Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1With their bright chains, with their weapon, the tall men have stretched forth the spears. X, 55, 8. pitvi sémasya divak & vridh4nds sflrak nik yudh& adhamat ddsyfn. The hero, growing, after drinking the Soma, blew away from the sky the enemies with his weapon. See also X, 103, 4. I therefore take yidh in our passage also in the sense of weapon or sword, and, in accordance with this, I assign to afdh the meaning of torch. Whether afdh comes from idh with the preposition 4, which, after all, would only give edh, or whether we have in the Sanskrit afdh the same peculiar strengthening which this very root shows in Greek and Latin*, would be difficult to decide. The torch of the Maruts is the lightning, the weapon the thunderbolt, and by both they manifest their strength; ferro et igne, as Ludwig remarks. WILSON: We proclaim eagerly, Maruts, your ancient greatness, for (the sake of inducing) your prompt appearance, as the indication of (the approach of) the showerer (of benefits). Loud-roaring and mighty Maruts, you exert your vigorous energies for the advance (to the sacrifice), as if it was to battle. Verse 2. Note 1. That ipa can be construed with the accusative is clear from many passages : III, 35, 2. upa imdm yagfidm & vahAtad indram. Bring Indra to this sacrifice! I, 25, 4. vaya nd vasatizé upa. As birds (fly) to their nests. ® Schleicher, Compendium, § 36, aid, aléjp, aifovea; and § 49, aides, aidilis aestas, NOTES. I, 166, 2. 215 Note 2. Nitya, from ni+tya*, means originally what is inside, internus, then what is one’s own; and is opposed to nishtya, from nis+tya, what is outside, strange, or hostile. Nitya has been well compared with nigd, literally eingeboren, then, like nitya, one’s own. What is inside, or in a thing or place, is its own, is peculiar to it, does not move or change, and hence the secondary meanings of nitya, one’s own, unchanging, eternal. Thus we find nitya used in the sense of internal or domestic : I, 73, 4. tam tva ndrak ddme & nityam iddhdm dgne sd4zanta kshitfshu dhruvasu. Our men worshipped thee, O Agni, lighted within the house in safe places. This I believe to be a more appropriate rendering than if we take nitya in the sense of always, continuously lighted, or, as some propose, in the sense of eternal, everlasting. VII, 1, 2. dakshfyyas yah dame sa nityah. Agni who is to be pleased within the house, i. e. as belonging to the house, and, in that sense, who is to be pleased always. Cf. I,140,7; 141, 2; X, 12, 2, and III, 25, 5, where nityak, however, may have been intended as an adjective belonging to the vocative sfino. Most frequently nftya occurs with sin, I, 66,1; 185, 2; tdnaya, III, 15,2; X, 39, 14; toka, II, 2,11; Apf, VII, 88, 6; pati, I, 71,1, and has always the meaning of one’s own, very much like the later Sanskrit niga, which never occurs in the Rig-veda, though it makes its appearance in the Atharvaaa. Nishtya, extraneus, occurs three times in the Rig-veda :
2Nishtya, extraneus, occurs three times in the Rig-veda : VI, 75,19. yak nak svah dranah yah ka nishtyah gighamsati. Whoever wishes to hurt us, our own friend or a stranger from without. X, 133, 5. yas nak indra abhi-ddsati sd-ndbhiz yak ka nishtyah. Hewho infests us,O Indra, whether a relative or a stranger. VIII, 1, 13. m& bhdma nishtya/-iva {ndra tvad dran&h-iva. « Apa-tya; cf. Bopp, Accentuationssystem, § 138, ém-coa, Nachkommen. 216 VEDIC HYMNS. Let us not be like outsiders, O Indra, not like strangers to thee. WILson: Ever accepting the sweet (libation), as (they would) a son, they sport playfully at sacrifices, demolishing (all intruders). Lupwic: Wie einen nicht absterbenden Sohn das Madhu bringend. Verse 4. Note 1. Avyata, a Vedic second aorist of vi (ag), to stir up, to excite. From it pravayama, a goad, pra-vetar, a driver. The Greek ot-o-rpos, gad-fly, has been referred to the same root. See Fick, Worterbuch, p. 170. Roth (Wenzel, Instrumental, p. 54) translates : ‘While you quickly throw yourselves into the mists ;’ from a verb vyé. Note 2. Adhragan, from dhrag, a root which, by metathesis of aspiration, would assume the form of dragh or dragh. In Greek, the final medial aspirate being hardened, reacts on the initial media, and changes it to t, as bahu becomes aijxvs, budh 2v6, bandh wev6. This would give us tpex, the Greek root for running, Goth. thrag-jan. Note 3. Harmyd is used here as an adjective of bhivana, and can only mean living in houses. It does not, however, occur again in the same sense, though it occurs several times as a substantive, meaning house. Its original meaning is fire-pit, then hearth, then house, a transition of meaning analogous to that of aedes. Most of the ancient nations begin their kitchen with a fire-pit. ‘They dig a hole in the ground, take a piece of the animal’s raw hide, and press it down with their hands close to the sides of the hole, which thus becomes a sort of pot or basin. This they fill with water, and they make a number of stones red-hot in a fire close by. The meat is put into the water, and the stones dropped in till the meat is boiled. Catlin describes the process as awkward and tedious, and says that since the Assinaboins had learnt from the Mandans to make pottery, and had been supplied with vessels by the traders, they had entirely done away the .custom, “excepting at public festivals; where they seem, like all others of the human family, to take pleasure in cherishing and perpetuating NOTES. I, 166, 4. 217 their ancient customs*.”’ This pit was called harmyd?> or gharma, which is the Latin formus. Thus we read: VII, 56,16. té harmye-stha/ sfsavak nd subhr@A. The Maruts bright like boys standing by the hearth. From meaning fire-pit, or hearth, harmyé afterwards takes the more general sense of house : VII, 55, 6. téshim s4m hanmak aksh&#i ydtha iddm harmydm tatha. We shut their eyes as we shut this house (possibly, this oven).
3The Maruts bright like boys standing by the hearth. From meaning fire-pit, or hearth, harmyé afterwards takes the more general sense of house : VII, 55, 6. téshim s4m hanmak aksh&#i ydtha iddm harmydm tatha. We shut their eyes as we shut this house (possibly, this oven). VII, 76, 2. prati#f 4 ag4t ddhi harmyébhyad. The dawn comes near, over the house-tops. X, 46, 3. gatak 4 harmyéshu. Agni, born in the houses. X, 73, 10. manyés iya4ya harmyéshu tasthaue He came from Manyu, he remained in the houses. In some of these passages harmyd might be taken in the sense of householder; but as harmyé in VII, 55, 6, has clearly the meaning of a building, it seems better not to assign to it unnecessarily any new significations. If harmya or *harma meant originally a fire-pit, then a hearth, a house, we see the close connection between harma and gharma, harmya and gharmya. Thus by the side of harmyesh¢/a we find gharmyesh¢ha (RV. X, 106, 5). We find gharma meaning, not only heat in general, but fire-pit, hearth; and we find the same word used for what we should call the pit, a place of torture and punishment from which the gods save their worshippers, or into which they throw the evil-doers. V, 32,5. yuyutsantam tdmasi harmyé dh&&. ® Tylor, Early History of Mankind, p. 262. b Spiegel, who had formerly identified harmy4 with the Zend zairimya in zairimyanura, has afterwards recalled this identification; see Spiegel, Av. Ubers. I, p. 190; Commentar tiber den Avesta, I, p. 297; Justi, Handbuch, p. 119; Haug, Pahlavi Glossary, p. 22. According to the Parsis, the Hairimyamura, a daéva animal which appears at the rising of the sun, is the turtle, and Darmesteter (Ormazd et Ahriman, p. 283) identifies zair in zair-imya with the Greek yeA-vs, Sanskrit har-mu/a. 218 VEDIC HYMNS. When thou, Indra, hadst placed Sushva, who was anxious to fight, in the darkness of the pit. In the next verse we find asiryé tdmasi, in the ghastly darkness. VIII, 5, 23. yuvam kanvaya ndsaty4 dpi-riptaya harmyé sasvat OttZ dasasyathak. You, Nasatyas, always grant your aid to Kasva when thrown into the pit. This fiery pit into which Atri is thrown, and whence he, too, was saved by the Asvins, is likewise called gharma, I, 112, 7; 119, 6; VIII, 73, 3; X, 80, 3. Lastly we find : X,114,10. yad&# yamdé bhavati harmyé hitaz. When Yama is seated in the house, or in the nether world. When the Pitars, too, the spirits of the departed, the Manes, are called gharma-sad, this is probably intended to mean, dwelling on the hearth (X, 15, 9 and 10), and not dwelling in the abode of Yama. Kuhn, Zeitschrift, vol. ii, p. 234: ‘Die ihr die Luft erfiillt mit eurer Kraft, hervorstiirmt ihr selbst-gelenkten Laufes.’ Verse 5.
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.
1With their bright chains, with their weapon, the tall men have stretched forth the spears. X, 55, 8. pitvi sémasya divak & vridh4nds sflrak nik yudh& adhamat ddsyfn. The hero, growing, after drinking the Soma, blew away from the sky the enemies with his weapon. See also X, 103, 4. I therefore take yidh in our passage also in the sense of weapon or sword, and, in accordance with this, I assign to afdh the meaning of torch. Whether afdh comes from idh with the preposition 4, which, after all, would only give edh, or whether we have in the Sanskrit afdh the same peculiar strengthening which this very root shows in Greek and Latin*, would be difficult to decide. The torch of the Maruts is the lightning, the weapon the thunderbolt, and by both they manifest their strength; ferro et igne, as Ludwig remarks. WILSON: We proclaim eagerly, Maruts, your ancient greatness, for (the sake of inducing) your prompt appearance, as the indication of (the approach of) the showerer (of benefits). Loud-roaring and mighty Maruts, you exert your vigorous energies for the advance (to the sacrifice), as if it was to battle. Verse 2. Note 1. That ipa can be construed with the accusative is clear from many passages : III, 35, 2. upa imdm yagfidm & vahAtad indram. Bring Indra to this sacrifice! I, 25, 4. vaya nd vasatizé upa. As birds (fly) to their nests. ® Schleicher, Compendium, § 36, aid, aléjp, aifovea; and § 49, aides, aidilis aestas, NOTES. I, 166, 2. 215 Note 2. Nitya, from ni+tya*, means originally what is inside, internus, then what is one’s own; and is opposed to nishtya, from nis+tya, what is outside, strange, or hostile. Nitya has been well compared with nigd, literally eingeboren, then, like nitya, one’s own. What is inside, or in a thing or place, is its own, is peculiar to it, does not move or change, and hence the secondary meanings of nitya, one’s own, unchanging, eternal. Thus we find nitya used in the sense of internal or domestic : I, 73, 4. tam tva ndrak ddme & nityam iddhdm dgne sd4zanta kshitfshu dhruvasu. Our men worshipped thee, O Agni, lighted within the house in safe places. This I believe to be a more appropriate rendering than if we take nitya in the sense of always, continuously lighted, or, as some propose, in the sense of eternal, everlasting. VII, 1, 2. dakshfyyas yah dame sa nityah. Agni who is to be pleased within the house, i. e. as belonging to the house, and, in that sense, who is to be pleased always. Cf. I,140,7; 141, 2; X, 12, 2, and III, 25, 5, where nityak, however, may have been intended as an adjective belonging to the vocative sfino. Most frequently nftya occurs with sin, I, 66,1; 185, 2; tdnaya, III, 15,2; X, 39, 14; toka, II, 2,11; Apf, VII, 88, 6; pati, I, 71,1, and has always the meaning of one’s own, very much like the later Sanskrit niga, which never occurs in the Rig-veda, though it makes its appearance in the Atharvaaa. Nishtya, extraneus, occurs three times in the Rig-veda :
2Nishtya, extraneus, occurs three times in the Rig-veda : VI, 75,19. yak nak svah dranah yah ka nishtyah gighamsati. Whoever wishes to hurt us, our own friend or a stranger from without. X, 133, 5. yas nak indra abhi-ddsati sd-ndbhiz yak ka nishtyah. Hewho infests us,O Indra, whether a relative or a stranger. VIII, 1, 13. m& bhdma nishtya/-iva {ndra tvad dran&h-iva. « Apa-tya; cf. Bopp, Accentuationssystem, § 138, ém-coa, Nachkommen. 216 VEDIC HYMNS. Let us not be like outsiders, O Indra, not like strangers to thee. WILson: Ever accepting the sweet (libation), as (they would) a son, they sport playfully at sacrifices, demolishing (all intruders). Lupwic: Wie einen nicht absterbenden Sohn das Madhu bringend. Verse 4. Note 1. Avyata, a Vedic second aorist of vi (ag), to stir up, to excite. From it pravayama, a goad, pra-vetar, a driver. The Greek ot-o-rpos, gad-fly, has been referred to the same root. See Fick, Worterbuch, p. 170. Roth (Wenzel, Instrumental, p. 54) translates : ‘While you quickly throw yourselves into the mists ;’ from a verb vyé. Note 2. Adhragan, from dhrag, a root which, by metathesis of aspiration, would assume the form of dragh or dragh. In Greek, the final medial aspirate being hardened, reacts on the initial media, and changes it to t, as bahu becomes aijxvs, budh 2v6, bandh wev6. This would give us tpex, the Greek root for running, Goth. thrag-jan. Note 3. Harmyd is used here as an adjective of bhivana, and can only mean living in houses. It does not, however, occur again in the same sense, though it occurs several times as a substantive, meaning house. Its original meaning is fire-pit, then hearth, then house, a transition of meaning analogous to that of aedes. Most of the ancient nations begin their kitchen with a fire-pit. ‘They dig a hole in the ground, take a piece of the animal’s raw hide, and press it down with their hands close to the sides of the hole, which thus becomes a sort of pot or basin. This they fill with water, and they make a number of stones red-hot in a fire close by. The meat is put into the water, and the stones dropped in till the meat is boiled. Catlin describes the process as awkward and tedious, and says that since the Assinaboins had learnt from the Mandans to make pottery, and had been supplied with vessels by the traders, they had entirely done away the .custom, “excepting at public festivals; where they seem, like all others of the human family, to take pleasure in cherishing and perpetuating NOTES. I, 166, 4. 217 their ancient customs*.”’ This pit was called harmyd?> or gharma, which is the Latin formus. Thus we read: VII, 56,16. té harmye-stha/ sfsavak nd subhr@A. The Maruts bright like boys standing by the hearth. From meaning fire-pit, or hearth, harmyé afterwards takes the more general sense of house : VII, 55, 6. téshim s4m hanmak aksh&#i ydtha iddm harmydm tatha. We shut their eyes as we shut this house (possibly, this oven).
3The Maruts bright like boys standing by the hearth. From meaning fire-pit, or hearth, harmyé afterwards takes the more general sense of house : VII, 55, 6. téshim s4m hanmak aksh&#i ydtha iddm harmydm tatha. We shut their eyes as we shut this house (possibly, this oven). VII, 76, 2. prati#f 4 ag4t ddhi harmyébhyad. The dawn comes near, over the house-tops. X, 46, 3. gatak 4 harmyéshu. Agni, born in the houses. X, 73, 10. manyés iya4ya harmyéshu tasthaue He came from Manyu, he remained in the houses. In some of these passages harmyd might be taken in the sense of householder; but as harmyé in VII, 55, 6, has clearly the meaning of a building, it seems better not to assign to it unnecessarily any new significations. If harmya or *harma meant originally a fire-pit, then a hearth, a house, we see the close connection between harma and gharma, harmya and gharmya. Thus by the side of harmyesh¢/a we find gharmyesh¢ha (RV. X, 106, 5). We find gharma meaning, not only heat in general, but fire-pit, hearth; and we find the same word used for what we should call the pit, a place of torture and punishment from which the gods save their worshippers, or into which they throw the evil-doers. V, 32,5. yuyutsantam tdmasi harmyé dh&&. ® Tylor, Early History of Mankind, p. 262. b Spiegel, who had formerly identified harmy4 with the Zend zairimya in zairimyanura, has afterwards recalled this identification; see Spiegel, Av. Ubers. I, p. 190; Commentar tiber den Avesta, I, p. 297; Justi, Handbuch, p. 119; Haug, Pahlavi Glossary, p. 22. According to the Parsis, the Hairimyamura, a daéva animal which appears at the rising of the sun, is the turtle, and Darmesteter (Ormazd et Ahriman, p. 283) identifies zair in zair-imya with the Greek yeA-vs, Sanskrit har-mu/a. 218 VEDIC HYMNS. When thou, Indra, hadst placed Sushva, who was anxious to fight, in the darkness of the pit. In the next verse we find asiryé tdmasi, in the ghastly darkness. VIII, 5, 23. yuvam kanvaya ndsaty4 dpi-riptaya harmyé sasvat OttZ dasasyathak. You, Nasatyas, always grant your aid to Kasva when thrown into the pit. This fiery pit into which Atri is thrown, and whence he, too, was saved by the Asvins, is likewise called gharma, I, 112, 7; 119, 6; VIII, 73, 3; X, 80, 3. Lastly we find : X,114,10. yad&# yamdé bhavati harmyé hitaz. When Yama is seated in the house, or in the nether world. When the Pitars, too, the spirits of the departed, the Manes, are called gharma-sad, this is probably intended to mean, dwelling on the hearth (X, 15, 9 and 10), and not dwelling in the abode of Yama. Kuhn, Zeitschrift, vol. ii, p. 234: ‘Die ihr die Luft erfiillt mit eurer Kraft, hervorstiirmt ihr selbst-gelenkten Laufes.’ Verse 5.
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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