Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus we read: I, 168, 3. &esh4m dmseshu rambhini-iva rarabhe, hasteshu khadiz ka kritih ka s4m dadhe. To their shoulders there clings as if a clinging wife, in their hands the quoit is held and the dagger. In V, 58, 2, the Maruts are called khfdi-hasta, holding the quoits in their hands. There is one passage which was mentioned before (p. 112), where the khadis are said to be on the feet of the Maruts, and on the strength of this passage Professor Roth proposes to alter prd-patheshu to pra-padeshu, and to translate, ‘The khddis are on your forefeet” I do not think this emendation necessary. Though we do not know the exact shape and character of the khad{, we know that it was a weapon, most likely a ring, occasionally used for ornament, and carried along either on the feet or on the shoulders, but in actual battle held in the hand. The weapon which Vishvu holds in one of his right hands, the so-called Aakra, may be the modern representation of the ancient khdd{. What, however, is quite certain is this, that kh4d{ in the Veda never means food, as Sayaza optionally interprets it. This interpretation is accepted by Wilson, who translates, ‘At your restingplaces on the road refreshments (are ready).’ Nay, he NOTES. I, 166, 10. 231 goes on in a note to use this passage as a proof of the advanced civilisation of India at the time of the Vedic Rishis. ‘The expression,’ he says, ‘is worthy of note, as indicating the existence of accommodations for the use of travellers: the prapatha is the choltri of the south of India, the sardi of the Mohammedans, a place by the road-side where the travellers may find shelter and provisions.’ Note 8. This last passage shows that the poet is really representing to himself the Maruts as on their journey, and he therefore adds, ‘your axle turns the two (IV, 30, 2) wheels together,’ which probably means no more than, ‘ your chariot is going smoothly or quickly.’ Though the expression seems to us hardly correct, yet one can well imagine how the axle was supposed to turn the wheels as the horses were drawing the axle, and the axle acted on the wheels. Anyhow, no other translation seems possible. Saméayé in the Veda means together, at once, and is the Greek éuj, generally duod or duds, the Latin simul. Cf. I, 56,6; 73, 6; 113,10; 163, 3; VII, 66,15; IX, 75, 43 85, 53 97, 56. Vrit means to turn, and is frequently used with reference to the wheels: VIII, 46, 23. ddsa syavaz—nemim ni vavritud. The ten black horses turn down the felly or the wheel. IV, 30, 2. satrf te dnu_ krishtdyak visvak kakré-iva vavrituh. All men turn always round thee, like wheels. That the Atmanepada of vrit may be used in an active sense we see from I, 191,15. tdta# vishdm pra vavrite. I turn the poison out from here. All the words used in this sentence are very old words, and we can with few exceptions turn them into Greek or Latin. In Latin we should have axis vos(ter) circos simul divertit. In Greek dav i(pGv) xixrdw duf.... Verse 10.
2tdta# vishdm pra vavrite. I turn the poison out from here. All the words used in this sentence are very old words, and we can with few exceptions turn them into Greek or Latin. In Latin we should have axis vos(ter) circos simul divertit. In Greek dav i(pGv) xixrdw duf.... Verse 10. Note 1. See I, 64, 4, note 1, page I11. Note 2. See I, 166, I, note 1, page 212. 232 VEDIC HYMNS. Note 3. On éta in the sense of fallow deer, or, it may be, antelope, see I, 165, 5, note 2, page 196. Eta originally means variegated, and thus becomes a name of any speckled deer, it being difficult to say what exact species is meant. Sdyama in our passage explains ét4z by suklavarz4 mal4#, many-coloured wreaths or chains, which may be right. Yet the suggestion of Professor Roth that ét4%, deer, stands here for the skins of fallow deer, is certainly more poetical, and quite in accordance with the Vedic idiom, which uses, for instance, go, cow, not only in the sense of milk,—that is done even in more homely English,—but also for leather, and thong. It is likewise in accordance with what we know of the earliest dress of the Vedic Indians, that deer-skins should here be mentioned. We learn from Asvalayana’s Grihya-sitras, of which we now possess an excellent edition by Professor Stenzler, and a reprint of the text and commentary by Raéma Narayava Vidydratna, in the Bibliotheca Indica, that a boy when he was brought to his tutor, i.e. from the eighth to possibly the twenty-fourth year, had to be well combed, and attired in a new dress. A Br&hmawa should wear the skin of an antelope (aizeya), the Kshatriya the skin of a deer (raurava), the Vaisya the skin of a goat (Aga). If they wore dresses, that of the Brahmava should be dark red (kashaya), that of the Kshatriya bright red (mAgish¢ha), that of the Vaisya yellow (haridra). The girdle of the Brahmaza should be of Muziga grass, that of the Kshatriya a bow-string, that of the Vaisya made of sheep’s wool. The same regulations occur in other Sdtras, as, for instance, the Dharma-sitras of the Apastambiyas and Gautamas, though there are certain characteristic differences in each, which may be due either to local or to chronological causes. Thus according to the Apastambiya-sdtras, which have been published by Professor Biihler, the Brahmaza may wear the skin of the hariza deer, or that of the antelope (aizeyam), but the latter must be from the black antelope (krishzam), and, a proviso is added, that if a man wears the black antelope skin, he must never spread it out to sit or sleep on it. As materials for the dress, Apastamba NOTES. I, 166, 10. 233 allows saza, hemp‘, or kshumé, flax, and he adds that woollen dresses are allowed to all castes, as well as the kambala (masc.), which seems to be any cloth made of vegetable substances (darbhadinirmitam Airam kambalam). He then adds a curious remark, which would seem to show
3I, 166, 10. 233 allows saza, hemp‘, or kshumé, flax, and he adds that woollen dresses are allowed to all castes, as well as the kambala (masc.), which seems to be any cloth made of vegetable substances (darbhadinirmitam Airam kambalam). He then adds a curious remark, which would seem to show 8 Sana is an old Aryan word, though its meanings differ. Hesychius and Eustathius mention xdyva as being synonymous with iabos, reed. Pollux gives two forms, xdvva and xdva, (Pollux X, 166, mravdxa 8¢ dors Wiabos f dv Tois dxariows fy Kai kdvay Kadovow. VII, 176, xavvat 8€ +d éx xavdBwv mAdypa.) This is important, because the same difference of spelling occurs also in xdyvaSis and xdvafos or xdvvaBos, a model, a lay figure, which Lobeck derives from xdvva. In Old Norse we have hanp-r, in A.S. henep, hemp, Old High- Germ. hanaf. The occurrence of the word sama is of importance as showing at how early a time the Aryans of India were acquainted with the uses and the name of hemp. Our word hemp, the A.S. hzenep, the Old Norse hanp-r, are all borrowed from Latin cannabis, which, like other borrowed words, has undergone the regular changes required by Grimm’s law in Low-German, and also in High-German, hanaf. The Slavonic nations seem to have borrowed their word for hemp (Lith. kanapé) from the Goths, the Celtic nations (Ir. canaib) from the Romans (cf. Kuhn, Beitrage, vol. ii, p. 382). The Latin cannabis is borrowed from Greek, and the Greeks, to judge from the account of Herodotus, most likely adopted the word from the Aryan Thracians and Scythians (Her. IV, 74; Pictet, Les Aryens, vol. i, p. 314). Kdvvafis being a foreign word, it would be useless to attempt an explanation of the final element bis, which is added to saza, the Sanskrit word for hemp. It may be visa, fibre, or it may be anything else. Certain it is that the main element in the name of hemp was the same among the settlers in Northern India, and among the Thracians and Scythians through whom the Greeks first became acquainted with hemp. The history of the word xdvvafis must be kept distinct from that of the Greek xdvva or xdva, reed. Both spellings occur, for Pollux, X, 166, writes mravaxa 8€ dors Wiabos H €v rots dxariots fy Kal xdvay xadovow, but VII, 176, xavvar 8¢ 1d éx xavdBwov mdréypa, This word xdvwwa may be the same as the Sanskrit saza, only with this difference, that it was retained as common property by Greeks and Indians before they separated, and was applied differently in later times by the one and the other. 234 VEDIC HYMNS.
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.
1Thus we read: I, 168, 3. &esh4m dmseshu rambhini-iva rarabhe, hasteshu khadiz ka kritih ka s4m dadhe. To their shoulders there clings as if a clinging wife, in their hands the quoit is held and the dagger. In V, 58, 2, the Maruts are called khfdi-hasta, holding the quoits in their hands. There is one passage which was mentioned before (p. 112), where the khadis are said to be on the feet of the Maruts, and on the strength of this passage Professor Roth proposes to alter prd-patheshu to pra-padeshu, and to translate, ‘The khddis are on your forefeet” I do not think this emendation necessary. Though we do not know the exact shape and character of the khad{, we know that it was a weapon, most likely a ring, occasionally used for ornament, and carried along either on the feet or on the shoulders, but in actual battle held in the hand. The weapon which Vishvu holds in one of his right hands, the so-called Aakra, may be the modern representation of the ancient khdd{. What, however, is quite certain is this, that kh4d{ in the Veda never means food, as Sayaza optionally interprets it. This interpretation is accepted by Wilson, who translates, ‘At your restingplaces on the road refreshments (are ready).’ Nay, he NOTES. I, 166, 10. 231 goes on in a note to use this passage as a proof of the advanced civilisation of India at the time of the Vedic Rishis. ‘The expression,’ he says, ‘is worthy of note, as indicating the existence of accommodations for the use of travellers: the prapatha is the choltri of the south of India, the sardi of the Mohammedans, a place by the road-side where the travellers may find shelter and provisions.’ Note 8. This last passage shows that the poet is really representing to himself the Maruts as on their journey, and he therefore adds, ‘your axle turns the two (IV, 30, 2) wheels together,’ which probably means no more than, ‘ your chariot is going smoothly or quickly.’ Though the expression seems to us hardly correct, yet one can well imagine how the axle was supposed to turn the wheels as the horses were drawing the axle, and the axle acted on the wheels. Anyhow, no other translation seems possible. Saméayé in the Veda means together, at once, and is the Greek éuj, generally duod or duds, the Latin simul. Cf. I, 56,6; 73, 6; 113,10; 163, 3; VII, 66,15; IX, 75, 43 85, 53 97, 56. Vrit means to turn, and is frequently used with reference to the wheels: VIII, 46, 23. ddsa syavaz—nemim ni vavritud. The ten black horses turn down the felly or the wheel. IV, 30, 2. satrf te dnu_ krishtdyak visvak kakré-iva vavrituh. All men turn always round thee, like wheels. That the Atmanepada of vrit may be used in an active sense we see from I, 191,15. tdta# vishdm pra vavrite. I turn the poison out from here. All the words used in this sentence are very old words, and we can with few exceptions turn them into Greek or Latin. In Latin we should have axis vos(ter) circos simul divertit. In Greek dav i(pGv) xixrdw duf.... Verse 10.
2tdta# vishdm pra vavrite. I turn the poison out from here. All the words used in this sentence are very old words, and we can with few exceptions turn them into Greek or Latin. In Latin we should have axis vos(ter) circos simul divertit. In Greek dav i(pGv) xixrdw duf.... Verse 10. Note 1. See I, 64, 4, note 1, page I11. Note 2. See I, 166, I, note 1, page 212. 232 VEDIC HYMNS. Note 3. On éta in the sense of fallow deer, or, it may be, antelope, see I, 165, 5, note 2, page 196. Eta originally means variegated, and thus becomes a name of any speckled deer, it being difficult to say what exact species is meant. Sdyama in our passage explains ét4z by suklavarz4 mal4#, many-coloured wreaths or chains, which may be right. Yet the suggestion of Professor Roth that ét4%, deer, stands here for the skins of fallow deer, is certainly more poetical, and quite in accordance with the Vedic idiom, which uses, for instance, go, cow, not only in the sense of milk,—that is done even in more homely English,—but also for leather, and thong. It is likewise in accordance with what we know of the earliest dress of the Vedic Indians, that deer-skins should here be mentioned. We learn from Asvalayana’s Grihya-sitras, of which we now possess an excellent edition by Professor Stenzler, and a reprint of the text and commentary by Raéma Narayava Vidydratna, in the Bibliotheca Indica, that a boy when he was brought to his tutor, i.e. from the eighth to possibly the twenty-fourth year, had to be well combed, and attired in a new dress. A Br&hmawa should wear the skin of an antelope (aizeya), the Kshatriya the skin of a deer (raurava), the Vaisya the skin of a goat (Aga). If they wore dresses, that of the Brahmava should be dark red (kashaya), that of the Kshatriya bright red (mAgish¢ha), that of the Vaisya yellow (haridra). The girdle of the Brahmaza should be of Muziga grass, that of the Kshatriya a bow-string, that of the Vaisya made of sheep’s wool. The same regulations occur in other Sdtras, as, for instance, the Dharma-sitras of the Apastambiyas and Gautamas, though there are certain characteristic differences in each, which may be due either to local or to chronological causes. Thus according to the Apastambiya-sdtras, which have been published by Professor Biihler, the Brahmaza may wear the skin of the hariza deer, or that of the antelope (aizeyam), but the latter must be from the black antelope (krishzam), and, a proviso is added, that if a man wears the black antelope skin, he must never spread it out to sit or sleep on it. As materials for the dress, Apastamba NOTES. I, 166, 10. 233 allows saza, hemp‘, or kshumé, flax, and he adds that woollen dresses are allowed to all castes, as well as the kambala (masc.), which seems to be any cloth made of vegetable substances (darbhadinirmitam Airam kambalam). He then adds a curious remark, which would seem to show
3I, 166, 10. 233 allows saza, hemp‘, or kshumé, flax, and he adds that woollen dresses are allowed to all castes, as well as the kambala (masc.), which seems to be any cloth made of vegetable substances (darbhadinirmitam Airam kambalam). He then adds a curious remark, which would seem to show 8 Sana is an old Aryan word, though its meanings differ. Hesychius and Eustathius mention xdyva as being synonymous with iabos, reed. Pollux gives two forms, xdvva and xdva, (Pollux X, 166, mravdxa 8¢ dors Wiabos f dv Tois dxariows fy Kai kdvay Kadovow. VII, 176, xavvat 8€ +d éx xavdBwv mAdypa.) This is important, because the same difference of spelling occurs also in xdyvaSis and xdvafos or xdvvaBos, a model, a lay figure, which Lobeck derives from xdvva. In Old Norse we have hanp-r, in A.S. henep, hemp, Old High- Germ. hanaf. The occurrence of the word sama is of importance as showing at how early a time the Aryans of India were acquainted with the uses and the name of hemp. Our word hemp, the A.S. hzenep, the Old Norse hanp-r, are all borrowed from Latin cannabis, which, like other borrowed words, has undergone the regular changes required by Grimm’s law in Low-German, and also in High-German, hanaf. The Slavonic nations seem to have borrowed their word for hemp (Lith. kanapé) from the Goths, the Celtic nations (Ir. canaib) from the Romans (cf. Kuhn, Beitrage, vol. ii, p. 382). The Latin cannabis is borrowed from Greek, and the Greeks, to judge from the account of Herodotus, most likely adopted the word from the Aryan Thracians and Scythians (Her. IV, 74; Pictet, Les Aryens, vol. i, p. 314). Kdvvafis being a foreign word, it would be useless to attempt an explanation of the final element bis, which is added to saza, the Sanskrit word for hemp. It may be visa, fibre, or it may be anything else. Certain it is that the main element in the name of hemp was the same among the settlers in Northern India, and among the Thracians and Scythians through whom the Greeks first became acquainted with hemp. The history of the word xdvvafis must be kept distinct from that of the Greek xdvva or xdva, reed. Both spellings occur, for Pollux, X, 166, writes mravaxa 8€ dors Wiabos H €v rots dxariots fy Kal xdvay xadovow, but VII, 176, xavvar 8¢ 1d éx xavdBwov mdréypa, This word xdvwwa may be the same as the Sanskrit saza, only with this difference, that it was retained as common property by Greeks and Indians before they separated, and was applied differently in later times by the one and the other. 234 VEDIC HYMNS.
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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