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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1roasted grain to drink. The dregs (of the gruel) he pours from a copper vessel over the head (of the patient) into fire derived from a forest-fire2.' The treatment is intensely symbolical, being based upon the attractio si- milium, with a touch of homoeopathy. The roasted grain represents heat and therefore fever ; the copper vessel (lohitapatra), with the other meaning of lohita, c red/ in mind, again suggests heat and fever, and the forest fire, davagni, figures in preference to ordinary fire because it is occasioned by lightning, and lightning is conceived as the cause of fever and its related diseases. See our treatment of AV. I, 12, and cf. Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, 469 ff. (p. 4 ff. of the reprint). Note also the very parallel treatment which the fever patient undergoes at the hands of Kau.rika in 25, 26, in connection with AV. I, 25. The hymn has been translated many times, either entirely or in part. See Roth, 1. c, p. 38 ; Grohmann, Indische 1 Darila at Kau^. 8, 15, £-ahgitffo*rg-una^ a/£ala iti dakshi^atya^. Kcrava, ib., gahgido vara//asya/# prasiddha^. It is the name of a tree in any case; see XIX, 34 and 35. 2 Kau^ika's language is of the most concise Sutra sort : 18... la^an payayati. 19. dave lohitapatre^a murdhni sa^patan anayati. The translation above is with the help of Darila. The employment of the dregs after the act of aplavana is technical ; see the Pari- bhasha-sutra Kau^. 7, 15. For the sazrcpata, see also Grzhyasaw- grahal, 113. 444 HYMNS OF THE ATHARVA-VEDA. Studien, IX, p. 381 ff. (especially pp. 411-12) ; Ludwig, Der Rigveda, III, 510; Zimmer, 1. c, pp. 380 ff.; Grill2, pp. 12, 153 ff. ; cf. also Hillebrandt,Vedachrestomathie,p.49. The Anukrama;zi designates it as a takmana^anadevatyam (sc. suktam) ; Bh^/gu-Angiras are the authors. Stanza 1. a. Because the first Pada is a £*agati followed by three trish/ubh Padas the Anukrama^t designates the stanza as a bhuri^-. It is possible, however, to obtain a trishAibh by reading apabadhateta/z with elision and crasis ; cf. Roth in Kuhn's Zeitschrift, XXVI, 50 ff. I prefer to retain the ^agati, because it frequently appears in trish/ubh stanzas, without the possibility of a change. b. putadaksha^ (stem putadakshas) is not easily rendered. Roth, 1. c, 'von unversehrter kraft ;' the Petersburg lexicons, Grohmann, and Grassmann, ' von reiner gesinnung ; ' Hille- brandt, ' von gelauterter gesinnung ; ' Grill, 'lautern sinnes ;' Ludwig, 'von geheiligter kraft ; ' Max Miiller, Vedic Hymns, Sacred Books of the East, voL xxxii, p.
2rsehrter kraft ;' the Petersburg lexicons, Grohmann, and Grassmann, ' von reiner gesinnung ; ' Hille- brandt, ' von gelauterter gesinnung ; ' Grill, 'lautern sinnes ;' Ludwig, 'von geheiligter kraft ; ' Max Miiller, Vedic Hymns, Sacred Books of the East, voL xxxii, p. 493, 1 endowed with pure strength.' But ' lautere gesinnung ' idealises over much, and ' pure strength ' is vague. Perhaps after all our translation ' of tried skill or strength ' comes nearest to the true sense of the original. Cf. RV. Ill, 1,5, kratu//2 punana^ kavibhi^ pavitrai/^, ' purifying his intellect by wise means of purification.' The epithets puta-daksha and piita-dakshas are employed very frequently in connec- tion with the Adityas, singly or collectively, and it is perhaps significant that Daksha is one of the Adityas. d. Ludwig takes the words amuya bhavantu in their plainest sense, ' solfcn nach jener seite hinweggehn.' But amuya frequently has a sinister, contemptuous meaning, ' in that well-understood, suitable, evil manner ;' it is a kind of euphemism like English ' gone,' German (slang) ' caput.' Cf. amuya ^ayanam, RV. I, 32, 8 ; papaya *muya, RV. I, 29, 5, &c. ; and Grill's note, p. 155. V, 2 2. COMMENTARY. 445 Stanza 2. a. In India malarial fever is frequently accompanied by jaundice ; cf. AV. VI, 20, 3, ' thou that makest all forms yellow/ and I, 25, 2. 3, where the takman is designated as haritasya deva, 'the god of the yellow (colour).' Cf. Grohmann, ib. 393. b. Between the expression agni'r iva^bhidunvan and the davagni of the ritual practice (Kaui*. 29, 19) there is a thread of symbolic connection. Cf. AV. I, 25, 2. 3 ; VI, 20, 1. d. nyan and adharan are synonymous to such an extent as to render it difficult to preserve the flavour of the original : literally, ' do thou go away down, or lower ! ' Stanza 3. a. For parusha and parusheya, Ludwig reads arusha and arusheya, and translates ' der rot ist von rotem ' — an un- necessarily severe handling of the text. b. avadhva/TZsa is cnr. Aey., but the meaning is fairly clear ; cf. the expression kxxvmxr avadhva^s in the Pet. Lex., s.v. dhva^s. The eruption (Grohmann, 394) produces roughness of the skin's surface, and the Hindus look upon such super- ficial changes as coming from without ; cf. Contributions, Second Series, Amer. Journ. Phil. XI, 323 (5 of the reprint). c. vuvadhavirya would seem to refer to the kush//za- plant, if we consult AV. XIX, 39, 10. But the ritual does not indicate its employment. Stanza 4. a, b. Note the concatenation between this and the pre- ceding stanza, effected by Padas 3 d and 4 a.
3rint). c. vuvadhavirya would seem to refer to the kush//za- plant, if we consult AV. XIX, 39, 10. But the ritual does not indicate its employment. Stanza 4. a, b. Note the concatenation between this and the pre- ceding stanza, effected by Padas 3 d and 4 a. The expres- sion nama/z krz'tva indicates a polite modification of the power of the charm, calculated to engage the co-operation of the demon Takman himself. Pada a is trochaic ; in b read krz'tua. e. Literally, 'the fist-fighter of Saka^bhara,' i.e. the champion carrier of excrement, or the chief of diarrhoea 446 HYMNS OF THE ATHARVA-VEDA. producing diseases : jaka/^bhara seems to be the personifica- tion of abnormal evacuation. Stanza 5. I do not consider the versifier incapable of a certain kind of punning intention in the choice of ethnic communities to which he would relegate the takman : mahav/^sha, here, and elsewhere in the hymns, may suggest to him ' a very strong ' tribe, better fitted to cope with the ravages of the disease; balhika surely suggests to his mind bahika and bahis, 'without/ i.e. not his own people1 ; and even mu^a- vant may suggest mu%*a-grass, the plant which figures among Kaimka's remedies for the disease ; see the intro- duction to I, 12, and cf. mu;^avant in Yaska's comment at Nirukta IX, 8, as the equivalent of mu^avant 2. Rigorous geographical deductions derived from the juxtaposition of these names are therefore to be avoided. They are, how- ever, as also the Gandhari, Anga, and Magadha in the sequel, true ethnical designations ; see Roth, Zur Literatur und Geschichte des Weda, p. 39 ; Zimmer, pp. 29, 129, 431, 433, and Weber's article, ' Uber Bahli, Bahlika/ Proceed- ings of the Berlin Academy of November, 1892, vol. xlvii, P-985ff. a,b. Note the concatenation with 4d. c, d. The Anukramam designates the stanza as vira/pathya brzhati, but takmams is in all probability interpolated. Its removal ensures a fairly good anushAibh. — nyo^ara is a7r. Aey., its form being perhaps twisted in some measure in deference to the obvious pun with okas in a, b (' gelegen- heitsbildung ') ; it also suggests doubtless in its suffix the 1 Cf. especially, Zimmer, p. 433, top. 2 The name m%avant, however, is typical for a region far dis- tant; see Tait. S. I, 8, 6, 2 ; Va^. S. Ill, 61, and -Sat. Br. II, 6, 2, 17, in all of which Rudra with his destructive bow is entreated to depart beyond the Mu^avants : esha te rudra bhaga^ . . . tena *vasena paro mug-avato*ti*hy avatatadhanva, &c.
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.
1roasted grain to drink. The dregs (of the gruel) he pours from a copper vessel over the head (of the patient) into fire derived from a forest-fire2.' The treatment is intensely symbolical, being based upon the attractio si- milium, with a touch of homoeopathy. The roasted grain represents heat and therefore fever ; the copper vessel (lohitapatra), with the other meaning of lohita, c red/ in mind, again suggests heat and fever, and the forest fire, davagni, figures in preference to ordinary fire because it is occasioned by lightning, and lightning is conceived as the cause of fever and its related diseases. See our treatment of AV. I, 12, and cf. Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, 469 ff. (p. 4 ff. of the reprint). Note also the very parallel treatment which the fever patient undergoes at the hands of Kau.rika in 25, 26, in connection with AV. I, 25. The hymn has been translated many times, either entirely or in part. See Roth, 1. c, p. 38 ; Grohmann, Indische 1 Darila at Kau^. 8, 15, £-ahgitffo*rg-una^ a/£ala iti dakshi^atya^. Kcrava, ib., gahgido vara//asya/# prasiddha^. It is the name of a tree in any case; see XIX, 34 and 35. 2 Kau^ika's language is of the most concise Sutra sort : 18... la^an payayati. 19. dave lohitapatre^a murdhni sa^patan anayati. The translation above is with the help of Darila. The employment of the dregs after the act of aplavana is technical ; see the Pari- bhasha-sutra Kau^. 7, 15. For the sazrcpata, see also Grzhyasaw- grahal, 113. 444 HYMNS OF THE ATHARVA-VEDA. Studien, IX, p. 381 ff. (especially pp. 411-12) ; Ludwig, Der Rigveda, III, 510; Zimmer, 1. c, pp. 380 ff.; Grill2, pp. 12, 153 ff. ; cf. also Hillebrandt,Vedachrestomathie,p.49. The Anukrama;zi designates it as a takmana^anadevatyam (sc. suktam) ; Bh^/gu-Angiras are the authors. Stanza 1. a. Because the first Pada is a £*agati followed by three trish/ubh Padas the Anukrama^t designates the stanza as a bhuri^-. It is possible, however, to obtain a trishAibh by reading apabadhateta/z with elision and crasis ; cf. Roth in Kuhn's Zeitschrift, XXVI, 50 ff. I prefer to retain the ^agati, because it frequently appears in trish/ubh stanzas, without the possibility of a change. b. putadaksha^ (stem putadakshas) is not easily rendered. Roth, 1. c, 'von unversehrter kraft ;' the Petersburg lexicons, Grohmann, and Grassmann, ' von reiner gesinnung ; ' Hille- brandt, ' von gelauterter gesinnung ; ' Grill, 'lautern sinnes ;' Ludwig, 'von geheiligter kraft ; ' Max Miiller, Vedic Hymns, Sacred Books of the East, voL xxxii, p.
2rsehrter kraft ;' the Petersburg lexicons, Grohmann, and Grassmann, ' von reiner gesinnung ; ' Hille- brandt, ' von gelauterter gesinnung ; ' Grill, 'lautern sinnes ;' Ludwig, 'von geheiligter kraft ; ' Max Miiller, Vedic Hymns, Sacred Books of the East, voL xxxii, p. 493, 1 endowed with pure strength.' But ' lautere gesinnung ' idealises over much, and ' pure strength ' is vague. Perhaps after all our translation ' of tried skill or strength ' comes nearest to the true sense of the original. Cf. RV. Ill, 1,5, kratu//2 punana^ kavibhi^ pavitrai/^, ' purifying his intellect by wise means of purification.' The epithets puta-daksha and piita-dakshas are employed very frequently in connec- tion with the Adityas, singly or collectively, and it is perhaps significant that Daksha is one of the Adityas. d. Ludwig takes the words amuya bhavantu in their plainest sense, ' solfcn nach jener seite hinweggehn.' But amuya frequently has a sinister, contemptuous meaning, ' in that well-understood, suitable, evil manner ;' it is a kind of euphemism like English ' gone,' German (slang) ' caput.' Cf. amuya ^ayanam, RV. I, 32, 8 ; papaya *muya, RV. I, 29, 5, &c. ; and Grill's note, p. 155. V, 2 2. COMMENTARY. 445 Stanza 2. a. In India malarial fever is frequently accompanied by jaundice ; cf. AV. VI, 20, 3, ' thou that makest all forms yellow/ and I, 25, 2. 3, where the takman is designated as haritasya deva, 'the god of the yellow (colour).' Cf. Grohmann, ib. 393. b. Between the expression agni'r iva^bhidunvan and the davagni of the ritual practice (Kaui*. 29, 19) there is a thread of symbolic connection. Cf. AV. I, 25, 2. 3 ; VI, 20, 1. d. nyan and adharan are synonymous to such an extent as to render it difficult to preserve the flavour of the original : literally, ' do thou go away down, or lower ! ' Stanza 3. a. For parusha and parusheya, Ludwig reads arusha and arusheya, and translates ' der rot ist von rotem ' — an un- necessarily severe handling of the text. b. avadhva/TZsa is cnr. Aey., but the meaning is fairly clear ; cf. the expression kxxvmxr avadhva^s in the Pet. Lex., s.v. dhva^s. The eruption (Grohmann, 394) produces roughness of the skin's surface, and the Hindus look upon such super- ficial changes as coming from without ; cf. Contributions, Second Series, Amer. Journ. Phil. XI, 323 (5 of the reprint). c. vuvadhavirya would seem to refer to the kush//za- plant, if we consult AV. XIX, 39, 10. But the ritual does not indicate its employment. Stanza 4. a, b. Note the concatenation between this and the pre- ceding stanza, effected by Padas 3 d and 4 a.
3rint). c. vuvadhavirya would seem to refer to the kush//za- plant, if we consult AV. XIX, 39, 10. But the ritual does not indicate its employment. Stanza 4. a, b. Note the concatenation between this and the pre- ceding stanza, effected by Padas 3 d and 4 a. The expres- sion nama/z krz'tva indicates a polite modification of the power of the charm, calculated to engage the co-operation of the demon Takman himself. Pada a is trochaic ; in b read krz'tua. e. Literally, 'the fist-fighter of Saka^bhara,' i.e. the champion carrier of excrement, or the chief of diarrhoea 446 HYMNS OF THE ATHARVA-VEDA. producing diseases : jaka/^bhara seems to be the personifica- tion of abnormal evacuation. Stanza 5. I do not consider the versifier incapable of a certain kind of punning intention in the choice of ethnic communities to which he would relegate the takman : mahav/^sha, here, and elsewhere in the hymns, may suggest to him ' a very strong ' tribe, better fitted to cope with the ravages of the disease; balhika surely suggests to his mind bahika and bahis, 'without/ i.e. not his own people1 ; and even mu^a- vant may suggest mu%*a-grass, the plant which figures among Kaimka's remedies for the disease ; see the intro- duction to I, 12, and cf. mu;^avant in Yaska's comment at Nirukta IX, 8, as the equivalent of mu^avant 2. Rigorous geographical deductions derived from the juxtaposition of these names are therefore to be avoided. They are, how- ever, as also the Gandhari, Anga, and Magadha in the sequel, true ethnical designations ; see Roth, Zur Literatur und Geschichte des Weda, p. 39 ; Zimmer, pp. 29, 129, 431, 433, and Weber's article, ' Uber Bahli, Bahlika/ Proceed- ings of the Berlin Academy of November, 1892, vol. xlvii, P-985ff. a,b. Note the concatenation with 4d. c, d. The Anukramam designates the stanza as vira/pathya brzhati, but takmams is in all probability interpolated. Its removal ensures a fairly good anushAibh. — nyo^ara is a7r. Aey., its form being perhaps twisted in some measure in deference to the obvious pun with okas in a, b (' gelegen- heitsbildung ') ; it also suggests doubtless in its suffix the 1 Cf. especially, Zimmer, p. 433, top. 2 The name m%avant, however, is typical for a region far dis- tant; see Tait. S. I, 8, 6, 2 ; Va^. S. Ill, 61, and -Sat. Br. II, 6, 2, 17, in all of which Rudra with his destructive bow is entreated to depart beyond the Mu^avants : esha te rudra bhaga^ . . . tena *vasena paro mug-avato*ti*hy avatatadhanva, &c.
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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