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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Note 2. The phrase ushasa/£ ketM occurs several times in the Rig-veda. I think that ketum usra^ means exactly the same ; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's Beitrage, XV, 185, that a genitive sing, usra^ existed. Verse 3. Note 1. Ludwig refers asya to the sacrificer, Bollensen to Agni, and so does Saya^a. I believe that asya should be explained as rztasya ; the phrase rztasya dhiti is frequently used, comp. IV, 23, 8 ; IX, 76, 4; 97, 34 ; 111, 2. See also Ludwig's note on III, 31, 1 (vol. v, p. 65). — Prof. Max Mliller refers rita. to Agni. ' One might translate it by righteous : They established the righteous (Agni), they moved his mind (made him attend?).' Note 2. The substantive (of feminine gender) which is to be supplied to didhishva^, atrzshyanti^, &c, seems to me to be giraA or the like. Aryak stands frequently together with gira/i. — Prof. Max Mliller writes : ' Could not ari be a feminine like karshanl and vis; see before, I, 70, 1. We should then translate, and then the people emulous, widely spread, never flagging [the stones also are called atrz'shita/z atrzsh/za^a^, X, 94, 11], and active go towards the gods/ Note 3. See above, 70, 1, note 1. Note 4. Are the prayers called ' free from thirst ' because they are accompanied by libations of Ghrzta, Soma, &c. ? Note 5. I believe that devan ^anma depends both on akkka. and on vardhayanti^. Note 6. Devan, or rather devam, is gtn. plur. ; see above, 70, 6, with note 1. Verse 4. Note 1. The place in which vibhritaA stands would seem to show that it is an epithet of Mataruvan, and so it is understood by Ludwig and by Bergaigne (Rel. Ved. I, 54). 78 VEDIC HYMNS. But it is Agni himself, not Matamvan, who is very fre- quently mentioned as vibhrzta or the like. As we read here, vi'bhrzta^ . . . grzhe-grzhe, it is said in V, n, 4. agni'm nara^ vf bharante grih6-grihe, ' the men carry Agni hither and thither, to every house;' comp. I, 70, 10; III, 55,4 ; X, 1, 2 ; 45, 2 ; 80, 4. Thus I believe the poet means to say that Matamvan first kindled Agni, in one place of course, and that Agni then was brought to many places, to all human dwellings. I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis.
2I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis. We must not omit to mention that the first Pada of I, 148, 1 is nearly identical with our passage : mathtt yat im vishifa^ matarfova. This Pada is deficient by one syllable. If we were to read vi'bhrzta^, as in our passage, this would lead indeed to the conclusion that there is no hyperbaton in our verse — for the verse, 1, 148, 1, could not be explained in that way — but that vibhr/ta/z refers to MatarLsvan. I think, however, that it is more than doubtful that the verse, I, 148, 1, really ought to be corrected in this way ; whatever may have been the original form of that verse, it is quite possible, and even probable, that it differed from our passage just in that one word. "Note 2. The exact meaning of Bhr/gava;/a is doubtful. It is, of course, derived from Bhr/gu as vasavana, takavana, from vasu, taku. Agni is called Bhr/gava^a also in IV, 7, 4. Comp. Bergaigne, I, 54. Note 3. With the words a dutyam vivaya comp. IV, 9, 6. veshi it u asya dutyam. Verse 5. Note 1. This difficult verse evidently treats of the incest which the father Dyaus has committed with his daughter. Compare on this subject Bergaigne, Rel. Ved. II, 109 seq. Agni seems to be represented here as stimulating the desire of the father ; the ' sap ' (rasa) probably is the sperm, comp. I, 105, 2- MAiVDALA I, HYMN 7 1. 79 In the second Pada, Agni, having done, as it seems, some mischief, goes away to the ' speckled cows.' We cannot say who these speckled cows were ; they evidently are identical with those mentioned in another passage treating of the same story, X, 61, 8. — Bergaigne paraphrases the second Pada of our verse, wrongly in my opinion, ' Agni sort furtivement de cette fille, de cette vache, przVam.' The archer who shoots at Agni (third Pada) is not better known to us than the speckled cows. Bergaigne's opinion, ' que cet archer n'est autre que le pere lui-meme,' is not very convincing. Verse 6. Note 1. The traditional reading vibhati (' he who shines for thee in his house ') gives no satisfactory sense. I pro- pose to read vidhati. Cf. I, 120, i. katha vidhati apra^eta^. Note 2. I have some doubts as to the correctness of usatak (Sa^hitapa//^a,u^ato) anu dyun. LLrat, of course, is an epithet not of the days, but of Agni. But then we expect the dative. Correcting the text (orate) is all the easier, because before a following vowel the dative and the genitive were, in the original pronunciation, identical (urata* anu ; see my Prolegomena, 447 sqq.) ; the spellings of the Sa^hitapa/y&a, usato anu and orate anu, belong to the inven- tions of Vedic grammarians. Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rathi^ xkykh and the like. Verse 7. Note 1. Comp. IV, 44, 2. yuv6^ vapu/£ abhf pr/ksha^ sa^ante ; VII, 90, 5.
3Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rathi^ xkykh and the like. Verse 7. Note 1. Comp. IV, 44, 2. yuv6^ vapu/£ abhf pr/ksha^ sa^ante ; VII, 90, 5. Note 2. Comp. I, 26, 10, note 1. Note 3. Ludwig : nicht unter unsern freunden ward auszfiindig gemacht die kraftspeise. Grassmann : nicht bei Verwandten ward uns Nahrung sichtbar. Wilson : Our food is not partaken of by our kinsmen. Griffith : Not by our brethren was our food discovered. — Ludwig and Grass- mann translate as if the text had ^amishu. What the 80 VEDIC HYMNS. instrumental means is shown, I believe, for instance, by IV, 14, 2. vi sQrya/i rasmibhik ^ekitana^, ' the sun shining with his rays/ Thus in our passage the poet seems to me to say, ' We have no strong kinsmen who might add lustre to our strength. Agni, procure thou strength to us.' Comp. X, 23, 7. vidma hi te pramatim deva ^amivat, ' for we know, O god, thy providing care like that of a kinsman/ ■ — Prof. Max Miiller proposes the translation : ' Our wealth is not known by our kinsmen, i.e. we cannot support them as we ought.' Verse 8. Note 1. The poet returns here to the myth of which he had spoken in verse 5. Should the order of the verses be changed ? — On our verse, compare Geldner, Ved. Studien, n, 34- Note 2. Te^as seems to be here a synonym of retas, as in the later language. Note 3. Is the lord of men Agni ? See the third Pada. — Ishe I consider, with Geldner, as an infinitive. Note 4. My translation rests on the supposition that dyau^ is to be corrected into dyo^ ; thus the ablative is obtained, of which the word abhike is usually accompanied (comp. Lanman, 433 ; Collitz, Bezzenberger's Beitrage, X, 15). If we leave the reading dyaii^, this nominative will be the subject of the verb ana t. Then te^a/z must be accu- sative dependent on anaz1, and we can scarcely avoid making nrzpatim to depend on the infinitive ishe. This is the way which Geldner has followed in interpreting this passage. But I cannot consider this separation of nrzpatim from the verb ana/ very probable. Note 5. The exact meaning of ^anayat seems to be here, ' he caused them to be born.5 Comp. 5atapatha Brahma/za I, 7,4,4. yatha tad deva reta/z pra^anayan (comp. Aitareya Brahma/za III, 34 ; see also Rig-veda X, 61, 7). Note 6. This may be the host of the seven i^z'shis. Comp. Ill, 31, 1-5 ; IV, 1, 12 seq. (?). Or the Maruts are alluded to (comp. below, 72, 4), though that seems to me less probable. MAiVDALA I, HYMN 7 1. Verse 9. Note 1. Literally, in one day. But sadya/z has already in the Rig-veda the secondary meaning * immediately, quickly.' Note 2. Comp. Ill, 56, 7. rag-ana mitra-varu^a supam. Note 3. See below, 72, 6. Verse 10. Note 1. Comp. VII, 18, 3: there the words abhi vlduA kavi/z san are identical with our text.
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.
1Note 2. The phrase ushasa/£ ketM occurs several times in the Rig-veda. I think that ketum usra^ means exactly the same ; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's Beitrage, XV, 185, that a genitive sing, usra^ existed. Verse 3. Note 1. Ludwig refers asya to the sacrificer, Bollensen to Agni, and so does Saya^a. I believe that asya should be explained as rztasya ; the phrase rztasya dhiti is frequently used, comp. IV, 23, 8 ; IX, 76, 4; 97, 34 ; 111, 2. See also Ludwig's note on III, 31, 1 (vol. v, p. 65). — Prof. Max Mliller refers rita. to Agni. ' One might translate it by righteous : They established the righteous (Agni), they moved his mind (made him attend?).' Note 2. The substantive (of feminine gender) which is to be supplied to didhishva^, atrzshyanti^, &c, seems to me to be giraA or the like. Aryak stands frequently together with gira/i. — Prof. Max Mliller writes : ' Could not ari be a feminine like karshanl and vis; see before, I, 70, 1. We should then translate, and then the people emulous, widely spread, never flagging [the stones also are called atrz'shita/z atrzsh/za^a^, X, 94, 11], and active go towards the gods/ Note 3. See above, 70, 1, note 1. Note 4. Are the prayers called ' free from thirst ' because they are accompanied by libations of Ghrzta, Soma, &c. ? Note 5. I believe that devan ^anma depends both on akkka. and on vardhayanti^. Note 6. Devan, or rather devam, is gtn. plur. ; see above, 70, 6, with note 1. Verse 4. Note 1. The place in which vibhritaA stands would seem to show that it is an epithet of Mataruvan, and so it is understood by Ludwig and by Bergaigne (Rel. Ved. I, 54). 78 VEDIC HYMNS. But it is Agni himself, not Matamvan, who is very fre- quently mentioned as vibhrzta or the like. As we read here, vi'bhrzta^ . . . grzhe-grzhe, it is said in V, n, 4. agni'm nara^ vf bharante grih6-grihe, ' the men carry Agni hither and thither, to every house;' comp. I, 70, 10; III, 55,4 ; X, 1, 2 ; 45, 2 ; 80, 4. Thus I believe the poet means to say that Matamvan first kindled Agni, in one place of course, and that Agni then was brought to many places, to all human dwellings. I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis.
2I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis. We must not omit to mention that the first Pada of I, 148, 1 is nearly identical with our passage : mathtt yat im vishifa^ matarfova. This Pada is deficient by one syllable. If we were to read vi'bhrzta^, as in our passage, this would lead indeed to the conclusion that there is no hyperbaton in our verse — for the verse, 1, 148, 1, could not be explained in that way — but that vibhr/ta/z refers to MatarLsvan. I think, however, that it is more than doubtful that the verse, I, 148, 1, really ought to be corrected in this way ; whatever may have been the original form of that verse, it is quite possible, and even probable, that it differed from our passage just in that one word. "Note 2. The exact meaning of Bhr/gava;/a is doubtful. It is, of course, derived from Bhr/gu as vasavana, takavana, from vasu, taku. Agni is called Bhr/gava^a also in IV, 7, 4. Comp. Bergaigne, I, 54. Note 3. With the words a dutyam vivaya comp. IV, 9, 6. veshi it u asya dutyam. Verse 5. Note 1. This difficult verse evidently treats of the incest which the father Dyaus has committed with his daughter. Compare on this subject Bergaigne, Rel. Ved. II, 109 seq. Agni seems to be represented here as stimulating the desire of the father ; the ' sap ' (rasa) probably is the sperm, comp. I, 105, 2- MAiVDALA I, HYMN 7 1. 79 In the second Pada, Agni, having done, as it seems, some mischief, goes away to the ' speckled cows.' We cannot say who these speckled cows were ; they evidently are identical with those mentioned in another passage treating of the same story, X, 61, 8. — Bergaigne paraphrases the second Pada of our verse, wrongly in my opinion, ' Agni sort furtivement de cette fille, de cette vache, przVam.' The archer who shoots at Agni (third Pada) is not better known to us than the speckled cows. Bergaigne's opinion, ' que cet archer n'est autre que le pere lui-meme,' is not very convincing. Verse 6. Note 1. The traditional reading vibhati (' he who shines for thee in his house ') gives no satisfactory sense. I pro- pose to read vidhati. Cf. I, 120, i. katha vidhati apra^eta^. Note 2. I have some doubts as to the correctness of usatak (Sa^hitapa//^a,u^ato) anu dyun. LLrat, of course, is an epithet not of the days, but of Agni. But then we expect the dative. Correcting the text (orate) is all the easier, because before a following vowel the dative and the genitive were, in the original pronunciation, identical (urata* anu ; see my Prolegomena, 447 sqq.) ; the spellings of the Sa^hitapa/y&a, usato anu and orate anu, belong to the inven- tions of Vedic grammarians. Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rathi^ xkykh and the like. Verse 7. Note 1. Comp. IV, 44, 2. yuv6^ vapu/£ abhf pr/ksha^ sa^ante ; VII, 90, 5.
3Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rathi^ xkykh and the like. Verse 7. Note 1. Comp. IV, 44, 2. yuv6^ vapu/£ abhf pr/ksha^ sa^ante ; VII, 90, 5. Note 2. Comp. I, 26, 10, note 1. Note 3. Ludwig : nicht unter unsern freunden ward auszfiindig gemacht die kraftspeise. Grassmann : nicht bei Verwandten ward uns Nahrung sichtbar. Wilson : Our food is not partaken of by our kinsmen. Griffith : Not by our brethren was our food discovered. — Ludwig and Grass- mann translate as if the text had ^amishu. What the 80 VEDIC HYMNS. instrumental means is shown, I believe, for instance, by IV, 14, 2. vi sQrya/i rasmibhik ^ekitana^, ' the sun shining with his rays/ Thus in our passage the poet seems to me to say, ' We have no strong kinsmen who might add lustre to our strength. Agni, procure thou strength to us.' Comp. X, 23, 7. vidma hi te pramatim deva ^amivat, ' for we know, O god, thy providing care like that of a kinsman/ ■ — Prof. Max Miiller proposes the translation : ' Our wealth is not known by our kinsmen, i.e. we cannot support them as we ought.' Verse 8. Note 1. The poet returns here to the myth of which he had spoken in verse 5. Should the order of the verses be changed ? — On our verse, compare Geldner, Ved. Studien, n, 34- Note 2. Te^as seems to be here a synonym of retas, as in the later language. Note 3. Is the lord of men Agni ? See the third Pada. — Ishe I consider, with Geldner, as an infinitive. Note 4. My translation rests on the supposition that dyau^ is to be corrected into dyo^ ; thus the ablative is obtained, of which the word abhike is usually accompanied (comp. Lanman, 433 ; Collitz, Bezzenberger's Beitrage, X, 15). If we leave the reading dyaii^, this nominative will be the subject of the verb ana t. Then te^a/z must be accu- sative dependent on anaz1, and we can scarcely avoid making nrzpatim to depend on the infinitive ishe. This is the way which Geldner has followed in interpreting this passage. But I cannot consider this separation of nrzpatim from the verb ana/ very probable. Note 5. The exact meaning of ^anayat seems to be here, ' he caused them to be born.5 Comp. 5atapatha Brahma/za I, 7,4,4. yatha tad deva reta/z pra^anayan (comp. Aitareya Brahma/za III, 34 ; see also Rig-veda X, 61, 7). Note 6. This may be the host of the seven i^z'shis. Comp. Ill, 31, 1-5 ; IV, 1, 12 seq. (?). Or the Maruts are alluded to (comp. below, 72, 4), though that seems to me less probable. MAiVDALA I, HYMN 7 1. Verse 9. Note 1. Literally, in one day. But sadya/z has already in the Rig-veda the secondary meaning * immediately, quickly.' Note 2. Comp. Ill, 56, 7. rag-ana mitra-varu^a supam. Note 3. See below, 72, 6. Verse 10. Note 1. Comp. VII, 18, 3: there the words abhi vlduA kavi/z san are identical with our text.
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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