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Transcript of Journal of the American Oriental Society - Forgotten Books
J O U RN A L
OF THE
AMERICAN ORIENTAL SOCIETY.
SIXTEENTH VOLUME.
N EW H A V E NF OR T H E A M E R I C AN O R I E N T A L S O C I E T Y ,
Printed by Tattle , Morehouse dz Taylor , Printers to Y ale University.
MD C C CX CV I
C O N T E N T S
S IX T E E N T H V O LUM E .
ART. I.—CONTRIBUTIONS TO THE INTERPRETATION, OF THE VEDA , Series 5 .
By MAURICE BLOOMFIELD, Professor in Johns Hopkins University,Baltimore , Md.
A RT. II .-THE STORY OF EL-‘ABBAS IBN EL-
‘
A HNA F AND HIS FORTUNATEVERSES. By CHARLES C. TORREY, PH.D. ,
Instructor inAndover Theological Seminary
A RT. III.—A CYLINDER OF NEBUCHADNEZZAR . By Dr. ALFRED B . MOL
DENKE,New York City
IV.- THE JAIMINIYA OR TA LA VAKARA UPA NIsAD BRAHMANA : Text
,
Translation, and Notes. By HANNS OERTEL , PH .D. ,Instructor in
Y ale UniversityV .—IBR‘AHIM or MOSUL : A STUDY IN ARABIC L ITERARY TRADITION .
By FRA NK D . CHESTER, PH.D.,Assistant in Semitic Languages in
‘Harvard UniversityVI.
—NUMERICAL FORMULE IN THE VEDA AND THEIR BEARING ONVEDIC CRITICISM . By EDWARD W. HOPKINS
,Professor in Bryn
\Mawr College , Bryn Mawr, Pa.
VIL—KITAB A L-MATAR OF A L-ANSARI: edited with Notes . By R . J.
H . GOTTHEIL, PH.D.,Professor in Columbia College , New York
,N. Y .
APPENDIXProceedings at Boston and Cambridge
,A pr. 6—8
,
’93
Proceedings at N ew York, March 2 9—3 1,1 894
Proceedings at Philadelphia, December 2 7—2 9 , 1 894
Program of the Congress of Philologists of the last named dateProceedings at N ew Haven
,April 1 8—1 9
,1 895
Additions to Library, March,1 893—March
,1 896
List of Members,1 895
Comm unications (in alphabetical order of authors).
[This table includes not only the papers in the Proceedings , but alsothe articles in the Jou rnal proper. The latter are distinguished from the
form er by having their titles in SMA LL CAPITA LS and their referencepages in Arabic num erals ]
ADLER,C.
,Plaster casts at Washington of sculptures and inscrip tions at
PersepolisBARTON, G . A ., Sacrifices 553 and 55: D5?) in the Marseilles
inscriptionSemitic notes
BLOOMFIELD, M. , CONTRIBUTIONS TO THE INTERPRETATION OF THE VEDA ,Series 5On rujdndlz , RV. i. 3 2 . 6 , With a note on haplologyEtymology of ulokd
Trita, the scape-
goat of the godsVedic words in -
gva and -
gm’
n
TWO problems in Sanskrit grammar ( l . instrumentals in ma ; 2 .
vowel-groups fir,ar
,and tr
,
fir)BRINTON, D . G .
,Physiological correlations of certain linguistic radicals
CA SA NOWICZ, l . M.,Non-Jewish religious ceremonies in the Talmud
The emphatic particle '7 in the Old Testament
CHESTER, F. D. ,IBRAHIM OF MOSUL : A STUDY IN ARABIC LITERARY
TRADITIONEarly Moslem prom issory notes
DAVIS, J. D.,The gods of Shirpurla
FA Y ,E . W.
,Paricistas of the A tharva-Veda
Some epithets of Agni (Nara-
cansa, Mataricvan, Tana-napat)Avestan be'zva in SanskritRig veda x. 73 , with translation and comments
GOTTHEIL , R ,KITAB A L-MATAR OF A L-A NsARi : edited with Notes
The language o f the Sinjirli inscriptionsGRACEY , J . T. , Chinese anti-foreign riots of 1 892—93HALL
,I. H. , Greek inscription from the LebanonA dated Greek inscription from Tripoli, Syria
HAUPT,R
,New critical edition of the Hebrew text of the Old Testa
ment
Modern reproduction of the eleventh tablet of the Babylonian Nimrod epic, and a new fragment of the Chaldean account of the
DelugeTransitive and intransitive verbs in SemiticOrigin of the PentateuchRivers of ParadiseThe Chaldean Flood-tablet
xxxv
cxxiii
clvi
cxxxiiilxxviclxvi
XXX
cxxxiv
ccxxvi
ciii
cv and cxxxix
HOPKINS, E . W.
,NUMERICAL FORMULE IN THE VEDA A ND THEIR BEAR
ING ON VEDIC CRITICISMHindu CalvinismNotes on Dyaus , Visnu , Varuna, and RudraThe real Indra of the Rig-VedaTheories of sacrifice as applied to the Rig
-Veda ccxxxixHYVERNA T, H Description of a collection of Arabic , Coptic, and Car
shooni MSS. belonging to Dr . AdlerJACKSON, A . V. W. ,
Doctrine of the resurrection among the AncientP ersians xxxw ii
Sanskrit-Avestan notes xxxixNotes on Zoroaster and the AvestaThe Sanskrit root manth, m ath in AvestanThe question of the date of ZoroasterThe Sanskrit root math in Avestan ccxxviii
JA STROW , M.,Jr. ,A new fragment of the Babylonian Etana-legend cxcii
Note on the term MuSannitum cxcn
LANMAN,C. R. ,
Emendation of Katha-sarit sagara iii. 3 7
Incident in the life of Fa-hien
The King oi Siam’s edition of theBuddhist Scriptures
The Harvard copy of the first Sanskrit book ever printedLYON
,D . C .
,Phoenician glass-ware at Cambridge
MACDONALD , D . B .,Semitic manuscripts at Hartford
The Bulaq edition of the Jamhara A sh‘ar al-‘Arab,with an exami
nation into the origin and sources of the collection clxxvMARTIN
,W . A. B
,Chinese anticipations of certain ideas of modern
science
MOLDENKE, A. B .
,A CYLINDER OF NEBUCHADNEZZAR
MORE,P . E. , Influences of Hindu thought on Manichaeism
OERTEL, H .,THE JAIMINiYA OR TALAVA KARA Up A NIsAD BRAHMANA
Text,Translation,
and NotesAnnouncement of an edition of the Jaiminiya-Upanisad-BrahmanaOn a catalogue of the Sanskrit part Of the Society’
s libraryThe legend of Indra’
s visit to Medhatithi
Klemm'
s edition of the Sadvificaobrahmana
Emendations to the Jaiminiya-Upanisad-Brahmana (sent in part byBOhtlingk and in part by Roth)
PRINCE,J . D.
,The
‘
syntax of the Assyrian preposition indRAMSAY , F. P.
,The twenty
-third psalm ,an essay on Hebrew verse cxciii
The phrase-theory of Hebrew poetry ccxxviREISNER, ”
G . A .
,Plural with pronominal suffixes in Assyrian and
HebrewTOLMAN
,H . C. ,
Independent particle anin the Rig-Veda
TORREY,C. C THE STORY or EL-
‘ABBAS IBN EL-A HNA F A ND HIS
FORTUNATE VERSESWARD W . H . , Some Hittite seal cylindersRoyal cylinder of. Burnaburiash cxxxiClassification of oriental cylinders cxxxiii
WARREN,H . C.
,The so called Chain of Causation of the Buddhists
Report of progress of work upon Buddhaghosa’s Visuddhimagga
WEBB, E. Hindu musical modes and tunesWHITNEY
,W . D.
,On recent studies in Hindu Grammar
Jacobi and Tilak on the age of the Veda lxxxiiThe third volume of Eggeling’
s translation of the Catapatha-Brahmana
On the identity of soma with the moonWINSLOW,
W. C.,A palm -leaf column from Ahuas
ARTICLE I .
CONTRIBUTIONS TO
THE INTERPRETATION OF THE VEDA ;
BY MAURICE BLOOMFIELD ,PROFESSOR [N JOHNS HOPKINS UN IVERSIT Y ,
“B ALT IMORE , MD .
Presented to the Society April, 1 892 .
I . THE LEG END OF SOMA A ND THE EA G LE .
The legend of the rape of the heavenly drink,the Som a
,is
one of the m ost valued them es of the Vedic poets and the storytellers Of the Brahm anas . The event is constantly alluded to
,
and not infrequent ly narrated in full. The earliest version of thel egend in m antra -form is given at RV . iv . 26 and 2 7 , and the inter
pretation of these two hymns has engaged the interest of Vedicscholars from very early tim es . Especially iv . 2 7 contains evi
dently the m ost com plete and rounded statem ent of the event in
question,and m any are the attem pts which have been m ade to
elucidate this difficult hymn . The correct interpretation of thehymn seem s to have been lost am ong the Hindus them selves
at a very early tim e,since the AA . ii. 5 . 1 3 if . places the first
stanza in the m outh of its reputed author,Vfim adeva
,who thus
becom es him self the eagle,and is supposed to have discovered
all the races of the gods . This v iew of the hymn is adoptedfrom the AA . by Sayana, and he therefore has nothing to offerwhich we m ay em ploy in establishing the general characterof the m yth . Adalbert Kuhn
,in his famou s book
,D ie Ham b
lcrmf t deg Feu ers and des G aitertrankes,p . 1 46
,supposes that
Indra,hav ing been confined in the bosom of the clouds
,assum es
the form of an eagle, and brings the Soma to m ortals , after having overcom e Tvastar
,or som e other ho stile divinity. Ludwig
,
in his t ranslation,ii. 5 9 2 H.
,and in his comm entary, v . 46 7 ii .
,
does not present a system atic interpretation of the hymn from
This is the fifth of the series bearing this title as to the first three ,
see this Jou rnal , v ol . xv . , pp . 143 the fou rth appeared in the A m er .
Journ . Philol . xii . 414—443 .
VOL . XVI . 1
2 M . Bloomfield ,
the point of View of its mythological character. On p . 46 8 ofthe comm entary, he conside rs Som a as the Speaker in the firststanza of iv . 2 7 , and this characterizes his conception of the
Situation .Grassm ann
,in his translation ,
i. 1 34 IE,correctly puts
the first stanza into the m ou th of the eagle , the succeedingstanzas being spoken by Som a . While this is correct , Grassm ann
does not m ake any attem pt to state who the eagle really was, andhow the eagle and the Soma cam e into such close relation as to
j ustify a dialogue between them . By dint O f em ending n ir
adiyam in st . 1 to nir adig/a t, as w ell as by certain other change sin the text
,Roth has reconstru cted and translated the hymn inxxxvi. 85 3 if .
* In his Opinion,Som a in a m onologue
describes how the eagle cam e to carry him away, and how he
succeeded in perform ing this undertaking . Roth also does not
attemp t to explain the myth . His m ethod of dealing with the
hymn was critic ised by B ergaigne , Relig ion Védique, iii. 3 2 2 if .
The latter regards Som a as the speaker in stanza 1,and thinks
that Soma him self,taking the form o f an eagle
,flies forth (cf.
especially p . Another explanation,too com plicated for dis
cassion in this connection,is that of Koulikovski in the Revue
de L ingu istique, xv iii. 1 fl . Both Bergaigne ’s and Koulikovski
’
s
v iews are critic ized by Eggeling in the introduction to the secondvolum e of his translation of the Catapatha-Brahm ana
,Sa cred
B ooks of t/Le East,xxv i.
,p . xx if . Pischel
,in Pischel and G eldner’s
Vedisc/ie Studien ,i. 206 C . ,
has advanced an explanation of thehymn wh ich int roduces Indra
,the eagle
,and Som a as the
drama tis p ersonoe, withou t attempting any naturalistic explanation of the eagle . According to Pischel
,the first half of st .
1 is spoken by Indra ; the second half by the eagle ; the firsthalf of st . 2 by Som a ; the rem ainder o i
~the hymn is nar
rated by the poet . Certain points in Pischel’s exposition of thehym n have been criticized by Ludwig in his essay Uber Met/Lode
bei I nterp retation deg R ig Veda ,pp . 30
,66 he does no t
,how
ever,substitute any distinct view of the hym n in the place of
his own form er translation,or of the interpretation advanced by
his predecessors. Further,Hillebrandt in his recent book
,
Vedisc/ie Mythologie (Erster Band), Som a and verwandte G 66
ter,pp . 2 7 7 E
,has defended anew Roth ’
s em endation,and has
added points of view in support of his interpretation . He,how
ever,also fails to show who the eagle is
,and wherein is to be
found the naturalistic basis for the entire myth . F inally, Regnaud in a still m ore recent volum e
,entitled L e Rig Veda oi les
orig ines de la myt/iolog ie indo- europ éenne, pp . 2 9 8 ii .
,has sub
jected m any of his predecessors to a m ost radical criticism,
dom inated by his own peculiar v iews,and he has not failed to
add his own translation of RV . iv . 2 6 and 2 7 .
Hillebrandt , in his Veda chrestom a thy , p . 25 , adopts m ost of Roth ’
s
suggestions , and accordingly he has taken nir adiya t into the text .instead of nir adiyam of the MSS .
The Legend of Soni a and ti le Eagle . 3
My own treatm ent of the legend, undertaken som ewhat shame
facedly after so many painstaking efforts on the part of my predecesso rs , is justified by a g reate l sympathy for the versions of thestory, and the allusions m ade to it
,in the entire liteI ature
,as far
as i t was accessible to m e . Certainly all form er attem pts are
defic ient on the very face of them ,because they do not pay due
regard to the later form s of the legend. They do not endeavorto Show how the ve i sions of the B rahm anas
,wh ich in the most
fam iliar m anner substitute the gaya tri-m et i e in the place of the
eagle,cou ld have arisen upon the bas 1s of the form of the legend
in the m antras . I shall endeavor to show that the gaya tri is them ystic sacerdotal nam e of Agni
,the heavenly Agni (the light
ning), who Is the eag le . The legend contains the description ofthe flight fo rth of the lightning from the womb of the cloud
,
as the lightning shoots from the cloud, the heavenly fluid,the
Soma,stream s down upon the earth . The individual points of
the,
myth will appear in greater detail in the course of this exposition .
He who undertakes to interpret the three stanzas which m ake
up AV. vi. 48 m u st ce rtainly grope in the dark without a knowledge of the ritualistic literature . The case is som ewhat sim ilarto that Of AV. v i. 80 practices and legends are at the back ofthe stanz as ; ,
they are in fact not proper Atharvan-verses,but
evidently be long to the sam e class as a host Of form ulas in theY aju s-san
'
i hitds,and their em ploym ent as su ch in the Atharvan
ritual w ill appear very c learly. The stanzas are : 1 . pyeno‘s i
g dya trdc/iandd anu ted rablie : svasti 7na sdn'
i valid’syd yajndsyo
’d7~’ci Re tina. 2 . rbli i
’
w'
a s ijdgacoiiandd dna tvd Tablie svasti etc .
3 . o rCad ’si trist t
’
ip obanda dnu tvd rabhe svasti etc .
The passage m ay be ti anslated : 1 .
‘Thou art the eagle,thy
m etre is the gayatri, thee I take hold of ; carry m e prosperouslyto the completion of this sacrifice . Thou art a Rbhu
,thy
m etre is the jagati, thee I take hold of , etc . 3 . Thou art a bull
,
thy m etre is the tristubh,thee I take hold of
,etc .
’
The style of the passage and the expression yaindsya udy"c
(of . VS . iv . 9,1 0 ; CB . ii i . xiv . 4 ; ACS . iv . 2 . 8)
point to the orau ia c erem onial for its explanation. Accordinglypassages wh ich correspond m ore or less closely occur extensivelyin the ordi
-“ta literatu i e Thus,at TS . iii. 2 . 1 . 1 . we have : pyend
‘si gag/amachandd ( inn te a
”7 ab/re svosti m a sdm p araya ,
‘
sup arno‘si tr isti
’
tp c/iandd ( inn,e tc . sdghd
’S t jdga tio/zandd anu
,etc . The
passage is quo ted with the WO Ids oyeno‘s i g aya tm ohandali in
A p . Cr . x 1 1 . 1 7 . 1 5 . A t CB . xii. 3 . 4 . 3—5 ; KCS . xiii. I . 1 1 , we
have the sam e form ulas with the variant 7' b/iu 7 ' asi for sag/ta
’si
in the third . A t GB . i. 5 . 1 2 - 1 4 the sam e form ulas with sam ra’
d
asi for sup arno‘s i
,and svaro
‘si gay/o
‘s i (like PB . below) for
Cf . Contribu tions , Third Series , J xv . 1 63 if .
4 M . Bloomfield,
sag/id’si. A t CCS . vi. 8 . 1 0—1 2 , we have : pyeno ‘
si p a tva gaya
trachanda anu ted”rabhe soasti 7na 3am paraya
’sya ya asyo
’d7 'oa 7n sup arno
‘si p atod tristup ohanddfi sakhd
’s i p orte d
y'
agacc/iandali . A t PB . i. 3 . 8 ; 5 . 1 2,1 5 we have : pyeno
‘s i
gayatraclranda anu tea”rabhe, etc . ; vrsako ‘
si triatup chandc‘
cfi,
etc . ; soaro‘si gayo
‘si jaga cchanddfi, etc . : cf . also LCS. i. 1 2 .
1 3 ii. 1 . 5 . 5 . A ll these texts, excepting the TS.,state dis
tinctlv that the three form ulas were employed respectively at the
threev
daily pressures of the Som a ; and accordingly the Atharvanhymn in question (vi. 48) is em ployed in the Vdit . Su. 1 7 . 1 0 ;
2 1 . 7 on the sam e occasions stanza 1 at the p rdtaZL-savanast . 3 at the mad/ryani dina st . 2 at the triiga
-savana . Thisaccords perfectly with CB . iv . 2 . 5 . 2 0 gayatri vdi p rdtalrsava ll afit oaha ti, tristam m ad/iyan
'
i dinam savanam , jaga ti trtiyasavanam . Very m uch the sam e statem ents occur at TS . ii. 2 . 9 .
5,6 TB . i. 8 . 8 . 3 CB . iv . 3 . 2 . 9 ; AB . iii. 1 2 . 3—5 PB . v i. 3 .
1 1 ; Vait . 1 9 . 1 6,1 7 CCS . xiii. 5 . 4—6 ; xiv . 3 3 . 7 , 1 0 , 1 3 ; KCS .
xxv . 1 4. 1 6 , 1 7 ; Chand. Up . iii. 1 6 . 1,3,5 ; Sayana to RV . i.
1 64. 23 A gnisvam in to LCS. ii. 5 . 5,and elsewhere i Further
m ore,this distribution of the m etres am ong the three som a-pres
sures is the fundam ental and prevailing one in the hymns of theRV. , as was shown by B ergaigne in his posthumous Recherc/zes
sur l’histoire de la liturgie Védiqu e, printed in vol. xiii. ( 1 889)
of the Journa l A siatique : see especially chapter iv .,p . 1 66 ff.
The second stanza of o ur hym n,that which is employed at the
trtiyasavana , is addressed to the Rbhus,who are sharers in it
with Indra at all periods of early ritualistic practicei Thus thescholiast at KCS . xxii. 6 . 4 arbhavam iti trtiyasa oanap avam d
nam nega te‘the p avam dna stolra at the third pressure is said
to belong to the Rbhu s .
’ Sim ilarly the scholiast at CB . x . 1 . 2 . 7
The connection of the eag le and the gaya tri-m etre appears also at
VS . x ii. 4 sup arno‘si garntmdns tr ivr t te giro gaya tran
'
i caksuh, etc .
t The em ploym ent of the entire hym n at Kau g. 56 . 4 ; 59 . 27 Is m oresecondary it is rec ited at the initiation of the brahmacdrin and at the
consecration for the Soma- sacrifice (diksd). See especially 59 . 27
diksitasya vd brahmacdrino Cd dandap radanam . This em p loym ent is
probably du e to the occurrence in the hym n of designations of m etres ,in whose protection the person abou t to be consecrated is placed . A t
the rdjasiiya ,also a cerem ony of consecration , the king is comm ended
to the care of the m etres : see TS . i. 8 . 1 3 . 1 VS . x . 1 0—14 ; CB . V . 4.
1 . 3 ft"
.
1 1 wou ld ugt pass w ithou t notice the frequent connection in therit ual of the Adityas and Sfirya with_
the even ing p ressu re : see e . g .
CB . x ii. 3 . 4. 1 G B . i . 4. 7 , 8 ; 5 . 1 1 A p . Cr. xii i . 1 1 . 1 ; CCS . x iv .
‘
33 .
14 ; AB . ii . 32 . 1 ; Nirukta VII . 10 : cf . B ergaigne, 1 . c . p . 1 7 1 . The
jaga ti m etre elsewhere also is associated with the Adityas and the sun
e . g . CB . x . 3 . 2 . 6 ; TA . iv . 6 . 1 . A t PB . i . 5 . 1 5 , where the form u la is
svaro‘si gayo ‘
si jaga cchanddh,etc . , the comm entator also ascribes
the cerem ony to Sii rya : he arbhavap avamdndbhimdnin sitrya teamjagacchanddli . Sim ilarly the Rudras , Indra ’
s com panions , are fre
qu ently associated with the noon pressu re and the tr istubh,e . g . A p .
Cr . xiii. 2 . 8 ; x iv . 20. 7 .
Tlie l egend of Soma and the Ea gle. 5
t7 °tiyasa vane sap tadapastotriyatm akah arbhavali p a'
oam analt .
Cf. also ACS . v . 1 7 . 1 ff . ; GB . ii. 2 . 2 2 This is represented inthe RV . by passages like RV. iv. 3 5 . 7 , p rt
‘
itah sa tdm ap ibo
ba ryapva m ad/iyan'
i dinani savanan'
i keva lan'
i sam 7bhab/i ili
p ibasp a ratnad/i ébhili sale/iinr iyan indra cak7~
sé sakr tya‘in the
m orning you drank the pressed drink,0 you with the bay steeds
,
the noon- tide p ressing i s exclu sively yours ,drink (in the even
ing)with the Ebbas,the bestowers of treasure
,whom you have
m ade your friends because Of their skilful deeds ;’f RV. iv . 3 4. 4,
p ibata odja 7 671.a dade UO m a/z i t7°tiya 7n scivanam madaya ;RV . iv . 3 3 . 1 1
,té n itndm asme 7b/ia vo nas an i i7 liye asm in
c vane dad/Laid . So also RV. iv . 34. 5 TS . iii. 1 . 9 . 2 cf. Ludwig ,
Rig Veda ,iii. 3 84 ; B ergaigne l . c . pp . 1 1 and 1 6 8 . W e
have therefore for the second stanza of the hymn the followingobviou s conditions it is recited at the t7 tiyasa vana , i t is
addressed to the Rbhus, and the Rbhus are connected with the
jaga ti-m etre because the jagati—m etre is the prom inent m etre ofthe evening-pressures (of . GB . ii. 4. 1 6
,1 8).I The third s tanza
of AV . vi. 48 is employed at the noon-tide pressure,the e d/i
ya 7ndina . This,as is distinctly stated at RV . iv . 35 . 7 (see above),
be longs to Indra especially . see also iii. 3 2 . 1 ; v . 40 . 4 ; v i. 47 .
6 ; vii i . 1 3 . 1 3 ; 3 7 . 1 ; x . 1 7 9 . 3° VS . xix . 2 6 The B rahm anas and
SIit Ias frequently p i e sent the sam e statem ent : e . .g CB . ii. 4 . 4 .
1 2 AB . ii. 32 . 1 GB . ii. 2 . 2 1 . The appearance of the Rudrasat the m ctd/iyani dina ,
e . g . CB . xii. 3 . 4 . 1 GB . i. 4 . 7,8 5 . 1 1
CCS. xiv . 3 3 . 1 1 (cf. VS . xxiii. is founded upon early concept i ons which assum e their companionship with Indr :a see e . g . in
RV. iii. 3 2 . 3,m dd/tyamdine scioane vajra lzasta p iba radrébltili
saganah sap ip ra . That the tristubh is the m etre of Indra is
stated distinctly at RV . x . 1 30 . 5 TS . i. 8 . 1 3 . 1 vii. 1 . 1 . 4
2 . 6 . 3 ; VS . viii. 47 ; ix . 3 3 ; xxix . 6 0 ; MS . iii. 7 . 3 ; Kath .
xxiii. 1 0 ; KB .
iii. 2 . Moreover,at TS . vi . 1 . 6 2 ; CB . iv . 3 . 2 . 8 w e have the
explicit statem erit that the tristubh is the m etro of the noonpressure
,and at N ir . vii. 1 0 Indra is mentioned along with these .
Cf . CB . iv . 3 . 3 . 6 .
fOr along with their good deedst It is of no m ean interest to find the stanza AV . v i . 48 . 2
,which
deals with the tr tiyasavana in the m idd le between those of the p rdtahsavana and the mddhyamdina . The Vait . (1 7 . 1 0)I efu ses to take themin this order , and the parallel versions c ited on pp . 3 4 present the stanzawhich contains the div in ity of the ja ga ti-m etre in the third ,
not in
the second place . I m ake no doubt that the fau lt is with the diaskeuas ts of the Caunaka version of the A V . : the critical Atharvan editionof the fu tu re will follow the m anifestly sensible arrangem ent of thestanzas as g iv en in the Vait . , TS . ,
etc . The case is especially calcu lated
to prov e that independent critic ism m ay be brought to bear on the
traditional arrangem ent of stanzas in Vedic hym n s ; it show s alsoonce m ore the inseparable re lation between the hym ns and the ritual .and the futility of carrying O II the study of e ither w ithout the aid ofthe other . In this instance ,
certainly , the ritualistic tradition is better ,and reaches beh ind that of the Samhita.
6 M . Bloomfield,
The th ird stanza of our hymn thus presents the following con
ditions : it is rec ited at the noon- tide pressure , it is addressed toIndra unde r the thin disguise of his epithet v 7 ’
san* bull, ’ and it
is connec ted with the tr istab/i,the p revailing m etre of the m id
day pressur ze c f. Webe I,Ind . Stad . v iiI. 5 2 ff .
°
,B ergaigne , l. c .
p . l 66 fI.,1 96 .
We have thus shown that stanzas 2 and 3 are invocationsrespectively to the Rbhu s at the evening pressure , and to Indraat the m id-day pI essure . In order to render clear the divinitywhich is invoked In stanza 1 by the nam e of pyena we
m ust go fu I° °
the I afield. In the Brahmanas the legend of Soma
and the eagle appeaI s very consistently in a version which sub
stitutes the gaya tr i for the eagle . The story is to ld or alluded toinnum erable tim es in texts of this sort. Thus , it is treated at
AB . iii. 2 5—2 7 as follows‘King Som a
, you know,lived in yonder world (in heaven).
In reference to him the gods and the Rsis deliberated : Howm ight this King Soma come to us ?
” They said to the m etres :
Do ye bring to u s th is king Som a.
“A ll right ”
(said they).
They, transform ing them selves into birds,fl ew up . Because
they, transform ing them selves into birds (sup a rna), fl ew up , theknowers of legends designate (this event) as the bird- legend(saap arn a). The m etres then went to king Som a . The
jaga ti fl ew up first . III flying up , she became t ired after
hav ing gone half way. Then the t7 °istabh flew up . In flyingup
,after hav ing gone m ore than half way, she becam e tired.
The gods said to the g r7ya t7 7 :“Do you fetch king Soma .
A ll right ”
(said she); do ye pronounce over m e the entirecharm for procu ring a safe j ourney.
”A ll right ”
(said they).She flew up . The gods recited over her the entire form ula forprocuring a safe jou rney :
‘
p ra ,ca
,ca in perfect safety he
goes in safety he com es back ”. She
,flying , frightened the
guardians of the Soma,and with her feet and bill seized king
Som a‘
KrCZInu , a guardian of the Som a,discharging (an
arrow)af te r her, cut off a talon of her left foot What (thegdg/a tri) seized w ith her right foot , that becam e the m orningpressure (p ratalisavana) What she seized with her left footbecam e the noon pressure savanam). Whatshe seized became the third pressure (t7 tiya 7n savanam).This form of the legend is alluded to fam iliarly in variou s
p laces,at tim es with distinct m ention of the identity o f the
eagle (cyena) and the g ctyatri . Thus , at CB . i . 8 . 2 . 1 0,tad vai
kanispha 7n chanda li sad gaya tri p ra thama chandasan'
i yujyatetad tad oiryenai
’i)a ya c ohyen o blame d divali som am ab/iara t
Though the sm allest m e tre,the gaya tri is em ployed first of the
Vrsaka at PB . 1 . 5 . 1 2 ; L S . 1 1 . 1 . 5 . The comm entator at PB .
glosses the word by indra li , as oes a lso Sayana at A V . V i. 48 . 3
The Legend of Som a and tile E agle . 7
metres and this on account of her strength,since
,hav ing trans
formed herself into an eagle,she brought
’
the Som a from heaven ;
CB . ii i . ggenaya n o som abh77 te visnave toe
’ti,
* tad
(jaga trim anoabhaja ti 3 77 gad g <7ya t7° 7 pgeno b/ii
'
tivd diva/7 som am
afiara t tena 3 77 pgenah som abh7 t ‘In u ttering the form ula :“Thee fo i° the Soma -bearing eagle ! thee for Visnu therebyhe assigns to the gaya tri her share . Because the rgaya tri , hav ingbecom e an eagle
,carried off Soma from h eaven
,the refore she is
the Som a-bearing eagle .
’ S im ilarly iii. 9 . 4 . 10, cgenag a we.
so 777abh7 °ta iti,tad gag/a tryai ni im ite
‘
gnaye n o ragasp osada ityagn i7
7
vai gaya tri tad gaga trgai m im ile sa gad g 777/a t7 7 ogeno
b/iatvd dia i som am <7lu t7°a t tena sa Cgenah so7nabh77 t Thee forthe Som a-bearing eagle !” this he m easure s out for the gaya tri .“Thee for Agni
,the bestower of growth o f wealth N ow Agni
is the gaya tri he m easures this out for the g r7ya l77i . A nd since theg c7yat7
77,having turned eagle
,fetched Som a from heaven
,the refore
she is the Som a-bearing eagle .
’ Th is passage is of especial interest as it m entions Agni distinctly as equal to the g <7ga t7°7 and the
eagle it contains in itself,as we shall see
,the key to the entire
legend. A t CB . iv . 3 . 2 . 7 we have : In the beginning the m etres
consisted of four syllables. Then the jaga ti flew up for Som a,
and cam e back leav ing three syllables . Then the tr istabh flew
up for Som a,and cam e back leaving behind one syllable . Then
the gaya tri flew up fo r Som a,and she cam e back bringing with
her those syllables as wel l as Som a.
’ Very sim ilar to the last
is the allusion to the legend at PB . v iii. 1—4 ix . 5 . 4 . A t'
CB .
i. 7 . l we ha ve ga tra oai gaya tri so 7na 7 n a c/ia’
p a ta t tad asga
(7ha 7 ant7/ (7 ap ad asta’b/ig c7ga tga p arnam p racicheda gaga tryai
77 77 somasga m7 rdjnas ~ ta t p a titna p arn o‘b/iaoa t ‘When the
gag/a tri flew towards Som a,a footless archer
,aim ing at her wh ile
she was carrying him Off,severed one of the feathers (p arna)
either of the gaya tri or of king Som a this falling down becam e
a p arna- tree .
’ Cf . also Mahidhara to VS . i. 1 . Very sim ilar is
TS . iii. 5 . (cf. also TB . i. 1 . 3 . 1 0 ; 4 . 7 . 5 ; iii. 2 . 1 . 1 )t7
7 t77/as7/a7n ito divi som a asit,ta 77
'
7 g c7yat7 g 77 tasya p arnam
achidga ta ,ta t p a 7
°
7i o‘bhava t ‘In the third heaven from here
dwelt Som a° him the gaya tri stole . Of him a feather (p a 7 ' 77a)
was cu t off ; that becam e a p a rn a- tree .
’A nd at CB . xi. 7 . 2 . 8 ,
divi vai som a asit ta 77'
7, gag/a tri nag/o b/i ittva harat. Also PB .
ix , 5 . 4 tells the story in a condensed form . A nd in A p . Cr. i.6 . 8 we have the statem ent tritigasgai divo gaga triya som a
(7611 77 6777 .
The same akin/aim within a different fram e is told at TS . v i.
ff .
‘Kadi u and Suparni fought for their own persons .
Kadru overcame Supai u 1 She (KadIu) said “In the thirdheaven from he re Is Soma °
steal him and ransom yourself withhim .
” Kadrii is this (ear ,th) Suparni yonder (heaven); the
i . also TS . i . 2 . 1 0. 1 : MS . i . 2 . 6 ; 3 . 3 .
8 M Bloomfield,
m etres are the ch ildren of Suparni . She (Suparni) said (to them etres): For this parents bring up children. Kadru has toldm e :
‘In the third heaven from here is Som a ; steal him and
ransom yourself with The jag a ti, consisting of fourteensyllables, flew up ; she returned without having obtained him ; ofher two syllables were wanting . The tr ig ubh
, consisting ofthirteen syllables, flew up she returned without having obtainedhim ; of her two syllables were wanting . The gaya tri , consisting of four syllables, flew up ; she took the Som a and the
four syllables (lost by the others). She becam e octosyllabic .
’
A t MS . iii. 7 . 3 there is another version of the sam e story‘Kadru is this (earth); Suparni is Vak (the voice); the m etres
gaya tri , tristub/i , and jaga ti are the children of Suparni . Kadru
conquered Suparni , her person ; she said “Bring the Som a ;with him ransom yourself .
” She (Suparni) sent the metres,say
ing“Bring the Som a from yonder (heaven); with him ran
'
somm e .
” Then the jaga ti flew up she cam e with the cattle and the
diksa. Then the tristubh fl ew up she cam e with the daks indand tap as . Then the gaya tri flew up she brought the Soma .
’
A version which contains the leading features of the TS .
and MS . occurs at Kath . xxiii. 1 0 (cf. Kap . S . xxxvii. it is
reported by Weber,Ind. Stud. viii. 3 1 ff . Shorter versions of
the story in this form occur also at CB . iii. 6 . 2 . 2 ff . and iii. 2 .
4 . 1 ff. This version is at the base also of the later form s of thelegend
,as presented by the Suparn z
‘
ikhyana, edited by E . Grubein the Ind. Stud. xiv . 1—3 1 ; Mahabharata i. 1 0 73 ff ; Ram ayanaiii. 1 6 2 fi .
, et c .
That the identification of the gaya tri with the eagle does notbelong to the ephem eral clap - trap of the Brahm anas is very evi
dent from the cumulative force of this testim ony. There can be
no doubt that we have here a version of the Suparnakhyana
which passed current in these texts because it was to all intents
and purposes the original legend. To our knowledge there is infact in the Brahm anas bu t one attempt— secondary on the veryface of it— to substitute another personage for the eag le . It is
the version of Kath . xxxvii. 1 4,reported by Weber
,Ind. Stud.
iii. 466 ‘The gods and the Asuras were engaged in strife the
amria was at that tim e with the Asuras,with the dem on Cusna .
Cusna, nam ely, carried it in his m outh . Those of the gods whodied
,they rem ained just so ; those of the Asuras (who died)
Cusna breathed upon with the a 7n 77 ta they revived . Indra per
ceived With the Asuras, with the dem on Cusna , is the am r ia .
”
He,having changed him se lf into a lum p of honey, lay upon
the way ; this Cusna swallowed, and Indra,changing into an
eagle,snatched the amrta from his m outh . Hence this one is
the strongest of birds,for he is one form of Indra .
’B ut the
evidence of the m antras them selves does not adm it of the identification of the eagle with Indra in the original v ersion of our
legend. For the eagle constantly brings the Som a to Indra ;thus RV . iii. 43 . 7
,indra p iba e r
’
sad/zntasga vr’
sna gdrh te
The Legend of Soma and the Eagle .
ggend u pa téjab/uira . Or RV. i. 80 . 2 , 3d tva’7n adad 7ndda17
sém alt Cgendb/trtafi sutdfi : yéna vrtrdn’
z nir eat/73,5 jag/tantita .
A t iv . 1 8 . 1 3,Indra h im self acknowledges that the eagle brough t
the Soma to him : rid/ta 7ne cyeno’
madi m (7 jab/Lara : cf. alsothe passages below
,p . 1 4. The last legend can therefore be
nothing m ore than one of those secondary tentative starts of thestory upon a new line of developm ent which lie in the natureof these plastic m aterials this frequently obscures the t rue viewof a legend m uch m ore seriously than is the case in th is instance .
In th is instance the close relation in general which ex ists be tweenIndra and Som a
,combined with the constantly vaunted -warlike
p rowess of the form er,renders it a p rior i likely that the honor of
having C aptured the Soma— which he is constantly drinkingshould also be ascribed to Indra . Thus m ay have resulted thesporadic identification of Indra also with the eagle which is perhaps faintly supported even in the RV. by such a passage as x . 9 9 .
8 : cf. B ergaigne , l . 0 . ii. 1 74. I have dwe lt upon th is form ofthe legend with som e emphasis
,becau se Kuhn
,H erab/cunf t des
Feu ers,p . 1 46
,bases upon it the entire intei°pretation of the
myth , leaving out of sight the fact that in this story the a 7 n77 ta
and not the Som a is captured by Indra, there being no directmention of Soma at all.
In stanza 2 of AV. vi. 48 we have the Rbhus,whose metre is
the jaga ti, addressed at the evening-
pressure ; in st. 3,Indra
,
whose m etre is the tr iatubh, addressed at the noon -pressure .
Who then is the eagle or the gdga tri addressed at the m orningpressure ? .The texts them selves permit of no doubt . A t CB .
iii. 9 . 4 . 1 0 we have the distinct statem ent that Ag ni is the
gdga tri, and that the gr7ga tri changed into the eagle . The iden
tification of Agni and the gdga tri extends through the entirem antra and bra/un ana literature . Thus the statem ent agner
gagu try abba c a i occurs at RV . x . 1 30 . 4 ; the expression gaya tri Cdagnik occurs at CB . i. 8 . 2 . 1 3 gaga tro m7 agn iZi at KB . iii. 2
gdga tro‘
gn ilt at MS . i. 6 . 8 i. 7 . 4 i. 9 . 5
VS. xxix . 60° CB . vi. 1 . 3 . 1 9 ; 2 . 1 . 2 2 ; ix . 4. 3 . 6 ; TS . ii. 2 . 5 .
5 ; iii. 5 . 4. vii. . 1 4. 1 ; TB . i. 1 . 5 . 3 1 1 ; LCS. iii.
1 2 . 3 ; KB. i. 1 ; iii.
O
2 agnir 5 67i gaya tri at CB . iii. 4 . 1 . 9 the
statement gaJa tra 7nagnep Chanda/i,or som eth ing sim ilar
,at MS .
i. 6 . 1 0 ( 1 02 . i i . 8. I I ( 1 1 5 . 9)M QB I A B . i.
8 ; iv . 2 9 . 1 ; ACS . iv . 1 2 . 1 ; vi. 5 . 2,7 . The
1
gaya tri is con
nected with fire directly or indirectly at TS. i. 8 . 1 3 . 1 v ii. 1 . 1 .
4 ; VS. v iii. 47
i;V
xxix . 6 0 ; G B . ii. 6 . 6° PB . vii. 8 . 4 °
viii. 8 . 3 ;TA . iv. 6 .
; Mait . Up . vii.
V
I ; Nir. vii. 8 . Still m ore secondai°ily at RV .
i. 1 64. 25 (of. Sayana), where its three padas are compared withthe sam id/i
,the kindling-wood. Sim ilarly the Vasus
,whose
The comm entator on this passage says : agner mukhajatvena gdya
trisambandhitvam .
VOL . XVI .
1 0 M . Bloomfield,
leader is Agni, are connected with the gaya tri at VS . xi. 5 8,60
xxiii. 8 ; MS . i. 1 . 1 0 (6 . i. 2 . 8 ( 1 7 . 9) i. ( 1 3 2 . ii.
7 . 6 (so. 1 3) TS . iii. 3 . 3 . 1 TB . ii. 7 . 1 5 . 5 1 1 1 . 9 . PB .
vi. 6 . 7 ; GB . ii. 2 . 9 ; CCS . xiv . 3 3 . 8 Chand. Up . iI i . 1 6 . 1 ;
Vait . 1 5 . 3 ; LCS. iii. 1 2 . 8 AGS . i. 24. 1 5 A p . Cr. xii. 8 . 1
1 7 . 4 .
Further,Agni and the gayatfl ,
or either of them ,are the
div inities regularly invoked at the p ratafisavana . Thu s RV .
iii. 2 8 . I , done jusasva no havllt p uro laeamjatavedalz : p ro/ tallsave dhiyavaso AV . v i. 47 . 1 TS . iii. 1 . 9 . 1 MS . 1 . 3 . 3 6
,
agn’
th p rataltsavan é p atv asman CB . ii. 4 . 4. 1 2 , agneyam hi
p ratafisavanam ; AB . ii. 3 2 . 1,N WT agn ir jyotir jyotir agnir it
p rata ltsavanasya caksu st. So also GB . ii. 3 . 1 0,1 1 . The Vasu s
,
who are identified with Agni in TB . ii. 1 . 9 . 3 , 0 1°
are regarded as
the com panions of Agni (cf. Ind. Stud. v . are substituted at
CB . xii. 3 . 4 . 1 ; TB . i. 5 . 1 1 . 3 ; GB . i. 4 . 7 , 8 ; 5 . 1 1 ; A p . Cr.
xiv . 20 . 7 N rs. Tap. Up . i. 2 . 1 . Both Agni (or the Vasa s)andthe gaya tri are m entioned in connection with the p ratafisavanaat CCS . xiv. 3 3 . 7 , 8 ; Chand. Up . iii. 1 6 . 1 N ir. vii. 8 . The
gaya trt by itself is correlated with the p rataltsavana in A B. iii.
2 7 . 1 PB . vii. 4. 6 ; v iii . 4. 2 CB . iv . 3 . 2 . 8 ; KCS . xxv . 1 4,
1 6 CCS . xiii. 5 . 4 cf. also Weber,I nd. Stud. viii. 24. 3 2 H.
,
and B ergaigne l . 0 . pp. 1 66 , 1 96 . A ll this,combined w ith the fact
that the stanza AV. vi. 47 . 1 , agnZ/t p ratabsavané pate a sman,
is employed at Vait . 2 1 . 7 along with AV . v i. 48 . 1 in the sam e
invocation (to Agni), renders it certain that the cyena ,the eagle
,
of the first stanza of our hymn is identical with Agni in the
Atharvan and in the Y ajus - samltitas; and the question now ariseswhether this resu lt is applicable to the legend of the eagle and
the Som a in the m antras .
In RV. vii. 1 5 . 4 TB . ii. 4 . 8 . 1 we have the statem ent
nduamnu sto’
mam agnaye divafi pyenc’
tya jtjanam A new songof praise I have now produced for Agni
,the eagle of heaven .
The expression divdh pyena occurs in addition only twice in theRig
-Veda,at v ii. 5 6 . 3 and x . 92 . 6 it is applied both tim es to
the Maru ts,and needs no comm ent . B ut it fits the ease of Agni
also , if we conceive of him as the lightning,agnir vaidyu talt
(TB . iii. 1 0 . 5 . which shoots down from the cloud : cf. RV. v i.
1 6 . 3 5, garbhe matulz p itas p ita vididyu tano aksaré . The
gayatri also , which as we have seen is a personification of A gni,
takes the epithet davidyu ta tt in PB . xii. l . j ust as the verbddm
'
dyot is employed with vidyut in RV. v i. 3 . 8 x . 95 . 1 0 . A t
VS . xxxviii. 1 8 ; TA. iv . 1 1 . 1,the gaya tri is endowed with
ding/a puk‘heavenly light .
’ Am ong the eight kathakani whichQccur at the end of the first chapter of the kdndanukram a of theA treya
-branch of the B lack Yaj ur-Veda (see I nd. Stud. iii. 3 76 ,
* The comm entator g losses : gaya tr’l ca agnina sahotp atter tejorup atvat dip yamdnd bhavati , a tah gabdasdmanyena davidyu ta ttgabdenagayatri evo
’
p asthc’
ipyate cf . also PB . v i. 9 . 2 5 .
1 2 211 . Bloomfield,
placed together a ’ngdm divo m atar
’
teva je tsam’m athnad
ang a’
m part gyeno’
(Zdrelt One (the fire)MatarIcvan did bringfrom heaven
,the other (the Som a) the eagle ( the lightning)
snatched from the cloud.
’ Similarly we have RV . v i. 20 . 6, p rd
gyeno na m adiram aneum asmat giro dasasga nam acer m a t/za
yan‘churning for him the head of the dem on Nam uci
,as did
the eagle the intoxicating plant (from the cloud, o r theThe cloud is clearly enough implied, as m ay be seen from the
closely parallel passage ix . 7 7 . 2,se p um p/alt p aoate yam divas
p art pyeno’
m a thayad is itds tiro’
rdja lt He (the Som a) is the fi rstto purify him self
,whom the eagle
,hurled across the ethe r ,
churned from the heavens .
’
Before entering upon the discussion of RV. iv . 2 7 , the principal version of the legend in the m antras
,I would present a point
which,though less transparent, seem s also to support the explan
ation of the eagle as the lightning-fire . Co lebrooke , M iscellaneous Essays , i. 3 1 9 , m entions a performance cal led gyenagaga ,
without offering anything to explain it . The treatm ent of theword in the lexicons is based solely upon Colebrooke
’s report .
A t Kauc. 43 . 3 occurs according to the MSS . the following unintelligible text : a tt
’
d/zanvant’tg anasanant
’
vegana’
nuearanani
naganejya. This has been em ended in our edition by assum inghaplography, so as to read anasana -nivepana
-anu caranan i
ninaganejya‘while reciting AV . vii. 1
,alighting (upon the
spot where a house is to be built), sitting down upon it,and
walking along it,one perform s the sacrifice of pouring water
upon the place.
’By com paring the extracts given in the edition
from Darila’s comm entary, the A tharva
-
paddhati, and Kegava’s
Paddhati,the basis of this translation m ay be easily recognized.
Another em endation,avasana -ntvepana
-anuearananam na'
na
yanejyd , m ay do even better j ustice to the translation presentedabove . B ut all the comm entaries agree in designating the performance as pyena
-
yaga or pgenejga. Thus,e . g . ,
m ost clearlythe A tharva -
paddhati a tha br/tae -e/tala-karm a nega te, a ti ( litan
3 am ’ty u dap atram abltim antrga bitum du ninayatz
’
, ya tra grltamkar isyatt tatra vighnameam aga ti , ggenadeva tap akayajn
'
avrid/ta
nena’
jyabhagantamkm a carumju/tott'
,bitumistltane yatra
gr/zam kartsga ti, a thava nave grlte gyenagagalt karta vgafi.
According to this,the cerem ony is per form ed on the ground
upon which a new house is to be bu ilt,o r within the new house
after its completion (cf. also Kecava on this point). Its purposeis to succeed in the erection of the hou se by rem oving untowardc Ircum stances
,o r
,acco rding to Kecava, by purifying the ground.
The cerem ony consists in pouring water upon the ground,and
offering a pot of rice porridge to the divinity eyena after the
G rassm ann translates very loosely als ihm der adler z ugefuhrtden rau schtrank
,riss ab das haupt er Nam u tschi des dam ons .
”The m is
renderm g of na 1 8 especially apparent . Ludwig ’
s translation (544)is byfar a nearer approach to the m ean ing of the passage .
Tbe Legend of Som a and the Eagle . 1 3
ajyatantra customary in many cerem onies of the Kfiucika has
been perform ed. It is striking that the text of the Kaugika doesnot present the word '
gyena at all. If we regard the last syllablesof the undoubtedly corrupt sI
'
Itra,nam e ly
’nejy( t, the suspicion
that the syllable gge has fallen ou t is hardly to be suppressed.
Possibly then ,once m ore
,the sutra was avasana -nivegana
anu carana -n inayananam ggeneg'
ga, or som ething sim ilar .
The text of the Atharvan-hym n, vii. 4 1 , employed in this per
fo rm ance is u ndoubtedly related to the cycle of conceptions withwhich we are here dealing. Especially the first stanza exhibitsunm istakable points of contact with RV. iv . 2 7 . It reads : ( iti
d/tdnvany city ap as tatarda eyeno nrcdksa avasanadarpalttaran viewing avara rdjc
’
tns‘
i ’ndrena soiling/a givd d jagamyat.
‘He cut across the dry land and across the waters,the eagle
,
kind to m en,looking for his goal crossing all the lower atm os
pheric regions,m ay he with Indra his companion com e here as a
friendly one .
’The second stanza does not add anything of
m aterial interest, except that the eagle is de signated as ding/altsup arnd/t. B ut the epithet m a t/73 511 points distinctly towardsAgni (cf . Contribu tions , third series
,xv. and
eivcilt m ay also show us Agni on the way of developm ent to the
later Civa . It wou ld seem quite reasonable then to suppose thatthe entire egenayaga is a charm against the dangers besetting a
hou se,notably fire
,and still m ore specifically, perhaps , fire due
to lightning . In the hym n the ligh tning is im p lored to seek its
goal,not as hostile destructive force
,bu t as nrcaksa/t and pied/1 ,
and to bring‘
property in its capacity as precursor of rain . Nowall th is would be purely hypothetical, in spite of its inherentprobability, but for the fact that the two stanzas in the ritualelsewhere go by the nam e of samp roksanyau (3 0 . ra in) see
Ki ng. 40 . 9 80 . 42 83 . In 80 . 42,the place of the funeral
fire is sprinkled wh ile recIting the samp roksangau ,doubtless to
render Agni harm less (giva). In 40 . 9,a charm for producing
the flow of water where previously there was none,the per
form er recites these stanzas while sprinkling water along the
desired water -course . A ll this becom e s intelligible upon the
basis of the explanation of pgend as lightning,the com panion of
rain,and it seem s difficult to imagine any other theory whatso
ever .
If,now
, we subm it ou rselves to the guidance of the factsassembled thus far
,the hym n RV . iv . 2 7 resolves itself into a
narrative, of the legend undertaken by its two chie f figures , Agnithe lightning
,and Soma. Agni begins the story in the first
stanza : ga’
rb/te n i’
t sann anv esam a vedam a liamam t-
mm jan imani vipva ga tam map ara dyasir araksann ddlta pgenojavdsanir adigam .
* The hym n is rubricated also in the vas tu -
gana , or vastosp a tiyc‘
tni
(se . suktani)of the G anam ala, A th . Paric. 34 . 5 c f . Kane. 8 . 23 , note .
The second stanza is c ited in Vait . 22 . 23 , and in the Qraddhakalpa ,
A th . Paric. 46 . 3,withou t contribu ting any valu able inform ation .
1 4 M . Bloomfield,
Agni (the lightning) says :‘While yet in the (cloud-)wom b
I knew all the races of these gods here °
a hundred brazen castlesguarded m e . Then as an eagle I flew forth swiftlyIt Is of interest to observe how our invest igation, undertakenfrom the widest possible exoteric view of the legend In the entireVedic literature
,m eets in a certain way the analysis of this stanza
as m ade by B erg aigne , Relig ion Vedigu e iii. 332 if ,from alto
gethe I internal c ri teria. B ergaigne’s view of the stariza is
,how
ever,founded unnecessarily upon his theory of Vedic paradoxe s ;
he recognizes , to be sure,that Agni does in som e way enteI into
its m ake -up , but concludes nevertheless that Som a i s speaking .
After recognizing the presence of Agni in the wording of thepassage
,taken phrase by phrase , with a security of touch truly
adm irable,he says (p .
“1 1 est vrai qu’au vers iv . il
s’agit
,d
’apres m a propre interpretation ,
de Som a et non d’A gni.
Mais qu elle est celle des form ules mythiques concernant Agniqui n
’a pas é té , au m oins accidentellem ent
,appliqu ée a Som a
I confess that I cannot subscribe to such a view,either in general
0 1 in any particular instance . No one can deny that epithets,
express ions,and geneI al phrases are likely to be found applicable
to m ore than one div inity and m ore than one situat ion,and that
for the sake of their secondary application a point or two is
occasionally strained. B u t it is certainly going too far to suppose that a continuous series of statem ents such as are containedin this stanza are prim arily intended for Agni and then appliedin cold blood to Soma . This view seem s especially out of p lacein a hymn of such indubitable character as an akityana . Here a
story is told, and I would fain believe that any m ysticism whichappears in the final hermeneutic resu lt is to be laid at the door ofthe interpreter
,and no t of the composer of the hymn .
The paradox would indeed here be overpowering,if it were
r .eal B ergaigne’s assumption would m ake the eagle and Som a
1 identical ; yet they are certainly two personages. Ju st as the
Brahm anas sing the praise s of the gaya tri for bringing the Som a,
just so do the hym ns exto l the eagle for the sam e feat . ThusRV. viii. 82 . 9
, yam te gyenah p ada” bhara t tirorajansg asp rtam
p ibé’d asga tiiam igise
‘Of the unconquerable Som a which the
eagle brought with his foot across the ethe r,drink indeed of it
you own it .
’ Very sim ilar is x . 1 44. 5 , yam te pgenap e t‘
trum
avrkam p ada”b/tarad arunam manam andhasalt , etc . Or ix.
6 8 . 6 , egono yad andho it’bharat p aravatah . c f. x .
A gaiiI , ii i . 43 . 7 , indra p iba or'
sadltu tasgafor
'sna a yam te pgena
ugaté jab/tara iv . 1 8 . 1 3, adl‘iam e egenomadhv a gab/aura In
the Y ajus-samhitas and the Brahmanas the adjective som ab/trt‘he who brings the soma
’ is a standing epithet of the eagle .
See the passages above, p . 7 . Roth also (ZDMG . xxxv i.though he advocates the serious em endation of n ir adigam to
nir adiya t, does no t lose sight of the sepaI ate individuality ofthe Soma and the eagle in his translation da pIOtz lich schwebtauf m ich (se . Som a)here in de r Adler.
’ Pischel indeed finds no
The Legend of Som a and the Eagle. 5
less than three persons in the first stanza : Soma,Indra
,and the
eagle .
In our belief, as we have stated above,the speaker in the first
stanza is Agni,the lightning
,who here flies from the cloud-womb
,
just as he is spoken of in the Suparnakhyana 3 . 2 as vidyun
m eghdsakhr‘
t‘the lightning whose companion is the c loud or
at AV. i. 1 2 . 1 and 3 as jarayug'
d ‘(cloud placenta-born ’
and
abhrajd‘cloud-born of . Seven Hymns of the A tha rva Veda
,
Am er. Journ. Philol . vii. 470 (p . 5 of the reprint). A t RV . v i.
the following statem ent is addressed to Agni : garbhem at/ah p itas p itd vididyu tano
’
aksdre : sidann r tasya yonim d.
The fixpressions garbhe m atah, _
r tdsya yon im and vididyu tano
show again that the lightning breaking from the cloud is
m eant . F ischel’s supposition (l. c . 2 1 5) that the first half of thestanza is spoken by Indra m ay be disproved on plain technicalgrounds the locative garbhe is never associated with Indra. On
the , contrary, the expression m ay be regarded as the peculiarproperty of Agni. The locative occurs nine tim es in the RV .
,
the passages j ust discussed containing two of the occurrences .
Of the rem aining seven ,three are plainly used in connection with
Agni. Thus,at RV. i. 65 . 4, garbhe is applied to Agni in the
expression r tdsya yo’
u t’
t gdrbhe sujc'
ttam at RV . i. 1 48 . 5,in
gdrbhe scintam (se . agnim) at RV. viii. 43 . 9,in agne gdrbhe
sari jayase p unah. The stanza RV . viii. 83 . 8 is part of a hym n
to the vieve dea th,and is addressed to the Maruts p ra bhrdtr
teamsudanavo’ ‘dha de ita sam anyd : matur gdrbhe bharam ahe.
Ludwig (p .- 2 33) translates f‘
unsere
i
bruderschaft,o trefflich
begabte,die vo r al ters bestandene gemeinsamkeit, in der m utter
leibe,die tragen wir hier vor .
” Grassm ann translates “wirtragen eure Bruderschaft gem einsam
,o schongebende , an uns
schon in der Mutter Leib .
” The sense of both translations seem s
to be that the fraternal relation of the sacrificing m ortals withthe Maruts is (of. RV . v iii. 2 0 . 2 2)from all tim e
,even anterior to
birth . This u se of the combination m atur gdrbhe seem s to stand
unsupported,and I do not see how the expression p ra bhrc
’
ztrtvdm
m atur gdrbhe bharam ahe can be interpreted in this way.
If we rem ember that the plants as well as the clouds and watersare the womb of Agni
,the stanza m ay be im agined as liturgical
,
depicting the bringing on of fire,represented symbolically by
firewood,which is then regarded as the m other in whose wom b
Agni lives (cf. RV. v i. 1 6 . We m ay then translate thensu re ly together do we carry forth (the m eans of) fraternal relation with you (the sacrificial fire) in the wom b of the m othe r
,O
ye (Maruts)who confer good gifts .
’ B e this as it m ay— our sug
gestion is uncertain,and the stanza very obscure— there is no
allusion to Indra in the passage . Of the other three RV . passag es in which the locative garbhe occurs, x . 5 3 . 1 1 is a very obscurefinal stanza of an Agni—hymn x . 1 7 7 . 2 refers to the Gandharvain the waters tam (se . vacant)gandharvo
‘vadad gdrbhe antah
x . 1 0 . 5 deals with Yam a and Yam i . Thus the expressions containing the word gdrbhe occur nowhere in any relation to Indra .
6 M . Bloomfield,
A striking confirmation of the identity of the lightning withagnir garbhe is afforded by CB . xii. 4. 4 . 4
,a p rayageitta
-
per
form ance of one who has been burned by lightning yasya
vaidyuto dahet him ta tra ka rm a ka p rayage ittir iti yady u
asya hrdayamvy eva li/ehed agnaye‘
p suma te astahap alam p uro
(lagamnirvap et (cf. Katy. Cr. xxv . 4. 3 3)a thai’te yajyanuvah
'
ye
ap sv agne sadhis tava sausadhir an urudhya se garbhe safijaya se
p unar iti‘He whom the fire of the lightning burns
,what pe r
formance shal l he go through and what expiation ? If thisbu rning annoys him ,
then le t him offer a rice - cake in e ight cupsto Agni of the waters . Then these two formulas o f invitationare recited :“In the waters , O Agni, is your goal, to the plantsyou are attached and“be ing in the [cloud-]womb you are
born The stanza,quo ted from VS . x ii. 36 , is identical
with RV. v iii. 43 . 9 , above , and its em ploym ent in such a cerem ony shows clearly that lightning from the cloud-womb is m eant
in the expression agnir gdrbhe.
The expressionan?) esam avedam ahdzh deve‘
inamgan iman i viguais j ust as unequivocal evidence in favor of Ag ni’s p resence in thestanza . Pischel, l. c . p . 2 07 , compares RV. v iii. 7 8 . 5
,nahim indro
nihartave nd pahrcih p ar ipahta ve vigou r/V, prn oti p apya ti, in sup
po rt of this theory that Indra is the speaker in the fi rst half of thestanza. But the parallelism in the two passage s is too general
,and
cannot stand before the closer and m ore technical paralle lism of thefollowing passages
,whose subjec t is Agni. To begin with the epi
thetjt‘
ttavedas,which is explained— it does not matter whether cor
rec tly or incorrectly* t RV . v i. 1 5 . 1 3 by vigua veda jan im a,the very words which occur in iv . 2 7 . 1 , ou r passage agn ir 3 62
MW vievd vea’d jdn im d. jcttduedcih. The very sam e statem ent
occurs at iii. 4. 1 0 , sé’d (se . agnih)u hota sa tyataro yajati yathade
vt‘
tnaiit jan iman i veda m ay he indeed sacrifice as the m orere liable hotar in accordance with his knowledge of the race s ofthe gods .
’ Again,at RV. iv . 2 . AV . x viii. 3 . 2 3
, (agnir)ahhgad ( levctrtctiii yd} jdn im d (for jdnim a according to the
p adap atha , Agni has seen the races of the gods at TS . iv . 7 .
Pischel , l . c ., p . 94 contends with great earnestness that jdta
’
veda s
m eans‘hav ing inborn know ledge , ’ in accordance with the com m on u se
of jdta as t he firs t m em ber of com pou nds in the literatu re subsequent
to the mantras . The u tm ost that m ay be conceded is that the mantras
them selves , having lost sight of the tru e m ean ing of the word , dea l
with it in this sense by w ay of popu lar etymology . The word vedas
never m eans‘know ledge .
’In a com pound o f dou btfu l in terpretation
the only w ay is to hold to the proper sense of its m em bers . Until veda sis found in the sense of ‘knowledge ,
’w e m ust assume that jata
'
vedas
sim ply happ ened to lend itself to t he interp retation given above , be
cause there existed by its side the c learly m arked conception that Agn iknows the births , i . e . the tru e natu re of gods , m en , and thing s . A s it
is , the Veda explains jataveola s by he w ho knows born things (RV . v i.
1 5 . and no t by‘he who has innate know ledge .
’ Cf . Whitney,
A .J . Ph . iii . 409 .
The Legend of Som a and the E agle . 1 7
1 5 . 1 ; TB . iii. 9 . 1 6 . 4,agner m anue p ra tham asya p racetasah.
A t AV. ii. 2 8. 2 we have tad agnir hota vayunan i vidvan
vipva devdnan'
i janima vivakti ‘then Agni the hotar who knows(his) work promu lgates all the races of the gods. The plainm eaning of these expressions is that A gni, the m essenger of m an
to the gods, is thoroughly acquainted with the latter and Is capable of reaching them . A t AV. xiii. 3 . 2 1 , by a slight shift ofposition
,m en who know Agni’s birth say of them se lves that
they are acquainted with all the races of the gods,im plying ,
no doubt, that they are thus gifted through their knowledge ofAgni : vidmd te
.
agne tredha janitram tredha devanam ja’
nim an i
vidma ; at AV. i . by still another simple m odification,Agni
is said to know the8
races of ev il beings (yatudhana , wizards), andto destroy them ydtrai
’sam agne janiman i véttha guha satdm
a trinamjatavedah : tans team jahi . Thus the fu ll m eaningof the first half of RV. iv . 2 7 . 1 is this : the heavenly fire
,the
lightning,in te lling his part of the story announces him self by
one of his chief characteristics,his special acquaintance with the
gods , claim ing its possession even while yet in an embryonic state .
We turn now to the second half of RV. iv . 2 7 . 1 . Pischel (l. c .
2 07) lays considerable stress on the word javdsa, which he
regards on account of its accent (javas , not java s)as a noun ofagency rather than a noun of action. This, he thinks
,supports
his theory that Indra is the speaker in the first half- stanza . The
second half-stanza,which he also puts into the,
m outh of the eagle,
is then rendered by him as follows “(Der Adler spricht Da
flog ich der Adler m it dem schnellen udra) zusamm en herau s .
”
We m ust,however
,in this connection
,conside r the c lose ly par
alle l passage RV. viii. 1 00 . 8 = Sup . 3 1 . 9,manojava ayamana
ayasim a tara t p i’
tram,dinam sup arno
’
ga tnaya som am vajrinaabhara t ‘going swift as the m ind
,the bii d passed through the
brazen castle °
,going to the sky, he brought the Som a to him of
the thunderbo lt .
’ Here the word manojauas evidently takes the
place of javasc'
t at iv . 2 7 . 1 (cf . also m dnojavas at iv .
m oreover,the expression abhara t uajrine m eans
‘he brought toIndra ; and there is therefore no possibility of Indra’
s havingflown out together with the eagle . To clinch the point, we haveat AV. vi. 92 . 2 java
/
s te aroan nihito guha ydh gyene vata u ta
yo‘cara t p arittah . tena team . ajimjaya
‘with the swiftness ,O steed
,which has been secretly deposited in you , with ( the
swiftness)which m oves in the eagle and In the wind, withthat win the I ace . A t VS . ix . 9 the passage occurs in this form :
java yas te najin nihito guha y_
ah eyene p dritto aearae ea va te
tena no najin halavan balena vag'
agic ca bhava * . and Mahi
dhara unhesitatingly glosses : he vajinn apva yas te tava javovegah guha guhayam hrdayap radeee n ihito ‘
vasthap itah
pyene pyenahhye p ahsin i yo javah p arittah tvaya i’na p arida t
dh
’
fiVariants in the Kanva school x . 1 2 p ar ito vdjajic ed i
i
VOL . XVI .
1 8 M Bloomfield,
tah san aoarat cara ti p ravarta te yap ca te javah p ar ida ttah san
rate acara t nayau cara ti , etc . There can be no doubt thereforethatja vas, m asculine
,is employed as an abstract , just like jdvas ,
neuter, e . g . in the expression gyenasya javasa at RV. i. 1 1 8 . l l
v . 78 . 4. H e whose grammatical conscience is affl icted by the
undoubted fact that of oxytone and barytone couplets the form er are regularly nouns of agency and the latter nouns of action(ap as active apas work 1/J8 0 6 775 gbefido s)may resort to a
correction of the accent. B ut I question whether we are j ustified at present in im posing this gramm atical theory, stronglysupported by facts as it undoubtedly is, upon the tradition of theaccented texts. These exhibit a considerable number of cases inwhich the accentual distribution does not hold good : see
,for
example,Whitney, Sk. G r.
’
§ 1 1 5 1 g ; KZ . xxv . 602,and the
dative infinitives like jaf
vase,dohase, etc . (Whitney, ib . 973
The exp ression patam m a p ara dyasir araksan may also betaken as an indication that Agni (the lightning)is the speaker inthe first stanza. On this basis we can understand why Agni isfrequently implored to act as a brazen castle for his worshiper,or to surround him with a brazen castle . A t RV . v iii . 1 5 . 4
,
which is obviously an Agni hymn, we have nduam nu stomam
agnaye diodh pyenaya jijanam this has been commented uponabove . In stanza 1 4 of the sam e hymn we have the prayeraddressed to Agni : adha m ahi na dyasy p ar bhava patti
bhujih then be thou for u s a braz en castle with a hundred enclo
sures at vii. 1 6 . 1 0,tc
‘
i‘
ii anhasah p ip rhi tvdn'
i catdm
p urbhih at vii. 3 . 7 , agne patam p urbhir ayasibhir ni p ahi;at i. a
’
gne grnan tam anha sa u ru sya p urbhir dyasi
bhih at vi. 48 . 8, patam p urbhir yavistha p ahy anhasah, etc .
It seem s quite likely that these expressions convey an al lusion to
this im portant point in the life -history of Agni him self,namely
his origin from the brazen castle in the sky, the clouds .
In the second stanz a of iv . 2 7 , the narrative is taken up bySom a nagha sci m ctm dp a josamjabhara
’bhi
’m asa tvahsasd
viryena irm a‘
p aramdhir aiahad dratir utd r attan a tarac
chapuvanah‘N ot indeed with ease did he carry m e off he
was superior in strength and heroism . The liberal one left at
a distance the A ratis (the dem ons of avarice) ;’r m oreover hecrossed the winds with m ighty force .
’
Ludwig ,Interp reta tion des Rig Veda , pp . 64
,67 , su ggests that cyeno
’
javdsa be taken in the sense of eyena -java sa. B u t the types to whichhe refers by w ay of support involve g enerally a verb which has a valu e
approaching the sense of the copu la (e . g . krtva in the sense of bhutvac f . the periphrastic p erfect , and Delbriick , Syntactische Forschungen ,
p . 1 03 ft ); and this very fact leads back to ou r translation as an eag le
I swiftly fl ew forth .
’B e this as it m ay ,
it does not change the value ofthe passage m aterially . Expressions su ch as are cited by Ludwig occu ralso in TB . iii. 8 . 1 2 ; A p . Cr . v . 2 . 4 (ag
'
vo rap am krtvd) and TB . iii . 7 .
4. 8 (krsno rap am kr tva).
l . Sup . 29 . 6 , aham (se . sup a rno)ba lena’ty a taran
'
i sap a tnan .
0 M . Bloomfield,
together with rati. A t RV. i. 5 . 3 II . 1 . 3 iv . 34. 2 VII . 9 . 6
5 . 3 2 ; ix. 93 . 4, the word appears together with rayi‘wealth .
B ut I cannot accept Pischel’s reference of the word to Indra .
Here,as wel l as at RV . iv . 26 . 7 , the expression p uramdhir ajahdd
dratih refers to the eagle , and m eans that the eagle in bringingthe Som a is liberal. For with the arrival of the Soma liberality,i. e . the liberality in sacrificing, gains its strongest expression .
Therefore the A ratis,the powers of avarice , who have kept the
Som a in their power,are left behind. The words p aramdhi and
arati are Opposed to one another also at RV. iv. 5 0 . 1 1 vii. 9 7 . 9 ,
without the implication that p aramdhi is Indra, though Indrahere as well as at v . 35 . 8 vii. 3 2 . 2 0 viii. 8 1 . 1 5 appears in com
pany with p aramdhi. A t RV . ix . 7 2 . 4 we have p aramdhivdnmana so yajnasddhanah pacir dhiyd p anate soma indra te
‘the
bright Soma accompanied by Puramdhi, forwarding the sacrificeof m en
,flows to you , O Indra ,
along with prayer.
’ Cf . also the expression p doam dna rdnhamanah p aramdhyd Som a hastening along with Puramdhi, ’ in RV . ix . 1 1 0 . 3
,and further iv . 34. 2
vii. 64 . 5 also ix . 90 . 4 ; 9 7 . 36 . From these passages we m aygather that the pressure of the Som a by itself is a quite sufficientoccasion for p aramdhi, and there is no need on account of itsappearance at iv . 26 . 7 2 7 . 2 , 4 to assign to Indra an active partin bringing it down from the c louds . Of . also Ludwig, l . c . p .
6 6 . The only doubt left in my m ind is whether it is not best toregard paramdhi as the abstract , m eaning liberality, ’ rather thanthe adjective qualifying gyena the sense of the myth rem ains
the sam e in either case .
With the discussion of the first two stanzas of RV. iv . 2 7 the
special advantages derivable from our theory of the myth are at
an end . The general features of the rem ainder of the story are
c lear,and there has been no serious difference of opinion as to its
face value . A s the eagle flies through space with the Som a,one
of the guardians of the Soma,Krganu
* by nam e,angered in his
m ind,hurls an arrow at him ; this, however, injures the eagle
only so far as to cause the loss o f a feather from his plumage .
He succeeds,nevertheless
,in bringing the Soma down upon the
earth,where it is pressed for Indra. Possibly this falling of the
feather is the poetic expression of the simple observation thatthe lightning strikes the ground and is visible a m om ent beforein its z ig
- z ag (feather-like) formq‘ The story is told RV. iv . 2 7 .
3 - 5,and I have nothing to add to the discussions of these stanzas
* For Krcanu c f . W eber , Ind . Stud . ii. 313 ff . ; Kuhn in K .Z . i. 523 ;Roth ,
xxxvi. 359 ; B ergaigne , l . 0 . iii. 30 if . The connectionof the word with Zend Keresdni seem s u ntenable , since J . Darm esteter ,Z end A vesta ,
vol . i . , p . lxxxv ii, has recently identified the latter withAlexander the G reat .
{The heav enly archer , nam eless to be sure , discharges his arrow at
Agni, which m ay be the heav en ly Agni, the lightning , thu s corroborating the exp lanation above .
The Legend of Soma and the Eagle . 21
by the authorities m entioned in the introduction to this paper,
excepting a rem ark on the word indrdoa to In st . 4. The passagereads : riipyd
*7 777 indrdva to na bhuiyum gyenojabhdra brhato
adhi snoh. Pischel applies here the doctrine that the literatureand life of Sanskrit (classical) India m u st be referred to freelyin the restO Iation of Vedic India. With this v iew I agree inprinciple
,and I need but refer to my rem arks in the Contribu
tions,Third Series
,J xv . 1 45
,to point ou t the manner in
which,I believe , benefit m ay be derived from the classical lite r
atu re . Pischel translates the passage thus (p . Da trug ihn(den Som a)der Adler eilig vom hohen Himm elsgewo lbe
,wie (die
V ‘
ogel)den Bhujyu aus dem Himm el trugen. He regards indrava t as identical with later indra lolca (p . The story is thatTugra
,the wicked father, abandoned his son Bhujyu in the m id
dle of the waters,and that he was saved from them
,not without
a good deal of eff ort,by the A cvins , by m eans of their flying
horses . The place in which Bhujyu was abandoned is describedRV . i. 1 1 7 . 1 4 ; 1 1 8 . 6 v iii. 5 . 2 2 x . 1 43 . 5 simply as the samu
dra vii. 68 . 7 as mda’hye sam udre i. 1 5 8 . 3 1 8 2 . 7 as mddhye
drnasah in x . 3 9 . 4 the A gvins carry Bhujyu adbhydsp dri in vi.
62 . 6 they bring him out o f the waters,the ocean
,and the womb
of the flood . adbhydh samudrat . arnaso nir up dsthat° in i.
1 1 6 . 4 they bring him to the sandy shore,the bank of the watery
ocean . sam udrasya dhanvann ardrdsya pare ; ih i. theycarry him out of the great flood : kso
’
daso m ahah in i. 1 1 7 . 1 4
they are said to have carried him arnaso nih samudrd‘
t in vii.
69 7 they carry him out of the flood after he has been throwndown into the ocean dvaviddhamsam udra77auha thur drnasah;in i. 1 82 . 6 Bhujyu is described as having been thrown down intothe water
,pushed into bottomless darkness : avaviddham
ap sv dntdr andram bhané tam asi p rdviddham in i. 1 1 6 . 5 the
situation is described as the ocean without support and withouthold ’
: anasthdnd agrabhan é sam udré in x . 6 5 . 1 2 Bhujyu is
freed by the A cvins from distress : anhasah p ip rtho nih. I amstrongly inclined to see in all this primarily nothing m ore thanthe story of the wonderfu l saving of an abandoned m an from the
floods of a great water : of . especially v ii. 6 8 . 7 , u ta tyam bhujyumaevina sakhayo m ddhye gahur durevdsah sam udre ‘O A gvins,his evil-disposed com panions abandoned Bhujyu in the m iddle ofthe ocean .
’ B ut them can be little doubt that the Vedic Rishistransplanted the event to heaven in RV. i. 1 1 6 . 3 they designatethe place of Bhujyu ’
s abandonm ent as udam eghd, a whichseem s to refeI to the water s cloud ;f in x . Bhujyu Is carriedby the A cvins to the other side of the ether : (2 rajasah pare.
In i. 1 1 9 . 4 the legend is alluded to as follows yanam bhujyumbhurdm dnam ’vibhir ga ta 77
'
7 svayuhtibhir nivdhantd p itr'
bhya d.
* For rjip yd cf . the valuable rem arks of Fick ,Vergleichendes Wor
torba ch‘, p . 299.
i The Petersbu rg Lexicons render it Wasserschau er .
22 M . Bloomfield,
Upon this passage especial ly Pischel rests his interpretation of
indrdva t. He translates p itr ’bhya d
‘from the fathers ’
; and , ih
asm uch as the abode of the fathers Is svarga loka ,and that again
is later indra lolca,he feels j ustified in establishing the equation
indra loka for the passage under discussion.
B ut,if indrava t Is equal to indra loka , we must im port into the
Rig Veda not only the word bu t the conception in all its bear
ings . A nd that Is a preem inently joyous one . The notion ofbeing saved from indra loh'a i s
,from the point of view o f a
Hindu,j ust as inconceivable as salvation from paradise wou ld be
from the point of v iew of Judaeo-ChrIst Ian conceptions . On
the other hand, the passages in which Bhujyu ’s troubles are nar
rated show distinctly that the conditions were indeed such as
to require the he lp of the deus ea: m a china . Bearing In m ind
the expression 77 rdjasah p are in x . 1 43 . 5 , which states that theA cvins carried Bhujyu to the other side of the ether
,we may
translate n ivdhanta p itr’
bhya d by carrying him to the fathersrather than from the fathers .
’ Perhaps for that reason— thoughupon this I do not insist —the help which Is afiorded Bhujyu bythe A cvins is designated In RV. i. 1 1 9 . 8 as svdrvatir utih ‘helpresu lting In sudr
,i . e . paradise .
Pischel regards the one other occurrence of indravat (withlong 67) in the sam e light . A t RV . x . 1 0 1 . 1 we read dadhi
lcrdm agnim u sdsam ea denim indrava to ‘vase 77 7 hvaye nah
,
which he wou ld therefore translate by I call you , Dadhikra etc .,
down for help from indraloka .
’ I wou ld see here in indrana toan expressi on which
,to be sure
,is illum ined by classical u sage ,
but in a different m anner from the one assumed by Pischel.
The word represents here the sam e usage as appears in the classical expressi on (Nala Ii. 23) lokap dldh . . sagnikah
‘the guard
ians of the world,Agni at their head.
’Or
,stil l m ore precisely,
it is the equivalent of indrajyesthah, RV . iv . 5 4. 5 ; vii. 1 1 . 5 ;viii. 63 . 1 2 x . 70 . 4 : it expresses the prom inence or leadersh ipof Indra. I wou ld translate ‘I cal l down to you for help Dadhikra, Agni, and the goddess Usas
, with Indra at their head.
’
The word indraoatah in RV. iv . 2 7 4 seem s therefore untenable .
Of the m any suggestions which have been m ade by way of rem
edy, that offered by Ludwig, In terp retation des Rig Veda , p . 6 6
a change to p ardvdto, seem s to m e the m ost plausiblej
* The legend of Bhujyu is one of those which will be p rofited by a
system atic inv estigation from the point of v iew of the Vedic writing sin general . In VS . xv iii . 42 : TS . iii. 4. 7 . 1 occu rs the express ionbhujyuh sup arnah, and the MS . i i . has In its place bhugi sup a rnah .
The treatm ent of the passage in CB . ix . 4. 1 . 1 1 is fu tile . The A cv ins
them selves are called bhujyil (dual)in TA . i. 10. 1 , and , I believ e , also inthe latter part of the TE .
— the passage is not at hand— and this again
remigds u s of the epithet bhaji app lied to the sam e divinitie s in RV .
V III 2 .
‘rG rassm ann
’
s translation ,i . 1 34
, des Indra Schar , presupposes thecorrection of indra'
va to to indrdvanto (c f . his lexicon s . v . indrava t);
The Legend of Som a and the Eagle. 23
and I would offer in support of it the fol lowing considerations .
In iv . 2 6 . 6,in the parallel passage , we have 777777 gyeno
’
ddda
mano anpum p ardvdtah 97777 77775 m andrdm madam . A t ix . 6 8 .
6 ; x . 1 44 . 4,the eagle also brings the Som a from the distant
height (p ardvdtah); j ust as Mataricvan brings the fire from the
sam e place at i. 1 2 8 . 2 ; iii. 9 . 5 ; vi. 8 . 4. Som a is p aravati at
viii. 5 3 . 3 (V51. 5 . 93 . 6 ix . 39 . 5 65 . 2 2 . N ow Bhujyu ,according to i. 1 1 9 . 8, was abandoned p ardvdti , and was thencecarried off by the A gvins; If
,therefore
,we read at iv . 2 7 . 4
p ardvdto 77d bhzg’
yum ,we have a comparison perfect in every
detail. The change from p ard to indra in a hymn whose finalpurpose was the worship of Indra (cf. st . 5)does not seem to lie
o ut of the range of possibility.
The course which we have followed in our interpretation ofthe legend of Som a and the eagle m ay be briefly resum ed as fo llows : A t AV . vi. 48 there are three form ulas, the second of whichis addressed to the Rbhus at the evening pressure of the Som a
,
on which occasion hym ns In the jaga ti-m etre are employed. The
third is addressed to Indra at the noon-tide pressure of the Som a
at that tim e hymns in the tristubh-m etre are prescribed. The
first stanza is addressed to the eagle,whose m etre is said to be
the gaya tri. This refers to the m orning pressure,and in this
function the form ula is employed by the Vaitana—sutra in connection with the stanz a AV . vi. 47 . 1 , which is distinctly addressed
to Agni. N ow,inasm uch as Agni is the divinity of the m orn
ing pro
essure , and the gaya tri the m etre of the hymns employedat the m orning-pressure
,there Is no room to doubt that the eagle
of AV. v i. is Agni.Further
,the bizarre attitude of the Brahm anas , which con
sistently relate that the gaya tri brought down the Som a fromheaven
,becom es quite intel ligible .
» There is at the basis of this a
com plete identification of Agni,the eagle
,with his m etre
,the
gaya tri , which is perfectly natural from the point of view ofthese texts.
In approaching the hymns RV. iv . 2 6 and 2 7 , the principalsource of the legend in the m antras
, we need but rem ember thatthe heavenlyAgni, the lightning , is the eagle , and the entire legendresolves itself into the description of one of the m ost simpleand salient natural phenom ena The Som a
,the heavenly fluid
,is
supposed to be enclosed with in the clouds,where the lightning
also is hidden. When the summ er- storm breaks ou t,the light
it receiv es a certain am ount of support from the reading indrava to forindravanto at TB . ii. 6 . 1 6 . 2 (so also the com m entary), and the occasioual occurI ence elsewhere of this solecism . A better em endationwou ld be indrdvantdu , referring to the A ev ins , w ho are designated as
indra tamd at RV . i . Ludwig ii . 593 and v . 468 suggests indrava toh; Roth ,
Z .D.M.G . xxxv i . 358 , irdva to 77a bhujyum‘like a sei pent
from a m arsh .
’ Cf. also Bergaigne , l . 0 . iii. 330 ff .
24 M Bloomfield,
ning,the eagle
,breaks from the cloud, and with it com es the
rush of the heavenly fluid upon the earth . Then it becom es avail
able at the sacrifice,especially in behalf of Indra, who is the
Soma-drinker by distinction .
The hymn RV . iv . 2 7 contains the narrative of this event,
undertaken by the two principal perform ers in it . The firststanza is spoken by Agni, the lightning, and its wording is ful lof al lusions to the technical features which characterize thatdivinity in distinction from all others . The next three stanzasare spoken by Som a
,who describes Agni’s achievem ents in his
behalf. Som a narrates in addition that Krganu , the heavenlyarcher
,one of his guardians , shot an arrow at the eagle
,which
did not disturb him in his flight,but simply caused the loss of a
single feather, that fell upon the earth . It seem s quite likelythat this describes the striking of the lightning into the ground
,
bu t possibly this last feature of the myth is not a part of thepurely naturalistic phase of the legend, which m ay at that pointhave passed into the hands of the poet , who , in India as else
where,would draw upon the stores of his im agination for the
extension and embel lishm ent of m yths of a p rimarily naturalisticcharacter, combining in accordance with the dictates of his fancyany features from other legendary sources which seem ed to him
suitable to the taste of his hearers.
*
II. ON THE GROUP OF VEDIc W ORDS END IN G IN itua sa itvdo f o 0 f 0 I
p
p rap i tva , abhip i tva ,ap ap i tva). i
There is scarcely a group of Vedic words which rests under aheavier cloud of m isapprehension than that which furnishes the
title of this article . The native exegetes started the interpretation of the words with false and inconsistent etym ologies, andlater the western interpreters have substituted others no better .The translations of the passages containing these words have
Cf . for th is m y rem arks in the third series of these contribu tions ,xv 1 85 If .
f This w h ole was written du ring the winter of 1 891—2 , and was pre
sented to the Am erican Oriental Soc iety at its annu al m eeting ,Ap ril
1 892 : cf . the Proceedings of that m eeting (Jou rna l, vol. x v . p . ccxxx).The briefest possible abstract of the pap er w as p rinted in the John sHopkins University Circu lars for 1 892 (Nr . 99 , p . Since then Professor G eldner has printed an elaborate discu ssion of one of thesewords , p rap itvd ,
in the Vedische Studien by Prof. Pischel and him se lfvol . ii. , pp . 1 55—1 79 It is to be regretted that he did not at the sam e
tim e undertake an Investigation of all the words of the sm a ll category ,
especially abhip itvd . A s it is , ou r paths diverg e hopelessly , and I have
not been able to assim ilate any part of his discussion , interesting ,fresh ,
and bold as it is . I cannot repress the hope that he m ay now yield
h im self up to the seduction of m y chief c laim , nam ely that a ll thesewords contain the stem p itu, and in a fu ture artic le perhaps direct hisingenu ity to the further elu cidation of the difficu lties which have re
mained on m y hands even after this recognition.
Group of Vedic words in -
p it7)a .
produced som e o f the obscures t, vaguest, and most incons istentresu lts in the entire dom ain of Vedic interpretation. In Y aska
’s
Naighantavas, iii. 2 9 , the word p rap itve occurs by the side of
abhih°
e,
*and Yaska
,N irukta iii. 20
,explains both as dsannasya ,
designations of nearness , vicinity. He adds the special translation p rdp te for p rap itve, as though the word contained the roottip with the prepositional p refix p ra . In the course of the 6 7th
paragraph of Kautsavaya’s N ighantavas,f the two words are
treated by them selves, as follows p rap itve, abhike p rdp tasya~
indicating obviously the sam e tradition . Sayana repeats this interpretation, with direct reference to Yaska
,at RV . i. 1 26 . 3
,sa
ca (se . p rap itvapabdah)p rap itve‘bhih'
e ity dsannasye’ti yashen
ohta tvad dsannavacanah. He Operates with this rendering, e . g.
at RV. i. 1 04. 1 , p rap it'
ve ydgaha'
le p rdp te i. 1 30 . 9,asurdndm
p rap it'
ve sam ip e p rap itva ity dsannanama i. 1 8 9 . 7, samnihita eva hale viii. 4 . 3
, p rop itve p rap te sa ti x . 73 . 2, p rap i
tvdd dsanndd p rdp tdd vrtrdd, etc . B ut other translations appearalso . To iii. 5 3 . 24, where p rap itvd occurs in antithesis to ap a
p itvd, we have ap ap itvam ap agam anam p rap itvam p raga
777a 77am to iv. 1 6 . 1 2 , p rap itve ahnah is explained by divasa
sya p rakram e p urvahne. We have therefore in the lasttwo passages the idea of ‘
advancing,
’ which m ight on a stretchbe derived from that of nearness .
’B ut at vi. 3 Sayana com
m ents p rap itvé by p rap a tane yuddhe, i. e . p rap itvd is assumed to
m ean strife , ’ and its derivation is now in Sayana’s m ind from the
root p a t and the preposition p ra . A t v . 3 1 . 7,he presents both
alternatives : p rap itvamsamgram an'
i (battle)sam ip am (nearness)ed . The help lessness of the native tradition is especially observ ~
able at v ii. 4 1 . 4 AV . iii. 1 6 . 4 VS . xxxiv . 3 7 TB . ii. 8 . 9 .
8 . Sayana on the RV . says p rap itve ahnam p urvahne, i. e .
‘in
the m orning Sayana on the A V . , p rap itve sdydhne, i. e .
‘in the‘
evening.
’ A nd so Mahi’
dhara on the VS . p rap itve p rap atane
astamaye, and Madhava on the TB . sayamkale.
The first explanation of abhip itvd occurs at Nir. iii. 1 5 it is
abhip rdp ti arrival,
’and so the word is explained by Sayana at
RV. i. 1 89 . 7 ; iv . 1 6 . 1 ; v ii. 1 8 . 9 ; viii. 4 . 2 1 ; 9 7 . 20 ; x . 40 . 2 .
Sim ilarly at RV . i. 1 86 . 1 abhip itve‘bhigan tavye yajne at RV.
i. 1 86 . 7=VS . xxxiii. 34 Sayana has abhip itve ‘bhip a taniye‘sm ad
yajne, while Mahidhara has abhip a tane agam anahale. A t i. 1 26 .
3 Sayana again exhibits his perplexity by m aking abhip itvd the
direct equivalent of p rap itvd : abhip itvapabda dsannakala '
vdci
p rap itvapabda itiva t. A nd it would seem indeed that this perplexity drives him to extremes
,since he translates abhip itva at
RV. v . 76 . 2 by evening ahnam abhip itve‘bhip atane samap tdu,
* In RV . Iv 1 6. 1 2 the words p rap itvé and abhike occu r , bu t not insuch connectIon as to suggest ev en the possibility of synonym ou s valu e .
11 Of . the author in for October , 1890, J .A .O S. vol . xv . , pp .
x v ii ff .
VOL . XVI.
26 M . Bloomfield,
t7 tiye savana ity arthah,
° in the sam e breath , as it were , theword is rendered by
“forenoon ”at RV. v. 76 . 2
,diodbhip itve
divasasydbhip atane p ratahhdle.
The stem sap itvd is a am : M y . occurring only In the stanzaRV . i. 1 09 . 7 = TB . iii. 6 . Madhava to TB . renders the
ow rd by sam bandhitvam”re lati onsh ip
,and he may have in
m ind the m om comm on word ap itvd, which the comm entaries
render in som e such way quite regularly . thus , Sayana to RVv iii. 4 . 3 glosses the latter by bandhu tvam . On the other hand,Sfiyana explains sap itvdm asan at RV. i. 1 09. 7 by sahap rdp tav
ya 77’
7 sthdnam asan brahm a lokam agachan ,having, therefore ,
again in m ind the derivation from the root ap .
*
Thus we see that the native tradition regards this series of wordsas derived from the root dp ,
or the root p at, and that it pressesthe exegesis of the WOIds case by ease into the service of the seetym o logies . Of western interpreters
,B enfey, in his glossary
of the Sam a-Veda,treats the words in the sam e spirit . The p
of -
p itua is in his v iew a reduced form of the root ap p ra-
p i in
p rap itva is z Lat . p rop e ; p rap itp e m eans prim arily‘in the
v i cinity ’or
‘near .
’ Sim ilarly sap i in sap itva is : Lat. soep e, and
also abhip itvd, ap ap itvd, and ap itvd have originated from the
root dp . E ssentially the sam e view is taken byb
Roth in the noteon Y aska
’s Nirukta iii. 2 0
,and by Weber
,Ind. Stud. xvii. 25 3 .
Grassmann,in his lexicon s . p itva , derives the stem from the
root p at. It is needless to say that the translations m ade bythese scholars are necessarily colored by their etym ological v iews .
The Petersburg Lexicon assigns to p rap itud the m eanings : 1 .
das Entgegengehen ; 2 . das Herbe ikomm en ; Anbrechen des Tages ;Fruhe . In B chtlingk
’s lexicon the m eanings are alm ost diam et
rically opposite , so m uch so as to raise the susp icion that som e
pu rely technical error is m ischievously at play. The word is
defined there as follows : 1 . Weggang ; 2 . Flucht, Rfickz ug ; 3 . ein
z uriickgez ogener Ort ; 4 . Rfickgang des Tages, Abend. Ludwigtranslates p rap itoam at RV . i ii . 5 3 . 24 ( 1 003)and 1 . (46 9)by“near ’
ness’
sim ilarly p rap itvdmyan at v . 3 7 . 1 (532) by“z u
leibe ihm gehend, and p rap itf
oe at vi. (5 54) Im nahkam pf .B ut at RV. x . 73 . 2 p rap itva t is t Ianslated by
“au s de I
ferne ”; p rap itvé at v i i i . (5 88)
“in der ferne . One Is stronglytem pted to exclaim“thou aI t so near and yet so fai . In addi
tion he has at i. 1 89 . 7 vii. 41 . 4 iv .
where the genitive ahnam i s eitheI expressed or understood, the
translation“ann ’
aherung der tage , ” i. e . m orning,but at viii. 1 .
2 9 he translates p rap itvé ap iparvare by des nachtdunkels nahen .
The Petersbu Ig lexicons are agreed In translating abhip itvd by1 . Einkehr ; 2 . des Tages E inkehr
,Abend. This places BOhtlingk’
s
lexicon in the position of assigning the sam e m eaning s to abhi
In the comm ent on the sam e passage Sayana m entions a still m oreobv iou sly false derivation , from the root sap , nam ely sap er bhavah
sap itvam .
28 M Bloomfield,
lated above by ‘boon com panionship .
’ Eating and drinking isthe special occupation of the m anes
,as is stated tim es withou t
end : e . g. RV . x . 1 5 . 4 AV . xviii. l . 5 1 VS . xix. 5 5 TS . ii.
6 . 1 2 . 2 RV . x . 1 5 . 8 AV. xv iii. 3 . 46 VS . xix . 5 1 also RV .
x . 1 7 . 8 ; VS . xix . 5 8—60,66 TS . i. 8 . 5 . 2
,etc . In RV . x . 1 5 . 3 :
AV . xviii. 1 . 45 VS . xix . 5 6 TS . ii. 6 . 1 2 . 3, p itu is the name
of the nourishm ent of which the m anes partake bhdjanta p itvdsta ihdgam isthdh. III the hymn to the p itu, RV. i. 1 8 7 , in stanza1 1
,the p ita is spoken of as the sadham dd devdndm the feast
companion of the gods’ ; just so the m anes are designated in RV .
vii. 76 . 4 ta id . devdnam sadham t‘
tda asann r tdvdnah havdyah
p uruydsah : cf. also AV. xviii. 4. 1 0 TS . ii. 5 . 5 . 5 TB . iii. 1 . 1 .
8 . A t RV. x . 14 . 1 0 AV . xviii. 2 . 1 1 TA . vi. 3 . 1,also at TS .
i. 8 . 5 . 2,the m anes are said to be the boon com panions of Yam a
yam éna ye sadhamddam madan ti . A t AV . vi. 1 2 2 . 4‘boon
companionship in the third heaven is asked for trtiye ndke sa
dhamddam m adema . The combined sense of all these passagesis that the m anes enj oy them se lves in heaven with Yama and the
gods,and the p it7
’
7 is the exhilarating m aterial which produces theeffect. Hence sa -
p itv-a m eans
‘the act of enjoying the p ita
together.
’It is a synonym of sadha—mad-a
,and the substitution
of the latter at RV . i. 1 09 . 7 2 TB . iii. 6 . 1 1 . 1 wou ld yield j ustthe sam e sense as the existing text yébhih sadhamddam p itdro
77a dsun (dyan): yebhih sap iteam p itdro na dsan (dyan).My readers will now surm ise that the following discussion is
an attem pt to find the stem p itu also in the remaining words ofthe group . The number of stanz as containing these words isquite considerable
,and m any of them are unquestionably obscure
up to the point of hopelessness . I shal l therefore be content ifI can show the way certainly there wil l be a strong case made
o ut and,if it shall com e to pass final ly that my theory fails, the
chapter of accidents,of specious verisim ilitudes
,wil l be enriched
by one m ore striking instance .
I begin with RV . i. 83 . 6, grand yatra nada ti 775 7 77 7 uhthyds
tdsyé’d indro abhip itvés u ranyati . The Pet . Lex. cites this sen
tence under abhip it'
od 1 . Einkehr and it is difficult to recognize the precise conception in virtue of which it was placed there .
Grassmann takes up the sam e idea,and .renders “bei wem der
Stein als liederreicher Sanger tbnt,da einzukehren ist des Indra
Lust .
” But tdsya abhip itvésu can naturally only m ean‘bei
seinen einkehrungen,’and not
‘beim einkehren bei ihm .
’ Lud‘
wig (463) translates wo der stein singt als ukthakundiger
preiss'
anger, in dieser nahe freut sich Indra.
” B ut why the pluralabhip it
fvésu if the singular abhip itvé m eans nearness
’? A nd
tasya abhip itvésu would again naturally m ean‘bei seinen
(des steines)n'
ahen z’i. e .
,the supposed action o f drawing neatv
which underlies the word abhip itvésu wou ld have for its subjec tthe press-stone . The notion of the press- stone com ing near to
Indra is no t Vedic,and strikes m e as faint and insipid. B ut this
tes timony in rebuttal is of secondary importance as com pared
Group of Vedic words in p iwa . 29
with the simple fact that ran is applied here to Indra. N ow
when Indra takes delight,it is always in the pressed drink, sa te,
sutésu,RV. i. 5 ; v iii. 93 . 20 ;
0 1° in the som a- festivals, sd'
vanesu ,x . 43 . 6 or
,what is m uch the
same,in the stoma
,uktha
,or eastra ,
the song of praise which ao
com panies the pressing of the soma,RV. iii. 4 . 5 ; v iii. 1 2 . 1 8
33 . 1 6 ; 34. 1 1 9 2 . 1 2 . There is no expression outside of thesein which Indra figures as the subject of the root ran
,and it
seem s therefore m ore than reasonable to suppose that abhip it'od
m eans the flow of the sap (p ita)of the som a-plant .
’ Hence,in
RV. i. 1 0 1 . 1 , the aktha,stotra
,or pastra along with the soma
which is pressed for Indra is designated as p itumdd vacas . The
pada reads p ra mandine p itumad arca td vdcah. In RV. i. 6 1 .
7 , Indra drinks p it7’
7 at the savanas sdvanesu p itam p ap ivdn .
Further,in close paralle lism with abhip itvesu ranyati are the
expressions RV. x . 64 . 1 1,raunah samdrstau p itum an iva ksc
v
i
yah‘delightful to behold like a hom e ful l of p itu ’
; RV.
1 . 8,ranvah p itumat
’
t’na samsat ‘delightful like a feast rich
1
in
p iti’l. ’ Regarding then the expression abhip itvésu ranya ti, as
said of Indra,by itsel f, no one will be disposed to deny that our
interpretation is alm ost self-evident in the light of these parallels.
We turn next to RV. x . 40 . 2 , 17 771777 sv id ( losd'
17 777777 vastor
agvind 177717 77’bhip itvdm kara tah
’sa tah. Ludwig ( 70)
translates wo ste llen sich die A cvinz'
t am abend, wo beim au f
gange ein, wo ist ihre einkehr, wo I
’
ibernachten sie G rassm ann’s
translation differs only in the wording . In these translationsthe expression wo ist ihre einkehr
,wo fibernachten sie is tauto
logical. I am no t aware that there is in the Veda any such ex
pression as‘einkehren
,turn in
,
’ which savors rather of m oderntravel ; with inns and stations . The nearest approach to such an
idea is expressed by the root sd+ ava,which m eans prim arily
unhitch horses,
’and hence ‘halt .
’The comm on noun of action
is anasana . B ut if we look at RV . i. yonis ta indra
nisdde akdri tam a 777 s7da 3 7 77775 77 77’rva vimuoya vayo
‘vasd
’
yd’
gvan dosa vdstor 'vah7gasah p rap itvé, we see that something
m ore salient and special is m eant . For,if not
,we should be
Compelled to assum e that abhip itvam in x . 40 . 2 and p rap itve in
i. 1 04. 1 are exactly the sam e,and that would prove inconvenient
in the sequel. A nd one m ay ask at once what it is that theA evins or Indra really come for. Is it a po lite visit ? The thirdstanza of x. 40 takes up the questions asked In x . 40 . 2 in the wellknown catenary m anner
,and
,as m ight be expected
,one of them
is kasy .a 37
7 7 77 77 77 77 a gaeha thah‘to whose som a pressing do
ye com e down (O ye Now the second stanza expressesthe same question in the phase ki’tha ’bhip ituamkara thah
‘wheredo you take your
opotations of p itu .9 ’ A nd the expression vdh7
ya sah p rap itve at i m ust m ean (the horses)which quicklycarry you to the som a-drink,
’ or ‘which i ng yo u at the time o f
the som a-drink.
’A ll that is necessary in addition is to show
0 M . Bloomfield,
that abhip ite d and p rap ited are different kinds of som a-drink
and this we shall endeavor to do in the sequel .Sim ilarly, iv . 1 6 . 1 is addressed to Indra : d sa tyo
’
yatu m a
ghdeaii 737737 drde ante asya haraya up a nah : tasm a id and/77777
su sumd si tdahsam iha’bhip itedmkara te grndnah. Ludwig (5 1 7)
translates the second half denn ihm haben wir saft (der)grossetuchtigkeit (verleiht) gepresst , besungen vol lziehe er hier se ine
ankunft .
” Grassmann essentially in the sam e way. Three wordsin the stanza allude distinctly to the som a
,nam ely 737737, dndhah,
and su sum d and yet, according to the translators,there is no
indication of the fact that Indra is to drink it . How feeblewou ld be the invocation to Indra in the fourth pada m ere ly to‘arrive
,
’after the first and second padas have stated in good
Indra -language m ay the liberal one , to whom belong the pressedsoma-shoots
,com e hither
,may his bay steeds run to us Taking
the stanza by itself, it is a veritable egg of Co lumbus to claim
that the fourth pada is to be translated m ay he , while songs ofp raise are singing for him
,take here his potation of soma
Again,RV. i. 1 86 . 1 VS . xxxiii. 34, 77 na 777751777 e iddthe
sugasti e ipednarah sae itd deed etu dp i yatha yueano m dtsa tha
no e igeamjagad abhip ite é m anisd. Ludwig ( 1 9 7)translates thesecond half thus “dass auch ihr
,o jugendliche , tranket all
unser lebendes bei der einkehr.
”A nd Grassm ann very m u ch the
sam e way. We need but glance at those instances in which theroot m ad is used transitively to find ourselves again, alm ostinvariably, in the m idst of words designating the som a . ThRV. ix. 1 0 7 . 2 su té cit 77 a m adam o dndhasd i. 80 . 2
,s et
ted’m adad e 7
"
se madah somah i. 5 3 . 6,té te d m dda am adan
té som dsah iv . 42 . 6 , ydn md som'
aso m am ddan likewise ii.2 2 . 1 ; iii. vii. 2 2 . 2 ; 2 ; ix . 94. 5 ; x .
1 1 6 . 3 , et al. I wou ld therefore put the words of RV. i. 1 86 . 1 ,
matsa tha e 7pe a 77°
7 jagad abhip itr é upon the sam e plane withm adam ah te d sate in RV. ix . 1 0 7 . 2
,and translate ‘do ye inspire
the whole world at the som a-drink.
In the sam e hymn, RV.
°I . 1 86 . 1 , we have u td na 7 77 7 77 777 777
gante dchd smat suribhir abhip ite é sajo’
sdh : d e rtrahé’ndrap
carsan ip rd‘
s tue istam o nardm na iha gamydh. Both Ludwig( 1 9 7) and Grassm ann translate abhip ite é by z ur einkehr.Again the invitation extended to Indra and Tvastar foreshadowsthe soma
,
‘rand there is positively no reason for
.
not translatingabhip ite e
‘to the som a-drink.
In RV. viii. 4 . 2 1 , the last one of the three stanzas of a ddna
stu ti,we have again the expression abhip ite é ardranuh
,parallel
with abhip ite ésu ranya ti in i. 83 . 6 , and m ore rem ote ly with i.1 86 . 1 : e rks t
’
tp cin m e abhip iteé araranu r gam bhajanta m ehand
Note also the words savane and ukthdm in the stanza imm ediatelyfollowing .
1 For the relation of Tvastar to the som a see now Hillebrandt , Som a ,
51 5 .
0 7 0 757) of Vedic 70 0 77 18 777 p itoa . 1
’
97Ja 7n bhajanta 777 7 77777777. Grassm ann translates“die Baum e
selbst erfreu ten sich bei m einem N ahn.
” Ludwig selbst
dic baum c brausten bei m einem (Indra’s)nahen . There is
,so
far as can be seen,no reason why the root 7 7777 employed with
abhip itva shou ld be translated otherwise than by ‘rejoice here
anymOI e than at i. 83 . 6 . The hym n is addressed to Indra,bu t
i t i s very unlike ly that Indra is the speaker in the danastuti .
It seem s to me that the p I iest or the yajam ana is speakingEven the trees* have rejoiced at my som a-feast . In the third
stanza of the sam e hymn m ow the words p rap itvé and 7710777 7
the connection in which they appear is again alm ost conclusivelyin favor of our View of the word abhip itvé . They wil l be treatednext in order Before continuing with our discussion of abhi17 777 77, it will be of advantage to turn to those cases of the re
maining words which support our view with special clearness .
We consider first RV . viii. 4. 3 SV. i. 1 5 2 ii. 1 0 7 ] (N iruktaiii. the passage just alluded to : 7 7 717 77 gau ro
’
ap a 177 777 777
t7’gyann ety a vé ‘
r i 77 a 777 . ap ito é 77ah p rap ito é 7773777777 77 gahi 77 7777
776 57 7 3 77 3 77077 197677. G rassmann translates “Gleich wie derBufl
’el durstend hin z ur wasserreichen Q uelle eilt
,so komm e
Abends Morgends eilend her z u uns,und trinke bei den Kanvas
ge rn .
” Ludwig wie der Wilde stier,wenn er diirstet
,z u dem
m it wasser versehenen salzsumpf komm t , ob in der nahe ob in
der ferne komm schne l l heran, trink viel bei den Kanva.
”A s
was indicated in our intI oductory statem ent,this translation of
p rap itvé is diam etrically opposed to that given by the sam e
scholar at i. 1 04. 1 , where he translates oah7yasah p rap itvé“diein die nahe fuhren. Without attem pting any fu rther criticism ,
we m ay point to the theoretical conclusion to the com parisonLike a bu ll to the pond do you com e— to what ? It is altogetherunlike ly that the com parison is left unfinished in m id -air either(Zp itvé or p rap itvé are certain to contain som e word connectedwith som a-drinking . We m ay translate p rap itvé 7777 777 7 77
gahi 177777 776 7 77 3 77 3 77067 p iha do you com e here to the som a-drink
(p rap itvci). Do you bravely drink with the Kanvas .
’ Or,if the
locative designates tim e,then we m ust render ‘Like a bu ll to the
pond,do you com e at th e tim e of the som a-pre ssure designated
by the term 197 7717 777 77 i. e .,according to our assumption below
(p . the p rdtahsavana . Then this stanza is on the sam e
level with RV. i. 1 04. 1 , where the horses are said to conveyIndra p rap itvé, either to the soma-drink
,or at the tim e of the
p rap itva , the p ra tahsa vana . I have not been able to m ake ou t
whether ap itvé (nah) is another desig nation of som e kind ofsoma-dI ink
,or whe ther it simply m eans
‘in friendship (to u s)’as
a secondary derivativ e from ap i‘com panion
,being employed
here In alliteI ation with p rap itvé . The latter sense seem s to be
The wooden u tensils of the som a pressure .9 Cf. RV . ix . 27 . 3 , 3 0 777 0
vanesa , and the m any wooden instrum ents and v essels for its preparation : camusa , 00777777 , drona ,
ka laca , etc .
32 M . Bloomfield,
required at RV . viii. 20 . 2 2 2 1 . 1 3 . Ludwig ’s incons istency has
been pointed out . Grassm ann renders 7710 777 7 in the sam e way as
he frequently does abhip itvé , nam ely“in the evening By whatright ? A s regards p rap itve, he finds him self in straits not m uchless severe than Ludwig’
s he translates,at i. 1 04. 1
,010 75 77 77773 70 7
vdhiyasah p rap itvé“die treffiich fahren fruh
,am Tag ,
am
Abend.
” The phrase 710 7 77 77 77870 7 m eans‘by night and by day
what use is there in adding anew after o 77h73/asah an expressionfor ‘in the m orning ’
(fruh)? This alone shows that p rap itvém eans som ething m ore than a m ere designation of tim e . The
perplexity of both translators , and the probability of the so lution,
are equally striking.
We consider next RV . v . 3 1 . 7 , pasnasya cit 1 7 777 7 mag/77 agrbh
77 7717 p rap itvafi'
i 377777 77 0717 77 7l773y7‘
77'
77 asedhah. Grassmann trans
lates the last pada“und vorwartsdringend triebst du weg die
Feinde .
” Even the m ost unbounded faith in the transition ofm eanings will be staggered at the suggestion that one and the
sam e word shall mean vorwarts (v . 3 1 . and ‘m orgends’
(v iii.4 . in addition to other values . Ludwig (5 32) translatesauch des Qusna z auber hast du gefangen genomm en
,z u leibe ihm
gehend triebst du hinweg den Dasyu .
”A nd yet , as we have
seen,at v iii. 4. 3 he renders p rap itvé by
“in der ferne .
” Thatp 7 ap it77 7777
’
7 y7777 m eans‘going to the som a-feast ’
m ay be gathered from RV . vi. 20 . 4 , in a m anner which I am strongly temptedto designate as unm istakable . The statem ent there
,in a hymn
to Indra,is pat7
‘
777 ap aclran 7777 771777717 (se . indrasya)pfasnasya
’
pasasyamag/7777 p itvo’
7777 0 7777 77 17 7 77 By a hundred bolts(of Indra) the wiles of voraciou s Qusna came to naught . He
(Indra) had not left anything of the soma-drink.
’ That is tosay, Indra, hav ing im bibed deeply of the som a
,destroyed the
dem on— the old story. Can the parallel occurrence of 1 77 771 77177 77and 7777777 in two otherwise identical passages be due to accidentIn RV . i.
'
l 8 7 . 1 we have [7 7777757 77 77 stosam ydsya tr ito’
vyojasd 777 77 77777 vip arvam 777 777737777 Let m e now praise the p it77by whose might Trita tore Vrtra joint from j oint.
’ The passage isquoted N ir. ix . 2 5
,and Roth rem arks very fittingly in his comm en
tary that , as it stands, it would su it Indra as we l l as Trita. Nowis it not obvious that Indra avails him self o f the force of the
1777777.
by 197 7 17 777 777 7 y7777 , RV . v . 3 7 . 7 The same statem ent in m ore gene ral term s is m ade also in RV. x . 5 5 . 8 , where Indra is likewiseurged to destroy the Dasyus 17 77 777 so
’
m asya 71777 77 77 7 7 77777 7 77 17
777 7 0 77 77' yudh77’7lha 777 a 7l 7l773y77 77 . A t any rate , we m ay assert
confidently that the expression p rap itv77777 yan m eans neithe rvorw
’
artsdringend”
(G rassm) nor z u leibe gehendsince in RV . iv. 1 6 . 1 2 the expression p rap itvé 77h7i 7ch is em ployedto indicate the condition under which Indra slays dem ons and
Dasyus. Here p rop itvé ah77 77h m ust be a designation of tim e,
or of som e special situation .
So also hesitatingly Bohtlingk ,in his lex icon . The Pet. Lex . trans
lates it by friendship , just as in viii. 20. 22 .
677 70 771 7 of Vedic words 777 177777 77 .
This brings u s to a point in our investigation which renders itnecessary to distinguish between the various com pounds of -
p 777)d.
Hitherto we have sim ply endeavored to show that both abhip itvci
and p 7 ap ite 77 contain the word 70 7777 , and refer to som a-drink.
We now advance another step it seem s equal ly clear that p ra17 777 7 is the designation of the m orning-pressure
,the p ratahsa
e ana or 17 7 77777773 777 77 , on the other hand,abhip itvd is the desig
nation of the t7’ tiya
- saoa 77a,the evening pressure . The par
aphrase of 17 7 7719777 77
. is contained in RV . i. 1 2 4 . 1 2 v i. 64. 6,
77 777 77; ca ye 70 7t777'
7h77jo‘the heroes who drink 19 7777 in the
m ornm g .
’Let u s first return to p 7 ap 7
’
te 7777'
7 y7777 at RV. v . 3 1 . 7 .
According to our view, 17 7 7 17 777 777 7 y7777 77 7717 07 7l773y7
‘
77‘
777 asedhah is
to be translated while going to the m orning-pressing (of som a)
you drove away the Dasyu s .
"r A very good parallel
,which
shows that the special div isions of the sacrificial day are made
salient in appeals to the gods to destroy the evil one,appears at
RV . iv . 2 8 . 3,77ha 77 77 777 717 0 77d77ha 7l agn7r 777 770 77 777
7
77 71778a m a
dhg/7777'
7 7l 7'
77 777l abh717e 17 777 77 3 77777737 7 7 777 7777 77 7 barhit. Ludwigtranslates “Indra sch lug
,Agni brannte , o Indu , die Dasyu vor
dem m ittag noch im kampfe warf viele tausende m it dem pfeilenieder.
” Grassm ann also renders 37 777 77 777a 7l/7y 7777'
7 7li77 7'
77l by vor
der Mittagszeit .
” This is correct,and I wou ld m erely add that
the expression refers by im plication to the m id-day pressure .
The tim e of the m id-day pressure , the 77is1eeealya ,is by distino
tion the time in which the dem ons are slain : etad 77 77 indrasya
n z’
sheva lyan'
i 8 7777a 777777°
7 yan 777 7771173777 7i7di77 a 77'
7 save/7 7 77 77 7,tena o rtram
aiigha'hsa t tena eyojig isa ta (QB . iv . 3 . 3 . This puts it upon
the sam e plane with p 7'
aj7 itv7777'
7 y7777 i. e .
,Indra
,having strength
ened him self at his breakfast of som a,as it were
,is able to des
patch all hostile creatures before the noonday-pressure,which is
peculiarly his own . 1 A nd,as has been indicated above
,the sam e
thing is expressed in p rap itvé 77h77 ah at RV. iv . 1 6 . 1 2,17 77tso
’
7ya
977 7 77 77777 ap77sa 7i7 77 7 p rap ite é c7h77 a17 17 77ya77 an°
7 3 7777773 7 77 .
saclyo’
7l7733/7‘
777 1 7 7 77 77 77 77 77 17 77t3 7ye7777 17 7 77 8 777 779 7 7777 7 77777 7 7 17 7777777
abh717e. Ludwig (5 1 7) translates den Kutsa warfst du den
Qusna den gefr'
assigen nider,beim nahen des tages
,den ver
'
achter
des getreides m it tau senden m it dem Kutsa freundlichen thtetestdu also gleich die Dasyu er rolle des SI'I I' a radheran,
’so dachte
Kutsa .
” Grassm ann sim ilarly renders p rap itvé 77h77 77h by“frI’iham Morgen.
”In our v iew it m eans literally
‘at the m orning
p ressure of the day that is, ‘at the daily m orning-pressure .
’
RV . v iii. 3 . 7 ; x . 1 1 2 . 1 , it is designated as 10777 7 7710777. Y asna 1 0. 2
ff , the first of the tw o daily Maz dayasn ian p ressu res is designated as
the havanem fra tarem , contrasted with the havanem up arem . Cf. also(in what w ay)rap ithva and its derivativ es rap ithvina and rap ithvitara
arémp ithua , Y asna 44, 5 (cf . Neriosengh), and frap ithvo, Vd . 3 . 1 0 ; fur
ther Fick‘, p . 80 .
l . RV . v i. 47 . 2 1 , dive-dive 1777
57777 asedhad dp a 3 77017777777 0 jah.
tRV . iv . 35 7 , 17 7 7777777 3 77 777777 ap ibo haryacva mddhyamdinam 307
7 7777 77777 kéva lam te.
VOL . XVI .
34 M . Bloomfield,
Hence the expression,from the sacerdotal point of view , m eans
m u ch the sam e as‘in the morning.
’
In connection with the last passage , w e must place before our
readers the difficult,bu t obviou sly parallel, passage RV . vi. 3 1 . 3
,
777 77777 17 7773 7 77 77,’bh7 9 775 77 777 7 777 777 77 779 777 77777 yu dhya kdyavmh
9 77 77 71377777 77779 77 17 7 7717 7777 7 77dl777 7 777 7 777 779 0 7777 7 777 7 777777 7 7
77p 777737.* Ludwig (5 54) translates the second half :“du bissest
ihn im nahkam pf,und raubtest des Surya rad
,u nd tilgtest die
schaden .
” That is,here p ro/777777 is translated by im nahkam pf
,
”
bu t in the parallel passage iv . 1 6 . 1 2 1 7 7 7 71 7 7777 77 777777 7777 is renderedbeim nahen des tages .
” Grassm ann m ore consistently translatesam Morgen zehn Daemonen (schlugst du), nahm st hinweg dannder Sonne Rad und tilgtest au s die Schaden.
” Aufrech t in Kuhn’s
Zeitschrift xxv . 6ol bo ldly substitutes 7717777 17 for 77779 77, and translates au ch hast du in der Frfihe des Morgens der Sonne ihr Rad
geraubt und grosse Thaten ausgeffihrt .
” I cannot illum inate thesuspicious word 77779 77, which Sayana derives from the root 0777779bite .
’B ut
,leaving it ou t of the question
,there is again no
difficulty in translating 17 7 7777 77777 ‘when drinking the som a of them orning-pressure
,
’ or at the t im e of the m orning -pressure .
’
The m ention of the m orning-pressu re in connection with Indra’s
destruction of the hostile forces,alluded to in both the two
passages,iv . 1 6 . 1 2 and vi. 3 1 . 3 ,
is the sam e as that contained inRV . x . 1 1 2 . 1 , 777 777 77 777677 8 7777789 77 17 7 77777173 7777 773 77777 77[77 [7 777 7 47777717 hdrsasvw 177777 777776 9 77 7
7
77 9 7777 7277 , etc . The difficultpassage RV . i. 1 30 . 9 is related to iv . 1 6 . 1 2 and v i. 3 1 . 3
,8 777 779
7 7777 7 77777 17 7 77 77 7 17 77} jc’
7777 o’
jasd 7 77 771 777777 7 77 770 77777 777 77776
”
97777 4 77“777 77 5 77y7777
'
779 7777 77 7 7777 77 777770 7779 777777 77 77777,etc .
Ludwig (472)translates : des Sura (Svar)rad rollte er in gewaltigkeit sich zeigend hervor ; rothflamm end entlockt er die stimm e
(oder raubt er den donnerkeil diss verm ogend entlockt er sie,
als,o UganaKav i, au s der ferne du z u r hilfe kam st
,
”etc . I do not
see that the word 17 7 77177 77777 is translated here at all,unle ss it is
represented by the word hervor ” in the first clau se,the division
of the padas notwithstanding. In the comm entary on the pas
sage , Ludwig gives up his translation and suggests an extrem elyhypothetical v iew ,
one feature of wh ich is 77777 7777 7 as an absolutivefrom a root 77 777 rollen.
’ Grassmann translates geboren kaumtrieb kraftig er der Sonne Rad
,bei Tages Anbruch nimm t er flam
m end sich das Lied er reisst es an sich m it Gewalt.
”B ergaigne ,
ii. 33 9 , takes essentially G rassm ann’s V iew
,adding that 77770 77777 is
lo prototype c é leste de la priere hum aine .
”The passage is one
of the countless ones which al lude to legends so well known thatthe poets do not take the trouble to narrate them in ful l. Thereis
,to begin with , no hindrance in the way of regarding [7 7 7717 77777
as‘at the m atutinal som a.
’The m ention of Uganas Kavi (or
Kavya)in connection with Indra also suggests the som a. Thu s,
The padapatha and the editions read 77777776 7 7717 7777 37. The excellentem endation is that p roposed byAufrecht in Kuhn’
s Z eitschm’
f t, x xv . 601 .
{This im p lies the em endation of 7777077 777 in the text to 777777 77 777 .
36 M Bloomfield,
unquestionab ly does at RV . v . 10 7 7777 7 770717777 7 77777777 joka717777 7 777 77 7777y7777707777 77 77077777 3
77 7y773y77 or at v . 76 . 3 , 77777
3 777779 7771 0 10 7 777777 777777 0 777777777y0777'
7 77777 77 77077777 Hence10 7 7710 7771 0 at viii. 4 1 . 4 m ust m ean
‘in the or,as we
construe it,
‘at the m atutinal som a .
’A t v iii. 1 . 2 9 the three
divisions of the day are stated inversely‘r (3777 77 7777770 m eans at
and 77 7 77170 77710 07979 77 7 71 0 7 0 is the m ore explic it version
of 10 7 7717777710: it m eans‘at the m atutinal soma in the period of
the day next to the night,
’i. e .
‘at the dawn ’
;1 cf . 19 7777077777071y77377777 at RV. i. 1 24 . 1 2 : v i. 64. 6 . The m ention of the 3 70 777 77 in
v iii. 1 . 2 9 shows distinctly that the secular divisions of the dayare not so much in the m ind of the poet as the sacerdotal div isions
,into 71 7 7777777 -3 7771 7777 77 77 7 , 77 77777777J 77 7i777777 77777 , and 77
7 777 7777771 7 7 77 77 777 . The expression
1
70 7 777777710 7771 79 0 7 71 0 7 0 is equivalent to
777 0 70 773 777 77770 , or 1 7 7 0 70 773 777 0.
'
l he word 011 79 777 7 777 0 occurs once m ore in RV . iii. 9 . 7,77777
67777 777 77777 77771 77 7777773 7777 77 p 77k77y07 0 70 07777 7777y7777 : 771 77 71 7 y7777 0 J77 0
17 779 7771 7777 3 77717 773 7770 3 7777 7777777777777 77p 79 777 71 777 7. Saya1_1a glosses 9 77 771 777 7777 7777770 and Ludwig (30 9) transl ates the
second half of the stanza“wenn dich,o Agni
,die
‘ herdentiereum lagern
,den entz undeten bei beginn der nach t .
” A good picture this
,the cattle lying about the fire kindled at night
,and it
m ay be supported by such statem ents as TB . iii. 2 . 1 . QB iii.
3 : 7773 77 7777 70 779 7771 77 771 1 773 77777 7771 777 7777770‘the 1 etore do
the cattle return (from the pasture) 1n the evening .
’ Y et it appears from a simple investigation of the root 70777 with 3 777 7 thatit is not in place here . Nowhere do the Vedic poe ts speak of thefire lighted in the evening on the other hand
,it is stated in nu
m erous instances that the fire is lighted in the m orning,and m ore
specifically at dawn .
Thus RV. v . 2 8 . 779 77 77 77771 7 9 0 077 7797 07p 7 777y 777777 773 77
3 77777 71 7 7177 7777 ; RV . iv . 3 9 . 3,3 777 7 70777770 777777 77 773 773 0
RV. v ii. 77 3 773 7277 7 779 0 0 7 ; RV . iii. 1 0 . 9 (c f. alsoi. 2 2 . 77777 7 771 07 71 7
1
70 7 7771 710 7777y7771 0 j779 7 71 77773 7777§ 3 77 77 7 7 77 77777770 RV .
7 , 777 771 77 71 79 77 777 77777770 , 3 77 77 71 7777 77 10777 7777 7 770 797 77007073 0‘
g 77 0 77071 7777 77707 . 77 3 7777 7777,
(cf. also stanza RV. x . 1 0 1 .
1,7777 3 777777777 773 7777 3 777777 779 0 77 3 7 7 7 770 77 7777 777 777771 77777
vii. 7 8 . 2, 19 7 7777 37777 77077 77 9777 7770 3 7777777777777777 773 77 377277 jyo
’
773 7’
7
7179 71 77 77777 7 77773 7,etc . Hence 773 77 7 7 777777 ‘
awakening
So Sayana to RV . : p rop itve‘knam p rdp te p 7
'
77 v77h770 . Bu t sayana
to the corresponding passage A V . iii. 1 6 . 4 : 1 1 7 0717 77710 3dy7'
7h77 0 c7h77 o’
7m ;Mahidhara to VS. xxxiv . 37 10 7 771977710 107 771977777 77 0 773 70 777 7771 0 Madhay ato TB . ii . 8 . 9 . 8 : 3dya 777777
’
770 .
‘rCf . Roth ,
Vaska’s Nirukta , Erlau teru ngen . p . 34.
tHere Sayana ofiers a translation antipodal to that g iven by him selfat RV . v ii . 41 . 4 17 7 7717 7771 0 197
7771070 7777177 777
§ This word offers a good exam p le of. what m ight be called the infl ated translations of Vedic passages . The connection in which w e
hav e placed the passage shows conclu siv ely that jdg7 71 7’
7773 77h m eans
sim ply‘having awakened (in the m orning). The Pet . Lex . exp lains it
as m unter , eifrig , unerm hdlich G rassm ann ,
“di e wachsam sind ;Ludwig die liederkundigen brahm anasanger , die wachen .
of 17 1 0210 1 110 11113 1 11 111 111 11 .
in the m orning ’ i s a standing epithet of A gni (RV . i. 65 . 1 0 ;iii. 2 . 1 4 ; vi. 4 . 2 ; The situation expressed at
RV. iii. 9 . 7 in the words 111 11 111 119 11 6 19 11 9 1111 1 171, 3 1 11 1 1 113 1 111 3 11 111
11171111 11 11 1 ( 171 10 1 11 0 1 1 1 5, i s the i efore rather that which i s ep itom iz edin the word 3 1 1 1119 1 1 11 11 at RV . V . 76 . 3 SV . i i . 1 1 04
,a stan z a
addressed to the A cvins : 1 1 1 151 3 11 1119 11 vé 1 1 1 11 1 111 1171 11 0 11 1 11,
11 1111 11 311 1 11 1 1 1 1 01 1 11111 11 11 1171 11 1 11 1 1111 1 13 11 9 1111 1 111 11 1 1 11 1 1 , e tc .
The expression 3 11 1 110 11 11 6 111 11 1111 (111 11 1111 is described g raphical lyby sayana on the SV. as the tim e of the m orning when the catt lecome hom e from graz ing 1 1 1 the forest to be m ilked 8 11 1 11 9 11 011 11 11 16
11 11 11 0 do/1 1 1bh11 111 1'
1h 13/1 13 11 1 111 11 11 11,1 11 11°y 1 1p 1 1 1
°
11k11 le 11 1 9 11 11 0 11 11 11 6
i1 111 1 11 11~r1 11 11 1
°
3 11 1 119 11 0 6 11 1 1 1 1111 11 11 1 11 111 11 11 . In
Hir. GS. i. 1 9 . 3 the day is d ivided into five div isions . 11 1 11 11 111
8 11 111 1711 11 1 79 1 1 1 01 71 11 1 s 11y1 1 111 . Here,to be su re
,the
8 11 1 119 11 0 11 is in the second p lace,still
,howeve r
,early 1 1 1 the m orn
ing ; and at any rate not too m u ch value m ust be attached to
sporadic systematiz ations of this sort. Cf . al so TB . i . 5 . 3 . 1 A p .
Qr. ix . 7 . 3 ; xv . 1 8 . 1 3 , and scho lia. That is not to be
regarded with sayana (to RV . iii. 9 . 7)and Ludwig as the beginning ,
but rather as the end of the night follows also from the
passag e A B . iv . 5 . 11p 1’
9 11 1 11 1 11 y11 1 111 1 1 3 1 11 11 8 1’tg/ 1161 1 1 11 1 111 11
,11p 1
'
,c11
ru11r11 11 1'
71 11 1111 1 11 11 1 1 11 11 1 011 0 11 1111 1131’1y 11 1 1 3 111 11
”11 11 1
’1 11 11 1 l11 ’
11 dr 11 11’
1
1 11 11 1 3 1 11 11 1 11 8 0 1 1 1 11 1 0 1 b1b/1J 11 111 111 11 1y 1119 11 1 1 1y 1 1 113 , 11 101 1 119 19 11 1 11 11
1 1p 1'
9 11 1 1)1 11°
1 1 111 11 11 1‘They (the m etre s) said “W e endure
the (entire) night .
” He (the sage A itareya) therefore cal ledthese m etres ( 119 19 11 1 1 11 1 0 . For they safely carried beyond the
darkness of night , that i s death , Indra who was afraid of i t (thenight). That is the 1 111 101 1 1 11 1 1 1 11 eha1 acte 1 of the 1 1p 19 1 11
°
11 1 1 1°
11 ~
m etre . Cf . also GB . i i . 5 . 1,3 A p . Qr. x iv . 3 . 1 1 . W e m ay
conclude by saying that the juxtaposition of 11 1 1 1 11 1 1111 1?with 11191
9 11 1 1 0 1 1 at RV . viii. 1 . 2 9 i s the m ost exp licit statem ent wh ichdeterm ines the tim e of the 1 1 1 1111 1111 11 ‘the m atu tinal som a .
’It
takes place at dawn,the tim e of the first ac tivity, when the fire
is kind led,when the divinities of the m orning are invoked
,when
the cattle assemble to be m i lked .
It i s easily conceivable that the word 19 1 11111 1111 1? shou ld haveassum ed the gene 1 al valu e of a division of t im e . Thu s p r 11p 1
'
1vé
m ay perhaps in one or the o th er instance have arrived at the
faded m eaning in the m orning , ’ just as abhip iwé (see bel ow)m ay have assum ed the value ‘in the evening .
’In RV . i . 1 89 . 7
,
111 11 111 1 11 11 1 117 11 1 1 11 1 11 11111 11 1 1 vési 1 1 1 0111 111 1?1 11 1111 11 1 0 y1g'
11 11 ' 1 1
abhip itvé 11 1 1111 1 1 11 6 pdsyo 011 11 11 etc .
,it i s no t easy to say whe ther
the primary or secondary valu e i s to be assum ed .
‘O A gni, you
partake of (the sac i ifice)at the m atu tinal som a,
’0 1
‘in the m orning . In either case A gni 1 s doubt less imagined as a partaker o fthe som a ; the passage i s absolu te ly otiose .
* Cf . the form u la agne”0 8 7
" kotram ,Katy . Cr . xx iii . 3 . 1 ; Sayana ,
10 1 011011110 samnihita 6 1711 71 11 16 . . abhip itve‘bhip rdp takd le
‘bhigamana
11 11 11 yajfie 11 11 . For the translation see Lu dw ig (293)and G 1° °
assm ann
also G eldner ’
s critic ism . Ved . S tud . ii.
38 M B loomfield,
I do not venture to translate RV . x . 73 . 2 , abhivrte’11 03 $62
"
m et/1d
p adéna dhvdn tdt p rap itvdd 12d arcmta gdrbhdfi. G rassm ann
speaks o f the hymn as partly uninte l lig ible , and then proceedsto m ake his assertion m o re than good by translating“umg ebengleichsam wa1 en diese (Orte , etwa die W o lken in denen dieWasser
eingeschlo ssen waren) von dem we itschreitenden (Ind1 a , oder
Vish u aus de r dunklen Tagesfriihe erhoben sich die neugebo
renen Ludwig (642) renders“das war gleichsamum hii llt vom grossen o rte
,aus dem dunke l
,der ferne kam en
sie als kinder hervo 1 (die Maru t). The chief inte rest o f thisve 1 sion lies in the trans lation o f p rap itvdd by
“au s der ferne
,
”
since the sam e inte 1p 1 e ter renders p rap z’
tvé at v i. 3 1 ..3 (5 54)by“
nahkampf,”
p rap z’
tvé at i. 1 04. 1 (46 9)by“in die nahe
,
”and
p rap itvdm at v . 3 1 . 7 (5 3 2) by“z u leibe .
”In his comm entary
Ludwig t ranslate s p rap itvc‘id by“in der nahe .
” Does d/wdnté t
p rup z’
tvd‘
d m ean from the dawning m orning,
’ i. e . from the m orn
ing when stil l dark with twilight ? of . p rap itvé ap iparva ré above .
The re is bu t one additional o ccu rrence o f the wo rd p rap iwd,with np ap z
’
tod,at RV . iii. 5 3 . 24 o f this we shal l speak below.
W e return now to the rem aining cases of abhip z’
tvci. Here
again there seem s reason to believe that the wo rd was no t m e relya general designation fo r the ac t o f som a -drinking
,bu t that it
refers to the draughts o f som a at the evening-
pressure , the
twig/( 1 752 w orm /nu . RV . iv . 34. 5 is addressed to the Rbhu «7, s ub
p itdyo‘b/Lip itvé imd
’
Lisalak navas vd iva gm an . Ludwig( 1 66) Zu euch bei des tag es e inkehr* sind die tranke w ie z ur
wohnung die kiihe,die ers t gekalbt , gekomm en .
”G rassm ann
also renders ubhip itvé d/m dm bei der Tage Einkehr .
”I wou ld
translate ‘To you the drinks have com e at the daily eveningpressure etc .
’This
,as a m atter o f fact
,is always said o f the
Rbhus : RV . i. 1 6 1 . 8 ; iii . 5 2 . 6 iv . 3 3 . l l 3 5 . 9 . A V . vi. 47 . 3 ;ix . 1 . 1 33; The phrase paral le l to ( tbhip itvé d/mdm in the se pas
sages does no t contain som e general statem ent of tim e,but the
technical term s ty' t’iym i. smu t/m un and ( tbhz’
p iwé designate the
sam e occasion,no t precisely from the point of v iew o f the pres
sure of the som a,but from the subsequent one o f drinking the
draughts o f som a . The addition of the word a’
i mdm or dhna
iz,
which is fo und with both ( lbhip itvé and p rup itvé (i. 1 2 6 . 3,i
1 6 . is the sam e as in the phrase ida’l mah ‘
at this t im e
1
othe day at iv . 3 3 . l l j u st as the word d/mah 1 s preceded he re
by a designation o f tim e,idfi
,so abhip itvé and p rap iwé taken by
them selves are secondarily employed as designations o f tim e .
The notion of the turning in o f the day is poetic , but no t Vedic .
The passage RV. iv . 3 5 . 6 is also addressed to the Rbhus,and
is exp lained by the preceding : vafi‘suno
’
ty abhip it'
vé c‘
Z/m drh
tivrcin'
z. vdjdsafi scivancmn m dddya. Here also abhip z’
tvé (ihm-
1m
Bu t a t RV . i . 1 26 . 3 Lu dwig (1 001 ) translate s the sam e expres sion ,
abhip itve’
a’
hnam , by als die tage gekomm en .
’This cannot be u nder
stood to m ean‘even ing
’in any sense . Is it at a ll likely that the ex
pression shou ld have passed u nder two such wide ly different valu es ?1 Cf . a lso the preceding artic le
,pp . 4, 5 .
Group of Vedic words 777 p 77v77 .
is secondal ily the equivalent of 77 He re again
the word 3 7277 7777 77 accentuates the steady adherence of the g 1 o upof w0 1 ds under discussion to the soma sacrifice .
Once m ore the special l estriction of the wo 1 d 7761771 7770 72 to the
enjoym ent of the soma pressed in the evening appears at RV . iv .
1 6 . 1 . The stanz a has been discu ssed above . 1 wou ld here drawattention anew to the word in the expression 77 s 7 77yd
73777 37 ” 17777 7776 7 777 7777 7777 . The word
is a secondary de1 1vat1ve from 72773 72, which m eans the p 1 ev iously
p 1 essed som a shrubs. That is,the som a plant after it has been
p 1 essed for the m orning and noon libations i s em p loyed anew at
the third or evening libation. The u se of the rjisd is describedat KCS. x . 3 . 1 2 fli ; 9 . 1 ft ; A p. (Jr. xiii. 1 0 . 5 if ; 2 0 . 8 ff ; it
belong s regu larly to Indra and the Maruts . The situation im
plied therefore by the two wo rds and 7717i77p 7’
777 7277 7 is simply
this : Indra IS cal led to m ake his soma po tations in the e ven ingfi om the 777972, the previously pressed som a- shoots . Of . on M75 72and 7s 77 7 Hillebrandt
’s 1 ece1 1t discu ssion
,8 0 77 777
, p . 2 35 ff.
The m ore general m eaning ‘in the evening’m ay have arisen
out of the prim ary one‘at the evening som a.
’Thu s
,in RV .
viii. 2 7 . 2 0 (Ludwig the word occurs imbedded in desig nations of tim e . It is preceded in stanz a 1 9 by sfirya adj/7777, 77 7
°
7777'
7’
7ci, 17 7 77177
’
7di77'
,and 77777 7717 it is fo l lowed in
stan z a 2 1 by 3 777 77 7777776,
and (77770 7. There seem s
no special reason for associating the word here with any feature
of the som a-cu lt but on the o ther hand it is also possible that allthese
'
designations of tim e are m ade w ith 1 eference to the sac 1 ificial day, and that the three 3 7777 7777 77 are in the m ind of the poet.
He m ay be eclectic in the choice of his designations,emp loying
the o rdinary astronom ica l nam es in m ost cases,and the sacer
dotal nam e for evening in the case of 77677777 777 79. N o thing is
m ore natural in the Rig -Veda,which m ay be designated no t only
by the nam e of sacrificial poetry, but by a m ore salient and spe
cifically Hindu title,the poetry of the sacrifice . It is for the
m ost part unquestionably in the bonds o f sacrificial institutions .
Sim ilarly in RV . v . 76 . 2 (addiessed to the A cvins), 71277 77 77177777777 72
”
9 7777773 77777 1 77 777J 7777 777277 777 71779 77 3 6 7717/77p 7 777 é
m ay m ean‘in the evening .
’ Ludwig (47) t1 anslates“am tageam abend m it gunst bereitwill ig st komm end
,e tc . In the next
stanz a occur other designations o f tim e . san’
zgavé , 17 7 777777 77l m77_
/7,
and 77717777 sum/asya ,the p 1 e senee of the word
smhgavé as a designation of tim e (see above , p . 3 7)illustrates we l l'
the possibility of the poetical grouping toge ther o f astronom icaldesignations of tim e with su ch as are de rived secondarily fromother im portant circum stances of Vedic l ife . In the
RV . l . 1 2 6 . 7717 77 777 77 71729 07 7 77717 778 0 773 7/7 77Z7 : 7 77 75 7717 3 7777773 7 777777777 77 9 77777777777 779 777 8 7777 777 leaks
‘
ivdfi abhip itvé ( ih77 7’
7 777,it is again
impossible and unnecessary to decide whe ther abhip itvé 777 777 7277 7
m eans‘at the evening som a
’or secondarily and poetically
the evening .
’ Ludwig ( 1 0 1 1) translates“z u m ir sind gekomm en
40 M B loomfield,
z ehn wagen etc . als die tage gekomm en empfieng sie Kaksivan.
” The expression als die tage gekomm en has a poetic o reven bib lical flavor
,but it does not really m ean m udh here
,and
it does not accord with the sam e scho lar’s rendering o f the ex
p 1 ession at RV. iv . 34 . 5 (c f. abov .e) G rassmann m ore consistently translate s Kakschivat empfieng sie be i des Tages Einkehr(d . h . am Sayana, abhip itvaoabda 773 77 77777717 7777777 7707 .
There is one m ore occu rrence o f the word abhip itvd, in RV .
v ii. 1 3 . 9,a stanz a clear enough in o utline
,but obscure in a num
be r of details . The text is as fo l lows 77 77
10 727 777 777 77 779 779 canéd jagdm a : 3 7772773 77 777 0177 717 3 77772
17 7777 77777777 7777 drandhayan 77 76771 27 736 odd/77 777 720 7717 . The stanz a
p ictures enem ies of Sudas who seem to cross the river Parusni
in orde 1 to attack him ,or in order to escape afte1 an unsuccess fu l
attack . Roth, Z 777° 12 77737 77 777 7 77 77 77 G eschioizte dosWeda, p . 9 6
,
translates“Zu einem E 1 folg e , nicht ohne E rfo lg , giengen sie in
die Parusni,und schnel l (wie ein Pferd) schloss sie sich wieder
z usamm en Ro th regards the first state
m ent as an ironical descrip tion o f the failure o f the enem ies of
Sudas to reach him . Ludwig ( 1 005) rende rs wie z u dem ihnen
bestimm ten z iele sind z u ihrer v ernichtung sie an die Parusni
g egangen, selbst der rasche kam nicht heim . G rassmann,lhr
Z iel,der Strom ,
ward ihnen z um Ve rderben der schnel lste se lbstfand dort die Ruhest
'
atte .
”A ll three translators resort to render
ings of abhip itva’ which canno t be em ployed in any o ther passage
in which the wo rd o ccurs .
* Possibly the translat ion is ‘Theywent as if to a goal [o r as if after property ( 777 71707757 into
destruction,into the Parusni ; even the swift one did no t com e
to the evening- som a .
’The last sta tem ent in the m outh o f a B rah
m anical worshiper would be equivalent to saying“he did not
reach his hom e and hearth . 0 1 , if we take can éd positive ly l n
stead of negative ly, we m ay translate the swift one alone cam e
to the evening som a,i. e . reached . hom e . (Cf . Hopkins in this
Journal,xv . 2 6 ° note B u t these translations are no m ore
certain than the p receding ones .
W e turn now to the a m. hey .
.
ap ap itva ,which occu 1 s in con
nection with 19 7 7717 7777 77 in RV . iii . 7777 77 7 77777 77 blzara tasya
17 7777 77 ap ap 7'
7v7777'
7 0 777 7777 7 77 07p rap fivam . 17777 71 7777 7y 779 77 77777 777 0777777777
77 77 jy77 vo7j7777'
7 17 777 7 nayanty 7777777 . Roth,Zur L itera tu r
etc .,
.p 1 1 1,translates“diese Sohne B harata’
s kennen (feindliches)abwenden
,nicht (freundliches)hinwenden. Sie spornen
’
rihrRossw ie einen ewigen Feind tragen sie den starken B ogen (sp
'
ahend)umher in der Schlacht .
”Ludwig ( 1 003) translates“O Indra
,
dise Bharata denken nicht an nahe und nicht an ferne ; sie trei
ben das ro ss wie einen nie versagenden helfer,als hatte es der
bogensehne kraft fiihren sie es in den wettkampf .
”G rassm ann
translates O Indra,diese Sohne des Bharata halten das ferne im
Ludwig in his comm entary ,in die nahe for heim .
1; On p . 1 06 he reads 17777 777777 77 for hinvanti .
677 0 771 ) of Ved7e wo7 d3 777 1 777 7777 . 41
A uge nicht das nahe etc .
” It is evident that the words under
discussion are one of the chief causes of the obscurity of the
translations. By what road Ludwig arrives at the rendering“nahe for 771 7 7717 776 77 and“ferne for 177 771 77777 77 it seem s impos
sible to discover . B ut for the fact that he renders 17 7 771777777777
at RV. x . 73 . 2 (5 42)by“aus der ferne
,
”one m ight assum e that
he has m erely transposed the two words in his translation ,intend
ing indeed that 77197717777 77 shall have the value o f ferne .
”
In the exp lanation of the stanz a I believe w e m ust bear in m ind
the traditional hostility of Vicvam itra and the Bharatas against
Vasistha and the Trtsu s . Sayana says in explanation of our
stanz a 771 77 ed 3 777779 7 777 7 7 3 7717771 77777 777 7777 a 777 777 7777 777 77 77 77377 7177777
17 7 7773/ 7777779 0 77 677777 777 771777 77 77 777 17 777 717 773777 77 77, 77 77
373 76 7777 177777 777777 0 777 7777 77: Sayana doubtless hasin m ind the stanz a RV . Vii. 3 3 . 6
,which to him speaks in plain
language of a defeat o f the Bharatas by the Trtsu s 777777 7777 7776’d
9 0 771 7777 773 77 773 7777 61777 7 77777 777 617 7717 7737717 : 776177777 770 c77
1 7777 077 777 7 77373717 77 77d 77 7779 0 77177 7771777 77 777‘Like staves
used for driving cattle,the insignificant Bharatas were broken .
A nd Vasistha becam e the leader ; then indeed did the clans of
the Trtsu spread them selves out .
’ The stanz a has been inter
preted variously (cf. Hil lebrandt,8 0 777 77
, p . bu t there seem s
to me no way of avoiding one conclu sion . It states that the
Bharatas were either fo r a tim e or altogether hostile , or withou tthe services of Vasistha cf . PB . xv . 5 . 24. Either it containsan account of a contest between the Bharatas, the fo l lowers of
Vicvam itra,‘
and the Trtsu s,the fo l lowers of Vasistha
,in which
the B haratas were worsted— o r,if the Bharatas and the Trtsus
are identical,as has been assumed by Ludwig, R7g Veda , iii. 1 75 ,
and Oldenberg,B uddha
, p. 4 1 3 if,then the stanz a states that the
Bharatas (Trtsus) were powerless until Vasistha became their
priest . Or,again
,if we favor Hillebrandt’s assum ption that the
Bharatas were de feated until the Trtsus w ith Vasistha at their
head came to their assistance,it is again the presence of Vasistha
,
the representative of the B rahm anical princip le , which is con
trasted with the condition o f hostility or strangeness to B rah
manical life on the part of the Bharatas .
* I am,for m y part,
inclined to adhere to the simplest construction of the stanz a,that
which wou ld see in it the account of a batt le between the Bha
ratas (17 3 7777 7y77) and the Trtsus with Vasistha the
latter being representative s of brahm anical orthodoxy. In the
course of the 7 7'
71 773 7'
7y77-c erem ony, at TS. i. 8 . 1 0 . 2 TB . 1. 7 .
2 6 . 7 , we find the formu la 7 3 77 770 617777 77 777 7 771 77, 3 0 777 0‘3m 7
’
717 d 777
7 77777‘This person here , 0 Bharatas
,is your king
Soma is king of us,the B rahmans .
’ The TB . adds 7773 777 777 3 0 777 77
7 77j7'
777 0 67 7717777 7777 7717. In VS. ix . 40 ; x . 1 8,the sam e formu la
* Oldenberg’s after - thought x ln . 207 fi . ,
based u pon B er
gaigne , Rel7g70 77 Ve'
d7q77e , ii . that the Trtsu s are iden tical with theVasisthas , bo th being the priests o f the Bharatas , seem s to m e the leastprobable of all that have been suggested .
VOL . XVI . 6
42 M . B loomfield.
occurs in the version 0 0‘m i raja, etc .
,and Sayana at QB v . 3 .
3 . 1 2 rem arks that Bauddhayana reads em ’
0 0 bhara ta etc .,but
that A pastamba presents the Option of any of the fo llowingethnic designations bhara tdfi
,kurcwafi
, p aficdldfi,kurup aficdlc
‘
zfi,
or the indefinite jandh.
* Correspondingly, in the Kanva schoo lo f the VS. xi. 1 1 and 2 7 , the form u la oc curs in the version esa mob
louravo rdjdi’sa vaZz p aficdlcz raja. It wou ld seem as though the
obv ious prom inence of the nam e blm rata in the fo rm u la again
accentuates the,so to speak , secu lar character o f this clan : the
B haratas etc . with their Icsa triya-king on the one side
'
the
B rahmans with king Soma on the other. A nd we m ust no t failto rem ember in this connection that the Vasisthas are the typicalB rahm ans
,as is stated explicitly e . g . at T5 . iii. 5 . 2 . 1
,tasm c
‘
cd
o dsiatho brahma kdrywfi. Upon the basis of this we wou ld con
jecture a possible literal translation o f RV . iii. 5 3 . 24 :‘These
sons of Bharata,O Indra
,know separation [or separate feasts], not
the (brahmanical) som a-feast .
’The expression c i/cz
'
tur m i p rap i
tvdm m ay m ean‘they know not (or, they regard not) the matu
tinal som a-drink,
’ in the sense of they do no t participate in brahmanical sac rifices ;’ on the o ther hand
,ap ap itvcim ci/citur m ay
m ean either they know (or regard) separate feasting (or separa
ap ap itvdm being the opposite o f sap itvdm . The warlike,
non-brahm anical character o f the B haratas is also c learly '
ex
p ressed in the second half of the stanz a they drive the foreign,not the native horse ;
‘r they lead about in the battle the priz e
gained by the bow- string .
’
We have thus concluded ou r course through the passages con
taining this group of words . There can be no illusion as to the
degree o f certainty which attache s to som e of our interpretations ;they are at tim es quite doubtful . B ut the m ajority of the pas
sages with which we have dealt are fairly c lear , and in som e
cases the denial of the presence of the stem p ita wo uld seem to
us to am ount to mystification . We wou ld emphasiz e once m ore
that the relation of these words to the som a-
practices runs like a
red thread through a large number of the stanz as in which theyoccur. We m ay hope at least to have established our funda
m ental point , the connection of the wo rds with p int. The criticism in detail o f the prevailing translations - if we m ay indeed
speak of prevailing translations in the m idst of so m u ch unset
tledness— wil l also arrest attention,and suggest to som e one else
the key to the rendering s of som e of the passages which our e ssayhas not placed in the right light .
* Cf . MS. ii . 6 . 9 (69 . esa te jana te rdjd etc .
+The horse not bred at hom e , bu t obtained in predatory expeditions ?Perhaps they drive their horses against their own people as though
theywere enem ies , ’ thu s again indicating the tu rbu lence of the Bharatas .
44 0 . 0 . Torrey,
The 2otb chapter of this”on
."GM“u LJCf is entitled
IStory
-Tel ling by N ight , in High Life (Ma ll du al:The chapter is divided into 7 N ights (not 6 , as Flugel states),each Night containing a single narrative . These narrative s varyconsiderably in length
,and are in no way connected with one
another. They have , for the m ost part , a distinct historicalflavor . A uthorities are generally c ited ,
som e tim es with consid
e rable care . The whole chapter occupies about 2 7 larg e octavopag es in the Cairo editionjSoon after the above -m entioned m anu script was brought to
Strasburg , Pro fessor N oldeke called m y attention to the factthat , o f the seven narratives o f this 2otb chapter, four at leastare to be found in the Thousand and One N ights l Upon m akingthe com parison, I found the correspondence to be very close .
Sto ry N o . 1 is the wel l-known tale of the Young Man of B agdad
,who lost his fortune
,and was obliged to se l l his favo rite
sing ing~
girl. § N o . 3 is the adventu re of Ibrahim ibn el -Mahdi
at the house of the rich m erchant,where he saw the beautiful
hand at an upper window,and obtained entrance by playing the
parasite H The Pro log ue to this tale,the narrative of the Para
site of el-B asra,appears in the 1 00 1 N ights as the Sto ry o f the
Barberfil N o . 5 is the historical anecdo te o f the reconciliationof Ibrahim ibn el-Mahdi with the Caliph el-Ma
’mfin
,with the
episode of the barber- surgeon.
M N o . 6 is the sto ry o f the Man
* There is o f cou rse no necessary connec tion between this title and
the 1 001 Nights .
”Few A rab cu stom s are older or m ore characteristic
than the
+Whole num ber of pages , 603 .
1 It is no t only in this 2oth chapter of G ho z fili that paralle ls with the1 001 Nights are to be found . The story of Ibrahim e l-Mau sili and the
Devil is told in G h . i. 241 alm ost exac tly a s in the Nights . (In the lat
ter , a sim ilar anecdote is to ld also of Ibrahim’s son Ishak .) The story
of Ishak el-Mausili and the Basket is ano ther exam ple , thou gh in G h .
(i . 243)the form of the narrativ e differs som ewhat from that in the
Nights , and the h ero of the story is again Ibrahim .
§ 1 001 N . ,2d Bulak ed .
,iv . 203 ff. (896th Night); Habicht
’s ed . ,
x .
430 ff . (864th Macnagh ten’s ed .
,iv . 357 ff . (896th N Lane
’
s trans .
iii . 572 (c f . ii . Bu rton’s trans ,
ix . 24. A lso Kosegarten ,
Chrest . 22 ff . (cf . especially Preface . pp . x ,X i).
HBul . ii. 236 (347th N .) Hab . v ii . 392 (606th N .) Mac . ii . 298 (346thLane ii . 506 (c f . i . 225 B urton iv . 278 . A lso Mas
‘udi (ed . Barbier de
Meynard), v ii. 1 2 ; el-Ikd e l-Farid (2d iii . 334. The story is a great
favorite . I have foun d it , m ore or less altered ,in other places besides
those here m entioned .
'[TB01 . i . (30th Hab . ii . 253 ; Mac . i . 249 . In all editions and
translations .
Bfil . ii . 1 28 (273d N .) Hab . v ii. 1 59 (536th Mac . ii. 133 (273d NLane ii . 336 Bu rton iv . 1 03. A lso Mas ‘udi v ii . 63- 4
,67—72 A ghani 1x .
60 ff and . m ore or less abridged ,in a num ber of o ther places . Ghozfili
cites as his au thority Wé‘
tkidi , who heard the story from Ibrahim
him self .
The Story of EZ-‘A bbais I bn E l—A lmaj . 45
of Upper Egypt and his Frankish W ife , who had com e to Palestine with the c rusaders .
* In each of these cases,the form of the
narrative as told by el-Ghoz fili is identical with that found in the
1 00 1 Nights ; in fact,the correspondence is to a great extent
verbal. ’r Story N o . 2 also has points o f connection with the
N ights,as we shal l see pre sently,
though the relationship is farless apparent . Only Nos. 4 and 7 seem to have no su ch affinities iI made a copy of the who le chapter , from the Strasburg MS.
(S), in the early spring of 1 89 1 . This MS. is dated and
is,on the who le
,quite wel l written
,though the write r om itted
the diacritical points by the who lesale .”Soon after,through the
kindness and courtesy of the Library-Directors at Strasburg and
Vienna,I was able to col late the Vienna MS. (V). This is dated
965,fll and is beau tifu l ly written, in a v erydistinct and even hand .
The diacritical points are alm ost always present . I also obtained
a copy of the Cairo edition (C), and m ade a co llation of this
chapter. The edition seem s to be based on a single m anu script .
The text it presents is not so good as that of the Vienna m an
u script .
The col lation of this portion of the B ril l Codex (B), whicharrived after m ost of this article was already in print , shows thatthe m anuscript stands on the sam e footing with the others . It
presents a very good text , m ost nearly resembling that of S,bu t
on the who le superior to it . My thanks are due to the m embers
B0 1 . iv . 200 (894th Hab . x . 421 (863d N .) Mac . iv . 353 (894th N .)Burton ix . 1 9 .
f The supposition is by no m ean s unreasonable that G ho z uli w as u sed
directly as a source by a com piler of the Nigh ts . There is the alternative of a comm on sou rce (or sou rces), however . Of cou rse the question cannot be tou ched u pon here . One th ing is certain : if there is
direct dependence , the order is from Ghoz uli to the Nights , not the
reverse .
i No . 4 is a characteristic Bedou in tale of tw o separated lovers and
their tru sty friend short , bu t well told . A s for No . 7 , it w as certain lynever inc luded in the 1 001 N . It is the story of the Caliph Mo
‘aw ia ,
his son Y e z id , and the wife of‘A bd—A llah ibn Salam ,
m entioned
by Landberg ,Proverbes , i. 1 55 . G hoz fili borrowed it direc t ly from
Ibn Badrun . It is long -winded and tiresom e , and nobody bu t a
su m o wou ld hav e found it su fficien tly interesting to be inc luded
here . The sam e v ersion , slightly abridged ,is given in Humbert
’
s
A na lecta A rabica (Paris , pp . 72 ff .
$B eg . Nov . 22 , 1 653 .
IIn this MS . constant u se is m ade of the not uncom m on system of
diacritical signs according to which a sm all v -shaped m ark writtenover
C, u
p,and
6indicates that they are to be read nu
pointed , while the sam e is indicated in the case of O and.lo by a dot
underneath . I learn from a description of the B rill MS . ,kindly sent
m e by Dr . Herz sohn , of Leyden , that the sam e dev ice is em ployedthere also . S . abridges the narrative som ewhat in the 6th and 7 th
Nights by om itting c lau ses from tim e to tim e .
1TBeg . Oct . 24, 1 557 .
46 0 . 0 . Torrey,
of the firm E . J . B rill for their kindness in allowing m e the use
of their m anuscript , and to D r. Herz sohn for his ve ry carefu lco r
.
*
Sbm uch by way of introduction . My p resent purpose is tofurnish the text of Narrative No . 2 of this series
,according to
the available m anuscripts and the printed edition , with a transla
tion and som e added comm ents and further to dem onstrate,if
po ssible , another po int o f connection ,beside s tho se already m en
tioned,between the 1 00 1 N ights and el-G ho z fili ; with the added
hope of throwing som e light on the o rigin of the particu lar nar
rat ives under discu ssion .
The second N ight (ap kfl l aw l)in cl -G ho z fili’s 2 0 th chapteris a very good exam ple o f the sem i-histo rical narratives alreadyalluded to . Its hero is the poet el
~‘A bbas ibn el-A hnaf‘r(1 1 9 2
and the scene is laid in Bagdad . The omnipresent Cal iphHarfin er-Rasid and his Ve z ir Yahyaibn Halid p lay an impo rtant
part . The who le is to ld in a rem arkably simple and m atter-o f
fact way, however, and on no le ss an au tho rity than that o f the
celebrated writer el-Mubarrad. I do not know that the story in
this form is to be found anywhere e lse .
The A rabic text g iven here,while containing readings from
any of the sources,as they seem ed preferable , wil l be found gen
erally to represent the Vienna MS ,which is beyond question the
best of all. I have restored hem z a (in the MSS. written as u sualit instead of f: etc .
,and om itted altog e ther when in the l ine),
and teso’i’
d in m o st cases . I have also added v owels here and
there , according to m y own j udgm ent . T he four versions pre
sent no im portant variations,only such as o rdinarily arise in pro
cess of transcribing . I have g iven them all he re . The re stored
text has stil l som e traces of copyist’s b l unders
,comm on to all of
the versions,as will be seen. A ccording ly, all are to be traced
Besides m aking a pretty carefu l com parison o f these fou r Nights
( 1 , 3 , 5 . and 6)in G ho z fili with the s tandard eds . o f the 1001 N . . and
with the other sou rc es m entioned abov e , I have com pared the v ersion
of story No . 5 g iven in the v ery interesting Reinhardt Codex of the
1 001 N owned by the Strasbu rg library . This MS . and the Macnag hten
ed . correspond here m u ch m ore c lo se ly with G ho z fili than do any o f the
others . Passages o f som e leng th entirely wan ting in the B reslau and
Bulak editions are supplied by Codex R. and Macn . tog e ther , one fu r
nishing a part and the o ther the res t.
J
lThe fu ll nam e is éfixs xll q A aJlM a ll7
. 9l
So lq odl (S ake-gull in Hag. Ijal . iii . 243
,v ii . 1 067 , seem s to be a m is
take). This poet seem s to have been personally a g reat favorite am ongthe m en of h is tim e . His v erses were g en erally in an am atory ve in .
A ccording to Ibn Hallikan , not a sing le laudatory poem (C
JA JO is
to be found in his divan .
i So Ibn Hallihan . Ibn ol-A thir,Chron . v i. 130
, g ives the date as
1 88 , and adds that som e au thorities giv e 1 93.
The Story of EZ-‘A obcis [ on EZ-A lmaj . 47
to a single copy, or else the autograph _
itself was fau lty in thesep laces .
* V . m ust have stood c lose to the original , and none of
the others can be far rem oved. In this story of el-‘A bbas , the
restored text is not who l ly free from difficulties. In severa lp laces , especial ly toward the end o f the narrative
,it has evi
dently been abridged,general ly at the cost o f clearness . In
translating , I have tried to fo llow the original closely, withoutsacrificing English idiom .
(gra n a s
} ; c)?
1w 0&1l 7 91 wa s .
Us, [gas s e s , .as . te
as JLs'
spas
u s, er
a s Ls as
sagas, as, we w ioLa
may La as61,as Us, a: a s La . c an, em
Us
C9” 6 a” M A s fl l lass
se am as
Li ars v i7
61 2 . al l LM -é i as w w ra Jl
63h » u l
Quaixf l L5 JL
'
s'
[nea t/o ,
f lo asLs m Ls
* From the charac te r of som e of the blunders , the form er wou ldseem to hav e been the case .
1 Om . V . and C .
LS" , B .
C59
9 C . anUillJu d 7 0 .
)S5
3 C .
vats
8 C . p lu'
u l and inserts
4 V . bk; (sic). after the next word .
5 0 . UKas, B . om .was 9 v . Lxsjgcf l (sic).
48 C. C. Torrey,
an a l,”b e , u ,
lasagar LsLa l
,a
,s,s e a l 3M
Lu M l) 6
1 :Cd
'
s v i5
M El L233 M l
M u sLs,s a,Lari 151 L355
, seemfrail w ls v o l
C a lm S pan La a e leLs,loJl ass 3 Us, e sLLeLs i,
wan
na-
g s s L‘
is, wen G
’s/Jes s Lea /e L0 re
fs
wem Gm 1315 1
,Lg , war L
513was, ,
a s 3 are
gr a earn,L e wes as , leLs aw l ad Lass sa l e
JLiu'
Lu i s (LOLS P1 2.” ”
o L'
u l ai l 165k); gM S egg.”
1 C . as)“and om its 8 S . inserts another b l
)”
In B . MA L L.) fo llows straw
Oa h u ,
and (with s . and 1 1 8 0 v . and s . s . rarely writesfi al fi
'
11 other w a ; thus evenB .) om its Uku l The
n m a y y
l b ! C . has here Js u B .AS L3 ,
reading of V . m ay be the orig inal ,after all .
expressly m arked
6m
especially apt to confou nd the two
form s of fina l a.
The Story of EZ-‘A bbds Jon EY-A l maf 49
lM l) u l M U M l
)29 k: é, lu au :
l
pb )”
4
5m ; La ale a seLe s aLsG3W as
,p ..
henc e
,seas lei LeLe
-
a l Ma s a i,
rm UL ,
asp! M i,h eir
s Leesi,s a s? m Mas ai.
am l 05,“Leis” Uzi;
( yam16
,. e LsLs
1 O.
”b e” B . transposeswith the followm g .
”OH J JLS3 8 0 B . and apparently S. ; 0 .
VOL . XVI.
u o . ai s le
1 9 0 . é; lo
”
13 C .
LSD , S . LA » .
14 S . B . u L>3Lo C . w b w l
Read 8'
l” S . C . 3 LM ‘1 6 S . inserts a f t e r this word
1 7 This who le clau se fromI‘J on
is hardly m ore than a m ere repetition of the preceding , and probablyhad its origin in a copyist’s b lunder .
I have om itted it in the trans lation .
18 I. e .
,A lis a /oi
50 0 . C. Torrey,
M t is,“fan
7L’
wJL :
PL: am
)Gag? ) g
)”
Q9
JLe‘
ZLas . Lora, Ls JLas aes l , si JLss Les : 5LUL~SLsLs
8 s B . L331 .
1 0 1
4 I . e . , of course , So B .
li v . B . him , which wou ldim ply that the preceding was read
as lol,
B . , I find, really has the
point under the O
6 This and all that precedes , be
ginning with LI),
is om itted in
C . , the double occurrence of the
word age? )being the occasion of
the blunder .“Read m LL BPL ? s . B .
have m (B . ujx s)u f
b u H)1 5 S. g a
l)
and 0 111 1 13 1 5 Om . S
1 en( B . JLs bl)Lites
w o. glib
1 1 B .
PSlJ
'S "
1 9 S. UK) (sic), otherwise as in
the text . C . has75 LSDM 0 K)
(5 1-J; The fem inine is undoubt
edly correct , and appears again
below . See the translation .
52 0 . 0 . To wey
S
asl i JLs u se LEK5
W éxw u ff é cw sfi w lw supl w
12
6”
rfl bL/ol SM )
, {as w enus u L.»
as} ?as w Lu e p l Le lyl-M v
i i, Jean
u s,”
a s wuss Ls?G
a za ,» 353"
1.5LsFrags o
” -u63! ca n
?»
63!
1 B .
I” 0 .
9 0 . 1M 3” inserts after these words3 B .
rnLAl The m etre is
Tawil .4 S .
5 Om . S .
6 s . and v .
jib
l B . om .
1 1 A fter this word 0 . B . insert«.s"
S.
LS; One wou ld prefer to read
M vg fie u
Tfie Story of El—‘A bbcis Ibn El-A l maj . 53
surfs as
rs i t l was La sis u
)1
61 ans alL
'
s
sa. ) as sas 6 a”J, as ks
was, oas is
iha
/s :fan
Us eas t Q ua
-
s c i w lfh; a s
}; as,
d i et
6 7 ?7M , ”a,”w h o
’ s”Ih
ol fish ‘w!
6m sofa »
Gi laS gt; xi ii."
Jug-h o.) de n wLM aJl U llz
é jb ‘
Sah i b
um ; ll real ls
zc o(5 ) M M i)” _n”M
M b?) c al s al
ja c b
1 Om . S. B
:9 S .
9 C fil afi
l 1 0 0 .
IA : (sic).
3 V S. B . U
fa."
W D / 1 :W 0
4 0
4 1 M U,
infin ofLS”
(V ) C . MI
LOBut O .
5 V . s . ea) m as .B .
(sic).fi
r-k m : the as being regarded as
M b.”suffix .
1 5 O . 5M B . inserts a; after8 0 . U bla h
,s . dbkh s (un
doubtedly for“mm; with the
u sual diacritical point under the
o). B . was
VOL . XVI .
4 0 . 0 . Torrey,
/ 0 /
su s ls u
‘ 1
6 i l,
9
6“
6)6m l
r) m u M 6
1;
b ub” bake-w
63 ! aa pi a s
‘
Si a h isSh e b ah u ma.)
u s b 3) Cum Lgh o {bl LQQ
’
UD 5L; dym j jl4
g.”
M was uU'
ub Jl
s ; a. mass
The words seem to 5 C . Mbe a seri o -com ic adaptation from
the Koran (Sur . xxiii. O. has6 C S B U LM
l
-m w j)"0
a.) instead .
9 B . M l
7 Om . V S. B . add
8 S. U A R-2 1° In B . the second
and fourth half-verses have ex
4 Om . B .changed places .
The Story of E l-‘A bbats I bn E l-A lmaf
0
LsKh o
55
“l i s t "
I
“55C96 b y“) W 3
f. 9w lo!) LSA
who .” hi m as oc J l
3 A ll the texts have UM !
(except B which leaves the 25 nu
pointed), bu t a g lance at the m etre
is sufficient to show the tru e read
ing . The su ffix in an. ) refers of
course to M l
4 The m etre is Kam il .5 Metre , Sari
'
. B . adds l)“
6 B . ow
A ll,“h i s
1 ° O. S. fif e" In B . the first
consonant is unpointed , and the
final letter is l
1 ' S .
Pb.
)one of the very few
places where a vowe l i s g iven .
m e . gt u L’
ifl b a s , h
I3 R. w
56 0. 0 . Torrey,
w! 0 :”7i
ch i
/a n
Iho! as st, ass
-
(7m se es
8 7as
ha ir s 6
s .6 9
ufis h 'swas a
n e as6m
nay
W13:53t [dr a
g]s Ls
P"
’ O
15
6 )a§i uhwl
was
so)bo J In, ji b as JL
‘
s s a s em i t (as w
1 9 Som ething of the kind has
fa llen ou t here and m u s t be supplied , as the context shows plain ly.
It is an interesting fact that all
theup m arked the texts show the sam e gap .
with the
‘6 0 '
s h)“O and om its
t)?
B . om . O3
The Story of E l—‘A bode Jon EZ-A hnaf .
4
6 ? L5" JLS) f
em .” Lmt Lé i66 3 u h fvm p l
Loo u JLS M 5” uh Lal Lil—3° 0
-0-5 u JLS M l
Lsi,Law i
.sL-
sva c
/mi
fa Ls JL
'
s' isKs
Ua s i
sis gsamas u
s L. h i s a; sis
rif dl‘ ) w p i J.A /Ol
ll
é ft). dr
ab
u/Oa“? 'M
w L. wewas 7s,
”r”:by) aLs so
)bo
rLo-é
'
u” ”U r
"
fiw
0”“of > L” ‘5‘“up ?
iii6A> >idh ii
L1)”
CT'
S U'
Dj u i M N "
4 C . B . m bu t corrected in B .
to£5)
12
5 B . sJLSS . inserts é
1 3
6 S . om its the fou r followm gB ‘ om . JL” and w
words. the double occu rrence of
ca l m being the occasion of the
blunder .
" V . B . u Ol"5 3 iM M
VOL . XV I .
8 0 . ; Kfi . 3 . 3Ks .
9 Om . B .
1° It is ev ident that som ething is
m issing here . Perhaps M ?
1 1 Om . c . B .
7mm.
58 0 . 0 . Torrey
ass, )L om a
nus g, LZus Jun
93“LSssLs 6 M wa s Lu sis . CL!
m s Jug ad LsJLas Ju l Pf » 6p , 5mm
JLB3w l
) Mali xi ." 814 2 3 J,‘ “If;
mes , 3L; La sts, wsw ss si s
, vu ui s ss
LWmuc ous unzi
p.
9LsT)u s LjLss s W ;
s o
is;,.s
”B L. is.“Hash i>L5
)Lxs o sew
1 s . B . who9 Om . B .
3 The ordinary form of expression wou ld be LA A J—fi W u
a l .: Du m b cf . e . g . A gham
v ii. 1 25 . 1 1 . A fter these words we
shou ld expect at leastIQ before
4 0 m . B . S . LGBW .
5 c . B . LQ B Lo J-
he sam e diver 9 V . c . B .
s_ s i
). B . has
gence from V . and S . as that noted
above in the case ofWWThere is no further m ention of this
1° V B‘SN OLw o l C
Sou l-M l
m istress ,’and in the negotiations
that follow onl the actua l o mey W r1 1 C . 5& 5
’L5
of the g i rl (LJ JH ) appears .
m u)L>y wou ld have m s . B . add V . s . B .
been less am bigu ous . om it the three fo llowing words .
um (2d if the text
is correct . S . wu s u (4th stem ,
i passive), which is at least as goodin B . the first consonant is nu
0 . 0 . Torrey,
Translation of the Story of E l-‘A bbas I on E l-A hnaf and his
F ortuna te Verses .
Narrated by A bu’l-‘A bbas Mohamm ed ibn Y ez id
,the gram
m arian,general ly known as el-Mubarrad.
*
I heard the story (he says) from Mohamm ed ibn ‘Am ir el
Hanafi,f one of the chiefs of the tribe B ekr ibn W é ’il. A t the
tim e of my acquaintance with him he was a very old m an,living
in straitened circum stances ; bu t he was one who,wheneve r he
found anything left over from his scanty m eans,was generou s
with it . He had been form erly prefect of the police o f el-B asra,
and he to ld m e this story, which I repeat . I have happened tohear it from another source
,and I do not rem ember now what
particulars were added or om itted in eithe r of the two versions
I am only sure that all the essential points of the narrative are
contained in that which I re late .
The story goes that there we re certain young m en who had
joined them se lves together into one band, each o f them a m ember
of the wealthy class of society, who had withdrawn from his
own people , and was content with the society o f his com rades .
One of their num ber recounts as follows We had hired a house
looking out upon the m ost frequented street of Bagdad. We
were som etim es poor and som etim es rich,according to what one
or another o f u s could get ou t of his people , and we were not
unwil ling that the burden of providing for u s shou ld fal l uponsom e one of our number
,if he was equal to it, or that one and
another of us shou ld be left without a copper, in which case hiscom rades wou ld stand by him for any length o f tim e . In tim es
of prosperity we used to feast,and cal l in the m u sicians and
singing-
girls . W e o ccupied the lower part of the hou se ; so ,when we were in want o f diversion
,our place of resort was a
certain balcony, where we cou ld am use ourselves with looking at
the passers-by.1 A t all t im es
,whatever the state o f our funds
,
we kept a supply of nebidh§ on hand.
One day, while we were occupied in the m anner just described,
a young m an,a stranger
,asked to be adm itted to our presence .
W e replied Com e up So the re appeared a wel l-dressed m an,
with a pleasant face , of noble disposition ,“one whose appearanceindicated that he was a man of condition . A pproaching u s
,he
Born 207 , died 285 A . H .
+1 . e . , a m ember of the fam ily Hanifa , w ho was the son of Lugaimibn Sa
‘b ibn ‘A li ibn B ekr ibn W é ’il . He thu s belonged to the sam e
fam ily as el- ‘A bbas him self .
1 This featu re of the B agdad c lub has a very m odern sound
The well-known substitu te for win e .
This part o f the description is a little prem atu re , evidently . The
enthu siasm of the narrator m ay excu se him .
The Story of E l-‘A bbds I bn E l-A hnaf . 61
said :“I have been told of your social life together
,and your
adm irable good-fel lowship , which is such that you have com e bydegrees to have one heart in common
,as it were . A nd I had a
strong desire to becom e one o f you so do not treat m e cerem o
niously,as an intruder.
” It happened that j ust then our stockof provisions was very low,
while nebtdh was abundant . N ow
the m an had said to his servant A s soon as they grant m e per
m ission to become one o f them, produce what you have brought l”
So he (the slave)disappeared for a m om ent,and then reappeared
with a bamboo basket fi lled with dainties fresh from the bake - shop ,kid’
s flesh and young fowls, and thin cakes ; also usndn,and m ahlab
,
and too th So we app lied ourse lves to ’r these , and then to
our nebtdh,and the m an re laxed
,and we found him the liveliest of
A l lah’s creatures when he was tell ing stor ies , and the best possible
listener while another was narrating,and m ost adm irable in refrain
ing from contention when there was difference of op inion. We
used often to test him by proposing to him that which w e weresure he wou ld dislike , but he always showed u s that it was just whathe wished
,and we cou ld see this in the lighting -up of his face .
While he was with u s, we never lacked for bright and witty con
versation,and we u sed to read over his anecdotes together and
,
as it happened, that occupied u s so com pletely that we failed tofind ou t abou t the m an him self or his lineage . In fact
,we got
possession of nothing m ore than his hunya ,°
f[ for we asked himwhat it was
,and he said A bu
’l -Fadl . ” One day, soon after we
had received him as our com rade,he said to us Shal l I tel l you
how I cam e to know about you ?” We replied W e shal l be
very glad to hear .
”So he said“I have fal len in love with a
certain girl here whose m istress has charge of singing-
girls,§ and
Usuan is alkali for washing the hands m ahlab, an arom atic gra in
u sed for perfum ing . It w as generally m ixed with the a lkali. It m ayseem strange that ou r hero shou ld hav e seen fit to furnish his newlym ade acquaintances with toothpicks and toilet-soap , in addition to the
eatab les ; bu t it w as qu ite in keeping with Bagdad etiquette that he
shou ld do so . Such accessories as these were indispensable to ev erym eal in high life , and it w as ev idently good form to be particu lar about
them . Ghoz uli him self devotes nearly a who le chapter-div ision (ii. 64
ff .)to the preparation and u se of
fDoz y (Supp1 .) gives a sing le exam ple (Ko segarten , Chres tom . 1 47 .
1 1) of this u se ofu se u Lc l which he renders gouter .
”I find it
a lso in Ghoz uli i . 238. 14 ; 243. 1 7 .
i The nicknam e , which ev ery A rab had . A s w e m ight say that w e
had learned on ly the first nam e of a new acquaintance .
It w as at this tim e the regu lar th ing , particu larly in Bagdad and
the neighboring c ities , for num bers of especia lly prom ising slave-
g irlsto be edu cated together in establishm ents under competent m anage
m ent . (Cf . Krem er , Ku lturgeschichte des Orients , ii . 108 Such
hou ses as these often play an interesting part in stories of the 1 001 N .
The g irls were care fu lly trained in m u sic and poetry , and it w as a lm ost
always the case that a few in each establ ishm ent were celebrated far
62 0 . (7. Torrey,
I used to sit by the street waiting for her to pass by, that I
m ight see,her. B ut at last
,when I was worn ou t from sitting
beside the street,I saw this balcony of yours so I asked abou t
it,and was to ld of your good-fel lowship and how you help one
another. Then the wish to becom e one o f your number grewhardly less strong* within m e than the passion for the girl . ”So we asked him abou t her, and he inform ed us . Then we said
to him We wil l leave no effort untried until we have enabledyou to get possession o f her !
” B ut he replied “O mybrothers
, you see in what a state of passionate love fo r her I am,
and yet I have never been ab le to use unlawfu l means . I can
only wait fo r her, with all po ssible patience , until A llah shal lgraciou sly bestow riches upon m e
,and then I wil l buy her.
”
So he rem ained with u s two m onths,and we were in the
highest state of delight at having him am ong u s as our comrade .
Then he suddenly disappeared from us,and his absence caused
us the greatest sorrow and distress ; m oreover, we knew of no
dwel ling-
p lace of his,where we m ight seek him . So everything
in our existence becam e gloomy which had been gay, and we
found those thing s hatefu l that had been beautifu l in his society.
It began to be the case that we experienced no joy or sorrowwithout cal ling to m ind how we had been united w ith him in
friendship , and our joy in his presence , and our grief at his
absence . Our condition was that described in the words of thepoet
Whatever good or ill I experience rem inds m e of them
A nd yet how far rem ov ed I am from them , in spite of the rem em brance I
So he was absent from us for about twenty days . Then,one
day, as we were com ing from er -Engata,i all of a sudden he
appeared ,attended by a stately cavalcade , and himself in gorgeous
array The m om ent he saw u s,he dismounted from his beast
,
and his servants dismounted also . Then he said “O mybrothers
,life has been of no use to m e since I have been deprived
of you ! I wil l not make you wait for my story until we com e
to the house , but turn aside,and com e along with u s now to the
m osque .
”So we went with him
,and he said :
“I wil l tel l youfirst of all who I am . I am el-‘A bbas ibn el-A hnaf and this is
and wide for beau ty and for skill in song . Visitors were of coursewelcom e , as possible purchasers , and it i s easy to understand how these
hou ses becam e the m ost popu lar gathering -places for rich young m en
of taste . Our he l o , being low in funds , w as reduced to straits .
W u; w it) m akes here the im pression of a phrase in com m on u se .
It is one with which I am not fam iliar , however .
Reading qJrThe nam e of a quarter in the eastern part of Bagdad , especially
known as the bu rial place of the A bbaside Caliphs . Ibn A thir , v i i . 1 35 ,
speaks of a tu ba)”fa :
The Story of El-‘A bbcis I bn E t-A hrtaf
what happened to m e after I left you . I went to my dwel ling,and lo and beho ld
,a guard from the palace* appeared and took
m e in charge . So I was taken to the royal residence , and upon
my arrival there was brought into the presence of Yahya ibn
Halid , who cried out to m e“O ‘A bbas ! I have selected you
from am ong the makers of elegant verses,because of the aptness
of your improvising, and your painstaking deliberation,and also
because the m atter to which I have summ oned you is som ethingin which you will be interested. Y ou know the whim s of the
Caliphs . I must tel l you that the girl Marida‘ris just now in
power with His Highness, but the two have quarre led so now
she,in the presumption of a favored m istress
,refuses to seek for
forgiveness ; and he,in the m ajesty of the Caliphate and his
royal dignity, also ho lds back . I have sought to bring about the
reconciliation from her ~ direction,but the task has proved too
m u ch for m e . N ow he is the m ore inclined of the two to re
kindleI the affection so do you com po se som e verses by way of
m aking this easy for him .
” Then,just as he had finished speak
ing , the Caliph summ oned him,and he went into his presence .
I was given ink and paper, but consternation had seiz ed m e,and
taken every rhym e out of my head. Then I had a sudden inspi
ration (for inspiration is sent only at and there
cam e to m e four verses that j ust suited m e— verses of the
necessary point , of sm ooth diction,and exactly corresponding
to what was required of m e . So I said to one of the m essengers“Tel l the Ve z ir that I have composed ~ four verses,and
,if they
will'
suffice,
‘
I will send them in.
” The m essenger cam e back tom e with the answer :
“Let u s have them ; the sm allest one of
them will suffice 1” N ow ,while the m essenger was going and
com ing , I had composed two m ore verses, with a different
rhym e - letter so I wro te the four verses on the upper part of
the sheet,and fol lowed them with the two .
The first strophe was as fo l lowsThe two lovers have qu arreledEach fee ls aggrieved , each nurses anger .
w IsoqJl lit . wearing the black (the A bbaside color), cam e to be
the technical designation for those in the em ploy of the Caliph .
f A slave -
g ir l of foreign parentage , and an especia l favorite wither-Rasid . She w as the m other of the Caliph el-Mo
‘tasim . Mas ‘udi vii.1 03 and Ibn A thir vi. 374 g ive the nam es of her parents .
tThe word in the text m eans to train (horses) we l l , to bring into
lively condition .
A punning reference to the Koran , Sur . xxiii. 46 .
HThe lines of an A rabic poem m u st all rhym e with each other , and
are so written that the term inal letter (which is the sam e throughou t)is repeated in unbroken su ccession down the page , form ing a perp en
dicu lar row as regu lar as an embroidery pattern and called the fringe .
”
A change in the rhym e - letter m eans according ly a new poem (orstrophe).
64 0 . (7. Torrey,
She has turned away in wrath from him, and be from her
Each is weary of whatever m ight bring healing .
Return to the loved-ones you have renounced
The enslaved one,
* tru ly , shou ld no t stand long aloof .
When the estrangem ent between you has lasted long ,
Then indifference creeps in , and the reconciliation sought is hard to
reach I
A nd I had written below thisTo every lover the time is sure to com e
For him to stand’twixt strlfe and d l ssensmn sore
Until , when he feels the quarrel too long drawn ou t ,He returns , in spite of him self , to his love once m ore P;
When the Caliph heard these verses, he said Really, it soundsas though I m yself were the one aim ed at here l” Yahyareplied“Sure enough, you are the one intended ; this was written byel-A bbas ibn el-A hnaf
,to fit this very case .
” The Caliph said“I have never seen verses that describe our present circumstancesm ore exactly than these .
”Then
,as he read the lines , and cam e to
the words : He returns,in spite of him self
,to his love once m ore
,
”
he caught the hum or o f the situation,and burst out laughing , so
that I heard him . Then he said :“Very well , I wil l return in Spite
of myse lf. ’ Here,boy, fetch the m ule l”1 So he ro se up to go , and
his joy m ade him forget to reward m e . So Yahya cal led me,and
said “Your verses m ade a m agnificent hit,but joy caused the
A m ir to forget to reward you .
”I replied Very wel l on
?I
can’t say that these tidings m ake m uch of a hit with m e l” at
I . e . enslaved by Love an expression often occurr ing in A rabic
poetry.
{I had been stru ck by a certain resem blance between the last line of
this couplet and that of the g racefu l verses quoted by Ghozuli inanother place (i .
M s w w fi l filfis m
PlLb l fié Ln
jl h n w ub
I notice now that Mas‘fidi (vu . 246) in citing a portion of the latter ,
ascribes it to el- ‘A bbas ibn el-A hnaf .
1 1 shou ld have been inc lined to read with C . shoes ,’or san
if I had not happened to com e across a passage in A ghani (ix .
90)telling how the Caliph er-Rasid kept a little black donkey for the
purpose of riding abou t from one apartm ent to another in his palace .
7..l s sags om a u s hi s» ass .
The Story of E l-‘A bbds I bn Et—A hnaf . 65
soon a m essenger* came,and spoke with him aside . Then he
(Yahya)Sprang up , and I, who had remained where I was,now
sprang up too .
‘A bbas,
” he said,
“you are bound at last to be
com e the richest of m en . Do you know what private m essagethis man has brought me I answered : N o . He said He
told m e that Marida cam e to meet the Caliph, when she heard of
his approach, and said to him O Commander of the Faithfu l,
how has this happened He handed her the poem ,saying : This
has brought m e to you .
’ ‘Who is its author ?’she asked ; and
he rep lied El-‘A bbas ibn el-A hnaf .
’A nd what have you done
for him I have done nothing yet.
’ ‘Then,
’said she
,I vow I
wil l not sit down until he is rewarded.
’So the A m ir pu ts him
self at her bidding ,’
rand I put myself at his and they are waiting now with rival eagerness for your com ing . So all this is for
you.
”I answered What am I to get from all this
,
’as you cal l
it , except the visit with them ?” He laughed
,and said “Y ou are
m ore humorous now than you were in your verses
So the Caliph ordered a great sum of m oney to be given m e,1
and Marida and the Vez ir fo llowed his examp le , and I was raisedto all this state of m agnificence which you see . The Ve z ir said
,
m oreover One thing m ore is needed to m ake your fortune complete , and that is that you should not leave this palace until youhave provided yourself with an estate for part of this m oney.
”
So an estate was bought for m e,for twenty thou sand dinars
,and
the rest of the m oney was paid over to m e . A nd this is the
adventu re which kept m e from you . So now com e,and I will
divide the money and the estates with you .
” W e said to him
We wish you all joy of this property of yours ! A s for u s,
we are all back again in A llah ’s own He insisted
,
but we wou ld not hear of it. Then he said : Com e with u s now
to where the girl is,and we wil l buy her. So we went to
the dwelling of her m istress,and found her a beautifu l g irl , with a
charm ing face,one whose excel lence was unsurpassed in elegance
of speech and aptness of expression." She was valued at 1 5 0
The word is wanting in the text .
JrIn L-GNLé ‘a’ FEB there is a punning reference to the
UN qoL> of
the preceding sentence . For the ordinary u se o f the expressmn cfle . g . 1001 N . (Macnaghten)iii. 413 . 13 .
t It is characteristic of the m anner of this narrativ e tha t the m ost
interesting scene of the entrance of the fortunate poet into the presence of the Caliph and Marida and his reception by them is whollypassed ov er .
I . e . , w e are m ore than satisfied in hav ing you with u s again .p
"I am not su re ju st what accom plishm ent is intended by m aid
m a ps In the story of Ibrahim el-Mausili and the Basket , as toldby G ho z fili, the hero tells his charm ing acquaintances , the s lav e -
g irls ,not to show them selves next day when he brings his com panion , nor
to let their voices be heard from behind the curtain except ‘ in su chsongs and re
'
citations (P)as they m ay select ’
( oL’
dJlC)
” LaoW ife J): 0 ” Ju l
i?303 1 .
VOL . XVI .
66 0 . 0 . Torrey,
dinars ; bu t, when her owner saw us,he demanded o f us 5 00
dinars for her. We expressed our astonishm ent at this,so he
cam e down one bundl ed in the price , then one hundred m ore .
B ut el ‘A bbas said :“O my friends, I am real ly asham ed
,after
what you have said, but she is a necessity to m e,and the one
thing needfu l to complete my happiness ; so , if you approve , I
wil l do what I intend.
” We answered . Say on.
” He said : I
have had my eye upon this girl for som e tim e past , and purpose
now to bestow upon myself this crowning gift . A nd I am
unwilling that she should look upon m e as haggling over her
price . If you agree,I will give him 500 dinars for her, as he
has dem anded.
“B ut,
”we said
,
“he has already com e downtwo hundred in the price.
” Even that fact shal l m ake no difference
,
” he answered. B ut her m aster pro ved to be a generousm inded man
,for he kept three hundred dinars , and gave her the
remaining two hundred for her outfit .
’
rA nd el-‘A bbas remained with us
,in close friendship, until
death separated us.
C'ow esp ondenees and Comm ents .
Professor Noldeke directed my at tention to the fact of a ce1 tainresemblance between this story and that of A bu
’l Hasan of Hora
san,narrated ln the 1 00 1 N ights .1 (Found in the Bulak and Cal
cutta [Macnaghten].
editions, § but wanting in the B reslau ed.
Lane’s trans . om its i t
,as do the English translations generally.
B urton,ix . 2 2 9 if ,
has it .) Its m ain features are as fol lows : Acertain rich young m erchant o f Bagdad falls desperately in lovewith one of the favorite slave-girls of the Caliph el-Mutawekkil.
He m anages, at the risk of his life,to enter the palace , disgu ised
in the Caliph’s own clothes . A fter once or twice barely escaping
discovery, he accidental ly meets the sister of his charm e r,who at
first takes him for a robber,but finally brings abou t a m eeting
of the two lovers . Just as they are rushing into each other’s
arm s in the approved fashion,a m essenger appears at the cham
ber door and announces the approach of the Caliph . It is a
m om ent of desperation, but the girl th1 11 sts her lover into therefrigerator
," and shuts the cover after him . So the Caliphenters. He is in trouble
,for he has had a quarre l with the g irl
I . e . , after you hav e taken the trouble to beat the m an down in h isprice .
1 1 . e .,the gahdz , or bridal furnishings .
t Concerning the nature of the resem blance intended by him I can
on ly conjectu re , as I neglected to ask . I did not at that tim e expect tom ake a special study of this 2md Night .
gB0 1. iv ., (959th N . Macn . iv . , 557 fi
’
.
g enerally a sm all u nderground cham ber ,where prov is
ions , wine , etc , cou ld be kept coo l . Burton rem arks that alm ost ev eryl
fi
ou se m Bagdad has one , though it is unknown in Cai1 o . The word isers 1an.
68 0 . 0 . Torrey,
A bu’l-Hasan
,the incident is introduced in the fo l lowing words
N ow the Caliph was devoted to a certain girl nam ed el-B enga*
(she who was the m other of el but a quarre l had partedthe two so now she
,for the might of her beauty and her
charm s,wil l not seek to be reconciled with him and he
,fo r the
m ajesty of the Caliphate and the royal throne , wil l not seekreconciliation with This coincidence in form of expression with el-G ho z flli m ay be exp lained , of course , on generalgrounds but it is m ore natural to suppose either direct dependence of som e sort
,or that these words are a characteristic sur
vival from an oft-repeated popular anecdote .
A few m onths ago , I happened to be looking into Kosegarten’s
Chrestom athy, 1’
for another purpose , and noticed this sam e storyof A bu
’l-Hasan of Horasan ,edited from a MS. of the 1 00 1
N ights in the library at G otha . The text given here varies
little from that of the other editions,except in the case of the
verses which the singing-girl recites to the Caliph . A m ong these
I was surprised to find the identical couplet ascribed by G ho z filito el- ‘A bbas ibn el-A hnaf in this narrative . The first half -versehas been lost
,and its place supplied from the second verse there
is no other change of importance
as: G OL" ;Sn l if)!
w(Sou M l lbl
61>
This,it seemed to m e
,furnished an additional link in the chain
of connection between the two stories .
A t about the sam e tim e,I cam e across two more of the verses
of our Gho z fili narrative,nam ely the two that form the basis of
the first strophe . They are cited by Ibn Hallikan in his articleon Ibrahim el-Mangili . A fter speaking in general term s of
Ibrahim’s fam e as a m u sician
,the au thor continues “It is
related that the Caliph Harun er-Rasid was passionate ly fond of
a fair slave nam ed Marida,but they quarreled, and their m utual
displeasure continued for som e tim e . This induced G a‘far the
B arm ekide"to order el-‘A bbas ibn el-A hnaf to compose som e
thing applicable to the circum stance,and the fo llowing verses
were written by him in consequence (here fol low the two verses
Read Kabiha ,
”according to preceding note .
l The A rabic text is the sam e in all the editions . The form of wordsu sed is genera lly different from that in Ghozfili.
C’hrestomathta A rabica , Leipzig ,1 828.
Slane ’
s Translation ,i . 2 1 .
The well-known Vezir , son of the Yahya o f our narrative .
The Story of EZ-‘A hbds I bn ELA hno/f .
beginning ‘Return to the loved ones you have renounced ’etc .
,
g iven in the sam e form as in el In pursuance to
Ca‘far’s orders
,Ibrahim
’ksung these verses to er-Rasid
, who im
m ediately hastened to Marida, and got reconciled to he r. She
then asked him what brought about this event ; and,being
informed of what had passed, ordered to Ibrahim and el-‘A bbas
a present of dirhem s each and er-Rasid,on her request
,
recompensed them with a reward of dirhem s .
” Fromthis it would appear that the sam e story of the poet el
-‘A bbas
,
with som e slight variations,and with the sam e verses (at least in
part), was widely known and credited in literary circles in theearly centuries of Islam .
That the story told by Ghoz uli is considerably o lder than thatin the 1 00 1 N ights is of course certain; if it real ly com es from
el-Mubarrad and this I see no good reason for doubting); He
was a contemporary of el-Mutawekkil,1 and any such stories con
cerning this ru ler mu st have arisen after his time . His cau tio usstatem ent concerning the“two sources from which he had
heard the story may m ean m uch or little but at any rate it is
plain enough that what we have in el-Ghozuli is not a story m ade
up ou t of whole cloth, nor one that has been m uch“Workedover.
” What facts lie back of it is another question. The
verses— certainly the two cited by Ibn Hallikan,and probably
the others also§— are genu ine compositions of the poet el-‘A bbas,and were m u ch quoted. Possibly they gave rise to the who lestory, though the incident of the reconcilation may have had
some foundation in fact. That any other than er-Rasid was theoriginal of the story seem s unlike ly." In any case , this is one
of the o ldest tales of this class that we hav e concerning that
m onarch.
The relative age of this version wou ld appear to be attested
also by the episode of the young m en’s“club ” in Bagdad
(which certainly did not originate from the story o f the verses),and the very tam e incident of the purchase of the slave -girl
,
together with the somewhat loose way in which both are con
nected with the adventure in the palace .
The addition of Ibrahim el-Mausili,as found in Ibn Hallikan,
is evidently a later improvem ent .
He was perhaps the m ost celebrated m u sician of all A rab history.
His son Ishak was hardly less g ifted , and the two are the heroes of
m any anecdotes .
f (lGho zuli generally m akes the im pression of u sing his sources care
11 y .
tReigned from 232 to 247 A . H . (847—861 A .
§ The first tw o verses of the first strophe are decidedly comm on
place , not to say awkward . If ou r poet wrote them , they are at leastno credit to him .
kHThe tendency to substitu te his nam e on all possible occasions is we llnown .
70 0 . 0 . Tor rey.
A s for the tale of A bu’l Hasan of Horasan
,it is an ad
m irable specimen of the work of the professional story-te ller.
Its chief incident,that of the v erses
,was furnished by the o lder
anecdote of the poet el-‘A bbas . I am inclined to think that
in the above -m entioned appearance of the el-Ghozuli couplet inthe G otha MS. of the 1 00 1 N ights
,edited by Kosegarten, m ay
be seen a survival from the original borrowing,though it m ay
be a later transfe r. Of course,the substitution of el-Mutawekkil
for Harun er-Raéid fo l lowed necessarily, in view of the fac tthat the anecdo te of the reconciliation of the latter with Maridawas already wel l known .
* Concerning the growth of the re
m ainder of the story of A bu’l-Hasan
,and whether som e o ther
already existing tale was u til iz ed,one can only conj ecture .
A story quite sim ilar in m any respects is that of the YoungMerchant who A te the G arlic (Habicht ii. 1 65 , Macn. i. 2 1 7 ,Bulak i. 2 7th N . In all the wel l-known translations). In this
case,the young lover is brought into the palace concealed in a
dry-goods box . The g irl hides him in a closet
,to avo id the
Caliph. There is no m ention of a royal quarre l , and no verses
are recited. The Caliph is er-Raéid. This tale appears to have
be longed to the o ldest redaction of the A rabic“N ights of
which we have any certain knowledge f Very possib ly an oldervariation of it m ay have furnished the fram ework for the story of
A bu ’l Hasan of Horasan.I Still,the exciting incident of a young
m an falling in love with one of the fam ou s beauties of the 1 oyal
harim,and daring to effect a m eeting with her
,almost before the
very face and eyes of the Caliph, is a them e that wou ld m ost
natural ly suggest itself to story-tel lers of the days of the
Caliphate . One m ay we ll be cautiou s in drawing conclusionshere .
Of course there is no significance in the apparent coincidence ’
that Marida and Kabiha , both fore ign slave g irls , were m others of suc
ceeding lines of Caliphs . Du ring this period of the A bbaside ru le , a
Ca liph whose m other w as not a foreign slave w as the exception . Not
so in the days of the Om ayyads
+Cf . Zotenberg’s A laddin , 7 . 38 ; Bu rton x . 93 ff ; A u gu st Mu ller in the
Deu tsche Rundschau for Ju ly ’
87 , p . 83 etc .
1 Since the above w as in print , a copy of Professor De G oeje’
s inter
esting and valuable paper De arabische Nachtv ertellm gen (p ublished in“De G ids , ” 1886) has com e into m y hands . It throws addi
tional light from another side on the qu estion of the origin of these tw o
tales from the Nights”
(p . 1 2 ff . and I am g lad to find m y c onjec tu reof a re lationship between them thu s confirm ed . W ith the incident o f
the verses,and the story of el
‘A bbas , De G oeje
’s essay is not concerned .
A RTICLE III.
A CYLINDER OF NEBUCHADNEZZAR .
BY DR. A LFRED B . MOLDENKE ,
OF NEW Y ORK CITY .
Presented to the Society A pril, 1 893 .
THE cylinder published in the fo llowing pages was purchasedin 1 8 78 by G en . C . P . di Cesnola for the Metropo litan Museum
of A rt of N ew York City from the B ritish Museum . A lthoughit has been in New York for so long a period, and severalattem pts at decipherm ent were made
,it has never
,as far as I
am aware,been published. It is stil l in a splendid state of pres
ervation and form s one of the principal attractions of the
Museum s co llection of B abylonian antiquities . The individualsigns are blurred in som e parts (especial ly II. but the outlinescan still be traced. The cylinder is 5 inches high , and 23. inchesin diameter at the thickest part .
The text is divided into two columns . These columns are,
however,separated only by a slight ridge - like elevation of clay ,
and not,as we generally find it
,by straight lines . The latter
,
on the other hand,are employed to divide the individual text
lines. A smal l space marks the beginning of the text . The
lines of columns I. and II. m eet each other in the m iddle of the
cylinder, and real ly form one long line . The only exceptionsare : I. 1 6 : II. 1 6
,1 7 ; I. 2 2 z II. 2 3
,24 ; and I . 2 5 II. 2 7 , 2 8 .
Hence co lumn II . contains three lines m ore than co lumn I .
The text t reats of a wall that Nebuchadnez z ar had built inorder to strengthen the defenses of B abylon and its cherishedtemple Esagila . This wal l he built even further away from
B abylon ”
than its already strong and fam ous wall Imgur -B el.
Both are to pro tect the eastern part of the city against an enemy.
Each form s a defense by itself ; the wal ls are not connected inany way. The new wal l is streng thened also by the digging of
a ditch on the outer side . It is built“like a m ountain,
out of
pitch and glaz ed bricks,and it form s an addition to the wal l that
N abopolassar had built, called G atnushi. N ebuchadnez z ar’s work ,however, is superior to that of his father. For the wal l bu ilt bythe latter had to be made higher in order to be in harmony with
2 A . B . Moldenke,
the one built by his son. The work is done thoroughly, thefoundation being p laced even below the leve l of the water . The
do cum ent, perhaps also this cylinder, finds its p lace on the leve l
of the sea,so low as to be out of the reach o f inim ical hands
,
but stil l high enough to be safe from the destructive power of
water. The side of the wall,the one toward the enemy, is par
ticularly strengthened against the ravages of the battering ram .
The wal l is then adorned with a large gate,undoubtedly of the
most beautifu l architecture , which shall rem ain an eternal m onu
m ent of the fam e o f N ebuchadne z z ar . B ut B abylon was a landof religion
,and the king knows that he can only succeed with
the help of the gods . Hence the inscription ends with a prayer
to Marduk,the tute lary deity of Esagila, which sanctuary N ebu
chadnez z ar is thus eager to defend from defiling hands .
Through the kindness of P rof. Hal l of the Metropo litanMuseum of A rt
,who placed the cylinder at my disposal , I am
enabled to publish it here in fu l l .
F irst Column .
:5.
e e lEHMM
TRA N SLITE RA TION . TRA N SLA TION .
U“Na -bi-am s ha -d '
tt-ar - r i-u'
N ebuchadnez z ar,su -ar
sar B a -bi-Zam King of Babylon ,
z a -n i - in I -sag- i la u I -s i - ( la adorner of Esag i la and
mar Na -bi- im'
z—ap at-u son of N abOpolassar,s a - ar
sar B a -bi- larn“3 75m a -na King of B abylon, am I.
hit
In order to ( 7) streng then (6)6 . als-sum m a - as-m -ar - gti I .
gagafl a
the defense of Esagl la,
A Uylieider of N ebu chadnez z ar .
ll
8his”as SKI (PEP! El‘l 4: dle !” 9 3
.W>§I El ti it“he! i s ! rem at is
s ize-1 5 1 $ 1 531 as is
Q 4” Ell
TRA NSLITERA TION . TRA N SLA TION .
da -un -nu -n im
li-im -nim u Sa -a lg-
yi-sum
a -na B a -bi-lam w e“resa -na -ki
ga-an ta -ha - z i a -na Im
gar-B it
ddr B a -bi—lam ”S it“idda -hi-é
’
a
5a m a -na -a -m a sar m a
ah-ri Id i-pw sV
a
in lemm a -at B a -bi on the outer line of Babylon
1 4. darn dannu ba -la -ri sit a strong wall,in the reg ion of'
V
Sam sithe east
,
1 5 . B a -bi- lam " W“u -s'
a -as I let surround B abylon.
hi-ir1 6 . hi-r i-su ah-ri—i-m a Its canal I dug ;VOL. XVI.
(that)an enemy and a destroyer
against B abylon m ight not press
the storm of battle, in addition
to Imgur-B el
,
a wal l of B abylon not touchingit,
which no king before had done,
74 A . B . Moldenhe,
1 7El 28 ( i i tai l r it it El ‘l
..zie we ma uw si m axi mal
anM lH t l (kr lld ll 11 l fEllS i ll SJ
TRA N SLITERA TION .
Sit-p u-u l m i - i ah-su -ud
ap-
p a-Zi- is -m a
lea -ar a -bi- im ih-z u -ar-ru
G a -at-nu -si ih -su
darn dannu 5a lei-m a
sa -tu -um
lei u t- ta -as-sa
in hup ri u agurri
ah-ni-ma
it- ti ha -ar a -bi ih-eu -a r-ru
i-si -ni- z'
Ir-m a
i-si' su in i-ra -at hi—ya l-sv
i
TRA N SL A TION .
the level of the water I reachedand I saw.
The wal l (that) my father haderected(nam e ly)G atnushi, I raised
a strong wall , like a m ountain
(which) cannot be m ov ed,
Of pitch and glaz ed bricksI built,and with the wal l (that my)father had erected
I joined.
Its foundation on the breast of
the lower world
76 A . B . Moldenhe,
1 El i s EM Ell 11 as
1. an (Ha ~ 1~ i 1:1 -1
ESE ii iii l i f t ll
EV EN : S E“ll19 ::l r El t i l ‘I ( i t
TRA NSLITERA TION . TRA N SLA TION .
ba -ba -am da - ir -a -am A n eternal gate5a sar-u -ti-ia as-ta -ah-ha of my majesty I m ade .
ani’“M arduk bil ildn i O Marduk
,lord Of the gods
,
i -lu ba -nu -u -a god, my creator,in m a -ah-r i—ha before thee
ip- si-tu -u a li-it m i ru let my wo 1 ks appear ;
ln la ab bi-ir a na cla-ir -a ~ let become old to eternitytim-ba la at um mi im ri-i-ku (my) life for distant days.
tim
st bi/- i li ii-tu -ti Enjoym ent of the fu l lness of life ,ku -un-nu hu -su -u perm anence of throne
,
u la -ba -r i p a- li-i and long duration of reign
,
i s
414
ti t Elmas! EM Ell 11
$ 1 4 1 414 $ 1
A Oylina’er of N ebu chadnez z ar . 77
i“Nr/rr w
e
wee4m“FBI r—§ ll iigi
EM 3 11 1
28E1 $ 1 $8 11
29
A 1 ;z
TRA N SL ITERA TION .
a -na si-ri-ih-tum Su -ur
kam
tu -ri- si-tu hu t-[lat nap é’
a t}m
M arduk a t-ta -a -m a
in ki-bi-ti-ka ki-ii-tisv
a lei na -ka -r i
lu -ti-bu -u tu - z a -ah-tu
ha -ak-ku -u -a
lea -ah na -ki -ri li-mm -su
NOTES.
I . 1 6.
“Its canal : that is , the canal that was considered a neces
sary adju nct to each wall .0
II. 5 . The fourth sign in this line , u su ally read li , Is to be read bi
here , and the word is to be taken from labdsu .
II . 6. a -sur -ra-a -ra I wou ld , for lack o f a better explanatmn bcon
neet with sar ilru ‘beau ty , splendor .
’kima sit arhi unamm i r sa -
ruru -
‘
s'
u (VR. 64, col . II . line 23) Like the rising of the m oon I m ade Its
beauty shine .
’
The sense Of lines 6 and 7 of colum n II . 1 8 that Nebu chadnezzarlined the sides of the lake he constructed with glazed bricks , thus g iv
TRA N SLA TION .
for a present m ay he present and
m ay he help (m e)all my l ife .
0 Marduk, thou ,A ccording to thy just comm ands
,
which do not change,
m ay go ou t,m ay wound
my weapons ; (and)the weapons of (my) enem ies
m ay they lay low.
A . B . Moldenhe.
in
gh
ian the right to call the lake beautifu l ,” and also to u se the word
u i
This Babylonian dialect, found on nearly all the bu ilding inscription sof Nabopolassar , Nebu chadnezzar , and Nabonidu s , has m any m arked
pecu liarities . A few o f those that occu r in this text areThe u se of s for s : in the su ffix of the 3rd pers . sing , I . 1 6 , hi-ri-su
for hi-ri-su , I . 27 , i-si-su for i-Si-su . This , however , is often m et witha lso In A ssyrian texts . Then in I . 21 w e have sa tu -um for sa da -um ;II . 2 , sa
-da-ni-is for sa-da -ni-is .
A lso the u se Of k for k : I 9,sa -na -ki for sa na -ki from sanaku ‘press
with hostile intent .
’A lso in is u sed for ina : I . 27 , II . 6 , 20 , 26 .
In I . 8 w e have sa ah-
gi-5um for sa -ah ki sum , and In II. 3 u -z a ak ki ir
for u - z a -a l_
c-ki -ir .
I wou ld conclude from th is , either that the u se of incorrect signs w as
due to the care lessness of the Babylonian scribe , or that these signs had
already obtained the requ ired value in Babylonia .
ARTICLE IV.
THE JA IMINIYA OR TALAVAKARA
UPANISAD BRAHMANA :
TEXT ,TRA NSLA TION ,
A ND NOTES .
BY HANNS OERTEL,PH.D. ,
I NSTRUCTOR IN Y A LE UN IVERSITY .
Presented to the Society A pr11, 1 893 .
INTRODUCTION .
THE text of the Brahm ana, as here published, is founded on
m anuscript m aterial sent by A . C . Burnell* in 1 881 to ProfessorWhitney (see Proc . A .O .S. for May, 1 883 Journ . vol. xi.
, p .
cxliv), as fol lows‘
A .
,according to Burnell
’s
'
note on the cover,copied“from a
Malabar MS.
” in 1 878 ; at the end he has added .
“Date of
Oi i
ginal
,Kullam 1 040 1 1 1 864 A .D . From a MS. at Palghat ” ;
from“a MS. on talipot leaves, written about 300 years
ago , and got from Tinnevelly, but which was original ly broughtfrom near A leppee ;
”of this only the various readings are
given, interlined In red ink on A .
C,a transliterated text in Burnell’s own hand
,breaking Off
after the beginning of i. 59
,apparently because the copying
was carried no furt er .
The text of A . and the variants from B . are in the G rantha
character,on European paper . They were copied in transliter
ation by Professor John A very, and the copy was compared
with its originals by Professor Whitney, who also added the
readings Of C . ; from this copy was prepared the text iven
below . The originals are now in the Library of the IndiaOffice
,London .
The attempt has been made to obtain new m aterials,bu t
without success . Professor Gr. Oppert, in his L ist of Sanskrit
* Burnell’s discov ery of the existence Of the Jaim iniya Brahm ana
w as announced by him In the London A cademy o f Sept . 29th ,1877 , a1id
his acqu isition of the MSS . in the sam e paper for Feb .
p8th , 1 879.
80 H . Oertel,MSS. in P r ivate Librar ies of Sou thern India (Madras
,
m entions three Jaimini or Talavakara B rahm anas (i. 41 6 , No .
5045 ii. Nes. 385, 7876) and
,at my request,
'
he kindlyprom ised to exam ine them
,in order to ascertain whether they
were Burnell’s originals or independent copies ; but as,after
a year, no inform ation has com e,I infer that his endeavor to
procure it has been in vain,and that nothing would be gained
by further delay of publication .
Burnell’s MSS. of the Jaim iniya-Brahm ana proper are alto
gether insufficient to found a com lete edition upon ; extractsrom it have been published, by urnell* and by myse lf (seethis Journal , vol. xiv.
, p . 233 ff) ; and I m ay perhaps hereafter
undertake further work in the sam e direction ; the text is ingreat part very corrupt . The Upanisad
-B rahm ana is less nu
m anageable , though the m anuscripts go back to a fau lty arche
type , and present in common considerable corruptions. Theyare also care lessly written as regards punctuation, orthography,and samdhi and these points I have taken the liberty of regulating in all cases not purely orthographical I have given at
the foot of the page the various readings of the m anuscripts .
For convenience of reference,I have numbered the sections
(khanda)in each book (adhydya)successively, disregardin the
useless anu rdka division,and have added a division 0 the
sections into paragraphs by inconspicuous but readily discoverable figures ; this last has no manuscri t authority.
The translation is literal,and pure
lly philological . I have
som etim es been compel led to force a translation of an Obscure
passage ; attention is cal led to this in the notes,lest it m ight
appear that the translation pretended to Offer a solution of the
difficulty.
In the notes at the end will be found chiefly parallel passagesfrom the Jaim iniya Brahmana proper and elsewhere , which m ayhelp to throw light on certain passages, to support em endations
,
and to show,to som e extent
,the re lation of our text to the
kindred literature ; bu t regarding the last point an exhau stive
collection has not been aim ed at.
A t the close I have added an index of proper nam es, of
quotations, of the dwarf et’
pnue'
ua and rare words,and of som e
gramm atical points of interest .
Professor Whitney has p laced m e under deep obligation byhis kind assistance throughou t this work .
ff ,
" Nam ely , A Legend , etc . (Journal , x iv . 233 , note), and The Jdim iniyaTex t of the A rseya B rahmana of the Sama Veda , Mangalore , 1878 .
There shou ld also be m entioned Professor Whitney’
s translation of
the story of Cyavana in the Proceedings for May, 1883 (Journ .,vol.
Jdim iniya Up anisad-B rdhm ana .
JA IM INIY A -UP A N ISA D -B RA HMA NA N .
I . 1 . u p rajdp a tir e d idam trayena e edend jayad’
yad asye’damjitam ta t. 2 . ea d ilesa te
’ttham oed e d anye deed anena
uedena’
yahsyanta imam’
e de a te jitimjesyan ti ye’
yam m am a .
hanta4trayasya e edasya rasam ddadd iti. 3 . sa bhur ity eva
rgveda sya rasam ada tta . se’
yam p rthiuy abhae a t. tasya yo
rasah"
p rdn edat so‘
gn ir abhavad rasasya rasah. 4 . bhuva"ity
er a yajure edasya rasam ada tta . tad idam an tariksam abhava t.
tasya yo rasah p rdnedat sa vayar abhae ad rasasya rasah.
5 . s oar ity eva sam ae edasya rasam ada tta . so7 ‘sdu dydur abha
e a t. tasya yo rasah p rdneda t sa ddityo‘bhavad rasasya rasah.
6 . a lhai’ha sydi
’e a
’hsarasya rasam na’
,cahnod dddtum om ity
etasyd i’ea . 7 . se
’
yam ray abhava t. om er a ndm di’sd . tasya u
p rdna eva rasah. 8 . tany etdny a stan. a stdksard gaya tri. gdya
tram sam a brahm a u gaya tri . tad u brahm a’bhisamp adyate.
astapdp hdh p agavas teno p ayavyam . 1 .
p rathame‘nuvdke p ra tham ah khandah.
I; 1 . 1 . Prajapati verily conquered this [universe] by m eans of
the threefo ld knowledge (Veda) that [nam el y] which was con
quered of him . a. He considered :“If the o ther gods shal l sac
rifice thu s by m eans o f this knowledge (Veda), verily they willconquer this conques t which is m ine here . Com e now
,let m e
take the sap of the threefo ld knowle’dge 3. Saying
bhus,he took the sap of the Rigveda. That becam e this earth .
The sap o f it which stream ed forth becam e A gni (fire), the sapc l
'
the sap . 4 . Saying bhue as , he took the sap of the Yaju rveda .
That becam e this atmo sphere . The sap of it which Streamed
forth becam e Vayu (wind), the sap of the sap . 5 . Saying soar,
he took the sap of the Samaveda . That becam e yonder skyThe sap o f it which stream ed forth becam e A ditya (sun), thesap of the sap . 6 . N ow of one syllab le he was not ab le to takethe sap : of om
,j ust o f that . 7 . That becam e this speech.
This [speech] is nam e ly om . Of it breath is the sap . 8 . These
sam e are eight . Of eight syllables is the gaya tri . The sam an
is in the gayatri—m etre and the gaya tri is the brahm an
,
’
and thu s
it becom es the brahm an . Eight hoofed m e the dom esticm al s
,and therefore it be longs to the dom estic animals .
1 .
1 A . vodena .
Q A . vdjayad .
’ A . padena .
4 hantd .
5 A .B . in sert da .
repetition and confu sion In C .
7sd .
VOL . xv 1 . 1 2
2 II . Oertel,
I. 2 . 1 . sa yad om iti so‘
gn ir vdg iti p r thivy om iti vdyu r
'vdg ity antarihsam
l
om ity ddityo'
vdg iti dydur om iti p rdn o
vdg ity eva e dit . 2 . sa ya evam e idvdn udydyaty om ity ee d
’
gn im adaya p r thivydm p ra tisthdp aya ty om ity ee a vayam
adaya’n tar ikse p ratisthdp aya ty om ity evd
2 ”dityam adaya
dio i p ratisthdjoaya ty om ity eva p rdnam doldya e dci’
p ratisthd
p aya ti . 3 . tad dhai’tao chdiland
’
gdya tram ydyanty ovd3c
ovd5’c oua3 6
"
hum bhd ova iti. 4 . tad u ha ta t p ardn ivd’nayu
syam iva . tad e dyop cd’
p am cd’nu e artma goyam . 5 . yad edi
vdyuh p ardn"eva p aveta ksiyeta [sa]. sa p urastdd vati sa
dahsina tas sa p agodt sa u tta ra tas sa up ar istdt’sa sarvd dipo
‘nu samvdti. 6 . tad etad dhur iddnim e d ayam ito ‘
e dsid’a the
’tthdd vati
’ti. sa yad resmdnamjanam dno
’nie estam dno vati
hsaydd eva bibhya t. 7 . yad u ha e d”apah p araoir eva p rasrtds
syanderan hsiyerans tah. yad ankdnsi”kure dnd n ivestam dnd
deartdn srjamdnd yanti ksaydd eva bibhyatih. tad etad e dyop
cdi’vd
’
p am ed’nu e artm a yeyam . 2 .
p ra thame‘nu
’
vdke dvitiyah khandah.
I . 2 . 1 . 0 m is A gni (fire), speech is the earth ; om is Vayu
(wind), speech is the atm osphere om is A ditya ( sun), speech isthe sky : om is breath
,speech is ju st speech . 2 . He who know
ing thu s sings the u dyitha saying om,he takes A gni (fire)and
causes him to stand firm on the earth ; saying om,he takes
Vayu (wind) and causes him to stand firm in the atm osphere ;saying om
,he takes A ditya (sun)and cau ses him to stand firm in
the sky ; saying om,he takes breath and causes it to stand firm
in speech . 3 . Now the Cal lanas sing the ydya tra -sam an) thu s0 5 523 0 0 71 653 0 ouaé
’c hum bhd oed . 4 . Tru ly, this is thrown away
(p arari), as it were not productive of long life,as it were . It
shou ld be sung in accordance with the course of wind and waters .
5 . Tru ly, if the wind shou ld blow only straight away (p ara-ii), itwou ld be exhausted. It blows from the front (east), from the
right (south), from the back (west), from the left (north), fromabove
,it blows from all quarters together. 6 . This they say :“A t this ve ry m om ent it hath b lown in this direct ion
,now it
b loweth thus .
” When it blows begetting a whirlwind,winding
itse lf in [it does so] just fearing exhaustion . 7 . A nd if the
waters shou ld flow stream ing straight away (parao'
ir)only,they
wou ld be exhau sted . When they proceed making bends,winding
them se lves in, produ cing eddies
, [they do so] just fearing exhau s
tion. 8 . Therefo re that [saman] shou ld be sung according to thecourse of the wind and waters .
2 .
1 O. antariks9 B . dp d .
3vdci .
4 B . chel C . chil 5 -cd .
6 A B .
p arand ; C . p arad .
7 B C .-risthdt.
‘ 8 C . sit. 9 A . yajamdno , the ya
correc tion ; B .C . jamano .
1° C . vam .
‘1 A . dayad , da struck ou t in
B . ; C . yad .
1 9ankasi .
84 IT. Oertel,tasmat ta to brdhmana rsikalp o jdya te
‘tieyddhi
‘rdjanyap ourah.
3 . etam ha e d etam nya iiyam anu e rsabha iti. yad"
bha iti
nigaochati tasmat tatah p unyo"ba lie ardo duhdnd dhenur uhsd
dapavdji"
jdyante. 4 . etam ha 'vd etam nyangam anu ga rdabha
iti. yad bha iti n igaccha ti tasmdt sa p dp iydri chreyasisu cara ti
tasm dd asya p dp iyasap preyo jdya te‘
eva taro e d’
pva tari e d . 5 .
etamha '
vd etamnya iigam anu hu bhra iti. yad bha iti nigacoha ti
tasm dt so‘ndryas
7
sann ap i rdinoh p rdp noti. 6. tam hai’tam
eke hinhdramhim bhd ovd iti bahirdhe8 ’oa hinhurvanti. bahir
dhe ’va
‘0e d i erih. prir e di samno hinkara iti . 7 . sa ya enam
ta tra bruydd’bahirdhd nvd ayam priyam adhita p dp iydn bha
isyati .
“sa yada e di m riya te
‘thd
’
gnau p rasto bhava ti
ks ip re bata m ar isyaty aynde enam p rds isyanti’ti ta thd hai
’va syat. e. tasmdd u hai
’tam hin/cdram him no
ity antar ivdi’o u
”tmann arjayet. ta tha ha na bahirdhd priyam
kuru te sarvam dyu r eti . 4.
p ra thame‘nuvdke ca turthah khandah.
preaches the secret parts of wom en,therefore thence is born a
B rahman like a rs i,a piercing kingly hero . 3 . A ccording to this
sam e sign is [the word] ersabha (bu l l). In that he approaches saying bha , therefore thence a [sacrific ially]pure bu l l , a m ilking cow ,
an ox possessing tenfo ld streng th (3)are born. 4 . A ccording tothis sam e sign is [the word]gardabha (ass). In that he approache saying bha ,
therefore he (the ass) be ing inferior covers tho se
[m ares ]which are superior ; there fore o f this inferior one som e
thing better is born,either a m u le or a she -mu le . 5 . A ccording to
this sam e sign is [the word)hubhra . In that he approaches sayingbha
,therefore he
,even though he be no t an A rya , Obtains kings
6 . This sam e hiiikdra som e u tter him bhd ova— ou tside as it
were . Tru ly ou tside is fo rtune ; fortune indeed is the syllab lehim of the sdm an . 7 . If upon this one shou ld say of him
Tru ly he hath now put fortune outside,he wil l becom e worse
Truly,when he dies
,he is thrown into the fire qu ickly,
alas,he
will die , they wil l throw him into the fire even so it wou ldcom e to pass . 8 . A nd therefore one shou ld put that hinkara , v iz .
him no, inside of one’s self
,as it were . Thus
,indeed
,he does
not put fortune ou tside,he attains comp lete age .
4.
4 C . Jaya ta itivy5 A . yasa t.
5 -
ya .
7 insert’ti .
8 A .B . nakthyas C . ndrthyas .
9 C . om bahirdhe’va ta tra bruydd
1° bahirddhve, om . ea .
1 1 -
ya ti’ti .
Jdim iniya Up anisad-B rahm ana . 85
5 . 1 . sd hai’sd hha ld deva ta
’
p asedhantiltistha ti. idam vdi
te am a tra p ap am alt ar ne’hai
”syasi . yo e di p unyakrt syat so
ihe’
yad iti. 2 . sa bruydd ap apyo vdi te am tad yad ahamtad
2aka ravam’
tad e d i 7nd te am na’hdrayisyas tvam e di
tasya Icartd’s i
’ti . 3 . sd
4ha veda sa tyam m d
”he
’ ’ti . sa tyamhai
’sd devatd . sd
"ha tasya ne
”
ye yad enam ap asedhet sa tyam6up ai
’va hvayate. 4 . a tha ho
’ododi
”hse dho
"
e d o drsno‘nuo ahtd 5 a
sdtyahirta8
u tai’sd
’kha ld deva ta
’
p aseddhum eva dhriya tel o
‘sydi digah. 5 [tad] divo
‘ntah. tad im e dydvdp rthivi samplis
ya tah. ydvati va i veolis tava ti’
yam p rthivi . tad ya trdi’tao odtod
lamkhatam ta t samp rati sa diva dhdpah. 6 . tad bahisp avam dne
stuyam dne m anaso’dgrhn iydt. 7 . set ya tho
’ochrdyam p ra ti
yasya”
p rap adyetdi’eam ee d i
’taya
l 2
dee ataye’dam am rtam
abhip aryeti ya tra’
yam idam tap ati’ti . 8 . a tha ho
’e dca 5 .
p ra thame‘nuvdke p ancamah khandah.
6 . 1 . —gobato e drsnah ha etam ddityam arha ti sam ayd i
’tum .
durad ed esa eta t tap a ti nyan. tena e d etam parvona sdmap a thas
tad er a m anasa”hrtyo
’
p aristdd etasydi’tasminn am rte nida
I. 5 . 1 . This same base divinity stands driving away :“This
evil thou hast done here thou shalt not com e here . Verily he
who is doer o f good deeds,he m ay com e here .
”2 . Let him say“Thou sawest what I thus did ; thou wouldst not m ake m e do
this ; thou art doer o f it .
”3 . That [divinity] knows “He te l ls
m e truth .
” This divinity is truth . It is no t c ompetent ~
to drive
him away ; he just calls upon truth . 4 . N ow either A iksvaka
Varsh a or A nuvaktar Satyakirta said :“A nd this base divinity
begins to drive away from this quarter. [There] is the end of
the sky ; there heav en and earth embrace . SO great as the sac
rificial hearth is,so great is this earth ; and where that ditch
( for the northern altar)is dug , precise ly there is that space of the
sky. 6 . Thus,when the bahisp avam dna is being sung
,he shou ld
take up [the cup]with the m ind . 7 . A s one wou ld approach an
elevation,to iling toward [it], even thus by m eans Of this divinity
one compasses this imm ortality, where this one here burns . 8 .
Moreover
I. 6 . 1 . G obala Varsna said :“Who is able to go through
the m idst of this sun Verily from afar he thus burns downward. On that account
,verily, the sam an-
path is before him
seiz ing [him] thus with the m ind he should p lace him above this
5 .
1 insert’ti . 9 B .C . toad .
3 C . arka 43d .
5 0 . satyam m t‘
ike .
6 ma tam .
“' lcsako . sdtyakirtta .
9 B .-d .
‘° dhry1 1p ratyasya .“2 A .B .
’ta tay
6 fl . Oertel,
dhydd iti . 2 . tad u ho’edca pdtydyanis sam ayd i
’vdi
’tad enam
has tad e eda . yady eta ap o e d abhito yad vayam’
e d esa up a
hvaya te rapm in e d esa tad2etasm d i
’eyuha ti
’ti. 5 . a tha
’ho
’
’vdco
’tuhyo
’
jdnapruteyo ya tra e d esa etat7tap a ty etad evd
’m rtam . etao ced e di p rdp noti ta to m rtyund p dp m and vydvar
tate. 4. has tad ueda ya t p arend’ ”dityam anta riksam idam
andlayanam9
avarena . 5 . a thdi’tad evd
’m r tam . etad ee a m am
yuyam p rdp ayisyatha . etad eva’hamna
’tim anya“iti . 6 . tany
etdny a stdu . a stdhsard gdyatri . ydya tram sama brahm a u gdya
tri . tad u brahm a’bhisamp adya te. astapaphdh p aoavas teno
p apayvam . 6 .
p ra tham e‘nuvdke sasthah khandah.
I. 7 . 1 . ta etd astan deva tdh. etdvad idamsarvam . te
haroti. 2 . sa na i’su lokesu p dpm ane bhrdtreydyd
’vakdpam
ku ryat. m anasdi’nam nirbhajet. a. tad etad roa
’bhyanu cya te.
ca tvdri vdk p arim itd p addni
tani vidu r brdhm and ye m anisinah
guhd trin i n ihitd’ne
’ ’figayanti
’
turiyame dco m anu syd vadanti
4 . tad ydni tdn i g uhd trin i nihitd’ne
" ’n
'
yayanti [’ti]
’m a
one in this immortality. 2 . Further Catyayani said Thus
through the m idst o f him,
’who knows that ‘
P Truly when be eithercal ls upon these waters round about , or when upon the wind, hethen parts the rays fo r him .
”3 . Further Ulukya Jauacruteya
said :“Tru ly, where this one burns thus,there is this imm or
tality. If one Obtains this,he thereupon separates him self from
death,from ev il. 4 . Who knows that which is beyond the sun
,
beneath this abodeless atm osphere 5 . A nd ju st this is imm or
tality.
i
This you will cause m e to obtain. This I do not despise .
”
6 . s.
I. 7 . 1 . These are these e ight divinities . SO great is the
universe . They does . 2 . He shou ld not g ive an Op
portunity in these worlds to his hatefu l rival . He shou ld excludehim with his m ind. 3 . That sam e is referred to in a re Speechis four m easured quarters B 1 ahm aus who are wise know these ;three
,deposited In secret
,do not stir
,one quarter of speech m en
speak .
”4. N ow these three [quarters] depo sited in secret which
6 1 ‘vd
’
yam,
Q A .B . tady ; C . ta .
3 0 . sydi .7 0 . atko .
5 0 . cm .
’vaca (I) u lukyo A .O. u lukyo B .
7 B . yat.
5 B . p aron9 A . anvilay
1° - ta ; A . p rdp ip‘1 -
ya ta .
7 .
1 B .- tani . A . no ; 0 . cm .
7 0 . gayanti .4 C .
-tdni . 0 . cm .
Jdim iniya Ujoanisad-B rdhm ana .
ee a te lohdh .5 . tu riyam e dea m anusyd e adanti ’
ti. catu rbhdgo
ha e di tu riyam e doah. sare ayd’sya
'
e dcd sare dir ebhir lokdis
sare end’sya krtam bha eati ya ee am e eda . 6 . sa yathd
’
pm dnam
dkhanam rte a lostho"e idheansa ta eeam
8
eva sot e idhe ansa te9
ya ee am e ide dnsam up ae ada ti . 7 .
p ra thame‘nuedke sap tamahkhandah. p ra thamo
‘nuedkas samdp tah.
I . 8 . 1 . p rajdp a tir e d idam trayena e edend fjayad yad asye’damjitam ta t . 2 . sa dihsa te
’ttham oed ed anye deed anena
e edenal
yaksy'
anta im dm e de a te jitimjesyanti ye‘
yam m am a .
3 . hante’m am trayam vedam
’
p ilaydn i’ti. 4 . sa im am trayam
edam ap ilaya t. tasya p ilayann ekam eva’hsaram na
’
paknot’
p ilayitum om iti yad eta t. 5 . esa u ha e de a sarasah. sarasd ha
e d ee ame idas trayi e idyd bhae a ti. 6 . sa im am rasam p ilayited’
p anidhdyo”rdhe o ‘drae at. 7 . tamdraean tam"
ca te dro dee dndm
ane ap apyann indrap oandro rudras sam udrah. tasm dd ete
presthd deedndm . ete”hy
6
enam7ane ap apyan . 8 . sa yo
‘
yamrasa dsit tad ee a tap o
‘bhae at. 9 . ta im am rasam dee d aned ih
santa .
8
te‘bhyap apyant
’
sal otap o e d abhud iti . 10 . im am u e di
do not stir,’they are these worlds . 5 . One quarter of speech m en
Speak .
’ A fourth part indeed is this quarter of speech. Of him
who knows thus it (P)is done by all speech, by all these worlds,by
the all. 6 . A s a c lod of earth colliding with a stone as targe tbreaks to pieces , even so he breaks to pieces who speaks ill ofone knowing thus .
I. 8 . 1 -2 I. 1 . 1 -2 . 3 . Com e now ,I wil l press this threefo ld
knowledge 4. He pressed this threefo ld knowledge(Veda). Pressing
,he cou ld not press one syllable of it
,viz . om .
5 . A nd that,indeed
,is fu ll of sap . Fu l l of sap is the threefold
knowledge of him who knows thus. 6 . He,having pressed this
sap , putting it aside,ran upward. 7 . Him running four Of the
gods looked after , Indra, Candra ,Rudra
,Sam udra. Therefore
these are the best of the gods . For they looked after him . 8 .
What this sap was, that becam e penance (tap as). These gods
looked af ter this sap . They becam e aware .
“Ve i ily this [sap]hath becom e penance . 1 0 . They, feeling this threefo ld knowledge (Veda) all Over, found i n i t that sam e unpressed syllable ,v i z . om . 1 1 . A nd that
,indeed
,is fu l l of sap . They m ixed it
7 .
6 C . krted .
7 losto .
8 A .C . om . eeam e idheansa te.
9 B . adds
(1 .60. 7 b-8)sa eso up a uadati .
8.
1 A .-no. A .
-da ; B .-da .
3A .B . Jono .
4 dravam.
5 E . hy ete.
6A . cm .
7 A . senam .
8 -an ; B .
-d ich 9 tebhyahp a1 " C .
-
gyams ta
8 H . Oerteltrayamvedam m arim rgite d tasm inn etad ee a
’hsaram ap
'
ilitam
ae indann om iti yad eta t. 1 1 . esa u ha e de a’sarasah. tendi
’nam p rdyue an .
1 3
ya thd m adhund ldjdn p rayuydd“oeam . 1 2 . te
‘bhyatapyanta . tesdm tapyam dndndm dpydya ta e edah. te‘nena
1 5
ca tap asd”
p inena ca e edena tdm u eva jitim ajayan”
ydm p ra
jdp atir ajayat.1 7ta ete sare a ee a p rajdp atim dtrd ayd3m
"aya3m
”
iti. 1 3 . tasmat tap yam dnasya bhuyasi kirtir bhae a ti bhuyo
yapah sa 7ya etad eeam e edd i’e am oe d
”
p inena e edena 7yajate.
1 9
yado ya/ag/a ty eeam eed”
p'
inena2 0e edena
"
ydjaya ti . 14. tasya
hai’tasya ndi "ea led cand
”rtir asti
2 1
ya ee am veda . sa ya ee di’nam up ae ada ti
2 3sa drtim rccha ti .
2 88 .
dei tiye‘nuedke p ra thamah kha ndah.
I. 9 . 1 . tad dhur yad oudl
oe d’iti giya te ke a
’tra rg
’bhae a ti
[eea sdm e’ti . 2 . om iti e di sdm a e dy ity rk. om iti m ano e dg
iti e dit . om iti p rdn o e dg ity eea e dk. om iti’ndro e dg iti sare e
doodh. tad etad indram ee a sar ee deed anuyanti. 3 . om ity
etad ee a’ksa ram . etena e di samsa ee p arasye
’ndram e rnjita .
‘
etena ha e d i tad bako ddlbhya djahep indm’indram e ae arja .
“with that
,just so as one m ight m ix beans with honey. 1 ° They
brooded over [it] (did penance). Of them brooding o ver [it]knowledge (the Veda)was fi lled up . A nd by means of this heat
(penance)and the filled up Veda they conquered that conqu estwhich Prajapati [had] conquered. A ll these are j ust oomm en
surate with Prajapati, [of whom one m ay doubt “Is it thisone Is it this one 1 3 . Therefo re greater becom e s the renown
,
greater the glory o f one who does penance . He who knows thisthus sacrifices fo r him self by m eans of the filled- up Veda ; and
when he sacrifices for anyone else he thu s sacrifices for him bym eans of the filled-up Veda . 14 . For him who knows thus thereis no m isfortune at all. He who speaks ill of him ,
he m eets withm isfortune .
l . 9 . 1 . This they say :“If one sings oe d oed
,what becomes
o f the re,what of the sdman ?” 2 . 0 m is the sam an
,speech is
the re 0 777 is the m ind,speech is speech om is breath
,speech is
just speech ; om is Indra,speech is all the gods . Thu s all the
gods go after Indra . 3 . 0m is this syl lable ; by it at a simu ltaneous som a- sac rifice o ne wou ld fo rce Indra away from his rival .
8 .
“C . p ititam ; B .- td .
1 "O . ed .
1 3p rdy
1 4 -
yaydd .
1 5 C . tena ; B .
to ena ; A . te ndina .
“7 0 .-
ya t.
1 7 A B .-
yan .
1 8a5
’
ydm .
1 9 0 . cm . yajate
yado eedena .
70 A B . eea dp iQI A . asi . 7 7 A . up ada ti ; (
3
. m mda ti . 93 A . achca ti ; B .C . ar
9 .
1 B . eed .
7 A . oed ta ( : oed5’ Mg .
4avr7ij
5 A .B . p ins ; C .
-
cin6eaeraja .
Jdim iniya Up anisad-B rdhmana . 89
om ity etendi’e d nindya .
’4. tdny etdny astdu . a stdhsard gdya tri .
gdya tram sdm a brahm a u gayatri . tad u brahm a’bhisamp ad
yate. astdpap hdh p aoae as teno p aeaeyam . 5 . tasydi’tdni na
m dni’ndrah karma
’Icsitir8am rtam eyom dnto e dcah. bahur
’
bhdyas saream sareasm dd u ttaram jyotih. r tam satyam niin'
a
naml oe iedoanam ap ra tiedeyam .
“lp ure am saream sared e dk.
sare am idam ap i dhenuhp ine a te p ardy are dk. 9 .
de itiye‘nuedke deitiyah khandah.
I. 1 0 . 1 . sal
p rthaksa lilam kdmadughdhsiti p rdnasamhitamcaksupprotram
2e dhp rabhutam m anasd eydp tam hrdaydyram
’
brdhm anabhahtam"
annapubham e arsap ae itram gobhagam
p rthieyup aram tap astanu e arunap ariyatanam’indrapresthari.
sahasrdksaram ayu tadhdram am rtam duhdnd‘saredn im dn
lokdn abhie iksara ti’ti.
’2 . tad eta t sa tyam ahsaramyad om iti .
tasm inn dp ah p ra tisthitd ap su’
p rthie i p rthieydm im e lohdh.
s. yathd sneyd p aldpdni samtrnndni syur eeam etou d’hsarene
’m e lohds samtrnndh. 4. tad idam iman
ga tie idhya dapadhd
Tru ly by m eans of it Baka Dalbhya forced Indra away from the
A jakecins ; just by m eans of this om he led [him] to him self.4 I. 1 . 8 . 5 . These are its nam es Indra
,ac tion
,imperishable
ness,the immortal
,end of the firmam ent of Speech the m ani
fo ld,the num erous
,the all
,the light higher than the all right
eou sness, ti uth, distinction ,decision which is not to be contra
dicted ; the ancient all, all speech. This all also, [like] a cow
,
fattens thitherward, hitherward .
I. She that m ilks immortality possessing individualoceans possessing wish granting imperishableness , connec tedwith bi eath, possessing sight and hearing
,superior by speech,
permeated by the m ind,having the heart as its point , apportioned
to the B rahm ans, pleasant through food, having the rain as m eans
o f purification cow-
protecting , higher than the earth,hav ing
penance as a body, hav ing Varuna as an enc losu re,having IndIa
as leader, possessing a thousand Syl lables , possessing ten thousand
st reams,flows in all directions unto all these worlds . 2 . 0 777 is this
sam e true syl lable . In it the waters are fi rm ly set,in the waters
the earth,in the earth these worlds. 3 . A s leaves m ight be stuck
together with a p in, so these worlds are stuck together by this
syllable . 4. That sam e having pierced them flows tenfo ld,hun
9 .
7 ’ea nindya .
77 -i ; C .
’hsiti .
9 -hir .
1°e 7.j7.j7i d“C .
-ah.
1 0.
73d .
7 -ksucrotr3 -dayogr
4 A . bhraktram ; B . bhra tram ; C .
bhrtram .
5p aryya t
6 -dh.
7 0 . cm . iti . 8 A .B .-
p suh.
°A .B . dm ; C .
leaves space between idam and dacadhd .
VOL . XVI . 1 3
90 H . Oertel,
hsara ti pa tadhd sahasradhd’
yu tadhd p rayu tadhd [n iyutadhd]’rbudadhd nyarbudadhd n ikhare adhd
“p adm am aks itir eyo
7ndntah. 5 . ya thdu’
gho e isyandam dnah1 2
p arah-
joaroe ariydn
bhaeaty eeam eed i’tad
’
aksa ram p arah-
p aroeariyo”bhae a ti .
6 . te hai’te
”lohd urdhe d eva pritdh. im a ee am trayodapam dsdh.
7 . sa ya eeam videdn u dgdya ti sa ee am eedi’ldh lolcdn a tie aha ti.
om ity etena’ksarend
’m um ddityam m u lcha adha tte. esa ha e d
etad a lcsa 7 am . 8 . tasya“
sar eam dp tam bhae a ti sar eamjitamna hd
’sya leap cana kdm o
‘ndp to bhae a ti ya eeam veda . 9 .
tad dha p r thu r e dinyo d ieydn erdtydn p ap raeoha
sthi'
tndm die astam bhanim sil ryam dhu r
antar ikse sd ryah p rthie ip ra tisthah
ap su bhum ip"
pieyire1 9bhuribhdrdh
him se in m ah’ir adhitisthanty dp a
1 0. te ha p ra tyd cu s
sthundm eva diea stam bhanzmsd ryam dhur
antarikse sd ryah p y' thie ip ra tisthah
ap su bhum ip”
p ipyire"bhur ibhdrds
satyam m ahir adhitisthanty dp a
iti. 1 1 . om ity etad ee a’hsaram sa tyam . tad etad ap o
‘dhitis
than ti. 1 0 .
de itiye‘nuedke trtiyah khandah. de itiyo
‘nuedkas samdp tah.
dredfold,thousandfo ld
,ten thou s andfo ld
,hundred thou sandfold
,
m ill ionfo ld, ten m il lionfold ,hundred mil lionfo ld
,billionfo ld, ten
b illionfold, hundred billionfo ld,thou sand b illionfo ld . 5 . A s a
flood flowing in different direc tions [proceeding] farther and far
ther becom es broade r,even so this syllable [proceeding] farther
ar d fai ther becom es 6 . These sam e worlds are lying[piled] upwa1 d [one above the other]. They thus are of thirteen
m onths . 7 . He who knowing thus sing s the u dgitha ,he ca 1 ries
[the sacrifice 1 ] beyond these worlds . By m eans o f this syllableom he place s yonde r sun in his m outh. Verily it ( the sun) is thissyllable . 8 . VVhoso knows thus
,by him all is ob tained
,all con
quered,of him no desire whatsoever is unfulfi lled. 9 . N ow Prthu
Vainya asked the div ine m endicants They cal l the sun (Surya)\
a sky—supporting post in the atm osphere is the sun having the
earth as a support in the waters the m uch-bearing earths lie ; 0 1 1
what, pray, do the g reat waters rest ?
”10 . They answered“They do cal l the sun a sky
-support1ng post ; in the atm osphere
is the sun hav ing the em th as a support ,in the waters the m uch
bearing eearths lie ; on tru th the great waters rest .
”This
syl lab le om is trutli. Thereon,then
,the waters rest .
1 0 .
1°A .B . nirbu “A .H. nikha redca ; C . nikhareaddca .
73 0 . cm . p arah-
p aro .
l‘it‘
ai .
” A B . tasi. IGA . loaned .
7 9 ”cicire .
70 A . a thit
92 If . Oerte l,
yandina udgitho‘
p ardhnah p ratihdro yad up dstam ayam lohi
tdya ti sa up adra eo‘stam ita ee a nidhanam . 5 . sa esa sare dir
lokdis sam ah. tad yad esa sare dir lohd is samas tasmdd esa oe a
sama . sa ha e di sam avit sa sdm a veda"
ya eeam veda 6 . to
‘brue an dure ed idam asm a t. ta tre’dam kuru ya tro
’
p ayi e dm e
’ti.
"7 . tad rtun abhya tyanaya t. sa e asantam eva hi7
'
ikdram
a lsarod6
grism am p rastde am e arsdm u dyitham paradam’
p ra
tihdram hem antam n idhanam . m dsdrdham dsde eva sap tam de
d harot. 8 to‘bruean nediyo nedea i
’tarhi. ta trdi
’e a kuru
ya tro’
p ayi edm e’ti .
°9 . tat p arjanyam abhyatyanaya t. sa p u
roe dtam ee a hinlcdram d harot. 1 2 .
trtiye‘nuedke de itiyah khandah.
I. 1 3 . 1 . jimutdn p rastde amlstanayitnum udgitham e idyu
tam p ratihdram e rstim2nidhanam . yad e rstdt p rajdp cdu
sadhayap ca. jdyante te sap tamyde3
d harot. 2 te‘brue an
nediyo ne de d i’tarhi . ta trdi
’e a kuru ya tro
’
p aj i e dm e’ti .
‘a.
tad yajnam abhya tyanaya t. sa yaj unsy eea hi'iikdram aharod
roah p rastde am sdm dny udgitham stom am p ra tihdram chando
not yet risen it is the hirikdra when half risen it is the p ra
stde a at the tim e when the cows are driven togethe r it is theddi noon is the udyitha the afternoon is the p ra tihdra; whenit turns red toward sunset it is the up adraea ,
’ having gone to set
ting it is the nidhana . 5 . This (sun)Is the sam e.(sam a)with all the
Worlds,therefore it is the sdm an . Tru ly he i s sdm an -knowing ,
he knows the sam an,who knows thus. 6 . They said Verily,
this is far away from u s m ake it there where we m ay live on
7 . Then he transferred it to the seasons . He m ade the
spring the hinhdra , the summ er the p rastde a ,the rainy season the
udgitha ,the fal l the p ra tihdra ,
the winter the n idhana . B oth
m onths and half-m onths he m ade as sixth and seventh . 8 . Theysaid :“Verily, it is nearer now ; [but] make it there where we
m ay live on 9 . Then he transferred it to Parjanya. Hem ade the preceding wind the hirihdra ,
I . 1 3 . 1 . The thunder- clouds the p rastdea , the thunder the
udgitha ,the lightning the p ra tihdra ,
the rain the n idhana
what creatures and herbs are born from rain,those he m ade as
sixth and seventh . 2 . They said . Ve 1 ily, it is nearer now, [but]m ake it there where we m ay live on [it]. 3 . Then he transferred
it to the sacrifice . He m ade the yaj uses the hid/card ,the rc
’s the
p rastde a , the sam ans the udg itha , the stom a the p ra tihdra , the
1 2 .
4C . repeats sa sdma eeda .
5 -ma iti .
6 Iran .
7p rastdeah. earsd
udgithah; B .C . cara t p ra tihdrah A . om . caradam p ra tihdram .
1 3.
1 A . p ra stdtrdi’eam .
7 - tir .
3 A . sap a tam4 -ma iti.
Jd im iniya Up a/nisad-B rdhmana . 93
n idhanam . sedhdhdrae a sathdrde eea sap tam de akarot. 4. to
‘bruean nediyo nede di’tarhi. ta trdi
’ea ku rn yatro
’
p aj i edme’ti.
‘
5 . tat p urusam abhya tyanayat.’sa m ana eva hirihdram akarod
e dcam p rastde am p rdnam udyitham cahsuh p ratihdram pro
tram n idhanam . retap cd i’e a p rajdm ca sap tam de d harot. 6 .
te‘brue ann a tra e d ena t tad a ltar ya tro
’
p ajie isydma iti. 7 . sa
e idydd aham ee a sdm d’sm i m ayy etd deeatd iti. 1 8 .
trt'
iye‘nuvdlce trtiyah khandah.
I. 1 4 . 1 . na ha dd redeea tas1
syat. yde ad dha e d d imand
deedn up dste tde ad asm di deed bhaeanti. 2 . atha ya etad eeame edd
’ham ee a sam d’sm i m ayy etds sared
“devata ity eeam’
hd s’m inn etas sare d dee a td bhae anti . 5 . tad etad deeaprut
sdm a . sared ha e di dee a td; prne anty eeame idam p unydya sd
dhae e. ta enam p unyam ee a sddhu hdrayanti . 4 . 3a ha smd”ha
suoittap gaitano"
yo yajnahdm o m dm ee a sa e rnitdm . tata eed i’nam yajita up anamsya ti. eeame idam hy udgdyantam sare d
dee a td anusamtrpyanti. td asm di trp tds ta thd har isyanti ya thdi’namyajr
‘
ia up anarhsya ti’ti. 14.
trtiye‘nuedke ca turthah lchandah. trtiyo
‘nuvdkas samdp tah.
chanda s the n idhana the exclamations se dhd and e asa t he
m ade as sixth and seventh . 4. They said :“Ve 1 ily, it is nearer
now, [but] m ake it them where we m ay l ive on [it]. 5 . He t 1 ans
ferred it to m an. He m ade the m ind the hid /odra,speech the
p rastd ea ,bI eath the udg itha , sight the p 7 a tihdra ,
hearing the
n idhana ; seed and O ffspring he made as sixth and seventh. 6 .
They said :“Now thou hast m ade it here
,whe re we shal l live
on . He should know I am the sdm an,in m e are these
divm i t ieS.
”
I . 1 4 . He shou ld no t be one having the divinities fa1 away.
Truly towhat extent he worships the gods w ith the se lf,to that
extent the gods exist for him . 2 . A nd who knows this thus I
am the sdm an,in m e are all these divinities
,truly thu s in him
all these divinities exist . 3 . That IS the dee apru t sam an,
’ fo i all
the divinities give ear to one knowing thu s for what is pu re , fo rwhat i s good. They m ake him do what is pure , what is good.
4. Now Sucitta Cailana u sed to say Whoso wisheth to sacrI
fice,let him choose m e ; then the sacrifice wil l becom e his .
Fo r with one who knowing thu s singeth the u dyitha all the div in
ities a1 e p leased together. They being p
leased wil l so ac t fo r
him that the sacrifice shal l becom e his .
”
1 3 .
5 A . abhyatyatyan14. deva ta .
2 A . Om .
3E . esma .
4 A . devagra it ; B . deva
grat ; C . eeacrdt.
5 E . m am.
94 H Oertel,
I. 1 5 . 1 . deed e di se argam loham d ip san. tamna paydnd 77d
sind”l77a tisthanto
’na dhde anto ndi
’va Irena cana karm and
”
p nu
e an . 2 . to dee dh p rajdjoa tim up ddhdean3se argam e a i loham
dip sisma . tamna paydnd 77d”sind 77a tisthanto 7i a dhdeanto nd i
’ea kena oana harm and
’
p dm a . tathd no‘napddhi yathd se ar
gam loham dp nuydm e‘ ’ti. 5 . tdn abra eit sdmnd
’nrcena se ar
gam loham p raydte" ’ti. te sdm nd
’nreena seargam loham p rd
yan .
’4 . p ra e d im e sdm nd
’
gur iti. tasmat p rasdm a ta sm dd u
p rasdmy annam a tti.7
5 . dee d ed i se argamloham dyan .
eta olany
rkp addn i parirdn i dhunvanta dyan . te’seargam loham ajayan .
c. tdny d die ahp rakirndny agoran. a the’m dni p rajdp a tir rkp a
ddni pa rirdn i samcitya’bhyarca t. yad
1 0abhyarca t td
“eea rco
‘bhavan . 1 5 .
ca turthe ‘nandhe p ra thamah khandah.
I. 1 6 . 1 . sdi’e a rg abhaead iyam ee a prih. a to dee d abha ean .
2 . a thdi’sam im dm asurdp
‘
priyam ae indanta . tad end”suram
I . 1 5 . 1 . The gods desired to obtain the heavenly wo rld.
Neither lying nor sitting nor standing nor running nor by any
[other] action whatsoever did they Obtain it . 2 . These gods ran
unto Prajapati [saying] W e have desired to obtain the heav
enly world. N either lying nor sit ting nor standing nor runningnor by any [other] action whatsoever have we obtained it . In
struct us so that we may obtain the heavenly world. 2 . He
said to them :“A pproach the heavenly wo rld by m eans o f a rc
less sam an .
” They approached the heavenly world by m eans of a
rc-less sdm an . 4.
“Tru ly, these have gone forth (p ra)by m eans
of the sdman .
” Hence [the word p rasdm a , and hence one eats
food im perfectly p rasdm i). 5 . erily, the gods went to the
heavenly world. They kept shaking off their bodies,the re
parts. They conquered the heavenly world. 6 . These [bodies]lay strewn up to the sky. Then Prajapati, co llecting these bodies ,the rc-
parts, honored them . B ecause he honored them,
they becam e rc’s .
I. 1 6 . 1 . That one became the re,this one [becam e] fortune .
Thence the gods prevailed. 2 . Now the A suras acqu ired fo r
1 5 .
1 A . grim .
7 A .-nigo .
3 A . up dya4 C . p raydme.
5 A . p ra
ydte ; B . p radhdme C . p raydm e .
6 lolcan’
imap rdya t.
7 A fter this there
is confusion and repetition in the MSS . Before 5 , all insert : ta etang
rkp addni car irdni dhdneanta dyan (A . r tthayan). te seargam lokam
ajayan (A .-a t). a the
’mdni p rajap atir td eea rco
‘bhavan .
77A .
ya t.9 MSS. om . te seargam ajayan ; inserted here from repeti
tion above 7 .
7°0 . cm . yad1 1 A .B . om . td eea
16.
‘B . ds
96 II . Oertel,
p dp m and e artdtd iti. 1 2 . so ya etad rod p rdtassae ane eydear
taya ti ey eeam1 6sa p dp m and e a rta te.
catu rthe ‘nuedke de itiyah khandah.
I. 1 7 . 1 . tad dhur yad oe d oed iti g iya te [ee a’tra ry bhae a ti
hea sdm e’ti. 2 . p rastu e ann eed
’stdbhir aksard ih p rastduti .
a stdhsard gdyatri . ahsaram -ahsaram tryahsaram . tac ca ture in
patis samp adyante. ca ture inpatyaksard ydyatri . 3 . tdm etdm
p rastde ena‘roam ap ted yd prir yd
’
p aoitir yas se argo’loko yad
yapo yad annddyam tdny dgdyam dna dsto. 1 7 .
caturthe ‘nuedke trtiyah khandah.
I. 1 8 . 1 . p rajdp a tir dee dn asrjata . tdn.lm rtyuh p dpm d
’ne a
srjya ta . 2 . te dee d p rajdp a tim up etyd’bru e an hasm dd
’u no
‘srsthd
’777rtyum
’
oen nah p dpm dnam aneae asrahsyann’dsithe
’ti . 3 . tan abra eic ohanddns i sambhara ta . tdni yathdyatanam
p ranipata’
tato m rtyund p dp m and eydeartsya the" ’ti. 4. e asae o
gdyatrim sam abharan . tdm te p rde ipan . tdn sd’cchddaya t. 5 .
rudrds tristubham sam abharan . tam te p rde ipan . tan sd’cohdda
yat.’
6 . aditya jagatim samabha ran . tdm te p rde ipan. tdn sd
from this [evil], he shal l separate him self from evil .” 1 2 . He who
at the m orning- libation separates it from the re,he thus separates
him self from evil .
I . 1 7 . 1 . This they say :“If there be sung oe d oe d
,what be
com es of the re,what of the sdm an .
”2 . When he sings the
p rastde a ,he sings the p rastdea with eight syllables. O f eight
syl lables is the ydyatri each syllable is a trip le syllable . Thus
they am ount to twenty -four. The ydyatri has twenty-fou r syl lables . 3 . Hav ing obtained this sam e re by m eans of the p rastdea ,he sits singing into his possession what fortune [there is], whatreverence
,what heavenly world, what glory, what food-eat ing .
I . 1 8 . 1 . Prajapati created the gods . A fter them death, evil
was created. 2 . These gods com ing unto Prajapati said W hy,
pray, hast thou created 11 s,if thou wast going to create death
,
evil,after u s ?
”3 . He said to them “B ring together the metres ;
enter these each one at his proper place , then you will be sepa
rated from death,ev il . 4. The Vasus brought the ydya tri to
gether. They entered it . It concealed them . 5 . The Rudrasbrought the tristubh together . They entered it . It concealed
1 6.
‘6 A . eea .
1 7 .
1 A . p rastdeep rastaeena .
7 A .-rga .
1 8 .
1 A .B . td ; C . tdh.
2 loasmd .
8 O.-
std .-srksann .“can .
GA .B .
-eaksy C .-eatsy
7 A . cchdd
Jdim iniya Up amisad—B rdhm ana . 97
’cchddayat. 7 . vipee dee d anu stubhamsam abharan . tam to 10rd
viyan. tdn sd’cchddayat. 8 . tdn asydm f ey aseardydm
"m rtyu r
n irajdndd ya thd mandu m an isutram p ar ip apyed”eeam . 9 . te
se aram p rde ipan . tdn se are sa to na’n irajdnd t. se arasya tu
yhosend’ne d it. 10 . ta om ity etad ee a
’hsaram sam drohan . etad
ee a’ksaram tray
'
i e idyd . yad ado1 0 ‘m rtam tap ati ta t p rap adya
ta to m rtyund p dpm ana eyaeartanta . 1 1 . eeam ced i’e ame ide dn
om ity etad eva’hsaramsam druhya yad ado
1 2 ‘m rtam tap ati ta t
p rap adya ta to m rtyund p dpm and eyde artate‘tho yasyd i
’va 77
'
i
e idedn udydya ti. 1 8 .
caturthe ‘nuedke catu rthah khandah. caturtho ‘
nuedkas samdp tah.
I. 1 9 . 1 . a thd i ’tad ehae inpam sdm a . 2 . tasya troyy
l
eea
e idyd hiri/edrah. agnir e dyur2asde dditya esa p rastde ah. ima
eea lohd ddih. tesu3hi
’da 77
'
7 lo/eesu sare am dhitam . praddhd
yajno"dahs ind esa udyithah. dipo
‘e dntaradipa dhdpa esa p ra
tihdrah. dp ah p raja osadhaya esa up adra eah. candram d naksa
trdn i p itara etan nidhanam . 3 . tad etad e/eae inpam sdm a . 3a
ya ee am etad ekae inpam sdm a eeddi’tena hd
’sya sare eno
’dyi
them . 6 . The A dityas bro ught the jaga ti together. They entered
it. It concealed them . 7 . A ll the gods brought the anu stubh
toge ther .
- They entered it . It concealed them . 8 . Death be
came aware of them in this tone - ( tune -)less re,just as one
m ight discover the jewel -string within a jewel . 9 . They entered
tone . Them,being in tone
,he did not become aware of. B ut
he went after them by the noise Of tone . 10 . They climbed to
gether upon that syl lable om . That same syl lable is the three
fold knowledge (Veda). Reso rting unto that imm ortality whichburns yonder, they then separated them selves from death
,evil .
1 1 . Even so one knowing thus,cl imbing upon that syllable om
,
resorting unto that imm ortality which burns yonder, then
separate s him self from death,evil , and likewise he for whom
one knowing thus Sings the zzdgitha .
I . 1 9 . 1 . Now this is the twenty-onefold sdm an . 2 . Of it the
threefold knowledge is the 1777717 777 57 ; A gni, Vayu , yonder sun,
those are the p rastde a these worlds the ddi— for this all is
placed (t d—t d) in these worlds ; faith ,Sacrifice
,sacrificial
g ifts, those are the udyitha the quarters , the interm ediate
quarters,space , those are the p ra tihdra the waters, creatures,
herbs,those are the up adraea the m oon
,the asterism s
,the
Fathers,those are the n idhana . 3 . This is the twenty -onefo ld
sdm an . He who thus knows this twenty-onefo ld sdm an,of him
1 8 .
7 A .B .—yam .
8 A . B .-ydid .
9 A .O. om .
7°C . 0 .
1 1 A .-
p ed77 A .B .
edo ; C . o .
1 9 .
1 A . trdi . 2 B . ededyur .
8yesu .
4C .-j7id .
VOL . XVI . 14
98 H. Oer tel,
tam bhaea ty etasmdd e eea"
sare asm dd de rpcya te’
ya ee am e id
e dnsam up ae adati . 1 9 .
p ancam o‘nu edkas samdp tah.
I. 20 . 1 . idam ee e’dam agre
‘n tar ilcsam
1dsit. tad e se d
’
p y
etarhi. 2 . tad yad etad an tarihsaml 9
ya ee d’ ’
yam"
p ava ia etad
eed’ntarihsam .
1esa ha e d antarihsandm a .
l3 . esa u eedi
’sa
e ita tah. tad ya thd hdsthena p a ldpe e ishabdhe sydtdm aksena e d
cahrde ee am6
etene7 ’m da lokdu e iskabdhdu . 4. tasm inn idam
sare am antah . tad”i
yad asm inn idam sare am antas tasm dd an
taryahsam . antaryaksam’ha e d i ndm di
’ta t. tad antar iksam
’
iti p arohsam dcahsa te. 5 . tad yathd mutdh p rabaddhdh”
p ra
lam berann coam hai’tasm in saree lokdh p rabaddhdh p ralam
bante. 6 . tasydi’tasya sdmnas
“tisra dyds
”triny dgitdn i sod
e ibhutayap ca tasrah p ra tisthd dapa p rayds sap ta samsthd de dustobhde ekam rup am .
1 37 . tad yds tiera ayd im a ee a te
“lohdh.
s . atha ydni [tr iny] dgitdny agnir edyur asde dditya etdny
dyitdn i. na ha e d i kdm cana priyam ap arddhnoti ya ee am
e eda . 20 .
sasthe‘nu edke p ra thamah khandah.
the udgitha is sung by this all and from this sam e universe he
is cut off who speaks ill o f one knowing thus .
I. 20 . 1 This [all] in the beginning was this atm osphere here
and that IS SO even now. 2 . A s for this atm osphere— he who
cleanses here is this atm osphere . For he is atm osphere bynam e . 3. That sam e is stretched apart . A s two leaves m ightbe propped apart by m eans of a peg ,
or two wheels by m eans
of an axle,so these [two] worlds are propped apart by m eans
of this [atmosphere]. 4 . This all is within it . B ecause this allis within (antas) it, therefore [it is cal led] anta ryahsa . A n ta
ryaksa veri ly 1 s its nam e . It is cal led antar iksa in an occultway. 5 . A S baskets bound [to one another] would hang down ,
so in it all the worlds bound [to one another] hang down.
6 . Of this sam e sdm an there are three dyds , three dgitas, six
vibhutis, four 10 7 ati sthas ten p ragds, seven samsthds,two
stobha s,one form . 7 . N ow the three dgds, they are the se
worlds . 8 . Further,the [three] dgitas , A gni (fire), Vayu (wind),
yonder sun are these dg itas . He m isses no fortune whateverwho knows thus .
1 9 .
5 A .B .-as .
6 C . dvrcyote .
20.
1 O.
'
-riks7 C . inserts esa ha ed antariksam .
3 O eeam .
4 0 . cm .
5 -ksond6 B . naeam .
7 A . etenna .
8 A . om . tad antas .
9 0 .
0 m .
1 0 B .-band 1 1 B .
-nams .
1 7 B . agamdh.
l 7 A . ekaraip am ; B .C .
ekardp am .
“A .B . to .
1 00 H . Oertel,
I. 22 . 1 . sa ya tha m adhudhdnelm adhundlibhir m adhe dsin
'
cdd
ee am eva tat edm an p und rasam ds ineat. 2 . tasm dd 7 7 ha no
’
p agdyet. indra esa yad udyd td . sa yatha’sde am isdm2
rasam
dda tta eeam esa tesdmra sam dda tte. 3 . kdm amha tn yajam dnaup agdyed yajam dnasya hi tad bhae aty a tho brahm aedry ded
ryohtah . 4 . tad 77 e d dhur ap d i’e a ydyet. dipo hy up dgdyan
’
dipdm"
ee am sa loka tdmjaya ti’ti. 5 . te ya eee
' ’m e
6m uhhydh
p rdnd eta ee o’dyd tdrap co
’
p agdtdrap ca . im e ha traya ua’
ydtdra
im a 7 7 ca te dra up agdtdrah. 6 . tasm dd u ca tara evo’
p agdtrn"
hure ita . tasmdd u ho’
p aydtrn’
p ra tyabhim rped dipas stha pro
tram m e 7n d hinsiste’ti. 7 . sa yas sa rasa dsid ya cod
’
yam
p a na ta esa ee a sa rasah. 8 . sa yathd m adhedlop am adydd iti
ha sm a”ha suei ttac pa i lana eeam etasya ra sa sya
”tm dnam
p d rayeta . sa eeo’dydtd
”tm dnam ca yajam dnam ed
’m rtateam
yam aya ti’ti. 22 .
sasthe‘nu edke trtiyah khandah. sastho
‘nuedlcas samdp tah.
I. 2 3 . 1 . ayam. eve’dam agra dkdpa dsit. 3a 77 eed
’
p y etarhi.
2 . sa yas sa dhdpo edy eva sd . tasmdd dhdpdd e dg nada ti.
I. 2 2 . A s one m ight pour honey into a honey-vesse l by
m eans Of the honey-cel ls
,even so he then poured the sap again
into the sdm an . . A nd therefore one shou ld not join in the song[of the udyd tar] This udgdtar is Indra. A s he then took the
sap of those,even so he now takes the sap of these . 3 . B ut
the sac i ificer may j oin in the song [of the udydtar] at w ill— forthat is the sacrificer
’s and also a Vedic student directed by the
teacher. 4 . Verily, they also say this One shou ld jo in in thesong . For the quarters joined
”
in the song . He thus wins the
sam e world with the quarters.
”5 . These breaths in the m ou th
,
they m e the u dgdta 7 s and up ayd tars . For these three are the
77dgdta 7 s and these fou I are the up aydtars . 6 . A nd therefore
one shou ld appo int 10 11 1 up aya tars . A nd therefore he shouldtouch the up ayd tars respective ly [saying]: Y e are the quarters
,
do not inj ure my hearing .
”7 . A s to what this sap was, he who
cleanses here , he is that sap . 8 .
“A s one m ight eat a bite of
honey,”Suc itta Callana used to say,
“so one shou ld fi ll him self
with this sap . This same udydtar cau seth him self and the sac
rificer to attain immortality.
”
I. 2 3 . 1 . This [universe] In the beginning was this space here ,and that IS SO ev en now. 2 . What this space is , that i s speech .
22 .
7 B C.-dhu eane.
7 1 11 sert sa .
3 A .B .
-
yat.
4 C .-
eam .
5eedi .
7 0 .
ea .
7 ’dgd A .B .
-trn .
8 -trn .
Jdim in’iya Up anisad-B rdhmana . 1 01
a. tdm etdrh‘odoom p mjdp atir abhyap ilaya t. tasya abhip ilitdyd i
71 73 67172
p rdneda tfi ta eve’m e lokd abhavan . 4. 3 77
47777 7377 lo/cdn
( 7bi7yap ilaya t. tesc‘
un ( 7617 719247767a ro sob p rdneda t. 777 ee d i’ta
dee atd abhavann agn ir vdyu r 67s aditya“
5 . 6a are deea td
abhg/ap ilaya t. tasam abhip ilitdnd rh 72 73 7717 p rdgz eda t. 357 troyi
v idyd’bhavat. 6 . 3a
“trayzm vidydm abhyap ilaya t. tasya
p ilitdyd i rasalz p rdnedat. td eed i’t vydhrtayo
‘bhavan bhar
bhuvas svar 7 . 3a etd vydhrtir abhyap ilayat. tasam ( 7677719717757
ndn’
z rasalz p rdneda t. tad etad aksaram abhavad om yad ecad.
s . set etad aksaram abhyap ilaya t. tasya.‘bhip ilitasya
’rasah 19rd
neda t. 23 .
sap tame‘nuvdke p ra thamah khandah.
I. 24 . 1 . tad aksam d ee a . yad a/csam d eva tasm dd aksa ram .
2 . yad v w e? ’ksaram 77 d
’lesZ-yam tasm dd aksayam . aksayamha
e d i ndm di’ta t. tad alesam m iti p aroksam doaksate. 3 . tad dlu
’
t z’
’tad eke; om 77 7
°
gdyanti. ta t ta tkd na gdyet. 79 11 6777
0 17577’nad
etena re send’nmrdbdtofi
g
. olve“771 7273
’vam bhava ta om iti .
o ity 77’lee gdyantz
’
. tad u 11 77“tam 77 67
"
9 7mm . 77577?’va
'ta the?
g clyet. 0 7778ity eva gayet. tad enad etena rasena. sa
f/hdadhdti .
Therefore speech speaks from space . 3 . This same speech Prajapati pressed . O f it being pressed the sap stream ed forth . That
became these worlds . 4 . He pressed these worlds. Of them
being pressed the sap stream ed fo rth . That becam e these div in
ities : A gni,Vayu , yonder sun . 6 . He pressed these div inities .
Of them being pressed the sap stream ed forth.
’
That becam e
the threefo ld knowledge . 6 . He pressed the threefo ld knowledge .
Of it being pressed the sap stream ed forth . That becam e these
sacred u tterances : 61777 3,6177771 773
,s oar. 7 . He pressed these
sacred utterances. Of them being pressed the sap stream ed
forth. That becam e that syllab le , viz . om . 8 . He pressed that
syl lable . Of it being pressed the sap streamed forth .
I. 24. 1 . That flowed . B ecause it flowed (aksa ra t), thereforeit is alesara (syl lable). 2 . A nd becau se
,being
'
aksara,it was no t
exhausted (Vks i), therefore it is aksaya . Verily, aksaya is its
nam e . “It is cal led ahsara in an occu lt way. 3 . Now som e singthis as 0 777 . Let one not sing it thu s . He is liable to hide it bythis sap. So also there com e to be two
,as it were
,v iz . o -m .
A nd som e sing 0 . A nd that is also not sung thu s. Let him not
sing it thus either. Let him sing o7h. Thus he combines it with
23.
1 A . etd 71d .
9 C . rasam .
3 C . inserts vs . 6 3a trayim rasam
wr
fmeda t.
‘A .B . om .
5 A .B .-d .
6 C . om . sa trayim pm?a 7 -d .
24. 4 162. 7 0 . yd-the.
4 c . ddhdi ; A .B . dvc’
m’
.
s o .
om .
“A .B . ni 7 A .B . ne éva .
“o .
02 H Oertel,
4 . 777 71 6777777 77 78 77 777 7arp aya77. 7 778 778 7717770 777 7p 77y7777.
77168 777 67 77797717 777 717 7arp 77yc777
'
. vy7‘
7177' 777y778 77
7
19777 7 7 7177778
777 rp c7ya 77'
77’
. vedas 7717 777 716 77 777778 tarp 77y777777'
. deve tas 777
17777 10 1677778
7arp 77y77 77 77’
. 10 16 778 777
177777 77168 777 77777 ta rp ayanti. 7717 8 77 7 77 777 7777 767 777
77 626 77 777 777rp 77y7777'
. 77 7716“7779 777
”16 779 77777 7arp 77ya 77. 7717 729778 777
17 77717
p rajds tarp ayati . 7rpy7777’
p mjag/d 20 779 77617 77 ya e777el eva77'
7 ve7177’7170 ya sydi 71 77177 7777 udgdya ti.
sap tame‘nuvdke dvitiyahkhandah. sap tamo
‘nuvdkas 8am7
'
7p tal7 .
I. 25 . 1 . ayam eve’0177777
‘77g 77 7 7717 779 77 77877 8 77 77 evd
’
p y etc77' 177'
.
2 . 8 77 gas 3 77 7716779 67 7‘
7 717'
7y77 eva 8 77 . e7a8m 7'
77 [17y] 77717'
7e'28 77 7 7 67 777
77177777 7716 779 777e. 3 . tasya m artydm rmyor 77 777”777 7777 7
"
8 77 777 77717 77 6 71 77 .
777 71 y777 8 77 777 77 717‘e77 77 77777 m g' tyor 7777 777777 7771767 ya t
10 777 67777 777 71 77777 7 777 777 . 4 . 8 77 yo 1777 8 77 8 77 777 77 7177
0 ya 6 77 72’
yam 17 777 77777
am w e 8 77 8 77 777 77 617 7717. e777 7i7 17 7°
8 677 0 71 27 7; 6177277277y
77 77 778 77 777 717 71 77 77 77777
. 6 . 777837778
eva rod/77787. 77717 77 ya
1677773 7777 73”
71 72 8 677 72778 7 77 627:’77 77777
778y7’
7’
yam 27 777 717 77 778”8 77777 77717 7717 . 6 . 8 77 esa 19 777 77 6 7 77 8 77 777 77717 77
that sap . 4. He thus cau ses this sap to rejoice . The sap, rejoiced,causes the syllable to rej0 1ce . The syl lable , rejoiced , cau ses thesacred utterances to rejo ice . The sacred u tterances, rejoiced
,
cause the Vedas to rejoice . The Vedas,rejoiced
,cause the divin
ities to rejo ice . The divinities,rejoiced
,cause the worlds to
rejoice. The worlds,
rejoiced,cause the syl lable to rejoice .
The syl lable , rejo iced , causes speech to rejo ice . Speech, rejoiced,causes space to rejo ice . Space , rejoiced
,causes the creatures to
rejoice . He rejoices in offspring and cattle who knows this thus ,and also be for whom one knowing thus sings the 77 719 771777 .
I . 2 5 . 1 . This [universe] was in the beginning this space hereand that is so even now. 2 . What this Space is , that is the sun .
For when he has risen this all is v isible . 3 . Verily its lim its o f
the mortal and immortal are the ocean. What is encompassed bythe ocean
,that is obtained by death, and what is beyond, that is
immortal . 4 . A s for this ocean— he who cleanses here is this
o cean. For after him running together (Vdru + 8am)all createdbeings run together. 6 . Heaven and earth are its two banks .
A s beakers or pails abandoned in a river wou ld be,so is this
earthly ocean o f his. 6 . This one rises at the shore of the ocean.
24.
9 A . om . 77 168777 77757 7777077777 tarp ayati.1 0 B C .
-
y7777 t7°
.
1‘A .B .
varkas . gaga ti .
25.
l A .B . dav 23 77 71 773 .
3 B . 777777 7177 .
5 A .B .-
g7‘7,7h
6 B .~d7°e 7 C . anudr 8 B C .
-
y77 .
9ayam .
1 1p rahinahini .
1”A .B . insert 8 778 O . 8 77 .
1 04 E 0 07 701,
7778 772177 7777
7 7217 77777 61777 7 7777 77771 7717 72777 7 77717 77777
777777778y77 777 7777 778 0 y771'
77 5 7717.8
8 . ya 0 77 727’8 77 77 7
°
71y 7777°
17 777 778 778 8 77
10 7 7277 778 7777 8 72777 77 777 71 67 7717777 77 77771 77777 7 777 777 . 8 77 17 7 7217 778 777 7
7771777 y7771 67 0717777 77 76771 77 77 77 777777 . 26 .
77 87777770‘7777777217 0 717777211 7717 17177777 71776.
I. 2 7 . 1 . 8 77 17 727’8 0
‘77 7777 777
1737 777 72. 9 . 77717727
’8 77 0 7 77 17 777 778 0 yo ya 8 0
‘77
'
1 7 77 7 77 87717 . yo 8 67 17 677 77777 771 7777 77 8 7717 . 3 . 070 1777 77 7277 77 77 77
ya17 10 77 7 778 7217 . 72 17 77’70 j72y77 77 70 . 4 . 8 77 yo 0 7717 8 77811 08 0
‘7777 7 7217 0 77 6277777 . 7777 777772 1731
“08 77 8 77 7 77 7277 7 7 72177 6217 7. 777777 77 77777 7217 67
7711 7717 7282767. 77 77 77 77720 7°17 721
’7777777
78 777 77 7717 7 7 7217 7277 7 6176777 777777. 5 . ya
8 77 177 77731 7772 by 08 77 8 677 77 72777 7 7217 7217 7. 777777 1 7 7 77
777 721 7 77 ity 77177282777 . 7 7 0773777 720 1ES17727
’ ’77 77 777 8 777 7 7217 7
“7 7217 7277 7 617777777 7777.
8 y0'
0 771g 7771 8a 8 777 77 7277 7“
07078 777 1770
7 7210 7217 7. 777777l o
8 77 7 77 777 7217 77 7 7y 7717 7282777 . 8 777 77 72777 1772’8 777 777 7 7217 7277 7
°6177777 0777 77. 7 .
070 1707 7772 77 77 77 77y7717 17 777 778 7217 . 72 1772’70 j72y7777 70 ya 077761 0 7707777
77 0 7172’7170 yasy727
' ’77 77777 7777177 7277 77717772y7777
'
. 2 7 .
678 1am0‘7777 7772170 77 172310717 kha7771a17 . a stamo
‘7777777218078
form which is of the lightning as it runs together,that is the
form o f the waters,of food
,of m ind
,of the yajus . 8 . A nd that
person which is in the lightning , that is breath, that is the 8 72777 7777,
that is the 67 7717777 77 77 , that is the imm ortal . What breath is,that
is the 8 72777 7777 and what the 67 771777 76777 is,that is the immortal .
I. 2 7 . 1 . This sam e one,fortified by the immortal
,hav ing m ade
food,sits upon death. 7 . N ow he is this person who is in the eye
here . He who is in the sun is the superio r-
person. He who is
in the lightning is the suprem e -
pe rson. 3 . These are the three
persons to him indeed they are bo rn. 4 . He who is here in the
eye is conformable ( 77 77 777 7217 67)by nam e . For he fol lows after all
form s . One shou ld worship him as confo rm able . Verily all
fo rm s [will] fol low after him . 5 . He who is in the sun is of co r
responding form Fo r he is corresponding to all
form s. One shou ld worship him as of corresponding form .
Verily all fo rm s [will] correspond to him . 6 . He who is in the
l ightning i s o f all form s . 14 0 1 all fo 1 m s are in him . One shou ldWorship him as of all fo rm s . Ve 1 ily all fo rm s [will] be in him .
7 . Verily these are the three persons . They are born to him
who knows this thus,and to him for whom one knowing thu s
sings the 77719 2717 77 .
26 .
7 -l 880 .
9 A .B .- 72.
27 .
1 - 82. A .B .-
y0 .
3 A . B .-
872 (sec C .-
807 .4 A .
-vaja .
5 A . hv.
6 A . 7 777202 ; B . 4 77772772; 0 .- 7777777 .
7 B C . hy enam .
8 ( 1 177 0 73777 777 .9 O. inserts 7 7217 72777 ; 0 . om . 777 777 7 7217 6277 7.
I . 2 8 . l . ayam eve’dam ayra akapa asit. 3a u 6c
’
p y etarhi .
2 . 3 a yas sa akapa indra eoa salt. sa yas 3a indra esa eva 8a ya
esa eva‘tap ati . sa esa sap tarapm z
’
r vrsabhas tuvisman. s. tasya
vafim ayo rapm i/z p rafi. p ra tisthz’
tafi. 3 62 ya 355 21 629 agnis salt. 3a
dapadha b/tava ti patad/za sahasradha’
yu tadha p rayu tadha
n iyutadha’rbudadha
’nyarbudadha nikharvad/za
"
p adm am
aks z’
tir“vyom dntah.
“4.
‘
sa esa etasya rapm z’
r wig Mama sar
vasv asu p rajasu p ra tyavasthitah. 3a yah leap ca vadaty"
etasyaz’
’va rapm ina vada ti.
’5 a tha
8
m anomayo dalcgigzag
p ra tisthitafi.
tad yat tan m anap candramas salt . 3a dapad/za bhava ti.
6 . 8a esa etasya rapm z’
r m ano bhawa sarvasv asu p rajdsu
p ra tyavasthitalz . sa yaZz leap ca m anata etasyai’va rapmina
m ana te. 7 . a tha cakaurmayafi”
p ra tyafi,
1 2
p ra tisthitah.
”tad ya t
tac”
caksur adityas salt. sa dapad/La bkavatz’
. s. sa esa etasya
rapm z’
p caksur bhz‘
ztva sarvdsv (“Isa p rajasu p ratya vasthitak. 3a
yaZz leap ca p apya ty etasyai"0 a rapm ina p apya ti. 9 . a tha pro
tramaya udafi p ra tisthitafi. tad ya t tac chrotran’
z dipas tab. 3a
dacadha b/Lavati. 1 0 . sa esa etasya rapm z’
p protram bhawa
sarcasv asu prajasa p ra tyavasthitah. 3 a yaZt [cap ca prp oty
etasyai’va rapm ina crp oti. 28 .
navame ‘nuvake p ra thamah khandah.
I.,2 8 . 1 . This [universe] here in the beginning was space
,and
that is so even now . 2 . This space is Indra. What this Indrais
,that is he who burns here . That sam e one is seven -rayed,
v irile,powerful . 3 . Of him the ray consisting of speech stands
firm in front (east). That speech is Agni (fire). It becom es ten
fold,hundredfold
, thousandfo ld, ten thousandfold , hundred thousandfold
,m illionfo ld
,ten m il lionfold
,hundred m illionfold,
billionfold
,ten billionfold
,a hundred billionfold
,a thousand billionfold .
4. This ray of him becom ing speech is located respectively in all
these creatures . Whosoever speaks,he speaks by the ray of him .
5 . Now [the ray] consisting of m ind stands firm at the right(south). That m ind is the m oon. That becom es tenfo ld. 6 .
That ray of him becom ing m ind is located respectively in all
these creatures . Whosoeve r thinks,he thinks by the ray of
him . 7 . Now [the ray] consisting of sight stands firm in the
rear (west). That sight is the sun. That becom es tenfold. a.
That ray of him becom ing sight is located respectively in
all these creatures . Whosoever sees,he sees by the ray of
him . 9 . Now [the ray] consisting of hearing stands firm upward(north). That hearing is the quarters . That becom es tenfold .
10. That ray of him becom ing hearing is located respectively in all
these creatures . Whosoever hears , he hears by the ray of him .
28.
1 A . cm .
9 A B . a r3 A .B . nikharvacam.
4 A .B .- ti .
6 - ta ; B .
ssom ~.
6B . 1oagya tt .
7 B .C . p apya ti .8 0 . cm .
2 da lasazw'
t.1OA .B . man
vac.
1 ‘A .B . caksuma 0 .-
ya .
1 3 C . vasthitah.
‘4 A .B . ta ; 0 . cm .
‘5 C . p ra tyavasthitah.
VOL . XVI .
06 H Oertel,
I . 2 9 . 1 . a tha p rap am aya ardhvafi 6a yas 3a
p ranof
vayus salt . sa"
dapaa’lta bhava ti . 2 . 3a esa etasya rapm ifi
p ran o bhatea sarvasv asu p rajasa p ra tyavast/Litafif sa yaZL leapca p ra
f
p ity etasyai"va rapm ina p ran iti. 3 . a tha
’sum ayas tir
yafz p ra tisphitafi. sa ha 3a3
ipano nam a . 8a dapadha
4. 3 a esa etasya rapm ir asur bhatua sarvasv asu p rajasu p ra
tyavasthz’
tah. sa yak [6619 cd’saman etasyaz
’’va rapm ina
’suman .
6 . a tha’nnam ayo
‘rvafi p ra tz
’
sphz’
tafi. tad ya t°tad annam
6
ap as
taZU3a dacad/ta bhavati catad/Ld sahasradha
’
yu tadha p rayuta
dha m’
yatadha’rbudad/La nyarbua
’adha m
’
lcharvadha8
p admam
aksitir vyom dntah.
"6 . sa esa etasya rapm ir annam bhawa
sarvasv”asu p rajasa p ra tya vast/Lz
’
tah. 3a yak leap ca’
gnaty
etasyaz' ’
va rapm z’
na’
pnati . 7 . 3a esa sap tarapm z’
r vrsabhas
tuvism c‘
m. tad“elaa roa
’bhyam‘
wya te
yas sap tarapm ir vrsabhas tuvz’
sman
avasrja t sarta ve sap ta sind/tan
yo rduhinam”aSp hw
'
ad vajraba/zu r“
dyam arohantam“8a janasa indraiti . 8 . yas sap ta rapm z
’
r iti. sap ta lay eta ddityasya rapm ayah.
I . 2 9 . 1 . Now the ray] consisting of breath stands firm aloft .
That breath is ayu (wind). It becom es tenfo ld. a. That rayof him becom ing breath is located respectively in all these creatures . Whosoever breathes
,he breathes by the ray of him . 3 .
Now [the ray] consisting of the vital spirit stands firm crosswise .
That sam e is Lord by nam e . That becomes tenfo ld . 4 . Thatray of him becom ing the vital spirit is located respectively in all
these creatures. Whosoever possesses the v ital spirit,he pos
sesses the vital Spirit by the ray of him . 6 . Now [the ray] con
sisting of food stands firm hitherward. That food is the waters .
That becom es tenfold,hundredfold
,thousandfold
,ten thousand
fold,hundred thousandfold
,m illionfold
,ten m illionfold
,hundred
m illionfold,billionfold
,ten billionfold
,a hundred billionfold
,a
thousand billionfold. 6 . That ray of him becom ing food is located respectively in all these creatures . Whosoever eats
,he
eats by the ray of him . 7 . That sam e one is seven-rayed,Virile
,powerful . That same is spoken of in a yo Who seven
rayed, Virile , powerful , let loose to run the seven stream s ; who
with the thunderbolt in his arm smote Rauhina ascendingthe sky
— he, ye people , is Indra.
”8 .
‘Who seven -rayed,’for these
29 .
1 0 -sth 2 C . om 8 0 . space for sa i .
4 A . manti .
5 C . afterya t reads tat trudam nama
,om itting tad annam sa .
6 A . a'it
donnam . rvadhaca ,
9 A . voma tumsmdn .
‘9 A . roh
1 08 E Oertel,
cana bhratrvyam p aeya ta ee am eva na leam cana bhratrvyam
p apya te ya etad eeam vea’a’tho yasyaz
’ ’vam vidvan udga
ya ti. 30 .
navame‘nuvake trtiyah khandah. nacamo ‘
nuvakas samap tah.
I . 3 1 . 1 . ayam eve’a’am ayra akapa (2356. 3a a eva
’
. p y etarhi.
sa yas 3a akapa indra eva sah. 6 a yas 3a indras sam az’ ’va ta t.
9 . tasyai’tasya samna iyam eva p raei (Iiy
’
ghifikara iyam
p rastava iyam adir iyam udyitho‘saa p ra tz
’
haro ‘ntar iksam
’
ap adra va eyam eva n idhanam . a. tad etat’sap tav idlzamsama .
sa ya evam eta t sap tav ialram sdm a e eda ya t 1 am ca p racyamdip i ya“deva ta ye m anusya ye p apa vo yad annadyam ta t
saream"
h—ifi/carep a ”
p noti."
4 . a tha yad a’aksinayam ta t
saream p rastavena”
p noti. 6 . a tha ya t7
p raticyam dipi ta t
sare am adma ”
p notz'
. 6 . a tha yad udicyam died ta t saream
udgithena”
p noti. 7 . a t/La yad“
a ura s-
yam dipi tat sare am
p ra tiharep a”
p noti. e. a tha yad an tar ilcse’
ta t sar eam up a
dravena”
p noti. 9 . a tha yad asyam dip i ya deva ta ye m anu
sya ye p apavo yad annadyam tat sar eam nidhanena”
p noti.
indeed sees no rival whatever. A s Indra sees no rival whatever,
even so he sees no rival whatever who knows this thus and likewise he for whom one knowmg thus sings the udgitha .
I . 3 1 . 1 . This [all] here was in the beginning space . A nd thatis so even now. What th is space is
,that is Indra. What this
Indra is,that is the sdm an . 9 . Of this sam e sdm an this eastern
quarter is the h ifikara,this (i. e . the southern quarter) the p ra
stava , this (i. e . the western quarter) the deli, this (i. e . the northern qua rter) the u dyitha , yonder [quarter] the p ratihara ,
the at
m osphere the up adrava , th is [quarter] the n iakana . 3 . That isthe sevenfold saman . He who knows th is thus sevenfold saman
,
Whatever there is in the eastern quarter,what divinities
,what
m en,what dom estic anim als
,what food
,all that he obtains by
m eans of the hifikara . 4. A nd what there is in the southernquarter
,all that he obtains by m eans of the p rastava . 5 . A nd
what there is in the western quarter,all that he obtains by m eans
of the adi. 6 . A nd What there is in the northern quarter,all
that he obtains by m eans of the nagima . 7 . A nd what there isin yonder quarter, all that he obtains by m eans of the p ratz
’
hara .
a. A nd what there is in the atm osphere,all that he obtains by
m eans of the ap adrava . 9 . A nd what there is in this quarter,
What divinities , what m en,what dom estic animals
,what food
,all
31 .
1 A .B . dir .
s‘C .- iks
3 A . et 4 insert manusya.
°B .C . insert here v s . 4, with p ra tiharena for p rastavena .
a vyat.8 A . inserts dakst
’
nayamdiet, stru ck ou t in red .
Jaim ini/ya Up am’
sad—B ra/Lmana . 1 09
10. sa rvam hai’va
’sya
”
p tam blaavati sare amj z tamna ha’3ya
leap cana kam o‘nap to bhavati ya eeam e eda . 1 1 . sa yad dha
l am ea leim eai’vame idedn esu loleesu [cura te svasya haz
’ ’va ta t
sva tah ka rate. tad etad rca’bhyanacyate. 3 1 .
dagame‘nuvake p ra thamah khanaah.
I. 3 2 . 1 . yad aya'
va indra te patampatamlbht
‘
em ir u ta syuh
na we vajrz’
nt sahasramsarya’anu na
’
jatam asta rodasi
iti. 2 . yad ayava indra te patampa tam bizam ir u ta syur iti. yac
cha tama’
yc‘
w as eyup pa tam bh famyas tabhya esa eva”leapo jya
yetn .
‘3 . na we vajrin t sahasram sarya a
-nv iti. na by etamsahasram cana sarya ar m. 4 . na
’
jatam asta rodast iti. na hy
etamjatamrodantz’
. im e ha vava rodast tabhyam esa eva”leapo
jya-
yan . etasm z’
n by eva z’te antah. 5 . ea yas sa a/eapa indra
eva salt. sa’
yas sa indra esa eva sa ya esa tap a ti. 6 . 3a eso
a timueyamana’
eti. tad ya thai’so
‘bhrap y‘a timucya
mana ety evam ee a 3a sarvasmat p apm ano‘tz
’
mu cyamana etz'
ya
eeam e eda’t/to yasyai
’vame ide dn udyaya ti . 32 .
dagame‘nuvake dvitiyah khandah. dapamo
‘nuvakas samap tah.
that. he obtains by m eans of the n iakana . 1 0. Verily everythingis obtained of him
,everything conquered, no wish whatever is
unfulfi l led of him who knows thus. 1 1 . Whatever one knowingthus does in these worlds
,that is his , he does it by him self.
That sam e is referred to by a re
I . 32 . 1 .“If
,0 Indra
,there were a hundred skies and a hun
dred earths for thee,no t a thousand suns
,O thou possessing the
thunderbolt,unto thee when born
,attained
,nor Rodasi .
”9 . If
,
0 Indra,there were a hundred skies and a hundred earths for
thee,
’ what hundred skies there m ight be and hundred earth s,
this space is superior to them . 3 .
‘No t a thousand suns,O thou
possessing the thunderbolt,unto thee
,
’for not at all [do] a thou
sand suns [attain] unto him . 4 . When born attained,nor
Rodasi,
’ for they do not bewail him when born . Verilyas to these two worlds (rodasi), this space is superior to themboth . For both are with in it . 6 . What this space is , that isIndra what this Indra is , that is he who burns here . 6 . He keepsliberating him self from the clouds . A s he keeps liberating himself from the clouds
,even so does he keep liberating h im self from
all evil who knows thus, and he for whom one knowing thussings the udyitha .
3z .
1om .
2 B . y am.
3 0 . cm .-
yan .
5 C . om . sa sa .
6 0 .
space -
y.
7 0 .-manay ,
° A .B .-
yamanay.
H Oertel;
I . 3 3 . 1 . trivrt sam a eatuspat. brahm a trtiyam’indras ty
' t/Zyam‘
p rajap a tis trtiyam‘annam eva ea turthalz p adalt . 2 . tad yad vai
bra/Lma 3a p re‘
mo‘t/ta ya indras se vag a tha yak farajap atis
tan m ane‘nnam eva caturthafi p adak. 3 . m ana eva hifi/earo
vale p rastavah p rap a a dgttho‘nnam eva ca turthah p adah.
4 . learoty eva vaca nayatt p rdp ena gam aya ti m anasa . tad etan
niruddhamyan m anak. tena yatra kam aya te tad atmanam ea
yajamanam ca dad/raw. 6 . atha canarama ee a
Itifikaro ‘
gm’lt p rastava dditya udgttha ap a ee a ca turthafi
’
p a
dab.
3
tad akt'
p ra tyalesam annam . 6 . id va‘eta deva ta amavas
yc’
m’
t mam 3a 7hyami . canarama amavasyam ratrim ddityam
p ram’
pa ty adityo‘
ym’
m . 7 . tad ya t 3a 7hyanti’tasmat sam a . 3a
ha vai sam avit 3a sam a eeda ya w ant veda . a. rasamea emsamdeva tanam e/eaz
' ’led i ’va deva ta sam a bhava ti. 9 . esa eea
”dityas
cr imp ea tuspad rapm ayo m anda lam p uru safi. rapmaya eva hiri
karah. tasmat te p ra thama ta evo’dya tas tayante. m andalam p ra
stavafi p a ra sa udyitho ya‘eta ap e
‘ntas 3a eva ca ta rthalz p adah.
1 0. eeam eva candram aso rapm ayo m a'nda lam p u ru safi. rapm aya
eva hifikaro m andalam p ra stavafi p a ra sa udyitho ya eta (2190
I . 33 . 1 . Threefold is the Sam an,fourfooted. The brahman is
a third,Indra is a th ird
,Prajapati is a third
,food is the fourth
foot (quarter). 2 . What the brahm an is,that is breath ; and
What Indra is, that is speech ; and what Prajapati is , that ism ind ; food is the fourth foot (quarter). 3 . Mind is the hifileara
,
speech is the p rastava , breath is the udg itha , food is the fourthfoot (quarter). 4. One acts with speech
,one leads with breath
,
one causes to go with the m ind. That sam e is shut up,viz . the
m ind. By m eans of it he thus places him self and the sacrificer
where he wishes . 6 . Now regarding the divinities . The m oonis the hifileara
,Agni is the p rastava , the sun is the u dgitha ,
the
waters are the fourth foot (quarter). For they are m anifestlyfood. 6 . These sam e divinities come together on the night of thenew m oon. The m oon
,on the night of the new m oon
,enters the
sun,the sun [enters] Agni. 7 . Because they com e together
(Vi—t eam ), hence [the word] sdm an . He is Saman-knowing
,
he knows the sdm an,who knows thus. 8 . Of these sam e divini
ties each one div inity is a sdm an . 9 . Th is sun is threefold,four
footed : rays, disk, person. The rays are the hifileara . Therefore they are extended when it first rises . The disk is the p ra
stava . The person is the udg itha . The waters within are the
fourth foot (quarter). 10 . Likewise of the m oon [there are] rays,disk
,person. The rays are the hifikara . The disk is the
p rastava . The person is the udgttha . The waters within are
33.
‘trit ’ A .-devat 3 A .
-am .
4 0 . a .
‘A . say
1 2 H . Oertel,
iti. 7 . te lta p ra tyacur
imam esam p rthivtm vasta eleo‘ntarilesam“p ary eleo bablzt
'
wa
atvam eleo dada te yo vidharta“
vipva apalt p rate’
ralcsanty anya
iti. 8 . im am esam p rtht’
vimvasta elea ity agnir lta salt. 9 . an
tartlesam“p ary eleo bah/rave
’ti vaya r lta salz . 1 0. atvam eleo
dada te yo vidltarte“’ty adityo lza salt . 1 1 . m pva apalt p ra tira
lesanty anya.
iti. em ha vat deva ta m pva apalt p ra tiralesantt'
canarama nalesa tram’ti. ta eta
‘
s samai’va sa tyo vyadlzo anna
dyaya . 34.
ekadape‘nuvake dm
’
tiyah khauaah. eloadapo‘nuvakas samdp tah.
I . 35 . 1 . a tkai’ta t sdm a . tad ai ms san
'
wa tsara eva sam e’m
’
.
2 . tasya vasanta eva hifilearalt . tasmat p apavo ziasanta hifilea
r ikratas‘samua
'ayan ti . 3 . g rism ah p rastavalt. aniraleto vat
p rastavo‘m
’
raleta rmnam g rismah. 4 . varsa udyitltalt . a d i-va
vat varsan'
t gaya tz'
. 6 . para t p ra tiharah. paradi ha lebala vat
bltt‘
tyistlta osadltayalz p acyante. 6 . hem anto n idhanam . mid/ta
nalerta iva vat ltem an p raja b/Lavanti. 7 . tav etav antau sans
—which are they ?”
7 . They answered :“One of them dons
this earth here,one hath encompassed the atm osphere
,one
,who
is the disposer, gives the sky, o thers severally protect all regions .
”
8 .
‘One dons this earth here,
’that is Agni. 9 .
‘One hath en
com passed the atm osphere , ’ that is Vayu . 1 0 .
‘One,who is the
disposer, gives the sky,’that is the sun. 1 1 .
‘Others several lyprotect all regions, ’ these divinities indeed severally protect all
regions,viz . m oon and asterism s . These are true
,extended
kindness for food-eating .
I . 35 . 1 . Now this is the sdm an . This they say : The sdm an
is in the year. 2 . Of it spring is the hifileara . The refore ani
m als com e together in the spring,continually u ttering him . 3 .
The summ er is the p rastava . The p rastava is indistinct ; the
summ er is indistinct am ong the seasons . 4. The rainy season(varsalt)is the One sings the u dyit/La through the year
as it were . 6 . The autum n is the p ra tiltara . Verily inthe autumn m ost herbs ripen . 6 . The winter is the n id/zana .
In the winter creatures are pu t to an end (n idhanalerta), as it were .
7 . These two ends combine toge ther ; consequently the year is
34.
“C .
1 2 -dhat‘ta.
‘3 0 . any.
14 A .B . vidhar tte ; C . vidha tte .
1‘A .B . ann C .
‘nu all MSS.
-
yaya.
35 .
‘A . B .- learirku tas ; C . Jearikrtas .
Jaim intya Up anisad 3
dhattah. etad anu’a22a22ta6
36a2hvatsaralz .
‘tasyai
’tav antau yad
dhem antap ca vasantap ea . etad anu gram asya’ntau sam etah.
etad anu 222°
slea6ya’22ta22 sam etalz . etad any a l22
°
r bhogan p arya
ltrtya paye. 6 . taa7
ya tha 12a vat 22 2'
3lea3 6am a 22 ta 22°
2 grma abhi
p arya leta6
evam a 22a22tan°
2 sama . 6a ya eeam etad a 22a 22 ta22°
2 sdm a
e eda’u a 22ta tam
"eva jayati. 35 .
dvadape‘nuvake p ra thamah khandalt .
I . 36 . 1 . a tltai’tat p arjanye sdm a . tasya p u rovata eva 1223272
lea2'
al2. a tha yad abl wam’
samp lavaya ti 6a p rastavafi. a tha ya t
stanayati 6 a udgitlza/t. a tha yad vidyotate 6a p ratiharah. atha
yad varsati ta22 nidhanam . 2 . tad eta t p arjanye sam a . 6a ya
evam eta t p arianye sam a e eda va 2 su leo’
l1a’6 222a2 p arjanyo bha
vati . 3 . a tkai’ta t 12 222 226 6 sam a . tasya
’
yam eva laifilearo ‘
yam
p rastavo‘
yam udgulto‘yam p ratthara 2da22
'
2 n idhanam . 4 . tad
eta t p uruse 6am a . 6 a ya evam eta t p a ra se sam a vedo’’rdl wa eva
p rajaya’
p apubhir aroltann eti. 6 . ya 26 e22a t‘
p ra tyag veda ye
p ra tyafico loleas 22242 jaya ti. tasya’
yam eva hifilearo ‘
yam p ra
stavo‘
yam"
fudgitho
’ ‘
yam p ra ttltara idam nidhanam . ye p ra
tya ftco loleas 22272 jayati . 6 . ya a enat"tiryag e eda ye tiryafico
"
endless . Its two ends are winter and sp ring. In accordancewith this the two ends of a vil lage jom together. In accordancew ith this the two ends of a necklace join together. In accor
dance with this a snake lies taking its coils about it . a. Truly,as a necklace bent all around the neck
,so is the endless sdm an .
He who knows this endle ss sdm an thus conquers endlessness .
I . 36 . 1 . N ow this is the sam an in Parjanya . The w ind whichprecedes is its hifileara ; when it causes the clouds to floattogether
,that is the p rastava when it thunders
,that is the
nelgtt/ta when it lightens , that is the p ra tihara when it rains,
that is the 222°
d/2a22a . 2 . That is the sdm an in Parjanya . He
who thus knows the sam an in Parjanya, truly to him Parjanya.sends rain . 3 . Now this is the sam an in m an. O f it this is the
hifileara,this the p rastava ,
this the udg itlza ,this the p ra tihma
,
this the 222°
d/2a22a . 4 . That is the sdm an in m an . He who thusknows the sdm an in m an ,
he keeps ascending upward by prog enyand by cattle . A nd he who knows it in reve 1 sed directionconquers those worlds wh ich are reversed. O f it this is the 12222
ledra,this the p rastava ,
this the ztdyttlta ,this the [wa tt/Lara
,this
the 222°
dl2a 22a . The worlds which are reversed,those he conquers .
6 . A nd he who knows it crosswise conquers those worlds which35 .
2 C . om .
3 A .B .- ta t.
4 A .B . sava t A .-
ya ttalz .
1 C‘.
’
22a22ta222 .
36.
1 O.-sak 2 3
p raja.
4 - 22a22‘
2.5 C . om .
6 A .B . ena ; C . enam.
7 A . B .-
yu 2°
;2c A .B . insert ma .
VOL . XVI . 1 6
1 1 4 H Oertel,
loleas’tart jayatz
'
. tasya Zomai’va hifileara s te ale p rastavo m as
sam udyitlto‘6tl22
’
p ratiltaro m afia n idhanam . 7 . tasya triny
avtr yayati p rastavam p ra tilzararh"nidhanam . tasmat p ara sa
sya trip y asthtny avir dantap ea dvayap ca nakltalt . ye tiryafico
lokas am jaya ti. 6 . ya a ena t sa 22’2yay eeda ye 6amya 2
’tco loleas
tar‘
t jaya tz’
. tasya mana eva hifilearo vale p rastavalt p rap a udyi
thap calesult p ratiharap protran’
2 nidhanam . ye 6amya 2’tco loleas
tafijayati. 9 . athdi’tad deva tasu Sam a . tasya vaya r eva h ifilearo
‘
yntlt p rastava dditya udg ithap canarama p ra tiharo dipa eva
nidhanam . 10. tad etad deva tasu sdm a . 6a ya eeam etad eleva
tasu sdma e eda deva tanam eva sa loleatamjaya ti . 36 .
dvadape‘nuvalee dm
’
tiyah khanqlah.
I . 3 7 . 1 . tasyai’tas tiera age ayneyy eledi
‘ ”ndry
’elea vaipva
devy 6 1662. 2 . 662 yd m andra sa’ ”
gneyi .4
taya p ratassavanasyo’dyeyam . ayneyam vat p ratassavanam ayneyo
‘
ya-2i2 lolealt.
svaya”
gaya p ratassavanasyo’dgaya ty rdl mott
’m a 22
’
2 loleam .
3 . a tha“ya ghosip y up abdima ti
‘sat
”71 617 5. taya madhyandina
sya’savanasyo
’dgeyam . aindrarh var?222adl2ya 22d2
°
22a 2i2 sa vanam
are crosswise . Of it the hair o f the head is the hifileara,the
skin the p rastava , the flesh the Udy'
itlta,the bone the p ra tiltara ,
the marrow the niakana . 7 . Of it he sings three openly, viz . the
p rastava , the p ratihara , the 222'
d12a22a . Therefore three bones o f
man lie open, viz . the teeth and the two kinds of nails. The
worlds which are crosswise , those he conquers. 8 . A nd he who
knows it converging conquers those worlds which are converging . Of it m ind is the fl irt/cam
,speech the p rastava , breath the
udyitha , sight the p ratiltara ,hearing the nidhana . The worlds
which are converging,those he conquers . 10. A nd this is the
saman in the div inities. Of it Vayu is the Agni thep rastava , the sun the udyitlta ,
the m oon the p ratihara , the
quarters the n idhana . 1 1 . That is the sdman in the divinities .
He who knows thus this saman in the divinities,he conquers a
share in the same world with the divinities.
I . 3 7 . 1 . Of it there are these three ayas : one belonging to
Agni, one belonging to Indra,one belonging to all the gods .
2 . That which is low,that be longs to Agni. With it the udg itlza
of the morning-libation should be sung. Verily the m orninglibation belongs to Agni
,this world belongs to Agni. He [then]
sings the udyf
‘
ttha of the m orning-libation with his (Agni’s)ownage, he enj oys this world. 3 . A nd that wh ich is loud [and]noisy, that be longs to Indra.
l
With it the udyitha of the noon
36 .
8 A . lak 9C . himkaram.
37 .
1 0 . atk 7 A .B .
”ndr .
3 0 . cm . 3 62’d . B . mai madhi . 5 A .
om . atha lolcam .
6 0 . space for -abd2 7 C.
1 1 6 H. Oertel,
I . 38 . 1 . a tha l2a brahm adattarh‘cat/eitaneyam udgayan tarh
leurava 22120 61 222:
ujjahihi’sam a dalbbye
’t2
°
. 2 . 662 he’
p o ttyamano
jayau . tam ho”aah up odyamano 222
°
ta2' a222 229 22322
2°
t2°
. 3 . 6a /20 "vace
’da 22
'
2 22226 10 222 63 ’ty etad 6 22622
’ta t p ra tyupapm
m ah.
‘tas222ad 22 ye 22a etad '
np avadisur‘lomapani
’22a tesa22
'
2
pmapanam’
blzavitarafi. a tlta vayam 22d e22a yataras"sm a 2
°
t2°
.
4 . a tl2a ha jaivalir yah‘
masam’arlesa/eayanam pa22223
'
21a
p arp abltyam 22ttl22°
ta 222 p ap raeclta 2 t”
game
palavatyaé’66222222623
iti. 6 . 22 222’va raja rm 2
'
ee’t2
°
l2o’vaea 22a 3 22222 226
’t2
’
. tad yayamlariti sa re a eva p anayya
’blzavisyatlza ya eva 22
'
2 vidvafiso ‘
gaya te
’t2
°
6 . a tha yad dha’22al63yad _
2'
cd ea 662222 22 27 ca”
gam e” ’t2
°
dhitena
22a 2 tad yatayamna’m a lalea'ndena
”
gate’t2
°
hdi tad avala
sya t. tad dha tad u vdea 3 22a2'
e22a cd 2' ’va hifilearena 6 22
”
gam e
’t2
'
. 38 .
dvddape‘nuvalee trtiya lr khapaah.
I . 3 9 . 1 . a tha 12a sa tyadh ivaleap caitrara this sa tyayajfimn
p aa lu s itam a vaca p racinayoge’ti m am a l oed vai t22a22
°
2 sam a
22261226222 6 612222 2252”rtv2
'
jya22'
2 lear isyasi 22a2'
’va tarl22
°
p unar (172166 22222
abhidb (22223 2’t2
'
. m ahurdilesi’l22 asa .
‘
2 . 6 a [20’22aca 2 0 vat
I . 8 8 . 1 . N ow the Kurus reproached B rahm adatta Caikitaneya
when he was singing the udyitha , (saying)“Stop the 6622226222,
O Dalbhya .
”2 . He being reproached sang so m uch the
They said to him “Why hast thou , being reproached,sung so
m uch the m ore ?” 3 . He said :“Verily this is the hair- (lam a )
[sdm an] ; thus we m ake answer . A nd therefore the funeralplaces of those who have thus reproached us will be hairy(lom apa), as it were . Now we shall only sing the
4 . Now king Jaivali asked G alfi nasfl A rksakayana, who had stoodup w ith a woo len shirt and a leaf “O Calavatya, wilt thousing with the [or] with the sdm an ?” 6 .
“No t with the
he said,
“nor with the sdm an .
” “Thus then all of you willbecome renowned
,who sang knowing thus .
”6 . Now if he had
said Let us sing both with the re and with the sam an,
”tru ly
he wou ld have told them :“Sing with a sucked-out
,used-up
branch of the am a la—plant.
” Therefore he spoke thus :“Le t us
sing both with tone and with the
I . 3 9 . 1 . Now Satyadhivaka Gaitrarathi said to SatyayajfiaPaulusita : O Pracinayoga, if thou , knowing the saman
,shalt
perform the priestly office for m e with the sam an,then thou
wilt not think of a second consecration .
” For he was one who
repeatedly consecrated. 2 . He said :“He who knowing the for
38.
1 tap.
9ujiihi .
3some.
4 -up ap5 A .B .
-su l.5 -tara .
7 A .B .
gah‘
masam C . gu ttnasam .
8 - ta .
9p arw
‘
rryyc‘
i . 1“ca agame.
39 .
1 mac .
Q -kst.3 d .
Jam2n2ya Up an26a6l-B 2262l2m a22a . 1 1 7
s62222 22ap p2'2ya 22
°
2 222°
6l226222 6 62222 22 62”2 t2229ya 222 lea2 0 t2 p2 2222 6222 e22a bira
22at2°
. m ano 226222a s62222 22ap p2 22'
3 . yo 22622 s62222 2zal2 p ra tistham22261226222 6 62222 2262 lea2~ot2 p ra ly e22a t266l2a t2. 22629 226222a
sr2222 22al2 p 22
a t26 tl2e 4. yo 22 622 6 6222222a6 6 2622a 2'
222a 22'
2'
22266226222 6 6222222 62
”2' t22 2
'
jya222 learoty adlry asya 9 2' l2e
4
6 2622662 22a22'
2 9 amya te. p ra22 0
r2t222a s62222 22as s 2622ar'
g2a 222 222. 6 . yo 22a 2 6 6222222 0‘
p a 02t22h 2226122 6222
6 62222 22 62”2°t222yya 22
'
2 learoty ap a6 2°
t2222 6222 e22a bl2a22at2. ca lcsur 226222a
6 62222 220 20 660 2267” 2ti. 6 . yo 22622 s 6222222ap p2
~
ut222°
2 22 262226222 6 62222 22 62
”2°t2222ya 22
'
2 lea2' 0 62 pru t2222 6222 eva bl2a 22a t2'
. protra 22'
2 226222a s62222 22ap
pru t22° 2252. 39 .
dvadape‘222222alee ca turthah Ichanqlah. dvt
'
idapo‘22262262ka6 6a22262p tah .
l . 40 . 1 . ea t22622~2 22a/e p ar22222t62 p adan2
t6222 2°
22202262: braltm ana ye 222 a 2226222al2
9 221262162 2222 2222
3 ’229 aya22 22
ta r2ya 222 226200 m anusya 22aa7a2262
’62. 2 . 22629 eva 6 62222a . 22620 62 l22
'
6 02222a 9ayati. 22629 6 220’lrtl2a 222 .
4
22620 62 l2y uletl2a 22°
2“pa 22
°
2sa t2. 22629 eva yajulz . 22620 62"l22 yajur a 222622ar
ta te. 3 . tad yat le222°
2 0 62’2 0 620222a222 bra/2222a 22a6 tad 22a9 e22a
sa 2'
22a222 . a tha yad a 22yat2~
a brahm o’
p ad2pya te. 22 622“’22a 122
°
6622 62
learot2. p arolesena2’22a ta
"le2~ta 222 blrava ti . 4. tasya
tune of the 6 62222a 22 perform s the priestly ofiice w ith the s t2222a 22,
he becom es fortunate . Verily m ind is the fortune of the 6 62222 6622.
3 . He who knowing the firm stand of the se2222a22 perform s the
priestly office with the 6 62222a22,he stands firm . Verily speech is
the firm stand of the 6 62222a22 . He who knowing the gold of
the 6 62222 6222 perform s the priestlyoffice with the 6 62222a 22,in his
house gold i s found . Verily breath is the gold of the 6 62222 6122 .
He who knowing the reverence of the 6 62222a22 perform s the
priestly office with the 6 62222a 22, he becom es rev ered. Verily sightis the reverence of the 6 62222a 22 . 6 . He who knowing the renownof the perform s the priestly office with the 6 62222 6622
,he
becomes renowned . Verily hearing is the renown of the 6 62222a 22.
I . 40 . 1 . z I . 7 . 3 . Speech°
rs the 6 62222a22,for with speech one
sings the 6 62222a 22 . Speech is the a lert/2a; for with speech one
chants the 26l6tl2a . Speech is the yajus, for with speech he
follows out (recites) the yajas . 3 . Whatsoever is this side of thebral2222a22
,all that °
IS speech ; and what is elsewhe 1 e°
i s taught [tobe] brahm an . F0 1 not at all does one perform with i t the
priestly ofiice,but it is perform ed in an occult m anner . . Of
39 .
4 C .-h0 .
40.
1 B C . 4262222. 7 0 . 422262222. 3 C . 0 11 1 .
4 -kt 5 A .B . vaca22'
2 .
7 A . om .
1 8 11 . 0 02 601,
066669 622 22620 0 22262226212 10 6261620 oak-gull s p ddap 02 0 62 66222 1062610 22629 02262
6 . 66261 9 6661 22622 222 6222 62662 01129 629 6662 66261”0 61 0 61 2262
616262. 9 660 0 62126 266 621226209 6662 66261 22620 62 2262616662. 9 620 0122 0 62 02262 02 220 62
”
66661 22620 62 2262616262. 6 . 66261 9 6261 06626 66222 22626222 2262062222 02262’bh26 62222 629 6262
6626222 6261 22629 02262 6 62222 62 6 62 1262 22 622 6 62222 622226 662 6 62222 62 2206162 9 62 02262222
2206162. 7 . 662 69 62 066669 662 226206212 122 6222 62"
02262’6 2212. 06 26 122
’6162222
6 62 2 2262222 66622601 3 ’62. 40 .
62 629 0 616200‘22262262160 p ra thamah khandah.
I. 4 1 . 1 . 6022 62 12622’602262
’6 262262 6102262 9222622262
1
1226622 0 2222662262 222622226 69 62 9 2 226222 62 12 6696222 0 9 222622262 9 62226112a22262p 6 622 6260 9222622262 6 622 22a222
26162222 92226262. 9 . 66261 0212262 9 6261“626 26220“’
0162222 6662 2262222‘
92226262 166266
6 6222222 0 ‘6 262 262. [22 6222 66 262 02 229 626. 102 6222 0 1262 22622262 6 6222222 0 ‘
6 2612.3 . 6 66 06 66 10 2 62220 22620 2 122 62626612260 22029 26 102 62220 122 626266122662. 66222
066222 0 2266222 62229 0“
1222 06626612266222. 10 2 0 626266126262
'
9 62 0 2262222
2206166. 4 . 66261 066261 2 0 66’6129 6222 2209 6260
‘612622 619 62222 62612622 622266222166 66222
8
626126229222 62662 6 66 p i662 6 66 122262 6212
2229 220 0102262 626126212 2262220 621 0
j6622 6262612622 j62662222 62612622 90 22262262222
this sam e speech mind is a quarter,sight is a quarter, hearing is
a quarter,speech itself is the fourth quarter. 11 . What he thinks
with the m ind,that he speaks with speech . What he sees with
sigh t,that he speaks with speech . What he hears with hearing
,
that he speaks with speech . 6 . In that th is all thus unites(Vi into speech
, therefore speech is the 6 622226622 . Verilyhe is sam an-knowing
,he knows the 6 622226222
,who knows thus .
2 . The breaths of this sam e speech are the vital air For
in them this all was born
I . 4 1 . 1 . By this sam e vital air the gods live,the Fathers live ,
m en live,beasts live
,Gandharvas and Apsarases live
,this all
lives. a. This they say:“If this all lives by the v ital air, what
is the vital air of the Let him say: Breath .
” Verilybreath is the v ital air of the 6 622226222. 3 . This breath stands firm
in speech,and speech stands firm in breath . Thus these two
stand firm in each other. He stands firm who knows thus.4 . This sam e is spoken of in a 20 Aditi is the heaven
,Aditi is
the atm osphere,Aditi is the m other
,she is the father, she is the
son Aditi is all the gods,the five races Aditi is what is born,
40.
8 0 . inserts caturthah.
’ A . 6 226261. 1 002 26220 62.
” ’hisam ‘2
1 3 6262260 after this all MSS . insert : 0626 M ’d62222 6 622 22a222 62260
’62 (A . om .
41 .
l A .B .-2262
’62. 9 B . 9 066162.
3 B . 9 0220 .
4 C . inserts 2da222 is
6 A .B 222622296267 C . p 2 a6266h26al2 .
8 0 .-T1168n 9 A . om . ad2622 22262662
ad2622 62226622276666222 in 5 .
1°B .-cd 22.
1 20 H . Oertel,
dtm d e d esa tasya samno yad oayan’
z sdm a’
p dsmaha iti .
6 . yad vdydu tad vetthdé’iti. grir vd esa tasya samno yad vayam
sdm a’
p dsm aha iti. 7 . yad diksu tad vetchaé’ iti. vydp tir vd esd
tasya sdm nol“yad s ag/am sam o
’
p dsm aha“iti . e. yad divi
tad vett/zd3 iti. o ibhmz’
r 71d esa”tasya sdmno yad vayam sdm a
’
p dsm aha”iti. 42 .
ca turdace‘nuvdke p ra thamah khandalt .
I . 43 . 1 . yad dditya tad vetthdS’ iti. tejo e d eta t tasya‘samno
yad c ap/amsdm o’
p dsmaha iti. 2 . yac candram asi tad vettbd3
iti. bhd vd esad’
tasya sam no yad vaycm'
t sam o’
p dsm aha iti.
3 . yam naksa tresu tad 71 60371623 iti. p rajfid“71 d esd tasya
‘sdmno yad
vayam'
t sam o’
p dsm aha iti. 4. yad 0 mm; tad vat/1 623 iti . reto vd
etazt8
tasya‘sam no yad vaymh sdm o
’
p dsma/za. iti. 6 . ya t“p apusu
tad s en/1 623 iti. yaco val eta t‘tasya sc
‘
wnno yad vagafiz sam o’
p d
sm alza iti. 6 . yad rci tad o etthd3°iti . stom o
‘vd esa tasya
‘sdmno
yad vayan’z sam o
’
p dsm aha iti . 7 . yad yaja si tad vent/1613 iti.
karm a; fvd eta t tasya
‘sdmno yad vaya zh sam o
’
p dsmaha iti.
8 . atha [aim up dssa"
iti . aksaram iti. ka tam at tad aksam m iti. ya t
ksaran 7t a’kstyate
’tz . ka tam a t ta t
sksaran“7m
’lcsig/a te’ti. indra
is the self of that sam an which w e wo 1 sh1p 6 . Dost thou knowthat which 1 s in the wind ?” “That 1 s the fortune o f that sdm an
which we wm ship .
”7 .
“Dost thou know that wh ich is in the
quarters ?” “That is the pervasion of that sam an which we
worship .
” Dost thou know that which 1 s in the sky ?” ‘
hat
is the display of that sam aw which we wm ship .
I . 43 . 1 .“Dost thou know that which is in the sun ?
” “Thatis the splendor of that sdm an which we worship .
”2 .
“Dostthou know that which is in the moon ?” “That is the light ofthat sdm an which we worship .
”3 .
“Dost thou know thatwhich is in the asterism s That is the understanding of thatsam an which we worsh ip . 4 .
“Dost thou know that which isin food ?” That is the seed of that saman which w e worship .
”
5 .
“Dost thou know that which is in the dom estic anim als ?”“That is the glory of that sdman which we w0 1 ship 6 .
“Dostthou know that which is in the re .
9” That 1 s the praise of thatsdm an which we worship .
” “Dost thou know that which 1 s
in the yajus ?” “That is the action of that sdm an which we
worship .
”8 .
“Now what dost thou worship ?” “The syllable .
”
Wh ich is that syllable [That] which flowing (Vksar)was
42 .
1° A .B . om . sdmno’
p a . 41 d .
1 2 A .B . om . sa -smuka .
43 .
’ A .R. om . rest of quotation .
QC . p raja.
3A .B . om . tat of eta t.
‘C . om .
5720 .
°A .B . ste 7 0 . leaves space for -ssa .
8 -al. 9aksara 1
’
t .
Jdim iniya Up anisad-Brahm ana . 1 21
iti. 9 . ka tam as 3a indra iti. yo‘ksan ram a ta iti . katam as 3a
yo" ‘ksan ram ata iti. iya /ii devate
’ti 11 0 "
vaca . 10 . yo‘
yan'
i ca
Icsus i“p a ra sa esa indra esa p rajap atifi. [3a] sam afip rthivya sam a
akapena sam o diva samas sarvegi a bilatena . esa p aro diva dip
ya te.
"esa eve
’dav
'
i sarvam ity up ds itavyalz .”
1 1 . sa ya etad eva ’n’
i
veda jyotisman p ra tisihavafi chantiman atm avdfi. chrim an vya
p timan vibhi‘
ttimafis zejasvi”bhavan p rajfiavan retasvi yapasvi
stom avc’
im’ 8karm avan aksaravan indriyavan Sam anvi biza va ti.
1 2 . tad v"etad rca 43 .
ca turdacam e‘nuvdke dvitiyah khanqlalg.
I. 44. 1 . rap am-rap am p ra tirfap o bab/n
'
iva
tad asya rap am p raticaksanaya
indra m ag/abhili p ururap a‘iyate
"
yukta by asya harayap pa id dape’ti. 2 . rap am-rap am p ra tirap o babhave
’ti . rap am-rap avi by esa
p ratirfap o babhava a. tad a sya rap am p ra ticaksap aye
’ti. p ra
ticaksaqi aya"11a
’sya i
’tad rap am . 4 . indra maydbhifip ururap a
‘
iyata’iti. mag/abhir by esa etat p urum
‘
ip a’
iya te.
”6 . yukta hy
not exhausted (Vksi). Which is that which flowing was not
exhausted ?” “Indra. 9 .
“Who is this Indra ?” He who
rests in the eye .
“Who is he who re sts in the eye ?” “This
divinity,” he said. 10 . That person which is in the eye , that is
I11d1 a,that is Prajapati. [He is] the sam e with the earth
,the
sam e with space,the sam e with the sky, the sam e with all exist
ence . He shines beyond the sky. He it is who m ust be wor
shiped as this all.’
1 1 . He who knows this thus becom es bright,
having a firm stand, tranquil , self-possessed, fo 1 tunate pe 1 vading ,
displayed, possessing splendor,possessing light, possessing unde 1
standing,possess ing seed
,glorious
,possessing praise
,active
, pos
sessing the syllable , possessing Indra’s power
,possessing the sa
man . 1 2 . A nd this is also spoken of in a re
I . 44. 1 .“He becam e corresponding in form to every form ;
such 1 s his fo 1m to look upon,Indra through magic m oves about
in many forms, for his ten hundred bay steeds a1 e yoked.
”
2 .
‘He becam e corresponding in form to every3
form,
’ for he
becam e c orresponding in form to every form .
‘Such is hisform to look upon
,ve 1 ily to look upon his
3
form is such .
4.
‘Indra through m agic m oves about in m any form s,
’ for
th 1 ough m agic he thuso
m oves about in m any f0 1 m .s .
‘For
A .B .~ksa . A .B . indrama ta .
1 2 O. so .
1 3 C . om .
1“A .B .-i .
‘° C . divy -3 i tavyam1 7 1 ’
ud .
44.
‘A .B . p urura ip a ; C . p uru rup am .
”C mamya te.
4 0 .-
z9am .
5 0 .-
19am .
6 C . ramiya te.
VOL . XVI . 1 7
1 22 II . Oer tel,
asya barayap7
pata dape’ti. sabasran
'
i bai’ta ddityasya rapm a ~
yab . te‘sya yuktas tair idam sarvav
’
z bara ti . tad yad etair
idam sarvan’
i bara ti tasm ad dbarayab.
6 . rap am-riip am”m ay/l ava bobbaviti
m ayab krp vc'
m ab p ari tau van'
i svam
irir yad divab p ar i m ub i‘
trtam’agat
svair m antrair anrtupa Nave’ti. 7 . rap av
'
i -rap am m agbava bobbaviti’ti.
”rap aW
’L-rap am by
esa m aybava bobbaviti . 8 772 62b forgi vanab”
p ari tanva '
n'
i
svam iti . m ayabbir”by“esa eta t svai
’b tanum yop aya ti. 9 . tr ir
yad divab p ar i m ubartam dyad iti.”irir ba va esa etasya m u
bartasye’mam p rtbivim sam antab p aryeti
’mab p rajas samea
ksanab . 1 0. svair m antrair anrtap a"rtave
’ti. anrtup a by esa
etad rtc'
tva.
1 8
44.
ca turdage‘nuvdke trtiyab khanolab.
I . 45 . 1 . tad dba p rtbur vainyo ( livyan vra-tyan p ap raccbe’ndram
‘ubtbam ream udgitbam abur
brabma sdm a p ragzamvyanam
m ano’va calesar ap anam abup
protra rb protriya babudb avadanti
2 . te p ra tyacur
his ten hundred bay steeds are yoked,’verily these are the
thousand rays of the sun ; they are yoked for him ,with them
he takes this all. In that he takes (Vb?) with them this all,
therefore they are called 6 .
“Into every form the
bounteous one often changes,exercising m agic around his own
body, when thrice in a m om ent he hath com e from the sky, throughhis own incantations drinking ou t of season
,the holy one .
7 .
‘ Into every form the bounteous one often changes,
’for into
every form this bounteous one does often change . 8 .
‘Exercis
ing m agic around his own body,’for through magic he thus
protects his own body. 9 .
‘When he thrice in a m om ent hathcom e from the sky,
’for thrice in this m oment he goes com
pletely around this earth surveying the se people . 1 0.
‘Throughhis own incantations drinking out of season
,the holy one
,
’for
he is thus drinking ou t of season,the ho ly one .
I . 45 . 1 . N ow Prthu Vainya inquired this of the divine m en
dicants : They call Indra uktba,To udg itba ,
brabm an,sam an
,
breath,vyc
'
ma ,or they call [him]m ind, eye , ap ana , car ; the learned
speak [of him] in m any ways .
”a They answered : These hym n
44.
1 C . om . barayac te ‘sya .
8 A B . insert ma .
9 murh1° C . om . iti . repeats rap am
-rap am -viti’ti 1 9 A . krcvd .
1 3 A .-bhi . l4A . ya .
1 6 A . om .
1 6a ti . “3 0 . nrt
1S C . rta.
45 .
I O .-idam .
9 C .
1 24 If . Oertel,
bbatip ca bb fata fn'
i ca sarvarb ca r i‘
cp am ca’
p arim itav’
i ca
erip ca yapap ca nam a ca’
grarb ca sajatap ca p ayap ca
m abiya’ca rasae ca . 3 . tad yad bbadra iii bjrdayam asya ta t.
ta tas safn’ watsaram asrja ta . tad asya samva tsaro
4 . samap tib karma’sya tat. karmand bi sam dp noti. ta ta r ti
‘
m
a srjata . tad asya ria vo‘m
‘
lp a tispbante. 6 . abbi‘
i tir annam asya‘
ta t.
“[lac] catu rdba
‘bbavati. ta to masan ardbam asan abord
trr’
my u saso‘srja ta . tad asya m asa ardbam dsd abordtrdny asaso
‘n
'ap a tistbante. 6 . sambbati’reto
8 ‘sya tad. retaso b i sambha
va ti. 46 .
p aficadaee‘nuvake p ra tbamab khanqlab.
I . 47 . 1 . ta tap candram asam asrja ta . tad asya candrama ami
p a tistbate. tasmat sa retasab p ra tirap ab . 2 . bbii tam‘
p rano’
‘sya sab. ta to vayam asrja ta . tad asya vaya r an tip a tispbo te.
3 . sarvam ap f mo‘sya sab . ta tab p agan asyy
'
a ta . tad asya p apavo'
‘nap a tispban te 4 . rap am vyano
‘sya sab . ta tah p raja asyja ta .
tad a sya p rcga ( inap atispba zzte. tasmdd (Zea p rajdsu rap ap y
adb iyamycm te.
46 . ap arim itam m ano
‘sya ta t. tato
"dipo
‘srja ta .
and attainm ent and energy and growth and ex is tence and the
all and form and the infinite and fortune and glory and nam e
and the summ it and the fel lows and m ilk and exaltation and
sap. 3 . What bliss is,that is his heart . Thence he created the
year. That of him the year attends upon. 4 . Attainm ent , that ishis ac tion. For by action one attains. Thence he created the sea
sons . That of him the seasons attend upon. 6 . Ene rgy, that ishis food ; that becom es four-fold. Thence he created m onths
,
half-m onths,nigh ts and days , dawns . That of him m onths
,half
m onths,nights and days , dawns attend upon. 6 . Growth
,that
is his seed . For from seed one grows .
I . 47 . 1 . Thence he c reated the m oon. That of him the m oonattends upon . Therefore one corresponds to the seed . 2 . Existenc e
,that is his breath . Thence he created the wind . That of
him the wind attends upon. 3 . The all,that is his ap ana .
Thence he created the dom estic animals . That of him the
dom estic anim als attend upon. 4. Form ,that is his vyana .
Thence he created offsp ring. That of him off spring attends
upon . Therefore am ong this off spring form s are found. 5 . The
infinite,that is his m ind. Thence he created the quarters . That
46 .
9 -
yait .
3 A .B .-ante .
4 A .B . insert ta .
5 A .B . tad C . om .
5 A .B .
aboardha C . ardha.
7 - ti . A .B .-ta C .
-ta .
47 .
1 -ta .
Q -na .
3 A .B . ricp apavo .-
Jate. C . om . ta tomat.
Jaim in iya Up cm isad-B rabm ana . 1 25
tad asya dipo‘nap atistbante. tasmat ta ap a rim itab . ap ar im i
tam iva bi m anab . 6 . erir vag asya se. ta tas samudram asyy’
a ta .
tad asya sam udro ‘m‘
ip a iistba te. 7 . yapas tap o‘sya ta t. ta to
‘
ynim a srjata . tadG
asya" ’
gm’
r am‘
ip a tisgtba te. tasm at sa m a tbi
tad“iva sa ibtap tad iva jaya te. s . nam a calcsur asya ta t. 47 .
p aficadaee'
nuvdke dvitiyab khandah .
I . 48 . 1 . ta ta ddityam asrja ta . tad asya di o‘n iip a tisgtba te.
2 . agram m ilrdba’sya sab . ta to divam asyja ta . tad asya dyaur
am‘
zp a iistbate. 3 . sajata afiga'
ny‘asya tani .
’
a iigair’bi saba
jaya te. ta to vanasp a tin asrja ta . tad asya vanasp a tayo‘nap a tis
ibaw‘e . 4. p ayo
"lomany asya tc
’
mi. ta ta osaa’bir tad
asyau’sadbayo
‘m'
ip a tistbante. 5 . m abiyd"m absany asya tdni.
m dbsd ir bi saba"m abiya te. ta to vaya
'
iisy asrja ta . tad asya va
yabsy anap a tisgtbante. ta smat tan i p rap a tisnani . p rap a tisnuni’va 6 . raso m afi a sya sab . ta ieb p rtbivim aer
ia ta . tad asya p rtbivy an iqoatistba te.
”7 . 6a bai
’van
’
z sodapadba
of him the quarters attend upon . Therefore they are infinite ;for infinite
,as it were
,is m ind . 6 . Fortune
,that is his speech .
Thence he created the ocean . That of him the ocean at tends
upon . 7 . Glory, that is his heat (penance). Thence he createdfire
'
. That of him the fire attends upon. Therefore it is bornfrom the churned
,as it were
,from the thorough ly heated, as it
were . 6 . Name,that is his eye .
I . 48 . 1 . Thence he created the sun . That of him the sun
attends upon. 2 . The summ it,that is his head . Thence he
created the sky. That of him the sky attends upon . 3 . The
fellow s,those are his limbs . For with his limbs one is born .
Thence he created the forest - trees . That o f him the forest- treesattend upon . 4. Milk
,that is the hair of his body. Thence he
created the herbs. That of him the herbs attend upon . 5 . Ex
altation,that is his flesh . For with the flesh one is exalted
Thence he created the birds. That of him the birds attend
upon . Therefore they fly forth . Forth -flying (elastic ?) as it
were are the large [pieces of] flesh (R). 6 . The sap , that is hism arrow . Thence he created the earth . That of him the earthattends upon . 7 . He thu s hav ing divided h im self into sixteenparts cam e together . Because he cam e together
47 .
5 C . cm .
7 C . tasya.
8 A .B . m athitam id C . ma thititdd .
48.
1 A . amgdny; B . amgamhany; C . amgamhy.
9 A . ta.
3 A . gd ir .
‘A . om . p ayo andp a tistbante in 5 .
5 B . mabbiya; C . mabiya.
5 B . ta .
7 mahim 8 A .B . majjyc’
i . 9 A .B .-nte .
1 26 If . Oer tel,
tmanarb vilertya sardbarb sam d it. tad ya t sardba iii sam ditat
ta t samnas sama tvam . 3 . 3a evai’sa biraiim ayab p ara sa na
a tistbat p raj anam Janna. 48 .
p aficadage‘nuva
'
ke trtiyab khandab.
I . 49 . 1 . devasura asp ardbanta . te devab p rajdp atim up adba
va ii jag/ (im a’suran iti . 2 . so
‘bravin na va i m am yi‘
iyarb victbal
na’sarab . yad vai m am yayan
’
i v ielyata2ta to vai yayam eva
syata p ara’sura bbaveym
' iti. 3 . tad vai brabi” ’ty abra van . so
‘bravit p uru sab p rajap atis sam e’ti m o
’
p addbvam . ta to vai ya
yam eva bbavisya tba p ara’su ra bbavisyanti
’ti. 4 . tam p uru
sab p rajap a tis sam e’ty up asa ta . tato vai deva abbavan p ara
’surab. 6a yo bai
’van
'
i v idvan p uru sab p rajap a tis sam e’ty up aste
bbava ty (i tm anap ara’sya dvisan bbrd trvyo bbava ti . 49 .
p a iicadace‘nuvdke catu r thah khandab. p a ii cadaco
‘nuvdkas samdp tab.
I . 5 0 . 1 . deva vai vijigyana‘abra van dv iiiya iii learavdm abd i.
m a’dvitiya bb
fam e’ti . te
‘bruvan samai’va
2dvitiyafii [carava
m abai . samai’va no dvitiyam astv iti. 2 . ta im e dyavap rtbivi
abravan sam etav'
i sam a p rajanaya tam iti. 3 . so3 ‘sav asya abi
bba tsa ta .
‘8 0
3 ‘bravia baba va etasyan'
i Iciiii ca 15 172 ca kurvanty
that is the reason why the sdman is called so . 6 . That sam e
one arose,a golden person
,a generator of offspring .
I . 49 . 1 . The gods and the Asuras contended. These godsran unto Prajapati [for help , saying] :“Let us overcom e the
A suras .
”2 . He said :“Verily you do not know m e
,neither do
the Asuras . Verily if you should know,then you would prevail,
the Asuras wou ld perish .
”3 .
“Tell that,
”they said. He said“Worsh ip m e [saying] : ‘Farusa
,Prajapati, Sitman.
’ Verily
you will then p revail,the Asu ras will perish . 4 . They wor
shiped him [saying]:“Purusa, Prajapati, S‘Zlm an.
” Thereuponthe gods verily prevailed, the Asuras perished . He who knowing thus worships [saying] :“Purusa
,Prajapati, Sam an
, pre
vails him self,his hostile rival perishe s .
I . 5 0 . 1 . The gods,hav ing com pletely conquered,
said :“Letus make a second ; let u s not be without a second .
” They said“Let u s m ake the sam an the second ; let the sdm an be our
second.
”2 . They said to this sky and earth : “Unite
,bring
forth the sam an .
” Yonder [sky] strongly abhorred this [earth].
48.
1 °C . samait A .B . after this repeat : tad yat sardhan’
i samaita t l).uJayi ta .
49 .
‘B . sattha .
2 -
ydta .
3 A .B .-hi .
50.
1 A . vijijfiana.
“2 A .B . va.
33a.
4abibat
1 28 If . Oertel,
evam veda . 2 . te sam etya sam a p rajanaya tam"
tad ya t sam etya
sam a p rajanaya tam ta t sam nas"sam a tvam . 3 . tad idam sam a
srstam ada u tkramya lelayad a tistba t. tasya sarve cleva m am a
tvina asan m am a m am e‘ ’ti. 4 . te
‘bru van vi’elam
6bbajam aba
iti. tasya vibbage na sam ap adayan . tan p raja'
p a tir abravid
ap eia . m am a va eta t. abam eva v0 vibbaksyam i’ ’ti. 6 . so
‘gnim
abravit tvam vai m ejyesgtbab p u tranam asi. tvam p ra tbam o
vrnisve’ti. 6 . so
‘bravin m andram sam no vrne‘nnadyam
"iti.
sa ya etad gayad9anndda
‘"eva so
‘san m am u sa devanam
rcebad ya evam vidvaiisam etad gayantam up avadad iti.
7 . a tbe“’
ndram”
abravit tvam anuvrnisve’ti. 8 . so
‘bra vid
agram samno v f
rne priyam“iti. sa
”
ya etad gayac”
cbrim dn.
eva so‘san mam a sa devanam rccbad ya evam vidva
'
ii sam etad
yayan tam up avadad iti. 9 . a tba som am abravit tvam anuvrni
sve’ti. 10. so
‘bravia"va lga sam no vrne p r iyam iti . sa ya etad
gdyat p r iya eva sa kirteb p riyag:
caksu sab p r iyas sarvesam
asan m am a sa devanam rccbad ya evam vidvansam etad gayan
tam up avadad iii . 1 1 . atba brbasp a tim abravit tuam”anuvrn i
sve‘s ’ti . 1 2 . so
‘bravit krau fl camsam no vrne brabma varcasam iti.
cleansed,the anickta is cleansed
,the all is c leansed of him who
knows thus . 2 . These two having united generated the sam an .
Because they having united (Vi -l—sam) generated the sdm an,
there fore the sam an is called so . 3 . This sam e sdm an,hav ing
been created,com ing up there stood twinkling . A ll the gods
were desirous of possessing it [saying] : [It is] m ine , [it is]m ine . 4 . They said :“Let us share it out am ong ourselves .
”
They did no t agree in its div ision . Prajapati said to them : G o
away ! Verily,this is m ine . I will share it out am ong you .
”
6 . He said to Agni :“Verily, thou art the eldest of my sons ;choose thou first .
”6 . He ( A .) said :
“I choose the soft (piano)of the sam an
,i. e . the food - eating . Whosoever shall sing this
,
may he be a food-eater ; and may he encounter m e o f the gods whospeake th ill of one who knoweth thus
,who singe th this .
”7 . Then
he (P.)said to Indra : Choose thou after 8 . He (I.)said :I choose the strong of the sdman
,i. e . fortune . Whosoever shall
sing this , m ay he be fortunate and may he encounter m e of thegods who Speaketh ill o f one who knoweth thus , who singeth this.
9 . Then he said to Som a :“Choose thou after 10 . He (S.)
said :“I choose the pleasant of the sdm an,i. e . the dear. Who
soever shal l sing this,m ay he be dear to fam e
,dear to sight
,
d ear to all,and m ay he encounter m e of the gods who speaketh ill
of one who knoweth thu s,who singeth this . 1 1 . Then he (P .)said
51 .
3 A .B . 10rd} .
4 -a t.
5 A . m e.
6 C . leaves space for vi. ’dam ; A .B .
viddm.
7 B C . bbavisy8 B C . criyam .
9 B C . gdya trac .
1 ° B .C . chri
mdn .
1 1 B .C a tha .
1 ’ B .C . somam .
1 3 B C . va lgu .
’4 B .C . p riyam .
‘5 A .
om . sa ya so‘bravid in 9 .
‘6 B .C . gdya trac .
’7 A . cm .
1 8 A . navr
Jaim iniya Up anisad—B rabm ana . 1 29
sa ya etad yayad brabiz iavarcasy eva so ‘san m am a sa devanam
rec/tad ya evam vidvaiisam etad yayantam up avadad iti. 5 1 .
sodace‘nu va
’
ke dvitiyab khandab.
I . 5 2 . 1 . a tba vipva'
n devan abravid yayam anuvrnidbvam iti .
2 . 86‘bruvan vaipvadevam samno vgm im abe p rajananam iti . sa
ya etad gag/at p rajavan eva so‘sad
‘asman a
"
devanam rccbad
ya evamvidvaiisam etad gayan tam up avadad iti. 3 . a tba p api‘
m
abravid yi‘
iyam anuvrnidbvam iti. 4. te‘bruvan vayar va asma
kam ipe. sa eva no va i isya ta3iti . te vayne ca p apavap ca
’bi u
va n, niruktam samno vrnim abe p apavyam iti . sa ya etad gayat
p apuman eva so‘sad asm c
‘
m 76 ca sa vayam"ca devanam
"rccbad
ya evamvidvabsam etad yayantam up avadad iti. 6 . a tba p ra
jap atir abravid abam anavarisya iii.7
6 . so‘bravia aniruktam
sam no vrb e svaryyamaiti. sa ya etad yayat svarga loka eva so
‘san
9m am a sa olevcimam
6
rccbad ya evamv idvabsam etad gayan
tam up avaddd iti. 7 . atba varunam abravit tvam anuvrnisve’ti. 6 . so
‘bravia yad vo ii a kap cana’vrta tad abam p ariba
to Brhaspati :“Choose thou after [him]. He (B .) said I
choose the plove l- like of the sam an
,i. e . excellence in sacred
lore . Whosoever shall sing this,m ay he be excellent in sacred
lore and m ay he encounte 1 m e of thegods who speaketh ill of
one who knoweth thus , who singeth this .
”
I . 5 2 1 . Then he said to all the gods Choose ye after[him]. 2 . They said :“We choose that of the sdm an whichbelongs to all the gods
,i. e . generation . Whosoever shall sing
this,may he be rich in generation
,and m ay he encounter us of the
gods who speaketh ill of one who knoweth thus,who singeth this .
”
3 . Then he said to the dom estic anim als Choose ye after
[them]. They said : Vayu is ou r lord ; he will choose for us .
”
They,Vayu and the dom estic animals
,said . W e choose the
distinct [part]of the sam an,i. e . that n h 1ch belongs to the dom es
tic anim als . Who soeve 1 shall sing this,m ay he be 1 ich in do
m estic anim als ; and m ay he encounte r u s and Vayu of the godswho speake th ill of one who knowe th thus
,who singeth this .
”
6 Then Prajapati said : I will choose after [them ]. 6 . He said
I choose the indistinct [pa1 t] of the sam an,i . e . that which be
longs to heaven . Whosoev er shall sing th is,m ay he be ln posses
sion of the heavenly world, and m ay he encounter m e of the godswho speaketh ill of one who knoweth thus
,who singeth this .
7 . Then he said to Va1 una : Choose thou after [m e]. 6 . He said
52 1 B . inserts ma .
7 insert from below ca sa va'
yam.
3 C . varistba .
4am r
5 B .-
yuc.
6 A .B . om it the rest , to iti . 7 A .B . ti .
8 A .B . svar
gam .
9 B . samu t.
VOL . XVI .
1 30 H . Oertel,
risya iti. kim iti. ap adbvan tam samno vrgi e‘
p apavyam iti.
sa ya etad yayad ap apa r"
eva so‘san m am a sa devanam
rec/cad"
ya etad yayad iti. 9 . Mini va etdny a s ida yitdyitc‘
m i
sam nab. imany ba vai sap ta g itc‘
m i . a tbe“’yam eva varany
age’
yita. 1 9 . sa yam ba kam"ed i
’vam vidvan etasam sap ta
na'
m aganam yayati g itam eva’sya bbava ty etam u kdman
”
radbnoii”
ya eidsa kam ab. a tbe’mam eva vdr zm im ayam na
gayet. 52 .
sodace‘nuvake trtiyab khanqlab. sodaeo
‘nuvakas samap tab.
I. 5 3 . 1 . dvayam vave’dam agra asit sa c edi
’c
’sae ca .
2 . tayor ya t sa t ta t sama tan m amas sa p ranab . a tba yad asa t
sa rk‘sci vak so
‘
p anab. 3 . tad yan m anap ca p ran ap ca ta t
sam anam . a tba ya vak ca’
p anap ca ta t samanam . idam dya ta
nam m anap ca p rap ag ce’dam aya tanam
2
vak ca’
panap ca .
tasmat p uman daksiii a to yosam up apete.
34 . se
’
yam g'
y asm in
sdm an“m itb i mam aiccba ta . tam ap rccbac ka tvam asi
’ti. sa
’bam asm i
’iy abra vit. a tba vd abam am o
‘sm i
’L‘
i. 5 . tad ya t sci
What no one o f you hath chosen,with that I wil l gird myself
What is it ?” I choose the ill-sounding [part] of the sdm an,
i. e .,that which does no t belong to the dom estic anim als . Who
soeve r shall sing this,m ay he be without dom estic anim als
,and
m ay he encounter m e of the gods who singeth this .
”9 . These
sam e then are eight [agas] of the sam an,sung and unsung ; and
verily these seven are sung,bu t this age belonging to Varuna
is not sung. 1 0. Whichever o f these seven ayds any one knowing thus sings
,of him [the sdm an .
9] is sung,and he accomplishes
those wishes which are in these [ayas]. A nd this age be longingto Varuna one shou ld not sing .
I . 5 3 . 1 . Verily, this [all] was twofold in the beginning : theexistent and the non -existent . 2 . Of these two the existent
,that
is the sam an,the m ind
,breath and the non-existent
,that is the
Te, speech , exhalation . That which is m ind and breath,that is
the sam e ; and that which is speech and exhalation,that is the
sam e . This resting-place is m ind and breath ; this resting-placeis speech and exhalation. Therefore a m an lies by a w oman at
the right side . 4 . This re desired intercourse with this sdm an .
He (the saman) asked her (the re) :“Who art thou ?” She
answered :“I am she Verily,then
,I am he
6 . What was she (356)and he (am a), that becam e the sam an,
:
that
52 .
1° A .B .-brsy A .B .
-
ya ta .
1 1 A .B . ap addhamatam ; C . ap adhmd
tam .
‘7 C . p ac1 3 A . p rim . m . rddhdd .
1 4 B .-tha C . katha .
1 5 A .-
c.
1 6 A .B . kama'
.
1 7 C . nirudhn A B . nirgrdbnoti .
53 .
I B . myak ; after this A .B ._1nsert asmy adadya bhavite
’ti ; 0 . asty
(space) bbavite’ti (a m isp laced g loss -na.
8 0 . ap avacete.
4 -ma .
If . Oertel,
p um ciiip cara ti . tvam anup unisve’c’i. sa bbarandakesnenci
’ ’
p a
nita . p atcini ba vci asya scim cini [mini rcab p ictcim yayuns i p ictam
amiktam p atam sarvam bbava ti ya evam veda . 3 . tcibbycimsado m itbunciya p aryaprayan .
4tasm cid up avasa tbiycim
"rcitr im
sacilasi6
na gzayita .
7a tra by etciv rkscim e up avasatbiyam
"
rci trimsadasi sambbavatab . sa ya ibci preyasa up adraspa i
’vamb i papvad
"
ipvaro‘m clabdbab p arcibbavitob. 4 . a tbo cibur '
tcdycitu r m ukbe
sam bba va tab . udg ci tm'
eva m ukbam 756“”ksete ’
ti. 6 . tad u vci
cibub kcim am evo’dyci i zcr m ukbam ikseta . up a vasatbiycim evai
’tcimrci tr im sadasi 7i a payita . a tra by evci i
’tciv rkscim e ap avasa
tbiycim” mmm sadasi sambbava ta iti. 6 . mm sambbavisyann
cibci1 3 ’m o
‘bam asm i sci ivam sci tvam asy am o‘bam . sci m cim
anuvra tci“bbatvci p rajcib p rajanayci vabci i . ebi sam bbavcivabci
"
iti. 7 . tcim sambbavann a iyaricyaca .
”so
‘bravin na vci i tuci
’nubbavcim i. vir cid bbci tvci p rajanayci ve
’ti. ta ibe
’ti. 8 . tci u
vircid bbii tvci p rcijanaya tcim . biiikcirap cci bcivap‘7ca p rasteivap
ca pra tbam ci co’dg itbap ea m adbyam ci ca p ra tibci rap co
’ttam ci
ca n idbanam ca vasa tkci rap cci i’vam’ 8
vircid bbci tvci p rajana
man practice of one sort and another ; cleanse thyself also .
” He
cleansed him self with I . 5 1 . 1 . 3 . They enclosed the
sadas for the ir intercourse . Therefore in the night of the fastday one should not lie in the sadas; for there , in the sadas
,these
two,re and scim aw
,have intercourse in the night of the fast -day.
For,as one who spies upon a superior
,even so he
,apprehended
,
is al together likely to perish . 4 . Now they say : In the m outho f the udyci tar they have intercou rse ; one should not look at
the m outh of the udg ci ia r .
”6 . B ut they also say this : He m ay
look at pleasure at the m ou th of the i cdyci tar . Only in thisnight of the fast -day he should not lie in the sadas; for there
,
in the sadas,these two
,re and scim an
,have intercourse in the
night of the fast-day.
”6 . When he was about to have inter
course with her,he said “I am he
,thou art she ; thou art
she,I am he ; becom ing obedient to m e (my wife), let u s gener
ate offspring. Com e ! let u s have intercourse .
”7 . When he had
intercourse with her , he exceeded. He said “Verily, I am not
adapted to thee . Hav ing becom e the vircii let u s two generate .
”“Y es .
”6 . They,
having becom e the vircij, generated. [A s]biiikcira and cibciva and p rastciva and first [ciga .
9] and udgitba
and m iddle [cigci .
9] and p ra tibcira and last [ciyci .
9] and n idbana
54.
3 A . ham ndakesnenci ; B . bharazida (second a corr . from u); C .
bharu ztclakoksrienci .
4 A .-van .
6 A .-dbiycim ; B .
-
ciyam .
s~~ i .
7 A .
yita ; B .C . yeta .
8 A .B .-ah 9 A . cead .
7° A .B . nunu lavagb; C . anu
nu luv 1 1 C . 71 a .
l 7 A .B .- thi 1 3 B .C . insert rana .
‘4A .-
p r1 5sam
bhavata .
1 6cityar icya te .
l 7 C . hci
Jci im in iya Up an isaci-B r cibm ana . 1 33
yatcim . te amum ajanaya tcim yo‘scia tap a ti. te vyadrava
him .
2 054.
sap tadace‘nuvcike dvitiyab khandab.
I . 5 5 . 1 . m ad adby abb ii é’n m ad adby abbil é’d iti . tasmcid cibur
m adbup u tra‘iti. 2 . tasm cid a ia str iyo m adba izei
’
pnanti p a trci
n cim idamvra tam carcim a iti vadcm tib. 2 . tad ayamtrco‘m
‘
cda
praya ta . iyam’
eva yciya try antariksa iii3
trisiub ascia jaga ti .tasyci i
’tat ty'cab . 3 . sa
'
ccp ar' istci t scim ci
’clbycibitam tap a ti. so
‘abrava ivci ”sici a lelciyad iva . sa no
”rdbvo
‘ ‘tap a t. 4 . sa devcin
abra vid'
u n m ci gciya te’ti . kim tatas sycid iti . pr iyam vak p ra
yaccbeyam . m cim iba drribetef’ ’ti. 6 . t
'
a ibe’ti. tam udagciyan .
6
tam etad a trci’drriban
"tebbyap priyam p rciyaccba t. sci i
’sci
devcincimcri b. 6 . ta ta etad ci rdbvas tay a ii. sa v ci’rvci ii a tap a t.
"
7 . sa rsin abravid anu mci yciya te’ti . kim ta tas sycid iti . priyam
vak p rayaccbeyam . m cim iba driibei‘
e5 ’ti. 6 . ta ibe
’ti . tam
anvagciyan . tam etad a tra’a’r iiban . tebbyap criyam p rciyaccba t.
sci i’sa rs
'in cim grib . 9 . ta ia etad a rvciri tay a i i. sa na tirya ii’
and vasa tkara— thus having becom e the vircij they broughtforth . They generated him who burns yonder. They ran apart
1 .“Hath he originated from me (m ad adby
abbii t)? Hath he originated from m e ?” Therefore they say“honey-son
”
(madbap a tra). A nd the refore wom en do not eat
honey, saying : We perform this vow of sons.
”2 . Then this
triplet rose up in consequence : th is [earth] the gciya tri ; the
atm osphe re the tris iabb yonder [sky] the jaga ti . That is itstriplet . He (yonder sun) bu rns on high
,a scim an set above .
He was unstable,as it were ; he twinkled
,as it were . He did
no t burn upward. 4 . He said to the gods :“Sing m e the udyi
tba . What would be the result ?” I would bestow fortuneupon you . Make m e firm here .
”6 .
“Very well .” They sanghim the a dyiiba . They thus m ade him firm there . He bestowedfortune upon them . That is that fortune of the gods . 6 . Hencehe thus burns upwards He did no t burn hitherward . 7 . He
said to the sages ( .rs i) Sing afte r m e .
” What would be the
result of / it “I would bestow fortune upon yo u . Make m e
firm here .
”6 .
“Very well. ” They sang afte r him . They thusmade him firm there . He bestowed fortune upon them . Thatis that fortune of the sages . 9 . Hence he thus burns hitherward.
54.
1 3ca . evam .
7 9p rcij
70A . vyadrp tcim B . bhyadrva tcim C . vya
drp atdm55 .
l A .B .- ci .
9 B .C . idam .
3 C .- iks
4 A B . ddb C . ah “dumbete.
‘udagci t.
7 B .C .-ha t. 8 tap
9 B .C . tiyyamd .
1 34 H Oertel,
a tap at. 10 . sa gandbarvcip saraso‘bravid ci rmi gciyate
’ii . kim
tatasIOsycid iti. priyamvak p rayaeebeyam . m cim iba drribete
’ ’ti.
1 1 . ta ibe’ti . tam cig ciyan . tam etad a tra
’drii ban . iebbyae priyam
p rciyaeeba t. sci i’sci yandbarvcip sarascim crib. 12 . ta ta eta t
tiryari“tap a ti. 1 3 . tcini vci eicini trin i scim na a dgitam am cgitam
cigitam . tad ya tbe’ciam vayam ciyciyo
l l ’dyciycim a etad u dyitam .
"
a tba yad ya tbcig itam tad am cg itam . a tba ya t kim ce’ti scimnas
tad cig iiam . etcin i by eva trin i scimnab. 55 .
sap tadace‘na vcike tr tiyab khandab. sap tadaeo
‘mcvcikas samcip tab.
I . 5 6 . 1 . cip o vci idam agre maba t sa lilam cisit. sa arm ir
7i rm im askanda t.‘tato biranm ayciu kuksyci a
’sam abbava tcim
te eva3
rkscim e.
42 . se
’
yam rg idam scim ci’bbyap lava ta .
’tcim
ap reeba t kci tvam asi’ti . sa
’bam asm i’ty abravit. a tba vci abam
am o‘sm i
’ii. tad ya t sci .eci
’m ap ea ta t scim ‘nas scim atvam . 3 . tciu
vci i sam bba vcive’ii . b e
’ty abravit sves ci vci i m ama tvam asi.
anya tra m itbzm am ieebasve’i i. 4 . sci p arcip lava ta
6m itbunam
ice/cam anci . s ci sam cis sabasram sap ia t'ib p aryap lava ta . 6 . tad
esa plokas
He did not b urn crosswise . 10. He said to the Gandharvas and
Apsarases : Sing unto m e .
” What would be the resu lt of it“I would bestow fortune upon you . Make m e firm here .
1 1 .“Very well.” They sang unto him . They thus m ade him
firm there . He bestowed fortune upon them . That is that fortune of the Gandharvas and Apsarases . 1 2 . Hence he thus burnscrosswise . 13 . Verily these are the three of the sciman [viz .]what is sung as a dyitbcr, what is sung after (anagita), what issung unto (cigita). A s we here having sung unto sing the udgitba ,that is what is sung as adyitba ,
’
and what is sung like the agita ,
that is that which is sung afte r ; and anything of the scim an
[that is sung], that is sung unto . For there are j ust these three[parts] of the scim an .
I . 5 6 . 1 . This all was at first the waters,a great flood. One
wave m ounted [the other] wave . Thence two go lden wom bscam e into being
,these two [viz .] re and scim an . 2 . This sam e
re floated unto that sam e scim an . I . 5 3 . 6 . 3 . z I . 5 3 . 6 .
4. She floated away de siring intercourse . She floated around a
thousand seventies of years . 5 . Regarding this there is this
55 .
1OA .B . ta .
1 1 A .B . tirya iida .
IQ A .B . cigayo ; C . cigeyo .
‘3 -tham .
56 .
7 -da .
Q kucyc'
iu .
3yep a .
4rkkasci 5 A . hyap l
6 A .B . p ap arci
1 36 H Oer tel,
tasm cid a bbim a lcib. tasm ci cl u yciya ici iii 4 nci ’
pniyci t.’
m a lena by
ete j i vanti. 2 . atba rk"scim a
’bravid babu vci i kim ea kim ea
p am ci iie carati . tvam anup unisve’ti . sa i irdbvaga ii enci
’
p unita .
3 . p ii tcini ba vci asya scim circi pf
ci tci"reab p ictcin i yajii ris i p i
‘
ttam8
am i ktam9
p ittam sarvam bbava ti ya evam veda . 4 . tcibbycimclipo m itbunciya p aryci uban . teim sam bbavisyann abvaya tci
‘l
’m o
‘bam asmi sci tvam sci”
team a sy am o‘bam iti . 6 . ccim
etad ubbaya to vci cei" ’
tyarieya ta1 4birikciregi a p arastcit s tobbena
m adbya to n idbaneno’
p arisici t. a ti tisro brcibm agi ciyanis sadrp'i
ricya te ya evam veda . 6 . tayor yas sambbava tor iirdbvae case"
‘dra va t [p rci'
gi cis] te. te p rci qi ci evo”rdbvci aclravan .
1 67 . so
‘sciv
cidityas sa esa eva ud agnir eva gi canclram ci eva ibam . scim ciny
eva a d rea eva g i yayw i sy eva ibam ity adbideva tam . 6 . a tbci’dbyci tm am .
”
p rciqi a eva 71 d vcig eva g i m ana eva ibam . sa eso
‘dbideva tam ca’dbyci tm am co
’algitbab .
1 89 . sa ya evam ete d
adbidevatam ea’dbyci tm am eo
‘ ’dyitbam vedci i
’tena bci
’sya
sarveno’dgitam
"bbava ty
2 0etasm dd u eva sarvasm cid civrpeyate
ya evam vidvci iisam Np avada ti . 5 7 .
a stcidage‘nuvcike dvitiyab khaudab.
thing] of those singing for they live on defilem ent (m a la).2 . Then the re said to the scim an .
‘“Verily, m uch does a m an
pratice of this sort and of that . Cleanse thyself also .
” He
cleansed him self with the upper series 3 .z : I . 5 1 . 1 . 4 . They
enclosed the quarters for their intercourse . When he was aboutto have intercourse with he r, he called out I am he
,thou art
she ; thou art she,I am he .
”6 . With speech he thus exceeded
her on both sides,with the b irikcira in front
,w ith the stobba in the
m iddle,with the nidbana in the rear. Three s im ilar wom en of
the Brahm an caste exceeds he who knows thus . 6 . The vital blast
which when they had intercourse ran upward,that is the breaths .
These breaths ran upward. 7 . Yonder sun,that sam e is a d
,Agni
is g i, the m oon is ibam . The scim ans are u cl,the re
’s are g i , the
yajuses are ibam . So w ith regard to the divinities . 6 . Nowwith regard to the self. Breath is ad
,speech is g i , m ind is ibam .
That is this udyitba with regard both to the divinities and to
the self . 9 . He who thus knows the udgitba with regard bothto the divinities and to the self
,verily his udyitba is sung by
this all ; and he is cut off from this all who speaks ill of one whoknows thus .
57 .
4 - ici .
5 A .
’
gni6 A .B . rkka .
7 - tcini-
syany.
1 ' A . avacaya ta ; B .C . abvayanta .
1 4 A .B . tyarii eya te.
1E’ A .B . eii 1 6A .B . dra1 9 C .
-
gith70 A . bhava tye
’ti ; B . bhavanti .
Jciimini/ya Up anisad-B rcibm ana . 1 37
I . 5 8 . 1 . tad yad idam cibub ka udaycisir iti ka etam cidityam
ag cisir1iti ba vci eta t p reebanti.
22 . etam ba e ci etam trayyci
’
vidyayci gciyanti. ya tbci vi33ciyci tbi3304
gcip ayeyar evam . 3 . sa
esa bradab"kcim cincim p icrno ya33 m au ab. tasyci i
’sci kulyci
"
yad7vc
'
ik.
84. tad ya tbci
9vci ap e
°bradci t ku lyayo
’
p arcim ap a
nayanty“evam evci i
’tan m anasa
‘abi vcieo’
a’
yci tci yajam cinam1 2
yasya kcim cin p rayaeebati . 6 . sa ya u dgci tciram daks incibbir
circiclbayati“tam sci kulyo
6 ’
p adbcivati. ya a e33a3i3 33a”rcidbayati
sa u tcim ap ibanti. 6 . a tba vci a tab”
p ra ttiel "
eci i’va p ratig ra
bap ea . tad dbamam”iti vci i p radiya te. tad vcieci yajam cinciya
p radeyam m anasa”15ma33e.
1 8ta tbci ba sarvam 3i a p rayaecbati.
7 . tad yad idam sam bbava to reto‘s ieya ia
1 9tad aeaya t.
2 0
ya tbci
biranyam avikrtam2 1
lelciyacl evam . 3 . tasya sarve devci m ama
ivina asan m am a m ame’ti. te ‘bru van vi
’damkaraveim abci iti.
te‘bruvafi cbr
meyo vci idam asmat. ci tm abbir evci i
’nad vikaravci
m abci iti. 9 . tacl citm abbir eva vyakzcrvata . teseim vciyur eva
bi3'
ikcira cis ci’
yn ib p rastciva indra cidis som abrbasp ati2 3
udyitbo‘
9vi33cia p ra tibciro vipve devci up adravab p raycip atir eva niaba
I . 5 8 . 1 . When they say here A s who hast thou sung the
udg iiba .9” they ask this :“A s who hast thou sung this sun ?
”
2 . Verily they sing it with the three fold knowledge,j ust as
lute-players m ight play. 3 . Mind is this poo l fu l l of desires .
Speech is the stream of it . 4 . A s they lead the water from a
lake nearer by m eans of a stream,j ust so the adgci tar [leads]
that from the m ind by m eans of speech unto the sacrificer whosewishes he fu lfils . 6 . Whoso by sacrificial gifts conciliates theudgci tar, unto him this stream runs ; and Whoso does not con
ciliate him,he drives this [st1 eam] away. 6 . Now henceforth
[about] giving and receiv ing. [A gift] is gi ven [with the
words] : This is smoke .
” Thus it shou ld be given to the sacr1ficer with speech
,with the m ind to one
’s se lf. Thus one does
not bestow all. 7 . That seed which was shed when they hadintercourse
,that lay the 1 e
,j ust like undefiled sparkling gold.
6 . Of it all the gods were desirous to be possessors [saying]. It
is m ine,it is m ine .
” They said .
“Let u s divide it am ong our
selves .
” They said .
“Verily, it is superior to us . Let u s div ide
it by our selves .
”9 . They divided it by their se lves. Of them
Vayu was the bi3ik0ira , Agni the p rastciva , Indra the cidi,Som a
and Brhaspati the udyitba , the two A evins the p ra tibcira , all the
58.
1 A .
5
13
C-si . 7 A .B . racehai my.
3 A .B . nryyci .
4 C .-
gciyi330 ; all
gciyay brd A ]? ku l 7 C . yat.8vci t. 9 tra .
70,ado .
‘1 A .
-
ya3'
333y B .-
yante ; C .-
yanty.
1 9 -330i .
73 daksizi obhi .
1 4rcidb ‘5 B .C .
adhah .
1 6p ra tic.
77 A .B . dhu 1 3ci t 7”C . sidby
7° C . dac2 1ap i
A . ap itrtam.
9”ya .
23 A .B . som cibr-i .
VOL . xvr. 1 9
1 38 H . Oertel,
riam . 1 0 . etci vci i sarvci deva tci etci birariyam . asya sarvcibbir
deva tcibbis stutam bbava ti ya evamveda . etcibbya 33 eva sa sarvci
bbyo deva icibbya civreeya te ya evam vidvcirisani up ava‘
da ti . 58 .
a stadaee‘nuvcike tr tiyab khandab.
I . 5 9 . 1 . a tba ba brabm aa’a ttap cci ikitcineyab kurum
‘
jag cim ci’bbip ra tcir ip am
’kciksasenim . sa bci
’sm ci i m adbup arkamyaycica .
2 . a tba ba’sya vci i p rap adya
"
p arobito ‘33te n isascida ecia nakab .
tam bci’33 cim a33trya
‘m adbap arkam p ap ciu . 3 . tam be
’vciea
kim vidvcin 330 dci lbbyci’ncim antrya m adbup arkam p ibasi
’ti .
scim avci iryamf’
p rap adye’ti bo
’vciea . 4. tam ba tacrci i
" ’va
p ap raeeba yad vciyciu tad vetibci3 iti . bib’
kciro vci asya sa iti .
5 . yad aynciu tad vettbcié’ iti . p rastci vo vci asya sa iti . 6 . yad
indre tad vettbci3 iti. cidir vci asya sa iti. 7 . ya t som abrbasp a
tyos"tad vettbcig iti. 3cdyitbo vci asya sa iti. 6 . yad acvm os tad
vettbcig iti. p ra tibciro vci asya sa iti. 9 . yad v ipvesa devesa8
tad
vettbcié”iti. up adravo vci a sya sa iii . 10. ya t p rajcip a tci a tad
vettbci3 iti. n idbanamvci asya tad iti bo’vciea . arseyamvci asya tad
gods the up adrava ,Prajapati the nidbana . 1 0 . Verily these
are all the divinities ; these are gold. Praised by all divini
ties it is of him who knows thus ; and from all divinities he is
cut off who speaks ill of one who knows thus .
I . 5 9 . 1 . Now B rahmadatta Caikitaneya went to the KuruA bhipratarin Kaksaseni. He (A . ) offered him a honey-potion(m adbup arka). 2 . Now his p urobita Caunaka, stepping forth
,
sat down near by. He (B .) drank the honey-potion withoutaddressing him (CH) 3 . He (C) said to him “A s knowing what, 0 Dalbhya, dost thou drink the honey-potion withoutaddressing [m e] Having recourse to that wh ich belongs tothe strength of the scim a 33 he (B .) said. 4 . He (C.)askedhim (B .) j ust there : Dost thou know that which is in Vayu ?Verily, the bi3ikcira of it .
”5 .
“Dost thou know that whichis in Agni ?” “Verily, the p rastciva of it .
”6 .
“Dost thouknow that which is in Indra ?” “Verily, the cidi of it .
”7 .
“Dostthou know that which is in Som a and Brhaspati Verily, theudg itba of it .
”6 .
“Dost thou know that which is in the two
A cvins“Verily, the p ratibcira of it.
”9 . Dost thou know
that which is in all the gods ?” “Ve rily, the ap adrava of it .
”
10 . Dost thou know that which is in Prajapati Verily,the
58.
74hiraziy.
59 .
1 B . k3i A . cira in .
7 C . ends here .
3 -ya¢:
4 A .-ma33trab.
5sci
ma vciiryyci , the r cancelled .
6 A . ta ta .
7 A .B som cib 8 B . repeats d9 A . om .
H . Oer tel,
vadaty anrtam ea . 3 36 caksa so’dayciyan. tat tatbci i
’va
’kur
van . tasm ci cl babu kim ea kimea eaksu sci p apya ti. clareaniyameci i
’nena p apyaty adarpaniyam ea . 4. 36 erotreno
’dag eiyan .
ta t ta tbci i’va
’ku rvan . ta sm cid babu ki33°
3 ca kim8ea
8
protrena
ernoti. cravan iyam eci i’nena prnoty apravaniyam ea . 6 te
‘
p cineno’a’ag ciyan tam ta tbci i
’va
’kurvan . tasm cid babu kim ca
kim ea’
p cinena yiybrati . sarabhi cci i’nena jigbra ii du rgandbi
ea . 6 . 36 p rcineno’dayciyan .
9a tbci
’sa rci cidravans ta tbci karis
ycim a iti m anyam cincib. 7 . sa yatbci’
em cinam rtvci lostbo1 0vi
dbvansetci i’vam evci
’sarci vyadbvansanta .
“sa eso
‘
pm ci”kba
nam‘2
yat p rcinab. 6 . sa ya tbei’
pm cinam cikbanam”rtvci lostbo
‘“vidbvansa ta evam eva sa vidbvansa te ya evam vidvansam ap a
vada ti. 60 .
astcidage‘nuvcike p arieamah khandab. astcidaeo
‘nuvcikas samcip tab.
II. 1 . 1 . devcincimvci i sad udg ci tcira cisan vcik ca m anap ea cak
sup ca protram eci’
p cinap ea p ranae ea . 2 . te‘dbriyanta ten o
’dgci trci dikscim abci i yenci
’
p abatya m rtyum ap abatya p cip m cinam
sam e way. Therefore with speech one speaks many a thing of
this kind and of that both [what is] true one speaks with it andsang the udg itba w ith sight. Thatt the same m anner. Therefore with
this kind and of that ; both[what is] seem ly one sees with it and [what is] unseem ly.
4. They sang the udgitba w ith hearing . That [hearing] theytreated in j ust the sam e m anner. Therefore with hearing one
hears m any a thing of this kind and of that ; both [what is]worth hearing one hears with it and [What is] not worth hearing . 5 . They sang the udgitba with exhalation. That [exhalation] they treated in just the sam e m anner. Therefore withexhalation one sm ells m any a thing of this kind and of that ;both what is fragrant one smel ls with it and what is of bad odor.
6 . They sang the u dyitba with breath . Then the Asuras ran up,
thinking We will treat it in the sam e m anner. 7 . A s a clodof earth colliding with a stone would break to pieces, even so the
Asuras broke to pieces . Breath is this stone as a target . 6 . A s
a clod of earth,colliding with a stone as a target
,breaks to
pieces,even so he breaks to pieces who speaks ill of one who
knows thus .
II . 1 . 1 . Of the gods there were six udg ci tars : viz .,speech and
m ind and sight and hearing and exhalation and breath . 2 . Theyresolved “Let u s consecrate ourselves with that udgci tar by
60.
3 A . om .
9 B .-
gcit.‘O -
sio .
“A . sate ; B .-
santci .
73 B .
cinem .
Jciim in iya Up anisad-B rcibmafna . 41
svargam lokam iycim e’ti. 3 . te
‘bra van vci eo’dgci trci dikscim abci
iti. te vcieo’dgci trci
’diksanta . sa yad eva vci eci vada ti tad ci tm ana
ciyciyad atba ya itare kcim cis tcin devebbyab. 4. tciml
p cip m ci
’nvasrjyata . sa
’
yad eva vcieci p cip a 33'
3 vaa’ati sa eva sa p cipm ci .
6 . 36‘bruvan na vci i no ‘
yam mriyam3na p cip m cinam a tyavciksit.
m anaso’dgci trci dikseim abci iti. 6 . te m anaso
’a’
yci tra’diksanta .
sa yaa’eva m anasci dbyciya ii tad ci lm ana cigciyad a tba ya itare
kcim cis tcin clevebbyab. 7 . ta t p cip m ei’nvasrjya ia . sa yad eva m a
nasci p cip amdbyciya ti sa eva sa p cip m ci . 6 . te‘bravan
"no nvciva
f’
no‘
yam m r tyun'
i3na p cipm einam a tyavciksit.
6eaksu so ’
dg ci trci
d ikscim abci iti .9
. 36 caksuso’dgci tra
’diksanta . sa yad eva cak
su sci p apya ti tad ci tm ana"ciyciyad a tbaya itare kcim cis tcin deve
bbyab . 10. tat p cip m ci’nvasrjya ta . sa yad eva eaks zcsci p cip am
p apya ti [6a eva sa p cipm ci]. 1 1 . te‘bruvan no nvciva no
‘
yam
m rtyum 33a p cip m cinam atyavciksit. protreno’dyci trci dikscimabci
iti . 12 . te erotreno’dyci irci
’diksan ta . sa yaa
7eva erotrena ernoti
tad ci tm ana agayad a tba ya itare kcim eis tcin devebbyab. 13 . tat
whom,having sm itten away death
,hav ing sm itten away evil
,
we m ay go to the heavenly world.
”3 . They said “Let u s con
secrate ourselves with speech as adyci tar .
” They consecratedthem se lves with speech as 33dyci tar . . What one speaks w ithspeech
,that it sang to itself ; and what the other desires are
,those
[it sang] to the gods . 4. Evil was created after it . What ev ilthing one speaks with speech
,that is that evil. 6 . They said
Verily ,this one hath not carried us beyond death , nor beyond
ev il. Let u s consecrate ourselves with the m ind as udyci tar .
6 . They consecrated them selves with the m ind as udycitar . Whatone thinks with the m ind
,that it sang to itself ; and what the
other desires are,those [it sang] to the gods . 7 . Evil was created
after it . What evil thing one thinks with the m ind,that is that
ev il . 6 . They said :“Verily, this one hath no t carried '
us be
yond death , nor beyond evil. Let u s consecrate ou rselves withsight as a elyci tar . 9 . They consecrated them selves with sight asudgci tar. What one sees with sight
,that it sang to itself ; and
what the other desires are,those [it sang] to the gods . 1 0 . Evil
was created after it . What evil thing one sees with sight [thatis that evil]. 1 1 . They said :
“Verily, this one hath not carriedus beyond death , nor beyond evil. Let us consecrate ou rselveswith hearing as udg ci iar . 1 2 . They consecrated them selves withhearing as u dgci tar . What one hears with hearing, that it sangto itself ; and what the other desires are
,those [it sang] to the
gods. 13 . Evil was created after it. What evil thing one hears
7 insert ya .
4 A . bravin .
5 nva .
6avatyav
42 H Oertel,
p cipm ci’nvasrjya ta . sa yad eva protrena p cip am prnoti 6a eva sa
p cipm ci . 14. te‘bruvan no nvci va no
‘
yam m rtyumna p eip m cinam
a tyavciksit. ap cineno’dg ci trei dikscim abci iii . 1 5 . te
‘
p cineno’dyci trci
’diksanta . sa yad evci
’
p cinenci’
lvcin iti tad ci tm ana cigciyad atba
ya itare kcim cis tcin devebbyab . 1 6 . 3am pap m ci’nvasrjyata . sa
yad evci’
113cinena p cip am yandbam ap ciniti sa eva sa p cip m ci .
1 7 . 36‘bra van no nvci va no
‘
yam m riyamna p cip m cinam a iyavci
ks it. p rcineno’dgci trci dikscim abci iii . 1 6 . te p raneno
’dg ci trci
’d iksan ta . sa yad eva p rcinena p rcin iti tad citm ana cigciyad a tba
ya itare kcim cis lcin devebbyab . 1 9 . 3am p cip m ci nci’nvasrjya ta .
na by etena p rcinena p ap am vaa’a ti na p cip am dbyciya ti na
p cip am p apyati 33a p cip amprnoti na p cip arh gandbam ajociniti.8
20. tenci’
p aba tya m rtyum ap abatya p cip m cinam svargam lokam
ciyan . ap aba tya bci i’va m riyam ap aba tya p cip m cinamsvaryam
lokam eti ya evam veda . 6 1 .
p rathame‘nuvcike p ra thamab khanciab.
II . 2 . 1 . sci yci sci vcig cisit so ‘
yn ir abbavat. 2 . atba ya t tan
m ana cisit sa eandram ci abbava t. 3 . a tba ya t tac caksur ci sit sa
ci clityo‘bbava t. 4 . a tba ya t tae ebrolram cisii ici im ci dipo
‘bba
with hearing,that is that ev il . 14 . They said Verily, this one
hath no t carried us beyond death,nor beyond ev il. Let u s con
secrate ourselves with exhalation as 3cdgcitar .
”15 . They conse
crated them selves with exhalation as udgci tar . What one exhaleswith exhalation
,that it sang to itself ; and what the other desires
are,those [it sang] to the gods . 1 6 . Evil was created after it .
What evil odor one exhales with exhalation,that is that evil.
17 . They said : Verily, this one hath not carried us beyonddeath
,nor beyond evil . Let us consecrate ourselves with breath
as udgci tar .
”1 6 . They consecrated themselves with breath as
udyci ta r. What one breathes with breath,that it sang to itself ;
and what the other desires are,those [it sang] to the gods .
19 . NO evil was created after that . For with this breath one
speaks no evil thing,th inks no evil thing, sees no evil thing
,
hears no evil thing,exhales no ev il odor. 20. By it having sm it
ten away death,having sm itten away evil
,they went to the
heavenly world . Having sm itten away death,having sm itten
away evil,he who knows thus goes to the heavenly world.
II . 2 . 1 . What this speech was , that becam e Agni. 2 . A nd
what this m ind was,that becam e the m oon . 3 . A nd what this
sight was,that becam e the sun . 4. A nd what this hearing was, that
1 .
8ap ariti .
144 H. Oertel,
II. 3 . 1 . esa eve’dam agra cisiel ya
l
esa tap ati. sa esa sarvescim3
bbatcincim teje bara indriyamviryam cidciye”rdbva udakrcim at.
2 . so‘kcim ayatci i
’kam eva’ksaram svcidu m rdu
3
devcincim va
ncim e‘ ’ti.
’3 . sa tap e
‘tap ya ta . sa tap as tap tvci i
’kam evci"
’ksaram abbava t’. 4 . tam devcie ea rsayap ee
’
p asamci ip san .
a tbci i ’se
‘sarcin bbii tabane ‘
srja tci i’tasya p cip m ane
‘nanvciya
m ciya . 6 . tam vciee’
p asam ci ip san . te vci eam sam ci reban . tescimvcieam p arycida tta . tasm ci t p arycida ttci vcik. sa tyam ea by
enayci vada ty anrtam ea . 6 . tam m anase’
p asam ci ip san . te m a
nas sam cir eban . tescim m anab p arycidatta . ta sm cit p a rycia’a ttam
m anas. p anyam ea by enena dbyciya ti p ap am ea . 7 . tameaksa se
’
p asam ci ip san . te eaksus sam cireban . tescim eaksub p ar
ycida tta . tasmat p aryci ttam8eaksub. dareaniyam ea by enena
p apyaty adarpaniyam ea . tam pretren e’
p asam ci ip san . te
pre tram sam ci reban . tescimpretram p arycidatta . tasm ci t p arycit
tam9
pretram .,eravan iyam cci i
’nena prne ty aeravaniyam ea .
9 . tam ap cinene’
p asam ci ip san . te‘
p cinam sam cireban . tescim
ap cinam p arycicla tta . tasm ci t p aryci tte‘
p cinab. surabbi ea by
II . 3 . 1 . This [universe] in the beginning was he who burnshere . This same
,taking the splendor
,the grasp
,the vitality, the
virility of all beings,went upward . 2 . He desired :
“May we
Win the one sweet soft syllable of the gods . 3 . He perform ed
penance . He having perform ed penance becam e the one syllable .
4. That gods and sages desired together to obtain. Then he
created creature -slaying Asuras, in order to p revent evil fromgoing after. 6 . That they desired together to obtain by speech .
They ascended speech together. He took possession of theirspeech . Therefore speech is taken possession of ; for [what is]true one speaks with it and [what is] untrue . 6 . That theydesired together to obtain by m ind. They ascended m ind to
gether. He took possession of their m ind. Therefore m ind istaken possession of ; for [what is] good one thinks with it and[what is] evil . 7 . That they desired together to obtain by sight .
They ascended sight together. He took possession Of theirsight . Therefore sight is taken possession of for [what is]seem ly one sees with it and [what is] unseemly. 6 . That theydesired together to obtain by hearing . They ascended hearingtogether. He took possession of the ir hearing. The1 efO 1 e hearing is taken possession of . For [what is] worth hearing one
hears with it and [what is] not worth hearing. 9 . That theydesired together to Obtain by exhalation . They ascended exhalation together. He took possession of their exhalation. There
3 .
1 B sa .
3 -
sci .
3madu .
‘om .
5eti .
6ci ivci .
7 repeat from abov eudevcinam .
8p aryycittam.
9 A . p aryci tta ; B . p arycip tam.
Jciim im iya Up anisacZ-B rcibmwna . 1 45
enena jiybra ti da ryandbi ea . 1 0. tam p rcinene’
p asam ciip san .
tam p rcinene’
p asam cip navan . 1 1 . a tbci’sarci bbatabana cidra
van m ebayisycim a iti m anyam cincib. 1 2 . sa ya tbci’
pm cinam
rtvci lestbe vidbvansetci i’vam evci
’sa rci vya ctbvansanta . sa ese
‘
pm a”kbane ya t p rcinab . 1 3 . sa yatbci
’
pm cinam cikbanam r tvci
le stbe1 0vidbvansa ta evam eva sa vidbvansa te ya evamvidvcinsam
ap avaelati . 63 .
dvitiye‘navcike p ra tbamab khaneiab.
II . 4. 1 . sa esa vaei dip tciyra a dyitbe ya t [forcinab
l
esa bi’elam
sarvamvape ka ra te. 2 . vapi bbava ti vape2svein kara te ya evam
eeda . asya by asciv ayre dip yatef)’amasya
3vci sab .
46 . tambci i
’tam adgitbam pcityciyanir ci easte vapi dip tciyra iti. dip tciyrci ba
vci asya kirtir bbava ti ya evamveda . 4 . abbatir iti kcirircia’a
yab. p rcinam vei ana p rejcib p acava abbavanti. sa ya evam
etam ciebii tir"
ity ap cista a i’va p rcinena p rajayci p apabbir bba
vati. 6 . sambbatir’iti sci tyayajnayab. p rcinam vci ana p rajcib
p apava s sambbavan ti. sa ya evam etam sambbatir ity ap ciste
sam e[va] p rcinena p rajayci p aeabbir bbavati . 6 . p rabbatir iti
eci ilancib.
6
p rcinam vei ana p rajcib p apavab p rabbavanti . sa
fore exhalation is taken possession of ; for fragrance one sme l lswith it and bad odor. 10 . That they desired together to obtainby breath . That they obtained together by breath . 1 1 . Thenthe creature-slaying Asuras ran unto [them], thinking “We
will confound [them]. 1 2 . z I . 6 0 . 1 3 . z I . 60 . 9 .
II . 4. 1 . That sam e,viz . breath
,is the contro ling flam e -pointed
adyitba . For it gets this all into contro l . 2 . He becom es con
troling , he gets his people into control who knows thus ; fordoes yonder one flam e at this one ’
s point or this one at yonderone’
s ? 3 . That sam e adyitba Catyayani calls ‘the controling
one,the flam e-pointed one .
’ Verily flam e -pointed becom es his
fame who knows thus. 4 . The Kariradis [call it] ‘existence ’
(cibbati). Verily, along with breath offspring and domesticanimals exist. Whoso thu s worships it as existence, with breath ,with offspring
,with dom estic animals he exists . 6 . The Satyaya
jnis [call it] origination ’
(sam bba ti). Verily, along with breathoffspring and domestic anim als originate . Whoso thus worshipsi t as origination
,with breath
,w ith Offspring
,with dom estic
amm als he originates. The Cailanas [call it] ‘prevalence (p rabbati). Verily, alongwith breath Offspring and domestic ani
3.
1 0 leste .
4.
1 insert esaii ta hi ’damsarvam vaee ka ra te.
l -
ee .
3 ’mas
4a tab.
5 -bh3i r .
spatu la.
VOL . XVI .
46 II . Oer tel,
ya evam etam p rabbatir ity ap ciste p rci i’
va p rcinena7
p rajayci
p apabbir bbava ti . 7 . bbatir8iti bbei ltabinab . p rcinam eci ana
p raicib p apave bbavanti. sa ya evam etam bbatir ity ap ci ste eba
vaty eva p rcinena p rajayci p aeabbib. 6 . ap aredbe9 ‘nap araddba
iti parsnae eci ilanab . esa by anyam ap aran aelelbi‘9
n ci i’tam
anyab. esa ba l l vei ’sya civisantam
1 2bbrci trvyam ap aranaeletbi
ya evamvea’a . 64.
dvitiye‘navcike dvitiyab khanclab.
II. 5 1 . ekavirality
’cira neyab .
’
eke by evci i’sa vire ya tp rcin ab .
ci bci’sya 3
’ke vire viryavciri jciyate ya evam vecla . 2 . ekap a tra
iti eci ikitcineyab. eke4by evci i
’sa p a tre yat p rcinab . 3 . sa a eva
dvip a tra iti . dvci a bi p rcinap cincia . 4. sa a eva trip a tra"
iti.
trayo bi p rcine‘
p cine vycinab . 6 . sa a eva ea tasp a tra iti. ea t
vcire bi p rcin e‘
p cine vycinas sam cinab. 6 . sa a eva p arieap a tra
iti. p anea bi ,vrcin e
6 ‘
p cine vycinas sam cine‘vcinab . 7 . sa a eva
satp a tra iti . sad cibi7
p rcin e‘
p cin e vycinas sam cine‘vcina adcinab .
6 . sa a eva sap tap a tra iti. sap ta bi’m e eirsanycib p rcin cib. 9 . sa
m als prevail . Whoso thus worships it as prevalence,with breath,
with offspring,with dom estic animals he prevails . 7 . The Bhal
labins [cal l it] ‘com ing into being ’
(bhati). Verily,along with
breath ofl’spring and dom estic anim als com e into being . Whoso
thus worshlps it as coming into being, with breath , with offSpring,with dom estic anim als he com es into being . 6 . Parsna Cailana
eluded exclusion.
’For it excludes another
,
u t] another [does]not [exclude] it. Verily, it excludes the hatel rival of him who knows thus.
II . 5 . 1 . A runeya [calls it] ‘sole hero .
’ For that,viz . breath
,
is sole hero . Of him a so le hero,rich in heroism
,is born who
knows thus . 2 . Qaikitaneya [calls it] having one son.
’ For that,
viz . breath,is the only son . 3 . It is also having two sons . For
breath and exhalation are two . 4 . It is also having three sons .
For breath,exhalation
,and vycina are three. 6 . It is also having
four sons . For breath,exhalation , vycina , [and] sam cina are
four. 6 . It is also having five sons. For breath,exhalation
,
vyeina , sam cina, [and] avcina are five . 7 . It is also having six
sons. For breath,
exhalation,vycina , sam cina
,avcina
, [and]a dcina are six . 6 . It is also having seven sons. For thesebreaths in the head are seven. 9 . It is also having nine sons .
'
4 7 B . inserts p ajayei .
8 A . bhar .
9avareddhci .
1 0 A .-
nadvi .-ta .
-bin
5 .
1 -ra .
2 ty.
3 - 3,3aya ; for eke all MSS . ekci .
4 A .-e .
5 A . dvip6 B .
-nci .
7abhi .
48 H . Oertel,
p rcine‘
p cine vycinas sam cine ‘vcinab . p a ri ca bci i
’e ci
’syci
’
fjciyante.
6 . sa yaeli brayci t san m a cigciye’ti p rcina a elgitba ity eva vidvcin
san m anasci dbyciyet. sad cibi7
p rcine‘p cine vycinas sam cine
‘vcina
a etcinab . sad dbci ie ’vci
’syci
”
jciyante. 7 . sa yadi brayci t sap ta
m a cig ciye’ti p rcina adyitba ity eva vidvcin sap ia m anasei dbyci
yet. sap ta bi’m e pirsanycib p rcincib . sap ta bci i
’vci
’syci ”iciyante .
8 . sa yadi braycin nava m a cigciye’ti p rcina adg itba ity eva
v idvcin nava m anasci dbyciyet. sap ta pirsanycib p rcin ci dvci v
avci iieci a . nava bci i’vei
’syci
’
Ziciyante. 9 . sa yadi brayciel dapa
ma ciyciye’ti p rcina adyitba ity eva vidvcin a
'apa
9m anasci dbyci
yet. sap ta pirsanycib p rcin ci clvciv avcinecia ncibbycim dapam ab .
daea bci i’vei
’syci
’
fjciyante. 10. sa yadi brayci t saha sram m a
cigciye’ti p rcina adyitba ity eva vidvcin sahasram m anasci dbyci
yet. sabasram bci i’ta cidityaraemayab. te
‘° ‘sya p a trcib. saba
sram bci i’vci
’syci
’
jciyante. 1 1 . evam hei i“’
vci i’tam adgitbam
p ara ci tnci rab kaksivcins trasadasya r iti p arve m abcircijcip”
pre
triycis sabasrap a tram ap anisedab. te ba sarva eva sabasrap a trci
cisab. 12 . sa yal a
evci i’vam veda sahasram bci i
’vci
’sya p a trci
bbavanti. 66 .
dvitiye‘navcike ea ta rthah khanelab. dvitiye
‘navcikas samcip tab.
exhalation,vycina , sam cina
, [and] avcina are five . Truly five are
born unto him . 6 . If he should say Sing six unto m e,know
ing that breath is the a a’
gitba ,he should th ink six w ith his m ind.
For breath,exhalation
,vycina , sam cina
,avcina
,a ctcina are six .
Truly,six are born unto him . 7 . If he shou ld say Sing seven
unto m e,
” knowing that breath is the a dgitba , he should think seven
with his m ind. Fo r these breaths in the head are seven . Truly,seven are born unto him . 6 . If he should say Sing nine untom e
,
” knowing that breath is the adgitba ,he should think nine with
his m ind. There are seven breaths in the head [and] two downward ones . Tru ly, nine are born unto him . 9 . If he should“saySing ten unto m e
,
”knowing that breath is the adgitba , he shou ld
think ten with his m ind. There are seven breaths in the head,
two downward ones , [and] the tenth in the navel. Tru ly, ten are
born,
unto him . 10. If he should say Sing a thousand for m e,
”
knowing that breath is the a a’
yitba , he should think a thousandwith his m ind. Truly, a thou sand are the rays of the sun . They areits sons. Truly, a thousand are born unto him . 1 1 . Para Ath ara
,
Kaksivant,Trasadasyu , great kings of old, scho lars in sacred lore
,
thus studied this sam e a ctg itba of a thousand sons . A ll of themhad a thousand sons . He who knows thus
,of him there com e to
be a thousand sons .
6 .
7 bhi . 861334 .
we . ta .
“ha .
W ide.
myad .
Jcia/nini/ya Up anisad—B rcibma/na . 1 49
II . 7 . 1 . paryci telvci i m cinavab p rcieycim stba lycim
’ayajata .
tasm in ba bbii tciny adyitbe‘
p itvam‘es ire.
"2 . tam‘
devei brba s
p a tine’dyci trci dikscim abci iti p arasteid ciyaeebann ayam ta“6 37 °
adgciyatv iti . bambena yadvisena p itare daksinate" ‘
yam ta
adg ciya tv ity aeanasci kcivyenci8 ’sa reib
’
p apecid’0ayam ta adgci
yate ity aycisyenci“l ”
riyirasena m ana syci a ttara te‘
yam ta adgci
yatv iti. 3 . sa be”3 ”kscim eakre bantci i
’ncin p reebcini kiya to "
vci eka ipe kiyata ekab kiyata eka iti . 4. sa be’vciea brbasp atim
yan m e tvam a dyciyeb kim ta ta s syciel iti“
. 6 . sawbe ’
vciea
devese eva pris syci el devesefipei svaryam a tvcim lekam gamaye
yam iti. 6 . a tba be’vciea bam bam ciiadvisam yan m e tvam
adgciyeb kim tatas syci el iti. 7 . ea be ’veiea p itrsv eva pris syci t
p itrsv i ,cei svargam a tvci3i3 lekam yamayeyam iti. s . atba be’vciee
’
panasamkcivyamyan m e1 7tvam adyciyeb ki33
'
3 ta tas sycid
iti. 9 . sa be’vcieci
’sa resv eva
,eris sycid asaresv i
,eci
”’svargam 33
tvcim leka 3i3 gamayeyam iti . 1 0. a tba be’vcieci
’
ycisyam cin‘
gira
II. 7 . 1 . Caryata Manava m ade a sacrifice on the eastern site.
With him created beings sought a share in the a dyitba . 2 . Untohim the gods cam e from the east (front) [saying]:“Let u s consecrate ourse lv es with Brhaspati as a
_
dgci tar . Let this one singthe adgitba for thee .
” With Bamba A jadvisa the Fathers [cam e]from the south (right)[saying]:“Let this one sing the a dgitba
for'
thee .
” With Uganas Kavya the Asuras [came] from the
west (rear)[saying]:“Let this one sing the a dyitba for thee .
”
With A yasya A figirasa m en [cam e] from the north ( left) [saying]: Let this one sing the a dgitba for thee .
”6 . He considered
Com e now,I wil l ask them how great the power of the one is
,
how great the power of the other is,how great the power of the
other (third) is .
”4 . He said to Brhaspati :
“If thou shouldstsing the adyitba for m e
,what would be the result of it ‘
P”
5 . He
said : Am ong the gods there would be fortune,am ong the gods
dom inion. and I shou ld cau_
se thee to go to the heavenly world.
”
6. Then he said to Bam ba A jadvisa If thou shouldst sing theadgitba for m e
,what would be the result of it ?
” He said
Among the Fathers there wou ld be fortune,am ong the Fathers
dom inion,and I should cause thee to go to the heavenly world.
”
6 . Then he said to Uganas Kavya :“If thou shou ldst sing the
adg itba'
for m e,what wou ld be the result of it ?” 9 . He said
Am ong the Asuras there wou ld be fortune,among the Asuras
dom inion,and I should cause t
_
hee to go to the heavenly world.
”
1 0. Then he said to A yasya A figirasa“If thou shouldst sing
7 .
1eciyyci
‘2sthci lycim .
8 ajciya ta .
4 B .
‘
p isaam .
5ci igire.
°bimb7 daksana to .
8 B . kamsyenei .
9 -rci33°
3 .
7°eeci tab.
7 7 A . ayamhyasyenaB . ayamhi syenci .
‘9 kiyo .
‘3 - tib.
74 B . inserts eriyam .
7‘.A . om . sa
ko ’
vcica tatas syad iti in 6 .
1 6ya .
”je .
78 -
ecib.
93 bci i .
1 50 H . Oertel,
samyan m e team a dyciyeb ki3i3 tatas sycicl iti. 1 1 . sa be’vciea
devein eva devaleke ctactbycim”0m ana sycin m ana syaleke p iti
'
n2 1
p itrleke nadeyci’sm ci l lekcid asa rcin
’ 2svargam a tvcim loke rn
gamayeyam iti. 6 7 .
trtiye‘na vcike p ra thamab khancjtab.
II . 8 . 1 . sa be’vciea team m e bbaga va adyciya ya etasya sarva
sya yape‘
[‘si]
’ti . 2 . tasya bci
’
ycisya eve ’jjag cia . tasm ci cl a dgcitci
vrta a ttara te n ivepanam lip seta . etad dba n ci”ra ddbamniveea
3iam yad a ttara tab. 3 . a ttarata ciya te‘
ycisya cing irasap par
yci tasya4m cinavasye ’p ayc
‘
ia . sa p rcinena devein deva leke ‘cZa
elbcid ap cinena m ana sycin mana syaleke vycinena p itrn’
p itr
leke birikci rena vajrenci’sm ci l lekcid asa rcin anada ta . 4 . tcin
be ’vci ea daram yaeeba te
’ti . sa dare ba neim a lekab. tam /1a
jagm ab. ta ete‘sa rci asambbci vyam
"
p arcibbatcib. 6 . ebandebb ir
eva vcieci earyei tam‘m cinavam svaryamlekamgam aycimeakci ra .
6 . te be”ear asa rci eta tamvedcim a yo no
‘
yam ittbam adba tte’ti.
tata6
ciyaeeban.
6tam etyci
’
p agyan . 7 . te‘bravann ayam vei
cisya iti . yael abra vann ayamvei cisya iti tasm cid ayam ci syab .
the adyitba for m e,what would be the resu lt of it ?
”1 1 . He
said I shou ld place the gods in the world of the gods,m en in
the world of m en,the Fathers in the world of the Fathers ; I
should push the Asuras away from this world ; and I should causethee to go to the heavenly world.
”
II. 8 . 1 . He (C.)said :“Sing thou
,reverend sir
,the adg itba
for m e,who art the glory of this all.
”2 . Of him A yasya sang
the a elg itba . Therefore an a dgci tar, when chosen ,should de sire
to take his resting-place in the north ( left). For that restingplace which is in the north is not obstructed. 3 . Having com e
from the north , A yasya A figirasa sang the a dg itba of CaryataManava . By breath he placed the gods in the world of the gods ,by exhalation m en in the world of m en, by the vycina the Fathersin the world of the Fathers
,by the bi3ikcira [as] thunderbo lt he
pushed the Asuras away from this world. 4 . He said to themG o ye afar.
” That is a world nam ed afar.
’ They went to it .
These sam e Asuras were irretrievably defeated. 6 . By the
m etres,by speech
,he caused Caryata Manava to go to the
heavenly world. 6 . These Asuras said :“Com e
,le t us know
him who placed us thus.
” Thereupon they cam e . Hav ing com e,
they saw him . 7 . They said : Verily he ( ayam)IS in the m outhBecause they said . Verily he 1 s m the m outh,
”the1 e
7 .
77A . nvam 9° dbycit.
7 7 -ti7n .
9? insert a .
8 .
1 -
easa .
“asambyeyam 4
eciyyci5 A . ta .
6 -c°bas .
52 H Oertel,
bebe ve by ete dditye sye8
re pm eye s te sye p u trc‘
cb. te sm dd
be bup e tre ese udg itbe ity eve’
p dsite vyem iti. 69 .
trtiye‘nuvdke trtiye b khendeb. trtiye
‘nuvdke s semdp te b.
II. 1 0 . 1 . devdse rds sem eye tente’ty ebub . ne be vdi te d deve
surds semyetire. p rejdp e tig ce be vei te n m r iyup ce semyetete.
2 . tasya be p rejep e ter deveb p riyeb‘
p u tre e nte dsub. te‘dbri
ye nte tene’dydtre diksdm e bei yene ’
p ebe tye m r tyum ep ebe tye
p epmdne n’
i sve rye rb lebem iydm e’ii. 3 . te
‘bre ve n vdco’dydtrd
diksem ebe iti . 4. te veee’dgetre
’dibsen te . tebbye
2ide n
'
i veg
eydye d ye d idemvdcd ve de ti ye d idamvdcd bbufije te. 6 . tdm
p dp me’nve srjye te . se yad eve voi ce p dp e n
’
z vede ti se eve se
p ep md . 6 . te‘br even na vei no
‘
yem m riyu rh na p ep m dnem
e tye vc'
iksit.3m ene se
’dgdtre dibsemebd iti. 7 . te m ene so
’dye
ire’dibsente . tebbye idem m e ne egeye d ye d idem m e ne se
dbydye ti yed idem m ene se bbufije te. 9 . te t p dpm d’nve sgjye te .
se ye d eve m ene sd p ep e n'
i dbyeye ti se eve se p ep m e. 9 . te
‘bru ven no nveve no‘yem ni f ty
/
e rn ne p ep nzenem e tye vebsit.
[saying] Possessing m any sons is this udyitbe .
’ For m any are
these rays of the sun . They are its sons . Therefore one shouldworship [saying]: Possessing m any sons is this udyitbe .
’
II . 1 0 . 1 . They say the gods and the Asuras s trove together.Tru ly, the gods and the Asuras did not then strive tog ether .
Both Prajapati and Death then strove together . 2 . Now the
gods were near to this Prajapati, [being his] dear sons . They
reso lved :“Let u s consecrate ourselves with that udgdte r by
whom,hav ing sm itten away death , having sm itten away evil
,we
may go to the heavenly world.
”3. They said :
“Let us censecrate ourselves with speech as udgdte r . 4. They consecratedthem selves with speech as udyete r . Speech sang to them thatwhich one speaks here with speech
,wh ich one enj oys here with
speech . .5 . Evil was created after it . Just what evil -thing one
speaks with speech,that is that evil . 6 . They said “Verily, this
one hath not carried us beyond death nor beyond evil . Let us
consecrate ourselves with m ind as udgdte r .
”7 . They consecrated
them sel ves with m ind as udgdte r . Mind sang to them that whichone thinks here with the m ind
,which one enj oys here with the
m ind. 3 . Evil was created after it . Just what ev il thing one
th inks with the m ind, that is that evil . 9 . They said :“Verily,
this one,too
,hath not carried us beyond death , nor beyond evil.
9 .
8 editye insye .
9 te .
1 0.
1 B .-
gagee.
9 A . inserts no’dgdtre diksd
’
mabd iti , which is can
celled in red, between te and bhye .
3eve ty
Jdim in iye Up en ised-B rdbm ene . 1 53
ce bsu se’dgdtre d ibsem ebe iii. 1 0. te eeksu se
’dgdtre
’diksente .
tebbye idem ceksur dydye d y e d idem eebsu se p e pye ti ye d
idem eebsu se bbunje te. 1 1 . te t p ep m e’nve srjye te . se ye d eve
eekse se y ey em p epye ti se eve se p ep m e. 1 2 . te‘bre ve n no
nveve no‘yem my
' tyum na p ep m enem e tye vdbsit. pre tren e’dyetrd dibsem ebe iii. 1 3 . te pve trene
’dgetrd
’dibsen te . tebbye
idemme trem dgeye d ye d idem pre trene prneti ye d idem ere
trene bbunje te. 1 4. te t p ep m e’nve srjye te . se ye d eve pretrene
p ep em prn eti se eve se p dp m d . 1 6 . te‘bre ven no nveve no
‘
yem
mrtyun’
z‘ne p dp m dnem e tye vdksitf p rdneno
’dgdtrd dibsdm ebd
iti. 16 . te p rdnene’dgdtrd
’diksente . tebbye idem p rdne eyd
yed ye d idem p renene p ren iti yed'
idem p renene bbunje te.
1 7 . tem p ep m e’nve srjye te . se ye d eve p renene [p dp em] p re
n iti se eve se p dp m e. 18 . te‘bre ven no nveve no
6 ‘
yem mrtyumne p dp m dnem e tye vdbsit. e nene mukbyene p rdnene
’dyetre
dibsem ebd iii . 1 9 . te‘nene m e kbyene p ren ene
’dgdtrd
’dile
sente . 20. so‘bre vin m r tyu r ese esem se udgdte yene m r tyum
?
e tyesyenti’ti. 2 1 . ne by etene p renene p ep emvede ti ne p ep em
dbydye ti ne p dp em p egye ti na p dp em crne ti ne y ey em
Let us consecrate ourselves with sight as udgete r . 1 0. Theyconsecrated them selves with sight as e dgete r . Sight sang tothem that which one sees here with sight
,which one enj oys here
with sight . 1 1 . Evil was created after it . Just what evil thingone sees with sight
,that is that evil . 1 2 . They said :
“Verily,this one
,too
,hath not carried us beyond death nor beyond evil.
Let u s consecrate ourselves with hearing as udydte r .
”1 3 . Theyconsecrated them selves with hearing as udydte r . Hearing sang
to them that which one hears here with hearing,which one enj oys
here with hearing . 14 . Evil was created after it . Just what evilthing one hears with hearing, that is that evil . 1 6 . They said“Verily, this one, too , hath not carried u s beyond death nor beyond evil . Let u s consecrate ourselves w ith breath as e dgete r . 1 6 . They consecrated them selves with breath as udyete r .
Breath sang to them that which one b reathes here withbreath
,which one enjoys here with breath . 1 7 . Evil was cre
ated after it . Ju st what evil thing one breathes with breath,
that is that evil. 1 3 . They said :“Verily,
this one,too
,hath
not carried us beyond death nor beyond evil. Let u s con
secrate ourselves with this breath of the m outh as ndydte r .
”
1 9 . They consecrated them selves with this breath of the m outhas udgdte r . 20 . Death said :
“This is that udydte r by whomthey will go beyond death .
”2 1 . For with th is breath one speaks
no evil thing,thinks no evil thing
,sees no e vil thing , hears no
10.
4 - tyu .
5 E . inserts se .“yam .
von. XVI . 2 1
1 54 f] . Oertel,
gendbem ep dn iti . 22 . tend’
p ebe tye m rtynm ep e be tye p ep me
nem sve rgem Zekem dye n .
8
ep ebe tye bei’ve m rtyem ep e be tye
p dp m enemsve rgem lebem eti ye evemveda . 70 .
ca tur the ‘nuvdke p re theme b khende b .
II . 1 1 . 1 . se ye tbd be tve p rem g'dye
’tiydd
’
eve m evd i’iem
m y' tyum e iydye n . 2 . se veeem p re tbem dm e tye vebe t. tdm p e
ren e m rtyum2nye de dbet. so
‘
gnir e bbe ve t. 3 . e tbe m e ne‘tye
vebe t.3le t p e ren e m r iyum
2nye de dbet. se cendrem e e bbe ve t.
4 . e tbe eebsur e tye vebe t. te t p e rene m rtyum2
nye dedbdt. se
dditye‘bbe ve t . 6 . e tbe evolvem e tye vebe t. le t p e rene mrtyum
'
z
nye de dbet. id im e dipe‘bbe ve n . ze u eve vieve deveb. 6 . e tbe
p rdnem e tye vebe t. tem p e rene m r iyq nye de dbei. se veyur
e bbe ve t. 7 . e ibe‘ ”tm e ne beve lem eve
’nnedyem egeye te .
9 . se ese eve’
yesye b . deye“dbiye te te em ed eydsyeb . ye d v
eve"
[’
yem ] esye8
rem e te te sm ed v eve’
ydsyab .
"9 . se ese eve
”nyire seb. e te bi’m eny engen i re sem le bbe nte. tasm ed e ny i re
seb.
1 0
ye d v evdi’sdm engendm re se s te smed v eve
”nyire seb.
10. Item deve abre ve n beve lem vd dim e ne‘nnedyem
'
dydsib.
e nu na ete sminn ennddye ebbeje .
“eted asya
’ndm eye tvem
”
evil thing, exhales no evil odor. 22 . By him hav ing sm itten
away death , having sm itten away evil,they went to the heavenly
world. Having sm itten away d eath,hav ing sm itten away ev il
,
he goes to the heavenly world who knows thu s .
II . 1 1 . 1 . A s one would pass beyond [another], having sm itten
him,hav ing crushed him ,
even so they passed beyond that death .
2 . Speech he carried beyond it fi rst . He deposited it beyonddeath . It becam e fire . 3 . Then he carried m ind beyond it . He
deposited it beyond death . It becam e the m oon . 4. Then hecarried sight beyond it . He deposited it beyond death . It be
cam e the sun . 6 . Then he carried hearing beyond it . He de
posited it beyond death . It becam e these quarters ; they are alsoall the gods . 6 . Then he carried breath beyond it . He depositedit beyond death . It becam e wind. 7 . Then he sang food-eatingfor him self only. 8 . That sam e is A yasya. He (eyem) is placedin the m outh (dsye ); therefore he is [called] A yasya. A nd as
he rests in the m outh,therefore also he is [called] A yasya.
9 . That sam e is A ng irasa. For from him these limbs (anye )take their sap (re se) ; therefore he is [called] A ngirasa. A nd
because he is the sap of these limbs , therefore also he is A ngirasa.
1 0 . The gods said to him Only for thyself hast thou sung foodeating . Let u s also have a share in this food-eating . That is his
1 0 .
8gem eye n .
1 1 .
1 B . inserts se for e tyeye n all ~
ye t.
9 -
yu .
3 -n .
4de thd .
5 ese .
6 dbye ti .7 B . ege.
Ssye.
”mg/dwe lt .
10 ea . eb.
1 2c'
i.maye tvem .
1 56 H Oertel,
be ’syei
’te deve le emusm in lobe bbe ve n ti . 7 . te sm ed u bei
’vemvidven nei
’ve
’
grbe teyei“biebiyen ne
’lebe teyei . ete m e
deve te e sm in lobe grben be r isyen ti. ete em u sm in“lobe bbe ve nti .
le smed u lebem p redesye nti1 6 ’ti . 8 . te sm ed u bei
’vemvidven
nei’ve
’
yrbe teyei bibbiyen ne’lebe leyei . ete m e deve te asm in
lebe yrbebbye geben, be risye nti svebbye ”eye te nebbye iti bei
’ve
vidyed [eve]deve te1 8em e sm in lobe lekem p re desye nti
’ti . 9 . te s
m ed u bei’vem vidven nei
’ve
’
grbe teyei eibbiyen ne’lebe te
yei . ete m e eted nbbeyem semnemsye nli’ti bei
’ve vidyet.
le ibe bei ’ve bbe ve ti . 72 .
ca turthe ‘nuvebe trtiyeb bhendeb. ca tu r the ‘
nuvebe s semep teb.
II . 1 3 . 1 . deve vei ere bm e n e ve tsene'
veeem e dubren . agn ir
be vei ere bm e ne ve lseb. 2 . se ye se veg bre bm ei’ve te l . e tbe
ye‘
ynir m r lyus sob. 3 . Item elem vecemye tbe dbenumve tsene’
’
p e scjye p re tlemde bitei ’ve m eve deve vecem se rven bem en
4. dube"
be vei vecem se rven ben/
zen ye evemvede .
se bei’3 0
‘nenr le veeem devim ndindbe
"
ve de ve de ve de’ti.
6 . led ye d ibe6
p e ru se sye p ep em br lem ebe ve li ted evisbe re ti.
abodes as these breaths of him have in this world,so m any
abodes these div inities of him com e to have in yonder world .
7 . Therefore one knowing thus should not be in fear of houselessness, no r of wo rldlessness [thinking]:“These div inities willm ake houses for m e in this world. They com e to be in yonderworld ; and therefore they will give m e the world.
”8 . A nd there
fore one knowing thus should not be in fear of house lessness,nor
of wo rldlessness .
“These divinities wil l m ake in this worldhouses for m e from [their] houses , from abodes of their own,
he shou ld know ;“these divinities will give a world in yonderworld.
”9 . A nd therefore one knowing thus should no t be in
fear of houselessness,nor of worldlessness. Let him know
They will bring about bo th for m e .
” Verily so it com es to pass.
II . 1 3 . 1 . Verily, the gods m ilked speech by m eans of the calfof the brebm e n . Verily, fire is the calf of the bre bm en .
2 . This speech,that is the ere bm e n
,
’
and fire,that is death . From
this sam e speech— as one would m ilk a given cow by m eans of a
calf,adm itting
[it to her]— even so the gods m ilked from speech
all desires . erily,he m ilks from speech all desires who knows
thus. He,not being untruthful
,kindles divine speech [say
ing]: Speak,speak
,speak.
”6 . What evil is done here by m an
,
1 2 .
14greb
1 5 B . asm il. 1 6p re ve de
1 7 B . inserts eye tenebbye .
’8eve te.
13 .
1 A . p e stene ; B . p e tsene .
2ve bs
3 -re .
5 A . udigdbe.
6emibe .
Jeim ini/ye Up enised-B rebm ene . 57
ye d ibei ’ne d ep i rebe si
’ve burven m enye te
'
l ‘ibe
8bei
’ne d
evir eve be re ti. tasm ed veve yey emna buryel .9
73 .
p eficem e‘nuvebe p re tbemeb bbe ndeb.
II . 1 4. 1 . ese'e be veve devenen
'
i nedislbem up e ee rye ye d
egnib. 2 . mm sedbe’
p e ce ret. ye enem e sm in lobe sedbe’
p e ee
re ti‘tem ese
‘m e sm in lebe sedha ’
p e ce re ti . e lbe ye enem dem inlobe na
”driye te tem ese
‘m e sm in lobe ne”driye te. le smed ve
eyn imsedbe’
p e ee rel . 3 . lemnei’ve be s leebyemsp g
'
pen na p edeebyemna de ndene .
24 . be s lebbyen
’
i sp rpe ti ye d e sye’n libem
e ve nenibte. e tbe ye d e bbip re sereye ti le t p edeebyem . 6. se
enem esp rspe ipve re dnrdbeyemdbeteb . tasm ed ve egnimsedbe’
p e ce re li . se dbeyembei’vei
’nemde dbeti. 74.
p eficeme‘nuvebe dvitiyeb bhendeb.
II . 1 5 . 1 . ese u be veve devenem m ebeee ne lem e yed eyn ib .
2 . te n ne vre tyem1ede den, e
° ‘gniyet. ye vei m ebepe ne
‘nepne ly
eeneti”
pvere bei’nem e bbise ebleb .
3
p e tim‘ive
"be
’
9ni .
“3 . e tbe be p reble
‘pe ne Meyet sem in tsve
’
gnim iti. se ye tbe
that it m akes manifest . Although he thinks that he does itsecretly, as it were , still it m akes it m anifest . Verily, thereforehe should no t do ev il.
II . 1 4 . 1 . Verily, he of the gods is to be next served,v iz .
Agni. 2 . Him one should serve well. Whoso serves him wellin this world
,him he (A . ) serves well in yonder world. A nd
who does not care for him in this world,him be (A .)does not
care for in yonder world . Verily, therefore one should serve
Agni well. 3 . Him one should not tou ch with the hands , nor withthe feet
,nor with a stick. 4 . He touches him with the hands
,
when he washes him self in his neighborhood ; and when he
stretches him self out towards [him], then [he touches him] withthe feet . 6 . He
,being touched
,is liable to place him in discom
fort. Therefore one serves Agni well . Truly, he places sucha one in com fort .
II . 1 5 . 1 . A nd verily he of the gods is the m ost voraciousone
, viz : Agni. 2 . Therefore he should not eat .what be longs toa vow without having given [him]. Verily,
if one eats whilethe voracious one does not eat, he is likely to fasten on him .
Truly he would eat what is putrid,as it were . 3 . So then, when
the m eal is announced,he should say :
“Kindle the fire .
” A s,
1 3 .
7 - ta .
8e tb 9 B . adds esa u be mi of the next chap .
14.
1ce re ti . 9 A . tendenem ; B tendbeinem .
1 5 . p re9 de desine .
3e bbi s(e )7ietteb.
4 - ir .
5 ivem ive .
6 ’
gni
1 58 H. Oer tel,
p rebte‘pene preyensem p e rivestevei breyet tedrb we.
"4 . eted
u be veve sem e yed veb. ye vei ee bsu s sem e pre trem sem e’ly
up este ne ebe lene be re l i. 6 . e tbe ye
9
editye s sem e ce ndrem es
sem e’ly up este ne 8
bei’ve tene be reti . 6 . e lbe ye veb sem e
’ly
upeste se eve’nuslbye sem e vede . vece bi semne
”rtvijyem
br iye le. 7 . se ye vece s sve re jeye te so‘
yn ir . veg v eve veb.
te d e lreil " ’be dbe sem e ebe ve ti. 8 . se ye evem ete d ebe dbe
sem e bbe ve d vedei ’vem bei ’
le d ebe dbe sem e bbe ve ti’ty
ebedbe’ve prestbe s svenem bbe ve ti. 9 . tasm ed u bei
’vemvi
dem eve semne ”rtv iyyem bereyele . se be veve sem e vede ye
evemvede . 75 .
p eficeme‘nuvebe trtiyeb bbendeb. p eficeme
‘nuvebe s se 'mep teb.
III. 1 . 1 . ebe be veve bi ' tsne deve le’rdbedeve te eve
’nyeb.
eyem eve ye‘
yem p e ve le. 2 . ese eve se rvesem devenem gre
beb . 3 . se bei’se
‘stem nem e . e stem iti be
’be p epeed
‘
yreben
eeebse le. 4 . se ye d editye‘ste m eyed iti yreben eyed iti bei
’te t. tene so
‘se rveb . se elem eve
’
pyeti. 6 . e stem ee ndrem e
eti . tene so‘sarvab . se elem eve
’
p yeli . 6 . e slem nebse lreni
when the m eal is announced,one wou ld direct that one ’
s supe riorbe served [first ], even so is that . 4 . A nd that is also the sem e n
,
v iz . speech . Verily, he who worships [saying]:“Sight is the
sem e n; hearing is the sem e n,
”he does not thereby perform it .
6 . A nd he who worships [saying]:“The sun is the sem e n; the
m oon is the sem en,
” he does not thereby perform it . 6 . N ow he
who worships
I[saying]: Speech is the sem en
,
”he at once knows
the sem e n . or with speech as the sem e n the priestly officeis perform ed. 7 . The tone which is born from speech
,that is
Agni,and speech is j ust speech . That becomes here one
,the
sem e n . 3 . He who thus knows that which becomes one,the
sem e n [saying]:“Verily that becom es one
,the sem e n
,
”he
becom es one,as it were
,the best of his [people]. 9 . A nd there
fore one shou ld cause one knowing thus to perform the priestlyoffice with the sem e n . Verily he knows the sem e n who knowsthu s .
III . 1 . 1 . One entire deity there is the others are half-deities .
[It is] this one nam ely who cleanses here (the wind). 2 . He [represents] the seizers of all the gods . 3 . He
,indeed, is
‘setting ’
by nam e . Setting they call here the se izers in the west . 4. In
that the sun has gone to setting,it has gone to the seizers .
Therefore it is not whole . It goes unto that [god]. 6 . The
m oon sets. Therefore it is not whole . It goes unto that [god].
6. The asterism s set . Therefore they are not who le . They go
1 5 .
7 B . tam .
s ne.
9ye d .
1° etr
1 .
I B . p ence.
1 60 H . Oertel,
III . 2 . 1 . lee be bibbibse.
llem be ne dedrele
2be ve be ve
’li m e nyem eneu . 2 . leu be
’
p ajegenm e belm eneg ee lu re deve ebeb
be s se3
jegeva ebuve ne sye yep eblembep eye“ne vyenen ly ebe‘bbip re lerin bebndbe n ivislem
ili. 3 . se be’vece ’
bbip re leri’m em6
veve 7
p rep e dye p re librebi’li . lveye
s
ve’eyem p re lyu eye
"
ili .
“4 . lem be p re lyuvece
”
”lme devenem u le m e rlyenem
1 3
bire nyede nle rep e se ne senub
m eben lem e sye m e bim enem1 6 ebur
e ne dyem ene ye d”e de n lem e lli
’li . 6 . m e belm e ne ; ce lu re [deve] ebe ili . veg
2 0egnib . se
m ebelme deve b . se ye lre svep ili”le d veeem p rene g i re l i .
6 . m e ne e ce ndrem es se m ebelm e deve b. se ye lre svep ili le n
m e ne b“p ren e g ire l i. 7 . ce bsur
“edilyes se m e belm e deveb .
se ye lre svep ili le e ce bs eb p ren e yire li. s . ere lremdice s te“
m ebelm ene deveb. se ye lre s vep il i le e ebre lrem p rene g ire li .
le d ye n m e belm ene ; ce lu re deve ebe ily ele d ebe le l .
1 0 . be s se2 7
jeyere2 8 ’li . p reiep e l ir vei beb . s e bei
’lej jeyere .
III . 2 . 1 . He begged [food] of them . They paid no attentionto him ,
thinking : Who or who is he .9” 2 . He sang unto them“One [god] —who i s he — swallowed up foui magnanim ous ones
,
being a keeper of c i eation ; him ,O Kapeya , som e do not know ;
him,O A bhip raterin,
settled down in m any place s.
”3 . Said
A bhipraterin“Stepping forward
,answer this m an ; by thee
must this m an be answered .
”4. Him he answered :
“The selfof the gods and of m ortals
,with golden teeth
,defective not a
son . Great they cal l his greatness , in that he , not being eaten, eatshim who eats .
”6 .
‘One [god] four m agnanim ous ones z’ Speechve rily is fire ; that is a m agnanim ou s g od . When one sleeps
,
then breath swallows u p speech . 6 . Mind [is] the m oon that is am agnanim ous god. When one sleeps
,then breath swallows up
m ind . 7 . Sight [is] the sun : that i s a m agnanim ous god . Whenone sleeps , then breath swallows up sight . 3 . Hearing [is] thequarters those are m agnanim ous
go' ods . When one sleeps
,then
breath swallows up hea1 ing . 9 . So,when [it i s said]:
‘One god
fou r m agnanim ou s ones,
’this i s what that m eans . 1 0.
‘Who (be)is he who swallowed up :
’ H e is Prajapati. He swallowed this
2 .
1 A . dvibb 9 drele.
3se .
4 B . belep eye .
5 A . n ivinde m .
‘9 A .
m (e )m e ; B . me .
7 A . ve gge B . ye yye.
8 B . eye.
9 B . veve .
‘0 -
yu cce.
‘1 ’li .
1 9 -
yece .
1 3me ly‘4 B . p e re se .
1 5nu .
1 6 me bbi B . yedi .“9A. de tem ; B . denlem .
1 9 A . enli .
90 A . p ee B . ve .
9 1 B . ye.
99 A .
sve lip iti.93 A .
-na ; after this in serts p rep.
94—ar .
95 insert meketme .
9 6 A . be .
97 so .
98jeger
Jeiminiye Up an isad-B rebm ene . 1 61
1 1 . bbu ve ne sye yep e ili . se i t veve bbu ve ne sye yep eb. 12 . lembep eye
2 9na vijene nly ebe ili. na by elem ebe viienen li. 1 3 . e bbi
p re lerin bebe dbe nivislem ili. bebudbe by evei’se n iviste
ye l p reneb. 14. elme devenem fe te“0m e rlyenem ili. elm e by
ese devenem u le m e rlyenem . 16 . birenye den le rep e se’ ”
na
senu r ili. na by ese sanub . senurep e”by ese sen ne
3 2sanub .
1 6 . m ebenlem e sye m ebim enem ebe r ili. m ebenlemby ele sye
m ebim enem ebeb .
“17 . e ne dyem ene ye d e de nlem
”e lli
’li .
ene dyemene by eso‘de nlem e ll i. 7 7 .
p re tbeme‘nilvebe dviliyeb bhendeb.
III . 3 . 1 . le syei’se grir elm e semndiiedbe
‘
ye d e sev edilyeb.
le smed geye lre sye sle lre n'
e’venyen nee ebriye e ve ebidye
2ili.
2 . se ese eve’blbem . ye l p ure sled e venili
3
le d ele d e blbe sye
giro ye d debs in e le s4se debs ineb p e bso yed u lle re le s se e lle reb
yabse ye l p eeeel [le l] p ueebem . s . eyem eve p rena e blbe sye”lme . se ye evem elem
"ublbe sye
”lm enem elm e n p re lislbilem
vede se be’m e sm inlobe see
-
lye s1 6
se le n e s [se rve s] sembbe ve li. 4.
peeve d dba ve em e sm inlobe ye d idem p ure se sye”ndeu eipnem
up . 1 1 .
‘A keeper of creation he,indeed
,is a keeper of crea
tion. 1 2 . Him,O Ké peya, som e do not know :
’for som e do not
know h1m . 1 3 .
‘Him,O A bhipraterin, settled down in m anyplaces :’ for th is breath has settled down in m any places . 14. The
self of the gods and of m ortals z’for he is the self of the gods
and of m ortals . 1 6 .
‘With golden teeth,defective
,not a son :
’for
he is not a son for he,having the form of a son
,is not a son.
1 6 .
‘Great they call his greatness :’ for they call his greatnessgreat. 1 7 .
‘In that he , not being eaten, eats him who eats :’ for
he,not being eaten
,eats him who eats.
III . 3 . 1 . Of it he is the fortune,the self completely risen
viz . yonde r sun. Therefore one should not take breath in (during)the stolre of the yeye lre -sem e n] [saying]:“May I no t be cut
off from fortune .
”2 . That sam e is the i lblbe . When one takes
breath eastward,that is the head of the vblbe ; when sou thward
,
that is the right side (wing); when northward,that is the left
side (wing); when westward, that is the tail . 3 . This breath isthe self of the ublbe . Who thus knows this self of the e blbe
firm ly established in the self,tru ly be comes into being in
yonder world with limbs , with a body, [whole]. 4 . Verily, thatis certainly in yonder world, viz . a m an
’s two testicles
,the penis
,
2 .
99 -eeba .
30 -e .
3 1 A .-se .
39 ne s .
33 A . s .
34B . ehu r ; and insertsi ti mabente by ele sye mahim ebeb.
35 e nlem .
36semen .
3 . B . semedr 9ve ehe 3
ve i li .
4 A .- ineb .
6se d .
6 le d .
1 6semge le s .
voL . xvr. 22
H Oer lel,
barnen nes ibe ye l bim ee’ne slbibem ne sembbe ve li. 6 . e lbe
ye evem elem7e blbe sye
8 ”lm enem elm e n p re l islbilem vede se
bei’ve
’me sm in lobe senge s se lenns se rve s sem bbeve l i. 6 . le d
eted ve ipvem ilrem ublbem . le d e nnem vei vievem p rene
m itrem . 7 . le d dbe v ievem ilreg erem ene lep e se vre le ee ryene9
’ndre sye p riyemdbeme
’
p ejeyem e . s . le sme e bei’le l p roveed
yedl oidem m enusyen ega lem . 9 . le d dbe se up e nise sede
jye lir ete d ublbem“ili. 10. jye lir il i dve ekse re p rene il i dve
e nnem ili dve. le d elee e nne eve p re lislbilem . 1 1 . e lbe bei’nemjem edeynir up e nise sede
”
ye r"ete d ublbem ili. 1 2 . eye r
ili dve e bse re p rend ili dve e nnem ili dve. le d ete d e nne eve
p re lislbilem . 1 3 . e lbe bei’nem‘3
ve sislbe up enise sede yew:
ete d ublbem ili . le d eled"e nne m eve . ennem b i yee b. 1 4. led
ebe r ye d e sye p rene sye p ll l’
ll § ll § ge rirem e lbe bene ’nye
”
p re
n ee ,ee rire venle ebe ve nli
’l i. 1 6 . se breyed ye d veee vada li
le d veeee ee riremye n m e ne se dbyeye li le n m e ne sep ee rirem
ye e eebs e se p epye li le e ee bsusep ee rirem ye e ebre lren e prn e l i
le e ebre lre sye ee r irem . eve m e be ’nye p reney ee rire venle
bbe ven li’li. 78 .
p re lbame‘ne vebe lrliyeb bhe ndeb.
the two cars,the two nostrils : whatever does not com e into
being boneless . 6 . Now Whoso thus knows this self o f the
ublbe fi rm ly established in the self,tru ly be com es into being in
yonder world with lim bs , with a body, whole . 6 . That sam e is
the e blbe belonging to Vigvem itra . Verily, food is all (vipve),breath is a friend (m ilre). 7 . Now Vicvam itra through exertion
,
through penance , through the perform ance of v ows,went unto
the dear abode of Indra . 9 . A nd he proclaimed to him thatwhich has com e to m en here . 9 . Now he went for instruction[to him] [saying]:
“Light is this e blbe .
”10.
‘Light ’has two
syllables , breath has two,food has two . That sam e is firm ly
estab lished in food. 1 1 . Then Jamadagni went for instructionto him [saying]:“Life is th is ublbe .
”1 2 .
‘Life ’has two sylla
b les,
‘breath ’two , food two . That same is firm ly established
in food. 13 . Then Vasistha went for instruction to him [saying]:“The cow is this e blbe .
” That sam e is j ust food. For
the cow is food. 14. This they say :“If man be the body of this
breath,how then do the other breaths (senses) com e to have
bodies ? 1 6 . Let him say :“What he speaks with speech , that
is the body of speech . What he thinks with the m ind,that is
the body of the m ind. What he sees with sight,that is the
‘body of sight . What he hears with hearing,that is the body of
hearing. Thus the other breaths (senses) also com e to havebodies.
3 .
7 A .- le d .
8 A . e blb9
p r1 9 le d .
1 1u tth ’9 A .
-sede )gee r ; B .
eyugeur .
‘3 -d .
' 4u led .
1 5 B .
’nyene .
1 64 H . Oertel
leyer neve -ne ve’bse ren i semp edye n le. ete d ime lobes tr i
ne ve bbe ve nli. 1 1 . le d erebm e vei lr ivrl . le d erebm e’bbivye
brlye pensan ti. ese e eve stem e s se1 8 ‘
nu ee reb . 1 2 . ye d im em
ebe r ebe slem e ity eyem eve ye‘
yem p e ve le. ese‘dbideve lem .
p rene‘dbyelm em . le sye parirem e n uee re b.
1 91 3 . led ye lbe be
ve i m enee m e n ise lrem semp re lem syed '
79 .
p re lbe me‘nuvebe ce le r lheb bhendeb.
III . 5 . 1 . evembei’le sm in se rvem idem semp re lemye n
dbe rvep se re seb p eee ve m e nu syeb . 2 le d dbe m e nje s’sem e
ere ve seb3
p reyeyee . le sm e i“be eveye nir veieyeb jereyeye .
5
3 . le sye be’n le ribsel p e tilve ne ve nilep inde e re s i n ip ep ele .
lem be deye ’n ede dbeu . 4. le te
6bei
’ve slem em7
de de rpe’nle r ibse vita lem be bu pebbem dnem . le sye be yublim
8de de rpe .
6 . bebisp e vem enem ese dye litre9viyi p renye ili beryel titre
”
grbitre‘"ep enye ili vece . didrbselei
’ve
’bs ibbyem peer'
z‘
lselei
’ve be rnebbyem . sveyem ide m m e neyublem . 6 . le d ye lre ve
is e r e lyegre bbe ve li ne vei se le te b ine s lil lle d
1 2e ve elemno
tively. Thus these worlds com e to be thrice nine . 1 1 . Verily thatbre bm e n is threefold. Hav ing utte red the sacred utterances theychant unto th is ere /l ine n . A nd this is also the stem e
,this the
anucara (seque l). 1 2 . When they call him ‘possessing one steme,
’
that is he who c leanses here . That [he is] with regard to the
divinities breath [he is] with regard to the self. The e nuee re
is its body. 13 . A s the thread of a jewel would be twined inwith the jewel
,
III . 5 . 1 . Even so this all is twined in with it, viz . G andhar
vas,Apsarases
,dom estic animals
, [and] m en.2 . Now Mufija
Samagravasa went forth . Ovejani, a Vaieya, went before him .
3 . Falling from the atm osphere,a lum p o f fresh butter fel l down
0 11 his breast . He,taking it
, put it in addition [in the fire3 . Thereupon he saw the stem e spread out in the atm osphere
,
great ly sh ining ; he also saw its application 6 . Having se t
him self about the bebisp e vem ene , he should say litre viyi p re
nye ,‘
litre yrbitre ep enye ,with speech . He shou ld wish to
see with the eyes , he should wish to bear with the ears . This isof itself yoked to m ind. Now when an arrow is too pointed,verily it then does no t hurt. Verily thus he would not attain it .
4.
76 B .-eu .
1 6 B .-bee .
1 7se.
‘6se.
1 9 -renlem .
5 .
1 A g loss , the second quotation in 5,is inserted at the beg inning
before evem (B . eve).9meunj 3
seha94 A . see . m . ; B . lemasmei .
6p reyeye .
6 lete .
7 A .-e .
6A .-i . 9
littre , the first letter m ay be an l.10grhitlre .
7‘A . e sti ; B . he ne sli . 79ye d.
Jeim iniye Up enised-B rebm ene . 65
’
p ep n eyel . p e ily eve’
p enyet. le d ye lbe bimbene m gy em eneyed
evem evei’nem eleye deve teye
”neyeli. se yubteb be re l i. ese
”
eve’
p i ye ble b.
“80 .
p re tbeme‘nuvebe p encameb bhendeb. p re lbem e
‘m lvebe s semep leb.
III . 6 . 1 . yo‘see semneb p re ttim vede p re be
’sm ei diye le.
2 . de de 2 ili be ve eyem . eyn ir dip ye le te lbe’l i veyub p e ve le
be nle’li ee ndrem e em ily edilyeb. 3 . ese be vei sem neb p ra l
l ib.
3
elembe vei sem neb p re ll im‘se de bsineb bseim ir videm
eebere . 4 . lembei’lembete r ve ”jye geyen m eilreve rene sye
ve tern" de de3 6 te lbeé’ benleé
’ 7bim ebe eve ili. p re be ve
e sme l diya le. 6 . [so]‘
py"anyen eeben
9ep e ryep e ri
‘O
ye evem
elemsem neb p re llimvede . 6 . ye e be ve e bendbu r be ndb e
m e t sem e vede ya tra be’
p y enamne vide r ya tra resen ti yatra
p e ri’ve eebse le ted dbd
’
p i preis lbyem edbip e tyem e nnedyem
p uredbem“p e ryel i. 7 . eynir be ve e bendbur
“bendbum e l
sem e . be smed ve by enemderveb be sm ed ve p e ryevr tye m e n
lbenli se pre islbyc’
lye1 3 ”
dbip e lyeye’nnedyeye jee redbeyei
“jeye le. 8 . se yatra be ve ep y evemvidem ne vide r ye tre re
Let him b 1 eathe ou t [saying] sim ply p e . A s one wou ld attrac ta dee 1 by m eans of a even thus he att1 acts it ( 3)by m eans
of this divinity. He pe 1 form s yoked, and he i s yoked also .
III . 6 . 1 . That one yonder who knows the delivery of thesem en
,ve 1 ily unto him it is delive 1 ed [Uttering] de de, this
fire here shines ; [uttering] te lbe, the2
wind cleanses (blows),be nte the m oon [utte 1 s], em the sun. . Verily this 1 s the deliv
cry o f the sem e n . Verily this delivery of the sem e n Sudaksina
Kseim i knew . 4 . One should sing that sam e in the eiye -chantof either the bole r or the m eilrever en e -priest dede
,te lbe
,
benle,bim ebe eve. Verily it is delive red unto him . 6 . He is
m uch superior to even m any others who thus knows this deliveryof the sem e n . 6 . A nd whoso being without re latives knows the
sem e n rich in relatives,even where they do no t know him
,where
they are ang i y at him,where the y ove 1 look him
,as it were
,he
thus compasses excellence,sup1 cm acy, food eating
, [and] the officeof a p e rob ile 7 . Verily Agni, being without relatives , is the se
m en rich ln relatives. F0 1 in whatever way they churn him ,from
the wood,or by turning , he is born for excellence
,for suprem acy,
for food-eating, [and] for the ofiice of a p ure/t ile . 8 . Ve rily even
5 .
16 -se .
74 - lib.
6 .
1p re ltm
9 A . laden ; B . de den .
3 A . p re blib ; B . p re vrklib.
5 teum.
6 B . inserts benteé’ . 7 A . om .
6ep y .
9 -heny.
1 6 A .-up e .
l l -dh’
e .
1 9 -dbe.
’3Qreslb
74A .-eye.
1 66 ff . Oertel,
se nti ye tre p e r t ve eeb se le le d dbe’
p i greistbyem edbip e l
yem e nnedyem p ie edbem p e ryeti. 8 1 .
dviliye‘nuvebe p re lbemeb bbendeb.
III . 7 . 1 . sveyem u le lre ye trei ’nemvidub. 2 . se debs in e be
vei bseim ib p recinepelir‘
jebeleu te be se bre bme eer ine esub.
3 . te be2 ’m e bebu jep ye sye ee
’nye sye ee
’neeire
"
p re cinepelip"
ee jebeleu ee . 3 . e lbe be sm e sede bs ineb"
bseim ir ye‘
d eve
yejne sye’njo ye l se vidilem le d dbd sm ei ’
ve p reebe li. 5 . te ube ve ep edile vyc
'
lbreeemenee6
eere p’
,eedre dure necene iti be
sm e8s edebs inem bseim im ebrepenl3 p recineeelip
1 5
cd jebelee
cd . 6 . se be sme”be sudebs ineb bse im ir ye tre ebeyis lbeb bnru
p e eeeles sem eye le bbe vilere s te n na ese semvede ne’nep edg
'
s le
padre ive semvedisyem ebe‘0ili. 7 . te e be vei jebeleu didib
sele” gabrey ee yepr e p"
cd . teyer be p recineeelir vrle1 3
e dyele. 8 . se le d dbe sudebsin e ‘nube bue’be jebeleu be
’dibs i
selem“ili. se be semyre bilerem e veee neye s ve” ’
re jebeleu
be’dibs iselem led gem isyeve iti. 82 .
dviliye‘nuvebe dvitiyab bbendeb.
where they do not know one knowing thus,whe 1 e they are angry
at him,where they so to speak overlook liim
,he thus com passes
excel lence,supremacy, food-eating
, [and] the office of a p urebile .
III . 7 . 1 . A nd [that happens] of itself where they know him .
2 . Sudaksina Ksaim i, P racinagali, the two Jabelas—w they werefel low-students. 3 . These
,v iz . Prficinagali and the two Jfibalas
,
recited m uch of what is to be m utte 1 ed and of other [prayers].4. Then Sudaksina Kseim i used to ask [them ] concerning thatwhich is easy of the sacrifice
,concerning that which i s wel l
known. 6 . A nd they, being distracted, kept crying ou t : Ofidra,ignoram us l” Thus they, v iz . Precinacali and the two Jabalas
,
used to cry ou t against Sudaksina Ksaim i. 6 . Then Sudaks inaKsfiim i used to say : Where m ost of the Kurupai
‘
icalas shal l beassembled together, there shall be this disputation of ours ; we
will not dispute without witnesses,like Qudras.
”7 . Now the
two Jfibelas Ouk1 a and G ogru , consecrated them se lves. Of themPracinagali [was] chosen e dyele r . 8 . Then Sudaksina becam e
aware :“The two Jabalas have consecrated them selves.
” He
said to his driver : Sii i ah,conduct [m e thither]. The two J
las have consecrated them se lves. Thither we will go .
”
6 .
1 "
p e ril -
gebl3r .
9 B . bei. ree 6p y A .
-e .
7 A .
eorug.
6-e .
9e bog ’O -
p e lisy76p r
74semsem
1 5 -ze .
w didibs1 1
68 H . Oertel,
III . 9 . 1 . te l p re lbem em m r 3ye le. 2 . e ndbem‘ive vei
lem e yen ib. leb ite stebe ve2vei se le d ebbe ve ly ep em ve
slebeb. bim bi se3ted ebbe ve li. 3 . se ye s tem deve lem vede
yem cd se3le te
‘ne sem bbe ve li ye cei
‘ ’nem tem m rlyum e l iva
be li se negele m r lyum e live be li ’ti. 4 . e lbe ye enem ele d
dibseyenli"led dviliyem m riye le. vep e nl i beeepm e preni. n i
brn lenl i nabben . p re tyenjen ly"engeni. p re lye ee ly"
engu lib.
ep evrte’ ‘p e vesl ile
’ esle. ne juboli. na yeje le. ne ye s ilem"cd
re ti. em enu sim ve ee m ve de li. m r le sye vevei’se
"lede rap em
bbe ve ti . 6 se ye s lem deve tem vede yem ee se le te‘ne se m
ebe ve li ye ee 3’nem lem mrlyum e live be li se nege le m rtyum
e l ivebe li’l i. 6 . e lbe ye enem ete d e sm el lebe l p rete rit eityem
ededbe li le d lrliyem m riye le. 7 se ye s lem deve tem vede
yem ee se le te‘nusembbe ve ti ye ee 3
’nem lem m y
' lyum e live
be l i”se udyele m rtyum e l ivebe li
’li. 8 . eleve d dbe i
’vo
w ’blve
re tbem eslbeye p redbeveyerb cabera . 9 . lem be jebelem p re
lyetem be niyen bbrete’veee bem“bbe ve fi
"ebedre be veeem
e ved'
i’ti. bes line yedbem eiser ili. 1 0. p re bei
’vei
’nem le e
ebe eense yeb be lbem e veee d bbeye ve iti. ye s lreyenem mrlyi‘
z
nemsemn e’tivebem vede se e dyele mg
' lyem e l ivebe li’l i. 84.
dviliye‘nuvebe ea lu r lhe b kbende b .
III . 9 . 1 Then he dies for the fi rst t ime . 2 . Blind darkness ,as it were
,is the womb . He thus becom es either a drop of blood
or a drop of water. What,p ray, does he thus becom e ? 11 . He
who knows that divinity after which he thence com e s into beingand which carries him beyond th is death— he as i ldyele r carriesbeyond death . 4 . A nd when they thus consecrate him
,then
he dies for the second time . They c ut [his] hair and [his] beard.
They trim [his] nails . They anoint his several limbs . He bends
his fingers . He sits uncovered,stripped off He does not
offer oblat lons,he does not sacrifice
,he does not approach a
wom an,he speaks non-human speech . Ve rily he then has the
form of one dead. 6 . z 3 . 6 . A nd when they lay him,having
departed from th is world,upon the funeral - pyre , then he dies for
the third tim e . 7 . 8 . Having said this m uch,m ounting the
chariot,he drove ofi. 9 . To this Jebfila, having com e back
,h is]
younger bro ther said :“Sir
,what words hath the Ofidra spe en ?
Thou hast sought a shallow with an elephant .
” He (the older J iib z
'
ila)set that forth to him who [had said]:“How hath he spoken
,
sir ?” “He who knows the carrying-over of the three death sbym eans of the sem en
,he as udyele r carries beyond death .
”
9 .
‘enth 9
ve .
3 B . s .
4ee .
6 A di 6 -eje ly.
7 e ve6yeu sa
9se .
76 B . inserts be .
1 1yenle s .
79 -li’t3.
1 3ve .
“1nsert ve he ti
’li
,can
celled in B .
7 6yej
1 6 -ve e.
Jeim iniye Up enised-Brebm ene . 1 69
III . 1 0 . 1 . mm veve ebeye ve s te p ile’ ’dyeterem em enye le
’li be
’veee . le d 33 be p recinepele vi de r’
ye esem eyem vr le
e dyele”se .
3le sm in be ne
’nuvidub. 2 . te be
”eur e nudbeve le
bendviyem iti. lem be’nuse sre b.
°te be bendviyem udyelerem
eebrire brebm en em9
p reeineeelim . 3 . lembe’ebye vebsye
7 ’veeei
’vem ese erebm e ne m eybeye vedeye ne
’
yleye l. se ne’nu semne
‘nvieebe li
8 ’ti. e li bei
’vei
’nem le e eebre. 4 . se ye d dba ve
’
enem‘“ete l p ile yenyem rele ebe lem sinee ly edilye bei
’nem
le d yenyem rele ebe tem sinee ti. se be’sye le lre m rlyer ipe.
”
6 . e lbe ye d evei’nem ete l p ile yenyemrele ebalams inee li
1 3te d
dbe veve se le te ‘ne sem bbe ve ti p renam cd . ye de by eve rele s
sibtem p rene evipe ly e lbe le t sembbeve li .
1 46 . e lbe ye d evei
’nem ete d dibseyenty eyn ir bei
’vei
’nem le d yenyem rele ebe
lemsinee ti. se bei’ve
’sye le lre m rlyer iee.
"7 . e lbe yem evei
’lem veise rje niyem ebe tim e dbve ryu r je be li lem eve se le te
‘ne sem ebe ve li ebe ndensi
1 6
cei’ve . 8 . e lbe ye enem ete d esmel
lebel‘7 p relem eityem ede dbe li ee ndreme bei’vei
’nem led
yenyem rele ebe tem sinee ti. se 33 bei ’ve
’sye le lre m rlyer ipe.
9 . e lbe ye d evei’nem eted e sm el lebel p relem eityem ede
III . 1 0 . 1 . He said : Sir,verily, thy father thought him an
e dyele r ,’
and the Precinaealas know it,who of them was the
chosen e dyele r here .
” To him they did not assent 2 . Theysaid “Run after Kendviya .
” They ran after him . They m ade
Kandviya the e dgele r , [and] Pracinacali the brebm en -priest .
3 . He looking down at him said : Thus this Brahm an was not
averse to idle talk. He doth not striv e after the subtle of thesem en .
” He did this beyond him 4 . When the fatherthus em its him as seed into the womb , then the sun thus em its
him as seed in the womb . He there lords over this death .
6 . A nd when the father thu s em its him as seed into the womb,
verily he thence com es into existence after that [seed] and afterbreath. For when breath enters the em itted seed
,then it com es
into being . 6 . A nd when they thus consecrate him,it is Agni
who thu s em its him as seed into the womb . He the i e lordsove 1 this death . 7 . Now what veise rjene offering the e dbve ryu
ef'
fe 1 s,after that he thence com es into exi stence and after the
m et i cs . 8 . A nd when they thus lay him ,having departed from
this world,on the funeral pyre , it is the m oon who thus emits
him as seed into the womb . He there lords over this death .
9 . Now when they put him ,hav ing departed from this world
,
1 0 .
1 A .
9vise r .
9seb.
7 B . benlyeveyem .-sreb.
6 B . brehme
nem .-
p ebsye_
.
6 A . nvie B . re nem .
76 B . om .
‘1 A . re t 79 B .-o .
73 insert e lbe ’ve ee .
74 in sert e lbe ye enam ele d dibseye nly . le lremrlyer iee.
1 61nsert e lbe yad evei
’nem eled dibsaye nti .
” A . (18 311 7 -en .
1 6 B .-venti
’li .VOL . XVI .
1 70 H . Oertel,
dbe ly e lbe ye evei’te e vebsen iye ep e s te eve se le te
‘ne sam
bbe ve li”
p renem v eve . p rene by ep eb. 1 0. lembe ve evemvidudyele yejem enem em ily etene
’bse rene”dilyem m r lye m
e livebe li veg ily eyn im bum ili veyem ebe ili eendrem e sem .
1 1 . ten1 9ve eten m r lyen semne ’
dyele ”tm enem ee yejem enem
cd’t3vebe ly em 3ly etene
’bse rene p renene
’m une ”dilyene .
1 2 . le syei’se globe
'
e lei ’semjyeslbe e le ve be nislbe
u lei ’sem p u lre e le ve p ilei ’
sem
ebe be deve m e nes i p re visleb
p e rve be jejne se 33 ye rbbe‘nte r
il i. 13 . le d ye d ese‘bbye ble
’ lim em eve p e rusem ye
‘
yem
eebe nne" ‘
n te r em ity etenei’ve
’bse ren e p renenei’ve
’m e nei
’ve
”dilyene 85 .
dviliye‘nuvebe p eneemeb bhe rideb. dviliyo
‘nuvebe s semep teb.
III. 1 1 . 1 . trir bel
ve i p e ruse m r iya te lrir jeye le.
22 . se bei
’le d eve p re tbem em m r iyate yed rele s s ibtem sembbe tem
3bbe
ve li . se p renam eve’bbisemebe ve li . egem e bbyeye le 3 e lbei
’le d dviliyem m riye le ye d dibse le. se ebendensy eve bb isem
on the fune i al py1 e , now what the wate i s f0 1 sprinkling a 1 e,
after those he thence com es into existence and after breath also .
F0 1 breath is the waters. 10 . Him sacrific ing an e dyele r who
knows thus carries beyond the sun, [i. e . beyond] death , by
m eans of this syllable , v i z . em,
’
[saying] vee [he carries him]beyond Agni ; [saying]bum , beyond Vayu ; [saying] ebe, beyondthe m oon . 1 1 . Verily beyond these sam e deaths an e dgete r
carries him se lf and the sacrificer,by m eans of this syl lable ,
v iz . om,by m eans of breath
,by m eans of yonder sun. 1 2 .
About this there is this globe :“Is he the oldest of them o r
the youngest ? Is he the ir son,or their father ? Truly one
god is entered in the m ind he was born of o ld and he is withinthe womb .
”1 3 . In that he is spoken of
,this sam e m an who is
concealed w ithin, by j ust tha t syllable em,by breath , by yonder
sun
III . 1 1 . 1 . Verily, thrice m an dies,thrice he is born. 2 . Then
he dies for the fi rst time,when the seed
,em itted
,com es into
being. He is converted into breath ; he is born into space .
3 . Then he dies for the second time,when he consecrates him self .
He is converted into the m etres he is born unto the sacrificial
1 0 .
79 A . te.
9°jeislbe .
9 7 B . bye .
99e ebenn .
1 1 .
1 A . be.
9 insert 3 03 bei ’le d eve p re tbemem mriye le . lrir jeya te ,
6se bh 4A . eve .
72 If . Oer tel.
tyem ep e sedbe li . 4 . bum m e’ly ebe m e
’lre nu
’
ge ye trei’le d
yejem ene il i bei’le t. 6 . se ye lbe greye se s iddbeb p ep iyen
yere liv3ge le9evem1 0
bei’ve
’sm en m r lyub p ep me Ivre livije le .
9
6 . ye n m e’ly ebe ee ndrem e vei m e m eseb. ese be vei m e
m eseh. le smen m e’ly ebe . bbe“ili bei ’
le t p e robsene’ve . ye s
m ed v eve m e’ly ebe ye d v eve m e
’ly ebe i ’
len i trin i . le smenm e
’l i breyel . 8 7 .
lgrliye‘nuvebe dvi liyeb lebendeb.
III . 1 3 . 1 . bum]
bbe ili bre bm e ve ree se bem e sye . bbeli’ve bi
bre bm e ve ree sem . 2 . bum be1il i p e ge bem e sye . be ili be p agavo
vegye nle. 3 . bum beg iti gribem e sye .
2
beg ili be griyem p e neye nti. 4 . bum bbe eve ily eted eve
’
p egitem . 6 . m abed ive’bbip e r ive rleye n geyed ili be sm e
”be nebe m e begrem e m ehe
n ivege bbe ve li’li . se ye lbe stben em e rp eyilve
3 ’le ren e
‘ve
’le rene ve p ariyeye l
‘tedrb le t. 6 . led 33 be
’vece getyeye nib
be sm ei bem eye slben -
um e rp eyel . e lbe’
p eg item evei’le l . nei
’vei
’le d
6edriyele
7 ’li . 7 . [iti] 1333 bir
’
lberenem .
8e lbe ve e le
n idbe nem eve . e ve il i dve ebse re. e nle vei sem ne nidbenem
tune,o f Prajapati
,of the bibbere . 4 . He says bum m e : that
is,
“Do not now go thither,where the sacrificer now is .
”A s
,
driven by a better one,a worse one trembles before him
,even
so death,evil
,trembles before him . 6 . A s for his saying m e,
m e is the m oon,the m onth . Verily,
this m onth is m e. Thereforehe says m e; that is bbe, in an occult way,
as it were . A s to
why he says m e— in that he says m e, there are these three [m ean
ings]. Therefore he shou ld say m e .
III . 1 3 . 1 . H um bbe are [the utterances] of him who desireslustre in sacred lore . For lustre in sacred lore shine s (Vbbd),as it were . 2 . H um be are [the utterances] of him who desirescattle . For catt le low be . 3 . H um beg are [the utterances] ofhim who desires fortune . For saying beg they extol fortune .
4. E lm bbe eve,that is sung in response . Let him sing turn
ing about unto some thing great,as it were
,
” Naka used to say ;“he becomes the owner of a great v illag e , the owner of a greatresting place .
” That is as if, having caused to run against a p ost ,w ith anothe r or another one should go about [it]. 6 . [B ut] 96tyityani said regarding this For what purpose shou ld he causeto run against a post ? Now that is sung in response . Let him
pay no attention to that .
”7 . So m uch abou t the biribere s . Hence
forth regarding the n idbe ne . Ove is two syllables . Verily the n i
1 2 .
6 insert ili . 9 -viee 7°eevem .
‘7 ebeye .
79 eive .
1 3 .
lve .
9grib A .
-se .
6 -ve A . eyilve.
4 B .-ree .
5p e ryye
’tend .
7 endr 6 hiebeb
J eim iniye Up enised-B rebm ene . 3
enle s sve rg o lebenem enle bre dbne sye vislep em . 8 .
'
lem ete d
negele yejemenem em ily etene’bse rene
’nte sve rge lobe de
dbel i. 9 . ye 33 be ve ep e bse vrbsegrem ge eebe ly e ve vei se
le leb p e dye te. e lbe ye d vei p ebsi v1'bsegre ye d e s idbereyem
ye l bs e re dbereyem este ne vei se le le ‘vep e dye te. p ebsebbyem
bi semye teg esle. 19 . lem eted e dgele yejem enem em ily etene
’bse rene sve rep ebsem br lve
’nte sve rge lobe de dbeli. se ye lbe
p e bsy e bibbye d esite i’vem eve s ve rge lobe
‘bibbye d este ‘lbe
1 0
ee re ti. 1 1 . te be ve ele e bse re deve lebe g eei’ve m e ne sye lebeg
cd . edilyeg ee be ve ele ebse re ee ndrem eg ee . 12 . edilye eve
deve lebeg eendrem e m e n e sye lebeb . em ily edilye“vee ili ee n
drem eb. 1 3 . lem ete d e dgete yeyem e nem em ily etene’bse rene
”dilyem deve lebemgem eye ti. 88 .
lrliye‘nuvebe lrliyeb bhendeb.
III . 1 4. 1 . lembe ge lem p reebe ti be s lvem e s3’li . se ye be
nemne ve ge lrene ve p re brete lem be”be ye s le
‘
yem m eyy1
elm e’bbed ese te se ili. 2 . le sm in be
”lm en p re tip e l . lem
”
r te ve s semp e deryep e d grbi lem ep ebe rse nli. te sge be’beretre
dbene is the end of the sem en,heaven is the end of the worlds
,
the summ it is the end of the ruddy one . 8 . Thus the 33639 333333
places the sacrificer by means of this syl lable em in the end in
the heavenly world. 9 . Verily he who without wings goes upto the top of a tree
,he falls down from it . B ut if one having
wings sits on the top of a tree,or on the edge of a sword
,or on
the edge of a razor,verily he does not fall down from it . For
he sits supported by his wings . 1 0 . Thu s the e dgete r, m akinghim
,the sacrificer
,by m eans of that syllable em possess sound as
wings,puts him in the end in the heav enly world. A s one with
wings would sit without fear,even so he sits without fear in the
heavenly world, [and] likewise m oves about . 1 1 . These sam e two
syllables are the world of the gods and the world of m an. The
sun these two syllables are,and the m oon . 1 2 . The sun is the
world of the gods, [and] the m oon is the world of m an. The sun
is em,the m oon is vee. 1 3. Thus the e dgele r causes him ,
the
sacrificer,to go to the heavenly world by m eans of this syllable
0 333 .
III . 1 4. 1 . Him,having com e , he asks : Who art thou ?” When
he announces him self,either by his [personal]nam e or by his fam ily
[nam e], he says to him : This self of thee that hath been in m e,
that sam e is thine . 2 . In th is se lf is the beginning ( 8 1emHim seiz ed the seasons drag away ; of him day and night
1 3 .
9 b imseye te .
7“A .- e . 14.
1 B .-eby .
9 te .
1 74 H Oertel,
lebem ep ne leb . 3 . le sm e 33 bei’lene p re bre vile
‘be ‘bem e sm i
s e ve s lvem . se lvem sve rgyem“sve r egem ili . 4 . be be ve i
p rejep e lir e lbe bei’vemvid eve se ve rg eb.
6se bi se ve r ge eebe li .
6 . lembe”be ye s lvem e s i se ‘be m asm i ye
‘bem esm i se lvem
asy ebi’li . 6 . se elem eve se br le re sem p re vige ti . yed 33 be ve
esm in lobe m e ne sye yeje n le"
ye l sedbe"be rven l i le d esem e r
dbvem ennedyem e lside li . led em em eendrem e sem 1 13ene sye
lebem p re vige li. 7 . le sye9 ’dem m ene sen ibege nem
me ndem
e de re“‘
n le s sem bbe ve li. lesye”rdbvem
1 2e nnedyem e lside li
stanev e bbi. se ye d ejeye le‘lbe
’sm ei mete sle nem e nnedyem
p reye ecbe ti. 8 . ejele be vei leve l p e ru se yeve n na yeje le.
“se yejfienei
’ve jeye te. se ye lbe
’ndem p re lbem e nirbbinnem
evem eve . 9 . le de lem be ve evemvid e dgele yejem enem em
ily etene’bse ren e
”dilyem deve lebem gem eye li. veg ily e sme
e lle rene’bse rene ee ndrem e sem
"e nnedyem e bsilim p reye e
ebe li.”
1 0. e lbe ye syei’led e v idven e dgeye li ne
1 7bei
’vei
’nemdeve lebemgem eye ti no 6 1333 113 ennedyene sem e rdbeye li.
"
1 1 . se ye lbe’ndem v idigdbem
"
geyi le’nnedyem e le bbem enem
evem eve vidigdbeg gete‘nnedyem e le bbemeneb .
2 01 2 . tasm ed
obtain the world. 3 . To him he should answer thus :“Who (be)am I , heaven [art] thou . A s such I have gone to thee
,the heav
enly heaven.
”4 . Verily Prajapati is who (be), and he who knows
thus is heaven-going ; for he goes to heaven. 6 . He says to
him :“Who thou art
,that one am I ; who I am
,that one art
thou ; come !”
6 . He enters this sap of good deeds . A nd whatm en in this world sacrifice
,what good [deeds] they do , that of
them rises upward [as] food-eating ; it enters yonder m oon, theworld of m en. 7 . This hum an- l ike egg of him com es into beingwithin the belly. Of it the food-eating rises upward toward thetwo breasts . When he is born
,then the m other offers her breast
to him for food-eating . s . Verily unborn is the m an in so far as
he doe s not sacrifice . It is through the sacrifice that he is born ;j ust as an egg first burst . 9 . Then the e dgete r knowing thuscauses him
,the sacrifice r
,through this syllable , viz . em ,
to enter
the sun,the world of the g ods . By m eans of the next syllable,
viz . vee,he gives him the m oon
,food-eating
,imperishableness .
1 0 . B ut whose e dg itbe one not knowing thus sings,verily he
does not cause him to ente r the world of the gods,nor to
thrive through food-eating . 1 1 . A s an egg wou ld lie besm earednot receiving any food, so he lies besm eared not receiving
14.
3 teine .
4 -brev A .-vit. 5 A .
-
ge 1 n.
6se sve r B . 4 13.
ye nte.
6 A . se 9 A .-d i . 1 6 -se 1
'
3 nib after it insert idem .
e dere ,1 9 ddhv 1 3m ale.
74 B . jeye te .
IS A .-se .
' 6 -
ye bsili.‘6 -mrek
79 -e .
90 -eh .
1 76 H . Oer tel,
semtep tebbye s triny eve ge breny e deye n bbe r ily eve rgveded
bbe ve ili yeje rvedel sve r ili sem e vedel le d1 0
eve . 9 . le d dba
vei lreyyei v idyeyei gebrem . eleve d idem se rvem . s e ye vei
trayem vidyemviduse lobe s so‘sye lobe bbe ve ti ye evem vede .
90 .
ee le r lbe‘ne vebe p r e lhemeb bhendeb.
III. 1 6 . 1 . eyem veve yejr‘
ie ye‘
yem p eve le. le sye veb ee
m e nee ee ve rte nyee . vece ee by ese ele n m ene se ee ve rle le.
2 . le sye bole’dbve rye r e dgele
’ly e nga tarem vece ve rle nim
semsbe rve nli. le sm el te veee be rve nl i. brebm ei’ve m e ne se
’nye le rem .
l
le sm el se le snim esle. 3 . se ye d dba so‘
p i sleye
m ene ve ge syem ene ve veve dyem ene esile ’nye te rem eve
’sye
’
p i te rbi se vece ve rle nim semsbe ryel. 6 . se ye lbe p e ruse
ebep ed yen bbrese nn2eli ra tbe vei
’be eebre ve rlem ene
3
evem
eve te rbi yejfio bbrese nn eti. 6. ete d dbe le d
4
vidven brebm e ne
e veee bre bm enem p rete re ne vebe ep ebrte"
veve dyemenem
esinem6e rdbem7
ve im e te rb i yejiie sye’nle rege r
’
iti . e rdbembi te te rbi yejee sye
’nle riye b.
96 . tasm ed bre bm e p rete re ne
vebe ep ebr te veeemyem e esile ”
p e ridbeniyeye e ve se tbered
them be ing heated together three brigh t [bodies] went up bbes
from the Rigveda,bbe ve s from the Yajurveda, sve r from the
Sam aveda, just so . 9 . That is the brightness of the threefold
knowledge . So great is this all. Verily what the world is of
him who knows the threefold knowledge,that becom es the world
of him who knows thus .
III . 1 6 . 1 . This sacrifice ve rily is he that cleanses here . Speechand m ind are the two tracks of it . Fo r thus it rolls along byspeech and m ind. 2 . Of it be le r
,
’ ‘e dbve rye ,
’e dgele r
’arrange
the one [track] by speech . Therefore they officiate with speech .
The bre bm e n -priest [arranges] the other by the m ind . The refore he sits in silence . 3 . If he should sit talking aloud
,while
the sle lre or the ge s lre are being uttered,then he would arrange
w ith voice the one track of it . 4 . A s a one -legged man,going
,
keeps on tumbling,or a one -wheeled chariot
,rolling
,even so the
sacrifice then keeps on tumbling . 6 . A B rahm an knowing thissaid this to a brebm e n ~
priest who , when the p rete re ne vebe was
begun, sat talking aloud :“These here then have excluded hal f
of the sacrifice .
” For half of the sacrifice they then did exclude .
6 . Therefore the Brahman -p riest should sit in silence,when the
1 5 .
10 -m .
16 .
1 -en .
9 B . gr3 -ne11
'
3 .
4 le . B . repeats esrer .
9 ’nte ryye b.
Jeim in iye lfimnised-B rebm cme . 7
“1 0ile resem sle lagaslrenem eve
”samslbeyei p avem enenem .
7 . se ye lbe p e ru se e bbeyejeed1 1
ye n“bbresemna
”nyel i ratbe ve
’bbayeeabre ve rlem ene evam ele rbi yejne bbreisemna nyeli. 9 1 .
catur the‘ne vebe dviliyeb bbandeb.
III . 1 7 . 1 . se ye di gajea rble bbresann iyed‘bre bm ene p ra
bre le’ly ebeb . atba yedi yaje sle
2brebm ene p rabre le
’ly ebeb.
e lbe ye di sem e le brabm ene p rabre le’ly dbab. e lbe
3
ye dy an
ep asm r lel be ta idem ejeni’ti brebm ane p re bre le
’ly eve
”0 ”bub .
2 . se brebm e le ree, 4 e delya sre vene
”gnidbra ejyem je beyed
bber bbe vas svar ily elebbir vyeby' libbib. 3 . ele vei vyebrtayas
sarvap reyegeilleyab. lad ye lbe le venena se varnam samda
dbyel"suve rnene raje larb raja lena trap e
‘trap e ne lebeyasem
lebeyasene bersneyasam7barsneye sena dere dere ea eerm a ea
glesm anei" ’vem evei
’vam vidvens le t se rvem bbisajya li. 4 . led
ebe r yad e beusin m e graben m e‘
gre bid ily adbvaryave de bsine
neyenly ege bsin2 1m e vesed
9abar
1 0m a“ili bolra e dagesin m e
p relaranu vebe is begun, till the final verse,till the utterance of
ve se l of the other sle lre and ge s lra ,even til l the com pletion of
the libations. 7 . A s a two - legged m an,going
,does not take to
tumbling,or a two -wheeled chariot , rolling, even so the sacrifice
then. does not take to tumbling.
III . 1 7 . 1 . If that sacrifice should go tumbling from the side
of the re,they say“Tell it to the bre bm en -priest ” :
and if
from the yeje s , they say : Tell it to the bre bm e n-priest and if
from the sem e n,they say : Tell it to the brebme n -priest and
if from [a cause] not understood— [when they ask] Whencehath this arisen — they say :
“Tell it to the bre bm en-priest .
”
2 . That brebm e n -priest going up toward the east should offer thesacrificial butter with a ladle in the egnidbre , with these excla
m ations : bbe s,bbe vas
,sve r . 3 . Fo r these exclam ations ex
piate everything. A s one would m end gold with salt silver‘
with gold,tin with silver
,copper with tin
,iron with copper
,
wood with iron,wood and leather with glue
,even so one know
ing thus cures everything . 4. This they say :“If with the .
words : ‘He hath offered for m e,he hath dipped the dippings for
m e,
’they lead the sacrificial gifts to the adbvarye ; if with the
words : ‘He hath sung the ge slre for m e,he hath uttered the
ve se l for m e,
’to the be te r; if with the words : ‘He hath sung
1 6.
7° 3 3. 1 1 -p c
‘
id .
1 9yad .
1 6 na3’
3.
1 7 .
9 -
se .
6ra tba .
4 A . p rand ; B . p re.
5 B . vidadb 6 -
p em.
7 A . ber 6 A . gyesm e (samdadhyetme , parenthesis cancelled in red .
9 A .-
ses.
7°abrn.
1 7 may.
96 B . om . cv .
9 7 egensin .
von. xv1 . 24
1 73 U. Oertel,
ity e dgelre‘lba bim eebre se brebm ane tasnim esineye sam e
va lir eve’la reir
”r lvigbbir de bs ine neganti
’l i. 6 . se breyed
e rdbe bbeg"
gba vei sa1 6
yejee sye’rdbem by esa
“y ajri a sye
vabe li’ti . ardbe be sm a vei p ure bre bm an e de bsine neye nti
’li. ardbe ilarebbya r lvigbbyeb . 6 . le syei
’se globe
m ey3’dam m enye bbe vanedi se rvem
m ayi lobe m ayi digag ee lasreb
m ayi” ’dam m e nye nim isad yad eja li
m ayy ep a e sadbeyag ea se rveili. 7 . m ayi
’dem m e nye bbe vanedi se rvem ily evamvidembe
veve ’dem se rvem bbe venam anveya tlem . 8 . m ayi lebe m ayi
digag ea lasre ily evemvidi be veve lobe evamvidi digag ca la
sreb . 9 . m ey3’dem m e nye nim ise d yad eja l i m ayy ep a e se dba
yag ea se rve ily evamvidi”be veve ’
dem se rvem bbe venam
p re lislbilam . 10 . tasm ed 33 bei’vemvidam eva bre bmen em
be rvila . se be veve 1 9bre bm e ye evem vede . 92 .
ee le r lhe ‘ne vebe trtiye b bbe ndeb.
III . 1 8 . 1 . e lbe ve a le s slem abbegenem eve’nem e nlreb .
2 . le d dbei’led ebe s lem abbege ir
leve
’ne m en lreyenle. te l
la lbe na2be ryel .
’3 . devene se vilre p re s eleb p raste te r deve
the e dg ilba for m e,
’to the e dgele r
— now then to the bre bm e n
having done what , while he sat in silence,do they lead just as“
larg e sacrific ial gifts as to the other priests ?” 6 . Let him sayHe
,indeed , share th in half of the sacrifice
,for he carrieth half
of the sacrifice .
” Indeed they form erly used to lead half of thesacrificial gifts to the brebm e n -priest
,half to the other priests .
6 . Of this there is the follow ing globe :“In m e
,I think
,is this
whole creation e tc .
,in m e the worlds
,in m e the four quarters ;
in m e,I think, is that twinkling thing which stirs
,in m e the
waters and all the herbs .
”7 . In m e
,I think
,is the whole crea
tion etc . for on one knowing thu s this whole creation is dependent . 8 . In m e the worlds
,in m e the four quarters for in one
knowing thus are the worlds,in one knowing thus the four
quarters . 9 . In m e that twinkling thing which stirs,in m e the
waters and all the herbs for in one knowing thus this wholecreation has its support . 1 0. A nd therefore one should m ake one
knowing thus a bre bm en -priest . He indeed is a brebm en-priestwho knows thus.
III . 1 8 . 1 . Now from here [about] the after-verses of the sle
m abbegas . 2 . Now som e recite the after-verses j ust with the
stem ebbegas. One should not do that. 3 . A nd som e recite the
1 7 .
1 9 -rer .
1 6 -egb .
‘4om .
1 6yei .
76se .
1 7 A . matibi . 1 6 -dam.
79 B . eve .
1 8.
1sleme .
9ne .
6 ke rved .
80 H Oer tel,
svargem lebem e debreme n . te m ene syenem anvegam ed bibb
ye le s8trayem vedem ep ilayan . 3 . le sye p ileye nle ebem eve
’bsaram ne’
gabne ven p ilayilum em il i yad ele l . 4 ; esa e be
veve sare sab. sare se ba ve evemvidas lrayi vidye bbe ve ti .
6 . se yem be vei lrayye‘vidyaye sare saye J l timjeye li yem
rddbim rdbne li jeya li lemjilim rdbnoli lem rddbimya evamvede 6 . ete d dba ve e bsarem lrayyei v idyeyei p re lislbef om
ili va 3 bole p re lislbita em ily adbvarye r em ily e dgele . 7 . ete d
dba ve e bsaremvedenem tr ivislap em . elasm in ve e bse ra6r tvije
yejamenem edbeya sve rge lobe seme debanti. tasm ed em ily
eve’ne manlrayela . 9b
ea le r lhe ‘ne vebe p afieameb khe neeb. ce le rlbe ‘
ne vebe s semep le b.
III . 20 . 1 . g ebe ’s i deve ‘
syl
up ave’sy
2ep e lamveyasve
3
ye
‘sm en dvest i yem ea vayamdvismab. 2 . m ebine
4 ’s i babe le ’
si
brbe ly asi rebiny asy ep enne’s i. 3 . sembbe r deve ‘
si sem
e bem bbeyesem . ebbe tir"
asy ebbeyesam . bbe tir as i bbeyesem .
4. yes te p raje ep e disle na’bam lava leb p aryem i. ep a te te
with this threefo ld [knowledge] rich in sap ascended upwards tothe heaven] world. They, being afraid lest m en shou ld com e
after [them pressed the threefold knowledge (Veda). 3 . Pressing it
,they cou ld not press one syl lable of it ; that was em .
4 . Verily this is full o f sap ; full of sap becom es the threefo ldknow ledge of one who knows thus . 6 . Verily what victory one
wins,what thrift one thrives with the threefold knowledge fu ll
of sap , he wins that victory, he thrives that thrift , who knowsthus . 6 . Verily this same syllable is the firm stand of the th reefo ld knowledge . [Saying] em the be lar stands firm
, [say ing] emthe adbvarye , [saying] 0 11 3 the e dgele r . 7 . Verily this sam e
syllable is the trip le heaven (3) of the Vedas . The priests having placed the sacrificer in this syl lable carry him up togetherinto the heavenly world. Therefore he should recite the afterverse [saying] 0 11 3 only.
III . 20 . 1 .“Thou art in secret , thou art a god, thou art on
blowing ; blow on him who hates us and whom we hate . 2 . Thouart great
,thou art abundant
,thou art extended (brbe li), thou
art ruddy,thou art not fallen. 3 . Thou art a god com ing
into existence ; m ay I com e into existence . Thou art existence ; m ay I exist . Thou art becom ing ; m ay I becom e.
4 . What ofispring of thee is declared, that [ofispring] of thee
1 9 .
av3’
eh 4 lreiy6p re tislbe.
6 -e.
20.
l devesmi .
9 ’
p y.
6veyesvi .
4mabibe.
6 ebherit3’
r .
Jeim i/niye Up anisad—B rebm ena . 1 81
digemi. 6 . nem e m e garirem m e p ra tislbe m e. le n m e lveyi
le n m e m e’
p abr lbe ili’mem p 3
°lbivim aveea l . 6 . lam iyam
ega lem p rlbiv’i p ra linanda ly ayam te bbagave lebe b . se ba6nev
eyem lobe ili . 7 . yad veve m e lvayi.’ty ebe le d veve m e p e ne r
debi’li . 8 . b imnu te m ayi
7 ’li . nem e m e gariram m e p ra ti stbe
m e. tan m e lvayi tan m e p e ne r debi’ti . le d e sme“iyem p rlbivi
p e ne r dedeli. 9 . lem ebe p ra m e vabe’li . bim abbi
’li. agnim
i li . lam agnim abbip ravabe li .9
10. so‘
gnim ebe ’bbijid asy
1 0
e bbijayyesam .
“lebejid asi lebem jeyyesem . attir asy annam
edyesem . annede bbe ve ti ye s lvei’va33
'
3 vede . 1 1 . sem bbe r deve‘si sem abam bbeyesam . ebbe l ir asy ebbeyesam . bbe lir asi
bbeyesam . 1 2 . yes te p raje ep adiste ne’bam lava leb p aryem i.
ep a te te digem i . 1 3 . lep e m e leie m e‘nnam m e ver' l m e. len me
lvayi. ten m e m e’
p abrlbe”ity agnim aveea l . 1 4. lam te lbei
’ve
”
ga lam agnib p ra tinanda ly ayam te bbegave lobe s seba
nev ayam leba ili. 16 . yad veve m e lveyi’ly eba lad veve m e
p e nar deb'
i’li . 1 6 . bim nu te m ayi
’ti. tap e m e leje m e
‘nnem“1 2
me veii m e. lan m e lvayi . len m e p e nar debi’li . [lad] e sm e
agnir p une r dadeti. 1 7 . lem ebe p ra me vabe’li . 95 .
p e ri eeme‘ne vebe p ra lhameb bhendab.
I do not com prehend That [ofispring] of thee I declare .
6 . My name,my body, m y foundation : that of m e is in thee .
Do not take that of m e unto thee,
”thus he said to this earth .
6. Him having com e this earth j oyfully receives [saying]:“Thine,O reve rend sir,is this world. This world is ours in comm on .
’
Ver1ly what of m e is in thee,
” he says,“give that back to
m e . 8 .
“What now of thee is there in m e ?” My nam e
,my
body, my foundation . That of m e is in thee ; give that back tom e.
” That this earth gives back to him . 9 . He says to her :
Carry m e forth .
” To what ?” To Agni. ” She carries himforth to Agni. 1 0 . He says to Agni : Victorious art thou
,m ay
I be victorious ; world-conquering art thou,m ay I conquer the
world ; eating art thou,m ay
_
I eat food ; food-eating become s he
who knoweth thee thus . 1 1 . My penance , mysplendor
,my food, my speech
,that of
_
m e is in thee . That of m e
do not take unto thee,
” he says to Agni. Him having com ethus Agni j oyfully 1 eceives [saying]:“Thiiie, O 1 eve rend sir , i s
this world. This world is ours in comm on .
’1 6 . 7 . 16 . What
now of thee is there in m e ?” “My penance , m y splendor, my
food,my speech . That of m e is in thee ; give that back to m e .
That Agni gives back to him . 1 7 . He says to him :“Carry m e
forth .
7 B . madhi . 6 A . m e .
1 6 B . repeats e bbi“jaryy
l 9 - lbey.
‘6 le sme.
1 82 H. Oer tel
III. 2 1 . 1 . bim abbi’li. vege m ili. lamveyem abbip ravebe ti .
2 . se vegem ebe yat p e rasled vesi ’ndre reje bbe le ves i yad
dabs ina lo ve si”
gene bbe le ves i. ye l pageed ves i ve re ne rejebbu to ves i. yad u lte re le ves i som e reje bbe le vesi. yad ep ari
sled avavesi p rejep alir bbe le‘vavesi .
’3 . vrelye
" ‘sy ebavrelye
‘nave srsle
3devenem bilem ep yedbeb.
44. lava p rejes le vee
’se dbayas lave
”
p e viee litem e ne viea le nli. 6 . sem bbe r deve“‘si
sem e bem bbe yesem e bbe lir asy e bbeyesam . bbe lir as i bbe
yesem . 6 . yes te p reya ep e disle na’be 33
'
3 la ve leb p aryem 3.
33p a te te digem i . 7 . p renep eneu6m e gre lam m e. le n m e lvayi .
le n m e m e’
p abrlbe iti veyem aveea l . 8 . lem te lbei’vee
”
ge le 31 z'
veyeb p re linende ty eyem te bbege ve lebe b. seba nev ayamleba ili. 9 . yad veve m e lvayi.
7 ’ly ebe le d veve me p e ner debi
’li. 10 . bim nu te m ayi
’li. p renep eneu m e gru lam m e. le n m e
lvayi. le n m e p e nar debi’li. lad e sm ei veye b p e ne r dadeli .
1 1 . lem ebe p re me ve be’li . bim abbi
’l i. anlaribse lebem ili.
lem e nlaribse lebem abb ip ravebe ti. 1 2 . lam le lbei ’ve
”
ge lam
e nte r ibselebeb p ra linende ly eyem te bbage ve lebab. seba nev
ayam lobe iti. 13 . yad veve m e lveyi’ly ebe tad veva m e
III . 2 1 . 1 . To what ?” “To Veyu .
” He carries him forthto Veyu . 2 . He says to Veyu : In that thou blowest from the
front,thou blowest as king Indra. In that thou blowest from
the righ t , thou blowest as the Lord. In that thou blowest frombehind
,thou blowest as king Varuna . In that thou blowest
from the left,thou blowest as king Soma. In that thou blowest
down from above,then blowest down as Prajapat i. 3 . Thou art
the Vratya, the only Vratya, not released of the gods Thouhast closed the opening . . The progeny, the. herbs
,the waters
follow after thy departing . 6 . 2 0 . 3 . 6 .
- 2 0 . 4. 7 . My breathand exhalation
,my learning, that of m e is in thee . That of m e do
not take unto thyself ,” he said to Vayu . 6 . Him having com e
thus Veyu joyfu l ly receives [saying]: Thine is this world, reverend sir . This world is ours in comm on. 9 . 20 . 7 . 1 0. Whatnow of thee is there in m e ?
” “My breath and exhalation,my
learning. That of m e is in thee . Give that back to m e .
” ThatVayu gives back to him . 1 1 . He says to him : Carry m e forth .
”
To what ?” To the world of the atm osphere .
” He carrieshim to the world of the atm osphere . 12 . Him having com e thusthe world of the atm osphere joyfully receives [saying]: Thineis this world reverend sir. This world belongs to both of us in
comm on .
”20 . 7 . 14. What now of thee is there in m e
21 7 A .
’
p a9 A . p r
6 -sre sle .
4 (e)vadbib.
5semrbhe r .
6 A . p re
nene e .
7 vayi .
84 f] . Oer tel,
3 . yad veve m e ye smesv ily ebe led veve m e p e nar de lte’li.
4 . b im ne te‘sm esv ili. imeni bse dren i p e rven i. leni m e ye s
m ese . leni m e p re l isemdba lle’li . leny asye
’rdbem e seb p uneb
p re lisamdadba li .3
6 . len ebe p re m e vaba le’ti . bim e bbi
’ti.
m esen iti. lam m esen e bbip re vaban li . 6 . lam te lbei ’ve
”
g e
lam m eseb p ratinande nty2ayam te bbege ve lebab . se ba no
‘
yem lobe ili. 7 . yad veve m e ye smesv ily ebe le d veve m e
p e nar de lte’li . 8 . bim 31 33 te
‘sm esv ili . im eni s lbe leni p e rveni .
leni m e ye sm ese . teni m e p re tisemdba lte’ti. leny asya m e seb
p e nab p re lisemde dbe ti . 9 . len ebe p re m e vaba le’li . 98 .
p aeeeme‘ne vebe ee le r lhab bbendab.
III . 24 . 1 . b im e bb'
i’li . 3
°l3‘
3n iti. lam r lan e bbip re vaban li .
2 . lem te lbei1 ’ve
”
ga tam r le veb p re tine nden ly ayam te bba
ga ve lebab . seba no‘
yem leba ili . 3 . yad veve m e yusm esv
ily ebe le d veve m e p e nar de lte’ti. 4 . bim ne te
‘smesv ili.
3m an3 Jyayens i p e rven i . leni m e ye sm ese leni m e p re lisamdba lle
’li. leny asya r le veb p e nab p re l isamde dbe ti . 6 . len
ebe p re m e vaba le’l i. bim e bbi
’li. samva lse ram ili. lem sem
ve lsaram e bbip re vaban li. 6 . lem te lbei’ve
”
g e tem samve lse
reverend sir . This world is ours in comm on. 3 . 2 2 . 3 .
4 .
“What now of thee is there in u s ?” “These petty j oints .
These of m e are in you . These of m e put together in theirrespective places . These [j oints] of his the half-m onths putrespectively together. 6 . He says to them :
“Carry m e forth .
”“To what ?” To the m onths .
” They carry him forth to the
m onths. 6 . Him having com e thus the m onths j oyfully receive[saying]. Thine IS this world
,reverend sir . This world is ours
ln comm on. 7 . What now of thee 1 s there in u s .9”
These gross joints . The
s
se of m e are in you . These of m e pu t
together respectively.
” These [j oints] of his the m onths putrespectively together. 9 . He says to them : Carry m e forth .
III . 24 . 1 . To what ?” To the seasons. They carry himforth to the seasons . 2 . Him hav ing com e thus the seasonsjoyfu lly receive [saying] .
“Thine is this world,reverend sir.
This world 1 s ou 1 s ln comm on. 3 . 2 2 . 3 . 4 . What now of
thee 1 8 there in us ?” “These chief joints. These of m e are in
you . These of m e put respectively together. These [joints] ofhis the seasons respective ly put together. 6 . He says to themCarry m e forth .
” “To what ?” “To the year.
” They carryhim forth to the year. 6 . Him having com e thus the year
23.
3 A .-dheti . correc ted in red . 24 .
1 A . lei.
Jei/m ini/ye Up anisad-B rebm ene . 1 85
reb p re linenda ly eyem te bbege ve lebe b. seba nev eyem lobe
iti. 7 . yad veve m e lvayi2 ’ly ebe led veve m e p e nar debi
’li.
8 . bim ne te m ay3’ti. ayam m a elme . se m e lvayi le n m e p e nar
debi’li . lam e sm e elmenam samva lse reb p e nar dade li. 9 . lem
ebe p re me vebe3 ’li. 99 .
p aeeame‘ne vebe p aeeameb bbandab.
III . 25 . 1 . b im e bbi ’li . divyen gandbarven ili . la33
'
3‘divyen
gandbarven abbip ravebe ti. 2 . le 33'
3 te lbei ’ve
”
ge tam divye
gandbarveb p ralinendenty ayam te bbege ve lebab. seba no
‘
yam lobe i li . 3 . yad veve m e ye sm esv ily ebe lad veve m e
p enar de lte’ti. 4. bim n e te
‘sm esv ili. gandbo
2m e m ode m e
p ram ede m e. len m e ye smese . tan m e p enar de lte’ti. lad asm ei
dieye gandbarveb p enar dade li. 6 . len ebe p re m e vaba le’l
bim abbi’ti . ep se re sa ili . lam ap sare se
‘bbip ravebe nti. 6 . lemte lbei
’ve
”
ga lam ap sare sab p ra line ndenty ayam te bbege ve
lebeb. se ba no‘
yem lobe il i. 7 . yad3
veve m e ye smesv ity ebe
te d veve m e p enar de lte’ti. 8 . bim nu te
‘sm esv ili. base m e
brile m e milbe nam m e. le n m e ye sm ese . len m e p e nar de lte’ti .
tad e sm e ep se raseb p e nar dade li . 9 . te ebe p re m e vaba le’li . 1 00 .
p a iieeme‘ne vebe saslbab bbandeb.
j oyfu l ly receives [saying] .
“Thine is this world,reverend sir.
This world is ours in comm on .
’7 . 2 0 . 7 . 8 .
“What now of
thee i s there 1 1 1 m e This self of m ine . That of m e is in thee .
Give that back to m e .
” That self the year gives back to him .
9 . He says to it : Carry m e forth .
”
III . 25 . 1 . To what ?” To the heavenly Gandharvas.
” It
carries him to the heavenly G andharvas. 2 . Him having com e
thus the heavenly Gandharvas joyfu lly receive [saying]: Thine
is this world, reverend sir. This world is ours in comm on.
’
3 3 .
“What now of thee is there in us ?” “My fra
granee,my joy, my del ight . That of m e is in you . Give that
back to m e .
” That the heavenly Gandharvas give back to him .
6 . He says to them : Oar 1y m e forth . To what ?” To theApsarases. They carry him forth to the Apsarases . 6 . Him
having com e thus the A psa1 ases j oyfully receive [saying]Thine is this world, reverend sir. This world is ours in com
m on.
’7 . 6 .
“What 11 0W of thee is there in us ?”“My laughter, my play, my sexual pleasure . That of m e is in
you . Give that back to m e .
” That the Apsarases give back to
him . 9 . He says to them : Carry m e forth .
”
24.
9 B . tvadhi . 6vaba le . 25 .
7 A . la .
9 B . gandba rve .
6 B . ye yed .
VOL . xv1 . 25
86 H . Oertel,
I II . 26 . 1 . bim abbi ’li. divam iti . lamdivam e bbip re vabenti
2 . la33'
3 te lbei’vaa
”
ge lam dyeub‘
p re linenda ly ayam le bbege ve
lebeb . seba nev eyem leba iti. 3 . yad veve m e lvayi’ty ebe
lad veve m e p enar debi’ti. 4. bim ne te m ay3
’li. lrp tir ili .
sabr l lrp te’va by ese . lem e smei lrp l im dyee b p e nar dadeli .
6 . tam ebe p re m e vabe’li. bim e bbi
’li. deven ili. lem deven
abbip ravebe ti. 6 . lem tatbei’ve
”
ge tam deveb p ra line nde nty
eyem te bbege ve lebeb. se ba no‘
yem lobe ili. 7 . yad veve m e
ye smesv ily eba lad veve m e p enar de lte’ti . 8 . bim nu te
‘smesv ili. am rtam ili. lad e sm e amrtam deveb p enar dade li.
2
9 . len ebe p re m e vaba le’li. 1 01 .
p e iicame‘ne vebe sep lem eb bbenele b.
III . 2 7 . 1 . b im e bbi’l i. edilyem ili. lam edilyem abbip rave
banti. 2 . se edilyem ebe v ibbeb p e raslel semp a ll
p ageel.
semyari2tvam as i. sem iee m e ne syen e resi
8re sa le s la rs ib
p ep menam benli. ap e be lep ep m e bbe ve ti ye s lvei“’vam"
vede .
3 . sembber6deve ‘
si sem e bem bbeyesem . ebbe lir asy ebbeye
sem . bbel ir7as i bbeyesem . 4 . yes te p raje ep e dis le na
’be 33'
3
lava leb p aryem i. ep e te te digem i. 6 . oje m e be lam m e caksur
m e. len m e lvay i tan m e m e’
p ebrlbe ily edilyem aveea l .
III . 26 . 1 . To what ?” To the sky. They carry him
forth to the sky. 2 . Him having come thus the sky j oyfullyreceives [saying]:“Thine is this world, reverend sir . Thisworld is ours in comm on.
’3 . z 20 . 7 . 4 .
“What now of theeis there 1n m e ?
” Satisfaction.
”For that is satisfied once for
all,as it were . That satisfaction the sky gives back to him .
6 . He says to it :“Carry m e forth . To what .
”To the
gods.
”It carries him forth to the gods. 6 . Him having com e
thus the gods j oyfully receive [saying] .
“Thine is this world,
1 everend sir. This world is ours in comm on . 7 . 2 2 . 3 .
8 .
“What now of thee is there in u s ?” “Imm ortality.
” Thatimm ortality the gods give back to him . 9 . He says to themCarry m e forth .
”
III . 2 7 . 1 . To what ?” To the sun.
” They carry him forthto the sun .
”2 . He says to the sun :
“Extensive art thou in the
east,success (2) in the west . Thou art co llective . Thou hast
been angry with col lective m en of thee that art angry the sage(rsi)slays the evil. He hath his evil sm itten away who knoweththee thus .
”3 . 4 . 6 .
“My power, my strength , mysight : that of m e is in thee . Do not take that of m e unto thee
,
26 .
l eyda .
9 -deli .
27 .
1 A .-ve t. 9
semyar3'
3de 3'
3.3 A . aretisi , the ti cancelled in red .
4 lv.
56m m .
6 13. 3 1337333 .
1 bhrlir .
88 If . Oertel,
III . 2 8 . 1 . kim abhi ’ti. brahm ano‘ 10 73 33333 iti . t33333 ddityam
abbip rave be ti . 2 . 8 33 ddityam dha p ra vahe’ti. 1335333 abhi
’ti. bra/3333 3333 0
210 1333333 iti . t3333
°
i candram asam 33bizip 3'
33v33l3333i.3
8 33
ev33333 ete eleva te 3333338 333i30 333' 33ti. 8 . 0 80‘3330
‘t3373 13333 3313 133 333333130
’8 ti.
°
yan 33 1332339 033’tah 133 330 0 10 133233 abhyavddisma
’
to8som e
3310333 01333v33333i te ji33'
38 tesv 338y33 8 333'
v08 33 [333333 330 333 0 bh33v33ti 3y33
evc333'
i ved33. 4. 8 0; ye di k3‘
333333y0t33 133 3333333
: ihc‘
3”
jag/eye’ti y338 333 i33
733310 ‘bhidhydyed yadi brdhm anakule yadi rajalcu le tasm inn
(Zjdyate. 8 33 etam ev33 lokam13333333313 p rajdnann abhydrohann eti.
5 . tad 33 130’vdca pdtydyan ir bal mvydhito v3
'
3 ayam 03 3133300 lok3373.
etasya vd i 133'
3333 3'
3y33 33 339bruva te
’”
[v3i] 03'
3'
3333y3333ti“v3? [3 33 eta t
1333
3
32
8y33 133333033 ihe”
y3'
3d a trai’va 8y33d iti. 1 03 .
p aficame‘nuvdke navamah khandali . p aficamo
‘nu vdkas samdp tah.
III . 2 9 . 1 . 7333 kdup ayeyalz’7333333 33vyo 3 63333 8 33.
3338y33 ha kegzi3ddrbhyab 3333370 3310 3
3
33733 8v3383‘iy33
4
tdu he
33y0 33y338y33 p r iydv 338 33t3313. 9 . 8 33 730 [3 3'
3333333yey02
‘8 333331 10 73333p reydya . t338 333333 ha p rete kept
3ddrbhyo 3333g33
III . 2 8 . 1 . To what ?” To the world of o3' 33hm 333i . I tcarries him forth to the sun . 2 . He says to the sun Carry m e
forth .
” “To what ?” “To the world of bra/3333 3333. It carrieshim forth to the m oon . He thus wanders t o and fro betweenthese divinities . 3 . This is the end.
3 There is no carrying forthbeyond this [lim it]. A nd all the worlds beyond this [lim it]of which we have Spoken
,they are all obtained
,they al e con
quered,in all of them there IS unrestricted m ovem ent for him
who knows thus . If he should Wish :“May I be born hereagain
,
”on whatever fam ily he m ight fix his thoughts
,be it a
Brahm an-fam ily, be it a royal fam ily, into that he is born. He
keeps on ascending to this world again fore -knowing . 5 . A nd
Catyayani said .
“Ofttim es,indeed
,this world here is very ill.
Now fo i th e sake of it they talk to each other or toil [saying]‘Who having thrown that away wou ld com e here again ? hewould be only the 1 e .
III . 2 9 . 1 . Uccaicgravas Kaupayeya was a king of the Kuru s .
Now Kegin Darbhy a, king of the Paficfilas, was his sister’s son .
A nd. they were dear to each other. 3 . This Uccaicgravas Kau
payeya departed from this world. When he had departed, Keqin
28 .
1 B . p 3~33t1333333o .
9 B . brah A .-a 33ti , n cancelled in red .
4 inserthere 680 tyam abhip ravaha ti. p ra 33333 vahe
’ti . kim abhi
’ti . brahmano
loham iti deva te 31 33338 3333’
30333'
at3.
6 B .
’8m i . 7
altered , red ,to
-di8th33. 8 t0833 .
9 insert vol .
1 0 33 333 3333 .
1 1 B . inserts 032.
29 .
133i0r
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4 A . svastri 5 A . insertsgc
’
i , cancelled in red .
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3 00 0 333 33’
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III . 30 . 1 . 833 730’vdéa
‘
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Darbhya went hunting in the woods, wishing to remove his sadness. 3 . While he was thus roam ing abou t
,chasing deer
,h e
perceived j ust between [him self and the gam e] Uccaicgravas
Kfiupayeya. 4. He said to him :“A m I real ly craz y, [or] do I
know ? “Thou art not craz y,” h e (U .) said,“thou knowest . I
am he whom thou thinkest me to be . 5 . N ow since they say,reverend sir
,
” he (K.) said,“‘if one becometh m anifest , others
go to his wo rld, ’ how then hast thou been able to becom e m an
ifest unto m e ?”
6 .
“Y es,
” he (U .) said ;“when I have found
the keeper of that world, thereupon I have becom e m anifest untothee [thinking]: I will rem ove his sadness and I will teach him .
’
7 .
“Even so,reverend sir,
” he (K.) said ;“verily now let m e
embrace thee .
” When he [tried to] embrace him ,as if one were
to approach sm oke,or wind
,or space
,or the gleam of fire
,or
water,even thus he e scaped him . He [could]not take hold of him
for an embrace .
III . 30 . 1 . He (K.)said Verily, what appearance thou hadstformerly, that appearance thou hast [even now]; yet I [can]nottake hold of thee for an embrace .
”2 .
“Y es,
” he (U.)said“a
Brahman who knew the 8 333330 33 sang the 3333933730 for m e with the8 333330 33 . By m eans of the bodiless 8 333330 33 he shook off my bodies .
1 9
29.6333 0 880 0 .
7 A .
’000 03 B .
’003330r
90 30 .
1 0 B . v0 .
v0 .
30.
1 A .
’v33 .
9338 .
3 -
goy0 .
4 ’
p a labhate, e cancelled in red .
53 333 0 3331 .
E 0 83 383.
3 30330 33 8 0 333330’0g0y0 33
'
08 330 30 330 333 8330 8 0 30 730 30 333 g0 m 0 y0 33
a. 130 30 339 0 73 1330j0130 3y0 333 730’330 8 0 133 030130 3873 133 3
'
y0 73
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30 8307TW IVO 0730 30 90 3 33 0 0 3. 4 . 838330 8330 80 333338
’33
’
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5 . 30 8333333 7303 ’330 333 0 330 90 9080 . 30 333 730
’33339 3
'
8y0’3 0 8 0
8 333 0 3’3303
8 ’30 3 80 3330 80 8 33303
’330 30 330900 0 33) 6 . 8 0
7333 01 0 9 0 333 0 . 80 730 8 333 0
0 10 0133 8 8730 3330 330 9 8 0 3 0 33. 1 05 .
8 0 83738‘3333330738 dvitiyah 7373333303373.
III. 3 1 . 1 . 3303 00 000 90738330 -3330 13 0‘
8 0 3 0 8°30 3 80 3330 338033
‘
y0 0 0 730 373 33800 8 0 8 330 3330 3309 0
33333330 3380 073330 333 2 . 30 83330 3 730 333333303380 3330330 330333 8730 9
8 0 330 [330 ] 8 0 333133 0 31/ 0 673300 073033. 8 . 8 0 730 30 37303’330 p a ly0 y0
3330 330 9 9 3330 90338“330
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'
3
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'
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6 . 0 333 730’330 8 0 . 3 0 3
°
03 000 90738330
Verily, whose 3309 337333 one who knoweth the 80 3330 33 singeth withthe 80 3330 33
,him he causeth to go to the sam e world with the
divinities .
”3 . Patafiga Prajapatya,
” he said , was a dear son ofPrajapati. To him he told this 80 3330 33 . With it he sang the
3309 33730 of (for) the sages [Thus] these sam e sages haveshaken off their bodies . 4 . A nd with this h e said
,
Prajapati sang the 3309 33730 of (for)the gods . [Thus] these sam e
gods above have shaken off the ir bodies .
”5 . In this he (U.) in
structed him (K ). Having instructed him,he said Whoever
shal l know this 8 0 3330 33,let only him sing the 3309 33730 for thee .
6 . He,being instructed
,returned. He went about asking ques
tions of the Brahm ans of the Kurus and Paficfilas .
III . 3 1 . 1 . [He said :]“I am going to sacrifice with a twelveday sacrifice having its m etres transposed. Who of you knoweththat 80 3330 33 which I know
,he alone shall sing the 3309 33730 for
m e . Ponder 2 . Of them pondering not one answered him
precisely. 3 . He wandering about in th e sam e way, drove up untoone lying covered in a cem etery or a grove . Fearing him he (P.)started away. 4. He (K.)said to him : Who art thou I ama Brahm an
,Pratrda Bhal la.
”5 . A s such what dost thou know ?”“The 6 .
“Very we ll ,” he (K.) said ;“I am going to
30.
6 0 .
7 4 0 333 .
8v8 .
9 ‘0 B .-
130 338
31 .
1 4380 313 .
9310 03.
3 3330 333. 4vetth0 .
583330 93 0 33030 .
6 A . 330330
B . 800730 .
7330 .
8A . 33330 B . 331 30 .
9A . 8 8730310330 ; B .
1 92 H Oertel,
tale. tasm dt 8a 6 . a tkd’dhidevatam .
°iyam evd z
’ ’sd
dee atd yo‘
yam p ava te.
’tasminn etasm inn dp o
‘ntah. tad annam .
so‘raksa up dsitavyab . yad asm inn dp o
‘ntd s tena
’rd lcsah.
7 . tasya’ntardtmd tap as . tasm dd esa dtap aty u snatarafi p ac a te.
s. tap aso‘ntardtm d vidyu t. 8a n iruktah. tasm dt 8 0 ‘
p i dakati.a
9 . tdm’
c d etam’
eatvdrz’
edm a p ram) van m anas scarab. 3a esa
p rano vdcd karoti mdnonetrafi. tasya svara eva p rajdfi. p rajd
vdm bhavati ya evame eda . 1 07 .
sasthe‘nuvdke ca turthah khandah.
III. 33 . 1 . 8a yo vdyu li p rdp a eva sah. yo‘
gm’
r c dg eva 3d .
yap canarama m ana eva tad. ya‘ddityas sc am eva sah. tasmdd
etam ddityam di ms evam et'Z’ti. 2 . 3a yo ha cd amd r devatd
up dste yd amd r adhidevatamdd rdp d211d etd duranusamp rdp yd
s
iva . kas tad e eda yadg/ etd anu vd samprdp nuydn na c d s. a tha
ya end adhydtm am up date 3a lid’ntidevo bhava tz
’
. n imoryanti’va
vd‘ita etd . [t]asya vd etde earirasg/a saha p rdp ena n im
'
iryantz’
.
lea u eva tad veda yadg/ etd emu fud samp rdp nuydn na e d .
“4 . a tha ya end u bhay
’
ir"
ekadhd bhavantir eeda sa evd’nu stlzyd
(penance)is fire . That is distinct. Therefore it burns . 6 . N ow
with regard to the divinities. He is this divinity who c leanseshere . Within him are the waters . These are food . He is to be
worshiped as soft. B ecause the waters are in him,therefore [he
is] soft . 7 . His inner self is heat . Therefore it blows hotterwhen [the sun] shines. 8 . The inner se l f of heat is lightning .
That is distinct . Therefore it also burns . 9 . Verily these four[are] the sdm an : breath
,Speech, m ind, [and] tone . That sam e
breath,hav ing m ind as its guide
,acts through speech. Of it
tone is the offspring. Rich in offspring becomes he who knowsthus .
III . 3 3 . 1 . Vayu is breath ,A gni is speech, the m oon is m ind
,
the sun is tone . Therefore they say of this sun : He goeth as
tone .
”9 . If any one worships yonder divinities, nam ely those
[that are defined] with regard to the divinities— verily, they are
of evil form ,hard to be comp letely attained
,as it were . Who
knows whether he will complete ly attain unto them or not ?
3 . Now if any one worships them [as defined] with regard to the
self, he becom es one who is near the gods . They waste away,as it were , from here . Verily these [divinities] waste away alongwith the breath of his body. A nd who knows whether he willcomp letely attain unto them or not 4. Now he who knows bo th
32 5 A . dati . 6 B .-ddiv 7 -
pSE . repeats tdm
'
vdsitavyo ( i) yadasmm n dp o
‘ntd s tasmat so ‘
p i dahatz'
.
38 .
1 B . gadd .
9 -rd vd .
3 -dp d .
4 A . cd .
5 mi .
6ubhedhir .
fdim indya Up anisad-B rdhmafna . 1 93
sdm a e eda 3a d tmdnam e eda 3a brahm a e eda . 5 . tad din /11
p rddeeam dtrdd vd ita etd ekam bhavanti. a to hy ayam p rdq’
ias’
svarya8up d ry
"up arz
’
varia ta iti. 6 . a tha hdi’ka di me catur
afiyu ldd”c d ita etd ekam bhavcm ti
’tz
’
. a to by evd’
yam p rdp as"
svarya8up ary
"up ar z
’
varia ta iti. 7 . 3a esa brahmana“dvartafi.
sa ya enam etam bra/w and“dvartam vedd
’bhy enam p rajdlt
p apay a de a r tante sare am dyar eti. a. sa yo bd i’va zh e idedn
p rd zzena p rdnyd’
p dnend’
p dnya m anasdi’td ubhayir dee atd
dtmany etya ma le/1a ddhatte tasya sar eam dp tam bhavatz’
saream
jitam . na hd’sya leap eana kdm o
‘ndp to bhavati ya enameeda .
1 08 .
sasthe‘nuvdke p aficamah khandah.
III. 34. 1 . tad etan mithunam yad vdk ca p rdgf
tap ea . m it/1u
nam.
r/csdm e. deatura fn'
t e dva1m ithunam p rajananam . tad
ya trd’da dha SOTNCZZL p ava la iti e o
’
p dvartad/wam iti vd ta t
sakdi ’va vdcd m anasd p rdnena svarena hifiku rvanti. tad hifikd
re-na”
777 it/mna 1fh kriyate. 3 . sa/Ldz’
va e ded m anasd p rdnena
svarena n idhanam up ayanti . tan n idhanena m ithanam kr iya te.
4. tat sap tavz’
dharh sdm nafi. sap ta/eretva8
udgdid”tm anam ca
these kinds [of divinities] as unified,he immediately knows the
edm an,he knows the se lf, he knows the brahm an . 5 . This they
say:“From the siz e of a span from here these [divinities]
becom e one . For from here this breath turneth soundingupward and upward.
”6 . A nd som e say :
“From [the siz e of]four fingers from here these [divinities] becom e one . For from
here this breath turneth sounding upward and upward .
”7 . That
is the turn of the brahm an . He who thus knows this turn of the
brahman,unto him offspring [and] dom estic anim als turn ; he
goes to complete ag e . 6 . He who,knowing thus
,breathing with
breath,exhaling with exhalation, com ing into the self
, pu ts these
divinitie s of both kinds with the m ind in the mou th,by him
everything is obtained,everything conquered. N o wish soever
of him is unattained who knows thus.
III. 34. 1 . Those are this couple , viz . speech and breath ; a
coup le are re and sdm an . Verily to the fourth [generation] a
pair is generative . 2 . Now where one says here either“Som a
cleanses itself , ” or“Turn ye hither
,they thus u tter the
hifilcdra along with speech, with m ind,with breath, with tone .
With the [Lifikdra a couple is thu s brought about . 3 . They alsoperform the n idhana along with speech , with m ind, with breath,with tone . With the nidhana a couple is thus brought about .
4 . That is the sevenfold of the sdman. Seven times the udgdtar
93 .
7 -a .
9 m’
( I).‘O - ld id .
“brahman.
34.
‘p dp a .
3—a .
voL . XVI .
1 94 H . Oer tel,
yajamdnam ca parirdt p rajanayati. s . yddrpasyo ba e di reto
bbava tz’
tddrean’
z sambbavati yadi e d i p urusasya p ara sa eva
yadi gor gdur eva yady aevasyd’
pva eva yadz'
m rgasya mwa
eva . yasyd i’na freto bbava ti tad eva sam bbava te
’
. 6 . tad ya tbd
ba e d i savarnambiranyam agndu p rdsyam dnaf/b
"ka lydna taram
ka lydna ta'
ram bbava ty evam eea balydp a tareg’
ta ka lydnatarend”tm and sam bbavati ya evame eda . 7 . tad etad red,
“’bbyand cyate.
1 09 .
sastbe‘nuvdke sastbah khanqlab.
III. 35 . 1 . p a tanyam aktam‘asurasya m dyayd
bra’d p aeyanti m anasd vip apcz’
tab
samudre antab kavayo vi eaksa te
m aricindm p adam icebantz'
vedbasa
iti. 9 . p a tafigam aktam iti . p rdb o e di p atadgab. p a tan'
n iva
by esv anyesv a ti ratbam p atab‘
ya ity dcaksate. s . asu
rasya m dyaye’ti. mane“e d a sa ram . tad
“dby asa sa ram a te.
tasydi’sa m dyaya
’ktab. 4. breld p aeyanti m anasd vip aecita
iti. brdd i6 ’ fva
6by etep apyanti yan m anasd vip aecitab . 5 . sam
udre an tab kavayo vi caksa ta iti . p araso'
vd i samudra evamvidau kavayab . ta
"im dm p arase
‘ntar vdcam vieaksa te. 6 . m ariei
causes him self and the sacrificer to be born from the body.
5 . A nd ve rily of what kind [of being] the seed is,that kind [of
being] arises : if it be of a man,a m an ; if o f a cow
,a cow ; if of
a horse,a horse ; if of a deer, a deer . Of what [being] the seed
is,just that being is born. 6 . N ow as go ld of good co lor being
cast into the fire becom es m ore and m ore beautifu l,even so he
com es into being with a m ore and m ore beautifu l self who
knows thu s. 7 . That same is referred to in a re.
III. 35 . 1 .“The winged one
,adorned with the m agic of an
A sura, with the heart the inspired [bards] see,with the m ind.
Within the sea the sages look about ; the faithfu l seek the trackof the rays .
”9 .
‘The winged one,adorned
’: breath is the
winged one . For flying (p a tan), as it were,in these limbs
(adya), he looks up beyond the chariot [Therefore] he iscalled winged one p a tafiya). 3 . W ith the m agic of an A sura
’
m ind is asura[-like]. For it rests (Vram) in the vital airs (asu).He is adorned with its m ag ic . 4 .
‘With the heart,with the
m ind the inspired [bards] see’: for verily the inspired ones see
with the heart as with the m ind. 5 . Within the sea the sageslook about
’: verily m an is the sea
,and those who know thus are
the sages. They look about for this speech within m an. 6 .
‘The
34.
4rcyd .
5 -syd
35 .
1a ttam .
9 -tdb.
3 E .-e.
4 ta .
5 brd.
6evam.
96 H . Oertel,
III. 3 7 . 1 . ap aeyanz yop dm an ip adyam dnam
a ea p ard ea p a tbibbic carantam
3 a sadbricis‘3 a visd eir va sdna
d varivartti bbuvanesv antar
iti. 9 . ap a'
pyafn
'
z gop dm an ip adyam dnam iti. p rdno e di g op db .
3a bi’dan
'
z sar eam anip adyam dno gep dya ti. 3 . d ca p ard ea
p a tbibb ip earantam iti. tad ye ca ba 71d im e p rdnd am t ca rap
m aya etd z’
r ba 11 d esa etad d ca p ard ca p a tbibbz’
p cara ti. 4 . 3a
sadbricis 3a v is dcir vasdna iti . sadbrieie ca by esa etad 71 315 72029
ca p rajd e ast‘e.
25 . d varivartti bbuvanesv antar iti. esa by end t
‘
’su bbu '
vanesv antar dvarivartti. 6 3a esa indra udgitbab . 3a
yadd z'
3a indra udg’itba dgaceba ti nae
’vo
’dydtue co
’
p agdt’
fndm’
vg'
jndya te. ita evo”rdbvas
4s
'
var udetz’
. 3a up ari m d rdbno
leldya ti. 7 . 3a e idydd dgamad"
indra ne’ba leap cana p dp m d
nyadgab p ar ieelesya ta“iti. tasm in ba na leap cana p ap md nyan
gab p arieisya te. a. tad etad’abbrdtrvyan
'
z"sdma . na ba 71 d
indrab lea rn cana bbrdty'vyam p agya te. 3a ya tbe’ndro na learn
cana bbrdty vyam p aeya ta evam eva [na] learn cana bbrd tyvyam
p apya te ya ecad evam '
vedd’tbo yasyd i
’van
’
z e ide dn udydya t'é.
1 1 2 .
sasthe‘nuvdke navamab khandab. sastho
‘nuvdkas 3amdp tab.
III. 3 8 . 1 . p raidp atim brabm d’sg
'
jata . tam ap aeyam amu
lebam‘asrja ta . a. tam ap rap aeyam
’amu lcbarh paydnam bra/57nd
”vica t. p a ra syan
’
t’ta t. p rdno vdi brabma . p rdno vdvd z
’ ’na rn tad
dvipa t. 3 . 3a udatz’
stba t p rajdndn'
t janayitd . tamralcsdr’
zsy4
anna
III . 3 7 . 1 .
“I saw the keeper who do th not fal l down m ov ing toand fro by the paths. Clad in the converging and divergingones
,he oft turneth hither within created beings .
”3 .
‘I saw the
keeper who doth not fal l down verily breath is the keeper. For
he keeps this all without fal ling down . 3 .
‘Moving to and fro
by the paths’: now what these breaths here and yonder rays are ,
by them as paths he thus m oves to and fro . 4 . Clad in the con
v erging and diverging ones’ for he is thus clad in conv erging
and diverging offspring . 5 . He oft turneth hither within c 1 eated
beings ’: for he often does turn hither within these created
being s. 6 - 3 I. 45 . 4- 6 .
III . 3 8 . 1 . The brabman created Prajapati. It created him
not seeing,without m outh . 2 . Him lying not looking
,withou t
m outh,the brabm an entered. That [becam e hum an. Verily
the brabm an is breath . B reath,indeed
,entered him thus . 3 . He
arose, a generator of progeny. Him the Raksases fastened on.
37 .
1 - ric at the beginning of this pada all MSS . insert a tion.
9 B .
sa ste.
3 - t‘
fn4 -dhea .
5 dgdd .
6p arise
7eta .
8 bbr
38 .
1 mukh 9ap rav
3 -
sam.
4 A .-dsy.
Jde'
m e
'
niya» Up cm isad
—B rdbm ana . 1 97
sacanta .
’4. tam etad eva sdm a gdyann a trdya ta . yad gdyann
"
a trdya ta tad gdyatrasya gdya tra te am. 5 . trdya ta enam sarva
sm dt p dpm ano mu eya te ya enam e eda . 6 . tam np d’3m d i gdya td
nara ity red”
pra vaniyeno" ’
p dgdyan .
87 . yad np d
’sm d z
‘
gdyatd
nara iti tena ydya tram abbava t. tasm dd esd z’ ’e a p ra tip at lcdryd .
s . p avam dndye’nddvd abbi devam iyd
-bum -bbd lcsdtd iti sodapd’lesardny abbyagdyanta .
1 3sodapalca lan
’
t‘”e di brabm a . lca ldpa ee d i
’namtad brabm d
”vipa t. 9 . tad etae ea tarvinpa tyalesara
f/nydya
tram . astdlcsarab p rastde ab. soaapdlesaramgitan’
z tae ea ture z'
n
patz’
s samp adyante. eaturvinpatyardbam dsas“earne atsarab. sam
e atsaras sdm a . 10. td”reap parirena m rtyur ane ditat. tad yae
ebarirava t tan m rtyor dp tam . a tba yad apariran’
t tad am rtam .
tasyd’
parirena sdmnd parirdny adbd not. 1 1 3 .
sap tame‘nuvdke p rathamab khandab.
III . 3 9 . 1 . ovdé’ e ovd3e ovd3e bum bbd oe d iti sodapa’lesardny
abbyaydya ta . sodapalealo‘e di p u rusab . ba ldpa evd
’sya tae
ebarirdny adbd not. 2 . 3a eso‘
p abatap dp m d dbd taparirab. tad
elelcr iydvrtiya ddsamydyaty 0 ity a ddsa . a iti dvra’ydt. vdg iti
4 . Him one Singing this sam e sdman rescued. B ecause he singing(ydyan) rescued (a trdyata), that is the reason why the ydya tra
[ sdman] is cal led so . 5 . One rescues him,from all evil he is
delivered,Who knows thu s . 6 . They ,
sang unto him with the re
which belongs to the prelim inary invocation :“Sing
, ye m en,
unto this one .
” Inasm uch as [it runs]:“Sing (n ), ye m en
,
unto this one,
” hence it becam e the gdya tra-3dman). There
fore this is to be m ade the introductory verse . 8 .
“Unto Indu,
who is being purified, who desires to sacrifice to the god, ” thus theysang sixteen syllables unto [him]. Verily sixteenfo ld is the brabm an . Part by part the brabman thus entered him . 9 . That
same is the gdya tra-sdman] with twenty-four sy llables . The
p rastde a has eight syl lables . The song (gita)has Sixteen syl lables . Thus twenty-four are obtained. Twenty
-four half-m onths
has the year ; the year is the sdm an . 10 . B ecause of the bodydeath went after these re
’s. What is possessed of a body, that
is obtained by death ; and what is bodiless,that is imm ortal .
By m eans of the bodiless sdm an he shook off this one’s bodies.
III. 39 . 1 . He sang unto [him] sixteen syllables : ovde,cede
,
oe de, bum , bbd , oed . Sixteenfo ld is m an . Part by part he thu s
shook off his bodies. 2 . That same o ne had evil sm itten away,his body Shaken off Speech (vde) is the brabm an ; that
38.
5anusae 6
gdya trann.
7pravasiy
6 ’
p dgd16 B .
-ldm . p rdst‘6 tam .
1 3 A .-
ya ta .
1 6 -sds .
39 .
1 —d .
98 H Oer tel,
tad brabm a . tad id antarilesa f/n so‘yan
’
t vdyub p ac ate. bum iti
eandram db. bbd ity ddityab . 3 . etasya ba e d idam absarasya
lera tor’bhati
’ty dealesa te. 4 . etasya ba e d idam a lesarasya
kra ter’abbram ity dea lega te. 5 . etasya ba e d idam a lcsarasya
‘
bratob’leubbram ity deaksate. 6 . etasya ba vd idam alesarasya
kratop’
pubbram ity dealesate. 7 . etasya ba vd idam aksarasya
lcrator’
e rsabba"ity dealesa te. a. etasya ba e d idam alesarasya
krat‘or
’darbba“ity dealesa te. 9 . etasya ba e d idam alesarasya
kra ter’
yo bbdti’ ’ty dea lcsate. 1o. etasya ba e d idam alesarasya
brates’sam bbavafi,
’ty deabsa te. 1 1 . tad ya t loin ea bbd3 iti ea
bbd3’iti ea tad etan m itbuna f
rb gdyatram . p ra m itbu nena jdya te
ya enam e eda .
sap tame‘nuvdke dvitiyab khanelab.
III . 40 . 1 . tad etad am r tam ydyatram . etena e di p rajdpatiram rta te am agaeebad etena dee d etena rsayab . 9 . tad etad brab
m a p rajdp a taye‘bravit p rajdp atib
‘
p aram espbine prdjdp atydya
p aram espbi p rdjdp a tyo dee dya savitre devas savitd’
gnaye‘
gnir
indrdye’narab ledpyap dya ledpyap a ypyaprngdya ledpyap dya
rpyaprn'
gab lcdpyap o deva tarase pyde asdyandya’ledpyap dya
devatardp pydeasdyanab ledpyap ap pru sdya e dbneydya lcdpya
p dya pruso’vdbneyab
‘kdpyap a indrotdya dd ie dp dya pduna
atm osphere is Vayu who cleanses here ; bum is the m oon ; bbd
is the sun. 3 . In v irtue of this syllable they say of him :“He
shineth.
”4 . In v irtue of this syllable they say of him abbra
(cloud). 5 . In virtue of this syl lable they say of him lcubbra .
6 . In v irtue of this syl lable they say of him pubbra (white).7 . In virtue of this syllable they say of him vrsabba (bu l l).3 . In v irtue of this syl lable they say of him darbha . 9 . In virtue
of this syl lable they say o f him“he who shineth .
”1 0. In virtue
of this syllab le they say of him“he com eth into existence .
”
1 1 . Whatsoever is bbd and bbd,that is the couple , the gdyatra
sdm an]. By copu lation he is propagated who knows thu s .
III . 40 . 1 . That is the imm ortal gdya tra -sdm an]. By m eans
of it Prajapati went unto imm ortality, by m eans of it the gods,
by m eans of it the sages (m i). That sam e the brabm an toldto Prajapati ; Prajapati to Param esthin Prajapatya ; Param esthin
Prajapatya to god Savitar ; god Savitar to A gni ; A gni to Indra ;Indra to Kacyapa ; Kagyapa to Reyaernga Kacyapa ; Royagrnga
Kacyapa to Devataras Oyavasayana Kagyapa ; Devataras CyavaSayana Kapyapa to Orusa Vahneya Kapyapa ; Orusa Vahneya
39 . ”orb .
3so MSS .
4 - 3va .
5 B . ways .
6 A . dabba ; B . sarhbbava ti .7ya bhdti .
6 bb .
40 .
’ B . inserts kdeyap o .
6 A . pydvasdya .
3 A . bbdso; B . 9723 0 .
4 B .
vdkhne 5 A . indrdt
200 H . Oertel,
p drdparyo‘3ddbdy0 ttardya p drdparydyd
’3dglba
"
a ttarab p drd
paryo m’
p apez’
te paleun im itrdya p drdparydya e ip apeie ebaleuni
m itrab p drdparyo jayantdya p drdparydya jayantab p drdpar
yab 1 1 6 .
sap tame‘nuvdke caturthab khandab.
III . 42 . 1 . pydm ajayantdya ldubitydya pydm ajayan to Zdubityab p alliyap tdya Zdubitydya p a lligup to ldubz
'
tyas sa tyaprafvase
Zdubitydya’satyaprae d ldubz
’
tyab lcysnadbrtaye sdtyaleaye krsna
dbr tz’
s sdtyalcip pydm asujayantdya ldubitydya pydm asujayantoldabz
'
tyab brsnaa’a ttdya ldubitydya brsnadatto Zdubz
’
tyo m itra
bbd taye ldube’
tydya m itrabbd tir’ldubz
'
tyap pydm ajayantdyaZdubitydya pydm ajayan to ldubz
'
tyas tr iveddya brsnardtdya ldu
b itydya trieedab lcrsna frdto ldubityo yapasvine jayantdya ldu
b itydya3
yapase i jayanto ldubz’
tyo jayalcdya ldubitydya jayalco
ldubityab lersnardtdya ldub itydya krsnardto ldubityo daksajayan
taya ld ub z’
tydya daksajayanto ldubityo e ip apeite drdbaiayan
tdya ldubitydya v ip apez’
d drabajayanto ldubz’
tyo e d ip apeitdya‘
ddrdbajayantaye dy'dbajayantdya ldubz
’
tydya vdip apeito ddr
dbajayantir"
drdbajayanto ldubityo e dip apeitdya ddrdbajayan
taye gup tdya ldubitydya . 9 . tad etad am rtam gdya tram a tba
yany anydni gitdn z’
lcdmydny ee a tdni ledmydny eea tdn z‘
. 1 1 7 .
sap tame‘nuvdke p ancamab khandab. sap tamo
‘nuvdkas samdp tab.
A sadha Uttara Para '
;ca1 ya A sadha Uttara Para9a1 ya to Vipapcit
Oakunimitra Paracarya ; Vipao
ocit Oakunim itra Paracarya to
Jayanta Par€19arya ; Jayanta Paracarya
III . 42 . 1 . to a m ajayanta Lauhitya ; Oyam ajayanta Lauhitya to Palligupta Lauhitya Palligupta Lauhitya to Satyacra
vas Lauhitya ; Satyagravas Lauhitya to Krsnadhrti Satyaki
Krsnadhrti Satyaki to Oyamasujayanta Lauhitya ; Oyam asu
jayanta Lauhitya to Krsnadatta Lauhitya Krsnadatta Lauhityato Mit1 abhu ti Lauhitya Mitrabhu ti Lauhitya to Oyam ajayantaLauhitya ; Oyam ajayanta Lauhitya to Triveda Krsnarata Lauhitya Triveda Krsnarata Lauhitya to Y acasvin Jayanta Lauhitya ;Y acasvin Jayanta Lauhitya to Jayaka Lauhitya ; Jayaka Lauhitya to Krsnarata Lauhitya ; Krsnarata Lauhitya to Daksaja
yanta Lauhitya ; Daksajayanta IJauhitya to Vipacc it Drdhaja
yanta Lauhitya Vipaccit Drdhajayanta Lauhitya to VaipagcitaDardhajayanti Drdhajayanta Lauhitya ; Vaipaceita DardhajayantiDrdhajayanta Lauhitya to Vaipaccita Dardhajayanti G upta Lau
hitya . 9 . That is the imm ortal gdya tra[-sa7n an] and what other
Jdim indya Up anisad-B rdbm ana . 01
IV. 1 . 1 . pe etdpe e darpate bam’
nile ‘3 3
'
baritasp rpas sam dna
buddbo m d 113733311 . na m dm tvame ettba p radrae a . 9 . yad abby
aeaearan e1 ‘bbyae d z
’
si seap antam p u ru sam aleem'
dam apm a
m ayena’narm and e arun e
‘ntar dadbdtu m d . 3 . yad abbya va
earane2 ‘bbyae disi svap antam p uru sam aleem
'
elam ayasmayena
e arm and varano‘ntar dadbdtu m d . 4 . yad abbyavaearan e
2
‘bbyae disi se ap antam p urusam a leee ielam lebam ayena narmand
e arune‘ntar dadbdtu m d . 5 . yad abbyae aearan e
’ ‘bbyava 33 3
svap antam p urnsam4aleee ielam raja tam ayena e arm and varan o
‘ntar dadbdta m d . 6 . yad abbyaeaearane
2 ‘bbyae d3’
3 3’
se ap antam
p uru sam suearnam ayena narm and eam ne‘ntar dad/tdm m d .
7 . dya r m dtd"m a tib p ita nam as
’
ta dvipesana
yrabe ndm d’3 3
'
e ipe dyu s tasm di te e 3’
pe dbd"nam e
namas tdm rdya nam e e arundya nam e jigbdnsate. 3 . yaksm a
rdjan m d8mdmbinsib. rdjan yaksma m d binsib . tayes same idd
nayes sare am dyar aydny9abam . 1 1 8 .
p ra thame‘nuvdkas samdp tab.
IV . 2 . 1 . p u ru se e di yaynab . 9 tasya ydn z’
ea ture inpa tir‘
e arsdn i ta t p rdtassaeanam . eatu rmnpatyaksard gdya tri . ydya
IV . 1 . 1 . Possessing white horses , conspicuous, yel low-blue art
thou,. do not harm . Thou knowest m e not ; run away.
9 . When moving down against [him] thou descendest againstthe sleeping m an unknowing
,le t Varuna cover m e with a stone
arm or. 3 . When m oving down against [him] the n descendest
against the sleeping m an unknow ing ,
'
let Varuna cover m e
with a brass arm or. 4. When m oving down against [him ] the ndescendest against the Sleeping
5
m an unknowing,let Varuna
cover m e with a copper armor. When m ov ing down against[him] thou descendest against 1 11
5
5 sleeping m an unknowing ,let
Varuna cover m e with a silver arm or . 6 . When m oving downagainst [him thou descendest against the sleeping m an un
knowing,let aruna cove 1 m e with a go lden arm or. 7 . Life is
the m other,thought the fathe1 . Homage to thee
,O drying one .
Thou art seiz er by nam e, possessing all life . Unto thee then
hom age for ever. Hom age to the copper-red one,homage to
Varuna,hom age to him who desires to slay. 8 . Consumption
king , do not hu i t m e . King consumption, do not hurt. These
two being harm onious,may I go to complete life .
IV. 2 . 1 . Man is the sacrifice . 9 . His [first] twenty-four years
are the m orning-libat ion. The ydyatm‘
has twenty-four syl lables .
1 .
7 -nd .
‘
7 B . 3'
ti m anmamayena .
4 in the fo llowing the MSS. abbrev i
ate .
1
5 B . mdtana .
6 -vdhdya .
7 A . rundya .
6an.
6
2 .-t3
’
.
VOL . XVI .
202 E Oer tel,
tram p rdtassae cm am . 3 . tad e asdndm . p rdnd2e di e asavab ,
p rdnd bi’damsarnam e ase ddadate. 4 . 3a yaay enam etasm in
lcala up atap ad up adravet 3a brdydt p rdnd’vasae a idam m e p rd
tassae anam m ddbyandinena savanend’nusamtanu te agaa
’e
bd 3’ ’na bbavati. 5 . atba ydni eatupea tvdr inpatam e arsdn i
‘tan
m ddbyandinam savanam . eatupea tvdr inpadalcsard Mindy . trd i
stubbam m ddbyandinam savanam . 6 . tad rudrdndm . p rand
e d i rudrdb . p rdnd bi’elam saream redayanti. 7 . 3 a yady enam
etasmin ledla up atap ad up aelrae et sa brdyd t p rdnd radrd idam
m e m ddbyandinam savanam trtiyasavanend’nusamtanu te
agade bd 3’ ’na bbava ti . 3 . a tba ydny a spdea tvdr inpatam e arsdn i
tat tytiyasae anam . a spdea tvdr inpadalcsard jaga ti . jdga tam trti
yasae anam . 9 . tad dditydndm . p rdnd ed dditydb . p rdnd bi’dam saream ddaa’a te. 10. sa yady enam etasm in kdla up a tap ad
up adravet 8a br 'dydt p rdnd ddityd idam m e trtiyasae anam
dyusd’nu samtanu te aya ele bd z
‘ ’e a bbava ti. 1 1 . etad dba tad
e idedn brdbm ana ne ded m abiddsa d itareya up a tap a ti bim idam
up a tap as i ye‘bam anene
’
p a tap a td na p resydm 3’ti. 3a ba seda
papatam e arsdn i jijie a . p ra ba sedapapatam varsdn i ywa ti nd i’nam p rdnas sdmy
‘dyuse jabdti ya evam e eda . 1 1 9 .
dvitiye‘nuvdkas samdp tab.
The m orning- libation is connected with the gdya tri . 3 . It be
longs to the Vasus . The breaths are the Vasus for the breaths
take to them selves all this that is good (va su). 4. If in that tim e
an il lness should attack him,he Should say :
“Y e breaths, ye
Vasus,continue this morning- libation of m ine by the noon- liba
tion.
” Verily he becom es wel l . 5 . His [next] forty- four years
are the noon- libation. The tr isgtubb has forty-fou r syllab les .
The noon- libation is connected with the trisgabb . 6 . It belongsto the Rudras . The breaths are the Rudras ; for the breaths
cause the who le [universe] to wail (Vrad). 7 . If in that tim e an
illness shou ld attack him,he Shou ld say Y e breaths
, ye Rudras,
continue this noon-libation of m ine by the evening- libation .
”
Verily he becomes well . 3. Moreover his [next] forty-eight
years are the evening- libation. The jaga ti has forty- eight syl lab les . The evening - libation is connected with t
_
he jaga ti. 9 . It
belongs to the A dityas . The breaths are the A dityas for the
breaths take to them se lves (Vda -fid) this all. 10 . If in that tim e
an il lness shou ld attack him,he Shou ld say
“Y e breaths, ye
A dityas , continue this my evening- libation by my life -time .
”
Verily he becom es we ll . 1 1 . Now the B rahman Mahidasa A ita
reya, knowing this , said in [his] illness : Why dost thou now
attack m e,who am not to die of this illness He lived a hun
dred and sixteen years . He lives on to a hundred and sixteenyears, [his] breath does not leave him in the m idst of his lifetim e
, who knows thus.
204 H . Oertel,
dalam d dbab . tasydi’tda standu yad e dle ea p rdnap ea . tdbbydm
m e dbulese d’dbydyam brabm aearyam
"
p rajdm p apdn svargamleleam sajd tavanasydm . 5 . etd dp3
'
3a6dpdse. bb 'dr bbuvas scab.
udite paleram ddipa .
’tad a tm an dadbe. 1 22 .
p ancame‘nuvdkas samdp tab.
IV . 6 . 1 . bbayera tbe bd3'
lesvdlce rdjd ledm ap rena yajnena
yaksyam dna dsa . 9 . tad 33 ba lenrup anedldndm‘brdbm and d ear
bbayera tbe ba e d ayam d ikse dke rdjd lcdm ap rena yajnena yaks
yam dnab .
’etena
3leatbdm e adisydm a iti. 3 . tam bd
’bbyeyub.
tebbye‘bd
’bbydgatebbye
‘
p aeitip eakdra . 4. a tba bd3' ’sdm 3a
bbdya dvae rdje’
p te d"
kepapm aprd ni nalebdn n ileg' tyd
”
jyend6
’bbyajya danglep dnabam bibbra t. 5 . tdn be’e dea brdbm and
bbagae an tab lea tam e vas tad e eda ya tbd”
prde itajera tydprde ite
dee dn gaeeba ta iti . 6 . a tba be’e dea leatam e e as tad e eda yad
vidu sas sd dgdtd subetd svadbvaryas 3 33m dnu sae id djdya ta iti.
7 . a tba be’e dea leatam e vas tad e eda yae ebanddnsi p rayuj
yante yat tdn i saredn i samstu tdny abbisamp adyanta iti. 3 . a tba
be’e dea lea tam e vas tad e eda yatbd gdya tryd a ttam e alcsare
these two teats. From them m ilk for m e the lesson,Vedic
studentship , offspring, dom estic anim als,the heavenly world, the
prayer for supremacy over [my] fellows . 5 . These wishes I wish .
B bd s,bbu e as
,se ar. When [the sun] hath risen
,show brightness .
I place that in [my]self.
IV . 6 . 1 . King Bhageratha A iksvaka was abou t to sacrificewith a wish-fulfilling sacrifice . 9 . Then the B rahmans of the
Kurupaficalas said :“Verily this king B hageratha A iksvaka is
about to sacrifice with a wish-fulfilling sacrifice . W ith him we
will have a talk .
”3 . They went to him . To them hav ing com e
to [him] he paid honors . 4 . Now he cam e to their p lace havingcut the hair of his head and his beard
,hav ing cut his nails
,hav
ing anointed him self with sacrificial butter,bearing a staff and
sandals. 5 . To them he (Bhageratha) said :“Reverend B rahm ans
,
who of you knoweth this : how address and response go to the
gods ?” 6 . Then he said “Who o f you knoweth what he
knoweth]
: m ust know) o f whom a good udgdtar , a good be tar ,a good a be aryu , one who knoweth men well , is born 6 . Then
he said : Who o f you knoweth this : how the m etres are ap
p lied , to what all of them when u sed in praise together are
equivalent ?” 6 . Then he said :“Who o f you knoweth this
5 .
5 -
ya .
6 d s isa .
7 ddisa .
6 .
1 B .-
p d3i e9yaksam
6eta tena .
41nsert bhd . up a tvd .
Jdim iniya Up anisad-B rdbm ana . 205
p unar yajn'
am ap igaeeba ta iti. 9 . a tba be’vdea katam e e as tad
e eda yatbd dabsindb p ra tiyy'bitd na binsan ti 1 23 .
sasthe‘nuvdke p ra thamab khandab.
IV . 7 . 1 . etdn bd3° ’ndn p anea prapndn p ap raeeba . 9 . tesdm
ba leum p aned ldndm‘ba lce ddlbbye
‘nd edna dsd . 3 . 3a be
’e dea
ya tbd”prdm
’
tap ra tydprde ite dee dn gaeeba ta iti ;e rdeydm6
e di
raj an dipy dprde itap ra tydprde ite dee dn yaeebateb . tasm dt’
p rd zi
ti stbann dprde aya ti p rdfi tistban p ra tydprde aya ti 4 . a tba
be’vdea yadm
’
dusas sd elgdtd subetd svadbe aryu s sum dnu sae id’
djdya ta 3335ye e a 3 m annsyasya sambbd timvede’t3
’
be’e dea tasya
sddgdtd sube td seadbvaryus sum dnu sa vid djdya ta iti p rdnd 33
ba ede a rdjan m anusyasya sam bb fd tir’ ee e 5 . a tba be ’
e dea
yae ebaneldns z'
p rayujyante yat tdni sare dn i 3am33u tdny abbi
samp adyan ta iti gdya trim 33 ba e de a rdjan sare dn i ebaneldnsi
sarbstutdny abb isamp adyanta iti. 6 . a tba be’e dea ya tbd ydya
tryd a ttam e aksare p unar yajnam ap igaeeba ta iti e asa tlcdren e
ba e dva rayan gdya tryd a ttam e alesare p unar yajnam ap iyae
eba ta iti. 7 . atba be" ’
e dea ya tha dabsindb p ra tiyy'bitd na
binsanti ’ti 1 24.
sastbe‘nuvdke dvitiyab khandab.
how the last two syl lab les of the gdyatri go again unto the sac
rifice 9 .
1 Then he said Who o f you knoweth this : how
the sacrificial fees,being received
,do not injure
IV . 7 . 1 . These five questions he asked of them . 9 . Of these
Kurupanealas B aka Dalbhya was learned. 3 . He said How
address and response go to the gods-verily in the eastern
quarter,O king
,do address and response go to the gods . There
fore standing towards the east one m aketh address, [and] stand
ing towards the east one m aketh response .
”4. Then he said
‘What he knoweth ( z m ust know)o f whom a good udgd tar , a
good be tar,a good adbvaryu ,
one who knoweth m en well , isborn — verily he who knoweth the origination of m an
,
”he said
,
of him a good udydtar , a good betar,a good adbvaryu ,
one
who knoweth m en we ll,is born . A nd the breaths
,indeed
,O
king , are the origination of man.
”5 . Then he said How the
m etres are applied, to what all of them when u sed in praise
together are equivalent —verily to the ydyatri, O king, all them etres when u sed in praise together are equivalent .
”6 . Then
he said “‘How the last two syllables o f the gdya tri go againunto the sacrifice —verily by m eans of the e asapledra
,O king ,
the two last syl lables of the gdya tri go again unto the sacrifice .
”
7 . Then he said “‘How the sacrificial fees,being received, do
not injure7 .
1 B .-
p d3”
3e asm 3sam 4 A . sambhd tiddhura B . sambhd tir
ddhara .
5 bd i . 6p rde
06 H . Oer tel,
IV . 8 . 1 . ye e di ydya trydi m akham vede ’t3
'
be’e dea tam
dabsind p ra tiyrbitd na b insanti ’t3
’
. 9 . agnir ba e de a rdjan
gdyatrimukbam . tasm dd yad agndvl
abbyddadbdti bbdydn’eea
sa tena bbae a ti e ardba te. ee am end i’vam e ide dn brdbm anab
p ra tigrbnan bbdydn ee a bbavati e ardba ta 33 eve 3 . sa be’nded
’nd edne e di kild
’
yam brdbm ana dsd . tedm abam anena
yajn'
endi”m i
’t3
'
. 4 . tasya e d i te ta tbe’dydsydm i
’33
'
be’e dea
ya tbdi’kardd eea bbd te d se argam leleam esya33 5 . tasm d
etena ydya tren e3 ’dg itbene ’yagdu . sa bd i
’lcardd ee a bbd ted
svargam leleam iydya . tena‘bd i
’tend i
’leardel eea bbd ted se ar
yam leleam etz’
[ya evam e eda]. 6 . 0 373 ed iti dve aksare. 0 353 e d
iti ea turtbe. em e d iti sa spbe. bum bbd em vdy ity astam e.
7 . tena bdi’tena p ra tidarpe
" ‘sya bbayaelasyd sam dtyasye
’yaydu . 3 . tam be’e dea 153m ta dydsydm 3
’ti. sa be
’e dea ba ri
m e deedpede dgdye tatbe tda bd’smd diagdu . tda bdi
’nam djagm a tub .
9 . sa e d esaf
udgitbab lcdm dndm samp ad6em
e d3e 0 353 31 323 6 em e dS’e bum bbd em e dy iti. sdnye bdi
’e a sata
nur am rtas sambba eati ya eted evam nedd’tbe yasydi
’e am
e idedn u dydya ti. 1 25 .
sastbe‘niwdke trtiyah khandab. sa sthe
‘nuvdkas samdp tab.
IV. 8 . 1 . Verily whoso knoweth the m ou th of the gdya tri,he said
,
“him the sacrificial fees,being received, do not injure .
9 . Verily A gni, 0 king , is the m outh of the gdyatri . Therefore
in that one pu ts [things] in the fire,it thereby becom eth greater
,
it increaseth ; even so a B rahman knowing thus,receiving [sacri
ficial fees], becom eth greater [and] increaseth .
”3 . He (B hage
ratha) said : Verily this one was a learned B rahm an. I come to
thee with this sacrifice .
”4
.
“Verily, I wil l sing for thee its
udyitba ,”he (B .) said,
“in such wise that thou shalt go to the
heavenly world having becom e sole king.
”5 . For him he sang
the udgitba by m eans of the gdya tra-u dyitba . He (Bhageratha)
having becom e so le king went to the heavenly world. By m eans
of this sam e [udgitba] he goes to the heavenly world, havingbecom e sole king , [who knows thus]. 6 . 0 333 e d are two syllables
,em e d the third and fourth
,em e d the fifth and sixth
,bum
bhd,em e de the seventh and eighth . 7 . W ith th
_
is sam e [udyitba]Pratidarca sang the udg itba for this Bhayada A samatya . 3 . He
said to him What Shal l I Sing into thy possession f?” He said
Sing for m e the two bay steeds of the gods .
” “Y es,
” he said.
He sang the two into his possession. They both cam e unto him .
9 . This sam e udgitba is the success of wishes,v iz . em e de
,em
vde, em e de, bum bbd,em e de. Verily he com es to life with
limbs,with a body, imm ortal
,who knows this thus
,and he for
whom one knowing thus sing s the u dgitba .
8 .
1aen
Q -
ydn .
3gdya tra se .
4 tena .
6 A .-
pe.
6 A . save d .
08 H. Oertel.
’vam e idedn p rastdu ti ya ee d
’sya tea ei
‘m rtyup dpas tasm dd
eed i’nam sp rndti. 3 . a tba yasyd i
’e am e idedn ddim dela tte ya
2
eed’sya m dnsesu m rtyup dpas te sm dd endi
’nam sp rndti . 4 . a tba
yasyd i’e am e idedn a dgdya ti ya evd
’sya snde asn m rtyup dpas
tasmda’ee ai
’nam sp rndti . 5 . a tba yasydi
’e am e ide dn p ra ti
barati ya end’syd
’ngesu m rtyup dpas tasm dd eedi’nam sp rnd ti .
6 . a tba yasyd i’e am e idedn up adrava ti ya end
’syd
’stbisu
m rtyup dpas tasm del ee di’nam sp rndti. 7 a tba yasydi
’e am
e ide dn nidbanam up diti ya ee d’sya m ayj asu m r tyup dpas sa
tasm dd ee d i’nam sp rn dti. 3 . ee am e d evamvid udydtd yajam d
nasya p rdnebbye‘dbi m r tyup dpdn unm u eyd
’tbdi
’nam sdngam
sa tanum sare am rtyes sp rndti. 9 . tad dbus sa e d udgdtd ye
yajam dnasya p rdnebbye‘dbi m rlyup dpdn unmu eya
’tbdi
’nam
sdn'
yam sa tanum sarvam rtyes sp rted se a rge [elee sap tadbd da
dbdti 10 . sa e d esa indre e dim rdba udyan bbae ati sae ite’dite m ito'as samgaea lcdla
’indre vdikun tbe m adbyandine sam d
e artamdnap parea ugre deve lebitdyan p rajdp a tir ee a san’
wepe4
‘stam itab. 1 1 . tad yasydi
’vam e ide dn binleareti ya evd
’sye
’elyatas
"se arg e leleas tasminn eedi
’nam dadbdti. 1 9 . a tba
yasydi’e am e idedn p rastduti ya end
’sye
’dite searye leleas
tasm inn endi’namdadbdti. 1 3 . a tba yasyd i
’e am e idedn ddim
rescues from that fetter of death which is in his skin . 3 . A nd
for whom one knowing thus begins the ddi,him he rescues from
that fetter of death which is in his flesh. 4. A nd for whom one
knowing thus Sings the udgitba , him he rescues from that fetter
of death which is in his sinews . 5 . A nd for whom one knowingthus sings the pra tibdra ,
him he rescues from that fetter of
death which is in his limbs. 6 . A nd for whom one knowing thussings the up adrava , him he rescues from that fetter of death
which is in his bones . 7 . A nd for whom one knowing thus entersupon the nidbana
,him he rescues from that fetter of death
which is in his m arrow. 3 . IV . 9 . 9 . 9 . This they say“Verily
he is the udydtar who , having released the fetters o f death from the
breaths of the sacrificer,having then rescu ed him with his limbs,
with his body, from every death, placeth him in seven parts in
the heavenly world.
”10. That sam e one
,rising
,is Indra Vaim rdha ;
risen,Savitar ; Mitra at the time when the cows are driven to
gether ; Indra Vaikuntha at noon when returning, Carva ; when
it is becom ing red,the form idable god ; Prajapatiwhen it has gone
home to lie down . 1 1 . Thus for whom one knowing thus u tters thebinledra
,what heavenly world there is of him rising , in that he
thus p laces him . 19 . A nd for whom one knowing thus Sings thep rastdva , what heavenly world there is of him when he has
risen,in that he thu s p laces him . 1 3 . A nd for whom one know
1 0.
1 kv 1yd .
6sambbavak 4 -e prim . m . , corrected to -e .
Jdimyniya Up w zisael-B rdbm a/na . 209
dda tte ya end’sya samya valcdle
3se arge lolcas tasm inn evd3
°’nam
dadbdti. 14. a tba yasyd 3° ’
e am e idedn u dgdyati ya end’sya
m adbyandine"svarye lolcas tasm inn eed i
’namdadbdti . 1 5 . a tba
yasyd i’e am e ide dn p ra tibara ti ya evd
’syd
’
p ardbne svarge
leleas tasm inn ee d i’nam dadbdtz
'
. 1 6 . atba yasydi’e am e ide dn
up adrae a ti ya’end
a ’syd
’stamya tas“svarge lelcas tasminn eedi
’namdadbdti . 1 7 . a tba yasyd 3
° ’vam e ide dn nidbanam up diti
ya evd’syd
’stam ite svarg e lelcas tasminn eed i
’nam dadbdti .
1 3 . evam e d eeame id u clyd td yajam dnasya p rdnebbye‘db3
'
m rtyup dpdn unmueya’tbdi
’nam sdnyam sa tanum sare am rtyes
sp rte d se arge lelce sap tadbd"dadbdti.
sap tame‘nnvdke de itiyab khandab. sap tame
‘nuvdkas samdp tab.
IV. 1 1 . 1 . se e!1dba
’e di dee a tds
3
se ayam bbue e‘
gnir e dyur
asde ddityab p rdne‘nnam e dle. 9 . ldp
3
prdistbye“eyaeadantd
‘
’bam prestbd6 ’smy abam prestbd
6 ’smy m dm pm
'
yam up ddbeam
3 . 3d anyenyasyd3°7
prespba tdydi nd’tistbanta . td abravan
na ed anyenyasyd i° 7
prestba tdyd i 153°
stbdm aba8etd
9samp rabrae d
m abd z°
yatbd prestbds3sm a iti . 4 . ta agn im abra van katbam
ing thu s begins the ddi, what heavenly world there is of him at
the tim e when the cows are driven together, in that he thu s p laceshim . 14 . A nd for whom one knowing thus sing s the u elg itba ,
what heavenly world there is of him at noon,in that he thus
p laces him . 1 5 . A nd for whom one knowing thus sings the p ratibdra
,what heavenly world there is of him in the afternoon
,in
that he thus p laces him . 1 6 . A nd for whom one knowing thussings the up aa
’raea what heavenly world there is of him going
home (setting), in that he thu s places him . 1 7 . A nd for whomone knowing thus enters upon the n idbana , what heav enly worldthere is of him when he has set
,in that he thus p laces him .
1 3 . Even so an udydtar knowing thu s , having released the fettersof death from the breaths of the sacrifieer
,having then rescued
him with his limbs,with his body, from every death, p laces him
in seven parts in the heavenly world.
IV. 1 1 . 1 . Verily there are Six self -existing divinities,viz .
A gni,Vayu , yonder sun
,breath ,
food,speech . 9 . These dispu ted
regarding their preém inence [saying] I am the best,I am the
best ; worship m e as excel lence .
”3 . They did not recogniz e
each the o ther’s preem inence . They said :“Verily we do not
recogniz e each the other’s p reem inence . Let u s therefore explaintogether how we are best .
”4 . They said to A gni :“How art
1 0.
6 B . mddh 6 B . 333.6 A . died .
9sep ta .
1 1 .
1saelb .
6’
ela .
3 -d 4 -the .
5sed vad
6prd3Zs
7 dnyd8 -bdi . 6
eta .
VOL . XVI.
2 1 0 H Oertel,
te am prestbe‘si
’t3
'
. 5 . so‘brae id abam dee dndm
'm ukbam
asmy abam anydsdm p rajdndm . m ayd”be taye bdyante. abam
dee dndm annam e ikaremy”abam m anu sydndm 6 . sa yan na
"
sydm amu lcbd ee a dee ds syur am u lebd anydb p raj ab . nd”b f
a taye
bdyeran .
1 3na dee dndm annam e ilcr iyeta
“na m annsydndm .
7 . ta ta idamsar eam p ardbbaeet ta to na bim cana p aripisyete”
’ti . 3 . eeam ee e
’t3
'
be ear nd3°’ee’ba
w15351 cana p aripisyeta ya t
te am na syd 9 . atba e dyam abravan leatham 33 team presyho‘si 10 so
‘bra e id abam dee dndm p rdne‘smy abam
”anyd
sdm p rayandm . yasm dd abam u tlcrdm dm i ta tas 3a p rap lae a te.
1 1 . sa yad abam na sydm ta ta idam se rvem p ardbbaeet ta te na
loin cana p ar ipisyete’t3
°
. 1 9 . ee am ee e’ti be
”our nd 3
° ’e e
’ba 15361.
cana p aripisyeta yat te amna syd iti. 1 28 .
astame‘nuedke p ra thamab khandab.
IV. 1 2 . 1 . a tbd”dityam abrue an lea tbam 33 te amprestbe
‘33
9 . se‘braeid abam eee
’dyann abar bbaedmy abam astamyan
rd tr ib. m ayd eaksusd learm dn i kr iyan te. sa yad abam 33a sydmnd3
° ’e a
’ba s
l
sydn na rd tm’
b . na lcarm dn i lewiyeran . 3 . ta ta
idam sare am p ardbbae et ta to na 1533 eana p ar ipisyete’ti.
4 . eeam ee e2 ’33
'
be ’eu r nd 3
° ’e e
’ba bim cana p arip isyeta ya t te amna syd 5 . a tba p rdnam abru ean leatbam 33
3teamprespbe
‘si
6 . se‘brae it p rdne bbd te d
’
gnir dip ya te. p rdne bb i‘
de d
thou the best ?”
5 . He said :“I am the m outh o f the gods, I of the
other creatures ; by m e offerings are offered ; I t ransform the
food of the gods,I [that] of m en. 6 . If I were not
,the gods
wou ld be m ou thless,m outhless the other creatures ; no offering s
would be offered. N either the food of the gods wou ld be transformed nor [that] of m en. 7 . Thence this all wou ld perish ;thence nothing at all wou ld be left .
”3 .
“Ju st so,
”they said ;“
nothing at all wou ld be left if thou wert not .
”9 . Then they
said to Vayu A nd how art then the best 10 . He said I am
the breath of the gods, I of the other creatures . From whom I
go out,he then drifts away. 1 1 . z 7 . 1 9 . 3 .
IV. 1 2 . 1 . Then they said to the sun“A nd how art thou the
best ?”
9 . He said I,rising
,becom e the day I
,setting
,the
night . By m e as Sight deeds are done . If I were no t,there
wou ld be no day, no night no deeds wou ld be done .
”3 . z 1 1 . 7 .
4. z 1 1 . 3 . 5 . Then they said to breath A nd how art thou the.
best 6 . He said A S breath,A gni shineth as breath
,Vayu
1 1 1 6 ted .
1 1 -kdr a .
1 6 hdyente ( l)corrected to huyaran (Z). 1 4 prim .
1 6 -
sye.
1 6ya
1 7ahaham .
1 8 ’ea ba .
1 2 .
1 hanna .
7&
21 2 H . Oer tel,
tap dpmdny alesardn i tdny uddbrtyd m r tese"
ap aba tap dp masu
puddbese aksaresu gdyatram gdydm d’
ynda e dyde dditye p rdne‘nne e dei. tend
" ’
p aba tya"m rtyam ap abatya p dp m dnam
"sear
yam lelcam 3°
ydm e’t3
'
. 4 . e’ty agner am rtam ap aba tap dp ma
puddbam alesaram . ynir ity asya m artyam anap abatap dp m d’lesaram . 5 . e e
’33
’
e dyor amrtam ap abatap dpm a puddbam
alesaram . yur ity asya m artyam anap aba tap dp m a’lesaram .
6 . e’ty ddityasyd
’m rtam ap aba tap dpm a puddbam alesaram . tye
’ty
l oasya m artyam anap aba tap dp m a
’lesaram . 7 . p re’33
'
p rd
nasyd’m rtam ap abatap dp m a puddbam alesaram .
“ne
’tymasya
m artyam anap abatap dp ma’lesaram . 3 . e
’ty annasyd
’m rtam
ap aba tap dp ma puddbam alesaram . nam ity asya m artyam ana
p abatap dp m a’lesaram . 9 . ee
’t3
’
e dee‘m e tam ap abatap dp m a
puddbam alcsaram . y ity asydi m artyam anap abatap dp md’lesa
ram . 10. td etdn i m artydny anap abatap dp m dny a lesardny
uddbg' tyd
’m etese ap abatap dp masu
"
puddbese aksaresu gdya
tram dgdyann agndu e dyde dditye p rdne‘nne e dei. tend
’
p abatya m rtyum ap abatya p dp m dnam se argam lekam dyan .
Rem oving those syl lables of u s which are m ortal , whose evil isnot sm itten away, let us sing a gdya tra in the syl lables [whichare] imm ortal
,having evil sm itten away , pure : in A gni, in Vayu ,
in the sun,in breath
, in food, in speech . Thereby having sm it
ten away death, having sm itten away evil,m ay we go to the
heavenly world.
”4 . A is the syl lable of A gni [which is] imm er
tal,having ev il sm itten away, pure ; gnie is his syllable [which
is] m ortal,not having evil sm itten away. 5 . Vd is the syllable
of Vayu [which is] imm ortal,having evil sm itten away, pure ;
ya s is his syllable [which is] m ortal , not having evil sm ittenaway. 6 . A is the syllable of the sun [which is] immortal
,hav
ing evil sm itten away, pure ; tya is his syl lable [which is] m or
tal,not having evil sm itten away. 7 . Fed is the syllable of
breath [which is] imm ortal,having evil sm itten away, pure ; na
is his syl lable [which is] m ortal,not having evil sm itten away.
3 . A is the syl lable of food [which is] immortal,having evil
smitten away, pure ; nam is its syl lable [which is] m ortal, not
having evil sm itten away. 9 . Vd is the syllab le of speech[which is] imm ortal
,having evil sm itten away, pure ; e is its
syllable [which is]m ortal,not having evil sm itten away. 10 . They,
removing those syl lables [which are] m ortal,not having ev 1 l
sm itten away, sang the ydyatra in the syl lab les [which are]immortal , hav ing ev il smitten away, pure : in A gni, in Vayu ,
1 3.
6 -tyd .
6am 7
yena .
6 - ta .
9 -na .
1 0 tya ity.
1 1 A . adds vedi
edee mrta , cance lled in red .
1 6na ity.
1 6 -mdsu .
Jd/imim iya Up anisad—B rdbm a/na . 1 3
1 1 . ap abatya m rtyum ap aba tya p dp m dnam se argam leleam eti
ya eeam e eda . 1 30 .
astame‘nuedke trtiyab khandah .
IV . 1 4. 1 . td brahm a’bmwan te ay3 p ra t3
°
33bdyd 3 tam e dyd e
ebdm e’ti. td brabm a
’brae id dsyena
‘
p rdnena yu sm dn2dsyena
p rdnena mdm up dp nae dtbe’t3
'
. 9 . 3d etena p rdnenda’ledrena
edey akdram abb3°
n3°
m e3yantyo1 0bin/edrdd bbakdram eledrena
e deam anusearantya nbbdbbydm p rdndbbydm ydya tram ayd
yann eed3e oe d3e ee d3e bum bbd e o e d iti. 3 . sa ya tbo’bbayd
p adi p ratiti33baty3
eeam ee a se arye le lce p ra tya ti33ban. p rati
searye Zeke t3°
3tba t3°
ya ee ame eda . 4 . ya 33 ba e d eeame id asmdl
loledt p editi 3a p rdna eva bbd te d e dyum ap yeti e dyer adby
abbrdny abbrebbye‘db3
°
e rstim‘e r33yd i“’e e
’m am lelcam anue i
bbaea ti. 5 . 3:
3aye ba sa ttram"
dsdm ealcm'
re. te p unab-
p unar
babe ibbir-babe ibbib p ra tip adbbis s earyasya Zolcasya dedramnd
’n33 cana bubudbire. 6 . ta 33 pram ena tap asd e ra taearyene
’ndram
aearu rudbire. 7 . tambe ”ens se aryam e d3
°
lelcam te
p a nab-
p unar babe ibbir-babe ibbib
"
p ra tip adbbis searyasya loba
sya dedram nd’nu cana
’bbu tsm abi .
8
tatbd no‘nupddbi ya tbd
in the sun,in breath
,in food
,in speech . Thereby having sm it
ten away death,having sm itten away evil, they went to the
heavenly world. 1 1 . Having sm itten away death , having Sm itten
away evil,he goes to the heavenly world who knows thus .
IV . 1 4 . 1 . They said to the brabm an Standing firm in thee
we wil l ho ld this one up .
” To them the brabman said : Withthe breath in the m outh ye shal l obtain yourse lves , with the
breath in the m outh m e .
”9 . They, by this breath, the e -sound
,
being about to sett le the a - sound in speech, and by the o - sound
sounding the bhd -sound as speech after the binledra,sang the
gdyatra with both these breaths : oe dé’c eed3e oed3e bum bbd e o
e d . 3 . A S one with both feet stands firm,even so they stood firm
in the heavenly world. He stands firm in the heavenly worldwho knows thu s. 4. A nd he who knowing thus departs from
this world be,having becom e breath
,goes unto Vayu , from
Vayu unto the c louds,from the clouds unto rain. With rain he
extends ove1 this world. 5 . The sages sat a session (sattra).They again and again with m any, m any introductory stan z as did
in no way perceive the door of the heavenly world. 6 . A nd theywith exertion
,with penance, with the perfmm ance of vows
, got
possession of Indra. 7 . They said to him . We have desired to
obtain the heavenly world ; yet again and again with m any, m anyintroductory stanz as have we in no way perceived the door of the
14 1 dsyennena .
6 A .-d ; B .
-dnn .
3 -at. 4p
5 -te 6 A . dip s istu .
7 B . inserts baheibbir .
6 ’bhat 1 6m e3ant
21 4 H Oertel,
searyasya lokasya dedram anup rajndyd’ndrtds seasti same atsa
rasyo’dream ga ted searyam loleam iydm e
’t3
°
. 3 . tdn be’e dea
lee e as stbae ira tam a 1 3 1 .
astame‘nuedke ea tu r tbab khandab.
IV. 1 5 . 1 . abam ity ayastyab . 9 . sa e d ebi’ti be
’e dea tasm a3
e d z° lte
‘bam tad e alc3ydm i’
yad e ide dnsas seargasya lelca sya3
de dram a nnp rajndyd’ndrtds s e asti samea tsa rasye
’dreamga ted
se aryam loleam e3ya tbe’t3
'
. 3 . tasm d etam ydyatra syo’dg itbam
up an isadam am rtam ned ed’
ynda e dyde4
dditye p rdn e‘nne e det.
4 . ta to ed i°
te searyasya Zokasya de dram anup rajndyd’ndrtds
s eas ti samea tsarasye’dream gate d seargam loleam dyan .
5 ee am ee d i° ’
e am e idedn se aryasya lelcasya dedram anup ra
jnayd’ndrtas se asti samea tsarasye
’dreamya te d searyam leleam
eti . 1 32 .
astam e‘nu edke p aneam ah khandab. astamo
‘nuedkas samdp tab.
IV. 1 6 . 1 . eeam e d etam gdya tra sye’dyitbam
‘np an3
°
3adam
am rtam indra ‘
yastydyo2 ’
e ded’
yastya 33dya pyde dpeaya 3°
3ap
pyde dpe ir ydasd letaye gd u3 dktir jedldyandya’
jedldyanap pdtyd
yanaye‘
pdtydyan i rdm dya lerdtujdteydya e diydybrap adydya‘
rdm ab lcrd tujdteye e d iydgbrap adyab 1 33 .
naeame ‘nuedke p rathamab khandab.
heavenly world. Teach u s so that we, perceiving the door of the
heavenly world, unharm ed,hav ing gone successful ly to the end
of the year, m ay go to the heavenly world.
”3 . He said to them :
Who of you is the o ldes tIV .
“I ”said A gastya. 9 .
“Then come,he said ;“I
wil l te l l thee that which knowing ye , pe 1 ceiving the door of the
heavenly world, unharm ed,having gone successful ly to the end
of the year, shal l go to the heavenly wo 1 ld. 3 . To him he to ldthis udg itba of the gdya tra[-sdm an], the up a 3333ad, the imm er
tal,in A gni
,in Vay ,
u in the sun,in breath
,in food
,in speech .
4. Verily they then, perceiving the door of the heavenly world,
unharmed,having gone su ccessfully to the end of the year, went
to the heavenly we i ld . 5 . E ven so one knowing thu s , perceivingthe gate of the heavenly world unharm ed
,having gone success
fu lly to the end of the yea 1 , goes to the heavenly world.
IV. 1 6 . 1 . Verily thus Indra to ld this e dyitba of the gdyatra
[e dm an], the up a 3333ad, the imm ortal
,to A gastya , A gastya to
3a Oy‘i vagv i, 1 sa Q) ava9v 1 to G .1u3ukti
,G ausukti to Jvalayana
Jo
valayana to Oatyayani, Qatyayaii i to Ram a Kratujateya Vyaghrapadya, Rama Kratujateya VZiiyaghrapadya
14.
9add abam ity ( l).
1 5 .
1 A . em .
6 -k3dm3.
3 B . inserts dedram aedi’eam.
1 6 .
1 -
git6 -deo .
3 B . bed 4 -dye.
6edyyd
1 6 H Oertel,
yad e ded’nabbyuditamyena e dg abbyudya te
tad ee a brabm a te am e 3°
ddb3 ne’damyad idam up dsa te.
yan m anasd na m ana te yena”b333° m ane
”m a tam
7
tad eva brabm a te am e 3°
ddb3 ne’dam 3yad idam up dsa te.
yae e33b3u 3d na p apya ti yena cab3an3 i p apya ti
tad ee a brabm a te am e 3°
ddb3°
ne’damyad idam up dsa te.
yae ebfretrena na
’
prnoti yena protram idampru tam
tad eea9
brabm a te am e 3ddb3°
ne’damyad idam up dsa te.
ya t p rdnena na p rdn iti’”
yena p rdnab p ran iya te
tad eva brabm a te am e 3ddb3°
ne’damyad idam np dsa te. 1 35
dapame‘nuedke p rathamab khanelab.
IV. 1 9 . 1 . yadt'
m anyase 3 33 e ede’t3
°
dabram eed’
p i nanamte ame ettba brabm an e r
'dp amyad asya te am yad asya dee esu .
a tba nu m im dnsyam eva te m anye‘e iditam .
9 . 7ta’bam m anye se e ede
’t3
'
no na vede’ti
'
e eda ea
ye nas tad e eda tad e eda no na e ede’t3
°
veda ea .
3 . yasyd’m a tam tasya m a tam m a tam‘
yasya na e eda sab
( 1 5 33733333 3 3 e 3°
jdna tdm e 3jddtam aeydna tdm .
thus we heard from those o f old, who explained it to us. 5 . That
which is no t dec lared by speech, that by which speech is declared
,only that know thou as brabm an
,not that which they wor
ship here . 6 . That which one does not think with the m ind,
that by which they say the m ind is thought , only that know thouas brabm an
,not that which they worship here . 7 . That which
one does not see with sight,that by which one sees sights
,only
that know thou as brabm an ,not that which they worship here .
3 . That which one does not hear with hearing,that by which
this hearing is heard, only that know thou as brabm an,not that
which they worship here . 9 . That which one does not breathe
with breath,that by which breath is led forth, only that know
thou as brabm an,not that which they worship here .
IV . 1 9 . 1 . If thou thinkest : I know [it] wel l ,” little dostthou even then know the form of the brabm an
,what of it thou
[art what of it [is] among the gods. N ow then I thinkwhat 1 s unknown
°
1 S to be pondered upon by thee . 9 . I do not
think :“I know [it]wel l ,” neither do I know : ‘I know [it] not.
”
He of us who knows this knows it (the brabm an), and he doesnot know I know [it] not .
”3 . Of whom it is not thought , of
him it is thought ; of whom it is thought , he knows it not . N o t
understood [is it] of those who understand [it is] understood
1 8 .
6 A . manye .
7 B . ma tem .
9MSS . abbrev iate .
16 -nit3.
1 9 .
1am
Jaim iniya Up anfisad-B ra/tmana . 7
4. p ra tibodfiae iditam’m a tam amrta te ao
’n133°
e 3°
ndate
dtm an f t e inda te e iryaf/h e idyaya e3
°
nda te ‘m rtam .
o. 3°
ita oed ae edid a tha sa tg/am asti. na ccd iha’e edin malta tt
e inastih. biz /atesu -b/tatesn e ie 3°
cya dhirdh p retyd’sm dl lokdd
am rta bhae an tt. 1 36 .
dacame‘nuea
'
ke de itiya lt khanqlah.
IV. 20 . 1 . bra/333m ha deveb/tya tasya ha brahmano e 3°
jaye deea am alfiiyan ta . ta aiksanta’smakam eea
’
yam eyayah.
asmakam cea’
yam m a ltim e’t3
’
. 9 tad’san’t '
eyajnau . tebhyo
ha p each”: bab/mea . tan na eyayananta
l163333 idam yaksam 3
°
t3°
.
3 . te‘gnim abra vanjatae eda etad e 3jdn§hi 763333 etad yaksam 3
°
t3°
.
ta the’t3
'
4. tad2abhyadrae a t. tam abhyae ada t Zoo
‘33
’t3
'
. agn ie
ea aham asm t’ty abrae ij jatae eda ea aham asm 3
’t3
'
. 5 . tas
n33°
ns te ay3°
kam e iryam 3°
t3°
. ap t’dam sare am daheyam yad idam
p rthieyam 3°
t3°
. 6 . tasmat trnarh n idaa’ltae etad dalte’t3
’
. tad
waap reyaya sareajaeena . tan na papaka dagdhum . sa ta ta eva
n3°
eaerte na3° ’nad acalcan
'
3 e 3°
jnatun°
3 yad etad yaksam 3°
t3°
. 7 . a tha
eag/am abrue an e ayae etad e 3°
jan 33133°
lt 3°
3n etad yaksam 3°
t3°
. tat/36’t3
'
. a. tad4ablzyadrae at. tam abhyae ada t [co
‘sfZ
’t3
°
. e dyur ea
of those who do not understand. 4. It is thought to be knownin awakening for one finds imm ortality ; by the self one
finds strength,by knowledge one finds imm ortality. 5 . If one
has known [it] here , then it is true ; and if one has not known[it] here , [there is] great loss. The wise
,having separated [it]
in
1
the several beings,departing from this world becom e imm or
ta
IV. 20 . 1 . The brahman won a comple te victory for the gods.
By the complete victory of this bra/”n an the gods were exalted.
They considered “Ours is this complete victory,ours is this
greatness.
”9 . N ow ' it (the brahm an) becam e aware of this
[thought] of them . It m anifested itself to them . They did not
recogniz e it [saying]:“What is this spectre ?”
3 . They said to
A gni“O Jatavedas, find that out
,what spectre this is .
”“Y es. 4. He ran to it. It said unto him :“Who art thou ?
”
I am A gni,
”he said ;“I am Jatavedas .
”5 .
“What streng th
then is in thee ?” I cou ld burn even everything which is here
on earth.
”a. It put down before him a blade of grass [saying]“Burn this .
” A pproaching it with all his m ight he cou ld not
burn it. Thereupon he returned [saying] :“I cou ld not find
out what Spectre this is.
”7 . Then they said to Vayu : O Vayu ,
find that ou t,what spectre this is .
”Y es.
”8.He ran to it . It
1 9 .
9 A .-e 3
°
t 20.-a ta .
9 3 ’ham .
4 B .
-m .
VOL . XVI .
2 1 8 II Oer tel.
aham asm" ’ty abrae 3n m a taripe a e a aham asm i
’t3
'
. 9 . tasm ins
te ay3°
703313 e zryam 3°
t3°
. ap 3’dan
'
3 sare am adadeea yad idam p et/33°
eyam 3°
t3°
. 1 0. tasmat tena 'rh n idadhae etad ada tse e
’ti. tad up a
p reyaya sare aja e ena . tan na 9339 3379 33”datum . 8a ta ta eea n 3
°
e a ~
e rte“na3
° ’nad apakam e ijnatum yad etad yaksam 35t3
°
. 1 1 . athe’naram abravan m ag/La eann etad 3 3333733193 kim etad yaksam 3
°
t3°
.
ta t/36’t3
'
. tad6abhyadrae a t. tasmat t3
°
3~
o‘dadhe . 1 9 . sa tasm inn
eea”795396 str tyam ajagam a ba l m cobham dnam 3c333d31
°
3 flatm a
e a tim . 333m 730’e dca kim etad yaksam 3
°
t3°
. 1 3 7 .
dacam e‘nuedke trtiyah khanqlah.
IV . 2 1 . 1 . bra/33336’t3
°
730’eaca brahm ano ea etad egage m aki
yad/w a 3°
t3°
. ta to 73533' ’e a e icla’
fh cakara brahm e’t3
'
. 9 . tasm ad 31 63
etc dee d a t3°
tara3n iea’nyan deedn yad agnie e dyu r indran. te
by enan neahflgtl3a 3332
p asp rcus saa
733/ enat4
p ra tham o e 3°
dd37°
3
cakdra brahm e’t3
'
. 3 . tasm dd e d indra ‘titardm 33 a
’nydn devan .
sa 733/ enan nedistham p asp arpa 3a 73g ena t p ea t/tam e e 3dd37°
3
calcara bra/33336’t3
’
. 4 . tasg/ai’sa adeco yad etad e idyuto eyadyu
tad“(23 3
°
t3°6nyam isad
’3°
ty adhideea tam . 5 . a tha
yad enad ga cc/3a t2’e a ca mano
‘nena cat
’nad ap asm ara ty 636733
said unto him :“Who art thou ?
” I am Vayu , he said ;“I
am Mataricvan. What strength then is in “I cou ldtake even everything that is here on earth.
”9 . It put down
before him a blade of grass [saying].
“Take this . A pproach1ng it with all his m ight he could not take it . Thereupon he
returned [saying]:“I could no t find out what spectre this is .
10. Then they said to Indra :“O Maghavan ,find that out
,what
spectre this is .
” Y es.
” He ran to it . It was concealed fromhim . 1 1 . In that sam e space he encountered a wom an
,greatly
shining, Uma Haim avati . He said to her :“What spectre is
this ?”
IV . 2 1 . 1 .“The brahman .
”she said ;“through the brahm an
’s
com plete victory ye are exalted.
” Then he knew [It is] thebrahm an.
”9 . Therefore indeed these gods—viz . A gni
,Vayu ,
Indra— are as it were great ly above the other gods . For theytou ched it nearest ; for he first knew it to be the bra/mean .
9 . Therefore indeed Indra is as it were great ly above the other
gods . For he touched it nearest ; for he first knew it to be thebrahm an . 4. Regarding it [there is] this direction : What of thelightning hath lightened . ah ! hath winked : ah !
” Thus withregard to the div inities. 5 . N ow with rega1 d to the self . That
which both goes as m ind,as it were , and through it (m ind)
20.
b n3°
eaer3°
3ta .
‘m
21 .
2 A . nedisma ; B . nedisum .
3 te.
“an .
5 E . e 3°
dyu531 33 .
7333335
220 If . Oertel,
d3°
9a3 3a 333 33n c39 candrama 333333333313. 1 0 . tad ea etad-3 67mm abl3a
e a t p rana ce a . 3a 9 a oe am etad ekam 673ae a 37 e edai’e a 33
'
3 73333’taol 67633677333 673aea t3
’ty Mad/3633
’ea 93 6 3373336 seanam 6/3ae a t3
°
.
1 1 . tad a9n 3°
3~e c33
°
103 3333 0 e 339 3°
t3°
10 3 37333 3 eayur e di p rano e c3g ity
antariksam 6367339 0 e 333°
3337
63330 e (39 3°
t3°
679 63333 3339 0 e c33°
p eano e c'
3g
3°
t3 protra rh candrama e c33°
133 03330 e o’
z9 3°
t3°
m ana73 13333336333 e di
193 33330 e dg 333 3 33 3. 1 9 . tasya’da 33
'
3 3 3 6363333 9 3t733°
lam 67333e ana 333
(36337 ap aryap tam . 1 3 . sa 3na 330 3'
33pa 333 a76333 333a . tena tat p an/63p
not. 333 333333333 73a e a asye’da 33
°
3 erstam ( 39 3t7331a 333 67333e ana3 n
p aryap tam 673aeat3°
9 a eeame oda . 1 39 .
ekddace‘nuec
’
ike p ra thamah khandah.
IV. 2 3 . 1 . 3 033’sa
‘ca t333'd7333 e 3
°
733°
tc3’
9 3333 ud93t73a3 6 3333363
’3 769 a3i3
jg/esthabrahm anam . 9 . 133 6333 0 eae o’d e a9 9 3 sa 33d93t73a73.
41 . 19 3 1333 0 e de d’333 0 e dit: 3 63 tat sama . 4. 133 6333 0 e de a 760 e c
'
39
tad a3' 769 a 333 . 6 . 10 3 33330 e 33ea jyestho e 639 63 3373m ana333 taj
tha63‘0373m a33a333 . 6 . ep anisadam 6730 633 3733" ’t3
’
. 3376tc3 ta
yasya te d7333tae a 3376133373.b
333677303333 e 3°
6 33 eae a ta up anisadam‘
3363 333336’t3
'
. 7 . etac (3733670663773 763~sna3i3 tdmram sdm a earna 3t3°
71 a
3 33333”73a yadai
’ ’e a
8
9 33767a763 6 ne tc33333'
o e arno 3a e c33°
to
is the a dana . 10 . Verily that becam e one,v iz . breath. He who
thu s knows this as becom ing one [saying]:“Verily this thus
becom eth onefo ld,
” he becom es at once the first am ong his own
people . 1 1 . Verily now A gni is breath , speech is the earth ;Vayu is breath , speech is the atm osphere ; the sun is breath
,
speech is the sky ; the quarters are breath,speech is hearing ;
the moon is breath,speech is m ind ; m an is breath
,speech is
wom an . 1 9 . That creation of his,when created
,was unsteady,
no t ful ly com ple ted. 1 3 . He m ade the form of m ind. B y it he
com ple ted it . Verily stable becom es this creation which was
created,not unsteady, comp leted, for him who knows thu s .
IV. 2 3 . 1 . This is the fortune divided into four parts, v iz . the
33079 30333, the sam an,the arkg/a ,
the chief 63 a73333a 33a . 9 . Verilyb i eath 1 8 3367, speech 1 s 9 3, that is the 33d93t73a . 3 . Verily breathis he (am a), speech is she that is the sam an . 4. Ve rilybreath is l6a
,speech is 3 76
,that is the arkya . 6 . Verily breath
is the highest , Speech is the 63 a73333ana : that is the highest
bra/un ana . 6 .
“Sir,tel l the 33pan 3°sad.
” “The up anisad has
been to ld thee , since the e lements have been to ld thee . Withthi ec elem ents separate ly ve 1 ily we to ld thee the up anisad.
7 .
“That white black,copper-red is the color '
of the sam an,
” he
u sed to say ; when the copper-red co lor descendeth into the
22 .
1°sea
23 .
"3 339.
9e3h3ta.
3 B . a93h A . 9373 .4 63 33 .
5 -6373.
6 -
,sad .
3ve .
J633n33n39a Up an isad-E 3
3
63733nana . 22 1
e 3 3’
3t69
dapam a manu sam 3t3 153 3637363033. 6a 633766a t63 ke a 3333 311 63 3ttt63
33639 a pay/6333639 6’ma deva ta 66373333 73a3 63/333 3t3. 140 .
67663dace ‘3333e 63766 de3t3ya73 khandah.
IV. 24. 1 . 6a p u3 336a 333 6e 63 p 3 ap aolan 639 63’e 3 333ta .
‘9 . 363333
p 333 ast63t p ratyancam p3 63e 39a t. tasm a 363 333 a673a ea t. tad 363 633 63
333 aste 633n . 3 . ta8 3n63 a t3 asada 6363 dee a td 66373333 73a3 ant3. 4 . e 63
6 63333 anu73633°ant3333 a9n33 as333633 6al333°
3 73633 6333. 5 . 33za 33o‘33 1373a3 ac
ca 33d3 63133 63 636333 633 6a l333°
3 73a3 a t3. 6 . caksu r 63333373a3 ad 6363339 0‘6 373 633
6a l3°
33°
3 73a3 6zt3. 7 . 93 0 t3 a 333 a333373a3' ad 67390ll ‘s3n 633 6a l333
°
3 73633'ant3.
s. p 3'a33a 333 6333 33/3a3 anta333 e 639 u 3 638 773 633 6a l333
°
3 73633 6133. 9 . tasy633
36 3336766 6336362
p antha 66373°
e 6°
373an633
3333 6 903 6333 6373. cea 3i3 73633’ta33
'
3
n33767363t6373 pant7363 6a l3e 63/363n633 sare ato‘p33/ant3" 133 6333 63 9 63 6ea 33°3
eoda . 1 0. 603 13033’6 63 63 a73333 636a 33d33n 633 33637363. 63 7363
’sn3633 63 a73333 63
sand33i3 73a3 613n33/5ad713 i3a 63a73333 633an633n
°
3 3 ol3at3 9 a 6 ea33°
3 e eda .
1 1 . tad etad 63 a73333at
3/a9a96
93 39 63 p a3 3e3ol73a 3n . b3 a7t333a 7363 m san
yapasa 9 339 63 p a 3 3e 3 67730 67363e a t3 9 a 6ea33°
3 e eda . 19 . tasy633’3 63
6303690"
9 0‘
3/a333 da7633n6‘766ann a 33ta73. tasya yac 0733376la 33
°
3 tad
3 063333 3 3313363333 ya t 763sna33
°
3 ta t 3 63333 31 63333 9 6363 eva t633333a 333 3e a
66136733 33383ea tad yaju sdm .
’1 3 . 9 613 evt3 ca7633333 p e 3 366a 6 3 66
white and black,it snatcheth these two unto itse lf He
considered : Where now may these divinities bring tribute to
m e lying supine ?”
IV. 24 . 1 . He chose m an for a resort . 9 . He entered h im from
the front (east), turned toward him . For him he becam e wideTherefore the breast (3t3 as) is cal led so . 3 . To h im
sitting there these divinities bring tribute . 4 . A gni brings to
him as tribute speech bringing after . 5 . The m oon bring s to
him as tribute m ind bringing after . 6 . The sun bring s to him
as tribute sight bringing after . 7 . The quarters bring to h im as
tribute hearing bringing after. 8 . vayu brings to him as tribute
breath bringing after. 9 . These are h i s dug -ou t paths, carryingtribute
, [viz .] these breaths . Thu s dug-ou t paths, carrying
tribute,approach from all sides him who knows thus . 1 0 . That
[divinity] i s seated on the 63 a73man -throne . Unto h im theybring the 63a73333an-throne
,he m ounts the 63 a73man -throne
,who
knows thus . 1 1 . That sam e 63 a73313an -
glory i s encom passed byfortune . B ut being the bra/3333 6333 he is encom passed by g lory[and] by fortune who knows thu s . 19 . Regarding it [there i s]this direction which is here in the right eye . What of it i swhite
,that is the form of the 3 o
’s what i s black , that [i s the
form] of the 3 63333ans ; what i s copper-red,as it were , brownish ,
as it were, that [is the form] of the 9 6133336 63 . 1 3 . What this per
23 .
9 A .-ta .
1“daec before the c an illegible letter , perhaps crossedout . uktdnaya .
24.
1 A . ad3c.
2 -63.
3 ba l33h edh 4 B .
’
p ay5 harati. 5 -
ca .
222 If . 0 6 3 367,
333073 0 6 3 63 3330363330 333 30 3330 73 333 3733339 63 3 0 333 0 6376066330 3 0 3330
6733363 3 0 3330 3 3 0 3 336 330 0733336 330 . 6 3 0 330 3 0 673330 67331 39 0 36 . 6 3 0 6 336’670 333
3 0 3 330 333 339 3333633 330 6 9 0 333 .
676636370 66‘3333 3363766 33339 0 73 73h0 33630 73.
IV . 2 5 . 1 . 3 636 6 63’3 0 6 6 63
’3 636 6 63 3 636 6 0 336376 6 63 3330 330 6 6 63 [3330 330 6
6 0 ] 336376 6 0 6 0 733 336I
6 0 63 0 33 0 333 6 0 63 0 33 0 333 6 63 6 0 733 366 6 63 6 3 0 67077363
6 0 363130 6 6 0 30130 6 6 0 630 67677363 6 0 363333 3 0 376360 .
0 3 0 00 60 760 70 0 3
03 0 73333 63. 3 0 9 63 6 6 0 333 630 3 3 0 00 60 76 0 70 0 3 03 0 733 30 336 670 363333 633633’30 3 3 000 6 0 760 70 30 03 0 73333 63 1199 833. 3 . 336670 03 0 733330 30 39 0 30 39 0 333
639 0 30 330 333 60 333 0 73 333 0 33337363 670 3330 6 6 0 . 4 . 30 67 9 0 37363 6 330 73 333 63339 0 33 p dp dt 76 0 3 333 0 330 j339 33p 3 63633
’va333 63363
’730 3 - 0 73073 336333633 760 3
333 0 33 0 jz3g 33p 36363”76637633. 5 . 0 373633
’3 63333 670 60330 673 3333 633. 6 . 6170 530
33 333 3336 3 6 0 39 0 330 3 0 063333. 363339 6 330 333 3 330 3370 333 9 63363333 3330 39 0 333
9 0 3330 9 0 3333 330 3 0 730 333 9 0 363333 330 3 0 760 333 9 0 3330 9 0 33333. 142 .
67663670 66‘33333363736 6 0 3333 3730 73 kh0 33030 73.
IV . 26 . 1 . 3330 330 330 3 0 760 336333 330 3 0 730 73 333 6333 0 33 0 3 0 760 9 6 0 763 333
330 3 0 760 6 63 0 33 0 333 330 3 0 760 3 3330 33 33 0 3 0 760 730 330 33 330 3 0 760 9 33670 333
330 3 0 760 6 63633 0 333 330 3 0 730 73 3363676333 330 3 0 760 73. 3 . 3330 33 0 3 63 330 33733
9 6333 31
336676”
33 336 670 . 3 . 33636 63 3 0 3 6333 336 676“’33 336670 . 4 . 333 0 336330
son in the eye is,that is Indra
,that is Prajapati, the same
with the earth,the sam e with space , the sam e with the sky, the
sam e with all existence ; he shines beyond the sky. One shou ldworship him [saying]: He is this all.
”
IV . 25 . 1 . B e ing and non -being,non-being and being
,speech
and m ind, [m ind and]speech, sight and hearing, hearing and sight
,
faith and penance , penance and faith these are sixteen . 9 . Six
teenfold is the 03 0 733330 33 . He who thus knows this sixteenfo ld03 0 73333 0 33 , him this sixteenfo ld 03 0 733330 33 com es unto . 3 . The
Veda i s the 03 0 73333 0 33 , truth i s its abode , tranqu il lity and restraint
its foundation . 4 . A s one abou t to decease the next day wou ldguard him self against an evil action
,even so he should day by
day guard against an evil action,until the tim e . 5 . N ow of
these the 3333 633is ten -footed. 6 . There are ten heavens and hel lsin m an . They ,
hav ing gone to heaven,cause him to go to
heaven ; having gone to he ll , they cause him to go to he l l .
IV . 26 . 1 . Mind i s a he l l,speech i s a hell
,breath is a hel l
,
sight i s a he ll,hearing i s a hel l
,the skin is a he l l
,both hands
are a hell,the rectum i s a he ll
,the penis i s a hel l , both feet are
a bel l . 2 . He,knows :“With the m ind I know those things
which are to be exam ined.
”3 . He knows :“W ith Speech I
know savors.
”4. He knows “With breath I know odors .
24.
84 33 . 25 .
1- 0 6. 26 .
1 43363 .
Q ’
UCld '
.
224. H Oertel,
ya tra vd‘ ”
p as tad vamm afi. te dve yam. [tad ekam m ithunam .]6 . leans
2sem ita . lad savitri . c ayur eva savita . dif f/pas savitri .
6 . sec yatra s ag/us tad akapo g/a tra e a”kc
‘
was tad vdyufi. te do e2
y/oni . tad ekam m it/Lunam . 7 . ice s“savita. kci sc
‘
witri . yajfia eea
savitd . chanddfis z’
sdvz’
tri . s sa ya tra g/ajfias tac chanddo’zs z’
ya tra e d chanddfisi tad yaj nafi. its due2
yoni . tad ekam m it/zu
nam . 9 . ice s2savita . It'd savitfi . stanag/itnur ee a, savita . vidyu t
savitri . m. sa ya tra stanayimu s tad vidyud ya traf
ad vidyut’
ta t stanayimufi. te aloe2
yam. tad 67mm m ithunam . n . kas’
savitd kti sdm’
tri. aditya eva savita. dyaus sdvz‘
tri . 1 9 . sa
y/atra dug/as tad dydur ya tmfvd dydus tad ddityafi. te
"dve yam.
tad ekam m ithzm am . 1 3 . [was2sam
’
td . led savitri . candra eva
savita . naksa trc’
m i sdvz’
tr’z. 1 4 . sa yatm candras tan naksa trdm’
ya tra vti na/csatrdqz i tac candm fi. te doe“yoni. tad 67mm m ithu
7mm . 16 . kas’sa vim. 7rd sc
‘
witri. m ana w e m od el . vdk sdm’
tri .
1 6 . sa ya tra m amas tad vdg ya tra [e d] oak tan m anafi. $62doe
yoni . tad 67mm m it/mnam . 17 . Isms"
savitd . led scl '
vitr’i . p urusa
[eva] savitd . Sm sdmfitrl . sa g/a tra p u rusa s ta t stri‘
yatra e ci s trtta t p urusafi. 66 due g/oa l. tad e/cam m it/annam . 144.
dvddape‘nuvdke p rathamah khandah.
are ; or where the waters are,there is Varuna. These are two
wombs . [Th is is one couple ] 5 . What is Savitar What is Savitri ? Vayu is Savitar
,space Savitri . 6 . Where Vayu is
,there
is Space or where space is , there is Vayu . These are two wombs .
Th i s is one coup le . 7 . What is Sav itar ? What is Savitri The
sacrifice is Sav itar,the m etres are savitri . 3 . Where the sacri
fice is,there the m etres are or where the m etres are
,there is the
sacrifice . These are two wombs. This is one coup le . 9 . Whatis Sav itar ? What is Savitri ? Thunder is Savitar, l igh tningSavitri . '
10. Where thunder is,there is ligh tning ; or where
l igh tning is , there is thunder. These are two wombs . This isone couple . 1 1 . What is Savitar ? What is Savitri ? The sun
is Savitar,the sky Savitri . 1 9 . W here the sun is
,there is the sky
or where the sky is, there is the sun . These are two wombs .
Th is is one couple . 1 3 . What is Savitar ? What is Savitri ? The
moon is Savitar,the asterisms are Savitri . 14. Where the moon
is,there the as terisms are o r whe re the asterisms are
,there is the
moon. These are two wombs . Th is is one couple . 1 5 . What is
Savitar What is savitri Mind is Savitar,speech is Savitri .
1 6 . Where mind is,there is speech ; o r where speech is , there is
mind . These are two wombs . This is one couple . 1 7 . What isSav itar ? What is Savitri ? Man is Sav itar
,woman Savitri .
Where m an is,there is wom an or where wom an is
,there is m an.
These are two wombs . Th is is one couple .
27 .
1p
9abbrev iate here and in the follow ing .
3 B : -nu .
443h
Jdiminiya Up anisad-Bmhmana . 25
IV . 28 . 1 . tasya esa p ratham afi p ado bhas tat savitu r varm
yam iti . agnir ed i varenyam . ap o’v
’
di c arom/am . candram d
e d i varenyam . 9 . tasyd esa do itiyafi p ado bhargamayo okuvobhargo devasya dhim ahi
’m’
. agnir e d i bhargali . dditya vci i bhar
gall . condroma e d i bhargafi. 3 . tasya esa twig/alt p ddas som
d/ u'
yo yo nah p ra codaydd iti. g ajao e di p racodaya tz’
. stri ca
vci i p u rusap‘ca p rqianayl
amfi. 4 . bhar bhu vas tat savitur c d
rezzyam M argo devasya’ta
’
. agn ir vci i bhargafi. dditya
e di bhargafi. candram d e di bhargafi. 5 . soar dhiyo yo nah p m
codaydd iti . yajfio vci i p racodayatz’
. stri ca vdz’
p u r zcsap ca p raja
naya tafi. 6 . bl mr bhuvas svas ta t savitar varenyam bhargo
devasg/a ditim ahi dhiyo yo no]; p racodaydd iti.“yo vci etamsc
‘
wi
trim evamvedei’
joa p unafrm fl yum taratz
’
sdvitryd ova saloka tdn’
z
jag/am:sdvitryd ee a saloka tdmjag/ati. 145 .
dvddace‘nuvdke dvitiyah khandah. dvddaco
‘nuvdkas samdp talt .
ity up anisadbrdhmanam sam dp tam .
IV. 2 8 . 1 . This is its first p dda E lms ; that desirable[splendor] o f Sav itar.
” Fire indeed is what is desirable . Waters
i ndeed are what is desirable . The moon indeed is what is desirable . 9 . Th is is its second p dda , m ade up of splendor :“B huvas;may we obtain the god’
s splendor .
” Fire indeed is splendor .
The sun indeed is splendor. The m oon indeed is splendor.
9 . Th is is its third p dda : Soar ; who may impel our devotion.
” The sacrifice indeed im pels . Wom an and m an prOpa
gate . 4 . B last s,bhwvas m ay we obtain that de sirable splendor
o f god Savitar.
” Agni is splendor . The Sun is splendor. The
Moon is sp lendor. 5 . Soar who shal l impel o ur devotion .
”
The sacrifice impels . W om an and m an propagate . 6 .
“t 23,
bhu vas,soar
,m ay we obtain that desirab le splendor of god
Sav itar,who m ay impel our devotion .
” He who knows this Savitri thus overcomes second death
,he wins the sam e world with the
Savitri itself ; he w ins the sam e world with the Savitri itse lf .
inser t yajfio oci i p racodaya ti . s ir z‘
. ca vci i p u ru sac ca
E Oer tel,
N O T E S .
The MSS . have this heading : ta lavakdrabrdhmane ( l)up anisadbrdhmanam .
In the numbering of the paragraphs the MSS . are care less and inconsistent . A . om its the anuvaka and khanda div isions , bu t numbers suc
cessively the paragraph s of each book . I have not thought it worthwhile to record sim ple omissions or inaccu racies of B . and C . in the
anuvc’
ika and khanda divisions , or of all three MSS . in the paragraphnum bers . With book ii . 1 , A . and B . beg in a new set of numbers
(at the end of the paragraphs), om itting however the first three parag raphs (ii. 1 and numbering ii . 4 as 2 ; bu t after this regu larlyii . 5 z 5 , etc .
,to the end of book iii. , iii. 42 z 57 . There are remnants
of a still differen t system of num bering in B . ,where the first three
paragraphs of book iii. , in addition to the other figu res , are numbered
as 56 , 57 , and 58 respective ly iii. 1 8. has in B . the additional num ber70 ; iii . 22 . has 73 ; iii. 32 . has 79. The num bering of these last threechapte rs is clearly at variance with that of the first three of the book ,
and a lso with the order of the paragraph s in our text .
I . 1 . 1 fi'
. Cf . 8 . l flf.
I . 1 . 3 . Cf . GB . i . 6, 3a (_prajdp a tih) kha lu p rthi’
vya evci’
gm'
m nira
mima ta’ntam
’
lcsdd vc‘
iyum d iva ddityam . The rest is different . p ra
aeda t : cf . JB . i . 354 , ta sya (i . e . yajfiasya)yo rasah p rdzteda t
I . 1 . 7 . Cf . Mait . U . vi . 23, a thd’nya tra
‘’
p y aktam yah cabdas tad
om ity etad aksaram .
I . 1 . 9 . tdny a stau : i . e . m thivi , agni ; antariksa , vdyu ; dyu ,
aditya vac , p rana . The who le paragraph is repeated at i . 6. 6 and ,
om itting etang , i . 33 . 1 1 34. 2 . astdcap hah p agavas : of . JB . iii. 241 ,
247 , astaksara vai gaya tri . astdgap hdhp acavah TME . iii . 8 . 2 (QB . vi .
2 . 2 . Elsewhere—e . g . TS . vi . 1 . 6 . 2 ; iii . 2 . 9 . 4 ; A B . i. 21 . 1 5 ; 28 .
1 1—the jaga ii is connec ted with the dom estic anim als .
I . 2 . 3 . ovd3 6 ova : cf . iii. 39 . 1 (i. 3 .
I. 2 . 4 . p ardfi : here ‘to no purpose , ’ as AB . iii . 46 2 , 3 , 4. In paragraphs 5 and 6 it has its ordinary m eaning . The a s for -ah also innyafi. i. 6 . 1 c f . Kath. U . ii. 4. 1 (and Biih tlingk
’s note); A it . U . iii. 3
Mait . U . vi . 1 7 (avdfi); but p ardk and arvak at i . 9 . 5 .
I . 2 . 5 . sa sarva‘nu samvati cf . TB. ii. 3 . 9 . 6
, sarvadieo‘nasam
vdtz’
iii . 10. 4. 2 , sarva diga‘nusamvdhi .
I. 3. 1 . etdbhydm sc i]. deva tabhyam cf . below ,8 , etdbhir deva tdbhir .
I . 3 . 2 . sa yathd cf . QB . x iv . 6 . 1 . 8 ( z BA U . iii . 1 . ix . 3. 3 . 6
JB . ii. 418 , sd yatha vrksam dkramandir dkramamdna iydd evam eva
svargam lohamrohanto ganti (AB . iii . 1 9 . 6
I . 3 . 3 . mrtyu is also identified with acandyd BAU . i . 2 . 1 , and be lowiii . 1 2 . 2 . The pecu liar d is suported by 4 ; iii. 12 . 2 ; iv . 24. 9 ; and JB .
1. 1 36 (three tim es) bu t agandyantih and acandyeyuh JB . i . 1 1 7 .
228 H . Oer tel,
BAU . i. 3 . 8 , sa ya thd’
gwanam ;rt'
vd losto vidhva fz setai’vam hdi
’va
vidhvar’
tsamana visvafico vinecuh.
A t the end B . and 0 . have iti svarakhandah.
I . 8 . 1 if . Cf . I . 1 . 1 ff .
I . 8. 4,5 iii. 1 9. 3
,4.
I. 8 . 7 . dravantam : it is barely possible to support the reading o f
the MSS. dravam by RV . iv . 40. 2 b.
I . 8 . 1 0 . marimrgitvd : the exact m eaning is as dou btfu l here as it is
QB . iv . 5 . 1 . 1 0 : of . Eggeling’s note , SBE . xxvi . 388 .
I . 8 . 1 1 . tenaz’’nam of . JB . i . 322 , sa yathd madhana ldjdn p ra
yuydd evam evdi’tena
’ksa
’
rena 86577161 75 ( 1)rasam dadhdti ; and ii. 77 ,
ya thd m adho dsz’
cya ldjan dvap et tad anya thai’va sydt tddrk ta t.
I . 8 . 1 9 . ad m the clau se is so mu ch abbreviated as to be obscu re .
The pecu liar position of the p lu ti-m ark in the MSS . , though repeated
twice , is v ery probably du e to a m istake . Cf . Schroeder , MS .,i. , intro
du ction , p . xxx , and ZDMG . xxxiii. 187 .
I . 9 . 9 . vdg ity rk : cf . Chand . U . i . 3 . 4 ; 7 . 1 BAU . i . 5 . 5 .
I . 9 . 4 . astan : those enum erated in 2 . bahu r bhz’
cyas : c f . RV . i . 1 88 .
5 , bahv’ic ca bhz
‘
tyas’ic ca .
I. 9. 5 . vyomdnto vacah: I hav e taken vyomc’
m tah h ere in its pri
m ary sense ; see be low ,note to i . 1 0. 4.
I . 10. 3 . ya thd sdoga of . JB . ii. 10 , ya thd svl cya p a laedm’
samtrap ani syur coam etena.
’ksareue
’me lokas samtr audh ; Chand . U . ii.
23. 4 , tad ya thd gafikund sarvani p aradni samtrzmdny evam orhkdrezca
sa rva vdk samtwnd . These para l le l passages show that canku in the
Chand . U . m ay be taken in its ordinary m eaning of‘
p in’
(AB . iii . 1 8.
I . 10. 4 . dacadhd the sam e series of num erals is repeated at
i . 28 . 3 and 29 . 5 . Cf . Weber , ZDMG . xv . 1 32 if . The series at TMB .
xv ii. 14. 2 is very s im ilar to this the chief diffe rence is badva (cf . A B .
viii. 22 . 4)for p adma vyom c‘
mta occu rs nowhere e lse and the m eaning
g iven to it is purely conjectural . It occu rred above ,1 . 9 . 5 , in its ordi
nary sense .
I . 10 . 5 . Cf . KB . v iii . 9, ta p arovariyasir abhyup eya
‘
t. trin agre
standn a tha dvc’
w a thdi’kam p arasp ara eva tan lokan variyasah ku
ru te A B . i. 25 . 6 , p a rovariydfiso va ime loka arvdg ahhiyai'
zsah.
I . 1 0. 1 0 . satyam ap a of . RV. x . 85 . 1 , sa tyeno’ttab hitd bhamih.
I . 1 1 . 1 . annakdcinir it wou ld be easy to em end to -kdfiksinir or 45d
m inir , were it not for the fact that the word occu rs twice again , withou t any variants , in a sim ilar story , JB . i . 88 , p rajdp a tih p raja asrjata .
ta enamsrstd annakdeinir abhita s samantam p aryavipan . tabhyo himkaroua
’nnddyam asrjata tam eta t p raja annakdcinir abhitas sa
mantam p ar ivicanti . tdbhyo hin’
zkdrend i’
na’
nnddyam srja te ; alsoJB . ii. 148 , ta enam annakdcinih p raja abhyup dvavrdhah ; and at JB .
ii . 149 , ta enam annakdcinih (MSS .-
cin p raja abhyup dvar tante.
— The
sam e tauto logical expression tam sarva deed abhitas samantam
paryavican occurs at JB . ii . 142 .
I . 1 1 . 5 - 9 ; 12 , 1 - 2,4 . Cf . Chand . U. ii. 9 . 2—8 , where however the
p ra tihdra is connected with the em bryos , and the up adrava with the
forest-anim als .
Jd im iniya Up anisad-b’
rd/zm ana . 9
I . 1 1 . 5 . Cf . JB . iii . 2 13 , p rajdp a tih p agan asrja ta . te ‘smat (MSS .
-n) spyid asa iiijdndnd ap akrdman (MSS .-krd so
‘kdmaya td’bhi ma
p agavas sariiidniran . na mad ap akrdmeyur iti . 8a eta t sdmd’
p acyat
tend’stu ta . ta to vdi tam p agavo
‘bhisamajdna ta (MSS .-sama iij tato
‘smdd anap akram iii o
‘bhavan . tad u (MSS . vi)hifikdram bhava ti . hum
iti oci i p acavas samjdna te hum iti md td p a iram abhyeti hum iti p u tro
mataram .
I . 1 1 . 9 . tantasyamdnd the em endation is doubtfu l .I . 1 2 . 1 . up adravamgrhuanta the pun here is not qu ite clear to m e ;
perhaps up adrava is to be taken as m ishap , ’ and reference is m ade to
the harm fu l natu re of the G andharvas : of . AV . v iii. 6 . 19 ; Pischel ,
Ved . S tud . i. 80.
I . 1 2 . 4 . Cf . Chand . U . ii. 9 . 1—8 ii. 14.
I . 12 . 5 . Cf . Chand . U . ii. 9 . 1, sarvada samas tena sdma .
I. 1 2 . 7 . Cf . Chand . U . ii. 5 . 1 ; 1 6 . 1 ; SB . iii . 1 below i. 35 . 2 if .
I . 1 2 . 9—1 3 . 1 . Cf . Chand . U . ii. 3 . 1—2 ; 1 5 . 1 ; QB . i . 5 . 2 . 1 8 ; ii. 2 .
3 . 8.
I . 13 . 1 . yad vrstat cf . QB . ii . 6 . 3 . 7 , e rstad osadhayo jd
yante.
I . 1 3. 5 . Cf . Chand . U . ii. 7 . 1 below ,33 . 3 .
I . 15 . 3 . anrcena sdmnd : of . A . O. Burnell’s A rseyabrdhmaii a (Man
galore , Introdu ction , p . x i ff,
“by a saman w as intended a
m elody or chant , independent of the words ; the earliest recordsthat w e have m ake a distinc tion between the chant and the words , andtreat the first as of m ore im portance .
”To the references there given
m ay be added A QS . ix . 9 . 9 (seeW eber , Ind . Stud . x . 1 56 , and Sitz ungsb.
d . B erliner A . d . W. p . and be low i . 1 8 . 8 and 21 . 9 .
I . 1 5 . 4 . p rasdma , p rasdmi : the form er is not fou nd elsewhere , thelatter occurs in the likewise obscu re passage QB . iii. 9 . 1 . 9 , vag vdi sa
rasvaty annam somas tasmdd yo vdcd p'
ra sdmy am iddo hai’va bhava ti ,
from which it wou ld seem that p ra sdmi m ight m ean‘abundantly ’
rather than imperfectly ’
(PW., pw . , Eggeling): c f . Chand . U . ii . 8 . 3 .
I. 1 6. 4 . ;rci sdma gdydma : i. e . sing a re to a sdman -m elody ’
: cf .
B urnell’
s A rseyabrdhmaii a , Introd . p . x ii ,“A sdman is sung (gdi) on
(or . as w e shou ld say , to) a re (rci). This idiom is an old one ,for it
occu rs in the B rahm anas repeatedly if the re (or words)really form ed
part of the sdman , this idiom wou ld be impossible .
”
I . 1 6. 5 . te : i . e . the chants of the noon and evening libations .
I. 1 6. s . The presen t kdmayate of all MSS . has certain ly crept infrom 9 .
I . 1 6 . 9 . , Oh the redundan t pronoun see Delbruck ,A ltind . Synt , p .
21 5 ; Whitney ,A JPh . xiii. 304.
I. 1 8 . 1 . Cf . JB . i. 283 ff . (partly translated by Whitney ,Trans . A m .
Philol. A ssoc . xxiii. p rajdp a tir devdn a srja ta . tdn (A .B ta)mrtyuh-un
‘
i)p dp md"nvasrjyata . te devdh p rajap a tim (p rajam)up etyd
’bru van
kasmad (asma) u no‘srsthd (srsid) m rtyim
’
i cen nah (na)p dp mdnam
anvavasraksyann - srksy dsithe’ti . tan (A .B . ta) abravic (A .B . br
chanddiisi sambhara ta tdni yathdyatanam p raviea ta ta to mrtyund
p dpmand vyavartsya the -vrtsy’ti . vasavo (savo) gdyatrin
'
i sam abha
230 H Oer tel ,
ran (sambh) tam te p rdvican . tan 36. (sa)’cchdd aya t. vicve devd anu
siubhafii samabha ran . tam te p rdvican . tdn sd’
cchdd aya t -n). mara tahp ahktiih samabharan . tam te p rc
’
wiean. tdn 3d’cchddaya t. sddhydc ca
”
p tydc cd’ticchandasam (C .
-da 7'
i sam) samabharan . tam te p rdvican .
tdh sd’cchddaya t (C .
-n). 284. savandny eve’ndrdgni anup rdviea tdm .
ta to vai tdn (ta)mrtyuh p dp md na nirajdnat. ku to hi ta sya mrtyuhp dpme
”
pisya te yam 7ia nirjdnati . 77a hai’nam mrtyuhp dp md
’nuvin
dati ya evam veda . chanddhs i vdva tdn mrtyoh p dpmano‘cchddayan
(C .-ddy tad yad endn -na)chanddhsi mrtyoh p dpmano
‘cchddayahs
tac chandasdm chandastvam . chddayanti evdi’ndrh chanddhsi mrtyoh
p dpmano ya evamveda .
I . 1 8. 5 - 4 . Cf . Chand . U . i . 4. 2 , devd vci i mrtyor bibhya ta s trayirh
vidydm p rdvican . te chandobhir acchddayan . yad dfll i?‘ acchddayahs
tac chanda sd f
rh chanda stvam .
I . 18. a. reg asvardya'
m : of . i . 2 1 . 9 , etdvad vdva sdma ydvdn searah.
rg vci esa rte svardd bhava ti , whence it appears that a re withou t m el
ody (sdman svara)is m eant see above , i. 1 5 . 3 1 6 . 4.
I. 1 8. 9 . The Chand . U . i. 4. 4 identifies svara and om .
I . 1 9 . 9 . etena ha” ’sya sarveno
’
dgitam cf . 1 . 57 . 9 ; 58. 10. The
constru ction of e acc d with the ablative ( instead of dat . or
is noteworthy.
I . 20. a . tad yathd c f . JB . i . 144, ya thd vci akseh a cakran vi
skabdhdv evam etene’mdu Iokdu viskabdhdu ; RV . vii. 99 . 3 .
6. The three agas are described be low , i . 37 . 1 . The precise tec hnical m eaning of agita ,
vibhd ti , p ra tisthd , and p raga is obscure .
I . 21 . 4 . The paragraph is not clear to m e ; ahordtra'
as fem inine is
very irregular p rdc'
ir I have taken in the sense of p araoir (into whichit shou ld perhaps be corrected) su ccessive , ’ as A 8 . vi . 1 8 . 6 ff .
I . 21 . 9 . rg rd of . above , i . 1 8. 8 .
I . 22 . 9 . Cf . TS . v i. 3. 1 . 4- 5,
’dhvaryur
'
upagdyet. vdgviryo vd
adhvaryuh. yad adhvaryur up agdyed udgdtre vdca ih samp rayacched
up addsukd'
sya vdk sydt.
I . 23 . s . ta sya‘bhip ilitasya this is a clear contradiction o f i . 1 . 6 .
I . 24. 1 . The sam e play between ahsara and vksar in A m rtanada U .
24, yad aksa ran'
i na hsara te kaddcit (Ind . St. ix . cf . a lso QB . vi . 1 .
3 . 6 .
I . 24. 9 . The sam e play between ahsara and y'
ksi is repeated be low ,
i . 43 . 8.
I . 25 . 5 . a tha yathd i. e . as insign ificant as a pail in com parisonwith a riv er .
I . 25 . 7 . Cf . JB . i . 324, trdisiubho vd asciv ddityac gukla iii hrsnam
p urusah.
I . 25 . 8 . yo‘
gh ir mrtyus sah: c f . QB . 1 1 . 2 . 4. 7 , 9 , agner mrtyor
dtmdnam a trdya ta JB . i . 1 2 , devd vdi mrtyund samaya tanta . sa yo ha
sa mrtyur agh ir eva sah . Chand . U . iii. 1—4 and v i. 4. 2 are qu itedifferent from this paragraph .
I. 25 . 1 0 . On the p ara sa of the sun cf . KBU . iv . 3 ; Chand . U . i . 6 . 6 ;
iv . 1 1 . 1 ; BAU . ii. 1 . 2 ; iii . 9 . 1 2 .
I . 26 . 1 . Cf . JB . i. 254, tr ivrc caksue cuklan‘
i krsnam kaninikd ; 324,
1 . 33 . 5 . agnih p rastdvah: cf . Chand . U . ii. 2 . 1 . dditya udgithahcf . Chand . U . ii. 20. 1 (i . 3.
I . 33 . 7 . The sam e etym ology recu rs be low , 40. 6 ; 48. 7 ; 5 1 . 2 ; iv . 1 3 . 2 .
I . 33. 9 . For the identification of sun and m oon with the sdman c f .
Chand . U i . 6 . 3 , 4.
I . 34. 1 . Cf . above 26 . 1 .
I . 34. 9 . sa esa dhu tim atima tya and ta eta dhu tim a tima tya in 5
refer to pada e of the re qu oted in 6 .
I. 34. 9 . The stanza is A V . x . 8 . 35 , which reads sadhrieih for sam ieih
in b, and dhu tim in e . In b dadante (m anu script reading seeWhitney ,
Index Verb.)shou ld be restored for dadate of the edition . For dieas
samicih cf . QB . v ii. 3 . 1 . 24 .
I . 34. 7 . The stanza 1 8 A V . x . 8 . 36 , which has esdm for eko in c , and
eke for anye in d .
I . 34. 1 1 . td etds annddydya : obscu re and probably corr upt .
I . 35 . 1 . sa rhva tsara : 36 . 1 , p arjanye , 4 , p ara se, and 1 0, devatdsu ,
prove it to be locative .
I . 35 .2 ff . Cf . above , i. 1 2 . 7 .
I . 35 . 4 . A s im ilar play on varsah and varsdhQB . ii. 2 . 3 . 7 .
I . 35 . 6 . nidhanakrta : nidhanikrta wou ld be expected ,bu t of . the
s im ilar passage SB . iii. 1 , which ends hemanto nidhanam . tasmdd dhe
mantam p rajd nidha nakrtd ivd”sa te nidhanardp am iodi
’tarhi .
I. 36. 1 . Cf . Chand . U . ii . 3 . 1 and 15 . 1 sim ilarly TS . i. 6 . 1 1 . 3—4 ;
QB . i . 5 . 2 . 18.
I . 36. 5 . p ratyag : contrasted with ardhea in 4, as Kath . U . i . 5 . 3
d rdhvam p rdri am unnayaty ap dnam p ra tyag asyati (cf . Chand . U . iii.
1 3 . 3 , yo‘sya p ra tyafi. sasih so
‘
p dnah. 5 , yo‘syo
”rdhvah sa sih 8a
uddnah). It corresponds to dvrtta in Chand . U . ii. 2 . 2 , lokd d rdhvde
cd”vrttde ea .
1 . 36. 6 . Of . Chand . U . ii . 1 9 .
I . 36 . 8 . Cf . Chand . U . ii. 7 .
I 36 . 1 0 . Of . Chand . U . ii . 20.
I . 37 . 1 ff . On this distribu tion of the savana s am ong the differen t
divinities see Eggeling’s note , SBE . x ii. , p . xv iii .
I . 37 . 9 . On the m anner in which the ea stras of the three savana s
shou ld be sung cf . A B . iii. 44 . 5 . A lso below i . 51 . 6 ff .-The term
mandra is frequ ently connec ted with A gni in the RV . DifferentlyChand . U . ii. 22 . 1 , where the vinardi sdmnah is regarded as A gni
’
s
udgitha . rdhnoti with accu sative , like Vp us.
I . 37 . 9 . ghosini , up abdima ti these tw o adjectives are also com binedJB . i . 253 , yasmdd etad ghosi
’vo
’
p abdimad iva giya te ta smdd ghosi’
vo
’
p abdimad iva garbhd jdyante of . A B . iv . 9 . 3 , aevara thene’ndra djim
adhdva t. ta smdt sa u cedirghosa up abdimdn ksatra sya rap am . dindro
hi sah. The Chand . U . assigns to Indra the elaksriam ba ld ea i sdmnah .
I . 37 . 5 . need : i. e .
‘further on’: of . be low 7 .
I . 37 . 5 . The Chand . U . also attribu tes the krdufieam sdmnah to Brhaspati, wh ile in TS . ii . 5 . 1 1 . 1 it is assigned to the A su ras ya t krdm
’
i
eam anvdha”surarh tad yan mandram mdnusam ta t. A s to its char
Jdii /iiniya Up anisad—B rdhm ana . 233
ac ter , of . comm ent . on T8 . v . 5 . 1 2 . 1 , krduri co ddr unasvanah p aksi
vieesah.
I . 38 . 9 . nitardm m ay m ean‘in a low tone .
’The rest of the chapter
is obscu re and partly corru pt .
I . 38 . 9 . A loma sdm an is m entioned TME . xiii. 1 1 . 1 1 . The po int o fthe pun between loma [sdman] and lomaedni (perhaps covered withherbs
’
)emaedndni is not clear .
I . 38. 4 . galdnasa the exact form of the nam e is not qu ite c ertain
at J .B . i . 316,A .B .O. read galdna ,
D. ga li ma . edmd lap arridbhydm
probably corrupt bu t I have not corrected the into 5, because edmilais on ly found as adjective ,
‘m ade of edmi-wood .
’
I . 39 . 1 . Pau lu sita is probably the sam e person as Pau lusi , Chand . U .
v . 1 1 . 1 (QB . x . 6 . 1 . who is (Chand . U . v . 1 3. 1) a lso addressed as
Pracinayogya .
I . 39. 3 . sdmnah p ra tisthd : cf . BAU . i . 3. 29 , ta sya hdi’tasya sdmno
yah p ra tisthdmveda p ra ti ha tistha ti . tasya vdi udy eea p ra tisihd etc . ;
Sdm av idh . B . i . 1 2, yo ha vdi sdmnahp ratisthdih veda p ra ti ha tisiha ty
asmihe ea loke ‘musmiiie ea . cdg vdva sdmnah p ra tisihd . yad v etad
edg ity rgvedah sah. rei sdma p ratisthitam .
I . 39. 4 . sdmnas suvarnam cf . BAU . i . 3 . 28, tasya hdi
’tasya sdmno
yah savarrian'
i veda bhava ti hd’sya suva rnam . tasya vdi svara ( l)eva
suvarriam etc .
° Sdm avidh . B . i . 1 1 , yo ha edi sdmnah se d ih yah suvar
77ameeda svam ca ha vdi sdmnah su earnaf
rh ca bhavati . svaro ( l)vdva
sdmnah sva'
n'
i tad eva suvarri am .
I. 40. 1 . The verse is RV . i . 1 64. 45 .
I . 40. 9 . vag eva sdma cf . BAU . i. 3 . 24, edg vd i sdma .
I .
’
40. 9 . The m eaning o f this paragraph is not qu ite clear .
I . 40. 5 ff . Cf . KB . ii. 8.
I . 40. 7 . p rdrid ced’suh : cf . QB . v i. 6 . 2 . 6 , p rdrio cd asuh.
I. 41 . 4 . The re is RV. i. 89 . 1 0.
I . 41 . 7 . The sam e five p uru sas are m entioned BAU . 1 1 . 1 . 2 (sun), 3
(m oon), 4 (lightning), 8 (waters) 3 . 9 (eye) KBU . iv . 3 (su n), 4 (m oon),5 (lightning), 10 (waters), 1 7 and 18 (eyes). Slightly different Chand .
U . iv . 1 1 . 1 (sun); 1 2 . 1 (m oon); 1 3 . 1 (lightning); 1 5 . 1 (eye), 6 (m ind).I . 43. 5 . ya t p agasa cf . Tait. U . iii. 10. 3 ; TB . iii . 8 . 7 . 2 .
I . 43 . 9 . Cf . Mait . U . v ii. 1 1 , p uru sae caksuso yo‘
yan'
i dahsine‘hsing
avasthitah indro ‘
yam
I . 43 . 1 0 iv . 24. 3 .
I . 43. 1 1 . The list of adjectives , w ith the exception of jyotz'
smdn, cor
responds to the qua lities enum erated above , 42 . 3 ff .
I . 44 . 1 . The re is RV . v i . 47 . 1 8 .
I . 44. 5. harayah ddityasya raemayah : cf . Nirukt . v ii . 24 , ddi
tyasya harayah sup a rnd hararid ddityaraemayas te. For the etym o logy c f. SB . i . 1 . 1 3 , p d rvap aksdp arap uh sdu vd indrasya hari tdbhydn
’
z
hi’darh sareamhara ti .
I . 44. e . The stanza is RV . iii. 53 . 8 .
I . 44. 9 . imdh san’
z eah‘
sdhah : of . RV . vi . 58. 2 .
I . 45 . 1 . The m etre of the verses in 1 and 2 is defec tive . The
thought of the first eloka is sim ilar to RV . i . 1 64. 46 (A V . ix . 1 0.
von. xvr. 31
234 H Oer tel,
pada e of which ends like pada d here . For the end of pada d of the
second stanza , of . below,iii . 2 . 1 .
I . 45 . 4 . to the end is repeated verba tim at iii . 37 . 6 ff . ,which has been
u sed in em ending the MSS . reading here . leldyati : the verb , in th e
sam e sense , is repeated be low at 5 1 . 3 55. 3 z'
58 . 7 also JB . i . 299 , p ra
jdp a tir yasmdd yoneh p rajd asrja ta so‘leldyad eva sa dip yamdno bhrd
jamdno‘tisihat ; MS . i . 8 . 6 (p . 1 23 . yad afigdresu vyavaedntesu
leldya vi’va bhdti tad devdndm dsyam cf . A pQS. v i . 9 . 2 .
I. 45 . 5 . p dp md nya hgah : p dpm anyahgahwou ld be expec ted ,bu t of .
be low ii. 12 . 1 , and JB . i . 1 0, tad ya thd’hir (MSS . ariyeddhmdte) na
kae cana nyaiigah . p dp md p arieisya ta evam hd i’vd
’sm in na Icae cana
nya iigah p dp md p ar ieisya te ya evamvidvdn agnihotramjuhoti .
I . 46 . 9 . On sajdta , see Eggeling’s no te on Q8 . v . 4. 4. 1 9 . mahiyd
of . abov e , 1 . 28. 8 .
I . 46 . 5 . catu rdhd : the conjecture is u ncertain ; perhaps the reading
was p ar’
icadhd .
I . 48. 5 . The parag raph is not clear .
I . 48. 7 . samditat it wou ld be easy to regard this form and anvdita t
(iii. 38. 1 0)as du e to dittography of the following ta t, were it not for
A V . xviii. 3 . 40 , anvdita t, which is pro tected by the m etre .
I . 48 . 9 . janitd : so em ended after Chand . iv . 3. 7 . Perhaps it wou ldbe better to correct it into janayi td cf . below ,
iii. 38. 3 , and JB . 1 1 . 386 ,
p rajdp a tih p rajdndm p rajanayitd .
I . 50 . Of . be low ,53 ft , 56 ff .
I . 50. 4 . sa h oti is the MSS . reading throughou t , a lthough one wou ldrather expect sa h oti. Bu t cf . A B . iv . 1 7 . 3 , where a sunvan (so all MSS .
and A u frech t PW. em ends to asanvan)corresponds to asisdsatyas in 2 .
I . 51 . 1 . dilabena I em end so hesitating ly after AV . v i 1 6. 3 e tc .
I . 5 1 . 9 . Cf . below , i. 58 . 8.
I . 5 1 . 5 ff . Cf . above , i . 37 . 1 ff .
I . 52 . 9 . ap adhvdntam em ended after Chand . U. ii. 22. 1 , ap adhvdn
tamvaruriasya .
I . 53 . 1 . A t Chand . U . v i . 2 , Qvetaketu’s father strong ly m aintains
that in the beg inning there existed the sa t only , withou t a second c f .
also Chand . U . iii. 19 . 1 (identity of sa t and asa t). The Tait . U . , on the
other hand ,ho lds (ii . 7 . 1)that the sa t w as produ ced from the a sat, a
doctrine which Qvetake tu ’
s father m entions and refu tes .
I . 53 . 9 tasmdt the logical connection of the tw o sentences isobscu re . For the second one , of . Q8 . i . 1 . 1 . 20 ii. 5 . 2 . 1 7 , evamhimithunam kip tam u tta ra to hi stri p umdii sam up aeete v i. 3 . 1 . 30
v ii. 5 . 1 . 6. daksiriato vdi vrsd yosdm up aeete. The reason is v ery probably the desire for m ale offspring : of . Erhat S . lxxv iii. 24, daksiriap drevep a raso vdme ndri yamdv ubhaya samsthdu .
I . 53 . 4 ff . On the su periority of the sdman over the re and its
chrono logical bearing see K . T . Telang’
s introduction to the Bhagavad
gita, SBE . v iii . 1 9 . sdman is loosely treated as m ale and m ascu line(amah; 54. 2 , sa) cf . QB . iv . 6 . 7 . 1 1 , tad vd etad vrsd sdma yosdm reamsadasy adhyeti ; i . 4. 4 . 3 , varsd hi manah ' A B . i. 28. 1 6 , where vde is
taken as m ascu line .
236 H . Oertel,
namo‘karma (with reference to 1 1) a tip rdksis . A nd in 14 B rahm a
datta g ives the qu estions which he proposed to ask them , together withthe answers . A s the text stands , however , it wou ld seem that me
’dam
a tip rdh'
sis is spoken by Brahm adatta , al though what he refers to
by idamnamas is no t clear . The text is not above su spicion , especiallythe abso lu te md don
’
t ,’for which BAU . v . 1 3 . 2 , sa (Pratrda
’s father)
ha smd ”ha p dnind md p rdtrda seem s to be the only para lle l case .
I . 60. Of . below , ii. 1 and 1 0 ; Chand . U . i . 2 BAU . i . 3 (QB . x iv . 4.
c f . a lso JB . i . 269,manasd suhdrdasam ca durhdrdasarh ea vijdndti
p rdriena sarabhi ed’sarabhi ea vijdndti eaksu sd dareaniyam ed
’dar
eaniyarh ea vijdndti erotreria eravari iyam ed’
eravaniyam ea vijdndti
vdcd svddu ed’svddu ca viidndti .
I . 60. 5 . ap dnena jighra ti : this pecu liar conception occu rs also at
BAU . iii . 2 . 2 , so‘
p dnend’tigraheri a grhitah. ap dnena hi gandhdr
‘
i jigh
ra ti . In the latter passage Bbhtlingk has changed the reading ,though
supported by both recensions . into sa gandhend and p rdnena respec
tively . It is possible that the confu sion (for which ,however, I am
inclined to hold the au thors them selves responsible)cam e abou t through
passag es like ii . 1 . 1 6,ap dnena p dp amgandham ap dniti , which , occu r
ring ih connection with ‘perceivi ng by sight ,’hearing with hearing ,
’
etc . , w as thought to be equal to ‘sm elling bad odor ,
’ instead of ‘ex
haling ’ it .
I . 60. 7 . Cf . above , i. 7 . 6 .
A fter chapter 60 the MSS. have this ve ry corru pt,
co lophon gandbhi
dhdnop anisadamca lamsastikhandakam niyogddvinavd (B .-cd)ddhyd
yamerilcrsri ena (B . eesddr i ra) likha t (B .-n). muddgir ivan hi samudra
kdnanaksanti rudrdksip addgnayo gunah. kdeakarnaeardevi (B . Jcarna
kuedgni)sdgaraeru ti gamgdddhva guhdmgajesa vah .
II . 1 . Cf . i . 60 and ii. 1 0.
II. 2 . 5 . vdeo brha tydi p a tis : brhati as a nam e for vde and the sam e
etym o logy of Brhaspati also Chand . U . i. 2 . 1 1 BAU . i. 3 . 22 .
II . 2 . 9 . tasya p rajdh: of . below ,iii . 32 . 9 .
II . 2 . 9 . yad vdva of . i . 33. 4.
II . 3 . 9 . svddu vandme’ti the em endations are not qu ite certain .
II. 3 . 5 . The chang e from p arydda tta in 5 and 6 to p arydtta in 7 , 8,
and 9 (of . be low , ii . 1 3. 3)is noteworthy .
II . 3. 1 9 ff . Cf . above ,i. 7 . 6 .
II . 4. 9 . asya hy vd sah unclear .
II . 6 . 1 0 . sahasram p u trdh cf . ii . 9 . 1 0.
II . 6 . 1 1 . Of . TS . v . 6 . 5 . 3 , etam vdi p ara dtndrah kaksivdh dueiio
vitaha vyah erdyasas trasadasyuh p duruku tsyah p rajakdmd acinva ta .
ta to vdi te sahasram—sahasram p utrdn avindanta TME . x xv . 1 6 . 3 ,
p ara dtridras trasadasyuh p duruku tso vitahavyah erdyasah kaksivdn
dueijas ta etat p rajdtikdmdh sa ttrdyariam up dyahs te sahasram-saha
sram p utrdn ap usyann evam vdva te sahasram-sahasram p u trdn p us
ganti ya etad up ayanti .
II . 7 . 1 . The em endation of sthdlydm to stha lydm af ter JB . iii . 1 28
(transl . Proceedings for May ,1 883 , p . x), a tha ha eyavano bhdrgavah
p unar yuvd bhd tvd’
ga[ochao] charydtam mdnavam . tam p rdeydmstha l
Jdim iniya Up an isad-B rdhmana . 37
ydm dydjaya t. In the A B . the nam e of the sage is Qaryata Manava , in
the QB . the a is short , as in ou r text .
II. 7 . 9 . For the different quarters assigned to gods , Fathe rs , etc . ,
of. e . g . QB . iii. 1 . 1 . 2 6, 7 .
— bambena is the correct reading : of .
below ,6, and TS . vi. 6 . 8 . 4.
II. 8. 9 . etad dha nd of . A B . i . 1 4. 5 [udiei] dig ap ardjitd ; QB .
iv . 6 . 6 . 1 E .
II . 8 . 7 . The sam e etym ology below ,ii. 1 1 . 8 ii . , and BAU . i . 3. 9
,22
Chand . U . i . 2 . 1 2 .
II . 9 . 9 . Five vydhr tis are also m entioned at JB . ii . 354, p afieabhir
vdi vydhrtibhir idam devd ajayan .—For p ra and d , of . Chand . U . ii.
8 . 1 , and Eggeling , SBE. x ii . 1 01,note —ad m u st be supplied : see 8 .
II . 9 . 4,5 . The identification of p ra with prdri a (bu t of d with a ddua)
is also found QB . i . 4. 1 . 5 differently Chand . U . ii . 8 . 1 .
II . 9 . 9 . ud iti so‘sdv ddityah cf . Chand . U . i. 3 . 7 , dditya evo
’t.
The m eaning of the following c lau se is obscu re .
II . 1 0. Of . above , i . 60.
II . 1 0. 9 . tasya dsab the sam e phrase is repeated below ,iii. 30.
3 : cf . JB . iii . 1 90, a tha ha vdi vd ikhdnasd ity rsikd indrasya p riyd
dsuh.
II. 10. 4 . bhu rijate on account of the preceding vadati I have taken
it as 3d singu lar .
II. 1 1 . Of . BAU . i . 3 . 1 2 if .
II . 1 1 . 9 . Cf . above , ii . 8. 7 .
II. 1 1 . 9 . For the etym ology of . BAU . i. 3 . 9 , 21 .
II. 1 1 . 1 0 . andmayatvam the reading is probably corrupt .
II . 1 2 . 1 . p dp md nyafigah see abov e ,i . 45 . 5
II . 1 2 . 7 . a lokatdydi a lohyatdydi , BAU . i . 3 . 33 .
II . 1 3. 9 . ya thd dhenum c f . TS . ii . 3 . 6 . 2 , yathd vatsena p rat
tamgdmduha ovam eve’mdii lokdn p ra ttdn kdmam annddyamduhe.
II. 14. 1 . nedistham : cf . A u frecht on A B . 1 . 1 ; and QB . i . 6 . 2 . 1 1 .
II . 14. 4 . a tha yad p dddbhydm : cf . QB . iii. 1 . 1 . 7 , tasmdd u ha
na p raticinaeirdh cagita . ne’
d devdn abhip rasdrya eayd iti .
A t the end of the chapter there is the fo llow ing colophoneru tyantdeamahi devdeer inivdsa iti eru tahekahinaha ldkhandamearddhydyam a lilikha t.
III . 1 . For this and the following chapter , cf . Chand . U . iv . 3 . 1 . On
the grahas see Eggeling on QB . iv . 6 . 5 . 1 Vayu is sim ilarly contrasted
with the other div inities at BAU . i . 5 . 33,sa ya thdi
’
sdm p rdndndm
madhyamah p rdria evam etdsdm devatdndm vdyuh. m loeanti hy anyd
deva td na vdyuh. sdi’sd
’
nastam itd devdtd yad vdyuh. (Som ewhat sim ilar is A B . v iii. 28 . 2 B ut at QB . iii. 9 . 2 . 5 w e read sarvamvd idam
angad ilayati yad idamkimed ’
p iyo‘
yam p ava te‘thdi
’td (the waters)
eva ne’layanti .
III . 1 . 4 . Cf . JB . ii . 48 , gadd dityo‘stam eti vdyum (MSS .
-r) evd
p yeti .
III . 1 . 7 . Of . JB . ii. 48 , gadd vd agh ir udvdya ti vdyum cvd’
pyeti .
III . 1 . 1 9 . krtsnam : supplied after 1 9
III . 1 . 1 4 . Of . JB . ii . 49 , gadd vdi ta snim dste p rdriam eva vdg ap yeti ;KBU . iii. 3.
238 H Oertel,
III . 1 . 1 9 . Of . JB . u . 49 , gadd svap iti p rdnam eva caksu r ap yeti .
III . 1 . 9 0 . Vayu enters m an , QB . i . 1 . 3 . 2 ; v . 2 . 4. 1 0.
III . 1 . 9 1 . In the corresponding story of Chand . U . iv . 3 , the beggar
is a brahmacdrm .
III . 2 . 9 . The Chand . U . version in 0 reads t. 16 . nd’bhip aeyanti mar
tydh; and , at the end of d ,vasantam (b of the eloka at JB . ii. 26 ends ba
hudhd nivistdu); in b the MSS . o f the Chand . U . . as o urs , read so for sa .
III . 2 . 4 . The Chand . U . v ersion in a has jan itd p rajdndm for u ta m
in b , hirariyadahstro babhaso‘nasdrih; in d , anannam for adantam .
rap asa (from rap as , as rabha sa from rabhas) is unc erta in , and so is
a lso the reading of the next tw o words .
III . 3 . 1 . ha see note on i . 5 . 1 .
III . 3 . 9 . B reath is identified with the aktha in BAU . v . 14. 1 .
III . 3. 4 . eaevad : Eggeling now takes the word to m ean‘probably ’
in the B rahm anas : note on QB . v . 4. 3 . 2 .—The end of this paragraph
is not clear to m e perhaps the na shou ld be thrown ou t .
III . 3. 9 . Of . a sim ilar etym ology of the nam e in A B . v i. 20. 3 , 4.
III . 4. 4 . tristubhd p aridadha ti : cf . A B . v i . 1 5 . 5 .
III . 4. 1 9 . nava -navd’lcsardni samp adyante : this statem ent is co r
rect for agni p rthivi mahant mahi , and dditya dyu brah
man brdhmarii bu t not for vdyu antariksa deva devi , whichm ake ten syllables , unless vdyv is read for vdyu .
III . 4. 1 9 . For the comparison , of. JB . ii. 248 , ya thd (MSS . edha)vdi
mah du martisd tram otam sydd evam esa lokesu trirdtra otah (MSS .
odah); QB . x ii. 3 . 4. 2 ; TME. xx . 1 6. 6 .
III . 5 . 9 . mu fijas : corrected after SB . iv . 1 . The rest of the chapteris obscure , the readings , especially the quotations in 5 , doubtfu l .III . 5 . 5 . The quotations are given as they appear in the MSS . , with
ou t samdhi at the end —manoyuktam : it is uncertain whether thisshou ld be taken as a com pou nd ,
or as two separate words .
III . 5 . 9 . bimbena possibly by m eans of the fruit of the Momordica
monadelp ha .
’
III . 6 . 4 . hota r vd”
jye mditrdva runasya vd see Eggeling’
s note
on QB . iv . 3 . 2 . 1 (SEE . xxvi .III . 6 . 9
,7 . The correction of abandhu (neu ter) to the m ascu line
-dhu r seem s nec essary to bring ou t the contrast : cf . RV . v iii .
vayam hi tvd bandhumantam abandhavo vip rdsa indra yem ima .
kasmdd vd manthanti these words are not qu ite clear to m e .
III . 8 . 9 . anyatardm up dgdd I take this to be a eu phem istic expression , sim ilar to QB . v . 1 . 3 . 1 3
, sa [ova ta tah sydt. The actual bodilydanger incurred by entering into a disputation with a superior is we llknown ( 9 . g . Chand . U . i . 1 0. 9—1 1 . 9 QB . ix . 6 . 3 BAU . iii . 9 ; JB . ii .
76 , 7 7 ,
III . 8 . 4 . The construction of the clau se as it stands is harsh ,no
m atter whether ma be taken as dative or as genitive : see Delbruck ,
Syu t. 399 (end). suyamdn the word is very appropriate in talking toa driver .
I II . 8 . 7 . In the following this m u ch is clear , that Sudaksina Ksaim iby his unexpected arrival within the sacred enclosu re su cceeds in out
240 f] . Oer tel,
B . reads margy, A . may)dtma’bhud (B .C . ndrd)esa te sa (C . si)iti . tas
m in hd”tman p ra tip a t (C . p ra tivar t) tam (B .C . ta) rtavas (A . tavas)
samp a ldyyap ad (so A . and B . O . samp a ldryya) grhitam ap akarsanti .
Then , with on ly a few or thog raphical differenc es , to the end of 5 (all
MSS . read'
suvas , svargyam , sva r , suvargah, suvar in 3 and A fter
this , sa etam eva sukrtarasam (so 0 ; A .B . samkrt ap y eti ta sya
p utrd ddyam up ayanti p itaras sddhukrtydm . In the text the div isionp ra tip a t. ta is pu re ly conjec tu ral , the MSS . reading p ra tip a tta ,
whichm ight be an ablative depending on ap a lcarsanti , bu t it seem s not im
probable that a past pple is hidden in the word . For samp addryap ad
I have been unable to find an acceptable em endation .
III . 14. 9 . sa ya thd eva : c f . JB . ii. 1 2 , ya thd ha vd idam dndd
(MSS . a n) nirbhidyera nn evam evdi’
ta smdd anho nirbhidyante A it.
U . i. 1 . 4, tasyd’bhitap tasya mukhafii nirabhidya ta ya thd
”
ndam (cf .
also RV . i. 1 04. 8,dndd md no nir bhet). The nu in nirbhinnam
is noteworthy see above,no te to 1 . 5 . 1 .
III . 1 5 . 9 . Of . 8 8 . i . 5 . 1 if , indro ha vdi vievdm itrdyo’
ktham uvdea
vasisthdya brahma . vdg ity eva vievdm itrdya mano brahmd vas isthdya .
2 . tad vd etad vdsistham brahm d also TME. xv . 5 . 24. Hence a Vasisthashou ld be chosen as brahman- priest, TS . iii . 5 . 2 . 1 : vds istho brahmdkdryah; c f . SB . i . 5 . 3 .
III . 1 5 . 4 ff . Cf . A B . v . 32 ; QB . x i. 5 . 8 G B . i . 6 ; Chand . U . iv . 1 7 .
III . 16 . 1 ff . Striking ly (at t im es verba tim) sim ilar is A B . v . 33 . 2
c f . a lso G B . iii . 2 ; Chand . U . iv . 16 ; KB . vi . 1 1 SB . i . 5 . 4 ff .
III . 1 6 . 7 . ublw ydp dd ,ubhaydcakro : of . iv . 14. 3 , ubhaydp adi (also
ubhayddant) the A B . has ubhaya tahp dt and ubhaya taecakra .
III . 1 7 . 1 - 9 . Cf . Chand . U . iv . 1 7 . 4 if . A B . v . 32 . 5 ff . QB . x i . 5 . 8 .
5 ff . SB . i . 5 . 8 ; JB . i . 358 , yan nu no‘dyd
’
yam yajri o bhresann iydt
(MSS. iy ken/i i’nam bhisajydme
’
ti tdn p rajdp atir abravid yad vd
eta sya trayasya vedasya teja indriyamviryam rasa dsid idamvd ahamtad va (MSS . vam) udayaeeham (MSS . insert ity). etd vydhrtih p rdyae
cham . etdbhir enam bhisajya the’ti . sa yadi yajr
‘
ia rkto bhresam iydd
(MSS . i bhds svdhe’ti gd rhap a tye juhavd tha . sdi
’va ta tra p rdyae
cittih. a tha yadi yajusto bhuvas svdhe’ty agnidhre juhavdtha . sdi
’va
t. p r . a tha yadi sdma tas svas svdhe’ty dhavaniye juhavdtha . sdi
’va t.
p r . a tha yadi’
stip aeubandhesu vd dareap urnamdsayor vd bhuvas svdhe’ti anvdhdryap aeane juhavdtha . sdi
’va t. p r . a tha gady anup asmrtdt
kuta idam ajani’
ti bhur bhuvas svas svdhe’
ty dhavaniye juhavdtha .
sdi’va ta sya sarvasya p rdyaeeittih.
III . 1 7 . 9 . tad ya thd very sim ilar is Chand . U . iv . 1 7 . 7 ; the
com parisons in A B . v . 32 . 6 and QB . x i . 5 . 8 . 6 differ , especia lly in the
latter : of . also comm . on KBU . (Bibl . Ind . p . 4, line 4 baddhvd
kdsthene’
va kdsthamnihsamdhibandhanamja tu rajju lohddibhih.
III . 1 7 . 4 . tad dhur alm ost verba tim as A B . v . 34. 1 ff . ; G B . iii. 3 .
III . 1 7 . 9 . With c of the eloka cf . Mund. U . ii. 2 . 1 , a trdi’ta t sam
arp itam eja t p rduan nimisa e ca ya t.
III . 1 9 . 1 . somah p ava te and up dvartadhvam : of . below ,iii . 34. 2
QB . iv . 2 . 5 . 7 , 8 , and Eggeling’s notes , SBE . xxvi . 307 , 308 .
III . 1 9 . 9,4 i. 8. 4
,5 .
Jdim iniya Up anisad—B rdhm ana . 41
III . 20. 1 . yo‘smdn dvismah KBU . 1 1 . 8 (Mahanar . U . iv .
the phrase (withou t the ea after yam)is v ery frequent in A V . , e . g . ii.
1 1 . 3 ; 1 9 . 1 - 23 . 5 .
III . 20. 9 . ap annd : c f . BAU . v . 1 5 . 10 (QB . x iv . 8 . 1 5 . ap ad as i
na hi p adyase, in an invocation of gdyatri .
III . 2 1 . 9 . Text and translation are u ncertain ; the last tw o wordsare em ended after A V . vii. 35 . 2 b, aham bilam ap yadhdm .
III . 25 . 4 . modo p ramodo : as in Tait . U. ii. 5 . 1 , modo daksinah
p aksahp ramoda u ttarahp aksah (of the dtmd nandamayah).
III . 27 . 1 1 . navo-navo jdyamduo a Vedic rem iniscence , RV . x .
85 . 1 9 , navo-navo bhava ti jdyamdno A V . TS . TB).
III . 28.
_
1 ff . Sim ilar, but differing considerably in detail , are BAU . v .
1 2 and KBU . 1 . 2 fl".
III . 28 . 5 . atra lohe ‘
eokdntare‘hime (BAU . v . 1 2 . $7" I‘ I /
III . 29 . 9 . There seem s to be no other passage in Vedic literaturewhere a dead m an tem porarily retu rns of his own accord to com fort andinstruc t a friend . Som ewhat sim ilar are the s tories of B hrgu (QB . x i.
6 . 1 . 1 ff . JB . i. 42—44, JA OS. xv . 234 if .)and Naciketas (TB . iii. 1 1 . 8 .
1 ff . Kath . U . i. and , in later literatu re , that of Kadam bari c allingher lover back to life by her em brace (Weber , ZDMG . v ii. 588 Ind .
Streif . i. Cf . also the Jaina-story of ajj’ A sadha , Ind . S tud . xvii.
1 09 .
III . 29 . 7 . Cf . Horn . II. ‘I' . 99 f . ,619 dpa prov/77m g (A chilles) (bpégaro g epo i
¢Z7inow | 0 73 d’
ihaflv div/t i; (of Patroclu s) (56 hard X9 0V6g, 77137 8 narrvég, lf awn/via .
III . 30. 9 . p rajdp ater dsd : the sam e phrase occu rred above , ii. 1 0.
2 . rsindm is perhaps to be taken with sa, and devdndm in 4 with p ra
jdp a tir .
III . 31 . 1 . Cf . JB . iii . 7 , p rajdp a tir jdyamdna eva saha p dp mand’
jdya ta . so‘kdmaya td
’
p a p dp mdnam haniye’ti . sa etam vyddha
chandasamdvddagdhamyajfiam ap aeya t. tam dhara t. tend’
yaja ta . tend
visvaneam p dp mdnamvyduha ta . sa yah p dp magrhita iva manyeta sa
etena vyudhaehandasd dvddaedhena yafeta . visvaneam hdi’va p dp md
namvyilha te .
III . 31 . 9 . The em endations of this corrupt passage are tentative on ly .
III . 3 1 . 1 9 . I have not been able to restore a satisfactory text .
III . 32 . 9 . tad a tha yadd cf . QB . iii . 8 . 3 . 1 5 4. 5 . yadd’smdt
p rdno‘
p ahrdma ti ddrv eva tarhi bhuto ‘nar thyah gete ; KBU . ii . 1 4
,
asmdc ehar irdd u ccahramus tad dhd’
p rdna t enshamddr ubhd tameieye.
III . 32 . 5 . sa sa as is seen from 8 , they refer to anta rd tmd .
III . 32 . vded karoti : see above , i. 33. 4.— tasya svara p rajdh
of . above ,ii. 2 . 6 ; in Chand . U . i. 13. 2 , svara and p rdna are identified .
III . 33 . 1 . For the identification of agni and vde c f . Chand . U . iii. 1 3 .
3, sd vdk so
‘
guth . ddityas svara cf . Chand . U . i . 3 . 2 , samdh u
u evd’
yam ed’sda ea . u sno
‘
yam u sno‘sda . sva ra iti
’mam deaksa te
p ratydsvara ity amum ; i . 5 . 1 , ity a sdu vd dditya udgitha esa p ranavah.
om iti hy esa svarann eti : of . i . ya evd’sdu tup u ti tam udgitham
up dsita . udyan vd esa p rajdbhya udgdya ti .
VOL . XVI . 32
If . Oer tel,
III . 33 . 7 . brahmana dvartah: cf . Chand . U . iv . 1 5 . 6 , mdnavam
dvartam .
III . 84. 1 . tad etan rksdme : cf . Chand . U . i. 1 . 5 . dea turam
to the passages from MS KB . , and Kei th ,quoted by Bohtlingk (on
Panini v iii. 1 . 1 5) and Schroeder (Mona tsber ichte d . B erl . A kad . ,Ju ly
24,1879 , p . m u st be added JB . ii . 276 . dca tu ram ha hha lu vdi
m ithunam p rajananam ; iii . 42 , dea tu ram (MSS . dea tun) m ithunam
p rajananam‘
iii . 87 , dea tu ramvdva m . 10 .
III . 34. 9 . somahp ava te and up dvar tadhvam : see abov e , iii. 19 . 1 .
III . 34. 5 . Cf . QB . v i . 6 . 1 . 6, yddrg vdi yondu retah sieya te tddrg
jdya te v 1 1 . 4. 1 . 1 , yddredd vdi jdya te tddrnii evd bhava ti : Brh . Samh .
lxxv . 2 .
III . 35 . 1 . The v erse is RV . x . 1 7 7 . 1 .—On mar icindm in d see Weber .
Ind . Stud . ix . 9 , note .
III . 35 . 9 . a ti ra tham udiksa te these words are doubtless corrupt .
III . 35 . 6 . maricyah I have left unchanged , regarding it as one of the
frequent instances of confu sion of i-stem s and i- stem s .
III . 36 . 1 . The verse is RV . x . 1 77 . 2 .
III . 37 . 1 . The verse is RV . x . 1 77 . 3 ( x i. 1 64.
III . 38 . 3 . p rajdndmjanayitd cf . i. 48. 8 .
III. 38 . 4 . A sim ilar etym ology of gdya tra is g iven at BAU . v . 1 5 . 7 .
III. 38. 9 . up d
’smdi nara : the first pada of SV . ii . 1 and 1 1 3
RV . ix . 1 1 . 1 The fina l o f gdya td is protracted also in SV . and RV .
The second and third padas are g iven in 8, with the var . lect . devam
for devdn (SV . They a lso differ from SV. and RV . in the pro
traction of the fina l of indave to -vd i, and o f the last three vowels ofiyaksa te (iydksdtd i), and by the insertion o f hum -bhd between the
second and third syllable3
of the latter . The Bibl . Ind . gives the verse .
‘2 l 2
ydindyajiiiyam , thu s : up a’
5s
l
mdi gd3yd 9td ndrdh pd3vdmd3nd |
yd23d hummdyi dd3vdyi dbhi devdii 77199 1799 179 9 te.
III. 38 . s sodacaka lamvdi brahma . c f . be low , iv .
III. 38 . 1 9 . anvdita t : cf . note on i. 48 . 7 .
III. 39 . 1 . sodaeaka lo vdi p uru sah: c f . QB . x i. 1 . 6 . 36 , and the m ystic
explanations of Prac. U . v i . 1 ff .
III. 39 . 9 . tad dvrdydt : I have not been able to restore a read
ab le text .From what follows it wou ld appear that parts of ovdc , as d
and 0 . are comm ented upon and mystically explained .
III. 39 . 9 ff . are sim ilar to i . 4 . 2 ff .
III. 40 ff . Only v ery few of these nam es occu r in the Vaneabrdh
mana a number of nam es are repeated in the varied at iv . 1 6 ff.
A fter III . 42 . the MSS . have thi s colophonbahu tvdd dhdrandeaktd vismaranty a lp abuddhayah
yam aham trincad adhydyam a likham tam brhadganam .
IV . 1 . 1 . har itasp reas samdnabuddho the correctness of the MSS .
reading is doubtfu l , the m eaning obscure .
IV . 2 . 1 if . Cf . Chand . U . iii. 1 6. The correspondence is very close ,
even to the m isreading ea turvineativarsdni in 2 .
IV . 2 . 9 . survamva sv ddada te Chand . U . survamvdsayanti (c f . QB .
I] . Oertel,
IV . 1 8 . 1 . Roer com pares Kath . U . ii . 6 . 3 Tait . U . ii. 8 . 1 .
IV . 1 8 . 9 . B der com pares Kath . U . ii . 6 . 1 2 ; Tait . U . ii. 2 . 4
Mund. U . iii. 1 . 8 .
IV. 1 8 . 4 . Both the B om bay ed . and the ed . of Roer count paragraphs 3 and 4 as one . The second half -stanza of 4 occurs also Ica U .
10,1 3 ; see also Weber , Ind . S tud . ii . 1 83.
IV . 1 8 . 9 . mano ma tam this w as also the reading o f the au thor o f
the Ksudravivarana .
IV . 1 8. 9 . p raniya te : for a sim ilar pun between p rdna and Vni
p ra see Prac. U . iv . 3 , yad gdrhap a tydt p raniya te p ranayandd dhava
nigah p rdnah also QB . v ii . 5 . 1 . 21 .
IV . 1 9 . 1 . dahram bo th edd . and the Ksudravivarana read dabh
ram . The A V . recension reads daharam (Ind . Stud . 1 1 . Both Q .
and the Ks. place a period after eva te and take manye viditam (so , without avagraha , all edd .)as a rem ark o f the student , which is harsh and
unnecessary ; by reading aviditam w e obta in a fit transition to whatfollows . The A V . recension d iffers considerab ly here , and begins thesecond paragraph with vid itam .
IV. 1 9. 4 . vidyayd‘mrtam : c f . IsaU . 1 1 , vidyayd
’mrtam aenu te
Mait . U . v iii. 9 .
IV . 1 9. 5 . vivieya Rber vieintya , Bombay ed . and the Ks. vieitya
bu t the latter explains dhirdh by vivekinah: c f . Kath . U . i . 2 . 2 , tdu
samp aritya vivinakti dhirah.
IV . 20. 4 . tad : both MSS . here tam ; in 8 , A . tad , B . tam ; in 1 1 , both
m ( l); the A V . recension has tam throughout .—vd aham : the fau lty
reading of the MSS . vd’ham (here and once below , in 8) is found a lso
in Cham b . 1 37 throughou t (Ind . Stud . ii.
IV . 20. 9 . ndi’
nad d ed ham : the edd . here , and below in 1 0,’tad for
’nad .
IV. 20. 9 . ddadiya : the edd . and Q. ddadiyam .
IV . 21 . 1 . The edd . insert sd before brahme’ti .—For mahiyadhva the
edd . have -dhvam .
IV. 2 1 . 9 . p asp reu s : the edd . have the fau lty form p asp areus .—sa
ou r MSS . and the edd . te , bu t it is obv iou s that this reading is due to
the te of the following paragraph , and shou ld be changed to sa , w ithCham b . 1 37 (Ind . Stud . ii . It is probable that the whole clau seis a g loss .
IV . 2 1 . 4 . vyadyu tad d3 iti nyam isad dé’ : Roer , vyadyu tadd iti’ti
nyam im isadd ; the B ombay ed ., vyadyu taddfi
’ iti’ti nyam imisadd ifi
The au thor of the Ks. read nyam im isad . The d after the v erbs is
surprising ; both comm entaries explain it as hav ing the force of com
parison (Ks. d ive’ty up amdr tha dgabdah). A fter nyam isad an iti
seem s to be wanting .
IV . 21 . 5 . yad cud d edi’nad : the edd . twice etad .
IV . 2 1 . 7 . Cf . 23 . 6.
IV . 21 . 9 . sarvdngdni : the edd .-ni : see note to i . 5 . 1 .
IV. 21 . 9 .
‘
jyeye : the edd . , Q., and the Ks. , jyeye (Q. jydyasi; Ks.
makati sarvamaha ti both explanations are im possible). But there
Jdihn/iniya Up anisad—B rdhmana . 245
can be no doubt that the tru e reading is‘
jyeye , as suggested by Mfiller .
Here ends the Kena-Upanisad .
IV . 22 . 1 1 . agh ir vdi vdg iti the change from vdi to iti through
out this paragraph is noteworthy . In the sim ilar passage i. 6 . 2 , iti vdi
and iti are u sed for vd i .
IV. 23. 1 . arkyam : the sam e form is repeated below , 4. A s the form
occurs repeatedly in QB . along with arka (see I have not cor
rected it to arkam,which wou ld better fit the etym ology here g iven .
IV . 23 . 9 . p rdno vdvo’d : of . Chand . U . i . 3 . 6 ; BAU . i. 3. 25 .
—vdg
gi : c f . Chand . i. 3 . 6 ; BAU . i. 3. 25 identifies vde with githd .
IV . 23. 9 . Of . Chand . U . i. 7 . 1 BAU . i . 3. 22 differs .
IV . 23. 4 . BAU . i . 2 . 1 derives arkya (so MSS.)from Vrc‘honor and
ha joy.
’
IV . 23. 9 . Cf . above , 2 1 . 7 . The second half of this and the first halfof the next paragraph are corrupt . The translation is pu rely tentative .
— visu as independent word is unsupported . and cal ls for em endation .
IV . 23 . 7 . The guklam , krsnam , and tdmram are the three dhdtus .
The rest of the paragraph is obscu re , and I have not succeeded in restor
ing a satisfactory text. In da (space)ega of the MSS. perhaps damag
gama are hidden .
IV. 24. 9 z i . 43 . 1 0.
IV . 24. 1 9 . Cf . note to i . 26. 1 . In i . 25 . 8 , euklam rup am is alsoassigned to the re , bu t 9 connects krsnamrdp am with the gains .
IV. 24. 1 9 . Of . note to i . 26 . 4.
IV . 25 . 9 . Cf. above , iii. 38. 8.
IV . 26 . 9 ff . Sim ilar are KBU . iii . 6 and BAU . iii. 2 . 9 . KBU . man
d sd sarvdni dhydndny dp noti BAU . m anasd hi kdmdn kdmaya te.
IV . 26 . 9 . vded : i. e . jihvayd , as KBU . (jihvayd sarvdn annara sdn
dp noti)and BAU . (jihvayd hi rasdn viidndti)read of . Q8 . v iii . 5 . 4. 1 ,
sarvesdm angdndm vdcdi’vd
’nnasya rasam vijdndti x . 5 . 2 . 1 5
,na
vded’nnasya rasam vijdndti . See further , TME . xx . 1 4. 3 and
JB . i . 269 , qu oted in the note to i . 60.
IV. 26.7,9 . There are no corresponding passages in KBU . ; BAU .
has tvaed hi sp aredn vedayate ; for 9- 1 1 there are no corresponding
passages in BAU .
IV . 26. 1 9 . KBU . up asthend nandamra tim p rajdtim dp noti .
IV. 26. 1 1 . KBU. pdddbhydmsarud ityd dpnoti .
IV . 26 . 1 5 . a tisdmayd i’turetdya : the text seem s to be corrupt .
dhartardstra and p rthuprava s are m entioned together at TME. xxv . 1 5 .
3 ; A V . v iii. 1 0. 29 reads dhr tardstra , and Kauc. 9 . 10 and 1 7 27 p dr tha
gravasa .
IV . 28. The sdvitri is here given (as directed e . g . by A pGS. iv . 1 1 .
1 0)pada by pada ,hem istich by hem istich , and as a who le .
IV . 28 . 9 . ap a tara ti : I have not corrected to ava tara ti
on account of A V. v i . 6 . 3 (RV . x . 1 33. 5 reads ava tira in this
verse).
246 If . Oertel,
I N D E X .
I . Contains the 57m g sipn/z éva and rarer words , together with su chwords and references as for one reason or another seem ed note
worthy . A n 9“indicates that the word , form , or m eaning to wh ich it
is prefixed is wanting in the m inor Pet . lex . A v . after a reference in
dicates that it is to a varied .
II . G ives a list of the etym olog ical explanations .
III . G ives a col lection of the m ore important grammatical points .
IV . G ives a list of quotation s .
I .
akdra ,iv . 13. 2 1 4. 2 . anavdnam i. 37 . 7 (bis).
akovida ,iv . 1 . 2 , 3 , 4. 5 . anas thika , iii . 3 . 4.
aksaya , i . 24. 2 (bis).'
andmantrya , see Vmantray d .
aksaram -aksaram , i . 1 7 . 2 . andmaya tva , ii. 1 1 . 10.
‘aksaravant, i. 43 . 1 1 .
’
and layana ,i. 6. 4.
aksiti , i. 9 . 5 ; 10. 4 iii . 14. 9 22 .
'
anisedha-umsdma), i . 30 . 2 , 3 .
8 (*num eral)i. 28. 3 29 . 5 .
’
anugi ta , i . 55 . 1 3 (bis).
agada , iv . 2 . 4, 7 , 1 0. anucara , iii . 4. 1 1 , 1 2 .
A gastya ,iv . 1 5 . 1 1 6 . 1 v. anup adrsta (locat . iii .
’
agita , i. 52 . 9 . Cf . gitdgita . 7 . 6 .
’
agrha td ,ii. 1 2. 7 , 8 , 9 .
'
anup asmrta ,iii. 1 7 . 1 .
’
agnihotraveld ,iv . 5 . 3 .
'
anumantra , iii. 1 7 . 1 : see ekas toma
’
agnyarei , iii. 29. 7 . bhdgdnumantra .
aghdyu ,iv . 4. 2 . anurupa ,
i . 27 . 4 (bis); (noun)iii . 4.
Vac“d bhi-part , i. 35 . 8 . 1 , 2 , 3 .
afijas iii. 7 . 4.
’
A nuvaktr'
Sdtyakir ta ,i . 5 . 4.
anu (sdmnah), iii. 1 0. 3 . anuvra ta (fem .-td), i. 56 . 6 .
atip urusa ,i. 27 . 2 . anustubh , i . 1 8 . 7 .
a tivyddhin i . 4. 2 . anusthyd , ii . 1 5 . 6 iii. 33. 4.
’
A tisdma‘Etureta a dem on), iv . anukta . i. 5 1 . 1 ; 54. 2 ; 57 . 3.
26. 1 5 .
‘anuttha tr, iii . 8 . 7 (bis).
'
a tyagra ,iii. 5 . 6 . anrea , i. 1 5 . 3 .
*
a trasad ,iv . 24. 3 . anta -te, adv . ii. 1 0. 2 .
adhr uva , i. 55 . 3 . antardtman . iii . 32 . 4, 5 , 7 , 8 .
adhvaryu ,iii 1 0. 7 16 2 1 7 . 4 ;
’
anta riksandman ,i. 20. 2 .
1 9 . 6 . antardhi , iv . 4 . 2 .
ananta td ,i . 35 . 8 .
‘antardhindman ,
iv . 4. 1 .
'
ananvdgama ,1 1 . 3 . 4. Cf . anvd
“antaryaksa ,
i . 20. 4 (bis).
gama . antideva ,iii. 33. 3 .
ananvita -um sdma), iii. 35 . 8. andha , iii. 9 . 1 .
’
anap aruddha , ii . 4. 8.
‘annakdgini , i. 1 1 . 1 .
anap aha tap dp man , iv . 1 3 . 3 , 4, 5 , annamaya , i. 29. 5 .
6, 7 , 8 , 9 , 1 0.
'
annagubha ,i. 1 0 . 1 .
248 H. Oer tel,
A treyu , see Daksa Kdtydyani [f . ,
Qanga t ydyani A .
ddi , i . 1 1 . 7 ; 1 2 . 4 ; 1 9 . 2 ; 31 . 2 , 5 ;
(ddim dd + d), ii. 2 .
9 iv . 1 0 . 3,1 3 .
‘ddityaragm i , ii . 6 . 1 0.
ddhip a tya,iii . 6 . 6 , 8 .
Vdp’
up a-sam , ii. 3 . 4—1 0 .
dp ina ,i . 8 . 1 2 , 1 3 (bis).
dbhuti , i . 46 . 2 , 5 ; ii . 4. 4 (bis); iii.
20. 3 , 1 1 ; 21 . 5 ; 27 . 3 , 1 2 .
dyatana ,i . 53 . 3 (bis); ii. 1 2 . 8.
A rani , i . 42 . 1 .
A runeya ,ii . 5 . 1 .
Erksdkdyana , see Ga lunasa £1 .
drseya ,i . 59 . 1 0.
'
dlamydildjodgdtr iii. 31 . 1 0.
dlop a , see madhvd lop a .
”A llakeya ,see Hrtsvdeaya
dvar ta , iii. 33 . 7 (bis).
dvigosana ,iv . 1 . 7 .
dvrt, iii. 1 1 . 5 , 6 , 7 1 2 . 1 .
’
avrtigaydna ,iii . 3 1 . 3 .
dsravaniya-d re), iii. 38 . 6 .
’
dgrdvitap ra tydgr dvi ta (du al), iv . 6 .
5 ; 7 . 3 (bis).
yds adhi , i. 27 . 1 .
dsamgavam i. 1 2 . 4.
A samdtya , see A bhayada A .
dhavaniya ,iv . 26 . 1 5 .
dhdva , i. 54. 8 .
vi abhi-p ra (of the sun). iv . 5 . 1 .
Vi p ari , iii. 20. 4, 1 2 : 2 1 . 6 .
vi p a li , iii. 29 . 3 3 1 . 3 .
i/i’
sam -ud-d,i . 35 . 2 .
itihdsa , see p urdnetihdsa .
Vidh*
ud ii. 1 3 . 4.
indr iyavant, i . 43. 1 1 .
indraerestha ,i . 1 0. 1 .
Indrota Dd ivdp a Qdunaka , iii . 40 .
1 v .
I sa d vdgvi , iv . 1 6 . 1 v.
viii /sh”
vi , i . 37 . 4.
aktha ,i . 40. 2 (his); 45 . 1
iii. 3. 2 6 (vdievdm itra 9 if ;
4. 1 .
ugra-am sdmnah), i . 51 . 8 ; -o
devah), iv . 5 . 1 10. 10 .
Ucca zesrava s Kdup ayeya ,1 1 1 . 29 . 1 ,
2,3 .
u cchrdya ,i . 5 . 7 .
a t (one of the five vydhrtis), 1 1 .
9 . 3, 8 .
u tkrdnti , i. 26 . 5 .
Uttara , see A sddha U. Pdrdgarya .
udre , iv . 1 4. 7 1 5 . 4,5 .
udgdtr , i . 22 . 2 ,5 , 8 ; 45 . 5 54. 4 ,
5 ; 58 . ii. 2 ff
iii . 10.
14. 9 ;
1 9 . 6 ; 34. 4 ; iv . 9 . 3 , 9 ; 1 8 .
udgita , i . 55 . 1 3 (bis).
udgitha ,i . 1 1 . 8 1 2 . 4, 7 1 3 . 1 , 3 ,
5 ;
10 ;
ii. 4.
3 ff 9 .
1 0 ; iv . 8 . 5 ; 9 . 1 .
up agdtr i. 22 . 5 , 6 45 . 5 ; 1 1 . 8 . 2 .
up a tap ant (noun), iv . 2 . 1 1 .
up adrava ,i . 1 2 . 1 , 4 ; 1 9. 2 ; 31 . 2
,
8 ;
upadrastr, i. 54. 3 .
up anisad ,iv . 1 5 . 3 21 .
up abdimant, i. 37 . 3 .
up a rdm (adv .), i. 58 . 3 .
up d ry up ari , iii. 6 . 5 , 6 .
up avasa thiya ,i . 54 .
0
3 (bis), 5 (bis).
up avd ,iii . 20. 1 .
up dstamayam i. 1 2 . 4.
’
ubhaydcakra , iii. 1 6 . 7 .
’
ubhaydp ad ,iii . 1 6 . 7 iv . 14. 3 .
Umd Hdimavati , iv . 20. 1 1 .
’
Ulukya Jdnaeru teya ,i. 6 . 3 .
Ueanas Kdvya ,ii. 7 . 2 , 6 .
'
d rdhvagana ,i . 57 . 2 .
urm i , i . 56 . 1 (bis).
4/i’
th'
sam -ud ,iii . 1 9 . 7 .
yr iii . 1 3. 5 , 6 .
rktas , iii. 1 .
*
rkp ada , i . 1 5 . 5,6 .
rksdma ,i. 54. 3
,5 56 . 1 .
rksdman,ii 2 . 9 (his), 10.
rgveda ,i . 1 . 3 ; iii . 7 . 8 .
c agrnga Kdgzyap a ,iii. 40. 1 v .
rsika lp a , i . 4. 2 .
chaoukra ,iii. 1 6 . 5 .
Jdim/in iya 17199 7779 9 73 3 rdhmana . 249
ekap ad , iii. 16 . 5 .
ekap u tra ,1 1 . 5 . 2 .
ekardj, iv . 8 . 4, 1 5 .
ekavinea -a ri7 sdma), i . 1 9 . 1 , 3
(bis).
ekavira , ii. 5 . 1 .
ekavrdtya , iii . 21 . 3.
ekasthd . i. 37 . 5 .
'
ekastomabhdgdnumantra ,1 1 1 . 18 .
6, 7 .
Vej , iii. 1 7 . 6 , 9 .
’
etdvaddvdsa , ii. 12 . 6.
'
Etureta see A tisdma E .
A'
ilcsvdka , see B hageratha £1 .
A iksvdka Vdrsna ,i. 5 . 4.
A itareya , see Mahiddsa .
A indroti , see Drti 451 . Qdunaka .
dilaba , i . 5 1 . 1 .
ornvd , iv . 8 . 6 (ter).
omvdé’e omvd3e omvd3e hum bhd
omvde , iv . 8 . 9.
okdra ,iv . 1 3 . 2 14. 2 (bis).
om , i . 1 . 6 , 7 2 . 1 (quater), 2 (quater); 3 . 5 ; 9 . 2 (quater), 3 (bis)10. 2 , 7 , 1 1 ; 18 . 1 0, 1 1 ; 23. 7 ;
24. 4 (bis) 30. 1 iii. 6 . 2 10. 10 ,
1 1 ; 1 3 . 8, 10, 1 2 , 1 3 ; 14. 9 : 1 8. 5 ,
7 19. 1 , 6 , 7 . Ru le as to its pro
nunciation , i. 24. 3. yes’
)iii .’
30 . 2 ;
ovd ovd ,i. 9 . 1 1 7 . 1 .
ovd ovd ovd hum bhd ova,i . 3. 1 .
ovd3’e ovd3e ovd3e hum bhd ovd ,
i.
2 . 3 iii . 39 . 1 . T9 .
ovd3c ovd3c ovd3 e hum bhd vo vd,
iv . 14. 2 .
kansa (neu ter l), i . 25 . 5 .
Kansa“Vdraki , iii . 41 . 1 v .
Kansa ’
Vdrakya ,iii. 41 . l v
1 7 . 1 v .
Kalrsivant, ii. 5 . 1 1 .
ka thd,iv . 6 . 9 .
ham (partic le), i. 45 . 2 .
karmavant i . 43 . 1 1 .
ka ldeas , iii. 38 . 8 39 . 1 .
kalydna iii. 34. 6
(quater).Kaeyap a , iv . 3 . 1 .
d saseni , see A bhip ra tdrin K .
v0 L . xv 1 . 33
Kdndviya ,1 1 1 . 1 0. 2 (bis).
see Janaeru ta K . , Nagarin
Jdnagru teya K. , d aka
Jdnapru teya K.
Kdtydyani , see Daksa K . A treyu .
d eya , iii. 2 . 2,1 2 .
see Odanaka K .
kdma (adv . i. 54. 1 , 5 .
kdmacdra (noun), 1 1 1 . 28. 3.
'
kdmadughdksiti , i. 10. 1 .
kdmap ra , iv . 6. 1 , 2 .
'
kdmdgdyin , 1 1 . 5 . 1 2 .“Kdrirddi (plu r.)ii. 4. 4.
kdrsndyasa , iii . 1 7 . 3 (bis).Kdvya , see Uganas K .
Kdeyap a , iii. 40. 2 v.
see Bgyagrnga K . , Deva taras
d vasdyana ,K. , Qr usa
t ueya K.
kimkdma , i. 1 1 . 2 .
kirhdevatya ,i . 59. 1 2 .
kuksi , i . 56. 1 .
Kubera'
Vdrakya , 1 11 . 41 . 1 v.
kubhra , i . 4. 5 iii. 39 . 5 .
kumbyd ,i. 50. 5 (ter) 53 . 9 .
Kuru i. 59 . 1 (plur .)i. 38 .
1 see kdurava .
Kurup aricdla 1 1 1 . 7 . 6 8 . 7
30. iv . 7 . 2 .
kuea la (with iii . 8 . 3 .
Her vi,ii. 2 . 9 .
Krsnadatta Lduhitya ,1 1 1 . 42. 1 v.
’Krsnadhrti Sdtyalci , iii. 42 . 1 v .
*Krsnardta Lduhitya , 1 1 1 . 42 . 1 v.
see Triveda K. Lduhitya .
krsndjina (*poss . iii. 8 . 7 .
keeaemaeru 1 1 1 . 9 . 4; iv . 6 . 4.
Kegin Ddrbhya ,iii. 29 . 1 , 2 .
Kdup ayeya , see Uecdierravas .
kdurava , iii. 29 . 1 .
kra tu , iii. 39 . 3—1 0.
vkrand abhi,ii. 2 . 9 .
*Krdtujdteya , see Edma K. Va iyd
ghrap adya .
krild , iii. 25 . 8.
krdunca ,i. 37 . 6 ; 5 1 . 1 2 .
vhsar*
abhi-vi'
,i. 1 0. 1 .
s im i , see Sudaksina K .
ksudra , iii . 23 . 4.
250 H . Oertel,
ksuradhdrd ,iii. 1 3 . 9 .
kha la -d deva td), i . 5 . 1 , 4.“Gatunasa
"A—rksdkdyana ,
i. 38 . 4.
G andharvdp sara s i . 41 . 1 ;
55 . 1 0 , 1 1 ; hi . 5 . 1 .
Vgam anu (of the fire), iii. 1 . 7 .
Vgam i . 39 . 4.
Vga rh (with i. 1 6 . 1 1 .
n (cau s . play i . 58 . 2 .
n ud,i. 2 . 2 ; 10. 7 ; 14.
1 1 ; 24. 4 ; 27 . 7 ' 30. 5 ; 38 .
1 ; 60. l ff . ; ii . 7 . 2 , 4 ff . ; 8 . 3 , 9 ;
iii. 1 7 . 4 ; 30 . 2—5 ; 31 . 1 6 ff . ; iv .
8 . 7 , 9 ; 9 . 5 .
4/gd up a address’
iii. 2 . 2 .
gd thd , 1 . 50. 4 (ter) 53 . 9 57 . 1 .
gddha , iii. 9 . 9 .
gdya tra , i. 1 . 8 ; 2 . 3 ; 37 . 7 ; iii.
1 1 . 5 ; 38 . 4, 7 , 9 ; iv . 8 . 5 ; 1 3 . 3 ,
1 0 ;
gayatri , i . 1 . 8 ; 1 7 . 2 ; 1 8. 4 ; 55 . 2 ;
57 . 1 ; iv . 2 . 2 ; 7 . 6 ; 8.
1,2 .
'
gdya tr imukha . iv . 8 . 2 .
gdrhap a tya . iv . 26 . 1 5 .
’
gitdgita i . 52 . 9 .
G up ta , see Vd ip ageita Ddrdhaja
yanti G . Lduhitya .
Vgrh ud , i. 5 . 6 .
Vgrh p ra ti , iv . 6 . 9 ; 7 . 7 ; 8 .
4/grh vi,iii . 1 9 . 1 .
gotra , iii. 14. 1 .
gop tr, iii . 29 . 6 .
G oba la Vdrsna , i. 6 . 1 .
’
gobhaga , i. 1 0. 1 .
’
G’ogru (a Jabala), iii. 7 . 7 .
G du tama (patron . of A runi), i .42 . 1 .
G dusukti , iv . 1 6 . 1 v.
Vgld (with iii. 1 0. 3 .
eaksu rmaya ,i . 28 . 7 .
caksucerotra (po ss . i . 1 0. 1 .
ea turangula , iii. 33. 6 .
'
ea turvingatyaksara ,iii. 38. 9 ; iv .
’
ca turv7neatyardhamdsa ,iii. 38. 9 .
’
ea tusp utra ,ii . 5 . 5 .
’
eatueea tvdr ineadaksara , iv . 2 . 5 .
Vcar (with iii. 7 . 5
iii.
Vear anu -sam ,1 1 1 . 28 . 2 .
yea r abhi—ava ,iv . 1 . 2 If
Vea l anu -vi , iii. 21 . 4.
Vea l vi , iii. 21 . 4.
edtvdla ,i . 5 . 5 .
Vedy 1 1 1 . 31 . 3.
citi . iii . 1 0 . 8 , 9 .
Cd ikitdneya ,i. 37 . 7 1 1 . 5 . 2
(plu r .) i. 1 .
see B rahmada tta C . ,Vasi
stha C .
Ca 7tra ra th7’
, see Sa tyddhivdka C’.
jaga ti , i. 1 8 . 6 ; 55 . 2 ; 57 . 1 iv .
2 . 8 .
jun abhi (with2—7 .
Janagru ta Kdndviya , 1 1 1 . 40. 2 v .
Janagru ta’
Vdrakya ,1 1 1 . 41 . 1 v ;
iv . 1 7 . 1 v .
jap ya ,iii. 7 . 3 .
Jamadagni , iii. 3 . 1 1 iv . 3 . 1 .
Jayaha Lduhitya , iii . 42 . 1 v .
Jayanta , see Yagasvin J . Lduhi
tya .
Jayanta Pdrdgarya ,1 1 1 . 41 . 1 v .
Jayanta’
Vd rakya ,1 1 1 . 41 . 1 v
(tw o persons o f this nam e); iv .
1 7 . 1 v.
Jdnaeru ta , see Naga rin J . Kdn
dviya .
Jdnacruteya , see Ulukya J . , Sd
yaka J . Kdndviya .
Jdbdla , iii . 9 . 9 ; (du al) 1 1 1 . 7 . 2 , 3 .
5, 7 , 8 (bis).
see G oeru , Cukra .
j ivana ,i . 53 . 8 fl .
e nis (’pr im . 1 1 1 . 33 . 3 .
Jd iva li , i . 38 . 4.
'
jyesthabrdhm ana , iv . 23. 1 , 5 .
jyoti smant, i . 43 . 1 1 .
*
Jvdldyana ,iv . 1 6 . 1 v.
ta thd iii . 6 . 2 . 4.
taddeva tya , i . 59. 1 2 .
tadvana ,iv . 21 . 6 .
Vtan anu -sam ,iv . 2 . 4, 7 , 1 0.
vtap d (adv . locat . of pple ), 1 1 1 .
32 . 7 .
vtap up a , iv . 2 . 4, 7 , 1 0, 1 1 (bis).'
tap astanu ,i . 1 0 . 1 .
52 [I Oer tel,
nigd , iv . 5 . 2 .
niska , i. 35 . 7 , 8 .
Vni abhi-ati , i . 1 2 . 7 , 9 1 3 .
3 , 5 .
4/ni vi,iii. 29 . 2 , 6 .
1 ened’
p ra ,i. 1 . 3—5 23 . 3- 8 .
nya iiga , i. 4. 2—5 ; 45 . 5 ; i i. 1 2 . 1 ,
2 ; iii. 37 . 7 (bis).’
nyarbudadhd ,i . 10. 4 28. 3 29 . 5 .
*
nvdva , i. 1 2 . 8 1 3. 2 . 4 ; ii. 1 0. 9 ,
1 2 , 1 5 , 18 , etc .
nvdi , i. 4. 7 iii. 31 . 1 0.
’
p ar’
ieap u tra ,ii. 5 . 6 .
Vp andy, iii. 13 . 3.
p andyya ,i. 38. 5 .
Vp at'
up a-ap a , i. 1 1 . 7 .
Pa ta iiga Prdidp atya , iii. 30. 3 .
Vp ad sam i. 5 1 . 4
56. 10.
p adma (num eral), i. 10. 4 ; 28 . 3 ;
29. 5 .
p ara ,i. 9 . 3 .
Pa ra Etndra , ii. 6. 1 1 .
p aramap urusa , i. 27 . 2 .
Paramesthin Prdjdp a tya , iii. 40.
2 v.
p arah-
p arovariyant, i. 1 0. 5 (bis).’
p ardkrdnti , i . 26. 5 .
p ardn i . 2 . 4, 5 .
p aridhdniya , iii. 4. 1—3 1 6 . 6.
p arisad , ii. 1 1 . 1 3, 14.
p arisvanga ,iii. 29. 7 30. 1 .
p arvan ,iii. 23. 4, 8 ; 24. 4.
p a ldva 1 . 54 . 1 .
’
Patligup ta Lduhitya ,iii. 42 . 1 v.
Vp as anu ,i . 8 . 7 (bis).
p agya ta , i . 56 . 6 .
Vp ra th i. 37 . 4.
p dned la , iii. 29 . 1 .
Pdrdgarya , see A sddha Uttara P . ,
Jayanta P . ,Vip agcit Qakuni
m itra P . , Sudatta P .
'
Pdrthugravasa (a dem on), iv . 26. 1 5 .
‘Pdrsna Qdilana ,
ii. 4. 8.
p itu ,iv . 3. 2 .
p itrrdja ,iv . 5 . 2 .
‘
p unyakrt, i . 5 . 1 .
punyakrtyd , 1 . 30. 4.
p unarmrtyu ,iii. 35 . 7 , 8 (bis).
'
p unassambhuti , 1 1 1 . 27 . 1 3 , 1 7 .
’
p urdnetihdsa ,i. 53 . 9 .
p urisya iv . 3 . 3 .
p u rodhd , iii. 6 . 6 , 7 , 8 .
p urovdta ,i . 1 2 . 9 36 . 1 .
Pulusa Prdcinayogya , iii . 40. 2 v .
p usp a iv . 3 . 1 .
mod anu, i. 50. 8 54. 2 57 . 2 .
p uti , ii. 1 5 . 2 .
Vp rceh a ti , i. 59 . 1 3.
'
p rthaksa lila ,i. 1 0. 1 .
'
p rthivip ra tistha ,i . 1 0 . 9 , 10.
’
p rthivyup ara . i. 1 0. 1 .
Prthu Vdinya ,i. 1 0. 9 34. 6 ;
45 . 1 .
Pdu lu si,see Satyayajna P . Prdei
nayogya .
’
Pdu lusita , see Sa tyayajna P .
p ra (one of the five vydhrtis), 1 1 .
9 . 3, 4.
’
p ragd , i . 20. 6 2 1 . 3.
p ragdtha ,iii. 4. 1—3.
p rajdtikdma,iii . 1 8 . 6 .
’
p rajdp a timdtra ,i. 8. 12 .
p rajdvant, i. 52 . 2 .“p rajndvant, i. 43. 1 1 .
p ra tigraha , i . 58. 6 .
pra tip a t, iii. 14. 2 (B) iv . 1 4. 5 .
p ra tibodhavidita ,iv . 19 . 4.
p ra tiritp a , i . 27 . 5 (his); 47 . 1 .
p ra tisthd ,i . 20. 6 ; 2 1 . 2 .
p ra tisthdvant, i. 43. 1 1 .
p ra tihdra ,i. 3. 7 ; 1 1 . 9 1 2 . 4, 7
1 3 . 1 , 1 9. 2 ; 21 . 7 ; 7 ;
35 . 5 ; 36 . 1 , 37 . 7
54. 8 ; 58. 9 ;
Pra tidarga , iv . 8 . 7 .
p ra tti , i. 58 . 6 iii . 6 . 1 , 2 (bis), 5 .
p ra tyaksam i. 33 . 5 ; ii. 2 .
7 , 8 .
’
p rathamanirbhinna ,1 1 1 . 14. 8.
'
p rap a tisnu ,i. 48. 5 (bis).
p rabhuti , ii. 4. 6 (bis).
p ramoda , iii. 25 . 4.
’
p rayu tadhd , i. 1 0. 4 28. 3 29 . 5 .
p ravdha carrying iii.
28 . 3.
‘
p ra sdma , i . 1 5 . 4.
p rasdm i i. 1 5 . 4.
Jdim iniya Up anisad-B rdhma/na .
p rastdva ,i. 1 1 . 6 1 2 . 4, 7 ; 1 3. 1 , 3 ,
5 ;
6, 7 , 8 , 9 ; 54. 8 ; 59. 5 ; iii.
38. 9 .
p rastotr, iii. 1 8 . 3,6 .
Prdcinayoga , i. 39 . 1 .
see Pa lu sa P . , Sa tyayajna
Pau lusi P . , Somagusma Sdtya
yajni P .
Prdcinagd la iii. 1 0 . 1 .
'
Prdeinacdli , iii. 7 . 2 , 3 , 5 , 7 10. 2
Prdjdp a tya , see Paramesthin P .
p rdnc successive i. 21 . 4.
p rdnamaya ,i . 29. 1 .
’
p rdnasamhita ,i . 1 0. 1 .
p rdndp dna (dual), ii. 5 . 3 6. 2
iii. 21 . 7 , 1 0.
p rdtaranuvdka , iii . 16 . 5 , 6 .
p rdtassavana , i . 16 . 5 , 1 2 ; 37 . 1
(ter) iv . 2 . 2 (bis), 4.
Prdtrda B hdtla , iii. 31 . 4.
p rddeeamdtra ,iii. 33. 5 .
Prdsravana , see Plaksa P .“Prosthap dda
*
Vdrakya ,iii. 41 . 1 v.
p d d i . 8. 1 2 .
Plaksa Prdsravana , iv . 26 . 1 2 .
Vp lu d,ii . 2 . 9 .
Vp lu’
u i , i . 56 . 7—9.
i/p lu*
p ard ,i .
4/p lu p ra , iv . 1 1 . 10.
Vp lu sam (causat . i.
i
36 . 1 .
B aka Ddlbhya ,i . 9 . 3 ;
bandhu td ,i . 59. 1 0.
B ambai'Ajadvisa ,
ii. 7 . 2 . 6 .
*
balivdhana ,iv . 24. 9 (bis).
ba livarda , i . 4. 3 .
bahisp avamdna , i . 5 . 6 iii. 5 . 5 .
bahup u tra , ii . 5 . 1 1 9 . 1 0.
bahu la , iii . 20. 2
bahvred , iii. 4. 2 .
B dbhravya , see Ca-fikha B .
bimba , iii. 5 . 6 .
bila,iii. 21 . 3 .
brhant (fem .-ha ti), 1 1 . 2 . 5 .
bradhna, iii . 1 3 . 7 .
brahmatva . iii . 1 5 . 2 .
B rahmadatta Cdikitdneya , i. 38.
1 59. 1 .
253
brahman,i. 1 . 8 ; 25 . 10 ; 33 .
ii . 1 3 . 1 , 2 : iii. 4 . 5 , 9
15 . 1 6. 1 7 . l ff 28 . 1 ,
2 ; 33. 38 . iv . 14. 1 ;
1 8. 5 ff . ; 19 . 1 ; 2 ; 2 1 . 1
ff . 24. 1 1 ; 25 . 1 ff .
brahmayagas , iv . 24. 1 1 .
brahmavarcasakdma , i. 37 . 6 .
’
brahmdsandi , i v . 24. 1 0 (ter).
brdhmana lcula ,1 1 1 . 28 . 4.
‘
brdhmanabhakta , i . 1 0. 1 .
brdhmani , iii. 4. 5 , 9 21 . 7 (b.
up anisad).
bha (exclam .)i. 4. 2 fi .
bhakdra ,iv . 14. 2 .
B hagera tha fIiksvdka ,iv . 6 . 1 , 2.
bhadra ,i . 46 . 2
,3 .
bhandumant -ma t sdma), 1 1 1 . 6 . 6 .
bhara (epith . of the m oon), iii. 27 .
1 1 .
’
bharandakesna i. 54. 2 .
bhdo bhdS’
,iii. 39. 1 .
bhd ,iii. 10 . 1 0 (or bhds
B hdlla , see P rdtrda B .
B hdllabin ii. 4. 7 .
’
bhdvant, i. 43 . 1 1 .
bhima ,i. 57 . 1 .
bhima la ,i . 57 . 1 (bis).
‘
bhuvanddi , iii. 1 7 . 6 , 7 .
bhuvas , i. 1 . 4 ; 23 . 6 ; iv . 28. 2 .
vbhd anu , i . 54. 7 ; iv . 1 2 . 6 .
Vbhd anu ~vi , iv . 1 2 . 1 0 : 14. 4.
vbhd adhi , i . 55 . 1 (bis).’
bhittahan , ii. 3. 4, 1 1 .
bhuti , ii. 4. 7 (bis) iii. 20. 3 , 1 1 2 1 .
5 27 . 3 , 1 2 .
bhiiman ,i . 46 .
'
1 .
bhur bhavas , iv . 28. 4.
bhar bhuvas svar,ii . 9 . 3, 7 1 1 1 . 1 7 .
2 ; iv . 5 . 5 ;
bhuribhdra,i . 1 0. 9 , 1 0.
bhd s , i . 1 . 3 : 23. 6 ; iv . 28 . 1 .
4/bhres, iii. 1 6 . 5 (bis); 1 7 . 1 .
bhresa ,1 1 1 . 1 6 . 7 (bis).
’
madhudhdna , i. 22 . 1 .
madhundti , i. 22. 1 .
madhup arha 1 . 59 . 1—3 , 1 1 .
’
madhup u tra ,1 . 55 . 1 .
*
madhvdlop a , 1 . 22 . 8.
Mann,iii. 1 5 . 2 .
’
manonetra ,iii. 32 . 9 .
manomaya ,i. 28 . 5 .
*
manoyukta iii. 5 . 5 .
*
manor72p a , iv . 22 . 1 3 .
vmantray anu, iii . 1 8. 2 , 3 (bis),
4 (bis), 5 , 6 , 7 (bis) 19 . 1 , 7 .
Vmantray d . i. 59 . 2 , 3.
mandra ,i . 51 . 6 .“
m ama tvin,i . 5 1 . 3 ; 58. 8.
mayobhu, iv . 3 . 2 .
’
mar ici , iii. 35 . 6 .
ma rtydmr ta (dual , ’
copu l . i.
25 . 3 .
ma la, i. 57 . 1 (bis).
mahdgrdma (' possess . iii.
1 3. 5 .
‘
mahdnivega , iii . 10. 5 .
m ahdmdnsa i. 48. 5 .
mahdgana ,ii . 1 5 . 2 ; (superlat ), ii.
1 5 . 1 .
Mahiddsa A ita reya , iv . 2 . 1 1 .
mah ina iii. 20. 2 .
1/mahiy,l . 48 . 5 .
mahiyd ,i. 29 . 8 ; 46. 2 ; 48 . 5 .
7nd (abso lu tely), i . 59 . 1 3 .
Mdtar igzvan , iv . 20 . 8 .
-md tra , see p rajdp a timdtra .
mddhyandina savana ,i. 1 6 . 5 ; 37 .
‘
3 (ter .) iv . 2 . 5 (bis), 7 .
Jil dnava , see It] .
”mdnusanikdgana ,
iii. 14. 7 .
’
mdhdvrsa , iii. 40 . 2 .
WM'
abhi-u i , iv . 14. 2 .
’
Mitrabhuti Lduhitya ,iii. 42 . 1 v .
Vm is u i , iii . 1 7 . 6 , 9 ; iv . 21 . 4.
Virtue*
abhi-a ti , i . 30. 4.
Munja Sdmacravasa , iii. 5 . 2 .
’
muhurdiksin , i. 39. 1 .
muta ,i . 20. 5 .
m rgayd-dn
’
7 car), iii. 29 . 2 .
mrtyup dga ,iv . 9 . 1 , 3—9 ; 1 0 . 1—9 ,
1 8.
vmrd p ra ,ii. 1 1 . 1 .
mrdu ,ii . 3. 2 .
i . 8 . 10 .
vmre p ra ti-abhi , i. 22 . 6 .
mditrdvaruna ,iii. 6 . 4.
moda , 1 1 1 . 25 . 4.
yaksma (rdjan), iv . 1 . 8.
yajurveda , i . 1 . 4 iii. 1 5 . 7 , 8 .
yajustas , 1 1 1 . 1 7 . 1 .
yajfiahdma ,i. 14. 4.
’
ya thdgita , i . 55 . 1 3 .
ya thdya tanam i. 18 . 3 .
.
*
yaddeva tya , i. 59 . 1 2 .
yadvidvdns , iv . 6 . 6 7 . 4.
Vyam vi-d,i. 37 . 5 .
yagasvin ,i . 43 . 1 1 .
Yagasvin Jayanta Lduhitya , 1 1 1 .
42 . 1 v .
Vyas‘
p rati i . 5. 7 .
ydtaydman ,i. 38 . 6 .
’
ydvaddvdsa , ii . 12 . 6.
4/2yu p m , i. 8. 1 1 (bis).
1 yukti , iii. 5 . 4.
Vyuj p ra ,iv . 6. 7 : 7 . 5 .
raja tam aya ,iv . 1 . 5 .
’
rap o sa (P), iii . 2 . 4, 1 5 .
raha s i ii. 1 3 . 5 .
rdjakula ,iii. 28 . 4.
Rdma'
Krdtujdteya Va 7ydghrap ad
ya ,iii. 40. 2 v ; iv . 1 6 . 1 v.
Vru s , 1 1 1 . 27 . 2 (bis).
t’
ruh’
sam -ud , iii. 3 . 1 .
retasvin ,i. 43 . 1 1 .
resman,i. 2 . 6 .
rdibhi , i . 50. 7 57 . 1 .
rodhas i , i. 25 . 5 .
Rduhina ,a dem on i. 29 . 7 ,
10.
1/labh i lp a ,
1 1 1 . 29 . 7 30 . 1 .
ldja ,i . 8 . 1 1 .
i . 58. 7 ;
iii. 37 . 6 .
lokajit, iii. 20. 1 0.
loma -saman 2] 1 38 . 3 .
lomaga , i . 38 . 3 .
losta ,i . 7 . 6 ; 60. 8 1 1 . 3. 1 2
,1 3.
lohamaya ,iv . 1 . 4.
lohdya sa , 1 1 1 . 1 7 . 3 (bis).
lohitastoka ,iii . 9 . 2 .
vlohitdy, i. 1 2 . 4 ; iv . 5 . 1 ; 1 0. 1 0.
Lduhitya , see Krsnadatta L . , Krs
nardta L . , Jayaka L .,Tr iveda
Krsnardta L . , Dahsajayanta L . ,
Pa lligup ta L .,Mitrabhuti L . ,
256 H . Oertel,
catasani , i. 50. 4—7 .
Qarva ,iv . 1 0. 1 0.
Qa rydta Mdnava ,ii . 7 . 1 8 . 3 ,
5 .
t ydyani , i . 6 . 2 ; 30. 1 ii. 2 . 8
4. 3 ; 9 . 10 ; iii. 1 3 . 6 ; 28 . 5 ; iv .
1 6 . 1 v ; 1 7 . 1 v .
see Qanga Q . A treyu .
a ditya , see Suyajna Q .
edntika , iv . 3. 2 .
'
gdntimant, i. 43. 1 1 .“edmulap arna (dual), i. 38. 4
l dva tya ,i . 38 . 4.
cithila , iv . 22 . 1 2 .
eukra ,iii . 1 5 . 6
,7 (bis). 8 (his), 9 .
Qukra (a Jabdla), iii. 7 . 7 .
c s"
d -vi, (pp le .)iv . 1 , 7 .
gudra lca iii. 9 . 9 .
pd sa ,i. 57 .
Qad ilana ( 2 . 3 ; 6 .
see Pdrsna Q ,. Su citta Q.
Qdunaka , i. 59 . 2 .
see Indrota Dvdivdp a Q. .
Drti A indroti Q.
Qdunak‘
a d eya , iii. 1 . 21 .
emagdna ,i. 38 . 3 ; iii
3 1 . 3 .
'
d majayanta Lduhitya (tw o per
sons of this nam e), iii. 42 . 1 v.“d masujayanta Lduhitya , iii. 42.
1 v.
"
d vasdyana ,see Devataras
c yap a .
d vdgvi , see Isa Q .
grimant, i . 43. 1 1 .
Vgru d iv . 7 . 3 .
Vera p r a ti-d iv . 7 . 3.
Vera'
p ra ti—up a , i . 38 . 3 .
Qrusu t u eya Kdgyap a ,iii. 40.
1 v.
grestha td ,iv . 1 1 . 3.
crotramaya ,i . 28 . 9 .
Vglis’
ud , ii . 9 . 8.
plesman , iii. 1 7 . 3 .
d jani (a Vaisya), iii. 5 . 2 .
evetdeva ,iv . 1 . 1 .
'
satp u tra ,ii. 5 . 7 .
’
sodaeaga ta ,iv . 2 . 1 1 (bis).
Vsthiv’
adhi , i . 50. 3 .
*
sa7i7gavakdla ,iv . 1 0. 1 0, 1 3 .
samgrahitr, 1 1 1 . 7 . 8 8 . 3 .
san’
zvega , iv . 10. 1 0.
samsad , ii. 1 1 . 1 3 , 14.
samsava ,i . 9 . 3.
samsthd , i . 20. 6 ; 2 1 . 4.
samsp arga , iv . 26 . 7 .
sajdta ,i . 46 . 2 48 . 3.
sajdtavanasyd ,iv . 5 . 4.
Vsanj abhi , ii. 1 5 . 2 .
satanu , iv . 8 . 9 9 . 9 1 0. 8 , 9 .
Sa tyayaina Pdu lu sita ,i . 39 . 1 .
Satyayajiia Pdu lu si Prdeiuayogya
iii. 40. 1 v .
Sa tyagravas Lduhitya , 1 1 1 . 42 . 1 v .
’
S’
atyddhivdka C’ditrara thi , i. 39 . 1 .
VJ sad ud ,iii. 14. 6 .
sadas , i. 54. 3 (ter), 5 (bis).
sap takrtvas , iii. 34. 4.
sap tap u tra ,1 1 . 5 . 8 .
sap taracmi i . 28. 2 .
sap tavidha-umsdma), i. 3 1 . 3 (bis)
iii . 34. 4.
sabhd , ii. 1 1 . 1 3,14.
'
samdnabuddha (i), iv . 1 . 1 .
samdp ti , i . 46. 2 , 4.
samp a t, 1 1 1 . 27 . 2 iv . 8 . 9 .
samp ra ti , i. 5 . 5 : 1 1 1 . 31 . 2 ,
7 .
sambhit, 1 1 1 . 20. 3 ,1 1 21 . 5 27 . 3 ,
1 2 .
sambhuti , i . 46 . 2 , 6 1 1 . 4. 5 (bis)iv . 7 . 4 ( bis).
saras , i. 25 . 5,
sarvajava ,iv . 20. 6 , 1 0.
sarva todvdra -umsdma), i. 30. 2 , 3 .
sarvap rdyageitta ,iii . 1 7 . 3 .
sarvamrtyu ,iv . 9 . 9 10. 8 , 9 , 1 8 .
sarvarup a ,i. 27 . 6 (bis).
’
sahasrap u tra , ii. 6 . 1 1 (bis).
sahasrdksa ra ,i. 10. 1 .
sdnga , iii. 3 . 3 , 5 ; iv . 8 . 9 ; 9 . 9 ;
1 0. 8 . 9 , 1 3 .
Sdtyaki , see Krsnadhrti S .
Sd tyakirta iii. 32 . 1 .
see A nuvaktr S .
Sdtyayajni ii. 4. 5 .
see Somaeusma S . Prdeina
sdmatas , 1 1 1 . 1 7 . 1 .
Jdim in iya Up anisad-B rdhm ana .
sdman , see ananvita , anisedha ,
abhrdtrvya , ekavinea ,devaeru t ,
bandhumant, loma , sap tavidha ,
sarva todvdra .
3 . i. 34. 1 1 .
*
sdmanvin , i. 43 . 1 1 .
’
sdmap atha , i. 6 . 1 .
sdmaveda ,i . 1 . 5 ; iii . 1 5 . 7 , 8 .
*
sdmavdirya ,i . 59 . 3 , 1 2 .
Sdmagravasa , see Munja S .
sdmi (with iv . 2 . 1 1 .
d aka Jdnaeru teya Kdndviya ,iii.
40. 2 v.
Vsio“vi-d , see avydsikta .
’
suhrtarasa ,iii . 14. 6.“
Sucitta Qdilana ,i. 1 4. 4.
2 1 -7
Sudaksina ,iii. 7 . 8 8 . 6 (see Suda
ksina s im i).
Sudaksina s im i , iii . 6 . 3 ; 7 . 1 ,
4,5 , 6 (see Sudaksina).
Suda tta Pdrdgarya ,iii . 41 . 1 v
iv . 1 7 . 1 v.
sudhd ,11 . 1 4. 6 .
’
sumdnu savid ,iv . 6 . 6 ; 7 . 4 (bis).
Suyajna a dilya ,iv . 1 7 . 1 .
suyama , iii.‘
8 . 4 .
suvar , iii. 14. 3 , 4.
suvarga ,iii . 1 4. 4.
suvarua (ep ith . of hiranya), iii.
34. 6 .
suvarnamaya , iv . 1 . 6 .
suhotr iv . 6 . 6 ; 7 . 4 (bis).
sukta ,iii. 4. 1—3 .
9 7797, i . 1 0. 3.
sudgdtr, iv . 6 . 6 ; 7 . 4 (bis).’
sitnurilp a iii . 2 . 1 5 .
Vsr abhi-p ra (*
ind . of
ii . 14. 4.
Vsr p ra ( iii. 29 . 3 .
sop dna ,iii. 8 . 7 .
’
Somabrhasp a ti (dual), i . 58. 9 .
Somagusma Sdtyayajni Prdeina
yogya , iii . 40. 2 v.
stand . iii. 14. 7 .
Vstu sing the i . 59. 1 2 .
Vstu p m ,i . 1 7 . 2 ; ii. 2 . 9 ; iv . 9.
4 10. 2 , 1 2 .
Vstu sam,iv . 6 . 7 ; 7 . 5 (bis).
’
stu tagastra iii. 16 . 6 .
VOL . xvr. 34
257
stotra ,1 1 1 . 3 . 1 .
s totriya ,iii. 4. 1 - 3 .
stobha , i. 20. 6 ; 21 . 5 ; 57 . 5 .
stoma , i . 1 3 . 3 ; iii. 4. 1 1 ; 5 . 4.
s tomabhdga , iii . 8 . 1, 2 .
'
stomavant, i . 43. 1 1 .
stha li , ii .’
7 . 1 .
sthavira tama, iv . 14. 8.
vsthd’
anu -up a , i. 46 . 3—5 ; 47 .
1—7 ; 48 . 1—6 .
sthdnu ,iii. 1 3. 5 , 6.
sthiti , 1 1 1 . 18 . 7 .
Vsp r, sp rndti , iv . 9. 9 10. 1—8.
Vsp rg u i,ii. 1 2 . 1 .
Vsyand vi , 1 . 10. 5 .
s aj p ar i , iii. 29 . 7 .
svadhvaryu , iv . 6 . 6 ; 7 . 4 (bis).svayambhu, iv . 1 1 . 2 .
svar , i . 1 . 5 23 . 6 ; iv . 28 . 5 .
s ar anu , iv . 14. 2 .
s ar abhi , i . 21 . 1 0,1 1 .
‘
svarap aksa , iii. 1 3 . 10.
’
svarganaraka iv . 25 . 5 .
svarya , iii. 33. 5 , 6 .
svasriya , iii . 29 . 1 .
'
svdhdkdravasatkdra (dual), i. 13 .
vhan (desid . iv . 1 . 7 .
hantd iii . 6 . 1, 4.
haras , i. 21 . 7 ; 1 1 . 3 . 1 .
’
haritasp rga iv . 1 . 1 .
*
harinila , iv . 1 . 1 .
hasa ,iii. 25. 8 .
hd p ra , 11 1 . 31 . 3 ; i.
25 . 5 .
hinkdra , 1 . 3 . 7 ; 4. 1, 6 , 8 ; 1 1 . 5 ;
7 , 9 ; 1 3. 1 9 . 2 ; 21 . 7 ;
31 . 2 , 3 ; 33 . 3,5, 9 ,
35 . 2 ; 36 . 1 , 3 , 38. 6 ;
54. 8 ; 57 . 5 ; 58. 9 ; iii . 1 2 .
2,3 ; 34. 2 .
yhinkr, i. 3. 4 4. 1, 6 ; 1 1 . 2 . 9 ; 1 1 1 .
34. 2 iv . 1 0. 1 , 1 1 ; (intens .
i . 35 . 2 .
him bha , i. 4. 1 .
him bhd ovd,i.
himv0 , i . 4. 8 .
‘hiranyadanta , 1 1 1 . 2 . 4, 1 5 .
hum ,iii. 1 0. 1 0.
hum bag , iii . 1 0. 3 .
58 H . Oertel ,
hum bo , iii. 13 . 2 .
hum bhd , iii . 1 3. 1 .
hum bhd om vde, iv . 8. 6.
hum 7nd , iii. 1 2 . 4.
’
hu ss iv . 22 . 2 .
vhr abhi-vi-d ,iii. 4. 5 ,
4/hr p ari , i. 52 . 8 .
ETYMOLOG IES ,ETC .
ahsara : vksa r , i. 24. 1 43 . 8 . p rastdva .Vstu ,i. 1 1 . 6 .
West. i . 24. 2 ; 43 . 8. B rhasp a ti : (vdco) brha tyd i putih
antar ilcsa : antah, antaryaksa , i. ii. 2 . 5 .
20. 4. bhima la bhima ma la , i. 57 . 1 .
A ydsya : ayam dsya ,ii . 8 . 7 ; madhup utra : mad adhyabhut, i.
1 1 . 8. 55 . 1 .
arkya re Ira ,iv . 23. 4. mahiyd Vmahiy, i. 48 . 5 .
asu V8 77 , i. 40. 7 . Rudra Vrud , iv . 2 . 6 .
asura : asu Vram , iii. 35 . 3 . rodasi Vrud ,i . 32 . 4.
A ngira sa anga rasa , ii. 1 1 . 9 . Vasu va su , iv . 2 . 3 .
ddi : vdd d , i. 1 1 , 7 . vdigvdm itra : vigva mitra , iii.
vdhd d , i. 1 9. 2 . 3 . 6 .
dditya : vdd d , iv . 2 . 9 . ca tasani : ga tam Vsu , i. 50.
dvarta vvrt d , iii. 33. 7 . 4 ff .
uras : u ru , iv . 24. 2 . sajdta t’jan saha ,
i. 48 . 3.
re : yro, i. 1 5 . 6 . samudra Vdr a sam , i. 25 . 4.
gdya tra gdyann a trdya ta , iii. 38 . sdman vi sam,i. 33. 7 40. 6
4. 48 . 7 ; 5 1 . 2 ; iv . 1 3. 2 .
devaeru t deva tdh Vera , i . 14. 3. sama ,i. 1 2 . 5 .
p a tar‘
iga Vp a t anga ,iii. 35 . 2 . sd ama ,
i. 53. 5 ; 56. 2 ;
p agya ta : Vp ag, i . 56 . 6 . iv . 23. 3.
p ratihdra Vh?‘
p rati , i . 1 1 . 9. sindhu : Vsi , i. 29. 2 .
p rasdma , p rasdm i p ra sdman ,suvarga suvar Vgam ,
iii. 14. 4.
i. 1 5. 4. hari Vhr , i. 44. 5 .
GRA MMA TICA L .
The G rantha characters are liable to confuse p a and va , tta and kta ,
r and ra , th and dh , dh and y, also long and short v owe ls , especially u
and 72. There is no distinc tion m ade between mma and mama . No
avagraha is u sed .
Lingua l n for n see note to i . 1 . 5 . Confusion of i—stem s and i—stem s
uv :v , tanuve, iv . 3 . 2 (verse) suvar , mariei , iii. 35 . 6 .
iii. 1 4. 3, 4, suvarga , iii. 14. 4. Num erals : see note on i . 1 0. 4 ;
Locat . of stem s in -an withou t end saha sramsap ta tihz 70000 .
ing ; as sdman ,i. 21 . 8 ; 53. 4 : Verbs : 4/sp r, pres . sp rndti , see note
aksan ,i . 41 . 7 43. 9 . on iv . 9. 9 Vbhur
‘
ij according to
vhr p ari-d ,
i. 35 . 7 .
Vh?’
+p ra ti , ii. 2 . 9 ; iv .9 .6 10. 4, 1 5 .
’
Hrtsvdgaya A llakeya ,iii . 40 . 2 v.
‘hrdaydgra , i. 1 0. 1 .
heman (adv . i. 35 . 6 .
Hdimava ti, see Umd H .
hotr , iii. 1 6 . 2 ; 1 7 . 4 ; 19 . 6 .
260 H. Oer tel.
2 . Y A JUSES , ETC .
abhijid asy abhijayydsam ,iii. 20.
1 0.
amo‘ham a sm i (longer version), i.
54. 6 (abbrev iated), 57 . 4.
aranyasya va tso‘si
,iv . 4. 1 .
up dvartadhvam , iii. 1 9 . 1 ; 34. 2 .
guhd’s i devo ‘
si , iii. 20. 1 .
diva s stha grotram ,i. 22 . 6 .
devenu savitrdp rasutah, iii . 18 . 3 , 6 .
p urusah p rajdp a tis sdma ,i. 49 . 3,
4 (bis).
CORRECTIONS
(Introduc tion)line 1 2 , and note read Jou rna l xv . for x iv .
(Text)i. 1 . 8 , read astdcap hdh for astdgdphdh.
(Text) 1 . 5 . 1 , read akar ne for akar ne .
(Translation)i. 5 . 7 , add after burns .
(Translation)i. 6 . 1 , add after im mortality .
(Text)i . 7 . 6 , read tosto for lostho , and cancel note 7.
(Translation) i . 37 . 5 , read further on for above
(Notes)441 1 , read r itp am-rup amfor rap am-rup am .
(Translation)i . 54. 8, read three tim es [re] for [dgd
(Text)i. 60. 8 , read losto for lostho , and cance l note(Text)ii. 63. 1 2 , 1 3 , read losto for losiko . and cancel note(Translation)ii. 66 (end), insert 1 9 before He who .
(Notes) read -ah for ah.
(Trans lation)iii. 5 , line 6 , read 4 instead of 9 .
(Text)iii. 7 , line 4, read 4 instead of 9 .
(Notes)91 5,read -
yaj for yaj
(Translation), iii . 1 6. 6 , read brahman-priest for Brahm an priest .
(Translation), iii. 27 . 1 1 , read Bearer for Bu rden .
(Text)iii. 28. 5 , read bahu vydh ito for bahuvydhito .
(Notes) read -digr for digr
P. 201 . (Translation) iv . 2 . 2 , read gdya tri. for gdya tri .
(Notes)13, supply aydny.
(Text)iv . 1 9 . 2 , read su for sv.
line 1 3, read a tivyddhi for a tivyadhi .
line 43, read kimed ’
p i yo for kimcd’
p iyo .
col . 1 , line 42 and col: 2 , line 47 , read 2 v for 1 v.
p rdndfi’
p rdnd ? p rdnda’ hum bhd
ovd , ii. 2 . 7 .
mahdn mahyd samadha tta , 1 1 1 . 4. 5 .
ya t p urastdd vdsi’udro ,
iii. 21 . 1 .
vibhuh p ura std t samp a t p agedt,
iii. 27 . 2 .
vyusi savitd bhavasi , iv . 5 . 1 .
pvetdpvo da rga to har inilo ‘si , iv .
1 . 1 .
sa tyasya p anthd , 1 1 1 . 27 . 1 0.
somah p avate, iii . 1 9. 1 34. 2 .
A RTICLE V .
IBRAHIMOFMOSUL : A STUDY IN ARABIC
LITERARY TRADITION.
BY FRANK DYER CHESTER, Ph .D.,
ASSISTANT IN SEMITIC LANGUAG ES IN HARVARD UN IVERSITY .
Presented to the Society March ,1 894.
ONE of the m ost fascinating characters in the history of the
B agdad caliphate is Ibrahim of Mosu l (Ibrahim al-Mansuli), theforemost singer and composer in the reign of that celebrateddespot , Harun ar-Rashid. A s a boon companion and prime
favorite , he becam e the repository o f confidence both for the
caliph and for his erstwhile B arm ecide viz iers . Hence the importance and interest attaching to traditions which relate to him and
his 'adairs,and have been handed down through his family line
or the schoo ls of music and literature . They stil l lie num erouslyimbedded in the various histories
,in the Kitab al-A gani— a work
which I class by its contents as a m usico -biographical encyclopaedia and from which Ibn Hallikan derived much of his m em oir
istic inform ation— and in the host of antho logical produ ctionsstil l extant .
The outward details of his life have been summ ed up verybriefly by Kosegarten at greater length , and from severalsources
,by Hammer-Purgstallj who m ade good use of the
G otha epitome known as the Mohtar al-A gani ; also by A hl
wardt,1
‘
who paid m ore attention than the form er to the inner
historical and artistic developm ent of the period and finally byCaussin de Perceval
,§ entire ly on the basis of the unabridgedB ook of Songs ”
as contained in the Paris MS. B ut these
scholars —m erely cited the traditions which they found, or trans
lated them,som etimes literally, som etim es freely, according to
Prooem ium to h is A lii Isp ahan . liber cantilenarum magnu s , vol . i .
p . 26 .
f L itera turgesch . der A raber , iii. 769 ff .
1 Vorwort to h is Diwdn des A bu Nowds , p . 1 3 .
5}Jou rna l A sia tique 7 6 série , ii. 546, in an article posthum ous lypublished .
VOL . XVI .
262 F . Chester,
taste,as if an exam ination of their correlation and interdepen
dence were uncal led for,or even unnecessary. Therefore
,in the
fol lowing study of a couple of coincident traditions found in twoor m ore of the sources
,a stricter critical treatm ent wil l be
attempted, in the hope of thereby bringing out new facts respecting the sources them selves .
*
A good opportunity for comparative work offers itself in thethree versions (I am informed that there is at least one other)ofthe story of Ibrahim and the Devil
,a conspectus of two of
which is appended below . This tradition is reported by the
Kitab al-A gani in Ibrahim’s own words
,as they purport to have
been repeated to his son 1 9599,by him to his son Hammad
,and
by the latter to Mohamm ed ibn Maz yadj who passed it on to
A l-Isbahani,the author of the A ganii Y et it is identical with
the anecdote in the Thousand and One N ights,entitled“Story
of A bu 1 91191; ah-N adim Ibrahim al-Mausuli (and his adventure)
with A bu B urton,of course
,translates the latter form
of the story, and in a note he criticises his predecessor, Lane , forfailing to perceive its existence in the
'body of the N ights,and
giving only an abstract of it from ano ther source . [I B ut B urton
him self m istook in supposing that that source could have beenA l-Mas
‘udi (“French translation
,vol. vi.
, p . for the
passage cited relates the appearance of the Devil to Ishak, hisson (also known as A l-Mausuli), in the palace of the caliph, notin
_
his own hom efil Hence the footnotes in which B urton callsattention to its differing characteristics help little in the study of
the story of Ibrahim and the Devil . His al ternative,that Lane
borrowed from the Halba (t) al-Kum eit,is of course the correct
one .
” This antho logy was written by Sham s ad-Din an-Naw
waji (d. 1 45 5 A . A lthough I have had no access to its text,
I perceive from Lane’s abstract
,which is often literal
, that its
version stands m idway between that of the A gani and that of
the N ights . Its description of the Devil’s disguise agrees withthe details given in the former
, while its u se of the appe l lativeA bu Murra in speaking of the Devil accords w ith the latter.
There are also other agreements with the A gani account. The
story, however , received an addition or two e . g. the statem ent
that A r-Rashid,after appointing Saturday for the“day off
,
”
gave Ibrahim two thou sand dinars .
Cf . som e rem arks by Derenbou rg in the Revue Cr itiq ue no . 1 5 .
A lso known by his surnam e Ibn A bi-l-A zhar (cf . A g'
émi,v . 66 below
m iddle at the conclu sion of this story , v . 38 , incorrectly Ibn al-A zhar).1 Ed . Bu lak , v . pp . 36—38. Reprinted ,
with variou s om issions , in the
Riwdydt d l-A gdni (ed . Beirut 1 888)i . p . 35 .
So Macnaghten . Bu t Cairo ed . ( 1 302 A . H .)iii . p . 1 63 has Iblis forA bu Murra .
Cf . Lady Burton’s ed. , iv . p . 321 . Lane ( l st ed .) i. 223 : com pare
his defen se ,iii. 246 , overlooked by Burton .
‘llPerhaps the index to A l-Mas‘
udi (vol. vi.)m isled him . It m akes the
sam e blunder .
Cf . Lane , 1 . c . , i. 224, footnote
264 F . D . Chester,
The question now arises,what reason is there for the existence
of this anecdote in the Nights ? It m ust be answered that,so
far as it is concerned,Lane seem s to be correct in his surm ise
that , ju st as the old groundwork of the Thousand and One
N ights (the Persian work entitled the“Thou sand Nights ”
)becam e by the addition of tales of A rab origin* the least portionof the co llection, so the anecdotes— especially the thirteen ex
tending from the 6 80th to the 6 9 8th night); of which Ibrahim
of Mosu l and the Devil ” is the seventh—were borrowed fromo lder books
,m ore classical in style , m oderniz ed
,and inserted to
supply lost portions or augm ent the original series of stories lIt is Lane
’s opinion ,
however,that the borrowing was by m eans
of oral comm unication for a number of years before the writtenWork
,the Thou sand
,
and One Nights,appeared. It seem s m ore
probable , from what has been said up to this point , that the bor
rowing was m ade through a chain of written sources . Furtherm ore
,though this story of Ibrahim was shortened
,m ost of the
o ther twelve anecdotes were probably lengthened and developed,as it were , from sober tradition into the freer form of fiction. A t
least one of them,the fourth in order
,entitled Story of Yunus
the Scribe (and his adventure)w ith A l-Walid ibn Sahl,
”exhibits
such a history. For the basis of it is to be found in the Kitabal-A gani, in the biography of Yunu s . Likewise the“Story of
Jam il ibn Ma‘mar (to ld)to HArfin ar-Rashid
,
”the eighth of these
anecdotes , describes a scene,though no t the incidents
,of one of
the traditions adduced on authority in the biography of Jam il . §The story of Ibrahim and the Devil
,having m any paral lels
in the ana o f other A rab singers who endeavored to mystifytheir patrons respecting their sources of m usical inspirat ion,requires little comm ent here upon its unhistorical nature as a
story. There are two accounts of an appearance of the'
Devil to
his son Ishak the one in the N ights ( the eleventh anecdote of
the thirteen), where a young wom an p lays an im portant part in
the proceedings and the other in A l-Mas‘udi
’s Ill uruj ad-Q ahab
,
so unhappily referred to by Burton . There are also in the
A gani two accounts of the Devil’s v isitation to Ibrahim ibn
Su ch w as the judgm ent of Hamm er-Purgstall : of . Lane , 1 . c . , iii.
741 m iddle .
J( Cf . Lane , 1 . e . ,
iii 238 m iddle .
t . Lane ,1 . c . ,
iii . 744 m iddle ; and Burton in his Term ina l Essay ,
ed . Lady B . ,v i. 295 , where , for the words“They end in (tw o long
detective shou ld be read They are followed by , etc .
Other anecdotes in the Nights are equally traceable to a writtensou rce such as the A g
'
ani The story of“Isaac of Mosu l and the Mer
chant ”(ed . Lady B . , iii . 238) shou ld be carefu lly com pared with the
version in the A gani (v . The Basket -story of Ishak is , on the
other hand , a freer adaptation ,doubtless transm itted through an inter
vening anthology or tw o , of the story form erly told of his father Ibra
him (see A gani , v . 41
I brahim of Mosu l. 5
al Mahdi,
a story of Ibn Jam i,who was not of Persian but of
good Km eishite birth,inspired by a jinn 7,1 and a story of Moha
rik,Ibrahim al Mausuli
’s favorite pupil , surprised by a Vision of
Iblis in the form of an old sheikh.1 Under the sam e category o f
weird stories com e the traditions,also found in the A gani, that
one o f lshak’s m ost fam ous m e lodies was learned from cackl ing
geese ,§ and that his father Ibrahim one night , in a gro tto be longing to his estate
,enjoyed a secret opportunity to plagiariz e 0 11
the efforts of two m iauling cats .H It m ust no t be supposed, how
ever,that educated persons o f the tenth centu ry,
am ong whomone wou ld certainly class the au thor of the A gfini, bel ieved inthe truth of these narratives . W ith acum en A l- Isbahani says, at
the close of the account of Ibrahim and the Devil “Thus am I
inform ed of this story by Ibn al-A z har (Ibn A bi-l-A z har). I
do not know what to say abou t it . Perhap s Ibrahim m ade upthis tale to gain esteem by it or it was m ade up and told abou t
him,though a foundation for the story is (afforded by the fol low
ing), which is m ore like the truth of it.
”Thereupon he details
a tradition,according to which Ibrahim dreamed that a m an met
him and oppo rtunely suggested that he set som e words of the
poet Du-r-Rimma
“he of the withered limb,
”not Dfi-r
Rumm a), to the am az ingly fine new m elody which he had justcomposed in the 777 7717777 7 m etre . B ut
,though the idea that Ibra
him had a dream is m ore natural than that an apparition cam e to
him in broad daylight, it shou ld be noted that in the latte i event
he was taught a 777 775 777 7 tune,apparently the fi st one of the kind
known to him,while in the form er he is inSpii ed with words for
that tune . The stories therefore do not hang together,and m so
far both m u st be pronounced fictitious . The possibility suggestsitself m erely that Harun was m inded to play Ibrahim a tricksom e day when he had let him off from court functions and
whether he initiated him ln the m dhuri m etre or not m atters lit
tle,the point of interest being that he once upon a time showed
hirhself a wel l -disguised,witty, and artistic Devil .
A nother tradition worthy o f study occurs in A l-Isbahani’s
biography of Ibrahim . It concerns an event which happened at
a tim e in Ibrahim’s life earlier than that in which the one just
treated i s supposed to have occurred.
A t the death o f Harun’s father
,the caliph A l Mahdi
,in the
year 785 A . D.,Ibrahim , then forty or m ore years of age , was
beginning to leave behind his o lder competitors in the art of singing , am ong whom were Yahya ibn Marzuk (al-Makki) and Ibn
30
9
7
9
.
Cf . Barbier de Meynard in Journal A siatique 68 sé rie , xiii.‘r Cf . Caussin de Perc eval , l . c . p . 542 , and A gani vi. 7 1 top .
1; See Briinnow’6 vol . xx i. of the A garii , p . 232 .
A gani , v . 89 m iddle .
I]A gani, v . 20 bottom .
266 F . Chester,
Jam i‘,and to stand forth conspicuously in his profession. His
old m aster Siyar had just died. Meanwhile,Fuleih ibn al-‘A ura
’
was ranked of the o ld schoo l of compo sers , Hakam al-W fidiwas only m ediocre in his rendering
,Mohamm ed ar -Raff (az -Zaif
was unoriginal , and Mohfirik,‘A lawiyya, and were yet
young and of the new generation . Ibrahim ibn al-Mahdi,the
half-brother of Harun,was also but a youth of sixteen
,and
,
according to the orthodox ideas of the Moslems,so hampered by
his royal birth as to be incapable of rising higher than the posi
tion of a dilettante . The consequence was that Ibrahim al
Mansu li stepped to the front , and enjoyed a much-coveted fam iliarity with the ru ling m onarch
,winning through his favor great
fam e and large rewards for his m arked m usical powers. Som e
tim es,however, he m ust have overstepped the bounds
,as a real
iz ation of his unique position fi lled his m ind. A ccordingly a
certain degree of credence m ay be g iven to the fo l lowing accounto f a m u sical séance under the caliph A l Hadi. In the Ta
’rih
ar-Ru su l wa 4111 7717719”of A t-Tabari
*i t reads thu s
One day [Ibrahim speaks] we were with Musd [i. e. A l-Hand Ibn Jami‘ and Mo
‘ad ibn at-Tobeib‘r were with him
It was the first day that Mo‘ad had com e in to our presence, and
Mo‘adwas ex cellent in ( singing) songs and wel l acquainted with
som e of the old ones . (A l-HAdi)said Whoever of you p leasesm e (with a song) shal l have his choice (of So Ibn
Jam i‘ sang him a song ; but it did not m ove him . (Now) Iunderstood his desire in song s . So
, (when)he said, Com e now
,
Ibrahim l” I sang to himSu leim fi. som etim es holds reunionsBut where are her sweetm eats ? where , Oh ?
He was so pleased that he arose from his seat and raised his voiceand said Repeat. So I repeated . Then he said“This is whatI like z§ make (your) choice .
” I said Comm ander of the Faithful
,the garden of ‘A bd alMalik and its gu shing
Then his eyes revo lved in his head til l they were like two coaland he said (Y ou) son of an uncircum cised woman
, you desire
that the vulgar m ay hear that you p leased m e,and that I gav
you you r choice and presented you with a fief. By A l lah, ifyour foolishness which conquers y ou r soundness of sense werenot (due to) haste , I shou ld strike off that (thing) your tear
fountainsfil are in !” He was silent a while
,and I saw the A nge l
Series iii . 1 , p . 595 , ed . Houtsm a and G uyard .
1 The A gani seem s to off er nothing respecting this person .
1 Literally ,Whoever of you pleases m e ,
his cho ice ( shal l be) tohim .
” The exact sense of is to tickle the fancy of a person .
sLiterally ,
“This is my
68 F . D . Chester,
Then he thrust his hand into his cuirass and lowered it anotherarm -length or near it
,and said :“(Sing m e)more . Y ou Villain
,
we l l done,by A l lah ! Y ou must have your choice, Ibrahim .
”
(B ut)I sang
I renounced thee so that’twas said He knows no t love .
A nd I v isited thee so that’
twas said He has no patience
Then he raised hi s v0 1ce and said W e ll done,my fine fel low
Com e,what wil l you ?” I said“My m aster
, the fountain of
Marwan in Medina.
” Then his eyes revolved in his head til lthey were like two coals
,and he said (Y ou) son of an uncir
cum cised wom an, you desire to publish m e in this assembly, so
that peop le m ay say He p leased him and he g ave him his
choice ’
; and (you w ish) to m ake m e (subj ect to)talk and report .
Ibrahim al Barrani, take this foo l by the hand, when you go , andlead him into the private t i easury If he take everything in it
,
let him have it .
” So I entered and took fi fty thou sand dinftrs .
There is a manifest value in com paring these two narratives o f
the sam e rem arkab le event in Ibrahim ’s life
,aside from the differ
snees which appear in their subj ect m atter . The status of secu la1tradition in the t im e o f the historian A t Tabari was evidentlythat of floating hearsay and inexact testim ony,
even fer the period
preceding him by only from a hundred to a hundred and fiftyyears . On the o ther hand, the good au thority for the account inthe A gani happens to be very we l l known in this particu lar case .
The Kitab al F,
ihrist a bibliography proved from at least fourpassages within it to have been written in the year 98 7 A . D .
,
states that ‘A li ibn Yabya (see chain o f authorities above)was a
contemporary and pupil of Ishak,and that he wrote a book
entitled History of ibn Ibrahim . It also inform s u s that
he died hardly forty years later than 1 959139 17 71 that his son
Yahya lived until 9 1 2 A . D .,at which time the author of the
A g' ani was a you th of fifteen); It may be said,therefore
,with
all probability, that Yahya put into A l-Isbahani’s hands papersin his possession which contained this story of Ibrahim and A l
Hadi,if he did not copy it directly from his father
’s book into
his own ; for the Fihrist inform s us that he also composed a
history of a statem ent which is corroborated in the A ganiin the biography of Of course it is probable that Y ahy
'
a’s
father m erely heard the story from his celebrated teacher,and
m ay not have written it out entirely as it was to ld to him . B ut
in any case it was transm itted through a direct line of wel l-knowntraditionists to the author of the B ook of Songs.
”
5I a o
fi
1 See ed . Fliigel , p . 143 Ibn Halliké n closely fo llows the Fihrist inhis articles on ‘A li and 11 1 8 son Yahya.
1 See v . 102 bottom .
I brahim of Mosu l. 69
That A t-Tabari, however , gives his little anecdotes on less goodauth0 1 ity, the 1 e i s an indication in his tradition f 1 om a certainA l Karm ani
,who related that A l Hadi despatched Yahya ibn
H al id w ith a ring as token of good w ill to Ibrahim al Mansuli forthe purpose of bring ing him back to court. For
,in the later
years of A l Mahdi,Ibrahim had been forced to seek a hiding
p lace through having v iolated his oath that he wou ld not asso
ciate with his two sons, Musa and Harun . B u t,according to the
fam ily tradition,known to A l Isbahani dil ectly from Hamm ad
,
who wrote a history o f his grandfather Ibrahim ,it was not the
B armecide viz ier bu t the fam ily relatives who brought back thegreat singe 1 into A l Hadi
’
presence , where he announced in
tou ching lines of his own com position the sad news of his favoritewife
’s decease . Had Hamm ad known that Yahya the B arm ecide
was sent after his g randfather 0 11 that m em orable occasion,he
wou ld surely have m entioned the fact with g reat em phasis for
his fam ily pride— and his father’s,too— was eno rm ous .
In the l ight of the foregoing remarks it is certainly fair toconclude that the traditionists upon whom A r—Tabari dependswere in m any cases outsiders
,
”speaking from hearsay only, and
that they are to be graded below the professional m en of mu sicand letters whose schools of tradition preserved authoritative
testimony to the history of persons who had form erly been con
nected with them .
CONSPECTUS.
AGANII asked A r-Rashid that he wou ld
give m e a day in the week in whichhe wou ld not send for m e for any
cau se or pretext , that I m ight bea lone therein with m y m aidens?
and m y friends .
He granted m e Saturday ,
3saying
It is a day I find burdensom e ,
4so
am u se you rself however you wish .
”
So I rem ained Saturday at hom e ,
and ordered the preparation of m y
m eat and drink and whatever I
needed , and ordered m y doorkeeper ,and be shu t the doors , and I in
stru cted him not to let anyone in
to m e .
* Cf . A gani , v . 6 .
1 001 NIGHTS .
I asked perm ission 1 of A r-Rashid
that there m ight be g iven m e som e
day for being private with m y
hou sehold and m y friends .
He granted m e Saturday .
A nd I went hom e and began to
prepare my m eat and drink and
whatev er w as needed , and ordered
the doorkeepers to shu t the doors
and not to perm it anyone to com e
in to m e .
1 So Lane (from Halba(t)al-Kum eit version).9 Lane here agrees with the A gani.Lane adds and he gave m e two thousand dinars .
4 A hlwardt ( l . c . free ly . auf den Tag gebe ich n icht viel .
270 F . D . Chester,
Bu t while I was in m y sitting
room with the wom en around m e
and m aidens in line before 1 m e ,
behold I (was v isited) by a sheikh
of c‘om ely and reverend (aspect),
clad in short boots and two fine
shirts , a lga lansuwa‘2on his head
and in his hand a silverhooked staff ,
and w afting m u sk until the hou seand cou rt were filled (with it).G reat annoyance penetrated m e A nnoyance penetrated m e at his
at his com ing in to m e in the face com ing in to m e and I thought to
of what I had ordered , (annoyance) tu rn away the doorkeepers .
4 Bu t
such as had never before penetrated he salu ted m e in the best fashion ,
m e ; and I thought to tu rn away and I returned it and bade him be
m y doorkeeper and cham berlains4 seated .
”
on his account . Bu t he salu ted m e
in the best fashion , and I retu rned
it and bade him be seated .
So he sat down . Then he began
som e stories of people and A rab
battles”and stories and verses , u h
til m y anger was gone , and m e
thou ght m y servants had sough t to
please m e by adm itting one of suchgood breeding and elegance . Then
I said“A re you (inclined)form eat?”
He said I have no want of it .
”I
said“A re you (inclined)for drink ?”He said That is as you wish .
”So
I drank a pint and pou red him ou t
the like .
Then he said to m e :“A bu Ishé k, 6 Thereupon he said to m e
“A buare you (inclined)to sing u s som e Ishé k , are you (inc lined)to sing u s
thing of you r art wherewith you som ething so w e m ay h ear of you r
have good cu stom from high and art wherein you exce l“high and
9
i
s‘yaU
M Q OOJJQ For wom en , the A gani has VIA ! with
m asc . pl . verb , the 1 001 Nigh ts l with fem . pl . v erb (all
9 Burton for teila sdn a doctor ’s turband .
” Lane does not know the
form of the ha lansuwa .
3 Lane adds from his c lothes .
4 Lane has cham berlain” here and at the opening of the story .
A h lw ardt refers the tu rning off to the v isitor . This m ay be supported by the reading of the G otha epitom e , w hich he u sed .
5 Likewise Lane , tales of w ar .
”
6 Lane Ibrahim .
So Lane .
Bu t while I was in m y sittingroom with the harem around m e ,
behold (there appeared)a sheikh of
com ely and reverend (aspect), cladin white garm ents and a fine shirt ,
a teilasdn2on his head and in hi s
hand a staff with silver handle , andwafting perfum e
3until the cou rt
and porch were filled (with it).
So he sat down and began tellingm e stories of the A rabs and their
verses , until my anger left (m e)and
m ethought my servants had sought
to please m e by adm itting one of
su ch good breeding and cu ltu re .
Then I said“A re you (inclined)for
m eat ?” He said I have no want
of it .
” I said“A nd for drink ?”
He said That is as you wish .
”So
I drank a pint , and poured h im ou t
the like .
272 I7. D . Chester ,
The people refu se m e it they
will not sell it .
Who wou ld buy dam aged (goods)for sound ?
I groan for the pining which is
in m y sides
With the groans of a choked one ,
wounded by drink .
”
A nd ,by A llah , I thought the
walls and doors and all that w as
in the hou se an swered him and
sang with h im ,for the beau ty of
the song , so that I fancied I and
m y lim bs and clothes answeredh im . I abode am azed ,
unable to
speak or answer or m ov e , for the
trouble of m y heart. Then he
sang :
Cu lvers of Liwa (to your nests)
retu rn ;9
You r m ournfu l voices thrill thisheart of m ine 3
Returned they as they fl ew , they
well nigh tookMy life , and m ade m e tell m y
secret pine .
W ith cooing call they repeatedly ,
as though
Their breastswere m addenedwiththe rage of wine :
*I
Ne’er did m ine eyes their like forcu lvers seeWho weep , yet teardrops never
dye the ir eyne .
”
(I do not know any air to these
couplets traceab le to Ibrahim . That
which I do know to them is by Mo
1 Or piece u };9 Fo llowing Burton ’
s translation . A hlwardt , Cu lvers of the hedg e ,back hither retu rn .
”
3 A hlwardt , Euch girren horen ist m ein einzig G luck .
I
4 A ganiM ; 1001 Nights The translation of this line is
too free to be faithfu l . Lit. (as though)they had drunk wine or m ad
ness were in them .
”
The people refuse to sell it tom e .
Who wou ld buy dam aged (goods)for sound ?
I groan for the pining which is
in m y flanks ,With the groans of a choked one ,
injured by drink .
”
A nd , by A llah , I thought the
doors and the walls and all that
was in the hou se answered him and
sang with him,for the beau ty of
his vo ice ,
‘so that I fancied that I
heard m y limbs and clothes answerhim . I abode am azed , unable to
speak or m ove , for the trouble o f
m y heart Then he sang these
cou plets“Cu lvers of Liwa ! (to you r nests
return“Your m ournfu l voices thrill thisheart of m ine .
3“Then back a-copse they fl ew , and
well nigh tookMy life , and m ade m e tell my
secret pine .
With cooing call they one who ’s
gone , as though
Their breastswere m addenedwiththe rage of wine :
4
Ne’
er did m ine eyes their like forcu lvers see
Who weep , yet teardrops never
dye their eyne .
”
I brahim of Mosu l. 273
hamm ed ibn al-Harit ibn Shoheir ,
[of the m etre] haf if rama l.)1
A nd A llah knows , by A llah ,m y
reason w as nigh distracted withdelight and pleasure as I listened .
Then he sang
O Zephyr of Najd ,when from
Najd thou blow est ,
Thy voyage heaps on ly on m e
new w oe
I m oan with the m oaning of lovesick grief ,
Into grief doth all check and all
effort blow.
Bespake m e the tu rtle in bloomof m orn ,
From frail plant-twig and the
willow (bough);They say lover wearies of lovewhen far ,
A nd is cu red of love an afar he
3 0
I tried every cu re , which ne’
er
cured my lov eBu t that nearness is better than
farness I know .
Then he said Ibrahim , this
song is mdhuri . Take it and keepto it in your singing ,
and teach itto you r m aidens .
”I said Repeat
it to m e bu t he said :“There is
no need to repeat it. Y ou have
learned it and have it all. ” There
upon he vanished from before m e .
I was am azed , rose for m y sword ,
bared it ,,
ran to the doors of the
harem and found them c losed . I
1 This m u sical note is very interesting (Moh. ibn al-Harit was slightlyyounger and ou tlived Ibrahim , to the reign of A l Of cou rseit has no place in the N ights .
9 A s Bu rton notes , th is song occurs withou t the last two hem 1 st1chs
in A l-Mas‘udi (Fr . transl . vii . a good proof that the com p 1 ler of
the Nights has m ade an addition , or copied it in from another .
o/ /
Then he sang also these couplets“O Zephyr of Najd,when from
Najd thou blow est ,“Thy v oyag e heaps only on m e
new w oe“The tu r tle bespake m e in bloomof m orn“From the cassia-twig and the
willow (bou gh).She m oaned with the m oaning of
love -sick youth ,“A nd exposed love-secret I ne’er
wou ld ShowThey say lover wearies of lovewhen near ,
A nd is cured of lov e an afar he
3 0 ;
I tried cure ,which ne
’er
cu red m y love“B ut that nearness is better thanfarness I know .
Y et the nearness of love shall no’vantage prove ,
A n whoso thou lovest deny theeof love .
” 2
Then h e said Ibrahim , sing
this song which you have heard ,
and keep to it in you r singing , and
teach it to your m aidens .
” I said“Repeat it to m e bu t he said :“There is no need to repeat it,
Y ou have learned it and hav e it
all .”Thereupon he vanished from
before m e . I w as astonished , rose
for m y sword , drew it , then hast
ened2 to the door of the harem and
274 F . D . Chester .
said to the m aidens What haveyou heard in m y room ?
”They
said“We have heard the finestsinging ever heard .
”I went ou t
astounded to the hou se-door , found
it closed , and asked the doorkeeperabou t the old m an . He said : What
old m an ? By A llah , no one has
com e in to you to-day .
”So I went
back to think over m y adventure .
Bu t lo ,he called m e from one of
the corners of the hou se , and said
No harm to you ,A bu I am
Iblis , who have been you r guest
and com panion to -day , so troublenot .
” Then I rode off to A r-Rashid ,
and said May I nev er (again)pre
sent him with news like this . I
entered his presence and to ld himthe story . He said Reflect uponthe couplets , whether you learnedthem .
”I took the lu te , tried them ,
and beho ld ! they were so firm in
my breast as not to have vanished .
A r -Rashid was de ligh ted and sat
drinking , though he w as not reso
lute in drinking , and ordered m e a
present and its de livery , and sa id
The sheikh w as m ost wise in say
ing to you that you had learnedthem com pletely . Wou ld he m ightsom e day favor u s with his com
pany , as be favored you !
found it closed . I said to the
m aidens What have you heardThey said “We hav e heard the
sweetest and fine st of’
singing . I
went ou t astounded to the house
door , found it closed , and asked the
door-keepers abou t the old m an .
They said :“What old m an ? By
A llah , no one has com e in to you
to-day.
”So I went back thinking
it ov er .
But 10 ,he called m e from one
corn er of the bu ilding , and said“No harm to you , A bu Ishzi k ! I
am only A bu Murra ,who have
been your com panion to -day , so
fear not .
” Then I rode off to A r
Rashid and told him the story.
He said“Repeat the pieces whichyou have learned from him . I
took the lute and played , and be
ho ld they were firm in m y breast .
A r-Rashid w as delighted with themand began to drink to them , though
he w as not confirm ed in drinking ,
and said“Would he m ight som e
day favor u s with his com pany , as
he favored you Then he ordered
m e a present ; and I took it, and
departed .
276 F . IV. Hop kins,
N evertheless,coincidences of num erical formulae are to a certain
extent indicative of a contemporary way of looking at things,
and as such deserve to be reckoned as a factor in determ iningthe age of a literary production . It is
,for instance
, possibly a
m e 1 e coincidence that“the far distance is spoken of in one
group of books and that only ln the other ( later)g roup are found“the three far distances .
” The underlying idea of three spacesmay be o lder than the expression that here conveys it ; bu t itcertainly is significant that in the formu laic expression the
Kanva book co incides with the later group ; while the signifi
cance is heightened by finding sim ilar coincidences to be not
unusual,but rathe r
,considering how few are the fixed form u lae
,
the norm . While,the i efore I would not lay too m uch weight
upon the fol lowing examples , I consider them provisional ly as
indicative of a close connection between the G eneral B ooks and
that attribu ted to the Kauvas.
The first examp le is the one already cited. In x . 95 . 1 4 we
find a p lurality of“far distances” im p lied in p aramd p ardvdtin i. 34 . 7 and in the A tharva-Veda Vi. 75 . 3
,the number is
known as“three far distances .
” Elsewhere in the Rig-Veda
this form u la is unknown save in the Kanva-book,and there it
occurs twice (viii. 5 . 8 ; 3 2 .
This three is of course a number pecu liarly holy. A ccording lyit is here that we find m ost of the coincidences . Thus
,the gods
are grouped in threes in a certain expression that is used but
twice,once in the fi1 st
,once in the eighth book (trisv d rocané
divds , i. 1 05 . 5 ,viii. 6 9 the mystical“three dawns” are
knowh only ln viii. 41 . 3 ,x . and n irrti, u sed all through
the Veda 1n the singular,occurs in the plural only 1n viii. 24. 24
,
and x . here Specified as three 1n number).A gain, the xed express ion trivr
’t,occurring quite a number
of tim es , is found m the A tharvan,but in RV. only 1n the Kanva
and G eneral B ooks : thu s,1. 34. 9 , 1 2 47 . 2 ; 1 1 8 . 2 ; 1 40 . 2 ;
viii. 79 s ; 85 8 ; ix. 86 . 3 9 ; x . 5 9 . 4 ;and in four or five hymns of the A tharva Veda . This is a verygood example , because tr iv7
'
t is a word thoroughly B rahm anicand classical
,so that its history, if sketched in literature
,wou ld
read used as a comm on word in epic literature and legal smr tis
often employed in the B rahm anic period ; not rare in the A V. ;found in RV. in the G eneral B ooks and Kanva
,but not traced so
far back as the other Fam ily Books .
”
The fo l lowing exam ples of three m ay p oint to a closer con
nection with a late pe 1 iod The expression tr isadhasthé barh7s i mi . is paral leled only by the sim ilar tridhd‘
lu bar/773 of viii. 1 02
1 4 and by tr ibarhisi sddas i also in the first book,i. 1 8 1 . 8 .
Indra’s bo lt is represented as a trident only in i. 1 2 1 . 4
*and viii.
72 8 . It is only in viii. 2 . 2 1 that Indra receives the laudwhich is elsewhere ascribed to A gni, that he is“born in three
Tr ika lcubh (Indra)in sense refers to three-forked lightning .
N um erical Formu la; in 7176 Veda .
places .
” Cases of magic where“three is employed in a mys
terious occu lt manner,comm on in the A tharvan (e. g. A V. iv. 3 . 1
9 . 8 , occur in RV. only in the eighth and tenth books (viii.9 1 5—7 x . 8 7 . The same growth in appreciation of
esoteric wisdom ,especial ly affected in the B rahmanas
,may per
haps be traced in the fact that concealed ”
p addni are Spokenof only in i. 1 64. 45 ; viii. 8 . 23 ; x . 1 3 . 3 (: A V . xviii. 3 . 40
,
v. The“three ages past”appear to be known in viii. 1 0 1
1 4=AV . x. 8 . 3 , and not elsewhere in the Rig -Veda.
Turning to the next ho liest number, it is only in the eighthbook of the Rig
-Veda that sap tdp ada occurs,withal in its late
m eaning, just as it is found in the A tharva-Veda (RV. viii. 72
1 6 ; AV. v . 1 1 . it is only in the eighth book that the“seven. bottomed sea is known
,viii. 40 . 5 . A gain
,the“seven
rapmciyas'
of the sun”are spoken of only in i. 1 05 . 9 and viii. 72
although synonyms of rapmciyas are often found e lsewhere
,and Indra
’s seven rapmdyas are comm on. Ludwig
,
indeed, will not accept Sayana on i. 1 05 . 9,when the latter says
sap tasamkhydkd m pmayai; saryasya to exp lain am i yé sap tcirapmdyas tdtrd me ndbhir 77777777 ; bu t, with the remark“es istuns jedoch von dergleichen nichts erinnerlich
,
”refers the rays to
A gn1 as the only possibility (v . a subjective impressionthat is contradicted by sary/asya sap td 7 779 777 761773 in v iii. 72
1 6 .
A very strikin example of the differences between the Fam ilyand the G eneralTooks may be noticed in the number of 170mm .
These priests are of course m entioned a great many tim es. In
distinction from the seven seers,
”who by the way are late
, the
seven vip rds, and the kavdyas, the kotars, when expressly counted,are reckoned either as five or as seven. In iii. 29 . 1 4 we have a
passage which on entirely different grounds is reckoned late,and
here we find seven 170 7777 3 . There is only one more passage in
the Family B ooks, and this in the same third book, where the
kotars are reckoned as seven,viz . iii. 1 0 . 4. On the other hand
,
they are e lsewhere counted as five in the Fam ily B ooks , while inbooks eight and ten, and possibly in the first book
,they are
counted as seven. The count of the A tharva-Veda also makesthem seven. Thus
,in RV. ii. 34. 1 4 v . 42 . l we have distinctly
only five komm but,as in A V. iv . 24. 3
,so in RV. i. 5 8 . 7
viii. 60 1 6 ix. 1 0 . 7 ; 1 1 4. 3 ; x . 6 1 . l ; 63 . 7 , there
are as plainly seven 770 777 7 3 , and probably we shou ld add to these
viii. 7 ; ix . 1 0 . 3 ; and x . 1 2 2 . W ith this lattergroup goes the late iii. 2 9 . 1 4 (the language alone of this hymn
shows its lateness compare Lanm an,Noun-inflection
, p .
I reckon as late , not early, coincidences with cis-Indic data,
referable to Persian or B abylonian infiuence , ’r and among them
Ludwig , iii. 228 , includes iii . 7 . 7 (late ?) as hotars , but these are
vip rds , not expressly kotars . I think A V . never m entions five hotars .
1 On this topic , m ore in the next paper .
von. xvr. 36
78 E. W. Hop kins ,
the nam e of the land as Seven Rivers.
” The seven rivers are
often referred to ; but, as an equivalent of hap ta 177 770177,this
designation occurs only m viii. 24. 2 7 , where it stands on a par
with the one m ention of Babylon’8 m intage
,the 77 777n77 of go ld”
of v iii. 78 It i s,again
,only ln the eighth book that we
find designated fractions other than a half . In v i ii. 47 . 1 7 9 77171777
is and 17 77177 1 s116 .
* So A V. vi. 46 . 3 °
xix . 5 7 . 1 .
B efore leaving the province of seven,I m ay add the fact that
sap tdmanusa occurs only in viii. 3 9 . 8 , in respect of which Iventure pro leptically the following suggestion. A gni of the
seven peop les ”m ay be m eant
,since it is difficu lt to see how
m dnusa can stand here for“priest .
” W e m ay accept the ex
planation that seven m eans many bu t another explana~
tion is also possible . In a preceding paperi I have attempted to
show that the five tribes cannot be the Puru -Yadu group withwhich the five are arbitrarily identified. I think the“fiverefers to the five tribes whose respective fam ily or tribe-collec
tions m ake the first Rig -Veda. Each tribe is identified with one
special fam ily of singers . Their output is represented by books1 1 —1 1 l v .
—vii. There were new tribes absorbed into the wholebody of o lder A ryans . They too had each its priestly family.
The first new one was the tribe represented in the collection bythe hymns of the G autam as
,the fourth book . The next to come
in were the Kauvas,who for a long tim e are regarded as m ore or
less aliens . A part from these distinctly fam ily or tribal collections
,containing some spontaneous and som e ritualistic poetry,
were the hymns not claim ed by any fam ily as exclu sive ly theirs .
Su ch were the few real ly old hymns of Soma, of death (with the
Yam a hymns), and of m arriage. B ut such hymns were not num er
ous,and the later books consist chiefly o f the new hym no logy
that belonged to a united people, settled ln about the sam e regionwhich they are to occupy for centuries . The“seven singers ’
(f sayas), as fathers of the clan-°
p 1 iests, belong only to this laterperiod (iv . ix. x . There
were,then
,before the Rik co llection finally closed, seven families
or tribes,each with its ancestral 7 s i
,and to this division refers
the“A gni of the seven tribes (sap tcim é nusa)of the eighth book.
The old nom enclature continues,however
,just as the“seven
rivers,
”after they become twenty-one
,are stil l called“the seven,”
and even in the later period“the five fam ilies ”
(jdna , m dnusa ,etc .)are retained.
The cardinal points, known in the A tharvan as ten,appear as
ten in the Rik only 1n viii. 1 0 1 1 3,and
, possibly,In rega1 d to two of the m ost significant Iium erical form u lae
,I
have elsewhere com pared the u se of the G eneral B ooks with thatof the Kauvas (“The Holy N umbers of the Rig Veda , in the
Orienta l Studies of the Philade lphia Oriental C lub). The facts,briefly stated, are as follows . Several stereotyped groups of
In vii. 18. 1 5 p rakaldvid is not technical . xv . 260.
280 E. W. Hop kins,
Not less interesting is the raising of the number of the originalten gods (as I think I have shown their original number to be
,
1. c .)to thrice In Val. 9 . 2 and ix. 92 . 4, as
~ in the latepassage 1. 34. 1 1
,all the gods are included in this number. In
iii. 6 . 9 we find the only exception to the ru le that the thriceeleven are confined to Kanva and G eneral B ooks. For the Kanvabook compare viii. 28 . 1 3 0 . 2 ; 35 . 3 ; 39 . 9 . In 1. 1 3 9. 1 1 (compare x . 65 . 9) the three e levens are distributed over heaven
,earth
,
and waters. Without div ision they are m entioned in i. 34 . 1 1
45 . 2 . The exception in iii. 6 . 9 m ay possibly be only a further
example of the case in hand : that is,a late verse ; for here the
gods are m entioned patnivantas accompanied with their wives,’
an expression which occurs in regard to gods only here and
i. 72 . 5 iv . 5 6 . 4 v iii. 2 8 . 2 93 2 2 . But the fourth bookis almost as late as the eighth.
Characteristic also of the eighth book is the fact that only hereis there found a Dvita invented to go with the ancient Trita (aslater stil l Ekata goes with both), viii. 47 . 1 6 . We have in all
this the sam e later raising of gods as that which we see again inA V. xi. 5 . 2 (thousands of G andharvas); and TS. v . 5 . 2 . 5 fl’
.
where the old Vasus are raised to 3 33 or,better still
,ih. i. 4. 1 1 . 1
,
where the eleven Rudras are made thirty-threa t
I m ight add to these a rather remarkable fact in connectionwith Schm idt’s theory of the duodecimal system : viz . ,
that sixty,alone or in composition, occurs in Fam ily B ooks only in the
men slain by Indra at vi. 26 . 6,and in the Battle of the
Ten Kings,v ii. 1 8 . 1 4. But it is not infrequent in the other
group . In viii. 96 8 we have 3 x 60 (above); in i. 5 3 . 9
there are 60099 slain by Indra ; in i. 1 26 . 3,we find kine
in viii. 4 . 20,the same ih . 46 . 29 , the same ib. 22 , horses
all these passages being gift-lauds ; and in ix. 9 7 . 5 3 there are
good things .
A few m ore cases remain. Only in iv . 26 . 7 and in the eighthbook have we ayuta= 1 0
,000 (viii. 1 . 5 ; 34. 1 5 ; and gift-lauds,
ih. 2 . 4 1 2 1 . 1 8 46 . In the eighth and tenth books appearsgeneral ly the greatest extravagance ln gift-lauds (e . g. viii. 5 . 3 7
46 . 2 2 ; 2 . 41 ; x . 62 . B ut in vi. 6 3 . 1 0 hundreds and thou
sands of horses are acknowledged as baksheeshThe“doub le one,
”777 779 77, is found only in viii. 1 8 . 1 4, 1 5
ix. 1 04. 6 1 05 . 6 dvip d,‘island
,
’only in i. 1 69 . 3 viii. 20 . 4.
The old“pair ”of horses is replaced by a spike-team i. e . horses
with a leader p f sa tis-l only in i. 39 . 6 ; 1 00 . 1 7 viii.
7 . 2 8, and a gift-laud in vi. 47 . 24. The later“four nam es”
of
Indra occur in the Rik only in x . 54. 4 and viii. 80 9. Elsewhere the four are unknown
,although familiar to the B rahm anic
That is , at first , ten with one added ”as e
'
kagatam z l oo, loc . cit. ,p . 1 52 . Com pare RV . x . 85 . 45.
J( The 3339 gods of iii . 9 . 9 rea lly belong only in x . 52. 6. The still
later group of thirty-five gods has been discu ssed by m e , 10 0 . cit . , p . 1 53.
It is found i . 1 62 . 1 8 and x . 27 . 1 5 , 16 .
N um erical Form u las in the Veda . 281
age (see Ludwig’s citations). In viii. 80 . 9 the fourth nam e is
taken as a m atter of course,Compare the Kanva verse Val. 4. 7 ,Where Indra is the fourth A ditya, another late idea .
These num erical coincidences wil l be found to be paralleled bythe vocabu lary of the poets of the G eneral B ooks and Kauvas
respectively, in regard to which I hope to read a paper at the
next m eeting .
*
For previou s estim ates of the age of the Kanva book , see Zimm er ,
A ltindisches Leben, p . 355 Lanman , J X. 580 Brunnhofer, KZ1880 Iran und Tu ran , Preface .
A RTICLE VII.
KITAB AL-MATAR .
BY A BU z nm SA‘lD IBN
’A US A L-A NSARl .
Transcribed from a manu script in the B ibliotheque Nationale,Paris
,and edited
,
with Notes ,
BY R. J . H . GOTTHEIL,Ph .D.
,
PROFESSOR IN COLUMB IA COLLEG E , NEW Y ORK, N . Y .
Presented to the Society, March , 1 894.
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INDEX , NOTES , A ND INTRODUCTION TO THE KITABA L-MATAR.
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NOTES .
6.
UNCf . Fleischer , ZDMG . vi. 390 ; Flugel , Die Grammat
ischen Schu len der A m ber , p . 5 ; Y é kfit , iv . 369 , 3 Zam alfiari , Oil-Ma
fagzga l, 139 , 3 ; 162 , 3 . On the influence of the stars upon rain , see
Wellhau sen , Skiz z en , iii. p . 1 73 , and the passages cited there .
So called—according to the Muhit a l-Muhig, p . 3350
Lu LJLJJL: L161”MOn the 9
7) see Lane , s . v .
UL”)and com pare
the table there g iven Muhit,p . 2140 Lisc
‘
m , i. p . 1 7 1 Ibn Hisam (ed .
W iistenfeld), ii . p . 1 50 ; Kaz w i‘
ni,i . p . 42 ZDMG . ,
iii. 97 and above all ,
Wellhau sen , Skiz z en ,iii . p . 1 74. A lbé rfini , ed . Sachau ,
pp . 336, sq . On
the m ansions of the m oon , see Ideler, Untersuchungen ilber den Ur
sp rung und die B edeu tung der Sternnam en ,Berlin ,
1 809,p . 287 Stein
schneider , ZDMG xviii. p . 1 1 8 ; JRA S . 1 890, p . 328 ; Ibn Ku teibah ,
A dab a l-Katib, i. p . 32 ; Whitney , Orienta l and Lingu istic Studies ,
Second Series , pp . 41 3,seq . Ibn Ku teibah w rote a special w ork u pon
this subject . See Sprou ll , A n Ex tract f rom I . K ’s
’A dab a l-Kdtib
(Leipz ig , p . 3 .
L isc’
in, s . v . has the whole passage from 1551 line 6 , to FA . "
line 1 8, bu t in the nam e Of Abil Mansfir . I note the follow ing variants : 7
)J‘U' 0 10] LA D
)7a u o JLS ; 8, om its from
to ibid . , 9 om .
which is perhaps the better reading , of . Ideler , Untersuchungen , p . 1 58 .
The tw o roots are sim ilar in m eaning . For a sim ilar confu sion , see De
G oeje , B ibliotheca G eograp horum A rabicorum ,iv . p . 363 10
om . from to 5
6.5oJ1 ; 1 1w ' 1 2 J
J-Cxi; 1 3 M ] Lif »
; .14 om W 5 y ; 1 5 M i , FSJM J M
Kitdb A i-Matar 309
1r” 1 6 ;JZUL and adds Ln »
, du
7. brag, " W I
M‘(fl and y of Aries ?)Kaz w ini , i . p . 42 Ide
ler , Untersuchungen ,pp . 1 34, 287 .
10. We ought to read é i sOJ' as in the au thorities cited above ; cf .also Lisan ,
i. 70 Muhit , p . 331 .
1 2 .
UM ! is u sually m ade up of £1i QJLM AJ ' and QJLM HJ'
flair" Ideler , Untersuchungen , p . 51 Lise’ w,
x iii. 469 [ZDMG .,x lix .
In M H‘w e seem to have a more general nam e ,“a star
which watches (is opposite to) another star . Lane , p . 1 134. See line
22
1 7 . u rea)surge ; on the m arg in g
ba.) L‘s!) The passage is
quoted Lisan , 1 72 , bu t w ithout gran
1 8. MS . M l Muhi t, s . v . and Lise‘w ,
ix . 339 Ja n on the m arg .
of the MS . som e one has m ade the correction M i
1 9 . MS . has distinctly fif e
w ith kesr ; bu t see Lane and Muhit ,
s . v . ; and Lisan , vi. 1 34, where ou r passage is quoted .
20. m arg . ma.87A :w but see Thorbecke , A l
-Har iri’s B a rrat-a l-Gawwds (Leipz ig ,
p . 35 ; Lane , pp . 1 975 , 1989. Lisdn ,v i. 1 34, cites this passage ,
w ith ddl.24. Of . Wright , Op uscu la A rabica
,p . 20.
25 . So the MS . Read
32. So the MS . Lane , p . 937 edi t) Muhit , p . 699.
36. Marg . Li b ag‘
is’
g ,fiw u s” m g .
99 /
L isdn,xvii. 321 , cites the verse w ith the variant reading gi g ) L:
52 . Read J!5
59 . The verse is cited by Lane , p . 936 , and by Lise‘
w ,xv . 1 09, w ith ).J D
in place of b i . Marg . 054 i M G iri i b i 6M , (MS has
clearly Olfi ,which is an evident m istake .) On A l-Sukkari , see Flugel ,
loc. cit. , p . 89 . Hamm er-Pu rgstall , L itera turgesch . , i. p . 396 .
31 0 R . J . H . Gotflieil
Lise'w , x iii. 343(“JM é fi
sfl i JLS w as: u~f P
“,w J“Sir "M W (FE-3b 6 4 5
Ju d i
Sf L’J' P’ JLS day“: 0 ; c l} ! 0 1
74! P55 JL’
S) f
oLs
fie w w fs‘? s é
m wbi fi ' db‘
M w ré
B ut in spite of this . see the rem ark of Lane , 10 0 . cit.
83 . Read U NI“Lisan ,i. 462 , quoting (i s
) f, i reads A“)
85 . On ”74
” and w see Wright , G rammar , i . 1 65.
91 . Marg . as, ,.p. iM M La
,p. r’ asu 9 c m ,
On A bu Hatim al-Sajastani (d . 248 or 255 A . H .) see Flugel , DieGrammatischen Schu len , p . 87 ; Yakii t , iii. 44 ; and Wustenfeld’
e note ,ad 10 0 . On A bu -l - fadl ibn al-Faraj al-Riyashi , see Flugel , G rammat.Schu len ,
p . 85 ; and the au thorities cited by Fleischer , Klei l iere Sehr ijten ,
iii. 474. (d . 257 A . H .)
103 . I have added LaLoa . ) Marg .
Cm Lak e .)
Jda See De G oeje , Diwan Moslim aZ-A ncari (Leyden ,1 875 p . x li.
Marg .M v ao (.He éw iJL'
S M L;
109 . Read)‘XG-A
1 1 1 . Marg . M L.) é Lfi)”au M L> Both in the tex t and on the
m argin Q B) Muhit , p . 703 and Freytag so also the Lisan ,
s . v . ; but the Taj says :CLfi J' 5
°
C”
31 2 R. J . H Gottfieil,
fix." Marg .
(gmm 6 91 m u.
1 97 . Kur ’c
’
m , Surah , 1 3, 1 8 . Beidaw i , ad loc.
'
gives the two readingsf I I3M; and tun; so also the Ka§ §df , i . p . 67 7 (ed . Lees), in the nam e
of Ru’bah ibn a1-
'
A jaj . On Ru ’bah see Ibn Ballikan , i. 528 ; Kitab a l
A ghc’
m i , viii . 60 ; x vi. 1 21 ; Ibn Hiéam , Leben Mohammed’
s , vol. ii
Index , p . 237 ; é awaliki’s a l-Mu
'
arrab , Index , p . 1 74.
W
1 98. Marg . atl as xi”M64 1[an sw ab
208 . M8 . M 3 . Read Mia.) and correct lines 206 and 207 accord
21 1. Muhit, pp . 1 254 and 1 985 , gives both form s . Read alsoW W I,
against the MS .
223 . MS . seem s to read bu t the correct reading i s m)
8 435 1 ; of . Lisan , iv . p . 140.
233 .
u izxf and v iM l . 238. Both form s occuro
x D
235. L isdn , xv i. 90 , cites the first tw o lines , with and M y»both of which readings m u st be accepted . B efore this ou r au thor is
c ited . it}: w indug ) Ju. a.) ,J as .
240. Marg . u m u m M L» .
241 . So in the MS . Read ijfia .
244. Read La .)
247 . Read
253 . In the Taj, v ii 1 74 and Lisan , iii. 474 ; 382 the reading of the
Ifirst word is W Dr . Torrey has been kind enough to exam ine
the MS . again ,and finds the correct reading to be Cri b s; On the
m argin of the d is the rem ark[i sM1£59 The sam e
rem ark is m ade in L isc’
m . loc . cit. ; c f . also Yakut , iv . 929 , 1 . 22 .
LSéA”in MS . with La » written above . Does this again refer to
a double pronunciation ?
285 . I have inserted Marg
[fitcib A l-Matar 31 3
306 Margo>Lg P
’Lé).Ji .
INTRODUCTION .
A l-A nsari‘
w as one of the m ost renowned of the early Basra g ramm a
rians . His fu ll nam e w as A bu Zaid Sai d , and his genea logy is g ivenby Ibn Hallikan I
as ibn A u s ibn Thabit ibn Zaid ibn Kais ibn Zaid ibna l-No
'
man ibn Malik ibn Tha '
labi ibn Ka'
b. He belonged to the noblestfam ily of the Ij a z raj.
2 His grandfather Thabit is said to hav e been one
of the six w ho collected the Ku r’an while the prophet was still alive .
3
Ibn Ij allikan says of him He held the first rank am ong the literarym en of that tim e , and devo ted his attention princ ipally to the study
of the philology of the A rabic language , its Sim pler term s and rare
expression s .
”A l-Nadim gives u s the fo llowing estim ate upon the
au thority of al-Mubarrad :4“A bu Zaid w as well learned in gramm ar ,
though he did not com e up to Eali l and Sibawaihi . Y f mu s w as lookedu pon by A bu Zaid as untru stworthy in m atters of lexicography, bu t
w as m ore learned than A bu Zaid in g ram mar. Still , A bu Zaid w as
held in higher estim ation than either al-A sm a'
i or A bu Ubeidah in
gram m ar . For this reason he is called A bu Zaid al-Nabawi (the g ramNawaw i 5 calls him the Imam in m atters of philology .
Sim ply as“A bu Zaid ”
he is cited by m any au thors ,'
e . g . Y akfl t ,Jauhari , the editors of the Taj a i—
‘
A ras and Lisan a l-‘
A rab, etc .
In the str1fe which d iv ided the Basra from the Kufa school , 6 al
A nsari seem s to hav e been catho lic in his cho ice of authorities . A bu
Sa'
id says of him :1 I do not know any of the Basrian philo logists who
have com e to Kufa to study the speech of the B edu in A rabs exceptA bu Zaid for he relates traditions com ing from al-Mu faddal al
A ccording to A bu'
A m r al-Maz ini , traditions going back to A bu Zaidhave been handed down by A bu '
Ubeid al-Kasim , Muhamm ad ibn Sa'
d ,
A bu Hatim al-Sajastani , A bu Zaid '
Om ar ibn Shabbah , A bu Hatim al
Razi , etc . , etc .
8 Our au thor is generally praised for h is great knowl
B iograp hica l Dictionary,Tr . de Slane , i . p . 570 , other au thor ities
call Thabit : ibn Bashir ibn A bi Zaid . To this ibn Hallikan wiselyrem arks and G od knows wh ich of the tw o i s correct .
”See a lso ,
Hamm er-Purgstal l , L itera tu rgeschichte der A raber , i . 303.
9 Fliigel , Kitab a l-Fihrist, i. p . 54, 20.
Flugel , Die G ramma tischen Schu len der A raber , Leipzig 1 862 , p . 7 1
Sprenger , Das L eben and die L ehre des Mohammad ,iii. 259 ; Noldeke ,
G eschichte des Qorans , p . 1 89 .
‘Fliigel , Kitab ti l-Fihrist, loc . cit.5 B i ograp hi ca lD i cti onary of Illu stri ous Men , ed . F.Wu stenfe ld , p . 721 .
6 See e . g . Fliig el , Schu len ,passim ; Kosut , Fanf Streitfragen der
B asrenser and Kufenser , W ien ,1 878 .
F1iigel , Schu len , p . 142 .
8 Nawaw i, loc . cit.
31 4: R . J . 11 . Gottheit,
edge of tradition . A l-Thau ri says , quo ting Ibn Munadir :“A l-A sm a i
has the best-stocked m em ory of them all ; A bu‘
Ubeidah surpasses themin genera l inform ation ; and A bu Zaid al-A nsari is the su rest authority
in traditional knowledge .
” 1 Even al-A sm a'
i him self was not slow to
recognize his worth . There is a tradition , the au thority for which rests
with '
Uthm an al-Maz ini. that he (‘
Uthmamw as once present when al
A sm a‘i’ went up to A bu Zaid ,
w ho w as then surrounded by his pupils ,and after kissing him on the head sat down am ong them and said“Thou hast been our lord and m aster for the last fifty years .
” 9 Whilethey were there , Halaf al-A hm ar cam e , kissed him and sat down and
said This one has been our teacher for twenty years .
” 3
Upon the au thority of both al-A sm a‘i and A bu
'
Ubeidah , A bii Zaid issaid to have been abstem ious , G od-fearing and re ligiou s .
“In philosophical thought , Ibn Hallikan says he belonged to the sect of the Kada
rites‘ the u pho lders of the doctrine of free-wil l,w ho afterwards re
ceived the nam e of Mu'
taz ilites .
‘
Of his life w e know nothing other than that he cam e to Bagdad abou t
the year 1 58 A . H . , when al -Mahdi Muhamm ad had ascended the throneof the Caliphate .
’z The date o f his death is also uncertain . It is vari
ou sly given as 214, 2 15 or 216 A . H .
- about 830 A . D. But all au thori
ties agree that he attained a great age (98 , 95 or He died at Basra .
A bu Zaid was qu ite a prolific writer , nearly always upon lex icographical and gram m atica l subjects . The canon of his works varies in the
different au thorities . A s m any as twenty-five seem to be cu rrent andare m entioned by m ore than one au thor. Bu t few o f these were largeworks . They deserve rather the title“tract than“book .
”In the
case of m ost of the early Muhamm adan writers , very few of their
works hav e com e down to u s those of A bu Zaid are am ong the rarest .
His philological works are :9
Ll) A93”U L
‘
CS On the words u sed in A rabic for cam e l andsheep . Fi . , Hal . , Fl . ; H . 13 . v . so sim ply dle)”g uy .
My, On versified gnom es . Fi. , Fl .
1 Ibn Hallikan , Zoe. cit.
Nawaw1 , w ho also relates the story , says thirty years .
3 This is added by Naw aw i . On Ha laf al A hm ar see A hlwardt,Cha lef E lahmar
’s Qasside , p . 1 7 .
4 A l-Fihrist , loc . cit.5 Ibn Koteibah , Handbuch der G eschichte, ed .
F. Wustenfeld ,p . 270.
6 Haarbriicker , A sch Schahrastdni’s Religionsp ar theien and Philoso
p henschulen ,Index , p . 452 ; Von Krem er , G eschichte der herrschenden
Ideen des Islams , p . 29 ; Dugat , H istoire des Philosop hes et des Theola
giens musulmans , p . 42 ; Steiner , Die Illa taz iliten , p . 24.
F1i’
1gel , Schu len. loc . cit.8 Suyuti , A l Mu z hir , ii . p . 231 .9 In the fo llowing list I have been carefu l to give my au thorities .
: Fihrist ; Hal . _ : Ibn Hallikan ; H . H. _
— Haji Halifah , ed . Fluge l ;Fl . : Fliigel , G ramm . Schulen : Su .: Suyuti , as cited by Flugel .
31 6 R . J . H . Gottheit,
v i g i l, g el ” u Le
‘f . On the first and fourth form s of the
verb . Fi . , Hal. , FL,H . H. v .
18. ou t)"W7; u Lef . On pecu liar noun form ations . Fi .
, Hal
F1 H. H. iv . 322 .
re," U Def . On the ham za . Pi. , Hal . , F1 .
20.
)oLt u tef . On the infinitive . v . 1 51 , 574.
v
M l u D’
ef . On language . Fi.,Fl .
22. l u LeJeil D .,D'
ef On expressions u sed for plants and
trees . , FL , H. H. v .
23 .
05nt_ aLef . On the com bination of letters Mentioned only
L/ow l é u Def . Onwords comm encing with him ; only in F1.
25. M 17"w ho
”. On the singular ; on ly in Pi.
PA L " w u Def . Description of the
'
A nam tree ( see Fihrist, 1 1 .
p . Fi .
28. mm U Def . On synonym s ? Pi .
29GN U] On transitive verbs ?? Fi.
30. urd i cu b
)“u Def . On the noble A rab fam ilies . Hal . , Su . ,
H . H. iii. 84.
In addition to these , A l-Nadim m entions a num ber of other works
which are g iven in none of the other authorities ; and the subject m at
ter of w hich can on ly be gu essed at :
31 .
Ow uDa l e. sf . On the re ligiou s belief of ‘
Uthm an ?
32 . XJLS ’
)eel » u Def . On m echanics and the secret arts ??
33.
Uf jfi ') dare. "“Def . On the expressions u sed for battle and
w ar ?
M 1 e .sf . Dozy , Supp l. , i . 207 . Droit
In his Catalogue of the A rabic MSS. in the B erlin Library (vol. vi.
299)A hlwardt speaks o f a M l our au thor . It m ay per
haps be a part of No . 2 .
1 Ibn Du reid a lso wrote on this subject ; Flugel , Gramm . Schu len , p.1 03 . Ibn al-Qfitiyya ,
1 l libro dei Verbi , pp . 1 0, seq .
9 Ibn Hallikan : I have seen a fine work of his , a treatise on plants ,which contained a number of curious passages .
Kitcib A l-M atar . 31 7
The little tract published here gets its titlefh‘J' U Def from the first
subject of which it treats .
1 Bu t in addition to discu ssing the nam es of
the different kinds of rain and the expressions u sed in speaking o f rain ,
it treats in the sam e m anner of the fo llowing subjects deg/e (thunder),
u ); (lightning), Q LQ '
(m ist) and 5Duo (waters). This last seem s to
have existed— as I said abov e— as a separate treatise . Most of the
m aterial co llected in these earlier tracts has found its w ay into the
large lexica : Jauhari , d ,L isc
'
in , etc . B u t they are important instudying the history of A rabic lexicography , and in determ ining the
value of the work done by these first m asters of a science which has
been so greatly developed in the Muhamm adan Schools .
I have been able to u se on ly one MS . ; and this has m ade the editing
at once difficu lt and risky . B ut I know of no other in a Eu ropeanlibrary . The MS . in the B ibliothequ e Nationale of Paris is num bered
No . 423 1 (old no .,A ncien fonds No . written in the year 63 1 A . H .
(see fol . 22a) 1 233 A . D. The handwriting is good and clear , and thepunctuation is given very fu lly . Bu t in the cou rse of tim e , the wr iting , especially of the v owels , has becom e du lled , so that one is le ft at
tim es in g reat doubt . Nor is the MS. itse lf free from fau lts . A s this is
the on ly MS . ,I have adhered closely to the orig inal , " m aking changes
on ly where there were eviden t fau lts ; even then ,I hav e in every case
called attention to the change . In order to insu re accu racy , I have
twice com pared m y copy with the manu script and through the kind
ness of Prof . H . Derenbourg the proof was once m ore com pared (by Mr .
Con z elm ann) with the origina l . It w as Pro f . Derenbou rg who firstdrew m y attention to this tract of A b1' 1 Zaid , and who urged upon m e
the desirability o f pub lishing it .
The MS . contains also
g}. a lga l) p uw l 14 1 5. g uy
3w7JL>
Crete: $ 9
0
Gu s
/A U the.s
ve yema w
1 Ibn B ureid also wrote a work upon this subjec t. See W . Wright ,Op uscu la A rabica , Leyden ,
1859 , pp . 1 5 , seq . ; Berlin Catalogu e o f A rabicMSS . , vi . p . 295 . Ibn B u reid treats of a num ber of words m entioned
in ou r tract bu t I have not thought it necessary to cite each case .
9 I have been able to contro l a num ber of reading s by the citations
from another MS . in the Lisan al-‘
A rab. It wou ld have taken m onths
of wo rk to hunt up every citation I hav e done so only when the textwas su spiciou s .
3 On Ibn Halaw aihi . see Derenbou rg ,Hebra ica , 1 894.
4 Published from this MS. by H . Derenbourg , L e livre des loca tions
vicieuses , in Morgenlc’
indische For schungen ,Leipzig ,
1 875 , pp . 107 , seq .
Published from a MS. in G otha by H . Th orbecke , I bn Dura zd'
s Kitdba lm a ldhin ,
Heide lberg ,1 882 .
von. XVI . 40
ii A m erican Orienta l Society’s Proceedings , A p ril 1 893 .
were referred, with book and vouchers and the evidences of the
property, to the above named Committee of A udit . The Com
m ittee reported that the accounts were in due order,and that the
funds cal led for by the balances were in the possession of the
Treasurer. The usual analytical summary of the G eneralA ccount fol lows
RECEIPTS .
Balance from old account , A pril 21 , 1 892A ssessm ents ( 1 55)paid in for 1 892—93A ssessm ents (38)for other years
Sales of publicationsInterest on Publication FundInterest on balances of G enera l A ccount
Total incom e of the year
Total receipts for the year
EXPENDITURES .
Jou rnal , xv . 2 (rem ainder), and distribu tion
Proceedings , A pril , 1 892A u thors
’extras from Journal and Proceedings
Job printingPostage , express , brokerage , etc .
Total disbu rsem ents for the year
Credit balance on G en’l A ccount , A pril 6 , 1 893
One life-m embership fee has also been received during the
year, and is, in accordance with action taken last year , retainedas capital . The anonym ou s gift of $ 1 ,000 to the PublicationFund reported last year has been invested in eight shares of theState National B ank, B oston (bought at 1 26 ; the extra $ 8 isincluded 1n the item of brokerage ” in the above account), andis earning at present a trifle over 6 per cent .
The state of the funds is as fol lows1 892 , Jan . 1
,A m ount of the B radley Type-fund
Interest one year
1 893 , Jan . 1,A m ount of the Bradl ey Type- fund
A m ount of Pub lication-fund
1 892,Ju ly 7 , A m ount of Life-m em bership-fund
Interest to Oct . 1 2 , 1 892
1 892 , Oct . 1 2 , A m ount of Life-m embership-fund1893, A pril 6, Balance of G eneral A ccount
The bills for Journal x v . 3 have not yet been presented .
Rep orts of the Ofi eers . iii
The report of , the Librarian,Mr . Van N am e
,for the year
1 892—3,is as follows The accessions to the Society’
s library forthe past year have been 3 7 volum es, 78 parts of vo lum es
,99
pamphlets, and 9 m anuscripts (Sanskrit). The titles of all these
works are included in the list appended to vo lum e xv . of the
Journal,just com pleted. The number of tit les of printed works
now in the library is of m anuscripts , 1 86 .
The Comm ittee of Pub lication reported that since the lastm eeting they had published and distributed the fol lowing : Journal
,vo lum e xv
,number 2 pages 1 43 issued June 2 2
,
1 892 ; Proceedings of the Washington m eeting of A pril 2 1—2 3 ,1 892 ( 2 vol. xv. , pages cxli—ccxxx), issued Nov . 2 8
,1 892 ; and
final ly, Journal , vol. xv .
,number 3 ( 2 pages 2 83—32 2 and ccxxxi
ccxlvii and i—v), issued A pril 3 , 1 893 ; in all,2 92 pages.
Professor Lanman observed that a plan to publish the Journalas a quarterly had been strenuously advocated by one or two
m embers. He believed that the Comm ittee of Publication werevery strongly of the Opinion that promptness and frequency of
issue were in the highest degree desirab le ; bu t that , on the other
hand (aside from the consideration of expense), the quality of
the m aterial ofiered for publication shou ld be the so le deter
m inant of the question whether any given paper shou ld be
printed ; that the needlessly created necessity of issuing a num
ber upon each quarter-day m ight m ake quantity a co-determ inant,
a resu lt for which paral lels are not far to seek,and which wou ld
be m ost sincerely to be deprecated.
Moreover, there are indications— all of the greatest hOpe and
prom ise— that m aterial of the m ost worthy character is already
forthcom ing with increasing abundance,and that the laboriously
gathered item s of the Society’s incom e are likely to allow of a
som ewhat extended scale of expenditure for printing .
Finally, it was noted that the G erman Oriental Society is onlya little younger than our own ; that it has between four and five
hundred contributors to its treasury, or about twice as many as
have we ; that—what is much m ore to the point— the professedOrientalists am ong its m embers are far m ore num erous than
ours,and that this disparity, through m ost of the past history of
our Society, has been m uch greater than it is even now ; and
that,as compared with their sp lendid achievem ents— Journal
,“A bhandlungen,
”and m iscel laneous works, some seventy
-five
vo lumes in all—our fifteen volum es of Journal and Proceedingsis a showing by no m eans discreditab le .
The Directors reported by their Scribe,Prof. Lanman
,as
fo l lows1 . They had appointed the next regu lar business m eeting of
the Society to be held on the Thursday, Friday, and Saturday of
next Easter week,March 2 9
,30
,and 3 1
,1 894
,or on som e one or
more of those three days, and that they wou ld determ ine and an
nounce the place o f m eeting in due course .
iv A m erican Orienta l Society’s Proceedings, A p ril 1 893 .
2 . They had re-appointed , as Comm ittee of Publication for
1 893- 94,Messrs. Hall
,Lanm an
,G . F . Moore
,Peters
,and W . D.
Whitney.
3 . On recomm endation of the Librarian they had vo ted a
standing annual appropriation of $ 2 5 for the binding of books .
4. They had voted to present the report of the Committee on
Joint Meetings to the Society, with a recomm endation that the
resolutions proposed by that report be adopted. (See below.)5 . They had voted to recomm end to the Society for election to
m embership the fol lowing persons :
A s Corporate Members
Rev . J . L . A m erm an , New York ,N . Y . ;
Mr . Nageeb J . A rbeely ,New York , N . Y . ;
Mr . Joseph F. Berg ,New B runswick , N . J
Dr . Heinrich C . Bierwirth , Cam bridge , Mass ;
Dr. I . M. Casanow icz , Washington , D. C . ;
Dr . Charles H . S . Davis , Meriden , Conn . ;
Mr . Wm . W . Hasting s , Haverford ,Penn . ;
Rev . Willis Hatfie ld Hazard , Cam bridge , Mass ;
Rev . A rthur L loyd ,Port Hope , Ontario ;
Mr . Percival Lowell , Boston , Mass ;
Prof . Duncan Macdonald , Hartford , Conn . ;
Mr . G eorge L . Meyers , New York ,N . Y . ;
Prof . Clifford H . Moore , A ndover , Mass ;
Mr . Pau l Elm er More , St . Lou is , Mo . ;
Mr . Murray A nthony Potter , San Francisco , Cal . ;Mr . Jam es Hardy Ropes , A ndover , Mass ;Mr . William A . Rosenzweig , New York ,
N . Y . ;
Rev . W . Scott Watson , Jr. , G u ttenberg ,N . J
Prof . Theodore F . Wright , Cam bridge , Mass .
A s Corresponding Members
Mr. George A . G rierson , Bengal Civ il Service , Howrah , BengalDr . A . F . Rudo lf Hoernle , Madrassah , Calcu tta ,
B engal ;Rev . W . A . Shedd ,
Missionary at Oroom iah ,Persia
Dr . John C. Sundberg , U . S . Consu l at Baghdad , Tu rkey .
A nd as Honorary Members
Prof . Edward B . Cowell , Cam bridge , Eng land ;Prof . Friedrich Delitzsch , Le ipzig , G erm any ;
Prof . Ignazio G u idi, Rom e , ItalyProf . Hendrik Kern,
Leyden ,Netherlands
Prof . Ju les Oppert , Paris , FranceDr . Reinho ld Rost , London , Eng landProf. A rchibald H . Sayce , Oxford ,
Eng land .
vi A m erican Oriental Society’s Proceedings , A p ril 1 893 .
President—Pres . D. C . G ilm an , of Baltim ore .
Vice-Presidents—Dr . William Hayes Ward , of New York ; Prof . C .
H . Toy , of Cam bridge ; Prof. Isaac H . Ha ll , of New York .
Corresp onding Secretary—P rof ; C . R. Lanm an , of Cam bridge .
Recording Secretary—Prof . D. G . Lyon , of Cam bridge .
Treasurer—Mr . Henry C . Warren , of Cam bridge .
L ibrarian—Mr . A ddison Van Nam e , of New Hav en .
Directors—The officers above nam ed and , Professors B loom fie ld and
Haupt , of Baltim ore ; Mr . Talcott W illiam s of Philadelphia ; Prof . E .
W . Hopkins , of Bryn Mawr ; Prof . A . L . Frothingham , of Princeton ;Prof . R. G ottheil , of New York Prof . G eorge F . Moore , of A ndover
The session of Thursday afternoon was held at the Room of
the Faculty of A rts and Sciences of Harvard University . Soon
after assembling , the Society took a brief recess,while tea was
served in the office o f the Dean of Harvard Co l lege . Upon ad
journm ent,som e of the m embers went to the house of Prof . Toy
and o thers to the house of Prof. Lanm an,for supper and an in
form al evening gathering.
The sess ion of Friday m orning was he ld in the hou se of the
Treasurer, Mr. Warren. This is the sam e hou se in which the
Society u sed to assemble in the days of Professor B eck , whoform erly lived in it . A t the close of the m orning session
,upon
the invitation of Mr. Warren,the m embers of the Society took
their luncheon at his house.
The session of Friday afternoon (A pril 7) was held in the
Library of the A merican A cademy, in B oston. This m eetingwas on the precise fiftieth anniversary of the first m eeting of the
incorporated Society, which was called to m eet at the hou se of
Mr. John J . Dixwell, No . 5 A llston street , B oston, at three o’clock
,
Friday afternoon,A pril 7 , 1 843 . The anniversary m eeting was
devoted to rem iniscences of the founders and of the history of
the Society, contributed by Dr. Ward,Prof . Lanm an
, Prof .
Thayer, Rev . Henry L . Jeuks,Prof . G . F . Moore , and Prof.
L on .yTwenty
-one'
m embers of the So ciety dined and spent the even
ing together at the Parker House .
Saturday m orning’s session was held in Clafl in Hal l of B oston
University, Som erset street,Pres . W . F. Warren of B oston Uni
versity acting as Chairm an. During the session,Col. T. W .
Higginson gave som e very interesting rem iniscences of TheodoreParker and Charles B eck. On m otion
,there were passed votes
of thanks to Harvard University, the A m erican A cademy, andB oston University, as also to Messrs . Lanman
,Toy, and Warren
,
for the various kind offices which had contributed to m ake the
m eeting a pleasant and successfu l one . A t the close of the finalsession
,twenty-six persons were present , all being m embers of
the Society. The Society adjourned at quarter before one o ’clock.
Haup t, New edition of the Hebrew Old Testam ent.
The fol lowing communications were presented
1 . On a new critical edition of the Hebrew text of the Old
Testam ent by Professor Pau l Haupt , of Johns Hopkins Uni
versity, Baltimore,Md.
The first part of the new edition of The Sacred B ooks of the Old Testa
ment contains the Hebrew text of the Book of Job , with notes by
Professor Siegfried of the University of Jena . The Hebrew text fills 27pages , and the Critica lNotes 21 . With the exception of the portionswrit
ten in prose , nam e ly the prologu e (chapters 1—2)and the epilogu e (42 .
7 as well as the introdu ctory verses prefixed to the discou rses ofElihu (c . 3 2 . 1 the text is printed in doub le columns . The
com posite stru cture of the Book of Job is illu strated by the use of threediff erent co lors . The original portions of the poem are printed in blackwithout any additional coloring , while subsequ ent additions are placedin blocks of different colors , nam ely blue , red , or green blu e indicating parallel com positions ; red , corrective interpolations conform ingthe speeches of Job to the Spirit of the orthodox doctrine of retribu
tion ; and green indicating polem ical interpo lations directed against
the tendency of the poem . The Elihu speeches (chapters 3 2—3 7)aregiven in a special appendix printed in green . Later interpolationsand g losses are relegated from the text and appear in the foot-notes .
The traditional order has often been changed to restore the propersequence . A fter c . 1 3 . 1—27 there fo llows for instance 0 . 1 4 . 4, 3 , 6 , 13 , 1 5 ,
1 6, 1 7 , 1 , 2 ; 1 3 . 28 ;
5
1 4 . 5 , 7—1 2 , 1 4, 18—22 , etc . In order to facilitate
references to verses appearing ou t of the traditional order , there hasbeen appended a Concordance, giv ing the received arrangem ent of the
verses and the corresponding pages and verses of the new edition . For
the sake of clearness , the whole text has been divided into paragraphswherever the change of subject seem ed to require it .
The em endations adopted (ca . 600)are not given in the notes , as in
G raetz’s’rposthum ou s work , but appear in the text. They are all care
fu lly indicated by specia l diacritical m arks , showing in ev ery casewhere the Qere has been adopted instead of the Kethib ; whether thenew reading involves m ere ly a departure from the Masoretic points or adifferent division of the consonanta l text, whether it is conjectural orbased on the au thority of the ancient Versions . Doubtfu l words are
m arked with notes of interrogation , lacunae are indi cated byand hope lessly corrupt passages by the receiv ed text in su ch
The Sacred Books of the Old Testament. A critical edition of the Hebrewtext,printed in colors, with notes , by eminent B iblical scholars of Europe and A merica
,
edited by Paul Haupt . Part 1 7 The Book of Job. By C. Siegfried. LeipzigJ. C. Hinrichs’sche Buchhandlung ; Baltimore : The Johns Hopkins Press, 1 893 .
B nendationes in p lerosque Saerae Scriptuace Veteris Testamenti libros secundum
veterum versiones nec non auxiliis criticis caeteris adhibitis . A uctore H. Graetz.Ex relicto def uncti auctoris manuscripto ed. Guil . Bacher. Breslau , 1 892 . New
York : Gustav E. Stechert.
viii A merican Or ienta l Society’s Proceedings , A p ril 1 893 .
cases being given in the notes appended . The Hebrew text has beenleft unpointed except in am biguou s cases .
The Notes contain brief philological ju stifications of the em endation s
adopted , with constant references to the ancient Versions as
'we ll as tom odern critics . A bove all , Merx
’s well-known book is cited through
ou t the Notes . It has not been deem ed necessary to classify all the
divergences exhibited by the ancient Versions . A s a ru le , there have
been recorded on ly those variations on the au thority of which an
em endation has been adopted by the editor of. the book . The Hebrewtext is c ited in the No tes according to the pages and lines of the new
edition . But it is proposed to add in the subsequent parts , in the ou term argin , the num ber of the chapters and verses , in order to facilitatereferences as m uch as possible . The Eng lish translation of the Notes
has been m ost carefu lly prepared by Professor R. E. Br i‘
m now , of the
University of Heidelberg .
The chief aim of the new edition of the Hebrew text is to fu rnish
the philological foundation for ou r new translation of the B ible now incourse of preparation . The edition of the Hebrew text exhibits thereconstru cted text on the basis of which the new translation has beenprepared by the contribu tors . A t the sam e tim e , it is hoped that theedition will prove u sefu l for the class-room . It will save the in stru ctorm uch tim e in giving in a brief and distinct form the critical analysis ofthe book in question . It will m oreover have a m ost who lesom e effecton the student , in forcing him to read unpo inted Hebrew ,+a practic ewhich , unfortunately , is too m u ch neg lected in m ost of our Universities
and Theolog ical Sem inaries . Bu t , above all , I hope our new edition
will becom e an indispensable he lp for all Hebraists who study the Old
Testam ent from a critical point of v iew . It will show the student at a
g lance whether the received text is unquestionably correct , whether apassage is original or a subsequent addition . Thu s it will , I think ,
placenot only the h istorical bu t also the gramm atical and lexicographicalstudy of the Old Testam en t on a new basis f A good deal of space istaken up in ourHebrew g ram m ars and dictionaries with the explanationof unu sual form s and words . § Most of these will be found elim inatedin our edition .
The m unificence of Jacob H . Schiff , Esq . , of New York , to whomHarvard University is indebted for the new Sem itic m u seum ,
has
enab led u s to place the new edition within the reach of all students .
Though the work is perhaps the m ost sum ptuou sly gotten up Hebrew
book ever published , the parts w ill be so ld ,in handsom e covers , at the
nom inal price of abou t B ibliophiles will be g lad to learn that
Das Gedicht eon Hiob. Hebraischer Text, kritisch bearbeitet und ubersetz t,
nebst sachlicher und kritischer Einleitung, von A dalbert Merx . Jena, 1 87 1 .
{We must remember that a pointed Semitic text prejudices the reader. The
adding of the vowels is a semi-interpretation.
1 Of. the remarks of Paul de Lagarde prefixed to the second part of his Orien
talia , Gottingen, 1 880.
gCf. Stade’s Lehrbuch der hebr . Grammatik (Leipzig, p . vi.
A m erican Orienta l Society’s Proceedings, A p ril 1 893 .
National Mu seum , Washington , D. C .,from a clay tablet which I
cau sed to be prepared som e m onths ago by Rev . Dr. Rudolf Zehnpfund ,
of Ross lau , near Dessau , G ermany . The plaster has been coloredthroughou t so as to g ive the casts the appearance of real baked cuneiform clay tablets . The color is about the sam e as in the two fragm ents
of the first column of the Flood Tablet (RM 2 . II. 390 and 383)which Idiscovered in or in the fragm ent of the Daily Telegraph Co lleetion (D. T. containing a different recension of the account of the
Our tablet has the size of the largest Deluge fragm ent known in theKouyunjik collection of the British Mu seum as K 2252 . A diagram
showing the dim ensions of this fragm ent is given on p . 1 32 of m y edi
tion . This fragm en t , which I refer to as Deluge Tablet A ,has been
pieced together ou t of about 20 sm all pieces . The reverse , for instance ,is com posed of 1 5 different pieces f The text engraved on ou r m odern
Flood Tablet is the sam e as the one given on plates 1 34—149 of m y edi
tion . It is based on the fragm ents of 1 3 different copies§ of the DelugeTablet now preserv ed in the British Mu seum . W ith the he lp of theseduplicates the text can be alm ost com plete ly restored . The on ly passages where w e hav e rather extensive ld eante now are in the lower partof the first co lum n , and in the lines describing the bu ilding of the ves
se l in the upper part of the second colum n, as wel l as the lines
describing the com ing of the Flood in the lower parts of the secondcolumn the beg innings o f som e lines in the fifth colum n
, and the ends
of som e lines in the first paragraph of the sixth co lumn . Unless w e
recover som e new fragm ents , w e shall never be able to com plete the
text .
I have reason to be lieve that there are still a num ber of u nknownDe luge fragm ents in the co llection of the British Mu seum . Mr . Theo .
G . Pinches , than whom there is none m ore fam iliar with the treasu resof the A ssyrian collections in the B ritish Mu seum , was kind enough to
send m e som e tim e ago a new fragm ent of the Flood Table t, which hediscovered on A ugu st 1 2th ,
1 891 . It bears the number 81 . 2—4, 460.
The co llection 81 . 2- 4 (i . e. received at the B ritish Mu seum A pril 2d ,
1 881) seem s to have com e from the sam e place as the tablets o f the
Kouyunjik collection ." Mr . Pinches wrote m e that he had not been
able to find ou t whether the new piece joined any of the other Delugefragm ents . I am inclined to think that it be longs to No . 64 on p . 128
of m y edition ,i . e. 81 , 2—4, 296 ; bu t of course , this can only be settled
after an inspec tion of the tw o fragm ents .
See my A kkadische Sp rache (Berlin, p. xli.
1 Cf. Schrader’s KA T
2 57,n. 2 ; Delitzsch , A ssyr . Wor terbuch, p. 143
,n. 1 2 .
1:See the engraving in Geo . Smith’s Chaldean A ccount of Genes is (London ,
p . 9 (German ed. p. or Kaulen’s A ssyrien and Babylonien (Freiburg , p .
1 69 . A new piece of the reverse, which was found a few years ago, is publishedon p. 1 24 of my edition. Cf. plates 95
—1 3 1 of my edition .
ll Of. 0 . Bezold, Die Thontafelsamm lungen des Br itish Museum ,in the Sitz ungs
berichte der Berliner A cadem ic, phi1.-hist. Classe, July 5 , 1 888, p. 7
,5 1 .
6
Haup t, Modern rep rodu ctionof the N imrod Eoic tablet. x i
The new fragm ent , though very small (ca . 13 x contains 5
variants to 11. 139—145 of m y edition vi z . , lis instead of li-is in app a lis
I behe ld ,
’ l . 1 39 ; the u pright wedge for the preposition a -na at the
beg inning of in l . 143 , the phonetic com plem ent -a is om itted
after the number 2 ( z : Sand); in l . 145 , w e have the accu sative wassa(character G A R) instead of wa§ §u If 81 . 2—4, 460 joins 81 . 2—4
,
296 , the plu ral leibrdti reg ions’ wou ld be written defective in l . 1 39
,
ju st as the infinitive kasddi arrival ’ is written defective in on
81 . 2—4, 296. Lines 1 43 and 144,as we ll as 11. 145 and 146 , form bu t one
line each on the new fragm ent , as well as on the Deluge Tablets A and
Cb (and
These graphic variations are not o f m u ch consequ ence , bu t in l . 140we read on the new fragm ent , instead of ana 1 2 ta -a -an iteld nagu
after 1 2 double hou rst there appeared an is land ana 14 ta -a -an etc . ,
i . c.
‘after 14 double hou rs there appeared an island .
’The number 1 2
is only preserved on De luge Tab let B ,i . e. K 337 5 (p . 1 09
,l . 31 of my
edition). This variation is not su rprising ; fragm ent I exhibits a num
ber of pecu liar readings e. g . ina narub nissdti in l . 1 26 , and sabbasap tdsunu instead of katmd radu after 56m in l . 1 29 and in l . 1 39 A -A B -BA
tamdumlifollows imm ediately after kibrdti .
I give here a reprodu ction of the new fragm ent , based on the copykindly sent m e by Mr . Pinches .
Cf. IV2 5,22 ; wassu stands for etansu (IV
9,additions ad pl. 56
,l . 5) mamsa ,
ju st as .
‘
S'
umsa his name’occasionally appears as guest (IV2 1 2
,rev. 3 2
,n .
J( .
Of. p. 1 33 of my edition .
i see Jensen in his review of Tallquist’s Sp rache der Contracts Nabund
’id
’s ,
ZA . vi. 348 .
See Meissner, A ltbabyl. Privatrecht (Leipzig, p. 1 24 . Of. the name of
the Elamite city Nayita (Delitzsch , Paradies, p .
Deluge Tablet B has in l . 1 33 app alsa-ma tamata
‘I beheld the sea.
’A and I
,
however, read TAM-MA instead of ta-ma-ta,and this TAM -MA cannot be explained
as a masculine form of z . A ssyr . i. I think it should be read
ud-ma l7 n ‘land.
’ It is possible that we should also read udmu instead
ef uma in 1. 1 1 9,udmu ntlit ana titi la-itar-ma
,although the frequent occurrence
of ume ulltlti etc. (Delitzsch , AW . 449)seems to be in favor of the reading umu .
x1 1 A m er ican Orienta l Society’s Proceedings, A p ril 1 893 .
Our reprodu ction of the Flood Tablet is intended especially for use inacademic classes , to enable students who have not access to orig inaltablets to study the cuneiform writing . A n accompanying statem ent
gives explicit directions for the m aking and engrav ing of clay tablets ,based on variou s experim ents m ade by Dr . Zehnpfund ,
who is undoubt
edly the m os t skilfu l m odern cuneiform scribe . He engrav ed , for
instance , the cuneiform congratu latory tablet which the contribu tors
of ou r A ssyriologische B ibliothek presented to the head of the firm of
J . C . Hinrichs , Leipzig , at the centennial anniversary of the firm .
* He
also engraved the text of the legend of the dem on KA TER printed in thefam ou s menu of t he Stockholm Congress of Orientalistsfi A photograph of this tablet will be published in the Transactions of the Con
gress f A Copy of the Stockho lm Congress tablet is exhibited in the
mu seum of the Univers ity of Pennsylvania , as well as in the U . S :
National Mu seum . Som e notes on the subject are published in the
Report . on the Section of Orienta l A ntiqu ities in the U . S . Nationa lMu seum , printed in the Sm ithsonian Reports for 1 890, p . 1 39 .
[Postscript . A note from Mr . Pinches , ju st received , inform s m e that
m y conjectu re regarding the new De luge fragm ent is right ; 81 , 2—4
,
460 joins 81 , 2—4, 296 . A na 14 ta -a -an in l . 140 is a lso perfectly c lear .)
3 . On recent studies in Hindu gramm ar ; by Professor
W . D . Whitney, of Yale University, N ew Haven,Conn.
A n abstract of this paper , which will appear in fu ll e lsewhere (in theA mer . Journa l of Philology,
vol. is as followsIn May ,
1884, I read before the Society a paper entitled On the
study of Hindu gramm ar and the s tu dy of Sanskrit (it w as publishedin abstract in the Proceeding s , and in fu ll in the A mer . Journ. Philol . ,
v ol. intended to point ou t the true place and value of the gram
m atical division of the Sanskrit literatu re . Since then have appeareda num ber of contribu tions to knowledge in that departm ent , by tw o
younger scho lars , at that tim e u nknown , and these it is proposed to
exam ine briefly.
The first , published in Bez z enberger’s B eitrage z ur Kunde der indo
germanischen Sp rachen ,vols . x . and x i. , 1885 and 1 886 , has for title
the case-system of the Hindu gramm arians com pared with the u se of
the cases in the A itareya-Brahm ana ,
”and is a doctorate-dissertation
by B . Liebich (now p riva t-docent at B reslau). Its first par t was a
digest of Panini’s ru les as to the case-u ses , and was very we lcom e , as a
contribu tion to the easier understanding of his treatm ent of one im portant subject . In the second part , the au thor arranges under the Panineanschem e all the facts of case-u se in the B rahm ana m entioned a carefu l
Cf. Johns Hopkins University Circulars, No. 98 , May, 1 892 , p. 92 .
{Menu da diner afiert cu VIIIe Congre‘
s International des Orientalistes, Stock
holm, ls 7 Sept. 1 889 .
‘
t I have seen the photograph, but I do not know when the Transactions of the
Semitic Section Ih will be published . I understand that the first volume of the
Transactions of the Stockholm Congress, containing the papers of the IslamiticSection I“, has just been issued.
x1v A merican Oriental Society’s Proceedings , Ap ril 1 893 .
Sanskrit and unedu cated Prakrit . That is precisely the present ch aracter of Sanskrit , the spoken and w ritten tongue of the edu cated classthat has been its character for over 2000 years ; and that m u st have
been its character at the beginning , when the distinction of Sanskrit
and Prakrit first arose . That it w as originally a vernacu lar is a m atter
of cou rse , though one soon stiffened and m ade som ewhat unnatural bygramm atical handling ; it w as the tongu e which Panini and his likethem selves spoke , and which they thought alone worthy to be Spokenby others—o f which , therefore , they tried to lay down the laws . In
his conspectu s of the v iews of variou s scholars upon the subject ,Franke quotes a very old statem ent of Weber
’
s , to the effect that the
deve lopm ent of Sanskrit and of the Prakrit dialects ou t of their com
m on source , the Indo-A ryan m other- tongu e , went on with abso lu tecontem poraneou sness (vollsttindig But this seem s sc ien
tifically untenable . It wou ld im ply ,for exam ple , that a tta (or app d)
and atma,that p akkhitta and p raksip ta , that hodu and bhaua tu , and
their like , are contem poraneou s developm ents , while it is clear that theform er in each case is the altered representative of the latter , thanwhich nothing o lder and m ore original is attainable even by lingu isticin ference on Indian soil . The great m ass of Prakrit words , form s ,
constru ctions im ply the corresponding Sanskrit ones as a stage through
which they have them selves passed . That here and there exceptionsare m et with , altered item s of which the original is not found in Sanskrit , or is found in Vedic Sanskrit , is without any sign ificance whatever against the m ass . The h istory of dialec ts shows no dialectdescended en bloc from an o lder one , and su ch exceptions m ight
equal ly be relied on to prove Italian and French“absolu tely contemporaneou s with Latin .
In the sam e year Dr. Liebich published a valuable collection of
studies entitled Panini : a contribu tion to the knowledge of Sanskrit
literature and gramm ar”
(8vo . ,1 64 pp ). The first study , or chapter ,
deals with Panini’s period , rev iewing briefly the opinions of scholars ,and ,
withou t bringing forward new evidence , arriving at the date“after Buddha and before Christ
”as a m erely probable conclusion .
The second treats of Panini’s chief su ccessors and comm entators , as to
whom m u ch the sam e chronolog ical uncertain ty prevails . The third
is an attempt to find his place in the literature , by a new m ethod , a sta
tistical one : the au thor counts off a thou sand su ccessive personalverb-form s in fou r works , the A itareya
-B rahm ana , the Brhad-A ran
yaka , tw o Grhya-Sl
'
i tras , and the Bhagavad-G ita, and applies to ,
them
the ru les of the native grammar , to see how m any‘
and what of them
are against ru le . Th e test is m ade with creditable learning and indu s
try , and the resu lts are interesting , bu t really illu strative on ly , as
bring ing to light nothing that w as not well known before . The m at
ter is one to which the statistical m ethod is not v ery we ll suited this
is decidedly m ore in place in the secondary inqu iries ra1 sed in chapterssix and sev en ,
where it is cleverly shown that the last chapters of theA itareya
-Brahm ana are of later origin than the rest (as already
Whitney, Recent studies in H indu grammar . xv
believed , on other grounds), while the whole substance of the Brhad
A ranyaka is fairly hom ogeneous . It“is mu ch to be regretted that ,
instead of the acknowledgedly late Bhagavad-G ita, the author did not
se lect as exam ple of the epic language som e part of the Mahabharatawhich cou ld plau sibly be regarded as belong ing to its original nucleu s .
The fourth chapter , headed Panini’s re lation to the language of India ,
”
is chiefly m ade up of a rev iew of the opinions of other scholars as to
the position of Panini’s Sanskrit am ong the dialects of India
, the
au thor adding a statem ent of the resu lts of his statistical exam inationas his own v iew ; and he closes with a new and who lly unacceptablegenera l classification of the entire body of dialects . He m akes three
principal divisions : pre -classical , classica l , and post-classical . To the
first he assigns only the langu age of the Vedic samhitas , the mantra
dialect ; the second he m akes include rthe B rahm ana and Sii tra lan
guage (which he had elsewhere shown to be notably older than Panini),together w ith the doctrine of Panini ;
”and in the third he puts ,
along w ith the epic or extra-Paninean , all the literatu re which we
have been accu stom ed to call“classical , ” by Kalidasa and the rest !
Liebich’s classical doctrine of Panini
”can only include , besides
Panini’
s gramm ar itself , what in my form er paper I called“the non
existent gramm arians’dialect , ” becau se nothing had ever been written
in it Liebich now acknowledges that this and the real language of the
literature even belong to differen t prim ary periods of the history of
Indian language—which is m ore than I had ever ventured to claimJu st half of Dr . Liebich
’s vo lum e is occupied by two so-called A ppen
dixes , containing digests o f the teachings of the native gramm ar in
regard to the voice-infl ection of the verbal roots (as active or m iddle orboth), and to the form ation of fem inine declensional stem s . These are ,
in my opinion , the substantia lly valuab le part of the work , exem plifying what needs to be done for all the variou s subjects included in the
gramm ar and the next s tep m u st be to com pare the schem es with thefacts of the literary language , in order to see what are the differencesand to infer their reason .
There is left for notice on ly the fifth chapter , in w hich the author
attem pts to answer the objections of my form er paper to thrusting thegramm arians Sanskrit on our attention in place of the real Sanskrit ofthe literature . The first point , that of the twelve hundred ungenuine
roots in the dhdtup atha ,he , after the m anner of the students of the
nativ e gramm ar in general , slips lightly over , with the suggestion of
possible interpo lations since Panini’s tim e—as if that relieved of respon
sibility the native gramm atical system as it lies before u s , or'
as if
interpo lation cou ld explain the increase of eight or nine hundred roots
to over two thousand ! Til l this increase is accounted for (if it ever
can be), it becom es the adm irers of the Hindu gramm ar to speak inhum ble tones . It is equally difl‘icu lt to suppose that Panini shou ldhave accepted the whole list and that any one shou ld have thru st inthe false roots , undetected and unhindered , since h is period .
A s to the m iddle periphrastic perfect and the m iddle precative , Dr .
Liebich says nothing that changes at all their aspect as stated by me
xvi A m erican Orienta l Society’s Proceedings , A pril 1 892 .
that they are form ations sporadic in the early language , and rea llyextinct in the later , bu t erected by the gramm arians into a regu lar partof every verb- system .
”A nd the sam e is true in its w ay of the second
ary passives . How m u ch shadow of excu se Panini m ay hav e had for
giving to them the value he does is a secondary qu es tion . Prayoktdse'
at TS . ii. 6 . 23 is , in m y Opinion , shown to be 1 st sing . , and not 2d , by
the occu rrence of tel
in the sentence with it ; the isolated and whollv
anom alou s yastahe of TA . i . 1 1 . 4 m ay be con jectured to be a corru ptreading , and the sole foundation of the g ramm arians
’l st singu lar .
In excuse of Panini’
s tw o ru les (v iii . 3 . 78 , 79)defining when dhuamand dhve are to be u sed in 2d pl . mi d . , the au thor first suggests , withou tcarrying ou t and either accepting or rejecting , the theory of a m isinter
pretation by the later gramm arians the sign inhas tw o v ery different
possible m eanings and it is uncertain what e lem ents of the first ru le arecarried ov er by im plication in to the second . These ambigu ities are to
the discredit of the gramm ar ; especially the second ,which is a p er
vading one : in num berless cases w e know not what a Paninean ru lem eans until we know from the literatu re what it ought to m ean , and
then interpret it according ly. Next it is pointed ou t that , after all , dh
and dh are very little diff erent , and perhaps Panin i’s ear failed som e
tim es to distingu ish them properly I This v irtually g ives away the
whole case , m aking Panini’s word worth less not on ly here bu t in every
other qu estion of euphony ; even I have never charged him with any
thing so bad as that . Finally ,Liebich doubts of the connection of cau se
and effect in m atters of langu age ; we m ight proper ly expect to find
dh som etim es withou t any reason for it. The utter futility of the wholereply is palpab le . Panini lays down a distinct statem ent as to whendh and when dh is to be u sed ; and he m akes the difference dependupon a circum stance which ev idently can have no bearing u pon it and
all the (few) facts of the literature are against him . A s for his
inclu sion of the perfect ending dhve in the sam e ru le , that cou ld havereason on ly if the original and proper form of the ending s were sdhvamand sdhue and , if that were so ,
w e shou ld find dh in form s of the present-system also .
Passing over certain topics in m y paper (the m ost important of thembeing the gramm arians
’derivation of the reduplicated aorist from the
cau sative stem instead of from the root), Dr . Liebich takes up finallythe defense of Pfinini
’s classification of compounds , and especially of
the so-called avyayibhdva c lass of adverbial com pounds , regarded as
prim ary , and coerdinate with copu lative , determ inativ e , and possessive .
A ccording to him , the tru e fundam ental principle of classification is
furnished by the syntactical relation of the tw o m em bers of the com
pound to one another : in the determ inatives , the form er m em ber is
dependent on the latter ; in the copu latives , both are coordinate in
the possessives , both are alike dependent on a word ou tside the com
pound ,which they qualify adjectively ; then , finally ,
in the adverbia l(e . g . a timdtram excessively ,
’from a ti beyond
’and matra m easu re
the latter member is dependent on the form er . Calling the dependent
0 00 0 0
xv1 1 1 A m erican Oriental Society’s Proceedings , A p r il 1 893 .
ions than of an independent discussion of som e of the points involv ed .
Many pages , however , are expended upon Panini’s c lassification of the
com pounds and here the critic by no m eans supports Liebich ’
s v iews ,
bu t rather takes m y side , and he lps to expose the superfic ialities and
incongru ities of Panini’s treatm ent of the subject . In other respects
the notice is a laudatory one , going so far as to thorough ly approv e ,
”
as very successfu l , ” Liebich ’
s specia l pleading s respecting the ending
dhvam— including ,w e m u st suppose , the suggestion of Panini
’s defeo
tive ear , and the denia l of a connection between cau se and effect in
Sanskrit euphony . It even adds a further argum ent‘
of a like characterthat in Prakrit dh som etim es takes the place of dh , and that Prakriticchanges som etim es work their way into Sanskrit. So in Prakrit , and
on a v ery large scale , n becom es n bu t that wou ld hardly support a
Hindu gramm arian w ho shou ld teach that a r altered the next fo llowing n to n only when itself preceded by certain specified sounds . The
question of the twelve hundred false roots Franke passes over with thesam e cau tiou s care lessness as Liebich , as if it were a m atter of no rea laccount .
The last publication w e have to no tice is again by Liebich , a sm allv o lum e (8vo , pp . x 1 , 80, B reslau , entitled“Two chapters of the
Kagika. It contains a sim ple translation o f the exposition g iv en
by that esteem ed and au thoritative comm en tary for the rules of Pan in ithat concern com pounds and there is prefixed an am ple introdu ction ,
in which the absolu te four- fo ld classification , spoken of above . is drawnou t , illu strated , and defended much m ore fu lly than in the sam e
au thor’s Panini . This introduction , though dated later . m u st probably
hav e been prepared and printed earlier than Franke ’
s critic ism o f the
Panini , for the author cou ld otherwise hardly have so ignored the
rejection of the theory by h is fe llow partizan of the Hindu gram m ar .
The vo lum e is va luable as sm oothing the w ay a little to the com prehension of Panini for those w ho shal l app roach it hereafter ; bu t itsm ethod is a narrowly restricted one ; it refrains from all attem pts a t
independent explanation , and yet m ore from all critic ism . It is con
tent , for exam ple , to report withou t a word of comm ent the tw o discordant interpretations which are o ffered by the Kagika fo r the extrem elydi fficu lt introdu ctory ru le , and wh ich plain ly indicate that it did not
itse lf qu ite know what the ru le w as m eant to say . No one can we llfail to be repelled by the fantastic obscu rity with which the subj ect ofcom pounds is presented in these chapters ; and w e hav e seen above
that the underlying theory is a very defective one how absu rd , then ,
to requ ire that students o f Sanskrit shou ld derive from su ch sou rces
their knowledge of Sanskrit c om positionI wou ld by no m eans say anything to discou rage the study of Panini
it is high ly important and ex trem e ly interesting , and m ight we ll absorbm ore of the labor of the present generation of scho lars than is g ivento it . But I wou ld have it fo llowed in a different spirit and a different
m ethod . It shou ld be com pletely abandoned as the m eans by wh ichw e are to learn Sanskrit . For what the literatu re contains the liter
Oertel,Jdim iniya Up an ishad
-B rdhmana . xix
ature itse lf su ffices ; w e can understand and present it vastly better
than Panini cou ld . It is the residuumof pecu liar m ateria l involved inhis g ramm ar that w e sha ll value , and the attem pt m u st be to separatethat from the rest of the m ass . A nd the study shou ld be m ade a tru lyprogressive one , part after part of the native system being worked ou t
to the last possible degree and the resu lts recorded , so that it shall notbe necessary for each generation to beg in anew the ted iou s and unre
warding task .
4. A nnouncement of an edition o f the Jaim iniya or Talavakara Upanishad
-B rz’
ihm ana ; by Dr. Hanns Oertel,
of YaleUniversity, N ew Haven
,Conn .
Dr . Oerte l gave a brief account o f B urnell’
s discovery in Southern
India of Grantham m anu scripts of the Jaim iniya or Talavakara B rah
m ana (of which the Upanishad -B rahm ana form s the fourth or con
c luding book), and o f h is sending them to Pro fessor Whitney , by
whom , with the help of other scholars , they were copied and collated(see Proceeding s for May ,
1 883 , Jou rnal , v ol . x i. , p . cxliv). The fifteenyears since e lapsed hav e failed to bring to light any new m aterial .Under these circum stances , it does no t seem prem atu re to m ake publicthat part of the B rahm ana whose text is least corrupt— the on ly partof the extensiv e work which adm its of being edited in fu ll , nam e ly theUpanishad-B rahm ana . A ll the m anu scripts are v ery inaccu rate , andthey also ev idently go back to the sam e fau lty archetype , so that in
m any passages they present the sam e corrupt and uninte llig ib le text .
Such passages are m ost num erou s in the firs t chapter (adhydya). It
m ay be hoped that , the text being m ade accessible , difficu lties whichm ust now be left u nso lved will be at least in part rem ov ed by further
com parison with other texts and by skilled conjecture .
The work is divided into fou r chapters . Each of the first three has a
0 0 10 phon ,and the last three sections (khanda )o f the third are a vanca .
The last chapter is m ade up of heterogeneou s m aterial . It opens withthree sec tions of mantra . The last tw o sections o f the ninth div ision(anuudha) are again a vanca . Then fol lows the Kena -Upan ishad ,
in
fou r sections , one division and tw o m ore divisions end the chapter andthe wo rk proper : the drseya
-bra‘
hmana ,published as a separate work
by Bu rnell , com es after and ends the m anu script.In general , the conten ts of the Upan ishad-B rahm ana are of one c lass
with thoseo f other sim ilar works . Of m ost interest to u s , perhaps . is
the legendary m aterial . For m o re than a dozen legends correspondingones ar e found in other texts already published ,
with m ore or less of
resemb lan ce and divergence . Of o thers , to wh ich no parallels havebeen discovered elsewhere ,
perhaps the m ost notable is the story o f
Uccaiccravas Kau payeya ,king of the Ku ru s
,and his friend Kecin
Darbhya They were dear to each o ther , and then Uccaiccravas Dar
bhya departed from th is world . When he had departed ,Kecin
Darbhya went hunting in order to get rid of h is g loom y thoughts .
Wh ile he w as roam ing abou t , Uccaiccravas stood before him . A m I
xx A m erican Orienta l Society’s Proceedings , A p ril 1 893 .
crazy , or do I know thee ,
’said Kecin to him . He answered : Thou
art not crazy ; thou knowest m e ; I am he whom thou thinkest m e to
A nd he goes on to explain that he has com e back to com fort
and instru ct his friend .
“Kecin said Rev erend sir , let m e now
em brace thee bu t , when he tried to em brace him ,he escaped h im , as
if one were to approach sm oke , or wind , or space , or the g leam o f fire,
or water ; he cou ld not take hold of him fo r an em brace. He said‘Tru ly , what appearance thou hadst form erly , that appearance thouhast even now ; yet I canno t take ho ld o f thee for an
A nd then the king inform s h im that he has shaken off his corporea lbody becau se a B rahm an knowing the sdman which Prajapati re
vealed to his dear son Patanga sang for him the udgitha . ThereuponKecin seeks in vain am ong the B rahm an -priests o f the Ku ru s and Pafi
calas for a knower of th is saman , till at length he m eets Pratrda
Bhalla ,w ho answers h is questions correc tly , and whom he chooses as
udgdtar for his twelve -day sacrifice .
Bhrgu and Nac iketas v isit the o ther world ; bu t no fu rther exam pleis known in Vedic literature of an inhabitant of the other world w horeturns to this in order to com fort and in stru ct a fr iend .
The edition will com prise : 1 . The transli terated text,with fu ll list o f
variou s reading s : 2 . a pu rely philo log ical , lite ra l translation ; 3 . no tes ,
ch iefly references to paralle l passages 4. indexes of nam e s , qu otations ,and the m ore im portant gramm atica l and lexical points .
5 . The influ ences of Hindu thought on Manichaeism ; byMr . Pau l Elmer More
,of St . Louis , Mo .
The Manichaean re ligion ,which w as prom u lgated by Mani , a Pers ian ,
in the third century of ou r era , and which spread rapidly from Babylonto the east as far as China and westward with the Rom an Empire , isan adm irab le exam ple o f the syncretic m ethod of thought of that age .
It is the deliberate attem pt of a re ligious reform er to fuse into one
hom ogeneou s system Zoroas trianism and Christianity , the tw o re ligions then strugg ling for su prem acy on the borderland o f the Persian
Em pire . Probably the Zoroastrian ism which form s the background of
his syncrasis is tinged with the Sem itic superstitions prevalent inA ssyria ; certain ly the Christian e lem ents adopted are gno stic ratherthan orthodox . Baur and several of the later historians hav e endeav
ored—unsu ccessfu lly , as I think— to Show that the Christian e lem ents
are not an integral part of Manichaeism ,bu t rather nom ina l additions
to an ethnic religion already com plete in itself . Su ch a v iew appearsto m e altogether to m iss the true spirit of Mau i’s purpose , and of the
m anner of thought of his age . Howev er , it rem ains conceded by all
that in one w ay or another Manichaeism is pu t together ou t of Persian
and Christian e lem ents .
The influence of Hindu thought , and of Buddhism in particu lar , on
this re ligion is m ore a m atter of dispu te . The great historians hav e
expressed different views on the subject . G eyler , in his dissertation
Der Man ichceismu s und sein Verhc‘
iltniss z um B uddhismu s , m erely enum
xxn A merican Orienta l Society’s Proceedings, A p ril 1 893 .
too ,from the Fihr ist that the conception of his religiou s reform was
a lready in his m ind when he set forth from A ssyria . A ccording ly ,w e
shou ld expect to find traces of Hindu though t not so m u ch in the
fram ework of his system and in the de tails o f constru c tion as in the
genera l tone and coloring of the who le . It is scarcely possible to
believe that an earnest searcher after the truth shou ld have been for
years under the influence of this trem endou s m ora l and inte llec tualferm ent withou t bearing away ju st su ch traces of it in his m ind . In
the sam e w ay the philosophic student even of to -day who reaches thiso ld Hindu life through the du st of dictionaries , a lthough h is inte llec tu al credo is not a ltered by the study , finds perhaps that a pecu liar spellis laid over his whole m anner of thought .
A n exam ination of the doctrines of Man i m akes this conjectu re a
certainty . The influ ence o f Hindu thought is seen to be sec ondary and
yet v ery profound . Dogm as already received are given a deeper m eaning ,
and form s already adopted take on a new and wider significance . Thu s
Manichaeism starts with the Zoroastrian conception of tw o co -e ternaland hostile powers , of good and o f ev il , o f light and of darkness .
Now ,in the Persian books , A hrim an oppo ses the god of light at every
point , to be su re yet creation w as or iginally good , and the ev il worksof A hrim an are a later corruption . In the B undahish (x v . w e are
even to ld that Mashya and Mashyoi first be lieved that the world w as
c reated by Orm azd , and tha t afterwards they believed A hrim an to be
the creator . From this falsehood A hrim an received his first joy . By
this falsehood they both becam e darvands , and their sou ls shall rem ain
in hell ev en unto the resu rrection . A ji Dahaka , the great dragon ,w as
expressly created by A hrim an to destroy the handiwork of the god of
light. The m ateria l world is prim arily righteou s ; and it is the firstduty of m an to support asha , the existing order of things , against the
assaults of the dem ons . Here the influ ence of Hindu conception s on
Manichaeism is ev ident. The strugg le between Mani’s god o f light andEbb
’
s , the princ e of darkness,becom es m ore intim ate and far-reaching .
The contest is no longer carried on in a neu tra l region between the tw o
opposing powers , like tw o arm ies in battle array , but is waged in every
particle of m atter between the tw o natu res con tained within it .
The contest com es abou t in this w ay The regnum Iucis is threatened
with invasion by the p r incip es tenebrarum ,who from the dark abyss
behold its g lory and are enam ored of it . A n em anation of G od , cal ledthe Primu s H omo , descends into the depths to com bat them . The fiv e
gross m aterial e lem ents be long to the regnum tenebrar um and to
Oppo se these he first arm s h im se lf with a panoply of the five finer ele
m ents representing the spiritual counterpart o f these— an idea probablysu ggested by the Sankhyan theory of the five tanmd tras and the fiv e
mahdbhutas . He is for the tim e overwh elm ed by Eblis . or Saclas . as
the dem on is som etim es called part o f his panoply is rent away fromhim , and ou t of the union of these finer elem en ts , or sou l , with thegross m atter of the regnum tenebrarum springs the existing order of
thing s , the sou l being held by force in the bonds of m atter , and g iv ing it
M ore, Infl u ences of H indu thought on M anichaeism . xxiii
form and life . Crea tion is then essentia lly a work of evil ; m atter
as in all the phases of the Hindu cycle of thought , is altogether baseand the great stru gg le now waging is the effort of the imprisoned sou l ,or em anation of light , to free itself from the bondage of the world . It
is to be noticed however that Mani’s conception o f ev il , a lthough deepened and spiritua lized by Indian m ysticism , rem a ins prim arily Persian .
Ev il for him is an actua l and active princ iple , eternal in its natu re , and
far rem ov ed from maya,or m ere illu sion .
The process of redem ption is the point of contact with Christianity .
and from now on ou r heresy vi ill be found Christian rather than Persian .
In other words , Maui ’s system m ay be div ided into two great periods ,
one of invo lu tion , or m ing ling of spirit and m atter , adopted from
Zoroastrian sources ; and the second of evolu tion , or the separation of
Spirit and m atter , borrowed chiefly from the Christian faith . This
div ision is not , of course , a hard-and - fast one , bu t in the m ain m akes
ev ident the natu re of the syncrasis . In this second part of the system ,
Christian ideas are m odified by Hindu thought in a m anner preciselysim ilar to the process a lready described . The Christian term inologyand ritual are m aintained , bu t the m ission of the Christos is deepenedand extended . The labor of salvation is no longer confined to the
ac tion of a m an or god-m an living h is life in Pa lestine , but becom es the
cosm ic stru gg le of the VVeltgeist striv ing upward toward de liverance .
It is the Buddhist or Jaina conception of the progress toward releaseaided onward by the appearance of the Enlightener . St . Pau l’s m ystical u tte ranc e ,
“The whole creation groaneth and travaile th in paintogether ,
”m akes it easy to understand how su ch Hindu notions cou ld be
involved in Christian term ino logy ; and the conclu sion of this sam e
passage , until now waiting fo r the adoption , to wit the
redemption of our body , shows at the sam e tim e how far-reaching w as
the change wrought by the influ ence of India . A brief survey of the
Manichaean Christology will m ake the subject plainer .
Mani distingu ishes between the Christos and Jesu s . The g eneral nam e
of the em anation from the kingdom of light is the Primu s H omo this
is regarded in tw o ways , as a passive principle (dévautg m fimmn)su ffer
ing the bondage of the world , and as an active principle (dfiva‘u tg
(inutovpytxn) effecting its own deliv erance . Now the form er is cal led th eJesus p atibilis , while the latter is the Christos . When the wor ld w as
c reated ou t of the union of the spiritual P rimu s Homo and the m ate
ria l regnum tenebrarum , the pu rest portion of the m ixtu re , that con
taining the m ost light , w as plac ed in the sky as the sun and m oon .
Their light , t ogether with the atm osphere (which is the Holy G host),acting on the earth ,
produ ces life life is the strugg le o f the im prisonedsou l upwards toward reabsorption into the kin gdom of ligh t. In this
process the sun and m oon , the life -
giv ing light (called also the Pr imus
Homo , the Son of G od), are the Christos ; the spirit dorm ant in the
earth and awakened by their touch is the Jesu s p a tibi lis . Every tree
that expands its leaves in the warm breath of heaven , every flower thatpaints its blossom s with the colors of the sky ,
is only an expression of
xxiv A m erican Oriental Society’s Proceeding s , A p ril 1 893 .
the upward striv ing of the weary Weltgeist. So the agony of the
cru cifixion becam e sym bo lical of the un iv ersa l passion, and Jesu s w as
said to be omni susp ensus ex ligno . The fee ling which inspired thisconception of the su ffering Jesu s is beau tifu lly told in that s tanza of
Om ar Khayyam 5
Now the New Year rev iv ing o ld Desires ,
The thoughtfu l Sou l to So litude retires ,
Where the White Hand of Moses on the B ough
Puts ou t , and Jesu s from the G round su spires .
Now when the demons of ev il see that the light which they possess isthu s gradually withdrawn from them
, they are thrown into despair .
They conspire am ong them se lves , and , by a cu riou s process of procreating and then devou r ing the ir offspring ,
produ ce m an ,w ho contains the
qu intessence of all the Spiritua l light rem aining to them . A dam is be
gotten by Saclas and Nebrod , their leaders , in the likeness of the Primu s
Homo . He is g iven the g lory of the world , is m ade the m icrocosm or
counterpart of the universe , that by the exce llence of his natu re , as by a
bait , the Sou l m ay be a llu red to rem ain in the body . He is created bythe lu st of the dem ons ; h is own fal l consists in su ccum bing to the
sedu ctions of the flesh and through the process o f generation the spiritis still held a bond -slave in the wo rld , passing from father to son . A s
the Christos act ing in the sun awakens the inanim ate earth , so too he
appears as a m an am ong m en , as Jesu s of Nazareth , teaching the way
of salvation . Re lease com es only with the cessation of desire , and this
again is brought about on ly through the tru e knowledge , or G nosis ,
im parted by the Sav ior. In all this w e see strong traces of the Zoroastrian sun -worship , as m ight be expected . The Christos represented as
distentus p er solem lunamque points at once to Mithra , the sun -
god and
m ediator . Bu t the significant m odification com es rather from India .
The who le conception of Christ’
s m ission is changed and the labor of
his life is to proc laim the way of re lease to the spirit already g ropingu pward , rather than to act as m ediator be tween m an and G od . His
incarnation is on ly one brief ev ent in the long strugg le of Jesu s and theChristos . In accordance with this , the doctrine of Docetism w as im
ported from India , either directly or throu gh the ear lier G nostic sects .
Docetism is a transparent adaptation o f the Hindu Mayawhich plays soim portant a role in Indian philosophy ,
in later Buddhism , and in the
Krishna cu lt . A sing le quotation from the B hagava ta Purdna or the
Lotus of the True Law wou ld show the close resem b lance of these doc
trines— and m ight at the sam e tim e throw light on the v exed questionof borrowing between Christianity and the Kr ishna cu lt for surely no
one wou ld care to m aintain that Maya is a western conception , orig i
nating in G nostic Docetism . For instance ,w e read in the B hagava ta
P arana (iii . 1 5 . 5 , c ited by Senart) It is through his Maya, by m eans
of Maya, that Bhagavant has taken on him se lf a body and in the
Lo tus of the Tru e Law (chap . x v . , SBE . xx i . 302) it is written :“The
Tathagata w ho so long ago w as perfectly en lightened is un lim ited in
xxvi A m erican Orien ta l Society’s Proceeding s , A p r il 1 893 .
6 . The p lural with pronom inal suffixes in A ssyrian and
Hebrew ; by Mr. G eorge A . Reisner, of Harvard University,Cambridge , Mass .
In the inscriptions of the tim e of Hamm u -rabi there are traces of a
diptote declension of the plu ral : v iz . , nom . u (a f), and gen . i (iThe plural in u occurs four tim es , as follows : B iling . Inse . H . Col . ii .
,
line 9 , ni-s’
u ra -ap-s
'
a - tum li- is- ti -m i -ga -kum ; Cy]. In sc . H . Col . i . , line7 , and a lso Col . ii . , line 4, sarru sa ip -sa - tu -su a -na si—ir Sh . u M . ta -ba
Sam su -iluna ,Col. iii line 1 , mu -sar -bi-u sar -ru - ti-ya . The first three
are plain ly nom inatives and the last one , I think ,is as plainly a nom
inative-abso lute , su ch as occu rs often in A ssyrian .
It is tru e that this evidence is m eager ; bu t it is uniform , and it is
supported in a m easure by the contract tablets : c f . Meissner,B . 2 .
A ltbab. Priva trecht, No . 48 , line 25 , si-bu - tum p a-nu - tum , sa Mar- ilu
Mar -tu i-na bab ilu Nin-mar -ki IZu -ba -ni lu -u ma -ru a -na -ku u -sa -mu
ih-bu -u fma ,
kiram u bitam a -na I lu -ba -u i u -bi-ru ; No . 78,lines 4—7 ,
a -na ta -a z -ki-tim da -a -a -ni ih-s'
u -du -u -ma a -na bit ilu Samas
ma i-na bit Samas da -a -a -nu di-nam u -sa -hi-z u -u -su -nu - ti-ma . Sev eraltim es also a plural in u seem s to be u sed as a nom inative abso lute .
Of . No . 77 , line 1 , 5 GA N eklim bi-ri -a - tum ; and No . 24, line 1 , 140 SEna -as-p a
-ku - tum ,w here a sentence intervenes before the rest of the
tablet.The ev idence is confirm ed by the Tel
-el-A m arna Tablets,which con
tain the fo llowing exam ples : B erlin VA . Th . 1 52 (Winck ler , No .
line 1 1 , um -ma -a lei- i ab-bu -ni it- ti a—lza -m i-is u i- i -nu ln ta -ba -nu , Say
ing , as ou r fathers (were)with one another , w e ,let u s be friendly
line 1 3, i-na -an-na dam/far-
p l- u -a
,sa itti A hu - ta -a -bn ti—bu-u
,i-na m a tu
Xi—na -ah-hi a -na si-ma -a - ti it- ta -ak-lu -u Berlin VA . Th . 1 51 (Winckler ,No . back , line 4 , sum -ma la -bi- ru - tum ya
-a -nu is-su -ti li - il If
there are no old ones , let [them take new ones’
Berlin ,
unnum bered (Winckler , No . line 14, assa tu -
p l ba-na - tum i-b
’
a-as-sa
and line 24, binatu -
p l-u -a i-ba -as-sa -a ; Bu laq 281 79 (W inckler , No .
back , line 1 0, ma - ta - tum r u-ka -tum ni-i-nu ,Distant countries (are)w e
These are all apparently nom inatives .. Once , in (London 81)
vol . x . , p . 562 , front , line 1 9 , the word gab-bi-su -nu oc cu rs as
a plu ral nom inative agreeing with Eu -na -ha—a -u . B esides these examples , there are no other nom inative plu rals in these tab lets . Once a lso ,
Winckler , No . 7 , line 37 , the phrase sar -ra -u i ma -ah-ra -nu -ma is a gen
itive . Everywhere e lse , the genitive and accu sative end in i . Cf . alsoA gum
-kakrim i , col . v ii . , line 1 9 , ir -bi-tu .
To sum up , then , I conclude that , in the tim e of Hamm u - rabi and for
som e tim e after that , the plural in A ssyrian w as dec lined after the dip
tote scheme , like the A rabic sound-plurals . Later , however , the di stinction between the u and the i case was lost .
Fu rther , with the pronom inal sufii xes , these term inations u and i
are retained—see the exam ples above . So , later , when the distinctionbetween the u case and the i case w as lost , i the pronom inal su ffix isfound in all cases with both fem inine and mascu line . Now , com paring
Reisner,A ssyrian p lura l with p ronom ina l sulfid es .
‘
xxvu
this with the Hebrew ,w e find that there too the plu ral , whether fem
inine or m ascu line , with pronom inal suffixes . ends in i . A nd I wish tosuggest a sim ilar process of deve lopm ent in Hebrew to that which has
taken place in A ssyrian . First , then , whether the fem inine in u—i is
originally m ade sim ply by ana logy from the m ascu line or not , the
Hebrew fem inine ’f'
l'
l with pronom ina l suffixes goes back to a
real u sage of this fu l l form withou t the pronom ina l suflix es . Second ,
this fu ll form ’fl l is descended from a diptote declension of the
plu ral (m ascu line and fem inine)in u—i . A nd, finally , this m akes probable a genera l Sem itic diptote declension in the plural at a som ewhatearly stage in the developm ent of the language .
7 . On the so—cal led Chain of Cau sation of the Buddhists ; byMr. Henry C . Warren, of Cambridge , Mass.
Chain of Cau sation is the title given by Occiden tal students to theform u la which em bodies the Buddha
’s effort to account for the origin
of ev il . The form u la itse lf is as follows : On Ignorance depend thesamkharas on the samkharas depends Consciou sness ; on Consciou sness depends Nam e-and-Form ; on Nam e -and-Form depend the Six
Organs of Sense on the Six Organs of Sense depends Contact on Con
tact depends Sensation on Sensation depends Desire onDesire dependsA ttachm ent on A ttachm ent depends Existence on Existence dependsB irth ; on B irth depend Old A ge and Death , Sorrow, Lam entation ,
Misery , G rief . and Despair .
”
,Chain of Cau sation is an unfortu nate title , inasm u ch as it involvesthe u se o f Occidental categories of an exacting kind into which to fit ,
as into a Procru stean bed ,Oriental m ethods of thought . A s a nat
u ra l consequ ence , this sam e Chain of Cau sation has proved a
stumbling - stone and rock of offense to som e of the best Europeanscho lars . Oldenberg ,
for exam ple , in his B uddha (Hoey’s translation ,
pp . 226 says The attem pt is here m ade by the u se of brief pithyphrases to trace back the su ffering of all earth ly existence to its m ost
rem ote roots . The answer is as confused as the qu estion w as bold . It
is u tterly im possible for anyone w ho seeks to find ou t its m eaning to
trac e from beginn ing to end a connected m eaning in this form u la.
Most of the links of the chain , taken separately , adm it of a passableinterpretation m any arrange them selves a lso in groups together , and
their articulation m ay be said to be not incom prehensible bu t betweenthese groups there rem ain contradic tions and im po ssibilities in the con
secutive arrangem ent o f priority and sequence , which an exact ex eges 1 shas no t the power
, and is not perm itted , to c lear up .
” R. S . Cop lestone ,
Bishop of Colom bo and President of the Ceylon B ranch of the Roya lA siatic Society , in his book B uddhism , which has just appeared , a lsogiv es up the pro blem in despair , saying (p . 1 22)
“Who will attack
a m etaphysical pu zzle which he [Prof . O ldenberg] declares inso luble ?”Now a great deal of the difi
‘icu lty experienc ed by these scho lars
appears to m e to arise from the too strict way in which they u se the
Xxviii A m erican Oriental Society’s Proceedings , A pril 1 893 .
word cau se , and from the idea which they labor under that Tim e
plays an important part here , whereas it wou ld appear to have but a
secondary role .
The term“cause shou ld be used in a very loose and flexible way ,
and in different sens es,in discu ssing different m embers of this series .
The native phrase of which Chain of Cau sation is supposed to be a
translation is p aticca - samupp ada .
* Paticca is a gerund , equ ivalen t tothe Sanskrit p ra titya ,
from the verbal roo t i go ,’ with the prefix p ra ti
‘back and samupp dda stands for the Sanskrit samu tp ada , m eaninga Spring ing up .
’Therefore the whole phrase m eans a spring ing u p
[into existence] with reference to som ething e lse , ’ or , as I wou ld render
it ,‘origination by dependence .
’The word chain
”is a gratu itou s
addition , the B uddhist calling it a whee l , and m aking Ignorance dependon Old A ge etc . Now it is to be noted that , if a thing springs u pthat is to say , com es into be ing
—with reference to som ething e lse , or
in dependence on som ething e lse , that dependence by no m eans needs
to be a cau sal one . In the Pali , each of these m em bers of the se -calledChain of Cau sation is said to be the p accaya of the one next following ,
and p accaya is rendered cau se .
’Bu t B uddhaghosa , in the Visuddhi
Magga , enum erates twenty- fou r different kinds of p accaya , and , in
discu ssing each m ember of the p aticca -samupp a'
da , states in which of
these senses it is a p accaya of the succeeding one .
The Pali texts v ery we ll express the general relation m eant to be con
v eyed by the word p accaya when they say If this one [m em ber of the
series] is not , then this [next fo llowing] one is not.
”
I will now run over the Chain of Causation ,m em ber by m ember , in
reverse order , giv ing m y own explanation of the re lation of each m em
ber to the one be fore it , and show how com prehensible becom e the
re lations of the different m em bers to each other if the term cau se ”
be u sed in a m ore flexible m anner , and if Tim e be considered as onlyincidentally involved . I beg in , then , with the bottom of the series .
Old A ge etc . are said to depend on B irth . The relation here betweenBirth and Old A ge etc . is that which w e shou ld express by the termantecedent condition .
”The fact that I am born as a m an or hum an
being does not m ake m e necessarily arrive at Old A ge ; ye t, as the
natives say ,if there were no B irth , there wou ld be no Old A ge etc .
B irth is then said to depend on Existenc e . Now by Existence ism eant existence in general , not this or that particu lar existence, bu tall existence whatsoever to which transm igration renders u s liable .
The relation , therefore , of Birth to Existence is simply that of a
particu lar instance to a general category .
Next , Existence is said to be dependent on A ttachm ent , and A ttach
m ent in its tu rn on Desire . I grou p together these tw o m em bers of th e
se ries , as they m ean m uch the sam e thing , Desire being the m ore g en
eral term,and the four divisions of A ttachm ent are fou r classes of
See R. C. Childers, Pali Dictionary, p. 359 ; the same, in Colebrooke’s Essays ,
1 . 453 Behtlingk and Roth, vn . 7 23
,and the references to Burnouf there given .
A m erican Orienta l Society’s Proceedings , A p ril 1 893 .
m eans‘deed
’
or‘act
’
; and samkhdra is from the sam e roo t , and
m eans doing’or action .
’This karma m ay be good , bad , or indiffer
ent , and perform ed by the body ,voice , or m ind ; bu t Buddhaghosa
says they can all, in the last analysis , be redu ced to thoughts or m entalactiv ity . A ny dwel ling of the m ind on an object is a samkhara
, and
the Consciousnesses resu lt from such samkharas . A ll the samkharas arereally also consciou snesses , bu t som e th irty
-two are m arked off as the
resu lts of the others , and called vip aka minndnas‘resu ltan t consc ious
nesses . Thu s the re lation of these thirty-tw o consciou snesses to the
others ca lled samkhdras is that of effect to cau se .
The samkharas are said to depend on Ignorance , and by Ignorance ism eant the want of knowledge of the ev il nature of all things . So longas w e rem ain ignorant of the unsatisfactoriness of a ll objects of sense ,
w e continu e to occupy ou r m ind with them— that is to say , w e con
tinne to perform karma . Ignorance , then ,is the antecedent condition
of the samkharas .
I have thu s gone over the Chain of Cau sation , and shown how
variou sly the m em bers o f the series depend on each other , and that
on ly in three instances was this dependence efficient cau se .
My readers will a lso please notice that I hav e not assigned one partof the series to one point of tim e , say to one existence , and then the
subsequ ent part to the fo llowing existence— the reason being that I
consider the accounting for re -birth only a special application of this
form u la . For instance , som e of the Consciou snesses m ay depend on
the samkhdras of a form er birth ; others (e . g . , those of the Trances),on samkhdras of the present one also the Existence which depends onDesire and A ttachm ent m ay be a renewed existence ,
or it m ay be su chan existence as is g iven tem po rarily by the Trances (i . e .
, existence inthe realm of Form by the four low er Trances , or in the rea lm of Formlessness by the four next above).The Chain of Cau sation wou ld thu s appear in som e sort to repeat
itse lf , the assertion that Existence depends on Desire and A ttachm ent
being the m ore general statem ent of how all existence orig inates ;
while the description o f the Consciou snesses evo lv ing from the samkhdra s , and ,
in the case of re -birth , embodying them selves in Nam e
and-Form ,is the specific one of how the hum an be ing com es abou t .
8 . The Paricistas o f the A tharva-veda ; by Dr . Edwin W. Fay,
University o f Texas,A u stin
,Texas .
Dr . Fay has at present the u se of the two m anu scripts , A and B
described by Dr . Magoun ,A suri—Ka lp a ,
in the A m . Journa l of Phi
lology , 1889 , x . 1 65 ff . Codex A is a clean MS . of 2 1 7 leav es , or o f 484pages , each of nine lines . Twelve Paricistas , cov ering thirty-five pages ,or abou t a twelfth part of this m aterial , have been a lready copied and
collated by Dr . Fay . The text and translation of the first six have
been com pleted , and the text has been settled for several Paricistas m ore .
It is believ ed that a to lerably com plete and satisfactory text can be
arrived at from the two MSS . now in hand , ev en withou t other manu
L anm an,Em enda tion of Ka tha-sa r it-sc
‘
tgara iii . 3 7 . xxx i
scrip t m aterial . Many repetitions of details occur within the com passa lready surv eyed . The separate Paricistas are wont to present tw o
treatm ents of the sam e cerem onial , one in prose , the other in clokas .
For this reason ,it will often be possible to get the general sense of a
passage , ev en when the determ ination of the precise text-readingoffers insuperable difficu lties .
A fter all , it is on ly the genera l sense of the Paricistas that m ay fairlyc laim the attention of Orientalists . They present very little of lin
gu istic interest , apart from occasiona l new words , and the au thentica
tion of words m arked by Boehtlingk as not qu otable . Bu t it shou ld beadded that , for students of fo lk-lore , ready access to this large collec
tion of ritualistic and witchcraf t practices is highly desirable .
Dr . Fay thinks that within the next tw o years he can finish the workof editing all these Paricistas , as aforesaid . It is , neverthe less , v erym u ch to be wished that additional MSS . m ight be pu t at his disposal .A nd he wou ld according ly ask the Sanskritists of India and Eu rope toinform him (through the Secretary of the A m erican Oriental Society ,
Cambridge , Massachu setts), of any su ch MSS . as m ight be entru sted to
the Soc iety for his u se .
9 . Emendation of Katha- sarit -sagara iii. 3 7 by Professor
C . R . Lanm an,of Harvard University, Cambridge, Mass .
In the third Taranga of the Katha-sarit-sagara , three brothers (verse 6)m arry Bhojika
’s three daughters A fam ine arises and the hu s
bands fl ee The sisters dwe ll with B hojika’s friend , Y ajfiadatta
and the second sister bears a son , Pu traka ,w ho , as protégé of
Civa , attains in tim e to fabu lou s wealth and to kingship On the
adv ice of Y ajfiadatta Pu traka bestows unprecedented larg ess ; onhearing the news of wh ich ,
his father and uncles return , and (36)are
m ost handsom ely treated . Then com es (37) one of the frequ entlyinterjected sententiou s reflec tions of Som adeva
dccaryam ap ari tydjyo drstanastap adam ap i
avivekandhabuddhinamsvanubhavo duratmandm .
In cou rse o f tim e,continues the poet they lu sted for royal power
and strove to slay Pu traka , etc . etc .
In the edition of B rdckhau s the couplet reads as I g ive it and
so in the edition of Durgaprasad and Parab (Bom bay , Brockhau s , in his translation ,
p . 9 , ignores the couplet entirely . In 1 855 ,
Boehtlingk and Roth set up for anubhdva the m eaning 3. G esinnung ,
Denkungsart bu t m erely for the sake of this orie passage . Thu s
sva—anubhava (sva own wou ld am ount to nearly the sam e thing as
sva -bhava . A nd so Tawney appears to take it in his translation 1 . 1 3 .
In 1 875 , howev er , Boehtlingk and Roth , again for the sake of th is so lepassage , insert in the Lexicon the com pou nd sva -anubhava , and render
it by G enu ss an Besitz (sea), Sinn fiir B esitz , ” and direct the reader
to cance l the m eaning and the citation under anubhc‘
wa 3 . A nd in
1879 Boehtlingk gives the”
sam e v iew in the m inor Lexicon . A ccord~
xxxn A m er ican Orienta l Society’s Proceedings , A p ril 1 893 .
ing ly ,w e shou ld translate Strange to say , wicked m en
, even after
they have got into m isfortune and ou t again , cannot (so blind are their
m inds for lack of judgm ent) g ive up their enjoym ent of property(or taste for property , or interest in This , a lthough not
entirely inapposite , is not very pat .
I su spect that Som adeva wrote the line as fo llowsavivekdndhabuddhindmsvabhavah suduratmanam .
Copyist A left ou t su he , o r his corrector , placed su in the m arg in
copyist B pu t it back from the m argin in to the text , bu t in the wrong
place , thu s , sva -su -bhc‘
wo durdtmandm ; for the senseless svasu CopyistC substitu ted what in nagari letters looks v ery nearly like it, nam e lysvdnu Thu s a rose the corruption .
The reading svabhdvah, own natu re ,’
yields ju st the sense w e want ,and fits the m etre . For the combination sudur com pare duh- sp arga
(opposite of su - sp arca)with su -duhsp arca , and the like .
1 0 . On the an . M y . rrg’
dndh,RV. i. 3 2 . 6
,with a no te on
haplo lo gy ; by Prof . M . B loomfield,o f Johns Hopkins Univer
sity, B altim ore,Md.
The hym n containing the word rujdndh is one o f the m ost prom inentof the large c lass which describ e the conflict o f Indra and the dem on
of the c loud ,Vrtra . The passage in question , RV . i . 32 . 6 c
, (1 , reads
nd ’tarid asya sdmrtimvadhdndm
samrujdna'
hp ip isu indraca truh.
‘
(Vrtra) has no t su rviv ed the blow of h is (Indra’
s) weapons , etc .
’
The fou rth pada is rendered by G rassm ann im Stu rz zerbrach derIndrafeind die Kli
’
ifte Ludwig translates die gebrochenen bu rgen
zerm alm te er (se lber noch im stu rz e)des feind gott Indra .
”Both trans
lators ignore the nativ e treatm ent of the word . In Yaska’
s Naighan
tuka i . 1 3 Kau tsavaya it occu rs in a list of words for ‘river ,
’
and in Y aska’s Niruk ta vi. 4 w e have , m ore explicitly , ruiana nadyo
bhavanti rujanti kulanijL ‘the rujanah are riv ers ; they break (ruj)the
banks .
’This purely etym o logical rendering is adopted by Sayana
indrena hato nadisu p a titah san vrtradehasya p atena nadinamkulani ta tratyap asdnadikam curnibhutam . Even at the tim e o f the
present arrangem ent of the na ighantuka there m u st have been som e
perplexity , for the word occu rs a second tim e in Naigh . iv . 3 , in one of
those lists wh ich even in Vaska’s tim e stood in need of especia l elu cid
ation . A nd Madhava ,in explaining the para llel passage at TB . ii . 5 .
4. 4 , renders qu ite differently : bhangamp rdp nuvantihsvakiyd eva senah
vajrena ha to bhumau p a tan san samip avar tinah sarvan guran cur
nikrtavan‘his own arm ies w hile they are perishing , all the heroes
standing near , (Vrtra)slain by the bo lt , falling upon the ground , has
See the writer in P.A .O.S. , Oct. 1 890 ; Journal, vol. xv. p. xlviii,it Of. under Panini 1i. 3 . 54 : nadi kuldni rujati.
xxxiv A m erican Orienta l Society’s Proceedings , A p ril 1 893 .
The suggestion which w e have to offer is uncertain, and , bu t for the
fact that its rejection does not deprive the negativ e ana lysis of the passage o f its v a lu e , it m ight perhaps not hav e been offered in print . The
root ruj is em ployed v ery frequ ently in connection with parts of the
body . Thu s w e have above the expressions vi vrtrdsya hdnu ruja ; vivrtrdm p arvaco rujdn ; r itjad . vi vdla sya sanum . In a different
connection w e hav e A V . ix . 8 . 13 , figu rative ly , ydh simdnam virujdntimurdhdnam p retty arsanih the pains which break the crown of the
head and the head A V . ix . 8 . 1 8 , ydh . p oir i'
tii si virujdnti ; QB .
iv . 5 . 2 . 3 , virujya croni . A t Ram . iii. 72 . 20 w e have p aksa tundana khdih gdtrdny druja td ; at Har . 5694, stanan drujya . W ith thisu se are related the v ery comm on express ions like mukha -ruf
‘pain inthe m ou th ,
’ Varah . Br. S . 5 . 82 drg-r aj , ibid . 1 04. 5 ; aks i-ruj, ibid . 5 1 .
1 1 1 04. 1 6 netra -ruf , A K . iii . 4. 26 . 203 , pain in the eyes p areva-ruj ,
Sucr . i. 165 . 9 , pain in the side la ldte ca ruja jajne , Ram . iii. 29 . 1 5
ciro-ruj , Varah . B r . S . 53 . 1 1 1 ; ciro
-ruja, MBh . iii . 1 6829 ; ciraso rufaa
ibid . 1681 6 .
My suggestion ,now ,
is that rujdndh is a com pound of a derivative of
the root raj with som e designation of a part o f the body . It m ight be
rujdnd as ‘hav ing a broken m ou th bu t it seem s to m e m ore
like ly to be rujdnd nds ‘nose ,
’ which wou ld yield rujdndnas , changedby dissim ilation (haplo logy) to r ujdnds .
* The word wou ld then
m ean with broken nose .
’In stanza 7 o f the sam e hym n the state
m ent is m ade that Vrtra w as broken into m any sm a ll pieces p uru trd
vr tro acayad vyastah'
; which augu rs that his nose was not exem ptfrom the gene ra l catastrOp ll e . This , at any rate , yields good sense
,
and accounts for the anom alou s (bahuvrihi) accen tu ation . The stem
nas nose’
does not occur ou t of composition ,bu t it seem s to be fairly
certain in ands , RV . v . 29 . 1 0 : andso ddsyunr amrno vadhe'
na . The
padapatha div ides an -dso , and both the Petersbu rg lexicons and
G rassm ann fol low ,translating the word by ‘withou t face or m ou th .
’
Ludwig , Rig-Veda ii. 109 , translates ‘with you r weapon you slewthe nose less Dasyu ,
’hav ing in m ind the fl at-nosed aborigines . C f .
a lso his rem arks in the notes , vol . v .,p . 95 . The sam e interpretation
w as advanced previou sly by Max Mu ller : see A d . Kuhn , Die Herab
kunf t des Feuers , p . 59,note . Especial ly on the second assumption
(rujanah z rujdndnah) it is easy to understand how the com positecharacter of the word m ight have been forgotten , and the earliestinterpreters driven to propositions entire ly ou t of accord with the rest
of the sentence and with reasonable sense .
Note on Hap lology.
Cases of haplo logy are by no m eans so rare in the o lder language as
wou ld appear from the very few instances which are u sually reported .
* See the note on haplology at the end of this article . A bahuvrihi with a
participle in -na as the first member we have in dadrgana-
p avi, yuyujana-sap ti
(Whitney, Sk . Gr.
2§ 1 299c): cf. also uttana-hasta , u ttana-
p ad. The participlerujanc
’
t is to be regarded as belonging to the root-aorist : cf. ib. 840,6 .
B loomfield, E tym ology of u lokd. xxxv
Whitney , Sk . G r .
’§ 1021b ,
m entions ira’
dhydi fori‘i radhwidhyai , and
this is the sole exam ple in illu stration of the process m entioned by
B rugm ann , G rundriss der vergleichenden G ramma tik,i. 484. Other
exam ples , in addition to u lokd for *u lu - loka from uru - lokd (see below),
are maditgha sweet-wood , licorice , ’ for *madhu -dugha ,
*madhugha ,
with loss of aspiration , both interm ediate form s be ing found occasionally in the MSS . see e . g . Kang. 35 . 2 1 , note 9 ; trod and trica for*try
-
rca a group of th ree stanzas (so already Y aska ,Nir. iii . 1) hiran
mdya for*kiranga
-maya golden ,
’ wh ere the loss of the first ya by dissim ilation Opera tes across the syllable ma cusmayd for *
cusma -maya ,
TS . ii . 2 . 1 2 . 4, fiery ,
’ which the Petersbu rg lexicon erroneou sly regards
as the c orruption of a theoretica l *gu sniya ,
°
cévrdha for*ceva
-vrdha‘kindly ,
friendly ’
(G rassm ann) ; sdda s-
p dti for*sddasasp dti
‘
pro
tector of hom e’: com pounds with p dti hav ing two accents regu larly
exhibit a genitiv e as the first m em ber : cubhds-
p dti br’has -
p ati , brah
m anas-
p oiti . and by im itation vanas -
p a’
ti , jas-
p dti , ra thas-
p dti cirsakti" head-ache m ay stand for cirsa
-sakti afiection of the head’from roo t
sac in the sense of fasten upon cf . A V . i . 1 2 . 3, where cirsakti and
sa c occur together a lliterativ e ly . The last exam ple is by no m eans cer
tain . There is correlation ,su re ly ,
between this phenom enon and the
g liding over of cau satives like ksayayam i , etc . , to the p-typ e ksap ay
am i etc . : of . also the change o f roha’
ydmi of the m antras to rop aydm i
in the B rahm anas .
1 1 . The etym ology o f u loka by Professor B loomfie ld .
The variou s essays on this expression are instru ctive a like for thekeen philo logical insight and the inadequate gramm atical prepositions oftheir au thors . The expression is distinctively an archaism in the literatu re . In the first eight m andalas of the RV . , the word lokd occu rs on lytwice withou t the u preceding : v i. 47 . 8 ; v iii. 1 00. W ith antece
dent u, the occu rrences are i . 93 . 6 ; ii . 30. 6 ; iii. 2 . 9 ; 29 . 8 ; 37 . 1 1 iv .
1 7 . 1 7 ; v . 1 . 6 ; v i . 23 . 3 ' 73. 2 ; vii.
v iii . 1 5 . 4 (here i t loka -krtnum). In the n inth book , there are tw o
occu rrences of sim ple lokd ,ix . 1 13 . 7 , 9 ; and three of u lokd ,
ix . 2 . 8'
(u lokakrtnum); 86 . 21 (u lokakr’t); 92 . 5 (u lokdm). In the tenth
book , there are six occu rrences of u lokd : x . 1 3 . 2 1 6 . 4 30. 7
1 33. 1 (u lokakr’t) 1 80. 3 and three occu rrences of sim ple lokd ; x . 14. 9
85 . 27 ; 90. 1 4. In addition , the tenth book , and that a lone . beg ins to
produ ce , comp ounds in which lokd is the fina l m em ber : urulokam ,in
x . 1 28 . 2 ; jiva lokdm ,in x . 18 . 8 ; and p a tilokdm ,
in x . 85 . 43 . This
shows on the whole a perceptible growth of loka at the expense of
u lokoi in the ninth and tenth books ; and the A V . continu es boldly in
Correct accordingly Bollensen in ZDMG xxiii. 607 . who claims that there isno occurrence of loka without preceding u in the first eight books ; and Max
Muller,Ved ic Hymns (SBE. xxxii), p . lxxv
,who notes only viii. 1 00 . l 2 .
xxxvi A m erican Orienta l Society’s Proceedings , A p ril 1 893 .
the sam e direction . Here lokd occu rs so often as to render a count u se
less , bu t u lokd occu rs only three tim es , in one hym n of the Yam a
book , xv iii. 4. 1 1,44
, 7 1 , in the obv iou sly archaizing phrase sukr’tam
u Ioham . I do not count three other occurrences which coinc ide withthe RV. ,
nam e ly v ii . 84. 2 : RV . x . 180. 3 ; xv iii. 2 . 8=RV . x . 1 6 . 4 ;
xv iii . 3 . 38 : RV . x . 1 3 . 2 . The A V . abounds a lso in com pounds in whichloka form s the second m em ber ; see Index Verborum , p . 257a . In the
Y aju s -texts , both u lokd and lokd oc cur bu t w e hav e no m eans of con
tro ling the ir frequency or proportion . W e have su rabha u lokd in VS .
x ii . 35 : TS . iv . 2 . 3 . 2 : MS . ii . 7 . 1 0 sukr’tdm u loham in VS . xviii.
52 : TS . iv . 7 . 1 3 . l S . ii . 1 2 . 3 ; and in VS . xv iii. 58. The paralle l ofVS . xv iii . 58 in TS . v . 7 . 7 . 1 has su kr
’tasya loham instead of sukr
’tam
u loholm . That is precisely the favorite m anner in which the A V .
m anages to circum vent the archaism see e . g . iv . 1 1 . 6 v i. 1 1 9 . 1
1 20. 1 1 21 . 1 , 2 ; v ii. 83 . 4 ; x i . 1 . 8,37 , etc . In VS . x i. 22 : MS. ii . 7 . 2
occu rs the pada dkah sit lokoim sukrtam p rthivydm , which is varied in
TS . iv . 1 . 2 . 4 to dkah sci lokdm sukrtam p rthivydh . Both s it and sci
are m odern variants of u and they testify that the com bination u lokd
had becom e perplex ing . It is to be noted also that the com poundlokakr
’
t, which is preceded by u in the tw o so le occu rrences in the RV .
(ix . 86 . 21 x . 1 33 . oc cu rs in other texts a lways withou t u : A V . xv iii .
3 . 25 ; TS . i . 1 . 1 2 . 1 TB . iii. 7 . 2 . 1 0 ; A CS. iv . 1 3 . 5 .
MostVedic scho lars have recognized the u nusu al character of u beforelokd . In m any cases it m akes no sense ; and in RV . iii . 2 . 9 ; 37 . 1 1 ;
v . 4. 1 1 ; v iii . 1 5 , 4 ; ix . 2 . 8 , it stands at the beg inning of a pada , in
defiance o f the ru le that enclitics cannot s tand at the beginning of any
v erse- line } ; There is no connection from which u Iokd , regarded as
tw o words , cou ld have been propagated secondarily ;1; hence all the
interpreters have agreed in assum ing u lokd as a sing le word , m isunder
stood by the padapatha and the Praticakhya of the RV . , owing to theoccu rrence of lokd in the sam e text .
A dalbert Kuhn ,in Ind . Stud . 1 . 350 ff . , after com paring lokoi with
Lith . and Old Pru ss . laukas , Lettish lauko,all m eaning open space ,
fie ld ,
’Low G erm . louch , ldch v illage ,
’derives the words from Skt . urit ,
ebpt- g, and sees in the u a trace o f the fu ller form of the stem , which
was lost for reasons not stated . The Pet . Lex . suggests that the wordis a derivativ e from the root ru c
‘shine ,
’ preceded by a prepositionu
, a reduced form of ava . Bo llensen ,ZDMG . xv iii. 607 11 ,
xxii . 580,derives it from an adjective ’t
urv-anc , through the weak s tem *urv-ac ,
extended into an a - stem *urvaka ,
*u roka . A scoli , Corsi di glottologia ,
The same expression occurs in RV . v . 1 . 6 .
1 Hence the RV . Praticakhya which , like the padapatha, regards u in
these cases as the particle,is led to insert a special provision exempting u from
the law of enclitics ; anu dattam tu p ddddau novarjam vidya te p adam ,
‘no
unaccented word is found at the beginning of a pada except u .
’
1 A somewhat mechanical propagation of the particle u must be assumed for
its persistent occurrence after infinitives in -ta va’
i - ta va’
u).
xxxviii A m erican Or ienta l Society’s Proceedings , A p ril 1 893 .
since the A V . , though it does not directly com pound uru and lokd ,
places them c losely together , e . g . ix . 2 . 1 1 , u rum lokdm akaram mah
yam edha titm ; x ii. 1 . 1 , uritm lokdm p rthivi nah krnotu ; see also
x iv . 1 . 58 ; xv iii. 2 . 20. The RV . , as indicated above , avoids this , and
exhibits in its place six occu rrences of the type urum u lokdm , e . g .
vii . 84. 2 . u rum na indrah krnavad u lokdm . Each expression is typ
ical for the text from wh ich it is quoted .
1 2 . The doc trine of the resurrection am ong the A ncientPersians ; by P rofessor A . V . W illiam s Jackson
,of Co lumbia
Co l lege,New York City.
This paper was presented in abstract . The m ain po ints of its discu s
sion ,however , m ay briefly be g iven and the m ost im portant passages
from which citations were drawn are perhaps worth recording for
fu ture re ference , if the paper be printed elsewhere in fu ll .A ttention w as first called to variou s likenesses and resemblances in
genera l between the re ligion of A ncient Iran , as m odified by Zoroaster ,and the doctrines of Christianity . The m ost striking am ong these par
allels are those to be fou nd in the v iews relating to eschato logy and the
doctrine of a fu ture life . It is the optim istic hope of a regeneration of
the world and of a general resurrection of the dead that m o st m arkedly
characterizes the re ligion of Persia. from the earliest tim es . The piou sexpectation of a new order of things is the chord upon which Zoroasterhim self rings cons tant changes in the Gathas or Psalm s .
’A m ighty
c risis is im pending (Y s . xxx . 2, ma z é ydonhd) each m an shou ld choose
the be st , and seek for the ideal state m ankind shal l then becom e per
feet , and the world renovated (f rasem ahum, f rasdtema c f . frasokereti ,
This wil l be the establishm ent of the power and dom inion of
good over ev il , the beg inning of the true ru le and sov ereignty ,
“the
good kingdom , the wished- fer kingdom (vohu kh§a thra ,kh§a thra
va irya). It is then that the resurrection o f the dead wil l take plac e .
It wil l be fol lowed by a g enera l judgm ent. accom pan ied by the flood ofm olten m e tal in which the wicked sha ll be punished , the righteou s
cleansed , and evi l banished from the world (of . also A .O .S . Proceeding s for Oct. 1 890, Jeu rnal , v ol . xv . p . lviii).A fter this g eneral introdu ction ,
variou s classical passages in G reekau thors tou ching u pon the ancient Persian belief were exam ined in thelight of the A vesta . The citations were drawn from Theopom pu s ,
quoted by Diogenes Laertes , P rooemium p . 2 , ed . Muller , Fragm enta
H istoricorum G roecorum i. 289 , and again by [Eneas of G aza ,Dia l. de
anim i immer t. p . 77 both cited by Windischm ann , Z oroastrische
S tudien p . 233. The allu sion in Plutarch (Is . et Os . 47)was discussed ,
and the interesting passage Herodotu s 3. 62 w as reconsidered . A ll these
c lassical passages were found to be quite in keeping with the generalresu lts .w en from the A vesta .
A m ore detailed investigation of the A v esta and the Pah lav i booksnew fo llowed in regard to the doc trine of a m illenium , the com ing o f
the Saoshyant Sav iou r,
’the des tru ction of ev il , the estab lishm ent o f
Jackson,Persian doctr ine of the resurrection . xxxix
the kingdom and sovereignty of good , and the renovation of the uni
verse , all which are directly associated with the doc trine of the
resu rrection .
In connection with the idea of a com ing m illennium , a fina l changeand regeneration of the world—a belief parallel in a m easu re with ideasfound in the Reve lation—such passages were discu ssed as Y s . xxx . 2
xxxiii . 5 ; xxxv i . 2 ; lv iii . 7 ; 11 . 6 ; xliii. 5 , 6 ; xxx . 9 ; xlv i. 1 9 ; l . 1 1of . Y t . x ix . 1 1 ; Vd . xv iii.
'
5 1 Y s . lxii. 3 ; Y t . xiii. 58 , 1 28 and Y s . 1i.
9 xxx . 7 Vsp . xx . 1 Y t'
. 1 7 . 20 ; together with num erous allu sions inthe later Pah lav i books , su ch as Bundahish i . 25 xxx . 1 ff . ; xxxii. 8, eta l. Som e of the classica l passages were again u sed in com parison .
A treatm ent of the doctrine of the idea of a Saviou r , as directly con
nec ted with the resurrection be lief , w as next briefly given ; certainparalle ls with the Messianic ideas of Judaism were drawn . Quotations
u sed for discu ssion upon this point were m ade from Y s . xlvi. 3 xlviii.9 ; Y s . x iv . 1 ; ix . 2 ; Y t . xiii . 1 28 ; x ix . 89 ; Bund . xxx . 2 ff . ; BY t . iii .
6 1 ; Dd . l l . 1 3 , et a l. , and a passage in a Syriac MS . comm entary on
the N . T . by’Ishd
'
dad , as wel l as A pocrypha l N . T Infancy, iii . 1—1 0.
Fina lly , the resurrection passages Y t. xiii. 1 28 ; x ix . 89—96 ; Fragm .
iv . 1—3 were translated in fu ll and com m ented upon . The latter fragm ent (iv . 1—3) appears in the Dinkart ix . 46 . 1—5 as taken from the
Varshtmansar Nask (cf . West , Pahlavi Tex ts transl . S . B . E . xxxv ii .A number of Pah lav i a llusions were then instanced
, occurrencesof Phl . tanu-i p asin
‘the body hereafter were treated , and an extended
discu ssion w as given of the wel l-known Bundahish passage xxx . 1 - 32,
and of its re lation to the ancient Bam dat Nask . Statem en ts bearing
upon the resu rrection were also cited from the accounts g iven in theDinkart and the Persian Rivayats , of the contents of the orig inal A vestan
Naske or‘boeks ,
’to show that this doctrine m u st have been often re
ferred to or discu ssed , and that it w as ev iden tly a prom inent article of
faith .
Hav ing given a summ ary , and show n the perfect uniform ity and
accord between the A vesta , the Pah lav i B ooks , the old accounts of the
orig inal Nasks , and the early allu sions in the c lassics , the paper cam e
to the conc lu sion that the doctrine of the resurrection of the body is
one of the oldest in the re ligion of Persia ; that it m ay hav e been
developed or even m odified at different tim es ; bu t that it w as characteristic of Mazdaism in all its periods , so far as w e can judge , and w as
a tenet undoub tedly incu lcated by Zoroaster som e centuries before theChristian era .
1 3 . Sanskrit -A vestan Notes by Professor Jackson .
1 . Skt . gambhird , gabhird , A v . gufra .
In A merican Journa l of Philology x i . 89 , 90, P . Horn o f Strassbu rg
has drawn attention to the possible existence o f an o ccasiona l A v estan
u or a which answers to an a , or is the representativ e of the na sa lis
sonans . Dr . Horn has since som ewhat qu estioned the correctness of
his own suggestion I think m u ch m ay be said , however , in its favor .
A m erican Or ienta l Society ’s P roceedings , A p ril 1 893 .
The exam ples which Horn originally brought forward to support histheory were , it is tru e , by no m eans all su re ; bu t a com parison withthe Sanskrit seem s to m ake , on this principle , the A vestan word gujradeep qu ite c lear . Presum ably ,
A v. gufra stands fo r *gmf -ra cf . A v .
jaf -ra . This can be none o ther than Skt . qambh- i- rd , gabh- i- rd . On -i
see also Bartholom ae Studien z . indey. Sp rachgeschichte ii. 1 70 , 1 79 . A
proportion may thu s be constru ctedA v . guf -ra : A v .
*gmf -ra , cf . jaf -ra Skt . gambh-i-ra
Skt. gmbh- i-rd
,c f . gabh- i-rd
We have thu s an A v . u represen ting a , m .
The writing u in A v . m ay indeed no t be tru ly orthog raphic : thevariants at Y t . x v . 28 for the s im ilar word guf -
ya , gaf -
ya wou ld seem
to show that fac t bu t that such a u does occu r in A v . for m ,a, seem s
u nqu es tionable , and an acceptance of Horn’s suggestion m ay perhaps
c lear up other words .
2 . Skt . achayd , RV . x . 27 . 14 , and A v . asaya , Yasna lvu . 27 .
In the A v esta , Y s . lv ii. 27 , the div ine horses of Sraosha are thus
describedyim ca thwdrd aurva iitd
d urusa raokhsna f raderesra
sp enta vidhvdoii ho a s a y a
ma inivasanho'
vsz en'
ti
Fou r white steeds , brigh t , shining , sacred , knowing , and
Sraosha through the heaven ly space .
’
The epithe t asaya , left u ntranslated , is obsc ure . Dr . E . W . West ,
under date Dec . 5 , 1 888 , wrote m e that the Pah lav i v ersion of the wordseem s to contain sdyako , with which he compared Mod . Pers . w k“‘shadow .
’The hint w as an exce llent one ; a saya m ight we ll m ean
not casting a shadow .
’
Tu rning now to the Sanskrit , w e find a prec ise paralle l in the worda -chaya shadow less ’
in a passage o f the Rig -Veda , x . 27 . 1 4 : brhdnn
a c h d y 6’
ap a ldco’
cir ca. The m eaning at once becom es clear , and theform s m atch exac tly . For the phonetic changes (Skt . d A v . d Skt .
ch A v . s), see m y A vesta G rammar , 1 7 1 42 .
With reference , m oreover , to the force of the attribute shadowlessProfessor G eldner has happily suggested a paralle l in the fam iliarepithet chdyadvitiya
‘accom panied by a shadow ,
’the characte ristic
n lark dis tingu ishing Nala from the gods in the well-known episodeMBh . iii . 57 . 25 . A further support, I think , m ay also be brought infrom a passage in the classics . Plu tarch ,
in Is . et Os . 47 , describes them illennium which the Zoroastrian relig ion pictures as com ing u ponearth at the end of the world in this connec tion he notes as one o f the
characteristics of m en beatified tha t they shall no longer ‘cast a
Shadow dvdpcb‘zrovg ci
’
lda tluovag ée eeflat , ,unrs rpogbfig deouévovg ,
u/fl'
s cxldv fretobvrag.
See also W indischm ann , Z or . Studien , p . 234.
The epithets Skt . a chdya , A v . asaya are therefore qu ite paralle l insignification ; and the wonderfu l cou rsers of Sraosha , besides all their
xll l A m er ican Or ienta l Society’s Proceedings, A p ril 1 893 .
(Ludwig), sogleich ; and mau su is rendered by nimmer th us,for exam
p le , in RV. i. 38 . 6,mo sit nah nirrtir durhdna vadhit. Bu t is not
the m eaning rather Kindly (i . e . please), 0 Maru ts , let not destru ction
(and)disaster slay u s
The particle su occu rs as a word in the first book of the Rig -veda in
som e forty- one passages , counting the refrain of i . 1 1 2. 1—23 as one . If
w e exam ine these passages , w e sha ll find that the renderings kindly ,
’
please ,
’be so good as to ,
’fit in all but eight . In these eight w e can
insist either a . on the sim ple adverbial m eaning of the partic le , or elseb. that its force consists in representing the action of the v erb as desir
able .
Thu s , as an exam ple under a . m ay be cited i. 37 . 14, tatre sit mada
yadhvai , so enjoy you rselves as their (the Kanvas’: tdtra z kdnvesu)
guests , we ll or thorough ly i . e. have a rou sing good tim e with them .
’
A nd , as exam ples under b. i . 1 36 . 1 , p ra su jye’
stham n icirdbhydm
brhdn ndm o bhara ta, proffer we ll (i . e. acceptably or so that it m ay
be m ost ac ceptable) as you r best offering to the tw o needfu l (gods)exalted hom age i . 1 64. 26
,abhi
‘
ddho gharmds told u sit pra vocam,
the kett le is hot and I announ ce it (to you) acceptably : i . e . you’ll be
g lad to hear m e say
Bu t it is the m eaning please which I desire espec ially to em pha
size , and wh ich ,I think , is the m ost appropriate in no less than
twenty- three of the forty-one passages . In each case I render by ‘be
so good as to .
’Thu s , i . 9 . 6 , asman sit codaye
’udra rayé ,
‘be so
g ood , 0 Indra , as to he lp u s on to prosperity i . 1 7 . 7 , asmdn su
jigyusas krtam ,be ye two so good as to m ake u s v ictoriou s i. 26 . 5
imau sit crudhi girah, and be so good as to hear these (ou r)song s ;
and Sim ilarly in the others , in which the verb is an im perative or its
equ ivalent . A nd not essentia lly different is i. 1 1 8 . 1 0, ta vdm nard sv
dvase hdvamahe‘,
‘therefore w e call on you two , 0 heroes , to be so
good as to he lp u S .
’
It seem s to follow that the m eaning‘please ’
or‘I pray m ust be
conceded for the detached sit . The logica l deve lopm ent of the m ean
ing s presents no difficu lty : thu s ,‘well , acceptably , kindly ,
w e pray .
’
Moreover , there is in variou s languages a tendency to tone down the
harshness of a direct comm and . In this w ay the Rom an noli facere
and ne f eceris took the place of ne fac. A nd the u se of qu ominus withverbs of hindering and so on w as developed under the sam e tendency .
In late G reek ,nape /saha) w as attached for a like purpose to the im pera
tive , so that to-day in A thens it is the regul ar w ord for
The functions of the detached sit in the Rig-v eda I ho ld to be 1
, to
soften a c omm and please 2 , to m ake acceptable a wish I pray
* The other five passages are i. 1 35 . 9 ; 1 84 . 2 ; 5 2 . 1 ; 53 . 1 : 1 39 . 8 . But
it may be noted that in all these eight examples , save one,it IS qu ite possible
to apply the rendering‘please .
’
J e g ,uor
,napakaho, rag iha /fag,
‘Please hand me the olives .
’Compare the
Latin bene in nunc te op secro a t m e bene iuves Mostell. iv . 3 . 41 .
Chester, Early M oslem p rom issory notes . xliii
and 3,to m odify the v erb as a sim ple adverb well , agreeably Of
the last u se there are som ewhat less than a dozen instances .
The partic le , then ,has a definite sign ificance in every case o f its
occurrence , and ought not to be slighted by the translator . In m ost o f
the instances where the G erm an v ersions attem pt to render it , its sense
is qu ite different from that of schon , sogleich , wohl, etc .
1 5 . On early Mo slem‘
prom isso ry notes ; by Mr. Frank D.
Chester,A ssistant in A rabic in Harvard University, Cambridge ,
Mass .
In the Kitab al-A gani (ed . Bu lak , I , p . 1 7 , l . first- rate ev idence is
to be found that the A rabs of the tim e of Meaw iya , the first Dam ascu scalif , had already excellent financ ial arrangem ents in private bu sinesstransactions , particu larly the cu stom of giv ing what w e now call a“prom ise to pay
”for m oney lent on specified term s . A tradition
there reported from Mes‘ah ibn ‘A m mar , a descendant of the fam ous
Ibn az -Zubeir of Medina ,re lates that Sa‘id
, grandson of Um ayya ,
before his death had instru cted his son‘A m ru to m ake over certain
property to his cou sin Moaw iya , in order to pay off the debts that had
accum u lated upon him during his lifetim e . For it w as the cu stom
that near relativ es shou ld take upon them se lves all indebtedness of thedeceased . In this case , Sa ‘id desired that ‘A m ru Shou ld be able to offer
the calif som ething that he m ight sell to advantage and incu r no
expense . A ccordingly ,Moaw iya accepted his re lative ’
s offer with the
words What* has he m ade over to m e ?” ‘A m ru replied His castle
in'
A l He said“I take it for his debt .
” He answered“It isyou rs on condition that you have the am ount transported to Medina
and conv er ted into wdfis .
” He said“A y ,
”and had it transferred to
Medina and div ided am ong his c reditors .
“A nd the g reater part , ”
says the tradition ,
“consisted of prem ises to pay
w ide n).
The A rabic word here used appears to have a technical sense ,
an illu s tration of wh ich is afforded by the conc lu sion of Mos‘ab
’
s story ,
which runs thu s
A young m an
'
e f the Koreish cam e to him (v iz .
‘A m ru , on his return
to Medina)with a docum ent to the am ount of twenty thou sanddirham s with Sa ‘id
’s own signatu re and the Signatu re of a freedm an of
his upon it . He sent for the freedm an , and m ade h im read the docu
m ent . When he had read it , he wept and said A y , this is his writing ,
and this is m y signatu re upon it .
”Then ‘
A m ru said to him“How
I I IRead Lo not
ubrc lj which makes little sense : of,
‘A mru
’s reply.
xliv A m er ican Or ienta l Society’s Proceedings , A p ril 1 893 .
com es there to be twenty thou sand dirham s for this you th upon it ?
Why,he is the poorest of the poor o f the Koreish He said I will tell
you abou t it . Sa‘id w as passing a long after his loss of office , and this
you th happened on him, and jou rneyed with him till he arr ived at his
hom e . There he stopped and said ‘Do you wish anything ?’
(The
youth)said No , except that I found you trave ling alone and desired
to com e to your protection .
’Then he said to m e B ring m e a sheet of
paper , ’ and I brought him this . He wrote ou t this debt him se lf, and
said Y ou shall not suffer anything at m y hands take th is , and ,when
anything com es in to m e , you com e to m e .
’ ‘A m ru said By A llah ,
he surely sha ll not '
receiv e it except in wdfis . G ive it to him .
”A nd
the twenty thou sand dirham s were weighed ou t to him in
The legal point of this storv is that Sa‘id’
s great generosity led him
to incu r m oney obligation s when he had no m eans to fu lfil them .
Th is fact really inva lidated his note , at least according to the Moham
m edan law of the present day ; and so also did the fac t that he specified no tim e of paym ent .
0 /
One is naturally led to inqu ire whether the word u a l) which w as
here u sed of the transaction with the im poverished you th (1 . had
acqu ired the techn ica l and lim ited u sage that it new possesses , to s ig
nify the sim ple loan -obligation .
’The Moslem law -books of the present
time prov ide for tw o sorts of legal obligations to pay , the def) and the
5 61 411 ; PL; treating them under the sam e category with contractsof sale . Thu s the creditor is looked u pon as buyer to the am ount o f
the obligation , and the debtor as v ender of the sam e , so that the Mos
lem m anages to evade the Ke ranic prohibition of u su ry . Such lega lsqu inting ,
it m ay be said ,is characteristic of the Orientals , and has its
parallels e lsewhere in their institu tions . A ccording ly , in the secondspecies of contrac t , the debtor prom ises to deliver goods or m oney to a
stipu lated am ount over that ac tually borrowed , and the creditor con
0 /
trives to get his interest. The however , which m ore concern su s here , is a prom ise to restore m erely t he am ount lent , at the end of a
specified term . In case the debtor fails to keep h is agreem ent , the
Hanifite and the uno rthodox Shi‘ite sects insist still further that thecreditor m ay claim no interest bu t the Shafi‘ites m ore rationally p er
m it him to convert the contract imm ediately into the“A“;Ordinarily , a written contract is m ade out , with the signatu res of sev
in wdfi kind). The wdfi was then equivalent to the silver
about 20 cents . There would be no point to the end of this story if it
were translated by ‘in full. ’ Cf.‘
A mru’s request above
.
How improper to have
asked Moawiya to p ay in full
xlv i A m erican Orienta l Society’s Proceedings , A p r il 1 89
exchang e . Probably Mohamm ed’s own social and comm ercia l re la
tion s expanded in proportion as he and his re lig ion advanced intogreater popu larity .
On the other hand,w e have good reason to be lieve that the advent
of the Prophet gave one forcible tu rn to the comm ercial life as wel l asto the relig iou s cu lt of the A rabs . In h is day ,
the Bedawin flowing infrom the desert to the cities were confounded , and too often throwninto great straits , by the c lass of m en w ho swarm ed the m arket-placesand acted as m oney
-changers . Fortunately , there are extant linesfrom o ld poets , a couple Of them perhaps pre
-Mohamm edan ,wh ich
depict this condition of thing s in the A rabian bu siness world (seeNOldeke ,
B eitrage z u r Poesie der a lten A raber , pp . 1 83 Each
fragm ent or piece of poetry expresses the grea t joy of a m an w ho , in a
very w ily m anner , has been able to foil his creditor . In a ll these linesO I
the wordU
4 0 has on ly the genera l sense of debt ,’u sually referring
to a sim ple hil l of sale . It is interesting to notict he word w s y o,
which was u sed in the story o f Sa ‘id to signify the sheet of pape r ’on
which thev
ar) w as recorded . The Koran ic prohibition of u su ry ,
however , is our best ev idence of the fact that m oney-chang ing w as a
widespread practice in Moham m ed’s tim e , along with som e sort of
banking and accou nt -keeping ( ii . 276 The po licy of that revelation w as to protect the poorer c lasses of his conv erts against the fraudu lent extortions of those quasi-brokers . W ith the new era , therefore ,
the pu re ly financ ia l s ide o f trade fell into the hands of Jews and other
fore igners alone , with whom it largely rem ains a t the present tim e .
The last purpose of this inqu iry is to ask whether the A rabs wereborrowers of these financia l arrangem ents , especially the u se of docu
m ent and witnesses . Until the sixth century , when som e hom ag e w as
paid to the kings of Him and G hassan , and appeal w as m ade to their
ju risdiction , they had never seen politica l un ion u nder tribe or c lanru le there w as no recognized au thoritative Opinion . Som e exceptionto this m u st be taken from the fact that certain h igh ly respected families
,like the Koreish at Mekka , rose early to a controlling influ ence in
the cities . Bu t m ore and m ore , particu larly in the sixth centu ry , the
A rabs cam e into liv ing contact with Egypt , Syria , and Persia , whoseinhabitants were we ll advanced in their organization of private as wellas po litical rights and regu lations . Through the Christians then se t
tled in A rabia , and espec ially the G hassan ite A rabs in the north of the
peninsu la , the B edawin were confronted with G reek civ ilization , and
borrowed m uch of Byzantine cu ltu re as tim e went on . Bu t , if in
Mohamm ed’
s tim e such docum ents were u sed ,it m u st have been
through the influ ence of the carav an -trades to the north and east that
For this reference I am indebted to Dr . C. C. Torrev of A ndover.
Winslow,Pa lm - leaf column f rom A hnas .
the u sage w as introdu ced , though ev en at that early period the Jewsand Christians m ight hav e dissem inated Eu ropean habits of bu siness
from A lexandria and other important com m ercial c entres . Never
theless , it is equally probable that the A rabs , no less than the Babyloh ians , from whom w e have all kinds of con tract-tablets reaching farback into antiqu ity ,
were orig ina l in this particu lar ; that they were
early led to requi re written testim ony to bu siness transactions : and
that their increasing comm erce with the ou tside world deve loped intheir best representatives the sense of ju stice ; so that under Moham
m ed , w ho w as him self a keen trader , they easily adopted a regu larrequirem ent of docum entary ev idence in the undertaking of bu siness
obligations .
1 6 . A palm - leaf column from A huas’
; byRev . W . C . Winslow,
Of B oston .
This colum n,now in the Boston Mu seum of Fine A rts , was one o f
six be longing to a vestibu le of a tem ple that once stood at Ha -Khen
ensu,referred to in A ssyrian texts as Hininsi , afterwards nam ed
Heracleopo lis by the G reeks , and called by the natives at presentA hnas , som etim es Henassieh ; it is referred to in Isaiah xxx . 4, as
Hanes . Henassieh m ay be a corruption of Hanes , the eh being a com
m on term inative .
-A s to the age of the site ,Brugsch (Dictionna ire
Ge’
ograp hique, i . 604) qu otes a text stating that here Ra , the secondking of the initial div ine dynasties , began his earth ly reign . Dr .
Nav ille , the explorer of the Egypt Exploration Fund , searched in vain
for inscriptions of the IXth and Xth Dynasties , whose seat of govern
m ent w as here bu t am ong his disclosu res were the columns of a side
entrance to a tem ple undoubtedly dedicated to A rsaphes , a form of
Osiris,u sually represented with a ram
’s head . For the large text on
the basem ent declares The living Horu s , the m ighty Bu ll who lovesMa , the lord of praises like his father Pthah ,
King Ram eses , erectedthis hou se to his father Hershefi (A rsaphes), the Lord of Tw o Lands .
The great Harris Papyru s (B ritish Mu seum ) states that Ram eses III .
presented Slaves to“the tem ple of Hershefi, the king of the Tw o
Lands”: the pe cu liar designation of the god thu s occu rring in both
cases . The six shafts , 1 7 feet in height , were probably taken by
Ram eses II . from an edific e of Usertesen II . o f the XIIth Dynasty , as
the architraves bear the cartou ches of that king bu t they can be abso
lu tely dated on ly from the reign of Ram eses .
The roya l inscriptions , clearly em blazed ,run from the bending palm
leaf to the base , on this wise : Em blem s of the shoot of a plant and a
bee (wasp form ), v erbal ly su ten cheb ; the Six -worded cartou che , Rau ser ma Setap en Ra ; s i Ra the cartou che , Ramessu mer A men the
symbo l Crux ansata , or tau of the Nile ; the plant and bee repeated ;Neb Tau i ; the six -worded cartou che repeated ; Si (or Se) Ra ; Nebkhau i ; the sm aller cartou che repeated ; the sym bo l of life repeated ;Neb Tau i ; the larger cartouche repeated Neb Khau i and the sm allercartou che . On the colum n
’
s righ t, w ith the sam e or equ ivalent titles ,
x lviii A m erican Orienta l Society’s Proceedings , A p ril 1 893 .
Ram eses is offering to Horu s (figu res 2 feet 9 inches in height) on the
left a replica of the right , and , on the rear , of the front . The colum n
from A hu as in the m u seum of the Un iversity of Pennsy lvania is withou t its capita l ; the Boston Shaft is u nrivalled by any other m onu
m enta l work in this country from Egypt for its pecu liar grac e and
beau ty.
1 7 . Pro fessor D . Gr. Lyon , o f Harvard University, gave an
account Of a co llection of t nician g lass -ware recently acqu iredby the Harvard Sem itic Museum . The Objects are said to have
been found in tombs in the vicinity of Tyre , and they are believedto be long to the period between A lexander and the beginning of
our era. There are forty- e ight specim ens
,consisting of vases
,
tea bottles,kohl ho lders
,bowls
,goblets
,and pitchers . They are
we l l preserved, and several of the specim ens are of unusual ly fine
workmanship .
PROCEEDIN G S
OF THE
AMERICAN ORIENTAL SOCIETY,A T ITS
MEETING IN NEW YORK,N . Y
March 2 9th, 30 th , and 3 I st , 1 894.
TH E Society assembled at New York, in the Room of the
Tru stees of Co lumbia. Co llege,on Thursday of Easter Week
,
March 2 9th,at 3 P . M .
,and was cal led to order by its President ,
President Daniel Coit Gilm an of the Johns Hopkins University.
Professor Henry Drisler we lcom ed the Society to N ew York and
to the hospitalities o f Co lumbia Co l lege .
The fo llowing m embers were in attendance at one or more
of the sessions :
A dlerA rbeely
A rnold,w. R.
[65]
The m inutes of the last m eeting , at B oston and Cambridge,
were read by the Recording Secretary, Professor Lyon of Har
VOL . XVI .
A m erican Oriental Society’s P roceedings, March 1 894.
vard University, and accepted by the Society. The report of the
Comm ittee of A rrangem ents was presented by Professor Jackson,of Co lum bia Co llege . It was in the form of a printed program ,
with a cyclostyle supplem ent,and was accepted.
The reports of outgoing officers were now in order .
The Corresponding Secretary, Professor Lanman,of Harvard
University, presented som e of the correspondence of the year.
This included letters o f regret from the Right Rev . C . R. Hale , of
Cairo ,Ill . , from Prof . G . F . Moore , o f A ndover , Mr . Orne , of Cam bridge ,
and Prof . Hilprecht , o f Philade lphia . The last reports part 2 of vo lum e
1 . of The Babylonian Exp edition of the University of Pennsylvania as
well under w ay , and that he hopes to have it in the printer’s hands be
fore leaving for Constantinople and the Hittite reg ion in May ,1 894.
The Secretary called the attention of the Society to the va lu able and
interesting v olum es of transac tions o f the International Cong ress of
Orientalists held in London in 1 892 . A pplication for them m ay be m ade
to E . Delm ar Morgan ,Esq . , care of the Royal A siatic Society , 22 A lbe
m arle st .,London .
Messrs . Wijayaratna and Co . write from Maradana , Co lom bo , Ceylon ,
offering variou s works in Pali, Sanskrit , and Singalese , and declaringtheir readiness to procure sim ilar books for those concerned with thesestudies .
Dr . John C . Sundberg ,recently appointed United States Consu l at
Bagdad ,wr ites from Bagdad under date of A pril 27 , 1 893 . He gives an
interesting accoun t of his jou rney from San Francisco to Bagdad , by
w ay of Hong Kong , the Straits Settlem ents , Calcu tta , Bom bay, Bandar
A bbas on the Strait of Ho rm u z,Bu shire on the Persian G u lf , the Schatt
c l-A rab ,and the Tig ris . He says :
“Ow ing undoubtedly to the v ery
filthy habits of the poor , there is a great am ount of eye-disease here ,
and I treat from sixty to eighty patients (poor) gratis ev ery day. I
hav e also a few rich patients , and am ong them the Nakib , the m ost in
fl u ential m an in Bagdad , the Wa li not excepted . I have m ade a few
short excursions into the desert , but shall postpone m y v isit to Babylon ,
perhaps till next fall . There are sold here a g reat m any antiqu ities ofm odern m ake ; in fact , there are several A ssyrian an tiquity facto riesin Bagdad , and spu riou s seals and cylinders as wel l as coins are
so ld in the bazaars to gu llible tou rists .
”
Rev . G eorg e N . Thom ssen , of the A m erican Baptist Mission ,Ku rnoo l ,
Madras Presidency , India , writes under date of September 28, 1 893 , concern ing the Vadagalai and Tengalai sects of Vaishnavas in that region
In India great re lig iou s rev ivals occasional ly occur . A t such
tim es a wave of deepfelt enthu siasm sweeps ov er the land , and som e
tim es the effects of it can be traced a fter m any c enturies have e lapsed .
A bou t 1 000 years ago th e great Vedanta philosopher and Brahm an rev i
valist , Sankaracharya lived . W e have few facts of h is life—all w e
know is that he lived as a celibate in Sringeri, Mysore . A m ong the
Hindu s , or rather am ong the Vaishnavites am ong the Hindu s , he is
11 1 A m erican Oriental Society’s Proceedings, M arch 1 894.
this very plain , ev en pu t five toes to each s lanting line representing a
foot . On the other hand , the Vadagalais claim that the m ark repre
sents only the right foot of V ishnu ,from which the holy river , the
G anges , Sprang ; and hence there is to be no throne , or m ark half w aydown the nose . The center line is said to represent Lakshm i , Vishnu ’
s
wife , since , according to the allegorical interpretation , as G od has no
wife , this represents the m ercy of G odwhich Lakshm i personifies . Formerly the g reat dispu tes were abou t m ore spiritual things , but , as
both parties have becom e m aterialistic , their great dispu tes now are
abou t these little caste-m arks . Of cou rse there are even now spirituallym inded m en in both sects , and these still keep up the quarrel abou tm an
’s relation to G od . Both parties hav e their ow n theories , which
they defend with all the obstinacy of the proverbial Scotchm an who is
open to conviction , but w ho wou ld like to see the m an that cou ld conv ince him .
The question raised at these discu ssions is Is a m an a free agent or
not?’To this the Tengalais reply He is no t A ll of m an
’s actions are
controlled by G od . Man has no will of h is ow n , and can do nothing
aside from G od . He is as dependent on G od as the kitten is on the catHence the theory of the Tenga lais is ca lled the Marjalapattu , or cat
hold theory . On the other hand , the Vadagalais say Man is a free
agent he can do as he wills to do . He has a will of his own , and is not
under the sole contro l of G od . Man’s relation to G od is that of the
young m onkey to its m other For this reason this theory is called theMarkattapattu or m onkey
-hold theory . Of cou rse there are still m any
other diff erences , differences in ritual , in regard to priority at worship ,in regard to m antras or sacred incantations ; bu t these would be toowearisom e to enum erate . The Tengalais are the m ost num erous
am ong the Vaishnav ites , and also seem to be the m ost m aterialis tic ,while the Vadagalais still seem to retain a trace in their character ofthe severity of the god they worship .
”
A letter from the G eographical Society of the Pacific invites u s to
take part in their G eog raphical Day,
” May 4th . Mr . W . E . Colem an
was subsequently appointed to represent the Oriental Society on that
occasion .
Mr . Edward Nav ille writes inviting ou r Society to take part in theInternationa l Cong ress of Orientalists to be held at G eneva , Switzerland , Septem ber 3—1 2 , 1 894. Messrs . B rinton , G ottheil , Haupt , and
Jackson were appointed Delegates to represent the Society .
The Secretary announced the death of the Corporate Member
Mr . A lexander Isaac Cotheal , of New York , N . Y.
Mr . Cotheal w as born in New York City ,Nov em ber 5
,1804, the eldest
son of Henry Cotheal , and grandson of Isaac Cotheal of Revolu tionarytim es . A t the age o f twenty-one he entered the hou se of his father and
uncle , Henry and David Cotheal , a well -known shipping -firm trading
to Central A m erica , especially the Mosqu ito Coast , to San B las , and toCalifornia . In 1840, Mr . Cotheal w as a frequ ent v isitor to the ship
Treasurer’s Rep ort. liii
S a liance, then in port atNew York , and becam e greatly interested in theA rabic language . In 1 85 1 , he em barked for the east coast of A frica ,
Zanzibar and Mozambique . Later he v isited Nicaragua ; and he was
Consu l G enera l for Nicaragua from 1 87 1 un til his death . He a lso traveled in Eu rope , particu larly in Spain . It w as of his personal experiences there that he liked especia lly to talk , and he seem s to have had
warm friends there .
He retired from bu siness early in life and devo ted him self to congen
ial literary pu rsu its . He w as one of the founders of the A m erican G eolog ical Soc iety and Presiden t of the A m erican Ethno logical Society . He
filled variou s offic es in the St . Nicho las Society ,of wh ich , at his death ,
he w as the o ldest m ember . He was a life - long m em ber of Trin ity
Parish . He w as the au thor of a Ske tch of the language o f the Mos
qu ito Indians ,” which was published '
ih the Transactions of the
A m erl can Ethno logica l Society .
”Of Oriental tongues , besides A rabic
,
he studied Turkish , Persian , Hindustani , and G ujaratti.His A rabic was chiefly learned at hom e , by hard study , and by con
stant teaching from natives whom he chanced to find in New York and
w ho wou ld com e to his hou se and read with him . A t the requ est of
the late Sir Richard F . Bu rton ,Mr . Cotheal translated the rare A rabic
text of“A ttappa , the G enerou s .
”Th is is published in the sixth vol
um e of Sir Rich ard ’
s Supplem ental Nights .
”
He was elected a m em ber of the A m erican Oriental Society September 30, 1 846 , and cam e to be the oldest liv ing m em ber of the Society .
His presence w as to be counted on at the New Haven and New Yorkmeetings , and he m ore than once entertained the Society at his resi
dence . He w as a Director of the Society for over a quarter of a cen
tu ry , from 1 865 to 1 891 . In 1 890, he m ade what w as the first gift to itby w ay of endowm ent of a publication fund : to w it , one thousand
dollars . This w as reported in the Proceedings for May ,1 890, as
intended by the donor as a nu c leu s of a Publication Fu nd , and pre
scribed by h im to be inv ested , that its interest m ay be u sed to help indefraying the costs of the Jou rnal and Proceedings .
”
Mr . Cotheal w as unm arried . He passed away February 25 , 1 894, athis residence in New York . His nephew ,
Mr . Henry Cotheal Swords ofNew York
,writes He died , as he had always lived , at peace with all
the world and I tru st that ou r last end m ay be like h is .
The Treasurer,Mr. Henry C . Warren
,of Cambridge
,Mass ,
presented to the Society his accounts and statem ent for the year
A pril 6 , 1 893 to March 2 9,1 894
,and suggested the desirability
of annual ly appo inting an A uditing Comm ittee to exam ine the
securities o f the Society at the place where such securities m ay be
stored. The Chair appointed gent lemen residing in the neighbor
hood o f B oston to wit, Pro fesso rs Toy and Lyon o f Cambridg e .
To them the Treasurer’s accounts , with book and vou chers
,and
with report on the state o f the funds, were referred . The Commit
tee reported to the Socie ty and certified that the accounts were in
liv A m erican Orien ta l Society’s Proceedings, March 1 894.
due order and properly vouched,and that the funds called for
by the balances we i e in the possession of the Treasurer. Theusual analytical summary of the G eneral A ccount fo l lows :
RECEIPTS .
B alance from old account , A pril 6 , 1 893A ssessm ents ( 168)for 1 893- 4
A ssessm ents (34)for othe r years
Sales o f publicationsIncom e of inv estm ents , so far as co llectedInterest on ba lances of G eneral A ccountSupplem ent to anonym ous gift of
Total collected incom e of the year
Total receipts for the year
EXPENDITURES .
Jou rnal , xv . 3 , and distribu tion
Jou rnal , x vi. 1 (part)Proceedings , A pril , 1 893A u thors
’extras from Journa l and Proceedings
PaperJob printingPostage , express , etc .
Total disbu rsem ents for the year
Credit balance on G en ’l A ccount , March
The supplem entary gift o f 88 was intended to offset the excessover of the cost of the eight shares of bank -stock (at 1 2 6)in which the orig inal gift was invested.
The interest o f the B radley Type -fund is regularly passed to
the credit of that fund for further accumu lation.
Exc lusive of that interest,the am ount of the interest
,co l lected
and unco llected,for the year is and belongs to the credit
of the G eneral A ccount .
The state of the funds is as fo l lows1 893, Jan . 1 , A m ount of the Bradley Type -fu nd
Interest for one year
1 894, Jan . 1 , A m ount of the Bradley Type-fund
Am ount of Publication -fund
1 894, March 29 , Balance of G eneral A ccount
Total of funds in possession of the SocietyThe b ills for Jou rnal xv i. 1 have no t yet been all presented .
lv i A m erican Oriental Society’s Proceedings, March 1 894.
and place. The Comm ittee on Joint Meeting was continuedover. A s eventual Comm ittee of A rrangem ents had been ap
pointed the Corresponding Secretary, and Professors Haupt ,Hopkins, and M. Jastrow
,Jr. [The next annual business
m eeting wil l be held in the week beginning with Easter (A pril
2 . They had appointed, as Comm ittee of Publication for
1 894—95,Professors I . H. Hal l
,Haupt, Lanm an
,G . F . Moore
,
and W . D . Whitney.
3 . They had appointed Mr. W . E . Co leman to represent the
Society at the m eeting of the G eographical Society, and Messrs .
B rinton,G ottheil
,Haupt, and Jackson as delegates to the G e
neva Congress : all as noted above, page lii.
4 . They had authoriz ed the exchanges suggested in the Re
port of the Librarian , and the biennial combination of the annualappropriations for book -binding.
5 . The Directors voted to recomm end to the Society that an
invitation be extended to the International Congress of Orientalists convening at G eneva in 1 894
,to m eet in this country in
1 89 7,under the au spices of the A merican Oriental Society. The
Directors were carefu l to refrain from comm itting them selves toany question of details as to the p lace of m eeting and the Com
m ittee of A rrangements ; and not to comm it the Society to theexpenditure of m oney.
6 . They had vo ted to recomm end to the Society for electionto m embership the following persons
A s Corporate Members
Mrs . Em m a J . A rno ld ,Prov idence , R. L ;
Rev . E . E . A tkinson , B elm ont , Mass ;
Hon . Tru xton B eale , Washing ton ,D. C . ;
Dr . William Sturg is B igelow , B oston ,Mass ;
Prof . G . R. Carpenter , New York , N . YRev . Cam den M. Cobern , A nn A rbor , Mich . ;
Mr . Ephraim Deinard ,Kearny , N . J
Mr . Joseph H . Durkee ,New York ,
N . Y . ;
Prof . Ernest F . Fenollosa ,B oston ,
Mass ;
Miss Lu cia G . G rieve , New York ,N . Y . ;
Rev . J . B . G rossm ann ,Philadelphia , Pa . ;
Prof . Joshua A . Joffe. New York ,N . Y
Mr . Nobuta Kish im oto , Okayam a , JapanMr. Robert Lilley ,
New York , N . Y . ;
Prof . Samu el A . Martin ,Lincoln University ,
Pa . ;
Prof . Edward S . Morse , Salem ,Mass ;
Mr . G eorge W . Osborn ,W estfield , N . J
Rev . Ism ar J . Pe ritz , Mattapan ,Mass
Mr . Edward Robinson , Boston , Mass ;
Mr . Sanford L . Rotter , New York , N . Y . ;
Miss A delaide Rudo lph , New York ,N . Y . ;
E lection of Ofi cers . lvii
Mr . Macy M . Skinner , Cam bridge , Mass
Mr . A . W . Stratton , Toronto , Canada;Miss Corne lia Warren , Boston ,
Mass , ;
Rev . J . E . Werren ,A bington ,
Mass ;
Prof . John H . Wigm ore , Evans ton ,Illinois ;
Rev . Stephen S . Wise ,New York ,
N . YRev . A . Y ohannan ,
New York ,N . Y .
The recomm endation contained in the fi fth paragraph of the
report o f the Directors was unanim ously adopted by the Society .
A nd the persons recomm ended for e lection to m embership , after
ballo t du ly had, were form ally e lected .
On Saturday m orning ,Rev . Dr.
,
VVard,and Professors Toy
and Hopkins , as Com m ittee on the'
N om ination of Officers,re
po rted. The Corresponding Secretary, Professor Lanm an,who
was e lected to that office first in 1 8 84,and h ad perform ed the
som ewhat sim ilar duties of Secretary of the A m erican Philolog ical A ssociation from 1 8 79 to 1 8 84
,having expressed a wish
,
afte r fifteen years of such service , to be relieved,the Comm ittee
nom inated in his stead Professor Edward Delavan Perry of
Columbia Co llege,N ew York and
,for the rem aining offices
,the
incumbents of the forego ing year. The gentlem en so nom inated
were du ly elected by the Society. For convenience of reference,
the nam es o f the B oard for 1 894—95 m ay here be given
President—Pres . D. C . G ilm an , of Baltim ore .
Vice-Presidents—Dr. William Hayes Ward , of New York Prof . C .
H . Toy ,of Cam bridge ; Prof . Isaac H . Hall , of New York .
Corresp onding Secretary—Prof . E . D. Perry , of New York .
Recording Secretary—Pro f. D . G . Lyon , of Cam bridge .
Treasurer—Mr . Henry C . Warren , of Cam bridge .
Librarian—Mr . A ddison Van Nam e , of New Haven .
Directors—The officers above nam ed and Professors B loom field and
Haupt , of Baltim ore ; Mr . Ta lcott William s, of Ph iladelph ia ; Prof . E.
NV. Hopkins , of B ryn Mawr ; Prof . A . L . Frothingham ,of Princeton ;
Prof . R. G ottheil, of New York ; Prof . G eorge F . Moore , of A ndover .
In taking the Chair on Friday afternoon,the President of the
Society m ade a brief address,in which he expressed his gratefu l
appreciation o f the honor that the Society had conferred upon
him .
In assum ing the o ffice , in order to be qu ite fam iliar with the policythat had been pu rsued ,
he had m ade it his du ty to read with attention
the m inu tes o f the Directors as we ll as of the Society ,du ring the past
half centu ry ; and he spoke particu larly of its new birth in 1 857 . A t
that tim e , the qu estion had arisen as to the possible enlargem ent of
resou rces and m em bersh ip , and an e laborate report , drawn up by Pro
fessor Whitney and approved by an able com m ittee , w as presented and
lviii A merican Or ienta l Soc iety’s Proceedings, M arch 1 894.
adopted .
* This report is still worth consideration . It lays stress uponthe im portance of publishing contribu tions to Oriental learning , as the
chief condition of u sefu lness and honor . The long series of learn edpapers that bear the Society’
s im print shows how s teadily this principlehas been observ ed . There are no indications that the standard wil l belowered . On the contrary ,
the increasing num ber of scho lars in this
country devoted to Oriental learning g iv es assu rance that the Jou rnaland the Proceeding s will continu e to publish im portan t contribu tionsto Orienta l science . Thu s the highest object of the Society has been
and will be attained .
In respect to the scope which shou ld be given to Oriental studies the
report of the Comm ittee m akes these rem arks , which ,in v iew of the
tendency of the Soc iety toward ph ilo logical s tudies , are worth repeating
We be lieve that Orienta l studies hav e a high and positive va lue forall w ho are studying the h istory of the hum an race that natural history , that geog raphy , that e thnology , that lingu 1 st ics , that the historyof re ligions , o f philosophy , of po litical institutions . of comm erce cannot.
be pursu ed withou t the m ost constant reference to the Orient .
We need not fear to welcom e into our num ber any personw ho has enlightenm ent and cu lture enough to take an interest in ou r
objects and to be willing to contribu te to their fu rtherance .
W e do not regard Oriental scho larship as a requ isite for adm issionto the Soc iety , bu t only that liberal cu ltu re wh ich inspires an appreciation of ou r objects and a willingness to join heartily in prom otiugthem .
A f ter other introdu ctory words , the Chairm an called attention to the
fact that in a very few days , on the twe lfth of A pril , it will be a hu n
dred years since the birth o f the distingu ished geographer , EdwardRobinson , who he ld the office of Presiden t of the A m erican OrientalSociety for a period of seventeen years , from 1 846 to 1 863. Bu t few of
the actu al m em bers of this association knew him personally . There
are som e,however , who rem em ber how constan tly he attended the
m eetings , which were then held sem i-annually , as a general ru le inBoston and New Hav en how dignified and courteou s he w as as a pre
siding officer and how m u ch lu stre w as derived from his acqu isitionsas a scholar and his fam e as an explorer . The published m em orials ofhis life are brief , consisting chiefly of the discourses delivered soon after
his death by his colleagues in the Union Theo logical Sem inary of New
York , Professors Henry B . Sm ith and Roswell D . H itchcock ; but thisbrevity is not a reason for seriou s regrets , becau se h is writings consti
tu te his m em oirs , and becau se the ou tward incidents of his career werenot of extraordinary interest. He belong s to the c lass of m en who
confer great benefits u pon their g eneration , and acqu ire corresponding
renown ,by accu rate , patient , pro longed , and unostentatiou s researches ,
the resu lts of wh ich are im portant contribu tions to hum an knowledge . A lthough he w as a m inister o f the Presbyterian chu rch ,
it is not
as a m inister that he is rem em bered . He secu red the reverence of his
The Committee included Dr. Edward Robinson ,PresidentWoolsey, Professor
0 . C. Felton, Professor Hadley, and ProfessorWhitney.
lx A m erican Or ienta l Society’s Proceeding s , M arch 1 894.
own studies were not especia lly in the line of those of the Society of
which he w as m ade one of the origina l Directors . Yale w as not rep
resented at all . It w as inev itable that John Pickering shou ld be
e lec ted first President of the A m erican Oriental Society . It w as to his
initiative and that of Rev . Dr . Jenks* that its organ ization w as du e .
He was for the first tw o o r three years of its existence its life and sou l .Mr . Pickering w as— m ore , perhaps , than any other m an w e have ever
had— our adm irable Crichton , or Mezzofanti. He w as , according toCharles Sum ner , fam iliar with the Eng lish ,
French , Portugu ese ,
Italian , Span ish , G erm an ,Rom aic , G reek , and Latin languages ; less
fam iliar , bu t acquainted ,with Du tch , Swedish ,
Danish , and Hebrew ;
and he had explored , with variou s degrees o f care , A rabic , Turkish ,
Syriac , Persian , Coptic , Sanskrit , Chinese , Cochin -Chinese , Ru ssian ,
Egyptian h ierog lyphics , Malay in severa l dialects , and particu larly theIndian languages of A m erica and the Po lynesian islands .
He w as invited by Harvard College to the chair of Hebrew , and
afterward of G reek , and declined both . He w as pioneer in the s tudy
of the languages and antiqu ities o f our A m erican Indians . He wrote
num erou s books and papers , of which the one which will now be best
rem em bered is his dictionary of the G reek language . Pickering ’s
Lexicon succeeded Hedericu s and Schreve liu s in the u se of ou r schoolsin the first half of the century , and did not lose its cu rrency ev en downto the tim e when Lidde ll and Scott took and possessed the field . He
w as also a lawyer in fu ll practice , City So licitor for Boston , State Sen
ator , and rev iser and editor of the Statu tes of Massachu setts . Sucha m an w as a who le Oriental Soc iety in him self , and his decease so
soon after its organization seem ed at first to be fatal to its su rv iva l .Th e tw o o ldest foreign Missionary Societies were very definitely rep
resented in the tw o direc tors Ru fu s A nderson and Barnas Sears . It
w as m ore than anything e lse to prov ide a place where the gramm atical ,geographical , and historical studies of m issionaries cou ld be receivedand published , that the A m erican Oriental Society w as founded .
Ru fus A nderson w as the m ost distingu ished director of m issionary
work that this country has ever seen . He w as a tall , sm ooth-shav en ,
very dignified and very positive m an , and m ade one great m istake in
the condu ct of th e m ission w ork under his charge . He underva luedthe direct and indirect work of education , and to this day the in juryis felt which resu lted from his suppressing cer tain advanced schoolsafter his v isit to India . While he w as not a contributor him self of
articles to be read at the m eeting s of the Society , his hearty codpera
tion was o f great valu e , as encouraging the m issionaries u nder h is
care to prepare and send valuable contribu tions .
Barnas Sears , Professor in Newton Theological Sem inary ,was closely
re lated to the second foreign Missionary Society organized in this country, and which found its field in what w as then the alm ost u tterly un
k nown land of Bu rm ah . Bu t to the pu blic Barnas Sears w as known as
See Proceedings for May, 1 8 75 , p. iii (Journal, vol . p. cix).
President Ward’s A ddress in 1 893 . lxi
one of the very fo rem ost representatives of edu cation in this country ,
not sim ply as connected with sem inary or college , bu t by his activityin all m atters which concern ed public edu cation . He w as no m ore of
an Orientalist than Dr . Ru fus A nderson ,bu t his sym pathy w as genu ine
and his he lp hearty .
A n entire ly difierent class of m en w as represented by Moses Stuart,
Edward Robinson , and B e la B . Edwards . These m en were scholarssuch as w e canno t easily equal , the m en w ho first introdu ced our
youth to G erm an learn ing . Moses Stuart w as the pioneer of Hebrewstudies in A m erica , Professor of Hebrew at A ndover Sem inary , a m an
of free , open , and honest m ind , thorough ly devoted to the truth , the
au thor of exce llent Hebrew gramm ars and Chrestom athi es , and of
num erou s able comm entaries and learned discu ssions and excu rsu ses .
If any m an in this coun try was the m orning star of Oriental learning ,
it was Moses Stuart , a m an far in advance of his day . I never saw him ,
although I learned as a boy to believe him the chief of A m erican scholars , and I went to A ndover A cadem y in tim e to hear , ten years after
the organization of the Society , the com m em orative funeral discou rsepreached at the opening o f the term following his death . A s m ight be
expected , he w as a theo logian as wel l as an Orientalist bu t his singu
larly candid m ind a lways pu t him in advance of the conservatives of
his day , although I rem em ber that it did not prevent him from defend
ing the paternal institu tion of A frican slavery against the intem perateattacks of the troublesom e A bolitionists .
Edward Robinson was a you nger m an,who lived for a while in Pro
fessor Stu art’s fam ily , and was indu ced by him to devote him self to
Oriental studies . He w as then in the prim e of his power , and had theyear before pu blished his fam ou s
“B iblical Researches ”in G erm any
and the United States . His edition of G eseniu s’ Hebrew Lexicon had
not yet appeared ,nor his Hebrew gramm ar . The young Hebrew stu
dents of the day still u sed Stuart’s G ramm ar and Chrestom athy , and
G ibbs’
s Lexicon . I well rem ember Edward Robin son , and indeed I
recited to him a few tim es while he w as stil l teaching in Union Theo
logical Sem inary , but in feeb le health , in 1 857 . He w as a blu ff , som e
what gruff m an , strongbodied and large , with a kind heart under a
rou gh exterior . I recall a recitation in the Harm ony of the G ospelsfor at this tim e he had ceased to teach the Old Testam ent— in which ,
when he had m entioned G ood Friday , one of the junior theo logical students from Pu ritan New Eng land asked him in perfect innocence , andwith an ignorance that did not all su rprise m e , What part of the yeardoes G ood Friday com e on P
” “A re you ,
”w as his sev ere reply , from
Connecticu t , and don ’t you know that Fast Day always com es on G ood
Friday ?” We all of u s knew the annua l Fast Day ,if we did not know
G ood Friday . Moses Stuart and Edward Robinson were the fathers ofa real school of Hebrew students , and he created an enthu siasm in Sem
itic studies which m ight have borne m u ch m ore fru it if the tim e had
been ripe for it , as it w as r ipe when m en of ou r own day created a new
interest in the sam e s tudies . Bu t then little advance seem ed possible .
There was no key to the Sem itic prob lem s . Scholars seem ed able to
l xii A merican Or ienta l Society ’s Proceedings , M arch 1 894.
g o only round and round in the sam e circle , and so enthusiasm w as
soon dam pened . Besides , the key to A ryan languages w as then found
in the new study of Sanskrit , which attracted all the a ttention of ou r
am bitiou s young m en . A nd yet Moses Stu art and Edward Robinsonwere pioneers to whom w e cannot g ive too m u ch credi t. Even the best
m ethods o f m odern teaching were no t un fam iliar to them . The Sem
inary m ethod , of wh ich w e m ake so m u ch ,was fam iliar to them
, if I
m ay judge from a sing le specim en of their labors which I found a day
o r two ago in looking over som e pam phlets belong ing to m y father ,
who w as one of Moses Stu art’s pupils , and a m em ber of the class which
prepared thi s pam ph let . It is a collection o f all the quotations in the
New Testam ent, arranged in parallel co lumns , giv ing the Hebrew and
Septuagint form s from the Old Testam ent , with the quotations as theys tand in the New Testam ent , and prepared by the junior class of A ndover Theological Sem inary , under the superintendence of Moses Stuart,
and published in 1 827 . The texts of both G reek and Hebrew are the
latest and best available , the Septuagint being taken from that of the
Vatican m anu script .
B ela B . Edwards , another of Moses Stuart’s pupils
,was a yet younger
m an , and a very brilliant scholar bu t he died at an earlier age . I wil lnot stop to recoun t his career and character , bu t I have m entioned
these m en as the typica l Oriental scholars of their tim e . A ll that the
schools of the day cou ld do for Oriental studies w as to teach Hebrewto theological students , with a little Syriac to those w ho wanted it .
It is at first surprising that , with so m any theo log ical sem inaries ,every one of which had a professor of Hebrew , there was so little doneworth recording . It was only a v ery few en terprising m en like Moses
Stuart and Edward Robinson that attem pted anything new and creditable the rest simply taught the dry ru les of g ramm ar
, as the gramm ar
gave it, to their pupils . There w as not a professor of any Sem itic language in any of ou r col leges or universities , with the sole rem arkableexception , soon to be m entioned , of Edward E . Salisbu ry in Yale College . Indeed , there w as no professor of A rabic in Harvard
, ou r o ldestUniversity , until , not m any years ago , ou r own Pro fessor Toy w as
called to the chair of Sem itics . The reason is clear— the tim e w as not
ripe for any unifying principles which shou ld give basis for com parat ive study . A m ong the A ryan languages , Com parative G ramm ar was
in its infancy ; and ou tside of that fam ily , where the key had been
found in Sanskrit, it w as unknown .
I hav e said that the organization o f the A m erican Oriental Societywas p erfected at the October m eeting in 1 842 by the e lection o f the firstboard of officers . A t the next May m eeting , in 1 843
, the President
read an adm irable introductory address , in which he ou tlined the pu r
poses of the Society and the advantages which it possessed , and then
gave a genera l v iew of the progress of Orienta l studies up to that tim e.
One w ho now observes that our coun try is fu ll of young and am bitiou s
scho lars devoted to these studies in ou r institu tions of learn ing will besu rprised to see that it was not to su ch m en that our firs t Presidentlooked for the learned papers which shou ld ju stify the existence of the
lxiv A mer ican Orienta l Society’s Proceedings, Marc/t
publication . That chi ef bu rden he bore u ntil , in 1857 , he su cceeded in
shifting the responsibility of the office u pon W illiam D. Whitney , the
m ost distingu ished scholar am ong all the nam es on our records .
Su ch w as the orig in of the A m erican Orienta l Society in 1 842,ju st
twenty years after the organization of the A siatic Society of France ,
and n ineteen years after the organ ization of the Roya l A siatic Society o f
Eng land . The Germ an Orienta l Society , it m ay su rprise us to recall ,was organized in Dresden in 1 844, tw o years after the A m erican Oriental Soc iety , and the first number of its Zeitschrift , issu ed in 1 846 , has
an artic le on Oriental studies in A m erica , prepared ,I think , by Bela B .
Edwards , in which a v ery handsom e tribu te is paid to the excellentwork of Edward Robins on , Eli Sm ith , and others , and m ention is m ade
of the publications of this Soc iety and of the excellent introdu ctory ad
dress of Mr. Pickering , whose death is lam ented , as he w as the lif e of
the Society , and it had seem ed to be in a state of su spended anim ation
since his decease .
The first article_
ln the first issue of the Journa l of the A m ericanOriental Society ,
following the President’s address , is on Buddhism ,
and is by Edward E . Salisbu ry . Every other article in this vo lum e
and the sam e is v ery nearly tru e of the second— is by som e A m erican m issionary. One of these , on the Zu lu language , is by Lewis G rout , andit is a rem arkable fact that he offers an article for this m eeting on a
kindred topic . In vol. iv . there are twe lve articles , ten by m issionaries ,one by Edward E . Salisbu ry , and one byWilliam D. Whitney . Professor
Whitney’
s first contribu tion to our Journal is in the Second Part o f
vol . iii. and is on the Main Resu lts of the Later Vedic Researches inG erm any .
”
Su ch w as , in brief , the condition of Orienta l studies in the United
States du ring the first fou r years after the organization of the A m eri
can Orienta l Soc iety . Then fo llowed imm ediate ly what w e m ay ca llour Sanskrit era . From this tim e the tw o m en who carried the OrientalSociety on their shou lders , and who gave it its fam e and g lory , wereEdward E . Salisbury , the elder scho lar , and his distingu ished pupil ,William D. Whitney . Philo logy had found its key . The great schoolof A m erican philologists found their teacher and m aster at the ancientand respectable Co llege at New Haven .
”The generou s expenditu re of
tim e ,labor , and m oney by these two m en in behalf of this Society is
beyond all praise .
During the session of Saturday m o rning,a telegram was
received from Professor Theodore F . Wright , who had m eantim e
retu rned to Cambridge , to the effect that perm ission had been
granted by G overnm ent to the authorities of the Palestine Exploration Fund to conduct excavations for two years in Jerusalem .
Mr. Talcott William s,a m ember o f the Executive Comm ittee
on the B abylonian Section o f the A rchaeological A ssociation o f
the University o f Pennsylvania, announced that explorations hadbeen resum ed at Niffer by Mr. John Henry Haynes , who had
prosecuted the work with great success during the past year, and
would be kept in the field for a year to come .
Plan of Sessions . v
Rev . Dr. Ward presented the fo l lowing m inute,and added
som e fitting words showing how great have been the services,
of
Professor Salisbury to the Society. By vote of the Society, them inute was adopted for record and for transm ission to Professor
Salisbury.
The A m erican Oriental Society, at its annual m eeting in New York ,
this the thirtieth day of March ,1 894, rem embering with g ratitude
the eminent serv ices rendered for m any years to it , and through it to
A m erican scho larship , by its o ldest liv ing m em ber and m ost efii cient
founder , Edward Elbridge Salisbury of New Hav en , Connecticu t ,d esires heartily to congratu late him on occasion of his eightieth
birthday , now alm ost attained , and to express its fervent wish that
h e m ay long continu e to encourage and aid it with his interest and
h is counsels .
In the program fo r the m eeting,the Corresponding Secretary
had ventured to insert the following paragraphThe plan of the sessions allows abou t nine hours for the presentation
o f comm unications . It is ev ident that , in fairness to all, no one
s peaker has a right to m ore than fif teen m inu tes for the presentationo f any one sing le communication . It is , m oreov er , palpably inappropriate to read a long or a high ly technical paper before persons of so
varied interests as are they w ho now com pose the Society . It is there
fore su ggested that in case of su ch papers no attem pt be m ade to read
the m anu script ; bu t that a ré sum é of the paper be given , along with a
brief accou nt of the m ethods em ployed in reaching the conclu sions .
It is believed that the resu lts of an enforcem ent of su ch a ru le on th e
part of the presiding officer wou ld comm end the ru le to the hearty
a pproval of the Society .
The suggestion was in fact adopted as a rule,and was enforced
with all desirable strictness by the Chair,and with excel lent
effect . If a continuance of this ru le shou ld also prove effe ctual,
for a time at least,in staving off what is proposed as an o ther
wise inevitable division of the Society into A ryan and Sem itics ections for the reading of papers , no one can doubt that we
shou ld all be the gainers .
The suggestion was m ade that all papers be handed in some
weeks prior to the m eeting and distribu ted in print to the
m embers before they leave their hom es,so that the tim e now
devo ted to reading m ight be free fo r discussion ; but such’
a
c ourse would appear for the present hardly feasible .
The Society held four formal sessions,all in the Room of the
Trustees o f Co lumbia Co l lege . The afternoon sessions of Thurs
day and Friday began at about three o’clock and the m orning
s essions of Friday and Saturday, at abou t half-past nine . To
break the continu ity of the sessions,several recesses of five
m inutes were taken. B etween the m orning and afternoon ses
s ions of Friday,certain N ew York m embers entertained the
VOL . XVI . H
lxvi A m erican Oriental Society’s Proceedings , March 1 894.
Society at luncheon at No . 54 East Forty-ninth Street , opposite
the Col lege . On Friday evening, at abou t seven o’c lock
,some
thirty-five m embers dined together at Hotel Wel lington. B oth on
onThursday evening,and also on Friday evening after the dinner, a
very considerable num ber of the m embers met inform al ly in a p leasant hal l
,and spent several hours in agreeable social intercourse.
It was voted that the thanks of the Society be sent to the
au thorities of Colum bia College for their hospitality, and to theComm ittee of A rrangem ents for their work , which accomplishedm uch for the com fort and pleasure of
'
the m embers and for the
success of the m eeting.
Final adjournm ent was had on Saturday at P . M .
The fol lowing comm unications were presented
1 . Report of progress of work upon B uddhaghosa’s Visuddhi
Magga by Henry C . Warren,of Cam bridge, Mass .
Several years ago I 'began to m ake translations from the Buddhist
Scriptu res as contained in the P5 11 language . My p lan w as by a series
of translations to present Buddhist doc trine in Buddhist phraseology ,
so to speak . The work has proved very pleasant . The thoughts , the
dialectic , the poin t ‘
of v iew , the who le m ental and m oral atm ospherein which one is imm ersed ,
in the study of native Buddhist texts , areeach and all so different from anything to which w e Occidentals are
accu stom ed , and so m u ch that seem ed im portant tru th rewarded m ysearch , that , though the work has grown bu t slowly ,
m y interest has
never flagged .
In order the better to carry ou t my plan of giving a consistent v iewof Buddhist teaching ,
it w as necessary to consu lt and , if possible ,m aster Buddhaghosa
’s Visuddhi-Magga . Buddhaghosa w as a Buddhist
conv er t who flourished in the fourth centu ry of our era . He wrote in
Pali, and his m asterpiece is , no doubt , this sam e Visuddhi-Magga , which ,
being interpreted ,is Th e Way of Pu rity ,
’or The Way of Salvation .
’
This Visuddhi-Magga is a treasu re-hou se of Bu ddhist doctrine , and
elaborates in an orderly , system atic m anner the Buddhist plan of sal
vation .
A s the Visuddhi-Magga , however , is only to be had in native m anu
script , I had recourse to one owned by Prof . T. W . Rhys Davids ,
Secretary of the Royal A siatic Society ,and began to transcribe . It
seem s alm ost im possible to understand a Pali work written on pa lmleaves until it has firs t been transcribed . The natives do not divide
the words , and they m ake u se of alm ost no dev ices to he lp the eye , so
that it becom es a qu estion of spelling one’s way a long letter by letter ,
and it is hardly possible to read cu rrently . A ccording ly I w as obligedto copy , and to copy not once bu t a number of tim es , and thu s I found
m yself editing the Visuddhi. In order to better the readings of the
passages I wanted to transla te , I obtained from Rev . Richard Morris ,
of Eng land , another palm - leaf m anu script , written like the first one ,
in the Singhalese character . A s these tw o m anu scripts , however ,
lxviii A m erican Oriental Society’s Proceedings, March 1 894.
rifices , and not twoon ly , m entioned here . The Corp us translates‘holocau st , and in this fo llows the Hebrew u sage . Cf . Lev . v i . 1 5 ,"
IDPn‘it shal l be to Yahwe a holocau st , bu rned as
incense ; Lev v i 16 bash sh mm 515: m in‘ev ery m inkha th of the priest shal l be a ho locau st ; it shall not be
eaten Deu t . xiii . 1 7 , fign‘
l Tllfl‘bis VBPI
'
)
111“711; fine
-1 2 m w er e we; 1191 141 1
spoil thou shalt gather together unto the m idst of the street , and thou
shalt burn the c ity with fire ; it is a holocaust to Yahwe 1 Sam . v ii . 9 ,
n‘ny 11511 11
“INN 3511 nine“asmi? and
Sam ue l took a fatr
lam b , and offered it as a bu rnt offering , a ho locau stto Y ahwe .
’
From these exam ples it is c lear that ‘753 m eans
‘holocau st in
Hebrew , and there are no Hebrew exam ples to be addu ced on the other
side . It does not , however, fol low from this that it had the sam e
m eaning in Phoenician . Indeed , ou r present inscription abundantlyproves that it did not hav e that m eaning . It prescribes that in the caseof an ox as a the priest shou ld hav e three hundred sheke ls of
fl esh ,
*and that in the case of a calf as a 553 he shou ld have one hun
dred and fifty shekels of flesh . Whence was the flesh to com e , if not
from the v ictim ? Moreover , the hide, the v iscera , the feet , and the
rest of the flesh went to the owner of the sacrifice . Whether the owneroffered all this as a bu rnt offering , or retained a portion for him self ,does not appear . It m ay be supposed that he offered it , bu t this cannotbe prov ed . When the v ictim s were sm aller anim als , as ram s , lambs ,kids , and birds , the priest receiv ed a m oney
-paym ent only . Were these
then real holocau sts ? It is uncertain ; for in som e cases , as when the
v ictim was a lam b or a kid , the hide etc . went to the worshiper .
When the vict im w as an ox or a calf , therefore , w e are sure that the
off ering w as not a ho locau st and w e cannot be su re that it w as so in
all the other cases .
It appears , therefore , that the ‘753 did not signify a ho locaust , bu t
w as a technical nam e for a sacrifice the exact nature of which is not
yet known .
Is the natu re of the ow, c lear ? In this phrase the D’W/
appears to have been the nam e of the sacrifice , and the an adjec
tive describing it . If so , the adjectiv e m ean t com plete ’or whole , ’ if
w e m ay reason from Hebrew analogy .
Th e root-m eaning of Dim!) was be whole .
’If etym ology were ,
therefore , to have any weight , w e shou ld conclude that this sacrificew as designed to renew the bond of union between the worshiper and
It is true that this statement rests on an emended passage of the text, but ofthe correctness of the emendation there can be no doubt. The reasons for it are
patent to all,and in it all agree .
B arton,On Sacrifices in the M arseilles Inscrip tion . lxix
h is god . A m ong the Hebrews the e tym ological m eaning is supportedby several statem ents o f the literature . For exam ple , Deu t. xxv ii. 7 ,
W e 11 1-11 119?m en or was ) 0 11351111 far
fice D’w , and eat there , and rejoice before Yahwe thy G od .
’ Here
D’DPW is a surviva l o f the old comm ensal idea of sacrifice . Le v . x ix .
5 reads mugs-1 njrr
‘
? Draw 1113111‘when
ye offer sacrifices o f D’DTW to Yahwe , ye sha ll off er them that ye
m ay be accepted .
’ From Lev . iii. 3 , v ii. 31 , etc . ,w e learn that the fat
of the 052) was bu rned on the altar , and the inwards withou t thecam p , and that the flesh w as eaten . Lev . v ii. 1 1 - 2 1 divides the
D’DTW into thank-off erings and vow-off erings cf . Prov . vn . 14.
Whether a sim ilar ritua l existed , and sim ilar distinctions held ,in Phoe
nicia , w e have no m eans of knowing . The analogy of 553 as a sacri
fice wou ld lead u s to think not . The term D5?) has disappeared fromthe Carthage tablet . W e have also no m eans of determ ining the exactforce of“753 in the com pou nd expression . It m ay have applied either
to -the v ictim , im plying that the whole w as a or to the idea of
the rootw , im plying that it effected a com plete who leness betweenthe god and the worshiper . The form er supposition is m ore in accordance with the analogies of prim itive thought , and is to be preferred .
3 . Description of the Sem itic m anuscripts in the library o f
the Hartford Theo logical Sem inary ; by Pro fessor Duncan B .
Macdonald,of Hartford
,Conn .
I . SYRIA C .
Fou r fragm ents of lec tionaries (Peshita and Harqlensian text), all in
very sim ilar hands , closely resembling Plate VII. in the facsim ilesgiv en in Wright
’s Ca t. of the Syr . Mss . in the B r it. Mus
,bu t m ore
regu lar and angu lar . They resem b le , also ,bu t by no m eans so closely ,
Plate XIV . , being m u ch finer in ou tline and not so clum sy .
A . A dou ble leaf of vel lum ,not the inner leaf o f a gathering double
cols . ; 43 x written part 26 x 20 , between cols . a fu ll line averages 1 1 letters sing le point punctuation and colored ornam ents Harq .
text .
F . la .—John '
x v . 26—xv i . 3 ; then l -k LA'
é c ia c o w (colored orna
m ent across page) h wy é fiz
.
) La n a, ” LA M ”
b.—Colored ornam ent across page , then <
=ov
flz ) Lo n a 01;i
F . film—ic al : b oos? lA k é a M A
S
H ? Lm ia ; Luke V . 1 7 - 20.
b.—Luke v . 20—25.
B . A fragm ent cu t ou t apparently for the sake of a painting of Christ
raising the dead , which fills one side . On the other , in double cols . ,
Luke xxiv . 4—6, 9- 10. B readth o f written portion 2 1 , between cols .
A ll measurements are given in centimetres .
A m er ican Or ienta l Society’s Proceedings, March 1 894.
a fu ll line averages 1 1 letters ; sing le po int punctuation ; sm all ornam ents between v erses 4 and 5
,9 and 10 Barq . text .
C . A sing le vellum leaf , m u ch shriv eled and dam aged by fire doublecols . ; written portion 28 x 1 9 , between cols . 1 ; a fu ll line averages 1 1
letters ; sing le point pu nctuation ; rubrics in red and gold ; Peshita
text .
a . a} <3” d o ]? Lu r
e It urn : John x ii .
1 2—1 7 .
b.—John x ii . 1 7—22 ; at foot of col . 2 a rubric of 8 lines , bu t m u ch
dam aged .
D. A sing le v e llum leaf double cols . ; 43 x 32 , written portion 30 x 2 1 ,between cols . a fu ll line averages 10 letters ; s ing le point punctuation rubrics and co lored o rnam ents : Harq . text .
(11 . Lees.
Tun . Luke xiii. 22 - 28 .
b.—Luke xiii. 28—30 ; then ,
in a sm all hand , 1m one ?“15? (along m arg in w u k xms ao). Then , in a larger hand ,
Tu m L59 0? be; c a n , La id-c g
,then , at head of col . 2 , John
iv .46—50.
Marg inal readings : in Luke xiii . 25 , <5: for
<bo in John
iv . 47 , lo o-1 s at-D for ic e-1 ,
A A;
[It m ay , perhaps , serve as an explanation of so e laborate a descrip
tion of su ch sm all fragm ents , that they are to be regarded as specim ens
from an as yet untou ched collection in Ku rdistan . So far as the ev i
dence goes , w e m ay have here a new find of 8th Centu ry MSS. : and , as
efforts are being m ade to get at them , further inform ation m ay be
looked for ]
II . A RA B IC .
1 . Kii fi Q ur'
an fragm ent .
One very large oblong ve l lum leaf , written on bo th sides bu t m ounted
in su ch a m anner that only the writing on one side is accessible sizeo f leaf as it rem ains , x 49
, o f written part 48 x 25 lines a
rounded regu lar hand , sloped s lightly backwards , and with m u chcloser resem blances to Plate LIX . in the Palaeographica l Society’
s Fac
sim iles (dated by Wright in the 8th century) than to any other K1‘
1 fi
text I hav e seen bu t it is firm er and m ore rounded , and the slope backwards is no t so m arked ; it is absolu te ly diff erent from the u sual stiff
artificial Kufi words div ided between lines at the end of line 1 3 th ereis a little stroke to fill out the line , thu s and the rest of the word ,
com es in the next line ; no vowels ; diacritical points sparing lyg iv en ,
in the shape o f short slanting lines and divisions of v erses are
sim ilarly m arked (except end of verse 95 , where there is no m ark); bu t
all these are apparently later additions , for the ink is mu ch blacker andfresher term inal ornam ent to l . 14 (end of v . 92)—this certain ly byoriginal hand , and ju st before it stand three slanting lines belong ing to
lxxii A m erican Oriental Society’s Proceedings, M arch 1 894.
new! 3} l M a ze; C
ab (Fi .
-ebi)
was , tantra. any. Le eks 121i“
here- a
2 . Qur’an of A . H . 978.
Carefu lly written on Oriental g lazed paper ; fu lly pointed and , gener
ally , with the waq f signs (Kosegarten , Gramm . arab. , p . 88 ; Diction
ary of the technica l terms u sed in the sciences of the Mu sa lmans , pp .
1498—1 500 ; as-Suyfiti ,’I tqdn , Calc . edit . , pp . 195 ti . ; Cairo edit . of A . H .
1 306 , pp . 87 if . ; Nold . , G esch .,pp . 352 if ). Consists at presen t of 329
leaves , bu t one is m iss ing between F. 326 and F . 327 (contained Shrasxciii. gatherings 5 , but so m any leaves have been m ounted
that the later gatherings cannot be'
distingu ished ; size of page ,
x 1 5 o f written parts , x 1 3 11 . to the page ; catchwordsto leav es ; no ru ling v isible ; S1
'
1 ra titles , sections , and pau sal signs inred ; has been carefu lly co llated ,
with corrections on m argin ; on b of
last leaf cam e last words of and an A rabic-Turkish
colophon ad." (Sic)[uh-3 u ; 0
0
0 (yel-1175 53“Ef f
(us e r LA A H
rots
, ps 1 a s ve.-11 al .-11
£53)J
bJN b m j i
)A ? g ra
b -gab fibbw i UL’“u C“) W cal-43 m w d)“cg)
Stam ped orienta l leather binding ; bookplate with D. G . IOHA NNES
WILHELMUS D. S . I . C . M . A . W . EX BIBLIOTHECA SERENIS
SIMZE DOMUS SA XO—ISENA CENSIS .
3 . A l-Ghazzali ( ’A bi'
l Ham id Muhamm ad b . M. b . M .) ash -Shafi‘i
Minhdj a l-‘A bidin , and three books of the
’Ihyd a l-
‘Ulum . A . H . 850.
Wr itten in a legible hand on Oriental g lazed paper , withou t v owe ls ,but with m any diacritical points ru ling s with dry point (the 8Mas also slanting on the m arg in for notes ; m any m arg ina l notes and
corrections ; catchwords to leaves ; section -titles and div isrons in red :
1 74 leaves ; 1 7 gatherings 5 1 the second leaves of the firstand . last gatherings are lost ; leaves l a and b, 1 09b, and 1 73- 4a and b
are blank ; 27 11. to page ; siz e of page 27 x 1 8, of written part 1 7 x 1 2 .
Contains , on leav es 3—1 09 , 37—40 o f9
3A” ”i sa l. /ta l being
the last sections of the 4th (w LA S J l C9)and last quarter of the
work : com pare G osche , pp . 254 if . The titles of the sections are
Macdonald, Sem itic Manu scrip ts a t H artford. lxxiii
(40) 5“be) If .) u“: they correspond to Vol . iv .
,pp .
327—end of Cairo (’A z hariya)edit . of A . H . 1 302 the beginning of 37
is m issing down to fi w i 6 1>n r; p . 26 of above
edit. ; on leaves 1 10 1 7 1 is u aA aLfiJiCLn/o com plete down
to m U ') Lu i s , p . 30 of Cairo (Maim uniya)edit . of A . H .
1 305 ; the closing fou r lines and the colophon were on the lost leaf , 1 72 ;on leaf 109a is co lophon to the
’Ihyd a l-
‘Uli im (in this and in other
notes I supp ly diacritical points , which are m ostly lacking)
g )[sic] ms ; are)
an» ) g t 71 93111M cf” 37
5
P73 65 see
, v ee e i fi
x: xi ii LnsGu Lwdl [?J (2
4
)-{b ei
gas ,
on the m argin there com es in the sam e hand
rut
0 1 we eks
53 re b ut . wUl oa s u
Cb
SM i 6 ° [.n O
f
f“
gSol.» Lu
Glbé
’
skit
M ull M i, G
AL-3, OW
On the blank pages there are sev eral notes scribbled in very illegiblehands , of which the fo llowing m ay be of som e interest
8 1)-51> .
fa-C c
ock ” éLa Ji .9 c ad-ll
1.3. .5 LMJM ail /J
[b i
L5.» [
?J
Li bs 17a; x1 5! d a rt asu M y s
1l > i
.1 11v
e
rges w e. “A1
w 'w u w ig i ..uu l ai ling )aiturfl—PC)O-3i
lxxiv A merican Orienta l Society’s Proceedings , M arch 1 894.
M 1 La ne,m1 new. arm hi s [r] g eek-s r
This vo lum e has apparently been a Wagf at one tim e for on leaf 1astands eb i;
rift; U L?
)On the sam e page : Ex bibliotheca du cali
Hilpertohu sana . Stam ped oriental leather binding book-plate as No . 2 .
4—5 . A l—’Idrisi (the Sharif ‘A b1'
1‘A bd A llah b . Muhamm ad b . M. b .
‘A bd A llah b.
’Idris) -Nu z ha t a l—mu shtdq f i ikhtirdq a l-
’dq .
A very carefu l collation (with Rom an abridgm ent e typographiaMedicea ,
’1 592 of the Oxford MSS . ,
Pococke 375 and G rav . 42,
DCCCLXXXIV . and DCCCLXXXVII . , in B ibl. B odi. Ca t. Vol . I . , p . 1 92 .
The co llator w as Rev . G eorge Cecil Renouard ,and in the second v ol
um e the date 1 3 A ug . ,1 823 , is given . A t the end of the first vo lum e is
the fol lowing note Extraits du traité de géographie d’Edrisi d
’apres les
deux exem plaires de la bibliothequ e d’Ox ford , e t col lation de qu elques
passages des deux m anu scrits , par le reverend G eorge Cecil Renouard ,
qu i avait enterpris une édition du texte arabe av ec une version ang laise .
C’est ici le prem ier vo lum e . Les deux volum es m
’ont é té offerts par
M . Renouard le 30 Ju in ,1 854
,dans u ne lettre daté e de Swanscom be ,
Dartford , Kent . Reinaud .
The collation extends over Clim ate I . , parts 1—10, II . 1—7 , III . 1—5 ,
and IV . 1 . Of the Oxford MSS. there have already been u sed by Dozyand de G oeje in the Descrip tion de l
’
A fr iqu e ci de l’Esp agne ,
Clim ates I . 1 - 5,II. 1 - 4, III . 1 - 4
, and IV . by G ildem eister , in Idrisii
Pa laestina ci Syria (Bonn , 1 885 : com pare , too , Rosenm iiller , A nalecta
arabica III . 5 and IV . 5 (extracts); by Schiaparelli and A m ari , in
L’I ta lia descritta nel L ibro del re Ruggero (Rom e ,
IV . 2 and 3 ,
V . 2 and 3 ; by A m ari, in B iblioteca A rabo -Sicu la (Leipzig ,IV. 2 .
This leaves a com parative ly sm all unpub lished par t for which this col
lation is available . In v iew of G ildem eister’s note on p . M it m ay be
worth m entioning that Renouard read the date of Pococke 375 as A . H .
960, in opposition to G agnier’s 806 and Uri
’
s 906. Dozy read it as 860.
From a notice prefixed to Lee’
s translation of Ibn Batuta (London ,
1 829)it wou ld appear that this w as a preparation for a translation to bepublished by the Oriental Translation Comm ittee .
6. Ibn Duraid (’A bl
'
i Bakr Muhamm ad b . al-Hasan) al-’A z di - A l-qasi
da a l-maqsiira .
A z -Zam akhshari (Jar A llah ’A bu-l-Qasim Mahmud b.
‘Um ar)—Kitdb
as-Sawdbighfi sharh an-nawabigh .
A carefu lly written m anu script in a European hand withfew vowels . It begins
[the space of a line b lank] are .) ad . "
re l{6.i M i
gb a.)
v)?O
u i ic)? M cl
“? [L
lxxvi A m erican Or ienta l Society’s Proceedings , M arch 1 894.
w eo
r d”. xUs , ges Lu i s a s, (s o)
MGA: (s ic) Si
rLaJi
,SjLL
'
c Lu i sFa x”[Dererib .
Mira“h i s}. ( sic)wrung ”.a Lia." w bLo) 63L5 O4 9,
g um Leaf
s pt. {e tanM
run
It is incom plete at the end , breaking off abruptly in the treatm ent of
the mubtada’and habar at the foot of leaf lo5h z ”
IA“Co 'M ‘
)
The rem ainder is m issing ,with the colophon .
8 . Ibn’A bi
’
Usaibi‘a (Muwaffaq ad -Din ’
A b1'
1 l-‘A bbas
’A hm ad b . al
Qas im b . Khalifa b . Yunu s as -Sa‘di al-Kha z raji)—Kitab
‘
i‘
in a l-’anbd
fl tabat a l-’attibd .
A copy of the Vienna MS. Mxt . 180 (II. 330 No . 1 1 64 in Flfigel’
s
apparently m ade for Mil ller by Hassan and Langer . It consists of 843large leaves , in 9 fasc icu li. On the valu e of the MS . see Mfiller
’
s edit . ,
Vol. ii . , p . xv iii. Fu rther description of this transcript is unnecessary .
4 . N on-Jewish religious cerem onies in the Talmud ; byD r. I. M. Casanowicz
,of Washington
,D . C .
The Talm ud is not on ly the storehouse of the Jewish religiou s and
m ental life for m ore than seven centu ries , bu t also a panopticon , as it
were , of the who le ancient world . For ju st the tim e which th is
encyclopaedia of the Jewish m ental hi story encom passes , nam ely fromthe 4th century before to the 4th after Christ , was the period in whichthe Jewish nation w as drawn into the circle of the pagan world , not
on ly in political life bu t also in the dom ain of cu lture and civ ilization .
Long before Pa lestine w as brought under the suprem acy of Rom e , it
cam e into close con tact and conflict with that phase of G reek cu ltureand c iv ilization which is called Hellenism , and it m ight be expectedthat the m ental life of the prom inent nations of that period , which ,
m oreover , w as characterized by its cosm opolitanism and syncretism ,
will be found in som e w ay reflected and m irrored in the Talmud .
Lim iting ourselves to the representation of the religiou s cerem onies
of the nations that cam e under the observation of the au thors of the
Talm ud , w e g ive in the follow ing pages a specim en of the m ateria lwhich the Ta lm ud contains for a study of the relig iou s practices of theancient world , as fo und in the tract A boda Z a rah .
This section of the Talm u d , as its nam e indicates , cu ltu s a lienu s siveeatraneus , which in the talm udical and rabbinical u sage of languagem eans
‘idolatry ,
’con tains the laws re lating to idolatry and the
enticers o r sedu cer’
s to it , and treats in eight chapters of : 1 . The
Casanowicz , Religious Ceremonies in the Ta lmud. lxxvu
f estivals of idolaters ; 2 . The social and comm ercial intercou rse withthem ; 3 . Im ages and other objects of pagan worship ; 4. Matter s
pertaining to ido latry .
The treatise is written with the object of protecting and gu arding
Judaism against the encroachm ents of Paganism .
W e arrange the statem ents of the Ta lm ud , adding the parallels fromthe c lassica l writers where there are su ch , u nder the fo llowing head
ing s : 1 . Seasons ; 2 . Places ; 3 . Objects ; 4. Offering s and mode o f
w orship ; 5 . Witchcraft .
1 Seasons of Worship .
It is forbidden to enter into any transactions w ith idolaters threedays before their festiva ls . A nd these are the festivals of the
idolaters : the Ca lendae , Saturna lia , Cra tesim , the day of the G enesia
of the kings , the days of birth and death . These are the words of
Rabbi Me1r .
* The (other)wise m en say : the death at which a (public)crem ation takes place is connected with idolatry , otherwise not whilein case of shaving the beard and front- lock , of retu rning from a sea
voyage , of release from prison , or of g iv ing a festival to a son ,it
is forbidden to have converse with this sing le m an and on this sing led ay only. (i. 1 . l a ; 3 . 8a .)
Rab Chanini says the Calendae takes place eight days after the
solstice (of Tebett ecem ber), the Satu rna lia eight days before the
:sam e solstice .
”
(i. 1 . 6a .)Ca lendae m eans properly the day of summ oning , from calare sum
m on .
’ Macrobiu si and Varro§ m ention that it was the du ty of one of
the p ontifices to watch for the first appearance of the new m oon , and ,
a s soon as he descried it , to carry word to the row sacrorum , who then
summ oned the people and off ered a sacrifice . The Ca lendae ,i . e . the
first day of each m onth , were consecrated to Juno . A lso to the
Lares gifts were ofl ered on the Calendae ." The Calendae of January ,
which are al luded to in our passage , were celebrated with specia lso lem nity , and were called the Calendae p ar excellencefl
The Saturnalia were celebrated in December , at first on ly for one
day ,on the nineteenth ,
“later for several days , beginning on the
seventeenth ,H in honor of Saturnu s (Cronos), with sacrifices in openair , and were accom panied by great m errim ent . i;t
The m eaning of the word genesia (yeveo ia) is discu ssed 10a , and de
c ided to m ean the assum ing of the reign by the king , wh ile that of.cratesim (Kpa Tr
’
yoetg) is said to be the obtaining of the suprem acy o f
Rom e , 8b. The Latin equ ivalent of yevem’
a, na ta lis , w as a lso em ployed
in a wider sense . Thu s Spartianus , Vita A driani 4, says :“quando
Lived in the second century A . D.
‘HGrunbaum in ZDMG . xxxi. 27 7 .
f Lived 299- 35 2 A . D.
,in Machuza. Livy ii. 2 1 . 2 .
i Saturn i. 1 5 . H Dio Cass . 59 . 6 ; Macrob., l . e .,i.
De re ru stica i. 37 1 0 ; Suet. Ca ligu la 1 7
Preller,Rom ische Mythologie, p . 490 . if Macrob .
,1. e .
,i. 7 , 8 , 1 0 , etc .
lxxviii A mer ican Orienta l Soc iety’s Proceedings , M arch 1 894.
et natalem adop tionis celebrari ju ssit . Tertio Iduum earundem quandoet natalem im perii instituit celebrandum to which Casaubon re
m arks “A ntiqu i vocaru nt nata les omnes dies propter aliquam
leetitiam insignem sibi solem nes ; inde in h istoriis princip is eju sdemtot natales .
”The Jerusalem Talm ud ,
i . 390 , takes yeveoig in the m ean
ing of birthday , and Kpa‘
rfioslg of the insta llation of the king in his
office .
That these days of the Rom an em perors were religiou sly ce lebratedis attested by Rom an writers .
* So were also offerings m ade to the
La res on the birthday , at the entering of a son on the age of m aturity ,
on the happy return from a v oyage , etc . , of private persons);Funerals , with the G reeks as well as with the Rom ans , were ac
com panied by a sacrifice and a funeral repast , espec ially on the ninth
day after bu rial . i“These (viz . those nam ed above) are the festivals of the Rom ans .
Which are those of the Persians ? The Motredi , Tu riski, Moharneki ,
and Moharin . These are of the Rom ans and Persians ; and which are
of the Babylonians ? The Moharneki , the A rquenithi , and the tenth
of A dar (March—A pril). ( 1 1b.)2 . P laces of Worship .
Rab§ said there were five principa l (established) places of ido latrythe house of Bel in Babylon , the house o f Nebo in Cursi , Tar
‘atha in
Maphog , Qarepa in A skalon ,Nishra (eag le)in A rabia . ( 1 1b.)
The tem ple of Be l , i . e . o f B el-Merodach , in the city of Babylon , of
which he was the tutelar deity ,w as qu ite celebrated in antiqu ity .
The principal seat of worship of Nebo was , according to the cuneiforminscriptions , Borsippa , the sister-city of Babylon . Under Qarepa of
A skalon probably Serapis is to be u nderstood ." A ccording to Hai
G aon, 1Tthere w as in a m osque o f A rabia a stone with an eag le engraved
on it , to which religiou s homage w as and it is very likely thatin pre
-Islam ic tim es su ch an object existed as the Ka‘aba in Mecca .
It is a llowed to assist in the bu ilding of platform s and bath-hou ses
but when the cupo la is reached where ido ls are placed , it is forbidden .
”
(l 6a .)Proclu s the philosopher asked of Rabban G amaliel ,Hwhile he was
in the bath of A phrodite at A cco (Ptolem ais), w hy he w as bathing in a
bath where an ido l is set u p ? G am alie l answered : She (i. e A phro
djte) cam e into our (territory), not w e into hers ; the bath w as not
Sustou . Vesp as ian 6 Tiberius 53 ; Tacit. His tor . n. 79 ; Pliny, Panegyricus 531' Preller, l. e. ,
p. 49 1 .
1:Juvenal v. 84 ; A ugustine , Confessions vi. 2 . 2 .
Principal of the A cademy of Sora,died A . D. 247 .
Levy, lVo'
rterbuch iv. 222 .
HLived 969—1 038 in Pumbeditha.
Levy, ih. iii. 455 .
HGamaliel President of the A cademy and Synhedrion of Jabne (Jamnia)atthe end of the first and beginning of the second century A . D.
lxxx A m erican Oriental Society’s Proceedings , March 1 894.
ZEscu lapiu s , and Zeu s . His tem ple at A lexandria , the Serapeion ,w as
one of the m ost fam ou s bu ilding s in antiqu ity . This new worshiprapid ly spread from Egypt to G reece .
* In Rom e the Egyptian cu ltsm ake their appearance in the second centu ry B . C and in
:
43 B . C . a
tem ple was erected in honor o f Serapis and Isis by the Trium virs .
Their worship , favored by the em perors , spread especially in the Rom an
prov inces . The worship of Serapis in Palestine is , m oreover , attested
by coins of Caesarea , Ptolem ais (A cco), Neapo lis (Shechem), and jElia
Capitolina (Jeru salemM Serapis as Zeu s-Serapis w as representeda s may be seen from the surviving co lossa l bu st in the Vatican— witha modiu s , or corn-m easure , u pon his head . The suck ling wom an withinfant m ay have been a representation o f Isis , w ho w as often conceivedas hav ing her son Horu s on her lap ; or of Juno ,
w ho , as goddess of
childbirth (Juno Lucina), w as represented on her festival , the Ma tro
na lia , with an infant in swaddling clothes ; or also of A phroditeA shtarte .“Rabbi Me ir says : all kinds of im ages are forbidden ,
becau se theyare worshiped once a year ; bu t the wise m en say it is not forbidden
u nl ess the hand holds a staff , or a bird , or a g lobe—which shows ,as Rash i explains , that great im portance w as attribu ted to the im age .
”
(iii. 1 . 40b.)There are still extan t num erou s statues with the objects named
above attached to them , as for instance a scepter or staff to those of
Zeu s , Hera (Ju no), Herm es (Mercury), ZEscu lapiu s ; and a bird to those
of A pollo and A phrodite (Venu s).Fragm ents o f im ages are a llowed , but the representation of a hand
or foot is forbidden , for these things are worshiped .
”
(iii. 2 . 4la .)When one finds vessels with a representation of the sun , the m oon ,
a serpent (dragon), u pon them ,he shall carry them to the Dead Sea
(i . e . des troy A nother au thority says :“A ll r epresentation s
are allowed except that of a serpent . (iii. 3 . 42a .)The representation of divinities and m ytholog ica l scenes on vases ,
lekyths , etc . ,is stil l extant in num erou s specim ens . That these vesse ls
were objects of religiou s hom age is not known from any other source .
The serpent particu larly was the attribu te of m any divinities. It w as
also the sym bo l of ZEscu lap ius , who was brought from Epidaurus toRom e in the shape of a snake when h is worship was introdu ced into
that city 293 B . C . It w as also the popu lar representation of the G enii . 1“Idolaters who worship m ountains and hills—they them se lves (i. e .
the m ountains and hills) are allowed , but what is u pon them (trees)isforbidden
”(iii. 6 . 45a .)
Sacred groves and trees are often m entioned in the classical writers . §
Preller in Berichte der sachsischen Gesellschaft derWissenschaften, 1 854, p . 1 95 ff.
1' Schiircr, Geschichte des jiidischen Volkes im Zeitalter Jesu Christi, i. 546,
5 86 ; ii. 1 5 ff .
:l:Preller, Romische Mythologie, pp . 76 , 566 ; Vergil, E n . v . 95.
Cf. e. g . Vergil , Georg. iii. 33 2 E n. i. 1 65 ii ; see also Preller, l . c . , p . 297 .
Casanowicz,Relig ious Cerem onies in the Ta lmud. lxxxi
Particu lar trees were sac red to indiv idua l div in ities : so ,for instance ,
the oak to Zeus , the lau re l to A pollo, the m yrtle to A phrodite . The
worship on elevated places is a lso of ten referred to in the Old Tes ta
m ent .
It is forbidden to pu t the m ou th to the statu es which pour ou t
water , in order to drink , becau se it m ight give the appearance of kissingthe idol . ” ( l 2a .)With regard to the statu es of kings the opinions are
.
divided .
A ccording to Rabbah ,
* all ag ree that those of cities are allowed to bem ade u se of , becau se they are m ade for the sake of ornam ent [not witha v iew to religiou s (41a .)It is wel l known that since A ug ustus the prov inces especially werezealou s in the cu lt of the emperors . It w as with them an expressionof loyalty to Rom e . Cal igu la dem anded
’
divine worship even from the
Jews , and only his tim ely death prevented the tem ple at Jeru salemfrom being defiled by his statu e .
4 Ojferings and Mode of Worship .
It is forbidden to sell to idolaters pineapples , cem brenuts, figs ,
frankincense , and the white cock . Rabbi Judah says it is allowed tose ll a wh ite cock am ong other cocks , and in the case of a sing lewhite cook it m ay be sold when one of its toes is cut off , for they do not
off er a defective v ictim . Rabbi Meir says it is also forbidden tosel l to ido laters dates and pa lm s . (i . 5 . 1 3b.)The cock w as ofl
’ered to ZEscu lapiu s , the god of healing . The specifi
cation o f a white cock is found only here .
When one finds u pon the head of (a statue or pillar of)Mercurym oney , garlands , or vesse ls , they are allowed for u se bu t v ines , gar
lands of ears , wine , oil , flour , and sim ilar things that are offered uponthe altar are forbidden .
”
(iv . 2 .
The following objects of non-Israelites are forbidden for any u se
whatever : wine , v inegar that w as originally wine , and skins with a
ho le in the reg ion of the heart . Rabban Sim eon ben G am alieli says
that if the opening (of the sk in)is round it is forbidden , if oblong it isallowed . (ii. 3.
The u se of wine for libations is well known . The opening of th e
skins in the region of the heart m ay refer to the inspection of the
entrails of the victim s by the haru spices .“It is forbidden to m ake ornam ents for idols , as chains , earring s ,
and rings .
”
(1 9b.)A city where there is an idol and where there are booths with gar
lands / and withou t garlands— the form er are forbidden (to enter and
m ake pu rchases in), the latter are allowed .
”
(i. 4. 1 2b. )The distinction is m ade because the booths decorated with garlandswere u sed in the interest of the cu lt .
Died 300 A . D.,as principal of the A cademy of Pumbeditha.
f President of the Svnhedrion at the time of the Judeeo-Roman war.
VOL . XVI .
lxxxii A m erican Oriental Society’s Proceedings , M arch 1 894.
Rabbi Nathan* says that on the day when taxes are rem itted they
u se to proclaim and m ake known whosoever shall pu t a wreath uponhis head and that of his anim al in honor of the ido l , to him the taxesw ill be rem itted .
”
( 1 3a .)Rab Judah said that Rab w as teaching concern ing an idol that
w as worshiped with a stick (Rashi a stick w as swung in front of it)that if one broke a stick in front o f it he w as gu ilty (of an act of idolatry), bu t if he m erely threw it he was free .
”
(50b.)5 Witchcraf t and Sup erstition.
Said Rabba bar Rab Isaac to Rab Judah :‘there is an idolatrou s
hou se in ou r place , where , when the world is in need of rain , a dream
says to them s laughter a m an for m e and rain will com e . A nd they
slau ghter a m an and rain com es .
’
(55a .)Said Zonan to Rabbi A kiba z
’r bo th of u s know that there is no
reality in idolatry , and yet w e see people going to the tem ples brokendown (as cripples) and retu rning restored .
’
(55a ) The answer of
A kiba is to the effec t that G od does not overru le the pre -ordained desti
nies of m en on account of their foolishness .
When one goes to the s tadia and circuses and sees there the snakes ,
the conj urors , the fl u te -players , the clowns the m u ledriv ers (P), the
v entriloqu ists the hierodu les and the sigillaria so is this sitting
in the seat o f the scornfu l (Psalm i . ( 18b.)
These are the references to the re ligiou s beliefs and practices of the
nations who cam e under the observation of the Jews abou t the tim e of
the beginning of the Christian era , deriv ed from a sing le treatise of the
Talm ud . Many of the cu stom s recorded are a lso found in the G reekand Rom an writers som e are m et with only in this treatise . A ltogether , it wou ld seem that the Talm ud is not entirely to be disdained as
a sou rce of instruction respecting the civ ilization and relig ions of the
ancient world .
5 . On a recent attempt, by Jacobi and Tilak, to determ ine on
astronom ical . ev idence the date of the earliest Vedic period as
4000 B . C . ; by Professor W . D . Whitney, of Yale University,N ew Haven.
A t a m eeting of the Society in this c ity near ly nine years ago (Oct .
I criticised and condem ned Lu dwig ’s attem pt to fix the date of
the Rig -Veda by alleged e clipses . The distingu ished French Indianist ,
Bergaigne , passed the sam e judgm ent upon it at nearly the sam e tim e ,
(Journ . A sia t. A lthough the tw o criticism s provoked from Lud
w ig a v iolent and m ost uncou rteou s retort (see his Rig-Veda ,vol. v i. ,
Lived about 140—200 A . D.
Died as a martyr under Hadrian .
lxxxiv A m erican Oriental Society’s P roceedings, M arch 1 894
wil l thu s also be proved to have been at the equ inox at a recorded or
rem em bered period in H indu h istory . A nd this , in one of the tw o
alternative m ethods , or in both com bined , is what our tw o au thors
attem pt to dem onstrate .
Professor Jacobi sets ou t by finding in the Rig-Veda the beginning
of the year to be determ ined by that of the rainy season . A nd firsthe quotes a verse from the hum orou s hym n to the frogs , RV . v ii .
103. 9 , u su ally rendered thu s :“they keep the div ine ordering of
the twe lve-fo ld one (i. e . of the year) those fe llows do not in
fringe the season , when in the year the early rain has com e”
that is to say , the w ise frogs , after reposing through the long dry
season , begin their activ ity again as regu larly as the rains com e .
Jacobi objects that dvddacd , rendered twe lve-fold ,m eans strictly“twe lfth ,
”and ought to be taken here in this its m ore natura l sense
and he translates they keep the divine ordinance ; those fellows donot infringe the season of the twe lfth [m onth] inferr ing that then
the downright rains m ark the first m onth of the new year . Bu t
dvddacd does not in fact m ean“twe lfth ”
any m ore natu rally than
twelve-fo ld its ordinal va lue , though comm oner , especial ly in latertim e , is not one whit m ore or ig inal and proper than the other , or than
yet o thers ; and the proposed change , part ly as ag reeing less with them etrical div ision of the verse , is , in m y opinion , no im provem ent , bu t
rather the contrary and no conclu sion as to the beg inning of the year
can be drawn from it with any fair degree of confidence . This firstdatum , then ,
is too indefinite and doubtfu l to be worth anything .
Next our attention is directed to a verse (1 3) in the doubtless very
late suryd-hym n in the ten th book (x . where , for the sole and on ly
tim e in the Rig -Veda , m ention appears to be m ade of tw o ou t of the
series of asterism s , the A tharva-Veda being brought in to help establish the fact. The subject is the wedding of the sun-bride , and the
verse reads thu s :“The bridal-car (vaha tu)of Surya hath gone forth ,
which Sav itar sent off in the Magha’
s (RV. A gha’s)are slain the kine
(i. e . , apparently ,for the wedding -feast); in the Phalguni
’s (RV . A rjuni
’s)
is the carrying -off (RV . carrying-about : vivaha ‘carrying
-off’is the
regu lar nam e for The Magha’s and the Phalguni
’s are su c
c essive asterism s , in Leo , Magha being the Sickle , with a Leonis , Reg
u lu s , as princ ipal star and the Phalguni’s (reckoned as tw o asterism s ,
form er”and“latter Phalguni
’s)are the squ are in the Lion’
s tail , orB, 6, 6, and 93 Leonis . Now , as Professor Jacobi points ou t , the transferof the su n-bride to a new hom e wou ld seem plau sibly interpretable as
the change of the su n from the old year to a new one ; and hence the
beginning of the rainy season ,near ly determ ined as it is by the sum
m er solstice , wou ld be with the sun in the Phalgu ni’s and this wou ld
im ply the v ernal equ inox at Mrgaciras (Orion), and the period 4000 B . C .
or earlier .
There is ev idently a certain degree of plau sibility in this argum ent.
But it is also beset with m any difli cu lties . The whole m yth in questionis a strange and problem atic one . That the m oon shou ld be viewed as
Whitney, Jacobi on the A ge of the Veda . l xxxv
the husband of the asterism s , whom he_ (all the nam es for m oon are
m ascu line) v isits in su ccession on h is round of the sky , is naturalenough ; bu t that the infinitely superior sun ,
m ade fem inine for the
nonce (Surya instead of Surya), while always m ascu line e lse , shou ld bethe m oon
’s bride , is v ery startling : nor , indeed ,
is it anywhere dis
tinc tly stated that the m oon (soma) is the brideg room , though this is
inferable with tolerable confidence from intimations given . Surya is
repeatedly said to go (vs . 7 d) or go forth (v s . 1 2 d) to her hu sband (and
only v s . 38 to be carried abou t bu t for A gni , not Som a), or to go (vs .
10 d)to her hou se ; while any people who had gone so far in observa
tion of the heavens as to establish a sys tem of asterism s , and to deter
m ine the position of the sun in it at a given tim e (no easy m atter , bu t
one requ iring great skill in observ ing and inferring ), m u st have seen
that it is the m oon who“goes forth”in the zodiac to the sun . The
astronom ical pu zzle—headedness involved in the m yth is hardly reconc ilable with the accu racy which shou ld m ake its details reliable data
for im portant and far-reaching conc lusions . The kine for the feast, too ,
it wou ld seem ,m u st be killed where the bride is , or when the sun is in
Magha ; then if the wedding -train starts when su n and m oon are
together in the Phalguni’s , which wou ld be ten to fifteen days later ,
how do w e know that they do not go and settle down in som e other
a sterism ,fu rther on ? A nd are w e to suppose that the couple m ove and
.start their new life in the rains ? That is certain ly the least au spiciou stim e for such an u ndertaking , and no safe m odel for the earthly w ed
dings of which it is supposed to be the prototype . On all accounts ,there is here no foundation on which to bu ild im portant conclusions .
Nor shall w e be able to find anything m ore solid in Professor Jacobi’snext plea , which is derived from the prescriptions of the G rhya-Sfitras
a s to the tim e when a Vedic stu dent is to be receiv ed by his teacher ,and to com m ence study . Cankhayana sets th is at the season when theplants appear : that is to say ,
at the beg inning of the rains ; and it is
pointed ou t that the Buddhists also fix their season of study and preaching in the sam e part of the year . Bu t Paraskara pu ts the initiation of
the s tudent at the fu ll m oon of the m onth Cravana , which (Cravanabeing 6, a , y A qu ilse)wou ld have been firs t m onth of the rain s in the
second m illennium before Christ ; while G obhila se ts it , alternatively ,
in the m onth Bhadrapada ,which wou ld hav e occupied the sam e posi
tion m ore than two thou sand years earlier , or when the v ernal equ inoxw as a t Orion . The au thor further points out that the Ram ayana (a
c om paratively very late au thority) designates Bhadrapada as the
m onth for devoting one’s self to sacred study and that the Jains (whom
one wou ld think likely to be qu ite independen t of B rahm an ic tradition)do the same . The reason fo r fixing on this particu lar season Professor
Jacobi takes to be the fac t that the rainy m onths , du ring whi ch all
ou t-of -doors occu pation ceases , are the natura l tim e o f study and
then he m akes the m om entou s assum ption that the designations
o f Cravana and Bhadrapada can be du e only to traditions from o lderperiods , when those m onths began the rainy season respectively . On
this point cautiou s cr itics will be little like ly to agree with him . If the
lxxxvi A m erican Oriental Society’s Proceedings , M arch 1 894.
system atic stu dy (m em orization)of Vedic lore began as early as 4000 B .
C ., and cou ld be carried on on ly in -doors , and so was attached close ly to
the in -doors rainy season , w e shou ld expect to find it attached throughout to the season , and not to the m onth , and especia lly in the case of
the Jains ; that these also abandoned the rains is one indication that
the consideration w as never a constraining one . A nd the orthodoxVedic student did no t g o to school for a lim ited tim e in each year , bu t
for a series of years of un interrupted labor ; and on what date the
beg inning shou ld be m ade was a m atter of indifference , to be variouslydeterm ined , according to the suggestions of locality and climate , or
other conv en ience—or to the caprice of schools , which m ight seek after
som ething distinctive . I cannot possibly attribu te the sm allest valu eto this par t of ou r au thor
’s argum entation .
We are next re ferred by him to the connection established by severalof the B rahm anas between the Phalguni
’s (5
, etc . Leonis) and the
beg inning and end of the year . The Taittiriya-Samhita (v ii. 4. 8)and
the Pancavinca-Brahm ana (v . 9 . 8) say sim ply that
“the fu ll -m oon in
Phalgu ni is the m ou th (mukha , i . e .
‘beginn ing of the year ;”this
wou ld im ply a position of the sun near the western o f the two Bhadra
pada’
s (a Pegasi and determ ine the Plialgu na m on th , beginning
14 days ear lier , as first m onth . The Kausitaki-Brahm ana (v . 1)m akes
an alm ost identica l statem ent , bu t adds to it the following the latter(eastern) Phalgu
’s are the m ou th , the form er (western) are the tail
and the Taitt iriya-B rahm ana ( i. 6. 28)v irtu ally comm en ts on this , saying
that the form er Phalguni’
s are the last n igh t o f the year , and the
latter Phalguni’s are the first n ight o f the year .
”The Catapatha
B rahm ana (v i. 2 . 2 . 1 8)pu ts it still a little differently :“the fu ll m oon
of Phalguni is the first night o f the year—nam ely , the latter one ; the
form er one is the last A ll this , it seem s , can only m ean that ,
of tw o su ccessive (nearly) fu ll-m oon n ights in Phalguni , the form er ,
when the m oon is nearer the form er Phalguni , is the last night of one
year , and the other the first night of the next year ; and the only conclusion to be properly drawn from it is that the fu ll-m oon of the m onth
Phalguna div ides the tw o years . B ut Professo r Jacobi , by a procedu rewhich is to m e qu ite unaccountable , takes the two parts of the state
m ent as if they were tw o separate and independent statem ents , infer
ring from the one that Phalguna w as recogn ized by the B rahm anas as
a first m onth , and from the o ther that the summ er solstic e w as de
term ined by them to lie be tween the form er and latter Phalgun i’s fl as
if the sun in the Pha lguni’s entered into the qu es tion at all , and as if
the B rahm anas ev er m ade any pretense to su ch astronom ical exactness as wou ld be im plied in their drawing the sols titial co lu re betweenthe form er and the latter Phalguni’s I What they hav e really done isbad and blundering enough ,
bu t quite of a piece with their genera ltreatm ent of m atters invo lv ing astronom ical observation . For it is
senseless to talk , in connection with the fu l l m oon in Phalgu na ,of a
year- lim it between the tw o Pha lguni
’s ; if the definition wou ld fit the
c ircum stances in a given year , it cou ld not possibly do so in the year
fol lowing , nor in the year after that , nor ever in tw o years in su cces
l xxxviii A m erican Oriental Society’s Proceedings, March 1 894.
doubtless have been acute enough to su spect a foreign origin . Bu t it is
found (as w as pointed ou t abov e) over a large part of A s ia ; and the
on ly qu estion is whether it w as brought into India or carried ou t of
India . What possible grounds has Professor Jacobi for regarding its
Indian origin as so certain that the opposing v iew has no c laim ev en to
be referred to ? The em inent French astronom er Biot thought that he
had proved it prim itively Chinese , by an array of correspondences and
h istorical ev idences alongside of which our au thor’
s proofs of a rem ote
antiqu ity for the Veda m ake no show at all . Other scho lars— e . g .
Sédillot— hav e been as confident that the system had its birth in A rabia .
Weber and I , on whatev er other points w e m ay have been discordant ,agreed entirely , som e thirty
-five years ago ,that it m u st have been in
trodu ced into India . probably out of Mesopotam ia ; nor , I be lieve , haseither of u s seen any reason for chang ing his conv iction since . A nd I
know of no m odern scho lar whose opinion is of any value that holdsand has endeav ored to show the contrary . Nothing in the Rig -Veda
nor in the Brahm anas , and nothing in the later Sanskrit l iteratu re ,tends in any degree to g ive u s the im pression that the anc ient Hindu s
were observ ers , recorders , and in terpre ters of astronom ical phenom ena .
On the contrary ,their treatm ent of such facts (w e have already seen
an instance or tw o above) shows the sam e looseness and heedlessnessthat is characteristic of the Hindu geniu s everywhere in its relation toobjectiv e tru ths , to successive historica l occu rrenc es . That no hint of
the existence of a planet can be found in the Rig-Veda is enough by
itself to show that the H indu s of that period had not dev ised an aster
ism al system . A late hym n or tw o , and passages in the Brahm anas ,
show the recognition of a year of 360 days . d ivided into 1 2 m onths of
30 days each , beside a system of lunar m onths , which wou ld give a
year of on ly 354 days : what their re la tion to one another , how their
differences were reconciled , and by what m ethod e ither reckoning w as
kept in un ison with the true year , no one knows . The earliest so -calledVedic ”
astronom ical m anual (vedanga ), the Jyo tisha , whose firstobject , seem ing ly , it ought to be to g iv e ru les on su ch points , is m ostlyfil led w ith unintel lig ible rubbish , and leaves u s qu ite in the lu rch as
regards valuable inform ation . A nd when ,not long after the beginning
of our era , the Hindus had borrowed from G reece a tru e astronomi ca lscience , the produ ct o f long -continu ed and accurate observation , they
at once proceeded to cast it into an a rtificia l form , founded on assum ed
and consciou sly false data , adapting it to purely closet u se ,w ith exclu
sion of further observation taking in as part of the data a grosslyinaccurate determ ination o f the positions of ce rtain se lected junctionstars
”(yoga tdrd)of the asterism s , wh ich positions they called dhruva
fixed ,
’thu s v irtua lly denying the precession . That such observers and
reasoners as these shou ld hav e been capable , som e fou r or five thou sand
years before Christ , of determ in ing , or believ ing them se lves to havedeterm ined , the position of the sum m er so lstice as between B and d
Leon is lacks to m y m ind any sem blance of plau sibility . Instead of
shifting the beg inning of the asterism a l series from Mrgaciras (Orion’
s
head)to Krttika (Pleiades)in the later Vedic period , I hold it as alone
Whitney, Tilale on the A ge of theVeda . lxxxix
probable that they received the system from abroad with Krttika at its
head , and wou ld probably hav e retained it in that form until thepresent day bu t for the revolution wrought in their science by G reekteaching . When the beg inning w as shif ted from Kr ttika to A cvini
(A ries), it w as for good reason , and owing to the change of position of
the equ inox ; bu t the credit of this be longs to the G reeks , and not to
the Hindu s .
If Professor Jacobi’s m ain argum en t is thu s wholly destitu te o f con
v incing force , neither can w e attribu te any greater valu e to the sup
porting evidence which he wou ld fain derive from the m ention of a
polar star (dhruva ,lit
’ly fixed by the Grhya
—Sutras , sole ly and alonea s som ething which a bride is to be taken ou t and m ade to look at on
the evening of her wedding -day . For such observers , and for su ch a
trifling pu rpose , any star not too far from the po le wou ld hav e satisfiedboth the newly-wedded wom an and the exhibitor there is no need of
assum ing that the cu stom is one handed down from the rem ote periodwhen a Draconis w as really very close to the pole , ac ross an interva l oftw o or three thou sand years , during wh ich there is no m ention o f a
pole -star , either in Veda or in B rahm ana .
The su ccess of the author of the o ther work here considered in estab
lish ing his kindred thesis is , as will readily be inferred , no better . Mr .
Tilak is not by profession a student of Indian antiqu ity , nor of astron
om y , bu t a lawyer—a pleader and lecturer on law in Poona . He was ,
as he states , led to his inv estigation by com ing u pon Krishna’s claim in
the Bhagavad-G ita I am Margacirsha am ong the m onths ,
”ascribing
to'
it an importance and au thority which , con sidering the late date and
secondary origin of that episode of the Mahabharata , Western scholarswou ld be far from endorsing . The investigation is carried on in an
exce llent spirit , with mu ch and variou s learn ing , and with com m enda
ble ingenu ity ; it assem bles m any interesting facts , and m akes som e
curiou s and attractive combination s ; bu t , as appears to m e , its argu
m en ts are in general strained , its prem ises qu es tionable , and its conclus ions lacking in solidity . A book larger than h is own wou ld be neededto discu ss fu lly all that the au thor brings forward ; nothing m ore can
be attem pted here than to excerpt and comm ent upon leading points ,in such a w ay as to g ive a fair im pression of his strength and his
weakness .
Mr . Tilak ’
s main object is , as already intim ated . to establish that thea sterism Mrgaciras (lit
’ly
‘deer’
s h ead’
) with its su rrou ndings , or the
constellation Orion with its neighbors , was a great cen ter of o bserva
tion and m yth-m aking in the earliest tim e , even back to the period of
Indo -Eu ropean or A ryan u nity— and this , not only becau se of its con
sp icuou s beau ty as a constellation , bu t also , and principally ,for its
position close to the v ernal equ inox in the fifth m illennium before
Chr ist : som ewhat,it m ay be added , as the equal or su perior prom i
nence o f the G reat B ear is du e in part to its character as a conste llation ,
and in part to its place near the po le .
To this central po int o f the v a lu e o f Orion w e are condu c ted by a
well-m anaged su ccession of stages . A fter a g enera l in trodu ctory chap
A m erican Orien tal Society’s Proceedings , March
ter , on which w e need not dwell , the second is entitled Sacrifice a lia s
the Year and in it beg in to appear the m isapprehensions to whichreference has been m ade above . That there is a close relation betweennatu ral periods of tim e and the sac rifices is a m atter of cou rse : the
m o rning and evening oblations depend upon the day ; the new -m oon
and fu ll-m oon ceremonies , u pon the natura l m onth the fou r-m on th or
seasonal sacrifices ,upon the recognized seasons ; and so ,
when the
round of the year had m ade itse lf plain , there were estab lished rites to
m ark its recurrence . Bu t Mr . Tilak appears to ho ld that the year w as
fixed and m a intained by and for the sake of the great sa ttra session
or protracted sacr ifice that lasts a who le year . Unm indfu l o f the factthat every cerem ony o f m ore than twe lve days is ca lled a sattra
,and
so tha t there are sa ttras o f a great variety o f leng ths , ev en year- sa ttras
for variou sly m easu red years , and (a t least theoretical ly) for series o f
tw o or m ore years ; fail ing also to see that they are ,a ll of them , the
very su perfetation of a hig hly e laborated sacrificial system ,im plying
o rders of priests , accum u lated wealth , and , one m ay even say , regu
lated city life - he v iews (pp . 1 3—14) the year-sa ttra as a prim itive IndoEu ropean institu tion , the necessary auxiliary to a calendar .
“Withou t a yearly satra regu la rly kept up , a Vedic Rishi cou ld hardly havebeen able to asce rtain and m easure the tim e in the w ay he did .
The idea of a sacrifice extending over the whole year m ay be safe lysuppo s ed to hav e o rig inated in the o ldest days of the his tory of the
A ryan race . Then ,in order to trace back into the Rig -Veda a recog
nition of the two aganas cou rses ’
) or halves of the year, the northern
and the sou thern— those , nam e ly ,in which the sun m oves respective ly
northward and sou thward , from so lstice to solstice,o r else (for the
word has both varietie s of application)on the north and on the sou th
of the equato r , from equ inox to equ inox— he determ ines that m eaning
to belong to the Vedic term s devayana and p itryana : and this is an
u tter and palpable m istake ; the wo rds have no such va lu e ; devayanaoccu rs a dozen tim es , u su ally as adjective with som e noun m ean ing
roads ,’and never signifies anything bu t the paths that go to the gods ,
or that the gods go u pon,between the ir heaven and this world , to
which they com e in order to en joy the offerings of their worsh ipers ;and p itryana , occu rr ing only once , designates in l ike m anner the road
trav eled by the Fathers or m anes , to arrive a t their abode . There is . in
fact , noth ing yet brough t to light in the Rig -Veda to indicate , or even
intim ate , that in its tim e su ch things as ayanas and equ inoxes and sol
stices , regarded as distances and points in the heav ens , had ever been
thought o f everything of the kind that the au thor of Orion thinks to
find there is projected into the oldest Veda ou t o f the records of a m uchlater period . A nd these tw o fundam ental errors are enough of them
selv es to v itiate his who le argum en t .
The next chapter (III .) is entit led“The Krittikas . Over its m ain
thesis—nam ely , that in the earlier tim e the asterism al system began
with Krttika (Pleiades)instead of A cvini (A ries) - we need not linger ;that is conceded by everyone , and has been su fficiently set forth above
together with ,it is believed ,
its tru e explanation . The (as concerns
xcii A m erican Or ienta l Society’s Proceedings , March 1 894.
The next chapter is called A grahayana , and is devoted to a learnedand ing eniou s argum ent to prove that , as the word agrahayana m eans
beginning of the year ,’and is recognized as a nam e for the m onth
Margacirsha (with the m oon fu l l near Orion), that m onth m u st have
been at one tim e regarded as first of the twe lve (or thirteen). This m ay
be freely granted ,withou t at all im plying that the asterism Mrgaciras
(Orion’s head)was e ver firs t of the asterism al series , and for the reason
that it lay nearest to the v erna l equ inox . The extended and intricatediscussions into which Mr . Tilak enters as to the re lation of agrahayana
and its derivatives , agrahayani etc . , as laid down and defended by vari
ou s nativ e lexicographers and gramm arians , are rather lost upon u s ,
w ho valu e far m ore high ly a few instances o f actual and natu ral u se in ‘
o lder works than the learned and artificial lucu brations o f comparatively m odern Hindu savants ; that agrahayana itse lf designa tes the
asterism Mrgaciras , and so proves it to have been first asterism of a
series beginning and ending with the year , is by no m eans to be credited , in the absence of any passages exhibiting su ch use , and against the
evidence of all the analogies o f asterism al nom enclatu re .
In the fol lowing chapter ,“the A nte lope’s Head ,
”w e com e to the
very center of o ur au thor’
s position . By the nam e an telope’s or deer
’
s
head (mrgaciras) has been generally understood the little g rou p o f
inconspicuou s stars in the head of Orion ,constitu ting one of the series
of asterism s , while the brilliant star a in his right shou lder constitu tesanother , called A rdra the who le constellation of Orion has
been v iewed as the antelope (mrga); and ,correspond ing ly ,
the neigh
boring Sirius is nam ed mrgavyadha deer -hunter ,’ while the three stars
of Orion’s belt , which point just in the direction o f Siriu s , are the
three- jointed arrow ”
(isu s trikanda)shot by the hunter . Mrgaciras ,as so unde rstood , is in itself an insignificant g roup , and w e hav e som e
reason for wondering why the bright y, Orion ’s left shou lder , was not
selected ins tead ; bu t the genera l conste llation is so conspicuou s thatanything standing in a clearly definable relation to it m ight wel l beregarded as su fficiently m arked ; and , at any rate , the identity of this
group as the asterism is established beyond all reasonable qu estion by thecircum stance tha t it is accepted as such in the two o ther system s , the
Chinese and the A rab. Mr . Tilak , however—under what indu cem ent ,
it seem s difficul t to understand—desires to change all this , and to tu rn
the entire constellation of Orion into a head , with what w e call th ebelt ”
running across the forehead at the base of the horns . By so
do ing he cu ts loose altogether from the traditiona l asterism al system s ,
m akes up an unacceptable constella tion with som e of the brightest
stars om itted , and regards the deer as shot through the top of the skullwith the arrow , as if this had been a rifl e -bu llet . A ll this , though ou r
au thor valu es it so high ly as to m ake his frontispiece of it, is to be sum
m arily rejected . If the Hindu s of the Brahm ana period saw , as they
plainly did , a deer (mrga)in Orion , it shou ld be enough for u s that the
ast erism a l system adopts its head as one m ember the estab lishm ent of
the deer itse lf m ight be as m uch o lder as there is ev idence to prov e it.Mr . Tilak tries to find som ething relating to it in the Rig -Veda , by po int
Whitney, Tilak on the A ge of theVeda . xciii
ing out that the dragon slain by Indra is m ore than once spoken of
there as a wild beast (mrga this is the orig inal , and in ancient times
the on ly ,m eaning of the word); and that , as he claim s , Indra cu ts off the
head of his foe the dragon ; bu t here , as nearly ev erywhere that heappeals to the Rig -Veda , h is exegesis is fau lty tw o of his three
passages speak of splitting ”(bhid)the head , and the other of“crush
ing (sam -
p is)it no cu tting off is a lluded to and all attem pts to find
in the earliest Veda a severed head of a mrga , in whatever sense of the
word , are vain . If , as he asserts , there are Hindu s at the present tim e
who point ou t the belt of Orion as the asterism Mrgaciras , that can be
nothing m ore than a popu lar error , substitu ting for one group of three
stars another and brighter one in its v ic inity , and easily explainab le of
a people who have long been notoriously careless as to the rea l identityof their asterism s .
Then the au thor goes on to find in the Milky Way . near by , the river
that separates this and the other world , and in Canis Major and Canis
Minor the tw o dogs that guard it on either side , and the tw o dogs of
Yam a, and the dog of the A vesta , and Saram a, and Cerberu s , and the
dog w hom (RV . i. 1 61 . 1 3 : see below) the he-
goat accu sed of wakingup the Ribhu s—all very ingenious and entertaining , bu t of a nature
only to adorn and illustrate a thesis already proved by evidence possessing a qu ite other degree of preciseness and cogency . W e are taught to
regard the deer , the hunter , and the dogs as originally Indo -European ,
the dog s having been later lost (from the sky) by Hindu tradition , and
the hunter (as distingu ished from the deer) by G reek tradition .
Throughou t the discu ssion , the treatm ent and application of Rig -Veda
passages is far from being su ch as Western scho larship can approve ;and the sam e is the case with the final conclu sion of the chapter , thatthe three principal deities in the Hindu m ytho logy can be traced to
and located in this part of the heavens — the trio being Vishnu ,
Rudra , and Prajapati.The sixth chapter , Orion and his B elt , continu es the sam e argu
m ent , and with ev idences to which w e m ust take equa l exception .
A grahayana and its derivatives are again brought forward for explanation , and its kayana is m ade out to com e probably from ayana , withan indifferent h prefixed (for which variou s supporting facts are
addu ced , as hinu and inc) and the vowel lengthened ; and thu s
agrahayani is identified with agrayani , the sacrifice of first fru its ,while the latter is fu rther on identified with the nam e Orion . The
num ber of the planets is found to be fixed at nine (with anticipation ,
it is to’
be inferred , o f the discov ery of Uranu s and Neptune), sincethere are nine grahas or
‘dips '
of liqu id oblation at the sacrifice (thecom m on nam e of a planet being also graha). The sacred thread of the
Brahm ans com es from Orion’s be lt as its prototype and the be lt, stafl’
,
and antelope ’s skin of the Brahm anic pupil comm encing his Vedic study
go back equally to Orion ’s trappings . The chapter has no direct bear
ing u pon the m ain qu estion of the work , and these details are quotedonly as illu strating the degree of the au thor’
s prepossession in favor of histheory of the imm ense im portance of Orion . A nd the first part of
xciv A m erican Orienta l Society’s Proceedings , March 1 894.
chapter VII Ribhu s and Vrishakapi , is of the sam e character . It
is su ggested that the m eans— turiyena brahma na (RV . v . 40. by the
fourth prayer —which the sage A tri em ployed su ccessfu lly in bringingthe ec lipsed sun back into the sky ,
w as perhaps a quadrant or som e
sim ilar instrum ent . Planets are recognized in brhasp a ti , in cukra and
manthin, and in vena,both vena and cukra cyp ris) being nam es of
Venu s— and so on . Then the principal part of the chapter is devoted tothe discu ssion of a couple of obscu re legends from the Rig -Veda . A t
i . 1 61 . 1 3 w e read thu s Hav ing s lept . ye Ribhu s , ye asked Who , 0
A g ohya ,hath awakened u s ?
’
The he -
goat dec lares the dog to be the
awakener ; in a year thu s to-day hav e ye looked ou t (i. e . opened your
eyes) and iv . 33 . 7 says that the Ribhu s slept twe lve days as gu ests
with A gohya . If , now (as has been suggested also by others), the
Ribhu s are the divinities of the seasons (which is reconcilable withsom e of their described attributes , though by no m eans with all); and
if A gohya ,lit
’
ly the u nconcealable one ,’is the sun and if the twe lve
days of recreation are the twe lv e that m u st be added to the lunar yearto fill it ou t to a solar one (one , unfortunately , of 366 days , which neitherVedic tradition nor astronomy sanctions) and if“in a year (samvatsa re)m eans distinctly at the end of the year
’
(which m ight be if thes leep had been of a year
’
s leng th , bu t is far less probable ,if not im pos
sible , su pposing it to have been of twe lve days on ly) -then the dog that
roused them (or , at least, was accu sed of hav ing done so by the he-
goat ,
whom Mr . Tilak this tim e interprets to be the sun presum ably in order
to recom m ence their du ties at the beg inning of a new year. m ay have
been Canis Major (althou gh this is nowhere called a dog in Hindu tradition , the Hindus , as w e saw above , hav ing lost that featu re of the originalIndo -European leg end); and this wou ld imply the sun
’
s start upon his
yearly roun d from a v ernal equ inox in the neighborhood of Orion , at
four t o five thou sand years before Christ. Doubtless it will be genera llyheld that a conclu sion depending on so m any u ncertainties and improbabilities is no conclu sion at all. If it were already prov ed by sound ev i
dence that the Hindu s began their year , at the period nam ed ,from an
observed equ inox at that point in the heavens , then the interpretationof the legend offered by ou r au thor m igh t be v iewed as an ingeniou s
and som ewhat plau sible one ; but such an in terpretation of su ch a
legend is far too weak a foundation to bu ild any be lief u pon .
A s for the Vrishakapi hym n (RV . x . the u se m ade of it in the
chapter seem s utte rly fancifu l and unwarranted . Of all who have
attem pted to bring sense ou t of that strange and obscu re passage of the
Rig-Veda . no one is less to be congratu lated on his su ccess than Mr .
Tilak . His discu ssion of it is on ly to be paralleled with the endeavor
to extract sunbeam s from cu cumbers , and does not in the least call forexam ination or criticism in detail . Nor need w e spend any wordsu pon the final chapter ,“Conclu sions , in wh ich the theories and sug
gestions of the work are gathered and presen ted anew , without added
evidences , in their naked im plau sibility . Ou r ow n conc lusion m u st be
that the argum ent is wholly unacceptable , and that nothing has been
brought forward , either by him or by Jacobi, that has force to changethe hitherto cu rrent v iews of Hindu antiqu ity .
xcvi A m erican Oriental Society’s Proceedings, M arch 1 894.
(as -stomam ,v . 1 . 3 . 1 ; a v . 5 . 4. 33 , tu rn ing the negative statem ent
into a positive). The sam e care lessness is shown in certain uncorrectederrata : e . g . , shed for sheds v . 2 . 1 . 23 ; lord for lords , v . 3 . 3 . 1 1
hip for hip s (du .)v ii . 5 . 1 . 35 ; seed once (v i. 4. 3 . 2) for sea t and once
(v ii. 3. 1 . 36)for sand ; head (v i. 5 . 4. 1 6)for hea t ; substance for susten
ance (arj v i . 7 . 3 . sa line sa lt for sa line soil,v ii . 1 . 1 . 7 worship
for worship er (dacvans v ii . 3 . 1 .
That the translator takes rather lightly his task of turning the B rah
m ana into English m ay be instructively shown by a notable exam pleou t of h is second volum e . There is a certain com bination of a root withprefixes , mad with ap a + ni , which occurs (so far as known)on ly threetim es in the languag e , all in the th ird and fou rth books of this B rah
m ana ; and upon their interpretation depends in no sm all degree the
im portant qu estion w hether a second rootmad requ ires to be recognized .
On tu rning to see what are the v iews of Professor Eggeling upon thi spoint , w e fin d that once (iii. 7 . 3 . 1 1) he renders the verb in question by“qu iet them ”
once again (iv . 3 . 2 . 4) by“he qu ickens , ” and
the last tim e (iv . 6 . 9 . 6) by he encourages — in each case , plainlywithout any apprehension of the points inv olved , or any consciou snessof the other tw o cases ; and a lso withou t any reference to the Petersburg Lexicon ,
whose interpretation is qu ite different. A fter m aking
this experience , one feels that he cannot regard the au thor’s translation
of any critica l word or phrase as expressing h is de liberate opinion of
its m eaning , becau se one cannot be certain that it attracted h is seriousattention .
So , further , when w e find a word rendered in a great variety of dif
ferent ways , it is presum ably because the translator did not think it
worth while to take the trouble to be consistent . A fair degree of con
sistency in su ch m atters appears to m e to be dem anded in order to
represent faith fu lly such a text ; the B rahm ana is not so m u ch a
literary m onum ent as a technical treatise , o f which the accordancesand diff erences of expression have their decided va lue . For exam ple ,
in books v i. and v ii . the verb up a-dha, lit
’ly
‘
pu t to ,
’is in constant
u se to signify the addition or laying on or pu tting in of the bricks etc .
that com pose the fire-altar . A s su ch it ought , in m y Opinion , to have
a constant representative , departed from only under stress , and withnotification of the departure . But the translator . for no discoverablereason m ore seriou s than the attainm ent o f a pleasing v ariety of
expression ,renders it with a great number of discordant phrases : for
exam ple (for doubtless som e have escaped m y notice), pile up , bu ild up ,
fill up , pu t on , place on , lay on , pu t in , put down , lay down , set downand also bestow (e . g . p . g iv e endow these last beingfairly to be called m is translations , as they im port into the term som e
thing wh ich it does not itself contain . So , again , at v . 3 . 4. 3 ff . , the
v erb grah is u sed form ally , nineteen tim es in su ccession , of the tak
ing’or
‘dipping ’of variou s kinds of water as ingredients of a com
pound ; in the m ajority of cases it is rendered“take ,” bu t in severa lalso“catch ,
”“catch up ,
”“draw .
”For fu rther exam ples w e m ay
quote ajya som etim es bu tter ,”som etim es clarified butter , ” som e
Whitney ,Eggeling
’s Ca tap a tha -B rahmana . xcvii
times“ghee (and ghrta , which is the
_
w ord ghee , then on the sam e
page , 79 , rendered clarified ud-
yam , repeated in tw o suc
cessive lines (p . aim”
and raise”
nir -math“churn ou t”
and“kindle ”agman“rock ” “pebble ”
and“stoneas distingu ished from pebble rasa sap , essence , v ital sap , v italessence ”
; abhi-sic anoint”
and sprinkle , ” and declared (68 n .)tom ean lit
’ly sprinkle , ” wh ich is an error , since it signifies pou r on
—and so on ,in numberless c ases of greater or less importance , m any of
them trivial in them se lv es , and worthy of notice only as they illu stratethe loose habit of the translator , and his unw illingness to be governedby anything bu t the suggestion of the m om ent .
Certain m inor errors , also m ainly attribu table to carelessness in
rev ision , m ay be pointed ou t : Prthin instead of Prthi (p . Cunahcep ha instead of -
gep a (95 Indra”for
'
aindra and Varuna
for varuna (405) half-m onth instead of half-year for ayana (334)“lay on the ground”instead of ‘fe ll ’ for aciyanta
“erect
for roha ti , as if it were cau sative (22 , and sim ilarly and p rati-stha
also as cau sative “over ” instead of ‘under
’for antara (3 1
m ay w e obtain for the aorist ap ama anup i'
irvam rendered as
if anu ritp am ( 166) bearded”for tap ara (1 73)
“innocuou s ”for
anacanaya (305) prim eval ” for rtavya skin”for vap a (347)
foam”for abhra (41 5)—and so on the exam ples m ight be m u ltiplied
nor is it possible to distingu ish accu rate ly between su ch cases and m ore
seriou s m isunderstandings of the latter class are m ore distinctly“prosper ”for hip (30, 107
“favor for anu -sac and so on .
Then there a re such unhappy se lections of equ ivalents as slaughter ”for a-labh ( 1 62 et rend asunder
”for aca -dr (34 et cart ”
for
ra tha prayer ”for gajas (1 55 et On p . 348 (v ii. 3 . 1 . 23)he
fails to notice that the root is as we ll as the adjective mahant goes to
m ake up the artificia l etym o logy of mahisa ; and on p . 322 (v ii . 2 . 1 . 1 1)it seem s to escape h im altogether that the form s of nir-arp ay and
nir-
rch which are u sed are for the purpose of a play of words uponnirrti . A som ewhat sim ilar case is at v ii . 5 . 1 . 2 1 , wh ere he three tim es
gives to p ranayat the im possible m eaning breathed ,”not perceiving
that only a pun is intended between it and p rana , and that it signifieshe led forth
’the breaths the sam e pun is found also elsewhere
(Prac. Up . iv . 3 ; JUB . iv . 1 8. In a few instances the connection of
the parts of a sentence seem s to m e wrong ly apprehended : for example ,at v i. 3. 1 . 42
,read rather
“thereby it [is] gold gold is imm ortal the
waters are imm ortal ” at v ii. 1 . 2 . 1 9 , rather“that is the ahavaniya ,
that the sky , that the head that is the gdrhap atya , that the
foundation , that this world ”at v i. 1 . 1 . 9 , whatsoever there w as
here belongs with everything here at v ii. 5 . 1 . 9, sukrtasya qualifies loke ‘in the world of the we ll -done .
’
A very notable oversight is comm itted at vi . 2 . 2 . 28 , where , after
speaking of the new m oon , the text goes on to tell of what happensdu ring the half-m onth of (her) increase ’
aparyamanap akse, and the
translator renders it when hi s (A gni’s second)wing is covered (with
VOL . XVI .
xcviii A m erican Or iental Society’s Proceedings, M arch 1 894.
loose soil) A nd the tru e sense of the antithesis between adhideva tam
and adhydtmam (239, 248 , 270)seem s to be m isconceived by him . A fter
identifying certain things or certain parts of th ings with sundry
divinities (the g rounds being u sually as obscu re as those for the identi
fication of som a with the m oon), the Brahm ana says to this effect asregards the div inities ; now as regards one
’s se lf (or , the se lf) and
then follows a sim ilar (and sim ilarly obscu re) identification of them
with m embers or facu lties or operations of hum an being s ; such is
plainly the sense in each of the three passages cited here , as it is e lsewhere and the translator is qu ite m istaken in conjectu ring and sug
gesting (in parenthesis)a connection of adhydtmam with A gni’s self ”
o r body. I think h im also plainly in error in translating the presentpassive participle as if it were perfec t : antagonsa inskriyamdnayohafter the tw o ends have been com pleted (v ii. 1 . 2 . 23 c f . also p . 314,
note it shou ld be while the tw o ends are being com pleted .
’A t
v i . 2 . 3 . 1 and several sim ilar passages later , w e are doubtless not to
infer from his rendering tesdmcetayamdndndm by whilst they werem editating
”that he regards the expression as a genitive absolu te he
is only giv ing a convenient and perfectly ,proper paraphrase of the
literal m eaning o f them , as they were m editating , Prajapati did so
and so .
The translator stil l insists on v iewing the pronoun ayam when appliedto the wind as the equ ivalent o f asdu and requ iring to be representedby yonder
”the wind that blows yonder So , too , as in the pre
ceding volum e w e have read of the sacrificer’s lady (p atni), w e now
again‘
, as resu lt of a like spasm odic attem pt to lift the style of the
Brahm ana up to a level with that of m odern Society , m eet with the“ladies ”(gnds v i. 5 . 4. 7)of those e legant gentlem en the gods ; and
the mahisi (lit’ly she-buffalo ,
’bu t applied also to a chief wife)appears
in the grandiloqu ent disguise of a consecrated consort ”
(v i. 5 . 3 . 1
et al .)I
When the B rahm ana g ives only the first words (p ratika)of a quotedverse ,
o r those sev era lly of a series of v erses , the translator once (p . 21 3)
adds in a note the v ersion of them com plete ; bu t in a considerablenumber of cases (pp . 75 , 259, 279 , 282 , etc . etc .)he fills ou t the v erse or
verses in his text , withou t even intimating by brackets that he is m ak
ing additions surely the form er was the better w ay , and shou ld havebeen followed throughou t ; in su ch a work w e have the right to knowju st what the B rahm ana gives and what it does not give . Per contra ,
a lthou gh .he u sually has the u tm ost patience with its interm inablerepetitions , reproducing them faithfu lly , there are a few passages(pp . 80 bis , 85 , 1 93, 393)where he abbrev iates , putting in a representative pronoun instead of the detail of his original—by a weakness thatis to be regretted ,
for the reason ju st pleaded above .
It is , of cou rse, not im possible that , in one and another of the pointsh ere brought to notice . the translator m ay be working upon a textdiff erent from that which the published edition of the Brahm ana laysbefore u s . Bu t that cannot be regarded as relieving him of responsibility with regard to these very points . That he shou ld report differ
c A merican Oriental Society’s Proceedings, M arch 1 894.
knows how it is elsewhere insisted on , with endless iteration , that
Prajapati and the year and the sacrifice are all one according ly , as the
translator , to be consistent , wou ld have to m aintain , this fu llyestablishes the identity of A gni vaicvanara and Prajapati and the yearand the sacrifice in early Vedic m ythology .
”Y et w e know that they
are four qu ite independent and discordant entities , and that to replaceone of them by any one of the o thers in a given passage wou ld be a
very dangerou s proceeding , ju stifiable only by a carefu l exam inationand conv incing exposition of the reasons for it in the particu lar case .
Is it otherwise than this with som a and the m oon ? Soma is , as all
acknowledge , a derivative from the root su‘press ou t ,
’and m eans
literally extract and all its prim ary u ses are in accordance with thisa certain ju icy plant is gathered on the m ountains , and— at the tim e of
the Brahm anas , with infinite cerem ony earlier , doubtless qu ite sim ply—pounded and pressed , and the exuding liqu id caught and filtered ,m ixed with certain added ingredients , and then drunk and som etim es ,
when one drinks too m u ch of it , the resu lt is u nfortunate ; it com es
ou t of him again by vom iting and purg ing , and the unhappy drinkerhas to subm it to rem edial o r expiatory treatm ent . A ll this , now ,
according to the letter of Professor Eggeling ’s attestation , is tru e like
wise of the m oon The absurdity of su ch an allegation is apparent tothe dimm est eyes . Bu t the hypothesis of o riginal identity and laterdifferentiation is equally excluded by the circum stances of the case .
There rem ains as a possibility only the theory of secondary identification ;and , in spite of ou r experience that the Hindus are ready , withou t apparent justification , to identify a lm ost anything with a lm ost anything e lse ,w e shou ld regard this as incredible if it were not a lso incontestable ; asevery Sanskrit scholar knows , it is not buried in theosophical treatiseson ly ; it has spread into general u sage , so that soma has com e to be
frequent am ong the m any m oon-nam es , and the two things have various
appellations in comm on although none of the real ly distinctive nam es
of the m oon , like candramas , is m ade a title of the drink som a .
Such being the condition o f things , its investigation has tw o partsfirst , what is the basis of the identification ? what likeness or analogysuggested it at the beginning , and what others supported and m ain
tained it , giving it finally su ch general acceptance ? and , second, howearly is it , and how pervading , and of what degree o f im portance indetermining the v iew and treatm ent of the two things identified , in
different writings and classes of writings ? A s for the first of these twodiv isions of the subject, H illebrandt does not deem it w orthy of the
sm allest attention for all that he says about it , he m ight him se lf be aHindu , and regard as qu ite natural and to be expected that a m ildintoxicant and the queen of night shou ld becom e m ixed up with one
another , to the partia l loss of their separate identity . Herein lies , inm y opinion , the weakness of Hillebrandt’s work the question of basis
is not one of cu riou s historica l interest only ; its answer m u st have an
im portant practical bearing upon those invo lved in the other division .
The latter are essentially questions of m ore and less ; possibly , Sanskrit
scholars in general have not recognized enough of the elem ent of
H aup t, Transitive and I ntransitive Verbs in Sem itic.
lunacy in the e cstatic som a-hymns bu t also its presence in the m easure
claim ed for it seem s far from like ly to be dem onstrated . A considerable part of the au thor
’
s reasoning seem s to m e to be underlain by thisargum ent it is very strange that the m oon m akes so small a figu re inHindu m ythology and cerem ony ; on the other hand ,
it is strange that
the drink som a shou ld have been raised to su ch prom inence as a div in
ity hence , by a union of som a and the m oon , the two unexplainables
m ay be m ade in a m anner -to explain one another . I am not at all
satisfied that their com bination is an adm issible one , or that the exaltation of som a is not su fficiently accounted for by its own m erits bu t I
shou ld reserve a confident opinion on su ch points till after a m ore
thorough exam ination and consideration , on m y own part and on that
of others . Meanwhile , I cannot regard any facile endorsem ent likethat of Professor Eggeling as contribu ting perceptibly to the decisionof the question .
7 . Transitive and intransitive verbs in Sem itic ; by Pro fessor
Pau l Haupt , of Johns Hopkins University, Baltimore, Md.
The following is an abstract of this paper , which will be published inf u ll in the A merican Journa l of Philology.
The difierence between the so-called transitive and intransitive verbs
in Sem itic is not that the first class requ ires an object to com plete thesense while the v erbs of the second class express an action or state that
is lim ited to the agent or subject ; the distinctive features of the tw o
groups are rather that the so-called transitive verbs express an actiondependent u pon the will of the subject , wh ile the so-called intransitiveverbs originally express an action or state not dependent upon the willof the subject , but beyond the contro l o f the indiv1dual in question .
Consequ ently it wou ld be better to cal l them intentional and uninten
tional verbs or , if a Latin term be preferred , verba voluntaria et invo
lantaria .
French entendre hear’
(A rabic sam i‘a)would be in Sem itic an unin
tentional verb you often hear things which you do not want to hear .
If you hear a paper . for instance , on transitive and intransitive v erbs in
Sem itic , hear is a verbum involuntarium . The corresponding verbum
voluntarium is écou ter ,‘listen ,
’ Heb . hiqsibh, or hc‘
i’z in , or kittah oz e
’
n
all causative stem s m eaning give ear .
’The sam e difference exists be
tween A ssyrian amaru see’and dagalu
‘look at .
’I see in Sem itic
really m eans m y eyes were stru ck with the sight the A rabic ra’a“see ’
has therefore the characteristic sem ipassive vowel a in the im perfect,while the corresponding verbum voluntar ium ‘ look at is again ex
pressed by cau sative stem s in Hebrew hibbit, or hisqif .
A fter this explanation , the invo luntary or sem ipassive nature of the
v erbs hate, love, fear will be apparent. If to ride a horse is treated as a
'verbum involunta rium ,
it wou ld seem as if the equ estrian skill ofthe prim itive Sem ites cou ld not have been very great . A ny one who
has seen a m an withou t any experience in horsemanship on the back of
cn A merican Or iental Society’s Proceedings, March 1 894.
a spirited steed will appreciate the sem ipassiv e vowel a in irhab ‘he
rides .
’It is interesting to note in this connection that the Hebrew ex
pression for he dismounted is ‘he fe ll from the horse .
’Irhab he rides
m eans sim ply he was carried the verbum voluntarium wou ld be he
m anages a horse as an equestrian’
(uévg ). Ilmad ‘he learns ’
m eans
really ‘he is taught a lesson the lesson is hamm ered into him . It is
characteristic that the nom inal derivative of tlmad ‘he learns , ’ thenoun ma lmadh , with prefixed m instrumenta le, m eans not exactly in
strum ent of learning ,
’bu t ox -
goad .
’
8 . The Orig in of the Pentateuch by Professor Haupt .
A n abstract of this paper , which will appear in fu ll e lsewhere , is asfollowsThe qu estion has never been raised“why is the Hexateuch a com
posite structure ? w hy did not the final editor re-write the whole m atter
in his own langu age ? w hy were the o lder sou rces qu oted in fu ll withall their phraseologica l pecu liarities as wel l as internal contradictionsand incongru ities , different accounts of one and the sam e event whichm utually exclude one another ?
”
The only satisfactory theory explain ing the orig in of the Pentateu ch ,
it seem s to m e , is that the pre-existing docum ents were incorporated
becau se they cou ld not be suppressed . The on ly th ing the priestlyeditors cou ld do in certain cases w as to g ive objectionable traditionalstories a parenetic setting emphasiz ing the spiritual lessons dedu ciblefrom them . The chu rch followed a sim ilar policy in dealing with theheathen festivals of ou r G erm anic ancestors : as the Christian priestsfound it im possible to abolish the ancient pagan rites , they endeavored
to infuse Christian ideas into them .
The church has a lways connived at certain things , m aking concessions to popu lar prejudices and th is has been a wise policy. A com
prom ise is a lways better than a revolution or radica l reform ation . The
failu re of Ezra’
s first attem pt at reform ation im m ediately after his
arrival in Jeru salem w as p robably due to the fact that he hoped tom ake the abstract system of P ,
* without the popu lar JED,
* the canonical book o f the po st-exilic congregation . The law which Ezra broughtfrom Babylon ia in 458 w as P (inc lu ding H) bu t the Torah which w as
proclaim ed 14 years later , at the great public m eeting conv ened by
Nehem iah in 444, mu st have been P + JED com bined : that is , practi
cally ou r present Hexateu ch (excepting later strata of P). It is not
im possible that the combination of JED and P w as effected under the
influ ence of Nehem iah ,w ho
,being a cou rtier and a diplom at , was
probably m ore in touch with the feelings of the people than the school
For the explanation of these symbols consult the index to Driver’s Introdu c
tion to the L itera tu re of the O . T.
civ A m erican Oriental Society’s Proceedings, March 1 894.
the Palestinian writer . It is , therefore , m entioned first, and describedm ore m inu tely . Not only the district around which it flows is m en
tioned , but also the products of tha t region pu re gold , bde llium ,
*and
shoham stones , or pear ls (A ssyr . sanda , l proper ly the grayHavilah , i. e . the sandy reg ion ,
’ is the old Hebrew nam e for the A ra
bian peninsu la (with the exception of northernt A rabia); and the Pison ,
i . e . the broad stream ,
’ flowing around Hav ilah , can be nothing but
the Persian G u lf and the Red Sea . The Hebrew narrator thought that
the Persian Gu lf and the Red Sea form ed one“broad river ,
” flowingaround A rabia , § bu t orig inating from the sam e sou rce as the Euphratesand Tigris .
We m ay safely assum e that the Palestinian w riter fancied the
Persian G u lf and the Red Sea to be m u ch narrower than they are , and
he m ay have be lieved that the ydm -S12)“or
‘Weedy Sea ,
’i. e . the G u lf
o f Suez (and the G u lf of A kaba), w as m u ch larger . It wou ld not be surprising if he had looked u pon the yam -suf , or Weedy Sea , as the sea
into which the Pison , i . e . the Red Sea and the Persian G u lf , em ptied .
A stu dy of m edieval m aps will show that su ch an idea is by no m eans
impossible . B esides , w e m ust rem ember that the A ssyrians called thePersian G u lf naru marratu the bitter , or salt -water river .
’The nam e
is also applied to the universal sea , im agined as a broad circu lar stream
surrounding Babylonia ,"just as Hom er called the ocean encircling thedisc of the earth rrorayég. There is no sharp distinction between river
and sea in Sem itic ; and m aps on which th e variou s rivers and seas
appear in their proper proportions are qu ite m odern .
This is the gum resin of the balsamodendron mukul,which is often found
mixed with myrrh. It is not impossible that Heb. be’
dhé lah is an older name formyrrh , as suggested by Delitzsch (Paradies , p . We mav find a cuneiform
name bidalluxu or bitallureu some day ; the d is probably due to a partial assimilation of the infixed t to the initial 6.
1' See Meissner-Rost, Bauinschrz'
ften Sanherib’s (Leipzig , p. 25
,30 ; san
ddnis (Sarg. Cyl . 2 1)means‘like a pearl
-diver’
(ual? )
1 Cf. H. Winckler,A ltiestamentliche Untersuchungen (Leipzig , p. 1 46 , n . 2 .
If the G ihon is the Nile , and the Pison the Persian Gulf and the Red Sea then
the upper course of the G ihon would naturally be further east than the Pison, unlesswe are ready to admit that the Hebrew narrator fancied that I
’
lavilah, which iswashed by both the Persian Gulf and the Red Sea , was situated west of the Nile .
In a diagram exhibiting the vague geographical notions of the Hebrew narrator,
it will be best to make the Pison the second river. This confusion does not sur
prise me at all. I have come across several students of A ssyriology who did notknow exactly whether the east river of Mesopotamia was the Euphrates or the
Tigris . If they do these things in a green tree,what shall be done in the dry ?
Besides, we mu st bear in mind that the lower course of the Pison , i. e . the Red
Sea, is east of the lower course of the G ihon,i. e . the Nile .
[ISee the Babylonian map published ZA . iv. 369 : cf. vi. 1 7 5 .
Haup t, me Rivers of Paradise.
Of the m outh of the Euphrates and Tigris the Pa lestini an writer ev i
dently had no accurate knowledge .
>k He
“certainly did not think that
they em ptied into the Persian G u lf , which he considered a part of thePison . If he troubled him self at all abou t the question , he m ay have
fancied that they disappeared in the swam ps of sou thern Babylonia ,
just as the great A rabic geographers , who had a m u ch better knowledge of the va lley of the Euphrates and Tig ris , believed that the
w
Euphrates em ptied into the swam ps é U na -3)southwest of
Babylon .
‘r
1 0 . On two passages of the Chaldean Flood- tablet by Profes
sor Haupt .
The goddess Istar exclaim s in 11 . 1 23 and 1 24 of the Chaldean Floodtablet : andku-ma u llada nisu
’a-ma lei mare nune umatld tdmtd-ma . i
I' translated the passage in 1 881 (sic l), in . m y comm entary on the cuneiform account of the Deluge printed in the second edition of Professor
E . Schrader’s Cuneiform Inscr ip tions and the Old Testament (KA T.
2 63 .
I do not bear m y people that they shou ld fil l the sea like fish
Delitzsch , in his great A ssyrian Dictionary (p . 329 below),adopted m y translation bu t Professor Peter Jensen , of Marburg , in his
Cosmology of the B abylonians (Strassburg , p . 41 9 , rem arks it
is true , a m ay m ean not ,’bu t only in prohibitive clauses , and not at
the end of such sentences” (against Delitzsch , A ssyr . G ramm , p .
Delitzsch (Paradies, p . 1 7 7)says : Ich gehe wohl nicht z u weit wenn ich be
baupte, dass sich nur die Wenigsten bisher ein klares Bild vom Miindungsgebiete
des Euphrat und Tigris gemacht haben
1 See the map of the ‘Iraq in the Gotha MS. (written 1 1 73 A . of sl-Ietakhri
(c. reproduced in A ug . Muller’s .Der Islam im Morgen und A bendland (Berlin ,
i. 5 76 ; and compare Reinaud’
s Geograp hic d’A boulf éda (Paris , n . 1
pp . 54, n. I ; 65, n . 1 . A lso on the Babylonian map mentioned above the Eu
phrates empties into the app aru, or swamp (Z A . iv. Pliny (v . 26,sec . 90)
says : Scinditur Euphrates a Zeugmate DLXXXIIII milibus passuum circa vicem
Massicen,et parte laeva in MeSOpotamiam vadit per ipsam Seleuciam ,
circa eam
praefiuenti infu sus Tigri ; dexteriore autem alveo Babylonem quondam Chaldaeae
caput petit, , mediamque permeans , item quam Mothrin vocant, distrahitur in
paludes .
1 I stated in my paper On a modern rep roduction of the e/eventh tablet of the Babylonian Nimrod Ep ic, printed in these Proceedings for A pril, 1 893 . p . xi , note
that we seemed to have a masculine form tamma instead of tamtu or tamda‘sea
in l . 1 33 of the Deluge text ; but that I thought it should be read udma z Heb .
adamah ‘land ’Some A ssyriologists may feel inclined to combine tamma with
the A rabic
Ich aber gehare die Menschen nicht dazu dass sie wie Fischbrut das Meer
fullen.
cvi A mer ican Or ienta l Society’s Proceedings, March 1 894.
This strange statem ent is characteristic of certain polem ical rem arks
of Jensen ’s aim ed at Delitzsch and myse lf in order to be able to cor
rect what he im agines to be our m istakes , he is obliged to distort thefacts , and im pute to u s a blunder w e
'
never dream ed of . That is, of
course , highly flattering for both Delitzsch and m yself . Neither of us
ever thought of combining d-ma (cf . Heb . dl-nd)* with the preceding
clau se . In m y comm entary of 1881 , as we ll as in Delitz sch’s lexicon ,
it is evident that w e connect the negative particle w ith the followingline . The position of the d at the end of the preceding line wou ld bethe sam e as in the last line of the Esarhaddon cylinder , i. R. 47 , 56
i. e . Esarh . v i . 56 ( : KB . ii. 1 50 : cf . A bel Winckler , Keilschrif ttex te ,Berlin , 1 890 , p . 24 below).Now I do not any longer believe that my form er translation of the
passage is correct , although it has been fo llowed by so great an A ssyri
ologist as De litzsch (I shall state presently how the lines m u st be ex
plained); bu t m y interpretation proposed in 1881 is certain ly better
than Jensen ’s rendering (Cosmol ,
429) what I bore—where is it ?” A
beginner cou ld tell Professor Jensen that th is wou ld be in A ssyrian so.
ulidu dnu so (or si), not anakumma u lladina so. a iama . Ullada is
present or fu ture , not im perfect or preterit ; and for the benefit of the
goddess Istar it m ight be better to take u llada as the present of thePiel u llada :
*uwa llada c f . uddas : u
’addas, uhaddas I renew ,
’ubbat
u’abba t I destroy ,
’etc . It is enough for Istar to be the mu
’a llida t
(or muste’
sira t), the divine m idwife or superintendent of the birth of
the post-dilu vian race she cou ld not well be the dlida t gimir nabniti §aarki abubi , the real m other or genera trise.
For the synonym o f mu’a llida t see m y A SKT. 1 16 . 10 cf . ibid . 85 . 40.
The stem is not yussu ru‘direct ’
(cf . Coran , su ra 80 v . 20) bu t us'
suru
with Nsl z mu sfsuru (B eitr . z . A ssyr . i. 98 n .) deliv er (that is ‘liberate ,
’
save ,
’
or su rrender,’or
‘comm unicate .
’or relieve of a child in child
birth ,
’i . e . A rabic ma
’
sara ( : sdlla wastdzvraja): of . m y B eitr . z .
assyr . Lau tlehre, Gottingen ,1 883 , p . 91 , n . We find th e sam e stem
in post-Biblical Hebrew (see Levy ,vo l. iii . , p . 1 1 7 3 , no . and the term
Masora mu st be derived from it (contra Lagarde , M ittheil. i . see
See the abstract of my paper on the Hebrew particle m et in the Johns Hop
kins University Circu la rs , No . 1 1 2,May, 1 894.
f In the prospectus just issued of the A ssyrisch-Englisch
-Deu tsches G lossar,
herau sgegeben von W Mu ss—A rnolt (the title is cautiouslv worded), it is stated
Ein x8 und x9 fur ursprungliches A nfangs m und -n : e . g . itap lusu fur nita
p iu sa anzusetzen,w ie es im Jahre 1 887 in der A nkiindigung des von dem Sem itic
Sem ina ry of the J ohns H op kins Univers ity (Baltimore, Mt . [sic l])versprochenen
G lossars proponiert wurde (vergleiche Proceedings of the A m erican or ienta l
society , vol. xiii. , p. xliv if ), war keine Ursache vorhanden
A s this is the only reference to the Johns Hopkins University in the Prospectusof Dr. W . Muss-A rnolt
’s G lossary, it may be well to place here side by side some
extracts from Dr. A rnolt’s prospectus and from the A nnouncem ent of a N ew A s
syrian-G lossary, p resented on beha lf of the Sem itic Sem ina ry of the Johns
cviii A m er ican Oriental Society’s Proceedings, fil arch 1 894.
The correct rendering of the two lines 1 23 and 1 24 of the Deluge-textis I wil l raise m y people again , though they fil l the sea like fish
spawn . Dr . Muss-A rnolt has published m y explanation in what hecalls a revised trans lation of the Chaldean account of the Deluge (l .pub lished in the Chicago B iblica l Wor ld (Chicago , iii. 1 09—1 18.
Dr . Mu ss -A rnolt , how ever , appears to have m isunderstood m y philological reasons for this translation ; he seem s to think that the ki at the
beginning of the second line (NE . 108 . 1 5 ; 1 28 . 1) is a concessive con
junction , like the Heb . ki in such passages as Eccl . iv . 14, ntj fg ’3NE’ D’Dl
—l
‘though he m ay com e from a fam ily of ou tcasts , ’ para
phrased by the following explanatory g loss jnjj bnj DJ 93wfl though he m ay have been poor in (what subsequently becam e)his
kingdom .
’ki , of course , in ki mare nitne can on ly be the kap h simili
tudinis . Dr . Mu ss-A rnolt’
s rendering of ki mdre nune , a lthough likethe spawn of the fishes
,wou ld be on a par with Ju les Oppert’s trans
lation of the fou rth line of the Flood-tablet : u a tta u l sandia , l“the
num ber of thy years does not change where sandta is m ade to ex
press both years and change (see Johns Hop kins University Circu lars ,
Feb . 1 889 , No . 69 , p . 1 7 a). kt mdre ni me umalld tdm td-ma is a concessive circum stantial clau se (G eseniu s -Kau tzsch introduced bythe enclitic -ma and appended to nis' it’a cf . Heb . me in passages likeG en . xv iii. 27 xxvi. 27 ; Is . xxxiii. 1 ; Jer . x iv . 1 5 ; W xliv . 1 8 l . 1 7 ,
In an accurate rendering of the Deluge-text the concessive p artic le although ”
m ust appear at the end of 1. 1 23, not as the beginning
of l . 1 24.
Now this question arises : can w e take nisii’d-md as the noun m m
w ith the su ffix of the first person followed by the enclitic -ma ? G eorge
Sm ith understood it so (Records of the Past, vii . 1 39 , and this inter
pretation is certainly favored by the fact that there is no space betweenwi sh and d-ma on the orig inal (cf . B eitr . z . A ssyr . i. 1 32 , n . ;1 NE .
1 08, n . The form nisu’
d is not exceptional ; it is a form like abil’d
my father ,’sep it
’
a m y foot ,’etc . The singu lar nisfil is u sed becau se
the goddess speaks of the post-diluv ian race nisu’a m eans m y race ;
’
the plural nisé ’
a wou ld m ean‘my races , ’ which wou ld be less appro
priate in this connection . It took som e tim e , of course , before the postdiluvian race cou ld develop into nise or diff erent races .
The length of the'
a -vowe l of the su ffix is preserved under the infl u
ence of the enclitic -ma . The original form of the possessive suflix of
Cf. the abstract of my paper On the B ook of Eccles iastes , in the Johns Hop
kins Universi ty Circu lars , No . 90 (June, p . 1 1 5 a below ,note
l The overlapping -a is found especially in the permansive forms of the verba
tertioe infirm ce . The language tries to strengthen these forms as much as possible : cf. the feminine termination in the forms of the infinite construct in the verbs
tertias 71 in Hebrew,etc .
1 My remark,B eitr . z . A ssyr . i. 1 32 , was known to Jensen, and should have
prevented him from reading u lladani sea iama .
H aup t, On two p assages of the Chaldean F lood-tablet.
the first person sing . was -
yd , with a long final v owe l cf . A rabic pau seform s , as
‘abdiya (mm ; or LEN -9 ) my servant
’
(Kosegarten , § 1016 ,
p . 444 Ewald , G ramm . arab. g367 Caspari-Mil ller , § 36, no te We
find the sam e lengthening in l . 41 of the Deluge (NE. ina gaggar
B el u l asdkan resi’d-ma (or p dni
’
a) on’
the ground of B el (that is , terra
firma) I cannot resist (the The passage has been very incorrectly translated . Dr . Mu ss-A rnolt (l . e . , 1 . 33) renders
“On B el ’searth I dare not live secu rely ,
”fo llowing Jensen ’
s and Jerem ias ’s erro
meou s interpretation “will au f B el’s Ort m ein Haupt nicht m ehr
niederlegen .
”Dr . Meissner , perhaps the ablest representative of the
younger G erm an school of A ssyriology , translated (ZA . iii. 418 cf . BA .
i. 320, ad p . 1 22) nicht werde ich m einen G eist au f Bel ’s Erde richten .
” Sakdnu sa resi , however , m eans nothing but‘resist,
”r literally
m ake head ,
’ like ou r Eng lish idiom . Parnell , for exam ple , said in hism ani festo to the Irish people of A m erica (March 1 3 ,
“withoutyour aid Ireland cou ld not for one m om ent hav e m ade head against her
oppressors .
” We find the sam e phrase in NE . 51 . 1 7 sa la lti sandti dl
Uruk lamil nakra ,Istar and nakr isu u l i§dkan qaqqadsa
‘three years
was the enemy besieging the city of Erech the goddess Istar cou ld no
longer resist its (Erech ’s)enem ies .
’
A nother form like resi’d -ma
‘m y head’is puxri
’d-ma ‘m y you th ,
’
in of the e leventh tablet of the G ilgam esh legends (NE. 147)andku luku l-ma lutir ana sat guxri
’
a-ma‘I will eat it§ and becom e
again as I w as in m y you th .
’
For the long -d before the enclitic -ma c f . also Delitz sch ’s A ssyrian
G rammar,
‘
p . 1 28 ; Jager’
s inau gu ral dissertation ,p . 1 2 , n .
*: B eitr . z .
A ssyr . i . 453 . We find the long it also without the -ma : Professor
B ezold gives a num ber of passages in his trans literation of the el
A m arna texts in the B ritish Mu seum , pu blished under the m isleadingtitle Orienta l D ip lomacy (London , 1 893, pp . 68 , 70, sub abu father
’and
amu and Professor Zimm ern has som e in h is translation of
the cuneiform letters from Jerusalem (ZA . v . 1 50. 7 , 1 1 1 52 . 22 , 5 ,
Professor Bezo ld ’s reading ,
abu’
a i , is certain ly wrong (of . B ezold’s
rem arks , l . c . Nor do I believ e (with Jensen ,ZA . v . 1 00) that
a -bu -u -a -a w as pronounced abilya .
Compare the abstract of my paper on the possessive suffix of the first person
singular in A ssyrian, in the Johns Hop kins University Circu lars , May, 1 894.
t It is not a synonym of nas'
asa resi, as Meissner (A ltbabyl. Priva trecht, p.
1 38)supposes : cf. no te 29 of my paper On the B ook of Ecclesiastes , in the Philadelphia Or ienta l Stu dies (Philadelphia,i, For the use of the relative pronoun sa in this connection cf. Dr. Kraetz sch
mar’s paper in B eitr . z . A ssyr . i. 358 below.
The magical plant whose name is “a man,though gray
-haired, became
young again,” A ssyr . sums
'
a sibu ippaocir am elu : cf. A lfred Jeremias, Vorstellungen vom Leben nach dem Tode
,Leipzig, 1 887 , p. 93 .
cx A m erican Orienta l Society’s Proceedings, March 1 894.
Cases where the enclitic -ma is appended to the su ffix of the first p erson withou t scrip tio p lena of the preceding final a -vowel of the possessive sufi
‘ix o f the first person sing . are qu ite comm on w e find several
instances in the inscriptions of Tiglathpileser I . (cf . Lotz: in the
annals of A ssurnacirpal (cf . Ernst Muller , ZA . i . and in the el
A m arna texts (of . ZA . v . 1 56. etc .
There are several points in Jensen’s translation of the Deluge-text
which I do not approve of , and I hope to find the tim e to discu ss som e
of them . It is undoubtedly tru e that the interpretation of the De lugetext has been m u ch advanced since I published m y comm entary thir
teen years ago , chiefly through the works of Delitzsch and Zimm ern
bu t several of Jensen ’s rem arks criticizing m y translationf o f 1881 are
ju st as gratu itou s as the specim ens quoted above .
Let m e give one additional exemp lification . I said in 1881 that the
cuneiform epithet of the Babylonian Noah , A tra -xasis or Xasis -a tra ,
i , e . Eiaovdpog, i had abou t the sam e m eaning as the Hebrew W’N
D’Dnl P’j y
‘a ju st and perfect m an ,
’as Noah is called in the
priestly narrative of the B iblical Flood . I stated that Xasis -atra m eant
wise and reverential , G od-fearing .
’Now Jensen rem arks (Cosmol. ,
e . g . Zimmern, B u ss-
p sa lm en : 26. 1 (Pir 1 1 8 . l (a tta r i,Delitzsch); 47 (dip drdti); 55 . 1 (saxarra tu); 1 7 (nap lu su); 20 . 1 0 (le tu);—Delitz sch, Worterbu ch : 6 7 below (Ubara); 205 (Uba ra -Tu tu); 1 68 . 1 (A dar); 1 85
(m it raku 1 39,below (sar); 248 (ez u b); 1 27 (dde sibisu); 1 26 . 4
(kiru); 1 3 5 (dddnu); 1 43 (iqrida); 1 33 (adi‘along 3 2 1 (kakki); 2 74
(taba t r igm a); 3 14 ( imré ti); 238 . 3 (vi. u rra , vu . mania); 288, below (me r it);237 (u rru im té qu t); 2 1 0 (ana ndsi u l iddin); 1 20 . 3 (adagu r); 222 (aban
kisadi); 262 (masisa); 250 1 68 . 2 (A traocasis : cf. B eitr . z . A ssyr . ,n .
etc , etc .
1 On p. 367 of his Cosm ology, Jensen speaks of my Uebersetz ungsversu chei A s I stated in my note on G ilgam esz l
‘ihya/xog (A . 0 . S . Proc . for A pril,
1 893, p. ix,n . I), Mark Lidz barski suggested that Eioovdpog might be the proto
type of the A rabic el-Khidr , living at the confluence of the two great rivers
(Koran ,sura 1 8. 59 if ), who is identified with the prophet Elijah , St . George , and
the prime minister of A lexander the G reat means‘blu ish green,
’ likeyhavxég ; and
,of course. the Greek sea-
god Fl air/cog (Harr ier) is the same
mythical personage (ZA . vii. Professor Bezold ought to have added (Z A .
vii. 1 09 . 2 , 320) that Lidz barski’
s and Dyrofi’
s remarks had been anticipated by
Lenormant, L es Origines de l’histoire (Paris, n . 1 3 (
" L’analogie est si
frappante qu’il est inutile d’
insister davantage . J’ajouterai seulement que le mot
Khidhr lui-méme n’est rien autre que la contraction de la form grecque Xisuthros,
ou de la forme babylonienne’Hasis-A dra, transmise directement aux A rabes sans
passer par ls It would also have been well if Professer Bezold, beforeprinting Lidz barski
’s and Dyroff
’s articles in his Zeitschr ift, had called their
attention to Clermont-Ganneau ’
s paper Horu s et Sa int G eorges , published in theRevu e a rche
’
ologiqu e , nouvelle série,xxxii. 388—397 , and cited by Lenormant, l. 0 .
Compare also Lidz barski’s reply to Dyroff in Parts 3 and 4 (issued Jan ,1 894)of
Bezold’s Zeitschrif t, vol. viii.
cxii A m erican Or iental Society’s Proceedings , March 1 894.
1 1 . Hindu Modes and Tunes ; by Rev . Edward Webb,Lin
coln University, Pa .
This paper will m erely g lance at som e of the features which distingu ish the Hindu system of m u sic from our ow n .
In editing a book of Christian lyrics for our converts in the yearit becam e necessary to study the principles of their m u sical science .
My w ay w as imm ediately b locked by the discov ery that there were notreatises on the subject in the Tam il , the vernacu lar of that part of
India . There w as a brief one in Canarese , and others in Sanskrit , of
which I cou ld m ake little use till I shou ld spend valuable tim e on those
languages . I was further hindered by the jealou sy of the native m usi
cians whom I em ployed . A ll I got through them w as by strategy for
they u sed ev ery artifice to keep the arcana of their science shu t up
from m y approach .
More than one hundred years ago , Sir W illiam Jones , in Bengal ,encountered the sam e difficu lties . His articles on the Mu sical Modes
of the Hindus were prepared by the aid of Pundits , em ployees of thecou rt in which he w as presiding judge . With every profession of
frankness , these m en either m isinform ed him or concealed the clues tosom e of the fundam enta l facts . The articles have been free ly u sed in
all encyclopedic notices of this subject. They develop m any valuablefacts , bu t contain a lso not a few errors .
Rom an Catholic m issionaries have always encouraged the u se of
native tunes and m etres in the public and socia l worship of their converts . Bu t Protestant m issionaries , fearing their influence from asso
c iation with idol worship in the tem ples and elsewhere , long opposedtheir u se . Psalm s and Hym ns in Eng lish m etres and set to Eng lishtunes were provided for them . These continued in general u se throughall ou r India m issions for nearly half a centu ry.
It is easy to see that these foreign form s wou ld have no attraction ,
and wou ld prove to be u tterly im practicable , for a people who justlyboasted a prosody of far greater elaboration than our own , and a
m u sical science hoary with antiqu ity , which has rem ained essentiallyunchanged for unnum bered centu ries , being in comm on daily u se
am ong all the nationalities of India , and to which even the m ost illitcrate are passionately attached .
The philosophical works of the Hindu s—all , as they claim , div inelyinspired— classify the arts and sciences under sixty-four heads . Fiveof these treat of m u sic . One , the twenty-second , regu lates the m odu lation of sounds . The other four giv e ru les for instrum ental m usic . One
is on the lu te , another on the fl u te —the wind and the stringed instru
m ents ; the third and fourth treat of the tam bou rine and cymbals ,which furnish tim e , m easure , and rhythm for the tune . Mu sic andtune are designated by the word raka (Skt . raga), signifying
‘ love ,em otion , passion
’
; for they regard this art as the G od-
given organ to
express and im press em otion .
Mr. Webb was for many years a missionary at Dindigal, in the Madura dis
triet, Southern India.
Webb, H indu M odes and Tunes . cxiii
The octave or diatonic scale is , of necessity perhaps , the basis of theirm u sica l system , as of ou r ow n . Like ou rs , it has eight notes , the firstand the eighth being in unison , with a ratio of one to tw o . It has alsoseven div isions or steps , five of which m ay be term ed m ajor and tw o
m inor , corresponding to the num ber of ou r tones and sem i- tones . Bu t
here the correspondence ends ; for , in their fractional proportions and
m athem atical ratios , tones and sem i-tones differ radically throughou tfrom the European gam u t . Each of these sev en notes has its nam e .
The first is called Sakshm a , the second Rishaba , and so on . Each is alsodesignated by a sing le syllable , as with u s . The syllable u sed for th is
purpose is the first of its nam e thu s , Sa for Sakshm a , Ri for Rishaba ,
and the . rest , Sa ,Ri, G a , Ma ,
Pa , Tha , Ni , for ou r do , re , m i , etc . ; and
they answer the pu rpose in practice qu ite as wel l . Tw o of the tones ,
the first and the fifth , Sa and G a , are called Pirakiru thi ‘unchanged ,
’
becau se they adm it o f no m odification by division . The others—that is ,2 , 3 , 4 , 6 , 7 , or Ri , G a , Ma ,
Tha and Ni— are variou sly subdivided . The
fou rth , or Ma ,is divided bu t once . The o ther four have each tw o
divisions . There are therefore found in the Hindu scale seven principaland nine subordinate notes , sixteen in all . A s the principal , so also thesubordinate notes hav e each its distinctive nam e , and with these nam es
the m u sical experts are perfectly fam iliar . Bu t they all acknowledgethat in actual practice one subdiv ision only is admissible , so that fourof the nine are sim ply theoretical . The A m erican Encyclopedia says
that the Hindu gamu t is div ided into twenty-tw o fractional tones bu t
this is an error . Theoretically they have sixteen , practica lly bu t twelve ,as in our chrom atic scale .
Many of their tunes find their m ost distinctive characteristic and
attractive expression in the constru ction of the descending scale , which ,
in m any of their m odes , differs from the ascending both in the order of
its tones and subtones and in their m athem atica l ratio , som ewhat as in
ou r m inor m ode .
Hindu m u sicians claim that , though their system knows nothing of
the intricate harm onies high ly adm ired by Europeans , its attractionand excellence are far superior to ours , both for expression and im
pression : 1 . B ecau se of the scientific and artistic constru ction of their
sca les 2 . Becau se of the charm ing character and expression deve lopedby them in their system of intervals 3. Because of the scientific combination and succession which their system accords to these intervals4. B ecau se of the skillfu l application of the variations deve loped in thedescending scales .
The pitch or key of a tune , as well as the intensity and the tim bre or
quality of the tone , with the tim e and rhythm of the m ov em ent , are
applied by u s together with the scale in the constru ction of the tune .
A ll these the Hindu s treat with great e laboration as qu ite distinctthough supplementary sciences , under the general term of Thala . Th e
m arvelou s ingenu ity and infinite detail in the constru ction of the Thalaappear in the c lass-books u sed in the training of the dancing -
girls in thetem ples . On one occasmn I exam ined these books with som e care . I
VOL . XVI .
cxiv A m er ican Or iental Society’s Proceedings, March 1 894.
found them fu ll of m athem atica l tables for the fractional division of
tim e in their m ovem ents . Their practice with these tables extendsthrough a period of eight or ten years of daily exercises . Once I w as
present when a class of these girls carried on sim u ltaneou sly five dis
tinct rhythm ical m ovem ents : one with the right hand ; another , and
qu ite diverse , with the left a third and fou rth with each foot and stillanother with gracefu l m ovem ents of the head , all the tim e advancingand receding w ith in strum ental and vocal accom panim ent . This w as
an exhibition o f consumm ate skill under the ru les of their Thala .
I have spoken of the scales and their subdiv isions,a lso of their ru les
for tim e , m easu re , and rhythm . I m u st now refer to the tunes whichare constru cted of the scales . They are thirty
- tw o in num ber , enu
m erated and described in their shastras . These thirty-two are treated as
classical genera , on the basis of which a m u ltitude of others m ay be
and have been com posed . Each one of these latter is related to its
them e as a spec ies to its genus . Several of these original Vedic tunesare adapted to the several form s of classic verse— one for Venpa, the
best or sacerdotal v erse another for A kavetpa, the heroic another for
Kalippa, the m ercantile ; the fourth for Vanjippa, the agricu ltural .Severa l are called tunes of place , supposed to express or awaken em o
tions suggested by localities , as m aritim e , m ountainou s , or agricu ltu ral .Som e are appropriated to the seasons , as to spring and autum n others
to the differen t parts of the day—to m orning ,noon , or evening . They
grave ly object to singing or playing a m orning tun e in the evening
hour ,when , as they say , the physica l and m ental condition is relaxed
and dem ands the soothing and rest which the intervals of the evening
m inor m odes suggest and prom ote . Other adaptations and m odes or
arrangem ents o f the scales are u sed for popu lar songs in re ligiou s w or
ship . These last they call Patha Keerttinai or Lyrics . Several of theorigina l thirty-tw o arrangem ents of the sca le are intended for u se on
special occasions : one to express joy , another sorrow ; som e for w ed
dings or for funerals , for felicitation or for condolence , for fes tive
scenes , for dancing or for m art ial inspiration .
Their skilfu l m u sicians are very qu ick not on ly to detect dissonanceor imperfect v ocalization ,
bu t to criticise severely the adm ission of in
tervals that are foreign to the m ode or tune announced . A fter hearing
three or fou r intervals , they w ill announce the nam e of the tune, as
their scien tific classification of tunes is largely determ ined by the character of the intervals and their order . For this reason they scorn our
European m u sic . They despise it . They say it shows g ross ignoranceof the first principles of the science . I have h eard them say that whilein m any of the arts and sciences , and in the am en ities of our social life ,we greatly excel , in m u sic and religion w e are inferior , shallow , and
far in the rear. For with their religion , as with their m u sic , they are
intensely conceited . They refer with infinite pride to their am azingchrono logy as contrasted with the biblical— to their B rahm a-Kalpaof one hundred days in the life of the god , each of which numbers
years—over against ou r paltry years .
cxvi Am er ican Orienta l Society’s P roceedings, M arch 1 894.
The hole m entioned above passes th rough from the end of 1 . to the
end of 3 . On 1 beyond the ho le , is an engraved figure which appearsto be a circle abou t a cross , the strokes form ing the latter being double ,and a stray stroke from the circle m aking the whole figure ,
in its present condition , look like a lion . The letters on 1 . and 2 . are abou t
twice as large as those on 3 . and 4. The lines on 1 . and 3 . stop at thehole , while those on 2 . and 4. run to the head . Or , if close m easu re
m ent is requ ired , the line on 1 . is centim eters long ; that on 2 . is
0 . long ; those on 3. are 0 . long ; those on 4. are long .
Height of letters on c . on c . on to c . ; on
to 0 .
Pu tting it into m odern type and separating the words"
A ytog Ktptog’
Iovktdvg) (50 131 0 13 a or Tr; ¢op0 77n t naromd’
w Ev 50 776541 7 43
inpiorg.) flofifiz .
Perhaps the inscription shou ld be taken as beg inning with but the
sense wou ld be the sam e . The chief difii cu lty is the word at the end of
3 b. I find no exam ple of it elsewhere . and can only conjectu re its
m ean ing as som ething akin to ‘supporter ’
or‘furtherer .
’
A nother
difficu lty is that of determ ining the exact m eaning of the phrase f t."
131/dorm bu t I incline to take it as a dat ive of m anner or degree . The
itacism s in the last word of 4 a and 4 b g ive no trouble ; nor the
nom inative with the (apparent)2d pers . im perative .
Ho ly Lord ,who dwe llest in he lp , help most loftily Ju lianus the
supporter (3)of thy servant .
”
For what purpose the object was m ade or u sed , or what m ore nearlyw as the purport of the inscription ,
I canno t determ ine .
1 3 . The casts of scu lptures and inscriptions at Persepo lis byDr . Cyrus A dler, Smithsonian Institution, Washington
,D . C .
The fo llowing is a brief note from Dr. A dler ’
s paper* In the winterof 1891 a private expedition w as sent ou t from Eng land , with the assist~
ance of Lord Saville , for the purpose of securing m ou lds of the scu lptures and inscriptions at Persepolis . The expedition was in charge of
Mr . Herbert W eld B lunde ll , the m odeling being done by Mr. G iunteni.
A s a resu lt, all the im portant scu lptu res and inscriptions at Persepo lishave been su ccessfu l ly produ ced in London . Twenty sets hav e been
m ade from the m ou lds ; and they are offered for sa le , for abou t $ 1500
a set , by Mr . Cecil H . Sm ith ,3,The A venu e , Fu lham Road , London ,
S . W . .
Hon . Truxton Beale , who w as du ring this period U . S . Minister to
Persia ,v isited Persepolis du ring the progress of the work ,
and receivedfrom Mr . B lundel l for the U . S . National Mu seum tw o paper m ou lds ,wh ich he transm itted to Washing ton . Plaster casts have been su ccessfu llym ade from these m ou lds . The one is an inscription of A rtaxerx esIII . (Ochu s), who reigned 358
—344 B . C .,or , according to som e , 359—338
B . C . the other is the figu re of a warrior , probably one of the Im m ortalG u ard .
To be published in the Report of the U. S National Museum for 1 893 .
Oertel,On the Sanskrit p art of the Society
’s L ibrary. cxvn
1 4 . On a catalogue of the Sanskrit part of the Society’s l ibrary ;
by Dr. Hanns Oertel, of Yale University, New Haven,Conn.
The Librarian’s Reports of A dditions to the Society’
s Library form ,
when taken together , a pretty com plete catalogue of the library . There
are nineteen of these lists . and one or two of them are g iven in each of
the first fifteen vo lum es of the Jou rnal except volum es x ii. and x iv .
Especially notable are the first list of volum e vii . (the Bradley books)and the first list of volum e x i. (the Thompson books). Since theselists are available as a catalogu e on ly to those who have at hand a fu llset of the Jou rnal , and since they are , by nature of their arrangem ent ,
not convenient for ready u se , it cannot be doubted that an alphabeticalcatalogue of au thors and subjects wou ld considerably increase the u sefu lness of the Society’
s collection .
To m ake and print su ch a catalogu e , on the other hand ,wou ld
involve an expense of labor and m oney qu ite disproportionate to the u selike ly to be m ade of it : this , partly becau se of the great number of
langu ages represented , and partly because the co llection , as m ade by
donations , is not sys tematically com plete in any subject .
* Moreover ,
the growth of the library wou ld necessitate frequ ent supplem entary
lists , so that w e shou ld soon be again confronted w ith the inconveniencealready a lluded to .
A m anu script card—catalogue is obv iou sly the only solution of the
difficu lty this cou ld be sent , part after part , as finished , to such institutions of learning as desired to have it Copied . The copying m ightperhaps be done by m embers of the regular library staff or by som e
interested graduate stu dents . Far the best and easiest w ay wou ld be ,in departm ents where partly com plete printed bibliographies exist (andin Sanskrit such is the case : see Haas and B endall), to run through
the book with the cards , and enter the initials A . O . S .
”on the m argin
opposite the titles of works owned by the Society . This wou ld be
satisfactory ; and , if com petent vo lunteers for the really im portantdepartm ents of the library can be found , all that it is desirable to
accom plish can be done . and withou t expense to the Society .
I propose to prepare such a catalogu e for the Sanskrit part of the
Society’
s library , and have ready now the first part of it , containing thetitles of Catalogues of Sanskrit Manu scripts . Of these there are sev eralnot m entioned in A u frecht’s Ca ta loga s Ca ta logorum . The titles arealphabetized according to the nam e of the au thor ; and the nam es of
the places where the m anu scripts are deposited are entered as cross
It is in place here to quote an extract from Prof. W. D. Whitney’s open letter
to the Members of the A merican Oriental Society, of A pril, page a
The library has become, after a life of nearly fifty years. one of noteworthyextent and value
,especially on account of the long series of publications of learned
societies which it contains ; apart from those, it has the miscellaneous and scram
bly character which belongs to a collection made by donation only, and in no
department completed by purchase .
”
cxviii A m erican Oriental Society’s Proceedings , March 1 894.
references . To the titles are added also references to A u frecht’s C’a ta
logus and Haas-Bendall’s Catalogue of the Sanskrit and Pali B ooks in
the British Mu seum . This first part is to be fo llowed by a Catalogue of
the Sanskrit and Prakrit texts . I shou ld be v ery happy to receive suggestions regarding the work .
1 5 . Hindu Calvinism ; by Prof. Edward Washburn Hopkins ,B ryn Mawr Co l lege
,Byrn Mawr
,Pa .
Under this title was given a translation and criticism of a scene in theth ird book of the Mahabharata (29 The di fferent re ligiou s system s
of the Epic were spoken o f,and the passage under consideration w as
shown to be early for variou s reasons . The doctrine taught w as analyz ed . It is the converse of that teaching which first crops ou t in thelate Upanishads that the p rasada or special g race of the Lord su fficesto save—being therefore a sort of parallel to the Calvinistic doctrineof salvation by special priv ilege .
* The chief dispu tant is a wom an ,w ho
claim s that if the Lord saves by grace he dam ns by cru elty , and“Man is led abou t by the Creator like a bu ll by the nose or a bird by thestring . In obtaining good and ev il G od’
s will,not m an
’s work , is para
m ount . Each one is sen t to heaven or to hell by the Lord at the Lord’s
pleasure , not because he deserves it , ” etc . (icvarap rerita , iii. 30. The
qu een is then refu ted by her hu sband . He te lls her that what she
says is heresy (nds tikyam), and lays down the adm irable principle thatworks shou ld be disinterested , i. e . withou t expectation of heavenlyreward . There is no v irtue in trying to m ilk virtue .
”
(Com pare Schiller
,Einem ist s ie eine Kuh
, etc .) A ll this is interesting as a prelim i
nary sketch of the Divine Song ,the principles of w hich are here enun
c iated withou t the later Krishnaism . The duel of words conclude scharacteristically. The king says , and this is h is only real argum ent,
that the religiou s doctrine contradicted by the queen m u st be tru e , for
people wou ld not have been good for so m any ages if there had not
been som e reward attached to goodness ,”thereby c ontradicting him self
in true Epic style . Bu t , he adds , all this is after all a m ystery ; the
gods are fu l l of illu sion . Do not blam e the Lord Creator ; it is through
his grace that the m ortal w ho be liev es attains to imm ortality. Then ,
ju st as the sage wom an in the Upan ishads is debarred from too penetrating inqu iry by the word ask no m ore , or you r head will fall off , ” so
the queen here sudden ly recants all that she says . A t the end of the
recantation ,which is apparently a later working over of the text , the
qu een assev erates that she has learned this wisdom of B rhaspati as
a child in her father’
s hou se . It is questionable whether this tag did
not origina lly belong at the end of the first argum ent. For B rhaspati
is a seer not over-orthodox in the Epic , and there seem s to be less ridi
To the title of the paper as well as to any parallelism between Calvinism and
this phase of Hinduism exception having been taken in the meeting , it may be
well to state that no real Calvinism was seen in the Hindu Epic , only something
that reminded the writer very strongly of Calvinism .
cxx A m erican Oriental Society’s Proceedings , M arch 1 894.
the A ptya (cf . ap ya in the account of the Tait . B r . above)deities , Trita ,
Dvita , and Ekata .“They roam ed abou t with Indra , even as nowadays a Brahm ana
follows in the train of a king . When he slew Vicvarfipa , the three
headed son of Tvastar , they also knew of his going to be killed ; andstraigh tway Trita s lew him . Indra , assu redly , w as free from that (sin),for he is a god .
A nd the people thereupon said : Let those be gu ilty of the sin who
knew about his going to be killed How ? ’
they asked .
‘The sacrifice shall wipe it off upon (shall transfer it to) them ,
’they said
”
(Professor Eggeling
’
s translation). The A ptyas , then , loaded with the gu ilt(or im purity)of the sacrifice , determ ine to pass this gu ilt on , and theypick ou t as their v ictim h im w ho perform s a sacrifice without conferring the daksina upon the officiating priest . Further , the im pure rins
ing-water is pou red ou t for the A ptyas wi th the form u las , For Trita
thee ! For Dvita thee ! For Ekata thee !”
(c f . VS . i . 23 , and Mahi
dhara’s comm ent thereon).
Sim ilarly Sayana to RV . i. 52 . 5 describes the re lation of Trita and
the rest of the A ptyas cf . also his introdu ction to RV . i . 1 05 .
The hum an being s upon whom Trita and the other A p tyas wipe offthe gu ilt of the gods deposited in them selves are sinners or ou tcasts
without exception . A side from the testim ony of the legends above ,
VS . xxx . presents a fictitiou s , schem atic list of hum an beings , fit to be
sacrificed at the p a r tisamedha , the hum an sacrifice , and ,in verse 9 , the
p arim tta , the p ar ivividana , and the edidhisu lip a ti ( l) are sacrificedrespective ly to the fem ale personifications of ev il , Nirrti , A raddhi
, and
Niskrti . In A pQS. ix . 1 2 . 1 1 an expiatory rite is perform ed for a stilllarger part of these lists , and in Vasistha
’s Dharm acastra they are
designated as enasvin ‘loaded with gu ilt It fo llow s that Tritam u st also have comm itted som e crim e which fitted him in his tu rn for
the position of scape -
goat of the gods . The natu re of this crim e is , in
our judgm ent , indicated in part in the v ersion o f the legend in CB .
above . Indra’s drastic perform ances upon the great variety of dem ons
whom he slays , cou pled as they are at tim es with wiles and treachery ,
have not failed to arouse the com punctions of a certain school of Vedicm oralists , w ho contem plate his exploits with m ing led sorrow and fear
for Indra’s position as a righteou s god . So e . g . in TB . i . 7 . 1 . 7 . 8 PB .
x ii . 6 . 8 ; and MS . iv . 3 . 4, Indra is blam ed for hav ing betrayed and
slain his qu ondam friend Namnoi , and is com pelled to perform purifi
catory rites see our Contributions to the interpretation of the Veda ,
”
Third Series , J xv . 160. Sim ilarly,Vrtra is betrayed in TS . v i.
5 . 1 . 1 - 3 ; MS . iv . 5 . 6 ; PB . xx . 1 5 . 6 ff . Especially the death of Vieva
rupa ,Tvastar
’s son , is treated by certain texts with a naive affectation
of horror , and accounted as am ounting to B rahm an-mu rder , the crim e
upon which TB . iii. 2 . 8 . 1 1 (and other texts quoted by Professor Delbriick above)rem arks : B eyond the slayer of a Brahm an the sin does
not pass .
’Thu s , in TS . ii. 5 . 1 . 2 , the beings (bhittani) cry to Indra
thou art the slayer of a Brahm an see also the Cantiparvan of the
Mahabharata (x ii . 1 3210 if ), and the Rig -v idhana iii. 5 . 4.
B loomfield, Trita , the scap e-
goat of the gods . cxxi
Since , now , Indra’s m isdeeds on account of their prom inence are
likely to have given rise to the notion of m isdeeds on the part of thegods (devainasd , A V . v i . iii. 3 x . 1 . it w as natu ra l that som e per
somage c losely associated with Indra— a personage , m oreov er , w ho
cou ld be construed as subservient, or at least anc illary to him— shou ldbe picked ou t for the unenv iable position . For this Trita seem s fittedin an em inent deg ree . Trita is in general the double of Indra in his
strugg le with the dem ons . A passage like RV . i . 1 87 . 1 , p itim'
i nit
stosam yasya tr ito m1 bjasa vrtram vip arvam ardaya t,‘Let m e
now praise the drink by whose m ight Trita tore Vrtra joint from joint , ’su its Indra as wel l as Trita .
* In RV . i. 52 . 5 ; v . 86. 1 v iii . 7 . 24 he
appears as Indra ’s coadju tor , and , in the first one of these passag es , as
Indra’s predecessor and m ode l in the fights against the dragons . In x .
48 . 2 Indra gets the cows for Trita from ’the dragon , and in i. 1 63 . 2
Trita in his turn appears as Indra’s servitor , harnessing the horse which
Indra rides . Especially RV . x . 8 . 8 , Trita A p tya , knowing (the natureof) his weapons , derived from the Fathers , and im pelled by Indra ,
fought against the three-headed and sev en-rayed (m onster), and , slay
ing him , freed the cows of the son of Tvastar .
’Com pare also ii. 1 1 . 1 9 .
Whether , now ,w e regard Trita as the faded predecessor of Indra in
the rdle of a dem iu rge , being , as it were , the Indo -Iran ian Hercu les(cf . the A v estan Thraetaona A thwya), supplanted in part in the land of
the seven stream s by Indra whether w e regard him , as wou ld appearfrom som e passages of the Rig -Veda , as Indra
’s lieu tenant or whether
w e follow B ergaigne , Religion Védiqu e, pp . 326 , 330 , in v iewing him as
a,
div ine sacrificer ; in each case the m oralizing fancy , which w ou ldwhitewash the cru elties incidental upon Indra’
s va lued serv ices , naturally alights upon Trita , and m akes him bear the burden of his superior ’
s
m isdeeds . A nd this again has been generalized so that in A V . v i. 1 13.
the gods in general , withou t specification , are said to hav e wiped off
their gu ilt u pon Trita .
The rites within which A V . v i . 1 1 3. 1 14 are embedded in the Kaucika
sutra (46 . 26 in their turn ,have for their object the rem oval of the
sin of him whose younger brother m arries first , as also of the prem a
tu rely m arried younger brother . Symbolically the sin is again re
m oved , this tim e to a non - liv ing object , being washed off upon reeds
which are then placed upon foam in a river . A s the foam vanishes , so
does the sin .
The treatm ent of the Kaucika embraces bu t one side of the hymn in
em ploying it in connection with the expiatory perform ances of the
p arivitta and the p arivividana . It seem s to m e that this is too narrow ,
and that the hymns were constru cted to cover all the crim es in the cat
alogu es connected with the leg end of Trita , as giv en above . This at leastis in Kecava
’s m ind when ,
comm en ting u pon Kang. 46 . 26 ff ,he says ,
now the expiation is stated for him w ho m arries , perform s the rite of
bu ilding the fire , and undergoes the consecration for the Som a -sacrifice ,
Cf. our ‘Contributions ,’ Fifth series , J xvi. p . 32 , and Y aska
’s Nirukta
ix . 25, where Indra is substituted outright.
cxxii A m er ican Oriental Society’s Proceedings , March 1 894.
while the o lder brother is alive . Further , the text of both hymns (vi.1 1 2 . 3 ; 1 1 3 . 2)states distinctly that the sins in qu estion shall be wipedoff u pon the abortionist , the bhr ilnahan , whose crim e figu res as a
m ost shocking one at the end of the lists .
This indicates that the en tire list of s ins is in the m ind of the poet ,even though he intends to direct h is charm against som e special part ofthem . Finally , the expression dvadacadha in v i. 1 13 . 3 , fiDeposited in
a dozen places is that which has been wiped off on Trita ,nam ely the
sins be longing to m an ,
’refers in m y opinion again to the list of crim es ,
which are stated variou sly as from 9—1 1 in num ber , the u se of the num
ber 12 being du e to its formu lary and solem n character. From all this
it seem s to m e that the hym ns have in m ind at least all the sins whicharise from the inversion o f the order of prec edence as between the
younger and o lde r brothers , and probably the rest a lso .
The tw o hym ns again present a m arked instance of the close interlacing between the legendary m aterial of the B rahm anas and the Man
tras .
* I doubt whether the true pu rport o f them wou ld ever have be
com e clear withou t the legends reported above , and their prev iou streatm ent owes a certain degree of vagueness to the absen ce of these
legends from the apparatu s of the translators .
The hym ns have been translated by Ludwig , Rig-Veda iii . 469 , 444 ;
by G rill ,Q pp . 1 5 , 1 7 1 Hardy , Die Vedisch-brahmanische Periode , p . 201
cf . also Zim m er’
s lum inou s a llu sion to v i. 1 1 3 in his A ltindisches Leben ,
p . 31 5 and Ludwig (l . c . ,p . 469 , G rill treats both hymns rather
too vagu ely , under the caption“Krankheit”
(pp . 8 The A nu
kram ani defines v i. 1 1 2 as agneyam v i . 1 1 3 as p ausnam .
I add the translation of the tw o hym ns , u nder taken in the light of
the preceding expositionv i. 1 1 2 . 1 . May this (younger bro ther) not slay the o ldest one of
them , 0 A gni protect him so that he be not torn ou t by the root Do
thou here cunning ly loosen the fetters of G rahi (attack o f disease);m ay all the gods g ive thee leave ! 2 . Free these three , 0 A gni , fromthe three fetters with which they hav e been shack led Do thou here
cunn ing ly loosen the fetters o f G rahi re lease them all , father , sons ,
and m o ther if 3 . The fetters with which the older brother , whoseyounger brother has m arried before him , has been bound , with whichhe has been encum bered and shackled lim b by limb ,
m ay they be loosened ; s ince fit for loosen ing they are . Wipe off , 0 Pusan , the m is
deeds upon h im who practices abortionv i . 1 1 3 . 1 . On Trita the gods wiped off this s in , Trita wiped it off on
h um an beings hence , if G rahi has seized thee , m ay these gods rem ove
h er by m eans of their charm . 2 . Enter into the rays , into sm oke , 0
sin go in to the vapors , and into the fog Lose thyself with the foamof the riv er ; wipe off , O Pusan , the m isdeeds upon him w ho practices
* Cf. my‘Contributions .
’Third series J .A O.S. xv. p . 1 63 ; Fifth series , ib .
xw . p . 3 .
Jr'
l‘hat is , release the entire family from the consequences of the misdeeds of
certain members (the sons).
cxxiv A m erican Or ienta l Society’s Proceedings , M arch 1 894.
also ekaga ,Vait . Su. 24. 20. Bu t the additional su ffix -in (ca ta -
gv-in)
does im part to the word a m ore general adjec tiva l value , rendered withdifficu lty in Eng lish by hundred-cow - like and at any rate the wordis on the road to a m eaning like hundred fo ld even in RV . ix . 65 . 1 7 ,
catagvinam rayimgomantam , where ca tagvinam is su fficiently faded
and generalized to adm it of the additional gbmantam . This is there
fore not precisely tau tolog ical the expression as it stands is to be ren
dered hundredfold wealth abou nding in cattle .
’A nd so the poet finds
it possible in RV . viii . 1 . 9 to address Indra thus yé te santi dacagvi
nah catino ye’
sahasr inah with thy horses in tens , hundreds , and
thou sands
The proper nam e atithigva has so far as is known , nev er been trans
lated . G rassm ann’s -
gva go ing’does not yield appreciable sen se .
If w e analyze struc tu rally a tithi—gv-a ‘he who has or off ers a cow
for the g uest ,’ ‘he w ho is hospitab le ,
’w e have a normal compound ,
norma l sense , and a va luable g limpse of Vedic hou se -practices , knownhitherto on ly in the B rahm anas and Sutras . A t the a rghya
-ceremony ,
which is per form ed on the arrival o f an honored guest , the preparation of a cow is the central featu re . The techn ica l expression is gemkara te : see QGS . ii . 1 5 . 1 A G S . i. 24. 30, 31 PGS . i . 3 . 26, 30 G obh . iv .
1 0. 1 ; A pG S . 1 3. 1 5 ; HGS. i . 1 3 . 1 0 ; A pDhS . ii . 4. 8 . 5 . In TS . v i . 1 .
1 0. 1 the cerem ony goes by the nam e go-a rgha . There is no reason
w hy this sim ple and natu ral practice shou ld no t be reflected by the
hym ns , and it com ports with the character of A tith igva as a generous
giv er : cf . v i. 47 . 22 ; x . 48 . 8 ; i . 1 30. 7 , also s im ilar statem ents in ref
erence to descendants of A tithigva (dtithigva) in v iii. 68 . 1 6, 1 7 . The
adjective a tithtn is a (in l ay. in RV . x . 68. 3 it occu rs in the expressiona tithinir gab and , whatever it m ay m ean , it suggests forcibly the
proper nam e in qu estion . The rendering of a tithin by wandering ,
’as
given by the Petersbu rg lexicons and G rassm ann , is based u pon the
supposed etym o logy (roo t a t ‘wander and reflects the vagueness
u sual with such interpretations . Ludwig ’
s trans lation (972) w ie gaste
kom m end is a comprom ise between the etym ology and the ordinary
The Homeric bahuvrihi compounds reoc apd-Bo(F )- zog
‘worth four steers,
’and
similarly éw sd duds/rd,éSLKOUd éxaro/r
-Bozog, suggest, along with the Vedic
words , that the I . E. word go‘
u was a prominent unit of count. The weak stem
916 at the end of a possessive compound appears in ércar éluflry, which almost reflectsa possible Vedic *
pata-
gv-a
‘a body of hundred cows or steers .
’ éfca roflfifl has
undergone a somewhat similar fate with catagvin ; it means originally ‘a sacrifice
of a hundred steers ,’but the meaning of its component parts must have been
thoroughly lost sight of before Peleus , Il. xxiii. 1 46, could promise a hecatomb of
fifty rams ; cf. also the 11 1 6v re m i apvecd'
n) éxaroufin, 0 d. i. 25 , and the beard/£677
rabpwv alyrbv, 1 1. i. 3 1 5 . In a different way the meaning has faded out of Bov
in fiovxéhog, so as to enable it to appear in the compound e vroBov/cél og‘horse
herd.
’A nother type and u se of numerals in composition with the stem gou is
exhibited in the Phrygian proper name Unrayé g (cf sap tdgu, and navagvd, dayagvd,below); see Bez z . Bettr. x. 1 96 ; Indag. A nz eig. 1 1 . 1 5 .
B loomfield, Vedic words in -
gva and -
gvin. cxxv
m eaning of atithi . The passage in qu estion reads : ‘Brhaspati has
div ided out like barley from bu she ls the (rain cows propitiou s to
the piou s , fit for gu ests (a tithin), strong , desirable , beau tifu l in color ,fau ltless in form , after hav ing conqu ered them from the clouds .
’The
proper nam e a tithi—gv-a m eans therefore precisely one w ho has a tithinir
gah.
It seem s scarce ly possible to hesitate , after these considerations , whenw e com e to analyze the words navagva and dagagna. Whatev er theirprecise m eaning , they also are bahuvrihi-com pounds
,containing the
stem gu cow and the proof m ay be rendered on the severest techmical grounds . A s the ou tfl ow of Indra
’s suprem e power to obtain the
cows (waters)from the m ountains (clouds), the sam e capacity appearsde legated to B rhaspati , frequ ently with the qualifying attribu te A fi
giras or A figirasa ; next , to the A figirases’
them se lves ; fu rther , to theNavagvas and Dacagvas , w ho are also frequ ently designated as A fi
girases and fina lly , to Sarama in the specific character as a m essenger
()f Indra . B rhaspati A fig irasa is designated as sap tdgn inx .
Indra , the Angirases , Brhaspati, and Saram a appear in the sam e exploitin i . 62 . 3 : cf . in general the hymns x . 67 and 1 08. Statem ents of this
sort wh ich concern the Navagvas and Dacagvas are found in RV . x . 62.
6 , 7 v . 29 . 1 2 ; 45 . 7 and sim ilarly x . 108. 8 ; iii. 39. 5 . Note also them ore genera l relation of navagva in ix . 108. 4 to 95th in st. 6 ; of nava
gvah to gop am in x . 61 . 1 0 and of dacagvah to gba rnasa in ii . 34. 1 2 .
In these passages the poet at any rate m u st be consciou s of a relationbetween the elem ent -
gva and the stem go or its derivatives . Withou tentering here u pon a com plete discu ssion of all the m ytholog ical ideasinvolved (cf . B ergaigne , Religion Védique ii . 307 if ), it seem s to m e that
w e m u st choose one of tw o in terpretations of -
gva in these tw o nam es .
Either the Navagvas and Daeagvas are heavenly assistants of Indra or
Brhaspati , and distingu ished them selves in these exploits by obtain
ing or freeing nine or ten of the c loud-cows ; or , like the A fig irases ,
they are m ythical sacrificers w ho,by g iv ing nine or ten cows ,
strengthen Indra or Brhaspati in his attacks upon the clou d-cows .
In fact , the nam e seem s to carry a changeable force involv ing both
aspects , ju st as the epithet sap tagu applied to Brhaspati in x . 47 . 6
clearly im plies his participation in the h eavenly exploit , and at the
sam e tim e the generou s bestowal of cattle upon the reverent sacrific er
who praises him with song s . B ut even a fu ture m odification of this
view cannot im pair the fundam ental fact that these words are possessive com pounds with stem gu as their second m em ber .
The ending-
gva occu rs in one other word , e’ tagva . G rassm ann ,under
the coercion of his theory that gva z ga go ,
’translates it by com ing
q u ick ly , hurrying”; the Petersbu rg lexicons by“bunt schimm ernd
”
;
Ludwig at i . 1 1 5 . 3 (1 28) by“schillernd ,
”bu t at v ii . 70. 2 and viii.
59 . 7 (61 3)by Etagva , a m akeshift clearly indicative of em barrassm ent .
Sayana’s comm ents do not present anything tenable so far as -
gva is
concerned . The interpretation of gva becom es sim ple enough if w e
follow the lead of the other words of the group ; it contains the stem
gu cow’ in the sense of ray é tagea m eans hav ing bright rays ,
’and
cxxvi A m erican Oriental Society’s Proceedings, .March 1 894.
so‘shining brightly .
’In v . 80. 2-4 Usas is spoken of as follows brhad
ra tha esa gbbhir arune’
bhir yujanc‘
t vyéni bhava ti ; the cowscan scarcely refer to anything bu t rays , or sheets of light .
In conclu sion , a few brief rem arks , suggested by the preceding investigation : A nother case of a word m isunde rstood as a su ffix is con
tained in visnu . This is explained by the lexicons as a derivative o f
root vis I wou ld propose to analyze it as vi-sna crossing the back of
the cf . the constant u se o f the root leram + vi in connectionwith Visnu ’
s three steps . Conversely , a m isunderstanding has given
rise to a prefix is with the root hr and with no other root in the sense
‘prepare .
’There is really no su ch prefix ; it has been abstracted in
this sing le connection from combinations like aniskrta , which w as
m isunderstood to be an- is-hrta , bu t is in reality d-nis
-hrta . In this w ay
arose the expression iskartaram anislcrtam , RV. viii. 99. 8 . That is kr
is identical with nis+ kr appears from a com parison of RV . x . 97 . 9
iskrtir nama no mdtd, with TS . iv . 2 . 6. 2 : niskrtir nama vo mdtd. Cf .
English ap ron,from a nap ron , (felt to be an ap ron cf . nap kin), and a
host of other exam ples collected by Mr . Charles P. G . Scott in the
Trans . of the A m . Philol. A ssoc. xxiii. 1 79 ff .
Th e difficu lt word adhrigu I sha ll hope on some other occasion toexplain as d-dhrigu not poor , rich , liberal , ’ dhr igu : Zend drigu
‘poor .
’
The word is employed as an epithet of both div ine and hum an sacrifi
cers : see especia lly RV . viii. 22 . 1 1 93 . 1 1 .
1 8 N otes on Zoroaster and the A vesta ; by Professor A . V .
Wilham s Jackson,of Columbia Co l lege, N ew York City.
I. A LLUSION TO ZOROA STER IN THE SNOB B A EDDA PREFA CE .
In the preface to the Younger Edda there is a passage relating toZoroaster which is perhaps wor th recording am ong the a llusions to hisnam e found in non -Oriental literature .
* The preface to the Snorra
Edda after giving a brief sketch of the history of the world down tothe tim e of Noah and the Flood , proceeds to an account of the Towerof Babe l and the dispersion of the races through the confu sion of
tongues . Forem ost am ong the bu ilders of the tower w as Zoroaster ;the text adds that he becam e king of the A ssyrians , and that he w a s
the first idolater . In consequ ence of the confu sion of tongu es he was
known by m any nam es , bu t chief am ong these w as Baa l or B el .The text Edda Snorra Sturlu sonar , formdli 2 , ed . Jonsson ,
p . 5 , is here
given for convenience of. future reference : Oh sd , er fremstr var , hé t
Zdroastre8 ° hann hlé , fyrr enn hann grat, er hann kom i vero'
ldina ;
enn forsm i thir voru II 0 10 LXX, oh sva margar tungur hafa sithan
dreif st um verb’
ldina , ep tir thvi sem r isarnir skip tnst sithan til landa ,
oh thjo‘
thirnarfjdlgu thu st. I thesum sama stath var gior ein hin dgoetastaborg oh dregit af nafni s top u lsins , oh kb
’
llu t B abilon . 0h sem tangna
My attention was first called to the passage by a passing mention in A .Wirth ,A ns orientalischen Chroniken, p. xxiv, Frankfurt, 1 894 .
cxxviii A merican Oriental Society’s Proceedings, M arch 1 894.
on issu ing forth into the abode of existence , laughed aloud at the m o
m ent of his birth .
”
Second , the tw o allu sions here connec ting Zoroaster with A ssyria ,
Chaldaea , and Babylon are to be added to other references which alsoconnect his nam e with these places (e . g . consul t W indischm ann . Z or .
Studien , p . 303 ff .) or again they are to be placed beside the statem ent
of the A rm enian Moses o f Khoru i , who m akes Zoroaster a contem porary of Sem iram is , and appointed by her to be ru ler of Nineveh and
A ssyria . (See Spiegel , Eranische A lterthumskunde, 1 .
Third ,in connection w ith the repu ted m u ltiplicity of nam es of Zoro
aster , and the association of his nam e with B aal, B el, attention m ightbe called to the citation in the Syro -A rabic Lexicon of Bar ‘A li (ca . A .D.
832)s . v . B alaam ,Ba laam is Zardosht , the diviner of the Magians (cf .
G ottheil , References in the B rister Classica l Studies).
II. PLUTA RCH ’S A rtaxerxes
,Ch. iii. 1 - 1 0 .
A passage in the above designated chapter of Plu tarch is worth con
sidering in the light of ancient Persian antiqu ities . The fam ous biog
rapher’s life of A rtaxerxes Mnem on opens with an account of this
ruler’
s su ccession to the throne of Darius in B . C . 404, and then de
scribes som e of the priestly cerem onies that accom panied the coronation .
Shortly after the death of Dariu s , the new king went to Pasargadae,according to Plu tarch , to be installed in the king ly o ffice by the Per
sian priests . The cerem onieswere perform ed in the tem ple of a god
dess whom he com pares with the G recian A thena . Bu t as m ost of the
rites were not public , Plutarch is able to give u s only the fo llowingdetailsElg 7 0 137 0 (562 rbv refinbnsvov napshfiévra rip) ,
uév Zdiav dwofiéofia l arohfiv, aval a
fislv as in) Kbpog 6 7ra71a lbg s’
gtépa 77v i) ,Baolhsbg ysvéofia t , ical oincwv nahafing
éngbayovra rep/t inder) m rarpayelv Kai flrorhpzov émrcslv bgvyaha/crog. (P lu tarchi
Vitae p ara llelae, A rtax erxes , Ch . iii . p . 1 06 , recogn . Sintenis).
This m ay be rendered A fter en tering the tem ple , the one to be con
secrated m u st take ofl’his own robe and pu t on that which Cyru s
the Elder had worn before he w as king . A nd then , hav ing partakenof a cake of figs , he m ust chew som e turpentine and drink som e acidu lated m ilk .
’
A com parison with one or tw o e lem ents in the sacrifice of the A ves
tan ritual m ay natu rally be institu ted .
First , the suggestion at once presents itself that the cake of figs ,
ati/tan) m i dday, answers to the A vestan draonah ,Mod . Pers . dar il u ,
which with the m ilk , bu tter , fru its , flowers , and sm al l bit of m eat ,
com poses the myaz da or oblation . See Darm esteter , Z end-A vesta Tra
duction ,i . p . lxv i Spiegel , A vesta ubersetz t, ii. p . xl de Harlez
,A ves ta
tradu it, p . clxxviii ; Haug , Som e Parsi Cerem onies’ in Essays on the
Parsis , 3 ed . , pp . 396, 407 .
Second , the m ention of the turpentine tree , rip/wear, naturally sug
gests the peculiar tasting haoma stalks which play so im portant a partin the A vestan ritual .
Ward,On some H ittite seal cylinders. cxxix
Third , the acidu lated m ilk , curds , or_whey ,
bfta a, m ay not unrea
sonably be iden tified with the m ixtu re of the haoma - ju ice and m ilkwhich w as regu larly u sed at the sacrifice cf . Y s . x . 14
Yase- té badha haoma z airé
gc‘
wa iristahé bakhsahé
Whoso , go lden Haom a , ever
Drinketh thee when m ixed with m ilk .
’
A gain ,Vd . xv iii. 72 z aothrandm haomavaitindm gaomava itinam
ham - irista a é tayao urvaraydo yavaocé hadhanaép dta libations aecompanied by haoma -ju ice and m eat, m ixed a lso with the hadhanaép dtaplant Consu lt also the renderings of G eldner, Studien i. 48 ,
and de Harlez , A vesta Trad . pp . 289 , clxv i .There is of course nothing certain in the above suggested identifica
tions , bu t they seem plau sible ; and , if we assum e that in Plu tarch ’
s
description there m ay be som e rem iniscence of cerem onies that wereactually perform ed when the king w as consecrated by the priests , thesehints m ay help to throw som e light on the classical passage .
1 9 . On some Hittite seal cylinders ; by Rev. Dr. Wil liamHayes Ward
,of N ew York
,N . Y.
Two cylinders were presen ted for inspection bearing Hittite inscriptions . While m any cylinders were known that cou ld safely be ascribedto Hittite art , those having undoubted Hittite inscriptions had not been
m et with ,until these tw o cam e to light . One of them is o f copper
plated with silver , and is said to have been brought , with a num ber of
other antiqu ities , from Haifa in Syria . It is to the galvanic action of
the silver on the copper that w e are indebted for the excel lent preservation of the ou ter layer of silv er . The cylinder is m ade of a flat , rec
tangu lar piece of m etal , ben t around so as to bring the opposite edges
into ju xtaposition , thu s form ing a cylinder ; but these tw o edges are
not soldered together . The cylinder is 2 1 m illim eters in leng th by 9
m illim eters in diam eter . A t each end is a rope pattern , enclosed inborder lines . On the body of the cylinder is a personage , with whatappears to be a crowded and contracted solar disk over his head . He
wears a long ,loose , open robe , and holds one hand extended , and in
the other what appears to be a lituu s , with the lower end ben t up ,as
is comm on in Hittite scu lpture . Fac ing h im,bu t separated by tw o
colum ns o f Hittite characters , is a figu re in a c lose cap ,a short robe ,
with one hand lifted , and the other holding a m ace over his shou lder ,the top bf wh ich is a circ le div ided in the m iddle by the handle of the
m ace . Back to the latter , and with a star between them ,is a person
age in a high Phrygian cap ,a long robe , and with both hands extended
in front . The toes of these figu res are m ostly turned up . B ehind the
principal figu re surm oun ted by the winged disk are what appear to behierog lyphs , a bird , and a triang le with a sm aller one beside it ; and
beh ind him are tw o vertica l lines of in scription ,three characters in
each colum n , u nless one of them over the hand of the personage be an
VOL . XVI . M
cxxx A m erican Orienta l Society’s Proceedings, e ch 1 894.
object held in the hand . One of the characters is new , and is identicalwith the Babylonian character for Harran , and suggests the possibilitythat it m ay be the ideograph for that c ity . While it is of little u se to
try to read the characters , yet their presence distinc tly define s the
Hittite style of a considerab le fam ily of cylinders which for other rea
sons w e have called Hittite . We hav e here the rope pattern, the tall
Phryg ian cap , the turned up toes . There is a considerable body of
hematite cylinders of abou t this size and type which these written
characters help u s to designate m ore positive ly as Hittite , a lthough ithas often seem ed doubtfu l whether they shou ld not be called Syrian or
Phen ician . The shape and size of these cylinders are abou t the sam e
as those of the hem atite B abylonian cylinders of abou t 2000 B .C . ; whichinclines one to gi ve them a considerable antiqu ity ,
especial ly as abou t
1 500 B . C . a m u ch larger cylinder cam e into u se , with the advent of the
Kassite dynasty , and sim ilar large cylinders were in u se in A ssyria .
The other cylinder of which I speak is unfortu nately in very poorcondition . It is of black serpentine , and cam e from the reg ion of
Urfa , and is of unu sual size , being 56 m illim eters in length and 1 5 m il
lim eters in diam e ter . A lthough cons iderably battered ,it is easy to
m ake ou t that there w ere on it five lines of Hittite characters , covering the whole surface ; bu t no connected text can be restored . The
characters are arranged in the w ay u su al in Hittite inscriptions , two
characters often appearing one over the other . One line is wrong side
up as com pared with the others .
A lthough of little va lue as a text , this cylinder is of m uch valuebecau se of its relationship in shape and m ateria l w ith a large class o fthese large ,
deeply cu t , soft b lack serpentine cylinders which I have
been in the habit , with others , o f calling A ssyrian , bu t with a good
dea l of doubt whether they are really so . These are the cylinders thatintroduce the winged disk and the sacred tree , elem ents unknown toearly Babylonian art , and especially delight in the fight between Bel
and the dragon . It is ev ident that in the tim e o f the A ssyrian em pirethe art of the country had som ehow acqu ired im portan t elem ents of
m ythology not fam iliar to the early B abylonian em pire , and it w as not
easy to discover evidence whence they cam e , m u ch as w e m ight con
jectu re in certain particu lars . If then ,as this Hittite cylinder seem s
to indicate , w e can refer these large cylinders , so pecu liar in character ,to a Hittite reg ion ,
w e are in the line of a connection with Egypt . We
w e ll know how close w as the connection between the Egyptian and the
Hittite kingdom s in the tim e o f the eighteen th and nineteenth dynas
ties and w e m ay be certain that it w as abou t this tim e that westernA sia felt m ost m arkedly the influ ence of Egypt , the influ ence prev iou sly being chiefly Babylonian . I am inc lined to think that the wingeddisk w as brought into western A sia abou t the tim e of Thothm es II. or
Ram eses III and cam e to represen t the special god of Nahrina ,by
a sort of religiou s revolu tion which m odified considerably the idea o f
the winged disk as it had been known in Egypt , and m ade of it the
on ly suprem e god , so that it w as hardly to be recognized and identified
cxxxii A m erican Oriental Society’s Proceedings, March 1 894.
7 . Son of Kasai (i. e . the Kassite),8. Servant of Burnaburias,
9 . King of the world .
While Rimm on is a god wide ly worshipped , the last lines of the inscription are pu rely Kassite . Not on ly is the king Kassite , and the ownerdesignated as a Kassite , bu t the nam e of a Kassite god enters into the
nam e of its owner Uz i-Su tah. The length of the inscription leaves noroom for any sym bo ls , bu t in shape , size . the style of the hum an figure ,and the length of the inscription , the cylinder is characteristicallyKassite .
Of the tw o cylinders bearing the nam e o f Kurigalz u , one be longedto his son , and one to Du riulm as , the son of his servant . Y et another
is figu red in DeClercq’
s Collection , No . 257 , of the sam e type , and belonged to Iriba -B in , son of Durulm us
,probably the sam e as the owner
of the prev iou s seal . Here w e have the Kass ite type fixed by a series
of four cylinders , one of Bu rnabu riash ,father o f Ku rigalz u , one o f
Ku rigalz u’
s son , one o f Ku rigalz u’s servant
’s son Duriu lm as , and one
o f the son of Duriu lm as,or Duru lm as , thu s g iving u s fou r generations .
From one or m ore of these fou r cylinders w e g et the cross and the lozenge ,and a bird like a dove or raven . A doz en other cylinders of this typecou ld be m entioned , of which not less than half a dozen belong to theMetropo litan Mu seum .
A v ery interesting cylinder , now in the Metropolitan Museum , and
figured by G enera l di Cesnola,Cyp rus , pl . xxxi. fig . 3 , is of this sam e
type . It is of the u su al size and has e ight lines of insc ription , and the
u sua l standing figu re , above which , separated by a line , are tw o
winged sph inxe s face to face . This is a new and surprising em blem ,
and it is not strange that it has led M. Menant to decide that this cylinder m ust have been m ade as late as the tim e of the second B abylonianem pire , under an archaizing influence , in im itation of the older cylin
ders . B u t it is not c lear that su ch a cylinder , found in Cypru s , m ay
not have been m ade there in the tim e of the Kassite dynasty , wh ichw as a v ery powerfu l one , and which m u st have extended its influ enceo ver the Syrian coast , and probab ly over Cyprus . In this case a
Babylonian ofli cer liv ing in Cypru s m ight v ery wel l have had a sealm ade after the general style of his country , bu t the sph inxes wou ldhav e been copied from the fam iliar Egyptian art which had spread all
a long the coast. Indeed ,precisely this des ign of tw o sphinxes facing
each other , is what w e find in Phenic ian or Hittite cylinders , whichprobably go back ear lier than this date . The tw o sph inxes have ju st thesam e relation to the figure under them as the tw o birds have in one of
the Kassite cylinders . Ther e wou ld therefore be no reason for be liev
ing this to be a bit of archaizing work of the age of Nabonidu s , wereit not that it is m ade of a blu e cha lcedony , which , so far as w e know ,
cam e into u se even later than Nabonidu s ; and that the ends are con
vex , another sign of later execu tion .
B rinton,On the physiolog ica l correlations, etc . cxxxiii
On the classification of oriental cylinders by Rev . Dr. W .
H. Ward .
In this paper an attem pt w as m ade to classify the known cylindersaccording to their nationa l orig in and age , separating the different
designs , and suggesting a flexib le m ethod of enum erating them in a
Mu seum .
2 2 . On the physiological correlations of certain lingu isticradicals ; by Pro fessor D . G . B rinton
,of the University of
Pennsylvania, Philade lphia, Pa .
Of this paper a very brief abstract is as follows . The purpose of the
paper is chiefly practica l—to dissuade from the u se , as signs o f relationship between languages , of radica ls between which and c ertain physiological processes correlation s exist, in v irtu e o f which a c lass of ar
ticu late sounds are strong ly prom pted by a class of functions . Im ita
tive or onom atopoetic words are not here m eant ; su ch are the resu lt ,not of physiolog ical correlation , bu t of consciou s m im icry . They are
words to wh ich their signification is imparted by certain physiolog ica lprocesses , comm on to the race everywhere , and leading to the creationof the sam e signs with the sam e m eaning in tota lly sundered lingu isticstocks . These signs I wou ld call“physonym s , and the process of
their form ation physonym ou s .
”
One of the best known and sim plest exam ples is that of the widespread designation of m other by su ch words as mama ,
nana , ana
and . of father”by su ch as p ap a , baba , ta ta . Its tru e explanation
has been found to be that , in the infant’s first attem pt to u tter articu
late sounds , the consonants m , p , and t decidedly preponderate and the
natural vowel , a , associated with these , yields the child’s first syllables .
It repeats su ch sounds as ma -ma -ma or p a-
p a-
p a , withou t attachingany m eaning to them the parents apply these sounds to them selves ,and thu s im part to them the ir signification .
More curiou s and far- reaching is the correlation between the postlinguals (k and g)and words of direction and indication , as pointed ou t
also byWinkler . His position cou ld easily be streng thened by num er
ou s further exam ples . K is at the basis of m any roots that are localexponents with o ,
u, and a ,
it is the characteristic e lem ent in dem on
stratives in all Dravidian , Malayan , Melanesian , and Polynesiantongues , in m ost A ustralian , and in m any Ural-A ltaic and A m ericanidiom s . Bu t the pre
-linguals , t and d ,very rare ly in prim itive tongues
are m ain Signifiers of indication from and toward .
Y et m ore rem arkable are the contrary correlations of the nasals , nand m they denote a condition of rest , repose , and inward connection .
The contrast of the tw o classes appears especially in the persona l pronouns . In very m any diverse languages , n and m are associated withthe first person ; k , t, and d with the second ; a lm ost never the c on
trary . Thu s , m and it appear in the first person in all Indo -Europeantongues , all Ural-A ltaic ,
over twenty A frican , and I shou ld say m ore
VOL . XVI .
cxxxiv A m erican Oriental Society’s Proceedings , March 1894.
than half the A m erican ; further , in the Ham itic and Sem itic groups ,and in A u stralian and Dravidian . A nd with sim ilar frequency are k ,
t, and d found in the second person .
In variou s groups of unrelated langu ages , 3 is essentia lly dem onstra
tive and locativ e this is explained by its alternation with k and g .
In som e A m erican tongues w e find significant phonetic e lem ents
that is , certain sim ple sounds always attached to certain classes o f perceptions (see m y E ssays of an A m ericanist, p .
We are driven to assum e for these identities a corre lation with physiolog ical func tion , though w e have not yet the m ateria l for its defin ition . What w e need for the proper so lu tion of the problem is an ex
haustive collation of these physonym ou s radicals from all the lan
guages of the world , an arrangem ent of them into c lasses , and then a
study of the relations which each class bears to the physiological reaotions of the sounds to which it corresponds .
2 3 . On som e cau ses of the Chinese anti-foreign riots of 1 892
93 ; by Rev . Dr. J . T . G racey, of Rochester , N . Y.
Dr . G racey presented to the Library of the Society a copy of a
Ch inese book entitled Causes of the r iots e tc . , containing reproduc
tions (redu ced in size)of som e o f the anti- foreign placards which are
pasted on walls and otherwise published or c ircu lated in China,and
which can be found on sale at the G ov ernm ent book- s ta lls all over the
country.
The superstitiou s prejudices of the people render them an easy preyto designing leaders . The people in general are of a su ffic iently literarytu rn to be open to literary influ enc es . The literati them selves are the
ru ling class . In the cou rse of cen tu ries , they have becom e dem a
gogues adept in infl am ing the passions and directing the actions of thepeople by m eans of the printed sheet . The Honan province is a powerful center for these ev il forces and for their adm inistration . Fromthat center , what w e m ight call a“trac t operation ”
is condu cted ,
which circulates books , placards , etc . gratu itou sly ,and which can at
any tim e produ ce sim u ltaneou s inspiration over all the Yang tse valleyand widely over China besides .
The volum e is in itse lf an interesting specim en of the native art. It
g iv es on the one page the placards , and on the opposite page descriptive letter-press in Eng lish , explaining the pictures , in terpreting the
legends inscribed on the variou s figu res therein , and translating the
other Chinese m atter which the placards con tain . A ll is thu s rendered
qu ite intelligible , and is a drastic exhibition of unprinc ipled scu rrilityand of a m endaciou sness which is to u s incredible . The pictures arerude , brightly colored , and often obscene bu t their obscenity is of a
kind calcu lated to arou se in the native the passion of hatred rather
than lust , and to occasion in u s fee lings of sim ple disgu st and indigna‘
tion . ..Jesus is called the Hog ancestor”and is pictu red as a hog .
Christianity is called the Foreign dev il religion ”and the Heavenly
cxxxvi A m erican Or ienta l Society’s P roceedings, M arch 1 894.
can never becom e intim ate with any ancient Hindu s them se lves , w e
shou ld like at least to know som e m en who have known them wel l .A nd w e want som ething that w as intentionally w ritten for a record .
A ll the m ore welcom e ,therefore , are the books , albeit written by
foreigners , which were rea lly m eant for records , to w it : first , theG reek and Latin accounts which rest on the observations of the
generals and followers of A lexander the G reat , and on the inform ation
that flowed later to the great m art of A lexandria in the Nile Delta ;second , the records of the B uddhist pilgrim s from China ; and third ,
those of the learned Chorasm ian ,A lbirun i. To test the statem ents of
these foreign records on the touchstone of native ev idence and o f
recent archaeolog ical discovery has been one of the m ost fascinatingand rewarding tasks of Indology of the last few years .
Of all the em inent anc ient fore ign visitors to India , the Chinese
pilg rim s seem to m e to have the m ost pecu liar claim to our sym pathyand adm iration . The G reeks cam e for gain and conquest . Not so the
bo ld yet gentle fol lowers of the great and gentle Buddha . Perhaps itwill not tax your patience too severely , if I read you a few verses
which were inspired by this feeling ,and were written as a co llege
exercise in Eng lish by one of my Pali-students a t Harvard University,
Mr . Murray A . Potter , of San Francisco .
THE CHINESE BUDDHIST PILGRIMS.
A cross the Gobi’s plains of burning sand
They crept unmindful of the stifling air.
Until at length they saw the temples fairA nd thronging marts of stately Samarcand.
Not there they sto pped ; but on their little bandPursued its way o
’er wind-swept passes bare
A nd Pamir’s icy heights ; their only care
,
To reach at last the long-sought promised land.
A nd now beneath the sacred Bo -tree’s shade
,
By fragrant winds of Magadha caressed,
They humbly bowed themselves, and ever prayed
That, like their noble teacher, Buddha blessed,When death their bodies to oblivion laid
,
They too might gain Nirvana’s endless rest .
B efore the close of the century that saw the life and works of Jesu s ,the im portation of Buddhist books into China had already begun .
Som e of the converts were m oved to undergo the great perils o f a p 11
grim age to India , in order to see the places sacred in B uddhist story ,
and especially the Bo -tree in Magadha . Of these pilgrim s , the first toleave a record now accessible to u s was Fa-hien . He started in the
year 399 A . D . from Chang’an for India to procu re com plete copies
of the Vinaya-pitaka , and after an absence of fou rteen years retu rned
to Nan -kin . trans lated some of the books , and wrote the account of histravels.
L anm an,A n incident in the life of a Fd-hien . cxxxvn
These trave ls have been translated from Ch inese into Eng lish byProfessor Legge of Oxford (Oxford , Clarendon Press , 1 886) and to
them he has prefixed a brief introduction , with details of the au thor’s
life cu lled from a Chinese work nam ed Memoirs of eminent m onks ,
compiled in 5 19 A . D. Som e of these I quote :His surnam e , they tell u s , was Kung , and he was a native of
Wfi-
yang in P’ing
-
yang , which is still the nam e o f a large depar tm ent
in Shan-hsi. He had three brothers o lder than him self bu t , whenthey all died before shedding their first teeth ,
his father devoted him
to the service of the Buddhist society , and had h im entered as a
Cram anera still keeping him at hom e in the fam ily . The
little fellow fe ll dangerou sly ill , and the father sent him to the m onas
tery , where he soon got well , and refu sed to retu rn to his parents .
When he was ten years old ,his father died ; and an u ncle , consider
ing the widowed solitariness and helplessness of the m other , u rged him
to renounce the m onastic life , and retu rn to her ; but the boy replied :“' I did not qu it the fam ily in complian ce with m y father ’
s wishes , bu tbecau se I wished to be far from the du st and vu lgar ways of life . This
is why I chose m onkhood .
”The uncle approv ed of h is words , and
gave over u rging him . When his m other also died , it appeared howgreat had been th e affection for her of his fine nature ; bu t after her
bu rial he returned to the m onastery .
On one occasion ,he was cu tting rice with a score or tw o of his fellow
disciples , when som e hungry thieves cam e up on them to take awaytheir grain by force . The other Cram anera
’
s all fl ed , bu t our young
hero stood his ground ,and said to the thieves , If you m u st have the
grain , take what you please . But , sirs , it w as you r form er neg lect ofcharity that brought you to you r present state o f destitu tion ; and now ,
again , you wish to rob othersfii I am afraid that in the com ing ages you
will have still greater poverty and distress ; I am sorry for you before
hand .
” With these words he followed his com panions to the m onas
tery , while the thiev es left the grain and went away , all the m onks, o f
whom there were severa l hundred ,doing hom age to h is conduct and
courage . So far Professor Legge’s introdu ction .
Now there are several considerations which m ove m e to g ive fu l lcredence to this little incident : first , the character of the em inent m onk
of whom it is re lated ; second , the genera l natu re of the tradltion by
which it is handed down to u s ; and third ,the intrinsic genu ineness and
correctness o f the Buddhist doctrine which Fa-h ien propounds to thethieves . When tested on the tou chstone of the B uddhist Sutta-pitaka ,
this correc tness is so striking that I am tem pted to poin t ou t the precise book and chapter which m ay have suggested to Fa
-hien h is ready ,
appropr iate . and courag eou s words .
* Precisely so the Bodhisat,for example , Jataka, vol i. , p . especially,
idani puna p i papam eva karosi.
cxxxv iii A m erican Orienta l Society’s Proceedings , M arch 1 894.
It is found in one of the Five Nikayas , the A ngu ttara (iv . and
narrates how Mallika, the qu een of Kosala ,was rich
, and high in the
social scale , bu t yet of a very ug ly face and bad figu re . She approachesthe Buddha to inqu ire the reason of her unhappy fate . She pu ts herquestion in characteristically Buddhist fashion : nam e ly , in a kind of
tabu lar form . She m akes fou r com binations of the tw o m atters of
m ost im port to m any wom en , and asks
1 . Why is a woman born ugly and poor ?
2 . rich
3 . beautiful and poor ?4. rich
The passage has been translated for the third vo lum e of the Har vard
Oriental Series by Mr. H . C . Warren . From h is v ersion I read som e
parts
Reverend Sir , what is the reason . and what is the cau se ,when a
woman is u g ly, of a bad figure . and ho rrible to look at , and indigent ,poor , needy , and low in the socia l scale ?
Reverend Sir , what is the reason , and what is the cau se . when a
wom an is u g ly ,of a bad figu re , and horrible to look at , and rich
,wealthy ,aflluent , and high in the socia l scale ?
Reverend Sir , what is the reason , and what is the cau se , when a
wom an is beau tifu l , attractive , pleasing , and possessed o f surpass ingloveliness , and indigent , poor , needy , and low in the social scale ?
Reverend Sir , what is the reason , and what is the cause , when a
wom an is beau tifu l , attractive . pleasing . and possessed of su rpass inglov eliness , and rich , wealthy , affluent , and high in the social scale ? ’
[Skipping to B uddha’s answer to the second qu estion ,
which cov ersMallika s case ]
‘A nd , again ,Mallika , when a wom an has been irasc ible and v io
lent , and at every little thing said against her has fe lt spitefu l , angry ,
enra ed , and su lky , and m anifested anger , hatred , and heartbu rn
ing ; u t has giv en a lm s to m onks and B rahm ans , of food ,drink
,bu ild
ing- sites , carriag es , garlands , scents , o intm ents , bedding , dwe lling
hou ses , and lam ps , and has not been of an env iou s dispos ition , nor fe ltenvy at the gains , honor , reverence , respe ct , hom age , and worship thatcam e to others , nor been furiou s and env iou s thereat ; then ,
when she
leav es that existence and com es to this one , wherever she m ay be born ,
she is ug ly , of a bad figu re , and horrible to look at , and rich , wea lthy ,
afflu ent , and high in the social scale .
’
When he had thu s spoken ,Mallika the queen replied to The B lessed
One as followsSince now ,
Reverend Sir , in a form er existence I w as irascible and
v iolent , and at ev ery little thing said against m e felt spitefu l , angry .
enraged , and su lky , and m anifested anger , hatred , and heartburning ,
therefore am I now u g ly , of a bad figure , and horrible to look at . Since
now , Reverend Sir , in a form er existence I gave alm s to m onks and
B rahm ans , of food , drink , bu ilding-sites , carriages , garlands , scents ,ointm ents , bedding , dwe lling -hou ses , and lam ps , therefore am I now
rich ,wealthy , and afflu ent . Since now ,
Rev erend Sir,in a form er
exis tence I w as not of an env iou s disposition , nor fe lt envy at the
gains , honor , reverence , respect , hom age , and worship that cam e to
others , nor w as furiou s and envious thereat, therefore am I now h igh
in the social sca le .
From this day forth I will not be irascible or v io lent , andthough m uch be said against m e , I will not feel spite fu l , angry , en
cxl A m erican Oriental Society’s Proceedings, March 1894.
Other papers were presented, as fo llows2 5 . On Ibrahim of Mosu l , a study in A rabic literary tradition
by Dr. F . D. Chester,o f Harvard University, Cambridge, Mass .
To be published in the Journal , xvi. 2 6 1 ff .
26 . On the A rval - song,an A ryan docum ent ; by Dr. E . W .
Fay, of Washington and Lee University, Lex ington, Virginia.
2 7 . Studies in agglu tination ; by Dr. Fay. To be published inthe A m er ican Jou rna l of Philology,
vol. xv .
2 8 . Influence o f the Christian orient and o f Byz antine civ iliz ation on Italy during the early m iddle age by Professor A . L .
Frothingham,Jr.
,of the Co l lege of N ew Jersey,
Princeton,
2 9 . On the Kitab al-Matr of A l-A nz ari ; by Professor R . G ott
heil , of Columbia Co llege,N ew York
,N . Y. To be published
in the Journal.30 . On num erical form ulas in the Veda and their bearing on
Vedic criticism ; by Professor E . W . Hopkins , of B ryn MawrCo l lege , B ryn Mawr
,Pa. To be published in the Journal , xvi.
2 75 if .
3 1 . On the recently discovered tablet of Ram an-nirari ; byProfessor D . G . Lyon , o f Harvard University,
Cam bridge,Mass .
To be published in the Journal .3 2 . On contact between the eastern coast of A sia and the
western coast of A merica in pre-historic tim es ; by Rev . S. D .
Peet,of G ood Hope , Illinois .
3 3 . Notes on D ie a ltp ersischen Ifeilinschriften of W eissbachand B ang ; by Professo r H. C . To lm an
,of the University of
North Caro lina,Chape l Hil l , N . C . Published in pamphlet form ,
as a supplem ent to his Old Persian Inscrip tions .
34. On foreign words in the Koran by Professor C . H. Toy,o f Harvard University, Cambridge , Mass .
35 . On som e points of A rabic Syntax ; by Mr. W . ScottWat son
,of Towerhill
,N . J.
PROCEEDIN G S
OF THE
AMERICAN RIENTAL S IETY,
A T ITS
MEETING IN PHILA DELPHIA,PENN
December 2 7th , 2 8th , and 2 9th, 1 894.
THE m eeting of the A m erican Oriental Society in Philadelphia,at the University of Pennsylvania, December 2 7 , 2 8 , 2 9, 1 8 94,was held in accordance with a vo te passed at the annual m eetingin New York , March 2 9—3 1
,1 894
,which provided that a joint
m eeting shou ld be held with various other associations. The
comm ittee to whom the arrangem ents for the joint m eetingwere entrusted having conferred with sim ilar comm ittees repre
senting the other associations which intended to participate inthe meeting
,it was decided that such joint m eeting should be
made comm em orative of the services of the late Professor William Dwight Whitney, who had passed away on June 7 , 1 894.
The fo llowing organiz ations took part in the joint m eeting
A MERICA N ORIENTA L SOCIETY ,A MERICA N PH ILOLOGICA L A SSOCIA TION ,
MODERN LA NGUA GE A SSOCIA TION OF A MERICA ,
SOCIETY OF B IBLICA L LITERA TURE A ND EXEGESIS ,A MERICA N DIA LECT SOCIETY ,SPELLING REFORM A SSOCIA TION ,
A RCEzEOLoG ICA L INSTITUTE or A MERICA .
These societies held three joint sessions.
On Thursday, December 2 7 , at 1 2 M .
,the societies having
assemb led in the large ball of the library of the University of
Pennsylvania, addresses were made byMr. C. C . Harrison,A cting
Provost of the University, by Professor A . Marshal l Elliott ofthe Johns Hopkins University, President of the Modern Lan
nage A ssociation and presiding officer of the session,and by
r. Horace Howard Furness of Philadelphia.
VOL . XVI . O
cxln A m er ican Or ienta l Society’s Proceedings , D ecember 1 894.
A t the close of the opening joint session the Lo cal Comm itteeannounced the places of m eeting of the various societies a
luncheon to be served to all m embers by the University of Penn
sylvania a dinner at six o’clock P . M . ,
at one dol lar per person ,
in the B u llitt B uilding , to which all were inv ited a reception bythe Provost and Trustees in the Library B uilding of the Univer
sity from eight to eleven o’clock P . M . ; an invitation to attend the
m onthly reception o f the Historical Society of Pennsylvania, frome ight to eleven o
’clock P . M . ; and for Friday, December 2 8,an
invitation to the gentlem en to attend a reception of the Penn
C lub from half-past nine to half-past eleven P . M .
The second joint session was he ld in the sam e p lace on Friday,December 2 8
,at 1 0 A . M .
,and was devoted to the reading of
papers.
The third joint session was held in the sam e p lace on Friday,
December 2 8,at 8 P . M . It was a Mem orial Meeting in honor of
W il liam Dwight Whitney.
The programm es of the joint sessions,and of the separate
m eetings of the societies other than the A m erican OrientalSociety, wil l be found below . The papers comm em orative of
Professor Whitney will be published in a separate volum e .
Three separate sessions were held by the A m erican OrientalSociety : on Thursday,
December 2 7,at P . M . ; on Friday,
December 2 8,at P . M . ; and on Saturday, December 2 9
,at
1 0 A . M . It has been found impossible , owing to the fact that so
m any m embers of this Society are also members of other philological associations and attended the o ther separate sessions
,to
prepare a com plete list of those present at our separate sessions.
A partial list fo llowsA dler, Cyrus G ilbert
,H . L . Lawler
,T. B . Steele , J. D.
Barton G . A . G ilman , D. C. Levias , C. Stratton ,A . W .
Batten,L. W . Gottheil, R. J . H . Lyman
,B . S. Taylor, C. M .
Binney, John Grape,J. Lyon, D. G . Taylor, J. P.
Bloomfield, M. Hall,I. H . Macdonald, D. B . Tyler, C. M .
Briggs, C. A . Harris,J. R. Mead
,C. M. Van Name
,A .
Buck ,C. D. Harper
,R. F. More
,P. E . Ward
,W. H .
Culin,S. Haupt
,P. Myer, Isaac Webb, E.
Deinard, E. Hazard, W . H . Oertel,H . Wheeler, B . I .
Easton,M. W. Hilprecht, H. V . Olcott, G . N . White
, J. W.
Elwell , L . H . Hopkins , E. W . Paton, L . B . Williams , T.
Fay, E . W . Jackson,A . V. W. Perry, E. D. Wright, T. F. [54]Ferguson , H. Jastrow
,M.
,Jr. Ramsay, F. P.
Frothingham ,A . L .
,Jr. Lanman
, C. R. Schm idt, Nathaniel
The m inu tes of the last m eeting , at N ew York , were read bythe Recording Secretary,
Professor Lyon, of Harvard University,
and accepted by the Society.
Reports of officers being new in order,the Corresponding Sec
retary, Professor Perry, of Co lumbia College, presented some of
the correspondence of the year.
cxliv A merican Oriental Society’s Proceedings, December 1 894.
2 . That they recomm ended that the next annual m eeting be held at
New Haven , on Thu rsday ,A pril 1 8 , 1 895 , and the following day , the
Comm ittee of A rrangem en ts to consist of Messrs . Van Nam e , Salisbury,Oertel , and the Corresponding Secretary .
3 . That they recomm ended that the report of deceased m embers be
postponed until the A pril m eeting .
4. That they recomm ended that the next issue of Proceedings shallfollow the A pu’ l m eeting .
5 . That the vacancy in the Pub lication Comm ittee cau sed by the
death of Professor Whitney had been filled by the appointm ent thereto
of the Corresponding Secretary .
B al lot being had,the persons recomm ended for election to
m embership were declared formal ly e lected ; and the other recom
m endations contained in the above report were unanim ouslyadopted by the Society.
On m otion it was reso lved that the m inute passed at the lastm eeting in regard to the long and faithfu l services of ProfessorLanm an as Corre sponding Secretary shou ld be printed in the
next issue of the Proceedings.
The m inu te is as fo l lowsVOTED —That the A m erican Oriental Society has heard with great
regret that Professor Lanm an feels him self obliged to decline re-electionas Corresponding Secretary of this Society . With singu lar devotionand great faithfu lness he has perform ed the difficu lt and engrossing
du ties of this office for the past ten years . During these years the con
du ct of the work o f the Society has been comm itted especially to hishands , and to his indefatigable efficiency its su ccess has been to a very
great extent due . The Society hereby expresses its hearty thanks tohim for his faithfu l and self -sacrific ing serv ices , and gratefu l ly recog
niz es his worthy su ccession to the two distingu ished scholars who preceded him ih this office .
The Society passed a vote of thanks to the University of Penn
sylvania for their hospitality, and to the Local Comm ittee fortheir efficient services
,which had added so greatly to the enjoy
m ent of the m embers in attendance .
This vote was in the nature of an affirmation of the vote of
thanks passed at the joint session of Friday, December 2 8,which
was as fo llowsThe severa l Societies here assembled in the CONGRESS OF A MERICA N
PHILOLOGISTS , v izTHE A MERICA N ORIENTA L SOCIETY ,THE A MERICA N PHILOLOGICA L A SSOCIA TION ,
THE SOCIETY OF B IBLICA L LITERA TURE A ND EXEGESIS,THE MODERN LA NGUA GE A SSOCIA TION OF A MERICA ,
THE A MERICA N DIA LECT SOCIETY ,THE SPELLING REFORM A SSOCIA TION , and
THE A RCHE OLOG ICA L INSTITUTE OF A MERICA ,
Hopkins , N otes on n us, Vi snu , Varuna ,
and Rudra .
'
cxlv
unite in expressing their hearty thanks to _
the Provost and Trustees of
the University of Pennsylvania for their unstinted hospitality ; to the‘
Local Comm ittee , with its efficient Chairm an and Secretary ,for the
c onsiderate prov ision m ade for the convenience of every guest ; and
a lso to Dr . Horace Howard Fu rness for his m emorable words o f w el
com e . They further desire to record their g ra tefu l recognition of the
courtesies generou sly extended to them and their friends by
THE HISTORICA L sool OF PENNSYLVA NIA ,
THE PENN CLUB ,THE UNIVERSITY CLUB ,THE A RT CLUB ,THE A CORN CLUB , and
THE NEW CENTURY CLUB .Final adjournment was had on Satu rday at A . M .
The fo llowing communications were presented
1 . N otes on Dyau s , Visnu , Varuna,and Rudra
,by Professor
E . W . Hopkins , of B ryn Mawr Co lleg e , B ryn Mawr,Penn .
These notes w e intended to present as the detailed verification of cer
tain v iews set forth in m ore popu lar form in a vo lum e (now in press)on Indi c re lig ions . The appearance of Oldenbe rg
’s Religion des Veda
a fter w e had sent the title of this paper to the com m ittee has led u s to
m odify the form in wh ich the notes were first drawn u p , and to extendthe field which they cover to a review of the principles involved ininterpre tation .
First , as to Dyau s , we will sim ply state the grounds on which w e have
c laim ed that Dyau s w as nev er a suprem e god of the A ryans . The
variou s A ryan fam ilies have each their ow n chief god , and there is no
suprem e Dyaus or etym o logically equ ivalent suprem e form in Teu tonic*o r Slav ic mytho logy . In Rom e there is a Mars-piter as well as a Ju -piter .
In India itse lf p ita, is said of Dyau s no m ore than of other gods . More
over , the instances where Dyau s is ca lled father m ake it ev ident that
he is not regarded as a Suprem e Father bu t as father paired withMother Earth . Now there is no advanced Earth - cu lt in the Rig -Veda .
A t m ost, one has a poem to Earth , called Mo ther as a m atter o f course ;bu t no worship of Earth as a great divinity over the gods is found .
This is ju st the position taken by Dyau s . He is , as the visible sky,not
the Father , bu t one of m any father -
gods . That he fathers gods
m eans nothing in the hyperbolic phraseo logy of the Rig -Veda . The
Dawn and A cv ins are his sons bu t dawn m ay be sired of sky withou tm u ch praise } Indra destroys Dyau s in v . 54. 2 - 4
, though the latteri s called his father , iv . 1 7 . In invocations Dyau s is grouped as one
Compare Bremer, I . F.
,iii. 30 1 .
f So x. 45. 8 , sky begets fire
1 In x. 1 73 . 6 Indra carries Dyaus as an ornament.
cxlvi A merican Oriental Society’s Proceedings, D ecember 1 894.
of many gods (i . 1 29. 3 ; 1 36 . 6 ; iii. 51 . 5 ; v . 46 . 3 ; x . 63. 1 0,
or m ore often as one of the pair sky and earth’
(iv . 51 . 1 1 ; v .
59. 1 ; v i . 70. 5—6 x . 10. 5 ; 36 . 2 ; 59. 7‘father and m other .
’Bu t
’
the natu ral sex of Dyau s as an im pregnating bu ll (B ydar vr’
sd , v . 36. 5)is not so strong bu t that heaven and earth are regarded also as tw o
sisters (i. 1 85 . 5 ; iii. 54. Dyau s in v . 47 . 7 is m ere place , the high
seat , and so in other passages ( iii . 6 . 3 x . 8 . Dyau s , it is tru e , is
called the g reat father , v . 7 1 . 5 Fire brought great father Dyaus and
rain ,
’rasa), ju st as it is said that great Dyau s
’is the norm of Indra
’s
strength (v . 57 . 5 . Dyaus A su ra and earth both bow to Indra,v . 1 3 1 .
Bu t how few and unimportantt are the cases where Dyau s is fathe rcan be estim ated on ly when one considers how large is the work in
which the few cases occu r , and how m any other gods are also calledfather
Father Dyaus be sweetness to us ,’ i . 90 . 7 .
Dyau s is m y father , m y m other is the Earth ,
’i . 1 64. 33 .
Dyau s is you r father , Earth is your m other ,’i. 1 91 . 6 .
‘Dyau s and Earth ,father and m other ,
’v . 43 . 2 .
Father Dyau s , m other Earth , brother Fire , v i . 51 . 5 .
Wind ,Earth , and father Dyau s grant u s place , ’ i. 89 . 4.
Father Dyau s give u s treasu re ,
’iv . 1 . 1 0.
Often it is only in connection with nou rishing A gni (fire)that Dyau s
is lauded (v ii. 7 . 5 ; x . 8. 1 1 ; 88 . 2 ,
That to be father even of the gods is not to be a Suprem e Father-G od
is ev ident from i. 69 . 2 : bhi wo devdndm p ita p u trdh sdn ,
‘be ing the
son thou becam est the father of the gods ,’said o f A gni. O ther pas
~
sages which show how lightly father’is u sed are as follows
(A gni)is our un-ag ing father ,’v . 4. 2 .
Thou , O A gni, art ou r Prom etheus , ou r father ,’i. 3 1 .
Thou , O Indra ,art our Prom etheu s , and like a father ,
’v ii . 29 . 4.
So Brhaspati is father ; and Tvastar is father ; and Wind is father ;and Varuna is father ; and Yam a is father ; and Som a is father ; and
A gni is father again in tw o or three passages and Indra in another is
father and m other both ."They that claim an orginal suprem e A ryan Father Sky m u st point to
him on early A ryan soil or in India . They cannot do this in either case .
iv. 57 . 3 ; i . 94 1 6 (ix . 98 . iii. 54. 1 9 (‘May sky, earth, waters , air, sun
,
stars, hear vii. 34 . 23 sky, earth , trees, and plants, ’ invoked for wealth);v. 41 . 1 , etc .
1 Dyaus and Earth both‘wet the sacrifice ,
’and give food in i. 22 . 1 3 . Dyaus
bellows (thunders)only in i. 4 (verse 1 0 as‘father v . 58 . 6 ; vi. 72 . 3 . The
Maruts pour out‘the pail of Dyaus ’ in v. 59 . 8 .
1 Scarce a touch of moral greatness exists in Dyaus . In iv . 3 . 5 he is groupedwith Varuna as a sin-regarding god, but the exception is marked.
Prometheus,Prdmatis . In the two verses preceding , ‘Dyaus and Earth
’are
the parents of A gni himself.Hi. 3 1 . 1 0 ; ii. 5 . 1 ; viii. 1 1 . For the other cases see the Lexicon .
Wind in x. 1 86 . 2 is both father and brother.
cxlviii A m erican Oriental Society’s Proceedings, D ecember 1 894.
and the solar hom e of sou ls is too ev idently connected with Visnu to
be thru st aside as of no account. To the translation of the unique , andin all probability late verse , i . 1 54. 4 , which speaks of Visnu ‘
su pporting the threefold world ,
’ whence Oldenberg concludes that the ritualis
tic idea is the norm al conception of the Rig -Veda , he gives this signifi
cant note (p . Diese Vorstellung herrscht in den jfingeren Vedenvor . We say that this is significant becau se it indicates not only theauthor
’s attitude , bu t a certa in lack o f historica l sense , which detracts
from the value of his work , and wh ich w e shall have occasion to noticeagain . Historically stated , the note shou ld read :
“This v iew is quiteunique in the Rig -Veda , bu t prevails in later literature .
”In accord
ance with this later v iew Oldenberg translates urugdyd as‘lord of
wide spaces , ’ instead of wide -stepping ,
’and ignores altogether those
traits w hich m ake ao
solar deity of Visnu . These traits , indeed , are not
very pronounced ,but the reason for this is the one giv en in our recent
essay on Henotheism . Visnu is no longer a natura l phenom enon . He
is a m ystic god , the keeper o f the sou ls of the dead , the first cover o freal pantheism . Of his so lar character rem ain the three steps , indic ated by vi-kram , step widely ,
’one of which is located in the zenith ,
and the others cannot be downward or upward (which vi-kram wou ldnot express)bu t across from horizon to horizon .
Varuna : In the forthcom ing book to which w e referred abov e , w e
have directed ourse lves chiefly against the interpretation of Varuna as
a Sole Suprem e , either in the Veda or at any other stage of A ryan
belief . W e shou ld , therefore , be very ready to welcom e any cogent interpretation of Varuna as nature -
god m ore distinct than ‘coveringh eaven .
’Bu t though w e find su ch an interpre tation in Hillebrandt and
Oldenberg ,w e m u st ask what g rou nds m ake them identify Varuna with
the m oon and w hy ,abov e all , shou ld it be necessary to regard Varuna
as a Sem ite .
’The first qu estion is answered shortly if not satisfac
torily ,becau se Sun and Moon m ake a natu ral pair , Mitra and Varuna .
Bu t so do heaven and sun , especially when one is inform ed that sun is
the eye of heaven (Varuna). So that what little su pport is given to
any nature—interpretation rem ains to u phold the Heaven -Varuna . Bu t
it is especially the assertion on p . 193 of Oldenberg’
s Religion The
Indo-Eu ropean people has taken this (whole) circle of gods (Mitra ,
Varuna and the A dityas) from elsewhere ’that m u st be exam ined .
The first argum ent is that Varuna is not A ryan ,not the sam e with
Ou ranos an old dou bt, wh ich is based on phonetics , always uncertainin proper nam es , and not even then in this case fu lly justified . The
next arg um ent is that since Varuna is m oon (a bare assum ption), theIndo-Europeans wou ld have tw o m oon-
gods and tw o sun -
gods . To this
the only answer necessary is that nam es are not things , and that the
s am e natural phenom enon m ay diverge into two distinct gods . The ‘five
planets as A dityas hav e of cou rse no support save the attraction of
n ove lty . A nd then fo l lows :“Is it then not probable that the IndoIranians have here borrowed som eth ing which they only half under
stood ,from a neighboring people , which knew m ore abou t the starry
Hop kins , N otes on Dgaus , Vi snu , Varun a , and Rudra . cxlix
heaven , in all like lihood the Sem ites (or the A kkadians)? Fu rtherWhen one exam ines the gods of th e veda does one not receive the
im pression that this closed circ le of light-gods separates itself as som e
thing pecu liar , strange , from the other gods of the Vedic Olym pu s ?”A nd so Oldenberg , by a fu rther series of quest ions , states indirectly
that he regards Varuna as representative o f an o lder higher cu lture ,
witness of a lively intercou rse with a people that at that tim e stood
before the thresho ld of India .
We have shown in ou r book that Mexico has as good and as naturala Varuna as had ever the A kkadians , to whose m oon -hym n Oldenbergtrium phantly refers as proof of his interrogations being an argum ent .
Som ething of th is sort has been suggested by B runnhofer (see ou r
paper The Dog in the Rig-Veda , A .J .P. x v . w ho also w ants to get
rid of Varuna (for a different reason), and soascribes him to Iran .
Our last quotation from Oldenberg gives , however , the key of the
argum ent . Varuna is not like the other Vedic gods . Whether this bereason enough for regarding him as an exotic w e shall discu ss below .
Bu t first , in order to the elu cidation of Varuna , som e other divinities
m u st be discu ssed . What does Oldenberg m ake of Dawn and A cvins ?
The chief question in regard to Dawn is why she is not allowed to
share in the soma . Oldenberg’s answer to this is that in the later
ritual she is given an hym n, bu t not soma ; hence , etc . The answer
that the whole tone of the Dawn hym ns separates them as sharply as
d oes those of the tw o great Varuna hym ns from the later ritual is qu iteov erlooked .
A s to the A cvins they are to Oldenbe rg the m orning and the evening
stars . They had previou sly been identified with the G em ini by Weber
and with Venu s by B o llensen . Why are they now taken to be two
disjunct stars ? The proof for such a statem ent is offered solely in thephraseology of i . 1 81 . 4 and v . 73 . 4 ; of which passages the first says
that the A cv ins are born here and there (ihéha and the second
that they are ndnd jdtdu , which Oldenberg chooses to translategetrennt geboren ,
”though the first verse of the sam e hym n shows
that the words m ean‘in different places .
’Oldenberg him se lf warns
against taking sporadic phrases as expressive of norm a l Vedic ideas .
Let u s see what is the norm al tone of the Vedic poets in regard to their
twin gods . Bu t first to rev iew Oldenberg ’
s argum ent . 1 . The A cvins
m u st be the (one)m orning star , becau se on ly a m orning star can be
spoken of as accompanying dawn and sun-rise . 2 . On ly the dualitydoes not su it this idea .
”Bu t a very little change will m ake this all
r igh t,”and so
,since the idea of a m orning star cannot be separated
from that of an even ing star this (evening star)is the second A cv in .
3 . A s evidence : they are said to be born here and there ,’etc . (as
above), and are praised at m om and eve .
We pause here to giv e a tru er picture of the A cvins according to theRig -Veda
i . 1 57 . 1 A gni is awake , the Sun rises , Dawn shines , the two
A cv ins have yoked their car to go .
”
i. 1 80. 1 Y ou tw o A cvins accom pany Dawn .
cl A merican Oriental Society’s Proceedings, December 1 894.
i . 1 83. 2 Y ou two A cvins accom pany Dawn .
v iii , 5 . 2 Y ou tw o A gvins accom pany Dawn .
A nd so on ,in m any cases the A cv ins as a pair ac com pany the '
m orn
ing light . Their united duality is a part of their being , no less pronounced than is their m atutinality . Bu t again ,
it is not twice , m orn
and eve , bu t thrice that they appear . In the first place they com e to
three soma -pressings (p assim), and in the second they are representedas being in three different places . Com pare v iii . 8 . 14 :“If ye tw oA cvins are in the distance or in air 22 ,
“in m any places 23,Three
p laces of the A cvins there are now revealed ,form erly secret . Three
fo ld is the natu re of the dual A cv ins for this very reason ( comparei. A t eve and at m orn ,
’ ‘in east or in west (x . 40. 2 v iii. 1 0.
is m erely part of their excu rsion round earth and heaven (v iii. 22 . 5,
and often); exactly as the expression called at m orn and eve (x . 39 . 1 ;
40. 4, e tc .) represents only a part of the three-fo ld calling (m orn , noon ,
and night , v . 76. the sky , the m ountain , and the waters are these
three places (v . 76 . Bu t abov e all they com e always in union
together (ékasmin ybge samane v ii. 67 .
On the basis of this sim ple juxtaposition of actual verses w e are
constrained to think that Oldenberg ’s facile v iew is not in accordance
with the extant texts . For w e dem and at leas t a little proof of the one
star , a little ev idence of the evening star . But what proof is offered
None other , besides what w e have m entioned , save the ‘para llel ’ of
Mitra Varuna as sun and m oon,where Varuna is not proved to be
m oon , and a fu rther com parisnn of the A cv ins’intercourse with Sil rya
as the equ ivalent of a Lithuanian folk- song ,which m u st itself , in order
to fit in to Oldenberg’s interpretation of the A ev ins , be interpreted in
a novel Oldenberg 1an w ay
Rudra : Bu t the best, and worst , exam ple of Oldenberg’s m ethod is
found in hi s treatm ent of Rudra . The hym n s in Rudra ’s honor
are very few . It is im possible that any one writing abou t them shou ldoverlook any sign ificant statem ent . One of these statem ents is as
p lain as it is conclu sive , v ii . 46. 3 : ‘May thy lightning which , hur led
down from the sky, passes along the earth , avoid u s .
’Now what has
Oldenberg to say abou t this celestial lightn ing -hurler , w ho is (ii. 33 . 1)the father of the rain -bejeweled (v . 57 . 4) storm -
gods , the Maruts ?“Rudra is wont to be considered a tem pest-god . He cannot at any
rate have this m eaning in the consciou sness of the Vedic poets . The
hymns to the Maru ts show how in the Veda the tem pestu ous rush
of the wind is described : the lightnings flash , the rain pours down .
[etc .] Nothing of this sort is found in the Rudra hymns .
” Rudra
in ii . 33. 3 is the god w ho“holds the vdjra in h is arm s ,
”and this
vdjra can be no other than the didyit t g leam ing bolt (literally lightning
’
) of v1 i. 46. 3 , regarded also as an arrow of his bow (ii. 33.
A nd what should the leader o f the rain-
g iving Maru ts do He does not
pour the rain ; he hurls the lightn ing . But when it is said (v . 58 . 7)the sons of Rudra m ake rain of their sweat , ’ is not Rudra im plicated ,
at least as an etherea l or atm ospheric god ? Bu t , to pass this point andretu rn to the verse : (Rudra
’s)
' lightning hur led from the sky passes
0 11 1 A m erican Or ienta l Society’s Proceedings , D ecember 1 894.
m ore scientific to be less historical ? Let us see how the Vedic poetrepresents sickness and hea ling .
“O A gni , keep 0 11? enem ies , destroy
sickness and dem ons , let ou t for u s a quantity of water from the oceanof the sky (x . For not only Rudra (Lightning)bu t the universalA gni, Fire , sends down rain from the sky (ib . and this who lehym n shows that the m edicines against sickness are the rains . More
over , when W ind is besought to‘bring m edicine ’
how is it done ?
Wind blow m edicine hither , b low away hu rt , for thou hast all m edi
cines , and goest as the m essenger of the gods and m ay the gods
bring help hither and the hosts of Maru ts (x . 1 37 . 3 , for“thewaters are cu rative , the waters drive away sickness , the waters cu reeverything , m ay they bring thee cu re ”
( ih . A nd that this is the
regu lar v iew of the Vedic seers shows another passage :“May w e be
with you , O Maru ts , when the water stream s down health and m edi
c ine (v . 53. In v iii . 20. 25 m edicine is in the Indus , in the A sikni ,in the seas , and p drva tesn , wh ich , considering the preceding verse ,
Maru ts , bring u s to you r Maru t-m edicine m u st be ra ther cloud thanh ill , and here the Maru ts , sons of Rudra , also bring cu re (ih . 1 7 .
What says the poe t directly ?“From the sky com e the m edicines(x . 59. 9
,diode caranti bhesajd). A nd it is only as dew -
gods that the
A cvins are physic ians in the eyes of the Vedic poets When ye two
m ount you r car ye w et our realm with sweet ghee—ye heal with your
m edicines ”
(i . 157 . 2 , In a word , Rudra as lightning and m edicineg od rem ains a thunder-storm god in strict accordance with the dogmas
o f the Vedic poets . One m ay indu lge in any specu lation as to his pre
Vedic nature withou t affecting the Rig -Vedic conception of him ; and
one m ay interpret the later Carva-Bhava -Civa m ixture as one chooses ,but the Vedic Rudra is not this cong lom erate .
Hav ing thu s obtained the key to Oldenberg’
s m ethod , w e are in a
position to understand the m eaning of the inte rrogation in regard to
Varuna .
“Is he not a god qu ite difl’
erent to the ritualistic gods , andc onsequently ought w e not to condem n h im as an a lien , becau se hedoes not fit into ou r conception of the Rig -Veda ?
”Th is is what is
intended . In answer we say“We ll , yes , Varuna in som e hymns is
not like the ritualistic gods , and Xenophanes ’G od is not like the gods
o f A ristophanes bu t that is no reason for su ppos ing that Xenophanesborrowed from the A kkadians .
”
Varuna has been m ore m isrepresented than any god of the Rig-Veda .
There are at least three Varunas , all distinct variations under the sam e
nam e . The last of these is the panthe istic Varuna of the A tharva , who
is qu ite other than the quasi-m onotheistic god of the Rik .
The Rig-Veda contains two hym ns to Varuna that are of exalted ,
a lm ost m onotheistic color . Other Varuna hym ns represent him as a
water-
god chiefly , and do not give him a very lofty position .
“He
u psets a water-keg and m akes heaven , air and earth stream with rain .
The king of creation wets the ground or“Varuna lets the
stream s fl ow — su ch traits he shares with Parjanya , and in m ost of the
hym ns to him he does ju st what Rudra does in another fashion , sends
rain which heals from hu rts (sin), thou gh the rainy side is vigorou sly
H op kins, N otes on Dyaus, Visnu , Varuna ,and Rudra .
cliii
suppressed by som e adm irers . There is qu ite enough of it, however , inthe Rig-Veda to show that Varuna is like the other gods , and to nu llifythe fo rce of the appeal that is m eant to ou st him . Varuna rises to a
great height , bu t he still drips water wherever he goes , and there is no
reason for m aking the Sem ites or the A kkadians responsible for h im .
One last specim en of u nhistorical interpretation m ay be giv en . In a
burial-hym n of the Rig -Veda the dead m an is addressed thus Enter
now into Mother Earth , the earth wide and kindly . May she , a m aid
soft as wool , guard thee from Destru ction ’s lap Nir’
rti going ou t ,’ like
Nirvana ,
‘blowing Open , 0 Earth ,harm him not, be easy of
access , easy of approach to this m an . A S a m other (covers) her son
with the hem of her garm ent, so enfo ld him (open for h im ), 0 Earth .
”
Then the pillars and props of the grave are m entioned , and a clod of
earth is cast down by the speaker of the hym n . The later hymns to
the Manes (shown to be late by their content) have a lready knowledgeof crem ation as well as bu ria l and in the later ritual-age crem ation is
the only rite for adu lts . Now Oldenberg m ust needs equate the RigVeda with the ritu al , and on beginning h is description of the Vedicfuneral , he says (p. Crem ation w as the cu stom ary form of
funeral though not the universal one ”! In regard to the so clear
allusion to bu rial giv en in the verses above he adds :“It can ju st as
well refer to crem ation”(p . It certain ly can be forced to refer to
crem ation , and that is what the later ritualists d1d with it in arranging
the ritua l (Roth ,v iii . bu t it seem s a pity to adopt nowa
days their point of v iew.
We tru st t hat the exception wh ich w e have taken to Oldenberg’s
m ethod , as exhibited in these instances , will not be accepted as a
general depreciation of the clev er and learned work in which that
m ethod is im plicitly m anifested . Especially in the latter part the bookis one of great va lue , fru itfu l in reasonable suggestions and com
prehensiv e in its e lu cidation of the cu lt . Here there is by no m eans so
mu ch to stickle at as in the first part , which aim s at presenting the
Vedic relig ion as a who le , withou t du e historical distinction betweenthe Brahm anic age and belief as these are known in extant literatureand the age and belief of the Rig -Veda . For it is one thing to say that
the Rig -Veda is the produ ct of a Brahm anic age (to that w e shou ldagree with som e reservations), and another to say that this B rahm anicage is the Brahm anic age of extant B rahm anas . The extant B rahm anas , and even the A tharva-Veda , represent a period so removed
from that of the Rig -Veda that the god who in the Rig-Veda is not yet
developed as chief god is in the B rahm anas and A tharvan already an
antiquated figu re-head with whom other newer ritu alistic gods are
identified to ensure their respectability .
Bu t , although the cu lt-part of Oldenberg’s Religion des Veda (the
radical error lu rks even in the title , for there is no one religion of the
Veda)is free from the grosser confu sion of Brahm anic and Vedic views ,to which w e have called attention , there are yet several points even
here which seem to dem and a word of tentative criticism . For in
stance , w e are not sure that Oldenberg is wrong and that w e are right
cliv A m erican Oriental Society’s Proceedings , D ecember 1 894.
in this regard , bu t to u s it seem s as if too m u ch stress had been laidu pon totem ism . On page 85 , our learned au thor , w ho is perhaps toowe ll read in m odern anthropo logy , seem s to give the absolu te dictumthat anim a l nam es of persons and clans im ply totem ism . This is no
longer a new theory. On the contrary , taken in so universal an appli
cation it is a theory a lready on the w ane , and it seem s to u s injudicions to apply it at random to the Rig -Veda . A s a m eans of explanation it requ ires great circum spection , as is ev inced by the practice ofth e A m erican Indians , am ong whom it is a well-known fact that animalnam es not of totem istic origin are given , although m any of the tribes
do ha ve totem -nam es . For exam ple , in the Rig -Veda , Cu cumber and
Torto ise certain ly appear to indicate totem ism . Bu t when w e hear that
Mr . Cucum ber w as so called becau se of his num erou s fam ily w e m ust
rem ain in doubt whether this was not the real reason . Su ch fam ilyevents are apt to receive the m ocking adm iration of contem poraries .
A gain ,Mr . Tortoise is the son of G rtsamada , a nam e smacking strong ly
of the sacrifice , a thorough ly priestly nam e , and it is not his ancestorbu t his son who is called Tortoise , very likely becau se he w as s low .
The descendants of this son will be ca lled ‘sons o f the tortoise ,
’bu t
there is no proof o f totem ism ; on the contrary , there is here directevidence that totem istic appearance m ay be found withou t totem ism .
We can scarce ly be liev e that G rtsam ada’
s ritualistically edu cated son
e ver worshipped the tortoise .
Clearly enough ,it is in the later literatu re that one is brought into
closest rapport with the anthropological data of other peoples . This is
du e to the fact that the m ore the Hindu s penetrated into India them ore they absorbed the cu lt o f the um-A ryan nations , and it is from
these rather than from the refined priestliness of the Rig -Vedic A ryans
that one m ay get paralle ls to the conceptions of Cis-Indic barbarians .
A ll the m ore reason is there for not confounding Rig -Veda and B rah
m anas . A rough-and-ready jum bling of Rik and Si
’
Itra will not , as itseem s to u s , be productive of any definitive resu lts . Thu s , to interpret
(p . 328)the sacrifice as big m edicine” (to u se the corresponding phraseof the A m erican Indians), is in ou r opinion as unwise and as opposedto the notions of the Rig
-Veda as it is wise and legitim ate in the pre
sentation of Brahm anic theosophy .
The m odern character of Oldenberg ’
s work (w e refer to the first part)will m ake it popu lar with anthropolog ists , and w e m ay expect to hearit cited for a long tim e as au thority for anti-solar m ytho logists . The
m ore w e study prim itiv e re ligion ,however , the m ore w e are likely to
learn that relig ion is not all from one seed , and that solar deities after
all have existed and do exist . To convert the Vedic gods into g iantsand dw arfs , or cast them ou t of India because they refu se either to
conform to the anthropolog ical m odel or to adapt them selves to theProcru stean bed of the later ritual is equa lly unhistorical . It wou ldbe m ore condu cive to a tru e v iew to go throu gh the history of eachgod ,pointing ou t how and where the striking differences arise , which
m ay be seen in the earlier and later conceptions of his character.
c lvi A m erican Orienta l Society’s Proceedings, December 1 894.
3 . Two Problem s in Sanskrit G ramm ar ; by Professor MauriceB loomfie ld
,of the Johns Hopkins University, B altim ore
,Md.
1 . On the instrum entals in mi from stem s in man (mahina, varind ,
p ra thind, bhdnd,
This problem has been discu ssed v ery frequently , the prev iou s treatm ents being recorded by Professor Collitz , B ez z enberger
’s B eitraege ,
xviii. 231 ff . There is no occasion for reviewing these here , since thepresent essay approaches the subject from a point of view radicallydifferent from that of the preceding attem pts .
We start from mahina,by far the m ost comm on of these words : it
occurs 35 tim es in the Rig -Veda . A ll the occurrences are restricted totw o m etrical types . First , in octosyllabic padas the word occupies thefou rth ,
fifth and sixth syllables . There are four cases of this kind , iii.
59 . 7 v iii . 1 2 . 23 68 . 3 x . 1 1 9 . 8 , e . g . , iii. 59 . 7 abhi yomahind dinam .
Secondly ,in the other 31 cases (for which see G rassmann)the word
fo llows imm ediately upon the caesura of a tristubh -jagati-pada , no
m atter whether the caesu ra is after the fou rth or fifth syllable . The
fo llowing examples m ay illustrate the situation
i . 1 73 . 6 : p rd ydd itthd mahinanrbhyo dsti (tristubh).ii . 1 7 . 2 : girsani dydm makind p ra
’
ty amu iica ta (jagati).iii . 6 . 2 divao cit agne makind p rthivyc
‘
ih (tristu bh).
vi . 68. 9 : ayamyd u rvi mahind mdhivratah
Both positions are , m etrically speaking . critical . The second half ofoctosyllabic padas is regu larly iam bic (see Oldenberg , Die Hymnen des
Rig-Veda ,p . the caesura in tristubh- jagati padas is regu larly fol
lowed by an anapaest ( v v (ibid . p . It is ev ident at once thatthe regular instrum ental mahimnd, a bacchius ( v cou ld not,
withou t v iolating the tw o genera l m etrical laws , stand in these positions ,and yet the facts show that there w as a m arked lexical and stylisticneed for su ch a word in that v ery position .
‘r
There is one other c losely re lated word , equally unfit for these positions in the m etrical line , nam e ly mahnd, occu rring 34 tim es in the RV .
This is the true m etrical com plem ent of mahind. t It occu rs either at
the end of tristu bh lines (7 tim es), where the fina l is needed, e . g
RV . ii. 35 . 2 ap dmndp dd asu ryasya mahnd, § or before the caesura in
Of the three cases of mahimnd in the RV. only one holds this position,i. 59.
7,vaicvanaré mahimnd vicvciks itih the remaining two appear before the caesura,
where they are free‘to stand (vi. 6 1 . 1 3 ; x. 88.
The A V .,whose diction is less hieratic and in closer contact with popular
speech , whose metres are far less trammelled, reads at iv. 30. 8 (var. of RV. x.
1 25. 8)etdvati mahimnd sambabhava .
1:Cf. e . g. RV. vii. 60. 1 0,ddksasya cin mahind mrlatd nah, with iii. 62. 1 7 ,
mahnd ddksasya rajathah. Cf. also RV. v. 87 . 28 , p rc’
t yé jatd makind yé ca mi
svayd/m,with the fourth pada of the same stanza, mahnd tad esdm ddhrs taso nd
’drayah.
The remaining passages of this sort are : RV. i. 1 74. 4 ; 1 1 . 28. 1 ; vi. 66. 5 ;
viii. 1 00. 4 ; x. 55 . 7 ;
B loomfield, Two Problem s in Sanskrit G ramm ar.
all of the rem aining cases , except four (1 1 . 3 . 2 ; iv. 2 . 1 v i. 21 . 2 ; x. 6.
It is unnecessary for ou r purpose here to define the relations of thespondaicmahnd to the types prevalent in the divisions before the caesu ra ,
since these are libera l enough to accomm odate any group o f two syllables no m atter what their quantity m ay be (see Oldenberg
’
s tables , ibid .
pp . 14, 49
Now the form mahnd is an isolated instrum ental ,* and w e m ay at
once perm it ou rselves to be'
s tru ck with the pecu liar fact that thedropping ’
of the m in mahimnd is also a m atter which concerns theinstrum ental on ly. I assum e that mahina is a contam inated (blend)form of mahnd and m ahimnd, instigated , or elevated to a position of
prom inence , by the obviou s m etrical and stylistic conveniences brieflysketched above .
The word mahina m eans‘with greatness . The form er considera
tions of the problem have failed to take note of the sem antic characterof the rem aining words that are invo lv ed in the discu ssion : var ind
m eans ,‘with extent ’
; p ra thind, with extent ’
, and bhi‘
ind,again ,
with greatness’. These are so obviou sly congeneric
‘rwith mahind as
to suggest at once that they were patterned after it . This is shownstriking ly by TS. iv . 7 . 2 . 1 MS . ii. 1 1 . 2 : VS. xviii. 4, where three ofthese fou r nouns su cceed each other in a liturgical form u la , and that ,
too , not in their instrum ental form , bu t in the nom inative singu lar ,
elim inating thus the su spicion that the pecu liar form of the instru
m enta l is the cau se of their appearance in com pany. The passag ereads , mahima ca me varimd ca me p rathimd ca me ydir
‘
iéna
ka lp antdm‘m ay greatness , and scope , and breadth form them
se lves for m e with theThe only rem aining form , p rend , seem s in every w ay ou t of agree
m ent. Th e form occu rs twice , and is taken as an instrum ental fromp remdn
‘love .
’It is perm itted , of cou rse , to assum e that by this time
instrum entals in né from stem s in mdn had asserted them se lves unto
freedom and independent initiative . Bu t the m eaning of the word isnot at all certain , though Sayana at RV . x . 7 1 . 1 explains it as equal top remna with Vedic loss of m ’
(makdralop ag chandasah).
We m ay finally note as a cu riosum that the form draghmd, RV . x .
70. 4, which is u sually discu ssed in th is connection as an instrum entalfrom draghmdn (Sayana ,
draghimna) is again lexically congenericwith length ’
) with the group in né a corresponding nominative
drdghma draghimd and drdghuyd (TS.) figures in the
liturgica l formu la excerpted above along with the other designations
of extent .
3
We may perhaps assume that it represents an ancient heteroclitic declension,
together with the stem mcihas for the casus recti.
{See for this term and the linguistic principles involved our two essays On
adap tation of sufi‘ixes in congeneric classes of substantives, A m. Jowrn. Phil , xii.
1 ii . ,and On the ao-called root-determinatives in the Indo-Ewrop ean languages,
Indogermanische Forschungen, iv. 66 if .
VOL . XVI P
c lviii A m erican Orienta l Society ’s Proceedings, D ecember 1 894.
2 . On the relation of the vowel-groups iir and a r to ir and ir in Sanskrit .
De Sau ssure’s theory of dissyllabic roots (Mémoire sur le systeme
p rimitif des voyelles , pp . 239 ff .)has yielded,
the resu lt that the Sanskrit vowe l-groups ir (before consonants )and tr (before vowels)are nowgenerally , though not universally ,
regarded as the redu ced , low -tone ,
form s , (I . E. 13) corresponding to SK . dri (I . E . Thu s the root
form s tir in tir - tvd, and tir in tir-dti are regarded as weak form of the
dissyllabic root tar t in tari - tum , precisely as kr in kr-tvd is the weak
form of kar in kar - tnm . De Sau ssure ,ibid . p . 244, has also hinted at
the correct explanation of the groups itr and ar, and it is the object of
these lines to present the subject in clearer ou t line , and to illustrate itby additional m aterials .
First of all w e m u st elim inate one source of the groups for and a r .
The groups ir and ir never occur after labials when they representI . E.
g: on ly tir and ar are found . Thus the desiderative which has
for som e reason generalized the long 1 edu ced vowels i , ,
‘
ir , and iir
never exhibits ir after a labial . A root beg inning w ith
u
a non labialm ay exhibit either ir or fir (titirsa ti and tiltitrsa ti), a root beginning
with a labial can have only fir , not ir (bubhd rsa ti from bhr
c f . Joh . Schm idt , Voca lismu s , ii. 229 . The form s i n and a r , in roots
beginning with labials are , therefore ,otiose as far as their labial color
ing is concerned they m ay be ir and ir , labialized by the initial consonant . On the other hand , the presence of the labial initial m ay be
fortu itou s , and the labial color of h r and a r m ay be organic , just as in
roots that do not show the labial each case m u st be judged by itse lf .
A side from labializing influences the Sk . g roups h r and ar are the
reduced vowel fo1 m s (I . E . rt), occurring respectively before consonants and v owels , of the strong f0 1 m s Sk . dru (I . E . éru). This m ay be
stated 1n the fo llowing proportionm I 0 y
a r and a r : aru i r and tr dr i ft
Perhaps also éri see the author in Zeitschrzft der deutschen morgen lit'ndischen
G esellschaft, xlviii, p. 5 7 8 .
1 One may suppose that this lingual vowel was accompanied by some rounding
of the lips even in proethnic times .
f There is a marked difference between the strong types drii and dri
l
l
. The
former occurs before vowels in the form drv ; the type ari never occurs before
vowels in the form ( my instead the monosyllabic ar appears. Thus the A vestan
stem tau r 'v- aya by the side of SK. taru-te
,but there is no tary anywhere to
match tart- tum,tart-tar
,etc . The varying quantity of the u of dril
l
is interest
ing , becau se it shows that the long i of art is not of an origin radically difierent from that of the i of art
,and is not the root-determinative I (I. E. i)which
has crowded out i (I . E Thus in reference to Brugmann, Grundriss 11 , pp.
896,931 ; cf. our remarks xlviii. 578 . From what source
,or what style
of root-determinative can tatra-sas (by the side of tdru-sa), earn-tar and t aratha.
ja’
ratha , etc .,have derived their a Unless we assume purely metrical lengthen
U
ing we are compelled to acknowledge both art; and art as I . E. types, era)
and erg
"
.
This is, of course equally tr ue of ant ( : I . E. ang), etc.
clx A m erican Or ienta l Society’s Proceedings , D ecember 1 894.
weak form in cnr -na‘
ground , flou r ’. The congeneric root bharv , in
bharv-a ti ‘chew ’
, A vestan as-bourv-a‘eating m u ch ’
, is in som e w ayrelated to this root , bu t no weak form s of the root occu r
5 . karn ,karv kitr
,ku r m ake
’.
The strong form s of the verb karb-m i are bu ilt upon a base karb
which is in direct relation to karu in karit -na deed The antevoc alicstrong form in kdrv-ara
‘deed’. The weak anteconsonantal form in
turi—kitr -mi , -kitr -min acting m ightily ’
; the antevoca lic perhaps inkurn m ake thou
’Jf Vedic kr-n-o-m i , kr
-n-n-té also point to a dissylla
bic base ending in u .
6 . p ara , p arv : p itr , p ur‘fill ’ .
Whitney in his Roots of the Sanskrit Language, p . 100 , treats under
root 1 p r the words p drn-s and p drv-ah
‘knot , joint ’
(of . p arca ta ,
A vestan p aurva ta , This etym o logy is none too certain ,
becau se G reek Trelpap m iparog (p erry and br etpo vf exhibit Europeanr and the roo t for
‘fi ll ’ has I . E . I. These words doubtless represent anI. E . ba se p érn. But w e have I . E . p é lu in G othic filu which is related ,
along with its strong base filau (genitive filau - s) to Sk . p urit , G reek
as Sk . karu (karv) with its strengthened base karo is to learn .
A vestan p ouru , A chem enidan p ari w m ay also be referred to I . E. p elu
(G oth . The weak anteconsonanta l base in p ier-dhi , p ar-nci , p ar
ttt, etc . ; the weak antevocalic base in d-
p it-
p ur-am , p d
-
p u r-i , infinitive
-
p u r-as , etc . Bu t w e m ust not fail to note that the dissyllabic base
with ordinary sh’va in p ar i
-man m ay have a share in these weak form s ,
since the labial initial seem s to prevent the occurrence of the weakstem s
*p ir ,
*p ir .
8 9
7 . varn (I . E . yer/
n) a r,a r cover , protect ’
The strong stem in cairn-tar ‘protector ’
, vdrn-tha ‘protection ’
, and
perhaps vdru-na covering sky Further in A vestan vouru broad’
,
i . e . A ryan vdru (c f. vohu Sk . vasu). The form is very interesting in
the light of the present discussion , since it m an ifests the sam e relation
There seems to be a vein of lexical adaptation in the u of the second syllablein the direction of the meaning
‘destroy’. See all the preceding numbers, and cf.
our article On the root-determ inatives , in Indogermanische Forschungen, iv. 66 if.
f I do not divide kur-n, because the form is an especial weak manifestation of
ham . Perhaps originally barytone kdru : oxytone kurii low tone kar . We shallmeet with this type again below.
i Cf. also p ara- t‘1n the past year
’
,and p arut
-tna‘pertaining to the past year ’
.
The forms are reported by the grammarians, and are as yet not quotable. They
are, however, not to be questioned, because of népvn (népvc t)‘a year ago
’.
Cf. our explanation of A vestan vourn in the next number.
flGreek Fépv-ofiat‘protect ’
,Fépv
-
ga‘protection ’
also exhibit the strong stem.
B loomfield, Two Problem s in Sanskrit Gramm ar.
between itself (I . E . néru)and Sk . nrit , as between G othicfilu , and per
haps also A vestan p our
’
a (l . E . p é lu), and Sk . p nrii , G reek m i t . The
weak anteconsonan ta l stem in nr -nbti‘cover ’
,
far-vci ‘reservoir
’
; the
weak antevocalic form ,perhaps in itr -as breast
’
. The type urit . vdru :
kuru : karn : p urn : p arn (G oth . filu), e tc . The dissyllabic types w ithsh
’va , variman , va ritum ,
etc . suggest the sam e caution as in the preceding group , becau se o f the initia l labial .
8. varu (I . E . yield): d r , a r su rround , tu rn’.
A n apparently kindred I . E. root-word yelu in the sense of su rround ,
cover , turn is bound up with Sk . card“, because the latter fails to dif
ferentiate r and 1. Latin volv—o , G oth . valv-jan‘roll ’ ; G reek Fehv in
il i - 0 677» (Il. xxiii. tau- cess (Od . ix . 433)‘roll , com press ’
,sat -rpm;
cover ’. It is obviou sly im possible to decide in each particu lar case of
Sk. cardwhether it represents 1 . e . item or gem. So e . g . nr-noti may
be from either . But the anteconsonanta l weak form nr in dr-na wool ’belongs to n
u ela ,as is attested by the Eu ropean words for ‘wool ’ ; the
antevocalic weak type m ay be assum ed in itr-ana‘ram
’
, and fu rther
ti lba (il ica), Lat . vu lv-a shows a base u ln on a level with kuru , p urit
and urn (cf . also garit).
9 . dhara dhitr , dhur hold .
’
The strong type in dhara-na holding ’
; the weak ante-consonantaltype in dh’dr -
s’d
,loc . plur . of dhur wagon -pole , ’ the ante-vocalic type
in ace . sing . dhur -am .
In addition to the types that show the presence of it treated above
u nder tdrn ,nam ely tard (tarv), tii r , and tar , there are other types which
have in som e w ay arisen as m odifications of the sam e orig inal dissyllabic base . They are trim) in ti
‘
trv-ati ov ercom e and tvar hasten .
’
Sim ilarly jitro consum e and juar (jva l) burn .
’ Now there is a root
in the sense of ‘injure which corresponding ly exhibits the followingtypes dhnrv in dhfir'
v-ati , dhvar in dhvdr—ati , by the side of dhitr in
dhur -ta ‘robber ,
’and dhur-d ‘forcibly ,
’
CB . x . 5 . 2 . 1 2 (quoted also byWhitney , Roots , etc . ,
p . 87 . top , from the MS ). These form s com binedpoint forcibly to a dissyllabic m other-base dhara . We m ay best realiz ethis by the following proportion
tamif(tarv): tar , tut : tnrv : tvar z jarii (jarv): jar , jur jnrv : jvar z x
dhar , dhur dhitrv : dhvar .
Here a: is dhara, and w e are thus led to a real etym on f or the last series
dhar , etc . mu st have m eant orig inally to hold by force .
’The etym ol
ogist shou ld , m oreov er , not fail to take no te o f the congeneric m ean
ing of titrv, jitrv, and dhitrv ; the gramm arian m ay well be appalled by
clxi i A m er ican Oriental Society’s Proceedings , D ecember 1 894
the protean variety of these types , and the apparently hopeless task of
coOrdinating them .
*
1 0. (saru): sar‘m ov e .
’
The perf . pass . partie . a -si'
lr - ta untrodden , rem ote’occu rs in this
indubitable m eaning at A V . x . 3 . 9 ; c f . sti r - ta and a -sar -ta,RV . x. 82 . 4,
and Panini v iii . 2 . 61 (stir -ta : sr- ta). Fu rther s tir -mi water-pipe ’
;
ear-myd located in canals .
’The dissyllabic stem sdrn is wanting (sari
in sari-man), bu t the root srn fl ow is so ev idently a m odification of
I. E. sé ru (cf . dhra -ti , type 7 in the foot-note , above), as to ju stify u s in
speaking of sti r- ta as a participle from the root *sa ru . The paralle l rootpm is equ ally an early developm ent of I. E . ké lu the fu ll root is apparent in Rehab-w to m ake hear , to order ,
’ which seem s to stand on the
sam e m orphological plane with Sk . karo’
, except that it appears in a
them atic form (of . Tart -w : Sk . tanu -té).
1 1 . maru mar , mur‘die .
’
Nothing is coercive in this num ber . The perf . pass . partie . mar -na‘cru shed
’
goes with the secondary root mrn, bu t its long vowel pointsto a dissyllabic strong stem . The an tevocalic weak type in mur- iya .
Weber , Indische Studien iv . 398 , and Whitney , Roots , etc . , p . 24, derive
maru‘desert
’from the root mr
‘die ,’and this m ay represent the
strong dissyllabic type . The secondary root mar -ch ‘thicken’ which
form s a participle m itr - ta and the abstrac t mar -ti form m ay possiblyclaim a place in this com pany ,
bu t its etym ological re lations are com
p licated and obscu re .
The weak stem s gii r , gur greet’in gd r
- td , ga r-cite, etc . are wanting
in any kind of a strong stem , directly connected with them ); Sim ilarlythe root hvr be crooked exhibits the form s ju -hitr -thas , ju -hur -anta ,
kudr -a te and hra -ti which suggest forcibly the proportiondhar -td dhur-d:dhvdr -a ti : dhra -ti ju -hitr-thas ju -hur-anta
hvdr -a te hra -ti .
This points to an original type *haru (see No . 9 , and the note there).
Deficient in strong correlative types are a lso jdr -
gnr-ana and jal-gu l-as
root gr‘swallow bhnr-dntu , bhiir -ni , and bhurv
-ani (type warn , as in
turn- tin ,u lv-d): root bhnr qu iver ’
; cf . Lat . ferv-eo . It is of interest to
* We may profitably resume here all the basic forms whi ch seem to be
descended from dissyllabic xari‘i, a: being the varying initial consonant : 1 . ward
(taru-te,tara-s as
,2 . warn (taurv-aya, z a
urv-a, garb
-d,
3 . xar (t12r-td,
4 . war (tar-ati,
5 . xuru (kuru , p ara,6 . xwrv (alt -a
,turn-tin
,
etc ). 7 . xru (zrv-anf dhrn-ti‘injury, ’ 8 . xrnv (dhrnv-a ‘firm)
’ 9 . xamr
(dhitr’v-ati, j
’drv-ati, titre- ati). 1 0. m ar (jvctr-ati, tvar-ati, tvdr-ati,dhvdr-ati). I
am tempted to pervert :‘he who reads may run .
’ —A vestan z rv-an may belongrather to type 8 ( : z ruv-an). than to type 7 .
j Cf. perhaps Gr. mph-w‘sing
’in relation to jari-tar
‘singer,
’
gir-this
‘with
songs .
’
c lxiv A m erican Oriental Society’s Proceedings , D ecember 1 894.
A m ong the Coptic MSS. m ay be nam ed No . 1 5 , contain ing the GospelO f St. Mark in the Mem phitic or Bahiric dialect ; although not m ucho lder than theXVIth Century ,
it represents a good classical schoo l froma palaeographica l point of v iew , and also a good recension . On the
last folio there is an interesting cryptograph ica l note o f the copyist ,which I translate thu s For G od
’
s sake rem em ber your servant Gabrie lwho w rote this second G ospel .The catalogu e contains 24 num bers . The 24th is not Christian . It is
the first part of the work of Ibn Chalikkan ,in A rabic from i to
I sincerely hope that the Oriental Society will not further delay inthe compilation o f a general catalogue of all the Oriental MSS. in the
public or private libraries of A m erica . I am very willing to do m y
share of the work , by catalog uing all the Coptic and Christian A rabicMSS . I have m yself from 75 to 80 Oriental MSS. , A rabic , Tu rkish ,
Persian , Syriac and A rm enian , and will be g lad to send them to whosoever will volunteer to catalogu e themThe following is a list of the MSSNo . 1 . The B ible in A rabic . G enesis to II Chronicles inclu sive . Two
v olum es in one ; very good MS . ,neatly written and we ll preserved ;
contains interesting note of the copyist on the last fo lio of each volum e ,
especially o f the second volum e ; original binding 1 1 4 inches long , 8kinches wide . Fo lios , vol . i , 1 62 ; vol. ii, 1 93 ; 22 lin es on page . Date
1 276 Coptic era— 1 560 A . D.
No . 2 . The Four G ospels in A rabic ; com plete . Pretty good MS . ,
m u tilated in places ; supplem ented by a recent rough hand ; chaptersm arked in Coptic letters ; 44 inches long ,
3% inches w ide . Folios not
num bered regu larly ; by cou nt 272 9 to 1 5 lines on a page . 1 508 Coptice ra— 1 792 A . D. Date found at the end of St . Luke .
No . 3 . St. Mark in A rabic . II—1 2 to XVI- 14 ; inexperienced hand ;
careless in places 5 inches long , 3 inches wide . Fo lios not num bered ,
by count 96 1 0 lines on a page . Date not found —recent.
No . 4. St. Luke in A rab ic ; com plete . Different hand-writings ; allo f them poor and rough . 55 inches long , 43; inches wide 9 to 1 2 lineson a page . Folios no t num bered ,
by count 125 . Date not found —recent .
No . 5 . St. John in A rab ic ; com plete except last v erse ; hand very
o rdinary but regu lar ; chapters not numbered and not m arked exceptlast chapter 5 inches long 33 inches wide . Fo lios not numbered , by
count 79 9 lines on a page . Date no t found— recent .
No . 6 . Epistles and A cts , in A rabic ; c om plete except last 5§ versesof A cts ; good hand ,
regu lar ; chapters not m arked in text ; supplem ented in places at a rather early date ; front page supplem ented by
another hand at a later period . Preface on the life and epistles of St .
Pau l , together with an index of sections , chapters , v erses , and an indexOf quotations from the Old Testam ent in the Epistles of St. Pau l ; 10inches long ; 7’s inches wide , Fo lios 1 81 1 5 lines on a page ; date not
found , abou t XVI Centu ry .
No . 7 . Epis tles and A cts,in A rabic ; from XXV—21 to end of A cts
wanting ; fine broad hand ; uniform ; preface like in No . 6 , bu t first
Hyvernat, A rabic, Cop tic , and Carshooni M SS. clxv
three folios wanting ; 8} inches long , 6 inches wide . Folios 259 ; 1 5lines on a page . Date not found , abou t XVII Centu ry .
No . 8. Epistles of St . Pau l in A rabic ; complete . Nea t bu t rather
awkward hand ; chapters m arked in fu l l in text ; sections in m argin . In
beginning , u sual preface on the life and epistles of St . Pau l , but firstfolios wanting ; at end is index of sections . chapters , etc . , and also of
quotations from the Old Testam ent ; 63 inches long , 41} inches wide .
Fo lios 202 , 1 5 lines on a page . Date not found not earlier than XVIIICentury .
*
No . 9 . Lessons from the Bible for Holy Week ,in A rabic ; com plete .
Hasty hand ; bound ; supplem ented in places at a later period ; 81}inches long , 6 inches wide . Folio not num bered , by count 140 1 7 lineson a page . Date not found , not o lder than XVIII Centu ry. Com pareB iblio th . Nat . No . 1 1 3 .
No . 10. Portions of Psalms to be sung at m orning and evening
prayers or at Mass du ring the m onths of Thoth , Hathor , Koiak , Taubeh ,
Em shir , and on the fifth Sunday of the m onth when there is one—inA rabic . First seven m onths wanting . Very ordinary and unimpor
tant ; 6 inches long , 3g inches wide . Folios not numbered , by count44 1 2 lines on a page . Date not found—qu ite recent .
No . 1 1 . Hym ns in honor of the B lessed Virg in and of Saints , in
A rabic . Clear bu t hasty hand ; text interspersed with illu strations ofsaints ; som ewhat worn ; 61} inches long ,
4' i inches wide . Folios 1 74,the first three wanting ; 9 lines on a page . Date 1461 of Martyrdon
—1 745 A . D.
No . 1 2 . Calendar or abridged Martyrology for Coptic Church , in
A rabIC Neat hand ; com plete ; 6g inches long ,inches wide . Fo lios
not num bered , by coun t 29 ; 1 2 lines on a page . Date not found—recent .
No . 1 3. Lives of Barlaam and Josaphat, in A rabic , com plete . Neat
regular hand but not elegant . Orien tal binding , good MSS. , 84 inches
long , 55 inches wide . Folios 269 ; last three added at later period ; 14lines on a page . Date not found , XV Centu ry or o lder .
No . 14. Portions of the B ible to hé chanted in the oflEice of HolyWeek ,
in Coptic-Bahiric ; com plete . Pretty good hand for the tim e title inA rabic ; well preserved ; 8% inches long ; 61} inches wide . Fo lios 421 2 lines on a page . Date not found , abou t XVIII Century.
No . 1 5 . St . Mark in Coptic-Bahiric . First five verses wanting ; A rabic
t ranslation added on first few folios . G ood , regu lar, classical hand,suffered m uch from u sage . Chapters and sections m arked in m argin
at folio 147 a new band of later date . On reverse of last folio , beside
the title“G ospel by St. Mark” is a note of the scribe in cipher For
the sake of G od rem ember you r servant G abrie l w ho wrote this secondG ospel 93 inches long ,
63 inches wide . Folios 1 53 ,—folios 1 , 2 , 48 ,1 1 1 wanting . 1 5
,1 6, 1 7 lines on a page . Date not found , abou t XVI
Centu ry .
For these last three MSS. compare Biblioth. Nation. MSS. A rab.,Nos. 63, 64,
6 5,66.
c lxvi A m erican Oriental Society’s Proceedings , D ecember 1 894.
No . 1 6. The Theotokia , in Coptic-Bahiric . Hym ns, chiefly in honor
of the B lessed Virg in , of the m artyrs and of other saints . Folios 2 , 3and 4 wanting . Decadence , titles in A rabic ; headings of chapters decorated w ith scrolls of flower and open twine , com bined with m ost
absu rd figu res of animals binding wanting 8} inches long , 6} incheswide. Folios 1 55 , num bered except last three ; 1 7 lines on a page .
Date not found , abou t XVII Cen tury .
No . 1 7 . Prayer Book , in Coptic-Bahiric , with A rabic translation .
Two parts—1 . The A ngelic praise to be su ng after the G ospel of St .
John , at m orning prayer . 2 . Prayers of m idnight . Com plete . Uni
form ; at end is a subscription of the copyist , an inhabitant of Cairo ;
6} inches long , 4} inches wide . Folios not num bered , by count 34.
Num ber of lines on a page varies . Date not found , XIX Centu ry .
No . 1 8 . Fragm ents o f G ospel of St. John in Coptic-Mem phitic , withA rabic translation 1 0} inches long , 7} inches wide . Fo lios 2 ; abou tXVIII Centu ry .
No . 1 9. Psalm ody or collection of A crostic Hym ns and anthem s in
Coptic-Bahiric with A rabic translation . Com plete ; very ru de hand ,
index in A rabic prefixed at later date ; nam e of au thor in note , Raz ek
Joseph Reshide ; worn ; 8} inches long , 6 inches wide . Fo lios 277 ,marked in Coptic letters ; 1 5 lines on a page . Date in note by the
copyist at the end , 1 552 of Martyrs—1 836 A . D.
No . 20. Fragm ent of a Diaconicum or book which contains the
prayers to be recited at Mass by the deacon , in A rabic and Carshooni7} inches long , 5} inches wide . Folios not numbered ,
by count 8 ; 1 6lines on a page . Date not found—recent .
No . 21 . Fragm ent of G ospel in A rabic and Carshooni, Matt . XII- 39
XIII—46 ; 6} inches long ,4} inches wide . Folios not numbered ; by
count 8 1 6 lines on a page . Date not found , about XVIII Century.
No . 22 . Fragm ent of G ospe l , in A rabic and Carshooni , Matt. XII- 32
XVL 4 ; 6} inches long , 43 inches wide . Folios 20 1 6 lines on a page .
Date not found , abou t XVIII Cen tu ry.
NO . 23. Fragm ent of G ospel in A rabic and Carshooni , Matt . I—l toMark II- 7 ; 6} inches long ,
4} inches wide ; folios 140 ; 1 6 lines on a .
page . Date not found , XVII Centu ry .
NO . 24. Lives of fam ou s m en , by Ibn Chalikkan,in A rabic . From
l—ué clean ,
clear hand ,not elegant ; Oriental binding ,
10} inches long ,
7} inches wide . Fo lios not numbered , by count 1 66 21 lines on a page .
Date not found , XIII or XIV Century .
5 . The Emphatic Particle L7 in the Old Testam ent by Dr . I .
M . Casanowic z , of the U . S. N ational Mu seum,Washington
,D . C .
It is a well-known fact that the prefix ’7 is u sed in som e passages o f
the Old Testam ent to em phasize a noun ; and that classical Hebrew
likewise employs '7 in the m eaning whether-or , ’ sive-sive or ci-et
and after a preceding series or enum eration , to sum u p , every ,
clxviii A merican Orienta l Society’s Proceedings, December 1 894.
II .
’7 sive-sive.
4. Lev . m 26 (P). nirb DD’nDtZ/
‘ID 53: 153m 125 m '
731
nwnj ’fl and ye shall eat no m anner of blood , whether it be of fowl
or of beast , in any of your dwelling s .
’
5 . Lem xxn . 1 8 (P). map-iters . hmw’ man we:was
cams-11 5351 arr-11 1 535 11313 ,
‘whosoever of the hou se of
Israel ofiereth his oblation , whether it be any of their vows or oftheir freewill offering s .
’
6. Num . xxix . 39 (P). uni-11 m: mn’b with it»:
a nnam cam-
1mm D y na-131 13 3 1
-11 17:
03 15 50671 these ye shall offer unto Jbvb in your feasts , beside yourv ows and your free
-will offerings , (with regard to) your bu rnt offer
ings , and you r m eal offerings , and your pou red-ou t offerings , and your
peace offerings .
’
7 . Josh . xv ii . 1 6. permrasa awn-1 aria
-1“73:
‘am an“
asy-111 pay: new nix
-
11131my runswab ,
‘end an the
Canaanites that dwe l l in the land of the valley have iron chariots , boththey who are of Beth - shean and her towns , and they who are of the
valley of Jez reel.’
8. 1 Kings v i. so. pier-
151 fiD’JD’? an:nay m m11i mm,
‘and he overlaid the floor of the house with gold , both within and
w ithou t.
’
9 . I Kings x . 23. w ithram13e has new Tam
‘mu
nbj nfi'
j and King Solomon excelled all the kings of the earth , both
in riches and in wisdom .
’
1 0. 1 1 Kings xviii. 24 (Is . xxxvi. B’WED 51)“15 nnnm
Dig/“1951 ‘and thou hast pu t thy tru st in Egypt , both for chariots
and for horsem en .
’
1 1 . Ez r . i . 1 1 . £10351 jntfiDb)'73
‘all the v essels , both silver
and gold .
’
1 2 . 1 1 Chr-xx i. 3. mmqoz‘amm mine arms orb 1m
DWJ' UD’T] and their father gave them great gifts , silver as well as
gold and preciou s things .
’
III .
‘in short , every .
’
1 3 G en~ iX m uDDDN ’fl ’WD DN D’
PD’JJF
‘
I um
my; cans“urn: rrnn we:
‘73 mm 2 133 ’a carat
rm mm new bar: mm:mm rm na.
Casanowicz , The Emp ha tic Particle 5 in the O. T. clxix
V-‘Nn
‘and I , behold , I am establishing my co venant with you and
w ith your offspring after you and with every liv ing being that is withyou , the fowl , the cattle , and every beast of the earth with you of all
that com e out of the ark ,in shor t, every beast of the
14.1111s: 13.
-m x m1 1armmay umjfl ip fiyw ?ND535 h r] ‘
and Ephron the Hittite answered A braham in the audience of the Hittites , of all those w ho entered the gate
of hi s town .
"r
1 5 . Ex m u . 3 (P). rmpym 111731 nae-15 11m in wem
nwm nwyn‘735 111
-1mm vmbrm ,
‘and thou shalt
m ake its pots to take away its ashes , and its shovels , and its sprinklingbasins , and its fl esh -hooks , and its fire-pans , in short, all its vesselsshalt thou m ake of brass .
’
1 6. p rom“7: 537 men: cam -
1mnem asi
-mmm , ‘73 1 11mm ‘
73 1 111-
1313, e na t-
heir
sockets shall be of brass . In short, all the instrum ents of the taber
nacle in all its service , and all its pins , and the pins of the court , shallbe of brass .
’
1 7 . Lev . x i . 42 (P). ima by“pm 53 1 ring
‘717
"
pm'7:
m‘ansh st rash byrain
-1men arm my:
‘7:w ,
whatsoever goeth on th e belly , and whatsoever goeth upon all fours ,
and all that hath m any feet , in short , all creeping things that creep uponthe earth—them ye Shall not eat. ’ LXX . Ev mi d i Toig éprreroig f ol; éprrovow
n. T .
Delitzsch,ad loc.
‘Erst 3 der Teile , in welchen das Ganze besteht, dann
7D des genus ex qao d. i. des A llgemeinen, unter das das Einzelne sich sub
sumirt,hierauf
’7 des Gesamtbegriffs, wonach sich das darunter befasste Einzelne
bestimmt. ’ This explanation seems rather strained : 1l
superfluous, and _
is probably a later addition ; it is emitted by the LXX.
f Here "if“could also be taken as an epexegetical limitation ofnn
‘as many of them as used to enter the gate of his town, ’ i. e . those who were his ‘
immediate neighbors. In vs. 1 8 3 is used in the same phrase, on which J. H.
Michaelis in his edition (1 720) observes : Pro’733 habet 3. sed contra
Mas. impressam ad v. 1 0.
c lxx A m erican Orienta l Society’s Proceedings , December 1 894.
1 8. Num . xviii 8 (P). ’Ijbfi fl DWDWD DRT7’fl fl J TUE
“! ’JNl
‘7N
‘
lW’ ’JD ’W'
ip 535 and I , beho ld , I have g iv en thee the chargeo f m y heave offerings , even of all the hallowed things of the Israe lites .
’
LXX. c’
zfl' b ndvrwv Tan) fiytaopévwv 1c. A s .
m: ,vnw 7 3mm“pry: mm we
1mm mn’ rmmph'735
"
int:“mu us
“1m: 53 .
m ark well , and behold with thine eyes , and hear with thine ears all
that I say u nto thee , in short , all the ordinances of the house and all
th e law therof .
’
20 Ezek . xliv . 9 . my x‘v w :
'
m m by"
up: in 5:“mac " a: pm w e: as: 1:’W‘
YPD be .
‘ne enan ,
u ncircum cised in heart and uncircum cised in flesh , shall come into m y
sanctuary , in short, no alien w ho is in the m idst of Israel . ’ LXX . éu
ndow vioZg dMoyewIw x. r . l .
2 1 . Ez r . ne.-13mmumm int mam arm mm
mmm: nnnb m‘7v
‘7 arm ms n’nbsn
“vim mbm
nm’ then rose up the heads of the houses of Judah and Benjam in ,
and the priests and Levites , in short , all whose spirit G od had stirred
u p to return and to bu ild the house of t h .
’
22 . Ez r . v n. 28 ." W5351 vyymwhen 0 95 wonmonbin
D’W'Djn"
Pan‘and He hath extended m ercy unto m e before the
king and his counsellors , in short, before all the m ighty princes of theking .
’
23. I Chr . vi . 34. $321 mumrum“wnwnpn rm nnwcrux
-vpn m p mm m ropn rum.
‘and A aron and
his sons were offering on the altar of the bu rnt offering , and on the
altar of incense , in short, (they attended) to all the work of the m ost
holy place .
’
Chr . xxviii. 21 . mbm 00a rumor; mmm an: m1 ; nns
‘m ‘73: jumcan
-hm nu m any
T m cum‘73 1 m wmmm) 535 .
‘and , behold , there
are the div isions of the priests and Lev ites for all the serv ice of thehou se of G od , indeed , there will be with thee in all kind of work every
willing m an that is skillfu l , and the princes and all the people will beentirely at thy comm and .
’
25 II Chr . v . 1 2 . pm";VJ
’H‘?next up“; um runmbm
Vi: 0&3):v 0 7? t Dn’JDL”,
‘and the Lev ites who were
singers , they all, nam ely A saph ,Hem an , Jedu thun , and their sons
and brethren , arrayed in byssu s
clxxii A m erican Orienta l Society’s Proceedings , D ecember
6 . Som e Epithets of A gni ; by Professor E . W . Fay, Wash
ing ton and Lee University, Lexing ton ,Va .
1 have suggested (Proc . A m . Phil . A ssoc . , 1 894, p . xi)'
that one of
the descriptions of A gni in the Vedas , viz : A p am na’
pat, Waters’son ,
’
is repeated in Lat . Nept-unu s -nos)
‘son of water , ’ and , less
literally ,in Hon déwv (for
*Ne- 7ror- £dawv)‘son of the *idd8 ,
*idd being
interpreted as som ething like ‘kindlings , ’ ‘fuel . ’ I accou nted for theaphaeresis in G reek by a com pleter personification in consequence ofwhich there was a shift of conception from son of the " idas
’
to ‘lordof the idds .
’I failed to explain F in Corinthian Hore(t)dciFovt ; this , if not
m erely orthographic , m ay be explained as belong ing to the su ffix
-von ,
°
td’
aFov being interpreted as possessing fue l . ’ I do not c laimcogency ,
however , for the supposition that Hor is for *Nerror, nor does
my interpretation of°
tdawv reach probability .
We can , however, from other m ythological sou rces largely augm ent
the probability of m y com parison .
1)Nara-
pained .
The epithet Ndrd-
cdr‘
wa is separable in the Rig Veda (x . 64. though
only the last part is inflected . In a etg w e have the dualic nom . in
eu (Sk. Ndrds rdu) converted into a stem and inflected . For the
genesis of these dualic form s I refer to my A gg lutination etc . ,
xv , The only phonetic difficu lty in identifying Ndrd witha ctg is the variant quantity of the stem -vowel . A ll will adm it , Itake it , the probability that Nopetc m ay have been origina lly bu t an
epithet of Il on dé o v.
Not only w as the epithet ndrdcdnsa separable , bu t there w as a dis
tinc t divinity Cdr'
wa in the Vedas . He was associated with B haga , and
Bhdga with Pfisdn (c f . G rassm ann , W iirt . s . The com pound epithetNdrdcdnsa is u sed of Pusan as well as of A gni , and w e m ay infer that
(Jai na is one of the form s of A gn i-Pusan .
In Latin Consu s , the phonetic equation with Q‘dnsa is perfec t , and
the m ytho logical sphere is the sam e , for Consus is , according to Livy(i. 9. Nep tunus Equ ester .
2) A gni-Mataricvan .
The Rishis had etym o logized on this epithet qu ite early ; thu s w e
read in RV . iii. 29. mdtaricva yad amim ita matari vdtasya
sargo abhava t sdrimani When Mataricva roared in his m other he
becam e a gu st of wind, to howl . ’ Here I have referred dmimita to‘bellow ,
’and defined sdrimani a fter Sa
'
rasvati ‘goddess of the
voice ’
(cf . Lat . sermo‘speech amim ita has , however , been taken
heretofore in the sense‘w as fashioned ,
’and mdtaricvan understood
as*matari-evan growing in his m other .
’The accent of the com pound
dem ands , however , a division matar-ipuan with its first m em ber m ean
ing roaring’or m other .
’If the epithet belongs to A gni as lightning
then it m ight m ean som ething like ‘
possessing a m other *ipua or
‘w ith a roaring*ipua and this *ig:va m ight have a sense like ap dm
F ay, Some Ep ithets of A gn i. clxxiii
in A p am Ndp dt, that is to say water ’or c loud ’
; thu s the compoundwou ld m ean
‘possessing water as a m other’or
‘having a roaring
cloud ,
’
either being qu ite apt epithets of the lightning .
No stem *icva‘water ’
is extant in Sanskrit,and so , if this signifi
cation is to be ju stified ,it will be necessary to have recourse to the
kindred languages .
B ecau se o f the m ythologica l association of the water-deities A p am
Na'
p dt, Poseidon and Neptune with the creation of the horse , I sug
gested (Proc . A m . Phil . A ssoc ,1 894, p . x i)a prim itive confu sion of the
kindred stems a lcwa fl water ’and elewe horse ,
’uniting in a still m ore
prim itiv e *ah"’ (cf . A .J .P. xv ,
Sibree in the A cadem y (Nos .
1018, 1 052) had m ade the sam e suggestion , though this w as qu iteunknown to m e . Inasm u ch as the v ocalization of Zm rog
‘horse’is
abnorm al in G reek , it is possible there w as a 2mm; water .
’Thus Sibree
interprets ’
A yavt’
mm as great-spring ,
’ Mel avinm ov as‘little black-water
and Euhippa as‘fair-water .
’This seem s to m e m ore reasonable than
an interpretation as‘G reat-horse ,
’etc . Hom er offers , I believe , a
qu ite certain case of 2irm ;‘water ’
in A 500 : 5g 0 1’
Afivdéfiev 771 66 rrap’
271-mav é xetdw‘
v.
‘He cam e to him from A bydos , from beside the swiftwaters , ’ an interpretation far m ore cogent , in m y opinion , than
‘from
beside the swif t m ares .
’
The sense of water seem s also to belong to Sk . a’
gva Not to take
account of Sibree’s Sanskrit and A vestan nam es of rivers , I cite RV.
v iii. 26. 24
tvam hi sup sdrastomam nrsa’
danesa hiimahegranary/ant ndcvap rstha inmanhdna
Ludwig translates with forced literalness dich den uberreichen an
treffl icher nahrung ,rufen z u der m enschen sitzen w ir , der w ie ein
stein von rossritckenbreite an reich lichkeit .
”G rassm ann renders the
third pada Dem steine g leich ,der reichlich scharfen Som a trag t
”
a translation got by correcting ndcvap rstham to ndcnp rstham . G rass
m ann’
s translation seem s to m e abso lu tely correct , and w e can reach itwithou t a textual correction if the stem acva be taken to m ean fiu id .
’
This it does also in the nam e of the acva ttha’
. tree which w as e ither
regarded directly as a sou rce of Som a (RV . I . 1 35 . or used for m ak
ing a vat for the Som a . The acvatthd ficu s religiosa w as , like all the
figs , rich in sap , and caou tchouc is m ade from it in m odern tim es
(Encyc . Brit .
9, s . v . fig). A s to its form ation ,
I wou ld explain -ttha
thu s -tta (ptc . of ME ): Vela ttha V371—5, and so agva
-tthd wouldm ean
‘hav ing water as its gift,’ i. e .
‘fu rnishing water .
’The accent
is , however , the less u su al one for appositional compounds , and so it
m ay be best to take it as a ta tp nrusa ,fu rnished with water .
’
It seem s to m e that both in Sanskrit and G reek the words for horse
and ‘water ’have kept hand in hand , even to showing the sam e
abnorm al vocalization in G reek . So far as the stem ekwe ‘horse ’is
concerned , the G reek abnorm ality m ay be stated as an interchange of(Eand i , and is to be ascribed , in my opinion , to an A ryan doublet e ]i:VOL . XVI.
c lxxiv A mer ican Or ienta l Societg ’s Proceedings , D ecem ber 1 894.
( cf . A .J .P. xvi,
Thu s w e m ight have in Sanskrit a doublet* igua dcva and in -iguan of ou r com pound I wou ld see a haplolalic*mataripva
-van‘possessing a roaring water .
’A nother explanation
w ou ld be to assum e a stem *mataripva extended by -n on the analogyo f atharvan, etc .
3) Tana-ndp dt.
Th is epithet of A gni is traditionally explained as‘self- son .
’There
is a difficu lty with the accent, however , for tana ‘se lf ’
is oxytone .
Further , the double accent suggests a dvandva . I interpret tdnit as
thunder’
( VEfidr—
z). It is not preserved in the Veda as sim plex , bu tthe suffix -u is found in tanayitnit , tanya tit , tang/it and standthu ; the
inferred *tdnu is warranted by Lat . tonus : tonitrns (Seneca , Q . N . ii.
56 : antiqu i au tem tonitrum dixerunt au t tonum ), for this tonns can
hardly be the borrowed révog, which has no su ch signification in G reek .
I interpret the com pound as‘thunder and lightning ’
; for na'
p dt as
short for ap c‘
tm ndp dt I refer to RV . ii . 35 . 1 4° and to x . 15 . 3b
4)THE NUMERA L c ons .
The Vedic fire-
god A gni , if not an actual derivative of Vaj‘lead ,
’
was liable to su ch a popu lar assoc iation . Hence w e can explain hisepithet p u réhita
‘set before
’
(RV . i. 1 . he is also known as
p ra thama -jd firs t-born’
(RV . x . 5 . 7 ; 61 . though not the exclusive po ssessor of this epithet . W e m ay therefore infer that Hpm etg,
which is a by-nam e o f Poseidon , harks back to the prim itive period forits m eaning . In Latin Portunus (su ffix from Nep tdnu s), u suallyexplained as harbor-
god ,
’w e have the se lf -sam e nam e .
W e hav e further in the Veda a num eral div inity Trita'
Ap tyd
yo nap dt lightning w here A p t-ya is u sually interpreted as son of
the waters .
’Now Poseidon
’s wife was
’
A pgtz-rpim and their son was
Tpim v ; in the battle o f Zeu s w ith the giants he rendered g reat ser
v ice by b low ing on a conch . This suggests identification with the‘thunder
’ which m ight very naturally be term ed ‘son of lightning .
’
In Tpt’
m v w e have , I believ e , a reduplicated form of rm ‘thunder
’
in rev erse order to Lat. ton- i-tr -u Its precise A ryan form can not be
con stru cted from the m aterial surv iv ing ,for already in the A ryan
p eriod association with tri-té third’had taken place , suggested doubt
less by A gni as first .
’In the G reek form s , 2 doubtless belonged to the
orig inal reduplicating syllable , c f . the Sk . intensive doublet var-i-vrt flvarvrt. For the interchange of r and n in reduplication a good example is G rk . Kap
-v -og‘ by the side of Lat . can-cer crab .
’
In Sanskrit a Dvitci ‘second ’
stands beside Tr ita ‘third .
’In the
O ld Norse m ytho logy Odhin has the epithets Thridhi third ,
’and Tvegg i
‘second .
’It is probable , therefore , that all this num eral toying took
p lace in the prim itive period .
clxxvi A m er ican Oriental Society’s Proceedings , Decem ber 1 894.
m anu script which is in our hands ; bu t it is very corrupt (saqima), so
correct it . Bu t the m anuscripts seem to have been u sed faithfu lly ,
for on p . 1 14 , at the poem of'Urwa b . al-Ward , there is a note to the :
effect that in the Majm it'
ad-Dawdwin6 there are tw o additiona l versesat that point . On the next page a variou s reading is noted , and the
editors confess that the Jamhara reading w hich they print contradictsthe lexicons accessible to them ,
bu t add A nd w e seek refuge withG od from falsifying .
”A gain , on p . 1 37 there is the remark :
'
A lqam a stands here in the m anu scripts bu t according to the Qantas
and the A ghani and the rest it was'
A las .
”There are m any other
notes , bu t these will indicate the tolerably reliable character of the
edi ting . A curiou s m isarrangem ent m ay be noticed . In the list of
poets according to their classes which is g iven on p . 35 ,'
A ntara b .
‘A m r b . ash-Shaddad com es rightly second in the second class . Bu t
the poem itself s tands imm ediate ly after that of Tarafa , and is
treated as an eighth Mu'
allaqa , thus leav ing only six poem s in the
second class . Th is is probably due to the m anuscripts ; the poem of'
A ntara in qu estion becam e his Mu'
a llaqa-poem when he was reckoned
am ong the Mu'
a llaqa-poets . A s to the m anu scripts which may have
been u sed in this edition ,I can g ive little inform ation . In the
Khedival Library in Cairo there are , apparently , tw o . In Qism i,
Ju z’iv . of the Cata logue , p . 224 , one is described very briefly , with
nam e of another and beg inning of text exactly as in this edition .
There is added A nd of what is m entioned in this book are the forty
nine Ma‘a llat ( l), div ided into sev en divisions , each divis ion of seven
poem s , designated by a designation pecu liar to them . A MS . in tw o
v ols . in an ancient hand l .
”Theau thor is said to hav e died A . H . 1 70 ; bu t
after the forty-nine Mu
'
a llat w e need not pay m u ch attention to that ,
and the date will be shown later to be abso lu tely im possible . Then in
Juz’vi i. p . 1 92 , Majma
'
1 41,1, there is another copy . In the beg inning
of the text qu oted is a variou s reading u l forreg; (p . 3, l . 8
of the printed text .)rd
To return to the description of the book ,pages 1 - 39 are taken up
with a long introdu ction . It beg ins :“This is the Book of the Col
lection of the Poem s of the A rabs in the tim e of the Ignorance and of
al-Islam , ac cording to whose tongu e the Qur ’an w as revea led , and from
whose words the A rabic language is derived , and from whose poem s
are taken the witnesses for the m eanings of the Qur’an and the obscur e
u sages of tradition , and to whom are referred wisdom and the po litesciences , com posed by A bu Zayd Muhamm ad b . A bi -l-Khattab a1
Q urashi . A nd since no one has been found of the poets after them who
has not been driv en to stea l from the beau ties of their expressions ;and since a knowledg e of them on that account su ffices ; and further ,since they are the m ighty ones of poetry s, w ho wade its sea and whoseambition in it is far- reach ing , and they m ade for it a Record (Diwan)inwhich the advantag es derived from them are m any ,
—and if it werenot that the language is comm on to all , verily they wou ld have appropriated it from all others ,—therefore w e took from their poem s , since
Macdona ld,A D escr ip tion of the B ulaq Edition , etc. clxxv ii
they are the source , the m ost bril liant and m ost im portant of them .
A nd w e m ake m ention in this ou r book o f what the stories handed
d own and the poem s preserved bring from them, and of w hat of their
words agrees with the Qur ’an , and of wha t is handed down by tradition
from the Prophet of G od concerning poetry and poets , and of whatc om es from his Com panions and from those w ho followed after them ,
and of what each one o f them has praised , and w ho first spoke poetry ,
and what is preserved of the poetry o f Jinn .
”
The prog ram m e ske tched in the last lines is c lose ly adhered to . The
next seven pages are occupied with illu strations of the valu e of the
poets as interpreters of the Q ur’
an. Then com es a page or tw o on the
qu estion of the first poet , followed by several pages of anecdotes fromthe Prophet and his Com panions , relating what they said and thought
o f poetry. Then (p . 1 6,foot)begins the perennial discussion concerning
the m ost poetica l of m ankind , and the claim s of Im r al-Qays are
u pheld . This passes into eerie stories of th e Jinn ; how they m ade
poetry , appeared to hum an beings in th e desert , and inspired the A rab
poets with their verses . Then ,in su ccession (p . 24 the claim s of
Zuhayr , an-Nabigha adh -Dhubyani , al-A
'
sha, Labid ,
'
A m r b . Ku lthum ,
.and Tarafa are set forth . A t the foot of p . 34 begins a general considcration of the Classes ( Tabat ) of the poets , and statem ent of the
arrangem ent o f this particu lar select ion . Bu t this im portant part ofthe v olum e m u st be taken u p from another side , and I wou ld pass to itthrough an exam ination of the date of the com piler and the nature of
his sou rces .
The nam e o f the com piler of this collec tion , or its editor and annota
tor , as the case m ay be , is given in h is preface as A bu Zayd Muhamm ad
b . A bi—l-Khattab al-Qurashi9 . A t the foot of p . 10 , he seem s to re fer to
him self with a gala Muhammadan . These are all the references that
I can find in the book ; and ou tside of the book there is not a trace of
su ch a person to be found . Homm e l’s suggestion , that he m ay be the
Muhamm ad b . Ziyad al-Qurashi w ho is nam ed in an Isndd in the Kitab
a l can hardly be accepted , as h is position in the Isnad wou ldbring him m uch too early . For his date , then , and date of the collec
tion w e are driven to an exam ination of the Isndds that occu r in the
book . Bu t first , it m ay be noted that according to the B ritish Museum
Catalogu e“, the Jamhara is quoted by Ibn Rashiq al-Qayrawani , w hod ied A . H . 463 ; and that it is not m entioned in the F ihris t, whichappears to reach down to A . H . 400. The first date g ives a terminu s adquem , though , of cou rse , w e cannot say that the second g ives the
term inu s a quo . Still , in a work pro fessedly bibliographical , su ch as the
F ihrist, the entire absence of any a llu sion to the Jamhara wou ld bes trange .
A m ong the nam es which stand last in the Isndds , the fou r principa lones are A bu
'
Ubayda Ma‘m ar b . al-Muthanna (fu l l nam e , p . 1 2 ; gen
erally A bu‘Ubayda); Muhamm ad b .
'
Uthman al-Ja‘fari ; A bu
-l-‘A bbas
al-Warraq al—Katib ; and al-Mufaddal . A s to A bu‘Ubayda , there can
not be any doubt . He is the we ll known gramm arian”, who was
c lxxviii A m erican Or iental Society’s Proceedings, December 1 894.
born A . H . 1 1 4, and died A . H . 208, 209 , 2 1 0 or 2 1 1—traditions vary .
The I sndds which contain h im are the following : p . 19, Sunayd
from Hizam b . A rtah , from A bu‘Ubayda ,
from A bu Bakr ai-Mu z an i
p . 25 , A bu‘Ubayda ,
from A bu‘A bd ar-Rahman al-Ghassani
,from
Sharik b . al-A swad ; p . 25 , A bu‘Ubayda ,
from ash -Sha‘bi 1 3 [bu t on the
m arg in from another MS . , Sunayd , from A bu‘A bd A llah al Jahm i '4, of
Jahm b. Hudhayfa ,from A bu
‘
Ubayda ,from A bu- l-Mu khashshi and
Mujalidl‘,from ash-Sha
‘
bi] p . 26 , A bu'
Ubayda , from Qu tayba b . Sha
bib b . al-‘
A wwam b. Zuhayr p . 29 , al-Jahm i , from A bu
‘
Ubayda ,from
A bu'
Ubayda ,from A bu
'
A m r b . al- A lal“; p . 35,A bu
'
Ubayda ,from
A bu'
A m r b . al-‘
A la ; pp . 24, 34, 35 are sim ple re ferences to s tatem en ts
of A bu'
Ubayda , withou t Isndds . It will be noticed that between A bu
Zayd and A bu'
Ubayda two links com e in twice . One of these , al
Jahm i , w as a contem po rary of the Khalifa al-Mu taw akkil , A . H . 232
247 .
A s to Muhamm ad b .
'
Uthman , I can only m ake one sugges tion he
may be the A bu Ja '
far b .
'
Uthm an b . A bu Shayba al-‘
A bsi of the
Fihris t”,who died A . H . 297 . Bu t in the Jamhara the nam e is al
Ja '
fari ; though that m ay be through confusion w ith his Kunya . Fu r
ther , of his books , the F ihrist only m en tion s one , Kitab as-Sunan f'
- l
Fiqh . His 1 3ndds are : from a l-Hasan b . Da’ud ai-Ja '
fari , from Ibn'A ’isha at-Taym i
‘s; p . 13
,from
'
A bd ar-Rahman b . Muhamm ad ,from
al-Haytham b .
'
A di ' 9 , from Mujalid ,from ash -Sha
‘
bi p . 14,from Mutar
rif ai-Kinani‘m
,from Ibn from A bu Lih z im al-
‘
A nbari , from ash
Sha‘bi sam e p . , from Sa
'
id b . al-Mu sayyab”; p . 1 5
,from Ibn Ishaq” ,
from‘A bd A llah b . at-Tufayl , from his father , from h is g randfather
p . 25 , from A buMism a'
, from Ibn Da’
b p . 26 , from Mutarrif al—Kinani ,from Ibn Da
’b ; p . 27 , from A bu
'
A lqama ,from Mu falij b . Sulayman ,
from‘A bd al-
'
A ziz b .
'
A bd ar -Rahman b . Zayd ,from
'
Um ar b . al
Khattab , from Hassan b . Thabit ; p . 32 , from'
A li b . Tahir adh-Dhuhli .
A s Ibn'A ’isha died A . H . 228 and al-Haytham in 209 , and as Mutarrif
w as probably the Qadi of Sana‘
, who died abou t 1 9 1 (the two inter
m ediaries I cannot fix), it is ev ident that A . H . 297 is no t an im possi
bly late date for ou r Muhamm ad b .
'
Uthman .
A bu-l-‘
A bbas , also ,is hard to fix . The Ku nya is comm on and w as
borne , am ong others , by al-Mubarrad (d . Tha‘lab , (d . the e lder
al-Mu faddal ad-Dabbi (d . Bu t he is further distingu ished as al
Warraq al-Katib . The title ai-Katib is v ery comm on, bu t that of al
Warraq is not . In Ibn Khallikan I can find on ly th ree to whom it is
given the well known au thor o f the Fihrist, an A bu- l Hasan Muham
m ad withou t date , and an'
Um ar“contem porary with A bu Nuwas , w ho
died A . H . 1 95 or 1 96 . The Kunga of the last m ay hav e been A bu- l‘A bbas , and that is all w e can say
95. B u t it was the Kunya of the
gramm arian al-A hwa l ; and in the Fihrist" he is described as'
dsikh
(scribe), and by Haj i Khalifa as Muharrir (correct scribe or corrector).From the Fihrist w e learn that he edited (
'
ama la)the poem s of Dh i'
i -r
Rum m a and Im r a l-Qays . W iistenfeld suggests that his date probablyfell betw een the end of the second and the m iddle of the third cen
tu ries of the Flight .
c lxxx A m erican Or iental Society’s Proceedings, December 1 894.
a l-Ma'
dr i 33, through which m en traced up their origin to a distin
gu ished nam e and did not notice la '
aqba lahu ,
‘he had no issue’? Still ,
whether som e links in the chain are forged or not , I have little doubtthat w e have here the genealogy as A bu Zayd gave it , and a hitherto
unknown al—Mu faddal . The nam e wou ld easily explain the confu sionwith one or the other of the great gramm arians , and the changing of
the genealogy to su it him ; but it wou ld be hard to explain the reverse
process . Fu rther , from the I sndds it can be decisively proved that w e
have not here the elder al-Mu faddal . On page 3 the tradition is said
to go back to Ibn '
A bbas,bu t the m arg in gives the longer form ,
from
his father , from his grandfather , from A bu Zabyan“, from Ibn
'
A bbas
( it will be noticed that the first tw o links in this chain oc cu r in alm ost
all the Isnads); p . 10, he asked his father ; p . 1 1 , from his father , from
his grandfather , from Muham m ad b . Ishaq (withou t doubt the Sahibal-Maghaz i , d . from Muham m ad b .
‘
A bd A llah ,from A bu Sa
‘
id al
Khu za‘i,from A bu-t-Tu fayl
'A m ir b . Wdthila35 ; p . 1 7 , no I snad in the
text but on m arg in as g iven on the m arg ins of sev eral copies : fromhis father , from his grandfather , from A bu
'
Ubayda ,from
'
A ttab b .
'
Um ayr b .
'
A bd al-Malik ; p . 20, from his father , from his g randfather ,
from Ibn Ishaq , from Mu jahid“, from Ibn'
A bbas ; p . 2 1 , from his
father , from his grandfather , from al-'
A la b-Maymun al-A m idi , from
his father ; p . 29, from A li b . Tahir adh-Dhuhli , f rom A bu‘Ubayda ,
from al-Mujalid , from ash -Sha‘bi ; pp . 16
,34, 25 , references , bu t no
Isndds . It will be noticed that twice in the abov e A bu'
Ubay da occu rs ,once with tw o links between him self and ai-Mu faddal , and once withone . Bu t as A bu
'
Ubayda died in 2 10 and the e lder Mu faddal in 1 70 ,
w e certainly here cannot hav e to do with the elder Mufaddal . Bu t
have w e then the younger , who died probably after 300? The nam es
are qu ite different and offer no support to su ch an idea . I confess Ican throw no light upon this m atter , and m ust c on tent m ysel f withsim p ly stating the difl
ciculty and giving the facts as I have them .
To com plete the statem en t of the Isndds contained in the JamharaI m u st add the follow ing : p . 1 5 , Ibn Ishaq , from
'
A bd A llah b . atTu fayl , from his father , from his g randfather ; p . 1 6 , al-Maqna‘
,from
his father , from al p . 19 , Mu tarrif al-Kinani , from Ibn Da’b ;
p . 3 1 ,'Isa b .
'
Um ar ; ibid . ,A bu
'
A m r b . al-‘
A la. Homm e l cites fromthe Copy that von Krem er had m ade from a Cairo MS . , Sunayd b .
Muhamm ad al-A z di , from Ibn al but this I cannot find in the
Bulaq text .
A s a fu rther dating-point it m ay be noticed that in the Com m entary
on'
A ntara’s Qasida (p . 98) a line is quoted from A bu Tam mam
, the
c om piler of the Hamasa,1 72 or 1 88 or 1 90—228 or 231 or 232 .
Taking the ev idence that has now been presen ted , scanty and ancertain as it is . I feel in clined to date the present fon n of the Jamhara
in the latter part of the third or the beg inning of the fou rth centu ries ofthe Flight ; if anything ,
later rather than earlier .
From m u ch of the above it will have becom e evident that the textof this edition varies m arkedly from those w hich Neldeke , A hlwardt
Macdona ld, A D escrip tion of the B e ing Edition ,etc. clxxxi
and Homm el had before them . This is espemally the case in the sec
tion describing the classes (tabat ) of the poets . There the text isqu ite different from the fragm ent quoted by Ndldeke from the Berlinm anuscript , and since the passage is v ery im portant as throwing light ,not only on the history of the Jamhara ,
bu t also on that o f the co llecting of A rabic poem s generally ,
I shall translate th e who le of it .
It begins on p . 34 ;“The section m aking m ention of the classes of
those of whom w e have nam ed som e . A bu'
Ubayda said The greatest
poets are the people of the tents especially” . They are Im r al -Qays ,and Zuhayr , and an -Nabigha . Bu t if any one say that Im r al-Qays is
not of the people of Najd , then ,verily , these abodes of which he has
m ade m ention in his poetry are the abodes of the Banu A sad b . Khu zaym a . A nd in the second class are ai-A
'
sha, and Labid, and Tarafa .
A nd it is said that al-Faraz daq said ,Im r al-Qays is the greatest poet
and Jarir said , an-Nabigha ; and al-A khtal said , al-A’
sha; and Ibn
A hm ar said Zuhayr ; and Dhu-r -Rumm a said ,Labid ; and Ibn Muqbil
said , Tarafa and al-Kum ayt said ,
'
A m r . b . Ku lthum ; bu t our opinion[apparently A bu Zayd ’
s] is that of A bu‘
Ubayda that is , Im r al-Qays ,then Zuhayr , and an -Nabigha , and al-A
'
sha, and Labid , and'
A m r
[A bu‘Ubayda does not m ention
'
A m r above], and Tarafa . A l-Mu fad
dal said : These are the au thors of the seven long poem s wh ich the
A rabs cal l as-Snmnt [the strings of beads or pearls], and whoever says
that a place in the seven belong s to other than them has contradictedthat in which the people of sc ience and knowledge have united . A nd
w e have perceiv ed the m ost of the people of science saying that after
these cam e sev en not inferior to them and in tru th their au thors have
followed the au thors of the first, bu t have not fallen short of them“.A nd these are the Mujamhardt [collected“] by '
A bid b . al-A bras, and‘
A ntara b .
'
A m r, and
‘A di b . Zayd , and Bishr b . A bi Khaz im , and
Um ayya b . A bi-s-Salt , and Khadash b . Zuhayr , and an-Nam r b . Taw lab .
A nd as for the Muniaqaydt [chosen] of the A rabs , they are by Musay
yab b .
‘A las , and ai-Muraqqish , and a l-Mu talamm is , and
‘Urwa b . al
Ward , and Muhalhil b . Rabi'
a,and B urayd b . as
-Simm a , and al-Mutan
akhkhil b ;'
Uwaym ir. A nd as for the Mudhahhabdt [gilded], theybelong to [the tribes of] al-A w s and al—Khazraj specia lly , and are byHassan b . Thabit , and
‘A bd A llah b . Rawaha , and Malik b . al-
‘
A jlan ,
and Qays b . al-Khatim , and Uhayha b. al-Ju lah, and A bu Qays b . al
A slat , and'
A m r b . Im r ai-Qays . A nd the m ost high ly prized Marathi
[lam ents] are seven , by A bu Dhu'
ayb al-Hudhali , and‘A lqam a b . Dhi
Jadan al- l im yari , and Muham m ad b . Ka'
b al-G hanaw i , and al-A'
sha
a l-Bahili,
’
and A bu Zayd at-Ta’
i, and Malik b . ar-Rayb an-Nahshali , and
Mu tamm im b . Nuw ayra al-Y arbu‘
i . A nd as for the Ma sh ito dt [m ixed]o f the A rabs , they are those with which unbelief and al-Islam m ixed ,
and they are by Nabigha bani Ja ’
da , and Ka’
b b . Zuhayr , and al-Qutami ,and al-Khutay
'
a , and ash -Shammakh , and‘A m r b . A hm ar , and Ibn
Muqbil . A nd as for the seven Mu lhamdt [well- joined], they are by al
Faraz daq , and Jarir , and al-A khtal , and‘
Ubayd ar-Ra'
i , and Dhu-r
Rumm a , and al-Kum ayt b . Zayd , and at-Tirimmah b . Hakim . A l
clxxxu A m er ican Oriental Society’s P roceedings , D ec. 1 894.
Mu faddal said : These nine and forty Qasidas are the m ost highlyprized of the poem s o f the A rabs in the period of the Ignorance and of
al-Islam , and the sou l of the poetry of each m an of them“. A nd A bu'
Ubayda m entioned in the third c lass of poets , al-Muraqqish and Ka'
b
b . Zuhayr , and al-Khutay’a and Khadash b . Zuhayr , and Durayd b . as
Sim m a , and'
A ntara , and'
Urwa b . al-Ward , and an -Nam r b . Taw lab ,
and ash -Shammakh b. Dirar , and‘A m r b . A hm ar . A l-Mu faddal said
These are the mi ghty ones of the poets of the people of Najd ,w ho
blam ed and praised , and pursu ed every kind of poetry . A nd as for
the people of al-Hijaz , they were best in love poetry . A nd A bu'
Ubay
da m entioned that m en agreed that the greatest poets of the people of
al-Islam were al-Faraz daq , and Jarir , and al-A khtal.”
The relative m erits of the three last-nam ed poets are then discu ssedfor abou t three pages . Then ,
from the m iddle of p . 38, variou s stories
abou t Im r al-Qays are given from Ibn Da’b , derived from a l-Faraz daq .
The Mu'
allaqa of Im r ai-Q ays begins a t the foot o f p . 39 .
Before going on to exam ine th is passage it m ay be wel l to state
shortly the v iews expressed by Noldeke and Hom m e l , based upon t he
Berlin m anu script already referred to . Neldeke notices first that
according to Ibn an-Nahhas43(d . the seven Ma
'
a llat were selectedby Hammad ar -Bawiya (d . His v iew then is that A bu
‘Ubayda
and al-Mu faddal , whom he takes to be the elder , the co llector of the
Mufadda liydt, are represented as agreeing in this choice of Ham mad’
s,
and that to this first class of seven A bu Zayd se lec ted and added the
other six classes . Withou t doubt this is the right interpretation of the
passage as it stands in the B erlin m anu script . Homm e l’s final v iew issim ilar . He th inks that the whole col lection had been known to A bu'
Ubayda and al-Mu faddal , and that it w as only the present recension ,
with its comm entary and introdu ction , that w as due to A bu Zayd .
Bu t if w e are to accept the Bulaq text , those v iews m u st be ess en
tially m odified . First , as.
Homm e l has already noticed , there is abso
lutely no m ention in the Jamhara of Hammad ar-Bawiya and the
part he took in selecting and combining the seven Ma‘
a llat , or , as
they are called here , Sumnt. Bu t I do not feel that w e can followHomm el further and dedu ce from this that A bu Zayd did not knowthis tradition , and stil l less that the tradition is false . There w as no
necessity for him to m ention it at this poin t, and his whole treatm ent
of the subject shows that he is g iv ing a high ly com pressed statem ent .
Next , A bu ‘
Ubayda and al-Mu faddal witness to tw o qu ite difl’erent
things . A bu‘Ubayda has apparently no connection with the Jamhara
arrangem ent of seven g roups of seven poem s each , and knows nothing
of it . His arrangem ent is one into three Tabat , the first two em brac
ing the seven Mu'
a llaga-poets , and the th ird ten other poets . Whether
he had yet m ore c lasses w e are not to ld ; bu t it is worth noticingthat these three classes are lim ited to poets of Najd . His arrangem ent
is not followed in the Jamhara , except in that h1s first tw o classes areput into one and m ade a first class , and that Im r al-Q ays is regarded
as the greatest poet. Whether he div ided into two classes the poem s
c lxxxiv A m erican Orienta l Society’s Proceedings, D ec. 1 894.
He appears to have been a Mu slim of pious tendencies and no specialc ritical acum en . In his preface he tells u s that the early poets are
chiefly valuable becau se they assist us to understand the Qur’an . So
any scholar of his day wou ld have said ; bu t he takes it som ewhat inearnest , and gives u s seven pages of illustrations“. The very first ofthese , a beau tifu l verse of Im r al-Qays only preserved here , will givean idea of his fee ling for poetry. It runs
o ’
schis tpe rmit s[i s of», tea m h ues x
”
t; Lag
Stand and ask the ruins concerning Umm Malik But will ru ins giveany tiding s save of falling to ru in46
On which A bu Zayd rem arks : He certainly knew that the ru ins
wou ld not reply , and only m eant , A sk the people of the ru ins . Fur
ther , on p . 35 he has added to an Opinion from A bu'
Ubayda that al
Faraz daq , Jarir and al-A khtal are the greatest poets of the tim e of al
Islam , a remark that that is always excepting Hassan b . Thabit , for
no one can be com pared with the poet of the Prophet of G od . A gain ,
o n the vexed question o f the presence of foreign words in the Qu r’an ,
he takes up the stifl est and m ost orthodox position . The Qur’an has
been definitely said to be in perspicuou s A rabic , and so A rabic on lyit can be . If w e fin d words in it that are like Persian or G reek or
Syriac words , what o f it ? Cannot the two languages have the sam e
word for the sam e thing withou t there being a connection ? So he and
one schoo l of Mu s lim Theologians cleared the difli cu lty .
‘7
From this will be ev ident what we are to expect o f A bu Zayd actingindependently ; bu t there can be no question of the im portance of the
collection that has com e down to u s under h is nam e . If som e of the
poem s have been published elsewhere since Homm el drew up his listand noted that 1400 lines were new , yet he did not reckon with thatnum ber the poem s which occu r a lso in the Mufaddaliyat which Thorbecke was then editing . Bu t Thorbecke
’s edition remains a fragm ent ,
and these poem s are s till u nedited . On m y part there has been no
attem pt to trace what is published and what not . That wou ld be a workof m u ch tim e , and I hav e only been able to gather u p the m ore salientpoints throwing light on the date and orig in of the book . Nam es
which I have given up as hopeless will be traced by others , and m y
trust is that the com plete collection of Isndds m ay be of assistance inthis . Those who have had anything to do with A rab biography knowhow perplexing and unsatisfying is the search through a j ung le of
Laqabs , Kunyas , Nisbas and Isms for som e nam e that , in the end ,w e
d o not find . Such will be charitable towards the sm allness of m y
r esu lts , and seeking that charity , I wou ld close with the old jing le thathas done du ty so often
ne,.d s h ae r o s ie maide nh ea d
Macdona ld,A D escrip tion of the B e ing Edition ,
etc. clxxxv
NOTES .
1 A ctes da sixieme Congres interna tional des Orienta listes , Deux iém e
partie , sect. i . pp . 387 - 408.
9 B eitréige z ur Kenntniss der Poesie der a lten A raber , pp . xx , xxi.Pp . x ix ,
xx,xxvii , and I‘ll“.
‘B ritish Museum Cata logue of A rabic MSS . , ii. pp . 481 ff , 747ti ;
B odleian Cat. of A rabic MSS . , i . 268 : No . 1 74 Coll . Pococke ; Wustenfe ld , q at
,v . 48 ; A hlwardt , Vers . der arab. Handschr . (p oetischen
Inhalts) in der kc’
inig . B ibl. z n B erlin , S . 1 79 , No . 1 000; Von Krem er ,
Cat. of his MSS . in Sitz ungsberichte der Wiener A kademie, 1 885 (cix),p . 21 6 ; Landberg , Cat . of A rab . MSS . in the possession of B rill of Leyden , the collection oi Em in el-Madani (Leiden , 1883) pp . 92f . and 94f . ,
Nos . 31 0 and 31 1 .
5 The poem of'
A ntara whi ch stands second in the second class inHomm el’s list , stands first in the Bulaq text . Fu rther , the Bulaq tex tis richer , in all , by abou t 67 lin es .
6 See the rev iew of thiswork by Prym and Socin , Z .D .Ill .G . xxxi, 667 ff .
a t i .,
a cn e on e s,. s arms
61; w
ag g ou rl i
‘
s waks é m ss Leg vere s ;
8 I have had to read herefade.”Jr fi instead of 4
7, -w .”J
rfi .
This seem s necessary in order to get a noun to which the suflix in
a); m ay refer bu t perhaps it m ay be possible to supply that from
r—W i The text-reading is , of course , the comm on phrase .
9 A hlwardt has on p . x ix . of the Six Divans , ali elkhatthab as the
reading of the Berlin MS. ; bu t on p . I‘ll" (the A rabic preface to the
M 3) w LiciA lg el0
9 '1" Bulaq edition , x . 1 60.
1 1 Part ii . , p . 481,note . I quote through Homm el , as this catalogu e is
inaccessible to m e . It refers also to the Mu z hir of as-Suyuti .
'
A bd
al-Qadir al-Baghdadi , in his list of books u sed in writing the Khiz dnad l-A dab, includes the Jamhara , bu t does not m ention A bu Zayd .
1”Wustenfeld , G rammatische Schu len ,p . 68 ti . ; Fihrist, p . 53 f .
1 3 Ibn Qutayba , Kitdb aZ p . 229.
‘4 Fihr ist , p . 1 1 1 .
‘5 Ibn Qut ., p . 169 ; an-Nawaw i , s . v .
1 6 Ibn Qut . , p . 268.
1 7 P. 229 , and references in note .
1 9 De Slane , Ibn Kha llikdn ,iv . 258, note .
1 9 Ibn Qut . ,p . 267 .
’0 Wiistenfeld, Ibn Khallikdn ,
No . 732 .
91 Ibn Qut . , p . 267 .
c lxxxvi A m erican Orienta l Society’s Proceedings, D ec. 1 894.
99 Wustenfeld , I bn Khall. , No . 261 .
93 Ibn Qu t ., p . 247 ; W iistenfeld , I bn Kha ll. , No . 623 .
94 De Slane , I bn Kha ll. , iv . 225 .
95 To these m ay be added a Muham m ad b. Hasan al-Warraq , whod1ed W U
, QM M l O
j gb é , and who wrote m ostly rehg iou s
and gnom ic poetry (Fawa t a l-Wafayat, ii . and an A bu-l A bbas
A hm ad b . Muhamm ad ai Katib ,who wrote a
C IA” u“and died
270 (Haji Khali fa , v . 80).95 Fihrist, pp . 79 ; 1 57 , l . 1 8 ; and 1 58 , l . 2 1 . In the last passage sim
ply under h is Kunya . Haji Khalifa , iii. 1 50. Wustenfe ld , G ramm .
Schu len , p . 1 96 f .
i t a,»“of; m m , [
if For Zarud see Mardsid,
s . v . , and B ibl G eogr . A rab . ,vii. , lv
‘1 and MI.’8 Was confu sion produ ced by the A bu-l-
‘
A bbas ai-Marwaz i who died
in 274 (Fihrist. p .
99 Wustenfeld , G ramm . Schu len , p . 1 42 ft.30Wustenfeld , G ramm . Schu len ,
p . 1 62 if .
31 P . 92 , 94.
3" Wustenfeld , A n-Nawawi , p . 385 . The form of the nam e given in
Ibn Qut . seem s to be right , though it is left in doubt whether we havethe form of the active or of the passive participle . On the other hand
the of the Jamhara appears to be qu ite false . In the Cairo
reprint of Ibn Qu tayba it has becom eM l. A n-Naw aw i tells how
it was gainedCs)ab)!N i ad Jud u i
9 , [A ll M G A JD
an, {w e ence M 1 0 4 1 gr
an
33 Ibn Qu t . ,p . 1 and 2 .
3‘ Ibn Durayd , Kitab a i—Ishtiqdq , p . 289 .
35 Ibn Qut . , p . 1 73 .
3‘ A n-Naw aw i , p . 540.
3" Ibn Qu t . , p . 270.
38 Ibn Qu t . ,p . 27 1 . Wustenfeld , Gramm . Schu len , p . 145 ff .
N i sm fiwu s rw mw w a mhffe u h“Ls n immt
Lg-M S6s t 51, l u L§ l or; as sis tJLs
c e alm en p fin j ets
c lxxxviii A merican Oriental Society’s Proceedings, Dec. 1 894.
Then , whenever anything in the Qur ’an which G od has revealed in the
tongu e of the A rabs is obscure , w e turn to their Record .
4° In A hlwardt’
s SimDivans , p . 1 99 , this line is quoted from the BerlinMS . , but the second Misrd‘
is diff erent
0 5 cm :
JM W[ 75
3 M5‘A nd has aught changed the ru ins
save fa lling to ru in ?’
4" Com pare al-Jawaliqi ’s Kitab a l-Mu'
arrab, p . 3 - 5 of Sachau’s edition ;
and as-Suyuti’s Itqdn ,
p . 142 ff . Perhaps this is not so m u ch a case of
orthodoxy as of A rab versus'
A jam i . A bu Zayd wil l not adm it foreignwords to be in the Q u r
’an it is pure A rabic . So , too , we are to inter
pret it according to the A rab poets , not the theo log ical ideas of non
A rabs . This position wou ld be high ly intellig ible in one of the tribe
of Quraysh .
A PPENDIX.
In his B eitrage, p . x ix , xx ,* Noldeke speaks as though an-Nahhas
knew not on ly the story of the hanging on the Ka'
ba , bu t also thenam e d l-Mu
‘
a llat as app lied to the seven poem s . That is certainlythe im pression that al-Khafa
' ji gives , but it appears to be incorrect .
Né ldeke cited the passage from a m anu script , bu t it has since been published twice ; once by Thorbecke in his edition of Hariri
’s Durra a i
Ghawwas (p . and in the Constantinople edition (Press of Jawa’ib,
A . H . 1 299) of the Durra , with al—Khafaji’s sharh (p . Com pare
too , Wustenfe ld ,I bn Khallikan ,
No . 204 , and Kosegarten ,Mu
’
a llaqa
of'
A mr , p . 66—the last is an anonym ou s scholiast . A l-Khafaji , ap rop os of a m ention of Hammad in the Durra , says
c;Gu lf )
al g a—MX“s m e lt u l L“5145 rig/”i f“5“”M L?”
3
oc w s u txw e s lé té i ow dse ui m-‘é
Unls
w
k ll U 5), [Constan . edit .
Bu t Frenkel in his edition of the Mu‘
a llaqa of Im r al-Qays with thecomm entary of an-Nahhas (Halle a/S ,
has given from the BerlinMS . (Wetzstein i. 56)an -Nahhas
’s own words . The passage is worth
quoting at length for it has several points of contact with the Jamhara ,
and throws light upon the history of the term Mu'
a llaqa . It com es at
the end of the comm entary on'
A m r b . Ku lthum , whose Qasida stands
Compare his article, Mo'allahat, ’ Encyclop aedia Br itannica, 9th cd.
,xvi. 536 if .
—Ed.
Macdonald, A D escrip tion of the B ulaq Edition , etc. clxxxix
seventh with him . w bfi d l(M ull
[b l like} f
a.»7 9, JD
w h ip sW h a twa s.
“ta ut .iei
Lag, g LJUXl é [1:3]a J u w e i s?u se» o
f ;
es , M l; ou t, ,w r
,s e bu ll a n. L.
[As L9 23;
815 s e e n 5M 5?4; h a s ; a s};was» Ui LiZM ) e
smei as.» a e gis th ey)saw
fi t ? g aw l a»? h ail
,13?f t“wuss (i s ;
Stigm a, s emi, 0 . figs), M 1
2» ! m u» !
M L. n ew[i ndie 5 9 L3
h is61 . sentdun if u s e
Joe, aste rism(a s g hai rs !) Pia/45 1m
top(h a s w a
s tes, th e
refs »u s gr}
13315 é isms, Lm7 b‘1 2 dc a
im an.”M l“Er " 321 as 3..a é, a
jié Lé ldLs 0 .
Ge ne
ra te, anemia , P M !
Lexis oi. n ew 3, iii; ,.Jdls sm blfit g m itl
VOL . XVI.
cxc A m erican Oriental Society’s Proceedings , D ecember 1 894.
A pparently Homm el , who wrote in 1 884, did not know that this pas
sage had been printed , for he on ly refers to A hlwardt’s B emerkung ,
p . 1 3 , who ,in turn , m akes on ly a reference to the B erlin MS . Nor does
Frenke l appear to have recognized the im portance of the passage whi chhe gives . One po int that is clear from it is that an -Nahhas does not
state as so definite a fact of knowledge as al-Khafaj i gives u s to
understand , that Ham mad co llec ted the seven poem s . He sim ply givesit as the sounder opinion : asahhu 7nd qila f i hddhd . A pparently, in histim e (he died there were m any different reports , and he regarded
this as the m ost tru stwor thy . Then , as to the plan on which his own
collection w as based , an-Nahhas tells u s that he wished to give the
seven poem s that were called a l-Mashhitrdt, the collecting of which heassigns to Hamm ad . A s to which poem s were included in this co llec
tion ,he fo llows A bu- l-Hasan b . Kaysan withou t considering h im se lf
whether som e other poem s m ight not be better than these . This sug
gests that som e in his tim e did consider that question , and therefore ,
the seven m ay hav e becom e confu sed . Fu rther , his m ention of Ibn
Kaysan suggests that there were other traditions as to what poem s
be longed to the Mashhi’
trc’
tt.
Fur ther , som e inserted am ong the seven the Qasida of al A'
sha
beginning , a); and that of an-Nabigha beginning , ALL;;b L. )
[both in the Jamhara seven , bu t not with these poem s] bu t this w as
not based on a regu lar tradition, bu t sim ply becau se these tw o poetswere reckoned am ong the four best poets of the tim e o f Ignorance .
Y et A bu‘
Ubayda only reckoned three to the first class , om itting from
it al-A‘
sha (see the Jawnara). A n -Nahhas , therefore , determ ined to
add these two poem s, m aking up the number to nine . He then explains
what difference of Opinion there w as as to how these seven cam e to be
collected . Som e he ld by the story of the fair of'
Ukaz . and that the best
poem s were selected and preserved there . Others afii rm ed that they
were hung in the Ka'
ba bu t an-Nahhas rejects this u tterly ,not one
of the Rawis knows anything of it.
” He then g ives his adherence to
the story abou t Ham mad , that hav ing no ticed the indifference of the
people to poetry ,h e co llected these seven and brought them to their
notice , and told them that they were the m ost celebrated . Thencethey had their nam e , a l-Mashhzl rdt, by which an -Nahhas apparentlyknew them . Then he rem arks that of the tw o additiona l Qa sidas hepu ts that of ai-A
‘
sha first , becau se A bu ‘
Ubayda had said that there
was no other poem of the Ignorance in the sam e rhym e - letter equalto it .
In all this the m ost striking po int is that he does not seem to have
known the seven u nder the nam e of the ZlIu'
a llat . For him they
w ere the Mashhardt. That is the nam e wh ich he give s and explainshere , as we ll as at the beg inning of his c omm entary . So
,too , at
Tibriz i (d . in his comm entary on ten poem s (the nine of an -Nahhas
with the addition of the B 6. Qasida of'
A bid b . al-A bras edit . ,Lya ll)
w ho follows an-Nahhas closely , speaks only of ‘the sev en Qasidas .
cxcii A m er ican Orienta l Society’s Proceedings , December 1 894.
8 . A N ew Fragment of the Babylonian“Etana ”-legend ; by
Professor Morris Jastrow,Jr .
,University o f Pennsylvania, Phila
delphia, Penn.
This paper will be published in fu ll in the forthcom ing num ber of
Haupt and Delitz sch ’s B eitrc
’
ige z ur A ssyr iologie , Vol . III Part 2 . The
fragm ent in question was obtained at Kouyunjik by the late Rev . W . F .
William s , at the tim e when Sir A . H . Layard w as conducting his excavations at that place . Through the kindness of Mr . Talcott William s
, of
Philadelphia ,it was placed at the disposal of the writer . The frag
m ent reveals the close of an episode in the Etana - leg end . The eag lewho has destroyed the serpent ’s nest dies a disgracefu l death . The
serpent is av enged , aided by Sam a‘
s - the sun-
god—w ho indicates the
m anner in wh ich the death of the eag le can be brought abou t . In con
nection with the fragm ent , som e general qu estions affecting the order
of the episodes com posing the“Etana - legend were discu ssed ; and
the suggestion w as also ventured that the m ysteriou s Ethan (or E tan)m entioned in I Kgs . v
,ii am ong the“wise ”
m en of old m ay be a
dimm ed tradition of the B abylonian Etana . A t all events , the nam es
are identical . Ethan and Etana signify the strong one ,” which w as
a favorite epithet of the Sem itic gods and heroes .
9 . Note on the Term Mu‘
éannitum ; by Professor Morris Jastrow,
Jr.
,of the University of Pennsylvania, Philadelphia, Penn.
The fu ll text o f this paper will be found in Hebra ica ,Vol . X . pp . 1 93—5.
It off ers an explanation for a word of frequ ent occurrence in the legalliterature of the Babylonians . With the help of a com parison with a
Talm udic term Nfl ’JlWDa the conclusion w as reached that the Babylonian word w as u sed to designate the em bankm ent that the clim aticc onditions of the Euphrates va lley rendered necessary as a protectionto fields during the rainy season . The word is derived from a stem
”w, m eaning to be“pointed ,
”and the form is contracted from
mu§annintum musanittum musanitum . In the technical sense of
em bankm ent , the Talm udic term w as shown to be a loan -word fromthe Babylonian , the writing Nfl ’JliZ/
‘D instead of ND’JWWDbeing dueto an adaptation of the borrowed word to one already existing in
A ram aic , and used in a m anner that favored a supposed connectionwith the foreign word . The term also occu rs as a loan-word in A rabic ,musanndt. There appears also the form Nn’l withou t the D .
1 0 . On the Language of the Sinp rli Inscriptions by Professor
R. J. H. G ottheil, of Columbia Co llege, New York,N . Y .
In connection with the Sinjirli inscriptions , Professor G ottheil pointedout the close connection which existed between the o lder A ram aic (inthe inscriptions and in the Bible)and the Hebrew. Many pecu liaritiescomm on to both these dialects are found again in the A ssyrian . It is
B arton,N otes. cxciii
only in its later developm ent that the A ram aic branched off so per
ceptibly from the Hebrew. This will a lso serve to explain how the
A ssyrian shows pecu liarities in lexicon and gramm atical stru cturewhich at tim es agree with the Hebrew , at tim es with the A ram aic
dialects .
1 1 . Notes ; b y Professor G eorge A . Barton,of B ryn Mawr
College,B ryn Mawr
,Penn.
*
1 . On the Sem itic Ishtar Cu lt.
Professor D. H . Muller’s Ep igrap hische Denlcma ler aus A bessinien
contain s an inscription which gives ev idence of the existence of the
Ishtar Cu lt in A byssinia . The writer had prev iously found traces of itin all the other countries of the Sem itic area .
A n inscription published by Derenbou rg in the Journa l A siatique
proves the theory of the late“Professor W . R. Sm ith that A thtar w as
originally a m other goddess in A rabia , and then developed into a mas
cu line diety , as it shows clearly the transition from the one to the
other .
2 . On the God Mu t.
The writer had shown in a paper published e lsewhere that there wasa god Mau t or Mut am ong the Hebrews . The discov ery of traces of theworship of the Egyptian god Mut near G aza in Pa lestine in the tim e of
the El A m arna tablets suggests the possibility that the Hebrew god m ay
have been borrowed from the Egyptians .
3 . Was I lu ever a Distinct Deity in B abylonia 3’
The object of this paper was to suggest the possibility of a different
explanation of I in , as an elem ent of proper nam es , from that fo llowedby recent scholars . The analogy of other proper nam es and of the
history of Ishtar suggest , though they do not clearly prove , that I luwas once a distinct deity .
1 2 . The XXIII. Psalm an Essay on Hebrew Verse by Rev .
F . P . Ram say, A ugusta, Ky.
Hebrew poetry is not m u sical , bu t pictoria l . It is not m etrical inform . It has what m ay be ca lled verses or lines , bu t the line has not a
given number of accents , nor are the accents arranged in a g iven order .
Each line presents a single com plete pictu re . This pictu re is itse lf the '
blending toge ther u sually of tw o simpler pictu res , each presented in a
distinct phrase . The im age or conception in a phrase is a unity of two
elem ents , as , say , a subject and its action ; bu t the phrase m ay have
less or m ore than tw o words . G enerally each line is one of a couplet ,giving com panion pictures .
These papers have appeared in full in Hebraica,Vol. X, p . 202 if .
cxciv A mer ican Orienta l Society’s Proceedings , D ecember 1 894.
The Psalm m ay be thu s arranged , to illustrate the theory
wens x‘v
w ar
33m" re el
inw lynfi
i n t his x‘v
unm’ mills/m"
gnaw" My
"
lJJ
f'
l’l‘
l ’D'
ID
”nw '73
my Tish
O ther communications were presented as fo l lows1 3 . On som e Hebrew MSS. from Egypt by Dr. Cyrus A dler,
of the Sm ithsonian Institution,Washington
,D . C .
1 4 . On the o rigin of g am es and divination in Eastern A sia ;by Mr. Stewart Culin
,of the University of Pennsylvania, Phila
delphia , Penn.
1 5 . On the Bharats and the Bharatas : by Pro fessor E . W.
Hopkins, of B ryn Mawr Co l lege , B ryn Mawr,Penn .
1 6 . On a com plete verbal index to the Fiqh-al-Luqha of A th-tha’A libi by Professor D . B . Macdonald
,of Hartford
,Conn .
1 7 . On the A gnihotra-section of the Jilim iniya
-brz'
lhm ana ; byDr . Hanns Oertel
,of Yale University, N ew Haven
,Conn. To be
published in the Journal .1 8 . A n em endation of Sz
‘
lyana on S. B . i. 3 . 2 by Dr. Oertel .1 9 . On som e unpublished A rabic inscriptions in Moro cco and
e lsewhere by Mr. Talcott ‘vVilliam s
,o f Philadelphia , Penn.
‘2 0 . Report of excavations at Jerusalem through the PalestineExp lorationFund by Rev . T . F . Wright
,D .D .
,Cambridge ,Mass.
2 1 . N ote on the Ju lian inscription described by Dr . I. H. Hallat the m eeting of March
,1 894 by Dr.“Wight . Published in
the Q uarterly Statem ent of the Palestine Explorat ion Fund, A pril ,1 895 .
Papers by Professor M . B loomfield,of the Johns Hopkins Uni
versity, and Professor A . V. W illiam s Jackson,of Columbia
College,were read at the Second Joint Session
,Friday, December
2 8th.
rm mmlNW"
! mm:‘lbnr mm: mbypwll s lim:
’Jm’
mu‘ly sun“lbs l: m“my m s ,3
We 0 95mm’ws
'wnew: DJW'
I
wemme ismmno: m m
cxcvi A merican Orienta l Society’s Proceedings , D ecember
SE COND JOINT SESSION .
Friday, December 2 8 , at 1 0 A . M .
Presiding Officer Of the Meeting,Prof. John Henry Wright , Of
Harvard University, President Of the A m erican Philo logicalA ssociation.
1 . Dr. J . P . Peters,N ew York
,and Prof. H. V. Hilprecht,
University Of Philadelphia . The last resu lts Of the B abylonian expedition Of the University of Pennsylvania .
2 . Prof. W illiam W . G oodwin,Harvard University. The
A thenian ypa cpi) wapavénwv and the A m erican doctrine of con
stitutional law.
3 . Prof. Minton Warren,Johns Hopkins University. The con
tribu tion of the Latin inscriptions to the study of the Latin
language and literature .
4. Prof. A . V. W il liam s Jackson,Co lumbia Col lege . Cyrus
’s
dream Of the winged figure of Darius in Herodotus.
5 . Prof . Hermann Collitz,B ryn Mawr Co l lege . Som e Modern
G erm an etym o logie s.
6 . Prof. Maurice B loomfie ld,Johns Hopkins University. On
Prof. Stre itberg’s theory as to the origin of certain long Indo
European vowe ls .
7 . Prof . Federico Halbherr, University of Rom e . Explorations
in Krete for the A rchaeo logical Institute (read by Prof .
Frothingham).8 . Prof. Edward S. Sheldon
,Harvard University. The work of
the A m erican Dialect Society, 1 889—1 894.
TH IRD JOINT SESSION .
Friday, December 2 8,at 8 P . M .
MEMORIA L MEETIN G
IN HON OR OF
WILLIA M DWIGHT WH ITNEY .
Presiding Officer of the Meeting , President Danie l Coit G ilman ,
of Johns Hopkins University, President Of the A m erican OrientalSociety.
1 . Reading of letters from foreign scho lars .
Program of the Congress of Philologists. cxcvn
2 . MEMORI A L A DDRESS by Prof . Charles R. Lanm an,Harvard
University.
3 . Whitney’s influence on the study Of modern languages and on
lexicography, by Prof . Francis A . March,Lafayette Co llege .
4. Whitney’s influence on students of classical philology, byProf.
B ernadotte Perrin,Yale University.
A ddress by Prof. J . Irving Manatt,B rown University.
A ddress byRev. Dr. William Hayes Ward,N ew York .
Concluding address by President Danie l Coit G ilm an .
SPECIA L SESSIONS.
A MERICA N PHILOLOGICA L A SSOCIA TION .
(Organized
1 . Mortim er Lam son Earle,Ph.D. ,
B arnard Co llege . SophoclesTrachiniae, 2 6
—48 a Study in Interpretation.
2 . Prof . Louis B evier,Jr . ,
Rutgers Col lege . The DelphianHymns and the Pronunciation of the G reek Vowels .
3 . Prof. A lfred G udem an,University of Pennsylvania. Plutarch
as a Philo logist.
4. Prof . Edwin W . Fay,Of Washington and Lee University.
A RYA N tr,
°
G RK . z LA T . cl°
,A RY . dr
,
°
,BA
°z : LA T .
g l°
.
5 . Prof . C . R. Lanm an Of Harvard University. ReflectedMean
ings a Point in Sem antics .
6 . Prof. Kar l P . Harrington,of theUniversity o f North Caro lina.
Notes on the Diction o f the A p ocolocgntosis D ivi C’laudii .
7 . Prof. W . A . Lamberton,of the University Of Pennsylvania .
N otes on Thu cydides.
8 . Dr. A rthur Fairbanks,Of Yale University. Local Cults in
Hom er.
9 . Dr. Mitchell Carro l],of the Johns Hopkins University. A ris
totle on the Fau lts of Poetry or Poetics xxv . in the LightOf the Hom eric Scholia.
Dr. Charles Knapp , Of Barnard Col lege . N otes on Horace .
Prof. M . W . Easton,Of the University of Pennsylvania.
Remarks upon G ower’s Conf essio A m antis, chiefly withreference to the text.
cxcviii A merican Or ienta l Society’s Proceedings, D ecember 1 894.
W . C . Lawton ,of Philadelphia. A National Form Of Verse
the Natural Unit for the Thought .
Prof . Frank L . Van Cleef, of Cornel l University.
"
Confusion
of 8c’
xa and r e’
o-c apes in Thu cydides.
Dr. B . N ewhall,Of‘ B rown University. Wom en
’s Speech in
Classical Literature .
Prof . E . G . Sihler, Of the University of the City of N ew York .
St. Paul and the Lem I ulia dc vi .Dr. Jam es M . Paton ,
Of Cambridge,Mass . Som e Spartan
Fam ilies under the Em pire .
Prof . H . W. Magoun of Oberlin College . Pliny’s Laurentine
Villa.
Prof. John William s White , o f Harvard University. The
pre-Them istoclean Wal l at A thens.
Prof. Herm ann Collitz Of B ryn Mawr Co l lege . The etym ology of dpa and of na l/x.
Prof . J . Irving Manatt,Of Brown University. The Literary
Evidence for D ’
Orp feld’s Enneakrounos.
Prof. B enjam in Ide Wheeler,Of Cornel l University. The
G reek Duals in - 8 .
Prof . John Henry Wright,of Harvard University. A note
on A lexander Po lyhistor (Euseb . Chron . I . 1 5,1 6 SchOne).
Prof . Herbert Weir Smyth, of B ryn Mawr Co llege . On
G reek Tragic A napaests .
Prof. A . V . William s Jackson,of Columbia Col lege in the
City of N ew York . Two ancient Persian Names in G reek,’
A p‘ra iixms and
Mortimer Lam son Earle,Ph.D.
,o f Barnard Co llege . Som e
Rem arks on the Moods o f W ill in G reek .
Prof . Edwin W . Fay, of W ashington and Lee University.
A RYA N gn z LA TIN m n.
Prof . Carl Darling B uck, Of the University Of Chicago . The
Passive in Oscan-Umbrian.
Pro f. W . J . B attle,Of the University of Texas (read by title).
Magical Curses written on Lead Tablets .
Dr. Charles Knapp, o f B arnard Co llege (read by title).Lexicographical N otes .
Prof . W . G . Hale,Of the University o f Chicago . On the
Latin Subjunctive and the G reek Optative in Indirect Discourse .
0 A m erican Or iental Society’s Proceedings, D ecember 1 894.
THE MODERN LA NGUA GE A SSOCIA TION OF A MERICA .
(Organized
1 . Prof. W . T. Hewett,Corne ll University. The life and works.
2
8
of Prof . Matthias de Vries .
Dr. K. Francke,Harvard University. The relation of early
G erman romanticism to the classic ideal .Prof . G eorge Lyman Kittredge
,Harvard University. The
F riar’s L antern .
Prof . Edward H . Magill,Swarthm ore Co l lege . The new
m ethod in Modern Language study.
Prof . Frederic Spencer, University of North Wales,B angor,
Wales. On the re form o f m ethods in teaching the Modern
Languages,together with an experiment in the teaching Of
G erman.
Prof . A lex. Melville Bel l,Washington
,D . C . A note on
syllabic consonants .
Prof. Henry R. Lang,Yale University. The m etres
employed by the earliest Portuguese lyric schoo l .Dr. J . Hendren G orre ll
,Wake Forest Co llege , N . C . Indi
rect discourse in A nglo -Saxon .
9 . Prof . O . F . Em erson,Cornel l University. A parallel between
the Middle English poem Pa tience and one of the pseudo-Ter
tu l lian poem s .
Mr. W . Henry Schofield,Harvard University. Eliz abeth
Elstob : an A nglo -Saxon scho lar nearly two centuries ago,with her P lea f or L earning in Wom en .
Dr. C . C . Marden,Johns Hopkins University. The Spanish
dialect Of Mexico City.
Prof. C . H . ROSS,A gricultural and Mechanical Co llege , A la.
Henry Tim rod and his poetry.
Prof. Jam es T . Hatfield,N orthwestern University. The
poetry of Wilhelm Muller.
Dr. L . E . Menger,Johns Hopkins University. Early Rom an
ticists in Italy.
Dr. Edwin S. Lewis,Princeton University. On the develop
m ent of inter-vocalic labials in the Romanic languages .
Dr. L . A . Rhodes, Cornel l University. Notes on G oethe’s
Iphigenie.
Mr. A lex .W . Herdler,PrincetonUniversity. On the Slavonic
languages .
Program of the Congress of Philologists .
1 8 . Dr. Thom as A . Jenkins, Philade lphia . Old French equivalents of Latin substantives in -cus,
-
gus, mus.
1 9 . Prof. A . R . Hohlfeld, Vanderbilt University. Contributions
to a bibliography of Racine (read by title).A paper by Prof. Hermann Collit z , B ryn Mawr Co l lege
, was
read at the Second Joint Session, Friday, December 2 8 .
A MERICA N DIA LECT SOCIETY.
(Organized
Prof . E . S. Sheldon, Harvard University, read a paper at the
Second Joint Session , Friday, December 2 8 .
SPELLING REFORM A SSOCIA TION .
(Organized
1 . Opening remarks by President March The m ovem ent for
spel ling reform .
”
2 . Paper by H . L . Wayland, D.D. ,Editor Of the Exam iner
The Obstacles to reform .
3 . Rem arks by Jam es W . Walk,M.D .
,Comm issioner Of Chari
ties and Correction,Philadelphia “The advantage of a reform ed
o rthography to the children of the poor .
”
4. Rem arks by Charles P . G . Scott,Ph.D.
,Editor Of Worces
ter’s D ictionary The attitude of philologists toward the spel l
ing reform .
”
5 . Rem arks by Patterson Du B ois,A .M . ,
of Philadelphia.
6 . Rem arks by J . H . A llen, of Massachusetts.
7 . Remarks by Mrs. E . B . B urns,Of N ew York .
ARCHZEOLOG ICA L INSTITUTE OF A MERICA .
(Organiz ed
1 . Mrs Sara Y . Stevenson, University of Pennsylvania. The
ant u ities from KOptos at the University Of Pennsylvania.
2 . Rev .W . C . Winslow, Boston, Mass. The explorations at the
temple Of Q ueen Hatasu
0 0 1 1
3 .
4.
5 .
A m erican Oriental Society’s Proceedings, D ecember 1 894.
Mr. Talcott W il liam s,The P ress
,Philadelphia. Local Moor
ish architecture in North Morocco .
Prof. Frank B . Tarbell , University of Chicago . Retrogradeinscriptions on A ttic vases .
Prof. John William s White,Harvard University. History
and work of the A m erican Schoo l Of Classical Studies at
A thens .
6 . Prof . W illiam R . Ware,Columbia Co l lege
,N . Y . The New
7 .
1 0.
1 1 .
A m erican Schoo l Of A rchitecture at Rom e .
Prof. W illiam H. G oodyear , B rooklyn Institute . A discoveryof G reek horiz ontal curves in the Maison Carré e at N imes.
Rev . John P. Peters,New York. The Excavations Of the
Babylonian Expedition at the temple Of B el in N ippur.
Prof . A llan Marquand,Princeton University. A study in
G reek architectural proportions.
Prof. Myron R. Sanford, Middlebury Co l lege . The new faun
of the Q u irinal .Prof . W . C . Lawton, Philadelphia. A ccretions to the Troymyth after Hom er.
1 2 . Mr. Barr Ferree , B rooklyn. A rchitecture Of m ediaeval housesin France .
1 3 . Prof . A . L . Frothingham ,Jr. ,
Princeton University. Byz an
tine influence upon Mediaeval Italy.
1 4. The ivory throne at Ravenna .
1 5 . Mr. Wil liam Rankin ,Jr .
,Princeton University. Some early
Italian pictures in A m erican gal leries.
1 6 . Prof . A lfred Em erson,Cornel l University. The archaeology
of A thenian po litics in the fifth century B .C .
A paper by Prof. Federico Halbherr, University of Rome , was
read at the Second Joint Session,on Friday, December 2 8 .
cciv A m erican Orienta l Society’s Proceedings, A p ril 1 895 .
on Coral Islands had m ade important contributions to our knowledge Of the physical and natural characteristics of the EasternHem isphere .
In the absence of the Recording Secretary, Professor Lyon, the
Society chose Professor Jackson, of Co lumbia Col lege,to dis
charge the duties Of that Officer during the session .
The m inutes of the special m eeting held at Philadelphia,December 2 7th, 2 8th and 2 9th
,1 894
,in connection with various
other philological and archaeological societies of A merica,were
read and approved. The report of the Comm ittee Of A rrangem ents for the present m eeting was made by Dr. Oerte l of YaleUniversity. This report was in the form Of a printed pro
gramm e,and was accompanied by an invitation from President
Dwight of Yale University, extending to the m embers of the
Society the hospitality Of his hom e during the evening . The
report and the invitation were accepted with acknow ledgm ents
and thanks .
The reports of outgoing officers were now in order.
The Corresponding Secretary, Professor Perry, of Co lumbiaCo llege , presented some of the correspondence that had been
received Since the Christm as m eeting .
Report was then m ade upon som e letters which had been
addressed to Professor Lanman of Harvard University on sub
jects touching the wo rk Of the Society.
—Siddhe9vara Mitter,formerly the Secretary of Protap Chunder Roy of Calcutta
,Writes from The Residency at Khatmandu,Nepal, that al though
many good m anuscripts have been carried away, the country isstill rich in them ; and that he is ready to do what he can to
secure any such as m ay be desired by Oriental students am ongus .
* -Dr. Rost writes from London that a young Singalese gentlem an ,
de Silva W ickrem asingha, a pupil Of Professor Kuhn and
Dr . Franke,would be glad to co l late Pali m anuscripts for any one
who may wish to m ake use of his services — In a letter to Mr . H.
C . Warren of Cambridge, the Venerable W . Subhl
'
l ti,Thero
,P.
N . M.
,a learned B uddhist High Priest
,of Waskaduwa
,Kalutara,
in theW estern Province of Ceylon, to whom various Pali studentsin the Occident are already so greatly indebted, has increased theexisting Obligations by the tender Of his kind Offices in the m atter
of procuring transcripts Of m anuscripts f— Dr. Jam es Burgess OfEdinburgh wrote to Prof. Lanm an with regard to the Magaz ineof Indian Photographs,
”an interesting m onthly started at A lla
habad (Sept .,1 894, yearly 30 Rupees, Oflice at 5 , Cutchery Road);
A t the meeting of A pril, 1 893 , Professor Lanman described a good copy Of a
MS. Of the Laiika-avatara, just received by him from Nepal ; but the descriptionwas not printed.
1 Since his first letter, Subhfiti has sent to Mr. Warren a complete and excellent transcript, on about 1 700 pages, of the Paramattha Mafijusa, which is a com
mentary upon'
Buddhaghosa’s Visuddhi Magga, and was much desired by Mr.
Warren in his work upon the VisuddhiMagga.
Corresp onding Secretary’s Rep ort. cv
and also concerning the progress of his own labors upon the greatwork on the A rchaeo logy of India to be publ ished by G riggs ofLondon—Professor Jam es Legge of Oxford had also sent a m ost
interesting letter to Professor Lanm an,in the course Of which he
said,
“N or can I bring m yse l f to think that his [Buddha’s] teach
ing has been a great boon to the world, o r even to the peop les bywhom its records have been m ost generally and favorably re
ceived.
”
In this connection, Dr. W il liam Hayes Ward drew the atten
t ion of the Society to recent discoveries Of tablets at Tel-LO,and
read selections from a letter received from Mr. J . H. Haynes, in
charge of the Philadelphia expedition at N lfier,in which Mr.
Haynes gave account of fair success in the search for tabletswhich he had been pursuing .
The Co rresponding Secre tary reported the names of recentlydeceased m em bers of the Society. The record is as fo l lows
HONORA RY MEMBERSProfessor Heinrich B rugsch -Pasha
Professor A ugust Dillm ann
S ir Brian Houghton Hodgson
Sir A u sten Henry Layard
Raol Sahib Shankar Pandu rang Pandit
Major-G eneral Sir Henry Cresw icke Rawlinson .
CORRESPONDING MEMBERSHyde ClarkeProfessor Philippe Edou ard Ponceux ;Dr . D. J . Macgowan .
CORPORA TE MEMBERSProfessor Edwin Cone B issellRev . Dr. A lexander Kohu t ;
Professor W illiam Dwight Whitney.
A S is wel l known to our m embers, the Obligations of the A m er
ican Oriental Society to Professor Whitney are very exceptional lygreat . This m eeting
,the first annual legal m eeting of the Society
after his decease,wou ld have been the natural tim e for taking
some Oflicial notice of his death. That this was not done is due
to the fact that that session of the First A merican Congress ofPhilologists which was he ld at Philadelphia, Friday evening
,
December 28,1 894, was m ade a m em orial m eeting , and devoted
to the expression, on the part Of his col leagues and friends,of
their appreciation o f the character and public services of Mr .
Whitney.
” The Proceedings of that session are to be publishedby the Congress in a vo lum e entitled
,The Whitney Memorial
Meeting.
” This is to be distributed to the m embers of the
VOL . XVI .
ccvi A m er ican Or iental Society’s Proceeding s, A p r il 1 895 .
A m erican O riental Society, the A m erican Philo logical A ssociation
,and the Modern Language A ssociation o f A m erica. The
vo lum e is uniform or very nearly uniform in siz e with the publicat ions Of those Socie ties and m ay properly be treated as a part
of their o ffic ial publications .
The Treasurer,Mr. Henry C . Warren
,Of Cambridge
,Mass
,
presented .
to the Society, by the hand of Professor Lanman,his
accounts and statem ent for the year ending A pril , 1 89 5 . A t the
request of the Treasure r,the Chair appo inted Professors Lanm an
and Lyon o f Cam bridg e , as a Comm ittee to examine the securitiesof the Society at the p lace whe re such securities m ay be stored
and they were requ ested to repo rt on the sam e to the President
of the Society. A S an A uditing Comm ittee to exam ine the Treasurer
’s acco unts presented at the m eeting
,Pro fessors Lanm an and
G ottheil were nam ed. This Comm ittee reported to the So cietydu ring the m eet ing ,
and certified that the accounts were in due
order and properly vouched . The usual analytical summ ary Of
the G eneral A cco unt fo l lows
RECEIPTS .
Balance from Old account , March 29, 1 894A ssessm ents ( 181 ) for 1 894—5A ssessm ents (3 1)for other years
Sa le of publicationsIncom e o f investm ents , other than Bradley Type
FundTotal incom e of the year
Total receipts for the year
EXPENDITURES .
Journal , xv i . 1 (part)Proceedings , March ,
1 894
Interest on from June 30 to Ju ly 27 , 1894Share Of expenses of Jo int Meeting at Philade lphiaB inding (for tw o years)Job printingPostag e , e tc
Total disbu rsem ents for the year
Credit balance on G en’l A ccount , A pr . 18 , 1 895 _
00
Upon these facts,the Treasurer rem arks as fo l lows : The
expenses for the pas t fiscal year have been large,am ounting to
by far the larger part of which w as spent in p rintingVol . xvi. o f the Journal , and the Proceedings for 1 894 . The
receipts from all sources have Slightly exceeded the expenditu res,
c cviii A m erican Or ienta l Society’s Proceedings, A p ril 1 895 .
Society’s library is now 482 8
,an increase of nearly two hundred
in the past year .
For the Comm ittee on Publication,the Corresponding Secre
tary reported as follows : By au thoriz ation of the Society, givenat i ts m eeting o f Decem ber last
,the Comm ittee had held an infor
m al conference with the gentlem en empowered to represent the
A m erican Philo logical A ssociation in the matter of publishing a
volum e comm em orative of the late Prof . Whitney. It was the
Opinion o f those present that such a vo lume shou ld consist o f theaddresses delivered at the WhitneyMemorial Meeting
,
” December 2 8
,1 8 94
,and of the letters rece ived from foreign scho lars
concerning Mr. Whitney, extracts from which had been read at
that m eeting .
The Comm ittee has under consideration the question of pub
lishing an index to the publications of the Society.
A s m atter of record it m ay be added that the Proceedings of
the Society at New York,March 29—3 1
,1 894
,were issued as a
pamphlet o f 9 2 pages and as a part of vo lum e xvi. of the Journal,
Sep . 24, 1 894 ; and , further, that alm ost no progress had beenm ade with the Jo urnal but that one A rabic and one Vedic article had been printed, covering in all about form s.
On Friday morning,A pril 1 9 , at upon the close of the
Directors’ Meeting , the second session of the Society was begun.
The Directors reported by their scribe,Pro fessor Perry,
as fol
lows1 . They had appo inted the next m eeting of the Society to be
held at A ndover, Mass .,during Easter Week
,A pril 9th, 1 0th and
1 1 th,1 896 . (The Chair nam ed as m embers of the Local Com
m ittee of A rrangem ents,to act with the Corresponding Secretary,
Professors G eorge F . Moore and John P . Taylor, of the A ndoverTheo logical Sem inary.)2 . They had decided to recomm end to the Society for adoption
the suggestion em bodied m the report of the Comm ittee of Pub
lication, that such comm ittee shal l hereafter consist of six m em
bers, one o f whom shall be the Co rresponding Secretary, and
that he shal l act as Chairm an of that Comm ittee .
3 . They had nam ed the fo l lowing m embers to serve as the
Committee of Pub lication : The Corresponding Secretary, Chairman
,and Professors Isaac H. Hall
,Pau l Haupt , E . W . Hop
kins,Maurice B loomfield
,and G eorge F . Moore .
4. They had voted to recomm end to the Society for election tom embership the fol lowing personsA s Corp orate Members :
Miss Lu tie Rebecca Corwin ,Mt . Holyoke Sem inary , South Hadley,
Mass .
Dr . G eorge S. Duncan , Harrisburg ,Penn .
Dr . Charles P. G . Scott , Radnor , Penn .
Mr . Frederick We lls William s , New Haven , Conn .
Mr . Ellis Robert New York ,N . Y.
Mr. Woodrufi died May, 1 895.
Ofi cers E lected. ccix
The recommendation contained in the second paragraph of the
report of the Direc tors was unanimou sly adopted by the Society.
The persons recomm ended for e lection to m embe i ship , after bal
lot du ly had, were declared elected.
N ext 1n order of business was the report of the Comm ittee on
the N om ination of Officers,consisting o f the Rev . D r. Ward
,Mr.
Van Nam e , and Professor Haupt . The Corresponding Secretary,Professor Pe i ry, owing to the duties which devo lve upon him in
consequence of his being transferred from the departm ent of
Sanskrit to the Professorship of G reek in Columbia Col lege ,requested to have a successor nam ed for the office which he had heldin the Society during the past year ,
and Professor Lanman,who
had been Corresponding Secre ta i y from 1 884 to 1 894,was nom i
nated in his stead. Professor G . Lyon, who had served as
Recording Secretary since his e lect ion to the office in 1 886,like
wise requested that he m ight be re lieved of the duties of that
position ,and as his successor Profe ssor G eorg e F . Moore of the
A ndover Theo logical Sem inary was nom inated . The gentlem en
so nom inated, and the other offic e rs and Direc tors who had beenthe incumbents of the foregoing year, were du ly elected by theSociety. For convenience of reference the names of the B oard
for 1 8 95—96 are here given
President—Pres . D. C . G ilm an , of Baltim ore .
Vice-Presidents—Dr. William Hayes Ward , o f New York ; Prof . C .
H . Toy , of Cambridge ; Prof . Isaac H . Hall ; of New York .
Corresp onding Secretary—Prof . C . R. Lanm an , of Cam bridge .
Recording Secretary—Prof . G . F. Moore , of A ndov er .
Treasu rer—Mr . Henry C . Warren , of Cambridge .
L ibrar ian—Mr . A ddison Van Nam e , of New Haven .
Directors—The officers above nam ed and Professors B loom field and
Haupt , of Baltim ore ; Mr . Talcot t William s , of Philadelphia ; Prof . E .
W . Hopkins , of Bryn Mawr ; Prof . A . L . Fro thingham , of Princeton ;Prof . R. G ottheil , of New York Prof . G eorge F. Moore , of A ndover .
Upon m otion of the Corresponding Secretary it was
Resolved , That the A m erican Oriental Society hereby tenders its
thanks to the au thorities of Yale University , and in particu lar to President and Mrs . Dwight , and to the m embers of the Loca l Comm ittee ofA rrangem ents , Messrs . Salisbury ,
Van Nam e , and Oertel , for the hospitality extended to the Soc iety on the occasion of its annual m eeting in
A pril , 1 895 , and for the excellent arrang em ents m ade for the com fortand convenience of the m em bers attending .
Final adjournm ent was had on Friday, A pril 1 9 th, at A . M .
The fol lowing comm unications were presented
ccx A m er ican Or iental Society’s Proceedings , Ap ril 1 895 .
1 . 0 11 Chinese anticipations of certain ideas o f m odern science ;by Rev . W . A . P . Martin ,
D .D .,LL .D President Emeritu s o f
the Imperial Tungwen Co llege , Peking ,China .
Possessing a high degree of inte llectual cu ltu re and a longer careerof recorded experience than any other existing people . it m ight hav e
been expected that the Chinese wou ld m ake im portant discoveries inthe arts and sciences . In the arts , their contribu tion to the com m on
stock is specially notable— including silk , tea , porcelain , the m ariner’s
com pass , and the art of printing .
In the sciences , their achiev em ents have been less conspicu ous— thefree m ovem ent of the Ch inese intellect hav ing from an early periodbeen restrained by a cast- iron orthodoxy . Y et there is
f
good ev idence
that som e of their leading thinkers hit on su ch broad generalizations asbiological evo lu tion , th e unity of m atter , the du ality of m atter and
m otion , the conservation of energy , the existence and properties of
elem ental ether , etc . This last topic w as treated in the paper withspecial detail , and it will c laim the whole of the rem aining spaceallotted to this abstract .
' Professor Oliver Lodge thu s describes the m odern theory of ether in
a lec tu re before the Royal Institu tion . The sim plest conception of the
universe that has yet occurred to the m ind of m an— one continuou s substance filling all space ; which can vibrate as light ; which can be
parted into positive and negative e lectricity ; which in whirls or vor
tices constitu tes m atter , and which transm its by continu ity (not byim pact)every action and reaction of w hich m atter is capable ; th is isthe m odern v iew of the e ther and its functions .
”
This conception,which he qualifie s as m odern is by no m eans new
to the philosophy of China . How early it appeared there it is not easy
to affirm - perhaps ten centuries before ou r era , when the earliest specu lations on the forces of na tu re were embodied in the Y ihking or Book
of Changes . It is found ,however
,as a full fledged doctrine in several
writers of the eleventh centu ry after Christ w ho not only speak of an
ethereal m edium,bu t ascribe to it all the properties above enum erated
except that o f produ cing electr icity. Those writers are known as the
Sungiu , or school of the Sung dynasty . A pleiad clu ster of ex traordi
nary brilliancy. its princ ipal lum inaries were five ; who ,as tw o of
them were brothers , fal l cu r iously enou gh under the fou r a lliterativenam es of Cheo , Chang , Oh
‘eng , and Chu .
Cheo is au thor of a theory of the u niverse based on an exposition of
the B ook of Changes . Chang is best known by a sm a ll work calledCheng meng ,
‘Right notions for the Young ,
’in which , beginn ing as
)hinese writers are prone to do . with the origin of the world ,he sets
forth what he considers as the correct v iew of the w ay in which itcam e into being . The two brothers Cheng adopted and expoundedChang
’s v iews . Chu , the fif th and m ost illu striou s in the series , w as
their disciple . I shall have to cite som ething from each in order to
show that their conceptions of ether were substantially identical withthose of our m odern physic ists .
ccxii A merican Or ien ta l Society’s Proceedings , A p ril 1 895 .
Of this m ovem ent Chang says , The imm en sity of space is filled witha pure flu id . Since it is pu re (i. e . perfectly flu id)it offers no obstru ctionto m otion .
” Here w e have enunciated the principle of the perpetu ityof vortex m otion , v iz . (in the language of m odern physics) that , in a
frictionless flu id ,its original m otion is m aintained withou t a lteration .
To summ arize the points in which the ether of these Chinese thinkersagrees with that of ou r m odern science1 . It is a subtile flu id fil ling all space .
2 . A s a vehicle of force it is endowed with intense activ ity .
3. Its m otions , which are in whirls or eddies , resu lt in the productionof m atter .
4. This prim ordia l substance , by its v ibrations , is the source of light .
The occidental theory is confirm ed by a m agnificent array of scientificfacts . The orien tal theory , standing apart from experim ental science ,never em erged from the state of specu lation— a specu lation wonderfu llyacu te and sublim e one in which the scientific im ag ination shows itselfto the best advantage ; divining as if by instinct great tru ths , whichrequ ire for their confirm ation the slower processes of patien t investigation .
Practica l as the Chinese m ind conf essedly is , it is not a little remark
able that Chinese philosophers in the study of nature have never m ade
exten siv e u se of the experim ental m ethod . That they have not been
ignorant of it is evident from the fo llowing qu estion and answer in thewritings of the brothers Cheng . One asked whether to arr 1ve at a
knowledge of natu re it is needfu l to inv estigate each particu lar object ,or m ay not som e one th ing be seized upon from wh ich the knowledge o fall things can be dedu ced ? The Master replied : A com prehensiveknowledge of natu re is not so easily acqu ired . Y ou m u st exam ine one
thing to-day and one thing to -m orrow ; and , when you have accum u
lated a store of facts , you r knowledge will bu rst its shell and com e
forth into fu ller light , connecting all the particu lars by general laws .
”
W e shou ld not forget that in the West the sam e theory existed in thestate of a discarded specu lation for at least tw o centuries before itreceived the sea l of science . The first Eu ropean to get a g lim pse of the
c ircum am bient ocean was Rene Descartes . His m istake in referring
the m otion s of the planets to Whirlpools of ether brough t discredit on
his whole system though he also held that sm all vortices were neces
sary to explain the constitu tion of m atter . Bu t what a g loriou s resu rrection awaited it 1 In the first year of this centu ry, touched literally bya sunbeam . it woke from its long slum ber . Young found it necessaryto his undu latory theory of light to which he w as led by the interferenceof rays , and Fresne l resorted to it to explain the phenom ena of po larization . So m u ch is our knowledge of it extended , and so firm ly is theconception established , that in som e of our treatises on phys ics the threesubjects o f light, heat , and e lectric ity are all ranged under the comm on
rubric of“ether waves .
”
If anything m ore were requ ired to com plete the trium ph of a neg
lected philosopher , wou ld it not be to see his vortex theory em ployed to
D avis,The G ods of Shirp urla . ccxiii
explain the existence of matter ? For what is the dynam ic theory o f
the m olecu le bu t a rehabilitation of the Cartesian vortex , which its
author represented not m erely as bearing the planets on its bosom , bu t
as hugg ing each particle in its wh irls or eddies ?Bu t hav e the thinkers of China ,
w ho preceded Descartes by five cen
turies , nothing to do with this trium ph of the French philosopher ? Is
it not probable that while he was at the Jesu it college of La Fleche hefell in with fragm ents of Chinese philosophy in the writings of Jesu itm issionaries ? If su ch were the case (and it is im possible to prove thecontrary), who can m easu re the obligations of the world to China for
the germ-thought deposited in the brain of the Father of m odern phil
osophy
2 . The G ods of Shirpu rla ; by Professor John D. Davis,of
P rinceton Theological Sem inary, Princeton, N . J .
The genera l principle on which the local pantheon at Shirpurla w as
constru cted has been stated by the lam ented A m iaud . Speaking of
variou s tem ples of Babylon ia , and inc luding Shirpu rla im plicitly , he
says The cu lt rendered to these gods w as offered by reason of their
being the m other , the bro thers , or the sisters of the principal div inity(Records of the Past , New Series , 1 . So thorou gh w as the work o f
this French scholar , and so keen his insight , that there is bu t scantglean ing after him in this direction . Still there is som e . A few factsabou t the gods rem ain to be gathered from the inscriptions of the p a tesis ,wh ich som ewhat m odify the picture that has been drawn of the loca lpantheon .
These facts , as we ll as the others which play a part in the presen tpaper , are not all new . Not a few of them are fam iliar from gen
eral , especially from the later , Babylonian and A ssyrian literatu re .
Bu t they are invarIably derived from the records of the p atesis them
se lves , and they stand as attestations of the faith of Shirpu rla . They
m ake known the conceptions o f the gods , not as entertained in differ
ent ages and at diverse places , but as held at a definite period , and by
a hom ogeneou s people of the rem ote past . A nd in the history o f Baby
lonian relig ion this is a m atter of im portance . A fixed point is established from wh ich to v iew the developm ent of re ligiou s thought .
A word as to the geography of Shirpurla . The place w as apparentlya com plex city , though not necessarily close ly com pacted together . It
is generally ca lled coun try , bu t is also definitely nam ed a city (DeC . pl .14 col . i .
’
1 4, It afl
’orded the titu lar designation of the re igning
pr ince (1 no . 2 2 no . 2 etp a ssim). It is not custom ari ly m entioned in
the loca l records as the site of tem ples , the location of these being
specified by towns . Within the circui t which bore the designation of
Shirpurla ,fou r towns or civ ic quarters were included ; nam ely , first ,
The references,unless otherwise noted
,are to the plates in Découvertes e n
Chaldée, par Ernest de Sarz ec .
c cxiv A m er ican Or iental Soc iety’s Proceedings , A p ril 1 895 .
G irsu -ki, the royal quarter. It contained the palace of the p a tesi and
the tem ple of Ningirsu , the patron deity of the royal hou se . Urkagina is
c alled not on ly king of Shirpu rla , bu t also k ing o f G irsu -ki (32 , A ).
Second , Uru -az agga : perhaps the sacred quarter , as its nam e m ay
denote . In it w as the seat of worship o f the goddess G atumdug , the
m other of Shirpurla , and of the goddess Bau , the loca l m istress of Uru
a z agga . Th ird ,Nina-ki ; over wh ich the goddess Ninapresided : and
fourth , G ishgalla-ki of which the goddess Nand. w as the patron deity .
The tw o last m entioned towns were probably bu rgher qu arters .
This description of Shirpu rla represents in its g enera l features thetheory advanced by A m iaud . Recen tly , however , Mr . C . J . Ball , incom m enting on a bilingua l text (IVE . drew attention to the grou po f three signs gish
-
ga l- la which s tand as the equ iva lent of Babylon ;
and he suggested a com parison with the nam e comm only pronouncedG ishgalla-ki (wr itten with one sign .and the determ inative)in the textso f Shirpu rla (PSBA . xv . 51 Th is suggestion has been taken u p
and pu shed by Professor Homm el , w ho be lieves that in all places wherew e m eet the latter ideogram
“w e have to read G ishga lla-ki
, and to
u nderstan d Babylon and he concludes that this g reat city was ru ledby the p ates is of Shirpu rla (PSBA . x v . 108 It is to be rem em
bered , however , that , first , the two nam es are written differently.
Their possible sim ilarity m ay indeed be due to the identity of the
towns bu t this is by no m eans certain , especial ly since the nam es as
u nderstood are m ere appe l lations . Secondly, there are ev ident difficu l
ties , though perhaps none that are insuperable ,in be liev ing that a
p a tesi of Sh i rpu rla cou ld have bu ilt tem ples in Babylon , or wou ld havespo ken grate fu lly of Babylon ’
s gods . Thirdly , the goddess Nana is
prom inent in G ishgalla-ki ; so prom inent , indeed , that she is best
regarded as the tutelary deity of the place . Marduk w as the patron o f
Babylon . To identify G ishgalla-ki with Babylon invo lves the assum p
t ion , it seem s to m e,of a re lig iou s revolu tion of which h istory has g iven
no inkling . In v iew , therefore , of the consequ ences o f accepting this
definition , the old v iew which regards G ishgalla-ki as a quarter or
inferior town of Shirpur la m u st be entertained until satIsfactory historical proof be addu ced that the goddess Nanaw as at one period the
chief deity of Babylon . We have no great zea l in the m atter . Whate v er the ou tcom e of the investigation ,
it rem ains true that the p atesis
o f Shirpurla held sway ov er the fou r towns or the c iv ic quarters knowna s G irsu , Uru -az agga , Nina, and G ishgalla .
The protec tress of Shirpu rla as a who le w as the goddess G atum dug ,
the m other of Shirpurla (5 no . 2 , l . 2 14 col . i . 2 , et p assim). She
sat enthroned in the town of Uru -a z agga (14 col . iii. Bu t each of
the four civ ic centers had , as already ind icated , its own patron deity .
The god Ningirsu w as , as his title deno tes , the lord of C irsu . The locald iv inity o f Uru -az agga w as the goddess Bau ,
child o f A na ,heaven
(8 col . iv . 5 ; 1 3 no . 2 col . i . 3 ; 1 3 no . 4 co l. i. the firstborn child of
heaven (35 col . xx . She occupied a great tem ple in Uru -az agga
( 8 col . iv . 6 9 col . iii. 1 7 1 3 no . 2 co l. iii . 20 and was worsh ipped
c cxvi A m er ican Or ienta l Society’s P roceedings , A p r il 1 895 .
Marduk (IVR* 4
, co]. iii. so Nina is cal led a“child of Eridu (35
col . xx . Her consort was apparently the god Nindara , w ho share s
an attribute with her (8 col . v . 2 ; 37 no . 4,2 IR 5 no . xxiii. 1 with 2
col . v . 1 29 no . 4,2 ; IR 5 no . xxiii . Her daughter w as Ninm arki
(8 col . v . 1 0 19 : col. v iii. 67 sq . o f inscription).The goddess Nana is the center of another sm a ll group . The sm all
ness , as we ll as the com position , of the group is at once explained ,if
the suggestion that Nana m ay have been regarded as Enlil’s wife b ecorrect . Her kindred are then largely inc luded in the fam ily of
Ningirsu . Still , Nana is the cen ter o f a g roup . G udea states that she
w as the daughter of the m oon -
god Ensu (PSB A . x iii. 1 58—1 59,1 . 1 ,
and it is apparently a conso rt o f her w ho is m entioned under the titleof Lugal
-G ishgalla (8 col . ii .
It is probable that each of these fou r fam ilies w as worshipped as a
whole in the town of which its nu cleu s w as the tute lary god . For such
a cu stom prevailed in other towns . It can be dem onstrated in the caseof G irsu . It can be traced in the case of Uru -az agga for the worshipo f one other m em ber of the small fam ily of Bau in addition to that of
the goddess herself is attested ; nam ely , the w orsh Ip of N ingish z ida .
It can be discerned further in the case of G ishgalla for the re is explicittestim ony that , side by side with the adoration pa id by the p a tes is to
the goddess Nana,hom age w as also rendered to Lugal-G ishgalla (Text
of Bu tch a cited by Hom m el,PSB A . x v .
With these disclosures in regard to three of the towns in ev idence , itis a reasonable conjectu re that a fam ily group w as worshipped in eachof the four towns . Bu t while this is conjectura l , it is certain that all
o f these groups were w o rsh ipped in the town of C irsu . The p a tesis
dwelt in C irsu ; and , as already s tated ,worshipped N ingirsu and , in
c onnec tion with him , his parents , his w ife and his children . B u t the
p a tesi w ho ru led in C irsu held sway over the three other towns or c iv icquarters as we ll . He m u st do as m u ch for the patron s of the other
towns as he did for the patron of his ow n c ity . A nd so it cam e abou t
that in G irsu tem ples stood to the fou r tu telary deities and their
fam ilies .
These fou r deities and their imm ediate kindred constitu te the gods
of Shirpu rla , properly so cal led . Not that they a lone were known ,nor
that they alone were worshipped . A llu sion is m ade to other gods .
Shitlam tauddua , the king of the ne ther world , and the A nu nnaki are
m entioned . The sungod Bar and the dreaded Ishum are invoked .
Som e of the gods who receive m ention in the inscriptions were dou btless m em bers of one or the other of these g rou ps . Du z iz uab probablybelonged to the group of Nina (IIR56 , From sou rces ou tside of the
records o f the p a tesis , it is known also that Shitlam tauddua had a tem plein G irsu and was regarded as a son of En lil (IIR61 , 1 8 . 1 9 b IIIR38 , 1—3a ;
IVR35 , no . 2 , 1 Th is lineage wou ld m ake h im , according to m odern
ideas , the brother of Ningirsu and , for that m atter , he m ay have been
so regarded in Shirpurla . Bu t a princ iple o f th is kind , if carried ou t ,
w ou ld have requ ired a tem ple to each m em ber of the vast Babyloni an
D avis,Yhe G ods of Shirp urla . ccx vii
p antheon for all the deities we re interre lated according to the currentg enealogies , and G irsu wou ld have been taxed to contain the sanctu
aries . But the g od Shitlam tauddua need not hav e been worshippedthere by reason Of his kinship to the tu telary deity . A sufficient explanation of his worship there is that he w as a great and terrible god , the
ru ler in that realm to which every hum an sou l sooner or later goes . The
g ods Of Shirpu rla were fou r fam ily groups . The m em bers Of these
fam ilies , even though in them selves obscu re , are the prom inent gods inthe records Of the p a tesis . The other deities w ho occasionally figu re at
Shirpu rla were intruders into the local circle , gods Of a wider cu ltwhich pecu liar em ergencies , or unu su al portents , or m om entary dread
brought into prom inence .
Of what has thus far b een said , this is,
the sum : The gods Of Shi r
pu rla are found to have been fou r fam ily groups ; consisting Of the
tu telary deity Of each Of the fou r town s and his or her parents , consort ,and children . These fou r groups were fu rther bound together by them u tual kinship , in three cases at least , Of their cen tra l m em ber ; by
the relationship which is em phasized Of Ningirsu with B au ,his wife ,
and Nina, his sister . The god Ningirsu is the center about which thefou rfold pantheon revolves .
These resu lts m ay be applied with illum inating effect to the inscriptions Of the p atesis . Take a record Of bu ilding Operations . Tem plesOf. course do not fall into decay and requ ire reparation in logicalsequence , yet there is always a logical order Of enum eration . Uruka
gina ,one Of the earliest Of the p a tesis , tells Of certain tem ples which
he erected (Collection de Clercq , tom e ii. pl . v iii). He does not oncem ention relationships bu t it is evident that he is construc ting sanctu
a ri‘
es to the fam ily Of Ning irsu . NO deity ou tside Of this group ishonored w ith a hou se and the m em bers Of the fam ily are enum erated
in order ; first , Ning irsu him self , then his tw o sons , his wife , and hisfather . Or take Ur-Bau
’s record Of the tem ples which he fitted up (8
co]. iii. 5 They chance to be in different quarters Of Shirpurla .
Y et sim ilar phenom ena Of orderly enum eration appear . The templese rected are in G irsu two ,
nam ely , to Ning irsu and to his father’s wife ,
Nincharsag ; in Uru—az agga , one , to Bau ; in G ishgalla , one , to Nana,
the center Of the local group and in G irsu again ,four to the fam ily Of
Nina, nam ely , to her father , to her consort , to her father under a
second nam e (Ninagal ,—Ea , IIR 58, 58a-c), and to her daugh ter.
Or instead of the records Of bu ilding Operations , take an enum era
tion Of benefits conferred by the gods . G udea acknowledges his
indebtedn ess to heaven (9 col . i. 1 0 A gain with a precision whichim plies a logical basis for the sequence , although no t a word is said Of
kinship , the gods are grouped and in this order the father Enlil , theson Ning irsu , then his sister , his wife , and one who is supposed to behis wife under another nam e , then h is tw o sons . With this m ay be
com pared a very sim ilar list, 1 6—1 9 col . ii . 9 sq .
Or take , finally , G udea’s curse Of the rebelliou s (16- 1 9 col. v iii. 44
We cannot assert that he in vokes only gods Of the fourfo ld pantheon .
ccxviii A m erican Orienta l Society ’
s Proceedings, A p ril 1 895 .
Why shou ld be ? Bu t,still , note the order of thou ght as the hot words
pour forth . First com e the parents Of the four tute lary gods , A na ,
En lil and wife Nincharsag ,Ea , . and Ensu . Then follow the tu telary
gods ; Ning irsu Of G irsu , Nina and her consort Of Nina-ki, G atum dug
Of Shirpurlaas a whole , Bau Of Uru -az agga ,NanaOf G ishgalla . Th en
com e the sun -
g od Bar and the m u rderou s god Ishum . Why these tw oare enum erated here m ay be variou sly explained. Then , Of Ning irsu
’
s
fam ily ,his sons ; Of Nina
’s fam ily ,
her daughter and Du z iz u ab ; and ,
finally , Of Bau’
s separate fam ily ,Ningishzida .
Three general rem arks m ay be m ade . The inscriptions from Tellohreveal , better perhaps than any other docum ents that are as yet accessible to the public , first , that the genealogy Of the gods w as established ,
and established ev en in m any m inute details , as early as the tim e of
the p a tesis Of Shirpu rla . Second , that in this genealogy the order ,
A nu , B el , and Ea ,w as fixed . A g lim pse Of this fact is afforded by
other early records also . Third , that A nu ,Bel , and Ea were clearly
recog nized as standing at or near the beginning Of the genealogy .
They are distinctly parent gods . These three m atters are Of im portance in the history of religion .
3 . On the syntax Of the A ssyrian preposition ina by Profe s
sor J . Dyneley Prince,Of the University Of the City of N ew
Yo rk .
Few prepositions have the flexibility and extensive scope which is
seen in the u se Of the A ssyrian ina , and to a great extent also in that Ofits syntactical , if no t etym o logical , equ ivalent , the 3 Of the other Sem
itic idiom s . By what w as probably a very g radu al process , ina has
developed certain functions som ewhat different from those wh ich seem
natu rally to belong to it . This fact , however , is not du e to any pov
erty Of prepositions pecu liar to Sem itic , becau se the varied applicationOf ind does not appear to have re stric ted the force Of other prepositionswhich co -exist synonym ou sly in sev era l u sages .
A discu ssion Of the syntax Of the preposition ina shou ld be div idedinto two heads the first treating of those cases in wh ich ina is u sed to
denote loca l position (in , at,or on) and the corresponding m otion
towards , and the second , Of the cases in which the preposition appearsto have evo lved secondary m eaning s which seem to be developm ents
from the fundam ental loca l signification .
It is high ly probable that the origina l force Of ina w as position withina giv en place ,
im plying that the subject w as su rrounded on all sides , a
usage which still appears as one Of the m ost comm on applications of thepreposition ; thu s : ina a lisa esirsu
,
* I shu t h im u p within his c ity ”
The verb esera is also u sed with arm ; cf. ana islen maxaz i— lu esirsunuti (I .
R. l‘ig . c . v . ana aneilli esirs
'
u,
“I shut him up in prison
”(I. R. Senn
.
0 . ii .
c cxx A mer ican Orienta l Society’s Proceedings , A p r il 1 895 .
It is interesting to notice that ina alone is u sed v ery seldom withverbs Of m otion with the m eaning towards , unto , ’ which is the legitim ate sense Of ana . Even in expressions like ina abanat acur§dni a rdi
sana ti , I pu rsu ed them even un to (in to)the tops Of the m ountains”
(I . R. Senn . 0 . iii . it is clear that the preposition has the force Of
into ,
’rather than Of unto .
’ In su ch a sen tence as ina qatd arddni tam
nus’
ama , she delivered him into (unto)the hands Of his servants (V . R.
ina constru ed with mana m ight be regarded as the first steptowards the m eaning
‘unto ,
’becau se mani
‘
i is generally found con
stru ed with ana (cf . I . R. Tig . c . i. 88 ; 0 . iii . som etim es , however ,with no preposition at all (of . I . R. Senn . 0 . iv. Ina in com positionw ith eli ,
* however , occasiona lly adm its Of the interpretation untO ,
’as
5a ina eli A ssnr amru , who looked towards (i . e. belonged to)A .
” V .
R. 3 , 82 .
The Hebrew 3 a lso occurs in this sense , as D’DW3 i fi G en .
x i. 4. Idiom s like 3 Pith” , 3 WIN indicate , m oreover , that in
Hebrew the m eaning of 3 approached very closely the idea Of m otion
at or unto . The Ethiopic enta , which m ay be an etym o logical cognateof ina , and is capable Of alm ost as m any shades Of m eaning , is u sed
qu ite comm only in this sense to denote both position (Jud . i. 25)and
direction towards (Matth . x ii. Enta denotes a lso m otion through , as
in John x . 1 , 2 , Matth . x ii . 43 . This is u sually expressed in Heb . by
1 1m.
Ina ,
“into ,in the sense Of against ,
’is qu ite comm on in A ssyrian
thu s ina adia a re ,
“they sinned against m y ordinances ”
(V . R. 1 , 1 1 8 ,
1 32 , In this sense it is frequ ently found a lso in com position withir ta ; e . g .
, ina ir tia illikilnimma (Senn . Const . 45) and with eli , as in
5a ina eli A sur ilia silla ta igp udu who planned treason against A . m y
G od”
(V . R. 4, 67 ; II. R. 65 , 4a). The m eaning against m ay be expressedby eli alone , to which the signification properly belongs , as well as byciru , especia lly in the later inscriptions cf . kakkia 5a eli nakri askunu ,
m y weapons which I had aim ed against the foe (Sargon Nim roud ,
1 8 ; I . R Senn . 0 . iii. and cir gimir ammanati , against all the
troops (I . R. Senn . c . v . 6 1 ; V . R. 1 , etc . The idea Of against ,’
which is the da tivus incommodi , is also expressed qu ite properly inA ssyrian by and
,which is essentially the preposition Of the dative :f
cf . ana ca lm ia snatu limnati ilte'
n,
“w hoever plans evil against thism y im age (I . R. 27 , no . 2 , I. R. A surn . 0 . ii. 51
The u se Of 3 in both Hebrew and A ram aic in the sense Of against
is well known ; for exam ple , in Isaiah x ix . 2 , with the verb orb)
Eli alone is not inf requently found synonymous with ana ; cf. eli Iarqu
amai’ra rakbesu , V . R. l, etc .
+It is interesting to see that ana,being the sign Of the dative , is used with
verbs Of trust and confidence ; ana Nabanathil,“trust thou in NebO (I . R. 35 ,
no . 2 1 2 ; A surn . 0 . iii. 39 ; although the same idea is expressed in Heb . by
3 11 193 3 (”Drti
-l (cf. also Caspari, A rab. Gramm ,
p. 260 ; Dillmann, A thiop .
Gramm . ,p.
Prince, On the Syntax of the A ssyrian Prep os ition ina . ccxxi
‘ to fight against’
also G en . xvi. 12 13‘73
-m533 n o Dillmann
e specially ca lls attention to the fact that the Ethiopic ba , althoughrarely u sed to denote m otion towards , no t infrequ ently m eans
‘against
(A thiop . G ramm . , p .
In th is connection w e m ay note that ina in such sentence s as s'
a
ina mdr is'
u A §u r sar Igigi u ttusn , which is trans lated by A bel , whomA
‘
s'
u r the king Of the Igigi appointed during his childhood ”
(KB . 1 . 1 88 .
1 90,
is capable Of the rendering‘in spite of thu s ,
‘in spite Of
his youth .
’That this is also a possible , though not generally recognized
interpretation Of the Heb . 3 m ay be seen from Eccl . v . 13, ll“p31]: 7
in spite Of his sore travail ” Isaiah ix . 20, ”NT-533 in spite Of all
this”; etc . It is not im possible a lso to regard the u se Of ina in the
A ssyrian sentence just quoted as equivalent in force to the Hebrewadv erbial 3 7
the so -called 3 essentioe in su ch expressions as
Pm:Isaiah x 1 . 1 0 . The A ssyrian sentence cou ld m ean whom A . appointeda s or for his son .
”This , however , wou ld be properly expressed by
ana cf . ana dannittisuaskan ana sirigti isrugani .
A s ina is essentially the preposition Of position , it is natura l to find
it denoting also superposition , on , over ,’and the corresponding m otion .
It is the regu lar preposition to express situation on a height ; ina sad
Panari (I . R. Tig . 0 . ii . 37,
It is used Of trav elling on foot ,”ina
§ ep ia (I . R. Senn . c . i. “on a horse ,”ina sisi arkabma (l . 0 .
and“upon (or in) a ship , ina elipp i— irhab (I . R. A surn . 0 . iii. 33) (of .
J on . i . In this sense ina is u sed in composition with eli and mammi ,
the force Of which it seem s to strengthen ; thus , ina eli kiga lli 5a Sin
satirma ,
“it stood written on the tablets Of Sin”
(V . R. 3 , sa ina
manasci nabs ,
“upon which they sat (V . R. 6 , A lthough elif alone
has frequently the force Of position on or over (of . I . R. Tig . 0 . v ii . it
is m ore u su al to find it in this sense in com position with ina .
The u se Of ina to denote m otion on or ov er is very c om m on cf . ina
ka ssi asibbuma ,
“he took his seat upon the throne (Sarg . Prunkinschr .
which shou ld be carefu lly distingu ished from ina kussi sarratt
rabié asibu , I was seated with dign ity upon m y royal throne ”
(I. R.
A su rn . c . i. Ina occu rs in com position with eli i; and muxcci in this
sense ; of . bilta a mada tta ina elisffanu a§kun ,
“tribu te and tax I laid
upon them ”(I . R. Tig . 0 . v . Perhaps the m ost striking
instance Of the u se Of ina in this sense is seen in the constru ction Of the
preposition with satdr'a , to write upon .
’This is found constru ed with
ina alone , as ina naria a temmenia a lta r (I . R. Tig . c . viii. 43) with inain com pos ition with libbu ; ina libbi a ltar (I . R. A su rn . c . i. with
In A ssyrian the regular prep . with verbs meaning to fight is itti,‘with of.
I . R. Tig . c . i. 5 1/5 , with sanana ,and with mamaca , Tig . 0 . iii. in
Hebrew is also found with m: as well as with 3+The prep . piru is also used to denote superposition ; cf. I II. R. 14
,1 0
,
fEli alone is also used thus : of. I . R. A sarh . c . 11 1 . 54 ; 0 . ii. 1 06 ; eiru alone ;cf. akin pirussu, I . R. Esarh . 0 . iii. 1 8 ; etc .
VOL . XVI .
ccxxii A m erican Oriental Society’s Proceedings , A pr il 1 895 .
maxxi ; ina maxaci a lta r (0 . v i . with girba ; ina qirbis a asta r
(Shalm . Obe lisk ,72 , and
The Hebrew-A ramaic 3 like ina ,is also u sed to denote position on
a height ; cf . 21'
t 1 Kings v iii. 9 ;" WV: 5mm Num . x iv . 10
Deut . xxxi . 1 5 ; 0 10 103 Isaiah lxvi . 20. The Heb . verb ‘to
write (upon), like the A ssyrian satdra ,is u sed w ith 3 (cf . Deu t. xxv iii .
6 1 1 Kings x x i. especially in the sense Of recording (cf . Exod . x l .
14 ; Num . v . 23 ;
It will be seen from the above cu rsory v iew that the variations Of the
fundam ental conceptions Of position and m otion towards expressed byina m u st be regarded as deve lopm ents from the ina Of position with in .
It m ay be shown likewise that the severa l seco ndary u sages Of the pre
position about to be described were also developed from the sam e or ig i
nal idea . These u sages m ay be classified as follows : 1 . the ina Of
condition and m anner ; 2 . the ina Of tim e ; 3 . the ina Of accom
panim ent ; the ina , 4. of instrum ent ; 5 . Of qu ality ; 6 . Of cau se ; 7 . the
partitiv e ina , and its natural deve lopm ent , the ina Of m otion from
or ou t Of .
1 . It is easy to see how from the idea Of being in or a t a place wasdeve loped the idea Of being in a condition . A n excellent illu strationOf both the local u se and the u se Of ina to denote m anner m ay be
seen in the sentence ina widdti risdti erub ina bit r ida ti , in joy and
g ladness I entered into the harem (V . R. 1 , Ina is very comm onlyapplied in adverbia l phrases like ina liii , Vic to riou sly ( I . R. Esarh . 0 .
iv . inc. la meni,withou t num ber ,
”
passim . t This latter expression is m ore u sually found with ana cf . ana la m inam (Shalm . Mono l .c . ii . 43 ; I . R. Senn . c . ii. 1 7 ; The use Of the preposition in ina
li§an mmA xarra ,
“in the language Of the Westland ,
”shou ld also be
classified u nder th is head (Sarg . Pr unkins chr . also , I . R. Esarh .
0 . ii . 24
We find in Hebrew a precise ly cognate u sage Of 3 in expressionslike 321 3 Ps . lxxiii . 8 ; fl DNDI D’Dn Josh . xx iv . 14
, and in the
m any adverbial idiom s like mg”; ‘hastily ’
(c f . also the A ram aic
Nfl j’finN3 A sim ilar u sage is found in Eth iopic withba ; Cf . Matth . xxviii . 8 .
2 . A preposition denoting both position in o r at and condition and
m anner cou ld also be u sed to express , first , tim e when , and then , dura
tion Of tim e,
‘while .
’ The inscriptions are fu ll Of su ch idiom s as a tta
ina a ldkilca ,when thou goest ”
(IV . R. 1 7 , 45 , a ; 24, 34h ; HT. 208 , no .
and even m ore v iv idly in ina isten am i , on one day ,
”ina s
'
alalii
am i , on the third day , p a ssim . § Ina is u sed in this sense in com po
Satara also occurs with eli and with pira ; Sarg . Prankinschr . 5 3 ; I . R. Senn .
c . 1 1 . 5 .
In Heb . and A rabic superposition is generally expressed byL717
1 A lso ana cigar,
“anew ”
ana p at gimris'
ana,
“in their entirety.
The preposition is not 1nfrequently om itted ; ama,
‘then .
’
ccxxiv A m erican Orienta l Society’s Proceedings , Ap ril 1 895 .
The instrum ental use Of the Hebrew and A ram aic 3 i71333 Isaiah lviii. 1 also , to strike with the sword , 33 ;
-m Josh . x .
1 1 (also A ram aic N33n3), is well know n . The idiom 3
.
,VDWJ‘to
swear by ’
(1'
King s i . 1 7 30)has its exact equ ivalent in tama ina . The
A rabic and Ethiopic ba is also u sed in strum en tally c f . M L; amhe slew him with the sword , and in Eth iopic , Ps . x v i . 9 ,
“cover m e
with thy wing s .
”The idiom baeda ,
“in the hand ,by m eans Of ,
”is the
sam e as the Syriac.f‘ : (NOldeke , Syr . G ramm , p .
5 . Very nearly allied with the ina Of instrum ent is the u se of the pre
position to denote the m aterial Of which a thing is m ade cf . ina agarri
raep a , which were constructed Of brick (I . R. Tig . vi. ina aga rr i
sap asa t,“it w as m ade Of bricks
”
(V . R. 6 . This is cognate withthe Heb . 3 Of m aterial in 1 Kings v ii. 14 : Lev . xiii . 52 ; etc .
*
6 . The ina Of cau se , by reason Of ,’follows very c losely on the ina Of
instrum ent , and is qu ite as frequent ly u sed ; of . ina gibit A §a r— ana
Z amaa a §kana dikilta,
by reason of the com m and Of A .— I ordered
an expedition againt Z . (I . R. A surn . 0 . ii. 55 , p assim ).
In this connection it shou ld be m entioned that ina is found in compositiou with eli , to strengthen the m eaning close ly connected with theidea of cause which is pecu liar to that preposition ,
i. e . with regard to
c f . ina eli ardi 5a A muse, concerning the servant Of A .
”(K . 486, 1 , in
B A . i . , p . and in the epistolary literature , p assim . Eli som etim es
occu rs alone in this sense , as in eli ammdti annali ,“concern ing these
things”(V . R. 4, etc .
7 . Final ly , there can be little doubt that the frequent and natural useo f ina in the sense Of ‘
am ong’
gave rise to the pecu liar idiom seen in
the contract tablets , where the preposition actually appears in a partitive sense ; thu s , 20 mane s
'
ip dti ina p app asa Ula la ,
“20 m . Of woolam ong (i . e . , from ) the revenu e Of the m onth U lu lu ”
(Strm . Nbd . no .
41 ; BA . i. , p . G UN sip dti ina p app asa 5a bit A nanitam (Strm .
Nbd . no . 109 ; B A . i . , p . still m ore v iv idly : ina libbi 1} maria, 7
siqil kasp i rexi , from this (a sum before specified)he paid 1} m . , 7 s. Of
silver ”
(Strm . Nbd . 262 ; B A . i .,p . A passage precisely parallel
to this , and one illu strative Of the fu ll force Of ina in this sense , is
found in Strm . Nbd . 410 (B A . i. where a lta‘r is u sed instead Of ina
24 mane sip a ti , 5 sigle a lta kasp i . This explains a lso the extraordinaryapplication , so comm on in A ssyrian , Of ina in the sense Of
‘Ou t Of ,
away from ,
’although there can be no doubt that this u sage is also
closely connected in idea with the in strum ental force Of the preposition ; of . the prep . with akdla and § ita ina libbi é lca la am,
“they ate
and drank therein”
(V . R. 6 , 21 ; IV . R. 1 3 , ina p isana kabti
lucamma,
“from their exalted m outh (i . e. , by m eans Of)let it gO forth”
We occasionally find (D in this sense in Heb . as rp m [D Gen. 1 1 . 1 9 ; of .
also the A rabic 9 550 w of gold1 Ulta is very probably a fem . formation from the same stem as eli.
Prince, On the Syntax of the A ssyr ian Prep osition ina . ccxxv
(IV . R. 45 , rev . The m ost viv id u se o f ina ,
‘Out Of ,
’is seen in
sentences like ina mdti laxa lliqil , m ay they destroy (his fam ily)fromthe land ”
(l. c. The construction Of verbs of fleeing and fearing
with ina p dn shou ld also be m entioned here ; so with p a ldxa ,I. R. Tig .
0 . iii. A surn . 0 . ii . 1 1 3 ; with ipp ars' ida , I . R. Tig . c . v . ina is
also u sed with etéra ,nap dxa ,
sa z aba , and other verbs . The fact thatp a ldxa , for exam ple ,
is construed with ista p dn serves to illu strate theforce Of ina here as away from ’
cf . A surn . c . ii .
In agreem ent with the A ssyrian u sage , w e find both in Hebrew and
A ram aic the 3 used idiom atically with Dn’j and ”fig;
“to eat or
drink from a vessel , cf . Ps . cxli. 4 ; G en . xliv , 5 and in A ram aic , Dan .
v . 2 .
A s to the derivation Of ina , the last word has clearly not yet been
said . The num erou s attem pts to derive bOth ana and ina from stem s
containing 3 ,su ch as TU) (Hincks), up (Sayce), nu (Bertin), are not
very satisfactory ; nor does it seem nece ssary with Lagarde to separatethe tw o prepositions etym o logically (G GN . 1 881 , p . It is certainlystrange also to deriv e and . which denotes m otion towards , from a stem
njy expressing m otion from , as seen in the A rabic nor can
the derivation Of ina from this stem be adm itted (in spite of Del . , Prol.
p . 1 32 , n . becau se the secondary m eaning ,
‘Out of , away from ,
’som e
tim es seen with ina , is probably , as shown above , a leg itim ate developm ent from its orig ina l signification , am ong .
’Schrader , whose Opinion ,
as expressed in ZDMG . xxv i. , p . 290,w as so contemptuou sly passed
Over by Lagarde , .was probably not far wrong in seeing in both ana and
ina'
the sam e stem as that found in the Hebrew n (in) and A rabic
C); It is high ly probable , as Kraetz schm ar has pointed ou t , that the
-na in both ina and ana is the dem onstrativ e enclitic stem seen in
s'
ina tina,which is also evident in the verbal particle ni na (B A . i . , p .
His explanation of the root-vowels i and a as being m ore or
less arbitrary developm ents from an unknown stem + na is very satis
factory.
If this v iew be adopted , the striking syntactical sim ilarity betweenina and 3 m ay be expla ined by supposing that , wh ile the A ssyrian w as
content m erely to prefix the vowe ls '
i and a to the dem onstrative root
na ,
‘r it becam e necessary in the other Sem itic idiom s to add to these
com binations thedistinct prepositional elem ents 3 and‘7 Traces of
this are seen in the Sabaean form 73z 3 I
i? b It m u st be sup
posed then that the final u ltim ately disappeared . It is decidedly not
perm issible to assum e an aphaeresis Of an orig inal 3 or‘7 in A ssyrian
The verb p alaxa is also construed with ana ; V . R. 5,96 .
‘rTraces Of the same demonstrative n are to be found in the cognate preposi
tions ; the Ethiopic enta the Hebrew ns (A ssyr. itti), and perhaps the
A rabic
ccxxvi A m erican Or ienta l Society’s Proceedings, A p r il 1 895 .
that is , that ina and ana were worn down from *bina and " lana respec
tively . The prepositional elem ent‘7 is well known in A ssyrian in the
com bination lap dn ,
‘before ,’and there wou ld p robably r em ain som e
traceOf its Occurring with ana , had this ever been the case . It seem s
high ly probable , therefore , that the A ssyrian ina—ana m ay be said in a
certain sense to be actually cognate with the 3 and'
7 Of the other
Sem itic dialec ts .
4 . The phrase- theory of Hebrew poe try, illustrated by Psalm
xix . by Rev . F . P . Ram say, A ugusta,Ky.
This theory ,wh ich w as set forth in a paper read at the m eeting in
December , 1 894 (see above p . cxciii), w as further exem plified by an
analysis Of the poetical structure Of Psalm x ix .
5 . Rev . Theodore F . Wright,Of Cambridge
,Mass
,the United
States Secretary Of the Palestine Exp loration Fund, gave a brief
account Of the progress of the work now being carried on in
Jerusalem under the direction o f Dr. B liss .
6 . On a dated G reek Inscription from Syria ; by Professor
Isaac H . Hal l,Of the Me tropo litan Museum Of A rt
,New York
City.
Marble fragm ent Of tom bstone from Tripoli , Syria . Found in 1 894.
The stone is the property Of the Metropolitan Mu seum Of A rt , New
York . It is broken in two in the m iddle from top to bottom ,but not so
as seriou sly to interfere w ith the reading , exc ept in the last com pleteline . Size Of fragm ent , 1 0 x 4 inches , nearly 1 inch thick . Seven linespresent , and illeg ible parts Of an eighth . How m any m ore lines werepre sent can on ly be conj ectu red . Le tters from to {7 inch high v ery
pecu liar : h for H ; A and A for A Y for Y; Z , with the bottom
stroke cu rved . Otherwise like later G reek ; 6 ,C, I
'
\ (M), & c . , being
approxim ately the form s for these letters . NO division Of words . Lines
run clear across . Reading
L ine 1 . GTOTC HA T MENOO A II€ A A A IOT ZK 6 F6 NNHOH
2 . KOTPA CHKA I‘
A NTII‘
ONA OTI‘
A THP A AMH
3 , TPIO’
I‘
TOT KA I ETTTXOT TA PGIXOIIwA OT
4. MHTPOC A I‘
A OHC CwKPA TOTC OI TA T
5 . THC I‘
ONEIO A NECHKA N MNHMHC XA PIN
6 . ZHCA CA N ETH 6 META A A A E'
A CA N A IA
7 . TOT ZMT TOT A IIEA A A IOT G
Th e substance Of it is that Sekagantigona ,daughter Of Dam etrios and
Socrates (here , as som etim es e lsewhere , a fem inine nam e), w as born on
the 27th of the m onth A pellaeu s in the year 438 ; tha t she departedthis life at the age Of 9 on the 5th day Of the m onth A pellaeus , in the
ccxxviii A m erican Or ienta l Soc iety’s Proceedings, A p r il 1 895 .
ious teacher of Persia at abou t 300 years before A lexander’
s invasion .
Other support for this v iew w as given , and the paper cam e to the con
c lusion that , at least , with our presen t data ,w e m ay bes t a ssign the
date of Zoroaster as falling between the latter half o f the seventh cen
tu ry B . C . and the m iddle of the sixth century B . C .—a resu lt which is .
of im portance for the position of Zoroastrianism in the study of com
parativ e re ligion .
8 . The Sanskrit root cna th in A vestan ; by Professor A . V.
Wil l iam s Jackson .
Our chief au thority for the existence of the Sanskrit root cna th cu t ;
pierce , kill ’ in A vestan rests u pon the noun snatha a blow ,
’sna ithié
weapon ’and u pon the occu rrence of the obscure form do
'
ié sna thefiti
(is it dr i'
l sna thenti cf . M 3)in Fragm . v iii. 2 (Westergaard)—see JustiHandbu ch der Z endsp rache. The position of the root in A vestan ,
how
ever , m ay perhaps be a little streng thened from the A v. fragm ent in
the Pahlav i Vendidad iv . 52 seq . (Darm esteter , L e Z end -A ves ta , traduc
tion iii. a é tahé thna sat tbisanuha he wounds through his malice .
’
In this e vent , thnasatwou ld stand for snathat, an assum pt ion which isperfectly perm issible on phonetic g rounds . The interchange of th and
s implied int
?ina its
h sl at is not uncomm on in later texts , of . Jack
son A v . Gram . I . 77 n 2 , and consu lt Bartholom ae Vorgeschichte 83 n,
in G eiger and Kuhn’
s Grundriss d . iran . Sp rachen .
9 . A vestan hiz va in Sanskrit ; by P ro fesso r Edwin W . Fay,Washington and Lee Unive rsity, Lexing ton, Virginia.
Under norm al phonetic conditions hiz va wou ld correspond to Sk .
*s ihvo
‘
t, Indiranic*siz hvd
, bu t the actual Sk . word is jihva< Indiranic
*z iz hva. Did Indiranic have a pair *
s iz hvd,
*z iz hvd 9 were bo th or
_
was
on ly one of them norm a l ? The Sk . doublet jihva, juha tongu e’doubt
less belongs , eso terical ly cons idered , to root hit , hvd call and if
Indiranic *s iz hna be the abnormal term , there m ay have been beside it a*sut . Now this term is found at VS. i . 30 in the sentence agner
jihvc‘
i’
si suhar thou ar t A gni’
s tongue , the loud-calling ,
’ where suhar
seem s . barring a proper nam e,hap ax legom enon . If the Indo -Iran ian s
had *z u z hit ‘
tongue ,’and alongside of it *
suz h12 ‘loud-calling ’as its
epithet , then not on ly *z uz h12 bu t also *z iz hvd w ere liable to a popu larchange to *
suz hit ,*siz hvd .
Into exoteric etym o logy I will not here go ,bu t refer to Collitz , The
A ryan Nam e for the Tongu e”in Oriental Studies of the Orienta l Club
of Philadelp hia , and to myself in Mod . Lang . Notes , ix . 261 sq . ,for two
differen t attempts to v indicate the re la tion of jihua* to m oa
, Lat .
lingua , etc .
What I there say of A vest. kiz va is a stupid overs ight.
Fay, On Rig Veda w. 73 . ccxxix
1 0 . On Rig -Veda x . 73 ; by Professor Edwin W . Fay.
This hymn is fairly entitled to rank am ong the m ost obscure of the
Rig -Veda . G rassm ann’
s translation o f the hymn is introdu ced by the
words das Lied ist v ielfach dunkel , z um Theil ganz unverstandlich .
”
In his notes on stanza 2 , Ludwig says bietet au sz erordentliche schw i
rigkeit and B loomfie ld (JA OS . x v i. p . 38) declines to trans late thesam e stanza . The difficu lties seem to m e to proceed from a m isu nder
s tanding of the reference of a single term in the first stanza , which Iw ill now proceed to discu ss it reads ,
Stz . 1 . yanistha ugrah sahase turaya
m andrel o’
jistho bahu labhimanah
dvardhann indram m ar i’
ttac ciolatra
niatc‘
t yad viran'
i dadhtinaol dhanisthd
Thou wast born strong for m ighty advancing ,
Jolly, m ost strong , of m anifold pride .
[These] helped Indra , the Maru ts , to w it, that tim e
When the mother 0’the hero helped him , she the m ost-helpful . ’
So m uch for a verbal translation in which the order of the thoughts
is rendered rather than the g ramm atical construction ; as to this
last there can be scarcely any qu estion am ong scholars . I diff er ,
however, from the current and undispu ted explanation of mdtd as
Indra’s m other . Pada c imm ediately suggests the cloud-battle , and it
is safe to say‘
that if d were blotted ou t , scholarly em endation wou ldfill the gap by a reference to A hi-Vrtra ,
Indra’
s arch -antagonist . I
therefore refer viram to Vrtra’
,and md td—dhdnisthd to his m other ,
Dana ,noting the assonances in the nam es , and asking whether atra
yad wou ld as naturally ,
be u sed of a relation of iden tity ( z et-et, cum
tum )as of contrast .
We have warrant in RV . i . 32. 9 for m arshalling Vrtra and his
m other against Indra
nicavaya abhavad vrtrtip u tra
indro a sya ava ndakar jabbara
attara sfir ( id/tarah p utra asiel
d anuh caye sahavatsa nci dhen i’
th
Exhau sted in strength becam e she that hath Vrtra son
Indra her weapon off-wardedA bove , the m other underneath , the son w as
Danu lies like a cow with her calf .
’
Further , there is excu se for referring virdm to Vrtra . Thu s in RV .
ii. 30. 4 Indra-Brhaspati is charged to s lay viro‘
m (dem ons), and here
allusion to Vrtra is indubitable ; wh ile at v ii. 99. 5 Indra again s laysvirdn , where the allu sion , though less definite , is certain too .
c cxxx A m erican Orienta l Society’s P roceedings , A p r il 1 895 .
On the other hand , not only is the referenc e of mata and vira’
m to
Indra the m ore obvious,bu t it is not to be denied that Indra and his
m other are thrice introduced . Thu s in viii. 7 7 . 1 -3 Indra , at birth , jajr‘
i
dndh, asks his m other to te ll him kci ugrdh ke’
ha crnvire‘who are
m ighty ,who are fam ed she thereu pon pom ts ou t to him the dem on
ahici wa whom he forthwith s lays ; in v iii. 45 . 4-5, the sam e qu estion
f rom Indra is answered by his m other’s likening any enemy of Indra
’
s
to m ist on the m ountains In iv . 18 . 1 1 the situation is som ewhatdifferent , for here the m other addresses her new -born son
u tam ate? m ahisarn an?) avena cl
am i tvc'
t jaha ti p utra devc‘
lhatha
’bravid vrtram indro hanisgan
sakhe v isn o v itararh vi kram asva
A nd the m other unto her m ighty [son] tu rn edY on leave thee , son , yon gods ,
Then cried Indra ,being about to slay Vrtra“Friend Visnu step a little fu rther away.
It were vain to deny that from thes e passages w e m ight speak of
Indra’s m other— whoever she was - as his helper in battle , and m ore
o ver , in the first passag e jdtdh and agrdh suggest janisthah and agrdhof our stanza . But elsewhere the relations o f Indra to his m other as
h is inc iter to battle are expressed in the dialog ue form which is lackinghere .
A s the resu lt of argum ent on this point w e m ust adm it that the
maid and viram in question m ay be Dana and Vrtrd bu t m ay be’is
a far cry from‘m u st be .
’Does the hym n contribu te fu rther in ou r
dilem m a
Stz . 2 . draho nisa tta p rcani c iel é oaih
p urz'
l cansena vavrdha s ta indram
abhivr te’va tam ahap acléna
dhvantat p rap z'
tva‘
cl ital aranta garbhah
Here Ludwig takesp rcani as p r’
cnis and corrects abhivrtd to abhivr’
td ,
w hile he c onstru es ta as inst. sg . rem arking that“a ls neu t .
plu r . ist es so gu t w ie sinnlos , da es sich nu r um die garbhah handelt .
H is translation runs“in der Dhruk weise sasz Prcani [die na cht cd .
Prcni sie erhohten m it v ilem pre ise Ind ra ; das w ar g leichsam um
hi’
i llt vom grosz en orte , au sz dem dunke l , der ferne kam en sie als kinder
h ervor [die Marut]. This is not v ery clear , to say the least of it.
G rassm ann’s difficu lties are evidenced by his tran slation :
“Sich an
ihn schm iegend sass s ie da w ie eine Rache rin sie [die Maru ts] starktenden Indra vielfach durch Lobgesang ; um geben g leichsam waren diese[Orte , etwa die Wolken ,
in denen die Wasser eingeschlossen waren]v on dem w eitschreitenden [Indra oder Vischnu au s der dunkelnTagesfriihe erhoben sich die neugeborenen [Wasser
ccxxxii A m erican Orienta l Society’s Proceed ings , A p ril 1 895 .
sam ana tfi/rn ir i’
tp a gas i gajnam
d ncisa tga sakhgc‘
tga c aks i.4 I
vasavg am indra dharagah sahasra
ac'
vina para dada tar m aghc‘
tn i
Not on ly dost thou com e swiftly to the sacrifice,
[Bu t] thou bringest the Nasatya into alliance [with thee]In thy store -hou se , O Indra , thou hast placed a thou sand [gifts],The A gv ins , O hero , hav e giv en thee [a thou sand] gif ts .
’
Stz . 5 . mandam dna r tcid oidhi p rayagai
sa/chibhir indra is irébhir drtham
dbhir hi magd t’
ip a ddsgam cigdn
m ihah p rci tam ra‘
avap a t tam ansi
Rejoicing ,forth from the rta hath he com e unto m ankind ,
Indra , with his ready friends [hath com e] to help [m ankind]For with these (v iz : clouds) he has com e , his wiles against the
dem on he has set ,
Clouds darkling before [him ] he (hath)sprinkled—a darkness.
’
In a I constru e adhi as a v erb with agat in c , and in c I recogniz e twoverbs d [agat], and la ter on itp a agat. Now as the roo ts i and gam withartham m ean
‘
go to work ’
(cf . Bohtlingk ,W éirt . s . v . artha), I con
stru e adhi 96. with drtham ,fo llowed by the dativu s comm odi p ra
jagai . A gainst this constru ction the m ost pertinent objection rises
from the diss ociation of ddhi and rtad . o f which combination w e hav e
two other instances in RV . Still hi for’
of 0 s trong ly implies a declarative sentence before it , for which adhi [agat] seem s far the m ost nat
u ral verb . We m u st assum e that the p ada-kara is in error in reading
a-agdt instead of a-agat.
So far as I can see ,ne ither Lu dwig nor G rassmann pay any attention
to the initial d o f c . This I take to be proleptic fo r the final agdt withitp a . I take abhir as proleptic for mikah, bu t am qu ite sensible of the
fact that there is som e harshness in doing so . This seem s to m e lessviolent than taking dbhir as referring to p rajdyai and translating um
ihretwillen with G rassmann . Ludwig construes abhir with mdydhwhich is not conv incing on the side of the form . Less
v iolence is done to norm al conditions if w e take mdyo‘
th at the lastresort , as a term inal acc . with the verb of m otion , thu s rendering c
If we could grant that maydh is instrum I would derive the form,not from
mdyc‘
iih,but make it a plural of mdyd inst. Sg . (cf. the author
,A m . Jr. Phil . xv
I ask if the mayd, of our text may n0 t be inst . Sg . with p ragrhya
vowel ? Such vowels are after all a mere diacritic device,and thus nom . and inst .
in 6 might be distinguished. I note the 10 0 . in i to -i -stems (cf. Whitney",1 38
,
d, and 336, f). A t any rate in x. 29 . 3 manisd c‘
t is written with .a p ragrhya inst .
sg . in -a. If m dyd can be taken as inst. sg .
,then it is in apposition with abhir .
‘With these as his trick.
’In that case the pads. text may be in error in taking
dbhir as d abhir in place of the accented demonstrative (cf. Whitney’,502 b).
Fag , On Rig Veda £13. 73 . ccxxxiii
For by m eans of these (the clouds , to w it)he hath resorted to tricks ,
[to tricks] upon the demon he hath resorted .
’
Stz . 6 . sah amana cid dhvasago ng dsm d
avdhann indra a saso yathd’nah
rsvci ir agachah sakhibhir nihamaih
sakdm p ra ti sthci hr'
dg c'
t jaghantha
‘The tw o of like nam es (Dasyu and Danu thou didst sprinkle downhere
Indra , thou brakest them asunder as [thou didst] the car of Usas .
W ith thy swift friends thou cam’
st and strong ,
With their cordial support (p ratisthc’
i) thou slewest
In sdndmdna I find still another reference to Dasyu -Vrtra and Danu
his m other . The occu rren ce of dasyum in the half -stanza ju st preceding prepares for sdndmdna. Ludwig ’
s translation suggests Indra’s
sorrels bu t his notes suggest a pair of div inities always found in con
junction , say ,Dhuni and Cum u ri . G rassm ann m akes sdndmdnd refer
to m ikas tamrah and tamdnsi of the prev iou s stanza . I note that by
my explanation a m en tions Indra’s enem ies as c does his friends , in line
with the chiastic arrangem ent noted above . Neither G rassm ann nor
Ludwig read hr'
dyc’
i as it is giv en u s by the text , bu t correct , the form er
to hr'
dydh acc . plur . , the latter to hrdyah gen . sg . fem . of hrd (sic).
Stz . 7 . tvamjaghantha ndm uc im m akhasg iin'
i
ddsan'
i krnvana rsage vimagam
team. calcartha manave sgoncinA
p atho devatra nj ase’va ga
‘
nan .
Thou slewest Namu ei , the battle- lover ,A nd Dasa thou m adest for the Rishi
’s sake all-gui le less
Thou m adest for m an easy
Paths god-wards , passable as if [slick] with
St z . 8 . tvam etani p ap rise vi nam a
icana indra dadhise gdbhastaa
dnu tva devah pavasa m adanti
ap aribadhnan vaninac calcartha .
Thou hast widely extended these thy nam es
Masterly , O Indra ,hast thou put them in thy hand , 1
Unto thee the gods loudly cheer ,
The uprooting of the trees was thy doing .
’
Bohtlingk defines idam by“dieses alles
,alles um uns her. This comes very
near to the first person ; thus asmdi may be looked on as a quasi-singular to asmé.
Cf. infra,stz . 9 .
‘rI note the common phrase“like greased lightning. [To Prof. Whitney also ,
dhjasd suggested the same phrase—Ed ]
t I take b to mean that Indra has won the property-rights to all his names.
c cxxxiv A m erican Orienta l Society’s Proceedings, A p ril 1 895 .
Stz . 9 . cakrdmgdd asya’
p sv d nisa ttam
a to tad asm ai m ddhv ic cachadgdt
p rthivgdm dtis itamgdd iidhah
p dgo gosv ( idadho‘
t o’
sadhisa .
When his discu s* has gone down into the water ,Why then that will seem to this world (a smdifi honey
-sweet—Whenas [thou hast] released thy udder o
’
er the earth
[A nd] hast pu t m ilk into the cows and herbs .
’
In this rendering I take a as 3d person and ed as 2d person . Whilesu ch a change of person s is harsh ,
it is not otherwise unknown in RV .
I hav e translated ddadhds in the aoristic sense (cf . Whitney2 929b).A s to constru ction I take the tad c lau se of b first with a , and again
with cd ,recogn izing for the latter a s light anaco lu thon . This render
ing accoun ts for the accent of adadhds,which G rassm ann em ends to
adadhds , while Ludwig explains , with all too evident finesse , by assum
ing gosv [adadhd] ddadhd osadhisu . I construe ildhah p dyo—ddadhd sas a double accusative thou hast rendered thy teat (into)m ilk .
’
Stz . IO. dcvdd igdg é’ti gdd vadanti
ojaso jdtdm a td m anya enam
m angor igaga harmg ésu tasthdu
ydtah p rajajnd indro asya veda .
From dcva he cam e —when m en say [this]From ojas he w as born— is what I think of him
From manyit he cam e—in ou r houses took his place ;[Bu t]whence he w as born— Indra (a lone)knows this .
’
Here the balanced structu re of each p ada is noticeable . In b the
writer seem s to pique him self on his clev erness in defining deva by ojas .
I wou ld therefore venture to su ggest that we have here a sort of riddleor brahmodya ,
which B loom fie ld (JA OS . x v . 1 72 sq .) explains as a sort
of theological qu iz . If this is true , w e m ight expect to find unusua lm eanings here for dcva and Ojas .
By prehistoric etym ology a’
gva m ight m ean‘cloud ’
or water ’
(cf .
Sibree , A cademy, No . 1 01 8 , and the author , Proc . A m . Phil. A ssoc. ,
1 894,p . x i). I hav e u rged (PA OS . , Dec . ,
1 894, p . clxxiii) that dcvam eans
‘ liquid ’at RV . v iii . 26 . 24. So ,
if A gni , the lightning , is ap am
ndp dt‘waters ’
son ,
’
then it m ight be said o f Indra , the lightning ,
dcvdd igaya‘from water he cam e .
’A long this line w e m ay reconcile
the statem ent of RV . ii. 35 . 6a , dcvasya atra jdnima , the birth of agva
is in him’
[se . ap am nap ai], with the statem ent o f ou r present stanzahe cam e from agva
’rain and lightning are contem poraneou s phenom
Oakrdm means ‘Wheel , ’ but was used in the Epic period preeminently of the
discus employed by Visnu for his weapon . I propose to take it here of Indra’s
thunderbolt. In Vergil’s description of Vulcan’s labors (E n. 8 . the thun
derbolt of Jupiter was being provided with ‘spokes ’
(radii).
f For asmdi as approximately a 1 st person see above, etz . 6 .
c cxxxvi A m erican Or ienta l Society’s Proceedings, A p ril 1 895 .
1 1 . The real Indra of the Rig-Veda ; by Professor Edward
Washburn Hopkins, of B ryn Mawr College,Bryn Mawr
, Pa.
It has been claim ed by Oldenberg" that the com mon View in regard
to Indra is incorrect ; that this god w as in the eyes of the poets a
m ountain-deity , not a storm -
god’rof the atm osphere .
The Rig -Veda Speaks of Indra with no doub tfu l voice . Specu lationm ay perhaps m ake out his prototype to be an earth -
giant , an Old Man
of the Mountains . B ut what says the Rig -Veda of Indra ? ardhvo ’
hy dsthdd a’
dhy antdrikse dha vrtrdya p ra vadhdm jabhdra m ihamvdsdna tip a him ddadrot tigmdyudho ajayac chatram indrah.tIn this hym n Indra is represented as the battle-
god of the people , butat the sam e tim e as the god that lets the stream s fl ow forth . He does
this in the u sual w ay . There is nothing extraordinary in the scenewhich the poet paints . Indra sm ites the dem on that keeps back theflood . The god stood on high ,
”not on the m ountain for the poet , as
if to guard expressly against any other interpretation , adds“on the
inter-space (between sky and earth). He rushed down on him (the
dem on)with a sharp weapon (lightning)§ and enve loped in cloud .
”A
m om ent later the poet invokes Indra as Brhaspa ti, the lord of strength ,
and cries ou t dva hsip a divo’
dcmdnam : From (or of) the sky cast
down the stone (wherewith thou didst slay thy This is the
anthropom orphic Indra of the Rig-Veda , the only Indra whose sing le
personality is deducible from the literary data ; and hence the on ly
Indra whose personality has any historical value . Nor need one do
m ore than tu rn a page or tw o to find ample confirm ation of this fact .
Indra’s host is of the sky alone u td syd na indro vigvdcarsanir divdh
cardhena mdra tena sukrdtuh, etcfll Not on ly does the god stand on
the inter-space , bu t even the p arama rdjdnsi , the highest spacesconceivable , are near to him . It is ou t of the inter - space that Indra
sends sustenance (of Indra w as born“in the highest heaven ,
”
for there he drank soma as soon as he w as born .
”
HIn v iew of so explicit passages as are these , it is evident that the
Vedic poet has no su ch notion of Indra as wou ld tend to equate the god
Die Religion des Veda, pp . 141 if .
f Oldenberg holds that the myth was originally a storm-myth , that Indra’s belt
was first lightning , and that Indra thus became“for the Vedic poets ”
a giant
and mountain myth .
1 RV. ii. 30. 3 .
That Indra’s weapon is not Wind but lightning is sufficiently shown by the
use of accini (below), the bolt itself, as well as of didyitt (below). Compare v . 31 .
4 : toksan tva'
std vdjram dyamdntam .
ii. 30 . 5 . Compare i. 1 2 1 . 9 ,“Thou didst hurl the stone of the sky.
'[T1 1 . 3 1 . 3 . The Maruts have Indra
’
s bolt , the lightning , didyi’tt, vii. 57 . 4.
iii. 30. 2 , 1 1 . Compare also viii. 5 .
H-iii. 32 . 1 0 . Compare iv. 1 7 . 4 .
Hop kins, The Rea l Indra of the Rig Veda . ccxxxvn
with a giant o f earthfi“It is , perhaps , legitimate to hazard a gues s
that Indra m ay have arisen from a m ountainou s proto type . B u t a vi ewbased on the reverse process cannot be accepted as an addition to Vedicexegesis . The splitting of the m ountains ,
’ whether of earth or of air, is
bu t the m anif estation of the great atm osphere-
god’
s power when he is
a lready invested with the charac teristics of a suprem e deity . The fallof rain goes toge ther with the rise of the rivers . Indra le ts ou t the
rivers , bu t that he does not do so as a m ountain-
giant is shown by the
e thereal position assigned to him by the poets]The com parison with Parjanya , which Oldenberg institu tes , is per
fectly legitim ate , bu t the points of d ifference appear to be unduly esti
m ated . If w e exam ine the phraseology of the Parjanya hym n (v .
w e shall see on the contrary a rather striking sim ilarity with that
em ployed to describe Indra . Parjanya is jirdddna s , an expressionapplied to the work of the atm ospheric Maruts (i. 165 . to the
rain of the sky”(ix . 97 . to Mitra and Varuna (v . 62 . in their
c apacity of heavenly rain -
gods (frequen tly a lluded to), and to Indra
(viii . Then Parjanya is a be llowing bu ll that pu ts his seedin the plants , ” an idea which is expressed with a lm ost the sam e wordsin regard to A gni (i . 1 28. 3 ; x . l . to Soma (ix . 76. 5 ; ix . 5. 1 ,
and to Indra , first in respect of the noise (i. 100. 1 3 ; 1 73 .
then in respect of the bu ll (v i. 44, 21 , and frequ ently), and finally inrespect of the plants (ii . 1 3 . The ‘
crash’of Indra
’
s descent isnoticed in v iii . 1 . 2 . He and Parjanya alone have the epithet mahd
vadha he shares with Parjanya the thu nder’expressed by standyan
(vi . .44. 1 2 ; for the im age h ere com pare v iii. 2 1 . and exactly as
Parjanya here thunders and all quakes , so Indra thunders and all
quakes (i . 80. 1 4 ; ii. 1 2 . He like Parjanya has a whip , kdcd , as have
a lso the rain-
giv ing A cvins and Maru ts (v iii. 33 . 1 1 i. 22 . 3 37 . 3 1 57 .
4 ; 1 68. h is regu lar epithet is ra thesthd, just as Parjanya in this
hym n is rathiva . Parjanya sm ites dem ons . Indra sm ites or‘burns
them (with ligh tning). The distinction is significant tThe rain-pouring , both in the Parjanya hym n and in the hymns to
Indra and the Maruts , is the bu siness of the Maru ts them selves , §
It is scarcely necessary to state that the citations given are illustrative only.
They might be increased to any extent. But the collective view is the one here
represented.
{The snake is surely not a river-snake . This water-holder“stops the sky and
water,” RV . ii. 1 1 . 5 . Where the snake is located are the waters , the streams
,
which Indra lets out of the sky ; though this also affects the rivers : i. 5 7 . 6 ;
m. 1 1 . 7 :
i iii. 30 . 1 6 (W1 th the thunderbolt). Compare vi. 1 8 . 1 0 :“Burn like fire
(compare x. 87 . 5)the dry wood with thy weapon ; the demons also, like a thun
derbolt.
"
The Maruts“send rain (v. 55 . 5 ; 58 . 3
, Mitra-Varuna send it (v . 62 .
3,
but chiefly Soma sends it (ix. 39. 2 , Even Varuna sends rain (v .
while A gni does so too (vi . 1 3 . 1 ; ii. 6 .
VOL . XVI . U
ccxxxvm A m erican Orienta l Society’s Proceedings , A p ril 1 895 .
whose sweat is rain .
’They alone are varsdnirniia s . In prayer , Indra
Brhaspati is clearly besought for rain , in x . 98. 4—9 ; and he him selfsays I gave rain to m ortals ”
(iv . 26 . 2 adding that he led the
waters , as if the swelling of the river-water were the resu lt of the rain ,
as it is . In ii . 27 . 14—1 5 ,“This one
”a lso is Indra ,
apparently . The
form of Indra’s appearance is as a rain (x . 23 . 4 com pare v iii. 1 2 .
Naturally , with the Maru ts to pou r the rain for him ,
* Indra’s repu ta
tion , not being that of a m ere Parjanya ,rests m ore on his heroic act as a
battle-leader ; so that in the Rik there is perhaps all that cou ld beexpected of the rain-
god . Y et in x . 98 . 4 Indra sends rain (as Brhaspati).
A s for the letting ou t of the rivers , since the riv ers are let ou t on ly whenthe storm bu rsts , it is clearly fair to attribu te the act to Indra ,
w ho brings
the storm wh ich bu rsts the river . A nd Oldenberg has neg lected to
m ention that in the praise of rivers it is Varuna alone and not Indra
w ho in x . 75 . 2 is praised for letting ou t the whole band of riv ers .
’r I
u tterly fail to see how it can be said of a god w ho sends rain ,
’who is
fu ll of drops , ’ w ho thu nders day by day ,
’
i w ho crashes down ,
’who is
arm ed like Parjanya (mahdvadha), or m ore particu lar ly , has the
sharp g leam ing ’ weapon ‘o f the sky
’
(lightning), pecu liar to A gniand the Maru ts (didyit t), or to Dyaus w ho has the rain
bejewelled Maru ts’as h is constant com panions , and like Parjanya
m akes a ll thing s grow ,"that“for the Vedic poets Indra’
s v ictory is not
that of a tempest bu t represents the breaking of the riv er-founts from
the depths of the m ountain .
”O ldenberg says that the rarity of su ch
expressions prevents one from laying m u ch weight u pon them , and is
inclined to attribu te these characteristics anyway to the Vedic exag
geration which paints a god’
s form in uncanonical ways 'fl'
To m e it
seem s as if this explanation were no t su ffic ient . A nd there is a fu rther
difficu lty . A ccording to O ldenberg ,Indra
’s prototype is a gewittergott .
This storm -
god then for the Vedic poets becom es a m ountain-
g iant .
He then su ffers a rev ersion , and in his third stage becom es a gewitter
gott again (post-Rik)“Did the great Ram ever skip like this ? I trownot .
The tru e explanation of Indra’s unbounded g reatness I hav e given ,
I
think ,in m y Religions of India . He passes beyond the atm ospheric
storm -
god ,he becom es too great to be specifically described , he
approaches the univ ersality of A gni the three-fold . Hence his m aterial
attribu tes are sunk under vagu e grandiloquence . His storm ing through
rid irayathc‘
i maru tah samudrato’
yaydm vrs tim varsayatha p uris inah (v. 55 .
etc .
1 Compare vii. 87 l . Oldenberg refers to the passages where Indra does this .
In x. 1 24. 7—8 both gods have this function.
i x . 92 . 8 .
The acdni belongs to Dyaus, A gni, and Indra (iii. 30 . 1 6,and below).
ii. 1 3 . 7 . Vrtra is nadivr’
t,but he is also svdvrs ti s, viii. i. 52 . 2, 5 .
1TOldenberg, loc . cit. p . 1 42 .
** ih . pp . 142- 1 43 .
ccxl A m erican Or iental Society’s Proceedings , A p r il 1 895 .
A ryan h im se lf hates . Bu t there is no case in the Vedic hym ns of an
A ryan adm itting that he has comm itted a specific first-class sin . It is
a lways h is foes who sin thu s . He him self m akes sacrifice to atone for
what he thinks he m u st have done , not for what he adm its he has done .
Exam ples were given to illu strate the paper , which was intended for
the general public of the Socie ty and contained no spec ial study , exceptnegatively , to show that capturing ’
a god , and big m edicine sacri
fice m u st each be regarded not as the Rig-Vedic idea of sacrifice , but
as an idea which sporadically appears in the Rig -Veda .
1 3 . On the legend of lndra’s visit to Medhatithi
,Sfiyana on
RV. i. 5 1 . 1 ; by D r. Harms Oertel,of Yale University, New
Haven,Conn.
The subrahmanya- chant which the subrahmanya-priest sings whilethe som a is conv eyed on the som a-cart to the sacrificial enclosure isinteresting becau se it contains allusions to a num ber of Indra-myths
about wh ich little is known from other sou rces . In it Indra is invoked
(1 ) as Medhdtither mesa‘ram of Medhatithi
’
; (2)as Vrsanacvasya Mene
‘Mena (wife ?) of Vrsanaeva’
; (3) as A ha lydydi jara‘param our of
A halya’
; and (4)as Kaucika brdhmana Gau tama bravana . I proposeto say a few words with regard to the first allu sion .
d ana in his comm entary on the Rig oVeda m entions three tim es the
legend of Indra’s v isit to Medhatithi in the form of a ram . Twice
( i . 5 1 . 1 and v iii. 2 . 40) he quotes from the S B. (i . medhdtithirh hi
kdnvdyanim meso bhi’
ttvd”
jahdra for he (Indra)having becom e a ram ,
c arried off Medhatithi the desc endant of Once he states praotically the sam e in his own words (viii. 97 . indro meso bhi
‘
t tvd
m edhdtithimsvargam anaya t , Indra ,hav ing becom e a ram ,
led Medha
tithi to heaven .
’
The m ytho logical side of this legend has been discu ssed by A . Weber
( Ind . Stu d . ix . 38 w ho conjectu res that it arose from a m isreading
o f RV . v iii. 2 . 40 (meso bhato‘bhi yan nayah for yann ayah of the
sarhhita)possibly under the influ ence of the G reek G anym ede- legend .
Withou t entering into this question I pass on to the other statem ent
which Sayana m akes in connection with it (on RV . i . 51 . 1 ) Kanvap u
tram m edhdtithim yajamdnam indro m esari‘
tp end”
ga tya tadiyamsom am p ap du . sa rsis tam mesa ity avocat. a ta iddnim ap i mesa iti
’ndro
‘bhidhiya te , for which he qu otes the subrahmanya-form u la .
W eber notes here ,“This a lso is clearly only a m isunderstanding of the
figu rative text (viii . 2 . For in reality the verse does not containanything except the requ est that Indra m ay com e to Medhatithi as a
ram ,1 . e . with rich gifts .
” Here , too ,I refrain from discussing the
m ytholog ical aspect and the possible origin of this version . A ll I pro
pose to do is to show that this last passage does not at all orig inate w ithSayana ,
bu t ( 1)that he repeats here a form of the legend current at the
Cf. say . on TA . i.
Oertel,On If lemm
’s Edition of the Sadvincabrahm ana .
tim e of the B rahm anas , and (2)that , although he does not c ite it , his
source w as the lost Catyayana-brahm ana ,from which he quotes freely
in other parts of his com m entary .
( 1) The first proposition is easily proved by a reference to JB . 1 1 . 79
(where the subrahmanya- form u la is qu oted and explained), medhdtither
mese’ti . medhdtither ha m eso bhi
‘
ttvd rdjdnamp ap du .
(2) The second proposition rests on these considerations(a)The Qatyayana -brahmana w as a Sam av eda brahm ana . A m ate
rial and form al correspondence to the TME . and the JB . is, therefore ,
a p riori probable and in the case of the Catyayana brahm ana and the
JB . it is proved by the a lm ost verbatim correspondence of the legend of
A pala (already noted by Burnell), and others . A m ore detailed discu ss ion of the relation of these two Brahm anas , for which the m aterial ispartly collected , I m u st defer till som e later tim e .
(b) In his comm entary to RV . i . 5 1 . 1 3 Sayana ,in explaining m end
of the subrahm anyd- form u la , quotes from the TMB . and the Catyayana
brahm ana . This last qu otation is as follows vrsanapva sya m end
bhi‘
ttvd maghavd kala avdsa . This occurs verbatim so in JB . ii. 79 .
This coincidence warrants , I think , the assum ption that the legends ofthe sabrahmanyd
-form u la were related in sim ilar phraseology in Cat. B .
and JB . (ju st as the story of A pala).Hence I conclude that the above indro meso bhi
‘
ttvd somam p apdu
goes back to the Cat. B .
1 4. On Klemm ’s edition of the Sadvingabrahm ana ; by Dr.
Hahns Oertel,of Yale University, N ew Haven
,Conn.
The Sadv incabrahm ana is one of the m ost barren o f Brahm anicaltreatises , and Jibananda Vidyasagara
" has done h is best to m ake its
text unintelligible by coun tless m isprints , wrong word-div isions , om is
sions of syllab les or words . The announcem ent of a readable edition
of its text accom panied by Sayana’s Comm entary and a tran slation is
therefore heartily to be we lcom ed ,and the specim en o f the first bookf
offered to u s here is a proof that its au thor is well qualified to undertake
the task , the com pletion o f which ,it is to be hoped , will not be delayed
too long .
In the following I off er a few notes to text and translation of the firs tprapathaka .
i. 1 . 1 f . (Trans . p . Read B rahm an and Subrahm an fo r B rahm a ,
Subrahm a and so in the. following v ss .
i. 1 . 6 . Read ’
sa for sha in the translation (p . 5 1)inser t h ier .
’
i . 1 . 8. (Trans . p . 5 1) lockt ’ for dha addresses’is too strong . The
v ery sim ilar passage CB . iii . 2 . 1 . 1 9 f . u ses up amantray and accou ntsfor the fact that a wom an does not yie ld untl l the th ird call .
I have access only to the second (but hardly revised)edition, Calcutta, 1 88 1 .
{Das Sadvincabrahmana mit Proben aus Si yanas Commentar nebst einer
Uebersetz ung . Prapathaka I von Kurt Klemm . Gutersloh. 1 894.
ccxlu A m erican Or iental Society’s Proceedings, A p r il 1 895 .
i. 1 . 1 3 . A sim ilar etym o logy of hari is found at JUB . i . 44. 5 .
i . 1 . 1 1 . In the translation insert so’or dann
’between ‘ihn
’and
herbei.’
i . 1 . 1 7 . Read gdnrd’vaskandinn (cf . 23, gda tama bruvdna).
i . 1 . 22 . Read Kauciko and Kaucikah.
i. 1 . 24. na u tsahe is rather I cannot .
’
i . 1 . 27 . brahmanas is‘brahm an -priests .
’
i. 1 . 28. I shou ld place a period after manu syadevdh and translateG ods verily are the gods , and then also these hum an gods . Those who
are B rahm ans , learned , students , these are the hum an gods (read
The whole khanda has a very close paral le l in JB . ii . 78 if .
i . 2 . 8 . Read (1 0. line) brahmanah.
i. 2 . 1 0. Read esa .
i . 3 . 2 . The qu otation trayo‘rvaiico m it trap urisa is to be
em ended after A B . i . 20. 4. ta ime‘varico retasyo m ittryah p urisya iti .
i . 3 . 1 6. anubr ii te rather ‘learns , ’ Delbr . A .S . p . 246 .
i . 3 . 22 . Rather ‘For if one were to blow into a (bladder) fu ll(of air), if (m ore air) were to go ( : to be forced) into it , it wouldburst ; if no (m ore air) were to go ( z : to be forced) into it , it wou ldem pty itse lf .
’
i. 4. 4. For abhyup acrayamdna Jibananda and the MS . of the P. W .
read abhyap acr
i . 4. 5 . samdrambhdya rather in its u sual m eaning‘for the begin
ning ,
’
as contrasted w ith sarhtatydi for the continu ance .
’
i . 4. 10 ff . JB . i . 74 ff . off ers a rather close parallel .i . VhT + anu -vi-d , rather , as u sua l
,curse .
’
i. 5 . 1 . Rather (Saying ,)“Speech is the nktha , (he to ld it , i . e . the
uktha)to Vicvam itra (saying ,) Mind is the brahman ,
”
(he told it , i . e .
the brahman)to Vasistha .
'
It wou ld seem that an iti is wanting after
mano brahma .
i. 5 . 8 . Read rgvedah.
i. 5 . 9 . Read Feuern for Fallen .
’
i. 5 . 1 0. Read trtiyam .
i . 6 . 7 . Read du rch laufen ’for durchgehen .
’
i . 6 . 1 9 . Read ragindm.
1 5 . Em endations to the Jaim iniya-Upanisad-B rahm ana
,sent in
part by B ohtlingk and in part by Roth, to the Editor, Dr . Oertel .Of the fo llowing em endations to the Jaim iniya
-Upanisad-Brahm ana
those of B 6htlingk were kindly sent to m e in a letter dated Decem ber23 , 1 894, and are the resu lt of a cu rsory exam ination of part of the
text those of the late lam en ted Professor Roth had been intended for
Professor Whitney ,bu t were sent to m e after the latter’
s untim elydeath ,
under date of June 1 2 , 1894. They are published with the con
sent of their au thors .
ccxl iv A m erican Orienta l Soc iety’s Proceedings , A p ril 1 895 .
1 6 . The King of Siam’s edition o f the B uddhist Scrip tures by
Professor C . R . Lanm an,of Harvard University, Cam bridge , Mass .
It is perhaps not generally known to the present m em bers of the
Society that H is Majesty ,Paw arendr Ram esr , Second King o f Siam ,
w as an Honorary Mem ber of the A m erican Orienta l Society . A letterfrom him , acknowledging and fetu rning thanks for h is election ,
w as
presented in October , 1 865 (see Proceedings for that date , Jou rnal ,vol . v iii ,
p . lxxxi), and contains the following passage “It is gratifying to learn , through your Society’
s published works , of the interesttaken in the United States in Oriental learning . A llow m e to hopethat this interest , as well as the benefit deriv ed from su ch stu dies , m ay
continu e to increase and resu lt in m u ch good .
”One of the greatest
benefactors of the Society , the Hon . Charles W . Bradley , of New
Haven ,w as deeply interested in Siam . In 1 857
,he retu rned hom e as
bearer of the new treaty w ith Siam , and , on h is ou tward passage toNingpo , he took with him its ratification , being invested for the pu r
pose with plenipotentiary powers ”
(Proceeding s for May ,1 865 , Journal ,
vo l . v iii . ,p . lx i). In h is paper On the King s and the Kingdom of Siam
(Proceeding s for May ,1 859 , p . 7 , not in the Jou rnal), Mr . B radley
speaks of the First and Second King s , their character, their uncom
m on attainm ents in European languages and science , their knowledgeof and interest in all that takes place in the pol itical and intellectu alworld of the West , and the ir espec ially friendly feeling towardA m erica and A m ericans .
”In th is connection , attention m ay be cal led
to the very interesting work o f Mrs . A . H . Leonowens , The Eng lishG overness at the Siam ese Cou rt .
Mr . Lanm an laid before the Soc iety one v olum e of the King of
Siam’s edition of the Tipitaka ,
in 39 v olum es , which had already been
m entioned by the Librarian . The books are prin ted books , and are in
the Pali language and in the Siam ese a lphabet . A fii x ed to the fly- leaf
o f the first volum e is the following circu lar letterCONSULA TE—GENERA L or SIAM ,
S
NEW YORK , March 20, 1 895 .
IR
I hav e forwarded to the address of you r Institu tion , a Siam ese edi
tion of the sacred writings of the Sou thern Buddhists , the Tripitaka ,
sent as a present by His Majesty , Som detch Phra Param indr Maha
Chu lalonkorn Ph ra Chu la Chom Klao,King of Siam ,
in comm em ora
tion o f the 25th anniversary of his reign .
It m ay be interesting to His Majesty to receive som e account of you rInstitu tion , showm g what has been accom plished in your qu arter of
’
the New Wor ld ”in the cau se of letters and edu cation during the last .
twenty-five years .
Will you therefore have the kindness to send a copy of your lastReport by m ail to His Royal Highness , Prince Devaw ongse Varaprakar ,Minister for Foreign A ffairs , Bangkok , Siam , and one copy ,
1 f you
please , to m e .
W il l you also acknowledg e receipt of the books to H is Roya l Highness , and send a du plicate receipt to m e .
I have the honor to be , Sir , Faithfu lly you rs ,ISA A C TOWNSEND SMITH , Consu l-G eneral of Siam ,
1 East 39th St . , New York .
To the Librarian of the
L anman,Siam ese Edition of B uddhist Scriptures. ccxlv
The cou rtesy of the Consu l-G eneral has. enabled m e to give the fol
lowing list of public libraries that were chosen to be the fortunate
recipients of this roya l gift . They are
-Berkeley , -University of California .
Palo A lto ,- Leland Stanford Jun ior Univ ersity .
San Francisco , Mercantile L ibrary .
Conn . ,-Hartford , _ Trin ity College .
New Haven ,- A m erican Oriental Society .
Yale University .
D. C. , -Washington ,_ - Catholic University of A m erica .
Library of Congress .
Sm ithsonian Institu tion .
-Chicago , Newberry Library .
McCorm ick Theological Sem inary .
University of Chicago .
Evanston , _ Northwestern University .
Ind . , -B loom ing ton - Indiana University .
Kans . , _ Lawrence , Univ ersity of Kansas .
La . , -New Orleans _ Tu lane University .
Me . , -B runswick , . Bowdoin College .
Md . ,-Baltimore
,- Johns Hopkins University .
Mass ,- A m herst , A m herst Co llege .
Boston , Public Library .
B oston University .
Cam bridge , Harvard University .
Newton Center, Newton Theologica l Institu tion .
Worcester , _ A m erican A ntiquarian Society .
Mich - A nn A rbor , -University of Michigan .
Detro it , Public Library .
Minn . Minneapolis , -University of Minnesota .
Mo . , Colum bia ,-University of the State of Missouri .
St . Lou is , Public Library .
Washing ton University .
Springfield _ Dru ry Co llege .
N . H . ,-Hanover , Dartm ou th Co llege .
N . J -Madison , Drew Theologica l Sem inary .
Princeton , - College of New Jersey.
N . Y - Ithaca , - Cornell Un iv ersity.
New York , - A stor Library .
Colum bia Co llege .
Union Theo logical Sem inary .
Ohio , - Cincinnati -Public Library .
Oberlin , -Oberlin College .
-B ryn Mawr , - Bryn Mawr Co llege .
Haverford , Haverford CollegePhilade lphia , -Mercantile Library .
University of Pennsylvania .
R. I. , -Providence , - B rown University .
Tenn . , -Nashv ille , -Vanderbilt Univ ersity .
Sewanee , Univers ity of the South .
Va . , - _ Charlottesville ,University of Virginia .
W is _ _ Madison , Univ ersity of Wisconsin . [Tota1 , 49
These volum es of the Tipitaka have no duplicate title-pag es in Eng
lish ; and , in the absence of experts at m any or m ost of the above-m en
tioned libraries , it is probable that the books will fail to be properlycatalogu ed and will thu s also fail to attract possible students and to be
m ade known to those already interested . A ccording ly ,for the practi
ccxlvi A m erican Orienta l Society’s Proceedings, A p ril 1 895 .
cal purpose of increasing the chances of u sefu lness of the widely distribu ted Siam ese edition the following lists are g iven .
The Harvard copy of this work has a lready been o f great u se to Mr .
Henry C . Warren of Cambridge , in the prosecu tion of his studies in
Buddhism . He drew up a num bered list of the 39 volum es and wroteou t in briefest form the contents o f each v olum e . A sim ilar service forthe Library of the University of Edinburgh was rendered by Dr . Jam es
Burgess . Each of the volum es has a Kittana -
p a tta or Tab le of Con
tents .
’These it m ay be qu ite desirable to print in ou r Journal in ex tenso
for the u se of P5 11 students giving , for instance , the 152 su ttas of the
Majjhima-nikaya . For the presen t pu rpose , however , I have disre
garded system atic com pleteness , and even consistency , and have given
in genera l only so m u ch as is desirable for the identification of the con
tents of the several volum es . Bu t for the Maha-h iddesa , the Cu lla-nid
desa , and the Patisambhida-m agga ,I hav e g iven the tables in fu ll . It
will be seen , as Mr . Warren observes , that the Vimana -vatthu , Peta
vatthu , Thera-
gatha, Theri-
gatha, Jittaka , A padana ,Buddhavamsa , and
Cariy'
a-pitaka , g iven by Childers in his Dictionary as belonging to theKhuddaka-nikaya and so form ing part of the canon ,
are not includedin the Siam ese edition .
Reprints of this paper will be sent , first , to all the above-m entioned
libraries . The catalogu ers will thereby be enabled easily to identify or
cau se to be identified all the 39 volum es of the set to note the contents
of each volum e on its fly- leaf and thus to cata logue the work properly
and m ake it accessible to students . Mr . H . C . Warren au thorizes m e
to say that he is willing to identify each of the v o lum es of the set for
any Library that will send the books to his address ( 1 2 Quincy st . , Cam
bridge , Mass ). The Library concerned m u st pay the carriage both
ways ; but there will be no other expense .
Secondly ,reprints of this paper wil l be sent , so long as the supply
lasts , to any Pali students w ho m ay ask for them . (A pply to C . R. L . ,
9 Farrar st . , Cam bridge , Mass .) They wil l thu s be enabled to find out
where copies of the Tip itaka m ay be consu lted or borrowed .
1 .
'
Table showing the distribu tion of the m ain div isions of the Tipitaka
over the 39 volum es of the Roya l Siam ese Edition .
A .—Vinaya-pitaka (8 vol ’s).—Volum es 1—8.
A . 1 . Maha-vibhar‘
iga
A . 2 Bhikkhuni—vibhafigaA . 3 Maha-vagga
A . 4 Cu lla-vagga
A . 5 Parivara
B .—Su ttanta—pitaka (20 vo l’s).—Volum es 9—28.
B . 1 . Digha-nikaya 9 , 10, 1 1
B . 2 . Majjhim a-nikaya 1 2 , 1 3, 14
B . 3 . Samyu tta-nikaya 1 5 , 1 6 , 1 7 , 1 8 , 1 9
B . 4. A figuttara-nikaya 20
, 2 1 , 22 , 23 , 24
B . 5 . Khuddaka-nikaya 25 , 26 , 27 , 28
ccxlviii A merican Orienta l Society’s Proceedings , A p r il 1 895 .
Volum e .
7 . Cu lla-vagga ,Part 1 1
5 . Khuddakavatthu -kkhandhaka ;
6 . Senasana-kkhandhaka ;
7 . Samghabheda-kkhandhaka ;
8. Vatta-kkhandhaka ;
9 . Patim okkhatthapana-kkhandhaka
10. Bhikkhuni—kkhandhaka ;1 1 . Paficasatika-kkhandhaka ;
1 2 . Sattasatika -kkhandhaka .
8. Parivara .
B .— Suttanta-
pitaka .
9 . Digha-nikaya , Part i . , Silakkhandha-vagga
1 . B rahm ajala-su tta ;
Sam afifiapha la-su tta ;
A m battha-su tta ;
Sonadanda- su tta
Kutadanta-sutta ;
Mahali-sutta ;Jaliya- sutta ;
Maha- sihanada-su tta
9 . Potthapada-su tta
1 0. Subha-su tta
1 1 . Kevatta-su tta
1 2 . Lohicca - su tta ;
1 3. Tev ijja—su tta .
Digha-nikaya , Part Maha-vagga
1 . Mahapadana-su tta
2 . Mahanidana-su tta ;
3. Mahaparinibbana- su tta ;
Mahasudassana - su tta ;
Janavasabha- su tta ;
Mahagov inda-su tta
Mahasam aya- su tta ;
Sakkapafiha-sutta ;
9. Mahasatipatthana-sutta
10. Payasirajafifia- su tta .
Digha-nikaya , Part 1 ii . Patika-vagga
1 . Patika su tta
2 . Udumbarika-sutta ;
3 . Cakkavatti-su tta ;
4. A ggafifia-sutta ;
5 . Sam pasadaniya-su tta ;
6. Pasadika-su tta
7 . Lakkhana-sutta ;
8. Singalaka-su tta ;
9. A tanatiya-sutta
.oo
q
monh
oo
w
m-JQ
Ul
l-F
L anman,Siamese Edition of B uddhist Scrip tures . ccxlix
Vo lum e .
10. Safigiti-su tta ;
1 1 . Dasu ttara- su tta .
1 2 . Majjhim a-nikaya ,Part i. , Mfila-
pannéisaka
1 . Mulapariyaya-vagga
2 . Sihanada-vagga ;
3. Opamm a-vagga ;
4. Mahayam aka-vagga ;
5 . Culayam aka-vagga .
1 8 . Majjhim a-n ikaya , Part 1 1 Majjhim a-
pannasaka
1 . G ahapati-vagga ;
2 . Bhikkhu -vagga ;
3 . Paribbajaka-vagga ;
4. Raja-vagga ;
5 . Brahm ana -vagga .
1 4. Majjhim a-nikaya ,Part iii. , Upari-pannasaka
1 . Devadaha-vagga ;
2 . A nu pada-vagga ;
3 . Sufifiata-vagga ;
4. Vibhafiga-vagga ;
5 . Salayatana-vagga .
1 5 . Samyu tta-mikaya ,Part i. , Sagatha-vagga
1 . Devata-samyu tta ;2 . Devapu tta- sarhyu tta ;
Koeala - samyu tta ;Mara -samyu tta ;Bhikkhuni-samyuttaBrahm a-samyu ttaBrahm ana- samyu ttaVafigisa
- sarhyu tta ;
Vana-sar‘
nyu tta
10. Yakkha- samyu tta ;1 1 . Sakka -samyu tta .
1 6 . Samyutta-n ikaya ,Part Nidana -vagga
1 . A bhisam aya-sarhyutta (Feer , 1 2 and 1 3)
2 . Dhatu - sarhyu tta
3 . A nam atagga- samyutta (1 5)
4. Kassapa-samyutta (1 6)5 . Labhasakkara-samyu tta ( 17)6. Rahu la-sarhyu tta
7 . Lakkhana-samyutta ( 1 9)8. Opamm a-samyu tta (20)9. Bhikkhu—sarhyu tta
1 7 Samyu tta-nikaya ,Part iii . , Khandhavara-vagga
1 . Khandha-sarhyu tta (22)
eo
oo
si
go
gn
sx
w
With 3 pannasa’s,each of 5 vagga
's. See Feer’s edition, vol. 3 ,“Contents
and“Introduction.
”So the Salayatana-sarhyutta (35) fills more than half of
volume 1 8.
ccl A mer ican Oriental Society’s Proceedings, A p ril 1 895 .
Volume .
2 . Radha-sarhyu tta
3. Ditthi-sarhyu tta (24)4. Okkanta- sarhyu tta (25)5 . Uppada - samyu tta (26)6 . Kilesa-sarhyu tta (27)7 . Saripu tta
-samyu tta (28)8 . Naga
-samyu tta9. Supanna
-samyu tta (30)10. G andhabbakaya
-san'
nyu tta (31)1 1 . Valahaka-samyu tta (32)1 2 . Vacchagotta
- sarhyutta (33)1 3 . Samadhi-samyu tta
18. Samyu tta-nikaya ,Part iv . ,
Salayatana-vagga
1 . Salayatana-sarhyu tta (35)2 . Vedana-sar
‘
nyu tta (36)3. Matugam a-samyu tta4. Jam bukhadaka- samyutta (38)5 . Sam andaka-samyu tta (39)6 . Moggallana
-samyu tta (40)7 . Cittagahapatipucchaf sarhyu tta (41)8 . Gam ani-samyu tta9 . A samkhata- sarhyutta (43)10. A byakata
-sarhyu tta
1 9. Sarhyu tta-nikaya ,
Part v . , Mahavara-vagga
1 . Magga-sarhyutta
Bojjbanga- samyutta ;Satipatthana-samyu tta ;Indriya
- samyutta ;Samm appadhana
-sarhyu tta ;
Bala- sarhyutta ;
Iddhipada- samyu tta ;
A nu ruddha-samyu tta ;9 . Jhana-sarhyu tta
1 0. A napana-sarhyu tta
1 1 . Sotapatti-san
'
nyu tta ;
1 2 . Sacca-sarhyutta .
20. A figuttara-nikaya , Part 1
1 . Eka-n ipata ;2 . Duka-nipata ;3. Tika -nipata
21 . A figu ttara nikaya ,Part ii
4. Catukka-nipata22 . A figuttara
-mikaya ,Part iii
5 . Paficaka-nipata ;6 . Chakka-nipata ;
23 . A figuttara-nikaya , Part iv
7 . Sattaka-nipata ;8 . A tthaka-nipata9 . Navaka-nipata ;
co
n
co
ct
-moo
ns
ccln A merican Or iental Society’s Proceedings, A p ril 1 895 .
Volum e .
10. Todeyya-manavaka-
paflha-niddesa ;
1 1 . Kappa -m anavaka-
pafiha-niddesa ;
1 2 . Jatukanni—manavaka-panha-niddesa
1 3 . Bhadravudha-manavaka-panha-niddesa ;
14. Udaya-manavaka -
pafiha-niddesa ;
1 5 . Posala-manavaka-
pafiha-niddesa ;
1 6. Mogharaja-manavaka-
pafiha-niddesa ;
1 7 Pifig iya-manavaka -
pafiha-niddesa
1 8 . Khagga-v isana-sutta-niddesa .
28. Khuddaka-nikaya ,Part iv . ,
Patisambhida-magga
Mahavagga
1 . Nana-katha ;
2 . Ditthi-katha ;3 . A napana-katha ;
4. Indriya-katha ;
5 . Vim okkha-katha ;
6 . G ati-katha ;
7 . Kam m a-katha ;
8 . Vipallasa-katha ;
9 . Magga-katha ;
1 0. Mandapeyya-katha.
Y uganaddha-vagga
1 . Y uganaddha-katha ;
Sacca-katha
Bojjhafiga -katha
Metta-katha ;
Viraga-katha
Patisam bhida-katha
Dhamm acakka-katha
Loku ttara-katha
. Bala-katha ;
1 0. Sunha-katha.
Panna-vagga
1 . Mahapafifia-katha
2 . Iddhi -katha ;
A bhisam aya-katha
Viveka-katha
Cariya-katha ;
Patihariya
7 . Sam asisa-katha ;
8. Satipatthana—katha
9 . Vipassana—katha
1 0. Matika-katha.
ws
fl
s
s
e
s
s
e
v
e
s
C .- A bhidhamm a-pitaka .
29 . Dhamma - safigani .
30. Vibhafiga-
ppakarana.
31 . Katha-vatthu .
L anman,Harvard Copy of F irst Sanskrit B ook
,etc. cc liii
V olume .
32 . Dhatu -katha and Puggala'
pafifiatti.
33. Yam aka , Part i
1 . Mula-
yam aka ;
2 . Khandha-
yam aka ;
3. A yatana-
yam aka ;
4. Dhatu -
yam aka ;
5 . Sacca—yam aka ;
6 . Samkhara-
yam aka ;
34. Yam aka ,Part ii
7 . A nu saya-
yam aka ;
35 . Yamaka ,Part iii
8 . Citta-
yam aka
9 . Dhamm a -
yam aka ;
1 0. Indriya-
yam aka .
36. Duka-patthana ,Part i.
37 . Duka-patthana ,Part ii.
38 . Tika-patthana .
39. Duka -tika-patthana and Tika~duka-patthana .
1 7 . The Harvard copy of the first Sanskrit book ever printed
by Professor Lanm an.
Mr . Lanm an laid before the Society a book , given—together with m any
o ther valuable and valu ed proofs of his loyalty and affection—by Dr .
Fitz edw ard Hall , of the Class of 1846, to the Library of Harvard ,his
A lmaMater . The volum e is one of m ost noteworthy character and history . It is a copy of the first Sanskrit book ever printed . The title readsThe Seasons : A Descriptive Poem , by Calidas , in the original Sanscrit .Calcu tta : A nd the“A dvertisem ent of twenty lines onp age three begins with the words ,“This book is the first ever printedin Sanscrit.
” Neither here nor on the title-page is there any m ention
o f the editor’s nam e ; bu t w e know his nam e from the fact that the“A dvertisem ent
”is reprinted (vol . xiii ,
p . 386 , 8vo ed . of London ,
1 807)as a part of The Works of Sir William Jones .
”
The book is an octavo of pages , printed in B engali letters , onadm irable paper of J .Whatman , with broad m argins . A s early as 1 840,
Von Boh len , in his edition of the ‘Seasons ,’says of Jones ’
s edition
et prim um om nino ,id qu od m em orata dignum est , opu scu lum
fu it Sanskritum prelo subjectum . Eu ropam vero hoc incunabu lum ,
qu od vel in ipsa India jam dudum p rorsu s evanuit , v ix v idit ; et ubi
forte , v elu ti in Cham bersiana codicum collectione [in the Royal Libraryat B erlin], inv enitur , codicis m anu scripti instar aestim andum est .
’
Th ere follows Jones ’s“preface entire . A nd G ildem eister , in his
‘B ibliothecae Sanskritae Specim en’
(Bonn ,1847 , p . says
“Libersanscritu s omnium qu i typis ex scripti sunt prim us isqu e rarissimu s .
”
B u t this is not all . The title-page bears the nam e“Cha° . W ilk ins ,
presum ably in his autograph . Now ,in the ninth volum e of the Jou r
VOL XVI . V
ccliv A merican Orienta l Society’s Proceedings , A p ril 1 895 .
nal of the A m erican Oriental Society , p . lxxxviii (October , are
extracts from“thirteen inedited letters from Sir W illiam Jones to Mr .
(afterwards Sir)Charles Wilkins , communicated by Prof . Fitz edward
Hall , D.C .L . A nd in the tenth volum e , pages 1 10—1 17 , are g iven these
letters in fu ll . Several extracts m ay follow : Y ou are the first Eu ropean that ever understood Sanscrit, and wil l , possibly , be the last ”
(October 6 , The ships of this season will carry hom e seven
hundred copies of our fir st vo lum e of Transactions ; but unless theimpression shou ld be so ld in London ,
Haring ton and Morris (who printthe book at their hazard) will be losers , and w e m ust dissolve theSociety [The A siatic Society of B engal (Febru ary 27 , “I am
so busy at this season , that I have on ly tim e to requ est you r acceptanceof a little Sanscrit poem , which Morris has printed [i . e. presum ablyHarington and Morris], and which you are the only m an in Eu ropewho can read and understand
”
(January 14,A s is ev iden t from the date of the last extract , the“little poem can
be no other than the ‘Seasons’of“Calidas .
”The extract itse lf is a
copy of the very words of the editor that were sent wi th the poem .
A nd the volum e itse lf , without doubt , is no other than the identicalcopy given by Sir William Jones to Sir Charles Wilkins . Illu striou sowners ! Hom er tells of“the handing -down of the sceptre (of A ga
m emnon). Here is a book whose handing-down ought to have for
Oriental students no less interest than the story of the sceptre had forThu cydides . Dr . Hall ’s gift deserves to be held in honor .
1 8. The story of Y ayati ; by Professor Lanm an .
Read by title .
A merican Orienta l Society.
Tul’si Sat’sai . Fasc . 4.
Varaba Purana. Fasc . 1 4.
Vrihat Svayambhi’
i Purdham . Edited by Pandi t Haraprasad S’astri. Vol. i.
1 - 4.
A ppendix to Pag Sam Thi S’in. Fasc . 4 .
Sher Phyin. Vol. iii. 1 .
Ain i A kbari, translated. Vol. iii. 2- 5 .
Maasir-ui-Umara. Vol. i. 1 0, 1 1 , (Index), iii. 1 1 , 1 2 , (index).Muntakhab -ut-Tawarikh, translated from the original Persian by Surgeon
Lieut.-Colonel G . Ranking . Vol . 1 . 1 .
A b1’
1 Zakariya Yahya at-Tibriz i’s commentary on ten ancient A rabic poems .
Fasc 2 .
Catalogue of the Persian books and MSS. in the library of the A siatic Society of
Bengal. Compiled by Maulavi Mirza A shraf A li. Fasc. 3 . Calcutta,1 895 . 4
°
From the B ombay B ranch of the Roya l A sia tic Socie ty .
Journal of the Bombay Branch of the Royal A siatic Society. No . 49 , 49a, 50,
5 1 . Bombay, 1 892- 95 .
From the Ceylon B ranch of the Roya l A sia tic Society.
Journal of the Ceylon Branch of the Royal A siatic Society. No . 40, 41 , 43—45
index to vol. i—ix . Colombo, 1 893—95 .
From the China B ranch of the Roya l A s ia tic Society.
Journal of the China Branch of the Royal A siatic Society. New series. Vol.
xxv,xxvi. Shanghai , 1 893
—94 .
From the A sia tic Society of Jap an .
Transactions of the A siatic Society of Japan . Vol. xxi- xxiii, xxiii supplement ;general index to vol. i—xxiii. Tokyc, 1 893
- 95 .
From the A sia tic Socie ty of Paris .
Journal A siatique . 9 e sér. Tome i—vi. Paris,1 893—95 .
From the B a tavian Society of A r ts and Sciences .
Verhandelingen van het Batav. Genootschap van Kunsten en Wetenschappen.
Deel xlvu , xlviii. 1 . Batavia ,1 892- 94.
Notulen van de algemeenen en bestuurs-vergaderingen. Deel xxix. 4, xxx , xxxi,xxxii. 1—3 . Batavia
,1 893—94.
Tijdschrift voor Indische Taal Land-en Volkenkunde . Deel xxxv. 2—6,xxxvi,
xxxv n, xxxviii. 1—3 . Batavia, 1 893—94.
Dagh-register gehouden int casteel Batavia, 1 664, 1 665 . Door J. A . van der
Chijs. Batavia, 1 893- 94.
Nederlandsch-Indisch plakaatboek , 1 602- 1 8 1 1 . Door J. A . van der ChIJS. Deel
x—xii,1 7 76- 99. Batavia, 1 892
—94.
Catalogus der ethnologische verz ameling . 4. druk,supplement . Batavia
,1 894.
A dditions to the L ibrary. cc lvii
From the Roya l A cademy of Sciences , B er lin .
Philosophische und historische A bhandlungen der koniglichen A kademie der
Wissenschaften z u Berlin. 1 892—1 894 . Berlin,1 892—94.
Sitzungsberichte der kon. A kad. der Wiss. z u Berlin. 1 892- 94,1 895
, no . 1 - 35 .
Berlin,1 892—95 .
From the Roya l L ibra ry , B er lin .
Die Handschriften-Verzeichnisse der koniglichen Bibliothek z u BerlinBd. xii. Verz eichniss der lateinischen Handschriften
, . von Valentin Rose .
Bd. i. Berlin,1 893 .
Bd. xvi—xix . Verz eichniss der arabischen Handschriften, von W. A hlwardt .
Ed. iv—V1 1 . Berlin, 1 892—95 .
From Mr . C . B er telsmann,Gu tersloh .
Das Sadvimcabrahmana mit Proben aus sayanes Kommentar, nebst einer Uber
setzung , hrsg. von Ku rt Klemm . Prapathaka i. G iitersloh,
From R. G . B handarlcar , Ph .D .
Report on the search for Sanskrit MSS. in the Bombay Presidency during the
years 1 884- 85
,1 885—86 and 1 886—87 . By Ramkrishna Gopal Bhandarkar .
Bombay, 1 894.
Early history of the Dekkan down to the Mahomedan conquest. By R. G .
Bhandarkar. 2d ed. Bombay, 1 895 .
From H is H ighness the Maharaja of Bhavnaga r .
Collection of Prakrit and Sanskrit inscriptions , published by the Bhavnagar
A rchaeological Department, under the auspices of His Highness Raol Shri
Takhtsingji, Maharaja of Bhavnagar. Bhavnagar, n. d.
From the Society of B iblica l A rchaeology .
Proceedings of the Society of Biblical A rchaeology. Vol. xv. 5- 7,xvi, xvi i,
xviii. 1 . London,1 893—96 .
From Jam es L . Bowes,Esq .
Notes on shipp o a sequel to“Japanese enamels . By James L. Bowes . Lon
don,1 895 .
Handbook to the Bowes Museum of Japanese art work, Streatlam Towers,
Liverpool . By James L. Bowes . Liverpool, 1 894.
From Prof . P . non B radke .
Beitrage z urKenntniss der vorhistorischen Entwickelung unseres Sprachstammes .
Von Dr. P. v. Bradke . Giessen, 1 888 . 4°
From Prof . D . G . B r inton,M .D .
The protohistoric ethnography of western A sia. By Daniel G . Brinton. Philadelphia
,1 895 .
c clviii A m erican Oriental Society.
From the B u ddhist Tcoct Society of India .
Journal of the Buddhist Text Society of India. Vol. i, ii, iii. l , 2 . Calcutta,
1 893- 95 .
Buddhist texts of the northern and sou thern schools . Madhyamika’
. Vritti and
Visuddhi Magga. Calcutta,1 894. 8
°
Brief summary of Do ka zang, the Sutra of the glorious age . By Sarat Chandra
Das . Darjeeling , 1 895 .
From the B uffa lo H istor ica l Socie ty.
A nnual report of the managers of the Bufialo Historical Society, Jan. 1 893,
Jan. 1 894. Buffalo,1 893—4 .
From Jam es B urgess , LL .D .
Six papers on oriental subjects , by James Burgess , LL.D. [Reprints from periodicals , 1 890
From Mr . K . R. Gama .
The position of Zoroastrian women in remote antiquity as illustrated in the
A vesta , the sacred books of the Parsees . ByDarab Dastur Peshotan Sanjama .
Bombay, 1 892 .
From the Syndics of the Cam br idge Un iversity Press .
The Té rikhd-Jadid ; or, New history of Min d ‘A li Muhammad the Bath,by Mirza
Huseyn of Hamadan. Translated from the Persian, with an introduction,
illustrations and appendices, by Edward G . Browne. Cambridge, 1 893 .
The mummy : chapters on Egyptian funereal archaeology. By E. A . Wallis BudgeCambridge , 1 893 .
The Jataka ; or, Stories of the Buddha’s former births . Translated from the Pali
by various hands under the editorship of Professor E. B . Cowell . Vol. i, ii.
Cambridge , 1 895 .
From the Delega tes of the Clarendon Press , Oxf ord .
Sacred Books of the East, edited by F. Max Mullerv. 4 1 . The Satapatha
-Brahmana according to the text of the Madhyandina
school . Translated by Julius Eggeling . Pt. iii. Oxford, 1 894.
v. 45 . Gaina Sutras. Translated from the Prakrit by Hermann Jacobi. Pt. 11 .
Oxford,1 895 .
v . 49 . Buddhist Mahayana texts . Translated by E. B . Cowell, F. Max
Muller and J. Takakusu . Oxford,1 894. 8
°
From Mr . Wi lliam E . Conz elm an .
Chronique de Galawdéwos (Claudius), roi d’Ethiopie . Texte éthiopien traduit,
annoté et précédé d’une introduction historique par William E. Conz elman.
Paris, 1 895 .
cclx A m er ican Oriental Society .
From the Roya l A sia tic Society of Gr ea t B rita in and Irelan d .
Journal of the Royal A siatic Society of Great Britain and Ireland,1 893
,i,1 1, iv
1 894 ; 1895 . Lond. ,1 893- 95 .
From Rev. John T. Gra cey .
The cause of the riots in the Yangtse vallev : a complete picture gallery[containing a reproduction and translat ion of the Kin tsun sheng yil p
'ih sic
ts'
ilan hwa]. Hankow,1 89 1 .
From Prof . Igna z io Gu idi .
Proverbi,strofe e racconti abissini
,tradotti e pubblicati da Ignazio Guidi. Rom a
1 894.
From Prof . Ch . ole Ha r lez .
Le livre des esprits et des immortels . Essai de mythologie Chinoise d’apres le s
textes originaux, par Ch . de Harlez , Bruxelles,1 893 .
La religion et les ceremonies impériales de la Chine moderne d’apres le cérémonial
et les décrets officiels , par Ch . de Harlez . Paris,1 894. 4
°
From the Rev. Henri Havret,S . J .
L’ile de Tsong
-Ming a l’embouchure du Yang-tse-kiang . Par le P. Henri}
Havret, S. J . Chang-hai
,1 892 .
Le province du Ngan-hoei. Par le P. Henri Havret, S. J. Chang-hai
,1 893 .
From Her Majes ty’s Secreta ry of Sta te f or India .
A rchaeological Survey of India
South Indian inscriptions. Tamil inscriptions edited and translated by E .
Hultz sch . Vol. ii, 2 . Madras,1 892 . 4
°
The Moghul architecture of Fathpur-Sikri, described and illustrated by EdmundW. Smith . Pt. i. A llahabad
,1 894.
List of architectural and archaeological remains in Coorg , compiled by A lex .
Rea. Madras,1 894.
South Indian Buddhist antiquities ; including the stupas of Bhattiprblu G udi
Vada and Ghantas’ala. By A lex. Rea . Madras
,1 894.
Progress report of the A rchaeological Survey of Western India,May, 1 893 , to
A pril, 1 894. f°
.
A nnual progress report of the A rchaeological Survey Circle Northwestern Provinces and Oudh for 1891—2 , 1 892—3, 1 893- 4 . Roorkee . f
°
.
The Bower MS. Facsimile leaves,Nagari transcript, Romanized transliteration
and English translation, with notes . By A . F . Rudolf Hoernle . Pt. i, ii .
Calcutta, 1 893—95 .
Mahabodhi ; or, The great Buddhist temple under the Bodhi tree at Buddha-Gaya .
By Maj. Gen . Sir A . Cunningham . London,1 89 2 .
Discovery of the exact site of A s’oka’s classic capital of Pai taliputra, the Palibothra
of the Greeks, and description of the superficial remains . By L. A . WaddellCalcutta, 1 802 .
A dditions to the L ibrary. cclx i
List of photographic negatives belonging to the India office . 1 894. f‘
Epigraphia Indica and Record of the A rchaeological Survey of India . Vol. ii. 1 2
1 6,iii. 1 - 7 , iv. 1 . Calcutta, 1 893- 94.
Report on publicat ions issued and registered in the several provinces of BritishIndia during 1 892
,1 893
,1 894. Calcutta , 1 893—95 . f
°
.
Catalogue of Sanskrit MSS. existing in Oudh province for the year 1 889 , 1 890 .
A llahabad,1 893 . 8
°
List of Sanskrit MSS. in private libraries of the Bombay Presidency. Pt. i. Bom
bay, 1 893 . 8°
Descriptive catalogue of Sanskrit MSS. in the library of the Calcutta Sansk ritCollege . By Hrishikes
’
a S’astri and S’
iva Chandra Gui. No. i—iii. Calcutta ,
1 892—95 .
A lphabetical index of MSS. in the Government Oriental MSS. library, Madras ~
Madras,1 893 . f
°
.
Catalogue of Sanskrit MSS. in the library of the India Office . Part iv. By Ernst
Windisch and Julius Eggeling. London,1 894.
Census of India,1 89 1 .
,General report, by J. A . Baines . London
,1 893 . f
°
.
General tables for British provinces and feudatory states . Vol. i, 1 1 .
London,1 892—3 . f
°
.
The Naladiyar ; or,Four hundred quatrains in Tam il
, with introduction,trans
lation concordance and lexicon. By the Rev . G . U. Pope . Oxford ,1 893 .
A preliminary study of the Kalyani inscriptions of Dhammacheti, 1 476 A . D. [withfour other reprints from the Indian A ntiquary]. By Taw Sein
- Ko . Bbmbay ,
1 893 .
From the Ita lian A sia tic Society.
G iornale della SocietaA siatica Italiana. Vol . v u. Roma,1 893.
From H is H ighness the Maharaja of Jammu and Kashm ir .
Catalogue of the Sanskrit MSS. in the Raghunatha Temple library. By M. A .
Stein. Bombay, 1 894. 8°
From the Tru stees of the Sir Jam setjee Jeejeebhoy Trans la tion. Fund .
The Dinkard. Vol. vu . Bombay, 1 894.
From Johns Hop kins University.
Plaster cast of the Chaldean flood tablet.
From Rev . Sam u el H . Kellogg , D .D .,LL .D .
Grammar of the Hindi language, in which are treated the high Hindi, Braj , and theEastern Hindi of the Ramayan of Tulsi Das
,also the colloquial dialects of Rajpu
tana, Kumaon,
A vadh, Riwa, Bhojplir, Magadha, Maithila, etc . , with copiousphilological notes . By Rev. S. H. Kellogg . 2d ed. rev. and enlarged. Lon
don,1 893 .
cclxii A merican Oriental Society.
From the University of Kiel.
Schriften der Universitat z u Kiel aus dem Jahre , 1 89 2- 93 , 1 893—94, 1 894- 95 .
Kiel,1 892- 95 . 8
°
and
From Mr . G eorge A lexander Kohu t.
Die Hoschanot des Gaon R. Saadia. Das erste Mal ediert und auf Grund dreier
Yemen-MSS. kritisch beleuchtet von Dr. A lexander Kohut. Breslau,1 893 .
Discussions on Isaiah,ch . lll zl 3- 1iii, from an unpublished MS. of the sixteenth
century, with p reliminary notes on Judeao-polemic literature . By Rev. A lexander Kohut
,D.D. ,
Ph .D. Chicago , 1 893 .
Tributes to the memory of Rev. Dr. A lexander Kohut. Published by Congrega
tion A hawath Chesed. New York, 1 894.
Proceedings of the 3d and 4th biennial conventions of the Jewish Theological Seminary A ssociation, 1 892
—94. New York,1 89 2- 94.
The court Jew Lippold : tale of a i 6th century martyrdom . Narrated by George
A lexander Kohut. New York , 1 893 .
Early Jewish literature in A merica. By George A lexander Kohut. Philadel
phia, 1 895 .
From Prof . E . Kuhn .
Zeitschrift fur vergleichende Sprachforschung. Bd. xxxi. 3 , 4 , xxxu,xxxi ii
,
xxxiv,1,2 . G iitersloh, 1 892
—95 .
From Prof . Cha r les R. L anman .
William Dwight Whitney. By Charles R. Lanm an. (Reprinted from the
A tlantic Monthly for March ,
India proof impression of the portrait of Prof. W. D. Whitney, engraved on
wood by G . Kruell.
From Messrs . I/uz ac (b Co . ,Lond on .
Indian wisdom ; or, Examples of the religious, philosophical and ethical doctrinesof the Hindus . By Sir Monier Monier-Williams . 4th ed. London,
1 893 . 8°
From Prof . A nton Ma r ty .
Ueber das Verhaltnis von Grammatik und Logik . Von A nton Marty. Prag ,
1 893 .
From Mr . Jivanyi Jamshedji Modi .
Modi, J. J. A stodim, and recorded instances of children having been nourished
by wolves and birds of prey. Bombay, 1 889 .
Dante and Virétf, and Gardis and Kdus. Bombay, 1 892 . 8°
The funeral ceremonies of the Parsees , their origin and explanation.
Bombay, 1 892 .
cclxiv A merican Orienta l Society.
v. 9 , Histoire du sultan Djelal ed-din Mankobirti prince du Khdrezm par Moham
med en-Nesawi. Texte arabe public par 0 . Hondas . Paris , 1 89 1 . 8°
v. 1 0, Same. Traduit de l ’arabe par 0 . Hondas . Paris , 1 895,
v. 1 1 , Chih-louh-kouoh-kiang
-
yuh-tchi. Histoire gé ographique des seize royaumes .
Ouvrage traduit du chinois pour la prem iere fois et annote’
par A bel DesMichele. Fasc . 1 , 2 . Paris , 1 89 1
- 9 2 .
v. 1 2 , Cent-dix lettres grecques de Francois Fllelfe publlees intégralement pour lapremiere fois d’
apres le Codex Trivulz ianus 87 3 avec traduction,notes et com
mentaires par Emile Legrand . Paris , 1 89 2 .
v . 1 3,Description topographique et historique de Boukhara par Mohammed Ner
chakhy, suivie de texte s relatifs a la Transoxiane . Texte persan publié parCharles Schefer. Paris
,1 89 2 . 8
°
v . 1 5,Les Francais dans l’Inde , Dupleix et Labourdonnais . Extraits du journal
d’A nandarangappoullé ( 1 736 Traduits du tamoul par Julien Vinson .
Paris,1 894.
v. 1 6 , Zoubdat Kachf el-Mamalik. Tableau politique et administratif de I’Egypte ,
de la Syrie et du l idja‘tz sous la domination des sultans mamlofiks du 1 3° au
1 5° siécle par Khalil cd-Dahiry. Texte arabe publié par Paul Ravalsse . Paris,
1 894.
v . 1 8,1 9
,B ibliographie coréenne . Tableau litté raire de la Coree , contenant la
nomenclature des ouvrages publiés dans ce pays jusqu ’en 1 890
,ainsi que la
description et l’analyse dé taillées des principaux d’
entre ces ouvrages, par Mau
rice Courant. Vol. 1,2 . Paris
,1 895 .
Centenaire de l’Ecole des langues orientales vivantes . 1 7 9 5- 1 895 . Recueil de
m émoires publié par les professeurs de l ’Ecole . Paris , 1 895 .
From the Mu sé e G u im et,Paris .
A nnales du Musée Guimet. Tome i—viii,xi—xxv
,xxvi. 1 . Lyon and Paris
,1 880
94 .
Bibliotheque d’é tudes. Tome 1
, ii , iv, v . Paris,1 892—95 .
Revue de l’histoire des religions . Tome ix- xxxi
,xxxh . 1 . Paris , 1 884
—95 . 8°
Catalogue du Musée Guimet. 1“partie : Inde,Chine et Japon. Par L . de
Milloue’
. nouv . éd . Lyon, 1 883 .
Introduction au catalogue du Musée Gulmat. A percu sommaire de l’histo ire des
religions des anciens peuples civilisé s . Par L . de Milloué . Paris , 1 89 1 .
Petit guide illustré au Musée G uimet. Par L. de Milloué . Paris . 1 89 1 .
Congres provincial des orientalistes . Compte rendu de la Be session,Lyon, 1 878 .
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II . CORPORA TE MEMBERS .
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Rev . CORNELIUS STEVENSON AB BOTT (St. Peter’s Church), 347 State St .
Brooklyn ,N . Y . 1 891 .
Dr . CYRUS A .DLER,U . S . National Mu seum
,Washington ,
D. C . 1 884.
Rev . J . L . A MERMA N,25 East 22d St . ,
New York,N . Y . 1 893.
NA CRER J . A RBEELY,45 Pearl St .
,New York ,
N . Y. 1 893 .
Mrs . EMMA J . A RNOLD , 29 G reene St .
,Providence
,R. I . 1 894.
WILLIA M R. A RNOLD,41 East 69th St .
,New York
,N . Y. 1 893.
Dr . ROBERT A RROWSMITH,236 Degraw St.
,Brooklyn ,
N . Y . 1 884 .
Rev . EDWA RD E . A TKINSON (Episcopal Theol . School), 1 Lawrence HallCambridge , Mass . 1 894.
IRVING BA BBITT (Harvard 65 Hamm ond St .,Cambridge , Mas s . 1 892 .
Prof . MA RK BA ILEY , JR . (State Univ . of Washington), 2209 4th St. , Seattle ,Wash . 1 891 .
Miss A NNIE L . BA RBER,7 1 5 Fifth A ve .
,New York
,N . Y . 1 892 .
Prof . G EORGE A . BA RTON,Bryn Mawr College , Bryn Mawr
,Pa . 1 888 .
Prof . L . W . BA TTEN (Episcopal Divinity School), 4805 Regent St .
,Philadel
phia,Pa . 1894.
Rev . DA NIEL M . BA TES,St . Stephen ’
s Rectory,Clifton Heights , Pa . 1 890.
Hon . TRUXTON BEA LE,Rancho del Tejon
,P. O . Bakersfield
,Kern Co .
,Cal .
1 894.
Prof . CHA RLES W . BENTON ,Univ . of Minnesota , Minneapolis , Minn . 1 890.
JOSEPH F . BERG,Montgom ery ,
Orange Co .,N . Y . 1 893 .
Dr . HEINRICH C . BIERWIRTH (Harvard 36 Weld Hall,Cambridge ,
Mass . 1 893 .
Dr . WILLIA M STURGIS BIGELOW ,60 Beacon St . ,
Boston,Mass . 1 894.
Prof . JOHN BINNEY,Berkeley Divinity School , Middletown ,
Conn . 1 887
Rev . DA VID BLA USTE IN,20 Summ er St . ,
Providence,R. I . 1 891 .
Prof . MA URICE BLOOMFIELD,Johns Hopkins University, Baltim ore
,Md .
1 881 .
LESTER BRA DNER,JR
,1 2 West 1 1 th St .
,New York .
,N . Y . 1 889 .
Prof . JOHN EVERETT BRA DY,Sm ith College , Northampton
,Mass . 1 890.
JA S . HENRY BREA STED,51 5
,62nd St.
,Englewood , Chicago , Ill . 1 891 .
Prof . CHA S . A . BRIGGS,1 20West 93rd St . ,
New York ,N . Y . 1 879 .
Prof . D. G . BRINTON ,2041 Chestnu t St .
,Philadelphia
,Pa . 1 888 .
Prof . CHA S . RUFUS BROWN ,Newton Theological Institu tion ,
Newton Centre,
Mass . 1 886 .
Prof . FRA NCIS BROWN,Union Theological Sem inary , 700 Park A ve .
,New
York,N . Y . 1 881 .
Prof . CA RL DA RLING BUCK , 5748 Madison A ve . , Chicago , Ill . 1 892 .
Prof . MA RCUS D. BUELL,72 Mt . Vernon St.
,Boston
,Mass . 1 890.
Prof . S. BURNHA M , Colgate University, Ham ilton,N . Y . 1 886 .
Pres . GEO . S . BURROUGHS , Wabash Co llege , Crawsfordsvill e , Ind . 1 880.
Prof . HENRY F . BURTON ,Rochester University, Rochester , N . Y . 1 881 .
Prof . G EORGE R. CA RPENTER ,Columbia College , New York ,
N . Y . 1 894.
L ist of Members. cclxxvu
Rev . SIMON J . CA RR, Catholic University of A m erica, Washington , D. O.
1 892 ;
Prof . A . S . CARRIER,McCorm ick Theological Sem inary, Chicago , Ill . 1890 .
Pres . FRA NKLIN CA RTER,William s College , William stown
,Mass . 1 873 .
Dr. I . M. CA SA NOW ICZ , U . S . National Museum,Washington , D. C . 1 893 .
Rev . TA LBOT W . CHAM BERS , D.D.,70West 36th St.
,New York
,N . Y. 1 858 .
Miss EVA CHA NNING,Jam aica Plain
,Mass . 1883 .
Dr . FRA NK DYER CHESTER (Harvard Hotel Bristol,Boston
,Mass .
1 891 .
Rev . EDSON L . CLA RK , Hinsdale , Mass . 1 867 .
Rev . HENRY N . COBB , 25 East 22d St .,New York
,N . Y . 1 875 .
Rev . Prof . CA MDEN M. COBERN ,A nn A rbor
,Mich . 1 894.
WM . EMMETTE COLEMA N , Chief Qu arterm aster’s Office
,San Francisco
,Cal .
1 885 .
lGEORGE WETMORE COLLES, 231 Scherm erhorn St.,Brooklyn ,
N . Y . 1 882 .
Prof . HERMA NN COLLITZ,Bryn Mawr College , Bryn Mawr
,Pa . 1 887 .
SA MUEL VICTOR CONSTA NT,420West 23d St .
,New York
,N . Y . 1 890.
Dr . FREDERIC TA BER. COOPER,1 77 Warburton A ve . ,
Yonkers,N . Y . 1 892 .
Miss LUTIE REBECCA CORWIN,Mt . Holyoke Sem inary, Sou th Hadl ey, Mass .
1 895 .
CLA RK EUGENE CRA NDA LL (Univ . of Chicago), 5455 Monroe A ve .,Hyde
Park,Chicago , Ill . 1 886.
Rev . OLIVER CRA NE , 1 2 Concord Square , Boston ,Mass . 1 866 .
Prof . A NGUS CRA WFORD,Theological Sem inary, A lexandria , Va . 1 892 .
STEWA RT CULIN (Univ . of Pennsylvania), 1 27 South Front St .,Philadelphia
,
Pa“1 888 .
Prof . EDWA RD L . CURTIS (Yale 61 Trumbu ll St .
,New Haven
, Conn .
1 890 .
OLA US DA HL,University of Chicago , Chicago , Ill . 1 889
Dr . CHA S . H . S . DA VI S,Meriden
, Conn . 1 893 .
Prof . JOHN D. DA VIS,Theological Sem inary, Princeton ,
N . J. 1 888.
Prof . G EORGE E . DA Y (Yale 1 25 College St . ,New Haven
, Conn .
1 848 .
Rev . EPHRA IM DEINA RD,88 Windsor St .
,Kearny, N . J . 1 894.
SA MUEL N . BEINA RD,3631 Walnut St. , Philadelphia , Pa . 1 894.
Dr . P. L . ARMA ND de POTTER,1 1 22 Broadway, New York
,N . Y. 1 880.
Rev . LYSA NDER DICKERMA N,A stor Library, New York
,N . Y . 1 882 .
Rev . Dr . SA MUEL F . DIKE,Bath
,Me . 1 883 .
EPES SA RGENT DIXWELL,58 G arden St .
,Cambridge , Mass . 1 848 .
Rev . D. STUA RT DODGE,9 Cliff St . ,
New York,N . Y. 1 867
Prof . HENRY'
DRISLER,48 West 46th St .
,New York
,N . Y . 1 858.
Rev . Dr . G EORGE S . DUNCA N,1 208 North Second St .
,Harrisburg , Pa . 1 895 .
SA MUEL F . DUNLA P,1 8 West 22nd St.
,New York
,N . Y . 1 854.
HA RRY WESTBROOK DUNNING,7 St. John St.
,Jam aica Plain
,Mass . 1 894.
JOS . H . DURKEE,care of Messrs . Wh ite Wainwright , 45 Broadway, New
York,N . Y . 1 894.
Dr . A UGUST HJA LMA R EDGREN (University Of Nebraska), Lincoln ,Neb . 1 876 .
CA RL J . ELOFSON ,3826 Eighth A ve .
,Rock Island
,Ill . 1 891 .
Prof . LEVI H . ELWELL , A mherst College , A mherst, Mass . 1 883.
cclxxviii A m erican Orienta l Society.
Prof . CHA RLES CA RROLL EVERETT (Harvard 53 G arden St .
,Cam
bridge , Mass . 1 859 .
Prof . EDWIN WHITFIELD FA Y,Washington and Lee Unive, Lexington ,
Va.
1 888 .
ERNEST F . FENOLLOSA,Mu seum Of Fine A rts
,Boston
,Mass . 1 894.
Prof . HENRY FERGUSON,Trinity College , Hartford
,Conn . 1 876 .
[Lady CA ROLINE FITz MA URICE,2 G reen St .
,G rosvenor Square
,London
,
England . 1 886.
'
[FRA NK B . FORBES , 56 Rue de la Victoire , Paris , France . 1 864 .
‘(Hon . JOHN M. FORBES , 30 Sears Bu ilding , Boston ,
Mass . 1 847
Miss MA UDE FORTESCUE,57 Fifth A ve .
,New York
,N . Y . 1 890 .
JA S . EVERETT FRA ME,80White St .
,East Boston
,Mass . 1 892 .
Prof . A RTHUR L . FROTHI NGHA M ,Jr .
,Coll . of N . J Princeton
,N . J . 1883.
HENRY LEE G ILBERT,3508 Ham ilton St .
,West Philadelphia
,Pa . 1 892 .
Prof . BA SIL L . G ILDERSLEEVE,Johns Hopkins Univ .
,Baltim ore
,Md . 1 858 .
Pres . DA NIEL COIT G ILMA N,Johns Hopkins Univ .
,Baltim ore
,Md . 1 857 .
RA LPH L . G OODRICH,Clerk of the U . S . Courts
,Little Rock
,A rk . 1 883 .
CHA RLES J . G OODWIN,Wesleyan Univ . ,
Middletown,Conn . 1 889 .
Prof . WILLIA M WA TSON G OODWIN (Harvard 5 Fo llen St.
,Cambridge ,
Mass . 1 857 .
Prof . RICHARD J . H . G OTTHEIL (Columbia 1 69 West 93d St .
,New
York,N . Y . 1 886.
Rev . JOHN T . GRA CEY,1 77 Pearl St .
,Rochester
,N . Y . Corresp . Member
,
1 869 1 877 .
'JA COB GRA PE,JR. 430 East 20th St .
,Baltim ore
,Md . 1 888 .
Rev . W . HENRY GREEN,Theological Sem inary , Princeton ,
N . J . 1 855 .
Miss LUCIA GRA EME GRIEVE,1 57 East 49th St. , New York
,N . Y. 1 894.
Dr . J . B . GROSSMA NN,1 338 North Sixth St.
,Philadelphia
,Pa . 1 894.
Rabbi Dr . LOUIS GROSSMA NN ,Temple Beth RI, Detroit , Mich . 1 890.
Rev . LEWIS GROUT,West Brattleboro , Vt . Corresp . Member
,1 849 ; Corp . ,
1 862 .
CHA S . F . G UNTHER,21 2 State St.
,Chicago , Ill . 1 889 .
The Right Rev . CHA S . R. HA LE ,Bishop of Cairo
,Cairo , Ill . 1 860 .
Prof . ISA A C HOLLISTER HA LL,Metropo litan Mu seum Of A rt
,Fifth A ve . and
82d St .,New York
,N . Y . 1 874.
Dr . ROBERT FRA NCIS HA RPER,Univ . Of Chicago , Chicago ,
Ill . 1 886.
Pres . WILLIA M RA I NEY HA RPER,Univ . of Chicago , Chicago , Ill. 1 885 .
Prof . SA MUEL HA RT,Trinity College , Hartford
,Conn .
Dr . WILLA BE HA SKELL , 96 Dwight St.,New Haven
,Conn . 1 877 .
WILLIA M W . HA STINGS, Haverford,Penn . 1 893 .
Prof . PA UL HA UPT (JOhnS Hopkins 231 1 Linden A ve .,Baltim ore
,Md.
1 883 .
Rev . HENRY HA RRISON HA YNES , care of O. and G . Norcross,35 Congress St. ,
Boston,Mass . 1 892 .
Rev . WILLIS HA TFIELD HA ZA RD,West Chester
,Pa . 1 893.
Col . THOS . WENTWORTH HIGGINSON ,25 Bu ckingham St .
,Cambridge , Mass .
1 869 .
Prof . HERMA NN V . HILPRECHT (Univ . of Pennsylvania), 403 South 4l st St .
,
Philadelphia,Pa . 1 887 .
cclxxx A m er ican Oriental Society.
Prof . DA VID G ORDON LYON (Harvard 9 Buckingham St . , Cambridge ,
Mass . 1 882 .
Prof . DUNCA N B . MA CDONA LD (Hartford Theological Sem in ary), 1 81 LaurelSt .
,Hartford
,Conn . 1 893 .
Prof . HERBERT W . MA GOUN (Oberlin Co llege), 1 1 5 West Lorain St.,Oberlin
,
O . 1 887 .
Dr . MA X L . MA RGOLIS,Hebrew Union College , Cincinnati , 0 . 1 890.
Prof . A LLA N MA RQUA ND , College of New Jersey, Princeton ,N J . 1 888 .
Prof . DA VID C . MA RQUIS (McCorm ick Theological Sem inary), 322 BeldenA ve .
,Chicago ,
Ill . 1 890.
Rev . DWIGHT W . MA RSH,A mherst
,Mass . Corresp . Member
,1 852 ; Corp .
,
Prof . WINFRED ROBERT MA RTIN,Trinity Co llege , Hartford , Conn . 1 889 .
Prof . CHA S . MA RSH MEAD,Hartford Th eological Sem inary, Hartford , Conn .
1 867 .
Rev . SELA H MERRILL (A ndover , Mass ), U . S . Consu l at Jeru salem . 1 873 .
Rev . LA WRENCE H . MILLS , 1 9 Norham Road,Oxford
,England . 1 881 .
Dr . A LFRED BERNA RD MOLDENKE,care of Dr . C . E . Moldenke
,1 24 East 46th
St .
,New York
,N . Y . 1 892 .
Dr . CHA RLES E . MOLDENKE,1 24 East 46th St . , New York
,N . Y . 1 885 .
Prof . CLIFFORD H . MOORE , Univ . Of Chicago , Chicago , Ill . 1893 .
Prof . G EORG E F . MOORE,Theological Sem inary, A ndover , Mass . 1 887 .
PA UL ELMER MORE,Byrn Mawr Co llege , Bryn Mawr
,Pa . 1 893 .
Prof . EDWA RD S . MORSE,Salem
,Mass . 1 894.
Rev . A . J . ELDER MULLA N,S . J . (Woodstock Coll ege), Woodstock
,Howard
Co . ,Md . 1 889 .
ISA A C MYER , 21 East 60th St .
,New York
,N . Y . 1 888 .
G EORGE L . MYERS,care Of Theo . W . Myers and Co .
,47 New St . ,
New YorkN . Y . 1 893 .
G EORGE NA THA N NEW MA N,288 Linwood A ve .
,Bu ffalo
,N . Y . 1 891 .
Prof . CHA RLES ELIOT NORTON ,Harvard Univ . ,
Cambridge , Mass . 1 857 .
Dr . HA NNS OERTEL (Yale 31 York Sq .
,New Haven
,Conn . 1 890 .
G EORGE N . OLCOTT,Colum bia COIL ,
New York ,N . Y . 1 892 .
+ROBERT M . OLYPHA NT,1 60 Madison A ve . ,
New York,N . Y . 1 861 .
JOHN ORNE ,1 04 Ellery St .
,Cambridge , Mass . 1 890.
G EORGE W . OSBORN ,Westfield
,Union Co .
,N . J . 1 894.
Prof . LEWIS B . PA TON ,Hartford Theological Sem inary, Hartford
,Conn .
1 894.
Dr . CHA RLES PEA BODY , 1 97 Brattle St .
,Cambridge , Mass . 1 892 .
Rev . STEPHEN D. PEET , G ood Hope,Ill . 1 881 .
Rev . ISMA R J . PERITZ , 7 1 0 Madison St .,Syracu se , N . Y . 1 894.
Prof . MA RSHA LL L . PERRIN (Boston Wellesley Hills , Mass . 1 892 .
Prof . EDWA RD DELA VA N PERRY (Columbia 1 33 East 55th St.,New
York,N . Y . 1 879 .
Prof . JOHN P. PETERS,225 West 99th St . ,
New York ,N . Y . 1 882 .
Prof . DA VID PHILIPSON ,Hebrew Union College , Cincinnati , 0 . 1 889 .
Prof . SA MUEL BA LL PLA TNER,A dalbert College , Cleveland , 0 . 1 885 .
MURRA Y A NTHONY POTTER , 508 California St. ,San Francisco , Ca]. 1 893 .
L ist of M em bers . cclxxxi
Prof . IRA M. PRICE (Univ . of Chicago), Morgan Park ,1 11 . 1 887 .
Prof . JOHN DY NELEY PRINCE (University of the City of New York), 1 9 West
34th St .,New York
,N . Y . 1 888 .
Madam ZENA IDE A . RA GOZIN,1 1 5 Second A ve . ,
New York,N . Y . 1 886.
Rev . F . P. RA MSA Y,A ugu sta , Ky. 1889 .
Dr . G EORGE A NDREW REISNER (John Harvard Fellow of Harvard University),6 Feurig St.
,Friedenau ,
Berlin,G erm any. 1891 .
Dr . HUGO A LBERT RENNERT (Univ . of Pennsylvania), 539 North 1 3th St. ,
Philadelphia,Pa . 1 888 .
Dr . CHA RLES RICE , Bellevu e Hospital,New York
,N . Y . 1 875 .
EDWA RD ROBINSON,Mu seum of Fine A rts
,Bo ston
,Mass . 1 894.
Rev . GEORGE . LIVINGSTON ROBINSON (Roxbury Presbyterian Church), Roxbury, Mass . 1 892 .
WILLIA M WOODVILLE ROCKHILL,Department of State
,Washington ,
D. C .
1880.
Prof . ROBERT W . ROGERS,Drew Theological Sem inary, Madison ,
N . J .
1 888.
JA MES HA RDY ROPES (Harvard University), DivinityHall, Cambridge , Mass .
1 893 .
SA NFORD L . ROTTER,55 Oak St. (or care of E . J . Sm ith Co .
,65 and 67
A sylum Hartford,Conn . 1 894.
Miss AD ELA IDE RUDOLPH ,63 West 55th St.
,New York
,N . Y . 1 894.
Hon . CHA RLES THEODORE RUSSELL , Sparks St. , Cambridge , Mass . 1 870.
THOMA S H . P. SA ILER ,2 1 7 South 42d St .
,Philadelphia
,Pa . 1 890.
fProf . EDWA RD E . SA LISBURY,237 Church St .
,New Haven
,Conn . 1842 .
Dr . H . ERNEST SCHMIDT , White Plains , N . Y . 1 866 .
Prof . NA THA NI EL SCHMIDT,Colgate Univ .
,Ham ilton
,N . Y . 1 894.
Dr . CHA RLES P. G . SCOTT,Radnor
,Pa . 1 895 .
Rev . HENRY M. SCUDDER,Niigata , Japan .
J . HERBERT SENTER,1 0 A von St .
,Portland
,Maine . 1 870.
THOMA S STA NLEY SIMONDS,Johns Hopkins Univ .
,Baltimore
,Md . 1 892 .
MA CY M. SKINNER,2849 Washington St . Boston
,Mass . 1 894.
Dr . DA VI D H . SLEEM,42 West 97th St .
,New York
,N . Y. 1 892 .
Pro f. HENRY PRESERVED SMITH ,Lakewood
,New Jersey. 1 877 .
Prof . HERBERT WE IR SMYTH,Bryn Mawr
,Penn . 1 884.
Dr . EDMUND NA THA NI EL SNYDER,64 Fifth A ve .
, Cleveland , 0 . 1 891 .
MA XWELL SOMMERVILLE ,1 24 North Seventh St .
,Philadelphia
,Pa . 1 890 .
Dr . EDWA RD H . SPIEKER,Johns Hopkins Univ . ,
B altimore,Md . 1884.
M. VICTOR STA LEY,826 W . Pearl St . , Oshkosh ,
Wis . 1 894.
Rev . JA MES D. STEELE,29 West 93d St . ,
New York,N . Y . 1 892 .
A LEXIS W . STEIN,JR. (St . G eorge
’s Church), 1 6th St . and Stuyvesant Square ,
New York,N . Y . 1 891 .
Mrs . SA RA YORKE STEVENSON,237 South 21 st St.
,Philadelphia, Pa . 1890.
Prof . G EORGE STIB ITz , Ursinu s College , Collegeville , Penn . 1 891 .
A LFRED W . STRA TTON,464 Eu clid A ve .
,Toronto
,Canada (or Chicago Univ . ,
Chicago , 1 894.
MA YER SULZBERGER,537 Chestnu t St. ,
Philadelphia,Pa . 1 888.
Prof . JOHN PHELPS TA YLOR, Theological Seminary, A ndover, Mass . 1 884.
cclxxxn A m erican Orien ta l Society.
Prof . J . HENRY THA YER (Harvard 67 Sparks St . , Cambridge , Mas s .
1 874.
Dr . WILLIA M M . THOMSON,1 12 West 43d St. ,
New York,
- N . Y. Corresp .
Member,1 848 ; Corp .
,1 878 .
Prof . HENRY A . TODD (Columbia 730 West End A ve . New York,
N . Y . 1 885 .
Prof . HERBERT CUSHING TOLMA N,VanderbiltUniv . ,
Nashville,Tenn . 1 890.
Dr . CHA RLES C . TORREY,Theo logical Sem inary, A ndover , Mass . 1 891 .
Prof . CRA WFORD H . TOY (Harvard 7 Lowe ll St., Cambridge , Mass .
1 871 .
Prof . JOSEPH VINCENT TRA CY,St. Mary
’s Sem inary, Baltim ore
,Md . 1 892 .
Rev . HENRY CLA Y TRUMBULL , 4103 Walnu t St . ,Philadelphia
,Pa . 1 888 .
Hon . J . HA MMOND TRUMBULL,734 A sylum St .
,Hartford
, Conn . 1 860.
Prof . CHA RLES MELLEN TYLER, Cornell Univ . ,
Ithaca,N . Y . 1 894.
A DDISON VA N NA ME (Yale 1 2 1 High St .
,New Haven
,Conn . 1 863 .
EDWA RD P. VINING,532 Market St .
,San Francisco
,Cal . 1883 .
J[THOMA S WA LSH
,Yokoham a
,Japan . 1 861 .
Miss SUSA N HA YES WA RD,A bington A ve . ,
Newark,N . J . 1 874.
Dr . WILLIA M HA YES WA RD,1 30 Fulton St .
,New York ,
N . Y . 1 869 .
Miss CORNELIA WA RREN , 67 Mt . Vernon St .,Boston
,Mass . 1894.
‘
l’HENRY CLA RKE WA RREN,1 2 Q uincy St.
, Cambridge , Mass . 1882 .
Pres . WILLIA M F . WA RREN,Boston Univ . ,
Boston,Mass . 1 877 .
Rev . W . SCOTT WA TSON,Towerhill
,P. O . G uttenberg , N . J . 1 893.
Rev . EDWA RD WEBB,Lincoln Univ . , Oxford , Chester Co .
,Pa . Corresp .
Member,1 860 ; Corp .
,1 869 .
Prof . J . E . WERBEN,P. 0 . Box 149
,A bington ,
Mass . 1 894 .
Prof . BENJA MIN IDE WHEELER (Cornell 3 South A ve .,Ithaca
,N . Y .
1 885 .
Prof . JOHN WILLIA MS WHITE (Harvard 1 8 Concord A ve ., Cambridge ,
Mass . 1 877
Dr. MOSES C . WHITE (Yale 48 College St . , New Haven, Conn . Cor
resp . Member,1 853 Corp .
,1 860.
Prof . JOSIAH DWIGHT WHITNEY,Harvard Univ .
,Cambridge , Mass . 1 857 .
Rev . JOSEPH K. WIGHT,New Hamburgh ,
N . Y . 1 869 .
FREDERICK WELLS WILLIA MS (Yale 1 35 Whitney A ve .
,New Haven
,
Conn . 1 895 .
TA LCOTT WILLIA MS (“The 331 South 1 6th St . Philadelphia,Pa .
1 884.
Rev . WILLIA M C . WINSLOW,525 Beacon St .
,Back Bay, Boston ,
Mass . 1 885 .
Dr . A LBRECHT WIRTH,Univ . of Chicago , Chicago , Ill . 1 894.
Rev . STEPHEN S . WISE,1 1 9 East 65th St . ,
New York,N . Y. 1 894.
HENRY B . WITTON,Inspector Of Canals
,Ham ilton
,Ontario . 1 885 .
Rev . CHA RLES JA MES WOOD , St . John ’s Rectory , York ,
Pa . 1 892 .
Prof . HENRY WOOD , Johns Hopkins Univ .,Baltim ore
,Md . 1 884.
GEORGE EDWA RD WRI GHT,Room 21 2
,Stock Exchange Building , Chicago ,
Ill . 1 890.
Prof . THEODORE F . WRIGHT,D.D. ,
42 Qu incy St., Cambridge , Mass . 1 893 .
Rev . A BRA HA M Y OHA NNA N ,St . Bartholom ew’
s Parish Hou se,205 East 42d
St. , New York,N . Y . 1 894.
Rev . EDWA RD J . YOUNG,51 9 Main St . ,
Waltham,Mass . 1 869 .
