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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1NOTES. VIII, 20, 4. 403 NOTES. Ascribed to Sobhari Kaava ; metre, Kakubha pragatha. Verse 1=SV. I, 401; verse 21=SV. I, 404. Verse 1. SV. reads sthata, and dridh4 kid yamayishaavah. Verse 2. Note 1. It might be better to supply rathaif, but the poet may have used pars pro toto. Note 2. The Sobharis, who are mentioned in the 8th Mazdala only, are clearly a clan of that name, and their hymns form a small collection by itself. See Oldenberg, Prolegomena, p. 209 seq. Verse 3. Note 1. Mi/Avas is sometimes used by itself in the sense of patron or benefactor, VII, 86,7; 97,2. Whether it can govern a genitive is doubtful, but see VII, 58, 5, note. Note 2. Here again, as in II, 34, 11, Vishzu esha seems to mean Soma, possibly the food, or even the seed (retas) of Vishvu. SAayaza too takes Vishvu as a name of rain. In I, 154, 5, we read that the spring of madhu is in the highest place of Vishzu. Could it mean the generous sons of Vishzu ? Verse 4. Note 1. My translation is purely conjectural. I take dvipa for isolated or scattered clouds, different from the dukéshun, which I take for the black mass of storm-clouds, threatening destruction. Grassmann: ‘ Die Wolkeninseln stoben und das Unheil floh. Ludwig: ‘Empor stigen gewaltig die waszerinseln, still stand das ungliick.’ Note 2. The coming together of heaven and earth and their apparent widening have been ascribed to the Maruts before. It seems hardly possible to translate dhanvani here by bows. I take it for the wide expanse, as if the desert, of the sky. pd2 404 VEDIC HYMNS. Verse 7. Note 1. On psu in vvishapsu, see note to VIII, 7, 7. Note 2. Possibly srfyam vahante has to be taken like subham ya, see Gaedicke, Accusativ, p. 163. Verse 8. Note 1. In support of the translation which I proposed in I, 85, 10, note 2, all I can say is that ag is a verb used for shooting forth an arrow, see I, 112, 16, and that vana may be used in the sense of b4za, reed and arrow, and that go is used for bowstring, see B.-R. s.v. The question, however, arises, how does this verse come in here? How does the fact that the Sobharis, who are praising the stormgods, shoot their arrow at the golden chest on their chariot, agree with what precedes and follows ?
2s.v. The question, however, arises, how does this verse come in here? How does the fact that the Sobharis, who are praising the stormgods, shoot their arrow at the golden chest on their chariot, agree with what precedes and follows ? Let us look first whether a more natural translation can be found. B.-R. translate: ‘The sacrificial music of the Sobharis is furnished and therefore made more attractive by draughts of milk (or animal food).’ In order to support such a translation, it should be proved, first, that vaza ever means sacrificial music, and that such sacrificial music can be spoken of as agyate (it is furnished), gobhiZ (by milkdraughts). Grassmann translates: ‘Durch Milchtrank wird der Sobharis Musik belohnt.’ Here again it must be proved that vaza can mean sacrificial music, and agyate, it is rewarded. Ludwig translates: ‘Mit der milch wird gesalbt den Sobhari der zapfen am wagen am goldnen korbe. This is explained to mean that ‘the bolt on the chariot of the Maruts is to be greased with milk, so that the milk may stream down on the Sobharis.’ I doubt whether v4za can mean bolt, and I do‘not see that the intention of the poet, namely to ask for rain, would be conveyed by such words. Sayaza interprets: ‘ Through the cows, i.e. the hymns, of the Sobharis the lyre of the Maruts is made evident ;’ or, ‘ by the cows, i.e. the Maruts, the lyre is manifested for the sake of the Sobharis.’ In support of my own translation I can only appeal to a NOTES. VIII, 20, 17. 405 custom ascribed by Herodotus (IV, 94) to another ancient Aryan tribe, namely the Thracians, who, when there is thunder and lightning, shoot arrows against thesky. Herodotus in trying to find a motive for this says they do it to threaten the god, because they believe in no other god but their own. This may be so; the only question is whether in shooting their arrows against the sky, they hoped to drive the clouds away, or wished them to give up their treasure, namely the rain. I should feel inclined to take the latter view, but in either case we see that what the Thracians did, was exactly what the Sobharis are said to do here, namely to shoot an arrow at the golden chest or treasure on the chariot of the Maruts. This is, of course, no more than a conjecture, and I shall gladly give it up, if a more appropriate meaning can be elicited from this line. What is against it is the frequent occurrence of a%g with gobhiz in the sense of covering with milk, see IX, 45, 3; V, 3, 2, &c. As to rdthe kése hiranyaye, see VIII, 22, 9. Verse 9. Note 1. Vwrishad-a#gayak for vrishan-afgayah, see J. Schmidt, K. Z. XXVI, 358. It cannot mean ‘raining down ointments,’ as Grassmann supposes, because that would be varshad-a%gayaA, if it existed at all. Besides, the a#gis are never poured down, nor are they sacrificial viands. The repetition of the word vrishan is intentional, and has been discussed before.
3Z. XXVI, 358. It cannot mean ‘raining down ointments,’ as Grassmann supposes, because that would be varshad-a%gayaA, if it existed at all. Besides, the a#gis are never poured down, nor are they sacrificial viands. The repetition of the word vrishan is intentional, and has been discussed before. Verse 13. Note 1. NA4man is, of course, more than the mere name; but name can be used in much the same sense. Verse 14. Note 1. The simile of the aras, as in V, 58, 5, seems to require another negative. Note 2. See V, 87, 2, on dan& and mahné. Verse 17. Note 1. On diva dsurasya vedhdsah, see von Bradke, Dyaus Asura, pp. 44 and 46. It should be remembered, 406 VEDIC HYMNS. however, that vedhas and medhas interchange. Thus in RV. IX, 102, 4, we have vedh4m, in SV. I, 101, medh4&m. On medhds, the Zend mazda, see Darmesteter, Ormazd, p. 29. I take servant in the sense of worshipper, from vidh. Verse 18. Note 1. Arhanti, in the sense of arhayanti, to worship, seems better than to be worthy of, or to have a right to. Note 2. Mi/kishak can be nominative, see Lanman, p- 511; but it may also refer to the Maruts, and then be accusative. Note 3. Instead of 4 vavridhvam, which Ludwig translates, Nemt uns fiir euch in besitz, Grassmann translates, Wendet euch zu uns her. He read therefore 4 vavriddhvam, and this, the plural corresponding to 4 vavritsva, seems to be the right reading. Verse 20. Note 1. Grassmann proposes to change pritsu hdtrishu into yutsd pvétsushu. But may not hdtrzshu be used here ina sense corresponding to that of havya? Havya has almost the technical meaning of an ally who is to be called for assistance. Thus IV, 24, 2. sdk vritrahdtye hadvyah; VII, 32, 24. bhare-bhare ka havyak, &c. Now a havyaé, one who is called, presupposes a hdétvz, one who calls for assistance. It is true that hotrz, from hu, to pour out, has so completely become a technical name that it seems strange to see it used here, in a new etymological sense, as caller. But the connection with havya may justify what may have been meant as a play on the words. Wilson seems to have taken the verse in a similar sense, when he translates: ‘and like a boxer who has been challenged over his challengers.’ He, like Ludwig, takes hotrz as a challenger. I prefer to take it as calling for aid. I am not satisfied, however, with either translation, nor does Grassmann or Ludwig offer anything useful. Verse 21. Note 1. In the SV. mariutas and rihdte have the accent NOTES, VIII, 20, 26. 407 on the second syllable. Sdbandhava# was used before of the Maruts, V, 59, 5; according to its accent it would here refer to gdvak. I can see no meaning in this verse except a very naturalistic one, namely that the Maruts, who are described as friends and brothers, as never quarrelling and always of one mind, are here compared to oxen, grazing _in the same field, and so far from fighting, actually licking the humps on each other’s backs. Verse 22.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1NOTES. VIII, 20, 4. 403 NOTES. Ascribed to Sobhari Kaava ; metre, Kakubha pragatha. Verse 1=SV. I, 401; verse 21=SV. I, 404. Verse 1. SV. reads sthata, and dridh4 kid yamayishaavah. Verse 2. Note 1. It might be better to supply rathaif, but the poet may have used pars pro toto. Note 2. The Sobharis, who are mentioned in the 8th Mazdala only, are clearly a clan of that name, and their hymns form a small collection by itself. See Oldenberg, Prolegomena, p. 209 seq. Verse 3. Note 1. Mi/Avas is sometimes used by itself in the sense of patron or benefactor, VII, 86,7; 97,2. Whether it can govern a genitive is doubtful, but see VII, 58, 5, note. Note 2. Here again, as in II, 34, 11, Vishzu esha seems to mean Soma, possibly the food, or even the seed (retas) of Vishvu. SAayaza too takes Vishvu as a name of rain. In I, 154, 5, we read that the spring of madhu is in the highest place of Vishzu. Could it mean the generous sons of Vishzu ? Verse 4. Note 1. My translation is purely conjectural. I take dvipa for isolated or scattered clouds, different from the dukéshun, which I take for the black mass of storm-clouds, threatening destruction. Grassmann: ‘ Die Wolkeninseln stoben und das Unheil floh. Ludwig: ‘Empor stigen gewaltig die waszerinseln, still stand das ungliick.’ Note 2. The coming together of heaven and earth and their apparent widening have been ascribed to the Maruts before. It seems hardly possible to translate dhanvani here by bows. I take it for the wide expanse, as if the desert, of the sky. pd2 404 VEDIC HYMNS. Verse 7. Note 1. On psu in vvishapsu, see note to VIII, 7, 7. Note 2. Possibly srfyam vahante has to be taken like subham ya, see Gaedicke, Accusativ, p. 163. Verse 8. Note 1. In support of the translation which I proposed in I, 85, 10, note 2, all I can say is that ag is a verb used for shooting forth an arrow, see I, 112, 16, and that vana may be used in the sense of b4za, reed and arrow, and that go is used for bowstring, see B.-R. s.v. The question, however, arises, how does this verse come in here? How does the fact that the Sobharis, who are praising the stormgods, shoot their arrow at the golden chest on their chariot, agree with what precedes and follows ?
2s.v. The question, however, arises, how does this verse come in here? How does the fact that the Sobharis, who are praising the stormgods, shoot their arrow at the golden chest on their chariot, agree with what precedes and follows ? Let us look first whether a more natural translation can be found. B.-R. translate: ‘The sacrificial music of the Sobharis is furnished and therefore made more attractive by draughts of milk (or animal food).’ In order to support such a translation, it should be proved, first, that vaza ever means sacrificial music, and that such sacrificial music can be spoken of as agyate (it is furnished), gobhiZ (by milkdraughts). Grassmann translates: ‘Durch Milchtrank wird der Sobharis Musik belohnt.’ Here again it must be proved that vaza can mean sacrificial music, and agyate, it is rewarded. Ludwig translates: ‘Mit der milch wird gesalbt den Sobhari der zapfen am wagen am goldnen korbe. This is explained to mean that ‘the bolt on the chariot of the Maruts is to be greased with milk, so that the milk may stream down on the Sobharis.’ I doubt whether v4za can mean bolt, and I do‘not see that the intention of the poet, namely to ask for rain, would be conveyed by such words. Sayaza interprets: ‘ Through the cows, i.e. the hymns, of the Sobharis the lyre of the Maruts is made evident ;’ or, ‘ by the cows, i.e. the Maruts, the lyre is manifested for the sake of the Sobharis.’ In support of my own translation I can only appeal to a NOTES. VIII, 20, 17. 405 custom ascribed by Herodotus (IV, 94) to another ancient Aryan tribe, namely the Thracians, who, when there is thunder and lightning, shoot arrows against thesky. Herodotus in trying to find a motive for this says they do it to threaten the god, because they believe in no other god but their own. This may be so; the only question is whether in shooting their arrows against the sky, they hoped to drive the clouds away, or wished them to give up their treasure, namely the rain. I should feel inclined to take the latter view, but in either case we see that what the Thracians did, was exactly what the Sobharis are said to do here, namely to shoot an arrow at the golden chest or treasure on the chariot of the Maruts. This is, of course, no more than a conjecture, and I shall gladly give it up, if a more appropriate meaning can be elicited from this line. What is against it is the frequent occurrence of a%g with gobhiz in the sense of covering with milk, see IX, 45, 3; V, 3, 2, &c. As to rdthe kése hiranyaye, see VIII, 22, 9. Verse 9. Note 1. Vwrishad-a#gayak for vrishan-afgayah, see J. Schmidt, K. Z. XXVI, 358. It cannot mean ‘raining down ointments,’ as Grassmann supposes, because that would be varshad-a%gayaA, if it existed at all. Besides, the a#gis are never poured down, nor are they sacrificial viands. The repetition of the word vrishan is intentional, and has been discussed before.
3Z. XXVI, 358. It cannot mean ‘raining down ointments,’ as Grassmann supposes, because that would be varshad-a%gayaA, if it existed at all. Besides, the a#gis are never poured down, nor are they sacrificial viands. The repetition of the word vrishan is intentional, and has been discussed before. Verse 13. Note 1. NA4man is, of course, more than the mere name; but name can be used in much the same sense. Verse 14. Note 1. The simile of the aras, as in V, 58, 5, seems to require another negative. Note 2. See V, 87, 2, on dan& and mahné. Verse 17. Note 1. On diva dsurasya vedhdsah, see von Bradke, Dyaus Asura, pp. 44 and 46. It should be remembered, 406 VEDIC HYMNS. however, that vedhas and medhas interchange. Thus in RV. IX, 102, 4, we have vedh4m, in SV. I, 101, medh4&m. On medhds, the Zend mazda, see Darmesteter, Ormazd, p. 29. I take servant in the sense of worshipper, from vidh. Verse 18. Note 1. Arhanti, in the sense of arhayanti, to worship, seems better than to be worthy of, or to have a right to. Note 2. Mi/kishak can be nominative, see Lanman, p- 511; but it may also refer to the Maruts, and then be accusative. Note 3. Instead of 4 vavridhvam, which Ludwig translates, Nemt uns fiir euch in besitz, Grassmann translates, Wendet euch zu uns her. He read therefore 4 vavriddhvam, and this, the plural corresponding to 4 vavritsva, seems to be the right reading. Verse 20. Note 1. Grassmann proposes to change pritsu hdtrishu into yutsd pvétsushu. But may not hdtrzshu be used here ina sense corresponding to that of havya? Havya has almost the technical meaning of an ally who is to be called for assistance. Thus IV, 24, 2. sdk vritrahdtye hadvyah; VII, 32, 24. bhare-bhare ka havyak, &c. Now a havyaé, one who is called, presupposes a hdétvz, one who calls for assistance. It is true that hotrz, from hu, to pour out, has so completely become a technical name that it seems strange to see it used here, in a new etymological sense, as caller. But the connection with havya may justify what may have been meant as a play on the words. Wilson seems to have taken the verse in a similar sense, when he translates: ‘and like a boxer who has been challenged over his challengers.’ He, like Ludwig, takes hotrz as a challenger. I prefer to take it as calling for aid. I am not satisfied, however, with either translation, nor does Grassmann or Ludwig offer anything useful. Verse 21. Note 1. In the SV. mariutas and rihdte have the accent NOTES, VIII, 20, 26. 407 on the second syllable. Sdbandhava# was used before of the Maruts, V, 59, 5; according to its accent it would here refer to gdvak. I can see no meaning in this verse except a very naturalistic one, namely that the Maruts, who are described as friends and brothers, as never quarrelling and always of one mind, are here compared to oxen, grazing _in the same field, and so far from fighting, actually licking the humps on each other’s backs. Verse 22.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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