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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13 ; VII, 77, 2), and as the mother of the Rzshis (IV, 2, 15). Comp. V, 45, 2. a urvat gavam mata ^anatir gat. The seven names of the cow are men- tioned also in I, 164, 3, its three times seven names, in VII, 87, 4. Note 2. Bergaigne (Quarante Hymnes, p. 14) and Pischel (Ved. Studien, II, 121 seq.) give to the word vra the meaning 'woman' (Bergaigne: 'femme,' particuli&rement ' femme en rut,' * femme amoureuse '). I prefer to follow the opinion of Bechtel, Nachrichten der Gottinger Gesell- schaft der Wissenschaften, philolog.-historische Klasse, 1894, p. 393 seq. The hosts seem to be the assembly of the Rzshis. Note 3. The dawn. Note 4. Comp. IX, 81, 1 (H. O., Religion des Veda, p. 147, note 1). dadhna yat im linnita^ ya^asa gavam, * When (the Somas) have been drawn, together with the brilliant curds of the cow.' The brilliant milk of the cow which the MAiVDALA IV, HYMN I. 3 I 5 Rzshis have obtained, seems to be considered as a magical means for procuring to men the aspect of the brilliant light of the dawn. Comp. H. O., Religion des Veda, p. 450. Verse 17. Note 1. On dudhitam, comp. Geldner, Ved. Studien, II, 9, and see Rig-veda II, 17, 4; IV, 16, 4. Verse 19. Note 1. Comp. vol. xxxii, p. 330 (V, 54, 10, note 1). Verse 20. Note 1. ' Guest ' is atithi/z ; the play on words (aditi^ and atithi^) is untranslatable. 3l6 VEDIC HYMNS. MAiVZ?ALA IV, HYMN 2. ASH7AKA III, ADHYAYA 4, VARGA 16-19. i. He who has been established as the steward among the mortals, the immortal, righteous one, and among the gods, being a god himself, the Hotrz, the best sacrificer shall mightily flame *; Agni shall rise up1 with the offerings of Manus. 2. Here, O Agni, son of strength, thou goest for us to-day as a messenger, thou who art born, between the two races (of men and gods), having harnessed, O tall one, thy puissant, rrianly, brilliant (stallions)1. 3. Harnessing the two mighty, red steeds that swim in ghee — (the steeds) of i?zta, I think, that are most swift with their mind*, the ruddy ones, thou goest (as a messenger) between you, the gods, and the tribes of men 2. 4. O Agni, with thy good horses, and thy good chariot, rich in bounties, bring hither from among them (the gods) 1 Aryaman, Vanma, and Mitra, Indra and Vish/zu, the Maruts and the Arvins, to him who offers goad oblations. 5. This sacrifice, O Agni, is rich in cows1, in sheep and horses, in manly friends ; it is never to be despised ; it is rich in nourishment, O wonderful lord2, rich in offspring; it is long-lasting wealth, broad-based, with (brilliant) assemblies. 6 \ Be a self-strong protector, O Agni, of the man who in the sweat of his brow brings fuel to thee 2, or heats his head desirous to worship thee. Deliver him from every harmful man. MAiVDALA IV, HYMN 2. 317 7. The man who brings food to thee who art desirous of food, he who stirs up1 the cheerful guest and rouses him, the godly man who kindles thee in his dwelling : to him may belong lasting and generous wealth.
2Deliver him from every harmful man. MAiVDALA IV, HYMN 2. 317 7. The man who brings food to thee who art desirous of food, he who stirs up1 the cheerful guest and rouses him, the godly man who kindles thee in his dwelling : to him may belong lasting and generous wealth. 8. The sacrificer who praises thee in the evening and in the morning and gratifies thee : that liberal man thou shouldst bring across all distress, like a well-impelled horse 1r (dwelling) in his house. 9. The man who worships thee, the immortal one, O Agni, and who honours thee, holding the sacri- ficial ladle — may he, the toiling (sacrificer), not be deprived of wealth ; may no distress that comes from a harmful (foe), surround him. 10. That mortal whose well-ordered sacrifice thou, as the god, acceptest, O Agni, as a liberal giver, may his worship 1 be welcome, O youngest god, (the Hotrz's work performed) for a worshipper whose helpers we may be. 11. May he, the knowing one, distinguish wisdom and folly of mortals \ like straight and crooked backs (of horses)2. And for the sake of wealth and noble offspring, O god, grant us Diti and keep off Aditi3. 12. The undeceived sages instructed the sage (Agni), setting him down in the dwellings of Ayu1. Hence mayst thou behold, O Agni, with thy eyes2 these beings visible and secret (that move) on the Arya's ways 3. 13. Bring thou, O Agni, youngest (god), who art a good guide, a plentiful, brilliant treasure to the worshipper who presses Soma, who serves thee and toils, to help him, O brisk one, who fillest the dwell- ings of peoples. 141. And whatsoever we have done, O Agni, out 3l8 VEDIC HYMNS. of devotion for thee, with our feet 2, with our hands, with our bodies : (in those deeds of ours) the wise have held up the Rita., aspiring after it, like those who manage a chariot by means of the two pole- arms (?) 3. 15. And may we be born from the Dawn, the mother, as the seven priests1, as the first worshippers among men 2. May we be the Angiras, the sons of Heaven. May we flaming break the rock which contains the prize of the contest3. 1 6. And as our first, ancient fathers, O Agni, were aspiring after Rita} — they attained to pure devotion2, chanting their litanies. Cleaving the earth they disclosed the red (cows). 17. The pious men, well performing the acts (of worship), resplendent, melting1 the generations of the gods2 like ore3, kindling Agni, strengthening Indra, went along4, besieging the stall of cows. 18. He looked (on the gods) as on herds of cattle1 in a rich (pasture)2, when the generations of the gods (were) near him, O mighty one3. After (the generations) of the mortals the Urva^is4 have pined, for the growing strong of the Arya 5, of the nearer Ayu 6. 19. We have done our work for thee; we have been good workers — the brilliant dawns have shone out Rita.1, — brightening 2 the perfect Agni who mani- foldly shines with fine splendour, (brightening) the god's beautiful eye.
319. We have done our work for thee; we have been good workers — the brilliant dawns have shone out Rita.1, — brightening 2 the perfect Agni who mani- foldly shines with fine splendour, (brightening) the god's beautiful eye. 20. We have recited these hymns for thee, the sage, O Agni, worshipper (of the gods)1; accept them ! Blaze up ; make us wealthier. Bestow great wealth on us, O bountiful one ! M AND ALA IV, HYMN 2. 319 NOTES. The i?zshi is Vamadeva, the metre TrishAibh. — Verse 5 = TS. I, 6, 6, 4; III, 1, ii, 1 ; MS. I, 4, 3. Verse 6 = TA. VI, 2, 1. Verse n=TS. V, 5, 4, 4- Verse i6 = VS. XIX, 69 ; TS. II, 6, 1 a, 4. Verses 16-19 =AV. XVIII, 3, 21-24. Verse 1. Note 1. On this use of these infinitives, comp. Delbriick, Altindische Syntax, p. 412. — Manusha^ seems to be gen- itive; comp. II, 2, 6. havya manusha^ ; II, 2, 8. hotrabhi/z . . . manusha^ ; I, 76, 5. manusha^ havirbhi^. Verse 2. Note 1. Comp. below, IV, 6, 9. Verse 3. Note 1. As to the horses of Rita., comp. above, III, 6, 6. In spite of the different accent there is no doubt that ghrztasniiva, which occurs in that verse, is the same word as ghrztasnu, in our verse, a compound of ghrzta with a noun snu which seems to be different from sanu, and connected with the root sna (cf. ghrztasna, IV, 6, 9 ; and see Bechtel, Hauptprobleme der Indogerm. Lautlehre, p. 211). Vrzdhasnu, on the other hand, seems to be no compound, but an adjective formed like vadhasnu, ni- shatsnii. It is evident, however, that the poet here employed the two words vrzdhasnu and ghrztasnu as parallel expressions. Note 2. Read martam (for martan ; gen. plur.). Comp. below, verse 11 ; VI, 47, 16. vis&k manushyan, where we ought to read manushyam. See Lanman, p. 353 ; Pischel, Vedische Studien, I, p. 44 ; Bartholomae, Studien zur Indo- germanischen Sprachgeschichte, I, p. 48. 320 VEDIC HYMNS. Verse 4. Note 1. ' Could it be Mitram esham, the rapid Mitra ? ' M.M. Verse 5. Note 1. The meaning is, it is rich in reward consisting in cows, &c. Note 2. The text has asura. Cf. H. O., Religion des Veda, p. 164. Verse 6. Note 1. With the first Pada, comp. below, 12, 2. Note 2. On svatavan, see Benfey, Vedica und Lin- guistica, p. 1 seqq. ; Lanman, p. 559 ; Joh. Schmidt, Kuhn's Zeitschrift, XXVI, p. 357 seq. ; H. O., Prolegomena, p. 471. Verse 7. Note 1. NLsishat is not derived, as is the case for instance with a .rishamahi, VIII, 24, i, from (ni-)^as (Grass- mann, Ludwig), but from m-sa, (Boh tlingk- Roth) ; comp. VII, 3, 5. nisisana/i atithim. We must read, consequently, msissLt, formed like dadhat (3rd sg. subj. pres., or possibly nom. sing. part. pres.).
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.
13 ; VII, 77, 2), and as the mother of the Rzshis (IV, 2, 15). Comp. V, 45, 2. a urvat gavam mata ^anatir gat. The seven names of the cow are men- tioned also in I, 164, 3, its three times seven names, in VII, 87, 4. Note 2. Bergaigne (Quarante Hymnes, p. 14) and Pischel (Ved. Studien, II, 121 seq.) give to the word vra the meaning 'woman' (Bergaigne: 'femme,' particuli&rement ' femme en rut,' * femme amoureuse '). I prefer to follow the opinion of Bechtel, Nachrichten der Gottinger Gesell- schaft der Wissenschaften, philolog.-historische Klasse, 1894, p. 393 seq. The hosts seem to be the assembly of the Rzshis. Note 3. The dawn. Note 4. Comp. IX, 81, 1 (H. O., Religion des Veda, p. 147, note 1). dadhna yat im linnita^ ya^asa gavam, * When (the Somas) have been drawn, together with the brilliant curds of the cow.' The brilliant milk of the cow which the MAiVDALA IV, HYMN I. 3 I 5 Rzshis have obtained, seems to be considered as a magical means for procuring to men the aspect of the brilliant light of the dawn. Comp. H. O., Religion des Veda, p. 450. Verse 17. Note 1. On dudhitam, comp. Geldner, Ved. Studien, II, 9, and see Rig-veda II, 17, 4; IV, 16, 4. Verse 19. Note 1. Comp. vol. xxxii, p. 330 (V, 54, 10, note 1). Verse 20. Note 1. ' Guest ' is atithi/z ; the play on words (aditi^ and atithi^) is untranslatable. 3l6 VEDIC HYMNS. MAiVZ?ALA IV, HYMN 2. ASH7AKA III, ADHYAYA 4, VARGA 16-19. i. He who has been established as the steward among the mortals, the immortal, righteous one, and among the gods, being a god himself, the Hotrz, the best sacrificer shall mightily flame *; Agni shall rise up1 with the offerings of Manus. 2. Here, O Agni, son of strength, thou goest for us to-day as a messenger, thou who art born, between the two races (of men and gods), having harnessed, O tall one, thy puissant, rrianly, brilliant (stallions)1. 3. Harnessing the two mighty, red steeds that swim in ghee — (the steeds) of i?zta, I think, that are most swift with their mind*, the ruddy ones, thou goest (as a messenger) between you, the gods, and the tribes of men 2. 4. O Agni, with thy good horses, and thy good chariot, rich in bounties, bring hither from among them (the gods) 1 Aryaman, Vanma, and Mitra, Indra and Vish/zu, the Maruts and the Arvins, to him who offers goad oblations. 5. This sacrifice, O Agni, is rich in cows1, in sheep and horses, in manly friends ; it is never to be despised ; it is rich in nourishment, O wonderful lord2, rich in offspring; it is long-lasting wealth, broad-based, with (brilliant) assemblies. 6 \ Be a self-strong protector, O Agni, of the man who in the sweat of his brow brings fuel to thee 2, or heats his head desirous to worship thee. Deliver him from every harmful man. MAiVDALA IV, HYMN 2. 317 7. The man who brings food to thee who art desirous of food, he who stirs up1 the cheerful guest and rouses him, the godly man who kindles thee in his dwelling : to him may belong lasting and generous wealth.
2Deliver him from every harmful man. MAiVDALA IV, HYMN 2. 317 7. The man who brings food to thee who art desirous of food, he who stirs up1 the cheerful guest and rouses him, the godly man who kindles thee in his dwelling : to him may belong lasting and generous wealth. 8. The sacrificer who praises thee in the evening and in the morning and gratifies thee : that liberal man thou shouldst bring across all distress, like a well-impelled horse 1r (dwelling) in his house. 9. The man who worships thee, the immortal one, O Agni, and who honours thee, holding the sacri- ficial ladle — may he, the toiling (sacrificer), not be deprived of wealth ; may no distress that comes from a harmful (foe), surround him. 10. That mortal whose well-ordered sacrifice thou, as the god, acceptest, O Agni, as a liberal giver, may his worship 1 be welcome, O youngest god, (the Hotrz's work performed) for a worshipper whose helpers we may be. 11. May he, the knowing one, distinguish wisdom and folly of mortals \ like straight and crooked backs (of horses)2. And for the sake of wealth and noble offspring, O god, grant us Diti and keep off Aditi3. 12. The undeceived sages instructed the sage (Agni), setting him down in the dwellings of Ayu1. Hence mayst thou behold, O Agni, with thy eyes2 these beings visible and secret (that move) on the Arya's ways 3. 13. Bring thou, O Agni, youngest (god), who art a good guide, a plentiful, brilliant treasure to the worshipper who presses Soma, who serves thee and toils, to help him, O brisk one, who fillest the dwell- ings of peoples. 141. And whatsoever we have done, O Agni, out 3l8 VEDIC HYMNS. of devotion for thee, with our feet 2, with our hands, with our bodies : (in those deeds of ours) the wise have held up the Rita., aspiring after it, like those who manage a chariot by means of the two pole- arms (?) 3. 15. And may we be born from the Dawn, the mother, as the seven priests1, as the first worshippers among men 2. May we be the Angiras, the sons of Heaven. May we flaming break the rock which contains the prize of the contest3. 1 6. And as our first, ancient fathers, O Agni, were aspiring after Rita} — they attained to pure devotion2, chanting their litanies. Cleaving the earth they disclosed the red (cows). 17. The pious men, well performing the acts (of worship), resplendent, melting1 the generations of the gods2 like ore3, kindling Agni, strengthening Indra, went along4, besieging the stall of cows. 18. He looked (on the gods) as on herds of cattle1 in a rich (pasture)2, when the generations of the gods (were) near him, O mighty one3. After (the generations) of the mortals the Urva^is4 have pined, for the growing strong of the Arya 5, of the nearer Ayu 6. 19. We have done our work for thee; we have been good workers — the brilliant dawns have shone out Rita.1, — brightening 2 the perfect Agni who mani- foldly shines with fine splendour, (brightening) the god's beautiful eye.
319. We have done our work for thee; we have been good workers — the brilliant dawns have shone out Rita.1, — brightening 2 the perfect Agni who mani- foldly shines with fine splendour, (brightening) the god's beautiful eye. 20. We have recited these hymns for thee, the sage, O Agni, worshipper (of the gods)1; accept them ! Blaze up ; make us wealthier. Bestow great wealth on us, O bountiful one ! M AND ALA IV, HYMN 2. 319 NOTES. The i?zshi is Vamadeva, the metre TrishAibh. — Verse 5 = TS. I, 6, 6, 4; III, 1, ii, 1 ; MS. I, 4, 3. Verse 6 = TA. VI, 2, 1. Verse n=TS. V, 5, 4, 4- Verse i6 = VS. XIX, 69 ; TS. II, 6, 1 a, 4. Verses 16-19 =AV. XVIII, 3, 21-24. Verse 1. Note 1. On this use of these infinitives, comp. Delbriick, Altindische Syntax, p. 412. — Manusha^ seems to be gen- itive; comp. II, 2, 6. havya manusha^ ; II, 2, 8. hotrabhi/z . . . manusha^ ; I, 76, 5. manusha^ havirbhi^. Verse 2. Note 1. Comp. below, IV, 6, 9. Verse 3. Note 1. As to the horses of Rita., comp. above, III, 6, 6. In spite of the different accent there is no doubt that ghrztasniiva, which occurs in that verse, is the same word as ghrztasnu, in our verse, a compound of ghrzta with a noun snu which seems to be different from sanu, and connected with the root sna (cf. ghrztasna, IV, 6, 9 ; and see Bechtel, Hauptprobleme der Indogerm. Lautlehre, p. 211). Vrzdhasnu, on the other hand, seems to be no compound, but an adjective formed like vadhasnu, ni- shatsnii. It is evident, however, that the poet here employed the two words vrzdhasnu and ghrztasnu as parallel expressions. Note 2. Read martam (for martan ; gen. plur.). Comp. below, verse 11 ; VI, 47, 16. vis&k manushyan, where we ought to read manushyam. See Lanman, p. 353 ; Pischel, Vedische Studien, I, p. 44 ; Bartholomae, Studien zur Indo- germanischen Sprachgeschichte, I, p. 48. 320 VEDIC HYMNS. Verse 4. Note 1. ' Could it be Mitram esham, the rapid Mitra ? ' M.M. Verse 5. Note 1. The meaning is, it is rich in reward consisting in cows, &c. Note 2. The text has asura. Cf. H. O., Religion des Veda, p. 164. Verse 6. Note 1. With the first Pada, comp. below, 12, 2. Note 2. On svatavan, see Benfey, Vedica und Lin- guistica, p. 1 seqq. ; Lanman, p. 559 ; Joh. Schmidt, Kuhn's Zeitschrift, XXVI, p. 357 seq. ; H. O., Prolegomena, p. 471. Verse 7. Note 1. NLsishat is not derived, as is the case for instance with a .rishamahi, VIII, 24, i, from (ni-)^as (Grass- mann, Ludwig), but from m-sa, (Boh tlingk- Roth) ; comp. VII, 3, 5. nisisana/i atithim. We must read, consequently, msissLt, formed like dadhat (3rd sg. subj. pres., or possibly nom. sing. part. pres.).
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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