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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Yet passages occur in the Rig-veda where both sdrdha and sdrdhas are applied to other hosts or companies. Thus V, 53, 10, sérdha refers to chariots, while in I, 133, 3, sardhas is applied to evil spirits. If the passages hitherto examined were all that occur in the Rig-veda, we might still feel startled at the construction of our verse, where sdrdhas is not only followed by masculine adjectives in the singular, but, in the next verse, by a pronoun in the plural. But if we take the last irregularity first, we find the same construction, viz. sdrdhas followed by yé, in ITI, 32, 4: indrasya s4rdhak maritak yé &san. The host of Indra, that was the Maruts. As to the change of genders, we find adjectives in the masculine after s4rdhas, in V, 52, 8. sardhat mfrutam ut samsa satyd-savasam 7/bh- vasam. 70 VEDIC HYMNS. Celebrate the host of the Maruts, the truly vigorous, the brilliant. Here, too, the poet afterwards continues in the plural, though as he uses the demonstrative, and not, as in our passage, the relative pronoun, we cannot quote this in support of the irregularity which has here to be explained. Anyhow the construction of our verse, though bold and unusual, is not so unusual as to force us to adopt conjectural remedies. In V, 58, 2, we find yé after gavdz. On the Umbrian Cerfo Martio, as possibly the same as sardha-s maruta-s, see Grassman, Kuhn’s Zeitschrift, vol. xvi, p. 190. The Zend saredha, kind, species, is the same word. Verse 2, WILson: Who, borne by spotted deer, were born selfradiant, with weapons, war-cries, and decorations. BENFEY: Die mit Hirschen und Speeren gleich mit Donnern und mit Blitzen auch—selbststrahlende—geboren sind. LupDwiG: Die mit vilfarbigen speeren, mit der schwerter glanze, sichtbar wurden mit eignem leuchten. Note 1. The spotted deer (préshati) are the recognised animals of the Maruts, and were originally, as it would seem, intended for the rain-clouds. Sdyasa is perfectly aware of the original meaning of prfshat?, as clouds. The legendary school, he says, takes them for deer with white spots, the etymological school for many-coloured lines of clouds: (RV. BH. I, 64, 8.) This passage shows that although prfshati, as Roth observes, may mean a spotted cow or a spotted horse,—the Maruts, in fact, are called sometimes prishat-asv4#, having piebald horses, or, having prvishats for their horses, VII, 40, 3,—yet the later tradition in India had distinctly declared in favour of spotted deer. The Vedic poets, however, admitted both ideas, and they speak in the same hymn, nay, in the same verse, of the fallow deer and of the horses of the Maruts. Thus V, 58, 1, the Maruts are called Ast-asv4/, possessed of quick horses; and in V, 58, 6, we read yat pra dy4sishéa préshatibhiZ dsvais—rathebhiX, where the gender of présha- NOTES. I, 37; 3- 71
2Thus V, 58, 1, the Maruts are called Ast-asv4/, possessed of quick horses; and in V, 58, 6, we read yat pra dy4sishéa préshatibhiZ dsvais—rathebhiX, where the gender of présha- NOTES. I, 37; 3- 71 tibhiZ would hardly allow us to join it with dsvaik, but where we must translate: When you come with the deer, the horses, the chariots, or with your deer, as horses. Ludwig joins prishattbhiZ with rishzibhif, and again in I, 64, 8; see note 1 to I, 87, 4. Note 2. The spears and daggers of the Maruts are meant for the thunderbolts, and the glittering ornaments for the lightning. SAyanza takes vist in this passage for war-cries on the authority of the Nirukta, where vast is given among the names of the voice. From other passages, however, it becomes clear that vast is a weapon of the Maruts; and Sayaaa, too, explains it sometimes in that sense: cf. V, 53, 4; 57, 2. Thus I, 88, 3, the vasis are spoken of as being on the bodies of the Maruts. In V, 53, 4, the Maruts are said to shine in their ornaments and their vasis. Here Sayaza, too, translates vdst rightly by weapon; and in his remarks on I, 88, 3,-he says that vast was a weapon commonly called ara, which is a shoemaker’s awl. See Dhammapada, ver. 401. This reminds one of framea, which at one time was supposed to be connected with the German pfrieme. See, however, Grimm (Deutsche Grammatik, vol. i, p. 128) and Leo Meyer (Kuhn’s Zeitschrift, vol. vi, p. 424). In VIII, 29, 3, the god Tvashéar is said to carry an iron v&stin his hand. Grassman (Kuhn’s Zeitschrift, vol. xvi, p. 163) translates vast byaxe. That agi is to be taken in the sense of ornament, and not in the sense of ointment, is shown by passages like VIII, 29, 1, where a golden ornament is mentioned, afg{ ankte hiranyd4yam. S4kdm, together, is used with reference to the birth of the Maruts; see I, 64, 4. It should not be connected with vasibhiA. Verse 3. WILSON: I hear the cracking of the whips in their hands, wonderfully inspiring (courage) in the fight. BENFEY: Schier hier erschallt der Peitsche Knail, wenn sie in ihrer Hand erklingt ; leuchtend fahr'n sie im Sturm herab. Lupwic: Als ware es hier, so hért man es, wenn die geisslen in ihren handen knallen; wunderbar strecken sie auf ihrer fart sich nieder. 72 VEDIC HYMNS. Note 1. Esham should be pronounced as a creticus; also in verses 9, 13,15. This is a very common vyGha. On the whips as lightning, see Grimm, Donner, p. 27. Note 2. I should have taken &itram as an adverb, like Benfey, if ni rzig were not usually construed with an accusative. Rig in the 3rd pers. plur. pres. Atm. is treated like a verb of the Ad-class. The SV. seems to read yamam, and the commentator explains it by ratham. Note 8. The locative yaman is frequently used of the . path on which the gods move and approach the sacrifice ; hence, it sometimes means, as in our passage, in the sky. Ya&mam in BR., s. v. arg, is wrong.
3The SV. seems to read yamam, and the commentator explains it by ratham. Note 8. The locative yaman is frequently used of the . path on which the gods move and approach the sacrifice ; hence, it sometimes means, as in our passage, in the sky. Ya&mam in BR., s. v. arg, is wrong. We might also translate: ‘ Here, close by, I hear what the whips in their hands say; they drive forth the beautiful (chariot) on the road.’ See SV. I, 2, 1, 5, 1, comm. Verse 4. WILson: Address the god-given prayer to those who are your strength, the destroyers of foes, the powerful, possessed of brilliant reputation. BENFEY: Singt eurer Schaar, der wiihlenden, der strahlenreichen, kraftigen ein gotterfiilletes Gebet ! Lupwic: Eurer kiinen schar, von blendender herlichkeit, der kraftvollen, soll ein von den géttern eingegebenes brahma gesungen werden. Note 1. Benfey translates ghvéshvi by burrowing, and refers it to the thunderbolt that uproots the earth. He points out that ghvshvi means also, for the same reason, the boar, as proved by Kuhn (Die Herabkunft des Feuers, S. 202). Ghrishdi is evidently a common name for boar, the Norse griss, and the god of the wind, Grimnir or Grimr, is conceived as a boar, shaking the cornfield, in such phrases as ‘Der Eber geht ins Korn’ (Gentha, l.c. p. 14). I prefer, however, in this place the general sense assigned to the adjective ghyéshu and ghv¢shvi, exuberant, brisk, wild. See Kuhn in Kuhn’s Zeitschrift, vol. xi, p. 385. Wilson, after Sayaza, translates destroyers of foes. On the representation of the clouds as boars, see Nir. V, 4. Note 2. Tveshd-dyumna is difficult to render. Both NOTES, I, 37, 5: 73 tveshd and dyumnd are derived from roots that mean to shine, to be bright, to glow. Derivatives from tvish express the idea of fieriness, fierceness, and fury. In IV, 17, 2, tvish is used correlatively, with manyu, wrath. Derivatives from dyu convey the idea of brightness and briskness. Both qualities are frequently applied to the Maruts. Verse 5. WILSON : Praise the sportive and resistless might of the Maruts, who were born amongst kine, and whose strength has been nourished by (the enjoyment of) the milk. BENFEY: Preist hoch die muntre Marutschaar die unbesiegbar in den Kih’n, im Schlund des Safts wuchs sie heran. LupDwWIG: Preise wie unter kiihen den stier, (so) der Marut spilende schar, beim: verschlingen des saftes ist sie grosz geworden. Note 1. This translation is merely conjectural. I suppose that the wind driving the clouds before him, is here compared to a bull among cows, cf. V, 52, 3: té syandrasaf nd ukshdzak ati skandanti sdrvartz. They, the Maruts, like rushing bulls, mount on the dark cows. The last sentence states that the wind grows even stronger after it has tasted the rain (I, 85, 2. té ukshit&sak mahiménam 4sata).
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.
1Yet passages occur in the Rig-veda where both sdrdha and sdrdhas are applied to other hosts or companies. Thus V, 53, 10, sérdha refers to chariots, while in I, 133, 3, sardhas is applied to evil spirits. If the passages hitherto examined were all that occur in the Rig-veda, we might still feel startled at the construction of our verse, where sdrdhas is not only followed by masculine adjectives in the singular, but, in the next verse, by a pronoun in the plural. But if we take the last irregularity first, we find the same construction, viz. sdrdhas followed by yé, in ITI, 32, 4: indrasya s4rdhak maritak yé &san. The host of Indra, that was the Maruts. As to the change of genders, we find adjectives in the masculine after s4rdhas, in V, 52, 8. sardhat mfrutam ut samsa satyd-savasam 7/bh- vasam. 70 VEDIC HYMNS. Celebrate the host of the Maruts, the truly vigorous, the brilliant. Here, too, the poet afterwards continues in the plural, though as he uses the demonstrative, and not, as in our passage, the relative pronoun, we cannot quote this in support of the irregularity which has here to be explained. Anyhow the construction of our verse, though bold and unusual, is not so unusual as to force us to adopt conjectural remedies. In V, 58, 2, we find yé after gavdz. On the Umbrian Cerfo Martio, as possibly the same as sardha-s maruta-s, see Grassman, Kuhn’s Zeitschrift, vol. xvi, p. 190. The Zend saredha, kind, species, is the same word. Verse 2, WILson: Who, borne by spotted deer, were born selfradiant, with weapons, war-cries, and decorations. BENFEY: Die mit Hirschen und Speeren gleich mit Donnern und mit Blitzen auch—selbststrahlende—geboren sind. LupDwiG: Die mit vilfarbigen speeren, mit der schwerter glanze, sichtbar wurden mit eignem leuchten. Note 1. The spotted deer (préshati) are the recognised animals of the Maruts, and were originally, as it would seem, intended for the rain-clouds. Sdyasa is perfectly aware of the original meaning of prfshat?, as clouds. The legendary school, he says, takes them for deer with white spots, the etymological school for many-coloured lines of clouds: (RV. BH. I, 64, 8.) This passage shows that although prfshati, as Roth observes, may mean a spotted cow or a spotted horse,—the Maruts, in fact, are called sometimes prishat-asv4#, having piebald horses, or, having prvishats for their horses, VII, 40, 3,—yet the later tradition in India had distinctly declared in favour of spotted deer. The Vedic poets, however, admitted both ideas, and they speak in the same hymn, nay, in the same verse, of the fallow deer and of the horses of the Maruts. Thus V, 58, 1, the Maruts are called Ast-asv4/, possessed of quick horses; and in V, 58, 6, we read yat pra dy4sishéa préshatibhiZ dsvais—rathebhiX, where the gender of présha- NOTES. I, 37; 3- 71
2Thus V, 58, 1, the Maruts are called Ast-asv4/, possessed of quick horses; and in V, 58, 6, we read yat pra dy4sishéa préshatibhiZ dsvais—rathebhiX, where the gender of présha- NOTES. I, 37; 3- 71 tibhiZ would hardly allow us to join it with dsvaik, but where we must translate: When you come with the deer, the horses, the chariots, or with your deer, as horses. Ludwig joins prishattbhiZ with rishzibhif, and again in I, 64, 8; see note 1 to I, 87, 4. Note 2. The spears and daggers of the Maruts are meant for the thunderbolts, and the glittering ornaments for the lightning. SAyanza takes vist in this passage for war-cries on the authority of the Nirukta, where vast is given among the names of the voice. From other passages, however, it becomes clear that vast is a weapon of the Maruts; and Sayaaa, too, explains it sometimes in that sense: cf. V, 53, 4; 57, 2. Thus I, 88, 3, the vasis are spoken of as being on the bodies of the Maruts. In V, 53, 4, the Maruts are said to shine in their ornaments and their vasis. Here Sayaza, too, translates vdst rightly by weapon; and in his remarks on I, 88, 3,-he says that vast was a weapon commonly called ara, which is a shoemaker’s awl. See Dhammapada, ver. 401. This reminds one of framea, which at one time was supposed to be connected with the German pfrieme. See, however, Grimm (Deutsche Grammatik, vol. i, p. 128) and Leo Meyer (Kuhn’s Zeitschrift, vol. vi, p. 424). In VIII, 29, 3, the god Tvashéar is said to carry an iron v&stin his hand. Grassman (Kuhn’s Zeitschrift, vol. xvi, p. 163) translates vast byaxe. That agi is to be taken in the sense of ornament, and not in the sense of ointment, is shown by passages like VIII, 29, 1, where a golden ornament is mentioned, afg{ ankte hiranyd4yam. S4kdm, together, is used with reference to the birth of the Maruts; see I, 64, 4. It should not be connected with vasibhiA. Verse 3. WILSON: I hear the cracking of the whips in their hands, wonderfully inspiring (courage) in the fight. BENFEY: Schier hier erschallt der Peitsche Knail, wenn sie in ihrer Hand erklingt ; leuchtend fahr'n sie im Sturm herab. Lupwic: Als ware es hier, so hért man es, wenn die geisslen in ihren handen knallen; wunderbar strecken sie auf ihrer fart sich nieder. 72 VEDIC HYMNS. Note 1. Esham should be pronounced as a creticus; also in verses 9, 13,15. This is a very common vyGha. On the whips as lightning, see Grimm, Donner, p. 27. Note 2. I should have taken &itram as an adverb, like Benfey, if ni rzig were not usually construed with an accusative. Rig in the 3rd pers. plur. pres. Atm. is treated like a verb of the Ad-class. The SV. seems to read yamam, and the commentator explains it by ratham. Note 8. The locative yaman is frequently used of the . path on which the gods move and approach the sacrifice ; hence, it sometimes means, as in our passage, in the sky. Ya&mam in BR., s. v. arg, is wrong.
3The SV. seems to read yamam, and the commentator explains it by ratham. Note 8. The locative yaman is frequently used of the . path on which the gods move and approach the sacrifice ; hence, it sometimes means, as in our passage, in the sky. Ya&mam in BR., s. v. arg, is wrong. We might also translate: ‘ Here, close by, I hear what the whips in their hands say; they drive forth the beautiful (chariot) on the road.’ See SV. I, 2, 1, 5, 1, comm. Verse 4. WILson: Address the god-given prayer to those who are your strength, the destroyers of foes, the powerful, possessed of brilliant reputation. BENFEY: Singt eurer Schaar, der wiihlenden, der strahlenreichen, kraftigen ein gotterfiilletes Gebet ! Lupwic: Eurer kiinen schar, von blendender herlichkeit, der kraftvollen, soll ein von den géttern eingegebenes brahma gesungen werden. Note 1. Benfey translates ghvéshvi by burrowing, and refers it to the thunderbolt that uproots the earth. He points out that ghvshvi means also, for the same reason, the boar, as proved by Kuhn (Die Herabkunft des Feuers, S. 202). Ghrishdi is evidently a common name for boar, the Norse griss, and the god of the wind, Grimnir or Grimr, is conceived as a boar, shaking the cornfield, in such phrases as ‘Der Eber geht ins Korn’ (Gentha, l.c. p. 14). I prefer, however, in this place the general sense assigned to the adjective ghyéshu and ghv¢shvi, exuberant, brisk, wild. See Kuhn in Kuhn’s Zeitschrift, vol. xi, p. 385. Wilson, after Sayaza, translates destroyers of foes. On the representation of the clouds as boars, see Nir. V, 4. Note 2. Tveshd-dyumna is difficult to render. Both NOTES, I, 37, 5: 73 tveshd and dyumnd are derived from roots that mean to shine, to be bright, to glow. Derivatives from tvish express the idea of fieriness, fierceness, and fury. In IV, 17, 2, tvish is used correlatively, with manyu, wrath. Derivatives from dyu convey the idea of brightness and briskness. Both qualities are frequently applied to the Maruts. Verse 5. WILSON : Praise the sportive and resistless might of the Maruts, who were born amongst kine, and whose strength has been nourished by (the enjoyment of) the milk. BENFEY: Preist hoch die muntre Marutschaar die unbesiegbar in den Kih’n, im Schlund des Safts wuchs sie heran. LupDwWIG: Preise wie unter kiihen den stier, (so) der Marut spilende schar, beim: verschlingen des saftes ist sie grosz geworden. Note 1. This translation is merely conjectural. I suppose that the wind driving the clouds before him, is here compared to a bull among cows, cf. V, 52, 3: té syandrasaf nd ukshdzak ati skandanti sdrvartz. They, the Maruts, like rushing bulls, mount on the dark cows. The last sentence states that the wind grows even stronger after it has tasted the rain (I, 85, 2. té ukshit&sak mahiménam 4sata).
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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