·THE RIGVEDA
THE OLDEST LITERATURE OF THE INDIANS.
BY
1
ADOLF KAYA,
PROTEASOK IN THE VETVERSITY OF ZTRICH
AUTHORIZED TRANSLATION WITH ADDITIONS
TO THE NOTES
BY
R ARROWSMITH, Put D,
INSTRUCTOR IN SANSKRIT, RACING COLLEGB, RACINZ, Vis
GINN AND COMPANY.
BOSTO New York CHICAGO - LONDON
ATLAYTA DALLAS COLUMBUS SAN FRANCISCO

·TIYA Borge, BRA 48569 Entered according to Act of Congress, in the year 1986, by R ARROW SMITH, in the Office of the Librarian ot Congress at Washington. 319 5 he atbeutem Dors EYVAID COVPAVY. PRO- IXERIORS. DOSTOYEV SA ·TRANSLATOR'S NOTE. The translation of the present work was ’ndertaken in order to place at the command of English readers interested in the study of the Veda a compreliensive and, at tłuc same time, con densed manual of Vedic research. It has been the aiin to make the translation as close as possible; especially in the metrical quotations the author's renderings bare nearly always been adhered to, though with continual reference to the text of the hymny, Since the second German edition appeared, in 1880, much work lins been done in the study of the Veda, and many additions made to the literature. These PROFESSOK Kargi kindly offered to incorporate in the Notes, and, to some extent, to remodel the latter, but was prerented from doing as much as he had intended by stress of work and ill-healtli. The translator has endeavored to complete the references to the literature to date, and has extended a number of the Notes in some particulars. All such additions are designated by brackets (). The only addition to the text is the Frog Song on p. 81 f. Tho thanks of the translator are clue to DR. KAEGI for his ready consent and interest in the undertaking, to PROLC9RORS WUTNEY X LAHAV for surgestions 410 material, and to DRAP, W. JACKSON, of Columbia ('olleye, for resismg the fyrtions of the Notes pertaining to the Avesta. The references have been verified as far ag practicable, and it is believed that a reasonable degree of accuracy has beet attained. It is requested that the translator be notified of the discovery of any mistakes which may have been overlooked. R.A. Lactyt COLLEGE. RACINE, W11, February, 1886 ·PREFACE TO THE SECOND EDITION. The invitation of my publishers to have my treatise on the Rigveda (Two Parts, Wissenschaftliche Beilage zum Programm der Kaptonsschule in Züricli, 1878 anel 1879) published in a somewhat revised and extended form, scemed to me the more to be accepted, since I had repeatedly been urged to do so from the most varied sources, and the article was frequently inquired for in the trade. It is plain that to specialists in the subject, to investigators in the field of the Veda, it cannot offer anything really now; its aim is to embrace the results of Vedic investigation, as well for beginners in the study ng for all those who have a more special interest in this literature, the importance of which e lo perceived and admitted in ever-widening circles, especially for thcologians, philologists and historiang. That, however, it is founded throughout on personal investigation of the sources and cramination of the investigations of others will be easily perceived by every one who takes the trouble to subject the text and notes to a more minute survey. Ilere let me once more call attention to the fact that, in tho sections upon the Vedic Belief and the Divinities, I bave confined myself as closely as possible to the language of the liy mos, 80 that almost the whole of this text (pp. 28-32, 81-71) is made up of the words of the poets. The quotations from the Siebenzin Lieder (cf. pp. 34 and 92) belog given throughout in Italics, make it possible even for the non-Sanskritist to prore the method by which this is accomplished, at least in some ·PREFACE TO THE SECOYD EDITION. If, especially in the treatment of Yaruna, 1 bare somewhat more fully followed out the similarities of the Vedic aod the Biblical language (cf. non A. Holzman in the Zeitschrift für Völkerspsychologie uod Sprachwissenschaft, 1880, p. 251 f.), I shall now hardly hare to meet the criticism that in so doing Don-Indian, or eren Christian, conceptions are put into the Veda; translation stands beside translation; it is left to the reader to prove similarity, as well as difference. The great extent of the zotes is explained by the fact that they are intended not only to prore, sustain and amplify the material presented in the text, but also to facilitate for others the survey of Vedic literature, and to point out the historical significance of the Rig. If some may criticise bere too much or too little, others perhaps will be glad to utilize what is presented, even if only the references to the literature, for which the Indices may be welcome. On the letter, as well as on the correction, manch care las been expensled; if, botwitbstanding, mistakes are discovered, it will surely be pardoned, especially in the rery large quantity of numbers, by those who are experienced in such matters. May the work in its new form serve to carry the knowledge of this ancient and highly important poetry and the interest in our studies into further circles. DR. ADOLF KAEGI. rreth. Novemhez. 2880

·TABLE OF CONTENTS.
INTRODUCTION: p. 1.
Vedic Literature and Exegesis: p. 2; the Vedic People and its
Civilization: p. 11.
THE RIGVEDA: p. 21.
The Collection: p. 21; Language and Form of the Hymns :
p. 22; Contents : p. 21.
Relgious Poetry: p. 28; Religious Thought : p. 27; The Vedic
Relief: p. 92.
The DIVINITIES: p. 31.
On Earth: Agni: T. 35;
In the Air-region : Rbhus: p. 37; Vata: p. 38; Rodra: p. 38-
Marut, p. 39; Parjanya » 40; Indra: 40
In the Bright Ileaven: Açvins p. 49; Uşas: p. 52; Sarya :
p. 51; l'úgan. r. 53; Vişnu. p. 50; Savitar: p. 56.
The Adityas. p. 68; Varuņa: pp 61-69.
Belief in Immortality: p. 69.
Soma: p. 72; Bphaspati : p. 73; All Gods: p. 74.
SECULAR Poetry p. 74.
Wedding Hymn. p. 74; Funeral Hymn: p. 78; Historica)
Compositions p. 78, Humorous. p. 81; Didactic-gnomic.
. 81; Incantation and Exorcism. p. 85; Poetical Riddles :
r 80, Phulo4ophical p 87
NOTES: p. 02.
Index of Matters, Names, and Words: p. 181; of Bible
Passages: p. 107.

·Sanskrit c is pronounced like ch;
, d, ņ like t; d, n;
ç and like sh;
like ry
#

·INTRODUCTION, Ir is well known with what enthusiasm Voltaire, in his writings, especially in the Essai sur les mours et l'esprit des nations, repeatedly praised the ancient wisdom of the Brâhmans which he thought to have discovered in the Ezouer-Veidam, brought to his notice from India about the midllo of the last century." But even Voltaire's eloquence persuaded but few of his contemporaries of the authenticity of the book. Although scholars were not in a position to lisprove its genuineness, they preserved a suspicious and skeptical attitude toward it. Soon after Voltaire's death, J. G. Herder, in the tenth book of his heen zur Geschichte der Menschheit, unhesitatingly expressed his opinion that whatever knowledge Europeans had hitherto gained of the mysteries of the Indians, was plainly only modern tradition; "for the real Weda of the Indians," he adds," as well as for the real Sanskrit language, we shall probably have long to wait.", Although, happily, Ilerder's prophecy as to the language itself was not fulfilled, yet in fact a number of decades passed before more trustworthy and detailcu information was gamed of these oldest literary memorials of the Indians. Colebrooke's celebrated Essays on the l'edags did indeed (in 1805) give a valuable survey of the whole territory of Vedic literature, with some scattered quotations from various Vedic books; but it was not possible for Colebrooke to examine all the extraordinarily extensivo works which are embraced in India under the name Veda, to distinguish properly the individual writings, or to (letermine their mutual relations. About twenty years later & German, Friedrich Rosen, recognized in the rich collection of Vedic manuscripts ·INTRODUCTIOX. which had come to London, in great part through the efforts of Colebrooke, the true worth of this literature, and the need of making it accessible to European scholar. ship. He undertook with zeal the editing of the oldest portion, the Rigveda, but died in 1837, before the first eighth was published. The first enduring impulse was giren by the small but epoch-making Zur Litteratur und Geschichte des TFeda, Drei Abhandlungen von Rudolph Roth, Stuttgart, 1846.7 It inaugurated a movement which since then fas irresis. tibly Jed all Sanskritists to the study of the Veda. As early as 1852, aided by the recent purchase of a rich callection of Sanskrit manuscripts by the Royal Library of Berlin, A Weber ras enabled to give, in his Academische l'orlesungen über indische Literaturgeschichte, a very detailed and valuable survey of the Vedic books, which was afterwards supplemented in many points, especially for the later periods, by Max Jſüller's History of Ancient Sanskrit Literature, London, 1859. During the last twenty years, through the efforts of Benfey, Weber, Roth and Whitney, and Aufrecht, the most important texts, since followed by many more, have been accessible in printed form; and this investigation opens to the historical sciences, in the broadest sense of the word, sources of unexpected wealth. VEDIO LITERATURE AND EXEGESIS, Veda is primarily knowledge' in general, and among the Indians designates knowledge xer' dFoxvix the sacred knowledge,--the sacred writings, of which a brief survey follows. The oldest division, the Nantra (saring, song), is distributed in four Sanhitas (collections),--the Rig Sâma, Ynjur, and Atharra-Sanlitâs. The oldest and most valu. able portion of these collections, the foundation of the whole Vedic literature, is coinposed of songs, in which, in ·INTRODUCTION. 3 primeval times, at the first stage of their history as an ini. dependent pationality, still at the thireshold of the land which they afterward filled with their culture, - more than 1000 years before the expedition of Alexander the Great in the same regions, centuries before the production of the Indian Pantheism or of the gods Brahma, Vigru, Çiva, - in which that people in childlike simplicity praised and entreated their gods, with which they accompanied their sacrifices and strove to propitiate the revered ruler of their destiny, to gain for themselves and their flocks prosperity and secure habitations. From the whole treasury of song! which, as its best possession, the Indian race had brought with it from earlier homes to the land of the Ganges, learned men and teachers in later centuries made a sclection of the hymns, which had already become partially unintelligible; these they divided, arranged, and used in their schools (carana). Such a selection (fikha, recension), has been preserved to us, viz. : The Rigveda; the knowledge of the lymns, which will be considered more at length below. It was made with the intention of protecting this heritage of ancestral tunes from further corruption, and from destruction ; and is therefore, to an extent, a scientific, historical collection, while the two following sanhitas had their origin in practical liturgical uses, The Simaveda,(the knowledge of the song 8,)con. tains about 1800 separate verses, for the greater part taken from the hymns of the Rig, but here torn out of their original relation and put together almost without any internal connection. Remodeled with certain musical modifications, they are called sdman, songs, in which for they were recited at the Soma sacrifice * lay a special priest-class, whose song-book therefore this Veda is. By the musical modification of single verses, the whole number of Saman could naturally be greatly increased.9 - This is the favorite scrice of the Vedic period, at which the map of the Soma plant, mixed with milk or barley, was offered; of which more below.

·4 IXTRODUCTIOX. The Yajurveda contains (the knowledge of the parers. When in time the sacrifice became no longer a simple act of divine worship and offering, left to the free-will and impulse of the indiridual, but when more and more in every detail an establislies ritual tas set up, tlie exact observance of which fell to various priest-classes, not only the verses to be reciteit during the ceremony, but also a quantity of formulas and phrases of explanation, of excuse, blessing, etc., for practical rime, begin to lie put together. Such worils, formulas, and manages, partly in connected, juartly in unconnected form, among them, too, not a few verses from the Rig, vere callcil y ajus; and the books containing the yajus for tho whole Serihcind reipa mony, Yajurveda. We heat of a considerable number of prayer-books; tro of the related in contents, but differing in arrangement, lave already been edited ; 11 third, in all probability the oldest of the existing ones, line been disclosed only within the last few years. The composition of all these books Lelongs to a ficrioll wlos the priestclaes had alreally gained a deciiled ascendency over the other classes, It was only at n time considerably later than these culo lections (rayi lyri, tlıreefuld kvenledige), that a fourth attained to canemical recognitio, the stars or Rrahma vedln, knowledge of incantations. This pirobably containel coriginally the prin try more properly belonging to the pple and current rinong them, which only secondarily was admitted into the circle of the priests, and distributed among their productions, 11 As a luistorical collection of songs it has most similarity to the Rigvela, though the spirit of the two collections ia quito diferent. 'The Rig is ermenteel bota lively sympathy and love of me in the atharian rule only shruthi treat of its evil szúrite and their magic poners) The word brália (whence Brahmareda), here means no longer, as in the Rig, legation, frarer.' but charm, spell. enchant. ment (carmen, incantanien, derotio) By the use of such ·INTRODUCTION. books; and with their speculations on cosmogony and eschatology lead into the midst of the system of the ledânta (gim or end of Veda').15 The third and youngest stage of Vedic literature is the Vedânga (members of the Veda '), also called sútra. The more Vedic study gained in extent, the more difficult it became to master it. The mass of material became too large; the fullness of description in details had to yield to a short survey of the sum of these details, in which the. greatest brevity was necessary. Therefore the most concise rules were invented with a conventional system for the designation of termiui teclinici, ex}izessed in algebraic formula These rules, as well as the books embracing them in almost unbroken succession, are called Satra (thread, ule, rule); they do not confine themselves to one school or recension, and, especially in later times, artain the last imaginable degree of brevity. How far this principle was pusdierl may be seen from the saying of the Indian scholars, that an author should rejoice as much over the saving of half a long voirel as over the buth of a son ; in ich it must be remembered that without a son to perform the deat), rites, a Brahman was not thought capalle of gaining heaven. We must confine ourselies to mentioning the six Vedânga- or Sätra-groups in the traditinnal order, and to pointing out briefly their signification. They are: 1. Gikki : promnciation. 2. Chandas: metre. 3. Vyakarara, (lit. analysis.'): grammar. 4. Nirukta (umut-explanation): etymology: 15. Kilpit : ritual. 6. Jyotiva: astronomy, The first four are chiefly occupied with the reading and understanding of the sacrel texts; the last two princi. jally with the sacrifice and its seasons. 19 As from the stuly of Ilomer the Greek grammar rose, so from the study of the Veda grep the Indian; but the in. Yestigations of the Indians, favored buy the constitution of ·IXTRODUCTION. their language, were incomparably deeper and more lasting than those of the Greek grammariaus. Prominent among the grammatical writings are the Nirukta, a col. lection of strange or obscure words '(ywooat) of the Veda, togetler with the interpretation of the Vedic investigator Yaska (about 500 1.c.), and the Pi îtiçûkhyas, each of which contains, for the various recensions of a single Vella, the most piccise statements of phonetic changes, pronunciation, accentuation, metic, etc.? TH connection, they display a number of delicate observations in phonetics, such as only the science of our own day hay began to institute and turn to account.* The above named works therefore do not treat of grammatical forms; of older works on this subject little has been left us, clearly because a later work, in its comprehensive and practical presentation surpassed all carlicr ones and made them; superfluous; namely, the grammar of Paņini, who prolably lived in the third century is.c.21 * In them is presented the scientific treatment of a single tongue in a perfection which arouses the wonder and admiration of all those who are more thoroughly acquainted with it; which even now statıds, not only unsurpassed, but not even attained, and which in many respects may be looked upon as the model for similar work. In this presentation of the Sanskrit the method of the Indian grammarians was displayed; and it found so much the more speedy acceptance, since it is nearly allied to the tendency wlich since the beginning of this century has made itself felt with ever incicusing power in other sciences This is the method applied to the natural sciences; the method which seeks to gain knowledge of a subject from itself, by analysis into its elements. It views language as a natural phenomenon, the character of which it strives to determine by analysis into • I believe I shall not be contradicted by Helmholtz, or Ellis, or other representatives of phonetic science, if I say that, to the present day, the phoneticiany of India of the ofth century BC are unsurpassed in their analysis of the eltments of language.- Mar JI Wler, OGR. 150 ·8 INTRODUCTIOX. ++ its component parts and investigation of their functions; by this method and its wonderful results the linguistio labors of the Indians have preeminently, -- indeed, almost alone, - Inade it possible for modern pliilology to take up its problem and work it out to its end with the success which is universally conceded to it.” -- --(Benfey.) The treatises on Ritual, the Kalpasûtras, spocially called Sîtra, are either: 1. Crautasůtra (pertaining to fruti, revelation); ie., they contain the prescriptions for the solemn ceremonies to be performed with the assistance of the priests and with exact observance of the ritual 23 a; or 2. Smûrtasûtra (pertaining to smrti, tradition); i.e., they teach the observances prescribed by tradition, and nre divided into a) Gịhyasûtra, giving the models for acts of domestic piety which must accompany the individual and his family in all special circumstances of life from the cradle to the grave; these books, though inade later, preserve many ancient characteristics; 24 and into 6) Dhary masûtra, which fix the rules of daily life in act and attitude toward others ; 25 from these last arose later the metrical law-books (Dharmaçâstra) of Manu, Yûjnavalkya, and others.25 a There are, finally, a number of additions (Pariçista, i.e., Tapalıtóueva), among which I mention tho Purâņas (old tales'), which in their present form date at the earliest from the.eighth century AD., only because, up to the fourth decade of the present century, - (with some “historians” even later !) -- they ranked with the Upanişads as the most important source of Indian'and Vedic' religious conceptions.26 Upon the whole of this rich literature, which in extent at least equals all the preserved monuments of the Greek literature, essentially rest the commentaries of Madhava and Sayaņa, still preserved and highly regarded in India, which however there only composed in the fourteenth century A.D. About 1350, in the middle of the ·1 INTRODUCTION. 9 Dekkhan, in the Karnata territory, a man of humble, non- Aryan descent succeeded in throwing off the Mohammedan yoke and in setting up in those regions once more and for the last time a magnificent Indian nation, by founding the dynasty of Vijayanagara (city of Victory). At the court of the third king of this dynasty, Bukka, the prime minis. ter, Madhava, and his brother Sayaņa instituted an in tense and widespread scientific activity, to which we owe, among many other works, these Vedic commentaries or paraphrases 27 What then is more natural than, at the time when the Veda was beginning to be understood, when a wholly new world was here unfolding to view, the understanding of which however presented at the outset the very greatest difficulties, - what more natural than that nid should engerly bo sought, which might serve for the interpretation of this unknown material! It was a matter of rejoicing that worhs were at once found explaining or paraphrasing every word of the foundation text; and as they appeal at every step to old authorities, it was believed that in them lay not a tradition or traditional explanation, but the tradition, — the true interpretation from ancient times. The problem of Vedic investigation was considered to be the search for and discovery of that interpretation which was current in India a few centuries ago, i.e., the interpretation presented in the Commentarics.29 On the other hand, Roth insisted from the beginning that these conuentaries could by no means be taken as the chief gules, for we have to seek not the sense which these books attribute to the hymns, but that which the composers themselvos intended; that these works might indeed be excellent guides to the understanding of the theological books and the ritual, but altogether insuſlicient in tlic får older and entirely diferent territory of the hymns; that concerning the latter there was nowhere a trace of vicws landed down by tradition, i.e., of continuity in the interpretation, but only a tradition among investi- ·10 INTRODUCTION, gators. But that any other tradition fras not imaginable; for it only began to be asked bow one point or another in the old hymns was to be interpreted, wlien they were no longer, or at least no longer clearly, understood;* that ve have in the so-called tradition only attempts at a solution, not the solution itself; that in discovering the latter, European scholars would succeed much better than Indian theologians, having the advantage in freedom of judgment, as well as in a larger range of view and historical faculty. However, Roth expressed himself thus only on occasion,29 but boldly and independently began to build anew. By the aid of grammatical and etymological comparison, by confronting ali passages related in sense and form, he endear. ored, keeping in view the tradition, to evolve the meaning of single words, and so created a broad and firm foundation for Vedic exegesis; while others, partly in more negative manner proved the impracticability of the native interpretation, partly went forward on the road newly pointed out. The correctness of the method is to-day no longer challenged by any non-Indian scholar; even in India itself within a few years the publication of an edition of the Rigveda has been undertaken ich more and more makes independent use of the results and methods of European scholarship.23 But no one disputes that we have not yet by far reached the foundation ; and nono better know this than those who are zealously striving, on the path pointed out and with continual observance of the native tradition, to further, by minute investigation of particulars, the understanding of these ancient liians. All these corrections will in no measure detract from the services of the founder of Vedic, exegesis. That Roth has cut his way through the fog of Indian misinterpretathe degree to which the understanding of these texts liad heen lost may be illustrated liya literary strife between Tista and another Vedic scholar, Kautra The latter losisted that explanation of the words was useless, since the hymns had no meaning at all; to which Yasha responded, that it *89 not the fecit of the rafter that the blind man did not see it; that was the fault of the blind toan.

·INTRODUCTION. 11 tion straight to the kernel of the Veda, that he has seized with suro historical sense the spirit of Indian antiquity, that he has taught us to recognize the power and freshness of expression, of which the Indians knew little inore, this is one of the most brilliant achievements of modern philology.' - (Delbrück.) 84 THE VEDIO PEOPLE AND ITS CIVILIZATION. After this general literary and historical introduction, we must preface our special subject, the examination of the Rigveda, with some account of the people ainong) whom the book nrose, of its life and occupation, its manner of action and thought. In this we may throughout rely on Zimmer's excellent work, Altindisches Leben, Berlin, 1879_which presents a masterly picture of the culture of the Vedic Aryans, drawn from all the Sanhitas.al To comparative philology we owe the indisputable proof of the fact that the ancestors of Indians and Iranians and Greeks, of Slavs and Lithuanians and Germans, of Italians and Celts, in far distant ages spoke one language, and as a single people lield dwelling-places in common, wherever that home may have been situated ;3% and further, that for a considerable period after their separation from their brothers living further to the west, the Indians and Iran-1 ians lived together, and distinguished themselves from other tribes by the common name of Aryan.57 After their separation from the Iranians, the Eastern Aryans, the later Indians, wandered from the west into the land afterward callcd Indlia, descending from the heights of Iran, probably over the western passes of the Ilindukush. As to their place of abode at the time of composition of most of the lymns of the Rig-about 2000-1500 B.C.83_ the names of rivers mentioned in the hymns give definite information. According to these, the chief settlement of the Vedic people was then in the territory of the Sindhu. (to-day Indlus, Sindh), the banks of the mighty stream itself being probably most thickly populated, the river, ·12 INTRODUCTION. after receiving all its tributaries, reaching so great & width that boats midway between its shores are invisible from either. The singers in inspired strains siug its greatness : “With nourishing wases it rushed forth, a fin stronghold and brazen fortress for us; like a fighter in his chariot, the stream flows on, overtaking all others. It alone among the rivers flows with pure water from the mountains to the sea; with regard for riches, for many men, it brings fitness and a refreshing <lrauglit to the drellery on the shore." Simple tribes, like the Gandhûri (Tavoápoi) still remained in the ralley of the Kubhân (Kabul) and the Suvastu (Swal), a northern tributary; to the south the settlements had been pushed beyond the mouths of the Krumu (kurum) and Gomati (Gomal), but not far beyond the union of the Sindhu with the Pancanada,* though they kriet of the Sindhu's cmptying into tlic occan. In the north, the western and middle llimalaya forineli nn impas. sable wall; to the east the Çatudrî (Satlay) must for a long time have formed the boundary, across which from time to time they moved forward to the Yamuna (armna) and Ganga (Ganges), enticed by the beauty of the land and pressed on by advancing tribes behind.23 In East Kabulistan and the Panjab, therefore, here the condition of climate and soil was about the same as nos; " the Aryan colonists live in their houses; for they had already changed the inovabic tent of the shepherd and nomail for a more fixed shelter. Coluinns were set up on firin ground, with supporting beams leaning obliquely against them, and connec by rafters on which long bamboo rods were laid, forming the high roof. Between the corner-posts other beams were set up, according to the size of the house. The crevices in the walls were Gllcil in with straw or reeds, tied in bodles, and the whole • PancAnads, the fire ricre, vigtified primarily the union of the fire rers, Vitasta, Arikni, l'arusnt of Irisati, Vipas, apsd Çutudri; then the whole region, as today, the Manal. See Note 99 ·INTRODUCTION. 13 was to some extent covered with the same material. The various parts were fastened together with bars, pegs, hopes and thougs." The house could be shut in by a door, which, as in the Homeric houses, was fastened with a strap. A number of such dwellings form the village fenced and enclosed settlements give protection against wild animals; against the attacks of enemies and against inundations large tracts were arranged on higher ground, protected by carthworks and ditches. But of cities, i.e. of collections of adjoining houses, surrounded by wall and moat, there is no mention.42 The principal means of sustenance was cattle-keeping, Repeatedly in the hymns we meet with the prayer for whole herds of cows and horses, sheep and goats, heifers and buffaloes, but capecially of milch-cows, which are to more than one singer the sum of all good which Indra has created for our enjoyment.' By divine power thıc ied cow yields the white milk, from which is prepared meach and butter, the favorite food of gods and men,' and perhaps also cheese.43 After the cattle, the most important interest is the cultivation of the soil. The ground is worked with plough and harrow, mattock and hoe, and when necessary watered by mcans of artificial canals. Twice in the year the products of the field, especially barley, ripen; the grain is threshed on the floor, the corn, scparated from brusk and chaff by the winnowing, is ground in the mill and made into bread. Men still engage hunting game with bow and arrow, snares and traps, but this occupation has no importance as a means of livelihood, and fishing still less. The chief food consists, together with bread, of various preparations of milk, cakes of flour and butter, many sorts of vegetables and fruits; meat, cooked on the spit or in pots, is little used, and was probably eaten only nt the great fcasts and family gatherings. Drinking plays throughout a much more prominent part than eating. “The waters are indecd preeminently praiserd; in then lie all healing properties, and they secure to the body health, ·14 INTRODUCTION, "protectiou and long-continued sight of the sun ;- but it no more occurred to the Vedic people to quench their thirst with water than to the ancient Germans. They bathed in it, and the cattle drank it; man had other bey. erages, s," --surâ, a brandy made from corn or barley, and abore all, the sorrow_lispelling Soma, which, on account of its inspiring power, was raised to the position of a god, and will therefore be considered below:55 Anong occupations that of the wood-worker is most frequently mentioned ;-lie is still carpentei, wlieelwright and joiner in one, and is skilled not only in building warchariots and wagons with all their parts, but also in more delicate carved work, such as artistic cups, etc. The tanper prepares leather from the hide of the slaughtered cattle; and uses it for water-bottles, bow-strings, slings and other articles, Metal-workers, smiths and potters ply thcir craft for the purposes of common life. Navigation, being confined to the streams of the Panjab, could not be very important, and trade exists only as barter, the foundation of which, as well as the money unit, is the cow, in reference to which all things are valued. But the transition to the use of coined money was being prepared by the various golden ornaments and jewelry; active tradesmen and usurers come to view; while the occurrence of the Babylonian mina as an accepted gold standard proves, in connection with other facts, a very early intercourse between India and the western Semitic colonics. The women understood the plaiting of mats, weaving and sering; they manufactured the wool of the sleep into clothing for men and covering for animals, and were especially occupied with their many ornaments and decorations." • The foundation of the state Fas formed by the family. at the head of which stood the father as lord of the house. The funskir os armiy malarum alt mars festal gatherings and similar occasions there were often opportunities for forming acquaintance between youth and ·INTRODUCTION. 15 maiden, and even then careful mothers did not neglect, at Buch times, to come to their daughters' assistance with advice and action. If such an acquaintance proved lasting, permission for the inarriage had to be sought from the father or, after his death, from the eldest brother. This office was assumed by a friend of the suitor, who is always the oldest unmarried son of a family, for it was a settled custom for the children of a family to marry in order of age. If the suitor was acceptable, fie fail to purchase his bride by rich gifts to liis future fatlıer-in-law. Thereupon the inarriage was celebrateil in traditional form in the presence of both families and their friends in the house of the bridle's parents. Further on we shall have opportunity for a fuller description of the ceremony. That a marriage portion was given with the young wife is not distinctly stated but is yet indicated, is also that a rich inlıeritance lielped many a girl to gain a husband, who otherwise would liave remained in her father's house. In the new home the young wife is subject to her lushand, but at the same time mistress of the farm-laborers and slaves, and of parents- and brothers-in-law, The Vedic singers know no more tender relation than that between the liusband and his willing, loving wiſc, who is praised as "liis home, the darling abode and bli-s in his house." The high position of the wifo is above all shown by the fact that she participates in the sacrifice with her husband; with harmonious inind at the early dawn both, in fitting words, send up their prayers to the Eternals. These relations are comprehensille only if monogamy was the rule ; and to this the texts point directly. Though there were instances of polygamy, especially among kings and nobles, yet the ordi-, nary condition was "a united pair, with one leart and one mind, free from discord. Marriage was looked upon as an arrangement founded by the gods, the aim of which wils the mutual support of man and wife and the propagation of their race; therefore it is the often-repeated wish of the l'edic singer to beget a sea of his own flesh, whose ·16 INTRODUCTION. place could never be filled by adoption; while the birth of a daughter is nowhere distinctly desired, but is even plainly asked to be averted, That exposure of new-born children and of old people enfeebled by age bo occurs offends our feelings no more than the well-known custom of burning the widows, for thousands of years demanded by the Brahmans. The latter, it is true, is nowhere eridenced in the Rigveda; only by palpable falsification of a hymn, which will be examined later, has the existence of the custom been forcibly put into the texts, which, on the contrary, prove directly the opposite, -- the return of the widow from her husband's corpse into a happy life, and her re-marriage. Yet from other indications we have to accept the probability that the custom, which in the oldest times was wide-spread, of causing the widow to follow her husband to death, was also observed now and then in the Vedic period.1 Such features might easily modify our general verdict regarding the stage of morality and culture of the Vedic Aryans; but we must not forget that "peon ple in a condition of nature are not sentimental, as to-lay peasants are not; and that the death of a relative, or the thought of their own, leaves them indifferent."62 When, in addition to what has been said above of the tender relation betneen busband and wife, we learn that violence to defenceless maidens and unfaithfulness on the part of a married woman belong to the heaviest offences, we must infer that true womanliness and morality generally preyailed. It is a matter of course that the picture had its shadotrs. Even at that time the woman was charged with fickleness, light-mindedness, and lack of judgment; mention is here and there made of the sons of unmarried Toinen; fallen ones tried to free themselves from the consequences of their misdeeds in criminal manner, and even prostitutes were not wanting, 6 In the mentim of the family test test tes, all organization of thich in the Vedic period is very near that of the primitive times. For protection against threatened ·INTRODUCTION. 17 attacks and for the purpose of marauding incursions into the territory of other peoples, coalitions were formed between tribes; but having returned home after a victory, in times of peace the individual people or tribe formed the highest political unit, which was divided into districts, which in turn were composed of single clans or hamlets. The latter were originally, as the expressions in the texts mako evident, each a single kindred, a number of families more nearly connected arnong themselves. This tribe division was applied not only in time of peace but also, as among the Afghans toulay, in battle; warriors of the same familics, localties, districts, and tribes fought side by side, in the manner which Tacitus describes as character. istic of the Germans, and as Nestor advises Agamemnon to make his arrangement. The government of the Aryan states thus organizel was naturally, in consequence of their origin in the family, a monarchical, at the head of which the king stands as leailer, luis dignity being in many instances hereditary. In other cases, he was elected by all the districts in assemblies of the tribe, or in times of peace several members of the royal family exercised the power in common. At all events the kingship was nowhere absolute, but everywhere limited by the will of the people, which made its power felt in assemblies of the nation, the district, and the tribe. In peace the king was judge and protector " of his peony ple, who owed him lasting obedience but no settled tributc; only voluntary gifts were brought to him. In war he held the chief command and it was his duty, at serious junctures, e.g., before a battle, to prepare a sacrifice for the tribe, either performing it himself or causing a priestly singer to perform it. In this custom of the hings to be represented by a priestly substitute, is to be recognized the beginning of the historically unique Indian hierarchy and the origin of the castes (the existence of which in the oldest Vedic times.)in spite of all assertions to the contmry, must be deniedl.

·18 INTRODUCTION. That dereloped ideas of Law were present in the oldest period is taught by the common legal terms existing in the various languages of our family. The Vedic texts present a further list of such terms, and the hymns strongly prore how deeply the prominent minds in the people were persuaded that the eternal ordinauces of the rulers of the world were as inviolable in mental aid inoral matters as in the realm of nature, and that overy wrong act, even the unconscious, was punished and the sin expiated. But the same hynuns also shot that the relations of the various members of the community among themselves were not always the best. Deceitful men strove to injure in every way, by slander, lying, and fraud; thieves plied their vocation under the concealing shadow of night; daring savindlers, Inghwaymen, and robbers terrorized the peaceable and embittered the life of the upright. In cases of doubt as to guilt or the guilty one, recourse was lind to oath, on more serious occasions to the decision of the gods in various forms ; unworthy men were expelled from the clan and became fugitires. But there are also more pleasing features. Praise is given to those who from their abundance willingly dispense to the needy, to those who do not turn away from the lungry, but who by deeds of kindness to the poor increase their own possessions, and who in change of fortune never swerve from theu faithfulness to old friends, as When businesq is despatched in the assembly, the shrewd men gather together; "they sift their words like corn in a sieve and remember their friendship." Others engage in sport and joking over their drinking, and pour forth irony and boasts or indulge in play with dice, which was passionately lored, and at which many a man gambled anay his possessions, and finally even liis own person. "Of no effect is the father's punishment of the dissolute kur ir miyet i dine dy dle antuntiar o hi home; he remains indifferent though his wife become the property of others; le rises early and indulge in the pas.

·INTRODUCTION. 19 Bion of play till evening; defeat in play is equivalent to starvation and thiryt." 69 Wives and maidens attiro them. selves in gay robes and set forth to the joyful feast; youths and girls lasten to the miçadow when forest and field are clotheid in fresh verdure, to take part in the dance. Cymbals sound, and seizing each other lads and damsels whirl about until the ground vibrates and clouds of clust cnvelop the guily moving throng.es A more earnest trait appears in the favorite contests in the chariot sace," for it is the peaceful preparation for the decisivo struggle on the battle-field, for the joyons war in which they delighted, and which plays 80 large a part in the songs as well as the life of the people. In the battle Indra secks his friend, battle and struggle give the liero experience and renown, when with his fellow-warriors he helps to conquer new liomes or to protect those alrcally won, whether against other Aryans or the hosts of aborigines (clasyu), from whom the colonists were sharſily seje arated by different color, clifferent customs, and above all, by different religiou. When an enemy approaches the Aryan boundaries, earth wochs are thrown up, a barricade of timbers crecte, impassable bulwarhs of bronzo made, and sacrifices offered to the goals to sccure their help. Then the arıny advances with loud battle-songs, with the sound of drums and compets, with #ring banners, against the opposing force. The warrior stands at the left of the chariot, and beside him the charioteer, and the footgubiliers fight in close lines, village beside village, tribe bevide tribe (cf. page 17). The Warrior is protected by br.zen coat of mil and helmet; with the bow le burls against the enemy feathered arrows with poisoned tips of lorn or metal, oi presscy on with spear anıl axe, lance and sling. And when the enemy is conqueretl, loud rejoicing resounds with the beat of drums, like the noise of the riging storm; the sacrcıl fire is kindled to offer to the gods a song and sacrifice of thanksgiving, and then to divide the spoil.

·20 INTRODUCTIOX. In arts and sciences the mce still stood on the lowest stage. The art of writing it did not possess and even for a long time afterward), 64 and little was known of the ideas of number or of measure 65 The theories of cosmogony are altogether childish.& Among the countless stars certain ones bad already been observed and namel, before all, the Bear, followed by Sirius and the five planets. The lunar year of 354 days was in various ways brought into harmony with the solar year; either the twelve extra days were added yearly (cf. below, p. 37*), or they were allowed to accumulate, and a thirteenth month from time to time was added to the twelve,68 — Their inedical art distinguished quite a number of diseases, but almost the sole curatives and preventives known scre charms and the use of amulets and healing herbs, whose power was brought forth and made effectual only by the sacreil formuln.69 Deeper natures indeed only hoped to lie freed from their ills by repentance and reformation; fru sickness was to them "divinely sent chains" with which Varuna, the world's ruler, bound those who transgressed his cternal lairs.To Only one art had long been in full bloom, that of poetry; of this we have the most convincing evidence in that collection of songs, to the more detailed examination 1 of which we now proceed.

·THE RIGVEDA. THE COLLECTION. -- FORM AND CONTENTS OF THE HYMNS. THE recension which has come down to us, the received text of the Câkala school (Çakalaçêk ha), contains in ten books (Al andala)71 1017 (or 1028) hymns,72 the ex. tent of which about cquals that of the Homeric poems. As a rule, the oldest hymns are contained in Books 2–7; these show only portion each assigned by tradition to a single family,73 in which they were long preserved as a family inheritance. These are in order the hymns of Gștsamada, Viqvâmitra, Vâmadeva, Atri, Bharad vaja, Vrsigtha and their descendants. The internal arrangement of thesc Mandalas bears distinct traces of the work of a single school; the hymns in each are arranged in groups according to the gods addressed ; and these groups always follow the same order, -- first the liymps to_Agni, then, those to Indra, etc. Inside the groups the position of the hymns is determined by the numbei of verses in diminislıing order; whicre this principle sccms violated, the hymns aro either to be separated into shorter ones or they found ! a place in the collection only at a later date " The eighth bouk contains chiefly hymns of the Kanva gens, but shows no prev principle in their arrangement. Book 9 seems to betray a different origin, all its hymns being addressed to one divinity, the inspiring Somn, lionored as a god, and being arranged with reference to the metros. The youngest portion is Books 1 and 10, which, with beau-t tiful examples of Vedic lyrical poetry, also show broductions of the latest period of Vedic time, and even of the time of ·27 TIIE RIGVEDA. compilation. The fourteen groups of the first book, each hymns of one family, show the same principle in their arrangement as the family books; the tenth shows smaller collections (e.g., liturgical); the whole Jlandala gives the impression of a subsequent compilation of religious and secular pieces not collected before. Since the time at which our collection was closed, about the year 1500 BC.,75 the text has been handed down, though for centuries orally," with the most painstaking care, so that since that time, nearly 3000 years ago, it has suffered no changes whatever ;-with a care such that the history of other literatures has nothing similar to compare with it. The Indians were not satisfied with one form of the text, but made several;+ grammatical treatises were written upon the mutual relations of the various forms ** and other like precautions taken. But it is true that at the period of compilation much had become unintelligible; a method of exposition had gained currency which to a certain extent replaced the text, and it is probable that only few hymns then preserved exactly the same form in which they were composed. For example, it is easy to show that in many hymns the order of the verses is changed and that in others verses not belonging to the hyına have been interpolated. Many such erratic portions were collected by the scholiasts in places where from the occurrence of the same or similar words they inferred a similar sense (cf. p. 10*); others show themselves to be modern, and in part very senseless, variations of old hymns or additions made by the priests for the support of their doctrine.79 Little need be said of the external form of the lymns; this language is an exceedingly ancient popular dialect.com which differs, in all grammatical points (accentuation, phonetics, word-for nation, declension, conjugation, syntax) and in its vocabulary, from the later artificial Indian language, the Sanskrit of the lar-books, epics, dramas, etc. Sanskrit is the artificial, adorned areach of the three higher cartes and the fesmed literary language la distinction to the popular dialect, It&knt ·THE RIGTEDA. 23 the much greater degree than, e.g., the language of Homer from the Attic. Here the wonderful imagery of the language shines out in transparent clearness and exuberance of sparkling brilliancy; its forms of expression are poured forth as from an inexhaustible spring; we meet everywhere originality, richness of diction, pushing growth and buoyant life, which, not yet fettered as in later Sanskrit by the iron-bound canons of a learned grammar, give us glimpses of the development and history of the language, in the laboratory of that immense intellectual product, through which the languages of our fanily have become the most cultivated of all tonguesIn a certain sense this dialect too is artistic; it is, like the language of Homer, though to. & smaller degree, a popular artistic or poetic speech devel. oped in the guilds of singers, and the many conventional turns of expression in it plainly prove that the art of songs had long been fostered and practised among the people.52 Here, ns in Homer, we often find fixed opithets, formulaic expressions confined to certain connections, rhetorical adornments, idioms and whole passages which repeatedly re-occur unchanged or with slight variations. Assonance, Homoioteleuta, Parachesis and other rhetorical figures, and especially the most varied play upon words, are of frequent application; the refrain, repeating somé principal thought, is used with great freedom.83 The syntactical relations are usually clear; in the use of case and mode much more of the original fullness of the language is preserved than in Sanskrit or the classical tongues. But since pure Syntax, the developed structuro of periods, was not yet matured, it is sometimes impossible to fix upon one or another translation and explan. ation of a verse as the sole possible and only correct one, even in passages where every individual word is fully clear 81 It is used in the Indian drama only by gods and male members of the first two castes, priests and warriors, while all females (including goddesses), children, and people of lower class speak Iraknt.

·24 THE RIGIEDA. The metrical laws are simple; the stanzas consist throughout of three or more, generally of three or four verses; the latter contain eight, eleved, or twelve syllables, seldom five, more seldoin four or more than twelve, and are therefore usually dimeter, trimeter, or trimeter catalectic; the cæsura occurs after the fourth or fifth syllable. The first syllables of the verse are not fixed in regard to quantity (ancipites), while the last four are in general strictly measured, iambic in rerses of twelve syllables (U-ve), trochuic in those of eleren (-um-); only a few older hyunns with verses of eight syllables show & trochaic cadence.85 In many hymns two or three stanzas are more closely connected, and thus form a strophe; in others a kind of chain-structure is noticeable, in thich tlie beginning of a stauza or strophe takes up the closing thought of the last stanza or strophe. There are, even at this early date, isolated instances of lyrical dialogue; of which there are also forms which picture the progiess of the action and describe past events, and which therefore correspond in nature to the ballad.89 As to the contents, it has already been pointed out above (page 3), that the far greater proportion of hymns belongs to the religious lyric; a small number only of secylar songs is preserved in the tenth book. The great majority of the hymns are invocations and adoration of the gods respectively nddressed; their keynote is a simple outpouring of the heard a prayer to the eternals, an invitation to them to accept favorably the gift reverently consecrated. of the later theory of inspiration the lymns recognize nothing The singer's wish is to give eloquent expression to the sentiments which a god was placed in his soul, to give vent to the crowding emotions of his leart: "As. a skilled workman builds the tragon, like well-adorned and fitted garmente le forms luis anos as hest ke sao assardi to his knowledge and ability."* Therefore tho bymns tary greatly in value; by the sido ·*TIIC RIGYCDA. 25 of the splendid productions of divinely inspired poets we find a large nuinber of unimportant, tiresome, and overburdened compositions. But this docs not appear strange, when wo renember that the Rigveda furnishes us the works of the most various poets of a whole people, some of whom aro separated by a period of at least 1000 years; that indi. vidual genius is confined neitfier to locality nor age, and that theso productions at the time of compilation, oven then partially unintelligible, were looked upon is ancient, divinoly inspired wisdom, and therefore protected against all luman criticism. Even the flower of the Vedic lyric suffers from monotony and endless repetition, since alınost all the lymns are variations of the same themo; but through them all wo feel tho fresli breath of a vigorous poetry of Nature. If one will only take the trouble to project limself into the life and thought, tlo poctry and action of a people and age, which best display the first development of intellectual activity in our own race," he will find himself attracted by these liymns on many sides, now by their childlike simplicity, now by the freshness or delicacy of their imagery, and again by the boldness of their painting and their scope of fincy. And most certainly tlacso truly unique literary remains, which throw the strongest light on the most varied conditions of life, of classical as well as present peoples, will remain sealed for all who do not tako that trouble, -- who are used to recognize a common humanity and pure beauty only when clothed in the most modern forms. They will be closed for all who have never experionced the delight of following back to its distant mountain-sources the mighty river of human thought, on Whoso surface we ourselves are hastening toward the Fu. ture, who no longer have any soul for that which has freed the minds of millions of human beings with their noblest hopes, fears, and cndeavors; who lack the sense for the History of Ilumanity.89 Turning now tu thic “In so far as we are Aryans in specch, that is, in thought, so far the Rigrede is our own oldest book"-Var fuller ·26 THE RIGVEDA. RELIGIOUS POETRY, Te shall not, from what has preceded, expect to find any unified views or defined prevailing conceptions. Each one of the poets so far separated in time follows his own imagination, his individual feeling, his momentary perception, which may conform with those of most of luis contemporaries, or may be centuries ahead of them. The whole significance of the Rigreda in reference to the general history of religion, as has repeatedly been pointed out in modern times, rests upon this, that it presents to us the development of religious conceptions from the earliest beginnings to the deepest apprehension of the godhead and its relations to nan. * Very diferently," says L. Geiger," from all others of the oldest literatures known to us, which show new forms rising on the ruins of a past sunk in oblivion or produced by the contact and commingling of the spiritual characteristics of various peoples, we have in these liymns the picture of an original, primitive life of mankind, free from foreign influences, not restored in new forms from the destruction of the past, but spriuging forth new and young from the bosum of Nature, -a spiritual form still unspoiled in word and deel; and that which ererywhere else we see only as complete and finished, is bere presented in process of formation. Therefore in these lymns lies the key to understanding not only the subsequent development of the Indians, nor alone that of all peoples in part springing from the same root, but also, from the unity of nature recognized in the whole process of devel. opment of our race, the key to the productions of all speculative power on earth, or to the role contents of mind, i.e. its lasting acquisitions, from the period when convictions formed from impressions retained in memory first took shape among men, and manifold opinions, beliefs, or knowla ws. puesibila "53 ·TIIE RIGVEDA. 27 THE RHIGIOUS THOUGIT is here in greater part filled with the productions of sense. A mace of marvellous stories and myths roscals tho mighty influence of the ever-changing phenomena of nature upon the son of earth. The forces of nature impress him now as friends, again a4 enemics, and lie views the wonders of the great creation with the unicuiustomel cyeg of the child. As a German qurumme asks: Tell me low white milk can come froin the rol cow," – 40 an Indian ange is struck with woniler that the imngh rool cow giveu soft white milk, anıl this miracle is prained again and again ay an evilence of divine puter. There is of course no recognition of the 1.2314 of nature, and science does not, ne now, spring up at every step as an obstacle to imagination. Now we calculate nt whint moment a cortin atnr will be visiblo nt a certain #put on the earth, and the riving of the sun causes 114 no astonishment, -wch now that it lapp 114 news.srily. Not so the map of that time; when he sees the sun moving freely through the heavens, Ho cvidently proclucing all life upon the Marthi, seen anel known by all, and yet to all a myatery froin beginning to end, what it is, whence it comes, whither it goes, -- then ho ashx : ** l'nproppeul beneath, not fastened firm, how comes it Tht downward turned. he fall not ownward? Thir yerde of his ascending path, -- Alio saw it?"-4.13.5. l'ull of wonder he began to conjectuto * whither the Pleiades, that show themselves in the night, go by day," And it seems a miracle to him that the sparkling waters of all rivers flow into ono ocean, without ever filling it."** Such expressions of tronder, if we try to place ounelves in sympathy with the childlike mental conditiong of that primitire time, we shall not finii chililish; we shall rather wonder at the happy and graphic expressions with hich man is able to clothe his thoughts when beginning Cl. Eccles. 1.7. Ul the rivers ran into the sea; yet the sea is not fall ·28 TIE RIGVEDA. % for the first time to grope about him, to perceire, to observe, and from repeated observations to draw conclusions. In all the phenomena of nature he observes movement and action similar to his own or those of his immediate sur roundings; but because he never sees movement or action here behind which a maping or acting person does not stand, he logically refers these occurrences in nature to acting persons, who for him coincide with the phenomena. The bright all-containing heaven is him the “Lightener (Dyaus) or the "Surrounder" (l'artina); the moon is the "Pleasurer" (Las, Gr. piv, ueis); the sun, the "Illuminator" (Sürya) or the Enlivener" (Saritar) or the «Nourisher" (Púşan), etc. Thus silent u wanderer Through space, -- this majestic ruler of the firmament, — tlus frienil, departing in the dark West and returning in tlie shining East, in its daily and yearly courses first showed men an unbroken rule, a strict, unchanging order (rta) 93 And as the thinking one" (manusia, Menscli, man) looks further about him, he observes that, while his own plans are so often crossel and destroyed, while nothing in lis daily life has permanency, throughout the whole realm of Nature order, unchangeable and “inimitable," prevails. "In ever-varying alternation with the day-tar, the moon light-giving moves through the night; solitary it wanders through the gathering of many; it waxes and wanes; the breathing being of yesterday dies today and returns living tomorrow." "Every day, in unceasing interchange with Diglit and her dark wonders. comes the dawn with her bright ones, to reanimate the worldls, never failing in her place, tiever in her tite, -- both erer entering on their paths with renewed youth," "Day and night know their seasons, when the dark sister must give place to the briglit; they halt 110t, nor stand sti?l; unlike in color but of like mind lotlo pursue their endless way," and unchangingis t'he hot and cold seasons jojiok each other. All these occurrences and the forces beluind then, these natural phenomena conceived of is personal, are pictured ·THE RIGVEDA. 29 by man as being similar to himself; human in their thinking, feeling, and acting; but, since their order is never disturbed, their will never bent, and their power never broken, infinitely more powerful and exalted and wise; to him they aro creatures against whose will no ono on earth can contend." As light is to him the symbol of all happiness and blessings, he calls these wise powers, these infallible guardians of the eternal order of the worlds the Shining Dnes (deras, divi), and he adores them as givers of good, as gods. In pressing need there rises in his heart a yearning for a helper; he looks about among his kinsmen and companions for aid, but in vain. " Who will take pity, who will give us refreshment, who will come nigh with help? The counsels counsel, the thoughts in the hearts, the wishes wish, they fly out into the worlds ; no other merciful one is found but them: therefore my longing lifts itself to the gods." Anxiously the hopeful ask: " Who is it knows, and who can tell us surely Where lics the path that leads to the Eternals? Their deepest dwellings only we discover, And hidden these in distant secret regions."-3.54.5. That path the experienced singer has seen, “who secs further than others; he, who has learned to mark the Eternals and in the course of nature to perceive their might and wisdom," 97 He says to mortals that not without effort can gods be gained for friends; the idle and negli gent are not pleasing to them; they desire Soma-pressers, constant ih-prayer and zealous in sacrifico; when the tribes meet in conflict over their possessions, they come as allies to those who offer sacrifices; the Mighty Ones have no friendship for such as bring no gifts.us. And so man gladly ollers the sacrificial food and freely pours the Soma for their enjoyment, and the "span" of his pious songs, that perchance the god may heed and accomplish the singer's wish. With the most pleasing hymns he lays hold on the hem of the Exalted's garments, as a son touches the father's;

·30 THE RIGVED.I. with loud rejoicing, as the streams rush from the heiglits, he sends up his devotion to heaves, that the god implorel may take it up as the mother clasſis the darling son; tlat he may bind the long 10ws of songs about him for allornment like the stars in heaven, and rejoice ju them as a bridegroom in his bride. Superficial natures, indeed, waively think to talk the gods over: "If I possessed as as much as you, O God, I would not give the singer over to poverty, and day by day rould giie iny adorer rich possessions, wherever he might be." "If you were a niortal and I immortal. I would not abandon you to misfortune nor poverty; my singer would not be needy, not in evil case, not lacking his deserts." "100 Another, oppressed by heavy trouble, turns to the lord of the old lome, to whoru liis father called, -to that gud who has so often aided before, the support of the sacrificer and the friend of his ancestors, who rejoices in being inpked, and a lio cares for him like a loving father; for lie knows from experience : "If I asked again and again, the ever factorious Indra fulfilled all my prayers" And if unable to offer an ox or cow, he hopes that leven small giſts from the heart, a fagot, a libation, a fundle of grass, offered with reverence, or a specially powerful verse, will be more acceptable to the god than butter or honey:102 Therefore men honor the gods as frequently as they can; to them, the mighty ones above, they pray at early morning, at inilday, and at the setting of the sun, for Tealth and happiness, for health and long life, for a hundred autumuis without the burlens of old age, which causes the beauty of the forin to disappear liko mist;103 for the blessing of offspring and an honorable position among friends and the whole people; for protec. tion against all dangers and adversaries, at home awl abroad; for victory and rich booty from cery enemy. Aryan and barbarian, Jos *Grant met" crics Grtsamalz to Indra, ·THE RIGVEDA. 31 ** "Grant me, O God, the highest, best of treasures, Ajudging mind, prosperity abiding, Riches abundant, lasting liealth of body, The grace of eloquence, and days propitious."10—2. 21.6. And others in the people pray to the Highest, to "the gods, bright and clear as a spring, superior to blemish, deceit, and harm," that to their former benefactions they may add the protection which frees even the guilt-laden from his guilt, like the captive from his bonds; "for every one," cries a singer, "returning from his sins, you, wisest gods, make live again." 19 They are besought from guilt incurred or unaccomplished to guide to well-being and to protect from sins great and small. Man hopes that in the presence of these pure ones he shall again see leis father and mother, and be united with his ancestors who have gone before 107 Beside this purer conception, which regards the gifts of sacrifice as the free-will offerings of a heart filled with thankfulness, though perhaps hoping too for new aid, the calculatug spuit, here as elsewhere, shows itself from the von begrumg, wluch regards the god as under obligation for tlie guts, and permuty the sacrificer to expect, or almost to demand, a gift in returu.198 "I give to thee, --- do thou guvo to me," is the keynote of many hymns; and many a singer declares that only the songs and sacrifices, and above all the Soma, first gave the gods the courage and power for their saving deeds of might. But when once such results were confidently awaited from such gifts, it was only a step to the further conclusion that these deeds of the gods had been made possible only by the men's gifts, and that the gods were therefore dependent upon the acts and will of men, especially of those men who were familiar with the ancient songs and the conduct of the sacrifice -- the priests. In their hands remained the knowledge of the hymns and the ritual connected with them, while the mass of the people had in general far too much to do in waging war against the aborigines to be ·82 TRE RIGTEDA. able to occupy themselres with other matters; all their energy was employed in maintaining their position and conquering new homes. In the strange land, where the customs of home are always invested with a sacred charm, the guardians of the old worship came more and more into the foreground.103 A creation and at the same time a personification of priestly action is seen in Bphaspati or Brahmaṇaspati, i.e. the Lord of Devotion. To him are ascribed by later singers the deeds for which formerly other gods, notably Indra, were celebrated, and in very nang old hymns interpolations and additions are plainly recoge nizable for the purpose of confirming the superiority of the buman lords of pryer, the priests, over all the other classes, because only they knew how to present the effectual song and sacrifice, and therefore alone coukl secure the aid of the gods. Even in the second period of Vedic literature, in the Brahmana, we read that "there are two kinds of gods, the deras and the brâhmanas (i.eu, the priests), who are to be held as gods among men." "The wiso Brahman has the gods in his power," etc. 110 Such a conception is naturally foreign to the old hymns; on tho other hand, even then success anıl a continnance of prosper ity seem to hare led to a clenial of gods who ordered all things with strong hand. "The sun and moon in turn fulfill their course, that man may look and believe in Goul," but the people living in prosperity does not heed tliis. “Nou here, Indra," cries a singer, “canst thou find a rich man for thy friend; men insolent from drinking hate thee; but when thou thunderest loudl, thou bringest thein together; then las a father thou art called upon." "When he hurls hither and thither his lightning, then they believe on the gleaming god." THE VEDIO BELIEF. The individual gols, corresponding to their origin from the personification of natural pihenomena, are depicted as supreme in their own sphere, and in the Rigveda a ·THE RIGVEDA, 33 younger race of gods stands plainly in the foreground. The old Father of Ileaven, Dyaus (Zeus, Diespiter, Tyr, . Zio), the divine parents, Ileaven and Earth (Dydväprthivi), Trita and others have almost entirely disappeareal 112 and have been superseded by new forms, the representatives of those phenomena which in their new homes made a specially vividl impression on the minds of the Aryans, or exercised a special influence on their manner of life. Thus in one tribe we find one goul preeminently reverencel, in another, another. And since there are many phenomena, and hence many gorls, we are at first impelled to designnto the Vedio religion as polytheism; it is not, however, polytheism in the usual sense, but it presents to us throughout il stage of religious thought which, elsewhere hardly ob scrveil, in India developed partly into monotheistic, partly into polytheistic conceptions, and which Max Mailler lins proposed to designate by the namo II enotheism or Kathenotheism; - a belief in single godly, each in turn standing out as the highest. And since the gols are thought of as specially ruling in their own spheres, the singers, in their special concerns and desires, call most of all on that god to whom they ascribe the most power in the matter, - in whose department, if I may say so, their wish come. This gol alone is present to thic mind of the suppliant; with lim for the time being ie s-sociated everything that can be sund of a divine being; — he is the highest, the only god, before whom all others dix appear, there being in this, hunerer, no offense or depreciation of any other god. 113 Since that which was told of one gol could so easily be spoken of others, it was natuml to combune individual related gods, possessing certain qualities or rights in common, into dual divinities. Thus Indra (the conqucror of every enemy) and Igni (the conqueror of darkness and the dark liostile demons), the two lords, “Indra, the hero, and Varuņa, the king," Indra and V'fiya, Rudra and Soma, and others, are praised and reverenced together. Later on ·84 THE RIGVEDA. the composers of a large number of hymus sought to rin a -unified expression for the namerous iudividu.id gods by grouping them together under the comprehensive name of viere derds, i.e., all goule. Others distjuguish older and newer gods sbon they try to systematize, or declare openly that a given god is identical with several others, and shor in this an inclination toward a monotheistic conception, which will occupy us later on in the philosophical poetry.214 THE GODS. Passing on to the consideration of the individual gods, I Temarh that I do not propose to give a complete Vedlic mythology, examining all the mythological representations contained in the Ved with respect to their origin, bistous, chronology and order;115 but on the other hand, I have bees) careful to collect all the essential characteristics given in the hymns into a general view of each divinity. In this I have confined myself as closely as possible to the words of the hymns, so that the whole wosk is, so to speak, made up of the words of the poets themselves. The metrical citatious are for the greater part taken from Siebenzig Hymnen des Rigreda, übersetzt von Karl Geld per und Adolf Knegi. Mit Beitragen von R. Rotls, Tiibin. gen 1875, which give the reader a general view of the poetry of the Rigveda, 17 In the classification of gods I follow a very old division of the uuiverse, containal in the hyoins themselves, into the three realms of the Earth, the Air and the bright Jlienven.17 The basis of this threefold division is the separation of air and light. The acalin of light is not in the air-region, but beyond it, in the infinite space of the heaven; it is not confined to the blining mass of the run, but is an independent, eternal force. Between this world of light and the earth lies the region of the air, which is under the control of gods, in order to keep the path of the light to earth unobstructed, to give passage to its enlivening force, and at the same time to allow the lieavenly ·THE RIGVEDA. 35 waters, whose home is also in the light region, to fall on the fields of the earth. 119 The Carth was given by the gods to men for a dwelling-place. But aside from the fact that all the gods, in heaven and on earth, everywhere reveal their power in the waters, herbs and trers, and have implanted Will in man's bodly, they have chosen a representative from their inidst to dwell here, among mortals immortal. Like a loving friend they have placed in the dwellings of men Agni, the god of fine.119 Born from the floods of heaven (the clouds), he first came down to eartlı as lightning, and when lo hacl disappeared and remained hidden, Mâtariçvan, a demi-god, another Prometheus, brought him back again from afar from the gods to men, to the tribe of Blrgue.1? From that time the latter have been able to create him anew for themselves; in a multitude of lymns and innumerable images is sung his production from two sticks rubbed together, - his parents." He lies concealed in the softer wood, as in a chamber, until, called forth by the rubbing in the early morning hour, he suddenly springs forth in gleaming brightness. The sacrificer takes anil lays him on the wood; greedily he stretches out his sharp tongue and melts the wood. When the priests pour melted butter upon him, he leaps up crackling and neighing like a horse, – he whom men love to see increasing like their own prosperity.121 They wonder at him, when, decking himself with changing colors like a suitor, equally beauti. ful on all sides, he presents to all sides his front. ** All-searching is liis beam, the gleaming of his light, Ilis, the all-beautiful, of beauteous face and glance, The changing shimmer like that floats upon the stream, So Agui's rays gleam erer bright and never cease."-1. 143. 3. Although the first of the gods, he is yet, because every morning kindled anew, the youngest; gleaming withi]' brightness he whirls upward the sacred, light-red smoke; growing from his flames, which never age, from himself, he ·86 THE RIGVEDA, mounts on high, steeps the heavenly Fault sith his flos. ing locks, and mingles himself with the sunbeams. Then they offer to him prayer and song, the devout sacrificial gift, that he may carry it on his gleaming chariot to the Immortals; or he can bring down the gods, ready to give aid, to the pious worship of men, to the drinking of the Soma at the sacred place of sacrifice; for gods and men have chosen him, who rules over heavenly as well as earthly thiogs, for their messenger, the sacrificial carrier.122 Once, it is said, he was weary of the service, so that he refused longer to fulfill the office; from Varuņa, who tries to persuade him, he demands remuneration for his labor: " Then give me all the first and last libation, And gire the juciest sacrificial portion, - The cream of water and the berhs' aroma, And long, O Gods, shall Agni's life continue.” – 10. 51. 8. As Varuņa grants all this, Agni yields and remains there: after the ligh Priest of men, who above all knows the Sicred institutions and times.123 If at any time men unknowingly transgress the laws of the knowing (gods), or if in foolishness mortals, weak in discernment, neglect the sacrifice, he, the best sacrificer, makes everything right. And when the light of day, the sun, las departed, Agni is visible through the darkness of night, and by this divino power he proves himself the victorious conqueror of gloom and its evil spirits, the ghosts and goblins, tho magicians and witches.124 So the god becomes a vis ible sasior, a strong fortress for the desout. Ho drives away tho noxious tribes from their dwelling-places; he burns them down like dry buslies, and the Immortal, bringing joy to mortals, finds a home in their misst. JIO orders their hosts and protects their settlements; from fear of him, whom the gods placed as a light to the Argans, the black tribes Bed; scattering, they abandoped their posccssions, and the god breahs their strongholds. Ilo overthrows barbarian and Aryan enemies, and sweeps ·THE RIGVEDA. 37 away their wealth from field and mountain.125 In him, the lord of riches, lies all wealth, as the rays lie hid in the sun; liko a king lie protects ałt treasures, whether they are con-. tained in the mountains, in the plants, in the waters, or among men. From him proceed all gifts of fortune, as branches from the tree, and to him are directed the thoughts of the devout as man's eyes turn to tho sun. He may be looked upon as father and relation, dear friend and brother; called upon and reverenced, he brings witl bountcous hands rich wealtlı into the house of the highly favored singer. Therefore he is a welcome guest to al men, and in every place a beloved family friend.133 In the iniddio realm of the Air, various divinities of the wind and storm are supposed to live, as well as the geni of the seasons, thio irbhus. These three skillful mer. Ty their dexterity gained divine honors, a share in the sacrifice and immortality. Since they made the chariot of the Açvins, the daily course of these gods, bringing blessing to man, is their deed; by them too were formed Bphaspati's iniraculous cow and Indra's obedient team, which harness themselves at lus command.122 They cherished and cared for their parents, long since broken down by age, withi miraculous powers, until their youthful vigor returned ; 1" and many other wonderful deeds they accomplished on their journey, until they were received as guests in Agohya's * house. Here they spend twelve days in enjoyinent; then the course begins anew, and anew the earth brings forth fruit, the streams flow; plants cover the heights, and waters the depths 130 impressed by all these thing the gods wish to try their skill and send Agni as messenger to conmission the Rbhus to fashion, from the one cup of the gods, the masterpiece of the gods' work. 1 Agohua is the "unconcealable" sun-god, with whom the Rbhug rest after their year's course, le, the year 13 at an end, the three seasons and the sun, which has reached its lowest point, apparently rest twelve days, - the twelve intercalary days of the winter solstice; vid above, p 20 and Xote 68 ·88 THE RIGVEDA. man Trastar, four others like it. They at once accomplish the work and more, so that Tvatar, overcome by jealousy, hides himself. But the gods rejoice in the work, looking at it with understanding and appreciation; and they search everywhere for the Rbhus and lead them to the company of the gods, where they find the reward of their zeal.131 yata (Väyu), the wind, first arises in the caris morning to drink the Soma and leads in the dawn. Then all the winds follow him like maidens to the feast. His approach is perceived by the raving of the flame; he is recognized hastening along the paths of the air in his swift car, never stopping; but each one asks: * Ip what place was be born, and from whence connes le? The vital breath of gods, the worll's grent offspring, The God where'er he will moves at his pleasure : His rushing sound we hear - what his appearance, no one."- 10. 168. 3. 4. Rudrn, the god of the destroying storm,153 is loudly. sung because he, most beautiful of those that were born, strongest of the strong, with the lightning in his hands from his high seat looks out upon the inhabitants of the earth and the heavenly race. Where he sees a wrong there he casts his mighty spear or sends a swift arrow from his strong bow and stribes the evil-uloer.134 But be is glad to be called upon by the upright, who look for his coming as the child seeks his father's embrace. From them he wards off all aflliction and hurt; purifying the air from all harmful miasmas, he furnislies to men and cattle the best nourishment; therefore he is called the very best of physicians.135 "Let me through thy best medicines, O Rudra, My life on earth prolong a hundred winters; • The me Zeugma is in the text St. Jolnº 8. "The wind bloweth where it listeth, and thou heareat the sound thereof, but crust not tell whence it cometh, and whither it goeth"-C. Xote 119 ·यो Firin नत्र मेर 39 From as dispel all batrel and oppression, On every side calamity drive from us. Where then, 0 Rudrs, is thy land of mercy, The hand that healing brings and softens borrow, That takes away the ills even which the gols gend? Let me, O mights one, feel thy forgireness. The hero gladdened me amid the tumult With greater might when I his aid entreated. Like some cool shade from the sun's heat protected, May I attain to Rudra's grace and refuge."-2.33. 2. 7. 6. Rudra's sons and companions are the richlyndorne well-armeil Maruts, the gods of the thunde: storm, the heavenly singere." 13 Loudly thunderin; they are visible far off as the stars of heaven, and dec their forms like a prosperous wooer. On their heai goldeu helmets glearn, on their shoulders they carry gail: colored skills and spears, on their breasts golden breas plates, about their ankles golden bracelets and claps, i their hands glearning, fire-larting weapons, and in the strong army rich wealth for the worshiper,137 Now the set out with battle-axe and spear, with bow and arrow, a the nctive and daring allies of Indra ; again, they equi themselves for battle alone, rushing forth in golden chario borno through the air untiringly by goldenhofeel borse or dappled mares. When they approach tearing an throw out their lines to measue the son's path, when thu rivers reverberate rith the rumbling of their wheels, — when they raise their song of the storm-clouds and down upon the carth the lightnings smite, - then both men and the mighty, lofty mountains are terrified; the hearenly canopy trembles at their mging, the immovable rocks quake, the earth is nioved, and like elephants the heroes destroy the forests; the mountains yield to their coming and the streams to their command. Even in bright slaytime they make darkness when they shake down the milk of the clouds, or when they summon the ·40 TIJE RIGVEDA. rain.god rarjanya. Like as a driver whips and urges his horse, he rouses up his rain-messengers with wild up roar, decp as the distant roar of the lion. Skiltly Par janga collects his clouds for rain; the winds rush, the lightnings fall stroke on stroke, with which the mighty one smites tlie blasphemer and terrifies even the pure; the heaven strains and swells; then at once the floods rush down, "Aod crery creature then receives the quickening draught, Whea o'er the land Parjansa's gmteful stream descends. The thirsty fields be covered with the waters Of pleuteous falling rains; but 'tis enough nov. lle caused the herbs to spring for our refreshment, And what his people sought of him has granted." 140 5.83.4.10. But the chief figure in the air-space is Indra, the . most celebrated god of the Vedic period. During this time he assumes a cuore and more dominating position, and becomes the real national god of the Indians.142 In numberless hymns bris deeds are celebrated, above all his conquest of the demons, Vrtra ("surrounder"), Lahi ("confiner "), Çuşna (parcher") and others, who, in the form of miglity serpents or dragons, encompass the waters and shut off their path, as well as that of the light, from the heights of heaven to man's earth. The ever-recurring celebrations of this pictors are often tiresome, but their explanation is found in the climatic conditions of the land, These descriptions and images, as, en John Muir, the accomplished ingestigator, assures us, are perfectly natural and easy of comprebension, especially for those who have lived in India and witnessed the phenomena of the various seisous there. 113 The heavens themselves, the songs say, shrink back at the roaring of the dragons; even the gods, all of them Indra's friends, at Vrtra's snorting leave their champion to his fate, and the young hero's another is concerned for him. But he, inspired by the songs of his adorers, streugth- ·TIIE RIGVEDA. 41 ened by deep draughts of Soma and rich sacrificial gifts, armed with the thunder-bolt, which Tyagtar inade for him, advances boldly with his companions, the warlike Naruts; H he encompasses the Encompasser; him, relying on lis wiles, fighting without hands or feet against Indra, he overpowers by his craft, striking liim in the face and back with his swift lightning; le finds the vulnerable parts of him who thought himself invulnerable, and with mighty blows smites the lushing encompasser of the waters. Like the branch hewn off by the axe, Ahi lies prone on the earth; and over lis bely the mighty waves rush joy. fully; while Indra's enemy sinks into lasting darkness, the god, the Thunderer, brings the sun to believing mortals 145 At another time the fight gues thus. The gods have all declined on account of old age and put him forward as the only strong one, giving over to him all their power and intelligence; even the Maruts, who on other occasions remain true, stay behind 16 The demon shatters the god's cheek; but lie, though wounded, soon masters the enemy; as soon as Indra becomes really earnest in liis wrath, lie who believed lıımself alone unconquerable, who considered himself a httle god and inmortal, finds a mightier, who does not yield in defiance even to the Defiant, whose might no one has attained, now or formerly. Ile whets his thunderbolt like a sharp knife on the rock, and the weapon rings loud when man's friend strikes down man's enemy, like the oak struck by the lightning, on wide meadow shortening the demon's days.' 147 The foaming of the waters rushing forth carries away the demon's head; then the god first holds the floods together, that they may not (unnecessarily) now asunder, but afterward lets them run freely in streams and sets the sun in the heavens. The victor, into whose own heart fear has crept at the thought of the avenger of the evil, receives the god's jubilations; the wives of the gods bring him a song of praise; mortals praise him with music and song and at their feasts loudly celebrate the Mighty's mighty deeds.149 ·42 THE BIGYEDA, - When they In another account the story tells that the Paņis (the avaricious ones) have driven off the rainclouds, pictured as herds of cows, and are keeping them iu the caves of the rocks. To them comes Indra's messenger Saraud, to demand the return of the stolen herds. defiantly mocking ask: # Tho is he? That does he look like, this Indra, Whose berald you bare basteped such a distapre? Let him come here, we'll strike a friendship with bim; He can become the herdsman of our cattle," Saranâ answers warningly: "Ye cannot injure him; but be can injure, Whose berald I have hastened such a distance. Deep rhers cannot cover him nor hide liim; Ye Paņis soon shall lie cut down by Indra!"-10.108. 3. 4. In vain ; -- trusting in their sharp weapons they remain defiant: “You have come to no purpose; nothing is to be found here." But now, united with the Angiras the mighty god draws near, nt whose breath oth worlds tremble. He drives asunder the mountain strongholds and sweeps away the cunningly built walls. Fearing his blow the carern opens and from its depths Indra drives forth the herds on pleasant ways; as the trees grieve over their plumage (foliage) stolen by the cold, so Vala (the care-demon) laments the stolen cattle. 14 And in the nighty strife of the elements he is always victor: " When heaven and earth together join in battle, Marshalled by like men that call fron thee, For surely thou wert born to might and power, Thon active dost destroy the slothful demon."-7. 28. 3. The immovable, too, lie mores, and shakes everything that is to its deepest foundation; even the mighty mountains from fear of liim are moved like atoms: • Demigods, mediators between gods and wen (igra).

·THE RIGVEDA. 43 Through fear of thee upon the earth is shaken E'en the immovalle, the ether,-- all things, The carth, the heavens, mountains, forests tremble; The firm foundation trembles at thy going.-6. 31. 2. But he calms them all again; he hews down the summits of the mountains; deinons stealthily climbing up, seeking to mount up to heaven, he shahes off and thrusts them back. IIe steadies the trembling earth and brings the staggering mountains to rest; at his command they stand fast; the great heaven bows in reverence to Indra and this earth to his might.150 Indra is thus a god of battle, the ideal of an everfighting, never conquered hero, anıl, therefore, the favorite of the race fighting for new hoines and rich herds; for, as in the battle with Vịtra all power was yielded to him, so in subduing men, lordship and victory were given him by the gods. The man who trusts him in the decisive hour carries off the spoils of victory: in him the Aryan has found an ally able to contend with the barbarians, who overthrows fifty thousand of the dark race, and casts down their strongholds as the cloak slips from the shoulders of old age.151 Men seek to draw the "son of mighty deeds" ncar with the most pleasing song, the richest sacrifice, and the strongest draughts of Soma. For he is no friend or companion of the man who provides no Soma, and has no favor for the rich iniser who grudges gifts ; but gally he enters the house where the sacudicial strau 15 prepared for him, where songs rise to leasen, and the Soma is cheerfully pressed, and where the god is sought with the whole heart. Such a man's herds he never allows to perish; for the sacrificing hero he secures freedom, and plenteous riches for the singer who praises him.162 On him all men must call amid the battle ; Ilc, high-adoreil, alone has power to succor. The man who offers him his prayers, libations, Him Indra's arm lelps forward in his goings.

·TIIT. RIGVEDA. And Indra restrained the waters also for Yadu and Tur- Faça when they desired to cross the stream;* and even all the gods could not withstand Iudra when he prolonged day into the night, anıl the sun unharnessed his chariot in the midst of heaven (day).t 154 From these acts men grew to see in lion the creator and sustainer of the world, the leader of the races of men and gods, the mighty, unrestricted lord and master, the harsh punisher of the gorlless, and the unfailing shield of tho righteous. Ile made the heaven, the sun and the dawn and the earth as a likeness of heaven; lic placed bounds to the air and pillars to the heavens; like two wheels upon one axle he set heaven and carth apart, and fixed them both. llc placed the moon in the shy, he bids the sun traverse the wide space, and brings it to rest when it has finished its course. He created the matcltless lightning of heaven, and the cloudy vault around; on earth, he (livided the brooks according to their order, and in the field the plants bearing flowers and those with fruits; relying on him, the farmer puts his hand to the sickle 14 From him conne right thoughts, and every good intention in man; he is the king of the worlds and peoples, seeing and hearmg all; le leads the human and divine hosts, and none equals lim; - how should any surpass him 2255 The pocty never ture of prasmg bis greatness and inight; one doubts whether before him wise men ever reached the whole of all Indra's greatness, and another, rescued from great rece, declares that he cloes not know the whole greatness of the god, the might of the mighty one, and that no one comprehends the divine power of his present favor. He overtops both heaven and earth; both together cannot reach his greatness; the air, and the depths of the • Exoilus 14 21. T. 78. 13 He divided the sea and caused them to paxy through, and lie made the waters to stanil as a heap. Is 63 12 Joshur 10 13 Lo, the gun stood still in the midst of heaven and 17ted not to go down about & whole day And there was no day like that, before it or after it.

·THE RIGVEDA. The lord of both the worlds hates all the haugbty, Ile cares for those who feel themselves but human.. 6. 47, 16. All those who are guilty of great crimne he strikes with his allow when they least expect it, and smites down every one who does not keep his promise, who perverts the truth, the scheming, foolish mocker. The rich man, who presses no Soma for him, he drags fortli from his concealinent, unsummoned he destroys the haters of prayer; le disperses the assemblies of the unsacrificing on all sides; even in unapproachable strongliolds those who have enkindled his wrath, all together cannot withstand his strength.163 For|| them there is no help if they turn to the god in the day of need and promise him the richest gifts. "I never knew a inan to speak so to me, When all the enemies are safely. conquered ; Yea, when they see how fierce the battle rages, They even promise me a pair of bullocks. When I am absent far in distant places, Tben all with open hand their gifts would bring mc; I'll mahe the wealthy niggard needy, Seize by the foot, and on the hard rock dash him." 10. 27. 3. 4. But to the upright man, whose strength rests on Indra, who las never led another aside to godlessness, and has never knowingly neglected the godt's songs; whose hope ever seeks the god anew, calling to him at morning and ning, by day and night; who from love toward him relinquishies lois desire 1932 to him the world's lord offers riches with his left hand and is not doubtful with his right; to him he shows himself as his friend and savior and liberator, as his present and future protector by day and night, as the pitying supp'er or Nis necu's, wio waru's ie, who acknowledge their weakness in relation to the gods. Dis te minorem quod geris, imperas, cf. Note 162 afort ·THE RIGVEDA. off want and hunger and frces eren from great guilt. 18 The singer is dear to the god, who loves above all to listen to prayer; zot the deep stream and not the lofts firm rock, no mortal and no god can hinder him when lic desires to grant the upright man his desires, to give him protection and bestow rich herds upon him. Sometimes, indeed, he keeps his adorers in suspense, so that they anxiously ask when he will heed their words. "What now shall be with hymns thy fitting service? llow shall we honor thee aright, O Indra? I bring in love to thee all my derotion ; Hear therefore now, 0 Indra, this my crying."141—7.29.3. Then the skeptic scoffingly seeks to undermine the faith of the believer when he exerts himself in holy acts, asking him if the gol has ever stood by him. Slow then cay Indra bear when men entrent him? How, if be hears, could he find means of succor? And where is all his wondrous consolation? How can men call him generous to the singer? llow does the man who serves him, eren zealons And full of piety, obtain his promised bounty?" "The goil be reitness of my deeds' verption, Ny prayer recerring and rejoicing in 11." .4. 23.3.4. And when the man, nos marering in his trust, cries out: "Lift up loud songs of praise to gain his favor, Real praise to Indira, if there really lie one. There is no Indira,' many men are saying: T'ho ever eat him? Why should we acorc hica?'" - then the god appears to lijm and speaks: "I ain, O singer, look on me, here am I, Anil I am greater than all living creatures. The service of the sacred rite clelig lits me, Destroying, I creation hurl to ruin." 7-8. 89. 3. 4. ie, let my devotion please the god, so that he inay not let me code to shame trefore the inockers tle her the derout, but distroys the gols. Ne ·TIIE RIGVEDA 49 So men seek more and more to win Indra for a friend, whether praising him in the dwelling of the singer or in the stillness syith a song 199 Whoever strives to gain any. thing chooses Indra for an ally: The former, middle, latter call upon him, On Indra, wanderers and the lotnc-returning, On Indra, those in peace and thoac in warfare, . On Indra, heroes striving after looty." -4.25. 8. The voice of all is: Praise the great praise worthy Indra, Ruler of the worki, with singing, Ilim the richest man, the victor. Ilim let every creature honor, Ilin in works and him in action; Iudra 'tis who brings us freecioni. All the mortals, all the people, Eser in their hynny praise Indra, Him in songe and lim in measures. Wło to highest meal conducte us, Lens Bil 48 and fame in battle Anel our foes gutxluf's in condict. Carry 114 across as hontman, Olten praisedl, on staps to fortune, Indra over crery pal. Help 04, Indra, with refreshing Inthy prepare 124 through tlay goxulne99 And to limpies (orlaet tis. 8. 18. 1. 8. 9. 10-12. Hyse. Among the divinitres of the light leven we have first to mention the two cvins, the lurpeguilers." 11 These are yan Dioskuroi are the earlicat light-bearers in the morning sky. As soon as the first beams shine in the cast at break of day, the sacrifice is made rently for the two sons of heaven, two eternally young and beautiful heroes of miraculous power and leep wisdom... With uplifted hands ·50 THE RIGVEDA. the singer sends up his devout song of praise as a messeti. ger to the twins, who overcome all darkness; he calls to these two helpers as a son to his parents 13 At their sig. nal the goldea sun-like chariot is harnessed, which stretches over all peoples, and with its wheels touches the ends of heaven and earth, The skillful şbhus fashioned his chariot with three seats and three wheels; without horse and without bridle it glides sure and unwavering, as though on wings, to the house of the upright, bringing prosperity like a stream from the mountain; 171 os, drawn by goldwinged steeds like eagles, it lastens daily with the speed of wind through all the regions of air, through sea and rivers, swift as thought, — snifter even than a mortal's thought, stifter than the twinkling of an eye.175 Toward the end of the night, the noble drivers mount the chariot, and with them Sûrgâ, the fair daughter of the Sun-god; slie yielded herself to the beauteous heroes and chose both youths for husbands, -- and all the gods assented from the heart. The journey begins; day and night divide; the limits of darkuess gradually become visible; the Helpers approach from night and need, rich in joy and rich in wealth, the two guardians of treasure, with abundant, never-failing aid.10 As divipe physicians they diive away sickness, bring medicines from far and near, and heal all that is hurtful; they give sight to the blind and make the lame walk; they help onward the outcast and the slow, even though left far behind. Like rotten cords they snap asunder the net of calamity, and at the feasts their deeds of wonder in the fathers' times are loudly praised among the people. 2.27 Upon your chariot se brought to Vimala The daughter ſair of Puromitra for his wife. The eunuch's wife sent up her praser to you, he came, And made l'ursmidhi happily bring forth a child." Ye gave to Kali, when be bad grond old in tears, To bim, the singer, all his youthful strength again;

·THE RIGVEDA, 51 And Vandana ye rescued from the deep abyss,179 And quichly Vispala the maimed ye made to walk.17 To l'edu ye, O Aquins, gave the showy steed, The runner strong, whose ninety-mine fold wondrous strength Bears on his rider in his flight; they cry to bin As to the goodness of a rich and kindly lori. Il 10. 39. 7. 8. 10. The wiso Atri, through the wiles of a hostile monster, has fallen with all his lost into a burning cluesm; at his entreaty the Açvinis approach with eagle's speed, bringing a cooling and quickening draught; they piotect hun from the glowing flames, and finally lead luim and his followers out to the life-giving air in fall youthful strength..183 The Helpers took the bully of tho nged Cyarâna like a cloak, made it young and beautiful nguin, prolonged the lifo of the lonely one, and made him the husband of a young maiden,183 Rogues had kept Ilcbha liidden like a horse in the water, lound, wounded, overwhelmed by the flool; ten nights and nine days he lay there, till the Açvins, with their wonder-working power, brought the dead forth and revived him.14 To the l'ajrid Kakşîvant they grant blessings in abundittico; from the strong horse's loof as from it sieve, they poured him forth a hundred jars of wine;" and to Ghosa, remaining in her father's house, they give a liusband in her old age 19 The quail, seized by the wolf, they free from lis jaws, 17 and bring the sweet honey to the bees.189 But among the many wonders for which they are celebrated, and there are very many, - none is sung so loud and so often as the rescue of Bhujyu, whom his father Tugra left behind, in the midst of the swelling waves, 14 a dead man abandons his possessions. Tossed about in the clarkness lie calls upon the youthful heroes, and they again are mindful of hini, according to their Font, and hastes up with their rel, flying steels, self-arnessed, in their chariot, swift as thought. In the sea, ·52 TIIE RIGVEDA. which is without support, unceasing and unresting, they accomplish their heroic work: the struggling man is drawn into the hundred-oared craft, and the heroes, with miraculous power, bear the exile in the ship floating in mid-air to his home on the other side of the rolling sea, journeying three nights, and thrice by day.29 What woader that every oppressed ope longs for such helpers, who 80 often since the fathers' times, in every need, have stretched forth a saving hand, and that his desires look to them? As the wind drives the clouds, so the singer drives his songs of praise toward the lords of light; he calls upon them at home and on the journey; he seeks to attract them from far and near, from east and west, with the pleasing draught of inilk ;199 like buffaloes panting for the water's gleam, they are besought at milking-time, early in the day, at noon and at sunset, by day and night, to draw near the devout with blessing and support in his necessity:197 Since their former deeds never flag, they are both, for all time, the helpers of all men; ever regarding ancient friendships and relations, they ward off evil from their arlorers, chase away hate and envy, lengthen their life, and overthrow their contemners. The man who reverences and praises them they bring to old age with seeing eye; they reward him with riches and the blessing of children, song for song, so that he enters into old age as into his own house 192 After these much-praised lords of light, the Agrins, in the for Last, out of the darkness from the boundary of heaven and earth, rises the friendly Vņas, Eos, Aurora," the golden daughter of heaven, with kindly countenance, to show herself to the drellings of men,198 The two sisters, Night and Dawn, are unlike in color, but of harmoni. ous mind; in fixel succession they follor each other in daily interchange; as soon as the dark sister descries the light, she willingly gives place to her,194 Nort, the faire'st light of lights puts to flight the darhness of the night with • The Dawn; , Jax Muller ja Note 181.

·THE RIGVEDA. 53 its terrors; the pure goddess drives atay haters and ovil. doers. (I She makes the undesired darkness give way to sight, she opens the gates of heaven for every creature, and begins then to fill the wide spaces to White steeds, or bullocks, draw the well-adorned chariot of the goddess, solfyoking; in it she clears a goodly roail and was first upon the mountains, then everywhere in the paths of men.'" Slo nwaken all creatures, only the mixer nitst slecp on in the midlet of larkness, without wahing, --she brings renewal life and impels all things that live to motion; the wingel tlocks of birile fly forth; two-footed and four-footed creatures aritto themselves at her light; men take their morning meal and all the five peoples, whom daily she encircles, g> forth to their prenut100 W "The goldes radiant bringing esery splendor Appareil in liht, and threw the portals open; 111 life arouing, she has shown us treasures, The Dawu 11wakeneil every living creaturo. The alleping mun the guidese wahre in motion, One to enjoyment, one to gathering treacure, The dun in sight to gaze afar about them, - The Dawn has pakeneel escry living creature. To lordship one, to win renown another, One to get gain, one to his occupation, Through all the varioue paths of life to Journey, The Dawn hay wakened escry living creatore," 1. 113. 4-1. Lihen dancer the goddess puts on rich aslornment; in all her form gleuning with fullness of beauty, like a maiden whom lier mother hu decked out, the radiant one with graciou, sinile alıplass her charms to the adorer, and bringt rich treasure into the house of the man of upright tmd: much life sustaining wealth, in which the mortal rejoices, from which his fame grows wide among mien... Jobs 1:Hast thot tommanded the morning uince thy days, and causes the firspring to know his place, that it might take hom of the end of the earth, that the walked might be thaken out of it. t A frequent designation for the whole worl": Yote 109 ·51 TIL RIGYEDA, Through two things, especially, this muchtung goddess awakened the astouishment of the Vedic singers. Knowing precisely the first sign of day, daily she accomplishes faultlessly her loug journey, never transgressing the ordinance of the right and of the gods; skillfully she follows straight the path laid down, never failing in the direction, but appears day by day at the place appointed by the gods' commands.* 200 And then the singer sees these dawns come again and again, ever with the same beauty, old as time, yet eternally young, in appearance today alike, and alike to-morrow, following the path of those preceding, at the same time the first of all that shall come after, then, full of sadness, he reflects: * Vanished and gone long since are all the mortals Wbo looked of old upon the dawn's bright radiance; To-day she shows herself to us; and others Shall come in future time to gaze upon her, So oft before has goddess Uşas risen, And now the rich one clothes the world with glory, And still in later days will gleam her brightness, As pleases her, unaging, never-dying." --1, 113. 11. 18. "She comes in radiant colors, never fading, And leads to age the life of every mortal; Even as a garubler hides the dice with etoning, So she removes the human generations."*-- 1.92.10. 11. Then soon Súrya himself follows the shining goddess of the morning, as the youth the maiden's footsteps; the God-born light visible from afar, the son of heaven with golden hair, the Sun, Streaming forth in bearns from the bosom of tho dawn, the arouser of all men rises, saluted by tho jayful exultation of the singers; he throws off the black cloak, his beans shake the darkness froin him like a skin, and the stars with their gleama slink away like thieves.204 • Floses 8. 3. His golog forth is prepared as the morning. r. Jos 3 12 ·THE RIGYEDA. 55 Whom they, whose home is fixed, their aim uprafering, llave made to drive away the hostile darkness, The sun-god, all the ends of earth surveying, By seven steeds, all light and swift, is carried. --4. 13. S. The light and bright and beauteous steeds of Sarya, The gleaming steeds, by songs of joy saluted, They reverently climb the heights of heaven, In one day all the realm of light traversing.30 –1. 115. 3. The golden ornament of heaven far-Beeing Mounts, pressing to his distant goal, bright gleaming, Impelled by Sarya's power, let all the mortals Pursue their aims and carry on their laborg.t-7. 63. 4. So Sarya riscs every morning, an all-seeing searcher, mounts the ligh plains, looks down on right and wrong among men, guards the path of the upright, obscrves at biditing the occupation of cach, and when at evening, his journey accomplished, he unharnesses lis mares from the chariot, he commands to lay asitle the work assigned in the morning, even though it be uncompleted; then Night spreads her veil over all, Unceasingly Sûrya's steeds carry now the bright gleam, now the dark, over the dome of the sky.296 It is evident that the sun, this vital breath of animate and inanimate things, this bright divine countenance, imperishable in the heavens, prospering mankind without distinction,--this eye all con and all-secing, which above all publishes the Immortals' might and widlom, since it exaits them high in the heavens that the sun should be honored and sung in a very special manner; and wo find its variously displayed activity praised under various naine 218 In Pasan, i e., the Nourisher,' the great bringer of sustenanco nnd lord rich in treasure is praised. As be- • The highest gods, the Adityas: p. 681 1 T', 101 22. The sun ariseth ... man goeth forth anto his work and to bis labor until the evening ·56 TIIE RIGVED.I. stover of riches, making all men prosper, he also brings hidden treasure to light, compels the niggardly to give, and softens the heart of the miserly; he paves the way to gaining wealth, pierces the niggards' heart with his spear, and brings what was dear to them to his adorer.20 Tilling both the broad spaces, the flame-radiating god sits in the midst of heaven, and as shepherd of the world overlooks all creatures, accurately distinguishing them and surveying them all; as guardian of the herd, who governs animate and inanimate life, he werves the sheep's dress and smoothes her coat; he follows the cattle and guards the steeds, that none of them may be lost or come to larm, none be dashed to pieces in the ravine, and that all may return unharmed.210 As guardian of every road he clears and makes level the paths, goes before, sends on the skillful man and protects on every journey.211 And, since he knows the ways of heaven as well as earth and all the spaces, le goes before the souls of the dead on their jour. ney to the abodes where the upright have gone, where they dwell.222 The far-striding ruler of the heights, Visnu, ie, the Worker,' is ever and anon praised for his great Iseroic deed, because le measured the whole wide earth in three stuides, made supports for the kingdom on high and fastened the earth all about with pegs.213 Ilis footprints are full of sweetness, a never-ceasing source of joy; he gave the vast expanse of earth with rich pastures to man for å sure dwelling-place.214 Two steps of the Sun-like ve can recognize, though a mortal who would see them must diligently exert himself; but the third highest none dare approach, not even the winged birus in their flight; it is known only to the Savior full of mercy. Toward this highest footprint, placed like an eye in heaven, the wise erer look; there, at the spring of sweetness, the men deroted to the goals del in happiness. N15 Closely connected with Sûrya is Sanitar, the Incitor. Inspirer, Enlivener'; the two words are, indeed, em ·TIIE RIGVEDA. 57 ployed without distinction.246 But with Savitar the ety. I mological meaning especially stands out clearly 217; the difference in the use of the names is usually this, that Sürya signifies more the sun-bods, Savitar the divino power Delind it; e.)., when we read, With golden han comes hastening Saritor the god, l'ursuing busily lis work twixt leaven and carth; Ile drives away oppression, leads the sun.god forth; Throug! the dark realm of air he hastcns up to beaven, 1. 35. 9. Or, in another passage, The sun's uprising food, the air with brightness ; Gol Savitar Hends all men forth to labor, etc. — 1.124. 1. Of Savitar it is described, in even more glowing colors than of Surya, how lie with care and ceaselessly conducts day and night, defining their limits. Cunningly envel. oped in the brilliancy of every color, Savitar follows the path of Uşas; first the beloved god passes through this lower realm of nir; culisemng, lie stretches aloft his beauteous, slender gollen nrms, and, as ho yesterday lard them to rest, to-lay lie awakens all creatures, — whatever has two feet or four, whatever is mortal and immortal, - to new lifo; man anıl beast must inovo again 219 With golden steeds in golden chariot lie duves up the heights to the light world of the heavens and rests there, enjoying the brightness of the sun's beams. Wherever the faithful god appears with his gulden radiance le drves away all oppression and brings contentment for man and beast.22 Ile sends infallible guardians about the house and lome; he inspires courage, and with full hands brings rich store and comfort for man. Yet his best gift is that he awakens first immortality for the exaltei gols, but for men, ay their portion, life that follows life; he frees them from the guilt of sin and guiles them to the resting-places of the blessed 1 So he blesses daily; in the morning he brings ·3 68 THE RIGVEDA. life and at evening rest; then be cloaks himself in brownred mantle and hastens down the heights on well-paved, dustless paths; in the dark night, following his settled custom, Savitar guides the great liost of stars.222 The god his mighty hand, his arm outstretches In heaven above, and all things here obey bim; To his commands the waters are attentive, And even the rusbing wind subsides before him. Driving his steeds, now be removes the harness, Add bids the wanderer rest him from his journey. He checks the serpent-smitei's eager opset; At Savitar's command the kindly Night comes. The weaver rolls her growing web together, And in the midst the workman leaves his labor; The god arises and clivides the seasons, God Savitar appears, the never resting. In every place where mortals have their dwelling, The house-fire far and wide Blietis forth its radiance. The mother gives her son the fairest portion, Because the god bas given desire of cating. Now he returns who had gone forth for profit; For home the looging wanderer's heart is yearning; And each, his task half Anished, homeward journeys. This is the heavenly Inciter's ordinance, The restless, dartng fish, at fall of escuing, Seeks where le mig his refuge in the waters, Ilis nest the egg-born seeks, their stall the cattle ; Each in his place, the god divides the creatures. 2. 38. 2-6.8. THE ADITYAS. * The personifications of light already named, the Açvins, Uans, the Sun gods, dwell in the highest realm, in the clear space of the leaven, but they are not the highest • St Maith 8 27: But the men marrelle, aying. What manner of man is this, that even the winds and the sea obey him! 1, 101.7; 107. 29 1,60 2.

·TIIE RIGVEDA. 59 gods. Almost always their activity is pictured as bound to special phenoniena, therefore confined to a relatively nar- Tow sphere and not at all independent and unlimited. When Ugas each day intelligently appears at the right spot, she only follows higher laws, and when Savitar, like a spirited warrior swings high his banner, it is still Varuna and Mitra who, according to their decrce, cause tlie sun to mount high in the heavens.223 While the poet praises Sûrya in inspired songs, lie still knows that the divinity is only an instrument in the hands of higher powers, that he is only the eye of Varuņa and Mitra; like an eagle soaring Sûrya follows the path where these immortals laid out the road for him. Therefore the libation and songs at sun rise are homage to Varuņa and Mitra and Arya man,224 the most celebrated among the Adityas, the song of Aditi. To Aditi, cternity,' no hymns are directed; but she is often praised as the friend of all men, the glorious heavenly sustainer of the nations, the rich bestower ol blessings, who gave life to Varuņa and Mitra, the most mighty lords, as a revelation of the laghest divine power. Men entreat lier for sure protection and defense, and de. sire to be freed by her from the debt of sin. But her sons, the seven Adityas, are the absolute, the highest. "The gods, all light and cleir as flowing fountains Uplifted above harm, deceit and blemish."*862. 27. 2. From some of their names, in part of rare occurrence one might be inclined to infer that, excepting Varuna, they had their origin not, as the other gods, in natural phenomena, but in moral ideas; Tut we have rather to see in them deep spiritual personifications of the heavenly light and its various developments. They, the righteous rulers, created the eternal order in the realm of nature as well as spirit, and they watch over it, that this their an. cient ordinance of the world's government may ever have eternal continuance.28 In the hymns to these living spir. 27 ·60 THE RIGYTDA. its of the gods' the religious feeling finds expression in the greatest depth, ferrency and purity... All the gods together chose these pure-minded, wise sons of wise parents for the highest divine power, and gladly gave over the dominion to thein, so that they embrace both the wide worlds. The Adityas, through depth and breadth extending, Unharmed by any, harming at their pleasure, Ther, manz-egel, chuscern the straight and crooked; For them all things are near, the furthest even.** Inanimate and animate sustaining, The heavenly guardians of the whole creation SI Watch over their divinity, far-secing: Each evil deed with jus strict they puuish. *** No right or left, no back or front, Adityas, Hy mortal ages in you can be distinguished! * No weniness can din your eyes, nor slamher; Afar your guardianship protects the upright. $22 2. 27. (v. Note 229.) Ever the pure ones, whose very breath' suffices to hold the world in bounds, Assert their dominion; as the unharmed, infallible heads of the races of men, they guard everywhere their firm decrees which no god dares to disturb, and voe to the nortal who should attempt to violate them.234 They see into the licarts of men and their thoughts, I tho false and those without deceit; to liim nho, clean from any sin, never practises what the good ones punish, the spotless song of Aditi bring freedom out of veed and_ oppression235) They are his providers and his strength; Hie, se are not visible to human eyes CJ Note 233 and Job 9.11: Lo, le goeth liy me, and I see liini tot; be passeth on also, but I prerceire him not tie, sccompanies and protects lum everywhere I 121.4: Behold, he that keeprth Igrael slali neither sluniber nor aleen 1 Samnel 18.7: dan looketh on the outwand appearance liut tho Lord looteth on the heart Jer. 17.10. I the Lord fearch the heart ·THE RIGVEDA. 61 when he trembles at danger and death, he flees for refuge to their heart;.in thein he finds firotection and defense and comfort, and he entreats the infallible for their alliance. When he turns back from his sin, then they put far away tho evil dono openly or in secret, and prolong the life of the penitent. Although as man he is subject to death, yet the arrow of the death-god shall not strike him before a ripe old age, shall not hurry him away before his time in the midst of his work. 2% I pray for your protection, ye Adityas, I Beck your strengthening power in hours of danger. Led by your bani, Varuņa.Mitra, may I Escape from need as from a jawning chasm. Your path is easy, Aryaman and Mitra, And thornless, Varuņa, it leads straight onward. On it, Adityas, leal as with your blessing, And cover 19 with a defence enduring 2 Ile dwells in peace in richly waterell regions, The pure one, rich in sons and armed with power.t No liostile weapons, far or near, can reach bim Who dwells defended by the great Adityas.*** Forgive, 0 Adliti, l'aruna, Jitra, If we in anything have sinned against you." Let me attain the realme of prace and brightness, Led by your band, in folly or in wisdom. Z. 27 (v. Note 229). The might and greatness of these eternal highest beings, their wisdom and justice, their sublimity and kindliness aro united in the chief Aditya, Varuna, originally the • Paalm 102 21, I sald, O my God, take me not away in the midst of my days + realm 1 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his frast in his season, his leaf also shall not wither; and whatsoever he doeth shall prosper. Jerem 17 8 We, let me enter the bright world of the blessed, who according to my poweri Dom erT, now do right ·62 THE RIGVEDA. persunification of the all-embracing heaven. 24 In the preserved hymus le ständs, compared with the national Indian god of battle, luidti, more in the background, and in many places the contrast appears prominently be tween the governing king of peace Varuna and the warlike martial hero Indra, lored and celebrated by the warlike nation; but the relatively few lymns to Varuna belong to the most exalted portions of the Veda. They recall especially the tone of the Psalms and the language of the Bible in general; to this point nore attention Fill be directed hereafter. They picture the god as the all-wise creator, preserrer and regent of the worlds, the omniscient protector of the good and avenger of the evil, holy and just, yet full of pity. Lihe a cunning artist * the all-wise god called all things, the heaven and the earth here, into existencent Through luis might the broad, deep, double realm of air standa fast; he propped the heavens and marked out the spaces of eartht; as the butcher stretches a hide, he spread out the earth as a carpet for the sun, which itself he created in the hearens, a golden stinging light. § le fills both worlds with lis greatness || and bestows on every mortal that which gives him his value and worth.343 His works bear witness to his might and wisdom, Who fashioned firm supports for earth and heaven, Who set on high the firmunent uplifted, And fixed the stars and spread out eartli's expanses. 7. 86. 1. Eccl 11.6: God who maketh all. Jerem 10 12; 61. 15: lie hath made the earth by his power, he hath established the world by his wiedom, and hath stretched out the heavens by his discretion -II 41 24 That stretcheth forth the HCATCD9 alone : that spreadeth abroad the earth by myxelf Job I 8 Job 38 4: Where Tast thou when I laid the foundations of the earth? Declare if thou haat understanding Ps. 104 5, 89 12; 102.26. I c. l'. 101.2: Who stretchest out the feareng like a curtain. 1.. 1029 Jerem 31 35: Irhich gireth the sun for a light by day. F's 1,94 & Jerem 23.21: Do not I Bil heaven and cart). salsh the Lon Job 38,83.

·TIIE NIGYEDA. 63 IIc mingled with this clouds his cooling breezes, llo guve the cow her milk, the horse his spirit, Put wisdom in the heart, † in clouds the lightning, The sun in heaven, on the rock the Soma. 4-5.85. 2. The gun's sure courses Varuna appointed, I Ile sent the streaming waters flowing onward," Tho miglity patlı of days he first created, And rules them as the riders guide their lorses.--7.87.1. Enveloped in gollen cloak, in robes of glory.** the lord of all stands in the air; with the cord he measured the ends of heaven and earth and with the sun as with a mea4. uring staff le laitl out the spaces of the earth,tt on which he places his mountains,218 And the world which he created the loril of all lifo supports and carries; his breath blows as wind through the air; his eye, the sun, is the soul of the animate and inanimate; he gives drink to all creatures, as the rain to the fruits of the field. 11247 Sitting in fuis house with # Job 39 10. Ilast thou given the liorac strengti? † Job 39 3 Who hath put wisdom in the ward parts' or who hatha given understanimg to the heart' +1, the lightning in the clouds above, p 35 61 Jerem 10 13,61 10 He caueeth the vapors to Recend from the end of the earth, he maketh lightning with rain $ I's 117 B Who maketh grass to grow upon the mountains, l' 101 13 14 HP 74.10, 101 10 Thou hast prepared the light and the sun, the sun knowith his going down T1, sider Varu, A showed them the path, Note 2 15 Ps 101 101 denilith the springs into the valleys, which run among the hilli P.74 15, etc - Job 38 25 Who hath divided water-course for the overflowing of waters ? Job 26 10, etc * P's. 101 2 Who covercat thyself with light na with a garment, Note 210 #1 Jol) 39 6. Who hath Iaid the measures of the carth, if tlou knowost" or who hath stretched the line upon itt Verse 18. llast thou perceivel the breadth of the earth ! It Job 5. 10. 1910 giveth rain upon the eartfi anil sendeth water upon the ferits -1's 72 6: Ite shall come down like rain opon the mowo gradu; 18 showers that water the earth. Horea 0.3.

·64 THE RIGYEDA. & tbonsand doors, he holds sway over the broad earth and high heaven, * over gods and mortals, as absolute, unrivalled prince; in the foundations of the earth as in the air his dominion extends to the boundaries of the world, and nothing can withdraw itself from his sway: 248 Immovably he protects his ancient, inviolable laws, his infrangible decrees in nature as well as in the life of men; for firmly on him as on a rock the ordinances are fixed eternally; for he is the omniscient ruler of all.29 le knows where the Pleiades, which show at night, go by day; he knows the secret hidden names of the dawn, the path of the birds that soar in the spaces of the air, the ships upon the sea, the twelve moons rich in children and the moon born after. Even the path of the wind, the gloriously mighty, and those who dwell beyond, -- in short, every wonder, complete or to be completed, past and future, is revealed before him.250 And among men he looks upon right and wrong; he watches over the thoughts of mortals || as the shepherd over his herds; yen, away" from bim and without him no one is master even of the winking of his eye. 251 It is admissible to insert here a fragment of the Atharvaveda, which gives expression to the divine omniscience morg-forcibly than any other hymn of the Vedic literature 252 VP..80.11: The heavens are thine, the world also is thine, the world and the fallness thereol, etc. t Job 9 7: Which realeth up the stars --Ps 147.4. Ile telleth the num. ber of the stars; he calleth them all by their names. Po 50.11: I know all the fowls of the mountains, and the wild Leasts of the fleld are mine. -- Iroy, 30 18: There be three things that are too wonderful for me the way of an eagle in the air; the way of serpent upon a rock; the way of a ship in the midst of the sea. f. p. 38* with John 3 &- Ps 104 3 Who walkeih upon the wings of the wind t'e 135 7 = Jerem 10 13 I. Kinge 899 Thnu only knowert the bearts of all the children of Pror. 21.2 Jerem 17.10. ment ·THE RIGVEDA. 65 "As guardian, the Lord of worlds Sees all things as it near at hanii. In secret what 'tis thought to do That to the gols is all displayed. Whoever moves or stands, scho glides in secret, Who scehs a hiding-place, or hastens from it, What thing two men may plan in secret council, A third, King Varuņa, perccives it also.f And all this earth King Varuna possesses, Ilis the remotest ends of yon broad heaven;t And both the seas ja Varuņa lie bidden, But yet the smallest water-drop contains him. Although I climbed the furthest heaven, fleeing, I should not there escape the monarch's power; I From heaven his spies descending husten hither, With all their thousand eyes the world surveying. T Whato'er exists between the carth and heaven, Or both beyond, to Varuņa lies open. Ps. 33. 13. The Lord looketh from beaven; he beholdeth all the children of men --Ps. 113 5. Jerem. 23. 23 Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him 1-P's 139 2. Thou understandent my thoughts afar oft. 138. , etc Ps 130. 3: Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue but lo, O Lord, thou knowest it altogether Jerem. 32 19 Job 31 21, 31 4. Doth not he see all my ways and count all my atera ? - Matth 18 20 For where two or three are gathered together (in my name there and in the midst of them 1 Beut to 14. Behold the heaven and the hearen of herrens lo the Lord's thy God, the earth also with all that therein 19 Job 29 21 For he looketk to the ends of the earth and seeth under the whole licares. Po 21 1,89 12. The "t*n seas" Are the ag in the air and that on earth, of Gen 1.7. And God made the firmament and divided the waters which were under the firmament from the waters which were above the firmament. ! Cf. the highly poetic description of I's 1997-12 For the sentries of Mitra Varuna, Note 230, for the messengers of Varuns, p. 67. ** I, e, Amos 9 1-3 Hebrews 4.13. का रमति ·66 THIE RIGVEDA, the The winkings of each mortal eye he numbers, He wields the universe, as dice a player."- AV.4. 16.1-5. Whoever here upon earth honors Varuna and submits willingly to his cominands and his eternal ordinances, from him he takes away all anxiety and fear and spreads over him a threefold protecting roof;t he is at hand with a hundred, a thousand remedies; he sharpens the courage and the understanding of the truly devoted, prayer which he himself inspired in his heart; eren deep hidden secrets he inparts to the wise singer. With confidence the pions may look for liis pity: the kind god gives hu a hundred harvests and his desire, joyful and pleasant olel age--and after death a new and blessed lifo united with the goals and his own people in the higlicst heaten. But ulmever through any error, or any sin.Seven without intention, offends against these cternal ordinances of the All-knowing, lie arouses the anger of the Sinless, him Bastl 10 30 Luke 12 1. But eren the very hairs of your licad sre all numured # I's Nl if 11 Belause he hath set his love upon me, therefor will I deliver him, I will set lum on high lecause he hath known my name l's 51 16 For thou hast been my defence aud ne fuge in the day of my trouble Gen 16 ). Is 41 10. Ps 91.16. With long ble will I satisfy him and show him my sal Tation $ " We must admit that in no other natural religion, with the single exception of the Iranian, which is only another branch of the same family, wcro the nature and the gult of san fixed more firmly and weighed more gravely. A religion which makes its highest sirinity gaze into the decr. est secrets of the hunian licart.-- how could a recognition of the nature and guilt of sin escare it! Sin 18 e consequence of human wesh DCIS &s well as of human wickedness, but at bin it is not les punishable in one case than in the other; and forgive next ls sought of Verona eren for sins which have been done in 3- norance And more than once we find in these old layani penitent confessions of sin, tunited with prayer for forgiveness, currenced in the fperch of simple faith. The guilt of kin ja filt Am * burdensome felter, and freedom from its sertitude is prayed for; here as elsewhere human power can accomplish nothing without dirine assistance, for hv tumrelf man las not the power eren to open or close 11 ** ·THE RIGVEDA. 67 messengers at the command of the Just punishi, and bind him with the bonds of the god, — with calamity, with sickness and death.* No deceivers' deceit, nor the wily plans of man dare to approach the pure one: 255 through reverence and prayer, through libation and sacrificial gifts every mortal seeks to allay the wrath of the Mighty 260 And the rigorous one is yet a god wlio pities the sinner and who therefore is the chosen recipient of prayer.27 To other gods men tuin most for success nnil riches, for respect among the people and a numerous family, for victory and spoils ; from Varunn is sought continually for. giveness of sin of every kind, since He has the power. 28 "If we to any dear and loved companion Have evil clone, to brother or to neighbor, To our own countryman or to a stranger, That sin do thou, O Varuna, forgive us." -- 5. 85. 3. "Forgive the wrongs conmitted by our fathers, What we ourselves have sinned in mcrey pardon ; My own misdeeds do thon, O god, take from me, And for another's sin let me not suffer."21_7.86.5 and 2.28.9. "If ever wo deceived like cheating players, If consciously we've erred, or all unconscious, According to our sin do not thou punish, Be thou the singer's guardian ia thy wisdom." $ 6. 85. 8 and 7. 88. 6. "It is nowhere clearly and clastinctly expressed as the teaching of this religion, that the wages of bin is death in the sense that men die only In consequence of their guilt, and The Without it they wount Tive eternally the mought is lit very nearly touched Immortality is the ree gift of disine mercy to men" Roth Ps 70 8 Remember not against us former fniquitles Exodus 20 5. P. 109. 16. Jerem 32. 18. of Izek 18 20 ( P's 10.13: Who can tell frow oft he offendeth Cleanse thou me from myrret fault Job 13 23 - Ps 103 10. lle hath not dealt with us after our sins, nor rewarded us according to our iniquities. Ezra I 13. I'.51 3 V $ Ts 31.2, 71 2: Deliver me in thy righteousness and cause me to escape. Ps. 113. 1. 11. गोजित मांच्या स्मृति ·68 TIIE RIGVEDA. The singer Vasiştha is filled with pious grief, because daily, against his will and without knowledge, just as it often happens to men in ticir actions, he offends the god and in ignorance violates his decree 3.0 Full of woe, when the hand of the gol lies hearg upon him, he recalls the time when, as liis most intimate friend, he field close intercourse with the Lord, and had free approach to his higli stronghold, the house of a thousand doors, 31 Anxiously he searches after the heavy siu for which the just king now visits him, lis constant, loving companion. Freed from sin he yearns to be permitted, full of reverence, to approach the merciful one, and he consults the rise men by day and in the night season.t But from others he hears only what lie has already discovered; that Varuna does not refuse bis pity to him who in dire need calls upon him 283 This thing by day, the same by night they tell me, And this my own heart's voice is ever saying: Ile, to whom cried the ſettered Çunahçepa, Great Varuņa the king shall gire ns freedom. For Çunahsepa once, bound to three pillars, Called in his chains on Aditya for succor. Let Yarvia the monarch free me also, He can, and may the true one loose the fetters. Te turn aside thy anger with our offerings, 0 King, by our libations and derotion. Do thou, who bast the power, sise king eterpal, Release us from the sing we have committed. 1. 24. 12-14. And so the oppressed man calls and cries to him, the pitiful, in mercy to release him from all the guilt of sin ; 904 . CA P. 77. 8-10, and Note 202 1 P. 22 2: O my God, I cry in the daytime, but thou hearest not; and In the night season, and an pot olent. P., ES 2, etc.

·TIIE RIGVEDA. 69 upon the heart of the god lie presses his song, in which, full of childlike trust, he vows: . Thee I will follor, jealous god, and serve thee, Faithful and true, as slaves a kindly master. The god gives light to minds devout though simple, The wise a riscr one conducts to blessing.-7. 86. 7. With Varuņa is connected also the belief in personal immortality, in the life of the soul after death, "that real sine qua non of all true religion. That life is here understood throughout as the free gift of the gods,3% which they grant to every upright adorer. The dead body was either consigned to the flames or laid away to gentle rest in the mother earth.37 The earth-born shell is given back; it takes possession of its home in the broad bosom of the earth; but the soul of the pious man, which - springs from above, cannot remain in the grave another place has been found for it by the righteous forefathers of olden times. Vivasvant's son, Yama, the first man, hay gone to the distant heights, and has searched out a way to the world of the just for the multitude after lim: Ile went before and found a dwelling for us, A place from which no power can ever bar us. Whither our fathers all long since lase journeyed ; His path leads every carth-born mortal thither.ro 10. 14. 2. Therefore, whether the flames devour the body or the eartlı cover it, the spirit, freed from all needs, moves through the air toward new lifc; led by Pasan,zi2 it crosses the stream 23 and passes by Yama's watchful dogs 274 to the world of spirits from which it came 275 “Go forth, go forthi," - so one hymn cries to the soul of the departed at the funeral ceremony: Go forth, go forth upon the path so ancient, Ry which our fathers reached their home in heaven. There Varuna shalt thou beholci, ani Yama, The princes both, ia blessedness eternal.

·70 THE NIGVED.I. The spotted dogs of Sarawi, the four-eyed, Pass calmly by and hold the way straight onward; Enter the band of the propitious fathers," Dwelling in blest abodes in bliss with Yama..7 Join thou thyself to Yama and the fathers; Meet there with thy reward in highest hearen ; Return to home, free from all imperfection; lo radiaut power gain union with the bouls.** 10. 14. 7. 10. 8. In the highest heaven, therefore, is tho place, in Yama's bright realm, Where men derout in blessednees are drelling, Where life to life succeeds righteous spirits, Avel each is fuller than the last in beauty.--- 1.151.5. There in the inmost midst of the highest heaven beams unfading light, and those eternal waters spring; there wish and desire aml yearning are stilled; there well bliss, delight, joy and happiness. This life of bliss is not pictured more clearly in the hymns of the Rig; - it is not ashed how the new Buly will be endowed in that spirit-world, and whether new fashs await it there the inan strives only, living according to the commands of Varuņa, to be guiltless before him and Aditi, and lopes in childlike confiding trust that he shall at some time live abore in eternal light, imited with his ancestors, with his father and mother as a divine spirit among the blessed gods that, like them in appearance and might, lio mas be their companion and helper in their works, As to the cternal gods, so also reverence is shown to all who have passed away, the earlier, middle and list. When a man dies, or when the anniversary of a relative's death is cclebrated, then with Yama and Agni all the fathers • Fathers is here the standing epithet for the blero' the gnul of he departu Tious TTT Yote 270 and the following ·TIIE RIGVEDA, 71 who are known and who are not known are summoned to. the funeral feast, to the food on the sacrificial straw and to the prizel Soma 34 And tliese who have become immortal look down upon mortals; these spirits of the dead care faithfully for their children here on earth. They move through the circle of the earth's atmosphere, through all the space of the air, among the races that dwell in beautiful villages, where men prepare the sacrifice and call them, there the holy, true, wise fathers come, full of gifts, with succor rich in blessing, with prosperity and blessing to the mortal adorer. They bring their sons might and wealth and posterity; they hear, help, comfort; they fight boldly like heroes in battle, they give a thousandfold reward for the offerings and punishment for wiong, if ever in human fashion mortals sin against them; for, themselves just, they rejoice in the right and preserve right(255and the divino ordinances of the Eternals. They lead the dawn across the sky, and with a thousand means and ways guard the sun; they deck the heavens with stars, as a dark steed with pearls, and lay darkness in the night, and in the day the light's radiance But to the wicked, lying evil-doers, to perverse, godless men, who violate the firm decrees of Varuna and Mitra, the ever watchful, to lustful, svicked women who hate their husbands, to all these that highest gift of the gods is denied; they remain shut out from the companionship of the immortals and the spirit-life in eternal light. As their bodies are sunk in the tomb, 80 their souls are cast into the pit, into deepest, liopeless darkness of the descriptions of the place of torment, as the phantasy of the later Indians) and other peoples evolved them, the Tigveda knows as little as of the gloomy doctrine of metempsychosis, which afterwards fettered the spirits of India in chains. Two gods yet remain to be mentioned, to each of whom in time the qualities and deeds of the other gods collectively were ascribed.

·TIIE RIGVED.. 73 the prop of earth, holds all peoples in his hand.32 Bright. sliining as Mitra, awe-compelling as Aryaman, he exults and gleams like Sûrya ;203 Varuņa's commands are his commands; he, too, measures the eartli's spaces, and built the vault of the leavens ; like him, he, too, full of wisdom, guards the community, watches over men even in hidden places, knows the most secret things.34 By Soma's side also, as by Varuņa's, stand really, never-sleering scouts, his bindling fetters follow at every step; lie, too, is zealous to punish untruth and guilt.ans Therefore, to him, also, nien pray to tahe away the wrath of the gods, to approach with good will and without anger, and merci. fully to forgive every error of his adorer, as a father pardons his son.36 King Soma, be thou gracious, make us prosper : We are thy people only; know this surely. Nov rage and cunning lift their heads, O Soma; Give us not over to our focs' desires. Thou, Somna, guardian of our bodies, madest Thy dwelling in each member, loret of beroes. Though we transgress thy firm decree so often, Be inerciful to us, and kind and gracious. -8 48. 8. 9. Ile will lengthen the life of the devout endlessly, and after death make him immortal in the place of the blessed, in the highest heaven.309 It has already been remarked above (p. 32), that Brhaupati or Bratmaņaspati, the lord of prayer,' was a creation, and at the same time a personiftcation of the priestly activity, to which later priestly poets ascribed the deeds of might for which formerly other gods, notably Indra, were praised.99 Thus it is said of Bphaspati, that his prayer upbald the ends of the earth, he embraces the All; he split the rochs, took the strongholds, opened the cow-stalls and caused the floods to flow freely.810 All haters of devotion, despisers of the gods and enemies he ·TIIE RIGVEDA. exterminates, the stern avenger of crime; 811 but on the man who believing's trusts in him he bestows victory and freedom, security and plentiful riches, youthful strength and a numerous famils:32 He brings joy to the gods as well as to men; for only through his wisdom have the first obtained a share in the sacrifice 813 ; for the latter be created all prayers and makes them arailing; he is their rightful, skilled priest art and the Pontifex, the preparer of the way to the heights of heaven. aus We must finally call attention to the fact that a not inconsiderable number of hymos is directed to "all gods" (p. 34). These are either each one in succession called by name and entreated, or the petitions are juresented to them in a body; the adorer assures them that lie neither secretly is guilty of many errors nor openly provokes their wrath, and entreats of them imperishable prosperity.316 We will here close our survey of the religious songs, and it remains to cast a glance at the not too numerous exam. ples of SEOULAR POETRY, if we may embrace under this title the songs not specially directed to divinities. We can naturally not look for a sharp division of the two chief groups; the transition from the first to the second is, perhaps, best formed by two hymns, which, belonging half to the religious, half to the secular poetry, are of the greatest interest for the history of civilization. The Wedding.lymn, which, in the existing form is not a unit but a collection of marriage verses relates first the wedding of the moon and sun, this prototype and ideal of all human weddings and marriages. The two Açvins present the snit of Soma to Savitar for the hand of his daughter, Sîrya, and he causes the bride heartily agreeing to be led to her husband's house. This wedding ·76 THE RIGVEDA. Here now rernain, nor ever part; Enjoy the whole expanse of life, Twith son and grandson jorous sport, Be glad in heart within your house. Children and children's children grant, Prajapati," Till boary age may Aryaman preserre the lond, From oril free enter thy husband's house and thide, TVithin the home may man and beast increase and thrive. Be free from es il looks and lack not redded love, Gentle in mind and face, bring e'en the beasts good luck; Fearing the gods, do thou a race of heroes bear; Within the home may man and beast increase and thrive. In sons, O Indra, make her rich, Give her a life of happiness; Ten children grant, and spare to her As an eleventh ber dear spouse. So rule and govern in thy home Over thy husband's parents both; His brother and his sister, too, Are subject likewise there to thec.** 10.85. 42-46. Another solemn occasion in the life of the Vedic people presented in a luncral-bymn. The relatives and riends of the dead man, about to be burjed, are assembled bout the corpse which has been brought to the grave. ly it the widow sits; the liturgy adjures death to depart, nd summons those present to devotion. Depart, O Death, and go thy way far from us, Far from the path which by the gols is trodden. Thou scest and lear'st the words to thee I utter; Ilarin not our children, barın not thou our heroes. Ye who have come here, blotting out Death's footprints, Aod in your yet extended life rejoicing, • Pajapati, lot of descendants,' genius presiding over birth, then fo eneral protector of the titlog, and afterward 'lond of creatures, creator.' highest god over the mentioned gods of the Vedio perial ·TIL RIGVEDA. 77 In realth and children's blessing still increasing, O righteous men, your minds be pure and spotless, 10. 18. 1. 2. It then gives expression to the feeling of joy that the death-lot has not fallen to any of the assembly and urges angladly to enjoy life in the future. A stone laid between those present and the dead typifies the separation of the realms of life and death; and in connection with it the wish is expressed that for all there a long life may be decreed. The living from the lead are separated, The sacred rite to-day has prospered for us, And we are berc, prepared for mirth and dancing, Prolonging still the span of our existence. This boundary I place here for the living, That to this goal no one of them may hurry. May they live on through fall a thousand harvests, And through this rock keep death away far from them. 10. 18 3. 4. Now women with ointments enter the circle and approach the dead lying on the bier, to deck the widow, in token of her re-entrance into intercourse with the liv. ing. The priest summons her to separate herself from the corpse and himself takes the bow out of the band of the dead man as the symbol of his ability, which they hope will remain in the community. The interment proceeds in fitting words and closes with the wish that the departed may find a place in the other world. The women here, still happy wives, not widowed, Shall come and bring rich oil and precious ointment; And tearless, blooming, rich adorned, may they first Approach the resting place of the departed. *24 Raisc to the living world thy mind. Owoman; His Urenth is fled and gone by n hoin thon sittest; Who took thee by the hand once and espoused thee, With him thy plighted troth is now accomplished.

·78 THE RIGVEDA. From out his lifeless hand his boy I're taken, A pledge to us of power, strength and bonor. Thou yonder, and we bere below as brare men, Shall overcome the force of every onslaught. Return once more unto the earth, thy mother, Her arms she opeus kindly to receire thee. To good men kind and tender as a maiden, May she henceforth preserve thee from destruction, Firm may his spacious earthly home continue, Bencath supported by a thousand pillars, Let it henceforward be his house and riches, A sure protecting refuge for him erer.** I settle firmly now the earth about thec; I cast the clods on thee, let this not harm me." The Fathers shall aplold these colamus for thee, But yonder Yama shall prepare a dwelling. --- 10. 18. 7-13. If we may not altogether look for historical poems among the ancestors of the Indian race, jet a number of songs of victory and triumph, most of them indeed only fragmentary, have been preserved to us. Although tho really historical gain is not very rich and the statements are exceedingly deficient, these fragments still give us a glance into the active, war disturbed life of the Vedio period. The individual clans, Aryan and non-dryan, or even Aryans among themselves, oppress and drive each other from the liones just conquered; individual pretenders to a throne seek with armed hand to make their claims good or even dare to offer violence to a whole assenbly with their band. Princes and clans form alliances to offer resistance to a too powerful ruler or, in Inter times, to throw off the yoke of the priest-class, ever becoming more oppressive.822 The victorious princes love to lear their achievements praised in the lond song, and the singers Ron know liote to make their services indispensabile; ladra, the ruler of ·THE RIGVEDA, 79 battles, takes no pleasure in the Soina offered without prayer; he scorns the sacrificial food prepared without a song, and no mean song of praise finds favor with the divine dispensers of riches_333 Therefore the king wha cannot himself prepare a proper song of praise is forced to scek the skill of others, and so we find, among the more important princes, singers and families of singers who first through their prayers make great deeds possible for the rulers and afterwards celebrate them. In the foreground of these families of singers stand those of Vigvamitra and Vasitha. The former liad caused the rushing stream to stand still for the renowned Trtsu King Sudas, made the crossing possible for his patron and sent his steed forward to victory and spoils; but in course of time, pushed forward by the rising influence of his rival Vasiątha, Vigvamitra went over to the gens of the Bharatas, With them he sets forth and comes to the junction of the rivers Vipâç and Gutudrî ("Taors and Zascidons), which stream lustily forth from the bosom of the mountains, racing, like two mares let loose. At the call and loud cntreaty of the siger the waves yield, they make the passage easy and do not even inoisten the axles with their billows. The hust proceeds confidently to battle ; then the singer, sprung from Kuçıka, proudly proclaims: "My prayer, the prayer of Viçvamitra, protects the race of the Bharatas." But Indra prefers l'asiatha; like ox-gnads the haughty Bharatay are broken and the territory of the Titsus is extended.24 And many other exploits Sudas accomplished with Vasiątha's help; the wide-pouring river becomes a passable ford for Sudas, while the (pursuing?) insolent Çimyu becomes the sport of the waves. The evil minded fools in other pathways Turned from its course the rushing great Paruşni. The lord of earth with mighty porter seized them, And prone upon the earth lay her and shepherd. • Name of a river. v. p 12 and Note 30.

·THE RIGVEDA. 81 The Ruçamas let me depart, O Agni, Rewarded richly with a thousand cattle. The sharp and gladdening juice mado Indra merry, When darkness lightened at the dawn of morning. When darkness lightened at the dawn of morning, From Rinamcayn, king of the Rucamas, Liko speedly coursers, harnessc for the races, Babhru received four times a thousand cattle. Yea, forty hundred from the lierds of cattle, Did we, O Agni, get from tho Ruçatas, And, rendy heated for our use in cooking, A brazen pot did we receive, the singers. – 5.30.12--15. Among the few humorous pieces we find the jest of a poet, who banteringly likeny the awakening of the frogs at the beginning of the rainy season, their merry croaking, and their jollity to the songs of priests intoxicated with soma, and to the noise of a school of priest: 842) The frogs were silent all the year, Like Brahmans fettercil by a vow. But now l'arjanya calls them forth, And loud their voices they uplift. Soon as the rain from heaven has fallen on them, Like shirellexekty within the dry pool lying, From all at onco comes up a noisy (toaking, As when the cow calls to her call with lowings. When the first aliower of the rainy season Has fallen on them, parcherl with tharat and longing, Then cach with merry crork and Joully calling Salutes the other, as a son las father. One seizes and congratulates thic other, Delighted at the falling of the water. In glec each wet and dripping frog Jumps upward, The green one and the speckled join their voices.

·82 THE RIGVEDA. What one calls out, another quickly answers, Like boys at school their teacher's tords repeating. Ye seem but many members of one body, When in the pool ye lift your varied voices. Some low like cattle, some like goats are bleating, And one is yellow, and another speckled. Alike in name, but various in appearance, In many tones they moclulate their voices. Like priests attending at the Soma-offering, Who sit around the full bowl, loudly. singing, Ye frogs around the pond bail the recurring Of autumn when the rain-fall first commences. Tbey shout aloud like Brålmans drunk with Soma, When they perform their nunual devotions. Like the Adhvaryu, sweating o'er the hottle, They issue forthi, — not one remains in hiding. The sacred order of the year observing, These creatures never disregard the seasons ; When autumn comes and brings the time of showers, They find release from heat and summer's scorcbing. The frogs that bleat like goats, aud low like cattle, The green one and the speckled, give us riches. Whole herds of cows may they bestow upon us, And grant us length of days through sacrificing.t-7. 103. In other places we meet with reflections upon the fact that different as are thc minds of men and various as their callings.(vet all run after gain, for example, continues the author, he himself is a poet, papa a physician, and mana /* The priest who offers the prayers and praises (rcas) at the Acrifice is the hotar, the speaking priest; the adhvaryu, the acting prest ** Uaxhe, per format the sacrifice + This verse appears to have been added in order to give the hyto the #ppearance of a prayer.-GKR 1 ·TIIE RIGVIDA. 83 a miller; so in the most varied ways men chase after monoy,313 Another song makes us acquainted with a poet, who is poct, physician and Apothecary in one person journeys about the country, carrying with liiin in a wooden box all sorts of healing herbs, and plying his vocation not without humor; especially with a frankness that morits recognition lio makes 10 secret of the fact that it is not altogether philanthropy which uges him to practice, but that gain is hie Icarling motive, 841 Two short hytnns of the tenth book display fino perception and an intelligent interpretation of nature; one, to Ratri, the Goddess of Night, describes how she looking out from a thousand eyes, comes forth adoineal with all the glory of the stars, fills heights and depths, and puts all, even the grecily bird of prey, to rest.315 The other sings of Aranyini, the mocking genius of the forest, and'the solitude of the woods.30 As an example of the secular poetry of that ancient tinuo a few strophes of the well-known Dice-song_fol. Inws, the contents of which are indeed more tragic than humorou4.917 A pussionato player describes his propensity for the brown nuts; * lie cannot free himself from them, though he secs well how much mnisery they produce for himn and his. The nuts that once swayed on the lofty branches Intoxicato me, rolling on the direc-board. The fruit of the Vildtlaka can charm me, As 'twere the Soma of the MQjantavas.t My wife line noser angered mo nor striven, l'ns ever kind to me and my companions; Though she was faithful to me, I hate spurned her, For love of clicc, the only thing I value. Por dice the brown nuts of the Terminalix bellerk & were uked, tho taste of which intoxicntrs, just as their 11e ns dice enthrale the gambler's senses. 1 A tribu liring on the mountain Midjarant in the western llumalayas, ·84 THE RIGVEDA. My wife rejects me and her mother hates me The gamester finds no pity for his troubles. No better use can I see for a gambler, Than for a costly horse worn out and aged. Upon his wife are laid the hands of others, While his possessions by the dice are wasted. His father, mother, brothers, - all deny him : “Te know him not, - away with him in fetters." The gambler's wife deserted mourns; his mother Laments her son, she krons not where he wanders. And he, in debt and trouble, seeking money, Remains at niglit beneath the roof of strangers. It grieves the gambler when he secs another With wife and happy home untouched by trouble. He yokes the brown steeds in the early morning, And when the fire goes out le sinks degraded. And then I say that I will play no longer, My friends abandon me and all desert me; Yet when again I hear the brown dice rattling, I hasten, like a wanton to her lover. The gambler hurries to the gaming table, "To-day I'll win," he thinks in his excitement. The dice inflame his greed, bis hopes mount bigber ; He leaves his winnings all with his opponent. 10. 34. 1-6. 10. 11. Of didactic-gnomic poetry we find not a few products in the Rigveda. Experience repeatedly introduced is brought together in verse and lives as n vingeluard' in the mouths of all. 349 It seems ouly a variation of the proverbs of our day when we read : The plough brings plents whicn the soil it furrows; Who mores his feet accomplishes his journey: Speech benefits a Brahman more than silence; A friend who gives is better than a niggaru.-10.117.7...

·TIIE RIGVEDA. 85 The truth of the proposition: Si duo faciunt idem, non est idem, is confirmed in various directions, and it is commended as the "blessing of instruction, that "the strnight path to the goal is found.” 950 To Indra himself is ascribed the saying, “Woman's mind is liard to direct arighit and her judgment too is Binall", while another has better words for women, and finds that many a man is better than his reputation.351. “How many a maiden," reasons a singer, “is vooed only for hier rich possessions,” while another testifies “that even an ugly man is found beautiful, if only he is rich.” ."352 * Prudent and stupid, every one tries to extort," seeks the greatest possible gain, without being fastidious in luis methods, — this secms even at that time to have been the result of experience, as well as that "many a one brings gritts ur" sacrifce only througn intr or dilane. But i Vother passages the gluty and the blessing of gºod deeds are cloudly proclaimed: Let him who can give succor to the needy, Aad well his future path of life consider. For fortune like the wheels of chariots rolling, Now, Blufting, comes to onc, now to another.42-10.117.5. By sharing with others one's own storo is never de creased, and through beneficence & man gaing to himself good friends for the changeful future. The so-called Song of Wisdom among other matters, 'eflects how many see without perceiving, how many hbar without understanding, while for others all difficulties disappear of their own accorck 856) The saying of Vámadeva, “ Not without pains are the gods made friends" could serve as admonition and encouragement, and on the other hand as recognition that "the rule of the gods is too high for man's visdom; we men, all, are companions in deattı; speedily life runs away," and each one in death must abandon his wealth and become a solemn memento to some onc. 867 The Formulas of Incantation and Exorcisin may also ·86 THE RIGVEDA. be regarded as a kind of didactic poetry, although their proper department is really the Atharvareda (above, p. 4); but a number of such forinulas are to be found in the Rig, e.g. for healing the most various diseases. Such a 'mantra' is repeated, and the healing of the sick person accomplished by the laying on of hands 358 or some other ceremony; 859 one who is near to death is recalled to life, 360 an evil intention, a hostile demon, may be made harmless, a bad omen averted, *1 a fortunate rival in love driven off, a herd gathered together again, etc. As a second branch of didactic composition we must mention the Poctical Riddles, The simplest form is shown in a short hymn of the eighth book; 663 from the very short descriptions the gods meant can be guessed, thus : Onc in his mighty hand holds fast tbe tbunderbolt, With it his enemies he smites. And one bears in his mighty band a weapon sbarp, Yet kind withal, he seeks to heal. Through empty space another made three mighty strides Where the gods dwell in blessedness. Add two, with but ope bride, on winged steeds go forth, They journey onward far away.-8. 29. 4. 5. 7. 8. Much more intricate and difficult, hotercr, were the riddies and enigmas (brahmodyg), which in later Vedlic time caine into use at the great sacrifices of the kings, and at contests of various kinds. The priests propounded all sorts of questions from the whole circle of priestly Loomla edge, not only to the princes offering the sacrifice, but also to their companions in office, with whom they strove for proeminence. In these questions "the matters in discussion are usually not called by their oriljnary, commonly understood names, but are indicated by symbnlical espressions, or even only by mystical references, in which ·THE RIGVEDA. 87 numbers play an important part. They are taken now from nature, now from the spiritual life. Heaven and earth, sun and moon, the atmospliere, the clouds, rain and its production by evaporation of the mists by means of the • Bun's rays, the sun's course, the year, the seasons, months, days and nights, are here favorite subjects of symbolic clothing, their interpretation is regarded as the lighest wisdom." (281) With this enigmatical poetry the last group of hymns which have still to be mentioned, the Philosophical roe try, stands in the closest connection. With few cxcctiong the coinpositions of this class are occupied with questions concerning the beginning and origin of all things, such queries occurring also here and there in the enigmatical hymns. A system of cosmogony is naturally nat yet found here; they are throughout only first questions and attempts, the most primitive beginnings of natural philosoplıy and theories of creation. The poets like itfants in their ignorance search with their intellect for the hidden traces of the invisible, unseen gods, for their origin and deeds.307 They are no longer satisfied with hearing that this or that goc has created licaven and earth and fire and sun and dawn; in all acriousness in order to know it, not fur pastimo alone," one asks, how many fires and how many guns, how many dawns and waters there are ; whether day was created before night, or night before day, whilo another desires to kuow what tree it was, what kind of wood," of which heaven and earth once were built, eternally firm, while days, many mornings, vanish; upon wliat the crentor stood, when he upheld the worlds; what then was his standing-ground, what was the order of events, having made the carth out of what he enclosed the heavens with miglit. The question repeatedly, appears, how and when from not-being the way was found to being, while others exert themselves to establish the . ie. the 827, the material, the original matter.

·88 THE RIGVED.I. beginning of all existent things, the original matter.33 The solution of these problems is naturally, where not eridently from the first shown to lie outside of human wisilom, very variedl in result,570 and eren the lines of development, if we may use the terni, differ greatly*Sonetimes fire, sometimes the all-rourishing water is named as the original watter, as among the Greek philosophers ;379 in other passages an original germ is spoken of, ishich, on the other side of heaven and this earth and the living gods, the waters received into themselves, in which the gods all met. Far out beyond this earth, beyond the beareas, Far, too, beyond the living gods and spirits, What earliest germ was hidden in the waters, In which the gods were all beheld together? The waters held that earliest germ within them In which the lisiag gods were all united. That One lay in the boson of the unborn, And all created beings rested in it. Him ye can never know who formed these creatures, Between yourscires and him lics yet another. With stammering tongue and all in mist enreloped, The singers go about in life rejoicing - 10. 82. 5-7. Another prominent bymu praises Uiranyagarbla, the gold-germ,' as the kindly origin of all being, who existed eren before the first breath of the gods, who alone is god among all the gods. In the beginning rose Firanyagarbhs, Born as the only lord of all existence. This earth he settled firm and hearen established: What god shall re adore with our oblations? Who gives us breath, who gires ng strength, whose bidding All creatures minst obcy, the brigbt gods even ;

·TIE RIGVEDA. 89 Whose shade is death, whose shallow life immortal: What god shall we ndore with our oblations? Who by his might alone became the monarch Of all that breathes, of all that wakes or slumbers, Of all, both man and beast, the lord eternal: What god shall we adore with our oblations? Whose might and majesty these snowy mountains, The ocean and the distant stream exhibit; Whose arms extended are these spreading regions : What god shall we adore with our oblations? Who made the heavens bright, the earth enduring, Who fixed the firmament, the heaven of beavens ; Who measured out the air's extenderl spaces: What god shall we adore with our oblations? To whom with trembling mind the two great armies Look up, by his eternal will supported; On whom the sun sheds brightness in its rising: What god shall we adore with our oblations? 10. 121. 1-6. The monotheistic conception lying at the foundation of this hymn (above, p. 34) appears more prominently, with the exception of some single verses in two hymns directed to Viçvakarman, i.e., the All-creator' of unrivalled power of mind and body, to him Who is our father, our creator, maker, Who every place doth know and every creature, By whom alone to gods their names were given, To him all other creatures 50, to ask him. — 10. 82. 3. By far the most important composition of this class in the whole Veda is the song of Creation,' recognized oven by Colebrooke.875 In the beginning, when the contrasts of being and not-being, of death and immortality, of day and night, did not yet exist, only one thing lovered ·90 THE RIGVEDA. over the empty waste, and this one came into life through the force of heat; there the first gern of mind showed itself; then the rise ones, the cosmogonic gods, were able! to call forth being out of not-being, and to separate and divide the heretofore unordered masses. But in spite of this solution the whole creation and many single things in it remain a riddle to the poet. Then there was neither being nor dot-being. The atmosphere was not, nor sky above it. What covered all? and where? by what protected? Was there the fathounless abyss of waters? Then beither death nor denthlessness existed ; Of day and night there was yet no distinction. Alone that One breathed calmly, self-supported, Other than It was none, nor aught abore It, Darkness there was at first in darkness hidden; This universe was undistinguished water, That which in roid and emptiness lay hidden Aloncus porrer of fertorias derelopel. Then for the first tirne there arose desire, Which was the primal germ of mind, within it. And sages, searching in their heart, discurered In Nothing the connectiog bond of Being. And straight across their corul as then extended : What then was there ahore? or what beneath it? Life gising principles and powers existed ; Below the origin, the striving urtarıl. Who is it knows? Who here can tell us surely From what and how this entserse bas risen? Apiwbether not till after it the roils lived ? Tho then can know from wbut it bas arisen? + The source from which this univeree bas viken And whether it was made, or uncrested.

·TIIL RIGYCDA. 91 Ile only knows, who from the highest heaven Rules, the all-sceing lord, - or does not He know? 10. 129. We stand at the end of our surrey. From it we ought to recognize that we live in the Rigveda a literature which well deserves at least in extracts to be known to every student and lover of antiquity,' to every one who would have the poet's worils, Ilomo sun; humanum nihil a me alienum puto, applied to himself. The chief importance of the Veda is not indeed for the history of literature, but it lics clscwhere; it lies, as the following commentary seeks to show, in the very extraordinary fullness of disclosures which this unique book gives to the student of philology and tho history of civilization. In this, no other literature is to bo compared with it, and though the aes. thetic value of this relic of long-vanished times has sometimes been exaggeratedl, yet its historical importance, its value for the listory of mankind, cannot easily be overrated.

·ABBREVIATIONS. AfKM.: Abhandlungen fur die Kunde des Borgenlandes, published by the German Oriental Society. Leipzig 1857 ff. BI.: Bibliotheca Indica, a collection of oriental works, published under the superintendence of the Asiatic Society of Bengal. Calcutta 1819 ff. DR. : Sanskrit Worterbuch, by Otto Bohtlingk and Rudolph Roth: Note 30. GKR.: Siebenzig Lieder des Rigveda, ilersetzt von K. Geldner und A. Kaegi mit Dertragen von R. Roth : see p. 81 and Note 116. For the sake of brevity quotations are given in large italics, so that e.g. 4, 33, 4 (121) means 4, 33, 4, translated in GKR. page 121. ISt.: Indische Studien, edited by A. Weber. Vol. 1-17. Berlin and Leipzig 1819-1885. JAOS.: Journal of the American Oriental Society. JLZ.: Jenaer Literatur-Zeitung von A. Klette. JRAS.: Journal of the Royal Asiatic Society of Great Britain and Ireland (NS. : New Series). Jbb.: Fleckeisen's Jahrl»ucher fur classische Philologie. Vol. 121 (1880). KZ.. Kihn's Zeitschrift für vergleichende Sprachforschung. Vol. 1-28 00.: Orient and Occulent, instesondere in ihren gegenseitigen Bezichungen, Forschungen und Mittheilungen Quarterly, edited by Theo. Bepley. SBE.. The Sacred Books of the East, Translated by various Oriental Scholars and edited by F. Max lluller. Oxford 1870 ff. Benfey, GdSpr.: Geschichte der Sprachwissenschaft und orientalischen Philologia in Deutschland, Munchen 1869. Lassen, IA.: Indische Alterthumskunde, Vol. 1 and 2 quoted in the second ed. (Leipzig 1807, 1874), vol. 3 and 4 in the first ed. (Bonn 1858, 1861).

·94 ABBREVIATIO.XS. B. Muller, ASL: A Tistory of Ancient Sanskrit Literature. Lot don 1639, M. Muller, LSL: Lectures on the Science of Language. First and Second Series. Vew York (Scribners) 1672. (Quotations reler to the Aincrican edition; the paying of the English edition is given on r. 180.) M. Druller, OGR: Lectures on the Origin and Growth of Religion 29 illustrated by the religions of India. London 1852. J. Muir, Tr.: Vetrical Translations from Sanskrit writers. Lone don 1879. J. Muir, OST.: Original Sanskrit Tests: see Xote 115. Roth, ZLGIY.: Zur Litteratur und Geschichte des Meda: 600 A 2 and Soto 7. A. Weber, HIL.: History of Indian Literature. Translated from the second German edition. Boston 1878. (Reprint of the English edition) A, Weber, IStr.: Indische Streifen. Derlin and Leipzig 1868-1870. W. D. Whitnes, OLSE. : Oriental and Linguistic Studies. ? rolumes New York 1873, 107. ZD31G.. Zeitschrift der Deutschen Morgenlandischen Gesellschaft. Leipzig, rols. 1-39, 1617–1895. H. Zimmer, AIL.; Altindisches Leben. Berlin 1879: see p. II and Note 35. Beside the works already mentioned the following treat of the Yeda: Muller in the Chips from a German Workshop, especially rol. 1.- Whitney in the treatises, The Vedas; The Vedic Doctrine of a Future Life; Muller's History of Vedic Literature; The Trans lation of the Veda in vol. 1 of his Oriental and Linguistic Studies, and in his notes to Colebrooke's Misc. Eskays (see Yoto 5). - Westergaard, Veber den altesten Zeitraum der indischen Geschichte mit Rucksicht anf die Literatur. Aus dein Danischer ubertetzt. Breslau 1862. — P. Wurm, Geschichte der Indischen Religion. Basel 1874, pp. 21-62.- A. Ludwis, Die Nachrichten des Rig und Atharrareda über Geographie, Geschichte, Terf255m mng des alten Indien. Prag 1875. Die Philosophischen und Religiosen Anschauungen des Veda in ihrer Entwickelung. Prag 1875. Der Rigveda oder die heiligen Iymnen der Brühmad Vol. 3: Die Mantraliteratur und das alte Indien Als Einleitung zw Liebersetzung des Rigveda (cf. Xote 138). Prg 1878. - {A. Bergaigbe, La Religion Védique d'après les lIymnes du Ris-Peda. Paris 1878.- Barth, The Religions of India. Translated by Rev. J. Vood, London 1832.]

·NOTES. 1. Eggal, etc.; Introd. $ 10 and 1die partie, chap. 4 (vol. 1, 77 and 2, 57 11. of the edition of an XIII = 1805, or Euvres, t. 14, p. 79 ff. and 200 ff. of the ed. of 1785); cf. Barthélemy Saint-Hilaire, Des Védas, 1851, p. 15 ff. 2. The Izour-(= Yajur Vedam (Ith.: see Gildemeister, Bibl. Sanscr. 28, T03-100), presented by Voltaire to the Royal Library in Paris in 1701, published in 1778 by Sainte-Croix, and also translated into German, is a forgery made in the 17th century by a Jesujt mig. Bionary, erhaps Robertus de Nobilibus (cf. uller, LSL. 1, 155 and 150 note); see Fr. Ellis, Asiat. Res, vol. 14, Calcutta 1822, pp. 1-59; A. Schlegel, Indische Bibliothek, vol. 2 (1821), 60 ff. 3. Ed. of Julian Schmidt, Leipzig 1800, rol. 2, 148 ff. 4. In the same year (1781) the "Asiatic Society" was founded in Calcutta, for the investigation of Asiatic antiquity in its widest extent. In 1783, Wilkins' translation of the Bhagavad-gitâ appeared in London; 1767, the celebrated translation of Galuntala, by 11. Jones, in Calcutta (German by G. Forster, Mainz and Leipzig 1791, 21 ed. Frankfurt 1803); 1702, the first printed Sanskrit text (Roturanlûra: The Seasons, a Descriptive Poem by Cálidas, in the Original Sanscrit, Calcutta), etc. See Gildemeister, Bibl Sanser, 173 ff. 5 Asiat. Res. vol. 8, Cale 1803, PT 309-470, newly edited, with valuable notes by Whitney, in Colebrooke's Miscellaneous Essays, edited by Cowell, 1873, vol. 1, pp. 8–132. 6 Rigvedae Specimen, ed. F. Rosen, London 1830; then Rigveda Sanhita, liber primus, sanskrite et latine, ed. F. Rosen, London 1838. (R. died Sept. 12, 1837.) 7. The enormous progress in knowledge of the Veda shown in this work of Roth can today only be appreciated if we compare with it what Denfes was able to give a few years before in hug article India in Ersch and Gruber's Allgem. Encycl, 2 sect vol. 17, p. 101 f. Mujer's Jivary appeared 1860; Weber's Vorlesungen in a second, much enlarged edition, Berlin 1875 (additions to it 1878). 8. The first complete edition of the text was that of Anfrecht, 2 vols., Berlin 1861, 1863 (= IST. FOL 6. 7), in Latin transliteration;

·96 THE RIGVEDA. 2d ed., Bonn 1877, with ralaable additions (among others, an index of first lines and quotations, when the rerses are cited in other Vedio literature; reprint of the Klila, i.e. the supplements' found in the manuscripts, but not counted with the hymns). The text in Sanskrit characters is given by J. Muller, The Ilymns of the Rigveds, London 1873. 2 rols. (Sanhita- and Pads-Text: cf. note 77); 2d ed., London 1877. Tith the commentary of Sayana, completo index of words and first lines, in 6 vols., edited by M. Bruller, London 1649-75. The first alphabetical index of first lines was given by W. Pertsch, ISL. 3, 1-118 (additions by Anfrecht, ISt. 4. 434 f.); a tabulated storsis of the four Sanhitas: Whitney, ISL. 2, 321-363; a very valor able dictionary, H. Grassmann, Leipzig 1873-75. 9. Saman, according to Bamell (Introd. to the Areeya-Rrahmans, Mangalore and Rasle 1876) and Barth (Rer. Crit. 1877, II, p. 21), means only "melody." independent of the text (Rig-terse) connected with it, which may Le changed at will. The edition Súmaredůrcikom, Die lyms des Samareda. heruu-gegeben, übersetzt und mit Glossar Tersehen von Th, Benfey, Leipzig 1818, gives the Rániyaniyaçadha; elsewhere, the kuuthumaçakhe, of which the Maigeya is a sub-division (eee S. Goldschmidt, Berl. Jonatsler, 1868, p. 298 f.). A. Weber's assertion, IIIL. 9. 61 ff, that the variants of the Samasanhita are older and more original than those of the Rigsanhita (cf. Ludw. Rr. 3, 83-95; 91: "Thus it is evident that the Sâmareda bas an older form than the Rigveda") is opposed by Burnell, Irsyabrahmana, xri f., and Aufrecht, Rigreda, 20 ed, vol. 2, pref. r. XXXy to xlv. The latter gives p. xlr-xlvii an alphabetical index of the 73 ver cs peculiar to the Samarednot contained in our Rigseds [Illlebrandt, Spuren einer alteren Rigveda Recension, Beitrage zur Kunde der Indo- Germ. Spr. vol. 8, 195 ff.], which are translated by Ludw. RT. 3, 410- 426. 10 The two principal groups of these prayer-books, the Black and the White Pajunela, are essentially distinguished by the fact that in the Black the sacrificial verses are followed immediately by Whéir dogmatic interpretation, description of the accompanying ritual, etc., and the Brahmana lelonging to it is to be considered as an aldi- * tion differing only in time; while in the White the rerees for tho san ifices are contained in the Sanhits, the interpretation and ritual in the Rrahmans, and thus are separated throughout. 1. Of the Black Yajurveda tro recensions have been known for some time: the Taittiriya-contưá (text of the school of Ipastamba: edi dy A. Yetier, leipzig 1872-7= ist vol. 11, cay, and' dle Kato'r (text of the Kala school, r. Weber I$t. 3, 451-479, 1111.. 89 f., In . Schroeder, Berl. Monatsler, July 1871), p673-704). The firet inform ·NOTES. 97 1 Ation of a new recension, the Vaitriyani-sanhita, was given by Haug (ISt. 0,171 f., Brahma und die Brahmanen, Munchen 1871, pp. 31-34); then Buhler, ISt. 13, 117-128, and lately L. v. Schroeder, ZDMG. 33 (1870), 177-207 [Ueber die Mitrayani Sanhita, Dorpat 1879; ed. by Schroeder, Leipzig 1881], and Berl. Monatsber. 1879, pr. 075-701. The latter makes it very probable that this Cakhả is to lo pat at the head of the whole Yaju, jeriol, and is identical with the famous text of the Kalapins. 2. Of the White Yajurrela both the known recensions of Madkyandina and Kania are contained in Weker's edition, The Vâjasaneyi Sanhud, Berlin 1832. The last, fortieth, book of this Sanbita is the için, or içavasya-Upanigad, translated e g. by Rocr in II. Ludw. Rv. 8,311. M. Muller, see Note 16. 11 CJ. RV. 10, 00, 0; AV.7, 64, 2; 12, 1, 38; Ait. Br. 5, 32, 4. - AV. 10, 7, 20, with the Rig, Yajus and Saman mentions also the Atharvangiras, ie. a fourth collection in the style of our Atharvaveda. According to Burnell (Vançabrahmana of the Samaveda, p. xxi) the mogt influentinl scholars of Southern India still olustunately deny the genuineness of this Veda. 12. E.g. Ad. Kuhn, KZ 13, 48-71 and 11.3-157, places side by side a number of Indian formulas (especially those contained in the Atharva) for banishing sickness, and similar Germanic ones, which in both peoples correspond so remarkably, not only in purpose and contents, but also partially in form, that we must fully recognize in them the remame of a kind of poetry, which, even in the old Indo- Gerinanıc period, had detelord the contents of incantations de signed for certain uges into a fixed form, preserved up to the latest times in all the formulas grow ang out of it" For other traces of Indo-Germanic poetry, cf Note 82 23. Atharrareda-Sanhui, edited by R. Roth and 1. D. Whitney, Berlin 1850, contains the "Vulgate" (text of the Caunalas ) in 20 books, the last two of which did not belong to the original collection. Since 1875 the Parpaládkálha has become better known through Roth's Der Atharvaveda in Kashmu. Tubingen 1875. (P. 20 " But if all thus (sc. known in any other place) 19 taken away, there will remain a mass so large that it may be appraised the eighth or ninth part of the whole (Atharva).") Siyana's Commentary to this Sanhita was discovered in 1880; cf. Academy of June 12, 1880, and Ind. Antiq. Aug. 1880. Book 1 has been translated by A. Feber, ISt. 4, 393-430; Book 2 by A. Weber, Berl. Monatsber. 1870, June, pp. 462-521 = I$t. 13, 129- 218; Book 14 by A. Weber, ISt. 5, 105-217; Book 15 by Aufrecht, ISt. 1, 130-140; besides llundert Lieder des Atharvareda von J. Grill ·98 TIIE RIGVEDA. Tubingen 1879, and many single songs by A. Teber, ISt. 5, 218-208, etc.by Zimmer, AIL. (Index, in, 453–157), by Ludvig, Rr. rol. 3, especially pp. 428-551, and elsew bere. Whitney, JSL. 4, N, gives an alphabetical index of first lines, and JAOS. 19 (1881) a complete Inder Verborum. 14. The name Brihmana (neut.) is to be derived, not from the masc. brahmán, chief priest' (Muller, ASL. 172, 312. Ilaug, Ait. Br. 1. ff. [Eggeling, SBE. 12. Introd. p. xxii ff]), but from the neut. Irákman, formula, cereinony' (Whitnes, OLSt. 1, 18, 1. Teber, HIL. 11, ISt. 1, 331 f.) Concerning these books Muller, ASI. 382--- says: "The Brälimanas represent no doubt a most mteresting phase in the history of the Indian inind, but jud yed by themselles as literary productions, they are most disappointing No one would have supposed that at so early a period, and in so primitive a state of society, there could hare risen up a literature which, for pedantry and downright absurdity, can hardly le matched anywhere. There is no inck of striking thoughts, of bold expressione, of sound reasoning, and curious traditions in these collections. But ther are only like the fragments of a torso, lihe precious gems set in brass and lead, The general character of these works 19 marked by shallow and insipid grandiloquence, by priestly conceit and antiquarian podatry. It is most important to the historian that he slould know how soon the fresh and healthy growth of a nation can be Wighted by priestcraft and superstition. ... These works deserve to le studied as the physician stufies the traddle of idiots and the rating of madmen." Muller places the Brahmana Perioul (Chups, 1, 11; cf. ASL. 435) between 800 and G00 B.C. (Ilaug between 1400 and 1200: cf. Note 3S). 14 a. Of the Bralmanas (Roth, Sirulta Introd. r xir f. A, Weber, HIIL. 31 f. M. Sluller, ASL 313 . Ludw. Nr. 3, 30{.; Bhorter extracts in Dionier Jilliana, Indian Wisdom, London 1975, pp. 27-35) belong 1. To the Higrede, two both attaching themselves to recensions Aitareva-Nrahmans, edited, translated, and explained by Di. Taug. Bombay 1863 (sith which of. Weber, 1St. 0, 177-340); edited with additions by Th. Aufrecht. Bonti 1879; to this belong, the Aitareya-Arangaka in fire looks, the first three translated luy tulier, SDE 1, 153-268 (cf. ibid. Introd. pp. Ici-xcviit), with the Altarera-Uraniead, ed. by Rour in BI., cf. Weber, ISt. 1, 387- 992;

·NOTES. 99 Kaugltaki. or Çatıkhayana-Brahmana (cf. Weber, 1St. 2, 288- 310), with the Kausitaki-Aranyaka, the third book of which forms the very valuable Kaugltahl-Upanişd; see Weber, ISt. 1, 392-120; ed. and traosi. by Cowell in BI.; translated by M. Muller, SBE. 1, 269-308; cf. ibid. Intro. Pp. xcviii-c. the Samaveda (see the review of the liternture by Weber, ISt. 1, 31-07; for the number of the Brahinanas, Weber, IIIL. 74; ISt. 1, 375): Tanya-or Praudha- or Pancavinça-Bråhmana, edited in BI.; an addition to it is the Şadvinça-Brůhmana, the last part of which forms the Adbhuta-Brahiman., editel, translated, and explained by A. Weber, Zwei vedische Texte uber Omina und l'ortenta. Berlin 1839 (Berl. Akad. Alli. Philol.-Ilistor. Classe 1838, PP. 313-313) Chandogya-Brahmaņa in ten books, of which, up to the present time, only eight are known in Europe, forming the important Chinelogy a-Upanışal, cf. A. Weber, Ist. 1, 231-273; in BI. edit. by Rorr, translated by Rajendra Lala Mitra; translated by M Muller, SBE 1,1-181, Introl. p lixivi f. Talavakara- or Jaimintya-Brahmanı, only lately discovered in Southern India by Burnell [seu Whutney, on the Jaiminiya- Brahmana. Am. Or. Soc. I'roc, May 1883], a part of it har. ing already been long hnown as the Talavakara- or Kena-l'panigul, see A. Weber, ISt %, 181-105; ed and tranel by Roer in BI, translated by M. Muller, SBE. 1, 117-100, cf Introd p. lxxxux f. As a part of the same Brabrana appears now the Arseys-Brahmana, edit. by Burnell, Mangalore 1870 (and 1878 in the Jarminya text) following writing, belonging rather to the Satrag, are also, but aproperly, called Brahmaņa. Samuvidlana-Brahmana, ed. by Burnell, London 1873. Vançı-Braztuana, ed and comment. by A. Weber, ISt. 4, 371- 396; ed. by Burnell, Mangalore 1873; Dovatadhiya-Brahmana, ed hy Bumell, Mangalore 1873; the above-mentioned Årgeya-Rrahmana and the Sanhitopanjaad-Brahmana (ISt. 4, 376); ed. by Burnell, Maagalore 1877. the Black Yajurveda (Taittirfya-Sanhita): Taittiriya-Brahmana (cf. Note 10), edit. by Rajendra Lals ·100 THE RIGVEDA. Mitra, in BI. (the legend of Yaciketas concerning existence after death, translated by Jluir, OST, 5, 329 f., MITr. 54 f., 252 11., AL Juller, OGR. 310 f.); with the Taittiriyar Aranyaka (by the same editor in BI.); with the Taittiriya-Upanişad, see A. Weber, ISt. 2, 210-230. 4. To the White Yajurveda (Vajaineyi-Sanhita), the most important of all Brahmaray, the Catapatha-Brahmana, edited by A. Weber, Berlin 1853 (The White Yajureda, vol.2); cf. JIIL. 116-139. M. Muller, ASL. 319-360; seferal legends of general interest (story of the flood, the fountain of youth, punishment after death) are translated in Teber's IStr. 1, 8-30. [Transl. by J. Eggeliug, SBE., vol. 12; cf. Whitney, on Eggeling's Translation of the Çatapatha- Brahinana, Am. Journ. of Philol. 3, 300_410), and for the whole work Weber, IIIL. 116 ff. This Brahmana contains in the 14th Book the Bịhad-Aranyala, edited by Poley (Upanişads, Bonn 1811); edited and translated by Roer in IT. (Yajpavalkya's treatise on immortality is also translated by Juller, ASL. 221., OGR 335 ff.; Muir, M1Tr. 51 1., 216 1.). 5. To the Atharvaveda: Gopatha-Brihmana: Vuller, ASL. 415 f., edit. in BL, see Weber, TIIL. 150, 151. - 15 Magasthenes in Strabo 15, 60, p. 713: Tois de Tappavas (leg. Σαρμάνας) τους μεν εντιμοτάτους υλοβίους φησίν [ο Μεγααθέτης) ονομάζεσθαι, ζώντας εν ταις κλαις από φύλλων και καρτων αγρίων, εσθήτος φλοιων δει δρείων, αφροδισίων χωρίς και οίνου τλ. ; cf. ibid. ch. 70, p. 719, Weber, HIIL. 27 f. - Tbe lóßiou are the rânaprastas (wood-dwellers). The later derelopment of the ruling priesthood recognizes four stages (açrama) in the life of the Brahman; first lie is a brahmacárin (disciple of a Brálıman), then a grlatha (married, father of a Tamily), then a tána rustha, and finally a bhiman or 07: nyarin (a beggar living on alms, who has denied the world); more in full e.g. in OGR. 850 ff. 16 “Next follow the Âranyakas (cf. Muller, ASL. 313-315, 320-339. Ludw. Rr. 3, 33 1.), which, not only by the position which they occupy at the end of the Brahmanas, but also by their character, seem to be of a later age again. Their object is to show how sacri- Vices may be performed by people living in the forest, without any of the pomp described in the Brihmanas and the later Satras - by a mere mental effort The worsbipper had only to imagine the sacrifice, to go through it only in his memory, and he thus acquired the same merit as the performer of tedious rites. Lastly come the ·102 THE RIGVEDA. a classification of the Vedic dirinities), to which Yaska's erpianation (nirukti) in 12 books is added (Books 13 and 14 are later). Yaska is himsell commentated by Durga (13th cent.). 20. The first account of the Pretiçakhyas was given by Roth. ZLGIT, 53 k. Virukta, Introd. rxki f. Their meal purpose is shorn by Note 78 of these specially important and interesting Forks the following have been edited and translated: The Rig-Prätiçakhra of Caunaha, German by II. Muller, leir zig 1650-1869. French by Ad. Regnier. Paris 1857-1838. The Taittiris a-Fratiçakhire, English by Whitney, JAOS), 1-169 (1871). The Pajacanesi-Pritiçakhya of Katyayana, German ly A l'eber, ISL. 4, 65-171, and ibid. 171-331. The Atharra-Itaticallya of Caunaha, English hy Whitney, JAOS. 7, 333-615 (1802), addenda ibil. 20, 170-171. 21. The date of Papini is a matter of much di-pute; cf. Le ren, IA. I, 861 ff. M. Muller, ASI. 301-310. Whitney, OLSE. 2, 73 1. Renfey; GuSpr. 162. 4. Weber, e.g. ISt. 1, 1411., 6, 87, 5, 172. IL. 217 f. IStr. 3, 408. According to G. Buhler, 00.2, 703, l'anini's woth in an "improved, completed, and partially rewritten edition" of CahatArana; cf. Hur nell, On the Aindra School of Sanskrit Grammariats, London 1876. 97 11. A. Weber, Str. 3, 414 f. [Panini's Eght Bools of Grammatical Sütros. Pile with an Eng. transl, and commentary by 18. Goontilleke. Bombay 1682 ft ] 22. Benley, Gaspx. 35, 36 (cf. Gott. Gel. Anz. 18002791.), where, Ir. 35-100, an excellent Bursey of Indian grammar is giren. (Whitney, The study of Sanskrit and the ilindu Grammarians. An. Journ. Milol. 5. 279-207.) 23 Certain of the Vedic torchers and schools did not tropy themselves with the revealed tests,' Sanhita and Brühmana, but only with the Satrs (Satracarana): they created a new systematic reuen. tation of the requirements of the ritual, a mmpendium of the whole til y. the Kalpa of Ajustamla (belonging to the Black Yajus) consisting of 30 praçuas contains in pracna 1-21 the craola-regulatione, pracna 25 the general regulations of the sacrifice (arriring loth to pohlıc and family escrifice), pracna A and 97 the gthya-regulatione. prona 18 and the dharm-trgulations, and frana 34 the Culra+itras (se Note 26). -- Parashara's Grliya-ratra Is clow is connected with Katyayana's Tautarütry, and is considered . mare component part of the latter to much an extrint that it is often quoted directly under Katybrana's name." (Her:zler ) ·YOTES. 103 230. Ol the Frauta-sdtras to may mentions 1. Belonging to the Rigveda: those ol Açyaltyana: edit. in BI. Çankhiyana. 2. Belonging to the Samavoda: those of Blaçaka, Latyayani, edit. in BI (Ksathuma school). Draliyayana (belonging to the Randyantsaechool). 8. Belonging to the Black Yajurveda (Taitt-Sanh.): those of Raudhayana, Lit. In Weber, IIIL 100 ff. i pastamba: Weber, Ill. 100 ff. Buliler, SIJE. 2. Introd. p. xi f., xviii; portions translated by 31. Juller, ZDMG. O, Sop plement, p. xliii 1. ani R. Garle, ZDNG31 (184), 318-3701 ed, hy Carlie, Calcutta 1891 f. Itiranya keci. the Nianavas, which have now all been brought to light. the Darulraja , ) 4. Belonging to the lite Yajurveda (Vaj-Saah.): those of Katydyana, edit. by A. Welins. Berlin 1859. (The White Y. jurveda, vol. 3) 3. Kelonging to the Atharvaroda: the Kancika-stra, the Vattann-sutra, elit. by R. Garim London J878, transl and comment. by the arme, Strassdrurg 1878. [floomfield, Oa the position of the Vaitina Sätra. JAOS. 11, 373 AJ 24. The Grhandtras, of which only a few harelven published, will have to be importance for the comparatiro study of cus toms, with their And it will be posable to abow that inany custoins whether in the life of the classic natione, in the ritual of the Catholio church, or in the common life of the present das, come from primeral times, Stenzlerin excellent discussion, l'eber die Sitte", AKM. 1863, TOL 4,117 1.- some inclırdual points bare alrealy leen treated, such as the Birth-ritual by Seijer. Do ceremonia apuil Indon qase to catur jatakarma. Lagil. Bat. 1872; the Marriage-ritual by llave and Weler in Ist. 6; cf. Note 317; th- Barial ritual by M. Juller, ZDUG. P, Sup.; cf. Ioth, ZDVG. &, 407 1. (alorer 70 f. and Yote 320). Of such Cphyzstras the following aro la existence: 1. Belonging to the Rigveda: those of Acvaldjana, edit. by Stenzler, Leipzig 1881; tranel. by the same, 1803 (AFKU. vol. 3, part 4, and Fol. 4, part 1); S.A ·104 THE RIGVEDA. Kaho, KZ. 16, 224 f. and the review of the contents by llon. TYilliams in Ind. Wisdom, p. 197-209. Çankhiyana; edit, and trans), by II. Oldenberg, ISL. 16, 1-166. 2. Belonging to the Sámaveda: those of Gobhila: edit. in BI, (a late addition edit, and transl. by Bloomfield, ZDJIG. 35, 533-537). 8. Belonging to the Black Yajurseda: those of Baudhayan, Apastamba (cf. Xote 23 and 23, 3). Laugakşi (Buhler, ISt, 11, 403), the Manayas, etc.: Note 23 and 23a, 3 (J. v. Bradke, ZDMG. 36, 417-477). 4. Belonging to the White Yajurveda: those of T'âraskara, edit. by Stenzler. Leipzig 1870, transl. by the same. Leipzig 1878 (AfKII, vol. 6, part 2 and 4). 5. Belonging to the Atharvaveda: the Kauçih a-sutra (two chapters on expiatory ceremonies have been edited, translated, and commentated by A. Weber: Zwei ved. Texte uber Omina und Portenta, Berl. Akad. Abh. Philos.. Ilist. Cl. 1858, rp. 311-13). (Bloomfield, on a proposed edition of the Kauçika-Sätra. Am. Or. Soc. Proc, Oct. 1883.) 25. The Dharma- or SAM8y&Chrika-sutra3 Tere first dastidguished as a special group by Muller, ASL 200 .; more detailed information was given by Buhler in the Introd. to Test and Buhler, A Digest of Ilindu Law, Bombay 1867. Of these Sütras, I mention those of Åpastambau, ed, and transl. by Ruhler, Bombay 1868 1., transla tion in SBE. 2, 1-170; Introd. pp. ir-ilir; Gautama, ed. by Stenzler, London 1876, transl, by Buhler in SBE.2, 173-307; Introd. pp. xlr-lvii; V'Asistha, translated by Buhler in SBE.; Baudhayans) Vişnu, transl. by J. Jolls in SBE. 7, 1-302 (1880) [BI, (NS) 458 f.); Introd. pr. ix-surii; Jolly, Das Dharmasätra das Visbau und das Kathakaghra Munch. Sitzgeber. 1579. IL 1, 21-$2. 25 a. The metrical law-book of the father of mankind," Manu (ed. and transl, eg. by Loiseleur-Deslouchanipe Paris 1830, 1833; Dewed of the text, with Indian commentary, Calcutta 1874). Trans- Jated from the Sanskrit, with an Introduction, by the late A. C. Bur pell. Completed and edited by E. W. Itopkins. London (Trubners) * 1881.- Whitney, On the origin of the laas of lapu, Am. Or. Soc Proc, May 1835), is proved to be relatively young by the fact that it A ·106 THE RIGVEDA. TIere should be mentioned (see Note 23) a class of works which have only recently become known, the Şulva-sotras, the last part of the Kalpa system, which contains tbe geometrical specifications for the proper setting up of the altars (cf. Willebrandt, Das altindsche Neu- und Vollmondsopfer. Jena 1678, p. 187 f.: Versuch einer Construction des Opferplatzes nach Baudbe yana). In tliese oldest mathematical treatises may already be found, according to Thilant (Trubuer's Amer. and Orient. Lit. Rec., special number, London 1871, p. 97 f.), even atteur.pts at squaring the circle. Thibaut began to publish the texts in the monthly journal, The Paulu, Benares, in Jay 1875; cf. his article in the Journ. Asiat. Soc. of Bengal, 1875, p 227-275; also, separately, London 1877. 27. For the historical relations see Lassen, IA. 4, 158 f. - All the commertarien let the naines of Madhara and SAFARI, according to the custom still existing in India of naming books after those who caused them to lip composed and bore the expense. There have been received froin that region a number of inscriptions on metal plates, documents relating to royal gifts of villages and lands to learned Brahmaps, who were settled there, inost probably, to assist in these and similar worhs. Roth, ZDJG. 21, 4; cf. A. Weber, IStr, 3, 190 1. According to Burnell (Introd. to the edition of the Vancabrahmana), Madhara and Sayana are only different names of the same Iverson, a Telugu Brahmın, who in A.D. 1331 became head of the nonastery at Gingeri, died while holding that position in 1380, and wrote All the commentaries himself; cf. Ireber, lc. 28. So II. 11. Wilson in his Translation of the Rigveda Sanhita. London 1850. 4 vols. edit. by Cowell 1606 (5th and 6th rols, still wanting). 2d ed. 1 rol. 1866. 29. See especially the clear exposition in the preface to rol. 1 of the Lexicon (Note 30), PP is-si (1835), and the masterly treatise: Ueber gelehrte Tradition im Alterthum, besonders in Indien. ZDMG. 21, 1-3 (1865). CL Benfey's deductions, GdSpr. p. 40 f. and Gott. Gel Adz. 1838, p» 3608 1., with which latter Weber agrres, Ist. 5, 174 f. "Such passages, and others of similar charucter, and there is a pumber of them, should be policed by those who still consider that Vedic interpretation according to the Indian method is preferable to our own, freeing itself in essentials from the native methont. Who erer has carefully studied the Indian interpretatione knows that abeolutely no continuity of tradition can be assumed between the produce tion of the Vedas and their interpretation by Indian scholars; that on the contrary belkeen the genuine poetical remains of Vedic antiquity and their interpretation a long break must hare excurred in the tran dition, out of which, at the most, tbe anderstanding of a few details ·108 TNE RIGVEDA. 33. V'edárthayatna, or an attempt to interpret the Vedas. Bombay 1876 £. The publi-her, Shankar Pandurang Pandit, beside the complete Sanhits. and Pads- text (Yote 77), gives three translations, in Sansknt, in Malıràthi, and in Enghsh (ingraj). Similar undertak. ings in Hindi and Bengali, without an English translation, are to appear in Benares and Calcutta (E. Kuhn, Wissensch. Jahresber. 1877. 1,94). 34 Lit. Centralbl. 1873, Col. St; cf. E. Kuhn, 1 c. p. 02 1.: "that we hare learned to place ourselves on the star djvint of free critician in opposition to natire tradition will alwaye le au undeniable service of the l'etersburg Lexicon. But just as certainly that native tradition will continue to le an element which we must regard in our interpretation, and which under some circumstances deserves the same attention as the opinion of a European scholar." 35. I have given a detailed series of the coutents of this excellent work in Jhb. 191, 133–169, and in connectioa hase referred occasionally to related characteristics among the Greeks and Romans. 36. Whereas formerly Asin, especially the highland of Central Asia, the region of the sources of the Orus and Yasartes wag in general held to be the original as well as the last homo of the Indogerinanic people while they were still living together (see the rich literature in Muir, OST. 2, 306 f., besides e.g. Justi in Raumer's llistor. Taschenbuch 1862. r 333 and 339 f., Ilofer in KZ. 20, 382-85, etc.), other investigators in later times thought they had grounds for seeking it in Europe, while others again spoke out decidedly in favor of Asia,t so that the question must still be considered an open one; so now (opposed to his former championship of Asis) Spiegel, Erau. Alterthums šunde 1, 428. Ausland 1871, p. 533 f.; 1879, p. 961 . JLZ. 1$78, p. 286; IThitnes, Language and the Study of Language • Latham in L Geiger, Zur Entwickelongsgeschichte der Menschheit, p. 119. Benfey, Introd. to Fick's Indogerm, Ifurterbip , and GdSpr. coo, the following localities are specially mentioned Germany, particularly the middle and west: L Gelger, 1.c. p. 119. Th. Poescho, dle arier. Jena 1878 p. 68-74 Northern Germany and the northwest of France; J. G Cono, Forecbungen, Yol 1. (1571) p. 21:. A Gutschmied in the Lit. Centralbl. 1571. p. 10–5. Southeastern Europe (to which the Indog. tribes came from Amenla): F. Müller, Allg. Ethnographie1979 p. 861. t Pauli, De Denendung des Lumen bei den Indogermaco. Blunchen 1873; Gerland, JLZ. 1875 pr. 739, 140, V. IIehn, Kotarptanzen und Hatuthiere. Introd. til, and: Dag Salt. p 16 (Bolor-Trgb); O Peschel, Völkerkunde! p 544 1. (both slopes of the Caucasus); The geologist Désor, Les plerres à Ecuelles. Genère, Carey 1879. Pp. 35 etc.

·XOTES. 109 ; (N. Y., Scribner 1874), p. 200 f.; Whutney, Life and Growth of Language (X. Y., Appleton 1663), 191: "Evidences of real weight bearing on the question may possibly yet to found; but certainly none such have been hitherto brought to light"; cf. Jubschmann, JLZ. 1870, p. 250, etc.; now especially 0. Schrader, Sprachvergleichung und Urgeschichte. Jena 1883. pp. 117-119. [Brunnbofer, Veber den Ursitz der Indogermanen. Hazlo 1851.] 37. Sht. aryi, úrya; old Bactrian (East Iranian, e language of tho Arestr), arya; olal l'ersian (West Irantan, the language of the inscriptions of Darius and Xerxes), anya, properly, the truly dmoled, designates in the first place the people of (their) oren rare; then the gorerning cl1949, the rulers; cf. lat. 7, 62: i do hôr ... ixadeοντο πάλαι προς πάντων "Αριοι. The word is also found as 'Aρια- "Apo- in (iraccizel Iranian proper names, e.g, 'Apuapríjemns = old Pers. Ariynramna. Morcover, that the Celts (the Irisli) in olden time, also called themselves Arys, that this group of words still exists in the Celtic (Airem = Aryamın, Erin [sen. Erenn] = Aryana, airo [gen. airech) = Aryaka: princepy, primus, airechas, principatus), and that Aryan' is a thoroughly justifiable designation for Indogermonic,' is proved minutely loy II. Zimmer, in Bezzenberger's Beitrage, 3, 137–151. [Scenom especially A F. I'ott on the word in the Internationale Zeitech. fur Allgemeine Sprachwissenschaft, vol. 2, p. 105 ff., Leipzig 1883 ) 38 Tuc older Inilan chronology presents great dificulties. Tho determination of the Vedie penod must le deducerl from the histories of the various literature, which he between the lymns and the fixed dates of Daddhism, from the difference in language and in the religious and rucial viens between the former and latter, and can therefore approximate the true period only by centuries The estimates in Bungen, Aegypten's Stellung in der Weltran seluchte, V, 4, 5, 211 25£ , are too high, XL Westergaard refraing from any chronological determinations, l'eber den uite-ten Zeitraan der indtrechen Geechichte mit Luchsicht auf die Literatur, Breslou 1862, pr 11, 93; cf. Ludw. Nr 3, 183 f. aller. ASI. 572, hesitatingly placed the beginning of Vedic litera tare nt 1200 1 c. ("We can do 20 only under the supposition that during the early periods of the history the growth of the human mind was more luxuriant than in later times, and that the layers of thought were formed leeg slowly in the primary than in the tertiary ages of the worlul"), and Jhutney, OLSE. 1, 78, says concerning this: "To this date no one will deny, at lezat, the merit of extreme molesty and caution "; similar judgments were expressed liy Wilson and Barthélemy St. Ililaire; cf. Lassen, IA. 1, 8C2-871. Muller hingelf after- ·110 THE RIGVEDA. vard called this estimate too low (cf. Rigreda Sanhita, rol. IV., Preface, p. viii f.; according to plaxiii, Sasana Jired about 1350 A.D.: see Yote 27) "thirty centuries after the rishis"), and then (Clips, 1, 11) named the period from 1500-1200 B.C, as the period of composition of the l'edic hymns; similarly A. Weber, who has repeatedly (e., IStr. 1, 6; Ind. Skizzen, pr. 14, 16, 43) placed the migration into the Indus-land in the 16th century B.C., but cf. HIL. n. 2, note 2; Spiegel (e.y. Ausland 1671, p. 31), Duncker, Geschichte des Altert. 3, 21, 5, etc. - The period from 2100-1100 B.C, is considered by laug as the period of the production of tlie l'edic hymnis (Introd. to the Ait. Brålm. 1, 47 f. ; . Die funt Gatha's Zarathustra's, rol. 2, 211). An estimate which, if ne tahe ererything into account, is cer. · tainly not too high, and which has the greatest claims to probability, is that of Whitney, OLSt. 1, 21, and elsen here, of 2000-1500 B.C., the first half of the socond thousand years s.c.; cf. his note on Colelirooke's V1-c. Essays, ed. Cowell, 1, 121 (“somewhere between 2000 and 1000 BC."; and his Life and Growth of Lang. r. 180: "The period of the oldest hymns ... was probably nearly, or quite, 2040 BC."); and in his Sanskrit Gram. 1870, Introd. p. xiu: “It may have been as early as 2000 nc." So Benfey (Gaspr. 600: "It can hardis le doubted that the nost eastern branch had their abode on the Indus as early as 20 seats before our era "); F. Muller (Allg. Ethnogr.: 1870, 1, 512: "Between 2000 and 1500"; cf. p. 83 *** and p. 509), etc. 39. [Geographical location: Virien de St. Martin, ftudes sur la géographie du Veda; Ludw. Nr. 3, 197 ff. Zimmer Leliores the eastern ma was not knonn(AIL. 27), but we have a trace of it iu RV. 10, 136, a late hymn.] Rivers; after Zimmer, AIL.. 32, with p. 16. 8 (IV.1, 0.3, 1, 2), and p. 97. Thomas, The Risers of the l'eds, and boy the Aryans en tered India, JRIS. 14, 4. Sindhu: the 'strean' kar' ifovýv. The Girrel forın 'I-Sós is de rired through the Iranian Imdu; Mins, Vat. Ilist. C, |, 71, know that Indus incolue Sintus aj pellnius, To the Indu, aleo lelongs, for the most part, the «lesignation guiculra, 'catherius of waters' (not to the ocean); and in the rame say it is the much-waise Saranrati ('rislı in water"), not the small, in later times niont sacred, strean in Madhyadeça: see Zimmer, in. 5-10. Kubha: Lending. Kod or Kways among the Greeka SULIARU: 'haring lezutiful places,' Lutos. Krumu and Gomaatı: "rich in cattle, not mentioned by the Ancients ·YOTES, 111 . Kitasti: stretched out,' Tocoms (Ptolemy, Bidioms), non Bihat or Jihlam. Asikni: "blark,' called by tle nativey at the time of Alexander's arrival Candrabhaga ( moon portion'), whicle nime in Greek dress hard to assume the oninous form av&ipod-iyos. It was, therefore, natural that the Macedonian conqueror should re-christen tho Alcz- Ander-levourer,' and he named it, evidently with an intelligent use of the older name, Axihnl, the Ilealing': Sneposriyos mo ' Advopnu ποταμός μετωνομάσθη και εκλήθη 'Ακεσίνης (IIess claias. Toth, ZLGT. 139). Alexander's innovation obtained a foothold so that the name displaced by it 14 huon, among all the ancient writers, by l'tolemy alons, 7, 1, 23: Savonßriya (tho Siss. wrongly Savonßit; I'liny, Vat. Ilist. C, 20, 71, Cantant): the river is now called Cinab: gathereal water' (cf. Arr. An. 0,15, 4. Ind. 1,20) l'arusni: arundinosa,' the later Iravati: "giving drink,' in Arrian (with distinct reference to up), Yêpuensi in Strabo, 'Yapúrys ; in P'tolny, 'Povúñes, now Rari. Virac, later, Vipaça: fetterless,' in Arrian, 'Yo ; in I'liny. Ilypaus; in l'tolomy, Bíracis, now Beyak or Dins; the variant "You yıs in Strabo, Diol. and others is wrong, and undoubtedly to be changed. Qutudri. changer later loy popular etymology Into Catadru, "Ilundreilcourse'; in l'tol., Zagudpms (var. Zupa por), in I'liny, 0, 17, 6), Syiirus, Megastdienen must also have mrntioned it, for the most completo description of the river-agetem of those regions, originating with that author, in Art Ind 1,81, comes into proper order only if Υδραώτης μεν έν Καμβιαν λοισι και ο Ζαδάδρης παρτιληφώς κτλ. is real in that passage, as Laun, LA 14, 57 f., oligerve, Yamuna Aryton in Ptol 7, 1, 9, Jomanies in I'liny, corrupted to 'lußips in Arr Ind 8, 5, aul elewliere [The Ganges, which is later times became the backbone of Inslia, is not mentioned in the Rig, except 10, 73, 51 40 Climate, soil and products of the mineral, vegetable and ani. mal king lottes Zimroer, AIL. 40-09; cf Jbb. 121, 136-12. 41 Dwelling Zumer, AIL. 118-156 ; quotation from p. 153 f. 42. Settlement. Zimmer, AIL. 115-148; certainly correct as opmmged to the acceptation, testing upon an etyłnological anachronism, of "citieq " (pur is radically identical with Tród-s) among Aryans anil aborigines. 43 Cattle-raising: Zimmer, Atl. 221-25; • all good,' etc., RY. 3, 30, 11. 44. Agriculture, chase: Zimmer, AIL. 235-215.

·112 TIIE RIGVEDA. 45. Tool: Zimmer, AIL. 273-282; quotation from p. 272. 46. Occupations : Zumer, AIL. 213-260.– The cow as ponetary unit (cf. reocapboos, direußaos): Feber, IStr. 1, 101.-Activo tradesmen' (ranij ranlu: 5, 43, 6), in Ludw. 11.3, 213 f... andering tradesmen.'-L'surers: 8, 51, 10.- Jins: mand, with the Greeks jeva, uvía : 8,07, 2.--Trade with the west: see Ieler, IIIL. p. 2 f., Note 2. Opbir also was in lodia, hence King Solomon got "many hundred weight of gold and silver, sandalsooj, precious stones, tas well as apes and peacocks"; cf. Job. 121, 10 f. 47. Family: Zimmer, AIL. 303–318. redding, induction of the mife into the new house, abare p. 75 t. •Ilomc, darling abode, bliss' (ásta yoni surána): 3, 3, 4, 6. — Vorning prayers (indkult): 1, 132, 2; 10, 8G, 10: "From former times the wite comes to the common sacrifice and to the assembly of the feast, she the cherisher of the rite." 48. Jonogams, Poligams: Zimmer, AIL. 323-326.-Jfarriage of blood relations is considered immoral and reprehensible : see 10, 10 (142 ff.). - Adopted chideu. 7, 4, 7: “Thuat jy not (real) posterity which is begotten by another."— Birth of a gir): AV. 6, 11, 3: "The birth of a girl, grant it elsewhere; here grant a boy." 49 The right to expose new-born children was poesessed by the father among the Indians (exposure is evidenced in the Tajus texts, though not indeed in the RV. and AT.; Ieler, Ist. 1, 51, 260. Zimmer, AIL. 319 f.) as well as among the Greeks (Schomann, Griech. Altert. 14, 531. 113. Becher, Charsh les 29, 22 ff.), Romans (Marquardt, Privatleben der Romer, 1, p. 3, Vote 1, 1. 81), and Gernians, among which last people, after the birth of a child, the father decided on its lfe by raising it up from the place where the mother had given birth to it (Grimm, Deutsche Rechtsalt. p. 155 f.; Weinhold, Deutsche Frauen, p. 73 f.; Altnord. Leben, p 2007.). 50. Treatruent of the Aged: "Among the Germans, when the master of the house was over sixty years old, if the signs of the weakness of age vers of such a character that de '110 longer bad the power to walk or stand, and to ride noassisted an unsupported, with collected mind, free will and gouu sepe' lie ras ouliged to give over his authority to his son, xud to perforin menial service; then old men might be made by haril sons and cruel grand-ons to expiate painfully the love and gentleness they had neglected in their more porrerful days; those who had gronn useless and buntencome mere eren either killedt ontright, or expeed and abandoned to death hy starvation (Grimm, Deutsche Rechtsalt. p 487 f ; llaupt's Zeitschrift fur Deutsch. Altert. 5, 72; 11. Wackernagel, Kleine Schriften ·NOTES. 119 1,16-17; Yeinhold, Altnord. Leben, r. 473 f.). We have to imagine exactly similar conditions among the Indians, when the texts speak of the divided possessions of an old fatber,' and of old men exposil' (Ziminer, AIL. 326-328), and this the more, because exactly similar thing, are told by the attendants of Alexander the Great of Iranian tribes, and even among the Romans there was a periol when old men over sixty were thrown down from the bridge into the Tiler." | Jbb. 121, 139. 51. Burning of Widow: Zimmer, AIL.328-331; Fleckeisen's Jbb, 121, 400; RV. 10, 18, 7 (above p. 77) with Yoto 328. --AV. 18, 3,1 proves the death of the wife with her departed husband ag an oll custom (harma purína). - But that this custom was not general, other passages beside RV 10, 18, 7 show, which prove the re-barriage of the wilow (1,5,7,- with her brother-in law: 10.10, 2: lexitateinariage), awl that the usage only received decided Banction in Inte times, is evident from the fact that the Indian law literature, from the oldest tiines up to the lato period, trents fully of the widow's right of inheritance, and that the 140lated references to the burning of wlows it some of the 128-books endorse it only as a matter of choice." J Jolly, Augslı, Allg Ztg. 1870. Sos plement 191, r 2011, of the saine in the Munchener Sitzungsbort. 1870, p. 1171 [Seo Colebrooke, On the Duties of a Faithfal llindu Widow, Vic. Essays, 1, p. 1.33 ff ] 52. Jlehn, Kulturpflanzen unul llaustbiere, p. 473. 53. Zimmer, AIL. 331-336. - Ficklenes, etc. above, p. 85, with Note 331 – Sons of unmarried women cf. 4, 19, 9 (07) and 4, 30, 16 (71). Fallen women 2, 29,1 "Litt gultny far from mr, A9 a Tornan recretly fun: lurth" (puts away the child) (Toth, The Morality of the Veda, JJOS, 3, 331-317 ] 54, State Zumer, AIL. 157-162 Lars Iv.3, 218 1. --The Aryan tribpg Zimmer, AIL 119-138 130 f., Ludsy Rv. 3, 107 1. 201 • IIchn, Kulturpflanzen, P 472 f. Strabo 11, 11, 3, p. 617, says of the Bactlans: λέγουσιν οι περί Ονησίκριτου, τους άπειρηκότας διά γήρα, η νόσον ώντας περιβάλλεσθαι τρεφομενοις κυσίν επίτηδες προς τούτο, ούς ενταφιαστάς καλείσθαι εν τη πατρώα γλώττη καταλύσαι δε τον νόμον Αλέξανδρον. – ibid. 21, 11, 8. p. 620, of the Caspians tous inip BBauhkoita 677 Aspontorh dartet sis Thymulan ketidiasiy, fbk 11, 8, 6, p 513 of the M88sagetes. + Festas (S. Grimm. Dentsche Rechtsalt p 481, X, . IVackeroagel, Kleine Scbrllten, 1, 17, Helin, Kulturpflanzen, ahove): dopuntant appellabantur qui texagenaril de ponte delerebantur, and setugenarios de ponte olím deiciebant, etc.. Clc. pro S. Rosclo 35, 10 haheo etiam dicere quem contra morem malorum minorem Landis de ponte in Tiberim delecerit. The matter was Tepellant to the patriotism of Varto and others, and they tried to argue it Away, see Desenbruggen, Introd. to the oration, pp. 15-18 ·114 THE RIGVEDA. 1.- Order of battle: Tac. Germ. 7: quodque praecipuum fortitudinis incitamentum est, non casus Dee fortuita conglobatio turnian aut coneum facit, sed familiae et propinquitates, Xestor in Ilom. II. 2, 362 £ : κρίν' άνδρας κατά φίλα, κατά φρήτρας, Αγαμεμνον, ώς φρή». τρη φρήτρηφιν άρήγη, φύλα δε φύλoις. 55. Government: Zimmer, JIL. 162-177. Lud", Rr. 3,219–250. 56. Origin of the Castes: Zimmer, AIL. 183-192, cf. Luda. Rp. 3, 216-247. Zinimer graphically describes, pa 193–201, the gradual transition to the new hierarchical order, and pp. 201-220 the new form of the state itsell. - The foar castes are mentioned only in the late verse 10, 90, 12 (Note 375d). [uir and Zimmer deny the existence of the caste system in the Ved 1,' bile Ludwig_e-serts it (P.T. 3,216 ff.). The questions of naine and fact shoull be kept seram rate. The system is distinctly enunciated only as stated above, but many passages seem to point clearls to its existence, as e.g. 8.35,11... 17, 18, where the classes are designated almost certainly: "May the Brahma (potentiality of holiuess) prosper... may the ksatra (quality of warrior) pro-per... may the cows (special possession of the Vaiçya) prosper," etc. Zimmer, treating the subject of caste in connection with the purohita (AIL. 193 f.), evidences later conditrong as proof of its nonexistence in the Vedic period ] 57. Law and administration of justice: Zmier, AIL. 177-185.- Ordeal (in exactly the same form as among the Greeks): Jbb. 121, 419; . E. Schlagintueit, Die Gotteurtheile der Juden. Junchen 1866. --Banistiment: pará-uri, radically identical with Old Sax. erelkio, Old High Germ reccho, Nen High Germ. Recie. 58. After 10. 117 (155 1.) and 10, 71, 6 (163). 59. Village assembly (rabhâ: related to Germ. Sippe): Zimmer, AIL. 172 1. Sift their words': r0, 71, 2 (162). Dice: 2, 29, 3; 5, 85, 8 (5); 7, 86, 6); 10, 34 (158), abore p. 83 f.; Zimmer, AIL. 283 L. (quotation from p. 283), where the little that is known about the arrangement of the game is adduced; cf. Jolly, Augsb. Allg. Ztg. 1879, Supplement 199, p. 2914. 60. Zimmer, AIL. 287 1. 61. Zimmer, AIL. 289 4. The hymn 8, 69 is the prayer of a cbar. ioteer for victory before the race. 62. The Dartu: Zimmer, AIL. 101 .; LudFr. RF. 3, 207 1.; their tribes: Zimmer, AIL. 118 f. They seem to have been designated Plallta-corshippers (tradera): Ludv. Ry. 3, 212; for the corolo and appares in Negasthenes: Jbb. 121, 443 f. 63. War, weapons: Zimmer, AİL. 293-301. - In the so-called w Yeapon song," 6,75, a number of Ferses in praise of weapons (cost ·NOTES. 115 of mail, bok, bowstring, arrow, etc.) are put together; freely imitated by Dluir, OST. 6, 469 ., JITr. p. 103 f. 64. Writing, its use: I'or the (not consistent) statements of Strabo (after Searchus and Megasthenes) concerning the use of writ. ing, seo A. Weber, Indische Skizzen, p. 191 f.- It may now be considered as proved that the Vedic texts were for a long time transmitvted orally, and were only at a comparatively late date fixed in a written form (cf. Note 7C), that the Indian alphabets are of Semitic origin, and that the application of writing to literary uses aroso chiefly with Buddhisin; of. Benfry, Indien. p. 210, Linleit. in die Gran, der ved. Spracle. p. 31 (Gott. Abhandll. vol. 19. 1874); A. Iebrr, ISt. 5, 18 f., IStr, 2, 339 L.; 3, 312. 319 f.; Ilaug, Wegen und Tvert des veil. Accents, p.16 1.; Zimmer, AIL. 317 f. • 65. Vumbers, measures: The highest number fixed is a hundred thousawl (catri sahasra); ns e common miracle of Indra's and Vignu's the division of the number 1000 by three is praised (C, 69, 8). See Zimmer, AIL. 318; for later Vedic time, A. Weber, ZDMG, 15, 135 f. =IStr. 1, 95. The term påmi, half (sâmi-gu-semt: Curtius, Grdz. n. 433), as well as the numbers up to 100 (ratan = 1-krutóv=centum= hund-ert: Curtius, Girdz. n. 18), are known to have belonged to the original tongue, while for 1000 Asiatics and Greens on the one hand (Skt. 81- hasria, East Iraro. ha-zanna, Aeol. χίλλιοι from χέσλιου, Attic χίλιοι), and the Northern Europeans on the other (I.ith tukstants, old Prussian fusimtons, old Slav. tysusta, Goth. (hteandi. J. Schmidt, Verwandt Bchaftsserhaltnisse der Idg Sprachen 1872, I'r. 10.52), had a common term, while the Italiang and Celts stand alone (mille, mile) 66. Zimonier, AIL 357 f, of abover 7f with Note 01 - The childish conceptions of the Brahmanas A. Weber, ISt., .359 f. 67. Zimnmer, AIL. 319–35 –l'lerades 1, 21, 10 (abore mr. 27. 61) and 10, 82, 2. See the explanation of the statement of Dio Chry Bostomos 2, 363 Γm». (τάς άρκτους ου φασι φαίνεσθαι παρ' αυτούς (sc. Tois Ivdois) by Weber, ISt. 2, 163.- Sirius Sht ta=old Bact. tistrya. - The five planets, Mercury, Venus, Mary, Jupiter, Saturn, and the frequently mentioned Vakgatrag or lunar stations, are known to the youngest portions of the Veda, their names only to the Tartt Sanh. and the Atharvareda (Zinner, AIL. 333-356, with M. Muller and Ludwig, Nachrichten, p. 4= Rs. 3, 183 f. in oprosition to Weber). The knowledge of the planets as well as of the Nalça tras is (with Weber and Zimmer) not to be held as indigenous in India but 19 imported from Ballonia (Whitney, JAOS 8, 72 ff. 382 ff.; OLSt. 2,311-121; note on Colebrooke, Misc. Essays, p. 126 ff.]

·116 TIE RIGVEDA. -- Eclipse of the Sun: 10, 27, 20; cf. 5, 40, 5-9 (see Whitney, Am. Or. Soc. Proc. Oct. 1885).-Lunar l'hases mentioned in 2, 42. 68. Intercalary days, month: Zimmer, AIL. 366 f. The year was regulated, eren in the Indo-Germanic period, by the insertion of the "tselre days," or according to the older expression “twelve night. (A. Weber, Omins und Portenta, Berlin Akad. Alhal 1858, p. 388=ISt. 10, 212); mentioned in the Rigreda: 4, 33, 7 (192) and 1, 161, 11. 13 (119), cf. abore p». 97. The intercalary month "born after" is mentioned in 1, 25, 8, aboie p. Gt and Yote 250.- Division of the year: Zimmer, AIL. 371 f. (Jlb: 121, 461). In the Vedic perioul the threefold dirision predominates; in later times (i.e. in dwelling-places situated more to the southeast) fire, six, or seven seasons were distinguished. 69. Medical art: Zimmer, AIL. 371-309. --1, 116, 15 (abore p. 50 with Note 180) seems to point to a knowledge of the first elements of surgery. 70. Above p. 66 f. 71. In the manuscripts a purely external, uniform division, originating in the practical necessities of the school, is presented, by which the whole is divided into eighths (aspala), each of these into eight Bubdivisions (adhyâya, lessons), these into sections of aliout five rerses each (rarga). - This division, formerly used in quoting, has been geterally abandoned since Roth, ZLGI. r. 5 f. brought to light the orig. Anal division into boobs (chapters) and hymns (mandala (@nudla), ulon). 72. After 8, 48 the Wes, present eleven hymns from another recepsion (the Vilakkılya), a hich by Muller and Aufrecht's second edition are numbered with the others, in Aufrecht's first edition are consigned to the end, there are, be-ides, a vumber of scattered "supplements (wa), which are not collected in Aufrecht's second edition of the text, vol 2, 671-6SS. The Vagkalaçêkha mentioned beside the çikala cihbà contawed further hymns, and seems to stand in closer relations to the Carkhåyana texts (note 14a, 1; 230, 1; 24, 1) and to the BỊhaddevata (Xote 20): see Weler, IIIL 314 f. 73. Relative age of the reparate looks: 11. Brunhofer, Ueber Dialektspuren im sedischen Gebrauche der Infinitieformen, KZ. 25, 320-377, publishes the first rery valuable attempt to collect the indications of the Vedic language (especially the uses of the various infinitival formatione) in a methodical manner for the determination • The Indians, like the Germany and other related tribes (cre. Tac Goro. 11 and Caes, D G. 6, 18), in the oldest times reckoned not by dogs, but by pights: Zimmer, AIL. Sto (JDb. 121, 403).

·118 TIIE RIGTVEDA. ie. all violations of the larp occurring at the end of the groar. IL te assume that the hyinns are in their proper places, haviog originally had a different number of persés, why should these violations not be found in other parts of the groups? The probable explanation is, that the shortest hymns, which stand at the end of each group, were at some time, through whim or misunderstanding, combined. So Grassmann, Delbruck and Oldenberg (Rigveda Sanhita and Sainaredårcikam. ZDUG. 39, 439–450)]. 75 M. Juller, Chips 1, 13: "And thus we are brought to 1100 or 1200 BC. as the earliest time when we may suppose the collection of the Vedic hymns to have been finished "; ibid. r. 15: "If, therefore, the years from aboat 1000 to 800 B.C. are assigned to this collecting age," 80 ASL. 497, cf. Whitbey, OLSt. 1, 78 f.; on the other hand, Muller, OGR 210. [317: "I se put that collection at about 1000 B.C., we shall not, I beliere, erpose ourselves to any damaging criticism.") The sage Vyasa (separating, dividing'), whom the Indian tradition names as the collector, is the personification of the whole period and activity of collection. 76. Transmission of the text; cf. Whitney, On the History of the Vedic Texts, JAOS. 4, 245-201; Ludw. Rr. 3, 70,00. That the written fixation could not have taken place until a much later period (cf. A. Weber, MIL. 22, 10) from what has been said, p. 20 and Yote 61, is sellerident, cf. Noth, KZ. 26, 53 I. Concerning the oral transmission, cf. Muller, ASL. 603 f., Testergaard, Ueber den altesten Zeitrauni ind. Gesch. Fr. 30–51. The method of instruction in the schools is treated (according to the Praticah hyas and Gịhgasätras) by Weber, ISt. 10, 128-135; the statements of the Rig Prátic. concerning the memorizing method are giren bs kleber, 1c. p. 129, Zimmer, AIL. 210 (Joh. 121, 431), and Muller, OGR. 160 f. [see Thitney, OLSt. 1, 82-86). OGR. 163-172, is given an interesting account of the present method of Vedic study; cf. also Ilaug's account of the enormous memory of the Brahmans to-day, in his essay, Brahms und die Brahmanen, Vunich 1871, p. 21, and 47, 17. The only possible aJterations are interpolations; cf. Xote 79 77. It is a peculiarity of the Sanskrit that adjoining wordt in a rentence are upited with each other according to certain laws, by **hich their initial and final portions are subjected to various changes throagh assimilation, elision, etc., which naturally cause difficulties in understanding; these it was sought to obriate by fixing the test, not only in the ordinary connected form (Sanhita-patha), but also in an unconnected (Podopáska, wordtext), which gave the mparate words as ·NOTES. 119 each originally appeared, independently; thus we have presented to us in the l'ada-patha one of the first exegetical works. [Roth, Von Pada und Sambita, KZ. XS. (20), I'r. 43-02.) But soon the two pachas named appeared no longer sufficient; nety one were made, in part very complicated, in order to make erery alteration of the sacred » text absolutely impossible. Three of these forms of the text may be mentioned: The Kramapatha (ister-text') puts each word of the radaratha twico: first, in connection with the preceding words; next, with the succeeding, so that the order, b c d give thn Krami members ab, bc. cili the Krama is treated by the Upalekha (ed. I'ertsch, Berlin 1851); Roth, ZLGW.83 1.; Thibaut, Das Jatapatala, Leipzig 1870, p. 36 f. The Jatarata (the woven text') exlulite each Krama member three times, the second time in reversed order: ab. ba. ab 1 bc. cb. bc 1 cd. de, odl; the Jaga is treated in the Jataratala, herausgegeben, ubersetzt und mit Aumerkungen versehen von G. Thibaut, Leipzig 1870. The Chanozathn shows the order: ah. ba, ale.cba. abc | 1c. cd bod. dcbbc 1 c. cl. Ocd. dcl. bedl, etc ; for the Ghana, se llaug, Wesen und fl'erth des vedischen Accente, Munich 1871, p. 38; Bhandarkar in Muller, OGR. 109 f. Seneles, as such endless repetitions are in themselves, they still hare this value for us, that they fix absolutely the wording of the text, and in that, indeed, their purpose is accomplished. 78. It is the Prátiçikayas mentioned alvore, p. 7 and Note 20, the real purpose of which is to exhibit exactly all nlterations, which make a retroversion of the l'adapatha to the Sanhitopátha necessary. Whitney, JAOS. 4, 230. 79a. Erratic portions are often placed in their connection through conjecture, on account of external accordance of individual sunilar words, etc.; sometimes a number of other verdes of related content' attach themselves to an old bymn as a centre, as eramples, with many of which every one familiar with the text is acquainted. cf. 1, 161 (117); 4, 18 (62); 4, 24 (69).-4, 18, 13, from a totally different connection is attached, on account of line (rvi devenu rrezile marditáram), to stanza 12, line c: Kds te devo dlh mar. qika avid. In the same manner to 4, 24, 9 (with arikrito) 19 joined! 4. 24. 10 (with krinári), which, by the metre alone, is proveil to be foreign: "Who offers me ten cong for this Indra of mine? When he has overcome the enemy he will return him to me " Since thig offer -recalling 8,1, 5: "Yot eren for a high price would I exchange thee, thou that art armed with sling-etodes; not for thousands, not for ·120 THE RIGVEDA. myriads (of cows), not for a hundredfold zvice, thou with hundredfold riches," and Arist. Γατ. 848: οίχ αν έτι δοίην των θεών τριώβoλον is hardly conceirable without an image or some syrabol of the gol, the verse shows itself to be very young; for images of the gods are foreign to the old Vedic period, as Vuller rightly declares (Chips, 1, 37; the inferences of Bollensen, ZDJG, 52, 557 f., are incorrect; cf. Muir, OST. 5, 453 1.); the first aricar bere and there in tbe Satras (9. Parask. grhya 3, 11, S, and in the Kauçikasútra, $ 103), or in secondary additions to the Brahmaņas, as in the adbhuta-Ir. (Note 14a, 2), while at the time of Panini (r. 4) Janu and Yajna. vallya they are very frequent. Weber, Omina und Portenta, 337, 367 f., ISt. 5, 119. 8. Interpolations: to support doctrine, eg. rs. 7-9 of the lynn 4, 50 (108). 10, 91, 22 (175). 10, 107 (Note 319), and the like; the l'uruszsūkta 10, 90 (Note 373d), which alone in the Rigveda inentions the four castes. The six verses, 7. 39, 12; 10, 20, 1; 10, 121, 10 (Note 373), and 10, 191, 1-3, appeared to are force thenselres nto the Rig-text only after the introduction of the Padapitha, and show the Sanbita form eren in the l'ada manuscripts. 80 Beufey, GdSpr. 63, finds it "probable, on many ground, that among the Vedic tribes the tribe of the Bharatas (cf. 3. 33, 11, 12 (181); above p. 79 and Note 331) was, or became the most impor tant; that there eren was a time when the predoininant language of the Vedic lymus tas called after them Bharati." 81 I'p to a recent time, the most conrenient treatment of Vedic forms was afforded lis Th. Benfer, in his Practical Gratumar of the Sanskrit Language, 21 ed., London 1868; now W. 1). Whitney's Sanskrit Grammar, London 1879 (German lg 11. Zinuer, Inizi, 1879), treats the language of the Sanhitås and Brahmanas, as well as the Sanskrit, on the foundation of the texts themselves, With a view to a Yedic grain mar on a large scale, Benfot pub lished a number of preliminary lalors (especially in the Gotlinger Abhandlungen, Anzeigen tind Nachrichten); in addition, the follon. ing monographs, relating to Vedic morphology, may lie mentioned: a. The Accentuation firat really became known through the Veda, since the post-Vedic texts (abore p. 5) are pot accented, and the meagre grammatical remains there for a long time the sourcea of information. "Das Accentuations yetem des altindihen Yominalcompositum" is treated by R. Garbe, K7.23, 470318; the "Accents gasetze der Jomerischen Yominalrompasisa" or spectbed and roun. pareil with those of the Veda by Leopold Schroiler, KZ. 21, 101-128: Ilaskell, On the Accentuation of the locative case in the Rig, and ·NOTES. 121 Atharva-Vedas, JAOS. 11, 67 ff.; for the verbal accent, cf. Note 81. [Whitney, On the Nature and Designation of the Accent, Am. Phil. Ass. Trans., vol. 1, p. 20; Bollensen, Die Betonungssysteme des Rise und Samaveda, ZDMG, 35, 450 fi.] 8. Word-forination: See the valu alile survey of the vocabulary of the Rigveda, arranged according to the ending, the suffixes, in Grassmann's Worterbuch zunı Rizreda, Leipzig 187.), column 1087- 1710, and B. Lindner's Altindigcho Nominalbildung, Jena 1878. Whitney, Tho Roota, Verl-foring and I'rimary Derivatives of the Sanskrit Language (supplement to hie gramınar), Leipzig 1865. 6. Declension: On Noun-Inflection in the Veda. By Ch. Lan. man, New Ilaven 1880 (JAOS. 10, 323-601). d. Conjugation: Das altındische Verbum aus den Ilyinnen des Rigveda seincin Nau nach dargestellt von 1. Delbruck, Ilalle 1874 (cf. Avery in JAOS. 10, 219–321). Avery, The Unaugmented Verb forms of the Rig and Atharva-vedas. JAOS. 11 (1897), 326-301. [Whitney, Numerical Results from Inderer of Skt. Tense and Conj.- stems. Am. Or. Soc. I'roc. May 1883; The system of the Skt. verb. Am. Thıl. Ass. Proc. July 1876; Bloomfield, on Differences of use in Present systems from the same Root in the Veda. Aru. Or. Soc. Proc. Oct. 1882; Whitney, Derivative Conjugations, Ain. Or. Soc. I'roc. May 1878; Lanman, on Multiform Presents, Arn. Or. Soc. Proc. May 1885, etc.) To indicate the great wealth of For the following fact from the verbal iollection will suffice: Whule Greek, admitteilly the richest in fornis of all the European languages, in the finite verb shone 68 forms from the recent stem (Curtius, Verban, 101 1, 4), here the Binglo root Ir (make), which is indeed exceptionally far developed, alows within the same limits to less than 336 formg; to these farther belong stems of the Perfect (with an augment-tense, the socalled Pluperfect), of the Aorist with, of the Future with of the Optativo withs; further, cich a l'assive, Caustive, Desiderative and Intonain sten; and finally as Infinitive, Veral noun, ton fully declinable Participles nnd four Infinitive (Delbruck, I.c. 1. 15); the extraordinary wealth of Infinitivo formig is now shown ( Dellruck, PP 221-298) most clearly by Bruenhofer, KZ. 25, 312 1. (Note 370) 82. l'oetry of the old Indo-Germanic period. stated in Koto 12, A. Kuhn kng proved that even the oldest period al claboratoil the contents of charme designed for certain purpone into a settled form and in them passeascd a kind of portry"; concerning the metrical form, the verse of that poetry, Noto 85 (After West. phal and Allen) gives fuller information. Further, Ileinzel (l'eber den Stil der altgermanischen Poesic. Strassburg 1875) las pointed As was t. frm गोरिद यांना स्मृति ·192 THE RIGVEDA. out that the most essential forms of the poetical style, which are comnion to the Scandinavian, Anglo-Saxon and Ol lligh German xetry, belong also to the Vedic hymns, and indeel kis few examples (as Zunt mer, Anzeiger fur deutsches Ultert. 103.2 (1876), 296, obserres) may be greatly multiplied. Finally it may be mentioned that according to Scherer (Anz. f. d. Alt. vol. 1 (1878), 100) in brahmán is contained the common name for poet and priest iirthe most ancient period : Skt. brah-mun=Lat. Mlá-men (Leo lleg er, Vergleich. Gramm. 2,275 f.) old Norse brags, Bragi (the god of poetry and eloquence: Grimm, Myth. p. 215, 3d ed.); "with the old Xorse brag-na- in bragnar is compared the Greek Bpayaxo for Bpay-so-; the carlier common priest-name was preserved only in the guardians of the oracle at Didyma, the de. fcepdants of Bpáykos, the Bpaytidas. Cf. alo Note 95. 83 a. Formulaic expressions and rerses repeated with small Variations: collections in Aufrecht, Rigveda, 2d ed. rol. 9, p. 311- XXXi, Luds. RT. 3, 05-99; cf. c of this note. 1). Play on words: e.g. 10, 47, 1: "We grasped thy right hand desiring riches, Indra, riches-lord of riches" (tasúy aro, rasupate, rasunam); 4, 23, 1: "the manly (strong) mon, manliest of men" (nare naryâya nītamaya nmnân), and the lihe very often. Many of these cannot be reproduced in translation; in 6, 21, 4 the poet plays with ambiguous derivatives of the two roots da gire and da bmd (damanranto, adamanah, sudaman (each word may come from each root]; 7,41 with the various meanings of the word thaga, which is sometimes an appellative (dispenser; share, lot, fortune), sometimes the proper name of a god granting fortune and riches (Note 297); similarly 3, 41 and 20, 96; 2, 18 is a play with numbers; play on the serbal forms and deris- Atives of the root su (asarit, asurai, prasara) and Satilar: Yote 217. Cf. L. Geiger, Ursprung und Entw. der mensch] Sprache und Ver- Dunft, vol. 1. p. 120 with p. 401, 4, and r. 199 with p. 407, 18, etc.). [A. Bergaige, Les Figures de Rhétorique dans le Trig-Veda Paris 1880.] c. Refrain: cf.e.g. 2, 12 (58 f.), 1-14 always si janda indrak, "he is, ye peoples, Indra”; besides 2, 15; 3, 6.5; 5,0; 5, 79; 6, 41; 8, 62; 10, 13) and others; in 8, 19; 8,35 (1, 187, 8-10) and others, each set of three verses, i e. each stror he has the same refrain; cf. 2, 13. Not seldom such refrains are put by the scholiasts in the wrong place (e y, all the verses of 9, 112 (167) api 9, 113 (110 1 ) hare the absolutely foreign refrain, *0 Soma, flow forth for Indra"), here and there evidently in order to embrace hole groups of hymns together (especially in Boots 7, 8 add 10), by which the original lust lines of the hymns mar sometimes have been crowded out. The samne thing might have happened through the frequent repetition of formu- ·XOTES 123 laic endinga (galita, in thn l'aclapatha manting in the second and fol. lowing positions, not repeated further) Anel through the soleion end. Tersey of the families of singers (e.g. Ilk. 7: yiyum ali srastitih di mak, "Ye goul, otect us in lasting well wing").- l'or the literary algnificance of these repetitions, Ite M. Muller, Lit. Centralbstt 1870, 1700. 84. Directly upon the knowledge of the Vedas rest the investim gationin Comparatire Syntax, which Schweizer-Sidlor opinel in Hofer's Zeitschrift fur die Wiwnschaft der Spraclır, vol. 2, 111-150 (1819) with a treatise on this Alliative, and which 1). Iel. bruck ewecially promotril. The follor Ing Lonks may ln inentioned here: a. Case: 1) Ibruck, Witir, Lacals, Instrumentalis im Altin. dischen, Griechischen unel 1) ukselien Derlin 1607. In Ihru, Ila usu dativi in carminibus Rixwele, lulle 1-07 (rhuritten in KZ. 18, 61-106). Sieche, le gunetiri in lingua inscrita, imprimis Vedica 191. (Diegert.) Berlin INC. The us of the Ablative in Sanskrit, especially in the Vre! s, in Kuhnuud Schlricker's lletram , 377-121 (1870). II. Wenzel, t'eber den Instrumentali, im Bin Tubingen 1970. C. Candlehr, The Arrusatış im Breda Breslau Than. - II. Tubechmann, Zur (asuulelire. Munich 1673 8. Tonso anel Jode D'lloruck, Altmodiscla TernpusWher (Syntaktache Forschungen of Dibruck an! Welch yol. ) llalla 1977. Ilbruck, I* (ut brauch des conjunctive und Optativi im Sanskrit and Griechuchien (nt korseti. vol. 1). Llalle 1971 -L, Meyer, Cruch. Aorist. Therlin 1979. SEXT, 20r Triches Verla... bohre. Iezzenb Deutr 7, 111 (Whitney. (12v-tlication of for Forms, Ann. Or See Ira Oct. 1841 Sny 1876. The nie anal 1 lorists Am Journ I'll. , 275 fi.; J. Avery, Josfry in liclatire Clauses in the Rigurile. Am. Or. foc Troc. Mas 1my1 May 1-43 Bloomfiell. On Certain Irregular Vedio Subjunctives or imperatores. Am Jour 117, 10-30, etc) c. Infinitive A Ludwig. Der Infinitiv im eila I'rag 1971 (in connection Thelbruck, KZ 211, 212-21") Whrims. The infinitivi linguarum aucrita, bactrica, pricie, gracar, pucan, unbricar, latinae, goticae forma el usu. lenn; 1573. J Jolly, Ge-chichte des Infinitirs im Indoprinanischen. Munchen 1971. Yorballccent: In the Verlu the serb of the principai clader is #cally risk, while that of the superdent de chau (Ill bruch, in ultimelsche Wortfolo, Sant Furarh Tol. 1, p. 77): the sum tritment, according to J. Warkomasel, K2.23, 177-870, was originally usual in Greek, therefore even in the Graeco.Irfan or a ·124 TIIE RIGVEDA. still earlier period. For Greek, Delbruck Grundlagen der griechis chen Syntax (Synt. Porsche rol. 4). Halle 1879. [}});}tney, Contributions from the Atharrareda to the throry of Skt. verbal accent. JAOS. 0,355-19.) 85. Westphal has shown (Zur Vergleichenden Retrik der indogermanischen Volker, KZ. 9, 436-159) that the Indo-Germanic puriol posscused a kind of poetry the metrical principle of which was the counting of syllables. This sy Nabic system is Inund in pure and unmodified form only in the Iranian people, in the factrical grortions of the Aresta (co K, Geldnes, Lekker die Vetrik des junge em Aresta Tubingen 1597. I'ref. p. vi f.). The pronody of the Vedas shon, the first advance, the transition from metre depending only on the nutolwr of syllables to one based on quantity, in which the beginning still shows the stage of mere eyllable-counting, wlule the ending has attained prosodical fixences. The latter in the case of the Grechs meets us froin the catamencement of the literature fully developed and as the first princips of tetrical composition (as also the metres of later Indian poetry are altogether quantitative). But in one point, eren with the Greeks, is shown a remnant of that stage, preceding the perfected prosodical metre, upon which they ancientis stood logether with the lodians. Among the Indians the first half of the Dimeter in prosodically undefined, among the Greeks the first half of the Pipody, where the trochee may ivterchange witla spondee. The "ſrce base" of the Aeoliaus may also be referred to this slage' (Westphal). In correction of Westphal, Allep has shown (KZ. 21, 550-592: Celer den Ursprung des Ilomerischen Verkmasse) that "the common ancestors of Germans, Indians and Iranians sang their Lallads in a verse which consisted of the sharply separated memlers, of which each had four ictus and four light syllables; and each member began with a light syllable and closed with an ictus" (r. 507). To this verso Allen further refers the llomeric hexameter and the Italic Saturnian Terse. The Vedic metres are describel in the Asuramani (Vote 20); further details in Festphal, 1.c., and Ludr. Ir. 3, 47-49 feber, Metrik der Inder. ISt. vol. 8. Kuhn, Auftrage, rols. 3 and 4. Benſey. Introdt. to the Simareds and Quantitatsrerschiedenheiten in Sanh. und Pads Text. der Veden. Abhandi. Gott. Gesellschaft der Wissen. schaften, 1873 fr. Bollevsen, ZDAG, 22, 569 ff., 33, 418 ff. Oldenberg, Altind. Akhyána, ZDJIG. 87, 51 ff.; Rigeda Sanhita und Samaredarcikam, ZDJIG. 38, 439 ff.; Akhyina-Ilymden im Rigredan ZDMG, 31, 62 f. flaskell, On the Metres of the Rigveda, Am. Or. Soc. Proc, May 1881 and May 1682; lanman, Catalectic Tersey of seven syllables, Am. Or. Soc. Proc. May 1850.-Brunnhofer, Veler den Geist der Ind. Lyrik. Leipzig 1882].

·संत रमापाई गर्दै गांजकडून सग भेट, NOTES. 125 86. Formation of the Strophe: Shown in GKR. (ees Introd. P. viil), and in great numbers by Grassmann in his Translation (Noto 110); cf. ibid. vol. 1, p. 3. Lyrical Dialogue: See the hymns translated in GKR. 1, 165 (81); 3. 33 (132); 4, 42 (26); 10, 10 (142); 10, 51 (101); 10, 108 (78). [Oldenbers, Akhyun-Jiymen im Iligveda, ZDMG, 39, 52-00, discusses a number of hymns of this clase.) 87. Though the later time regarded the hymns as “Ferealed' (above p. 5), the poets themselves say nothing different on the point than as is said elsewhere: "To him Apollo granted the gift of sing- Ing, the sweet mouth of songs, ctc. (Ilom. Od. 8, 41 f. 63 f., 480 f.; 22, 317 f.). Agni is called 'god giren derotion,' inventor (1, 37, 4.-2, 0, 4; 0, 1, 1; 0, 01, 1); from him, who enchains the singer's mind, come gifts of prophecy, prayers and spells: 1, 11,2. 3. Indra gives the ringer songs of devotion : 3, 31, 6; cf. 0, 31, 1. From Varuna: 1, 103, 10 in Note 253; 8, 42, 3 in Note 911. Brhagpati gives the poet the song heard by the gods: 10, 98, 7. Tho intoxicated Some lifts his voice and awakeng yearning devotion : 0,47,3 (cf. Eur. Baccl. 300 f.); see in general the theory of revelation in Muir, OST. 3, 232 f. "Giving expression to the emotions of the heart," 10.7L 8 (103). Chariots, clothing; 6, 29, 15, 10, 39, 14; 4, 10, 20; 1, 01, 4, and often. -0,21 (yâd erritumui), 1, 31, 18 (rullara vuld ra), 0, 47, 10: "Whatever I speak here, in roverence toward thee, receive it graciously." - P. 23, foot-note Muller, OGR. r. 157. 08. After Grassman, Transl. vol. 1, p. v f. and a Muller, Chips, 1, 3. [Otherwise Barth, Rehgions of India, Pref. p. xtuf: In it (tho Veda) I recogarze a literature that 19 preeminently sacerdotal, and in no nengo a popular one. Neather in the langunge nor in the thought of the Rigveda have I been able to discover that quality of primitive, natural simplicity which so many are far to see in it," etc.] 89. L. feiser. Ursprung und Entwickelung der menschlichen Sprache und Vernunft, Stuttgart 1858, vol. 1, 119 f., vol. 2, 339 "The Indians developed their religion to a kind of old-world classicity, which makes it for all time the key of the religious beliefs of all mankind"; and Muller's Origin and Growth of Religion. 90. Aufrecht, Rigveda, 2d ed, vol. 2. Pref. p. xvii f.: 1, 02, 0; 1,180, 3; 2, 40, 2; 4, 3, 0; 6, 17, 0; 6, 44,21; 0, 72, 4; 8, 78 (80), 7; 82,25; 3, 30, 11 19 added by A. Bergaigne, Observations sur les Figures de Rhétorique dans le Rigveda. Paris 1860, D. 21, 6. 91. 4, 13, 5. cf. James Darmesteter, Ormard et Ahriman ... Paris 1877, p. 61: "Les deux peuples sont frappés avant tout de la ·126 THE RIGVEDA. fizité de ce ciel et de cette terre dont un si merteilen equilibre arrête 11 chûte toujours imminente: Qui a fixé, s'écrie le poète iranien, qui a fixé la terre et les astres immobiles pour empêcher qu'ils ne croulent?' (Jacna 43, 1.) Et de l'autre versant de l'Ilimálaja répwnd le cri du Rislii rédique: "Olt pusse, à bas du ciel, ne jamais crouler ce soleil' (RY, 1, 103, 3)"; then 1, 24, 10 und 5, 85, 6 (5)." 92, M. Muller, OGR. 198 ff. - Rita, the scorld-ordinance,' means first the course, and desiguates "the course of the stars eternally the same," etc. (cf. Skt.lu, season, and the Latin reitne in pa-sages like Cic. Tusc. 5, 21, co. quorum (siderum sc.) ragi motus rata ramen et certa sui cursus spatia definiant, and Xat. Deor. 9, 20, 31: masume vero sunt admirabiles motius earum quinque stellarum quae falso Tocantur errantes; nihil enim errat quoi in omni aetsintate conservat progressus et regressus reliquosque molus contantis et ralos, so ibid. 2, 37, 93: in omni aeternitate ratos immutabileque cursus); then the eternally unchanging order, the law in nature as in human life" (cf. Cic. De Sen. 21, 77: sed credo deos immortalis sparsisse animos in copura humana, ut essent qui terras tnerentur quique caelestur ordi nem contemplantes emitarentur eum exar morlo a que constantia, sinilarly Nat. Deor. 2, 14, 37), - For pla, Muller, OGR. 213 ff.; Ludw. Rr. 3, 281 f. - 93. Mensch, O.11.G. mannisco, root man, think. 10, 68, 10(cf.2, 21, 5); 1, 21, 8. 10;-10, 55, 5 cf. 10, 85, 18 f. in Note 310.-1, 62, 8; 1, 113, 2, 3 (P. 12 T.). 24. 8,75, 5; “The liorn of rta is stretched out far and wear; rta conquers eren the mighty fighters." —8,25, 1: “As the gods will, so it will happen; thís no one can take from thein." In N0.33,7 ff. the singer speaks consolingly to Upamaçraias, the son of Kurncratana: "Nark this, my son Upamaçraray, I am the singer of thy father; if I were lord of the inmortal,, or even of mortals, ha who rewards me (i... the father Kuruçrarana) should love; but no one lives beyond the wall of the gods (ime aioar), not even if he had a hundred lires; still he would be separated from luis companions." 95 Cren the Graeco-Aryan rerial praised the girers of gooil things," dataras e asuan = Sur pes doy ; see Benfes, Fustellung des Vocativ. Gotting. Abhandh. 1872, rol, 17, 57, n. 53. Fick, Spracheinheit der Iudogertuagen Europës, p. 270. As other liturgical formulas, which eren at so early o period were peculiar to the poetry (cf. Yote 82), we find: rúra dar, ipa dépus, slow lore.('bring the wishes '); erísu manas, movos it, good courage; frálas dl siram, rhéos átorov, interna ólo reposa, ere. 96. 1, 103, 1: "I looked forth in spirit, sephing pool, o Indra and Agai, to relations and kinamen; but I hare no ·NOTES. 127 other helper than you; therefore I have made you a powerful song." 1, 71, 7: "No sustaining aid was visible for us among kinsmen; do thou, O Agni, find assistance for us among the gods." --10, 61, 1.2 (should adiçak "projects," be read instead of a dical, "into the worlds"?). 97. 6, 9, 3 (102) and 10, 53, 6: “Look on the wisdom and greatness of the god (mahut quyá - mahitiam alye with Zimmer, AIL. 310); to-day he dies who breathed yesterday” (p. 28), etc. 1, 103, 5: "Behold this his miracle, and believe in Indra's power" 1, 102, 2 (p. 32, Note 110): "Sun and moon Moro on, that we may look and believe." 90 4,33, 11 (122); 1, 63, 1; 8, 9, 18; 2, 20, 3. --10, 42, 4 f.; 4. 24. 2-5 (G9; above p. 131 ); 10, 49, 1; 10, 160, 4 and often; cf. p. 47 f. and 70 with Note 333. 99. 2, 37, 2 (kuvid asya relat), 7, 16, 4 (cf. 8, 43, 21; 8, 41, 6: agnim re «ci u crarat). --3, 5), 2-6, 6, 31; 6, 47, 11.-5, 42, 2.- 7,72,1; 0, 4), 12. — 1, 32, 10, 3, 62, 8. 100 10. 71, 7 (183)-7, 32, 18. 19; 8, 19, 25. 26; 8, 41, 23 cf. 8, 11, 1.2 and 1, 38, 1-6. 201 1, 30, D; 8, 69,2. 3, 0, 21, 8; 3, 10, 3; 7, 29, 4.-10, 74, 0 (1020na; reypirel, 19t sing. in spite of Delbruch, Altind. Verb. p. 116). 102 0, 40, 17; 8, 10, 5 (insteal of télena with Roth, BR. 1, 1357, and Grassman, Dict. and Transl,; with M. Muller, ASI. p. 205, 1 and p. 28, note, and Ludw. Rs. 1, 421 and 3, 18 f.. l'ediena); 8, 21, 20. 103. 1, 27, 13, 3, 69, 3, 8, 1, 27, etc - 1, 71, 10; 1, 89, 9: “When our sons become father, -break not off our life in the midst of its course."-3, 30, 10; 2. 27, 10 (29) and often -- 1,170, 1 c. 1, 110, 25: "May 1, seeing, attaining to long life, enter old age ag into my home." (CS p. Go with Note 231 ) 104. 10, , 10; 0, 61, 15; 6, 21, 10; 7, 1, 19, etc.-, 22, 10; 6, 33, 3; 10, 09, 0, etc. 105. With this passage 2, 21, 0 used in the house ritual (Piraak. Ghyas. 1, 18, ) f the #2sh of the Greeks in the scholium (Bergk l'oet. Gr. Lyr.& 3, 1289, 8): Υγιαίνειν μεν άριστον ανδρί θεατώ, δεύτερον δε φεάν καλών γενέσθαι, και το τρίτον δε πλουτεϊν αδόλως, και το τέταρτον ηβών μετά των φίλων.

·128 THE RIGVEDA. 106. 8, 58, 18; 8, 18, 12; 8, 56, 17 (pratiyantom (nasal: "turning about, returning from sin," repenting and expiating it; cf. Geldner, KZ. 1877, NS. 4 (24), 141 f. for the analogy of this conception in the Avesta. 107. 10, 63, 8; 8, 47, 8.-1, 21,1; 10, 14,2; more in detail, p. 68 1. and Note 205-280, 208. Cf. Tom. II. 1, 37-42 (ezoté tot... • ή εί δή ποτέ τοιτο δέ μοι κρήηνον έλδαρ), Ολ. , 762-765 (εί ποτέ τοι – των νην joc peñou kai you didov lia cáwcror), Virg. Aen. 3. 403 ff., and in general, Peschel, Volkerkunde, p. 281 f., 2d ed. 109. Cf. Teber, HIL. 17 f. and Zimmer, AIL. 191 f, 110. Brhaspati: p.73 1. with Yotes 309-315; Note 79 has already referred to the characterístic composition 4. 50, 7-9 (108) and 10. 97, 22 (175); Weber gires the passages of the Brühmaņas in ISt. 10, 35f. ("Thatever Brahmana knows, he has the gods in his power," Vaj -San. 31, 2); more from the Sanhitas : Zimmer, AIL. 205 . 111. 1, 102, 2 (Note 97); 8, 21, 14; 1, 53, 5; Hor. Ode 1, 31, 1 f.; cf. p. 46f. with Note 163 f. 122 a. Dyaus (from diu, dii, "to shine," r. 28, penet. Divás: Zax: AFós, Dyaus-pitar (roc. 6, 51, 5): Zcê sárep: Diespiter etc.), pamed in many single rerses, but without appearing in life or playing An important part in hymn or cult. According to Bréal and Benfey this bighest god of the ancient period in India especially was dispired by Indra; cf. Muir, OST. 5, 118 f. and Ludw. Rv. 3, 310 f. Cl. now J. v. Bradke, Ds a ûs Asura, Ahura Mazda und die Asuras, Halle 1885. Mehlz-s, Veber die Bedeutung des homerischen Epithe ton's dios, Eisleben 1883 ] d. With Dyaus as Father of Ilearen, the Mother Earth Pythiri is mentioned in many single verses, and a few later hytons are addressed to the divine pair Dyaraprthird in which some of the questions mentioned on p. 87 f. concerning their origin, etc, apprar. On Dy&rdprthiri, cf. Muir, OST. 5, 21-31 = 0, 3, 450 f. c. 5.84 only is addressed to l'thiri (GKR. 191; cf. AV. 12, 1, translated by Bruce, JR.IS. 1809, Tol. 13, 321-337). d. or Trita with the appellative Aptya (from ap, nater: "duelling in the water") it is said in one passage that he carried on the fight with the demons 'ytta, Vals, and others, independentis, or as comrade of the Maruts and of Tata; in other passages he is incited to it or assisted by Indra (e g. 1, 167, 1; 1, 52, 5; 5; 80,1; 10, 93, C; 5, 51,2; 8,7, 21; 10, G1, 3.--10, 8, 8; 10, 48,2; 2, 11, 19); sce loth in BR. and Grassmann in the Translation s.r. For the relation of Trita (RV. 1, 159, 5: Traitana) ártya to the Iranian Thraétans ·NOTES. 129 Athwya, Feridun, and fartber to Torrevid-'Afávc, see A. Kuhn in Ilofer's Zeitschrft fur Wiss. der Spruche 1, 276-201; Benfey, Sama. veda-Gloss. 3.4. Optyn and trita; Roth, ZDUG, 2, 210–230 (Die Sage von Feridun in Indien und Iran); Spiegel, Avesta-Uebersetzung, vol. 1,7; vol. 2, 71; l'ott, KZ. 4, 429; and especially Benfey, Gotting. Nachricht. 1868, pp. 36-60; also Myriantheus, Díe Acvín 1870, Introd. P. xviii. 113. M. Muller, ASL. 532, 516; Chips, 1, 28 (where Kathero theism is proposed); G. Buhler, 00, 1, 227; Muir, OST. 5,0 f. and 12 f. and 00.3, 419; Ziramer, in ZDA. NS. 7 (19), 173; cf. lille brandt, Varuna und Blitra, Breslau 1877, p. 103, and Muller, OGR. 260, 285, 298 1. Nuller's term, Henotheism, has been adopted for the sake of its brevity, though C. P. Thele (in the notice of the first edition of the present work in the Theol. Tijdschrift 1880. Letterkundig overzicht. Geschiedenis der Indische godsdiensten, p. 0). "deze geleerde daarme toch mit geheel hetzelfde bedoelt," cf. Ludw. Rr. 3, Introd. p. xxviit, and Muir, OST. 5, 412-120 [Barth, Telgions of Indlia, r. 26. See Whitney, On the so-called Ilenotheram of the Veda, Ind. Antiq May 1881 - Am. Or. Soc. Proc. Oct. 1881; his note on Colebrooke's Misc. Essayer 110 ] 114, Dual Divinities A Kuhn, llerabkunft des Feuers, Berlin 1859, p. 101 f.; Ilillebrandt, Varuna und Mitra, p. 98; Muller, OGR. 297 [ - The most important are. Agni Soma. Indra-laşan (Note 211). Indra-Vayu. Indra-Vişnu (Note 214). Indra-Agni. Dyaus and Pịthivi (Note 112). Indra-Bphaspati. Soma-Rudra &, 74 (116) Indra-Soma. Indra-Varuņa, 7, 82: 7. 83 (29 f.). Mitra-Varuna 1, 152, 7, 61 (13 f.), Note 220 , 211. Vicve devas: p. 74, with Note 316. Older and never gods. 10, 72, 3, in Note 371 Sur, OST. 5, 16 f. Systematiziog: eg. according to the three regions, see 1, 139, 11; 8, 9, 9 in Note 117. Classes of gods. The Angras, above p. 49, the Rudryas, belonging to Rudra, the Vastus, the light, good ones; the Adityas, p. 58 ff.; the Trues, cf. Note 112d; the Aptyas, the dwellers in the water, etc. Several gods identical: 1, 161, 46, and 10, 114, 5 in Note 371. Monotheistic conception : p. 89 f. (pantheistic: Aditi 1, 89, 10 in Note XT 275. Such a presentation of the Vedic mythology, after de Gubernatis' Lettore sopra la Mitologia vedlica. Firenze 1874, is greatly ·130 THE RIGVEDA. to be desired, but presupposes a number of special investigations, which have as yet hardly been begun. Abel Bergaigne's work, La Religion Védique d'anrès les Hymnes du Rigteda, Paris 1878–1883, contains a number of correct remarks and obserrations on particulars, but, according to our rien, is too much dominated to preconceived opinions, and does not eren claim to offer such a presentation. The best, most copious and relable sources are the excellent Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions. Collected, translated, and illustrated by John Muir, especially rols. 4 and 5, from which sketches of various diriuities and single hymns are repeated on pages 159-195 of the same editor's Metrical Translations from Sanskrit Writers, london 1970. Monographs will be mentioned in connection with the individual dirinties. 116. Concerning the Translation of the Rigveda, it is to be ob. served: that the translation of Langlois, Rigveda, ou livre des hymnes, traduit du Sanscrit par Mr. Langlois. l'aris 1848-1859. does not in any manner whaterer deverse that title, that it must be denied all authority,' has long been accepteil omong scholars; that in the title: Deuxième édition, rerue, corrigée et augmentée d'un Index analyrique par Ph. Ed. Foucaue Paris 1872, the honored name of Foucaux has leer misused in a very strange fashion je sbown by the declaration of that scholar to Welver, Lit. Centralb. 1873, 93 f. = IStr. 3,140 f. ("Je n'ai en aucune manière reru le texte français." etc ). Concerning Wilson's 'Translation, which in the fire volumes published (1850-1866) reaches to RT. 8, 20, c.pasith Yote 29. Benfes in his periodical Orient und Occident, rols. 1-3 (1800-1868) translated :V'. 1, 1-118. RV. 1, 119-130 from Benfey's remains in Bezzenb. Btr. 7, 287–309. of the Rigveda-Sanhita, translated and explained by F. Mas Mulier, the first (up to the present the only) rolume, London 1861, contains twelve bymns of the first book to the Maruts; then followed Siebenzig Lieder des Rigveda, ubersetzt ron Karl Geldner und Adolph Kaegi, mit Beitragen ron R. Roth, Tubingen 1875 Detailed resiews are known to me by Delbruck, JLZ. 1873, No. 49, Art. 751, by A. Lergaigne, Rev crit. 1875, SO W, 51 (IT, 301, 33 1.) and by A. Weber, JLZ. 1876, Art. 730 - Str. 3, 401,- Hang's polemie (Munctiener Sitzungsber, 1875, 11, 457 I) inay be disregarded to Yote 32) concerning the one single passage renlly treated B9,2 2,3 ir 330 ) A gadge who is certainly competent, A. Weber expresees himself as follow JIZ, 1976, p. (IStr. 3,458: "Rei kelner Polemik gegen die in den Aubentig Liedern Forllegende VebersetINDg von Iham ritaya dnrcb. Quelle des fronden Sinne välirend er es selbst durch Wasserquelle' übersetzt, dat flaug leider die schou vou . - ·NOTES. 131 Der Rigveda, zum ersten Male vollständig ins Deutsche ubersetzt von Alfred Ludwig, 2 vols. Prag, 1870; in prose, often incomprehensible for the layman, but valuable to the scholar; vol. 3; Die Mantralitteratur und das alte Indien als Einleitung zur Uebersetzung des Rigveda. 1878. [Vols. 4 (1881) and 5 (1883), Commentary to the Translation] Rigveda. Ubersetzt und mit kritischen und erlauternden Anmerk. ungen versehen von Hermann Grassmann2 vols. Leipzig 1876-77; for the most part nietrical, soinewhat free and occasionally very much molernized, but as a whole successful. In regard to the last two works, see A. Weber, JI.Z. 1876, p. 650 17. : Str. 3, 417 ff., and E. Kuhn, Wissensch. Jahresler, 1877, 1, p. 0) f. (Leipzig 1880). Single hymns, as mentioned in the following notes, have been translated in various places, a great number of course by Muir in the OST 117. On this threefold division (see Note 118) rest the statements concerning the number of the gods, which say that there are thirtythree of them, eleven in the heavens, eleven on the earth, and eleven in the waters (... tho air, in the cloudy): 1, 139, 11; further detailin OST. 5, ! f. anl llaug, Ait Ifrihm. 2, 212, n. 21 At the site time, three hundred, three thousand aul thirty and nino' gode are al- mention ( 1.), = 10, 32. 6). « The combinations et three mmost men in the most ancat timp, have been uscil of the gods and things relating to them, since we find them also among the Romans, who clung closely to such forms; Livy, 29, 10, where it is reported concerning the expiatory sucrifices instituted after the battle of Trasimenus: Eius causa ludi magni voti aerze trecent19 triginta tribus millibus trecentis triginta tribus triente; praeterea bubu, Jovis trecentis, multis aliis divi bubug albją atque ceterre hostiis." A Kuhn, KZ. 13, 135, cybrd 15, 293 Nomiin on this passage of Liry compares the prophecy in Virg. Aen 1, 263 ff, by which Aeneas is to rule 3 years, Tulus 33 years, and the dominion is to remain in Alba Longa for 300 years, together 333 years to the founding of Romo, cf. Wolflin on Livy 22, 1, 15 The sacrednegs of the trinity and its frequent occurrence in popular superstitions up to the present day are well known. Bentey Aatgewiegene Parallelo mit dera zendlechen ashahe kháo nicht im Gledachtdie gehabt, denn er hitte doch wohl Anstand genommen, die scholas tische Erklärung von rila durch Waseer' ang auch fur zend asha aufzudrungeni"-to oppmultion to the orally expressed opinion of laug, preserved by W. Christ to JLZ. 1977, p 472, it may suffice to refer to the preface of the Siebenzig Lieder, pyl and vit, Delbruck, JLZ 1875, p. 152 L (J. E. Kuhn, Vigensch Jahresber. 1877. 1. v 12. Lalpzig 1880).

·132 THE BIGVEDA. 118. Roth, ZDUG. 6, 68. This distinction between air and light in Greece, where the poets hare however quite remodeled the three fold division of the world (dià Tpíva douós, Hom. 1. 15, 189 f.: τριχθά δε πάντα δίδαστι κτλ.) shows itself plainly in the separation of the denser lower stratom of air with clouds and mist from that eternally gleaming brightness, which was held to be the source of all light and the substance of all bearenly phenomena.' (Preller.) Ilom, n. 14, 2S7 £.: είς ελάτην αντιβις τεριμώκετον, η τότ' εν "Ιδη μακροτάτη media & Hepos aidepixaver. Lehrs, de Arist. Stud. Hom. pp. 107- 175. --Benfey, KZ. & 167 f. 119. 10, 66, ; 2, 4, 3. Next to Indra, most of the hymns, eren if not many of very high poetical value, are addressed to Agnt, the Moving' (probably from aj: Lat. agilis: Slay. og-nu: Lith. ugnis; Lat. ignis); Muir, OST. 3, 193-223; JTr. 183-180; cf. Ludw. I'r. 3, 321 1.; GKR. 100 f.; 1,143 ; 6,9; 10, 51. A. Kuhn, in his wellknown work: Herabkunft des Feuers und des Gütertranks, Berlin 1859, treats of the myths named in the title. 120. 3, 1, 3; 2, 1, 3; 2, 9, 3; 3, 3, 4; 2, 12, 3; 1, 60, 1; 1, 93, 6; 1, 113,2; 1, 128, 2, 3, 4, 5; 3, 5, 10; 1, 59, 6; 2, 4, 2, etc. - To the Bhrgug (= leynas: Kuhn, Lc. p. 21 f.) themselves are assigned in 10, 16, 9, the preparation, in 10, 46, 2 the discovery of the fire; cf. 1, 143, 4 (100) 121. 6, 3, 4; 2, 4, 4, and many others. The technical verb for the act of getting fire (as an act of producing: Kulin, I c. r. 00 f.; on 5, 9. 1-6: A. IIillebrandt, ZDAG. 3.), 218-251) is math, manth, whence the word pra-manth-ana, which designates the stick by the turning of which fire is rubbed out of the wood; with this primanthana, with out regard to the suffix, the Greek II pound-eus (Zcis II popaidats among the Thurians; Lykoplr. 537) is identical: Kuhn, 1.c. p. 17; J. Schmidt, Vocalismus, 1871, vol. 1, 118. 122. 2, 10, 6; 1, 95,7; 1,21,2; 1,23, 10; 1, 36, 6. 15, etc.--7,2, 1, with 6, 2, 6; 7, 3, 3; 6, 9, 4, etc.-7, 4, 1; 1, 129, 6; 6, 9, 1; , 1, 18, etc.-1, 74, 6; 2, 36, 4; 5, 4, 4, etc. 1, 36, 3, 4; 3, 11, 4 with 1, 144, 6; 1, 44, 11; 10, 4, ?, etc. 123. 10.51 (101 1.); cf.the note GKR. 100 and 10, 32, 3, 4, 4, etc.; 6.9.4: 7, 11, 1; 1, 145, 1-5; 10, 2, 1. 3.-6, 15, 3 (yajistka); 4, 3, 4 (rtacit, sradhi); 5, 3,9; 1, 1, 1 (nj), etc. 124. 10, 2, 3-5; cf. 4, 1, 4; 4, 12, 4, and others below in Yotes 250 and 261.-7, 9, 2; 10, 87; cf. 7, 101. 125 6, 1,5; 1, 189, 2; 10, 87, 22 f.; 3, 18, 1; 7, 5, 6; 1, 51, 1; 1, 63, 4; 4, 4, 4; 3, 1, 18; 7, 5, 3. 6; 1, 59, 9; 7, 6, 5; 10, 62, 6, etc. (ricam gopati).

·NOTES. 133 126. 1, 59, 3; 6, 13, 1; 5, 1, 4; 10, 7, 3; 1, 75, 4; 6, 1,5; 1, 1, 0; 3, 18, 5, etc. (vaiçränara, grkapati, danîngs, etc ). Among the Agni-hymns, the ten so-called Apri-saktas are interpolated in our Rigveda, i.e. the songs of invitation (1, 13; 1,112; 1,189; 2, 3; 3, 1; 5,5; 7,2; 1,5; 10,70; 10, 110), which introduce the sacrifices of animals. In these liturgical pieces the fire, is invoked under various forms and names; the sacrificial straw, the gates of enclosure of the place of sacrifice, and other personificatrons of the acts and utensils of the sacrifice, usually to the number of ten, and at the close one or more gods in transmitted order, are called upon; seu Roth, Nirukta, Introd, xxxvi f.; explanations p. 117 f. 121-121; Muller, ASL. 463–160; Weber, ISt. 10, 89-93; Grassmann, Transl. vol. 1, P, G. The hymn 3,8 is addressed to the sacrificial posts (yüpa); to the stones used in the pressing of the Sonia (grdian), the hymng 10,76; 10, 01 and 10, 175 (151), and others, 127. Tlie Rbhus. Nève, Lissai sur le mythe des Ribhavas, Paris 1817; cf. A. Kuhn, K2. 4, 103 ff., and Mannhardt, Germanische Mytben. Torschungen, Berlin 1838.-GKR. 117 f. 1, 161 and 4, 33. Three names are mentioned Ruhu, the "adroul, shellful" (from the root rhh, Germant ordert); l'aja, the starring", and libram, the "capable," the artist; three seasons; above Note 63. This construction by Ludwig, Nachrichten, r. 5 = Rv. 23, 187 f ; Zimmer, AlL. 366. 128 3, 60,2; 1, 20, 8, 1, 161, 6:3, 60, 1; 4, 36, 4; 1, 110, 1.-- 4, 3G, 11.; 1, 20, 3; 1, 111, 1, 4, 33, 8, 1, 161, 6. 1, 20, 4; 1. 161, 3, 4, 33, 10, 1, 20, 2; 33, 60, 2, 4, 35, 5. 129. 4, 30, 3; 4. 33, 2f, 1, 111, 1.- 1, 20, 4; 1, 110, 8, 1, 161, 7; 4, 35, 5. 130 1, 110, 2, 4, 33, 7 with 1, 161, 10. 13 131. 1, 161, 1-5, 4, 33, 5 6 (cf 1, 20, 6; 1, 110, 3; 3, 60,2; 1, 110, 5), 4, 33, 3, 1, 161, 14, 6, 4, 33, 2. - The custom of offering to the Rulus at evening (4, 33, 11; 4, 35, O 7.0) the coinposer of 161, 8 tries to explain by telling that the blus had neglected the Soma libations at morning and boon, on which account it was preserved for them for the third libation." Tvaggar, the 'Artist' not only made the cup of the gods and Indrn'e thunderbolt TP. 41 and Note 141), but especialls he forms the offapring in the womb of men and heasts ( 9 10. 10. 5 (113); 10, 181, 1.--1, 112, 10; 2, 3, 9.-7,31, 20, etc.); en He (as the gods have their hosts, Indra the Vasus, Rudra the Rudryas. Varunu and Additi the Adityas) has the rives of the gods (gras, janayas, derinan ·184 THE RIGVEDA. paints) for his surroundings (7, 35, 6; 10, 60, 3; 4, 161, + (118); 2, 31, 4; 6, 50, 13 (198); 10, G1, 10; cf. Note 118).- Trastar also, like Draus, Trita and others (Xote 112. 112), orrears to belong to an earlier race of gods and to have been pushed aside by the later gouls. 132. Vata (identical with the Germanic Waatan: Zimniner, ZIVA. X5.7 (19), 172, 179 f. Vanhardt, ibid. 10 (4), 4) or Vayu: few hymns; Muir, OST. 5, 143-146, in GKR. 95: 10, 168 "First ... to drink the Soma": půrrapi. With the foot-note St. John 3, 8, c. Xen. Ven. 4, :, 11: kai úvero aütoe por oux épüural, a δε ποιούσι φανερά ήμίν έστι και προσιόντων αυτών αισθανόμεθα. 133. Hudra. The name is obscure eren to the commentaries, and also to modem scholars (cf. BR. and Grassinann, sr.). Muller, QGR. 216, interprets the Ilower,' the Thunderer; Muir, OST. 4. 209–320 (120); cf. Ludw, Rv. 3, 320 f.; GKR. 00 1.: 2, 33 and 7. 46 (6, 74 to Redra-Soma). For the identification of Rudra with Agni the hyruns gire no foundation, but A. Kuhn firet recognizel, and has frequently insisted on the fact that Rudra is essentially identical with the Greek Apollo; see J. V. Grohmann, Apollo Smintheus und die Bedeutung der Mause in der Mythologie der Indogermianen. Iran 1802, p. 1, 45 £. -- Rudra still lives, in part, in the present Minda Triad of gods as çıva, cf. Muir, OST. 101. 4. 134 2, 33, 3; 1, 43, 5; 7. 46, 2:2, 33, 14, 11 (AV. 11, 2, 19; VS. 16, 9. 62); 7, 46, 1. etc. (Apollo inßórus: Grohmann, KZ. 12, 70). 135 2. 33, 5. 12. 3. Protector of berds: 2, 33, 1: 1, 43, 6. 2, 33, 13; 1, 114,2; 7, 46.3: 1, 114, 5; 1, 43, 4, and 8, 29, 5 (129); 2, 33, 4. 136. The Maruts are at all erents do Death-gous; perhaps the *Shining' (rap-uaipur Map-papun. Vars); sec Grassman, KZ. 16, 161 f.; Muir, OST. 6, 147-134; twelve hymns from the first book in Muller's Translation, vol. 1 (Note 110); in GKR. 81 f. : 1, 165, and 7, 57. — Diró arlás: 5, 57, 5; cf. 5, 30, 6; 1, 10,4; 1, 83, 2; 1, 100, 7. 137, 1, 106, 11; 2, 31, 2; 0, 60, 4.-1, 106, 1. 10; 5, 51, 3. 11; 5, 57, 6, and others. 138 See the beautiful hymn 1, 165 in Roth's translation, GKR. 81 f. -5, 57, 1; 8, 7, 27; 5, 55, 6; 5, 57, 3; 2, 31, 3; 1, 87, 4, etc. - 5, 51, 10; 8, 7, 7. 8; 1, 39, 1; 1, 168, 8.5, C0, 3; 8, 20,5; 1, 01, 7; 8, 7,5; 1, 38, 9; 3, 32, 4; 1, 61, 6, and others. 139 Pananya: G. Buhler, 00.1, 211 ff.; Zimmer, ZDA. NS. 7 (19), 161 f. (cf. AIL. 42 f.), who has prored the identity of the name with Goth. fairguni, Yorse Fiorgyn, and Lith. Perluna (still ·YOTES. 135 the name of the thunder); Muir, O$T. 5, 140; GKR. 90 f.: 5,83 and 7, 102.-Tarjanya (a great choice of etymologies in Nir, 10, 10) probably stands for Parcanya, from the root pr-c, fill, and is the desig. nation for the filled rain cloud” (Grassman, Zimmer). 140 5,83, 3. 4. 2.- On 7, 103, which, according to the tradition, is addressed to Parjanya, see p. 81, with Yote 312. 141. To Indra are addressed by far most hymns; Muir, OST. 5, 77-139 and JITr. 161–177, f. 318 ff.; Ludw. Ry. 3, 317 1.; l'erry, Indra in the Rigveda, JAOS. 11, 117-208. GKR. 58 f.; 2, 12; 4, 18. 19 24.30; 7, 28; 10, 108 119 and 10, 27, 1-4 (p. 71) - The etymology of the name is still obscure; Nir. 10, 8 and Siyana on 1, 3,1 (vol. 1, p. 68), guess like modern scholars; Benfey, Sama Veda gloss, 23, the Raining one, Pluvius' (from the root ind, sind, #yand: "a name dialectically originated somewhere, and afterward extended with the cult," Benfey, 00 1, 40); $0 M. Muller, LSL. 2, 419; OGR. 218... Grassman, $1. the Shining One' (from indh), as formerly Roth (Theol Jahrbucher 1816 3,352), who, however, in BR. s. e, translates Bezwinger, Bewaltiger, der Vermogende' (from the root in, ino with suffix -ra and epenthetic «l). 142. Whether the Tranic demon Inilra, Andra,coincules with Indray must appear very questionable; it is certain that Indra represents a new race of gods (cf. p. 33), and that in most of the triles de surpasses even Varuņa in popularity, as he docs Dyau, Trita, and Tvaxtar; cf. above p. 02, Vote 212, and Mar, OST. 5, 118-120. 143 OST, 5, 98 “The growth of much of the imagery thus described is perfectly natural, and easily intelligibile, particularly to persons who have lived in India, and witnessell the phenomenn of tho seasong it that country. At the close of the long hot weather, when every one is longing for rain to moisten the carth and cool the atmosphere, it is often extretriely tantalizing to see the clouds collecting and floating across the sky day after day, without discharging their contents. And to the early ages, when the l'edic hras nere composed, it was an idea quite in consonance with the other general conceptions which their authors entertained, to niagine that some malignant influence was at work in the atmosphere to prevent the fall of the showers, of which their parcheil fields stood so much in need It was but a step further to personify both this hostile power and the beneficent agency by lich it was at length ofercome. Indra is thus at once a terrible warrior and a gracious friend, a god whose shaftdeal destruction to his eneinies, while they bring deliverance and prosperity to his worshippers. The phenomena of thunder and lightning almost inevitably saggeat the idea of a conflict between opposing forces; even we ourselves, in our more prosaic age, often ·136 THE RIGYEDA. speak of the war or strife of the elements. The other appearances of the sky, too, would afford abundant materials for poetical iına gery. The worshipper would at one time transforin the fantastic shapes of the clouds into the chariots (cf. Psalm 104, 3; Isaiah 19, 1; Daniel 7, 13; Matth. 24, 30; 26, 61. Ilabakuk 3, 6; Bréal, llercule et Cacus, 171 f.) and horses of his god, and at another timne would seem to per. ceire in their piled-up masses the cities and castles which he was adrancing to orerthrow." cf. Zimmer, AIL. 42, also Merk, Acht Vortrage uber das landscliab. Bert: 1803, PT. 72-89, etc. 144. 1, 52, 10; 8, 85,7; 4, 8, 11.-6, 38, 4; 1, 32, 2; 1, 52, 7; 1, 61, 6, etc. (acc. to 10, 105, 7, Jatariçran prepares the thunderbolt); ? to the Maruts : see abore p. 39 and 1, 165 (811.) The young hero, as soon as he is born, demands. the Soma from his mother, and freedily drinks the sap, after outwitting Tvastar (3, 48, 244; 3, 39, 9: 4, 18, 3 (61)); or he asks immediately after birth where the renowned champions are, and at once strikes down those that are named to him: 8 66, 1-3; 8, 45, 4. 5. 145, 3, 31, 3. 6; 6, 22, 6; 1, 32, 7; 3, 30, 8; 1, 52, 15; 1, 80, 5; 3. 32, 4; 5, 32, 5; 5, 30, 6; 1, 32, 5, cf. 8, 40, 0; 1, 32, 10. 8 (monas adv., or with BR. "attaining their will"? C. Grassm. Dict. 6. p. manas and Ludw. Rr.2, 296); 2, 10, 5. The Encomparser is calleul Ocoyano (root fi: xt: kciodat), a mord which, with the Greeks, signifies the primeval boundary-stream surrounding earth and sea, which, with a deep and mighty flood, like a snahe, flows back into itself" (Ireller), acuyana being identical, ele ment for element, with úkeasós (except the accent; cf. Lelirs, Do Arist, Stud. llom. p. 283 f., etc.); Benfey, Gott. Gel. Anz. 1860, n. 232 f.;.1. Kuhn, KZ. O, 217; Leo Meyor, cf. Gramin. 1, 331 (in spite of J. Schmidt, Die Wurzel AK in Indogerm. Weimar 1805, p. 10). The word cavós is therefore neither of Semitic origin, nor has it anything at all to do with lyiys or with unt's in spite of W. II. Roscher, Gorgonen, Leipzig 1879, p. 24, Note 37), or with Skt. angka. 146. 4, 19, 1.2; 6, 17, 8; 1, 80, 15, cf. 3, 51, 8; 620,2; 7, 21,7; 1, 165, 6; 4, 16, 14: Indra clothes himself in the strength of the elephant, and carries the weapons of the terrible lion, 147. 4, 18, 9; 4, 17, 10; 5, 32, 3; 7, 16, 20; 2, 11, 9; 2, 12, 10: 6, 18, 19; 10, 51, 2; 8, 24, 15; 1, 57,2; 1, 130, 4; 2, 11, 10; 1, 14, ?; 3, 422 (rrthujraya: Grassm.). --A freqúent designation of Indra's weapon, radha or tadhar (from root rad!), explains the "ets mologi. cally Obracure Cenaan koru Venter, 0. 11. Cerm. metar, AS yedet. "When the lado-Germanic languages separated, the root contained only the idea of the lightning-stroke. Iu the German tongues ·NOTES. 137 this was generalized in such a way that the term for the most wonderful and striking atmospheric change was extended to all atmos. pheric chauges." Delbruck, KZ. 16, 206-271. The word is therefore in no way related to αήρ ου αιθήρ. 148. 8, 14, 13; 4, 19, 5; 1, 52, 8, with 1, 7,3.-1, 32, 14 ("Whom sa west thou, Indra, as the avenger of Ahi, after thou hadst killed him, when thou hastenedst through the 99 rivers, like a terrified fal. con through the air?"); 6, 18, 14; 1, 01, 8; 8, 21, 5; 8, 12, 22 f.; 4,22,5. Wives of Gods (1, 61, 8; 5, 40, ) play no part in the Rig; they are only mentioned as the surrounding of Tvastar (Note 131), and the names aprear isolated; Agnayi, Inulrâni (10, 80, 11 in Note 159), Varunani in 1, 22, 12; 2, 32, 8; 5, 46, 8, Rodasi (the wife of Rudra). 6, 50, 5; 6, 60, 6; 7, 31, 22. Açrint: 5, 18, 8 (wife of Açvin, as otherwise Sürya is named; p. 50 and Note 170); for the goddess Aditi, Note 223. 149 After 10. 108 (78); then 2, 12, 1: 2, 15, 8; 3, 30, 10; 2. 12, 3; 10, 68, 10; cf. 10, 67, 8. "Ile brought the Paris to lamentation." Vala, "the care," also personified. - In 7, 19, 5, it is told of Indra that in one day he won ninety-nine strongholds, and in the evening the hundredth Sarama (root st, 10) is, according to A. Kuhn, ZIDA. O, 117 f., the storm-cloud (differently Muller, LSL. 2, 481 f.). The regular matro nymic of Sarama is Sarameya, in which Kulin has found the explanation in no way refuted) of the Greek messenger of the gods Epucías; on this cf. Benfey, Gottinger Abliandlungen, 1877, vol 22, 1 f. In the epithets vila and drdha (from "lardka), "firin," of these beleaguered strongholds the stems of "Ilcov (Fiscov) and Aapdavía have been seen. Oscar Meyer, Quaestiones Ilomericae. Dissert. Bonn, 1867, p. 10 f. 150. GKR. 70; 3, 30, 4; 2, 12, 4; 1, 63, 1. - 4. 19, 4; 8, 14, 14 (demons stealthily climbing); 2, 12, 12.-2, 12, 2; 3, 30, 4; 1, 131, 1; 1, 57, 5. 151. 0, 25, 8; cf. 2, 20, 8.-7, 32, 14, cf. 10, 147, 1; 8, 1, 31. - 10, 138, 3; 4, 10, 13. 152 4, 25, 0.7; 1, 83, 6; 10, 160, 3; 6, 23, 3; 10, 42, 4; cf. 3, 32, 11 (corrupt): "I will praise thee before the day of decision, that, when both the armies call upon thee, thou mayest rescue us from neeil, as upon a ship." 153. GKR. CO; cf. p. 46 f. and Note 161.-6, 18, 3; 4, 26, 2; 2, 11, 18; 1, 103, 8; 5, 61, 6; cf. 1, 180, 8; 3, 34, 9; 1, 51, 8, etc.- 4, 19, 6; 2, 13, 12; cf. 1, 61, 11 ; 2, 16, 6.

·198 THE RIGVEDA. 154. GKR. 66 f.; 2, 13, 12; cf. 1, 61, 11; 2, 15, 5.1, 174, 94, 20, 12; 2, 15, 5; 4, 30, 17; 5, 31, 8; 6, 45, 1.-4, 30, 3; 10, 138, 3. 155. 6, 30, 5; 3, 32, 8; 8, 36, 4; 2, 13, 5; 2, 12, 2; 6, 17, 7 (cf. 6, 47, 4: "It is he who measured out the breadths of earth, and formed the heights of heaven; be fixed the sap on the three heights, - Soma fired the wide air-space"); 10, 89, 4; 10, 138, 6; 3, 92, 8; 10, 89, 2 (read säryam with Grassm.); 4, 17, 14.--% 13,7; & 67, 10, 156. 6, 31, 1; 3, 30, 1; 8, 67,2; 8, 37, 3; 8, 67, 5; 3, 34, 2; 4, 30, 1; 7.8, 21, 13. 157) 10, 54, 3; cf. 5, 42, 6; 6, 27, 3. 4.–6, 30, 1; 1, 61, 8. 9; 10, 89, 11; cf. further 1, 52, 14. 11; 2, 16, 3; 3, 32, 11; 3, 36, 4; 7, 23, 3; 8, 6, 15; &, 50, 5; &, 83, 12; 1, 81, 5; 8, 77, 6; 1, 55, 1; 1, 61, 5 etc.; 8, 59, 5: "If, Indra, a hundred skies and a hundred earths were thine, a thousand suns could not equal thee, thunderer, nor could anything created (nor), the two worlds (eren then), when thou wert bord." 3, 32, 7 (with Aufrecht in Muir, OST. 4, 102, 1. 82, and Benfeg, Gott. Abhandl. vol. 19, p. 2383; 6, 30, 1; 3, 30, 5 (f. 1, 33, 9; Isaiah 40, 12); 8, 6,5; (cf. 10, 119, 6-8, 81 f.); 1, 53, 1; 8, 6, 38; cf. 4. 30. 2: "The races of men, all things, roll after thee like wheels." 159. 1, 51, 1; 6, 21, 7: 8, 82, 5; cf. 10, 43, 5(Indra speaks): "Nerer shall I fall into the hands of Death." 10, 10, 11: "I have heard that among all these females Indrånt is the most fortunate; for her knoband shall never at any future time die of old age." 260 3, 32,9; 7, 20, 1; 4,30, 23; (f. 1, 163, 9; 0,21,5 (otherwise BIL. vol. 7, colunun 1707); 7, 18, 17 (“le slays the lioness by a ram, and tears the speare? [Ludw.) with a needle;" similar paradosce 10, 28, 4,9); cf. &, 32, 6: "In Iudra abide all heroic deeds, the accu - plishes and that are to be clone." 10, 11, .), Indra s458: "1?) 1.se ine for that which is and that wbich is to be done." 161. 6, 31, 1; 1, 170, 3, c. 6, 43, 8; 3, 46, ? (8, 1, 2: "Indra, who does both, who puts at enmity and reconciles"); 10, 22, 10. 162. 10, 28, 9; 7, 08, 4; 3, 31, 10: 3, 30, 10; then 3, 34, 3 (quito differently laug, Die Gatha's 2,239]; 7, 98, 4.-4, 17, 13; 6, 47, 15. "Now to the front brings one, and now another:" lles. Op. 6: ρεία δ' αρίζηλον μινιθει και άδηλον δέξει, ρεία δε τ' ιθύνει σκολιών και αγήτορα κάρφει 4 Ζεiς ψιβρεμίτης (Arist. Lys. 772: τα δ' υπέρτερα κέρτερα θήσει Ζεις έψιβρεμέτης). Ηom. Οd. 16, 211: $ Arsch w sumir sinir mjue kuonra bird Boorov S Kakwa. Cf. besides the beautiful Fragm. 60 of Archilochos (Rgt.) and Hor. Od. 1, 31, 12: Valet ima suminis mutaro et insignern attenuat deus obscura protrebs.

·XOTES. 139 The lord of both the worlds hates all the haughty" (restrainer of the proud: 3, 31, 10): cf. Aesch. l'ers. 827: Zeus TO! κολάστης των υπερκόπων άγαν | φρονημάτων έπεστιν εύθυνος βαρύς, the fate of Kapaneus: Aesch. Sept. 427 f.; Soph. Ant. 127 f.; -- the μηδέν ασεπτείν and the μεγάλοι λόγοι in Soph. Αnt., the θείον φθονεpóv of Ildt. 1, 32; 3, 40; 7, 10, the dis te minorem, etc, of Ilor. Od. 3, 0,5 etc. (163.2, 12, 10; 10, 27, 1 (71) (10, 27, 6: the wheels shall roll over the mockers who have fallen by his arrow), cf. 10, 19, 8; 1,131, 4.-10, 160, 4; 8, 14, 15; 5, 31, 7; 10, 48, 7, Indra says: "I alone vanquish this one enemy; I vanquish two; what can even three do? I destroy many [of them) like sheaves of corn on the threshing-floor. Why do the enemies who regard not Indra revile me?" 4, 25, 6: "The unfriendly he hurls down into the deep" (p. 71 with Note 287). 164. GKR. 71; 1, 81, 8: "Ile thrusts asıde the men who offer no gilts with his foot, like bushes"; 8, 63, 2. "Turn to the god in day of Deed ": cf. above p. 32, with Note 111, and p. 41 (with 4, 24, 5); lor. Od. 1, 34, 11. "When they see how fierce the battle rages": Aesch. Pers. 498 f.: -Θεούς δέ τις 10 το πρίν νομίζων ουδαμού, τότ' εύχετο | λιπαΐσι, γαίαν ουρανόν τε προσκυνών, etc. 165, 7, 31,5; 2, 30, 7: “Let me never grow weary, por lame, nor give over; we will never say, ' Press no Soma."" 5, 37, 1; 7, 22, 5; 5, 32, 11. 12. 1665, 36, 4; 7, 37, 3, 10, 27, 1 (71); 8, 87, 11; 8, 60, 17; 8, 45, 17. “We call thee froin afar to help, for thou art pot deaf, but of listening ear";-7, 20,1 - Cf. 3, 3), 5; 10, 23, 7; 6, 21, 8; 10, 47, 1; 10, 12, 3; 1, 101,7; 6, 45, 1 7, and many others. 10, 48, 1, Indra says “Men call ne as a father." 8, 87, 11 "Thou, o good one, art our father; thou, o mighty one, our mother " 4, 17, 17: “Arrearing as our friend, do thou defend us,- The Sorna-preseer's comforter and safeguard. Friend, father thou, most fatherly of fathers, Who gives the suppliant life, and grants him freedom." 167, 7, 28,5; 4, 17, 19, 3, 32, 16; 8, 70, 3, 8, 77 3; 8, 14, 4; cf. 5, 31,5; 8, 82, 11.-7, 37, 6 (tesáyast). 160 (CS. 4, 23, 1. 2,5.6); 2, 12, 5 (uof whom the doubter asks, where then is Indra?' and denies that Le exists, although so awful"); B, 18, 3 ("Ilast thou now conquered the enemies ? Ilast thou alone won the land for the Aryan? Is this really thy deed? or is it not? Tell me truly"). th ·140 THE RIGVEDA. 169. 10, 22,1; cf. 8, 50, 9: “Jyhether a poet or one who is not a poet sing thy praise." 170) 8, 6, 11; 10, S9, 10: " In labor and pleasure Indra is to be called on." 171. The Açvins, as is at once eriilent, are gods of the breaking day, perhaps of twilight, and, at all events, originally identical with the Greek Dioskuroi; but a satu factory solution of their original signification'in all poiats has not yet been given. See Muir, OST. 5, 231-237, and the monograph, Die Açrin oder arischen Dins. kurep, by Dr. L. Myriantheus, Munich 1870, well worthy of notice for the significance of the myths. --GKR. 40 f.; 7, 69: 10, 39. "172. In the Rigveda the Açrins are always allored together (cf. 2, 33, 1-7); their later names, Dasra and Nasarya, are liere (as adj.) always in the dual; I can recall only one passage where the heroes are thought of as separated, 1, 151, 4: “The one a prince, victorious over heroes; the other, the blessed son of hearen." Cf. Nir. 12,1 f.; Muller, LSL. 9, 507 ff.—3, 58, 4; 7, 69,5; 5,777, 1.2. 173 6,63, 3 (uttanáha.la: xepas drožúr: palmas tendens); 6, 63, 1; 3, 39, 3; 7, 67, 1; cf. 10. 39, 1: "Like & father's name men lore to call their names." 174 7, 69, 2. 1. 3; cf. 1, 30, 10.-1, 36, 1 (with golden bridles: 8, 5, 28; 8, 22,5); 4, 36,2; 1, 183, 1; cf. 1, 46, 3. 175. 1, 118, 4; 4, 45, 4; 1, 118, 1; 5, 77, 3; 4, 45, 7; c. 1, 180, 1; 7, 70,2; 5, 77, 3; 6, 6:3, 7; 7, 63, 3; 1, 117, 9, 10, 39. 12; 1, 118, 1; 8, 62, 2. 176. 7, 69, 4 paritalmyolyam with Grassmann; cf. especially altor ryusan peíritalmydyûm]; 1, 119, 5; 1, 116, 17; 1, 117, 13; 4, 43, 6; 3, 73, 5, 8, 1; 10. 39. 12 (instead of Sursa Açrinf; 5, 46, 8. Note 11); 7, 07, 2; 7, 73, 1; 8, 8, 12; cf. 1, 119, 2: "For your favor weighty, unexhausted acts of lielp hare mountal your chariot, so that it altuost seems to give way. 177. 8, 18, 8; Medicines 1, 8.-1, 112, 8; & 23: TO Kansa, blinded in his house, se pare sight in delight at his song ; 1, 118,7; 10.39.3: cf. 10, 10, 8.-1, 180, 5; 10, 39, 4; c. 1, 118, 3 = 33, 78, 3: “Why else do the old sages call you the speediest helpers in need?" 178. GKR. 43.- Timada: 1, 110, 1 (ion chariot swift as the Arrow"); 1, 117, 20; 10, 65, 12. Puralidhi: 1, 116, 13: luradhi called you helpers at the great sacrifice; Te listened to the eunuch's wife as though it were a command, and gave her lliranyalasta" ·NOTES. 141 ("Goldhand"); 10, 65, 12, he is called Cydya ("Brown'); cf. 1, 117, 21: "Ye, favoring, gave Iliranyaliasta de son to the eunuch's wifo; Cyava, though twice cut apart, ye raised up to life." 179 Kali is also (1, 112, 15) mentioned as the protege of the Açvins. Vandana, according to this passage, is drawn out of an antelope-pit, into which he had fallen; so 1, 118, 0; according to I, 116, 11 (where with BR. 3, 539 rcyudál is to be read), and 1, 117, 5, the Açvins bring forth to light for Vandlana that which way buried, like him who słumbered in the bosom of Death, and like the sun, which Teats in darkness, like beautiful ornaments of gold, cf. 1, 117, 12; nccording to 1, 110, 7, like artists they fashioned a car for the old and feeble Vandana, and miraculously brought forth thic singer from the earth. 180. In the contest of Khela the foot of Vispala harl been cut off like a wing from a bird; at once the Açuins furnished her an iron leg, so that she could run for the offered prize; 1, 110, 18; 117, 11; 112, 10. Myriantheus, pr. 100-112. 181. 1, 116, 6 (Pedu with evil steed"); 137, 9; 118, 9; 119, 10; 7, 71,5.9, 88, 43. 182 1, 117, 3; 5, 78,4; 1, 116, 8; 1, 180, 4; 8, 02, 8; 7, 71, 6: "Froin the calamity of darknes9 ye seized Atri": 0, 60, 10. "As ye released Atri out of great darknes9", 10, 113, 1. 2: "Ye raised the hoary Atri up to walk ye released Atri ... in full youthful strength"; for 10, 39, 8 c Gkr. f. 45, n. 13. - A Bunset, under the keeping of the Açvins, the Dioykuroi, who, as inediatou between darknes and light, protected Helios They guarded the evening shy, the glowing fire whuc surrounds the run, with refreshing coolnes (of evening), with a draught, whel spems to point to the evening dew. Soune, KZ. 10, 331. At morning they overponer the denon of darkness, and lead back the sun to hearen in full beauty. 183 1. 110, 10, 7, 68, 6, 10, 39, 4: Cyavans, who lay like an old cart, ye made young again to walk "; 6, 71, 5 "Aad made young Again, he raised the maiden's love The Sun, gone down and thougait to be dead, is brought up by the Açy2119 in the full vigor of South and beauty, and becomes the compmon, wins the love, of the Dawn. Benſey, 00. 3, 100; Vyriantlieus, p. 03 1. 284 1, 112, 5; 1, 110, 21, 1, 117, 4; 10. 39, 8 - For the significa tion, Benfey, 00.3, 102. 101; differently Myriantbeus, p. 174. 185.,1, 116, 7, 1, 117, 6. The horse's hoof, ur spring or opener of springs, recalls the 'Ismov xpain, opened by Pegasus, on llelicon (Strabo, 8, 21, p. 379: τον δ' αυτόν φασι και την Ιππου κρήνην αναβα:

·142 THE RIGVEDA. λείν εν τω Ελικώνι πλήξαντα τα όνυχε την υπούσαν πετραν και cf. Οτ. Afet. 5, 256: fama novi fontis ... dura Sledussei quem praepetis un gula rupit); and in Troezene (Paus. 2, 31, 3), Paus. 2, 3, tells of a spring specially worth seeing in Corinth: Και ο Βελλεροφόντης έπεστι, και το ύδωρ οι δ' όπλής ίππου ρέει του Πηγάσου, Myriantheus, p. 149 f. . 186. 1, 117, 7; cf. 10, 39, 3: « For ye bring happiness in Iore to the old unmarried maid." - Myriantheus, p. 95. -187. 1, 116, 14; 1, 117, 16; 1, 112, 8; 1, 118, 8; 10, 39, 13 [in 7, 68, 8, I consider ipla corrupt]. Tra= wolf= Alko-s is the Demon of Darkness; here the Açıins destroy him, elsewhere the San-god, Apollo Avkoktóvos. Cf. Myriantheus, pp. 78-81, and for the quarl (rartika, Ortygia), Muller, LSL. 2, 323 f. 108 1,112,21.- The Açrins put a horse's head upon Dadhyanc, with whose bones Indra slew the enemies; thereupon he slioned them where they could find the sweetness, i.e., the Soma-draught with Trastar: 1, 84, 13; 10, 48, 2; 1, 117, 2; 1, 116, 12, 1, 119, 8; 9, 103, 4. Benfey, O0. 2, 215; Myriantheus, p. 142 f. 189 1, 116, 3; 1, 182, 6; 1, 117, 14, 15, 1, 119, 1; 1, 116, 5. 4; 10, 143, 5: "Bhujru tossed in the sea on the other side of the air"; 1, 116, 5: «home"; 1, 119, 4: « to the Fathers "; 1, 162, 5: "golward." -7, 68, 7, instead of Tugra's, "evil-minded conipamons named (4, 27, 4, appears to me corrupt). - The "rehicle swift ag thought," the "animated ships Boating in the atmosphere" (1, 182, 5: "Ye made in the floods that flying shir, endowed with hfe, for Tugra's son"), the "nerer fuiling, nerer tiring, nerer faltering, nanged steeds," 7, 60, 7 recall the rerecs in llom. Od. 8,579 f., concerning tlie (cloud) ships of the finacacians: αλλ' αύται ίσασι νοήματα και φρένας ανδρών και πάντων ίσασι πόλις και τοιας αγρούς ανθρώπων, και λαϊτμα τάχισθ' αλός εκπερίωσιν. 1 ήέρι και νεφέλη κεκαλυμμέναι: ουδέ ποτέ σφιν ούτε τι πηιαιθήναι επι δέος αύτ' απολέσθαι. Τ's. 565 οι ενα πομποι ανήμοι ές ειμεν απάντων, Sonne, KZ, 10, 337. With 1, 182, 7: What was the tree, standing in the midst of the flool, which the son of Tugrs seized in his need?" Sonne, KZ. 15, 109 1. compares Od. 12, 103, 431 f.: τω δέν έρινες έστι μέγας, φύλλοισι τεθηλώς. η μεν άιερροίβδησε θαλάσσης άλμιρόν ύδωρ» αιτάρ εγώ ποτί μακρόν έρινεον ψώσ' αερθείς και το προσφες εγόμην ως νυκτε. pio atd. For the meaning of this fun-myth, see Sonne, KZ. 10, 835 f. Benfey, 00, 3, 159; 3Myriantlieus, p. 158 1. 290 4, 43, 7; 10, 40, 12, -1, 126, 1; 1, 282, 7; 1, 2, 3. Tao Açrins, too, are praised for the iniracle of the "eoft milk in rougb ΣΩΝ 8. above p. 27, with note 90; 1, 180, 3. -3 18, 1; 8, 10, 5. Γ: * are ·NOTES. 148 * from front and rear, from above and below; from heaven and earth, from the sea; from plants, houses, from the mountaine' peaks, and from foreign tribes," 7, 72, 6; 4, 45, 5; 7, 70, 3; 8, IN, 5; 1, 47, 7; f. 1, 182, 3: "What do ye there, why sit ye where the people boasts unsacrificing?" 191. 7, 69, 6 (differently 4, 45, 4); 5, 70, 3.2. 192, 1, 117, 4; cf. 1, 158, 3; 1, 181, 1; 7, 72, (cf. 0,76, 4 and 4, 41, 6: "Let not other derout men hold you fast when your olil friends gather around you"); 2, 157, 4 cd = 1, 31, 11 ed. . 1, 116, 23 with 1, 182, 3. 4; 10, 10, 13: "Give him a waterins-place with a good draught, and a resting-place on the journey"; 8, 8, 13; 8, 20,7; 8, 35, 10 f., etc. 193 Uşas: the "Irradiating:" Muir, OST. 5, 181-108 ; GKR. 35 f.: 1, 124; 7, 76.-1, 92, 1; 1, 124, 5:7, 76, 2; 3, 61, 4; 4, 51, 1. 2; 7, 77, 2; 1, 123, 1, Ilomer: 'Hòs pacol Bpotos and χρυσόθροι ον ήριγένειαν 4 ώρσεν, ίν' ανθρώποισι φόως φεροι. - Mau Muller, who traced a very large number of myths to tho Dawn (cf. LSL. 2, 481 ff.), says, lc. p. 517: “The dawn, which to us is merely a beautiful sight, was, to the early gazer and thinker, the problem of all problems. It was the unknown land from whence rose every day thogo bright emblems of a divine power which left in the mind of man the first impression and intimation of another world, of power above, of order and wisdom. What we simply call the aunrise, brought before their eyes erery day the riddle of all riddles, the riddle of existence. The days of their lıfe sprang from that dark alsysy, which every morning seemed instinct with light and life Their youth, their inanhood, their old age, all were to the Veilic bards the gift of that henvenly mother who appeared bright, young, unchanged, immortal, every inorning, while everything else seemed to grow old, to change, and droon, and at last to set, never to return It was there, in that bright chamber, that, as their poets sald, mornings and days were apun, or, under a different itage, where mornings and days were nourished (10, 37, 2; 7, 63, 2), where life or time was drawn out (1, 113, 16) It was there that the mortal wished to go, to meet Mitra and Varuņa. The whole theogony and philosophy of the ancient world centred in the Dawn, the mother or the brigtit gods, of the sun in his various aspects, of the morn, the day, the spring; herself the brilliant image and visage of immortality." 194 1, 113, 3; 1, 123, 7, 6, 49, 3: “One decks herself with scars, with sunlight the other, relieving each other in their mutual courses." [instecul of sárn, probably séra should be read with Graeem Dict. 1630]; 1, 113, 3 (in Note 200); 1, 124, 9. 8 (38); 1, 113, 1; 10, 172, 4; 4, 52, 1.

·4 144 THE RIGVEDA. 99. 1, 113, 1; 6, 65, 2; 6, 61, 3: She drives away the darkness as a heroic defender chases the enemies, like a swift charioteer"; 1, 48, 8; 7, 81, 6; 10, 35, 3 - 10, 35, 2, Uşas drives away the guilt of sin; 8, 47, 16, the eril dreams. — For the dispute of Uşas with Indra, 4,30, 8-11 (73); 2, 13,7; 10, 138, 5, cf. Sonne, KZ. 10, 418 f.; Juller, Chips, 2, 91 f. 196. 7, 81, 1; 7, 75, 1; 1, 92, 4, 11; 1, 48, 15; 1, 113, 4, 14; 4. 52, 5; 1, 92, 12: "Spreading ont (her rays) like herds, as the river its wares, she is risible afar." 197. 1, 49, 1.2; 1, 113, 14; 7, 78, 4; 7, 75, 6; 3, 61, 2; 4, 51, 5. -1, 124, 11; 5, 60, 3. The steeds or cattle of Ugas are the light morning-clouds, bright, shining, as the clear billons of the watere," 6, 64, 1. Theocr. 13, 11: derxiTOOS 'Aús 2. 147 f. iTTO 'A@ Tà ροδόπαχυν απ' Ωκεανοίο φέρουσαι, etc. Τιτρ. : roseis Aurora quadrigis (bigis). -6, 61, 4.1; 6, 65, 5; 5, 80, 1; 7, 79, 1. 198. 4,51, 3; 1, 124, 10 -1, 92, 9; 7, 80, 2; 7, 77,1; 1, 19, 3; 6, 81,6= 1, 124, 12; 7,79, 1; 7, 75, 4. With the following verses cf. 2, 48, 5. 0 [where padám nd rely álari is obscure to me): “She comes, and all the footed creatures rouses tu, And stirs the birds to fly aloft. She sends men forth to battle, sends them to their toil ... And never in their busy fight the birds seek rest When shines thy radiance, Bounteous One." " All the five peoples" (panca janasas, Artayas, etc.), originally the fire tribes of the Yaults, Turvaças, Druligus, Anus, and Parus [1, 108, 8], afterward forinulaic for men in general. "the whole world"; see Zimmer, AIL. 111-123. 199, 1, 02, 4; 1, 123, 10; 6, 61, 2; 5, 80, 5. 6; 1, 113, 15; 7, 81, 5; 7, 70, 7; 7, 75, 2. 200 1, 123, 8. 9; 7, 70,5; 1, 92, 12; 5, 80, 4= 1, 124,3 (35); cf. 1, 113, 8, of night and morning: "The sisters' paths are each alike, and endless, On them they journey, by the gods instructed; Unlike in color, but alihe in spirit, They dever halt nor strire, steadfast forever." 201 1, 92, 10; 1, 118, 11: "in the ever renewed light of the Dann"; 1, 123, 8; 4, 51,0; 1, 113, 6. 15; 1, 124, 2. 4 202 No madhálshit (L. 113, 13) cf. 3. 61. 1. énu rratám, and 1. 113. 10; for the rest on pula d, 4, 51, 6:3, 01, 1; 1, 123, 2. 8. On 1, 02 10.11 (4, 51, 8, amitacarna); Bollensen, 00. 2, 463 1., 465. For the ·NOTES. 145 thought, cf. Plut. Consol. ad. Apoll. 15, p. 110, B: yeralov & mal το Λακωνικόν· νυν αμές, πρόσθ' άλλοι εβάλεον, αυτίκα δ' άλλοι, ών αμές γενεάν oικέτ' έποψόμεθα. 203, 80xya: the "Gleaming, Shining." - Λfuir, OST. 5, 155-161; GKI.. 55 f.: 1, 115: 0, 189 (unrise)-1,115,2 (55); 10, 37, 1. 9. Minnerinus fgm. 12 : 11έλιος δ' αμέγαρτ’ έλαχεν πόνον ήματα πάντα, ουδέποτ' άμπαυσις γίγνεται ουδεμία ή ίππισίν τε και αυτό, επεί ροδοδάκτυλος Ηώς ή Ωκεανόν προλιπούς' ουρανών είσαναβή. 204. 7, 03, 3. 2, 4, 13, 4; 7, 03, 1: «Surya, the fortune-giving, who, like a skin, rolls the darkness together."-1, 50, 2; 10, 189, 2: "Ilo moves among the hosts of stars,- at his breath they fade." 205 Surya's Nares. 1. 115, 4. 5: 10, 31, 8; 1, 121, 13; 6, 20, δ; 5, 15, 10; 10, 92, 8(seven: 1, 60, 8; 4, 13, 8; 7, 06, 5; 7, 60, 3). IorBes: 1, 115, 3: 10, 37, 3; 10, 40, 7 (εαριάρια; 5, 45, 9), cf. Έur. Phoen. 11.: ώ την εν άστρους ουρανού τέμνων οδών και χρυσοκολλήτοισιν έμβεβώς δίφροις Ηλιε, θοαίς ίπποισιν ειλίσσων φλόγα κτλ. Ποτη. Ifyinn. in Solemm 0 f. (rs. 14: αρσενες ίπποι), in Merc. 60, in Cer. 88. Soph. Α. 815: συ δ' ώ τον αιπών ουρανόν διφρηλατών "Έλιε κτλ. Λr. Nul. 571. “Ιλιος ίππονώμας. Λesch. igin. 192 D (180 Ν.), etc. 206 1, 50, 2 (πανόπτης ηλίου κύκλος, Hέλιος, ός πάντ' έφορά, etc.); 10,35, 8; 4, 1, 17; 6, 43, 0. "Sarya goes to the field, which spreads out far and wide before him.” 5, 15, 10, and 7,60 4: "The wintight flood of light." 7, 60,2 "The herdsman of all things standing and moving, 1.e the immovable and the movable, of the inanimato and animate, looking upon right and wrong among men." 0, 51, 2; 10, 37, 5 -1, 115, 4 φιth 4, 13, 4 (thdran (intum); 1, 115, 5. Dome": "vault, arch of heaven," often. 207 1, 115, 1 ("the moving and standing," see 7, 60, 2, in the Spreceding note), 5, 27, 6, 7, 63, 1 Matth 5, 45. τον ήλιον αυτού ανατέλλει επί πονηρούς και αγαθούς, και βρέχει επί δικαίους και αδίκους. -1, 50, 4. 2; 10, 170, 3; 4, 13, 2 (spoken of Alitra-Varuna, as usually see abovo p 60); 7, 83, 2, 7, 60,2 "The bright eye, placed by the gods." Cfp 69 with Note 221. 208 Ilillebrant rightly observes, Varuna und Mitra, p 45: "To infer from the name that they were all personifications of various attributes of the sun, seems suspicious to me, in so far 118 we look upon it 19 a production of the Vedic poete themselves; for some, we may rallier Eusk whether they were not originally sun-gods of different tribes, who gave them names as they appealed to their fancy; whether, then, in the consolidation of single tribes, the cults were not algo brought over," etc.

·140 THE RIGVEDA. 209 Posan: Muir, OST. 6, 171-180; GKR. 31 f.: 1, 42. -4,3, 7; 8, 4, 15; 1, 80, 8; 6, 58, 4; 10, 20, 7: “The strong lord of refreshing, tbe strong friend of nourishing"; 1, 12, 8; cf. 10, 139,2; 1, 42, M. 9 (51): "Give richls, and with oper hand": 1,89,5"We call him, that he may be a true defender and guardian for the increase of wealth"; S, 4, 17. 18; 8, 29, 6; 6, 48, 15; 6, 51, 8; 6, 53, 3-6; 6, 50, 6: "Te pray to thee for happiness From trouble free, in treasures rich; For full prosperity today, And for tomorrow highest good." 210. 10, 139, 2. 1 with 1, 23, 14 (ághrni, often), and 10, 17, 3; 2, 40,5; 3, 62, 0.-Goads; 6, 68, 2; 6, 53, 9.-1, 89, 5; 10, 20, 6 (cf. Zimmer, AIL. 229); 6, 61, 6-7.--10, 17, 3: “The world-herdsan, who loses no cattle"; 6, 51, 10: "Püşan shall stretch his right hand far; he shall drive back the lost"; 1, 23, 13. -- Pûşan is drawn (like the Scandinavian Thôrr), not by horses, but by goats: C, 57, 3; 0, 55, 6. 4.3; 6, 58, 2; 10, 20, 8; only in 6, 58, 8 are "golden shire, which move upon the sea and in the air, with which Pasnı does messenger's service for Sürya," spoken of (instead of dutyím, düyàm ought probably to be read; so also Ludw. Rr. 1, 157]. -- Papan does not care for the Soma, but for the preparation of barley: 6, 57, 2. Do the passages 0, 50, 1; 1, 138, 4; 1, 2, 10, Who inockingly of Paşan says: • Behold the grueleater there!' IIis jeers the god will not endure. - For I do not disdain thee, Pûşan, glowing god; Thy friendship I do not reject. - The god from us no chiding hears; We bring him praise in pleasing songs, The Helper Fe implore for wealth, indicate mockery on the part of certain tribes towards those with other cults? 212 6, 49,8 (6, 53, 1: "Companion on the journey," Vaj-Sanh.); 1, 42, 7. 1. 2-4; 10, 17, 5; 6, 54, 1. 2: Bring us, o Pûsan, to a man Who, rise, at once shall point the way. And say to us, "lo, here it is." TYith Pûşan joined let us go forth, Who points the houses out to us, And says to us: "Lo, here they are." 9, 67, 10.- Puşan also aids in battle, 10, 139, 3, and to becomes Indra's comrade, 6, 57, 4; brings the seasons, 1, 23, 14. 15.

·NOTES. 147 - 212, 10, 17, 3-0; 10, 59, 71 (Ath. Saoh. 16, 9, 2; 18, 2, 53); 80 Paşan YuxomouTóscf. Notes 221 and 272. 213 Viapu is the only Vedic god whose name has been preserved in the Hindu triad of divinities, while in the Veda le docs not play an important part; Muir, OST. 4, 03–208; GKR. 63 f.: 1, 154 - 1, 154, 3; 1, 22, 16 f.; 1, 155, 1; 0, 49, 13; 7, 100, 1. 3; 8, 29, 7; 1, 154, 1: 7, 09, 2. 3. The steps: rising, highest point, and setting of the sun. 214. 7, 09, 3; 7, 100, 4, with 1, 154,2; 6, 69, 5: "Indra and Vişnu, ye made the atmosphere wide, and stretched out the worldfor our existence."--Vişnu, inore often than l'úşan, is named as the ally of Indra: 1, 22, 20; 1, 156, 4. 5; 4, 18, 11 (63); 8, 89, 12; 0, 20, 2; 7, 97,4 f.; cf. 6, 69, 8 in Note 05 - The epithet fipuista is quite obscure in 7, 09, 7; 7, 100, 5: verse 6: "What was to be descried in thee [Muir, ubat badst thou to blame), o Vişņu, when thou declaredst, I am Cavita"? Do not conceal fron us this the beauty (disguise ?), when in battle thou 499umest another forni." Cipirista: Ludwig ad. loc. renders "ball-headed " (liv. 1, 162); Bee his note, Rv. 4, 153, and Juir, OST. 4, 87 [ ] 215 7,09, 1 with 1,155, 5. 4.–1, 22, 20; 1, 154,5; cl. 10, 177, 1: "Sages behold with heart and mind the bird adorned by the power of the Asura," i.e. the sny mctured as a bird, see 10, 72, 8 in Note 226, and 10, 149, 3 in Note 370. 216 Savitar (from root su, sü, Prev. suratı, Aor. ásarit). Muir, OST. 6, 102-170; GKR. 46 t. 2, 38, 5, 81 Savitar and Surya. of eg 4, 14, "God Savitar raised his banner hoch, providing light for all the world ; Sûrya has filled the earth and beaven, and the wide Tealm of air with leams" 10, 159, 1 “Sûrya protect us from “Rejoice (?), o Savitar .", 7. 3. “Savitar, give us ...", v 4. fe would see thee, o Sûrya ...", 1, 83, 1-11, 7, 63, 11. 217 T.g. 1, 157, 1 " Saritar enlightened (prásavit) the world"; 1, 110, 3 “Sartlar has awakened (Axutat) immortality", 3, 33, 6 "God Savılar bus led us with beauteous bands, at whose inipulse (prasme) we flow", 6, 82, 1. "Send (s02iA) us today, god Sarılar, the blessing with children; drive away (partsuta) e il dreame" [10, 27, 4, apa-suta, of Sürya); 2, 38, i (16); "The divine inciter comes to arouse" (deraḥ sarta saráya); numerous other examples in Mair, OST. 5, 105-108. 216 5, 81, 4 (40), to Savitar: "Thou gladdenest thyself in Sürya's beams"; 7, 63, 3: “ This god (sc. Sarya) seems to me to be heaven..

·148 THE RIGVEDA. a Savitat, never changing the same order." In 10, 130, 1, Savitar is called "Sürya-beammg, 7, 66, 1; 1, 123, 3; 7, 45, 2; etc. 219. 5, 82, 8; 5, 81, 4.-5, 61, 2, 3; 6, 71, 5.1; 7, 43, 2.-6, 71, 2; 8, 27, 12: "Saritar has raised himself up before you, desirable he stands high uplifted; the two-footed and the four-footed, the striving and the dying, have gone to rest "; 1, 33, 2; 7, 45, 1; 1, 124, 1 (35); 3, 38, 8. 220. 1, 35, 3.2; 5, 81, 4 (in Note 218); 7, 39, 1 with 1, 73, 21 ("true like Saritar"; also 9, 97, 48); 7, 38, 2; 7, 45, 3; 1, 35, 3; cf. verse 10, and 671, 5; 5, 81, 2. 221. 6, 71,3; 7, 38, 3; 1, 35, 11; 7, 45, 4, 3; 6, 71, 6; 1, 21, 2-3 (1, 110, 3, in Note 217); 4, 51, 1 f., Ferse 3: “ Whatever (offence) we have committed, by want of thonght, against the divine race, by feebleness of understanding, by violence, after the manner of men, esther against gods or men,- do tbou, O Savitar, free us from galt." - 10, 17, 4, Savitar is YUXOFONTOS, lile lúpan; Note 212. 222 4, 53,2; 1, 35, 11; 4, 53, 4.- The following rerses from the Evening IIymn, 2, 38 (46). - To Savitar is also addressed the celebrated Gayatri or Sout), tlie duly prayer of the Brahmans (Nr. 3.12, 10): ["Of Sarıtar, the hearenly, that longed-for glory may we winl and may himsell inspire our prayers!” "No good and sufficient explanation of the peculiar sanctity attaching to this verse bas ever been giren; it is not made remarkable, either by thought or diction, among many other Vedic verses of similar tenor. Its meaning is a matter of some question, depending on the meaning given to the verb in the second páda, «himnhi, whether we may receive, gain, win,' or 'let us meditate. If the latter be correct, the correspondence of root and meaning between this rerb and the following poun, hva in the third páda, cannot be accidental, and should be regarded in translating: we must read, "and inap he inspire (or quichen)our meditations (adoring or prarerful thoughts) "-"Siyana gires no {ag than four different explanations of the gayatri, and leares his readers free choice as to which they will accept." Whitney, Colebrooke's Misc. Essays, p. 111 1.]. 223. Uşas: above p. 51, with Yote 200, where in 1, 113.3 it is also said of Vight and Morning that they " are taught by the gods to go their way." Savitar: 4, 13, 2. 224 4, 13, 3 (above p. 55: "hom they have made," etc.); cf.7, 62,2; 7, GO, 1; 10, 12, 8; 7, 60, 3; 10, 37, 5 - 0, 51, 1; 7, C1, 1; 7, 63,1; 1, 115, 1; 1, 136, 2; cf. 5, 66, ? and the hymn 1, 152, espe cially 73. 3-5 (13 f.).-7, 63,5; 7, 60,5; cf. 8.00, 2. Indra even says of himself, 10, 48, 11: "As god, I do not disturb the decrees of the ·NOTES. 149 gods, the Adityas (Vasu, Rudriya): they made me for great might as unconquerable, unyanquished victor"; 10, 113, 5: "Indra darts his lighting for Mitra and Varuņa"; 10, 89, 8. 9.-7, 63, 5; 7, 65, 1; 7, 68, 12 (Mitra-Varuņa-Aryaman); cf. 5, 69, 3 (Aditi-Mitra- Varuna). 225. Aditi (Eternity, Infinity'); J. Muller, Translation 1, 230- 231, OGR. 233 f.; Muir, OST. 5, 35–53 = 00. 3, 462 f.; the monograph, Ueber die Gattin Aditi. A. Ilillebrandt, Breslau 1870.-7, 10, 1; 1, 136, 3; 1, 185, 3; 1, 166, 12.-8, 25, 3.-4, 25, 5; 8, 18, 6; 8, 47, 9; 10, 36, 3; 8, 50, 10-12: "And thee I gummon to my side, O miglity goddess, Aditi, Thee, Merciful, to my defence. In deep or shallow places sare, Thou mother of the gods, from foes, Do thou our children keep from harm. Far-searching thou, grant sure defence To all our children, far and wide, Tiat, living, they may spread abroad." 1, 162, 22: "May Aditi grant us sunlessness": 5, 82, 8: "guiltless before Aditr"; , 12, ; 7, 0.3, 7; 2, 27, 14 (23); 7,87, 7 (9); 10, 12, 8; 7, 24, 15: "Varana, loose us from the uppermost, the middle, and the lowest bond. Then may we, o Aditya, in thy service, freed from sin, belong to Aditi." (On Varuna's bonds, see p. 67 and Note 255.) Aditi, viewed 19 a divinity, as the personification of the visible Infinite, the endless expanse beyond the earth, beyond the clouds, beyond the sky' (Muller, Translation 1, 230) may be younger than Varuna, Bhaga, Mitra, and Aryaman; but the group of the Adityas, as the name itself proves, presupposes the proper dame Aditi (WVeber, JL.Z. 1876, p. 652 = IStr. 8, 453). “It was, no doubt, the frequent mention of these ber sons that gave to Aditi, almost from the beginning, a decidedly feminine character. She is the mother with powerful, with terrible, with royal song. But there are passages where Aditi seems to be conceived as a male deity or, anyhow, as a sexless being." Muller, OGR. 238 f. Aditi is praised in pantheistic fashion in 1, 89, 101 " Aditi is the beaven, Aditi the atmosphere, Aditi the mother; she (sd) is father, she son, all gods are Aditi, the whole world, Aditi is what is born, Aditi is what shall be born," recalling the familiar Orphic verses (Lobeck, Aglaophamzs, p. 521 f.):

·150 TIE RIGVEDA. Ζυς πρώτος γίνετα, Ζεiς ύστατος άργικέραυνος, Ζεύς κεφαλή, Ζεύς μέσσα, Διός τ' έκ πάντα τέτυκται, Ζευς πυθμήν γαίης τε και οιρανού άστερόεντος, Ζεύς άρσην γενετο Ζεις αμβροτος έπλετο άμφη, Ζος πνοή πάντων, Ζεύς ακαμάτου πυρός ορμή, Ζεύς τόντου ρίζα, Ζεύς ήλιος ήδε σελήνη, κτλ., and the like 226. The Adityas: Roth, Die hochsten Gotter der Arischen Volker. ZDMG. 6, 67-77; Muir, OST. 5, 57-57; GKR. 19 f.: 1, 41; 2, 27; 10, 185. The long recognized identity of the Indian Aditya with the Iranian Amesba (penta, is followed out in details by J. Darmestetter, Ormazd et Ahriman, leurs origines et leur histoire. Paris 1877, pp. 7-81. For the most frequently mentioned, cf. Yote 227. Mitra and Varuna: Muir, OST. 5, 58-76; GKR. 13 f.: 1, 152: 7, 61, the excellent monograph, Varuna und Blitra. Ein Beitrag zur Exegese des Veda, von Dr. Alfred Hillebrandt. Breslau 1877. On Mitra, Note 228; on Varuņa, Note 211. Seven Adityas are mentioned, 9, 114,3 (cf. Muller, Translation 1, 240 1.); for their names, cf. Note 228.-In AV. 8, 9, 21 Aditi is called the "mother of eight bons," with wbich cf. RV. 10, 72, 8.0: "Eight sons there are of Aditi, Who from ber body were produced. With seven she approached the gods, Bat the egg-born she cast away. TYith seven only Aditi Approached the former race of gods. To birth at first, but then to death, The goddess brought Mårtaņda back," and the legend of the CB. attaching to these rerses: Roth, ISt. 14, 392 f. The "egg-born" is the sun, pictured as a bird; cf. Nota 216. [Ladw. Rv. 5, 443 and Muir, OST, 4, 13 f.] The later period mentions twelve Adityas, with distinct reference to the months. 227. The important hymn 2, 27 (21-24), in s. 1, names Blitra, Aryaman, Bhaga, Dakşa, Ança, Varuņa. The name of the seventh Aditya can not be discovered; it cannot be Indra, nor Saritar (7, 85, 4; Val. 4,7; &18, 3), though in isolated - always late- verses of the Rig (1, 150, 13; 1, 163, 13; 1, 191, 8; 8, 00, 11) the word Aditya, as afterwards, stands as an appellative for fun. Permalismus Ança (portion): the Apportioner,' and ·यारा रणादाई गर्द याजा" NOTES. 151 Dakga (ability, strength, intellectual power): the Capable, ciever, somewhat more frequently Bhaga (portion): the Dispenser, Protector, Lord'; see espec. 7, 41, 2-1. Its name as an appellative in the Iranian and Slavonic tongues means God. The following are almost never mentioned separately: Argaman: the Bosom-friend; 5,29,1? 6,50, 1 (126): "Aryaman, who gives without being asked" (cf Matth. 6, 8), and Nitra: the Friend'; the only lymn addressed to him is 3, 59 (17); hut both, especially the latter, are very often connected with Varuna (p. 61 1., Note 211). The last three, or eren the dual divinity Mitra.Varuna (cf. Note 226) serve as the representatives of the Adityas in general. On this account, and to avoid too frequent repetitions in the following notes, the hymns to the Adityag and to Mitra-Varuņa are treated together, the latter distinguished by the sign. 228. 8, 25, 17 (olyá samrájydsya); 8,00, 6. "Ye regard the immortal ordinances of mortals, mviolable." --7, 65, 2 deránêm ásurâ). "The laws of the moral are as eternal and unchangeable as those of the natural world. The same divine power has established the one and the other. This power 19 represented by a circle of divinities who may be most pertinently entitled the Gods of Ileavenly Light. IIdman immagination was able to find no visible thing with which they could be compared, saving the light. They are and are named the Spiritual." Roth, JAOS, 3, 310 f.; cf. Roth, ZDMG. 6, 09 and Muller, OGR. 206 1. 229 +7, 66, 2 with 8, 25, 1 (cf. 8, 25, 3) and 6, 67, 5. The following verses, all from the above-ramed hymn 2, 27, are in part taken out of their original sequence (11 ab with 9 cd, 14 ab with 11 cd etc.). This order will here excuse itself, 230 8, 47. 11. "Ye look down, Adityas, like watchmen from the battlements." Mitra-Varuna at the shining of the dawn, at the rising of the sun mount their firm highest seat, the golden throne, which rests on a thousand brazen columng; from thence they look upon the infinite and the finite, they even look into the heart of man (5, 62, 8.7 with 2, 41, 5; 7, 61, 1); cf. 7, 65, 1: "The divine power of you twain is imperishable, ye hasten closely regarding each one in his course"; 10, 65, 5: "Not far away are the two all-mlers with their spirit." - In 1, 67, 5 cunning, dever deceived spies are assigned to them, so 1, 61, 3.5 (15): "From the broad earth and from the heights of heaven Ye send abroad your spies that never tire, ·152 THE RIGVEDA. . In every place, through field and house, their presence Unceasingls keeps watel on each transgressor. All your alenging spirits, Ose Mughty, In whom can be perceived no form or token, Uberringly the sin of men they punish; And nothing is so hid as to escape you." Cf. also 2, 27, 16 (23). 231. 7, 66, 11: “They ordered the years, months, daya" (Gen 14; Psalm 174, 16. 17; 101, 19; Jerem, 31, 35; Yaçna 11, 3: W..y ordered the path of the sun and the stars? Who (ordained) that the moon now wazes, now wanes? Con temt cf. BR. sub 3 ta]; *6, 67, 0: They extended earth and hearen as a dwelling of man"; * 5, 69, 4. "You who are the supporters of the ether, the atmosphere and the earth-regions"; cf. F. 1, with 2, 27, 8. 9 (22); * 5, 10, 2: The supporters of the people,"; 7, 61, 9: “Strong lords of the rivers Bend refreshing rain froin heaven"; .7, 31, : "Guardians of the world"; according to 8,00, 2 they, guide the sun with their arms. -3, 34,5 f.? 232.7, 60,5: "Avengers of much wrong they grew up in the house of the right"; 7, 66, 13: “Just, born and strengthened in right, hating wrong, terrible";h“Their another made them terrible to the deceitful 222"; 7,02 3: "Binding song with many bouds not to be overlerred by the deceitful man": -1, 139, 2: "For the sake of right they tay hold on wrong with the wrath of their spirit"; *1825.4: "The just loudly proclaim the right." 233. * So their spies are called invisible (“in whom can be percrired no form or token"; •7, 61, 5 in Xote 230); 1, 105, 10: "The path which is prepared for the Adity as praiseworthy in the hearens is not, O gods, to le orersterred, ye cannot perceire it, O mortals." 8, 23, 9: “Seeing further than the eye with unclouded vision, esen slumbering the observe attentirely"; • 10, 61, 5 (in Note 230); 5, 62, 6: "For the righteous, far-reaching protectors with liauds clean from blood." With this cf. Indra's words 10, 48,2 and 10, 113, 5 in Xote 221 (ie. Indra fights for them), Also 6, 68, 3 and 7, 85,3 in Yote 212. 234 •6, 67, 6, 2, 41,5; 7, 61, 4; 8, 51, 13; 1, 90, ?; * 5, 6), 1 (see Indra's work, 10, 48,2 in Yote 221); 7. 61, 4: “The moons of the cut-hatera dwindle powerlesen; 1. 1521: "Ye strike to earth erery impiets and protect the right": 5, 67, 3: "They follow the de cree ster lig ster"; 1, 136, 1: "Their doininion, their divinity no one can assail"; •7, 60, 10; 6, 67, 9.

·) NOTES. 163 235. 8, 18, 15 (cf. 7, 61, 1; 6, 51, 7=7, 52, 2: "We do not do what ye, O good ones, punish"; 8, 50, 7; 8, 18, 5(5, 07.4; 1, 107, 1); 8, 47, 8. 236. 2, 23, 2. 0; 8, 50, 8; 2, 28, 3; 8, 47, 13; 8, 51, 17 ('peni. tent="who returns from his sin," above p 31 with Note 106); 8, 18, 18. 22; 8, 50, 20; 1, 89, 9: "When our sons are fathers, - do not (before) harm our life in the midst of its course"; 2, 28, 5: "Let not the thread of my devotion serer, Let not the laborer's staff too soon be broken." 237. Differently in 8, 47, 5: "May dangers aroid tus as drivers (avoid) bad roads." 238. 1, 41, 4: "Well naved and thornless is the path for him who lives aright."-8, 47, 2.3: "Ar the birds their wings spread over us your defence." Ps, 01, 4: He shall cover thee with hi, feathery, and under his wing shalt thou trust : his truth shall be thy shield and Wbuckler. Ps. 17, 8: Ilide me under the sbadow of the wings, etc. - Rr. 8, 47, 8: "We are united to you as a fighter to his armor"; see furtaer Yote 239. 239. 10, 63, 13: "Every mortal prospery unharmed, he propagates bis line in child and grandchild, whom ye Adityas guide with good guidance through all misfortunes to happiness." *7, 65, 4; 7, 62, 5: "Stretch forth your arms that we may live, and refresh our fields with rich nourishment; O youths, make us renowned in the people, hear any call, Varuna and Mitra." Their most excellent protection and defence guard from poverty and sickness, from snares and enemirs, froin dangers of all kinds : 7, 60, 13; 5, 70, 3. 4; 8, 18, 10.11; 8, 54, 15. 21; 10, 126; 8,00, 4 etc.; 1, 41, 1-3 (19): 8, 47,7; 10, 126, 1, 10, 185, 2.3 (25) --1, 82, 7 (30), 2, 27, 7 12 15 (22 6.). 240 The passages 8, 18, 12; $, 56, 17 f ; 10, 63, 8 and 8, 47, 8 above r 30–31; 2, 29, 5; 7, 52, 2: "Let us not expiate another'a ✓ transgression," etc. Varana; Roth, ZDMG. 0, 71 ff.; 7, 607 f., JAOS. 3, 310 ff.; Bluir, OST. 5, 61 ff., MTr. 159-163 and 313-317; Ludw. Rr. 3, 314 ff.; GKR. 1 ff.: 2, 28; 5, 85: 7, 86. 87. 88. 89; of 4, 42 (261.). The name Varuna (from root vr, coner, envelop) signifies the Cru reloper,' the Inrestor of All, and 15, in epiter of Ludwig's objection (Rv. 3, 311), etyihologically "lentical with the Gk. Oi pavós, which in Ilomer signifies not (as in Ilesiod) a divinity, but also the sky as a Vegion, as the container of everything. Though in the Veda the ethical relations of Varuna-displayed in Greece and Rome by the Father of Fleaven Zeus Jupiter - always stand in the foreground, yet the ·154 THE RIGVEDA. original signification of the god often appears; 8, 41, 7: “Like ar cloak he spread himself over all the world, surronnding its regions"; 7.3: "He enclosed the nights and skillfully established the mornings; he is seen about all things" (21.25.18): 1. &Z 5: "The three hearens are enclosed by him; three earths beneath, a series of six." V "The eye with which he beholds the zealous among men" (1. 30. 6) is of course the sun in the sky. Cf. Ilesiod O.D. 267: IIávra li Διός οφθαλμός και πάντα νοήσας with IIom. 1. 3, 7: ήέλιός 6 os rávy sopas kai trent' dramores. Soph. Ant. 679, Aristopht. Nub. 285: όμμα γάρ αιθέρος ακάματον σελαγείται μαρμαρέαις εν αιγαις etc. Macrob. Sat. 1, 21, 12: quia Solem Joris oculum appellat antiquitas. "The two bright eyes that rule the earth and all the three highest spaces, the sure abode of Varuna" (8, 41, 9; cf. 1, 2, 10: “They endowed him with beauty when they created the two immortal eyes of heaven"), sun anul moon (vvktós o alvos, oupa of the moon, Aesch. Sept. 390, l'ers. 435 etc.); the adjective four faced (caturanila: 5, 8, 5) refers to the four quarters of heaven. The above-mentioned (p. 59, Note 220 f.) frequent ation Mitra-Varana brings out the two sides of the All-container,' the "shining dastky,' and the 'glimmering night-sky,' both of which moreorer Varina alone displays, e.g. 8, 1, 10: Tiho made and enclosed the gleaming white and the black" (i.e. days and nights); 2. 88.2: “When I obtain a vision of his features, Ilis form appears to me like gleaming fire; So may the ruler let me view in heaven The wondrous glory of the light and darkness." In later times Varuna as lowered to a mere god of the traters, which Stream down from the shy to earth; J. With Yote 217 also 7, 31, TUI.; 8, 41, 2: "Who stands at the source of the streams in the midst of the seren sisters," i e. rirers; 8, 39, 11. 12; 7, 49, 3 (195), and in general Muir, OST. 5, 72 f. and Ilillebrandt, Varuna und Vitra, r83 ff. 242. 10, 103, 9. «The host of Indra the hero aud Varuna the king", especially 7, 82, 2. 4-6 and 7. 83, 8 (29, 30. 33), and the passages 10, 89, 8.8; 10, 113, 5 in Note 224; beside 6, 68, 3 (31) and 7, 85, 3: "The one destroys the fiend with might and lightning, The other is a counsellor of wisdom." "The one protects the tribes, far separated, The other slays his enemies, the mighty." 7, 28, 4: “In these days lielp uy Indra, for hostile champione come on in gleam (of weapon) (80 with Grassm. and Inillebrandt, against WKN 76]; the wrong, which lle sinlera beheld in us, may mire VA. ✓ 7 ·NOTES. 155 rina henceforward pass over"; 7, 84, 2: May Varuna's wrath pass by us; may Indra open to us an ample space"; v. 4: "Aditya takes away wrong, the hero dispenses immeasurable wealth.” -- For the mutual relations of both gods the hymns 4, 42 (26) and 10, 121 are specially characteristic; cf. Muir, OST. 5, 116 f.; Hillebrandt, Varuna und Blitra, p. 101 f. 243. 4. 42, 3-4 with 8, 42, 1 (viçráredat); 5, 85, 1; 7, 87, 5: 8, 25, 18. 244, 8, 41, 5. G: " The wise one brings many a wise work to completion ....in whom all wisdoin is placed as the pave in the wheel," (differently by Illlebrandt, r. 81); cf. 5, 85, 5. 6.-8, 42, 1; 8, 41, 10: "With a prop be held the two worlds apart." "Wisdom in the heart"; %, 42, 3: "O God, increase this prayer of the learner, and his power, O Varuna, and knowledge "-1,'03, 8: "The eagle brought the Soma from the rock"; cf. Note 289. 245. 7, 88, 1: "Who brings to us the great exalted sun-steed, that grants a thousand gifts." ~ 1, 21, 8. “ For King Varuna male that broad path for the sun to travel; he made feet for the footless to tread and scattered that which wounded the heart. The Waters: 10,75,9 “Varnna opened for thee, O Sindhu, paths to flow "; 10, 121, 7: "Without trouble Varuna set the waters free"; cf. Noto 211; 4, 42, 4, 5, 85, 3.4 (Amos 5, 8; 0, 6); 5, 85, 6 (Eccles. 1. 7. above p. 27); 2, 28, 4: "The orderer of the worlds made the rivers run," etc. 246, 1, 25, 13. Avesta, Yt. 13, 3 (Note 285 286 a): "This heaven above, gleaming and beautiful, like polished brass in appearance, shining over the three divisions of earth, which Mazda wears like a garment, spangled with stars, god-woven" (Roth). -5, 85, 1 (samrâ). - 8. 23, 18; 5, 85, 5, 8, 12, 1, 8, 41, 4. 247. 4, 42, 3 ... sím arrayan dhurayamca); 8, 41, 5 (dhartâ bhutananâm); 7, 87,2, 1, 115, 1, (Note 207), 5, 85, 3. 248. 7, 88,5; 7, 87, 5, 1, 25, 20 (three heavens (Note 283 a) and threo earths; 7, 87, 5 in Note 211; 8, 41, 9 etc., and three air. regions; 80 "nine homes," a9 in the old Norse belief. Zimnmer, AIL.. 358).-2, 27, 10; 7, 87, 6. Even the flying birds do not reach the bounds of Varuna's dominion, not the ceaseless moving waters, nor those that surpass the wind's swiftness: 1, 21, 6. 249 1,25, 10 etc.; 1, 21, 103, 51, 18 etc. (* 8, 25, 17: "The oli statates of the all-rulers," above p. 59; l's. 118, 6).--2, 28, 8; 8. 42, 1, 10, 11, 1: "Ile knows_overthing like Yoruna" "Ruler of all": 5, 85, 1; 6, 68, 9; 8, 42, 1; 1, 25, 10; c. 1, 25, 5.- Varuna ·156 THE RIGVEDA. brings the sun as the light of day; by his ordinance the stars know their path and the moon moves light-giving througliout the ught: 1, 24, 10; cf. Ps. 136, 8 f.; Job 38, 31 f.; Jerem. 31, 33: Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night; Ps. 148, 3 f. 6: He hath also stablished them (suu, moon and stars) forever and ever: he hath made a decree which shall not pass. 250. 1, 21, 10; 8, 41, 5 (of Soma, 9, 87, 3; Note 301). -- 1,25, 7. 8. -1, 25, 8.-1, 25, 11; 8, 23, 16: «lle only, the lord of the house, sees mouch and far"; 1, 25, 5. 16; 8, 90,2; 7, 31, 10. 251. 7. 49, 3 (123); 8, 41, 1. --2, 28, 6. 252. Roth, Der Atharraseda. Tubingen 1836, p. 29; Juller, Chins, 1, 41, Introd. 243 f.; Jur, OST. 5, 61. 126; ATr. 163; Ludw. Rv. 3, 388. In the last verse instead of ni mmoll, he holds," should perhaps be read with BR. 5,761; 7, 409 zí cinoti, 'he surseys.' 253, 2, 28. 6 7. 10; 8, 49, 2.-1, 24, 9 ("Varuna the lord of remedies," Vaj-Sanli. 21, 40); &, 42, 3 (in Note 211); 1, 105, 15: Varuna creates prayers; we call to him as the inrentor of songs; he calls forth devotion in the heart"; cf. 1, 151,2 6.- On 7, 87, 4 (mysteries of creation? GKR. 8 with n. 4); cf. Imos 3,7: Surely the Lord God will do nothing, but he rerealeth his secret unto his serrants the prophets. Ps. 25, 11. 254. 7. 86,2 (1, 25, 5, 19); 2, 27, 10 (92); cf. 7, 89, 1 and 2, 28, 5. 7. 9; on the blessed life among the gols, p. 09 f. The two footnotes after Roth, ZDMG., 607 and JAOS. 3,311 and 312. (255) 1,21,11; 1,139, 2 (in Note 232); 7, 86, 2.--7,87,3; 1, 25, 13; 2, 28,7. -1,21, 13. 15 (on p. 68: “In chains," and in Note 225); 1, 25, 21 ("Tale away the undermost of the bonds"); 7, 88, 7. [Cf. 7, 89, 9. 1: "I go shaking like a puffed-up skin.... I stand in the midst of water, yet thirst consumes me; be merciful, o Lord, forgive," i e. dropsy sent as punishment.] - Cf. 2,27, 16 (23); 2, 29, 5; 8, 56, 8.-0, 74, 4; 10, 85, 21; 7, 65, 3 (in Xote 239) and 7, 81, (to Indra-Varuna): "You who bind with bonds without cords." -1, 25, 14; 7, 28, 4 (76; cf. Note 242). - Varuna himself is sinless and pure and just, he punishes every error; Levit. 11, 41: Ye shall be holy, for I am holy 256, 7, 81, 2 (in Note 212; cf. 4, 1, 4; 1, 91, 12; 7, 93,7.-7, 60, 8; 7, 42, 4); 1, 21, 11: "Fithout wrath attend to uz "; 1, 25, 3; 3, 24, 14. P. 6, 2; 38,1: O Lord, rebuke me not in thy wrath: neither chasten me in thy hot displeasure.

·NOTES. 167 257. 7, 86, 7; 7, 87, 7 and 2, 28.1 (penitent: p. 31 with Note 106 and p. 61 with Noto 230); cf. Ps. 32, 5. 6; I'rov. 28, 13: Ile that covereth his sing shall not prosper: but whoso confesseth and forsak. eth them shall have mercy. Isaiah 12. 258, 1, 21, 14 (p. 68) “Do thou who hast the power, wise king eternal, Release us from the sins we have committed." W, 24, 0: "Take away from as the sin accomplished "; 2, 28, 5: "Loose sin as a cord from me."— Cf, 10, 37, 12: "If we have rinned grievously against you, o gods, with the tongue, by thoughtlesenons (lit. 'absence of mind'), raising your anger"; 10, 161, 3: "If we have erred through wish, through turning aside, through blame, waking or sleeping." – Following verses GKR. 5. 6. 2. 5. 11. 259. See 6, 51, 7= 7, 52, ? in Note 210 and 4, 3, 13: "Do not visit the sin of an erring brother (on 14)." -The verse is addressed to Agni, the best sacrificer; with thiy of above p. 30 with Note 121; 4, 12, 4 (in Noto 201); 1, 1, 4: "O do thou, Agni, turn away from us the wrath of god Varuna, since thou canst"; similarly 1, 91, 12; 6, 48, 10; 7, 93, 7 (Agni, Aryaman, Aditi); 5, 2, 7 in Note 263. 260 Beside the above verses 5, 85, 7 ("If we to any loved companion ..."), cf. 7, 88, 6. "If, Varuna, thy friend who is dear to thec, if thy companion has offended thee, yet punish not...", also 10, 37, 12 and 10, 161, 3 in Note 258 (" with the tongue," etc.). 261. 5285, 8: (Whatever sin we have committed), "all that, o god, remove like flakes, and then may we be dear to thee again"; " 7. 87, 7: "Who shows mercy even to the sidner, - that we were guiltless before Varuna"; 1, 25, 1-3 "Ilowever, o gol Varuna, we have violated thy laws day by day, give us not over to the deadly weapon of the wrathfnl, nor to the fury of the raging, as the driver looses the horse from the harness, so we (loose) appease thy mind through songs, that thou mayst have mercy", 7, 89.5 (12) An:1.7.86 6? "It is not our own will, Varuna, that leads us astray, but some se ductions, - wine, anger, dico and our folly. The older remaios in the errors of the younger; even Bleep occasions sin." Cf. further 4, 12, 4: "Whatever offence we have committed against thee, through folly, after hunan fashion, O Agni, make us free from sin against Aditi" (Noto 239). "Sin after the manner of an," 7 57 4; 10. 15.,6. “In folly, in weakness of judgment, in human fashion,". 51, 3, Note 221. 262. See the fine lines 7, 88, 3-5 (10) and with the words, * What Dow has become of our friendship, who formerly enjoyed ·158 TIE RIGVEDA. intercourse?" cf. T's. 89, 50: Lon, where are the former loring kind nesses which thou svarest unto' David in thy truth? Ps. 77, C-10. 263) After 7, 86, 3. 4 vith 2. 28, 6, 7, 88, 6 (6 2. 11); with the Tollowing verses cf. 5, 2, 7 (to .Igni. Sole 254): * And from a thousand pillurs Çunahçera The fettered thou dat loose; for he entreated. From us too take away, O God, the fetters." 264 6.51, 8: " By acts of devotion I seek to hlot out sin already commutel," GKR. 7. 265) Muller, Chipx, 1, 41; cf. Roth, ZDAG 4,427. Muller in the Tition adds the worls of lessing (vol. 11. G), Lachm.): Without the lelief in a future life, a future reward and punishament, no religion could exist," and those of Schopenhauer (Parall vol 1, 37) on the real Jewish religion of Genesis and the historical books." Ituled proof that the belief in a personal in mortality not only existed in the oldest Indo-Germanic pe. riod in general traite, but was also developed in maus particulars must be reservell for another occasion; I confine my self in the following to a few indications (Notes 270-220 with the accompanying foot-notes) and refer, in allditiou to the general work of I. Spiess, Katwiebelung geschichte der Vorstellungen vom Zu. stand nach dem Tode. Jena 1877, to the works of W. Geiger, Die My. thea Tom Tod und Jenseits bei den Indogermaneu, in Lindau's Nord und Sud, Vol. 11, Oct. 1870, p. 81-103; On the Vedic Lelies, to Whitney, OLSL. 1, 46-61; Muir, OST. 5, 281-329; MITY. 180; On the Iranian belief, to Ilubsclimann in the Jahrhucher fur Irotest. Theologie, 1879, r. 203-913; On the belief of the Greeks, to Weisse in Fichte's Zeitschrift für Ilzilos und Spec. Theol Vol. 2. 1838; E. Curtius in Altertuin und Gegenwart. 1875, p. 210-230; K. Lehrs in the l'opulare Aufsatze. 21 evl. 1875, p. 303-362; J. Girard, Le sentiment religoux en Grèce d'Homère à L-chylee 1870, R 207 L, 217 ff. 266 For the first time in 10, 151, 2: “Who through penance are invincible, who through penance attained learen, who accomplished mighty acts of genance--"; F. 1.5: "the righteour Cather, singers." 267. After 10. 18. 10. 12. 13 (aboro r. 77 f.) and s. 11 (152). 268 The grave as house of the dead body: str.77 1. with Note 3 Erudence that the sout is considered as coming froin neare and returning thatler as its home : BreSoto 275. 269 10, 14, 1 (146) with 10, 16, 40 Viragrant, the gol of the breaking light of day, the morning sun, is the personificatiou ·XOTIS. 159 of all polirnomena of light, is called the father of Yamna, and the gods are lus race (10, 14, 5; 10, 39, 1; 10, 60, 10; 9, 113, 8; 10. 14, 1. - 10, 6), 1). That Yama is rcalls looked upong the first manis expressly stated in AW.16,3, 11.variants to AV. 18, 1, 19 = RV. 10. 14, 1: Vote 270, cf. \Velser's ISt. 14, 393 and Zimmer, AIL. 416 * in opposition to which Muller, LSL. 2, 629 f.). 270. GKR. 146 (jajnânâs belongs not to jna, but to jan, a9 Grassmann tahes it in all passages except this, Ludwig in most passages). On pada bof. in the Avesta Yacna 13, 13. "the desire for eternal life, which no one of you can assail, for the better txtstence which shall be in Thy kingdom." To the 'Fathers' (putr, pilaras) i e. the spirits of the departed righteous (p. 70*) correspond the Fravashis among the Iranians (Vote 283 a to 280 a); the "heroes of the past" and the Oeoi matpyor among the Greeks (Note 285 a); the Divi Manes and Lareg among the Ronans (Note 283a, 285n). 271 After 10, 16, 2; 10, 18, 13 (152; above p. 78. "I settle firmly now the earth," etc ): 10, 14. " free from all imperfection": (sec Note 275); 10, 15, 14; 10, 10, 5 (in Noto 278); 10, 61, 1 (in Note 275). 272 10, 17, L (above r 50 with Note 212, with l'ugan Savitar is mentioned in 10, 17, 4: Note 221) 273 That before the final entrance to the land of the blessed a strearn was to be crossed is indicated by 10, 63, 10 “May we embark free from sin (ánagasas, var. of AV 7, 6, 5) on the divine slup with good oars." 9, 11,2 (cf. the variant SV 2, 3, 1, 3, 2=2,213) seem to point to the Tridge often mentioned in the Aveata "Nay we succeed in passing over the bridge hard to reach, after conquering the godless enemy." More material on this subject is presented in the Iran- 1an, Grecian and German sources. 274. Two broad-nosed, four-eyed, spotted (caldla) dogy, the offspring of Sarama (p. 13, Note 119) occupy the path and guard the entrance of Paradise, in order that no godless person may steal into the region of the blessed, 10, 14, 10: p 70; 10, 14. 11 (pathsrákşi: 273 a. On the Cinyat-bridge (" Bruge of the Gatherer") of the Iraniatis, cf. the foot tolestu and 283. 274 «t. Tlic franſane believe according to Vendadad 13, 8 (25 Spegel) that two dogs guard the Cintat-bridge leading to Paradise, and passable only for the righteous. 'Ile name of the guardian KépBepos Among the Greeka hau long been recognized as identical with Skt. çarvdra, 'yarie- ·160 THE RIGVEDA. variant of AT. 18, 2, 12: pathişdidi); cf. 10, 15, 1: “The Fathers who entered unharmed into the spint world," and the fragment 7, 55, 3-7, which describes a scene at the entrance of the world of the dead. * A dead man, s ho has reached the confines of the shadow-kingdoin, is storred by Sarameya, who shows his teeth and is about to attack him. Then he conjures the monster to sleep; let him attack thieves and robbers, but the speaker is an adorer of Indra, and as such is en. titled to admission." Aufrecht, ISL 4, 312. According to the other fragnient 10, 14, 11.12 the two never satisfied dogs ("in lum," it with Sayapa 1, 2, 3 should be referred here) fo about anong men, search out those who are to die and accompany them surely. Cf. Juir, OST. 5, 291, 439. * 275_10, 15, 14; 10, 16, 2; 10, 14,&(147; above p. 70). The heaven is thereforo, the home of the soul, to which, after death, it returos purified ("Iree from all imperfections "); 10, 165: "Dismise him again, o Agni, to the Fathers”; 19, 56. 1: "When thou enterest thy (bew) lody, ke welcome, le dear to the gole in the highest homes"; here Lelongs also 10, 1,15 (hymn to Ynma at the funeral of a boy), v. 5: "Who gave life to the loy? Who made his car roll forth? Who to lay could tell us lion ho was given back?" According to 10, 16, 3: "Let thy ese go to the sun, thy breath to the win; go w Toky, to the earths, according to thy) nature; go to the waters, if that is destined for thee; enter into the plants with thy memlera," man came from the ecifice of the world; Zimmer, AIL. 403 points out analogous Germanic conceptions in Grimm, Vythiol. 1 461 fI., 4th ed. satel, potted,' an older dialectic by form of the ailjective solutia used of Yama's dogo alove. Muller, Chips, 2, 180; LSL 2, 497; A. Weber, IS1 2,298, IStr. 2,229 fKuhn, K7, 314; Pral, Hercule et Cacus T. 121. 170, finally Benfes, Get! Gel Anz 1877, 81 + Vedic a 119_10.3 If anything is certam, the agreement of lala, gan ara with hippepos is asured. And yel, according to the decision of a competent judge, lately pronouncel, an advantage for Grerian mythology is to be looked for from Jodia. We may therefore espect to Fee sillinesses like the compar, Loon of Kipepes and fpeßos paraded once more," Aufncht, IV. 4, 312 (1858) 275a. Concerning the belief of the Iranlanı, we learn from the Bundebesh (+ work quite roong in its composition, but in contents of all eidetalle antiquits). The roul is ctuated before the box)" "It comes from learen and rules the body, as long as it lives, when the twxly dicx, it so mingled with the euh, nl tre vu, pie kurikaling." Wiltbesh, c 16, 17, ed. Jutl, Tp. 17, 23; cf. Spegel, Erenubche Altertum Mande, 2,149).

·NOTES. 161 276. GKR. 147. Although both are princes of the blessed,' yet Varuna, the god, is expressly distinguished from Yama, who is as the first man (Noto 209), so also the first to arrive in the realm of the Immortals, the natural head of those who are destined, each in his turn, to follow hin thither' (Roth, ZDMG. 4, 426). Therefore he is called, 10, 133, 1, the lord of races, the father, and 10, 14, 1 the Gatherer of the people, then. 3, 55, p.09 B: otda 8 ott TOU... είπεν τον "Λιδην άγησίλαον. Ηesych.: 'Aγήσανδρος ο "Αιδης (more in 0. Schneider, on Callim. Lav. J'all. 130, vol. 1, 362 f.). 277. Sarami's dogs: Note 274.- The Fathers are propitious also in 10, 15, 3.0; 10, 17, 3; see p. 71 with Note 285, and cf. Hesiod's Lovro ótat, OD. 120 in Note 285a.--"In bliss with Yama"; Vote 280. 278 A syllable is wanting in the pâda, perhaps te, “thy body"? 10, 15, 14: "Shape thee a body at pleasure"; 10, 16, 5: "Restore him, Agni, to the fathers; him who, offered to thee, now goes in peace, clothing himself in youthful strength (seeking posterity ?), and let him meet with a (new) holy.": 10, 36, 1 in Note 276. 279. GKR. 63; 1, 115, 1 (55), the following after the beautiful hymn 9, 113, 7-11. OKR. 111 "In the inmost midst of the hughest heaven," literally “There is the innermost space of the heavens -- in threefold third heights of heaven - where is the sun's lughest pinnacle."--Here reler 10, 5, 1 "Unite thyself with the third brightmegg", 1, 35, 0: "There are three heavens, two apaces of Savitar, the third in the realm of Yama, containing men," the latter recallmg the dva molusyuwi, rodexons in llom 1Iymn. in Cer 17 430. Similarly the belief of the Greeks Cur Suppl 1140 f. Begãow. αιθήρ έχει νιν ήδη Η πυρός τετακότας σπoδώ Corp Insor Att. 1, τη 442. Albp may puxes Owedétaro, oráluata xw) Epicharm in I'lut Consol. ad Αpoll 16: συνεκρίθη και διεκρίθη καπηνθεν όθεν ήνθεν, πάλιν για μέν «li γάν, #vom avas Mosch in Ear Suppl 631 fr 8&ev Erastoy It too & pike το, ενταύθ' απελθεϊν, πνεύμα μεν προς αιθέρα, το σώμα και την Eur fgen 833 • χωρεί δ' οπίσω, Ι τα μεν εκ γαίας φόντ' ες γαίαν, ΙΙ τα δ' απ' αιθερίων βλασ. τόντα γονής | εις ουράνιον πάλιν ήλθε πόλον CI G. 1, n 1001: yaia od cel Det || cwua, tot 8 aid hp Aaße wiv, Sotep towkey. (Eccice. 12,7), so often in epigrams, c. Kabel, Epigrammata Graeca Berlin 1878 P 080, *«. anima, and Rorcher, Hermes der indgott Lepsig 1878. p. 58 f. Among the Romana, Lucretius teaches, De Rerum Nat. 2, 009 1 (like Tur, however, in the last quoted passage, not only of the genus hamarum): codit Hem retro, de testa quod fait ante, in tertas, et quod mingumst ex aetheris oris, id rursum caeli rellatar templa receptant; Macrob. Sat 1, 10, 16 (of Egypt): "quod aestimarerunt antiqui, animas ab Jove dari et rursus post mortem eidem reddi" ·162 THE RIGVEDA. 9 and Aesch. Suppl. 157: τον πολυξενώτατου Ζήνα των κεκμηκότων, fgm. 229 D, 224 x, etc. 280 Beside the text, only passages which speak in general of a lorful life of bliss; see 10, 14, 3. 6.9 (146 1.): "nbere waters flow, days and nights interchange"; ie, the delights of earth are also found; 10, 55, 4; 10, 15, 8.0 and the like; scattered passages 10, 56, 3: "Go to the lovels" (se. women or maidens, acc. plur. fem.); 10, 135, 1: "Beneath what tree, with beautiful foliage, Yania drinks with the gods, there the Father, founder of our race, cares loringly for our ancestors." – More of the same nature is found in the more popular Atharrareia, and later: “There warm, grateful breezes blow, cooling rain falls gently; there there are basins of cream, brooks in which honey flows, streams filled with milk, carrying suri instead of water; glistening cows çiving milk at will, which do not kick out the foot, corne up to the righteous, and the weaker has not to pay tribute to the stronger." Zımıner, AIL. 412 f.; Muir, OST. 5, 303-311. 3117 281 - What shall be the employment of the blest, in what sphere their activity shall expend itself to this question ancient Ilindû wisdom sought to answer. The certainty of happiness was enough for at." Roth, Jabs. 3, 311. 282. 1, 24, 1.2: “Who shall give us back to the great Aditi? I would behold my father and mother"; 120.3: Where virtu. ous friends rejoice, there we would see our parents and our children." 283. The data for the belief in a personal immortality, a harry 283 . According to the testimony of Diog Laert., Theopompus had already told that the Iranian, believed in the iui mortality of the foul: αναβιώσεσθαι κατά τους Μάγους φησί τους ανθρώπους, και έσεσθαι θανάτους, κr, σιth Aenes of inZ3; ο δι Ζωροάστρης προλέγει, ας έσται ποτί χρόνος, ενώ dutav vexpôr drdotasis kota (C Muller, Fgm. llist Gr. 1, 280, n 71; Win dischmann, Zoroastr Stud. P 233, 270) We now know much more, ani more definitely from the Aresta, the sacred scripture of the Eastern Tran iant, which, however, still presents great dificulties of interpretation; to defend lere my translations of even the few passages from It would lent too far: vidennt periti! Yend. 9, 41 W.: " Announce to man au th reward of the other world the grin of (the bust place) Paradise *; - 13 8 (22). Yt. 1,23 (87): "There are (imperishableness) completenes and immortality, which are the reward of the righteou: who have attained to Paradise" YS 45, 5. "They will attain ti completences and immortality through acts of righteousness" XS: 43 2 f.: "The righteous all gain the best thing; he who sceta Alur ·NOTES.. 103 continuance of life in the other world, have been given in the preced. ing; see the foot-note 233 a. Mazila, the most loly spirit, shall attain to the heavenly light ( Ye. BO, 5), and to the refreshment, which he gives nally to the righteous, in fullness, all the diys of an ctcrmity May that man prosper more wlio Hiows us the straight pails of thua (embodied) (artl.ly world and the spirit-world, to the true abodes wliere Abusa Jwills" Y c. 61, 13 "The snul of the wicked perislies, but the soul of the upriglit is confirmed and, through its ducils, through its words, attains to the regions by the bridge of the Gatherir (Note 273 a), the paths of the rightcous"-"When the spirit of the nightcous nver that bridge has comic from the perishable to the Imperishable world, it goca joyfully to the golden throncs of Ahura Manilt, of Amesha-Cpenta for Note 2%), to Garonmana, the bright, gleaming Paradise, the swelling of Ahura Mazda, of Amesha. Crenta, of the other righteous" (after Vend 19, 90 i (101 ff ) with Visp 7, 1 (8,8)). - On the threefold third height of heaven' of the Veda (Not 218. 279); the arrangement It. 22. 11, Mainjo-l-Khard, 2, 146; 7, 8 ff, ed. West. On the Fravathis, corresponding exactly to the 'Fathers' (Note 270). it 19 crough to refer to Roth in Baur und Zeller's Theol Jabrb. 8,291 f and Spiegel, Uebersetz des Avesta 3, xxıx Cran Alterth>2, 01 ff , and ta the following Notes, 281 a to 280 a If among the Greeks Ilomer's epic does not show this belief in immortality, yet the belief in a continued existence of the soul, in a better, happy life after death, lived among the people from the oldest tines, not first as the teaclung of philosophers, as no less a one than Aristotle distinctly informs us (Plut Consol ad Apoll c 27, p 115 C). διόπερ, ώ κράτιστε πάντων και μακαριστότατε, προς τα μακαρίου και ο δαίμονας είναι τους τετελευτηκόταν νομίζειν και το ψεύδεσθαι τι κατ' αυτών και το βλασφημεϊν ουχ όσιον ηγούμεθα ως κατά βελτιόνων και κρειττόνων ήδη γεγονότων, και ταύθ' ούτως αρχαία και παλαιά διατελεί νεναμισμένα παρ' ημίν, ώστε το παράπαν συδείς οίδεν ούτε τον χρόνον την αρχήν ούτε τον θέντα πρώτον, αλλά τον άπειρον αιώνα τυγχάνει διά τέλους ούτω νενο. hiruera And Socrates says in Plato's Apol 32 p. 40C, that to evdvai κατά τα λεγόμενα μεταβολή της τυγχάνει ούσα και μετοίκησις τη ψυχή TOù cómov po dv0fvde els &xxox Tórov, p 40 C and ibid p. 41C. Td γάρ άλλα ευδαιμονίστεροί «ισιν οι εκεί τών ενθάδε, και ήδη τον λοιπόν χρόνον αθάνατοί εισιν, είπερ γε τα λεγόμενα αληθή έστιν, On the Fathers,' the 'Frnrashis' of the Grecks, sce Note 293 a. The belief of the Romans in 1 happy future' (see Kuhn's words In Note 315) finds its most eloquent erpression in the renowned cult of the divi Manca and the Lare: (to be connected, in spite of P're uner, Flestia-Vexta, 1864, P 311), the Italic 'Fathers. The summa rerum of ancient laws reads in Cic. De Leg 2, 0, 22 Deorum manum iuril sincta sunto; 800 lit. Bu0B. Vable with the Diss, nos) leto dato divos ·164 TIIE RIGVEDAL. 284. 10, 15, 1.2; 10, 1.), 31.; 10, 10, 11 1.; 10, 50, 2; 10, 151, 2; 1, 161, 30. 38: "The immortal is of one origin with the mortal." For the ancestral cult of the Iramaus Greeks, and Romans, see the foot-note 281 a. 285. 1, 164, 30; 10, 16, 2; 10, 56, 5 ("With might they more through the whole atmosphere, measuring the old unmeasured te habento. Cordelia, the mother of the Gracchi, writes to her son: ubi portua ero, prrentabis mibi et invucabis Deum parentes (Com. Nep ed C. L. Roth, p 177); and according to l'arro's testimony (Plut. Quaest." Rom 14 p 207 B) the words Bedr qeyoyévai tòx Terradta were epoken im. mediately after the burning of the corpse. Serv. ad Virg. Aen 5, 47. For the Germans, refer to Grimm, Mythol. 31, 132. 172 1. Mannhardt, Germ Mythen. p. 749, Index 6.0. Seele. Mannhardt observes that the Celta (cf Caes. B. G 0, 14) held the same belief as the Germans, and le., 320, 1, collects the testimony of the ancients 284 a The Iranians 'praise and honor all the true spirit of the righteous, that are, that have been, and that shall be, with hand furnished with fresh and covering, with devotion which attains uprightners,' with rich sacrificts, especially on fixed days (Yt 13, 21. 31 1. 401). The libations and offerings for the dead among the Greeks are well known; there were, besides, public forefathers' days, on which all families celebrated the memory of their departe. Varro tells of the Romans (Flut, I c.): il Ty Td0w weportpéporta, καθάπερ θεών Ιερα τιμώντες τα τών πατέρων μνήματα, and Tertullian Rules then the reproach (Apolog. 13): Quod omnino ad honorandos cos (C. deos) facitis quod non etiam mortuis vestris conferrtus? aedes proinde, aras proinde; idem habitus et insigma in status .. quo differt ab epalo Joris ellicernlum?-Characteristically enough, the language of the Ro- 1745& calls the set of burial Bareverence,' the Latio seguelis leing element for clement identical with Skt. saparyami, hanor, revere: Sonne, Kuhn, Schweizer-Sadler, KZ 10, 327; 11, 262; 14, 147 285, The Fravardin Yaslit of the Aresta (Pt 13) "describes the apec and strungtis, the majerly and Lindness and frienhinese of the pirits (fravashi) of the just; the strong victorious, luw they come to help, how they give support, the powerful sunits of the just" (1: Roth, ZDYO 25, 217) Spread through all the atmosphere, through the fami- Jies, through villages, distriets, lands, they liasten to the offerings (tidéw *Atipa elva dy dina Diog L 'room 6, Yt 13, 21. 49 69 84); when with a believing pint men call upon them and satisfy them with offer ing, the g001), strong, holy Frarashis coine, mightier, more rictorious, more healing, more favoring than one can tell in words (Yt 13, 34 47. 63. 44; 75 27: "They are prosperity, refreshing where they conce"); ric- V ·YOTES. 165 gions "); 10, 15, 3 ff.; 10, 50, 5. 8; 10, 151, 3; 10, 15, 0; 10, 151, 4; 10, 10, 11. 286. 7, 70, 4: "They were the companions of the gols, tho right. cota sin gers of ollen times; the Fathers fouud the hillen light, with true liyinns they prouincu u nas." 10, 151, 5; 10, 69, 11.- More torious to all the plous, they fight bravely in battle at their abodes and homes against the enemies of the land, and bring for their children, for their village, their districts, their land, the fructifying water, for the Aryan regions, and growth to the trees (Visp. II, 15 (12, 33); Yt. 13,23 f. 27.31 1 67.69 1. 68. 69 13.03 65). In the sacrificer's house there will be an abundance of cattle and men, the swift horre and the firm wagon; but the Just wanil off all evil for all time (Yt 13, 62, 3). 70 f.). In the popular belief of the Greeks, likewise, the heroes of old times, and recording to the Terses of lesiou, OD 121 f (el 2021 ), brought into this their proper connection by Roth, In his treatise on the myth of the the races of man in Negot, Tubingen 1800," the men of the Golden Age after their perceful death have become frienilly demons or immortal guardians of mortals, who, wrapped in mist lie "In the ntmosphere"). everywhere pervade the earth" (Roscher) These verscs are (According to the account in Plato Rep p 400 A cl. Cratsi 303 A. Plut. De Del. Orac. 39 p. 131 F and elsewhere, evidently better in spite of Lacth Inst. Div.2, 14) avråp w18Totoyéros kara gaia adwer, 11 rol de Saluores άγνοι επιχθόνιοι τελιθουσιν εσθλοι, αλεξίκακοι, φύλακες μερόπων & v8púrur, tot sa puido dovolx re dixas kal oxirata Voya, # ή έρα σε άμενοι πάντη φοιτώντας ταλαν πλουτοδόται και τούτο γέρα, βασιλήιον έσχον - Further, the rol van poder correspond to the "Fathers," the "Fra. Tashis" That the Romans believed that their dead possesseil divine power eternally, is distinctly told in a gravetpigrim (Rischi, Opusc. I'hilolog 4,211 250 252) Vanes colamus parque opertis Manibus Divina via est acriterni temporis (opertis re rite acpultis) Men hope for their help and that of the Lares in the most various circumstances. The old Arval song begins E nos Lauce jurate' (Larra placare Jor) In the letter quoted above (Note 243a), Corneliu writes further to her son In eo tempore non pude te, eorum deum pes t°T}x tere, quos viro! atque praesentes relatos atque desertos habueris Compare io general te Lares familiares, domestici, praestites (Orid Fast 6, 131 ff. quod praestant oculis oma tuta eu13 Stant quoque pro nobis, et praesunt moembus Crbis, et sunt praesentes, auxiliumquo ferunt), viales, compitales, permarini - Schoemann lins already rightly Ahorn (De Diu Banjhy, Laribus et Tienus, p 10 f Opusr Act 1,391) that this belief was, among the Romans A primitive popular super. tition ("longe omni pliilosophla prior, ... ipsis iam urbis Romanae primordus sequalis ").

·166 THE RIGVEDA. plainly still the CB. 6, 5, 4, 8: ""hatever men go virtuous to bearen, these stars are their brightness"; ibid. 2, 1, 3, 10: "The righteous are the rays of the glowing sun." Sumilar declarations in the Mahabharata: Muir, OST. 5, 319 and n. 487. Cf. foot-pote 286 a. 287. After. 4, 5, 5; 7, 101, 3 ("into the abyss, in endless darkness"); 10, 152, 4 (" to the undermost darkness"; Matth. 8, 12, $ 286. According to the Iranian Telef, Ahura Mazda, by the aid and might of the Frarasluis, ordered the heaven above, whicli, gleaming and beautiful, encloses in Itzelf and round about that enrth, which like . bulding stands raiseu, firmly founded, far-reaching, lhe polished metal in appearance, shining over the three parts (of the earth) (Roth) Through their action and might, the duymely created water flow onward in their beautiful patlıs, the trees grow forth from the earth, and the wind blows; through their action and pright, sun, moon, and stars move on their paths, the heavens, the waters, the earth with its blessing, the whole world, remain cstablished (Yt. 13,2 $ 63 with 14 16. 57. 22. 9. 10 f. 12). "All the unnumbered and innumerable stars which show themselves are called the spuits of men" (Mainjoi-Khard, 19, 22, ed. West). The analogy to the latter among the Greeks is proved by Arist. Pac. 832. ουκ ήν άρ' ουδ' & λέγουσι, κατά τον αέρα και ώς αστέρες γιγνόμεθ, όταν τις droddry, For the Romans, we may compare «g. Virg. Georg 1, 32 f.: Anne norum tardis sidus te monsibus addas, I qua locug Engonen inter Chelagque sequentis f panditur. ibid 4,223 1. Scilicet huc redd deinde ac rezoluta referti loma; nec morti esse locum, sed rira volare aderis in numerum, atque alto succedere chelo Ibe greatcet similarity to the Indian behef is seen in the Norse- German, in which the stars are effects of the Clbs (ir could of the departed)"; "tars are souls: when a child dies, Ciod males a new star; the soul of the Fighteous artans to Gimill, where, united with the Lightelves, t.e the rpirits of the just, it imparts light to the heavenly bodice": " from the soul proceed the brightness of the sunbeams on the brightness of all herrenls llice." Vanuhardt, Gerin, Mythen r 318 310, 3; 470, 474 . Some related matter in II Osthoff, Queet Mythol. Diesert. l'hilol. Bonn 181, p.2 1. 287 « mong the Tranin e real, Ys. 43, 8: "I think Thee boly. because I saw Thee, how from the beginning, for the creatures of the earth, Thou madest their acts and words to be accompanied by awards evil for the evil, a good nllotment for the good, thmush thy excel. lent might at the last catastrophe of the creation ” YS 45,7 "Through his help all strive for reward, those who have lien living and shall be ; the paving over of the just 3 into 10 mortality; tu ternal roe iar the fate of the wicked man" Y's. 4" 11 "In the house of the Drul are the lastung abodes of the soul of the sacked, who walk in an ·XOTES. 167 Tò xótos Tò, uToov); 9, 73, 8; 4, 5, 4; 1, 121, 13; 3, 23, 6; 4, 25, 8 in Note 103; cf. Zimmer, AIL 420 f. 288 Boma Muir, OST.3, 258_271; GKR. 1101.: 9, 113: 10,25 and 6, 74 to Rura-Soma. It is jou represented by a species of barcosteinma, which, however, STORs in more southerly regions than where the seats of the Vedic (or even, Vote 293, Indo-Iraman] people lay; probably with the home the plant changeul aleo." Roth, BR. &.c. In later Vedic writings (CB ), in case Soroa should be wanting, sub stitutra are given. [Roth, Leber den Soma, ZDJIG. 35, 680 ff.; Wo wachat der Soma? ZDNG. 38, 131-137.) 209. 8, 89, 8; 4, 20, G; 1, 03, 0; 5, 85, 2 (p. 63 and Yote 211; the Soma of Mount Môjavant was specially strong: 10, 34, 1 aboro p. 89), etc.; 0, 08, 5. "The Wi4e saw the locanty of the Gladdening, when the falcon brought the lierb from olar": 0, 86, 21: "The well. winged brought the e from heaven, that art adorned with all song!" Differently 9. 113.3 (110) anil 9, 83, 1; 0, 85, 19; 8, CO, 4 1. [Roth, Der Adler init dem Soma. 2DMG. 36, 353 IT] 290 Soma garrisır or you açır. CS eg. (P'list. De Isid. et Osir. c. 48) Muir, OST 9, 169 ff llaug, Ic. and Eqays on the Sacred Language of the l'arsis, 2d el. 1878, p. 282 1.; Grassrpann, Transl. 1, 157; 2, 183 1. 291. Cf the description in Zimmer, AIL 272 f. -1, 2, 7; 1, 4,7; 0, 21, 4; 9, 67, 292 8, 61, 37, 8, 18,8 4, 11; 9,06, 14, 0, 98, 4 (Note 290); 8, 48,11 6 "Make me bright like gleaming fire, enlighten us and make 19 richer In thy intoxication, Soma, I think I shall noun attain forlune, a rich man" ( 9, 4, 1-10, 6, 47, 5, in 0, 76, 4 Soma is called father, in 0, 06, 4 prolucer of the lymns, , 18, 3. “We evil Fay Y¢ 30, 10" Then the fall into the place of rejection comes to lar: Vend 6,61 (1741) "In life is not just, in death lie has no part in Paradise, he comes to the place of the wicked, the dark, the darkest, to darkness" Y¢ 61, 13 " The opint of the wicked perishes 1) That the Indo-Germanic and Graeco. Aryan) period was ac quainted with a place of torment for the wicked, Weber, ZDVG. 1, 212, has made probable from a legend of the CB. (Bhrgu expiates his arto- Ance; the [etymologically adentical] leylas are condemned to hard pains of hell for their arrogance); Benley even attempts (Itermes, Minos, Tartaros Grütt Akad. Abhandl 1877, p 17 f8,33 ) to prore the identity of Táptapos with Skt talatala (name of a hell in the Upanigads and Parinas) ·168 TIIE RIGVEDA. have drunk the Soma, we are now immortal, we have entered into light, we have known the gods. What can an enemy how do to us? What can the malice of a mortal, o Immortal, now effect?" The intoxicating effect of the drivk upon Indra is described by himself in 10, 119 (81 r.) - With the passages inentioned, 6, 17, 3; 8, 48, 3, Druir, OST. 3,261 f., compares the verses Eur. Bacch. 294 .: Μάντις δ' ο δαίμων όδε· το γαρ βακχείσιμον ή και το μαι κώδες μαντικήν πολλήν έχει. Ο όταν γαρ ο θεός εις το σωμ' έλθη πολις, και λέγειν το μέλλον τους μεμηνότας ποιεί, 1 and Cyclops 578 £.: ο δ' ουρανός μου συμμεμιγμένος δοκεϊ | τη γή φέρεσθαι, του Διός τε τον θρόνον Ιλείσσα Tò mầu Té Sauốvoy arov điBas. On Dionysos as the Genian Soma,” cf. Muir, OST. 5, 259 f. 293 To the Indian Soma cult the quite analogous Haoma cult of the Eastern Iranians corresponds; cf. e.g the translation of Yacnas 9 and 10 by Geldner, Vetrik des jungern Avesta, Tubingen 1877, p. 122 1.; Plutarch tries to reproduce “haoma," the regular Bactrian form of the Skt. sóma, De Isid. et Osir. 46, p. 369 E: móar yáp run κόπτοντες όμωμε καλουμένην εν όλμω κτλ. 294. " The simple-minded Aryan people, whose whole religion was A worship of the wonderful powers and phenomena of nature, had no sooner perceired that this liquid had power to elerate the spirits and produce a temporary frenzy, under the influence of which the individual was prompted to, and capable of, deeds beyond his natural powers, than they found in it something dirine; it was to their apprehension a god, evdoning those into whom it entered with godlike powers; the plant which afforded it became to them the king of plants. ... Soma is muldreezed is the highest strains of adulation and Teneration; all powers belong to him; all blessings are besought of him, as his to bestow, etc." Whitney, JAOS. 3, 299 f.= OLSE, 1, 10 f. - It has already been remarhed Pytliat a large number of hyung gre addressed to Soma, among others all those of the ninth book. -- In many passages it can, of course, not be determined whether the mord soma is to be taken as an appellative or as a proper name. 295 Of Indra, e 9. abore p. 41, with Note 111; cf. also p. 31. IIe is pleasing to all gods, he intoxicates and gladdens all; see e g. 9, 90, 5; 9, 97, 42, etc. 296, 9, 88, 3; 9, 96,7; 9, 100, 3; 1, 91, 1; 9, 70, 9; 10, 25, 6-8 (114): "Thon best knowest paths and places"; Pugan, p. 56. 297. 9, 66, 18-19; 9, 29, 4; 9, 70, 10; 9, 01, 4; 0, 91, 5; 9, 47, 2: * What he had to do le has done; the destruction of the enemies is plain"; 9, 97,54: "Soma has sunk them in sleep and death"; 9, 88, 4:

·YOTES. 169 "Like Indra, who performs great deeds, thou, Soma, overcomest the enemies and destroyest the strongholds." 298 0,70,5; 0,29, 5; 0,79, 3; 0, 58, 4; 8, 43, 3 (in Note 292); 8, 48, 15: "I'rotect us in rear and front"; 1, 01, 8; 0, 101, 0; 0, 103, 0; 9, 110, 12; 0, 97, 10; 0, 85, 1; etc. 299. 0, 30, 5; 9, 11, 8; 0, 10, 1.1, C9, 17: "more generous than rich givers "; 1, 82, 8: "grant splearlor to me and the lord of the sacrifice"; 9, 38, 4: "thousandfold gift with hundredfold life"; 1,01, 7.-" Tood and drink for man and beast, for animals and plants": 0, 86, 35; 9, 91,5; 0, 11, 3; 3, C2, 14. 300. 9, 107,7; cf. 3, 07, 31 and 1, 03, 5: "Full of wiºdom, Agal. Soma, je placed those stars yonder in heaven"; 8, 64,0; 9, 71, 7, 8, 63,3: "Je clothes what is naheil, heal all that is sick, the blind see, the lamo walk." 301. 0, 41, 1: 0, 73,5; 0, 63, 5 with 0, 52, 3. 302 0,08, 10; 0, 07, 10.56; 0, 101,7; 0, 86, 29; %, 87, 2 (cf. 9, C5, 11); 0, 89, 6. 303 1,01, 3; 0, 01,0; 9, 86, 29. “Thy brightness, O Radiant, is (like) the sun." 304 1,01, 3; 6, 47, 1 (I Varuns alore p. 63, with 8, 41, 10 in Note 211), 9, 87, 3; 0, 07, 10 "king of the race" (! Varuna: 1, 68, 3: alover. 02, Note 212), 0, 71, 9, 95, 96, 7 (1 : p. 01 with Xote 251); 0, 87, 3: "Ile knows what is hadden in them, the secret, concealed names of the cow. (dawns)" (I 8, 11, 6: p. 61 and Note 2.30) 305 0, 73, 4; 0, 47,2; cf 7, 101, 12 13; 0, 83, 1; 9, 113, 4; 9, 110,1 "To conquer the haters thou hastenest oy the punisher of sin." 306 8, 18,2; 1, 01, 4; 8, 69, 8, 1, 170, 6. 307. Delbruck, Altınd. Tempuslehre, Ilalle 1877, p. 29. 308. 8, 68, 0; 8, 48, 7; 0, 4, 6; 1, 01, 7.6 "Mayest thou will that we live; then shall we not die."-9, 113, 7-11:0, 109, 3: "For thou hast called the races of the gods to immortality.** 309. Bphaspati: Roth, ZDMG. 1, G6 1.; Buir, OST. 5, 272-283; GKR. 107 1.; 4. 50 Bphaspati is not to be taken only as a name of Agni, and to be identified with him; cf. lluir, 1 c. 291-283. 310 4, 50, 1: 2, 21,11; 0, 73, 1.2.-2, 21, 3; 4, 50, 5; 10, 0%, 3-10; 2, 93, 18; 2, 21, 3 f.; 6, 73, 3. 311. 2, 23, 4. 8. 11; 2, 28, 13; 6,73, 3.-2, 23, 11. 17; 2, 24, 13.

·170 THE RIGVEDA. 312. 2, 26, 3 f.; 8,73, 2.-1, 18,3 f.; 2, 23, 5; 2, 25, 5 etc. 2, 23, 9. 15; 2, 24, 10; 1, 18, 2; 3, 62, 4; 1, 190, 8.-2, 23, 10. 19; 2, 25, 2; 4, 50, 6; Bphaspati's blessings, 2, 25. 313. 1, 90, 1; 2, 24, 10; 1, 40, 5.-2, 23, 2. 314. 2, 23, 2; 2, 21, 1. 15; 2, 23, 10.- 4, 50, 1 (107); 1, 18, 7: #May be, without wbom eren a sages sacrifice is fruitless, farther the course of prayers." 2, 24, 9: "A high priest, who unites and scattery." *315. 2, 23, 6 Bphaspati is called pathill, Path-preparer"; and so 10, 14, 15 (118) "the Rșis of former times, who prepared the way." What ray is meant in this cannot be doubtful after the above, espe cially from 9, 113, 7 f. (111). -- "Fith this meaning of pathilti, pontfer (identical in its first part) coincides exactly, and so much more, because we know what high rererence tras paid to the Bades by the Romans (cf. abore Note 283 f.); so they agree, at least for the older period, with Indians and Germany, in their conception of a happy future life, to which their Pontifex alone holds the Ley." A. Kuhn, KZ. 4,76 f. 316 Viçre devas (P 34): in GKR. 126 f.: 6, 50 and 8. 30.- 10, 100, 7. 317. The Wedding Hymn 10, 85 is treated by Ilan, Die Ileiratsgebrauche der alten Inder, praetorden Grūjasútra (f. Note 21), in ISt. 6,267-412, which is prefaced by Weber, ibid, pp. 177-260, Vedische Hochzeitsspruche, with a translation of 10, 65, and a number of related texts of the Atharrareda. 328. For the analogy among the Greeks and Romans, the iepos yaptos of the highest god of the hearen, Zeus, and the moongoddes, Ilera, see Roscher, Studien zur Vergleich. Mythologie 2. Jupo und IIera, Leipzig 1875, p. 70 11. 319. 10, 85, 18 f.: “Following each other, these tro gind children encircle the air-region (instead of adlı aram, the variant arnaram, AV. 7, 81, 1; 13, 2, 11; 14; 1, 23); the one surveys all creatures, the other, dividing the seasons, is born again. Erer dew he is born again; 4.9 the standard of day he goes before the Dawns; he gives the gols their portions (regulates the times of sacrifice) by his course; the moon lengthens life." 320. IIa, Ic. p 273. - In the text the subject could only be treated briefly after Çanhh. Ghya-sûtra 1, 13 (Oldenberg, ISt. 15, 27 f.), l'Araskara 1,6 3; cf. Açr. 1, 7, 31.; sed Zimmer, AIL 311 f. 321. Te cannot enter here upon the many and far-reaching coincidences; it is sufficient to refer to the treatises just mentioned (Note ·NOTES. 171 317), especially the index 1.c. 410-412, and the few observations in Jbb. 121, 457. 322 Pada c.: Purandki: "the rich"? or with Sayana, l'uran? or na special genius? cf. BR. 8.V.-"\Vith his right hand the right hand of the bride"; cf. 10, 18, 8 (above p. 77, bottom): Who took thy hand once and espoused thee": the derterarum Junclio of the Romans. 323 I have already shown in Jhb. 121, 457, 28 that the corresponding Roman quando (ubt ontou) tu Garus, ego Gaia was originally used at the marriage, and not (as it is given in most of the manuals) on entering the new home. 324 " From left to right” (pradakşınam): (8Ewa : Jbb. ibid. 27. Team of heifers : ibid. 29. 325. Zimmer, AIL. 313. 326. The following hymn 10, 18 (see the beautiful rendering of Roth, ZDMG. 8, 467 ff. and GKR. 130 ff ), presupposes the bursal, on the other hand e... 10), 10; 10, 17, 3 11. the burning of thun cotise. - The ritual is treated by M. Muller in the supplement to ZDMG. 0,1 ff. 327. Trees are frequently mentioned as coffins (AV. 18, 2, 25. 3, 70), which recalls the Allernanian Todtenbaum." 328 This stanza has a very special interest, because with a very slight forgery it would give the highest sanction, the Vedic authority. for the custom of burning the widow on the grave of the husband, Colebrooke, On the duties of a faithful Ilindu wdow, in hrs Misc. Essays, 1, 132 1. ed. Cowell, and ritzedward Ilall, JRAS. VS. 3, 183 f. (from á mokantu yórım ágre, "let them first approach the place," the forgery a rohantu yonn agnéh, let them enter the place of fire"). 329. The grave 13 thus the dwelling of the body (above p 69); 50 also among the Greeks and Romans. The grave, according to the universal view antiquity, 13 a dwelling into which the dead enter, there to begin another and better existence; it has, therefore, the character of a house, which requires a certain arrange ment," etc. Becker-Marquardt, Römische Altertumer. 5, 1, 307 1. For Gerinan antiquity, it suffices to refer to Weinhold, Altnordisching Leben. r. 490 1. ("here a regular holen waa tuilt for the dead ..."). 330 Ilere is already seen the present usage; "Ly the Roman pon. tifical law the most essential ceremony at cvery burial is the glebam in os inicere; whoever omitted throwing a handful of earth on an un- ·172 THE RIGVEDA. buried corpse Frau gaulty of a piaculum." Jarquardt, 1.c. 5, 1, 375; cf. Soph. Antig. 256, with the scholium and the Interpr. on lor. Ode 1, 28, 30 f. 331 For the historical relations, Roth, ZLGW. p. 87 ff.; Lassen, IA. 13, 421 fl.; Ludwig, in the Xachrichten (above p. 91), now evlarged in the "Mantralitteratur"=Rigveda, vol. 3, 107–177 and 203-256, and Zimmer, AIL. 10-138; 183–217; 430 L.; amoug the hymos are those already quoted by Roth, l. 3. 33 (132); 7, 18; 7, 33; 7, 83 (32) by Belang; details in 6, 20; 6, 17; 10, 13; 10, 49; 10, 102; etc. 332. Cf. abore rp. 17, 19; Zimmer, AIL. 101 f. Pretenders, ibid. p. 165, 175-177 (Jbb. 121, 416). Viglence: 10, 166, 4: "I have come here orerpowering with an all-subalty-hots I make myself master of your intention, your re-olve, your assembly."-Coali. tions. eg against Sudas in the battle of the ten hings, p. 80: 7, 83, 4-8 (32 1.).-Contests of the warlıke nobility against the Brahmans: Zimmer, AII.. 197 f. 333 7, 20, 1. 2: “Soma not rightly presced (ie. without song) does not please Indra, nor draughts poured without prayer the Mighty; I make him a song that he may rejoice in it, a mighty, new one, that he may hear us"; 8, 58, 11: "The young hero disdains the food prepared without a rong"; 10, 105, 8: "A sacrifice nathout prayer does not greatly please thee." – 1, 33, 1; 7, 32, 21: “With a poor song a mortal gains no good, no riches fall to the imperfect." 2, 33, 4: "May we not wake thy avger, Lord, by a bad song." 334. After 3, 53, 9. 11 (according to Roth's rendering, ZLGII. 121); the fine hymn 3, 33 (139 f.); 3, 53, 12. -7, 33, 2. 6. "The final outcome is, however, different: while in later time the Tytsus bare disappeared, the Bharatas shine forth in bright light." Zimmer, AIL. 129. 335. 7, 18, 5. 336. 7, 33, 3; 7, 83, 4; 7, 18, 18. 19. 13. 14; 7, 83, 4-8; in verse 4 Vasiştha boasts: “Our mediation for the Titsus bas prevaded." -337. 6, 47, 22; 0,26, 4. From a comparison of this passage with 1, 3), 14; 6, 90, 8; 10, 49, 4 I conclude that Vetasu is the name of the gens to which Daçadyu belonged; so too tuou Zimmer, AIL. 129. 338 7, 8, 4; 6, 27, 5. 6. Hariyüpiya and Karyarati, otherwise unknows, are probably rirers. (Probably pot one hundred and thirty; ofess: ezt tetor YA! 7, 1, ents) 339 The Danastutis are quite numerous, especially in the eighth book; cf. Ludw. Rr. 3, 274 1.; Zimmer, AlL. 170 £; for the ·NOTES. 178 later time, Weber, ISt. 10, 47 ff.-Noto 311. [Oldenberg, ZDMG. 37, 83 ff.] 340. So for those of the fainilies of princes; in the gens of Trasa. dasya we get the line Mitrátithi, Kuruçrarana, Upamacrava. (Note 01); in the Tytsus, Vadhryaçya, Divodısa, Atithigva, l'ijavann, Sudis; further details can be gained from Ludwig's collections, Rv. 3, 100- 107. 341. 6, 30, 12-15 (pravrje: see R. Garbe, ZDMG. 34, 321). Some further examples, interesting in natter, follow: 0, 47, 22 (each ten caskets, steedy, the spoils of Camlara, cheste, garments as pres. ents; furnpe of gold, chariots with horses, a hundred cows). --8, 1, 32 ff.; 8, 1, 20 ff. a singer drives anay, as the reward of his songs, sixty thousand, whole herds of cow, so that the very trees rejoice where he rests. -- 8,5, 37 f.. "Kaçu, the Cedli, gave a hundred buffalors and ten thousand cattle, ten coverings allorned with gold (traco instead of rijno with Delbruck in Grassmatı 1, 538); for the trilcs subject to the Cedi princes are tanners; none walk in the path in which the Cedi, go, no other loril of the sacrifice, no other people 19 reputeel more generous", 8, 6, 16 (hundreds from Tirindira, thousands froin l'arcu, anong the Yadus; three hundred steeds, ten thousand cattle, double teams of buffaloes). 8, 21, 18. "Ctra as a true king, obscure king, are those there (isti) on the Strasvati, au l'ar. janza gues rain with thunder, he gave a thousind ingrue' -h, 63, 13 ff - Val 7,2 f1. " A hundred wlute besſere gleain like the stars in heaven; by their greatnes, they support the heaven. A hundred bamboo reeds, a hundred dogs, & hundred soft tanned skins, a hurdred fabrics of Balbuja grase are mine, four hundreil ruddy maree Then the sevenfold tearn way praised great 14 the renown of the not et fully completed, the brown marex iusk along the way so fast that the eye cannot follow them "VQ 8, 11., Thy rich gut, Basy. arcurha, 19 diplayed, thy renown 19 high as the heavens. Dasyave. tha, the son of Pütakrata, gase me ten thousand from his own possessions. A lundred agaen, a hundred sheer, rich in wool, a hun. dred slaves, and wreaths of flower, moreover, an adorned mare was brought forward for the lútahratas (1 e. as their present), which did not belong to the steeds of the herd "-10, 62, 8. "... and two slaves, well trained for service, together with many cattle, Yadu and Turva gave me." - 8, 16, 22 ff , 3; “And thus excellent wife, adorned with ornaments, is brought to me (the ringer), Vaça Açvia." -1,130, J T. Kaltsant piovely brings joy fal songs of praise, because a king dwelling on the Sindhu, striving for renown, has given him rich presents, and thereby raised his own imperishable renown to heaven: A buxdred golden ornaments, a bundred steeds at one time, a hundred ·174 THE RIGVEDA. cattle, ten chariots with maidens, a thousand and sixty cattle fell to my share at the departure of day. Forty ruddy steeds lead the train of a thousand with their ten spang; the Kahşivants, the race of the Påjras, bore away spirited racers adorned with pearls. -6,27, 8 (a double chariot train, twenty cows with maidens, a gift of the l'artharas hard to attain).--7, 18, 22. - 8. 19, 30.-8, 37, 15, and others. (Against Rotb, BR. 6, 663, Grassroann Dict. 1203 and Transl, and Delbruck, Chrestom. 31, after Durga in the last five passages, I tale ladha in the usual signification; that women were giren as slaves is shown in 8, 40, 33. So Luds, Rs. 2, 622, 653. 653; 1, 427;:, 218 and Zimmer, AIL. 107 ff., on linguistic evidence.) 427, 103, GKR. 169 £.; cf. Muller, ASL. P. 494; Muir, OST. 5,435. Tr. 191. Ilaug, Brahma und die Brahmanen, p. 12.40 1. does not consider the hymn a satire; frogs and priests are mentioned together only because both have reference to rain; 50 G. Buller. I cannot agree with Gubernatis or Bergaigne, Rerue Critique, 1875, 2, 393, "que les grenouilles dont il s'agit ici sont grenouilles mythiques.” [This is one of the three rain-bringing hymns, the others being 7, 101 and 7, 102.) 343. 9, 112, GKR. 167; Muir, OST. 5, +31. Tr. 190. 344. 10, 97, translated by Toth, ZDJG. 25, 615 f. and GKR. 172 ff. 345. 10. 127, GKR. 138 f.; Juir, OST. 4, 408. Cf. the beautiful prayer to Night for protection, AV. 19, 47, translated by A. Kuhn, KZ. 13, 131 f.; Muir, O$T, 4, 498-500; and Zindre, AIL. 179 f. 346. 10, 146, GKR. 110 f. Muir, OST, 5, 423. MTr. 189. Broil humor is shown in the soliloquy of the intoxicated Iudra, 10, 119, GKR. 61 1. Muir, OST. 5, 90. 347. GKR. 158 ff. Muir, OST. 5, 425. MTr. 190. R. IIeinzel, Stil der altgermanischer l'oesie, Strasburg 1675, p. 53. 348 The hymn 10.117_4155. 1.) is a collection of sayings; to Teres 1-0, which describe the blessing of well-doing, other passages Jave been added; of also the rocalled Song of Wisdom, 10, 71' (162 1.). 349 low much speaking, but not silence, broaght in gold to the Brahmans is shonne.g. in Yote 311; the blessing of the reward of sacrifice'is, therefore, praised in the highest strains in a special hymn, 44,107 (Wfuir, OST., 433; Terses 8-11 Tr. 102); in the late Ferses, 1, 18, 5; 10, 103, 8, it is addressed directly as a good cakeina), together with Indra, Soma, Braepati, and the Staruts, 10, 107, 5 ff.: "Who ·NOTES. 175 ever gives dakyina goes before as the chief of the clan (cf. 4, 50, 7-9 (108); 1, 40, 7. 8; 1, 190, 5 etc.). I consider hiin the king of the peoples who first introduced dakşım. The generous die not, they fall V not into ruin, they suffer no liarm, and are not moved; all that this whole world and the heavens contain dahşina brings to the givers. They gain splendid hornes, beautiful as a lotus-fond, adorned like the dwellings of the gods; the maiden, clad in Leautiful garments, waits upon them"; with this 5, 37, 3: "llere comes a woman, seeking a huqband for herself; who shall lead home the blooming wife? Ilis (rc. the righteous) chariot lastens by, rumbling, and many thousands direct their gaze to him" (re. the righteous wing the most desirable wife). 350 10. 117, 9 (156) and 10, 32, 7 (srutun; Muller's texts slutim. Sayanı, margam). 352, 8, 33, 17. For Indra himself eren said. “Woman's ..." like Simon. Amorg, fgm. 1, 16 f. 41 1.: y cú dvyky cúv ένιπησιν μόγις ή έστερξεν ων άπαντα και πονήσατο 4 άρεστα and fginn. 7, 1 (after Meineke), χωρίς γυναίκας θεός εποίησεν νόου | τα πρώτα. 10, 13, 15: " There can be no friendship with women, their hearts are those of hyenas"; on the other hand, the more favorable verdict, 5. 61, 6. 7: “And many a woman is often better than the man, the godless, impious; she, who knows sell hory to distinguish the weary, the thirsty, and lovers (s.e. helps and assists each in the right way), and has turned her mind to the gods.” Ibid. v. 8: "And many a man, because he is unloved, is called a l'aņi (child of the devil, iniser): but he remains the same even in his revenge" (i.e. can control himself; is better than his reputation. Differently Grassinann 1, 513, and Ludwig 2, 621). 352 10,27, 12. "To how many a maiden does the wooer, who de. sires to become her husband, show affection for the sake of her admiralle treasures, but if a woman is pure and beautiful, she can of burself (even without treasure) find her nate in the people." 6, 28, 15 " Ye cons make even the leap fat, the ugly even ye make beautīrut in countenance." : 353 4. 24, 9 (70) and 10, 107, 3; of y. 7. "Thoever is wise, mahen the rewards of sacrifice his armor." 354 Ilere, already, is the wheel of fortune spoken of by Croesig to Cyrus, in Hdt. 1, 207: el de ywkas, ott äv@pornos xal où είς και ετέρων τομώνδε άργεις, εκείνα πρώτον μάθε, ως κύκλος των άνθρωπηίων εστί πραγμάτων, περιφερόμενος δε ουκ έα άει τους αυτούς «υτυχέειν. Τιbull. 1, 5, 70: versatur celeri Fors levis orbe rotae, etc.

·176 THE RIGVEDA 355. After 10. 117, 1-6 (155 f.). 356. 10, 71, 7. The whole hymn in GKR. 162 f. 357, 4, 33, 11 (129); 3, 48, 5: "We know not in our human wisdomn where the Dispenser Saritat will gire the desired good"; 10. 12, 8: "We do not understand the mysterious council in which the gods agree." Cf. also 1, 103, 16 in Note 233, and 10, 119, 9 in Note 370.8, 18, 22 with 1, 161, 30 and 1, 116, 3. 350. 10, G0, 12; 10, 137, 12. - 10, 137 is translated by Aufrecht, ZONG. 21, 203 ff.; r. 1: Thir Gotter hebt Gesunkene ans Tand, ihr Gotter, wieder auf; Und Gotter, schuldbeladenen, echt Ihr zu neuem Lebenslauf"; v.7: "Ob zalimngezichtem landepaar ſustert die Zunge heiligen Spruch; das leg' ich auf, das luse dich von deiner Lebel Wucht und Fluch." 359 $ 80 q. tell: how Indra heals a woman, Apall who is afticted by a skin disease, by drawing her " through thrce apertures of his car," a remesly wlucha Jufrecht, IS. 4,1-8, in agreement with Kulin, connects with German superstition. -IN, 163 (translated loy holin, KZ. 13, 60 f.); 10, 102, 11. (KZ. 11, 149); f. 10, 97, 12 (173); 10, 103, 12; 10, 161, 1.-7, ), etc. 360 10, 161, 2. 5; 10, 18, 14 (159); 10, 60, 71.; cf. in general the Gauryans hymns, 10, 67-64), treatrit loy M. Muller, JRAS. XS. 2,426 4. (translated p. 457 1.). 362 10, 161, 5; 10, 162, 3 1.; charm against termin, 1, 191 cr. 7, 10,9 1.; 10, 163 is for the purpose of manding off the injury, prolably death, annonucel by a dove (? lapnia); 5. 1: "Ye gods, for that wlach the close, reshing, came hastcuing as the messenger of Virriti, we will sing, we will propitile, nuy it be well with us, with man and wat The dove sliall le propitious to us" In 1.1, lnsule the lopata, the owl i« mentioned as the messenger of death (cf. AV, 6, 29, 9), in which function it i4 Inown alo to German popular superstitions. -- In 2, 42, 3 and 43, the wish is made that "o prophetic (omninous) biri may haft l.it Tsice on the right of our houses" ("taschenhall, as Hartlieb xail); Homer, Il. 21, 319 1.: twato di orº 1 defiàs difas τέρ αστιος, οι δε ιδόντες {γήθησαν, και τάσιν έτι φρεσι Guya's 69. So II. 10, 971 f.; 13, 821 1 ; 21, 292 f.; Od. 21, 311 f. Grimm, Ibutscher Mythol . L. Gesell. d Dtul. Spr. p. 083 ff. -The Poinans in part differently. 362 In 10, 115 (German by A. Weler, ISL 0,2. Zimmer, AIL. 307), a girl srls to drise off a Fuerresful risal, and to bind a man to betalt (luye, at tù tipos de cori Spa ror at han); cf. the in. Terse of this in the passage from the Cat. Br. in Kulin, lleralikunſt, ·XOTES. 177 p.75 4.-10, 169 (German by Delbruck, Altind. Tempulsehire, p. 14) is the song of triumph of a womnan after a successfully accomplished charm, which was to make her the only wife of her husband (much related matter from the AV. in Weber, ISt. 5, 218-266); in 7, 55, 6–8 (see Aufrecht, ist. 4, 337–312; Zimmer, AIL. 309 2.) a maiden Await. ing her lover seeks to put the whole household to sleep, from the grandfather to the faithful watchdog. - Through 10, 19 it is sought to bring back cows which bave wandered off, etc. 363. GKR. 129 f.; Indra, p. 41; Rudra, p. 38; Vişnu, p. 50. The two Açving with Sary, p. 50. 364 Ilaug, Vedische Rätselfragen und Rätselspruche, Sitzungsber. der Philos.-Philol.-Ilistor. Classe der Konigl. Bair. Akad. der W199enschaften zu Munchen. 1875, II. p. 459 1. (above Note 116*). Ilaug translates there, RV. 1, 161, a mixtum compositum of such questions, Ludw. RV. 3, 390 f. [Noth, Losung eines Ráthsels im Veda, ZDMG. 37, 109 ff.] 365. Beginnings of Philosophy: cf. Weber, HIL. 232 f. ; Ilaug, Die Losinogonic der Inder. Ausburger Allgem. Zeitung, 1873, p. 2373 1., 2390 f.; more in detail, Muir, OST. 4,3 L and 5, 350 f. 366. I mean e.g. the personification of abstract conceptions to genii, as of thumati ("agreement') to the genius of divine purity and mercy (10, 59, 0. "Long may we see the sun rise, O Anumati, ba gracious to u9"; 10, 207, 3 "In Soma's decree and King Varuna's, an Bphaspati's and Anumati's protection "); Craddha ('conficlance, faithfulness,' crédo= craddha) to the genius of faith (10, 151, 1-3, Mur, str. 330 f., v. 1. "Through faith the fre 19 kindled, through faith the oblation is offered, with our words we proclaim faith (to be) upon the head of good fortune": 1.5 " We invoke faith in the morning, at noon, and at the setting of the sun; O Faith, inspire us with faith"; cf. 9, 113, 2-4, GKR. 110). 367, 1, 161, 5 with 10, 82, 7 (above p. 88: Him know, who Tormed," etc.)." 368. E.g. of Indra; above p. 45, with Note 155.-10, 88, 17 (upaspy' 1); 1, 185, 1.-10, 81, 4 = 10, 31, 7 (cf. the Norse IVorldash. Yggdrasil); 10, 81, 1.2. 369. 10, 8, 7: * Existence and nonexistence are in the highest heaven, in Dakşa's home, in the bosom of Aditi"; 10, 72, 9: "In the former races of the gods, being was born from bot-buiug 10, 129. 1. 4;,above p. 00. can Dever ·178 THE RIGTEDA. 370 10,119,2 f.:"\bere once the firmly founded sea sprang forth, that Saritar alone anons (so we need inquire no further concerning it; see 5, 45, 5 and 10, 12, 8, in Note 357); then frorn at the world and the realın of air arose, from thence heaven and earth spread forth; on it came into being Saritar's revered bird, with beautiful winge in the heaven" (the sun; Xotes 215, 226).. 371. According to 10, 12, 2. 6. 7, in the time of the first race of gous, existence was born from ponexistence, then Brahmanaspati welded the world together, like a blacksmith; the gols stood in the flood; dust row from them as from dancers. They lifted forth the sin, lying hidden in the sea, and caused the earth to swell. -- 10, 81, 3: "Everywhere present, Viçralarman creating welds carth and heaven together." --10, 149,2 1. in Yote 370; 10, 190, 1 L. in Yote 372. 372 10, 190, 11.: "Law and Truth aro-e froin Lindled fire (tapas: perlawance'!); thence night was born, thence the surging sea (of air?); dividing day and night, he rules all that close the eyes. Suu and moon the creator fornied in turn; heaven and earth, the air epuce and the realm of light." -To this I refer 1. 161, 9 (11): of the pillus who, full of winlom, entertain each otlıer at work with sayingy (4, 33, 10: 122), one holds water for the most importuut thing (máyretha), another cousiders fire the most esential. It was status (r 13) that the waters are praised very louilly on account of their liealing and refreshing poners; (together with Xotes 911 and 245) 1, 29, 16-23; 7, 47; 10, 9 and 7, 49 (125). They are often called "motherly," or, "unout motherly, rery motherly"; cf. 6, 50, 7 (17): "( ye waters, friend's to man, grant us unending favor, prosperity for chuld and grandchild. For se, most motherly are our No sicians je wear all things, animate and inauiunte." Winter aliars in the Brahmaņas, more often than in the Riz, as the startang joint of all animal creation (res Weber, ISt. 9, 9, n 2 and , 74) In the Taitt-Sanh. 7, 1, 5, 1 (1St. 12, 215) it is stated that " in the lwgroning was the expense of water, and upon it I'rajapati nioned (r 76) in the form of a wind, of a breath," which recalls the riach elohim of Genexis 1, 2. 373. Translated by Muller, OGR. 300 L; the following verses translated to Muller, OGR. 301 1.; Muir, OST, 4, 10; Movier Valliana, Indian islom, p. 29. (fuller, r. 6, reads radnst, *hcaren and earth," ineter of Imadai, "the two atmie") 1.7 from not to laro belongil originally to the hymn. Tiat r, 10: "Trajinati, no other than thou is lord over all these created things: may we oh tain that, through deeine of which we have sacrificed; may no become toasters of ricbes, appears to hare been incorporated into the Rig ·NOTES. 179 text later, only after the formation of the Pada text, was remarked in Note 70. From the beginning of the refrain K'ásmaz deráya (cui leo, lo xhat god) the native tradition evolved at an early period a special highest unknown god, Ka (Quo, Quis), a new illustration of the degree to which the understanding of the texts had been lost: above p in*. 374. Single verses; 1.61.48: "Indra, Mitra, Varuna, Agni, they call him, and then he is that celestial, well-winged bird, that which is one they call by different names: they call it Agri, Yama, Natale içvan" (a verse with which the Brahmans seek to invalidate the accusation of_polytheism); 10, 114, 5. "Inspired singers represent under many forms the well-winged, who is one" (although he is but one), To Vicvakarman: 10, 81 and 10, 82; often made use of above : Note, 307, 3G8, and 371, pp 88 and 89.-- Indra is called ucvalarman, 8, 87, 2. 375. GKR. 163 f.; Buller, ASL. 539; Muír, OST. 4, 3 f.; 5, 356 1.; MTr. 188; Monier Williams, Indian Wisdom, p. 22 (I abandon the theory of a hiatus between verses 1 and 5 (with Bergangne, Rey Crit. 1875, II. 393), and refer epớm to larayas). [On this hymn see Whitney, Am Or. Soc. l'roc., May 1882. “The general character and value of the hymn are very clear. It is of the hughest la storical interest as the earliest known beginning of such speculation in India, or probably anywhere among Indo-European races The attitude of its author and the audacity of his attempt are exceedingly noteworthy. But nothing can be said in absolute commendation of the success of the attempt. On the contrary, it exhibits the characteristic weak. nesses of all lindu theosophy, a disposition to deal with worldly 9 of they were things, to put forth paradox and misoluble contradiction ag profondity. The unlimitel praises whuch have been bestowed upon it, as plulosophy and poetry, are well-righ nauseating." - Verse 2 "Whether fervor' (tapas) means physical beat or devotional ardor, penance, according to the later prevalent meaning of the word, adınits of a question, but it is doubtless to be understood in the latter sense. For no such element as heat plays any part in the Ilindu cosmogonies, while penance, the practice of religious austerties, is a constant factor in their theories " - Verse 5: “But the next verse is still more unititeiligible; no one has ever succeeded in putting any sense into it, and it seems so unconnected with the rest of the hymn that its absence je heartily to be wished. Croen 150 (Tasj stretched out the ray [line] of them: Was it, forsooth, below ? was it, forsooth, ahore ? impregnators were, greatnesses were; sradha below, offering beyond.' The word rendered offering is literally "forth ·L INDEX OF MATTERS, NADIES, AND WORDS. [Figures refer to pages. N.= Note Skt. c is placed before of and after A, before r. Names of divinitiey are in heavy type.] Ahole (see Home, Ilowse) of the Agni l'urána, X. 20. ble scel, righteous, 31, 51, 57. agohya, 7 with 01, CO, 67 f., 73, 78, X. 973 I., Agriculture, 13. 270 1., 283, etc. Ahi, II, N 118. Abodes of the Vedic people, il f., Ahura Mazda, N. 283 a. Indo-Germ., 11, X. 34. Air, region, 31, 3.7, 87, 89 1.; dis Aboriginey (sce Barbariant), 19, tinguished from light, 31, N. 30, 30, 19, 72, 78. 118, gode, 37-19. Accent, 7; Vedic and Greek, X. Artareya. Isangaka,- Brahmana, - 18 a ; verbal, X 811. t'panışd, X. 110, 1. Adbhuta-Br., X. 114, 2, 19a. Aji, 60) Adhvaryu, 82 Alerander the Great, 3, N. 30, 60. Aaliyaya, N. 71. All goule, 31, 71, S. 310. Aditi, 59, 61, 70, N. 223, 239, 282, Altar, 7, 75 Amesha Crenta, M 20.28.3 a. Aditya = Varuna, 61, 68, N. 225. Ancestora, 71 (see Fathers); Yam Adityan, the, 63-69, X 220-901; X. 976,290) liamey, N. 27; number, X. Ancestral worship, cult, 70 f., Iranian, Greek, and Roman, N. Adoption, 10, X 48. 28.3 a, 81 a. Age, 30 (Y 103), 11, 43, cf. 38, Andra (Iran ), N. 142. V. 159; cf. Life, long; Death, Anger, N 201; of the gods, 88. before the time; relative a of 67, 73, 74, N. 212, 259, 201. the Mandalas, X. 7.). Angiras, 42, X. 111. Ageil, 13; their treatment, 16 Angina 3, X. 73. with X. 50. Animals, 53, 56, etc. (see Jon), Agnay. X. 113. A. and plants, N 209. Agni, 35-37 (Y. 119-126), 70, Animate and Inanimate, X. 208. 80 1.; often in the lates, X. Anniversary, 71, X. 297 . 133 (Raira?); N. 309 (Bphas. Ança. X. 27. rati?), 371, etc.; production of Anu, M, S. 193. A. 3. Anukramani, Y. 26, 85.

·INDEX, 189 Bird, 63, 58, 01, N. 108, 220, 238, Bukka, . 218; see Eagle. B.=Sun, N. Buffalo, 52, N. 311. 215, 226, 270, Hurial (see Funera!), 70 f1., N. 328. Birth, of a girl, N. 48; ritual, N, Burning of corpse, N. 320. 21, of. N. 40. Blessed, 31, 50, 60, CO; Bee Abode. Case, 22, N. 81 a. Blessing, 50, etc.; of reward of Caste, 17, X. 60,376 e. sacrifice, X. 319; of instruction, Cattle, 13, 58, 80 f., 82; C. of well-doing, 85; of the dead to L'829, 53, N. 197. the living, 70 1., N. 283 , 280 a; Chaos, 00. formulas of B., 80, N. 115. Chariot, of Agni, 36; of the Aç- Blind, 60 (cf. 62), 72, N. 177, 300. ving, 50, 61, N. 176, 178, 189; Body (see Corpse), in the other of the Maruts, 39; of Paşan, world, 69 f., N. 278. X. 210; of Savitar, 57; of sa- Bond of being and not-being, 00. 72,5), V. 203; of Soma, 72; Bond, of Varuna and the Adi of Lnas, 53, N. 107; of Vayu, tja, 20, 67, N. 225, 235; of 39 Chariots given to singers, Soma, 72. N. 311. C.-race, 19, N. 01. Books of the Rig, arrangement, Charing, spells, 4, 20, 80, N. 12, relativo age, 211, N. 73. 358-342. Bow, 78, N. 63, etc Childish conceptions, 27., N. 66. Byhadl-Ar., N. 14a, 4; B-dlevata, Children, blessing of, 30, 52, of: N. 20, 72. G7, 71, 70, X. 217, 239, etc. Brahma, 3, N. 26. Chronology, Indian, N. 38. Chro- Iralmacirin, N. 16. nological order of the books, Brahinat (masc), 81, N. 14, 82. Y 73. Brahmian (neut ), 4, 5, X 11 Cities, 13, N 42. Brillimana (masc.), 31 f., 81f, X Civilization, Vedic, 11; history of 110, 312, 319, 374, 375e, stages 0,71, N. 21, 17 f. 317, 321 f., of B., N. 15; their literary work, 321, 327–330. N 27, 76 Cluate, 12, 37, N. 40, f. 136. Brahmana (neut.), 5, 32, N 372, Clothing, 11, 56, N. 311 etymology, N. 14; importance Cloud 4, 39, 40, 42, 62, 63, f. N. and period, 5, N. 14, list of B., 113. Collection of Vedic texts, 2-8, N. Brahmanaspati, Brhaspati, 32, 8-20; of hymns, 22, N. 75. 37, 7.31, X. 87, 309-315, 310, Command, see Ordinance. 360, 371. Commentary, native, 8, 0. C. of Brahinareda, 4. Sayana and Madhava, 8, N. 8, Bralunodya, 80. 27; cf. Tradition. Brule, 74 1., N. 321; purchased, Composition, of the Vedic hymns, 11, N. 38; of the Bralmanas, Bridge to the other world, N.273, N. 11; of the Sätras, N. 17; 274 a. of the commentaries, 8. Vila ·182 TAE RIGVEDA. Animati, genius, N. 366. ſthaya (Iran.), X. 112d. Anuraka, N. 71. Atithigra, X, 310. Apali, N. 359. Atmosphere, 90 (see Air). Åpastamb, X. 10, 1; 23; 23, Åtreya, Atri (poet), 21, N. 73. 3; 21, 3; 25. Atri (protege of the Açrins), 51, Apollo-Rudra, N. 133. X. 162. Áprisûkta, N. 126. Aurora, see Uras. Áptyą, X. 112 d, 111; cf. Tnta. Autumn, 13, 66. Aranyak, 5, X. 16.- Ait.-A. N. I raricious, 42, 47, 53, 56, N. 11,1; 16. Bphad-I., X. 14a, 199. 4. Kauş.-A, X. 146, 1. Taitt Aresta, 1.91, 106, 142, 226, 246, A., X. 11 a, 3. 270, 273, 274a, 283 a, 281 a, Arangan, hymn to, 83. 283a, 256 a, 267 a, 293. Arrangement of hymns in the books, 21 f.; chronological A. Balhrn, 81, of books, 21, X. 73. Balbuja, N. 341. Army, 17, X.51; both armies, 69, Ballauls, 22; Indo-Germ, N. 65. X. 152. Banishment, 18, N. 57. Arrow, 10, 47, 50. Barbarians, 36, 43 f., 72; seed ArseFa-Br, X. 140,2. origines. Art, 14, 20, Barley, l'usan's food, N. 210. Aryd, Arya, X. 37. Barter, 14. Aryaman, 61, 73, 75, 76, X. 223. Battle, 17, 39, 42 f., 14, 46, 71, 227, 259 78 f. X. 211, etc. B. of the Aryan (etym. X. 37), 41, 72, 78, erinents, 42, etc. X.31. A. Indian and Iranian, Baulhagana, X. 23a, 3; 34, 3; 11; =Indo Germanic, N. 37. 23; 36. Asikni, 12, X. 39. Beginning of things, 88, 90. Ass X. 311. Being and not-being, 87., N. 869, Assembly, 17, 18, 78, 371. Astronomy, 6, 20, N. 68. Beliet, Vedic, 32 1. Açárána, X 115 Ieverages, 14, 72. Açrama, X. 15 Bhaga, 75, X. 83, 225, 227. Apraliyanı, N. 23, 1;21, 1; 320. Bhagavadgita, X. 4. Acvini, X. 145. 13håg rata-I'urana, X. 26. Afvins, 27, 19-52 (X. 171-102). Bharadsaja, 21, X.73.--- N. 23a, 69, 72, 74. f. 80. 3. Asaka, X. 71. Bharata, 70, 80, X. -0,331, 310. Atharrangiran, X. 11. 'Atharrarede, 4, 6, 60, X, 11-13 Bharat!, X. 80. Bhargava, X. 73. (AV, 4, 16: 63 I., X. 2:2). Iheda, 10. Brihm, X, 119, 5; raulasů. Bhiksu, X. 15. tN. 234, 6; Gravita N. Ihr 31, X. 120, 287 a. 21.5: Italicubra X. 20. Bhuj, 51, X. 183.

·INDEX. 183 Bird, 53, 58, 01, N. 199, 220, 235, Bukha, 0. 218; see Eagle. B.=Sun, N. | Buffalo, 52, N. 311. 215, 220, 270. Burial (see Funeral), 70 ff., N. 326. Birth, of a girl, N. 48; ritual, X. Burmng of corpse, N. 326. 21, cf. N. 49. Blessed, 31, 60, 60, 69; see Abode. Case, 22, X. 81a. Blessing, 59, etc.; of reward of Caste, 17, N. 56, 375 e. sacrifice, N. 319; of instruction, Cattle, 13, 58, 80 f., 82; C. of Well-loing, 85; of the dead to l'ras, 53, V. 107. the living, 701, X. 285, 280a; Chaos, 00. formulas of B., 86, N. 115. Chariot, of Agni, 30; of the Aç- Blin), 50 (cf. 52), 72, N. 177, 300. vins, 50, 51, N. 170, 178, 189; Body (see Corpre), in the other of the Maruts, 30; of Pagan, world, 69 1. N. 978. X. 210; of Savitar, 57; of So- Bond of being and not-being, 20. ry 2, 55, V. 203; of Soma, 72; Bonde of Varuna and the idi of Ligas, 53, N. 197; of Vayu, tytus, 20, 07, N. 225, 235; of 38. Chariots given to singers, Soma, 72. 7.311. C.-race, 19, N. 01. Books of the Rig, arrangement, Charins, spells, 4, 21, 86, N. 12, relative age, 21 f., X. 73. 338_302. Bow, 78, X. 63, etc. Childish conceptions, 27 1., N. 66. Bphad-Ar., N. 14a, 4, 1 dlevatá, Children, Wessing of, 30, 52, of. X. 20,72 67, 74, 70, X. 217, 239, etc. Brahma, 3, N. 26. Chronology, Indian, N. 38. Chro- Brahmacarin, N. 16. nological order of the books, Brahınán (masc), 81, Y. 11, 82. Y. 73. Rrahman (neut ), 1, 5, X 11 Cities, 13, 142 Brähniana (masc),.31 1,811, S. Civilization, Vedic, 11; history of 110, 3-2, 310, 374, 375e, stages 0,71, X 21, 47 f. 317, 321 f., of B., X 15, their literary work, 321, 327-330 X 27,76. Climate, 12, 37, X. 10, cf. 130. Brahmana (neut.), 5, 32, X 72; Clothing, 11, 60, N. 311 etymology, N. 14; importance Cloudy, 39, 40, 42, 62, 63, cf. N. and period, 5, N. 11; list of B, 113 X 140 Collection of Vedic texts, 2-8, N. Brahmanaspati, Brhaspati, 32, 8-20; of hytous, 22, N. 75. 37, 73 f., N. 87, 309-316, 319, Command, see Ordinance. 3G4, 371. Commentary, native, 8, 0. C. of Brahmareda, 4. Slyana and Mahara, 8, N. 8, Brahmodya, 86. 27; of Tradition. Bride, 711., X. 321; parchased, Composition, of the Vedic hymne 15. 11, N. 38; of the Brahmanas, Bridge to the other world, N. 273, N. 11; of the Satras, X. 17; 274 a. of the commentaries, 8.

·181 THE RIGYEDA. Conjugation, 22, X, 81 d. Decree, see Ordinance. Contests, 19, 81, 86, X. 61. Demons, 40-1), cf. 36, X. 150. Corpse, 69, 70 f.; buried and Departed, see ancestors, Death. burned, 70, X, 326. Deva, 32, 31. Cosmogony, 20, 87 8. Cosmogonic Desatalhyaya-Br., N. 14a, 2. gods, 89, C. hym, 90. Derotion, devout, e g. 29, 47, 66 Cow, 13, 27, 81, X. 90, 190, 280, 70, 73 (see Righteous): haters 311. C. as monetary unit, 14, of D, 47, 48, 81 (see Uncacri- X. 46. Cons=clouds, 42. ficing); Lord of D., see Brak Creation, song of C., 90; theories maņa pati. of C, 88 1. Dharmasútra. -Fastra, 8, N.25, 25a. Creator, 45, 88-91, X. 372, 371, Dialect, 19; traces of D., X. 73. etc (cee Tiralarman); Indra, Diaskeuasts, 22, cf. x. 79, etc. 45; Varuna, 62 . Dice (see Play), 18, 51, 67, 83, Cult, ancestral, 70; Tran., Greek, X. 261; D-song, 83 f. Roman, X. 281 a, 283 a. Dionysos, the Grecian Soma, N. Cults, transferred, conbined, N. 292. 205; opposed, X. 210. Dioshuroi, 41, X, 171. Disease, see Sickness. Dadhyanc, N. 188. Duvision of the goals and universe, Daks, N. 227, 369. 31, X. 117, 118; D. of the year, Dahsina, N. 319. X. 65. Diriastuti, 60, X. 339-311. Divodisa, 80, X. 310. Dance, 19, 77, cf. 53, X. 371. Dogs, X. 311, 362; Yama's, 69 f.. Danger, GI, N. 237, 239, etc. N. 274, 271 a. Darkness, in the beginning, 30; Doubt, doubters, 32, 48, X. 168. of night, 33, 50, 52, 71, N. 193; | Dore, as messenger of death, Y. unending 1, 71, N. 287, 287 a. 361. Dasra, N. 172. Dşdha, X. 149. Dasyavevřka, N. 311. Dragon, 40 f, etc. Dasyu, 19; see Aborigines, Barba- | Drálıy.tjana, X. 23 a, 2. Dreatn, X. 195, 217, 261. Daçadyu, 80, N. 337. Druhyu, 80, X. 198. Dawn, 28, 52 1., 71, 87; see Ugas. Dual Jiranities, 33, X. 114. Day prolonged into Night, 45. D. Durga, N. 19. and Niglit, see Night; propi- Duelling, see Abodle, Ilome, House. tious days, 31; D. guided by Dyaus, 29, 33, N. 112a Varunn, 63, Dyavaprthivi, X. 1127 Dead, see Ancestors, etc. Death, 61, 60, 67, 69 1., 76., X. Eagle, 59, 83; falcon, 72, N. 143, 150, 271; D before the time, 289. 61, X. 103, 239; D. and Inamor Farth, mother E., 69, 78; E. 29 tality, 80; messenger of D, N. 881. region, 35 f, etc.; as goddess, N. 112bc; home in E., 78. tiang.

·INDEX 185 Ess, son of the F.., 58, 226. | Torins, Vedic, N. 81, 81 d. Elephant, 39, N. 148. Fortune, 30, 75, 85, N. 209, 368; E04, are Unr. wheel of F., 83, X. 331. Irratic verses, piccca, Y. 70 a. Fravashi (Iran.), see Ancestors, Etymology, 6, 7 (cf. the Greek, Fathers. Latin, and German words on Friendl, friendship, 18, 02, 81, N. r. 1951). 22; Agni, 37; Indra, 47, X. Evolution, 87 f., 90, X. 370-372. 100; Varun3, 60, 69, etc. Exegexia, Vedic, f., V. 29, 31; Frog Song, 81, S. 312, cf X. 140. methods, 9-11, X. 29–31. l'uneral ceremonien, 71, 70 1., X. Exposure, of new-born children, 21, 281, Bee Burial. 10, X. 19; of the aged, 10, Future, C9, 70, 77, 83; see Abode, X. 30. Blesserl, life. Eye, of the Lord, 65, 69; of Jitr Varuna, 59; of Varuna, X. Calita, X. Bc. 211; of Wight, 83. Ganılları, 12. Ezour-Verdam, 1, X. 2. Gangl Ganges, 12, X. 39. Garonmana (Iran ), N. 283 a. Faith, Genius of F., V. 360. Gaupasana, N 360. Family, family hle, 11 ff., 71 ft, Cautama, X. 25, 73. X. 17; numerous F., see Chile (iayatri, V. 9.2. dren. (ienealogy, 80, X. 310 Father, representative of a dead Genus, individual, 25 G. of F., 16. Faith, X. 364, G of the house, Fatherg=Ancestory, 70, 71, 78, X 75//; G of Wight, of the X 270, 275, 280, of 283a, wood, 83, ( of the reasons, 296 , Mo Ancestors. 37 (sep Ruhus). Fenst, 19, I, etc tierns, orginal (,., Gold-li., 9, Feet, 16, 23, 37, N 199, 219, etc. 31. F of the sun, X 215 Chanapatha, X 77. Feridun (Iran), X 1190 (tox2, 51, X 188. Fettere, 21); see Bonit (111te, 30, 31, ! ), etc., y 109; G. Figures, rhetoricnl, 21, V 8.3 a of princes to singers, 80 1., X. Fire, 37, 7:5, 67, production, 35, X. 121, F. as original matter, Gobbil, Y. 21, 2 HY, Y. 372; see agni. Gols, 28 1., 32 1 31-71, 89 I., Frh, 13, 59. etc. G.among men, 39, 35; all Flool, legend, X. 11a, 1. (1, 31, 71, X. 316; older and Fool, 1:3, etc. nexter, 33 I., X. 114, 309, 371; Footprints of Vinu, 31. clasafiel, 31, X. 111, 117; Fa. Formulaic in language, 23, X. rious G. identical, 31, Y. 114, 83 a. 133, 377; invisible, 87, 89, X, Formulae, liturgical, X. 05; F. of 233; anger of G, 38. X. 259, incantation, see Charm. 281, etc.; cur of G., 37 1.;

·186 THE RIGVEDA. 4 Eerm, 88. Images, v. 19a; mires, 41, X. | Fliranyagarbba, 88 f. 131, 148 mother of the G., X. Ilirnyakasta, X. 178. 225, 227; triad, 3, X. 20, 217. Iliranyalec, V. 23 a, 3. Gold, golden ornament, 14, 55, llistorical hymnus, 78-81, X. 331– 57, V. 230, 283 a, 311. Gold. 311; II. relations, ibid., cf. 11- 20, X. 36-69. Gomal, Gomati, 12, X. 39. Home, 15, 75, 76. II. of the soul, Gopatha-Br., X. 1a, 5. 691., X.275 (see Hearen); long- Grhastha, X. 13. ing for II, 53. Gịhyasútra, 8, list, X.24,cf. X. 23. | Ilonor, 30, 66, etc., see Renomen. Gștsumala, 21, S. 73. llorse, steed (see Vare), 03, 71, Grammar, Indian, 6 f., X. 22; 79, X. 311, etc. forses of the Vedic, X. 81, 81. Acrins, 50, 51; of Indra, 37; of Grave, 67, 76 1., X.329 (see Burial, Savitar, 37; of Sûry, 55, X. Funeral) 205; of Uşas, 53. llorses' heads Guardians of the path, world, 56 f., As tribute, 80, X. 188; hoof as G3, see Spies. spring, 51, X. 185. Ilouse, 12. Varuna's 11., 03 f.. Hand, uplfred in Mayer, 49, X. 68; 1. of the dead, 75, X. 329. 173; Iud on, to heal, 86, X. Genius of the II., X. 973 d. 338; grasped in marriage, 75, Iluman fashion, 71, X. 221, 261; X. 32). 11. wisdom, 85, X. 357. Hlaoma-cult of the Iranians, X. llumorous pieces, 61. 293. llanting, 13. Ilarlyüpfya, 60, X. 338. IIyons, 3, 32 f., 26, X. 79 a, 87, Ilarte«, 13, see Autumn, 333; form and language, 29 L.; IIealing, ceremonies, 86, X. 355, contents, 21 f.; see Poetry. 339, see Tedarine, etc ; herl, 53. Ileaven, region, 31, 39 f, 87, Immortal, 70 f.; roets think themoften. 11. as garment of God, selres 1, 2, X. 972 X. 216; home of the soul, 69, Immortality, of the gods, 57, cf. X. 275, dwelling of the blessed, 11, X. 309; J. of the human 31, 57, 66, 69, 73; personified, coul, 31, 57, 66, 69-71, X. 263 28, 33, 61, S. 112; II. and earth, 287, lta, t; Iranin, Gruek, 33 (X. 112), 67 1., often; three Roman, German, Celtic belief, hearens and three earths, Y. X, 2G), 273, 2714, 283, 2870, 211, 219, c. 279, 283 a. 315. Hell, S. 297a; cf. p. 71, X. 257. Incantation, see Athartreda, Ilenotheism, 31, X. 113. Charm. Ilerb, see Plans Indian migration into I., 11, of: Hends, 13, 43, 49, 50, 79, 81, ete, X. 34 X. 32 Indo-Germanic abories, 11, X. 36; llevameter, liomeric, X, 83. Dambers, X. 63; poetry, X. 12, Himalara, 19, 83. 82, 85.

·INDEX. 187 Indre, 13, 21, 33, 39, 40-49 (X. Kalpa, 1, X. 16, 23, 20. 111-170), 72, 70, 80, 85, 86, X. Kanya, Kanva, 21, X. 73. 87, 131, 211, 211, 221, 227, 374. Kansa-çikle, N. 10, 2. Indrani, N. 146, 150. Kira (protege of the Açvins). Indus, 12, X. 89. V. 177. Infinitive, X. 81, 81c. Kapots, X. 361. Inheritance, 16, 83, X. 332. Law Kaçu, X. 311. of I., N. 25; widow's right, X. Katha, Kathaka, N. 10, 1. 01. kathenotheism, 33, N. 113. Inspiration of the texts, 5, 21, 23, Katyayana, N. 20, 93, 23 a, 4; N. 23, 87. 20. Intercalary days, 37, X. 88; Kauçika, X. 21, 6; 70 a. month, 20, 61, N. 68; period, Kaustaki-Br., -År., -Upan., N. 20. 11a, 1. Intercourse of India with the Kauthuraçakh., X. 0, 230, 2. West, 14, X. 16. Kauttaa, 10.. Interpolations, 22, X. 79 8. Kena-Upan., X. 14a, 2. Iravatt, 19, X. 39. Khet, X 180). lça-, içilvásya-l'pan., X. 10, 2; 16. Khula, X. 8, 72. Itihasa, N. 26. King, hangulon, 17, 78-81. Kramaratha, X. 77. Candrabhaga, N. 39. Kumu, Kurun, Kutha, 12, N. 39. Caraņa, 3, X 23. Kuruçrarana, V. 91, 310. Caranaryaha, N. 20. Caturanika, X 211. Lame, 50 f., 72, 300. Cedi, X. 311 Language of the lymus, 22 f.; ('hanılas, 0, X. 18 wealth of forttia, X 81 d. Chandogy a-Hr, l'pan, Y. 14a, 2 Litana, X.Ba, . (nab, X 39 laugas. Y 21, Cintat, X 17.30, 1a, 263 a. Law (see Ordinance), ileas of L., Citro, X 311 18, literature, X. 23a Law- 'yasina, 31, X 183. Books, X, Y. 23 ... in Nature, X. 92 f. Jaimıniya-Br., X. 14,2. Levirate marriage, N. 51. Jajana, X. 270. Life, long I. , 30, 32, 01, CC, 72, Jatap içka, X.77. 7.1, 73, 77, X 10), 26. In after Jumna, 12. death, 31, 62-71, X, 275-987. Jyotiga, 6. X. 18. Eternal L., 09. Stages of L. of the Brahmana, X. 13. Ka- (lasmai deran), Y. 873. Light, 29, 31, 31, 57, 62, 70. L. Kabul, kabulistan, 12. and air distinguished, 31, Y. Kaksirant, 51, X. 185, 341. 118; L.-region, the tright Kalipin, X. 10, 1. hearen, 31 1., 57, 69, 70, 89; Kali, 54, X, 179. gods of L. 43-58.

·188 THE RIGVEDA. Lightning, 32, 41, 45, N. 147, 24, Melody, 3, X. etc. Dlemorizing method, X.76. Lion, 40, N. 146, 160. Mercy, 38 (Rudra), 47 (Indra), Liturgical sanhu183, 3; L. lymas 56 (Vişnu), 66, 67, 68 (Varuna). in the Rig, ??, X. 120. Messengers of gods and meu, 36; Lore, charms, 86, N. 362. Varuna's, 65, 67; see Spres. Lunar phases, N. 67 (see Val - Metempsychosis, 71. tra); L. year, 20. Metre, 6, 7. M. of Indo Germ. poetry, X. 83; of the Vedic Adhat, 9, X. 27. hymns, 21, N. 8.3 Madhyalaya X. 39. Milk, 13, 27, 63, 52, X. 90, 190. Malhrandins, X. 10, 2. Mina (uva), 11. Maiden, Girl, 15, 19, 53, 85, X. Moner, see Ataricious. 352, cf. 319. G. not desired, 16, Mitra, 59, 73, X. 226, 227. X 48; maidens giren as slaves, Nitra-Varuna, 59, X. 220, 27, X. 311; 11. = Dawn, 61, X, 163, 930,211; hymns to M., see N. 180. 127. Maitriyani Sanluta, X. 10, 1. Mitratithi, X. 810. Man, 28. 00, 85, X. 230, 275, 331, Mocker, N. 16). etc. (cf. Iluman). M.and least, Modes, 21, X. 818. ***, 37, 70, 89, X.299, 310, etc. Monarchy, 17. Men of olulen tire (cf. Fathers, Money, 14. etc ), X. 30 Monogamy, 15. Stanara, ..230, 3; 24, 3; 23. Monotheism, 33, 31, 89, 90, N. Mandala, 21, X. 21. 374. Mantra, 2-1, 86. Moon, 27, 41 40, 61, 74 1., 87, Manu, R, X. 234, 92. X. 231, 231, 219, 256 a; or Manuen, 2A. San, Marex, 79, X. 311. M. of the Ma- Mountains, 19, 37, 39, 42, 50), 03, ruta, 39; of Sürya, 51, X. 205 8'), etc. (to llorne). Júj aut, 83, N. 999. Markandeya-l'ur. X. 26. Music, 19, 39. Martia. , 15, N.21 J. of Somna Mythology, Vedic, 34, N. 115. anu burri (Zeus and llera), 731, X.318. M. of brothers Vrigera, X. 9. and setpro, X. Xalgatra, X. 07. Muruts, 39.(X. 136 1.), 41. Yarail, X. 25. Macala, X.23a, 2. Asalya, X, 172. Matançat, 37, X. 141, 374. Nature, hans, course of X. 281.. Mathematical treations, X. 20. X. 01, 92, 97; phenomena, 28, Measure, 20. Measuring staff,cord, 29, 33, 40, N. 143; philosophy, SR, €). 87 ft, Medicine, 20, 38, 39, 41, GS, 12 Sarigation, 14. (Bee Plynesen, Suchmen) (Sighants, X. 19.

·INDEX 189 Night, 28, 55, N. 68, N. and Pajra, N. 311. morning, 28, 52, N. 211; N. Pajrid, 51. and day, 28, 57, 61, 68, 87, 00 l'ani, 42, N. 149, 351. (Hee Day); N. personified, 28, Panini, 7, N. 21, 79 a. 52, 55, 83; hymns to N., 83, N. Pancanada, 12, 14. 315. l'ancavinça-Br., N. 14 a, 2. Nirriti, N. 361. Panjab, 12, 14. Nirukta, 7, N. 10. I'antheisn., cf. N. 225, 375 e. Nirukti, N. 10. Paradise, N. 274, 274 a, 283 a, Number, 20, N. 65, 116; play on 287 . N., N. 83b; N. of the Adityas, Paradox, N. 160. 60, N.220; gods, N. 117; hymns, Paraskara, N. 23; 21, 4; 78 a, 21, N. 72; Brahmanag, 5, N. 105, 320, 375 d. 14 a; Upanigads, N. 10. Parlys), V. 57. Nuts as dice, 83. l'ariçısta, 8, N. 20. Paritakmyl, N. 176. Occupatione, 14, 53, 55. Parjanya, 40, N. 139 1., 341. Ofering, see Sacrifice. l'arcu, V. 311 Old age, 61, 75, N. 50, ree Age. l'arthava, N. 311. Omen, 80, of. N. 14 a, l'aruent, 12., 79, N. 39. Omniscience of the godhead, 89; Path of the Adityas, N. 233; of Varuna, 601 righteous, CI, N. 238; wind, 61; One, the, 88,00 stare, N 280a, 1. to the next Ophir, N 16. world, 09. Oral transmission of the texts, 22, l'Atha, Pada, Sanhita, etc., N. 77. N. 61, 76. l'athikſt, N. 315 Order (ree Nature) of the books, l'edu, 51, N. 181. 21 f., chronological (), N. 73; l'egasus, N 183 0. of the lymus, 21 f l'enance, 67, N 259, 260, 372, 375. Ordinances of Suvitar, 57 f, M1 People, 17, Fire l'eoples,' 63, N. tra-Varuna, 59, 71, Adityas in 199 general, 69, 60, X. 221, 228, Period, Indo-Iran., 72, N. 293; 231; Soma, 72, 73; Varuņa, 20, Graeco-Aryan, N. 810, 05, 05. 62, G1, C0, 70, N. 219. l'hallus-worshippers, N. 62. Origin of things gods, 88 f. l'hilosophical poetry, 87-01. Original matter, 87 1., N. 370, 372. L'honetics, 7, 22. Ornamnent, 11, 63, 75, 77, N. 311, Physician, 38, 60, 63; cf. N. 814, etc. 372 (cf. Aſedicine, Sickness). Orphic pantheism, N. 225. Vijaynna, N. 310. Outcaat, 18, 60, N. 67. l'staras, V. 270 (see Fathers). Owl as messenger of deatls, N.801. Paco of torment, kee liell. Panets, 20, N. 07. Palapatha, N. 77, 78. Plants, 37, 45, 63, 72; healing l'airpalAdıçakh4, N. 13. plants, 20, 83.

·190 THE RIGTEDA Plas, gambler, 18, 67, 83 f. Minishment, after death, 70, N. Plesades, 20, 27, 61, X, 67. 287. Tlough, 13, 81. l'ur&nas, 8, X. 26. Poets, 31, 45, 51, 68, E (cf. Sing Purandhi, 50, 75, X. 178, 3.12. crs), X. 169. P. of the separate Puru, du, N. 193. Lools, 21. hurumitra, 50. Poetry, 20, 23, 25, 26. Didactio | Purûraras, X. 375 t. gnomic P., olt.; historical,Purusasikts, X. 797, 375 e. inf., humoroue, 1 f.; liturg, Püsan, 28, 554. (X. 209-212), 69, cal. 22. X. 120; plulosophical, 72. X. 272 f. 871, religions, 35-7; secular, l'àtakrat, X. 311. 71-01 Polyganty, 15. Quail, 51, X. 187. l'olytheism, 33, N. 374. l'ontfes, 71, X. 315. Rbhus, 371. (X. 127-131), 50. Pithivi X 112c. Rita, oriter, 28, X. 92, 91, 99. Truse, 78, etc; see Singers, Song Pitu, X, .. Prajapati, 76, X. 3721 Rain, 40, 63, 611, 87, X. 139, 143, Irrit, etc. Tyamantha, Y. 121. Rajinya, X. 975e. frutiskhya, 7 (cf. 22). N. 78; Ranayanfya, X. 9, 23a, 2. lint, X 20. Tiebla, 51, X. 181. Iraudha Ir., X. 11a, 2. Recensions, see 11haria, Riga, l'rartja X.311 Samot, l'azurteda. 1'rayer, kacrifice, Sonia, without Refrain, 23, X. 87a. 1, 79, X. 333, c. 314; P. Regularity in nature, 28, N. 02. book 4: Lord of P., ee Brah. Religion, significative of the In dinn R. X.). I'rayers, contents of the r., 30, 67, Religious thought, 27; poetry, 3. 13; cf. X. 07, ICG, 102, 203, 21 1., 20-71. 211, 217, 221, 225, 236, 233,279, Renova, 63, 781., X. 239, 311, 261, 261, 242, 92.295 1., 3143, 311, 351. 372, 373, etc. Rhetorical figures, 23. Prict, 31, 32, 3, 731. 77, 61 1. Rich, thr, 25, X. 332. 6(noe Drühmana). P.-class, 78, Riche, 30, 31, 67, 71, 85, etc. f. 31 f.; schools, $1. Riddle4, 86, X. 361. IYineen, 17, 181, 1,8, X.311. Right, 71, X. 17, 03, 232. R. and 'ronx theo, 35 (etim., S. 121) TON, 60, 61. R hand, 75 1., Pronunciation, 0,7. 77, Y. 322, 221; lealing from Proepetity, 30, 75, 85, X. 207, 366. left to R, 75, X. 322. Trovert, 11. Righteous (cf. Peser), 47, 52, l'ralos, 6?! ; fil. 51; 3, C2, f, 69, 73, 74, X. yorduTÓ, S. 212, 221, 272, c. 238, 239, 274, 293, 281a, 74,315. ג'ואימו החל 257.

·INDEX. 191 Igreila, 3, 21 i. (cf. Ilymns, Pa Sauditopanişad-Br., N. 14 a, 2. etry). Tl:e collection, 21 1., 23, Sanskrit, 22, 23, N.71 1.; time of collection, 22, Siparyaini, X. 281a. N. 76; time of composition, 11, Sarama, 12, N. 149; dogs of S., N. 38; recensions, 21, N. 72, cf. 70, N. 271. N. 11a, 1.-Brahm., N. 11a, Sarameya, X. 149, 274. 1; Satra, N. 23 a, 1; 21, 1; Sarasvati, 11, N. 39, 311. I'râtic., X. 20.- Editions of the Sarcostemma, N. 988. text, N. 8; translations, N. 116. Sıtlaj, 12. Importance of the R., 20, 91, Savitar, 28, 56-58 (N. 216-222), cf. N. 09. 69, 71, N. 227, 272, 279, 357, Rinamcaja, 801. 370. S. and Surya, 60 f., N. Ritual, , 8. R. works, 8, N. 23 210-218. 23a. Savitr, N. 22.2. Rivers of the l'anjal, N. 39. Sayaņa, 81, N. 8, 27, 38. Rodas, X. 118. School (see Carana) instruction, Rúarh Llokim, N. 372. N. 70. Rudra, Jl, 18 (N. 13.3-135), of. Sciences, 20. 84. R. ident, with Agni? re Sea, ocean, 12 (N. 39), 27, 61, 05, Inteu to Apollo, N. 133. 89, N. 3702372; Loth seas, 05. Iudriya, X. 111, 131. Seasone, 37, 82, 80, N. 08, 127, Huler of the Universe, Indra, 211 Gennt of the S, N. 127 f. 15 f.; the Adityas, 60 1.; Va Secret, 01, 61, 65, 66, 73, N. PUTR, 03 f. 23). Serpent, 41, N. 115, etc.; S. Sol, N 5) emiter, 08. Sacrifice, , 29, 35, 36, 43 f., 88 Sleep, 51, N 311. Rewards of S., 60, SN 311, Shepherd, 56 319, 358. place of 5, N. 20 Ship, 49, 52, 01, N. 162, 273 S of Sacrificial carrier, 336, gifts, 50 f, Puern, N. 210; of the l'haen. 11, 70, N. 16, 333, posts, Y cians, N 189. 1211 Sickness, 20, 50, 67, 72, N3.19. Sahnera, N. 67 377 (Res Medicine, Physician). man, 3, N. O Sin, 61, 67, 64 f., 73, N. 100, 195, Simayacariki-satra, N. 25. 221, 223, 258, 200, 201, etc. Sinivelle, 3, Sanhitis, N. 0;Sindh, Sindha, 11, X. 39. Brål., N.lia, ?, Sûtra, X.23a, Singers (Sports), 31, 48, 88. 2; 21, 2. Families of S, 21, 70, 80, N. Situasidhin-Br., N. 11a, 2. 7:3; Ezreech, 23. Slini, N. 67. Sursu9, 20, X. 67. umnyasin, X. 15. Sleep, 60, N. 207. Samudra, N. 39. Smärtasútra, 8. Sanhitt, 21., 22, N. 8; S.-patha, Sioſti, 8. N, 77, 78. Soil, 12, X. 40.

·192 THE RIGVEDA Solar year, 20. Y. 286 a; by the gods from the Soma, plant, 63, 72, Y. 241, 289, ses, Y. 371. $. guided by the 282; drink, 3. 14, 26, 83, 41, 43, Aditya 1.231, S = eye of Mi- 47, 71, 79 (S. without prayer), tra-Varuņ., 59, of. X. 207; of N. 141, 168, 210, 270 f. 24, Varuna, X. 211, S. represented 333. Gol, 21, 72 f. 71. X. as a bird, see Bird. Ilow inany 155, 288-308, 319, 368. S-cult, suns? 87. S. and Moon, 75, X. 72, X. 993; sacrifice, 3, X. 333; 219, 256 a. 318, 319. Eclipse, intoxication, 72, V. 67. Course of S., 87; char Song hools 3. iot, 45, 50, 57. S god, 37, 50, Songs, see Ilymine, 31 (sce rasan, Saritar, Sarya, Sons, desired, 6, 15, 78; see Chil. l'ienu). Sunrise, 54, 55, 57, dren. etc. Sunset, 55, 58, N. 182. Sonl, 50,91, X. 274, 271a, 273, Sura, 14, V. 280. 2759; see Jome. sarya, 28, 51 £. (X. 203-207), 57, Speech, goddess of S, X. 3750. 39, 73, V. 210-218 (see Sariwell, mer Charm far), Spint life, norlil, 69 4. Spirits of sarya, 50, 74 1. S. 86; X. 148, the deal, 0). 176. Smule, 17, 36, 70, etc. Suçrras, 41. Spy, Sarya called AS, 63; the Sutra, o, X. 21. Dharma-S., Y. Adityas, X. 230. Spies of 21 23, Ghya-s., X. 91; (rautatra-Varuna, X. 230; of Savitar, 8. X. 23a. S-wrial, X. 17. 37; of Soma, 73; of Varuna, Sūtracarana, X. 23. 3 Susastu, nat, 12, X. 39. Stars, heavenly hodier, 29, 45, 54. Synopsis of Velic Sanbitas, X. 8. 57, 73, 53, X. 191, 201, 219, ?-, Syntax, 23; comparative, Greek O, 300, 311. S., X. 81. Siate, 10. SL of Viana, 56, X.213. Salala, X.274,274a. Strean, 11, 37, 49, S. held lack Cihala, 21, N. 72. and mad orer, 41, TA; Into fuhafiyana, X. 21. the nther world, X, 973. Cåkha, 3, 21, 8, 9, 10, 13, etc. Stronghol.1, 36, C, X. 149, 27. Carnh161, 80, X. 311. Strophe, 21, X. 48. Caribbâyanı, X. 14a, 1; 36, 1; Sul (1,9, S. 310. 21,1; 72; 320. Suitor, 15, 35X. 319. furtara, pre quhala. Sükt, X. 1. Calam, X. 67. San, 11, (X. 91), 29, 37, 37, Çatapaths-Hr., X, 14a, 4; 280; 51-39, 6, 87, X. 179, 187, 947, 2,ele, S. Hands stil!, 43; Caunaka, X. 13, 20, 26. $. brought lig Indra, 41, 45; Chu, . LF Varona G, 2019; Pur Cil: . 18 Bom, ; hy the Fathers, 71, Grey 70. 7o.

·INDEX. 193 Cipivista, N. 214. | Thunderbolt, 40,41,86, N. 144, etc. Çlva, 3, N. 26, 133. Time (see Composition, Period) of Cråva, N. 178. the Collection, 22, 26, N. 75; Craddhi, N. 368. of Paņini, 7, N. 21. Crautasútra, 8, N. 23, 23 a. Tirindira, N. 311. Cruti, 5. Tytsu, 44, 79, N. 331, 310. Gudra, N. 375e. Tradition, in exegesis, 9 f., N. Gulvasútra, N.23, 28. 29 f., 34, 373; in ritual, 5, 15, Gunahçepa, 68, N. 263. 75, N. 21, 317, 321-321, etc. Cuşna, 40. Traitana, N. 112 d. Cutudrt, 12., 79, N. 39. Translations of the Rig, N. 116. Trasadasyu, N. 310. Sadvinça-Br., N. 14 a, 2. Trayf vidya, 4, N. 11. Tree, 42, 67, N. 189, 280, 285 a, Tacitus, 17, N. 54. 327, 311. Taittirlya-Sanh., N. 10, 1, etc. T. Tribe, political unit, division, 17. Br., Ir., Upan., 14a, 3; Tribes of the Aryans, N. 54; T-Iratis, N. 20. of the Dasyus, N. 02. Talatala, N. 287 a. Trita, 33. T. Âptya, N. 112 d. Talavahara-Br., -Upan., N. 14a, Triumph, songs of T., 78. Tugra, 51, N. 189. Tandya-Br., N. 14 a, 2. Turva, N. 311. Tapas, N. 206, 372, 375. Turvaça, 45, N 108. Tense, N. 816. Turyſtı, 11. Texts, Vedic, 2 ff., 6. Editions Trastar, 38, 41, N. 131, 144, 188. (see the various classes of Twilight, N. 171. works), N. 8–27. T. become unintelligible, 10, 22, N. 373; | L'nion in the next world, 31, 70, enlarged, N. 79 a, 318. Trans- N 282 f. mission of T., 22, N. 76 f.; Unsacrificing, 43, 47, N. 161, 100, oral, 22, N. 61, 70; written, N etc 76. Forms of T. (pathas), 22, L'palehha, N. 77. N. 77. l'pamaçtaras, N. 91, 310. Thieves, 18, 42, 51. L'panışı, 5, 8; list, number, par Thrietana (Iran.), N. 112 d. rose of the U., N. 16. Tiiree heavens, three earths, N. Irvaçi, N. 375 f. 211, 218, cf. 270, 233 a. Nun Usas (of Darn), 28, 52-51 (N, ber Three in superstitions, N. 193-202), 57, 59 (N. 223), 61, 117. N 280. Dispute of U. with Threefold division of the uni Indra, N. 195. Verse, 31 f., N. 117 f., 256 a. Throne, 78, N. 332. T. of Mitra | Yadh2, vadhar, N. 147. Varuņa, N. 230; of Amesbo Varlhry açva, N. 310. Spenta, N. 283 a. Vadha, N. 311.

·194 THIE RIGVEDA. Vairy, N. 373. N. B; AV., N. 13; 67., N. Vaiçramitra, N. 73. 3. V. repeatml, , N. 83acs Vnitanasitra, N. 93 a, 8 crowded out, N. 83t. Vac, N. 375 c. Vetasit, 80, N. 337. Vaja, N, 127. Vibhyan, N. 127. Vajaganesi-Sanlı., N. 10, 2; 11a, Victory, 19, 78. 4; 18; 23a, 4; 21,4 Vijayana , O. Valu, 12, N. 149, Villag, 13, 17, 19, 71, N. XI. Valalbilya, N. 72. Viin, X. 11%. Yamailers, 21, 63, N.73. Vins, $, X. 172. Vanaprastha, N. 15. Virac, 12, 70, ..33. Vandana, 01, N. 179. Vispall, 51, X. 187). Tanca-1r., N. 11%, 2. Viçvakarman, 3, N. 371, 371 Tara whir, N. 93. Visvarmtra, 21, 79, N. 73. Variety in hymns and concern Viçve devas, 31, 71, S. 318 tione, 21 1., 20. Vişnu, 3, 59, 64, N. 29, 213-218. Varttha, N. 187 Vişnu-Dharna útra, N. 25; V Varuna, 20, 28, 36.69, 01-63 (s. l'ur.1na, N, 20. 220, 211-261), 70, 73, N. 152, Vitast1, 12, X. 23. 306, 371. Eges of 1., N. 211. Visasrant, 69, N. 209. and Indra, 3), 62, N. 114, | Yrka, N. 187. 212. V. and Mitra, 59-61, 71, Vrctrant, A. N. 225-210, 211. V. and Yams, Vrtra, 40, 43. 03, N. 270. 1'3&barana, 6, N. 18 Varanant N. 119. Vyas, X. 73. Vasiat:12, 21, 79, N. 3.36. VA 112, N. 73.-N. 25. Wanderer, 49, 59 (the sun, 28). Vistospati, N. 373 d. War, 19, 431., 78 f. Vasu, N. 111, 131. Warmth, cosmogonic foros, so. Yaça A3, N. 341. Water, watery, 13 f., 31, 40, 41, Vaxhal., N. 72. . 63, 65, 80,30. N. 215. W. loosed Vata, Vàyu 33, 38, 72, N. 72. by Indra, 41; guided by VA- Vayya, 03.. ruña, 63. 1. as original mat- Veda, 2 ff.; see Alkarta, Riga ter, 67 L Sümn, l'ajurveda. Way, of the go-23, 71, N. 233.- Veds, N. 102. N.211 (see Path). Vedanga, 6-0. Weapons, 19; Wang, N. 63. Vedanta, 0, f. N. 16. Wearing, 11, 56, 58. Vedirthayatna, N. 33. Wicked, place of the W. in the Vedic civilization, 11-20; V. be other world, 71, N, 287, 257a. Liel, 32-31; V. bornes, 12 4.; V. Widow, 10, 77, N. 51; right of perial, 11, N. 35. inheritance, re-marriage, Lurn. Verses interpolated, 22, N, 790, ing, N. 51, 325. 83 c. Index of first lines, RY., Wife, 15, 16, 75, 77, N. 41..

·INDEX, 195 Wind, 37, 38, 40, 62, 63, 64, N. 1 Yajnavalkyo, 8, Ν. 14α, 4; 25, 79, 218, 372. etc. Vine, 11, Ν. 201. Yajurvedo, 4, N. 10. Black T., Winged streds of the Açpins, 50, Ν. 10; f{α, 3; 20; 23α, 3; 24, 51, Ν. 189. 3. THhite Y., N. 10, 2; 144, 4; Yanking of an eye, 50, 61, 60. 20; 2/α, 4; 21, 4. Walom, Wise, 63, 09, 90, etc. Yajus, 3. Song of W., 85, Ν. 318, 375). Yaken, 80, Vista, 20, 70, Ν. 90. Yama, 60, 70, 78, Ν. 269, 275, 276, Wolf, 52, Ν. 187. 270, 280, 374. Yanma's dog9, 60, Woman, 10, 71, 85, Ν. 351. N. 271,271a; his bright realm, Word, formation, 23, N. 81 . 70, Σ. 2nd Yan1, Ν. 375α, Play on worl4, 23, N. 638. Yamt, see abovo. World, worlls, 28, 12, 15 f., 49, 60, | Yamun1, 12. t! f., 65, Ν, 02, 157, 103, 214, YAska, 7, 10*, Ν. 10, 28. 211, etc.; W. of the righteous, Yavydrat!, 80, N. 338. 60, 69 (see Aunile, Righteous). Year (cf. Autumn, Seasons), 37, Wrating, 20, N. Gl. Texts com 46, 82, 86, Ν. 231, 372. mitted to W., N. 77. Yarn, Ν. 126. Yadu, 45, Ν. 198, 341, Zeug and lern, N. 328, άγγελοι, 42 •. αήρ, αιθήρ, Ν. 118. Αθάνα, Ν. 112 d. "Ακεσίνης, Ν. 39. 'Αρια•, 'Aριο», Ν. 37. αρρινες, αστομοι, Ν. 62. Βίασος, Ν. 99. «βοιος, N. 46. Βράγχο-, Βραγχίδαι, Ν. 82, Υαι διάριοι, 12. γλώσσαι, 7. Δαρδανία, Ν. 149. δωτήρες εάων, Ν. 95. εκατόν, Ν. 65, επιδέξια, Ν. 324. Ερμείας, Ν. 149. Ζαδίδρης, Ζάραδρος, Ν. 39. Ζεύς, 33, Ν, 112α. ημε», Ν. 63. ήρα φέρειν, Ν. 95. θεοί πατροι, Ν. 285α "Ίλιον, Ν. 149. Ινδός, Ν. 39. Ιωβάρης, Ιωμάνης, Ν. 39. Κέρβερος, Ν. 274 α. κλέος άφθιτον, Ν. 95. Κωφών, Ν. 39. λεύκιππος 'Aώς, Ν. 197. λύκος, λυκοκτόνος, Ν. 187. μείς, μην, 28. μένος ήύ, Ν. 95. ομούμι, Ν. 203. Οίρανός, Ν. 241. πάλις, Ν. 42. Προμηθεύς, Ν. 121. Τουίδς, Ν. 39. Σανδαβάγα, Σανδαροφάγος, Σόασ της, Ν. 39.: Τάρταρος, Ν. 287 α. Toituvis, N. 112 d.

·196 THE RIGVEDA. Υαρώτης, Υδάσπης, Υδραώτης, | Φλεγύαι, Ν. 120, 287α. "Yaris, N. 39. : xhux, N. 65. idoux, N, 15. úxearós, N. 145. Cantabas, N. 39. Lares, Manes, N. 270, 283 a. Centam, N. 65. 285 a. Credo, N. 366. Mars, N, 133. Depontani, N. 507. Mille, N. 65. Dexterarum junctio (p. 75), N. Pontifex, N. 318 322. Ratus, N. 92. . Diespiter, 33. Semi, N. 65. Flamen, N. 82. Sepelio, N. 2810. Gaiua, ego G., tu Gaia, N. 823 Sexagenarii de ponte, N. 50+ Glebam inicere, N. 330. Suadus, N. 39. Arbeit, N. 127. Handert, N. 65. Mensch, 29, N. 83. Recke, N. 57. Sippe, N. 59. Tausend, N. 65. Wetter, N. 147. Itzotan, N. 132 O. Norse, bragt, Bragi, N. 82 Goth, falguni, Fiörgyn, N. 180.

·II BIBLE PASSAGES. . Gen. 1, 2: N. 372. 1, 7: P. 65. 1, 14: N. 231. 15, 1: P. 66. Exod. 11, 21: P. 45. 20,5: T. 67, Levir. II, 14: N. 255. DFUT. 10, 14: P. 63, Joshua 10, 13: P. 45. 1 Sam. 16,7: P. 60. 1 KIX98, 39: P. 81. EZRA 9, 13: P. 67. Јов 5, 10. P 63. 0,7. P 61. 0,8 P. 62. 0,11 P. 60. 10, 5. l'. 46. 13, 2.3: P. 67. 20, 10 P. 63 28,21. P. 65. 31,4 P. 65. 31, 21 P. 65. 38,4 M. 39,5 r. 63. 38, 12 f.: P. 53. 38, 18: 1. 63. 33, 25: 1. 63. 3$, 31: X. 219. 38, 33: P. 2 33, 3G: P. 03. 39, 19: P. 6). PBalas 1, 3: F. 61 8, 2: X. 256. 17, 8: N. 238. 13, 13: P. 87. 22, 2: P. 68. 21, 1: 1. 05. 25, 14: N. 253. 31, 2: P. 87. 32, 5 f.: N. 257. 33, 13. P. 85. 38,2. N. 250. 50, 11: P. 61. 51, 3. L. 67. 59, 16. P. 66. 71,2 F. 67. 72, 0: P. 63 74, 15 1. 63. 74, 16 f.: P. 63, N. 231. 77, 6 ff P. 88, N. 262. 78, 13. P. 45. 79, 8 1'. 67. 88, 2. P. 68. 89, 11. P. 61. 89, 12. }' 62. 9t, 1 ft. P. 60, 01, 4. X. 238. 91, 11. P. G. 31, 16. P. 60. 102, 21 P. 8i. 102, 20:-P. 02. 103, 10: P. 07. 101, 2: P. 62, 63. 10), 3: P. 61, N. 148. 101, 5: P. 62. 101, 7: P. 58. 101, 10: P. 63.

·198 THE RIGVEDA. Psalms 104, 13 f.; P. 63. 101, 19: P. 63. 101, 22: P. 55 107, 29: P. 53. 109, 15: P.07. 113, 5: P. 65. 121, 4: P. 60. 138,7: R.BL. 138, 8: P. 62, X. 249. 138, 6: P. 65. 199, 2: P. 65. 139, 3: P. 63. 139,7 ff.: P. EI 143, 1, 11: P. 67. 147, 4: P. 61. 147, 8: P. 63. 148, 31.: N. 949. 17, 8; P. 01. 17, 10: I p. 60, 6L 23, 23: P. 63 23, 24: P. 62. 31, 35: P. 02, N. 231, 242 32, 18: P. 67 2, 19: P. €3 81, 15: P. 51, 16: P. 63 Ezek. 18, 20: P. 07. DAS. 7, 13: X. 143 Hos. 6, 8: P. 64, 63. AMOS 3, 7: N. 253 5,8: X. 245. 9,1 fl: P. 65. 9,6: X. 215. PROV. 21, 2: P. 6L 28, 13: X, 257, 30, 18: P. 64. HABAX, 3, 8: N. 143. ECCLES. 1,7: P. 27, X. 245. 11, 5: P. 62, 61 12, 7: N. 275th MATTI. 7, 45: N. 207. G, 8: X. 227. 8, 12: X. 287. & 27: P. 58. 10, 30; T. G. 18, 20: P. 63. 21, 30: X. 143. 26, C1: X. 143 LAAIAL 12: N. 257. 19, 1: Y. 143. 40, 22: P. 62. 41, 10. P. co. 44,21: P. 62. 50, 2: R.58 83, 12: P. 45 LUXE 12,7: P. 60. Joan 1,'1: N. 3756 3, 8: P. 33, 64, N. 182. JEREM. 10, 12: P. 62. 10, 13: P. 63, BL. HEB. 4, 13: P. 65. VALLY 8569 BHAI QAV