Soma is NOT a drink. Soma is EATEN by devā. That Soma is NOT a drink is emphatically stated in Chāndogya Upaniṣad: eṣa somo rājā tad devānām annam tam devā bhakṣyanti:"That soma is king; this is the devas' food. The devas eat it."R̥gveda is emphatic, and proclaims that Soma is NOT a drink (RV 10.85.3):

One thinks, when they have brayed the plant, that he hath drunk the Somas' juice; Of him whom Brahmans truly know as Soma no one ever tastes." (RV 10.85.3) Trans 2: He who has drunk thinks that the herb which men crush is the Soma; (but) that which the Brāhmaṇa-s know to be Soma, of that no one partakes. [i.e., no one partakes of it unless he has sacrificed; if the Soma be taken as the moon, 'no one' will mean 'no one but the gods'].

Soma is a sacred metaphor of a purchased object.

Purchase of Soma

(p.355, p.363, p.365) Baudhāyana ca. 800 BCE. Baudhāyana-Śrautasūtra and Baudhāyana-Śulbasūtra belong to Taittiriya recension of Kr̥ṣṇa Yajurveda Samhitā.

Śatapatha Brāhmaṇa Third Kânda, Third Adhyâya, Third Brāhmaṇa, provides detailed bargain procedure to purchase Soma, brought in a cart by the seller from Mujavant. http://www.sacred-texts.com/hin/sbr/sbe26/sbe2613.htm

1. He bargains for the king (Soma); and because he bargains for the king, therefore any and everything is vendible here. He says, 'Soma-seller, is thy king Soma for sale?'--'He is for sale,' says the Soma-seller.--'I will buy him of thee!'--'Buy him!' says the Soma-seller.--'I will buy him of thee for one-sixteenth (of the cow).'--'King Soma, surely, is worth more than that!' says the Soma-seller.--'Yea, King Soma is worth more than that; but great, surely, is the greatness of the cow,' says the Adhvaryu.

2. 'From the cow (comes) fresh milk, from her boiled milk, from her cream, from her sour curds, from her sour cream, from her curdled milk, from her butter, from her ghee, from her clotted curds, from her whey:

3. 'I will buy him of thee for one hoof 1!'--'King Soma, surely, is worth more than that!' says the Soma-seller.--'Yea, King Soma is worth more than that, but great, surely, is the greatness of the cow,' replies the Adhvaryu; and, having (each time) enumerated the same ten virtues, he says, 'I will buy him of thee for one foot,'--'for half (the cow),'--'for the cow!'--'King Soma has been bought!' says the Soma-seller, 'name the kinds!'

4. He (the Adhvaryu) says, 'Gold is thine, a cloth is thine, a goat is thine, a milch cow is thine, a pair of kine is thine, three other (cows) are thine!' And because they first bargain and afterwards come to terms, therefore about any and everything that is for sale here, people first bargain and afterwards come to terms. And the reason why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma, is that Soma is already glorified, since Soma is a god. And the Adhvaryu thereby glorifies the cow, thinking, 'Seeing her virtues he shall buy her!' This is why only the Adhvaryu enumerates the virtues of the cow, and not the Soma-seller those of the Soma.

5. And as to his bargaining five times:--the sacrifice being of equal measure with the year, and there being five seasons in the year, he thus obtains it (the sacrifice, Soma) in five (divisions), and therefore he bargains five times.

6. He then makes (the sacrificer) say on the gold 1 (Vâg. S. IV, 26), 'Thee, the pure, I buy with the pure,' for he indeed buys the pure with the pure, when (he buys) Soma with gold;--'the brilliant with the brilliant,' for he indeed buys the brilliant with the brilliant, when (he buys) Soma with gold;--'the immortal with the immortal,' for he indeed buys the immortal with the immortal, when (he buys) Soma with gold.

7. He then tempts 2 the Soma-seller (with the gold): 'In compensation 3 for thy cow,' whereby he means to say, 'With the sacrificer (be) thy cow!'He then draws it (the gold) back towards the sacrificer, and throws it down, with, 'Ours be thy gold!' whereby he (the sacrificer) takes unto himself the vital energy, and the Soma-seller gets only the body. Thereupon the Soma-seller takes it 1.

8. He then makes him (the sacrificer) say on the she-goat, which stands facing the west, 'Thou art the bodily form of fervour,'--that she-goat was indeed produced as the bodily form of fervour, of Pragâpati; hence he says, 'Thou art the bodily form of fervour,'--'Pragâpati's kind,' because she brings forth three times in the year, therefore she is Pragâpati's kind. 'Thou art bought with the most excellent animal,' because she brings forth three times in the year, she is the most excellent of animals. 'May I increase with a thousandfold increase!' Thereby he implores a blessing: a thousand meaning abundance, he thereby means to say, 'May I obtain abundance!'

9. With that (text) he gives the she-goat, with that he takes the king 2; for agâ (goat) doubtlessmeans the same as âgâ (driving thither 1), since it is through her (the she-goat) that he finally drives him (Soma) thither. It is thus in a mystic sense that they call her 'agâ.'

10. He takes the king, with the text (Vâg. S. IV, 27), 'Come to us, a friend, bestowing good friends!' whereby he means to say, 'Come to us, as a kind and propitious one!' Having pushed back the garment on the sacrificer's right thigh, he lays him (Soma) down thereon, with the text, 'Seat thee on Indra's right thigh,'--for he, the sacrificer, is at present Indra 2: therefore he says, 'Seat thee on Indra's right thigh;'--'willing on the willing,' whereby he means to say, 'beloved on the beloved one;'--'tender on the tender!' whereby he means to say, 'propitious on the propitious one.'

11. Thereupon he (the sacrificer) assigns (to the Gandharvas) the objects constituting the purchase price for the Soma, with the text, 'O Svâna, Bhrâga, Aṅghâri, Bambhâri, Hasta, Suhasta, Krisânu! these are your wages for Soma: keep them! may they not fail you!' Now those (Gandharvas) are instead of the hearth-mounds--these being the names of the hearth-mounds--it is these very (names) that he thereby has assigned to them 3.

12. He now uncovers (his head 1); for he who is consecrated becomes an embryo, and embryos are enveloped both in the amnion and the outer membrane: him (the sacrificer or sacrifice) he has now brought forth, and therefore he uncovers himself. Now it is he (Soma 2) that becomes an embryo, and therefore he is enveloped, since embryos are, as it were, enveloped both in the amnion and the outer membrane.

13. He then makes (the sacrificer) say the text (Vâg. S. IV, 28), 'Keep me, O Agni, from evil ways! let me share in the right ways.' Now he (Soma) approaches him while he is seated, and when he has come, he rises: thereby he does wrong and breaks the vow. This, then, is his expiation of that (transgression), and thus no wrong is thereby done, and he breaks not the vow: therefore he says, 'Keep me, O Agni, from evil ways! let me share in the right ways!'

14. Having then taken the king, he rises, with the text, 'With new life, with good life, am I risen after the immortals;' for he who rises after the bought Soma, rises indeed after the immortal: therefore he says,' With new life, with good life, am I risen after the immortals.'

15. Thereupon he takes the king and goes towards the car, with the text (Vâg. S. IV, 29), 'We haveentered upon the path that leadeth to wellbeing, free from danger; whereon he escheweth all haters, and meeteth with good 1.'

16. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They perceived that prayer for a safe journey; and having warded off the evil spirits by means of that prayer, they attained wellbeing in the safe and foeless shelter of that prayer. And so does he now ward off the evil spirits by means of that prayer, and attain wellbeing in the safe and foeless shelter of that prayer. For this reason he says, 'We have entered upon the path that leadeth to well-being, free from danger; whereon he escheweth all haters and meeteth with good.'

17. They carry him thus 2, and (afterwards) drive him about on the cart; whereby they exalt him: for this reason they carry the seed on their head (to the field), and bring in (the corn) on the cart.

18. Now the reason why he buys (the Soma) near water 3 is that--water meaning sap--he thereby buys Soma sapful; and as to there being gold, he thereby buys him lustrous; and as to there being a cloth, he thereby buys him with his skin; and as to there being a she-goat, he thereby buys him fervid; and as to there being a milch cow, he thereby buys him with the milk to be mixed with him; and as to there being a pair (of kine), he thereby buys him with a mate.--He should buy him with ten (objects), and not with other than ten, for the virâg consists of ten syllables, and Soma is of virâg nature: therefore he should buy him with ten (objects) and not with other than ten.

Footnotes

69:1 That is, for one-eighth of a cow, each foot consisting of two hoofs (or toes, sapha).

70:1 That is, according to Kâty. VII, 8, 5, in making him touch the gold. The Kânva text has, 'Thereupon he buys him (Soma) with gold.'

70:2 Or, according to the commentaries, 'he frightens the Soma-seller (by threatening to take back the money).'

70:3 ? Sagme (? compact), explained by the commentators as meaning the sacrificer. Perhaps it may mean, 'one of the parties to an agreement,' and hence here the sacrificer as the bargainee. The Kânva text reads, He then takes it back again (punar âdatte) with 'Sagme to goh,' and throws it down with 'Ours thy gold.'

71:1 According to some authorities, the gold is again taken away forcibly from the Soma-seller by the Adhvaryu, after the sacrificer has uncovered his head (paragraph a 2), and the seller is driven away by blows with a speckled cane. Kâty. VII, 8, 27. According to Âpastamba (ib.), he buys off the Soma-cow with another cow, and then dismisses her to the cow-pen; and if the Soma-seller objects, he is to be beaten with a speckled cane. The Mânava-sûtra merely says, that they are to give the Soma-seller something for compensation. The whole transaction was evidently a feigned purchase, symbolising the acquisition of the Soma by the gods from the Gandharvas. The real bargain was probably concluded before the sacrificial performance. See also Haug, Ait. Br. Transl. p. 59, note 2.

71:2 While making over the she-goat to the Soma-seller with his left hand, he receives the Soma with the right.

72:1 Sâyana takes â-ag in the sense of 'to go to, to come' (âgâ, the corner); because the sacrificer through her comes to Soma.

72:2 See part i, introduction, p. xix, note 4.

72:3 'For those same Gandharvas, the overseers of the Guardians of Soma, they are (meant) in lieu of those (? hearth-mounds), for those are their names: it is to them that he thereby assigns those (objects constituting the purchase-price), and thus he becomes debtless towards them.' Kânva text. See also part i, p. 183, note 2.

73:1 See III, 2, 1, 16. His wife does the same.

73:2 According to a former passage (III, 1, 3, 28), the sacrificer is supposed to remain in the embryonic state till the pressing of the Soma. The Kânva recension reads, 'Sa etam yagñam agîganat sa esha garbho bhavaty â sutyâyâh;' where 'agîganat' seems to mean 'he has begotten.' I am not quite certain whether Soma himself is really implied. See III, 3, 4, 6.

74:1 Compare the slightly different verse, Rig-veda VI, 51, 16.

74:2 The sacrificer carries the bundle of Soma on his hand resting on his head.

74:3 Viz. the vessel of water mentioned III, 1, 2, 2.

Soma is yajñasya ātmā (RV 9.2.10, 9.6.8) https://tinyurl.com/yah4kvyk

--Soma is āprī divinity, deified objects of yajña in 12 āprī sūkta-s; Vālakhilya in R̥gveda (RV 8.49 to 8.59) is a brick

RV 9.2.10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength Primeval ātmā of yajña. आत्मन् 'essential nature, principle of life, of sensation'

RV 9.6.8 ātmā of yajña., the juice effused flows quickly on: he keeps His ancient wisdom of a Sage. 

There are indicators in the ancient texts that Soma is an object. The object is purchased.

Soma as amśu [cognate ancu, 'iron' (Tocharian)].

Soma is purchased from the merchants who come from Mujavant (R̥gveda).

Mujavant, Mujavat >A people that took their name from Mujavant, a mountain in the Himalayas.

They are mentioned along with the Mahavrsas, Gandhaaris and Baalhikas in AV V.22.5-14. They are also mentioned in Taitt. Sam. I.8.62; Kaathaka Sam.IX.7, XXXVI.14; Mait. Sam. I.4.10.20; Vaaj. Sam. III.61; Sat. Br.>II.6.2.17; Baudh. D.S. II.5

I found the following references in Macdonell and Keith, Vedic Index, 1958, Motilal:

MUjavant is the name of a people who, along with the mahAvRshas, the gandhAris, and the balhikas, are mentioned in the Atharvaveda (v.22,5.7.9.14 cf. baudhAyana Srauta sUtra, ii.5) as dwelling far away, and to whom fever is to be banished. Similarly in the yajurveda saMhitAs (TaittirIya S, i.8,6,2;Kathaka S, ix.7; xxxvi.14; maitrAyaNI s, i.4,10.20; vAjasneyi s, iii.61; Satapatha b, ii.6,2,17) the mUjavants are chosen as a type of distant folk, beyond which rudra with his bow is entreated to depart. In the Rgveda (x.34,1) soma is described as maujavata, 'coming from the mUjavants,' or, as yAska (Nirukta, ix.8) takes it, 'from mount mUjavant.' The Indian commentators (mahIdhara on vAjasneyi s, loc.cit.; sAyaNa on RV. i.161,8; baudhAyana Srauta sUtra and prayoga, cited by Hillebrandt, vedische mythologie, 1,63) agree with yAska in taking mUjavant as the name of a mountain, and though Hillebrandt (op.cit., 1,65) is justified in saying that the identification of mUjavant by Zimmer (Altindisches leben, 29) with one of the lower hills on the south-west of kashmIr lacks evidence, it is not reasonable to deny that mUjavant was a hill from which the people took their name. yAska (loc. cit. cf. siddhAnta kaumudI on pANini, iv.4,110, where instead of maujavata in RV x.34, maunjavata is read) suggests that mUjavant is equivalent to munjavant, which actually occurs later, in the epic (mahAbhArata, x.785; xiv,180) as the name of a mountain in the himAlaya.

Atharva Veda, Book V, Hymn 22 mentions Bāhlīka, Mujāvan, Gāndhāri, Mahāvr̥ṣa, Anga, Magadha

Some hymns of Atharvaveda invoke the fever to go to the Gandharis, Mahavrsas (a tribe of Punjab), Mujavants and, further off, to the Bahlikas. Mujavant is the name of a hill (and a people) located in Hindukush/Pamir.

Griffith:1. SPRUNG from tall trees on windy heights, these rollers transport me as they turn upon the table.

Dearer to me the die that never slumbers than the deep draught of Mujavans' own Soma.

Wilson:10.034.01 The large rattling dice exhilarate me as torrents borne on a precipice flowing in a desert; the exciting dice animate me as the taste of the Soma of Maujavat (delights the gods). [Flowing in a desert: irin.e varvr.ta_nah: a reference to the dice; rolling on the dice-board; exciting dice: vibhi_taka, the seed of the myrobalan, used as a die; Maujavat: a mountain, where is said the best Soma is found]. 

Vājasneyi Samhitā III.61: This, Rudra, is thy food: with this depart beyond the Mujavans.

With bow unstrung, with muffled staff, clothed in a garment made of skin, gracious, not harming us, depart.

अंशु m. a filament (especially of the सोम plant); a kind of सोम libation S3Br.; thread; end of a thread , a minute particle; a point , end; a ray , sunbeam; of an ancient Vedic teacher , son of a धनंजय VBr.

What God shall we adore with our oblation? devatā kah, prajāpatih (RV 10.121), viśvakarmā (RV 10.81, 82) Simorg, śyēnaciti 'falcon-shaped fire-altar' 

Mirror: http://tinyurl.com/hnlk9tw

Many interpretations have been provided at a metaphysical level for the Rigveda metaphors and expressions such as hiraṇyagarbha.

I submit a material level interpretation. At this material-interpretation level, All the metaphors used in Rigveda related to Soma, amśu are consistent with the identification of Soma as 'wealth-yielding mineral', purified out of the many mineral complexes in माक्षिक mākshika 'pyrite ores'.

Rigveda citation: 

To you, O Aswins, that fly betrayed the soma: RV 1.119.9 Line 1

auśija औशिज a. (-जी f.) [उशिज्-अण्] Desirous, zealous, wishing; कक्षीवन्तं य औशिजः Mbh. VI.1.37.(Apte) औशिज [p= 240,1] mfn. (fr. उशिज्) , desirous , zealous , wishing RV.N. of 

कक्षीवत् and other ऋषिs RV. TS. A1s3vS3r. &c 

Rishi of the RV 1.119 is

Griffith translation RV 1.119.9, 10

9 To you in praise of sweetness sang the honeybee-: Ausija calleth you in Somas' rapturous joy.
Ye drew unto yourselves the spirit of Dadhyac, and then the horses' head uttered his words to you.
10 A horse did ye provide for Pedu, excellent, white, O ye Asvins, conqueror of combatants,
Invincible in war by arrows, seeking heaven worthy of fame, like Indra, vanquisher of men.

http://tinyurl.com/h3bbdu2 Simorg, śyēná (anzu), patanga, mákṣikā: Rigveda riddles, Meluhha hieroglyphs as archaeometallurgy metaphors

A remarkable parallel is seen between rebus-metonymy layered cipher of Indus Script Corpora and riddles in the Rigveda. Indus Script Corpora is a compendium of metalwork catalogues. Rigveda riddles related to three birds are also rebus-metonymy layered riddles of archaeometallurgy involved in processing Soma, ams’u, ‘electrum’.

The speculative symbolism of Rigveda Sukta 1.164 detailed by Willard Johnson and Jan EM Houben is resolved by archaeometallurgy.  The riddle of three birds of Rigveda relates to ancu ‘iron’ (Tocharian),patanga ‘quicksilver, mercury’ and  mākṣikā ‘pyrites’ – all deployed in metalwork by Bhāratam Janam, ‘metalcaster folk’ a term used as self-designation by Rishi Vis’vamitra Gathina in Rigveda.

“The mineral pyrite, or iron pyrite, also known as fool's gold, is an iron sulfide with the chemical formula FeS2. This mineral's metallic luster and pale brass-yellow hue give it a superficial resemblance to gold, hence the well-known nickname of fool's gold. The color has also led to the nicknames brass, brazzle, and Brazil, primarily used to refer to pyrite found in coal.(Julia A. Jackson, James Mehl and Klaus Neuendorf, Glossary of Geology, American Geological Institute (2005) p. 82;  Albert H. Fay, A Glossary of the Mining and Mineral Industry, United States Bureau of Mines (1920) pp. 103–104.) …The name pyrite is derived from the Greek πυρίτης (pyritēs), "of fire" or "in fire"..  Pyrite is sometimes found in association with small quantities of gold. Gold and arsenic occur as a coupled substitution in the pyrite structure.”http://en.wikipedia.org/wiki/Pyrite

See notes on speculative symbolism: Johnson, Willard, 1976, On the RG Vedic riddle of the two birds in the fig tree (RV 1.164.20-22), and the discovery of the Vedic speculative symposium, in Journal of the American Oriental Society, Vol. 96, No. 2 (Apr-Jun. 1976), pp. 248-258.

The imagery of the thunderstone or thunderbolt is linked to the metaphor of an eagle carrying away the tablets of destiny in Mesapotamian legends. This Anzu bird ligatured to a tiger is cognate Vedic śyēna. In Meluhha hieroglyphs, an abiding hieroglyph is that of a tiger. The tiger denotes a smithy, forge and smelter: kola 'tiger' Rebus: kol 'working in iron'; kolhe 'smelters'; kolami 'smithy, forge'. The gloss Anzu is a rendering of Tocharian word Ancu, 'iron' (Rigveda ams'u, 'soma, electrum'):

Rishi: BrahmAtithih kANvah; devata: As'vinau; as'vikas'avah; cedyah kas'uh

यथोत कृत्व्ये धनेंशुम् गोष्वगस्त्यम् यथा वाजेषु सोभरिम्  (RV 8.5.26)Trans. 8.005.26 And in like manner as (you protected) Ams'u when wealth was to be bestowed, and Agastya when his cattle (were to be recovered), and Sobhari when food (was to be supplied to him). 

See: http://bharatkalyan97.blogspot.in/2015/05/contributions-of-bharatam-janam-to.html Contributions of Bhāratam Janam to Archaeometallurgy: Reinterpreting Mayabheda Sukta of Rigveda (RV 10.177). This article includes a detailed unraveling of the riddles in Rigveda Sukta 1.164 as relatable to Pravargya by Jan EM Houben. (The ritual pragmatics of a Vedic hymn: The 'riddle hymn' and the Pravargya ritual by Jan EM Houben, 2000, Journal of the American Oriental Society, 120 (4), pp. 499-536.) Jan EM Houben indicates the possibility that the riddle in Rigveda Sukta 1.164 is explained as a metaphor of three birds, one of which is Suparna (garumat); the second a bird eating a sweet fig in a tree. The third bird is Patanga. The author of RV 10.177 is Rishi Patanga Prajapati and RV 10.177 is the same as RV 1.164.31. I suggest that the three birds in the Sukta RV 1.164 referred to by Houben are: śyēna, patanga, mākṣikā: 

śyēna is suprana (garutmat), falcon
mākṣikā is the pippalam sva_du atti: 'the flying bee which eats the sweet fig' (RV 1.164.20)
patanga is the third bird, flying insect (RV 10.177) The three flying birds (insects) are rebus-metonymy renderings as hieroglyphs signifying metalwork catalogues in archaeometallurgical transactions of Bhāratam Janam, 'metalcaster folk'  

patanga, mercury or quicksilver in transmuting metal (Soma, ams'u);

mākṣikā, pyrites (which are to be oxidised to attain purified pavamAna Soma, electrum as gold-silver compound);

śyēna, anzu, ams'u (electrum ore filaments in the pyrites).

Three flying birds are abiding metaphors in Rigveda.

The glosses are: śyēna, patanga, mākṣikā. The three glosses are rebus-metonymy renderings of sena 'thunderbolt';  patanga 'mercury'; mākṣikā 'pyrites' -- three references to metalwork catalogs of Bhāratam Janam, 'lit. metalcaster folk'. A variant phonetic form of mākṣikā is makha 'fly, bee, swarm of bees' (Sindhi). The rebus-metonymy for this gloss is: makha 'the sun'. Mahavira pot is a symbol of Makha, the Sun (S'Br. 14.1.1.10). 

In Vedic texts, Divinity Indra is lightning, his weapon is vajra, thunderbolt. The name "thunderbolt" or "thunderstone" -- vajrāśani (Ramayana) --has also been traditionally applied to the fossilised rostra of belemnoids. The origin of these bullet-shaped stones was not understood, and thus a mythological explanation of stones created where a lightning struck has arisen. (Vendetti, Jan (2006). "The Cephalopoda: Squids, octopuses, nautilus, and ammonites", UC Berkeley) In Malay and Sumatra they are used to sharpen the kris, are considered very lucky objects, and are credited with being touchstones for gold.

Reinterpreting Mayabheda Sukta of Rigveda (RV 10.177) The metaphor of the 'thunderbolt' is depicted as Anzu bird [cognate:asaṇi 'thunderbolt' (Prakritam)] carrying away the tablets of destiny in Mesopotamian legends. A phonemic variant śyēna, 'falcon' gets deified, immortalised as a śyēnaciti 'falcon-shaped fire-altar' in Vedic tradition in Bharatam. This is mərəγō saēnō ‘the bird Saēna’ in Avestan. (See article on Simorg in Encyclopaedia Iranica, annexed. The cognate expression in Samskritam is  śyēna mriga). 

http://tinyurl.com/hnlantg 

Soma in Rigveda, an allegory for metalwork, consistent with the tradition of Indus Script Corpora metalwork catalogues

three intriguing references to Soma in the Rigveda:

1. Mortals do not taste Soma. RV 10.85.3, 4 which suggest that Brahmana and those who dwell on earth do NOT partake of Soma. Similar refrain occurs in Atharva Veda. Hillebrandt and Oldenburg suggest that Soma is a metahpor for the sun or moon.

2. माक्षिक, the fly, betrays Soma. RV 1.119.9 There is a pun on the word माक्षिक which also signifies 'pyrites' (secondary ores).

3. Reference to Soma in the dual and plural RV 9.66.2,3,5 refer to Soma in dual, or plural (re-inforcing the allegorical nature of the descriptions.

The Vedic texts and translations are given below.

I suggest that these three references point to the allegorical nature of Soma in the Rigveda. Soma is NOT a metaphor for the sun or moon but metaphor for metalwork, working with माक्षिक 'pyrites'. "The mineral pyrite, or iron pyrite, is an iron sulfide with the chemical formula FeS₂....Pyrite is usually found associated with other sulfides or oxides in quartz veins, sedimentary rock, and metamorphic rock, as well as in coal beds." https://en.wikipedia.org/wiki/Pyrite

Item 1: Mortals do not taste Soma

Griffith translation: RV 10.85.1-4: 1. TRUTH is the base that bears the earth; by Surya are the heavens sustained. By Law the Adityas stand secure, and Soma holds his place in heaven. 2 By Soma are the Adityas strong, by Soma mighty is the earth. Thus Soma in the midst of all these constellations hath his place. 3 One thinks, when they have brayed the plant, that he hath drunk the Soma's juice; Of him whom Brahmans truly know as Soma no one ever tastes. 4 Soma, secured by sheltering rules, guarded by hymns in Brhati, Thou standest listening to the stones none tastes of thee who dwells on earth.

soma is not a drink of mortals: "one thinks to have drunk soma, when they crush the plant. Of him (soma), which the braahmanas know, no one ever tastes.": RV X.85.3; same hymn in AV. XIV.1.3; "No earthly one eats you." : RV X.85.4; soma is for Indra: "Boldy drink soma from tbe beaker, Indra!...": AV VII.77; [Hillebrandt and Oldenburg treat soma as a metaphor for the moon or the sun]

Item 2: माक्षिक, the fly, betrays Soma

uta syaa vaam madhuman maakshikaarapan madey somasyausijo huvanyati (To you, O Aswins, that fly betrayed the soma: RV 1.119.9); mākshika = pyrite ores; fly. cf."maakshikam (pyrites), digested hundred times with juice of plantain leaves, andthen steeped for three days in oil, clarified butter and honey, and then heated strongly in a crucible yields its essence" (alchemical treatise: Rudrayamala Tantra, cited in P.Ray, History of Chemistry in Ancient and Medieval India, p.157)

माक्षिक [p= 805,2] mfn. (fr. मक्षिका) coming from or belonging to a bee Ma1rkP. (Monier-Williams)

मक्षिकः मक्षि (क्षी) का A fly, bee; भो उपस्थितं नयनमधु संनिहिता मक्षिका च M.2. -Comp. -मलम् wax. (Apte)

माक्षिक n. a kind of honey-like mineral substance or pyrites MBh.

उपरसः uparasḥउपरसः 1 A secondary mineral, (red chalk, bitumen, माक्षिक, शिलाजित &c)

Griffith translation: RV 1.119.1-10:1. HITHER, that I may live, I call unto the feast your wondrous car, thought-swift, borne on by rapid steeds. With thousand banners, hundred treasures, pouring gifts, promptly obedient, bestowing ample room. 2 Even as it moveth near my hymn is lifted up, and all the regions come together to sing praise. I sweeten the oblations; now the helpers come. Urjani hath, O Asvins, mounted on your car. 3 When striving man with man for glory they have met, brisk, measurcIess, eager for victory in fight, Then verily your car is seen upon the slope when ye, O Asvins, bring some choice boon to the prince. 4 Ye came to Bhujyu while he struggled in the flood, with flying birds, self-yoked, ye bore him to his sires. Ye went to the far-distant home, O Mighty Ones; and famed is your great aid to Divodisa given. 5 Asvins, the car which you had yoked for glorious show your own two voices urged directed to its goal. Then she who came for friendship, Maid of noble birth, elected you as Husbands, you to be her Lords. 6 Rebha ye saved from tyranny; for Atri's sake ye quenched with cold the fiery pit that compassed him. Ye made the cow of Sayu stream refreshing milk, and Vandana was holpen to extended life. 7 Doers of marvels, skilful workers, ye restored Vandana, like a car, worn out with length of days. From earth ye brought the sage to life in wondrous mode; be your great deeds done here for him who honours you. 8 Ye went to him who mourned in a far distant place, him who was left forlorn by treachery of his sire. Rich with the light ofheaven was then the help ye gave, and marvellous your succour when ye stood by him. 9 To you in praise of sweetness sang the honey-bee: Ausija calleth you in Soma's rapturous joy. Ye drew unto yourselves the spirit of Dadhyac, and then the horse's head uttered his words to you. 10 A horse did ye provide for Pedu, excellent, white, O ye Asvins, conqueror of combatants, Invincible in war by arrows, seeking heaven worthy of fame, like Indra, vanquisher of men.

A reference to mākṣika in RV 1.119.9 is a pun on the word:mākṣika 'fly' 

mākṣika 'pyrites'.

To you, O Aswins, that fly betrayed the soma: RV 1.119.9

माक्षिकं, क्ली, (मक्षिकाभिः कृतम् । मक्षिका +“संज्ञायाम् ।” ४ । ३ । ११७ । इति ठक् ।)मधु । इत्यमरः । २ । ९ । १०७ ॥ नीलवर्ण-मध्यममक्षिकाकृततैलवर्णमधु । अस्य गुणाः ।क्षौद्राल्लघुतरत्वम् । रूक्षत्वम् । श्रेष्ठत्वम् श्वासादिरोगे विशेषतः प्रशस्ततरत्वञ्च । इतिराजवल्लमः ॥ धातुविशेषः । धातुमाखी इतिहिन्दीभाषा । तद्द्विविधम् । स्वर्णमाक्षिकंरौप्यमाक्षिकञ्च । तत्पर्य्यायः । माक्षीकम् २पीतकम् ३ धातुमाक्षिकम् ४ तापिच्छम् ५ताप्यकम् ६ ताप्यम् ७ आपीतम् ८ पीत-माक्षिकम् ९ आवर्त्तम् १० मधुधातुः ११ क्षौद्र-धातुः १२ माक्षिकधातुः १३ । इति राज-निर्घण्टः ॥ कदम्बः १४ चक्रनाम १५ अज-नामकम् १६ । इति हेमचन्द्रः । ४ । १२० ॥अस्य गुणाः । मधुरत्वम् । तिक्तत्वम् ।  अम्ल-त्वम् । कफभ्रमहृल्लासमूर्च्छार्त्तिश्वासकासविषा-पहत्वञ्च ।“माक्षिकं द्विविधं प्रोक्तं हेमाह्वं तारमाक्षिकम् ।भिन्नवर्णविशेषत्वाद्रसवीर्य्यादिकं पृथक् ॥तारपादादिके तारमाक्षिकञ्च प्रशस्यते ।देहे हेमाभकं शस्तं रोगहृद्बलपुष्टिदम् ॥”इति राजनिर्घण्टः ॥अपि च ।“लेखनो माक्षिको धातुः सुवर्णरजतद्युतिः ।जराजित् पाण्डुरोगघ्नः क्षयकुष्ठज्वरापहः ॥मधुरोऽम्लः कटुःपाके किञ्चिदुष्णोऽमृतोपमः ॥”इति कश्चिद्राजवल्लभः ॥(उपधातुविशेषः । यथा, सुखबोधे ।“माक्षिकं तुत्थिताभ्रे च नीलाञ्जनशिलालकाः ।रसकञ्चेति विज्ञेया एते सप्तोपधातवः ॥”)माक्षीकं, क्ली, (मक्षिकाभिः कृतमित्यण् । निपा-ताद्दीर्घत्वम् ।) मधु । इति राजनिर्घण्टः ॥(धातुविशेपः । यथा, कथासरित्सागरे ।७६ । ३ ।“माक्षीकधातुमधुपारदलोहाचूर्ण-पथ्याशिलाजतुविडङ्गघृतानि योऽद्यात् ।सैकानि विंशतिरहानि जरान्वितोऽपिसोऽशीतिकोऽपि रमयत्यवलां युवेव ॥”) 

https://sa.wikisource.org/wiki/शब्दकल्पद्रुम

माक्षि(क्षी)क न० मक्षिकाभिः सम्भृत्य कृतम् अण् पृषो०वा दीर्घः । १ मधुनि अमरः । तत्तुल्यगुणे उपधातुभेदे२ स्वर्णमाक्षिके ३ रौप्यमाक्षिके च राजनि० ।

https://sa.wikisource.org/wiki/वाचस्पत्यम्

Makshika as pyrites are used in metlwork: "maakshikam (pyrites), digested hundred times with juice of plantain leaves, and then steeped for three days in oil, clarified butter and honey, and then heated strongly in a crucible yields its essence" (alchemical treatise: Rudrayamala Tantra, cited in P.Ray, History of Chemistry in Ancient and Medieval India, p.157)

Item 3: Reference to Soma in the dual and plural

Griffith translation: RV 9.66.1-5: 1. For holy lore of every sort, flow onward thou whom all men love. A Friend to be besought by friends. 2 O'er all thou rulest with these Two which, Soma Pavamana, stand, Turned, as thy stations, hitherward. 3 Wise Soma Pavamana, thou encompassest on every side Thy stations as the seasons come. 4 Flow onward, generating food, for precious boons of every kind, A Friend for friends, to be our help. 5 Upon the lofty ridge of heaven thy bright rays with their essences, Soma, spread purifying power.

It is extraordinary that soma is referred to in dual, or plural (re-inforcing 
the allegorical nature of the descriptions): "with those two forms" (RV 
IX.66.2,3,5); "the forms (plural, not dual) that are thine" (RV IX.66.3); "the 
shining rays spread a filter on the back of the heaven, O soma, with (thy) forms
(plural, not dual)" (RV IX.66.5); the dual reference is to the ore-form and the 
purified/processed form.

 http://tinyurl.com/pdm2eysBy the 5^th millennium BCE, armlets of copper plus added lead, were cast at Mehergarh by lost-wax process. 

(Davey. CJ, 2009, The early history of lost wax casting. Metallurgy and Civilisation, J. Mei and Th. Rehren eds. Archetype, London, 147-154). 

At the end of 5th millennium BCE, Shahi Tump evidences lost-wax casting. 

(Mille, B., Bessenval, R. and Bourgarit, D. Early ‘lost-wax casting’ in Balochistan (Pakistan): the “Leopards Weight “ from Shahi-Tump. Persiens antike Pracht, Bergbau-Handwerk-Archäologie, T. Stöllner, R. Slotta and A. Vatandoust (eds). Der Anschnitt Beiheft 12: Deutsches Bergbau Museum, Bochum (2004): 274- 280).

It is suggested that a narrative based on archaeo-metallurgical researchers documenting lost-wax casting techniques and artifacts from Dong Son (Hanoi) to Nahal Mishmar (Haifa) along the Maritime Tin Route is likely to be a riveting narrative. The narrative will certainly herald the contributions made by artisans of the Bronze Age reinforced by the metalwork catalogues of Indus Script Corpora which have documented the technological splendour. 

This splendour will be matched by utsava bera which are taken in processions all over Bharatam, that is India, even today, during days of temple festivities attesting the abiding nature of the awe-inspiring cire perdue bronze or brass castings..

Leopard weight. Shahi Tump. H.16.7cm; dia.13.5cm; base dia 6cm; handle on top. 

Seashells inlays on frieze. The pair of leopard and ibex is shown twice, separated by stylized flies.

Source: https://www.academia.edu/8164498/Early_lost-wax_casting_in_Baluchistan_Pakistan_the_Leopards_Weight_from_Shahi-Tump

mákṣā f., mákṣ -- m. f. ʻ fly ʼ RV., mákṣikā -- f. ʻ fly, bee ʼ RV., makṣika -- m. Mn.Pa. makkhikā -- f. ʻ fly ʼ, Pk. makkhiā -- f., macchī -- , °chiā -- f.; Gy. hung. makh ʻ fly ʼ, wel. makhī f., gr. makí f., pol. mačin, germ. mačlin, pal. mắki ʻ mosquito ʼ,măkīˊla ʻ sandfly ʼ, măkīˊli ʻ house -- fly ʼ; Ash. mačī˜ˊ ʻ bee ʼ; Paš.dar. mēček ʻ bee ʼ, weg. mečīˊk ʻ mosquito ʼ, ar. mučək, mučag ʻ fly ʼ; Mai. māc̣hī ʻ fly ʼ; Sh.gil.măṣīˊ f., (Lor.) m*lc̣ī ʻ fly ʼ (→ Ḍ. m*lc̣hi f.), gur. măc̣hīˊ ʻ fly ʼ (ʻ bee ʼ in gur. măc̣hi̯kraṇ, koh. măc̣hi -- gŭn ʻ beehive ʼ); K. mȧchi f. ʻ fly, bee, dark spot ʼ; S. makha,makhi f. ʻ fly, bee, swarm of bees, sight of gun ʼ, makho m. ʻ a kind of large fly ʼ; L. (Ju.) makhī f. ʻ fly ʼ, khet. makkīˊ; P. makkh f. ʻ horsefly, gnat, any stinging fly ʼ, m. ʻ flies ʼ, makkhī f. ʻ fly ʼ; WPah.rudh. makkhī ʻ bee ʼ, jaun. mākwā ʻ fly ʼ; Ku. mākho ʻ fly ʼ, gng. mã̄kh, N. mākho, A. mākhi, B. Or. māchi, Bi. māchī, Mth. māchī,mã̄chī, makhī (← H.?), Bhoj. māchī; OAw. mākhī, lakh. māchī ʻ fly ʼ, ma -- mākhī ʻ bee ʼ (mádhu -- ); H. māchī, mākhī, makkhī f. ʻ fly ʼ, makkhā m. ʻ large fly, gadfly ʼ; G. mākh, mākhī f. ʻ fly ʼ, mākhɔ m. ʻ large fly ʼ; M. mās f. ʻ swarm of flies ʼ, n. ʻ flies in general ʼ, māśī f. ʻ fly ʼ, Ko. māsu, māśi; Si. balu -- mäkka, st. -- mäki -- ʻ flea ʼ, mässa, st. mäsi -- ʻ fly ʼ; Md. mehi ʻ fly ʼ.
*makṣātara -- , *mākṣa -- , mākṣiká -- ; *makṣākiraṇa -- , *makṣācamara -- , *makṣācālana -- , *makṣikākula -- ; *madhumakṣikā -- .
Addenda: mákṣā -- : S.kcch. makh f. ʻ fly ʼ; WPah.kṭg. mákkhɔ, máṅkhɔ m. ʻ fly, large fly ʼ, mákkhi (kc. makhe) f. ʻ fly, bee ʼ, máṅkhi f., J. mākhī f.pl., Garh. mākhi. (CDIAL 9696) mākṣiká ʻ pertaining to a bee ʼ MārkP., n. ʻ honey ʼ Suśr. 2. *mākṣa -- . [mákṣā -- ]1. WPah.bhad. māċhī ʻ bee ʼ, khaś. mākhī; -- Pk. makkhia -- , macchia -- n. ʻ honey ʼ; Ash. mači, mačík ʻ sweet, good ʼ, mačianá ʻ honey ʼ; Wg. mác̣i, mäc̣ ʻ honey ʼ, Kt. mac̣ī˜, Pr. maṭék, Shum. mac̣hī, Gaw. māc̣hī, Kal.rumb. Kho. mac̣hí, Bshk. mē̃c̣h, Phal. mn/ac̣hī, mḗc̣hī, Sh. măc̣hīˊ f., S. L. mākhī f., WPah.bhiḍ. māċhī n., H.mākhī f.2. K. mã̄ch, dat. °chas m. ʻ honey ʼ, WPah.bhal. māch n. -- For form and meaning of Paš. māš, mōṣ ʻ honey ʼ see NTS ii 265, IIFL iii 3, 126.*mākṣakulika -- , *mākṣikakara -- , *mākṣikamadhu -- .Addenda: mākṣika -- : Kho. mac̣hi ʻ honey ʼ BKhoT 70.(CDIAL 9989)*mākṣikakara or *mākṣakara -- ʻ bee ʼ. [Cf. madhu- kara -- m. ŚārṅgP., °kāra -- m. BhP., °kārī -- f. R. <-> mākṣiká -- , kará -- 1]Ash. mačarīk, °čerīˊk ʻ bee ʼ, Wg. mac̣arīˊk, Kt. mačerík NTS ii 265, mac̣e° Rep1 59, Pr. mučerík, məṣkerík, muṭkurīˊk, Shum. mã̄c̣hāˊrik, Kal.rumb. mac̣hḗrik, Bshk.māˊc̣ēr, Phal. māc̣hurīˊ f.; Sh.koh. măc̣hāri f. ʻ bee ʼ, gil. (Lor.) m*lc̣hari ʻ bee, wasp, hornet ʼ (in latter meaning poss. < *makṣātara -- ); P. makhīr m. ʻ bee ʼ, kgr. ʻ honey ʼ; -- Gaw. mã̄c̣(h)oṛík with unexpl. -- ṛ -- . (CDIAL 9990)  *mākṣikamadhu ʻ honey ʼ. [mākṣiká -- , mádhu -- ]
P. mākhyō̃ f., mākho m. ʻ honey, honeycomb ʼ.(CDIAL 9991) مچئِي mac̱ẖaʿī, s.f. (6th) A bee in general. Sing. and Pl. سره مچئِي saraʿh-mac̱ẖaʿī, s.f. (6th). Sing. and Pl.; or دنډاره ḏḏanḏḏāraʿh, s.f. (3rd) A hornet, a wasp. Pl. يْ ey. See ډنبره (Pashto) माक्षिक [p= 805,2] mfn. (fr. मक्षिका) coming from or belonging to a bee Ma1rkP. मक्षिकः makṣikḥ मक्षि makṣi (क्षी kṣī) का kā मक्षिकः मक्षि (क्षी) का A fly, bee; भो उपस्थितं नयनमधु संनिहिता मक्षिका च M.2.-Comp.-मलम् wax.  madhu

मधु a. -मक्षः, -क्षा, -मक्षिका a bee. (Samskritam) )

माक्षिक [p.805] n. a kind of honey-like mineral substance or pyrites MBh.(Monier-Williams) Seven minerals are identified as pyrites: उपधातुः upadhātuḥउपधातुः An inferior metal, semi-metal. They are seven; सप्तोपधातवः स्वर्णं माक्षिकं तारमाक्षिकम् । तुत्थं कांस्यं च रातिश्च सुन्दूरं च शिलाजतु ॥ उपरसः uparasḥउपरसः 1 A secondary mineral, (red chalk, bitumen, माक्षिक, शिलाजित &c). माक्षि (क्षी) क Pyrites. -Comp. -धातुः pyrites.(Apte.Samskritam) மாக்கிகம் mākkikam, n. < mākṣika. 1. Bismuth pyrites; நிமிளை. (நாமதீப. 382.) 2. Honey; தேன். (நாமதீப. 410.) செம்புத்தீக்கல் cempu-t-tīkkal , n. < செம்பு +. Copper pyrites, sulphide of copper and iron; இரும்புஞ்செம்புங்கலந்த உலோகக்கட்டி. Loc.

Copper and arsenic ores

Ore name	Chemical formula
Arsenopyrite	FeAsS
Enargite	Cu3AsS4
Olivenite	Cu2(AsO4)OH
Tennantite	Cu12As4S13
Malachite	Cu2(OH)2CO3
Azurite	Cu3(OH)2(CO3)2

Sulfide deposits frequently are a mix of different metal sulfides, such as copper, zinc, silver, lead, arsenic and other metals. (Sphalerite (ZnS2), for example, is not uncommon in copper sulfide deposits, and the metal smelted would be brass, which is both harder and more durable than bronze.)The metals could theoretically be separated out, but the alloys resulting were typically much stronger than the metals individually.

An alternative rendering in translations of RV 10.81.5,6 and 10.81.1 by Wilson provides elucidation of the expression hiraṇyagarbha:

10.082.05 What was that embryo which was beyond the heaven, beyond this earth, beyond the gods, beyond the asuras, which the waters first retained, in which all the gods contemplated each other?
10.082.06 The waters verily first retained the embryo in which all the gods were aggregated, single deposited on the navel of the unborn (creator), in which all beings abide. [The embryo is Vis'vakarman. arpitam an.d.am = mundane egg; or, bi_jam]. 

10.081.01 The r.s.i, the hota_, our father who offering all these worlds has taken his seat; desiring wealth by pious benedictions, the first inventor has entered inferior (beinggs). [Offering all these worlds: i.e., destroying at the pral.aya, or dissolution of the world (Yajus. 17.17); asi_dat = had stopped, or has sat down in Agni. The 'wealth' desired by Vis'vakarma_ is heaven, which is to be obtained by hymns and the like. a_s'is.a_ = by the wish to become many; or, by the desire to create again and again; prathamacchad = assuming the principal form, or first investing, Agni with the worlds; Parames'vara is intended: a_tma_ va_ idam eka eva_gra a_si_t: Aitareya Bra_hman.a 2.4.1; Nirukta, 10.26: Vis'vakarman was at a sarvamedha, or universal sacrifice; he offered up all the worlds, and last of all offered up himself in sacrifice. The first line of the r.ca is a reference to the destuction of all things; the second line of the r.ca refers to their re-creation].

हिरण्य mfn. golden , made of gold Mn. MBh.;  hiraṇyam हिरण्यम् [हिरणमेव स्वार्थे यत्] 1 Gold; Ms.2.246. -2 Any vessel of gold; मन्त्रवत् प्राशनं चास्य हिरण्यमधुसर्पिषाम् Ms.2.29 (some take in the first sense). -3 Silver; (ददौ) हिरण्यस्य सुवर्णस्य मुक्तानां विद्रुमस्य च Rām.1.74.5; Mb. 13.57.34. -4 Any precious metal. -5 Wealth, property; अपदेश्यैश्च संन्यस्य हिरण्यं तस्य तत्त्वतः Ms.8.182. (Monier-Williams)

hiraṇyam हिरण्यम् [हिरणमेव स्वार्थे यत्] 1 Gold; Ms.2.246. -2 Any vessel of gold; मन्त्रवत् प्राशनं चास्य हिरण्यमधुसर्पिषाम् Ms.2.29 (some take in the first sense). -3 Silver; (ददौ) हिरण्यस्य सुवर्णस्य मुक्तानां विद्रुमस्य च Rām.1.74.5; Mb. 13.57.34. -4 Any precious metal. -5 Wealth, property; अपदेश्यैश्च संन्यस्य हिरण्यं तस्य तत्त्वतः Ms.8.182. -6 Semen virile. -7 A cowrie. -8 particular measure. -9 A substance. -1 The thorn-apple (धत्तूर). -ण्या One of the seven tongues of fire. -Comp. -अक्षः N. of a celebrated demon, twin brother of Hiraṇyakaśipu; अंशे हिरण्याक्षरिपोः स जाते हिरण्यनाभे तनवे नयज्ञः R.18.25. [On the strength of a boon from Brahman, he became insolent and oppressive, seized upon the earth, and carried it with him into the depths of the ocean. Viṣṇu therefore became incarnate as a boar, killed the demon and lifted up the earth.]; -कर्तृ m. goldsmith; यथा हिरण्यकर्ता वै रूप्यमग्नौ विशोधयेत् Mb.12.28.11. -कोशः gold and silver (whether wrought or unwrought). (Apte)

अज 1 [p= 9,2] N. of a mineral substance; aja अज a. [न जायते; जन्-ड. न. त.] Unborn, existing from all eternity; यो मामजमनादिं च वेत्ति लोकमहेश्वरम् Bg.1. 3; अजस्य गृह्णतो जन्म R.1.24. -जः 1 The 'unborn', epithet of the Almighty Being; न हि जातो न जाये$हं न जनिष्ये कदाचन । क्षेत्रज्ञः सर्वभूतानां तस्मादहमजः स्मृतः ॥ Mb.; also a N. of Viṣṇu, Śiva or Brahmā. -2 The (individual) soul (जीवः) अजो नित्यः शाश्वतो$यं पुराणो न हन्यते हन्यमाने शरीरे Bg.2.2. ;N. of a mineral substance (माक्षिकधातु).

The expression used in RV 10.82.6 is ajasyanābhā, i.e. existing in the navel of the aja, 'Unborn). This is elucidated further by the meaning of aja as the name of a mineral substance माक्षिकधातु., i.e. a pyrite mineral. 

Thus, the pyrite minerals, upadhātu existing in the navel of the aja, 'unborn' is the substance of adoration. The Soma Yāga thus is an oblation to purify the pyrite minerals to realize hiraṇyam, 'gold'.which is a signifier of draviṇam mentioned in RV 10.81.1 in the expression draviṇam icchamānah, i.e. 'those desirous obtaining wealth'. Hiraṇyam is thus draviṇam, wealth.

In terms of material substances described, the hiraṇyagarbha expression can be viewed as wealth-yielding pyrites which include the element hiraṇyam. 

The adored One is Brahman, हिरण्य-गर्भ, 'golden embryo'. 

The oblation is to That One, that हिरण्य-गर्भ, 1 N. of Brahman (as born from a golden-egg, embryo?). -2 N. of Viṣṇu. -3 the soul invested by the subtile body or सूक्ष्मशरीर  cf. (in phil.) the soul invested with the सूक्ष्म-शरीर or subtle body (= सूत्रा*त्मन् , प्रा*णा*त्मन्) Veda7ntas.(Monier-Williams)