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Jli^ci^^c/^
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AuA^tXZ^
/i4z^/»'jSL^
STUDIES IN HONOR OF
MAUEICE BLOOMFIELD
PROFESSOR OF SANSKRIT AND COMPARATIVE PHILOLOGY
IN THE JOHNS HOPKINS UNIVERSITY
BALTIMORE, MARYLAND
BY A GROUP OF HIS PUPILS
^— r
m
1
1
I
NEW HAVEN
YALE UNIVERSITY PRESS
LONDON - HUMPHREY MILFORD - OXFORD UNIVERSITY PRESS
MDCCCCXX
'^ 1; If yet
i.ll^KAUY
/
4-9^
COPYRIGHT, 1920, BY
YALE UNIVERSITY PRESS
TABLE OF COI^ENTS
Foreword v, vi
List of Co-operating Dedicators vii-xiii
In Memoriam : A. AV. Stratton, A. H. Ewing xv
Biographical Sketch xvii-xxi
Bibliography xxiii-xxxi
Contributed Articles
L. C. Barret : Paippalada and Rigveda 1
H. H. Bender: On the Lithuanian Word-Stock as Indo-
European Material 19
F. R. Blake : Congeneric Assimilation as a Cause of the
Development of New Roots in Semitic 35
G. M. Bolling : The Recension of Canakya used by Galanos . 49
G. W. Brown : The Sources of Indian Philosophical Ideas . . 75
W. N. Brown : Escaping One's Fate, A Hindu Paradox and
its Use as a Psychic Motif in Hindu Fiction 89
E. W. BuRLiNGAME: Buddhist-Zoroastrian Legend of the
Seven Marvels 105
Fr. EdgertoN : The Philosophic Materials of the Atharva
Veda 117
E. W. Fay : Irradiation and Blending • 137
H. M. Johnson: Rauhineya's Adventures, The Rauhine-
yacaritra 159
H. W. Magoun : Agni Vrtrahan and Verethraghna 197
Ruth Norton : The Life-Index, A Hindu Fiction Motif . . /. 211
S. G. Oliphant : The Vedic Press-Stones 225
R. S. Radford : Licensed Feet in Latin Verse : A Study of
the Principles of Exceptional Shortening, of Diaeresis,
and of Short Vowels in Hiatus 251
Indices 273
) I
I I
\ \
l.
/
FOREWORD
These Studies are offered to Maurice Bloomfield, on the
fortieth anniversary of his doctorate, as an expression of affec-
tion for teacher and friend, and as a mark of homage to one of
America's foremost scholars.
It would have been easy to increase the bulk of the volume,
and, no doubt, its scholarly value, by calling for contributions
from his friends and colleagues. But to the Committee in
charge of the work it seemed best that the contributors should
be only those who have stood to him in the relation of pupil to.
teacher. For it is his qualities as a teacher, no less thaii as a
scholar, that have won for him a place perhaps unequalled,
among American humanists of this generation. All the world
knows his scholarly work. But all of academic America, at
least, is no less aware of the extraordinarily stimulating influence
which he has exerted upon those who have been privileged to sit
under him.
Moreover, it seemed necessary to restrict the scope of the vol-
ume still further. Professor Bloomfield. 's courses in Compara-
tive Philology and Comparative Grammar have been given fot
over thirty-five years and have enrolled many hundreds of
students. Through these pupils his influence has been felt in
every field of linguistic activity in this country and in many
other spheres of humanistic work. The Committee was for a
time attracted by the idea of planning a volume to center upon
exhibiting the wide range of this influence. But in the end it
was decided to make the volume more unified by limiting the
contributions to those subjects which have chiefly engaged his
own attention. Even thus limited, the scope of the volume
remains sufficiently wide.
At the conclusion of our work we feel that it is far short of
all we should wish it to be. We shall not offer as an excuse the
peculiar difficulties^ of the times in which it was conceived and
^ These difB.culties have been further increased by the death of two of
our associates. Professor Kirby F. Smith of the Johns Hopkins University
had promised us an article on 'Invisibility in Folklore,'' but at the time
of his death the work had not progressed so far as to permit the publication
of his results. Professor Fay's article was completed and appears below
in this volume. Unfortunately, however, he did not live to see it in type,
and it lacks ttie benefit of the final revision he would have given it.
vi Foreword
brought forth ; for we feel that at no time could any such effort
have produced results worthy of Professor Bloomfield. But we
ask him to accept the volume from the contributors as a token
of their affection and esteem, and as a pledge that they will
continue to work along these lines with a living, grateful recog-
nition of the instruction and inspiration for which they are
indebted to him.
^ SUBSCRIBERS AND CO-OPERATING DEDICATORS.
Henry L. Abbot, Cambridge, Mass.
Justin E. Abbott, Summit, N. J.
Emil Abegg, Ziirick, Switzerland-
Julian W. Abernethy, Burlington, Vt.
Cyrus Adler, Philadelphia, Pa.
William P. Albright, Jerusalem, Palestine.
Dines Andersen, Copenhagen, Denmark.
Eple B. Babeock, New York City.
F. H. Baetjer, Baltimore, Md.
Marshall Ballard; Bay St. Louis, Miss.
Philip L. Barbour, New York City.
Lewellys P. Barker, Baltimore, Md.
George E. Bamett, Baltimore, Md.
George A. Barton, Bryn Mawr, Pa.
John W. Basore, Princeton, N. J. '
A. J. Bell, Toronto, Canada.
Charles E. Bennett, Ithaca, N. Y.
C. Theodore Benze, Philadelphia, Pa.
George 0. Berg, Northfield, Minn.
William Sturgis Bigelow, Boston, Mass.
Charles Edward Bishop, Morgantown, W. Ya.
Leonard Bloomfield, Urbana, 111.
Franz 'Boas, New York City.
Alexander L. Bondurant, University, Miss.
W. D. Booker, Baltimore, Md.
John M. Brendal, Perham, Minn.
James Wilson Bright, Baltimore, Md.
Carl Darling Buck, Chicago*, 111.
Karl Budde, Marburg, Germany.
Westcott Burlingame, Albany, N. Y.
Charles Dana Burrage, Boston, Mass.
R. Butin, Washington, D. C.
Moses Buttenwieser, Cincinnati, Ohio.
W. .Caland, Utrecht, Netherlands.
Morgan Callaway, Jr., Austin, Tex.
John Campbell, New York City.
Edward Capps, Princeton, N. J.
Albert J. Carnoy, Louvain, Belgium.
viii Subscribers and Co-operating Dedicators
Mitchell Carroll, Washin^on, D. C.
Adam Carruthers, Toronto, Canada.
J. McKeen Cattell, Garrison-on-Hudson, N. Y.
Jarl Charpentier, Upsala, Sweden.
Francis A. Christie, Meadville, Pa.
Walter Eugene Clark, Chicago, 111.
Erma E. Cole, New London, Conn.
Hermann Collitz, Baltimore, Md.
Samuel Daiches, London, England.
Mme. Martelle Elliott Davis, Tacoma, Wash.
Marchese Comm. Giacomo De Gregorio, Palermo, Italy.
Arthur A. Dembitz, Philadelphia, Pa.
Herman L. Ebeling, Baltimore, Md.
Edward Edwards, London, England.
George V. Edwards, New York City.
F. C. Eiselen, Evanston, 111.
Aaron Ember, Baltimore, Md.
Henry Lane Eno, Princeton, N. J.
A. E. Erkes, Leipzig, Germany.
H. R. Fairclough, Stanford University, Calif.
Thomas Fell, Annapolis, Md.
John H. Finley, Albany, N. Y.
Simon Flexner, New York City.
Harold N. Fowler, Cleveland, Ohio.
Tenney Frank, Baltimore, Md.
Fabian Franklin, New York City.
Solomon B. Freehof, Cincinnati, Ohio.
Henry Snyder Gehman, Philadelphia, Pa.
John Marshall Gest, Philadelphia, Pa.
Alice Getty, Paris, France.
Paul Geuthner, Paris, France.
T. Casper Gilchrist, Baltimore, Md.
Basil Lanneau Gilder sleeve, Baltimore, Md.
John Glenn, Jr., Baltimore, Md.
Charles J. Goodwin, Bethlehem, Pa.
Elihu Grant, Haverford College, Pa.
Edwin L. Green, Columbia, S. C.
Sir George A. Grierson, Camberley, England.
Lucia C. G. Grieve, Ocean Grove, N. J.
Karl Joseph Grimm, Gettysburg, Pa.
B. Howell Griswold, Jr., Baltimore, Md.
Luise Haessler, New York City.
George Ellery Hale, Pasadena, Calif.
Subscribers and Co-opei^ting Dedicators
Wm. Gardner Hale, Stamford, Conn.
Clayton M. Hall, Ruxton, Md.
George M. Hall, Baltimore, Md.
W. S. Halsted, Baltimore, Md.
HoUist^r Adelbert Hamilton, Elmira, JN". Y.
M. S. Handman, Austin, Tex.
W. A. Harris, Richmond College, Richmond, Va.
Fairfax Harrison, Belvoir, Va.
James Taft Hatfield, Evanstoii, 111. m '
Paul Haupt, Baltimore, Md.
Francis J. Hemelt, Washington, D. C.
Philip S. Henry, Asheville, N. C.
E. I^iiller Hess, Berne, Switzerland.
Lewis Hodous, Hartford, Conn.
Jacob H. Hollander, Baltimore, Md.
E. Washburn Hopkins, New Haven, Conn.
Herbert Pierrepont Houghton, Waukesha, Wis.
W. H. Howell, Baltimore, Md.
Henry M. Hurd, Baltimore, Md.
H. Hyvernat, Washington, D. C.
A. V. Williams Jackson, New York City.
H. C. G. von Jagemann, Cambridge, Mass.
Bartlett B. James, Baltimore, Md.
Morris Jastrow, Jr., Philadelphia, Pa.
James R. Jewett, Cambridge, Mass.
K. F. Johansson, Upsala, Sweden.
Allan Chester Johnson, Princeton, N, J.
R. F. Johnston, Peking, China.
Florin H. Jones, Coytesville, Pa.
Thomas F. Kane, Grand Forks, N. Dak.
George Charles Keidel, Washington, D. C.
Robert James Kellogg, Shawnee, Okla.
H. A. Kelly, Baltimore, Md.
James A. Kelso, Pittsburgh, Pa.
Roland G. Kent, Philadelphia, Pa.
James W. Kern, Lexington, Va.
David Martin Key, Jackson, Miss.
R. Brent Keyser, Baltimore, Md.
J, Kirste, Graz, Austria-
C. Klincksieck, Paris, France.
Sten Konow, Kristiania, Norway.
A. G. Laird, Madison, Wis.
H. Carrington Lancaster, Baltimore, Md.
X Subscribers and Co-operating Dedicators
Charles R. Lanman, Cambridge, Mass.
Berthald Laufer, Chicago, 111.
James T. Lees, Lincoln, Nebr.
W. G. Leutner, Cleveland, Ohio.
Eugene Levering, Baltimore, Md.
Bruno Liebich, Heidelberg, Germany.
Christopher Longest, University, Miss.
A. 0. Lovejoy, Baltimore, Md.
Henry F. Lutz, Philadelphia, Pa.
Sir C. J. Lyall, London, England.
J. Gresham Machen, Princeton, N. J.
Ralph Van Deman Magoffin, Baltimore, Md.
J. H. T. Main, Grinnell, Iowa.
Theodore Marburg, Baltimore, Md.
Mrs. John Markoe, Philadelphia, Pa.
Edward B. Mathews, Baltimore, Md.
S. J. Meltzer, New York City.
Clarence W. Mendell, New Haven, Conn.
R. D. Messayeh, New York City.
Alfred W. Milden, University, Miss.
Charles W. E. Miller, Baltimore, Md.
Robert^JEdwin Miller, U. S. Navy.
Helen Lovell Million, Mexico, Mo.
Edward W. Morley, West Hartford, Conn.
James B. Nies, Brooklyn, N. Y.
Charles J. Ogden, New York City.
Henry S. Pancoast, Philadelphia, Pa.
Stewart Paton, Princeton, N. J.
Daniel A. Penick, Austin, Tex.
George Wharton Pepper, Philadelphia, Pa.
Walter Petersen, Lindsborg, Kansas.
Aristides E. Phoutrides, New York City.
T. Noel de L. Purcell, London, England.
E. J. Rapson, Cambridge, England.
Samuel Rea, Philadelphia, Pa.
Lord Reay, London, England.
J. N. Renter, Helsingsfors, Finland.
David M. Robinson, Baltimore, Md.
J. G. Rosengarten, Philadelphia, Pa.
Lessing Rosenthal, Chicago, 111.
Robert Bruce Roulston, Baltimore, Md.
Adelaide Rudolph, New York City.
Thomas DeC. Ruth, Washington, D. C.
Subscribers and Co-opemiUng Dedicators xi
Frank Knight Sanders, New York City.
Virginia Saunders, New York City.
Gottlieb Schaenzlin, Baltimore, Md.
Nathaniel Schmidt, Ithaca, N. Y.
Wilfred H. Schoff, Philadelphia, Pa.
H. Schumacher, Washington, D. C.
Charles P. G. Scott, Yonkers, N. Y.
John A. Scott, Evanston, 111.
Helen M. Searles, South Hadley, Mass.
Edward H. Sehrt, Baltimore, Md.
Joseph S. Shefloe, Baltimore, Md.
George Shipley, Baltimore, Md.
H. H. Sipes, Philadelphia, Pa.
John R. Slattery, Paris, France.
M. S. Slaughter, Madison, Wis.
Charles S. Smith, Washington, D. C.
John C. Smock, Hudson, N. Y.
Charles William Sommerville, Memphis, Tenn. ~
A. L. Taylor Starck, Cambridge, Mass.
R. B. Steele, Nashville, Tenn.
Sir Aurel Stein, Oxford, England.
Georg Steindorff, Leipzig, Germany. ^
John Lammey Stewart, Bethlehem, Pa.
Alvin H. M. Stonecipher, Indianapolis, Ind.
Robert P. Strickler, Baltimore, Md.
Claire M. M. Strube, Baltimore, Md.
E. H. Sturtevant, New York City.
Satalur Sundara Suryanarayanam, Lalagvahavam, Madura,
South India.
William Marshall Teape, Sunderland, England.
Sir Richard Temple, London, England.
W. S. Thayer, Baltimore, Md.
Hugo P. Thieme, Ann Arbor, Mich.
Edward Joseph Thomas, Cambridge, England.
Henry Alfred Todd, New York City.
Albert H. Tolman, Chicago, 111.
William Trelease, Urbana, 111.
Ebbe Tuneld, Lund, Sweden.
Frederick Tupper, Burlington, Vt.
Mrs. Lawrence TiirnbuU, Baltimore, Md.
J. Ph. Vogel, Leiden, Holland. ~^,
B. J. Vos, Bloomington, Ind.
Jacob Wackernagel, Basle, Switzerland.
xii Subscribers and Co-operating Dedicators
M. Walleser, Heidelberg, Germany.
William D. Ward, Los Angeles, Calif.
Samuel W. Wass, Toronto, Canada.
Leroy Waterman, Ann Arbor, Mich.
William H. Welch, Baltimore, Md.
Monroe Nichols Wetmore, Williamstown, Mass.
Louis N. Whealton, Long Beach, Calif.
Miles White, Jr., Baltimore, Md.
Daniel Willard, Baltimore, Md. '
J. Whitridge Williams, Baltimore, Md.
Edward Allen Wilson, San Antonio, Tex.
Roy Martin Winger, Seattle, Wash.
Henry Wood, Baltimore, Md.
James Haughton Woods, Cambridge, Mass.
K. V. Zettersteen, Upsala, Sweden.
R. Zimmermann, Bombay, British India.
LIBRARIES AND OTHER INSTITUTIONS.
American Philosophical Society, Philadelphia, Pa.
Boston College Library, Chestnut Hill, Mass.
The Case Memorial Library of the Hartford Seminary Founda-
tion, Hartford, Conn.
College of William and Mary, Williamsburg, Va.
Cornell University Library, Ithaca, N. Y.
Free Public Library, Newark, N. J.
Harvard College Library, Cambridge, Mass.
Haverford College Library, Haverford, Pa.
Iowa State Library, Des Moines, Iowa.
Library American Museum of Natural History, New York City.
Library Company of Philadelphia, Philadelphia, Pa.
Library of Johns Hopkins University, Baltimore, Md.
Library of Lafayette College, Easton, Pa. j>
Library of Princeton University, Princeton, N. J.
Library of State University of Iowa, Iowa City, Iowa.
Library of The University of California, Berkeley, Calif.
Library of The University of Chicago, Chicago, 111.
Library of The University of Pennsylvania, Philadelphia, Pa.
Library of The University of Wisconsin, Madison, Wis.
Library of Union Theological Seminary, New York City.
Library of Washington University, St. Louis, Mo.
It
Suhstrihers and Co-operating Dedicators xiii
Libreria de Jesus Menendez, Buenos TA-ires, Republica Argentina.
Musee Guimet, Paris, France. '
The National Library of Wales, Aberystwyth, Wales.
Nevada State Library, Carson City, Nev.
The New York Public Library, New York City.
North Dakota Masonic Grand Lodge Library, Fargo, N. Dak.
Northwestern University Library, Evanston, 111.
Ohio State University Library, Columbus, Ohio.
Princeton Theological Seminary Library, Princeton, N. J.
San Francisco Law Library, San Francisco, Calif.
Smith College Library, Northampton, Mass.
Southern Baptist Theological Seminary Library, Louisville, Ky.
University of Michigan Library, Ami Arbor, Mich.
University of Nebraska Library, Lincoln, Neb.
University of Rochester Library, Rochester, N. Y.
Vermont State Library, Montpelier, Vt.
Wellesley College Library, Wellesley, Mass.
Wesleyan University Library, Middletown, Conn.
Yale University Library, New Haven, Conn. ;
y
IN MEMORIAM
v,
ALFRED WILLIAM STRATTON
ARTHUR HENRY EWING
QVOS CONDISCIPVLOS NOSTROS IN INDIA
LABORANTES MORS INTEMPESTIVA
RAPVIT
J-
BIOGRAPHICAL SKETCH
Maurice Bloompield was born on February 23, 1855, at
Bielitz, Austria. When he was four years old his family moved
to the United States, and his boyhood was spent in Milwaukee
and Chicago.
He began his collegiate studies at the old University of Chi-
cago (1871-4), and finished them at Furman University, Green-
ville, South Carolina (1876-7), where he received the degree of
Master of Arts in 1877. These were the times when the Ku
IQux Klan was active in South Carolina, and ever since then he
has had well-reasonpd and clear-cut opinions on what is called
the Negro Problem (compare the entries in the Bibliography
under the years 1890 and 1892). During his stay in the south
he came under the influence of Crawford H. Toy, who was
then teaching in Greenville. The direction of his career was
definitely determined by his work under William Dwight
Whitney at Yale, where he registered as a graduate student in
the fall of 1877. From there he went as Fellow, to the recently
opened Johns Hopkins University, where Charles R. Lanman
was then in charge of instruction in Sanskrit. Here he received,
in June, 1879, the degree of Doctor of Philosophy.' Immedi-
ately after this he went abroad to study in Germany.
The decade then ending had witnessed the birjh of the modem
science of- Comparative Indo-European Philology. Early in
that decade a revolution had started with such works as Ascoli's
'Glottologia' (of which a German version, Vorlesungen uher die
vergleichende Lautlehre, appeared in 1872), Johannes Schmidt's
Verwandtschaftsverhdltnisse der indogermcmischen Sprachen
(1872), and Fick's Die ehemalige Spracheinheit der Indoger-
manen Europas (1873). Then came Brugmann's articles in the
ninth volume of Curtius' Studien (1876), the discovery of Ver-
ner's Law (1877), and the discovery of the facts concerning the
Indo-Iranian palatals by Collitz {BB 2. 291 ff. and 3. 177 ff.,
1878 and 1879) — out of which three sources, principally, devel-
oped a new theory of Indo-European Ablaut.
The climax in the transition to the new period came just about
the time when Bloomfield went to Germany. He was attracted
and stirred by the T^ork of the rising schools of philologists, both
* Junggrammatiker ' and others ; and his early publications sho^iv
V.
xviii Biographical Sketch
r
J ,
how great was their influence upon him. At the same time he
continued his Indological studies, especially in the field of ^e
Veda; and here too he came under inspiring influences. He
spent a year at Berlin, studying Indie Philology with Albrecht
Weber, Hermann Oldenberg, and Heinrich Zimmer; Classical
and general Comparative Philology with Johannes Schmidt; and
Celtic with Zimmer. Then for another year, at Leipzig, he
studied Indie and Celtic Philology with Ernst Windisch, Classi-
cal and Comparative Philology with Georg Curtius and Karl
Brugmann, and Slavic with August Leskien. He seems also to
have been greatly influenced by some of his fellow-students, par-
ticularly by M. A. (now Sir Aurel) Stein, and Hermann Collitz.
Collitz was later to become his colleague at Johns Hopkins Uni-
versity, as Professor of Germanic Philology. Stein was his
fellow-student at both Berlin and Leipzig, and they have
remained warm friends to this day ; Bloomfield has always had
the greatest admiration and regard for Stein, who has given evi-
dence of reciprocating these feelings. Among his other fellow-
students were Paul Deussen, the historian of philosophy ; Kuno
Meyer, the Celtist; Ernst Leumann, the Indologist; B. Giiter-
bock, G. Mahlow, and F. Hartmann.
In 1881 Bloomfield was recalled from Europe by President
Gilman to take charge of the work in Sanskrit at the Johns
Hopkins University, where he has ever since been Professor of
Sanskrit and Comparative Philology.
On June 20, 1885, he was married to Miss Rosa Zeisler.^ Two
children were born to them : Elinor Marie (now Mrs. A. Sanders
DeWitt, of Detroit, Michigan) , and Arthur Leonard (now Asso-
ciate in Medicine in the Johns Hopkins University). He still
occupies during the academic year the same house, at 861 Park
Avenue, Baltimore, in which he settled immediately after his
marriage. His summers are usually spent with his family at
Breadloaf , in the Green Mountains, Vermont.
Professor Bloomfield 's relations with European scholars, dat-
ing in many cases from his student days, have remained close
and intimate. To some extent he has kept up such associations
by correspondence — altho he has been heard to express doubts
as to whether this effort is, ill general, worth while. Yet he
counted Max Miiller, for instance, a warm personal friend, and
this friendship was kept up to the day of Miiller 's death, altho
they never saw each other. Various trips to Europe have also
helped to keep him in touch with his friends and colleagues
^ Mrs. Bloomfield died on June 25, 1920, while this book was in press.
Biographical Sketch xix
there. ' His second trip took place in 1884, when he went to
Tiibingen to work with Eudolf Roth on materials in preparation
of his edition of the Kausika Sutra, and where, incidentally, he
was welcomed and entertained by his old friend Stein. After a
lapse of fifteen years he made a third trip, this time also to
Tubingen, in 1899, to confer with Richard Garbe, his co-editor
of the chromo-photographic reproduction of the Kashmirian
Atharva Veda. Later he visited Europe as the representative
of the Johns Hopkins University at three of the International
Congresses of Orientalists — at Hamburg in 1902, at Algiers in
1905, and at Copenhagen in 1908 ; and in 1911 he was the Uni-
versity's delegate at the five hundredth anniversary celebration
of the University of St. Andrews, Scotland. At Copenhagen he
laid before the Congress of Orientalists his Vedic Concordance,
for which he was awarded the Hardy Prize by the Royal Acad-
emy of Bavaria.
During the winter of 1906-7 he delivered the seventh series of
lectures in the course of American Lectures on the History of
Religions before various educational institutions in this country.
These lectures were afterwards printed in his book. The Religion
of the Veda.
He is a member, and has been vice-president and president, of
the American Oriental Society ; a member and councillor of the
American Philosophical Society; a member of the German
Oriental Society, of the American Philological Association, of
the International Committee for Congresses on the History of
Religions, of the Advisory Council of the American Simplified
Spelling Society, and of the National Institute of Social
Sciences ; Foreign Member of the Bohemian Academy of Prague,
Honorary Member of the Finno-Ugrian Society of Helsingfors,
and Fellow of the American Academy of Arts and Sciences.
In 1906 the honorary degree of LL.D. was conferred upon him
by Princeton University at its sesquicentennial celebration. His
alma mater, Furman University, gave him the same degree in
1908. He also received in 1916 the honorary degree of L.H.D.
from the University of Chicago at the celebration of its twenty-
fifth anniversary.
His scholarly activities are fully recorded in the Bibliography,
and there is no need to repeat what is said there. Yet it seems
desirable to indicate in a summary fashion the chief lines they
have followed.
Almost his first publication was an edition of a text dealing
with Yedic ritual; and from that time to this he has never
XX Biographical Sketch
ceased to make the interpretation of the Veda— from all possible
angles— one of his foremost interests. In this field the great
monument that he has reared is the Vedic Concordance. It is a
tool for Vedic investigation which will remain in use as long as
Vedic studies are pursued, and with which the St. Petersburg
Lexicon alone can be compared. But his peculiar genius as a
Vedic interpreter can best be seen elsewhere. While all Vedic
texts, and particularly the Rig Veda, have received their share
of his attention, it is more especially the Atharva Veda that he
has made his very own. His studies begin with interpretations
of individual Atharvan hymns; continue with the edition of
the Kausika Sutra, the translation of Hymns of the Atharva
Veda for the Sacred Books of the East, and the chromophoto-
graphic reproduction of the Kashmirian Atharva Veda; and cul-
minate in his brilliant volume on The Atharva Veda for the.
Grxmdriss der indo-arischen Philologie, which will doubtless
remain for many years to come the standard work on the subject.
He has also inspired several of his pupils to independent work
in various phases of Atharvan literature. In this field he stands
far beyond all rivals; there can be no question that he is the
greatest Atharvanist of the- world.
His early interest in Comparative Philology has never left
him. Such an interest was the usual thing among Indologists in
those days; the two fields always, or nearly always, went
together. With the enormous widening and deepening of the
scope of both of them, this combination has become much more
difficult and consequently rarer. Professor Bloomfield is
almost the last representative of the older tradition ; for the
other living scholars of his own generation have almost without
exception abandoned one or the other of the two subjects. His
enthusiasm for Indo-European Pre-history was fired anew in the
early years of the present century by the remarkable finds in
Turkestan, and later in the Hittite country; and it is safe to
predict that he will never turn his mind away from such matters.
In general linguistics the calling of due attention to the process
of ' adaptation ' was his achievement. It promises to be paral-
leled in importance by the new points of view opened up in his
article 'On Instability in the Use of Moods in Earliest Sanskrit.'
In historical grammar the subject of noun formation, especially
suffixal formation, has keenly interested him; he has devoted
several penetrating studies to it, and under his stimulus three
of his students have written doctoral dissertations in it. It
should be noted that, besides the courses in Comparative Phil-
Biographical Sketch
XXI
ology and Comparative Grammar of which mention has been
made in the Foreword, he has for many years regularly con-
ducted courses in Avestan and Lithuanian, primarily for stu-
dents of Comparative Philology. Other courses of a similar sort
have been given sporadically.
Indian religions have also deeply interested him, as can be
seen from his various monographs, beginning with an article on
Buddhism published in 1892, and especially from his book on
The Religimi of the Veda — the best account of Vedic religion in
the English language, and perhaps in any language. More inci-
dentally and in passing he has touched upon the various philo-
sophic systems of India. Of late he has become very much
interested in Indian folklore and story literature, and has con-
ceived the idea of gradually elaborating an encyclopedia of the
recurring motifs of Hindu fiction. The interest and value of
such studies he has himself illustrated in a number of articles,
and several of his pupils are helping him to carry on this work.
Two articles in this volume are contributions to this 'encyclo-
pedia. '
It should be noted, finally, that he has by no means failed to
take an interest in the literatures of the Pali and Prakrit dia-
kcts. In both — especially in Pali and the Jaina Maharastri —
he has conducted classwork for many years. And while his
publications do not show so much evidence of his activities in
these fields as yet, his pupils would be surprised if his learning
and acumen did not in them also bear fruit more extensively, in
the fullness of time.
/'
\
r
BIBLIOGRAPHY OF PROFESSOR BLOOMFIELD'S
WRITINGS
It is hoped that this bibliography includes a reference to
everything published by Professor Bloomfield down to the year
1920. Cross references are furnished in cases where he has
written on the same subject in more than one place ; and when
articles referred to are merely abstracts of longer articles pub-
lished elsewhere, this fact is indicated.
The items are arranged chronologically according to the year
of publication. In general we have treated as the year of pub-
lication the year that is printed on the title-page of the book, or
volume of a periodical, in question. An exception has been
made, however, with the Journal and Proceedings of the Amer-
ican Oriental Society. The issuance X)f these was, particularly
in the early days of the Society 's existence, very irregular ; and
each volume usually included, in those days, parts which had
appeared at different intervals of time. Yet each volume, of
course, carries only one date on the title-page. We have there-
fore abandoned our rule in this case, and have recorded articles
published in JAOS and PAOS as of the year when they actually
appeared in print.^
The following abbreviations of titled of periodicals are used
in the bibliography: i
AEB ==. American Historical Beview.
AJP = American Journal of Philology.
B5=:(Bezzenberger^s) Beitrdge zwr Kunde der indogermanischen Sprachen.
GGA =: Goettingisohe Gelehrte Anzeigen.
lA ^ Indian Antiquary.
IF = Indogermojiische Forschu7igen^
JAOS =1 Journal of the American Oriental Society.
JHUC ■=. Johns Hopkins University Circulars.
PAOS ^ Proceedings of the American Oriental Society.
PAPA z= Proceedings of the American Philological Association.
PAPS = Proceedings of the American Philosophical Sodeiy.
TAP A =: Transactions of the American Philological Association.
WZKM z= Wiener Zeitschrift fii/r die Kunde des Morgenlandes.
ZDMG ^ Zeitschrift der deutschen morgenldndischen Gesellschdft.
^ This is again apt to be a very different matter from the year in which
such communieations were verbally presented to the American Oriental
Society. For example, Bloomfield 's Pif th Series of * Contributions to the
Interpretation of the Veda' was presented orally to the Society in 1892,
actually published in April, 1894 {JAOS 17. 149), and finally included as
part of Volume 16 of the JAOS, which bears the date 1896.
xxiv Bibliography
1878 On the Vedie compounds having an apparent genitive^ as prior
member. TAOS 11. v. -1,^1
1879 [Noun-formation in the Eig-Veda. Dissertation; unpublished.]
1880 The ablaut of Greek roots which show variation between E and O. -
AJP 1. 281 ff . ; JEUC no. 7, December, 1880, p. 79.
1881 Das Grhyasamgraha-parisista des Gobhilaputra. ZDMG 35. 533 ff.,
788. (Of. below, 1882, On the Grhyasarngraha-pari^ista of Gobhi-
laputra.)
The relation of eZScis: l^vla. JHUC no. 12, December, 1881, p. 163.
On non-diphthongal e and in Sanskrit. PAOS 11. Ixsiv ff.
Eeview of Gustav Meyer's Griechische Grammatik. AJP 2. 507 ff.
1882 Final AS before sonants in Sanskrit. AJP 3. 25 ff.; JHT7C no. 13,
February, 1882, p. 174, cf. iUd., no. 17, August, 1882, p. 243.
The etymology of dfi^XaKelv. JHUC no. 13, February, 1882, p. 175.
(Cf. below, 1885, Four etymological notes.)
On the Grhyasarrigraha-pari§ista of Gobhilaputra. JHUC no. 15,
May, 1882, p. 205. (Cf. above, 1881, Das Grhyasamgraha-pari-
sista des Gobhilaputra.)
On differences I of use in present-systems from the same root in the
Veda. PAOS 11. cxxvi ff. (Same subject as next.)
A search for the functional or dialectic differences in the present
systems of the Veda. JHUC no. 20, December, 1882, p. 26.
(Same subject as preceding.)
On the Eev. L. F. MUls' edition of the Gathas. AJP 3. 499 f.
ik i "<■ 1883 Arthur C. Burnell and the Talavakara Brahmana. JHUC no. 21,
'^' ^ February, 1883, p. 51 f.
Historical and critical remarks introductory to a comparative study
of Greek accent. AJP 4. 21 ff. (Abstracted in next.)
On the general theory of Greek accentuation.^ JHUC no. 22, April,
1883, p. 66. (Abstract of preceding.)
On the etymology of 0tXos. JHUC no. 25, August, 1883, p. 141.
On certain irregular Vedic subjunctives or imperatives. PAOS 11.
clxi ff. ; JRJJC no. 27, November, 1883, p. 6. (Abstracts of next
but two.)
On an edition, proposed by the writer, of the KaniSika-Sutra of the
Atharva-Veda. PAOS 11. clxx {Ms) ff. (Cf. next but two.)
Eeview of Biihler's Leitfaden fiir den Elementarcursus des SansJcrit.
AJP 4. 350 f.
1884 On certain irregular Vedic subjunctives or imperatives. AJP 5. 16
ff. (Abstracted in preceding but two.)
On an edition, proposed by the writer, of the KauSika-Sutra of the
Atharva-Veda. JHUC no. 29, March, 1884, p. 52 ff. (Cf. pre-
ceding but two.)
On the probability of the existence of phonetic law. AJP 5. 178
ff.; (abstract) JHUC no. 30, April, 1884, p. 74.
On the position of the Vaitana-Sutra in the literature of the Atharva-
Veda. PAOS 11. ccxxiii ff. (Abstract of next.)
^ Bibliography xxv
1885 Off the position of the Vaitana-Sutra iif the literature of the Atharva-
Veda. JAOS 11. 375 ff. (Abstracted in preceding.)
Four etymological notes. 1. Latin usque : Vedic dccha. — 2. iriiruv,
^ripe,' and iriirtav, 'mild, weak.' — 3. On a probable equivalentin
Sanskrit of the Greek ^particle &p, ph. — 4. dfi^XaKelv : Sanskrit
mlecchati. AJF 6. 41 ff. (Cf. next three, and above, 1882, The
etymology of dfi^XaKelv.)
Latin usque : Vedic dcchd. JHUC vol. 4, whole no. 36, January,
1885, p. 32. (Cf. preceding.)
iriircov, 'ripe,' and irivav, 'mild, weak.' IMd., p. 33. (Cf. preced-
ing but one.)
On a probable equivalent in Sanskrit of the Greek particle dp, l>h.
JHUC vol. 4, whole no. 39, May, 1885, p. 76 f. (Cf. preceding
but two.)
Note on the study of Sanskrit and Comparative Philology. JHUC
vol. 4, whole no. 41, July, 1885, p. 119 f.
On a new group of Vedic words belonging to the root pras, 'to
ask.' IMd., p. 119. (Abstract of next.)
On some Vedie derivatives of the root pras, 'ask,' hitherto mis-
understood, [prds, 'debate,' etc.] PADS 13. xlii ff. (Ab-
stracted in preceding.)
1886 The correlation of v and m in the Veda. JHUC vol. 5, whole no. 49,
May, 1886, p. 93. (Abstract of next.)
The correlation of v and m in Vedic and later Sanskrit. PAOS 13.
xcvii ff. (Abstract-ed in preceding.)
Eeview of Lanman's SansTcrit Header. AJP 7. 98 ff.
Three hymns of the first book of the Atharva-Veda. [AV. 1. 2, 1.
12, 1. 14.] Ibid., cxii ff. (Cf. next but two.)
Introduction to the study of the Old-Indian sibilants. (With
Edward H. Spieker.) Ibid., cxvii ff.
Two hymns of the Atharva-Veda, ii, 11, and vi, 128. Ibid., cxxxii
ff. (Cf. next.)
Seven hymns of the Atharva-Veda. (Later known as Contributions
to the interpretation of the Veda, First Series. — ^AV. 1. 2, 1. 12,
1. 14, 2. 11, 2. 27, 6. 100, 6. 128.) AJP 7. 466 ff. (Cf. preced-
ing, and preceding but two.)
1887 On the jdydnya-ehsLTm, AV. 7. 76. 3-5, and the apadt-hjmna (6. 83;
7. 74. 1-2; 7. 76. 1-2) of the Atharva-Veda. PAOS 13. ccxiv ff.
(Cf. below, 1890, Contributions, Second Series, No.'l.)
On the so-called fire-ordeal hymn, AV. 2. 12. Ibid., ccxxi ff. (Cf.
below, 1890, Contributions, Second Series, No. 3.)
1888 The origin of recessive accent in Greek. AJP 9. 1 ff., 220.
1889 On the etymology of the particle om. PAOS 14. cl ff.
On the Vedic instrumental padbhis. i Ibid., clii ff. (Cf. below, 1890,
Contributions, Second Series, No. 6.)
Eeview of Simon's Beitrdge zur Kenntnis der vedischen Schulen,
AJP 10. 227 f.
/
xxvi Bibliography
'Contributions from various Sanskrit manuscripts to Bohtlingk's
Sanskrit Lexicon of the St. Petersburg Academy, about 300^ in
number (see the prefaces to vol. Hi, 1882, and vol. vii, 1889)/—
Quotation from Bibliographia EopUnsiensis, Fa/rt I, Philology
(see below under 1892), page 7.
1890 The Kau^ika-Sutra of the Atharva-Veda, with extracts from the
commentaries of Darila and Ke§ava. JAOS 14. New Haven,
1890.
Review of Balg's Comparative glossary of the Gothic language.
AJP 11. 99 ff.
On a Vedic group of charms for extinguishing fire by means of
water-plants and a frog. PA08 15. xxxix ff. (Of. next but
three, No. 5.)
Women as mourners in the Atharva-Veda. Ihid., xliv ff. (Cf. next
but two, No. 4.)
On the fiTT-Xer. talldyd, AV. 7. 76. 3. Hid., xlvii f. (Cf. next but
one, No. 2.)
On the so-called Nirukta of Kautsavaya. Ibid., xlviii ff.
Contributions to the interpretation of the Veda. Second Series. 1.
On the jdydnya-eha.Tm, AV. 7. 76. 3-5, and the apacit-hjmns of
the Atharva-Veda. — 2. On the a7r.\e7. talidyd, AV. 7. 76. 3. — ^3.
On the so-called fire-ordeal hymn, AV. 2. 12. — 4. Women as
mourners in the Atharva-Veda. [AV. 14. 2. 59-62, etc.] — 5. On
a group of Vedic charms for extinguishing fire by means of water-
plants and a frog. — 6. On the Vedic instrumental padbhis and the
word pddbisa. AJP 12. 319 ff. (Cf. above, under 1887, 1889,
and 1890.)
Study of human types. [The Negro question.] The Baltimore Sun,
April 3, 8, 11, 15, 20, 23, 26, and 30, and May 2 and 8, 1890.
1891 On adaptation of suffixes in congeneric classes of substantives. AJP
12. 1 ff.
Review of Brugmann's Grundriss der vergleichenden Grammatik der
indogermanischen Sprachen. Ibid., 362 ff.
Contributions to the interpretation of the Veda. Third Series. 1.
The story of Indra and Namuci. — 2. The two dogs of Yama in a
new role. — 3. The marriage of Saranyu, Tvastar's daughter.
JAOS 15. 143 ff.^
Contributions to the interpretation of the Veda. Fourth Series. 1.
The meaning of the root yup.~2. On jalasah, jaZdsabhesajah,
jalasam, and jalasam. — 3. On the thirteenth book of the Atharva-
Veda. AJP 12. 414 ff.
1892 The negro problem. The Christian Begister, vol. 71, no. 8 (Febru-
ary 25, 1892), p. 120.
-According to PAOS 16. iii, this was pubUshed in 1892; but this state-
ment is evidently erroneous, since the above article was reviewed in Decem-
ber, 1891 in both the Academy and the Eevue Critique,
Bibliography xxvii
The essentials of Buddhist doctrine and ethics. International Jour-
nal of Ethics, 2. 313 f£.
The foundation of Buddhism. New World, 1. 246 ff.
[Announcement of] A Vedie Concordance. Being a collection of
the hymns and sacrificial formulas of the literature of the Vedas.
JHUC vol. 11, whole no. 99, June, 1892, p. 99 ff. (Of. next but
one.)
Contributions to the interpretation of the Vedas. Third, fourth,
and fifth series. [Brief summary.] Ihid., p. 101 f.
Annoimcement of a Vedic Concordance, being a collection of the
padas of the hymns and sacrificial formulas of the literatui-e of
the Vedas. PAOS 15. clxxiii ff. (Cf. preceding but one.)
Bibliographia ' Hopkinsiensis. 1876-1891. Part I: Philology.
[Edited by Maurice Bloomfield.] Baltimore, 1892. ^
Beview of Hillebrandt's Vedische Mytliologie, Vol. I. New World,
1. 796 fif. (Cf. next.)
1893 Eeview of Hillebrandt 's Vedische Mythologie, Vol I. AJP 14.
491 ff. (Cf. preceding.)
On the origin of the so-called root-determinatives. PAPA 24. xxvii
ff. (Cf. below, 1894, IF 4. 66 ff.)
The myth of Soma and the eagie. Festgruss an Budolf von Both,
Stuttgart, 1893, p. 149 ff. (Cf. next but two. No. 1.)
On the &ir.\€y. rujdndh, EV. 1. 32. 6, with a note on haplology.
PAOS 16. vTnHi fe. (Cf. below, 1896, Contributions,^ Seventh
Series, No. 3.)
The etymology of uloTcd. Ihid., xxxv ff. (Cf. below, 1896, Con-
tributions, Seventh Series, No. 4.)
1894 Contributions to the interpretation of the Veda. Fifth Series. 1.
The legend of Soma and the eagle. (Cf. preceding but two.) — 2.
On the group of Vedic words ending ia -pitvd (sapitvd, prapitvd,
ahhipitvd, apapitvd). JAOS 16. 1 ff. (Presented orally in 1892,
but published in April, 1894.)
Contributions to the interpretation of the Veda. Sixth Series. 1.
The legend of Mudgala and Mudgalani.— 2. On the meanings of
the word iusma. — ^3. On certain aorists in -di- in the Veda.
ZBMG 48. 541 ff.
A century of comparative philology. JHTJC vol. 13, whole no. 110,
March, 1894, p. 39 ff.
Trita, the scape-goat of the gods, in relation to AV. 6. 112 and
113. PAOS 16. cxix ff. (Cf. below, 1896, Contributions, Seventh
Series, No. 6.)
On the group of Vedic words ending in -gva and -gvi/n. Ihid., cxxiii
ff. (Cf. below, 1896, Contributions, Seventh Series, No. 5.)
On the so-called root-determinatives in the Indo-European languages.
IF 4. 66 ff. (Cf. above/ 1893, PAPA 24. xxvii ff.) . ;
Eeview of A. C. Kaviratna's CharaTca-Samhita. AJP 15. 235 f.
xxviii Bibliography
1895 On assimilation and adaptation in congeneric classes of words. AJP
16. 409 ff.
Eeview of Eagozin's Story of Vedie India. AEB 1. 103 ff.
Eaee-prejudice. New World, 4. 23 ff.
Eeview of Max Muller 's Three lectures on the Veddnta philosophy.
Ibid., 155 ff.
On Professor Streitberg's theory as to the origin of certain Indo-
European long vowels. TAPA 26. 5 ff.
1896 Two problems in Sanskrit Grammar. 1. On the instrumentals in
na from stems in man (mahind, varina, prathind, hhUnd, etc.).-—
2. On the relations of the vowel groups Ur and ur to tr and ir in
Sanskrit. PAOS 16. clvi ff.; reprinted, by special request of the
" editor of BB, in BB 23. 105 ff. (See below, 1897.)
Contributions to the interpretation of the Veda. Seventh Series.
1. The myth of the heavenly eye-baU, with reference to EV. 10.
40. 9. — 2. The original daTcsind, or fee of the priests. — 3. On the
aTT.Xer. rujdndh, [EV. 1. 32. 6], with a note on haplology and
haplography. — 4. The meaning and etymology of uloM. — 5. On
the group of Vedic words ending in -gva and -gvin, with notes on
visnu, is-Tcar, and adhrigu.—Q. Trita, the scape-goat of the gods,
in relation to AV. 6. 112 and 113. AJF 17. 399 ff. (Eegarding
Nos. 3-6 cf. above, under 1893 and 1894.)
On the 'Frog-Hymn' EV. 7. 103, together with some remarks on
the composition of the Vedic hymns. JAOS 17. 173 ff.
The meaning of the compound atharvdngirasah, the ancient name of
the fourth Veda. JAOS 17. 180 ff.
1897 La religion vedique d' apres les hymnes du Eig-Veda. Par Abel
Eergaigne. [Tomes I-III, Paris, 1878-1883.] Tome IV. Index.
Par M. Bloomfield. [Biiliotheque de I'ecole des hautes etudes,
Fasc. 117.] Paris, 1897.
Hymns of the Atharva-Veda, together with extracts from the ritual
books and the commentaries. \^Sacred Books of the East, Vol.
42.] Oxford, 1897.
Eeview of Hillebrandt 's Bitual-Uteratur. Vedische Opfer und
Zauber. AJP 18. 350 ff.
Two problems in Sanskrit Grammar. BB 23. 105 ff. (See above,
1896.)
Indo-European notes. 1. On the vocalism and accent of the middle
participle in the Indo-European languages. — 2. Ionic lo-ite = iare
'till.' — S.Latin salus : salvos. — 4. The fractional numerals in
Avestan. TAPA 28. 55 ff.
1898 Max Miiller's Eeminiscences. [Eeview of Mulleins Auld Lang
Syne.] The Philadelphia Press, April 10, 1898.
The position of the Gopatha-Brahmana in Vedic literature. JAOS
19, second half, 1 ff.
The meaning and etymology of the Vedic word viddtha. Ibid., 12 ff.
A note on Dr. Biihler. [Necrological.] lA 27. 371 f.
Bibliography xxix
1899 The myth of Pururavas, Urvaii, and Ayu. JAOS 20. 180 ff.
A proposed photographic reproduction of the Tiibingen manuscript
" of the Kashmirian Atharva-Veda, the so-called Paippalada-Sakha.
JAOS 20. 184 f.
The Atharva-Veda. {Grundrisa der indo-arischen PMlologie und
Alt&rtumslcunde, II. Band, 1. Heft, B.] Strassburg, 1899.
1900 Eeview of Max MuUer's Bdmdkrishna : his life and sayings. AHB
5. 347 fe.
Review of Monier Williams' SansTcrit-English Dictionary. AJP 21.
323 n.
On the wedding stanza,^Rig-Veda 10. 40. 10. IMd., 411 ff.
1901 On the relative chronology of the Vedic hymns. JAOS 21, second
half, p. 42 ff.
On fcisama, an epithet of Indra. Ihid., p. 50 fif.
On the Sanskrit original of the Pranou Oupnekhat (Pranava
Upanisad) in the Persian translation of the Upanisads. Miscel-
lanea lingmstica in onore di Graziado Ascoli, Torino, 1901, p.
31 ff.
The Kashmirian Atharva-Veda (School of the Paippaladas) , repro-
duced by chromophotography from the manuscript in the Univer-
sity Library at Tubingen; edited ... by Maurice Bloomfield
and Richard Garbe. Three volumes. Baltimore, 1901.
1902 photographic reproduction of the Kashmirian Atharva,-Veda.
JHUC vol. 21, whole no. 155, January, 1902, p. 28 f.
The symbolic gods. Studies in honor of Ba^il L. Gildersleeve,
Baltimore', 1902, p. 37 ff.
Review of Caland's Altindisches Zauberritual. GGA 164. 489 ff.
On the initial sound of the Sanskrit words for 'door.' Album
Kern, Leiden, 1903, p. 193 f.
Alfred William Stratton. [Necrological.] AJP 23. 351 ff.
1903 The god Indra and the Sama-Veda. WZEM 17. 156 ff.
1904 On some alleged Indo-European languages in cuneiform character.
AJP 25. 1 ff.
Cerberus, the dog of Hades. The Monist, 14. 523 ff. (Reprinted in
book form J see next but one.)
On the minor and problematic Indo-European languages. PAPA
35. xxvii ff.
1905 Cerberus, the dog of Hades. The history of an idea. Chicago,
1905. (Reprint from The Monist, 14. 523 ff. ; see preceding but
one.)
1906 Brahmanieal riddles and the origin of theosophy. Congress of Arts
and Science, Universal Exposition, St. Louis, 1904; New York and
Boston, 1906; ii. 481 ff.
The long-lost Mani Bible. Discovery of manuscripts in Chinese
Turkestan. Harper's Monthly, 112, March, 1906, p. 527 ff.
On conflicting prayers and sacrifices. JHUC vol. 25, whole no. 192,
XXX Bibliography
December, 1906, 1 ff. = Actes du XlVe congrds international des
orientaUstes (Alger 1905), Paris, 1906, p. 242 fE.
Four Vedic studies. 1. On the verbal root Tcrp = Iclp in the Veda.—
2.— On the ^TT.Xer. vlrenyah, EV. 10. 104. 10.— 3. On the aTr-Xer-
darvm, RV. 7. 6. 1.— 4. The Vedie instrumental padhMh for the
second time. JEUC vol. 25, whole no. 192, December, 1906, p.
10 n. = Actes du XlVe congrds international des orientalistes
(Alger 1905), Paris, 1906, p. 232 ff.
Seven emendations of the text of the Rig-Veda. (RV. 8. 18. 13c ; i.
30. 16c; 3. 5. 5a; 8. 29. 6a; 6. 49. 15b; 1. 119. 8<:; 3. 36. 7a.)
JAOS 27. 72 ff.
Corrections and conjectural emendations of Vedie texts. AJF-27.
401 ff.
A Vedie Concordance. Being an alphabetic index to every line of
every stanza of the published Vedie literature and to the liturgie
formulas thereof, that is an index to the Vedie mantras, together
with an account of their variations in the different Vedie books.
Harvard Oriental Series, Volume 10. Cambridge, 1906.
1908 The religion of the Veda. The ancient religion of India (from
Rig-Veda to Upanishads). American Lectures on the History of
Religion, Seventh Series. New York and London, 1908.
Introductory note (pp. v-vii) to Letters from India, by Alfred
William Stratton. London, 1908.
The etymology of HPESBTS. AJP 29. 78 ff.
On the newly discovered Indo-European language called Tocharian.
JHUC vol. 27, p. 1108 ff.; whole no. 210, November, 1908, p.
106 ff.
1909 On certain work in continuance of the Vedie Concordance. JAOS
29. 286 ff.
On some disguised forms of Sanskrit paiu 'eattie.' 1. The stem
Tcsu. — 2. On the supposititious root raps. IF 25 (Festschrift fur
Karl Brugmann) , 185 ff.
Review of von Schroeder's Mysterium und Mimus im Big-Veda.
AJP 30. 78 ff.
1911 Some Rig-Veda repetitions. JAOS 31. 49 ff.
1912 Review of Caland's Das Vditdna-Sutra des Atharvaveda. GGA 174.
1 ff.
The Sikh Religion. Studies in the History of Religions, presented to
C. H. Toy, New York, 1912, p. 169 ff.
On instability in the use of moods in earliest Sanskrit. AJP 33.
1 ff.
On the variable position of the finite verb in oldest Sanskrit. IF
31 (Festschrift fiir Berthold DelhriicTc), 156 ff.
Review of Stein 's Buins of Desert Cathay. AHB 18. 113 ff .
1913 The character and adventures of Muladeva. PAPS 52. 616 ff.
1914 A plea for more classical education. Johns HopTcins Alumni Maga-
zine, 2. 267 ff.
Bibliography xxxi
On talking birds in Hindu fiction. Festschrift Ernst Windisch . . .
dargebracht, Leipzig, 1914, p. 349 ff.
Eeview of Feist's Kultur, Aus'breitung, und Herhunft der Indo-
germanen. AHB 19. 840 ff.
1916 On the etymology and meaning of the Sanskrit root varj. JAOS
35. 273 ff. (Issued February, 1916.) /
On two cases of metrical shortening of a fused long syllable, Eig-
Veda 8. 18. 13 and 6. 2. 7. Aufsatze zur Kultur- und Sprach-
gescMchte, vornehmlich des Orients, Ernst Kuhn gewidmet,
Miinchen, 1916, p. 211 ff.
On recurring psychic motifs in Hindu fiction, and the laugh-and-
cry motif. JAOS 36. 54 ff.
Eig-Veda Eepetitions. The repeated verses and distichs and stanzas
of the Eig-Veda in systematic presentation and with critical dis-
cussion. Harvard Oriental Series, Volumes 20 and 24. Cam-
bridge, 1916.
1917 On the art of entering another's body; a Hindu fiction motif.
PAFS 56. 1 fe.
Some cruces in Vedie text, grammar, and interpretation. 1. ajurya-
mur for ajur(yd'm) yamur, and other haplologies. — 2. chardis
for chadis, a case of contamination or word blend. — 3. Some
cxhl^o-ra. — 4. On the expression n&vyam sdnyase. — 5. On stanza 6
in the hymn of Sarama and the Panis, EVi 10. 108. — 6. On the
meaning of ukhacMd. — 7. Irregular 'relative clause constructions.
AJP 38. 1 fP.
1919 The fable of the crow and the palm-tree: a psychic motif in Hindu
fiction. AJP 40. 1 ff.
The Life and Stories of the Jaina Savior Par§vanatha. 254 pp.
Baltimore, Johns Hopkins University i Press, 1919.
The mind as wish-car in the Veda. [With a new interpretation of
EV. 1. 32. 8, mdno rUhdnah.'] JAOS 39. 280 &.
Fifty years of Comparative Philology. TAPA 50. 62 ff.
1920 The dohada, or craving of pregnant women: a motif of Hindu fic-
tion. JAOS 40. 1 ff.
Notes on the Divyavadana. JAOS 40. 336 ff.
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PAIPPALADA AND RIG VEDA ^
LeEoy Carr Barret
Professor of Latin, Trinity College
The title op this paper may easily suggest too much, and
also too little. It is proposed to deal with such material in the
first eight books^ of Paippalada as appears also in RV, consider-
ing only variant readings and the structure of corresponding
hymns. But a large amount of the material appears not merely
in these two collections but in yet others also, especially of
course AVS, so that much of the paper is concerned with a com-
parison of the readings of Ppp, RV and ^. In the introduction
to Ppp Bk 1 (JAOS 26. 203) I recorded the impression that
Ppp tends to agree with RV against S; this study is made in
an effort to test the validity of that impression. Altho the Ppp'
material is drawn from the first eight books only, these books
occupy nearly three sevenths of the entire manuscript; the
investigation is preliminary but is not based on material so
meagre as to be unworthy of consideration. The study may be
called a preliminary consideration of the text of the Ppp, pri-
marily in its relations to RV and ^. \
In several brief chapters the material is presented, with some
evaluating comments'. Regularly the reading of Ppp is given
first, then the reading of RV, then the reading of other texts;
reference to stanzas is made by the Ppp numbers; usually the
words are quoted exactly as they stand in sandhi, but no men-
tion is made of Ppp peculiarities of sandhi. The Ppp readings
are usually given as edited, but the reading of the ms is given
where it seems needed.
I. Material appearing im, Pdipp and BV only.
(A.) Pdipp 1. 84 has 8 of the 12 stanzas of RV 10. 58, and adds
2 new ones ; the order of stanzas may be compared thus :
-^ Ppp 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
RV 4, 3, 1, - 5, 2, 8, -, 7, 11. ^
^ Books 1-6 have been published in JAOS volumes 26, 30, 32, 35, 37, and
34. Books 7 and 8 are far enough advanced to make their material
available.
2 LeBoy Carr Barret
Ppp shows only ordinary Atharvan adaptations : in la Ppp
catussraktim, RV caturbhrstim ; 10a para paravatam, para^
paravatah; in st 4 it has vayum antariksam (wrongly edited)
and in st 8 candraih jiaksatrani.
Paipp 1. 107 is RY 10.* 168 followed by two new stanzas: stt
3 and 4 in Ppp are 4 and 3 in RV. Some variants are signifi^
cant. In la Ppp ms has mahima for RV mahimanaih, but this
may be only a graphic error; lb bhanjayann for rujann to the
detriment of the metre; Ic Ppp ms divasprg yety, probably
intending ety, for RV divisprg yaty; Id atho eti for uto eti.
For 2b RV has ainarii gachanti samanaih na yosah, Ppp ms
nainaih gacchanti sumaneva yosa: cf. RV 4. 58. 8a (Ppp 8. 13,
8a) abhi pravanta samaneva yosah, and RV 6. 75. 4a te acaranti
samaneva yosa ; noting that RV 4. 58. 8 occurs in VS and KS,
and RV 6. 75. 4 in VS, TS, MS and KSA, while RV 10. 168. 2
is in RV only, the Ppp form is established and explained : read
for it ainam gacchanti samaneva yosah. In 2c Ppp vidvan, RV
sayuk; 2d patir visvasya bhuvanasya gopah, asya ° ° raja.
For 3a Ppp has atma vai devanam bhuvanasya gopah, RV atma
devanam ° garbhah; note that Ppp 2d and 3a have same
cadence: in 3d ekah for esah may be only a graphic error; in
3c Ppp has ghosa id asya sruyate, avoiding the difficulty of RV
ghosa ° ° srnvire. For 4c Ppp (and GB 1. 2. 8) aparii yonih
prathamaja rtasya, RV aparii sakha ° rtava.
These variants show characteristic Atharvan modulation,
accomplished however with some restraint and intelligence.
The two new stanzas are anuvstubh, 5cd appearing ^ 10. 8. 14cd:
in style they do not match the others. >
Pdipp 4. 26 is RV 8. 91 with stt 3 and 4 in reverse order: in
Id and e Ppp has sunavani, RV (and JB) sunavai: 3a karat
kuvit, kuvit karat ; 6b tanvaiii pari, tanvarii mama ; 7c Ppp and
RV putvy, 6 14. 1. 41c piitva.
Pdipp 4. 28 shows only one variant from RV 1. 106, vajayan-
tam for vajayann iha in 4b; in RV the verb with vajayann is
imahe.
Paipp ^5. 38 is RV 10. 136 with the addition of what may be
an eighth stanza. Variants : 2d ayuksata, aviksata ; 3d pasyata,
pasyatha ; 4b svar bhutavacakasat, visva rupava° ; 4d yatah,
hitah; 5a indrasyasvo, vatasyasvo; 5d sadyas piirvam uti-
param, yas ca purva utapara^; 6b devanaih, mrganaih; 6c
munis ° sariividvan, kesi ° vidvant; 7c munir, kesi. With'4ab
cf. S 6. 80. 1 where ^ has visva bhutava° : Ppp svar is confirmed
by its version of g 6. 80. 1 on f. 247b where it has svar bhuta
vyacacalat. ^
PaiippaMda and Bigveda 3
m
Pdipp 5. 39 is RV 10. 126 with stt 4 and 6 interchanged.
Variants : 2d nethatha", netha ca ; 5d adityam, agnim ; 7b voca-
tives, nominatives ; 7c priyah, priye. / For st 3 Ppp has ttan
no tanii yuyamf utaye varuna mitraryaman | nayistha no nesani
stha parsisthas parsino ati dvisah; RV has te nunarii no 'yam
iitaye varuno mitro aryama | nayistha u no nesani parsistha u
nah parsany ati dvisah. It may be that in 2d Ppp has no vari-
ant, but in st 3 there is a clear attempt to reshape the RV form.
Pdipp 6. 17 is RV 1. 19 with one stanza, possibly two, added.
The Ppp ms gives clearly enough the 9 stanzas of RV 1. 19,
interchanging stt 4 and 5 and also the similar padas 7b and 8b ;
then it has a yantu maruto ganai stuta dadhatu no rayirh | a
tva kanvahusata grnamtu vipra te dhiyah marudbhir agna a
gahi. If now we may suppose that 'marudbhi' has fallen out
after rayirii we could read two gayatri stanzas at the end of this
hymn each with the refrain as in the first nine, — ^the first of
these a new stanza, the next RV 1. 14. 2 with devebhir replaced
by "marudbhir. The hymn would thus be wholly symmetrical
with 11 stanzas; it may be significant that Ppp 6. 16 (= RV 1.
187) has eleven stanzas. It seems to me then that for its 6. 17
Ppp has added two stanzas to RV 1. 19, the second of the added
stanzas being itself in RV.
Pdipp 8. 14 is RV 1. 95. In 2b Ppp vibhrtam, RV vibhrtram
(TB vibhartram) ; 3a prati, pari; in 4b Ppp ms has matffi ja°,
RV matrr; in 6cd °ayunjanti for RV °anjanti may be a real
variant, an attempt to correct a supposed lack of rhythm; in
9a Ppp etu, RV eti. In 11a Ppp ms has ghrnano RV vrdhano ;
if it must be emended grnano would be simplest. The only sig-
nificant variation here would seem to be in 6d.
Considering now the hymns so far reported there is ground
for saying that Ppp has handled this material with restraint:
this may be due to the nature of the hymns, which belong to
the later RV groups, but the striking thing is how much the
Ppp versions resemble the RV hymns, not how greatly they
differ.
(B.) Report must be made of some scattered stanzas and padas.
PMpp 3. 56^ along with new stanzas (1 and 4) has RV 1. 102.
4, 6, 9, 10. In 2a Ppp has jayasi na parajayasai, RV jigetha na
dhana rurbdhitha ; in 2cd ° sisimahe sa tvaih na indra havanesu
mrda, ° sisimasy atha na ° ° codaya ; in 3a sa sam akrat^yat,
amitakratuh simah; Ppp 3d ^ its 2d, RV atha jana vi hvayante
sisavah; in 5a Ppp jayema tvaya yuja vrta vrdho, RV (and ^
7. 50. 4) ° yuja vrtam ; in 5c Ppp and RV varivas, ^ variyas ;
4 LeBoy Carr Barret
6a Ppp sam arabhe, RV havamahe; 6d indra karasi, indrah
krnotu. This is probably a vihava prayer, wherein the stanzas
which appear also in RV have been considerably modulated to
the Atharvan purpose. .
Four separate hymns of Ppp contain noteworthy pickmgs
from the material in RV 1. 191: Ppp 4. 16, against ghrana,
handles about one third of the padas of RV stt 1-7, its st 3 bemg
a close parallel to RV st 2 ; 4. 17. 5-7 are fairly close to 1. 191.
15, 14, 13 ; 4. 19. 1-3 are fairly close to 1. 191. 11, 10, 12 ; 5. 3.
1-3 have some echoes of 1. 191. 7-9. Ppp uses RV st 13 at the
end of its hymns 3. 9, 4. 17, and 4. 19, giving only the pratika
the second and third times. The distribution of this material
in Ppp is striking ; also its associations there.
Faipp 5. 9. 4cd and 6. 8. 6cd are adaptations of RV 10. 155.
2cd ; Ppp 6. 8. 7 is RV 10. 155. 3 reading in b madhye for pare,
and in d yahi for gacha.
Paipp 7. 3. lab is RV 6. 48. 7ab.with tigmebhir (arcibhir) for
brhadbhir. Paipp 7. 3. 6cd is RV 10. 85. 31cd and ^ 14. 2. lOcd
without variant.
Paipp 7. 11 begins with ^ 3. 21. 10 ; stt 2-6 contain some padas.
appearing also in RV 10. 162. 3, 4, and 6 (^ 20. 96) and MG
2. 18. 2 ; the last 3 stanzas are new.
Certain other single RV padas appear, worked into stanzas
of the Paipp, but they do not seem to offer any definite testi-
mony for this study : they are Ppp 1. 54. la ; 1. 95. 4d ; 7. 6. Id,
8d ; 7. 13. 2b ; 7. 18. 4b ; 8. 20. 9d.
Of the material in this sub-group that of Ppp 3. 36 seems to
show the closest relation to the RV as we know it : much of the
rest, belonging to lowly Atharvan ranges, might be regarded as
taken into the two collections from a comjnon store and worked
up independently.
II. Material in Paipp, RV, and other collections, hut not in B.
(A.) Paipp 1. 109 is RV 6. 74, also in MS 4. 11. 2 ; stt 1, 3, 4 are
in KS 11. 12 ; stt 1 and 2 in TS 1. 8. 22. 5 and they constitute
6 7. 42. The stanzas which in Ppp are 1, 2, 3, 4 are in RV 2^4,
1, 3 and in MS 3, 4, 2, 1. Ppp Ic is nearly TS 1. 4. 45. Ic; Id
agrees with TS 1. 8. 22. 5 and S, and with verb in 2d person
appears in RV 1. 24. 9, TS 1. 4. 45. 1, MS 1. 3. 39, KS 4. 13.
Ppp st 2 varies from the RV version only in c, duritavadyat for
varunasya pasat; cd is very different in MS. Ppp 3ab is very
close to ab as in RV, MS, and KS ; c is new and d is a variaat
\
Pdippaldda and Bigveda 5
of d in the MS stanza corresponding to Ppp st 2, having jetvani
for MS samtamani. Ppp st 4 has a number of verbal variants
without difference of meaning or intent.
This group of stanzas is handled freely in Ppp yet its version
is perhaps a little closer to that of RY than to that of ,MS. The
material was familiar in various quarters, and was evidently in
a somewhat fluid state.
Pdipp 2. 41 occurs RV 10. 159 and ApMB 1. 16, but Ppp has
5 stanzas, the others 6. Variants: Ic Ppp tenaham, others
aharii tad; 2b visadani, vivacani; 2d upacarat, upacaret; 3d
Ppp ms patyar, RV patyau, ApMB patyur ; 4ab original in Ppp
but resembling the others; 4c Ppp and RV idarii tad, ApMB
aharii tad; 5cd Ppp musnamy anyasarii bhagarii varco °, RV
avrksam ° ° radho °, ApMB avitsi sarvasarii radho varco °.
Paipp has reduced the number of stanzas to its norm for Bk
2 and introduced some original readings ; otherwise it is slightly
more in agreement with RV.
Pdipp '6. 16 appears RV 1. 187 and KS 40. 8 : RV and KS
agree save in 7a ; Ppp has reversed the order of their stt 8 and
9. In Id Ppp has viparyamardayat, others (also VS and N)
viparvam ardayat; 3a a gahi, a cara; 3d edhi nah, advayah;
6a yat te, tve; 7a adas (KS thus), ado; 7c madhupito, madho
pito ; 7d gamyarii, gamyah ; 9b balirii sam, parinsam. The Ppp
variants in Id, 3d, and 9b seem surely to result from attempts
to avoid more difficult readings: and so may fall somewhat
under suspicion.
Pdipp 8. 13 is RV 4. 58, appearing also VS 17. 89-99 and KS
40. 7: all the stanzas occur in ApS but not together. In 3a
Ppp ms has srngas, and GB 1. 2. 16, perhaps following Ppp,^ has
§rngas ; all others correctly srnga. In 4a Ppp has hi kam, others
hitam; 6b suyamanah, puyamanah. In 7b Ppp ms has bhin-
danty which might stand tho all others have bhindann ; 8a pr^-
vante, pravanta; 8b nasante, nasanta; 9a abhicakasiti, abhica-
kasimi ; 10a Ppp and others arsata, ^ 7. 82. la areata ; lOd Ppp
and others pavante, 6 pavantam:, lie Ppp anikat samithad,
others anike samithe. In stt 7, 9, and 11 Ppp seems to attempt
more obvious readings and in st 10 its agreement with the others
against S is significant.
Looking at these four hymns we note that Ppp 1. 109 is a
rather original version of material which RV and MS present
in a somewhat patched-up form; there is no clear evidence of
interdependence. In the other three hymns Ppp shows in the
^Both, Der AV in Kaschmir, p. 23.
6 LeRoy Carr Barret ^
main only characteristically Atharvan modifications ; and par-
ticularly in the last two it would seem fair to say that the agree-
ment with RV is more striking than the variations from it, but
it must be noted that for these two hymns RV and Kb have
identical texts.
(B.) Some scattered stanzas must be reported.
Taivv 1' 53, 2 appears also TS 5. 7. 4. 3 : pada a occurs RV 10.
82. 2b, and in several Yajus texts.
Paipp 1. 65 has 2 new stanzas followed by 2 which Kaus.
quotes in the Ppp form : these are adaptations of RV 10. 97. 20
and 14,^which hymn occurs also VS 12. 77ff. and TS 4. 2. 6.
Ppp 3d and 4cd are original ; in st 3 it speaks of one plant, the
others of several, but Ppp shifts to the plural in st 4.
Fdipp 2. 30 has for stt 1 and 2 RV 1. 89. 2 and 3 (= VS 25.
15 and 16) with only one variant; in Id Ppp ms has devanam
ayus, RV and VS deva na, but MS 4. 14. 2 has deva na which
probably should be read in Ppp. For st 3 Ppp has RV 10. 15.
2, reading in b ye 'parasas pary iyuh, RV ya uparasa lyuh, S
18. 1. 46 ye aparasa lyuh ; but in d Ppp and RV viksu, S diksu ;
VS, TS, and MS agree with RV in this stanza, Ppp st 4 is new,
st 5 occurs MS 4. 14. 17 ; TB 3. 7. 12. 2 ; TA 2. 3. 1.
Pdipp 6. 3. 5cd is an adaptation of RV 6. 52. 15cd (also KS
13. 15) ; Ppp, in a hymn to the waters, has ta asmabhyarh
stidayo visvam ayuh ksapa usra varivasyantu subhrah, RV and
KS te asmabhyam isaye ° ° ° devah (Ppp ms has asmabhyam) .
Pdipp 7. 3. 10 adapts RV 2. 33. l' (also in AB and TB) : in a
Ppp reads a te pitar marutarii sumnam emi, RV etu; in b
yuvathah, yuyothah; in d jayamahi ° prajaya, jayemahi °
prajabhih.
Pdipp 7. 5. 9c gayasphanas pratarano vayodhah, RV 1. 91.
19c and others ° suvirah.
Pdipp 7. 6 is similar in import to ^ 3. 12 : its last stanza is RV
7. 54. 1 which occurs also in TS, MS, SMB, PG, and ApMB. In
c Ppp has prati nas taj jusasva, others prati tan no; for d Ppp
catuspado dvipada a vesayeha {— ^ 13. 1. 2d) ;, Kaus. 43. 13
quotes the Ppp form of the stanza.
In using these smaller bits of material Ppp shows some free-
dom of adaptation but in no case any ineptitude ; in 2. 30. Id
there seems to be an agreement of Ppp and MS against RV
and VS.
Pdippaldda and Bigveda 7
III. Material in Pdipp, BV, ^, and other collections.
(A.) Paipp4. 1 corresponds to RV 10. 121 and ^ 4. 2; TS, MS
and KS also have versions. A full report of variants is not
needed here; see Whitney's Translation for details. Compari-
son of stanza order :
Ppp 1, 2, 3, 4, 5, 6, 7, 8.
RV 1, 2, 3, 5, 6, 4, 7, - 8, 9, 10.
g 1, 1, 2, 4, 3, 5, 6, 8.
All versions save ^ have the same opening stanza; yet Ppp st
8 appears only in the two AV versions: the Yajus-texts give
only 8 stanzas. In KS the order of stanzas is almost that of
Ppp, reversing stt 2 and 3. Ppp st 2 appears in ^ as lab and
2cd, Ppp st 3 as 2ab and led; the other texts all give these
stanzas as in Ppp. In 4ab Ppp agrees with RV, S differs greatly
and is poor : Ppp 4e has the form given by MS and KS, occur-
ring also RV 2. 12. 2c. Ppp stt 5 and 6 agree rather closely
with MS and KS ; Ppp st 7 is really new but resembles a stanza
in the Yajus-texts; for pada d it has, not the refrain, but
ekasthune vimite drdha ugre. In st 8 (also lacking refrain)
Ppp puts garbham in a and vatsam in b ; following st 8 Ppp
has what might be a 9th stanza, thd I think not.
The Ppp version of this hymn has its own peculiarities, ' and
except for the presence of st 8 it is closer to RV than to ^ ; its
most striking agreements are with MS and KS which have ver-
sions rather worse than that of TS but not as bad as that of ^.
Pdipp 4. 7 corresponds to RV 10. 163, ApMB 1. 17, and ^ 2.
33.^ A table will compare the structure of the versions :
Ppp 1; 2;
3ab 3cd; 4ab 4cd; 5 ; 6; 7ab 7cd.
RV 1; 2;
- 3cd; Sab - ; - ; 4; 6ab -.
g 1; 2;
3 ; 4ab 6cd; 6ab 4cd; 5; 7ab 7ce.
RV and ApMB are practically identical, having 6 stanzas, the
AV versions have 7. At the end of each stanza Ppp has vi
vrhamasi, RV vi vrhami te, ^ agreeing with RV in ld-6d but
with Ppp in 7e. This hymn being little more than a list of parts
of the body offers abundant chance for verbal variants : in gen-
eral arrangement the AV versions are not greatly divergent but
in details Ppp is rather original. In lb Ppp asyad uta, RV and
S chubukad adhi; Id lalatad, jihvaya; 2d urasto, bahubhyaih.
In 4b Ppp and ^ have udarad, RV hrdayad; in 4 and 5 Ppp
^ Oldenberg 's Prolegomena, p. 243.
8 LeBoy Carr Barret
varies considerably from the wording of ^ ; in 6c it reads with
6 but omits the superfluous bhasadam; in Tab it is nearer to
HY, but for Ted has exactly g Tee. The independence of Ppp
is evident, yet its version clearly belongs in the AV tradition.
Pdipp 4. 29 which appears also RV 1. 9T, ^ 4. 33 and TA 6.
11. 1, seems to have only one variant; in 8a it has navaya with
RV and TA, ^ nava.
Paipp 4. 31 appears RV T. 41 and 6 3. 16 ; also in VS, TB,
and ApMB. In Id Ppp and the others have huvema, 6 hava-
mahe. In 4c Ppp ms has utodite maghat surye, edited utoditau
maghavant surye; better would be utodite: § utoditau, others
utodita. In 5a Ppp ms has devas with other texts against ^
devas (Ppp edition should give devas) : in 5c RV and VS have
johaviti, Ppp and all others johavimi; in 6a Ppp 'namantu,
others namanta ; 6c Ppp and others no, ^ me : Tc Ppp pravina,
RV, VS, and ^ prapita, TB and ApMB prapina. Here Ppp
tends strongly to agreement with RV and others against S ; in
3 padas it seems to have original readings.
Paipp 5. 4 contains the 9 stanzas of RV 10. 128 (TS 4. T. 14) ;
S 5. 3 corresponds but has 11 stanzas; to make up its 14 stanzas
Ppp adds as its st 9 a stanza occurring TB 2. 4. 3. 2, as its st
11 RV 6. 4T. 11 (^ T. 86. 1), for its st 13 a new one. The order
of stanzas may be compared thus:
Ppp 1, 2, 3, 4, 5, 6, T, 8, 9, 10, 11, 12, 13, 14.
RV 1,6,2,4,3,5,8,T,- -,—,— —, 9.
TS 1,6,2,4,3,5,8,T,- 10,— — ,—, 9.
g 1,2,3,4,5,6,8,9,-11,—, T, — , 10.
Ppp st 10 is RVKh 10. 128. 1 ; it may be significant that Ppp
has as its last stanza the last stanza of the RV version. Ppp
gives the 5th stanza of the RV version as in RV and TS ; but
^ expands it into two (the table does not indicate this).
In 3d Ppp, RV, and TS kame asmin, 6 kamayasmai ; Tb Ppp
and RV puruksuh, l§ and TS puruksu; 14d Ppp, RV, VS, TS,
KS akran, 6 akrata. But in 2bc Ppp agrees closely with ^, also
in 4a and d, 5d, 6b, Ta, 8b and d, and 14c.
In structure Ppp shows here in general a closer contact with
the versions given in RV and TS, but in verbal 'variants it is
more often in accord with l§. Taking Ppp and g together
Oldenberg's observation* seems still to hold: So tritt durch das
ganze Sukta den Abweichungen von T der A-Text, denen von
A der T-Text entgegen.
^Prolegomena, p. 326.
y
Pdippaldda and Bigveda 9
Pdipp 7. 4 is the apratiratha hymn ^ 19. 13, appearing RV
10. 103, also in SV, VS, TS, MS, and KS. The stanza order is
identical in the two AV versions where the hymn begins with a
stanza which does not appear in RV, and stt 10, 12, 13 of BV
are lacking; the AV collections use these stanzas elsewhere
(Ppp 1. 56, 6 3. 19).^ The agreement of Ppp and ^ as to the
order of stanzas in this is important; noteworthy also is the
almost complete verbal agreement of the two against KV. In
4d Ppp has iirdhvadhanva as in TS, MS, and KS ; RV and ^
ugradhanva: in 6b Ppp alone reads satvano.
The evidently intimate connection between AVP and AV^ in
regard to this hymn may be cited in support of Roth's suggest
tion^ that much of 6 Bk 19 is culled from Ppp.
(B.) Some scattered material is now reported.
Pdipp 1, 12 is S 2. 28 ; for Ic the AV versions have a variant
of a pada which occurs RV 6. 75. 4b, also in VS, TS, and MS.
Pdipp 1. 20 corresponds to S 1. 19;^ st 4ab is a hemistich
which occurs ^ 6. 15. 2ab and 6. 54. 3ab ; st 4cd is ^ 1. 19. 4cd
and RV 6. 75. 19cd (SV 2. 1222) without variant.
Pdipp 1. 25 is S 1. 33 ; st 2ab appears without variant as RV
7. 49. 3ab, also in TS, MS, and ApMB.
Pdipp 1. 28 is S 1. 22, and the last stanza occurs also RV 1.
50. 12, TB 3. 7. 6. 22, and Apg 4. 15. 1 : in a Ppp has sukesu
with RV, JTB and Ap^, 6 sukesu ; but in a and d Ppp has te
with S, others me.
Pdipp 1. 30 corresponds to 6 19. 52: st lab occurs RV 10.
129. 4, also in TB, TA, and NrpU. Ppp, 6 and NrpU have in a
kamas tad agre sam avartata, others sam avartatadhi. But in
2b Ppp and RV 10. 91. Id have susakha sakhiyate, S sakha a
sakhiyate.
Pdipp 1. 53 has four stanzas which are grouped together in
TS 5. 7. 4. 3 : the ms then has anyais ca followed by RV 10.
191. 3 which corresponds to ^ 6. 64. 2 (also in MS and TB) ; in
Ppp the stanza agrees exactly with RV. In Bk 19 (f 242b) Ppp
.has 6 6. 64 but presents only 2 stanzas omitting, perhaps by
accident, S 2d and 3abc: it then has 'cany at pustake' followed
by RV 10. 191. 3. It would seem that the RV form of this
stanza was strongly in the mind of the^Ppp redactor.
Pdipp 1. 56 contains RV 10. 10^. 13 and 10, and RV 6. 75. 16 :
much of this material appears differently arranged in ^ 3. 19.
^-2>. The 3 RV stanzas appear also SV 2. 1212, 1208, 1213 ; VS
" See below on this page.
"Der AV in Kaschmir, p. 18.
10 LeBoy Carr Barret
17. 46, 42, 45 ; TS 4. 6. 4. 4. The stanza order and structure is
compared thus:
Ppp lab cd
EV 13ac bd
g Tab —
2a b c d
10a b c d
6a - - b
3
6cdef
4.
16.
8abce.
For 2a Ppp has ud dharsantam maghavann ayudhani, RV ud
dharsaya ° °, S ud dharsantam maghavan vajinani: Ppp begins
2c ud dharsantam, EV and others (^ omits) ud vrtrahan: in
2d Ppp and 6 begin ud viranam, others ud rathanaih: Ppp and
S begin 4c jayamitran, others gachamitran: in 4d Ppp and
others have mamlsaiii kaiii canoe chisah, S mamisaiii moei kas
cana. In structure Ppp clearly runs with EV and the Yajus-
texts, but it is noteworthy how its words agree now with EV
now with S.
Pdipp 1. 77 can be restored only in part owing to mutilation
of the ms : what is given is ^ 7. 84. 2 and 3, EV 10. 180. 3 and
2, TS 1. 6. 12. 4, KS 8. 16. In Ic Ppp and others amitrayan-
tam, ^ amitrayantam. It is to be noted that ^ 7. 84. 1 occurs
in Ppp 3. 33^?7hich corresponds to S 2. 6 ; along with the 5
stanzas of ^ 2. 6 Ppp has S 7. 84. 1 and 7. 82. 3, and gives its
stanzas exactly in the order in which they occur in VS 27, TS
4. 1. 7. 3, MS 2. 12. 15, KS 18. 16. It is probable then that Ppp
1. 77 did not contain g 7. 84. 1.
Paipp 1. 83 is mutilated but it is clear that in 2c Ppp has
daksayanahiranyam with EVKh 10. 128. 8, against ^ 1. 35. 2
and'VS 34. 51.'
Pdipp 1. 93. 2c is a pada which should be edited to agree with
EV 10. 90. 2c, ArS 4. 6c and VS 31. 2c, etc. ; it has isano, § 19.
6. 4c has isvaro. '
Pdipp 1. 110 has only the first 4 stanzas of 6 19. 58 ; the 4th
stanza occurs also EV 10. 101. 8; KS 38. 13; Ap^ 16. 14. 5.
In b Ppp and ^ have varma, others varma.
Pdipp 2. 9. 5 (reappears with variants as 5. 11. 6 and 8. 10.
11) may be compared with EV 10. 184. 2 ; SMB 1. 4. 7 ; ApMB
1. 12. 2; § 3. 25. 3. In 2. 9. 5c (wrongly edited) ajid 8. 10. lie
Ppp has ° asvinobha as in § ; in 5. 11. 6c it has ° asvinau deva,
and the ms in the margin below 8. 10. 11 rewrites the stanza
with ° asvinau devau : EV, SMB, and ApMB have ° devau.
Pdipp 2. 22 corresponds to § 3. 17 : Ppp stt 1, 2, and 5 which
are 2, 1, and 4 in ^, appear EV 10. 101. 3 and 4, and 4. 57. 7 ;
MS 2. 7. 12 has all the stanzas of the Ppp version except st 5.
In lb Ppp krte ksetre, others krte yonau ; Ic Ppp and ^ virajah,
Pdippaldda and Rigveda 11
•X
others gira ca. In 2c Ppp seems to agree with 6 sumnayau,
K.V sumnaya; Ppp unlike the others adds a 4th pada. In 5b
Ppp piisa mahyaih raksatu, RV ptisanu yachatu, 6 ptisabhi
raksatu. In these stanzas Ppp goes its own way, yet shows
some striking verbal agreements with ^.
Pdipp 2. 32. 5 is ^ 19. 62 without variant: a similar stanza is
RVKh 10. 128. 11, which appears with slight variants also HG
1. 10. 6 and ApMB 2. 8. 4.
Pdipp 2. 7 0.^5 a is a variant of S 1. 2. 2a jyake pari no nama ;
Ppp ms has vicite for jyake, and in view of RV 6. 75. 12 (also
in VS, TS, MS) rjite pari vrndhi nah with its variant vrjite in
KSA 6. la, the probable reading for Ppp seems to be vrjite.
Pdipp 2. 74: corresponds to S 3. 3 ; st 1 is adapted, probably
with corruptions, from RV 6. 11. 4 (MS 4. 14. 15) to which Ppp
is nearer than is S : Ppp cd amuih naya namasa ratahavyaih
yunjanti supra jasarii panca janah, RV ayuih na yam ratahavya
aiijanti suprayasam °, 6 yunjanti tva maruto visvavedasa amurii
naya ° °.
Pdipp .9. 5 is g 3. 2: the last 2 stanzas occur RV 10. 103. 12
and RVKh 10. 103. 1, also SV 2. 1211 and 1210 and VS 17. 44
and 47. In st 5 Ppp and 6 agree against the others : in 6b Ppp
asman abhy ety, RV abhyaiti na °, S asman aity abhy; in 6c
Ppp and others guhata, S vidhyata ; in 6d Ppp and 6 yathaisam,
RV yathanusam. *
Pdipp 5. i<2 is § 3. 21 ; st 6ab occurs RV 8. 43. llab, also in
TS, MS, and KS.
Pdipp 3. 35 is S 19. 15 : the 1st stanza Occurs RV 8. 61. 13
(also SV, PB, TB, TA, MahanU and Ap^) without variant, tho
Ppp ms has tvaih na in c for tan na of the others, and also
writes maghavan as in ^, SV, PB and TB. St 4 is RV 6. 47. 8
and TB 2. 7. 13. 3 ; Ppp and 6 have in c ugra, others rsva, in d
Ppp and S ksiyema, others stheyama. Here again the agree-
ment of Ppp and S is noteworthy.
Pdipp 4. <2 is ^ 4. 8 : st 3 occurs RV 3. 38. 4, VS 33. 28 and
KS 37. 9; with them Ppp reads in b sriyas, § sriyam. In c
Ppp ms has visnor, which is read by the commentator on ^ and
a couple of SPP's mss.
Pdipp 6. 3 J a hymn to the waters, has for its st 4 RV 10. 17.
10, i 6. 51. 2 (also in VS, TS, MS, KS). In a Ppp, 6, MS,
and KS sudayantu, RV and VS sundhayantu; in c Ppp and
MS °vahantu, others °vahanti; in d the Ppp ms has a putay
emi which von Schroeder gives as the reading of two of his mss
and the Kapisth S.
12 LeBoy Carr Barret
Pdipp 6. 20 is ^ 19. 47 : st 1 occurs also RVKk 10. 127. 1 and
VS 34. 32 without variant : st 3 is RVKh 10. 127. 2 and SS 9.
28. 10, both of these having yuktaso in b where Ppp and S have
drastaro ; but in c Ppp reads saatv with them, ^ santy.
Paipp 7. 12. 3 and 10 appear RV 10. 145. 3 and 1, and S 3.
18. 4 and 1, ApMB 1. 15. 'Ppp has for st 3 uttaraham uttara-
bhya uttared adharabhyah | adhas sapatni fsamakty adhared
adharabhyah: others uttaraham uttara uttared uttarabhyah |
adhah sapatni ya mamadhara sadharabhyah.
Ppp uses the first stanza of the other versions for its last,
with a variant of their 2d for its pada d ; Ppp krnute kevalam
patim, others patirii me kevalarii kuru (S krdhi). /
Paipp 8. ^ is ^ 4. 9 with additions : st 11 occurs also RV 10.
97. 12 and VS 12. 86. In a Ppp and ^ have anjana prasarpasi,
others osadhih prasarpatha, and consequently they have in c
badhadhva (ugro °) where ^ has badhasa ° ; but Ppp ms reads
badhadhvam showing probably some influence of the RV form.
In c Ppp has tasmad, others tato. For its last stanza Ppp has
g st 7 ; padas cd of this occur RV 10. 97. 4 and VS 12. 78, and
in c Ppp with the others has vasa, 6 aham.
The following padas also belong in this section: Ppp 1. 21.
3c; 1. 99. Id; 2. 5. 4b; 7. 7. 3d; 7. 10. Id, 6c.
Reviewing this chapter it may reasonably be said that as
regards the arrangement of the stanzas of its hymns Ppp tends
to agree with RV, and more particularly with Yajus-texts,
rather than with S; in wording it is rather often unique, it
y^ends to agree with RV in giving readings better tjian § gives,
but when it is a matter of modulation to distinctly Atharvan
tone and purpose it is more likely to agree with. ^.
IV. Material in Ppp, BY, and^.
(A.) Pdipp 1. 11 corresponds to RV 10. 174 and § 1. 29; RV
st 4 and S st 4 are omitted.'^ Stanza order compared thus :
Ppp 1, 2, 3, 4, 5.
RV 1, 2, 3, -, 5.
6 1, 2, 3, 5, 6.
It will be sufficient to note only the following variants. In la
Ppp and ^ manina, RV havisa; lb Ppp and RV abhivavrte, ^
abhivavrdhe; 2d Ppp and ^ durasyati, RV irasyati; 5c Ppp
and ^ viranam, RV bhutanam. Ppp agrees throughout in giv-
^ Oldenberg Prolegomena, p. 243f.
Pdippaldda and Bigveda 13
•
ing forms of vrt + abhi, except possibly in '3b ; but note its
manina and viranam.
mipp 1. 62 is RV 10. 161. 1-4 (^ 20. 96. 6-9) and S 3. 11. 1-4.
For Ic Ppp has a new pada, and begins Id tata' ° : in 3a Ppp
and 6 sataviryena, RV satasaradena ; in 3c Ppp and 6 indro
yathainam, RV satam yathemam; for 4c Ppp gives the better
reading of RV, but gives 4d as in ^. Ppp and RV agree on tbe
unity of these 4 stanzas tho RV adds a 5th to make up its 10.
161; this agreement is emphasized by the fact that Ppp 1. 61
is made up out of the material of S 3. 11. 5-8 plus ^ 7. 53. 5.
Paipp 2. 88 is RV 10. 152 ; in ^ the stanzas are 1. 20. 4 and
1. 21. 1-4 : stt 1-3 of 6 1. 20 occur in Ppp Bk 19. While Ppp
and RV clearly agree on the structure of the hymn (it stands
in Ppp Bk 2 whose norm is 5 stt) its verbal agreements are
rather with S except that in lb Ppp reads with RV amitrakhado
adbhutah, 6 amitrasaho astrtah; in 5d Ppp and RV yavaya, ^
yavaya, but this might easily be a miswriting in Ppp.
Paipp 3. 34 is 6 3. 20 ; st 1 is RV 3. 29. 10, the next 6 are RV
10. 141. Comparison of stanza order is thus :
Ppp 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
RV 10, 1, 2, 5, 3, 4, 6, -, -, — .
g 1,2,3,7,4,6,5,8,9,10.
The last 2 stanzas appear only in AV, all the others occur scat-
tered in Yajus-texts.® In the Ppp ms after st 1 appears what
seems to be 3 pratikas, the first of which occurs TS 1. 7. 13. 4 :
they do not seem to be a part of the hymn but they indicate a
cleavage after st 1.
Ppp and S agree against RV as follows : Ic roha, sida ; Id
rayim, girah; 2c visaih, vis^s; 3d rayirii ° dadhatu, rayo °
dadatu.^ But in 3d Ppp and RV have nah, ^ me; in 7c Ppp
gives the better reading of RV, devatataye, for ^ deva datave.
Except in 7c the agreement of Ppp and ^ is marked.
Paipp 4. 12 occurs RV 10. 84 and ^ 4. 31, with the same stanza
order. In lb Ppp ms gives rsamanaso^ rsada suggesting the
form of RV or TB rather than that of S ; in Ic Ppp alone has
tiksnesava; in Id Ppp and TB yanti, RV and !§ yantu. In stt^
2 and 3 Ppp variants are original, save that it agrees with ^ in
3d nayasa ekaja, RV nayasa ° ; in 4a Ppp (ms idatas) may
agree with RV iditah rather than ^ idita; 4d Ppp and RV
krninahe, 6 krnmasi ; 6a Ppp sahasa, others sahaja ; 6b Ppp and
* Cf . Whitney ^s Translation.
14 LeRoy Carr Barret
RV abhibhuta, ^- sahabhuta; 7b Ppp ms dattam vaninas ca
manyo (emended varuna) varies from each of the others;
of Ppp is new. The most important variants of Ppp here are
original, but it has one important agreement with RV m bb.
Puipp 4. 32 is RV 10. 83 and 6 4. 32; stanza order the same
in all. In Ic Ppp and 6 have redundant vayam, R V omits it ;
Id Ppp mahiyasa, RV and S sahasvata ; 2c Ppp ms has manyur
as in ^, RV and others correctly manyum; 3b Ppp jahiha,
others jahi; 4c Ppp and S sahiyan, RV sahavan; 5d Ppp and
g baladava na ehi, RV baladeyaya mehi ; 6a Ppp and RV upa
mehy, ^ upa na ehy ; 6b Ppp upa na a, RV abhi mam a, S abhi
na a ; 7a Ppp and ^ bhava no, RV bhava me ; in 7bcd RV and
^ agree against Ppp. The agreement of Ppp and RV in 6a is
striking: more striking, perhaps, are the agreements of RV
and 6.
Pdipp 5. 18 corresponds to RV 10. 137 and 6 4. 13, but has 2
more stanzas. Stanza order is compared thus :
Ppp 1,2,3,4,5,6,7,8,9.
RV 1, 4, 2, 3, 5, - - 7, 6.
g 1, 5, 2, 3, 4, -, 6, 7, -.
Paipp st 7 is RV 10. 60. 12 ; for st 9 see ^ 6. 91. 3 and Ppp 3.
2. 7. It will be noted that 6 substitutes RV 10. 62. 12 for RV
10. 137. 6 ; Ppp does the same but uses RV 10. 137. 6 as its last
stanza. The first 5 stanzas seem to be a basic group which the
three collections have extended each in its own way.
In st 1 Ppp has original readings: in a ud dharatha for un
nayatha, in c uto manusyarii tarn for utagas cakrusam, in d
daivas krnuta jivase (cf RV 8. 67. 17c) for deva jivayatha
punah; its 2d is somewhat original; in 5d Ppp agado 'sati,
others arapa asat; in 8c Ppp saihbhubhyaih, RV tva, S hasta-
bhyam. Ppp and RV agree against S only in 3d paranyo for
vy anyo, 4c~°bhesajo for °bhesaja. Ppp and ^ agree against
RV in 5a imam for iha, 8d tvabhi mrsamasi for tvopa sprsamasi,
9c visvasya for sarvasya.^
Faipp 6. 1 occurs RV 10. 120 (g 20. 107. 4-12) and 6 5. 2.
Ppp and RV have same stanza order, ^ 5. 2 reverses stt 6 and 7.
In Id Ppp agrees with RV, SV, VS, AA; 2d Ppp sarii te
navantah piprta madesu, all others navanta prabhrta; 3a Ppp
and others vrnjanti visve, ^ prncanti bhuri; 4b Ppp ranarii-
ranaih, RV made-made, ^ rane-rane; 4d Ppp dureva yatu-
dhanah, RV yatudhana durevah, S durevasah kasakah; Ppp st
" Tu the edition of Bk 5 9d should read tas te ° °.
Pdippaldda and Bigveda 15
6 agrees with RV st 6 in contrast to the irregularities of ^ st
7; in 7e Ppp ms has a matara sthapayase jighantva, RV a
matara sthapayase jigatnii, § a sthapayata mataram jigatnnm;
in st 9 Ppp and RV agree, for it is very likely that mam in the
Ppp ms is for mahan, and its yavasa for savasa, tho vayasa
might be considered. The agreement of Ppp and RV is marked ;
the original reading of Ppp in 2d might be due to a rather late
emendation. '
(B.) Some scattered stanzas are now reported.
Pdipp 1. 51. 4 appears RV 1. 31. 16, and the first two padas
6 3. 15. 4ab (a st of 6 padas) ; these padas do not fit well into
S 3. 15. Ppp uses the stanza more appropriately, agreeing with
RV in b except that it has at the end of b duram as in S (and
Lg 3. 2. 7) for RV dtirat.
Pdipp 1. 111. 1 appears RV 10. 60. 11 and ^ 6. 91. 2; in a
Ppp and S vato vati, RV vato 'va vati; Ppp d nyag bhavatu
te visam, RV and 6 ° rapah. St 2 of this same hymn is an
adaptation of RV 1. 191. 4 and ^ 6. 52. 2 : pada a is the same
in all, Ppp b is corrupt but clearly differs from the others which
agree; for c Ppp and ^ ny urmayo nadinam, RV ni ketavo
jananam; Ppp d ny ucchusma rasanam, RV and ^ ny adrsta
alipsata. The stanza appears in Ppp Bk 19 (f 242b) in the
Ppp version of S 6. 52 : there it agrees with RV except ayaksata
for aviksata. Further note that the first hemistich as in RV
and S is Ppp 4. 16. 7ab (see above p. 4). In Ppp 1. Ill the
stanza has been modified to suit the import of the hymn which
is against snake-poison.
Pdipp ^. 5 is S 2. 12 : st 6 occurs also RV 6. 52. 2. In a Ppp
and ^ ativa, RV ati va; in b Ppp and ^ nindisat kriyamanam,
RV kriyamanam ninitsat; ~in d Ppp and RV abhi tarn socatu
dyauh, ^ dyaur abhisaihtapati. Ppp 2. 5. 8cd (= ^ 2. 12. 7cd)
are reminiscent of RV 10. 14. 13 cd.
Pdipp 2. 6. led reads idaih dhenur aduhaj jayamanas svarvido
abhy anuktir virat : ^ 2. 1. 1 has prsnir in c and in d abhyanu-
sata vrah; RV 10. 51. 19d is idaih dhenur aduhaj jayamana,
of which Ppp is at least reminiscent. For st 3 of this hymn
Ppp uses a stanza which appears VS 32. 10; TA 10. 1. 4;
MahanU 2. 5 ; in d it hsis samane dhamany, ^ samane yonav,
others trtiye dhamany: cf RV 10. 82. 3.
Pdipp 2. 33. 2cd is reminiscent of RV 10. 145. 6ce which is
also S 3. 18. 6ce.
Pdipp 2. 37. 2 (repetition as 3. 30. 1 is indicated by pratika)
16 LeEoy Carr Barret
is given in the form which appears ^ 19. 51, 1; ^ 6. 46. 3 varies
only in d, having dvisate for apriye, and RV 8. 47. 17d has
aptye; EV also has saiimayamasi in b, AV "nayanti; and RV
adds two padas.
Pdipp 3. 1 is ^ 3. 4: with an 8th stanza whose 2d hemistich is
RV 10. 173. 6cd (Ppp atra in c, RV atho) ; § 7. 94 has the entire
RV stanza but reads in c yatha na ° for atho ta °, in d saih-
manasas for balihrtas.
Pdipp 3. 2 is ^3. 7 with g st 5 at the end: Ppp and ^ have
the same pada d tas tva muiicantu ksetriyat. In Ppp 5. 18 (^
4. 13 and RV 10. 137) this stanza occurs again, and again as
the final stanza; and pada d then agrees exactly with RV and
^ 6. 91. 3d tas te krnvantu bhesajam (see above p. 14).
Pdipp 3. 6 is ^ 3. 1 : st 4 occurs also RV 3. 30. 6 ; in a RV
has pra su ta, S prasuta, and Ppp might be either as it has no
accents; in b Ppp yahi, others etu; for d Ppp visvam vistam
krnuhi satyam esam, RV visvam satyaih ° vistam astu, 6 visvak
satyaih ° cittam esam.
Pdipp 4. 6 is ^ 4c. 5; stt 1, 3, 5, 6, 7 of AV are RV 7. 55. 7, 8,
6, 5, and RVKh 7. 55. 1. In la Ppp has hiranyasrngo, RV
and S sahasra° : 3a Ppp vahyesayas prosthesaya, RV prosthe-
saya vahyesaya, ^ prosthesayas talpesaya ; 3b Ppp and RV narir
yas talpasivarih, ^ ° ° vahyasivainh ; 5a Ppp ms and § yas
carati, RV yas ca carati ; 5b Ppp and ^ yas ca tisthan vipasyati,
RV yas ca pasyati no janah; 5c Ppp 'ksani, RV aksani, S
aksini; 7a Ppp svapna svapnadhikaranena, RVKh svapnah
svapnadhikarane, 6 svapna svapnabhikar^nena; 7c Ppp and ^
otsuryam, RVKh a suryam; 7d Ppp dvyusam caratad, RVKh
dvyusaih jagriyad, S avyusam jagrtad ; 7e Ppp and RV 10. 166.
2b aksatah, 6 aksitah.
Pdipp 5. 7 is g 4. 15; st lOcde appears RV 5. 83. 6bcd and
S st lied and 12a; in c Ppp and 6 have pra pyayatam ° °
reto, RV pra pinvata ° ° dharah ; all agree in the other padas.
Stt 12 and 13 of Ppp are 13 and 14 in g, and RV 7. 103. 1 and
RVKh 7. 103. 1 : the only variant is that the khila has upapla^
vada for AV upapravada in pada a.
Pdipp 6. 5 is ^ 5. 1 : st 6 of ^ is RV 10. 5. 6 but Ppp gives
only padas ab and reads in b anekam for ekam of the others.
Pdipp 6. 11 corresponds to ^ 5. 6 and like it seems to be only
a group of disconnected stanzas: 6 st 3 occurs also RV 9. 73.
4 and Ppp using it as st 4 puts in as its st 3 RV 9. 73. 6. In
3a Ppp reads pari ye saiiibabhuvuh for RV adhy a ye sam-
asvaran; in 3b slokavantas saumanasya for slokayantraso ra-
x\
Pdippaldda and Bigveda 17
bhasya; in cd Ppp is defaced but possibly does not vary from
RV. In 4a Ppp has sahasradharam abhi, RV sabasradhare 'va,
S sahasradhara eva; Ppp has a clearer text, tho possibly not
better; in c Ppp and S tasya, RV asya. Ppp st 5 corresponds
to ^ st 4 and both have a debased form of RV 9. 110. 1, bnt Ppp
reading cannot be restored with assurance; the ms reads divas
tud arnavan niyase.
Pdipp 7. 2 is ^ 5. 2S; Ppp st 7 uses for pada a ud asau suryo
agat (= RV 10. 159. la; Si. 29. 5a) ; S has ut purastat surya
eti (^ RV 1. 191. 8a) which has not appeared in Ppp thus far;
but ud asau ° ° has appeared 3 times.
In this section belong also Ppp 1. 7. 2b ; 5. 13. lb, 8c.
Summary.
To a large extent the' variations tell their own story. In
regard to the entire hymns appearing only in Ppp and RV it
may be said that in content they are not distinctly Atharvan —
yet reasons for their inclusion in Ppp can be seen — and no
strong effort was put forth to adapt them, for even the variants
and the two stanzas added to RV 10. 168 do not seem to change
the tone much. As RV hymns these are not among the worthi-
est productions, but as AV hymns they by no means drop to
the low levels of much AV material. The treatment of the
material of ch. IB is freer, as would naturally be expected : espe-
cially noteworthy is the handling of the stanzas of RV 1. 191,
its composite structure being emphasized by the Ppp distribu-
tion.
Of the four entire hymns that appear in Ppp, RV and else-
where except S, the first two are real Atharvan, the next two
are not distinctly so and as in the hymns of ch. lA there was
no strong effort made to adapt them : this may however be due
to their presence in KS. The probable agreement of Ppp 2. 30.
Id with MS seems to be important: indeed a study of the rela-
tions of Ppp to MS and KS may yield more important results
than those attained here.
In ch. 3A several points stand out clearly: Ppp shows origi-
nality both in structure and wording ; it shows agreements with
RV, also with MS and KS, in regard to stanza order and in the
combination of hemistichs into stanzas, e. g. the opening stanza
of Ppp 4. 1 and the arrangement of hemistichs in 4. 1. 2 and 3
and in 5. 4. 6 ; but set off against these we note the presence of
4. 1. 8 only in Ppp and S, a closer agreement with l§ in the
18 LeEoy Carr Barret
structure of Ppp 4. 1, and a stanza order in 5. 4 1-8 more like
that of g than like that of RV and TS; Ppp has f^^ note-
worthy agreements with RV and others, as m 4. 1. 4, 4. z\). »,
4. 31. 1 and 5, and 5. 4. 3, but it has also verbal agreements with
g no less striking, a^ in stt 4, 6, and 7 of 4. 7 and m several
stanzas of 5. 4; and finally Ppp 7. 4 and ^ 19. 13^are m almost
complete agreement.
Eight hymns are reported in ch. 4A as being given as entire
hymns only in Ppp, RV and ^; in two of them (1. 62 and 2.
88) the agreement of Ppp and RV as to structure is marked, m
two others (1. 11 and 5. 18) Ppp agrees with RV not more than
with, g; in 3. 34 Ppp and ^ agree exactly in structure, m 4. 12
and 4. 32 the three texts agree, and in 6. 1 the variation of §
is probably not significant. In the matter of verbal variants
Ppp offers some original readings, it shows agreements with RV
some of which are better than the readings of S, e. g. in 1. 11,-
1. 62. 4c, 3. 34. 7c, 4. 12. 6b and particularly in 6. 1 ; yet it
shows rather more agreements with ^ and some of these are
poorer than RV, as in 4. 32. Ic and 2c. The material taken up
in ch. 4B shows just the same diversity. This swing of Ppp
from agreement with RV to agreement with 6 may be made
clear in another way: Bloomfield in his book on the AV in
Biihler's Grundriss discusses in § 43 the relation of § to RV and
sets out a number of examples illustrating ' the constant removal
of the Atharvan stanzas from the more archaic hieratic form
and thought sphere to the plainer habits of speech and thought
of the people'; Ppp Books 1-8 do not contain all his examples
but when they do appear Ppp agrees. with RV in just about
half of them.
As summarizing the results of this study we may set down
the following propositions which a fuller acquaintance with the
Ppp will probably confirm: 1) the originality and independence
of Ppp is rather more distinct and important than some of us
may have realized hitherto; 2) the agreement of Ppp with RV
(or Yajus texts) is more notable in regard to structure than in
regard to words ; 3 ) Ppp does show some tendency to agree with
RV against ^ in wording, having a considerable number of
agreements with RV upon readings better than those of ^, but
this is balanced by an almost equal number of agreements with
poorer readings of §; 4) it will probably become quite clear
that most of the hymns of ^ Bk 19 are drawn from Ppp.
Hartford, Connecticut.
ON THE LITHUANIAN WORD-STOCK AS INDO-
EUROPEAN MATERIAL
Harold Herman Bender
Professor of Indo-Germanic Philology, Princeton University
' No ARGtJMENT IS NECESSARY to show the importance of the role
that Lithuanian has played on the Indo-European stage. The
coryphei from Bopp on have paralleled it with Sanskrit, Greek,
and Latin. As early as 1856 August Schleicher {Litauische
Grammatik, Prag, p. 2) said: 'unter alien lebenden indoger-
manischen sprachen zeigt es [das litauische] in seinen lauten die
bei weitem grosste altertiimlichkeit'. More than one philologist
of the present generation has made the flat statement that the
Lithuanian is the most archaic of all living Indo-European
languages.^
The statement has always been based primarily upon the pre-
servation in Lithuanian of Indo-European ablaut, accent, and
inflectional forms. To be sure these are the chief contributions
of Lithuanian to comparative research, but it might surprise
even the eulogists of the language to learn that the recent ety-
mological dictionaries and the philological journals give com-
parative value to a total of Lithuanian words that is not far
behind the number of Greek words discussed in Prellwitz's
Etymologisches Worterhuch der griechischen 8prach&, making
due allowance in each case for cross-references and simple
derivatives.
In some respects, however, comparative study of Lithuanian
has been handicapped from the very beginning. Other lan-
guages had a long written tradition that immediately became
available to the comparative student, subject only to his revision
according to comparative methods and the results of modern
research. In some instances this tradition covered not only the
literature of a race from prehistoric times, but also centuries of
* Notice e. g. Whitney, Language and the Study of Language^ (New-
York, 1901), p. 215; Sehrader, Beallexikon der indogermanischen Alter-
tumskunde (Strassburg, 1901), p. 891; Hirt, Die Indogermanen (Strass-
burg, 1905), pp. 125, 196; Feist, Eultur, Aushreitung und Herhunft der
Indogermanen (Berlin, 1913), p. 440; von Sehroeder, Arische Beligion
(Leipzig, 1914), p. 223.
20 Harold Herman Bender
investigation of grammatical, lexicographical, and even etymo-
logical matters. Lithuanian literature, on the other hand, has
been largely one of oral tradition. The damos, or folk-songs,
from every point of view its richest product,^ have only m rela-
tively recent times, and then only in part, been reduced to
writing. The speech has always been on the whole a peasant
speech. Lithuanian has never had a Panini, an Apollonius, an
Ulfilas. „
Even to-day there is no adequate dictionary or grammar ot
Lithuanian. The fault has not lain with the lexicographers and
grammarians of the language. Each in his own way has hewn
a trail with the initiative and perseverance of the explorer.
The difficulty lay in the terrain they had to cover. To mention
names like Szyrwid, Mielcke, Nesselmann, Kurschat, Juskevic
for the vocabulary; Schleicher, Kurschat, Wiedemann for the
grammar ; Briickner and Prellwitz for loan-words ; Geitler and
Bezzenberger for special investigations — to mention these names
is merely to select the names of a few of the pioneers, and to
recall our debt to them.
But surely no one has tried to run down a doubtful Lithu-
anian word to its source without being willing to admit with
feeling that recorded Lithuanian verbal and formal tradition is
a very uncertain matter and that Lithuanian orthography
leaves much to be desired. In orthography one finds the same
sound variously represented by sz, s, sch, z, and a G-erman
digraph ; in declension one finds readily nineteen distinct writ-
ten forms of the genitive singular of the first personal pronoun,
depending upon period, dialect, and position in the sentence; in
vocabulary one finds derived from one stem, in one system of
transcription, and in one dialect at least seventeen different
words for 'girl'- — and the number of dialects in Lithuanian has
not yet been counted.
The language has been fortunate, however, in attracting the
- This is not the place for a discussion of Lithuanian literature as such,
but I should like to protest here against the sweeping verdicts that have
so often been recorded in regard to it. For the most part they have
expressed either extravagant praise or dismissal with the wave of a hand,
depending upon the literary standards employed. It seems to me that both
verdicts are almost equally false and equally true. In comparison with
Greece Lithuania has practically no literature, either in quantity or quality.
But Donalitius' 'Seasons' more than deserves comparison with Thomson's
'Seasons'; the folk-songs are frequently genuine lyrics of naave grace and
charm containing mythological coloring of intrinsic as well as compara-
tive interest; and several contemporary names associated with the Lithu-
anian national revival offer considerable promise for the future.
Lithuanian as Indo-E-uropean Material 21
active interest of some of Germany's best philologists. But the
comparative students who knew the language best realized per-
fectly that their immediate task was to record as much linguistic
material as possible before it should be too late. They were
the collectors in the field ; the mounting and classification could
be left to others — ^which is not to say that men like Leskien and
Brugmann did not successfully play both roles. With the
increasing Polish, Russian, and German influence in Lithuania,
with the coming of the railroad, the telegraph, and the press,
with the spread of Christianity, much of the old Lithuania was
beginning to disappear, especially in the western part of Lithu-
anian territory. Words that had been current for centuries
were becoming obsolete. The grandmother crooned before the
hearth a folk-song that she had learned as a girl but which her
grandchildren did not know. It was often considered even
sacrilegious to sing the ancient songs of the -heatheA thunder-
god or the amorous moon.^
Only one scholar has made any serious and successful effort
to arrange the bulk of the Lithuanian material for comparative
use.* In 1884, as a part of Bd. IX of the Abhandlungen der
philol.-hist. Kl. der kgl. sacks. Ges. d. Wiss., Leskien published
' Thus Leskien in Leskien-Brugmann, lAtauische VolTcslieder und Mdrchen
(Strassburg, 1882), p. 3: 'Trotz dieser FiUle wird die Volkspoesie dort
nicht lange mehr lebenj die bei dem heranwachsenden Geschlecht stark
fortschreitende Germanisirung vertilgt natiirlich auch die Lieder. Unter
den Litauern selbst besteht aber eine Abneigung gegen ihre alte Poesie.
Sammtliche maldininkai, d. h. die Leute, welche Gebetsversammlungen
(suriakimai) halten und sich daran betheiligen, balten das Daina-singen
fiir Siinde, und mit ihnen viele andere f romme Leute, wenn sie auch nicht
gerade maldininkai sind. Es mag der Einfluss von dieser Seite sein, dass,
so weit meine Erf ahrung reieht, das Singen und Hersagen von Liedern,
so imsehuldig sie meistens aueh siad, nirgends mehr fiir recht anstandig
gilt. Die Leute lehnten die Mittheilung derselben oft aus diesem Grunde
ab, und wer sich dennoeh dazu bewegen liess, hatte zuweilen eiue Straf-
predigt von Bekannten und Naehbarn auszuhalten '. Likewise Kurschat,
Gramviatik der Uttamschen Sprache (Halle, 1876), §1651: ^Wie sittlich
rein und zart eine Daina gehalten sein mochte, in den Augen des ernsten
Littauers [im preussischen Littauen] wird sie dennoeh als ein Ausdruck
einer Lustigkeit angesehen, mit weleher der Trager des geistlichen Amtes
nicht ia Beruhrung kommen darf, ohne dadurch entweiht zu werden'. See
also Schleicher, Litcmische GrammatiTc, § 3, and the last paragraph of the
introduction to Bezzenberger 's Litauische Forschungen (Gottingen, 1882).
*I omit here such studies as Sommer's Die indogermanischen id- und
io-Stdmme im Baltischen (Leipzig, 1914) . Sommer handles a particular
problem and a particular class of words; nor is his material, painstaking
and abundant as it is, handily arranged for the general investigator.
22 Harold Herman Bender
at Leipzig his AUaut der Wurzelsilhen im Litauischen; in 1891,
as a part of Bd. XII of the same Ahhandlungen, appeared his
Bildung der Nomma im Litauischen. Leskien's work displayed
so much insight into Lithuanian and so much outsight into
Indo-European that it has stood to this day more or less as the
finished product of Lithuanian's contribution to comparative
etymology. The proponent of a new etymology goes straight
to Leskien and, usually, no further. With only one or two
exceptions (notably Berneker's Slavisches etymologisches Wor-
terhuch) the etymological dictionaries of other languages have
drawn, directly or indirectly, but in the end almost solely, upon
Leskien for the Lithuanian. One distinguished and valuable
etymological dictionary obtained its Lithuanian contributions
from Leskien a generation and more ago ; thru edition after
edition they were subjected to practically no revision or augmen-
tation, despite the fact that diacritical marks and even letters
were constantly dropping and changing in the reprinting, and
despite the fact that Lithuanian scholarship had really made
some progress in the meantime.
In a number of instances Leskien (rarely, to be sure) or some
later writer made an error in the transcription of a Lithuanian
word, or by accident ascribed to Lithuanian a Lettish or Old
Prussian form. In the Ablaut the little 'le' that distinguishes
a Lettish, word from its Lithuanian predecessors and successors
is easily overlooked; in the Nomina one often has to recognize
a word or its literal make-up, or else make some investigation of
Leskien's systematization, before one can designate the word as
Lithuanian or Lettish. In these two ways, at least, forms that,
so far as we know, never existed in Lithuanian have got into the
journals and etymological dictionaries, and have won acceptance
as genuine Lithuanian forms. ^
These, however, are chiefly questions of detail. A more
important matter is the tendency to accept at face value the
^ Thus, when one finds a Lithuanian golimla- 'blau' in Brugmann,
Grundriss' (II. 1. 389), it does not, unfortunately, cover the case simply
to state the fact that Brugmann intended to write Old Prussian golimia-
and that he overlooked the slip in preparing his corrigenda. If one may
guess from experience, some one, sooner or later, will accept Brugmann
as authority for a Lithuanian golimha- ^blaii'.
Likewise, Walde, Lateinisches etymologisches WorterlucW (s. v. fimJ)ria),
had no intention of setting up a new Lithuanian form when he unwittingly
turned into Lithuanian the Lettish word lemljeris 'Tannzapfen' which
Prellwitz {BB XXL 236) had correctly transmitted to him from Leskien
(Nomina, 444).
Lithuanian as Indo-European Material 23
ablaut groups proposed by Leskien, almost*as if they were finally
and definitely all-inclusive and all-exclusive. But Leskien him-
self would be the first to acknowledge the limitations of his mate-
rial. For example, he says {Ablaut, 266) : 'Es enthalt das
Verzeichniss also nur diejenigen litauischen und lettischen
Worte, die mit anderen derselben Wurzel in einem Ablautsver-
haltnisse stehen, dagegen nicht diejenigen, deren Stellung in
einer bestimmten Vocalreihe sich nur etymologisch durch Ver-
gleichung der anderen indogermanischen Sprachen bestimmen
lasst'.^ His groupings were often frankly tentative and sug-
'gestive; his work abounds with the question-mark and the
phrase "" zweif elhaf te Zusammenstellung'.
And yet again and again illustrations and theories have been
based upon Leskien as if there were no other evidence available
as to form and no other opinion as to ablaut-grouping. To take
one concrete example : gaudone ' horse-fly ' is connected by Les-
kien (Ablaut, 298; Nomina, 392) with gausti 'buzz, hum'.
Every etymologist that has since treated the root has included
this particular stem — simply because Leskien does and because
it seems natural for a fly of any kind to buzz. A little investi-
gation would have disclosed the fact that the horse-fly never
makes a sound, and that gaudone belongs to gaudy ti *to seize,
to catch', an entirely different Indo-European root.'^
Thanks mainly to Leskien, the Lithuanian word-stock, as it
is now available to comparative students, needs only a moderate
''Notice also Ablaut, p. 267: 'Der litauische Wortschatz ist wait davon
entfernt, vollstandig bekannt zu sein. Schon aus diesem Grunde kann
auch meine Sammlung nicht vollstandig sein. Dazu kommt, dass ich auch
die vorhandenen litauischen Drucke nur in beschranktem Masse ausbeuten
konnte: viele altere oder im russischen Litauen gedruckte Biicher sind
nicht zu erlangen, manches eignet sich wegen seiner unvollkommenen und
unsicheren Orthographie gerade fiir den vorliegenden Zweck nicht'. Also
Nomina, pp. 153-4: 'Die Geduldsprobe, noch eine Anzahl Erbauungs- und
Volksbiicher, noch mehr Volkslieder zu lesen, hatte ich freilich f ortsetzen
konnen, allein es lohnte sich zuletzt wenig, und endlich muss man solehen
Arbeiten irgendwo eine willkiirliche Grenze setzen, da sie keinen bestimmten
Abschluss in sich tragen. Auch was ich gesammelt hatte, ist nicht alles
verarbeitet; sehr viel Worte, die mir nicht recht sicher schienen oder
nicht recht verstandlich waren, habe ich bei Seite geworfen. Darin hatte
ich vielleicht noch weiter gehen sollen; man wird finden, dass ziemlich viel
Worte, die ich nicht zergliedern konnte, doch vermuthungsweise unter
bestimmte Suflfixe eingereiht sind; und ich kann gegen einen Tadel dariiber
niehts einwenden, als dass ein besserer Etymolog als ich, dem sie sonst
vielleicht entgangen waren, ih^en die richtige Stelle schon anweisen wird'.
' Cf, my article AJP 39. 314.
24 Harold Herman Bender
degree of correction and revision in order to become quite reli-
able Indo-European material. But a large mass of lexicograph-
ical and other information is available (if not directly at hand)
to the Lithuanian student that is not yet available to the general
philologist. Just here, it seems to me, lies the immediate task
of the comparative student of the language.
Lithuania hopes to revive the old University of Vilna ; some-
where sh^e will soon have a university of her own. Despite G-er-
man and Russian restrictions, a number of young Lithuanians
have had university training. The past quarter of a century
has revealed a remarkable development of Lithuanian national
and linguistic consciousness. Her language has always been
Lithuania's proudest possession — ^now more than ever when she
sees the dawn of national independence. It seems fair to assume
that in the near future the collection of damos, the recordation
of dialectic forms, the accumulation and publication of linguis-
tic matter in general may safely be left in large part to the
Lithuanians themselves. From then on the work of the more
general student will be the verification, classification, and appli-
cation of the material gathered.
The illustrations that follow have been developed from casual
notes selected almost at random from hundreds of similar -sug-
gestions, the worth of which cannot be determined until they
have been worked out one by one. But the examples given here
are, I believe, fairly representative. It is hoped that the illus-
trations may have some intrinsic value, but my present purpose
is primarily to show the necessity of some revamping of the
Lithuanian Wortschatz for comparative use, and secondarily to
indicate roughly the kind of investigation that seems to be
needed.
1. In Leskien's AUaut (p. 295) appears the following ablaut
group (quoted literatim) :
'u. dumbu (le dubu) dubau duhti hohl werden, einsinken; le
ditbli m. pi. Koth, Morast; dubus hohl; duhurys N Loch' im
Boden (KLD [ ] schreibt duhurys, daneben dumburys)--^
duUnti hohl machen.— ^. dubiu dubiau dubti aushohlen; le
dubs hohl, tief ; dube, le dube Hohle; le dubuls, le dubule Ver-
tiefung; ? le dumis Hohlung, Abgrund~le dubet aushohlen.—
au. daubd Schlucht; dauburys dss., N auch daubura,'^
« Leskien's le = lettisch; N = Nessehnann 's Worterhuch; KLD — Kur-
schat's Littauisch-deutsches Wdneriuch (brackets about a word indicate
that it was not entirely familiar to Kurschat and that he could not guar-
antee its correctness).
Lithuanian as Indo-European Material- 25
An investigation (made for another pflrpose) of every line of
Uhlenbeck, Kurzgefasstes etymologisches Worterhuch der altin-
dischen Sprache (Amsterdam, 1898-9) ; Klnge, Etymologisches
Worterhuch der deutschen Sprache'^ (Strassburg, 1910) ; Feist,
Etymologisches Worterhuch der gotischen Sprache (Halle,
1909) ; Berneker, Slavisches etymologisches Worterhuch (Heidel-
berg, 1908 ff. — thru Band II, p. 80) ; Walde, Lateinisches ety-
mologisches Worterhuch^ (Heidelberg, 1910) ; Boisacq, Diction-
naire etymologique de la langue grecque (Heidelberg-Paris,
1916) ; Brngmann, Grundriss der vergleichenden Gramryiatih
der indogermanischen Sprachen^ (Strassburg, 1897 ff. — thru II,
3, 1. Lieferung) — an investigation of these standard etymologi-
cal works shows their almost complete dependence upon this
little group of words in Leskien in their treatment of the Lithu-
anian contributions to the Indo-European root *dheuh{p). The
derivation made some years later by Leskien {Nomina, 360) of
dugnas from *duhnas finally found its way into the dictionaries.
Brugmann, in his treatment of Nominalstamm^e, worked thru
Leskien 's Nomina and added therefrom to our root two stems
that were not in Leskien 's Ahlaut. Berneker adds three words
from Juskevic.® With these few exceptions not a single Lithu-
^Note, from here on, the following abbreviations: ArcMv f. slav. PM-
lol. =z ArcM/o fiir sXavische Fhilologie, herausg. von V. Jagic (Berlin, 1876
ff.) ; BerneTcer =^ Slavisches etymologisches Worterhuch (Heidelberg, 1908
ff.) ; Bezsenherger BGLS. = Beitrdge zur GescMchte der Utauischen
Sprache auf Grund Utamscher Texte des XVI. und des XVII. Jahrhunderts
(Gottingen, 1877); Bezzeriberger LF.^^Litauische Forschimgen (Gottin-
gen, 1882) J Boisacq =z Dictionnaire etymologique de la langue grecque
(Heidelberg-Paris, 1916) j BriicTcner =z Die slavischen Fremdworter im
Litauischen (Weimar, 1877) ; Brugmann = Grundriss der vergleichenden
Grammatih der indogermanischen Sprachen^ (Strassburg, 1897 ff.) ; Feist =:
Etymologisches Worterhuch der gotischen Sprache (Halle, 1909) ; Geitler
LS.^Litauische Studien (Prag, 1875); Ju^Jcevic =z LitovsJcij Slovari (St.
Petersburg, 1897 ff.) ; Kluge = Etymologisches Worterhuch der deutschen
Sprache (BtrsisshuTg: 7. Aufl., 1910; 8. Aufl., 1915) ; Kurschat DLWh.=
Deutsch-littauisches Worterhuch (Halle, 1870) ; Kurschat Gram. = Gram-
matiJc der litto/uischen Sprache (Halle, 1876) ; Kurschat LDWh. = Lit-
tauisch-deutsches Worterhuch (Halle, 1883); Lalis z=z LietuvisJcos ir
angliSkos Tcalhii Sodynas^ (Chicago, 1915); LesTcien Ahl. = Der Ahlaut der
Wurzelsilhen im Litauischen (Leipzig, 1884) ; LesUen-Brugmam,n LV. =
LitoAiische Volkslieder und Mdrchen (Strassburg, 1882) ; LesMen Nom. =
Die Bildung der Nomina im Litauischen (Leipzig, 1891) ; MielcTce =
Littauisch-deutsches und deutsch-littauisches Worterhuch (Konigsberg,
1800) ; MLLG. = Mitteilungen der litauischen litterarischen Gesellschaft
26 Harold Herman Bender
anian word is added to Leskien's ablaut group by the diction-
aries just mentioned. But the sum of Leskien's group plus the
additions in the dictionaries by no means represents, either
formally or semantically, all of importance that Lithuanian has
to say about IE. *dheub{p).
There is no pretense that the following group is complete ; at
least, simple and obvious derivatives of included words are pur-
posely omitted. It will be understood that in listing each word
I express the opinion that it is probably related to the Lithu-
anian root under consideration."
dahurys ' Wasserwirbel, Strudel'. Nesselmann 124, Leskien
Norn. 448.
dauld 'Schlucht; enges, tiefes Tal; Hohle'; Juskevic also 'a
level valley between two mountains'." The spread of the
(Heidelberg, 1880 ff.) ; Nesselmann = Worterluch der Uttauischen Sprache
(Konigsberg, 1851); Schleicher ^ Litauische Grammatih (Prag, 1856);
Sommer =. Die indogermanischen id- und io-Stdrnme im Baltischen (Leip-
zig, 1914) ; Szyrwid =z Dictionarium triwm linguarum in usum studiosae
juventutis^ (Vilna, 1713); Trautmann ^^ Die altpreussischen SprachdenTc-
mdler (Gottingen, 1910); UhlenbecTc =: ^ursgefasstes etymologisches
Worterhuch der altindischen Sprache (Amsterdam, 1898-9) ; Walde ■=
Lateinisches etymologisches Worterbuch- (Heidelberg, 1910).
"Both vocalism and semantics exclude dambra^ ' jew's-harp'. Leslcien
Norn. 438-9 oorrectlj follows Bruckner 79 in considering dambras a Slavic
loan-word. dambralUpis 'a person with thick lips' seems, however, to
lean upon vambras id. From Kurschat LDWb. one can form the propor-
tion, vambras *ein Dicklipp': vambralupis id.^dambras * Brummeisen ' :
dambralUpis *ein Dicklipp'. It would be characteristically Lithuanian to
say that a man with a thick, down -hanging lower lip had jew's-harp lips,
i. e. lips adapted for playing the instrument. I connect vambras with
vamplys ^ der mit offenem Munde oder mit dicker, herabhangender Lippe
dasteht oder umhergeht', vampsoti 'mit offenem Munde dastehen', and
then with atvlpti (pres. vimpu) ' herabhangen ' (von den Lippen usw.)
and the group in Leslcien Abl. 355. Notice also vambryti 'fortgesetzt in
den Wind hinein beUen, belfern' {Kurschat LDWb. 487).
" In ascribing English definitions to words quoted from Juskevi^ I have
tried to give a composite of his Russian and Polish definitions and his
Lithuanian illustrations and synonyms.
It will be noticed frequently, as in the case of daubd, that Juskevic 's
accent differs from that given by other authorities. Such discrepancies
are common thruout the language; they are based primarily upon differ-
ences of dialect. A native of one locality will often accent a dissyllabic
word on the first syllable, a native of another locality wiU stress the second
syllable. Neither coiisiders the other wrong. I have also observed more
than once that a Lithuanian wUl write the accent on one syllable (or at
Lithuanian as Indo-European Material 27
word and the variety of its meanings are indicated by its
occurrence in Kurschat DLWh. s. v. Grotte, Gruft, Hohle,
Schlucht, Thai, Thalschlucht, Loch, Grand.
dauhas 'Tal'. Bezzenlerger BGLS. 279.
dauhe 'Tal'. Nesselmann 148.
dauhike 'ein kleines Tal'. Geitler LS. 81.
dauhlszkis * Bergschlnchtangehoriger, Hohlenbewohner'. Nes-
selmann 148, Kurschat LDWh. 79.
dauhotas 'Hohlen, Schluchten enthaltend; voller Abgriinde'.
Nesselmann 148, Lalis 69.
dauhurd 'Schlucht'. Nesselmann 148. Cf. Brugmann II, 1,
358.
dauhurele {dauhurele ?) 'eine enge Schlucht, ein kleines Tal',
Nesselmann 148. On -ele, -ele cf . Kurschat Gram. § 354 ;
Leslden Nom. 481 ; Sommer 167, 198.
dauhurys 'eine von Bergen eingeschlossene tiefe Stelle,
Schlucht'. Kurschat LDWh. 79, etc.
duJ)a 'real estate, farm'. Lalis 79. The semantics are ex-
plained by diihi^iti 'to hollow, excavate' and duhininkas
' farmer '.^^
duha 'Scheune'. Geitler L8. 82. The semantics are not clear.
One thinks of the preceding duha, and also of Lett, duha
' auf gestellte Garbe, Garbenreihe', of which Leskien says
{Nomina, 227)^ 'wohl zu dHhti hohl werden'. But it
probably means 'a hollow place'' and is identical with duha,
q. V. below ; notice particularly Juskevic 's definition of the
latter word.
duha 'the hollow of a tree'. Juskevic 356.
duhelis {u oy u ?) 'eiserner Zapfen oder Bolzen, dergleichen
gebraucht werden, um die Radfelgen mit einander zu ver-
binden' {Nesselmann 147) ; 'nach M[ielcke] die Rads-
perre, in Siidlitt. ein Nagel, der zwei Stiicke am "Wagen
verbindet' {Kurschat LDWh. 96). German loan-word;
not from doppelt, as Kurschat suggests, but from *duh,
dohel, dohel, diihel, diehel (cf. Briickner 13), of which
least accept the writing as correct), but speak it on another. These facts,
it seems to me, have not been su£S,ciently recognized. Most studies in
Lithuanian have been made from the point of view of one dialect or one
region. They must not per se be taken as standards of Lithuanian speech,
historically or otherwise.
^' dobai (Nesselmann 144) *die Beize der Eotgerber' and duiai (Nes-
selmann 147), dudos (Kurschat LDWb. 96) 'Gerberlohe' are Slavic loan-
words. Cf. Bruckner 81. For the Slavic stem see BerneTcer, s. v. dgtu.
28 Harold Herman Bender
Kluge^ (s. v. Dobel) says, 'dazu vielleicht lit. dumbu
(duhti) hohl werden'. For Old Prussian dnbelis see Traut-
mann pp. 90, 324.
dubyju, duhyti Ho eat much, to overeat'. Juskevic 356. The
connotation is that of a large belly; see various words
below.
dubyn elti 'tiefer werden; (von der Krankheit) zunehmen, sich
verschlimmern'. Nesselma/nn 147 after Szyrwid. On the
adverbial form see Eurschat Gram. § 799.
duhininkas 'farmer'. Lalis 79. The first definition in Lalis is
'tanner', which is the usual meaning of the word (e. g.
Nesselmann 147, Kurschat LDWh. 96). I assume two dis-
tinct stems and connect duhininkas 'farmer' with duha
'farm', dithinti 'to dig', and, consequently, with our root
duhti. duhinv}ikas 'tanner' is to be connected with the
Slavic loan-words mentioned in the note to duha 'farm',
above.
duhinUy dilhinti 'hohl machen, etwas aushohlen, vertiefen'.
Kurschat LDWh. 96, Juskevic 356. Lalis 79 translates,
'to tan, to curry, to dress, to hollow, to excavate'. I
assume two roots along the lines indicated under the pre-
ceding word; but with the difference that here the usual
and traditional meaning is 'to hollow out', and not 'to
tan'.
duhirania 'die Hohle des Mundes'. Nesselmann 148, on the
questioned authority of Brodowski's early eighteenth cen-
tury lexicon. Cf. Kurschat LDWh. 96 and Nesselmann YI.
duhiu, duheti 'to become full of holes, to become hollow'. Jus-
kevic 356.
duhla masc. 'a big-bellied old man'. Juskevic 357.
duhle 'a woman with a large abdomen'. Juskevic, s. v. duhlys,
q. V. below.
diihles^^ fem. plu. 'Gedarme'. MLLG. I, 225. Notice Leskien
Nom. 463, 'vgl. etwa le duhl'i Koth, Schlamm, zu duht em-
sinken'. Cf. also Leskien Nom. 461.
" I am indebted for the accent of the word and the quantity of the first
vowel to Mr. V. K. Eackauskas, editor of 'Tevyne', to whom the word is
perfectly familiar. It does not appear in the dictionaries, and Leskien
expresses some doubt regarding it.
I should like to express here my sense of obligation to Mr. Eackauskas,
Dr. John Szlupas, his son Mr. K. G. Szlupas, Mr. Eoman Karuza, Mr. B. K.
Balutis, and many other Lithuanians who have so often assisted me in
linguistic matters or in the work of the House Inquiry.
Lithuanian as Indo-European Material 29
dubll inter j. used of the clumsy walk of a big-bellied man.
Juskevic 357. Cf. Leskien, IF 13. 195.
duhliai 'intestines, entrails'. Lalis 79. See dubles, above. On
the development of this meaning notice Berneker's Slavic
citations under the related stem duno {Berneker 245-6).
Outline ju, duhUneti 'to walk with a protuberant abdomen, like
a swagbelly'. Juskevic 357. Cf. Leskien, IF 13. 195.
dtiblinge masc. & fem. 'an awkward, big-bellied person'. Jus-
kevic 357.
duhlvnge 'ein Darmsack, der auf einer Seite geschlossene Pro-
cessus vermiformis, hier im Volksmunde Bottend genannt,
der zum Wurststopfen verwandt wird'. Nesselmann 147.
duhlvnglne 'Bottend'. Nesselmann 147 and Kurschat LDWh.
96 after Brodowski.
duljlinUf dublinti 'to walk like a big-bellied man, to wobble'.
Juskevic 357. See dutlineju, above.
duhlys 'a big-bellied man'. Juskevic 357. Cf. Leskien, IF 13.
195.
duUys 'belly'. Juskevic 357. Cf. Leskien, IF 13. 195. '
duhrdvas 'a hollow or hole in the road, rut'. Juskevic 357,
I^alis 79. Despite Lith. duburas and Berneker 242 (s. v.
dubrl), I consider duhrdvas a compound: duh-rdvas.
rdvas 'a hollow or ditch in the road' does not appear in
Nesselmann or Kurschat LDWh., but it does appear in
Geitler LS. (106) and Lalis (301) ; and it is a common
word in contemporary speech. For the comparative belong-
ings of rdvas see Walde 664 j I share none of Waldo's hesi-
tancy as to the Slavic origin of the Baltic stem (cf.
Bruckner, Archiv f. slav. Philol. 20. 494; Bruckner 124;
Trautmann 414). But apparently the compound was
'made in Lithuania' ; nor is it necessary to defend it against
the charge of tautology. At the same time I admit that a
suggestion of popular etymology would be harder to answer.
duhsau, duhsoti 'to stand like a dying tree with a hollow trunk'.
Juskevic 357.
duburas 'Grube voll Wasser, Loch, Tiimpel'. Juskevic 357._
Cf. Berneker, s. v. dubri. -
duburys 'Loch im Boden, Tiefe, Quelle'. Nesselmann 148.
See dumburys and Kurschat LDWb. 96, Lalis 79, Geitler
LS. 63, Leskien Nom. 448, Brugma/nn II, 1, 358.
duhuriuotas 'full of depths'. Lalis 79.
dubHrkis 'a hole or deep place in creek or river, swimming hole,
pond'. Juskevic 357. Cf. Berneker, s. v. dubri.
30 Harold Herman Bender
duhus 'hohl, ausgehohlt; locherig (vom Wege) ; tief (von
Gefassen)'. Nesselmann 147, Kurschat LDWh. 96, Jiis-
kevic 357, Lalis 79-BO.
dngnas 'Boden, Grund'^ belongs here if it is from *dubnas. Cf.
Leskien Nom. 360, Brugmann I, 521.
dumhlas 'Schlamm, Morast'. Cf. Leskien Nom. 451. For the
Lettish see Leskien Noin. 338 {dumhrajs), 436 (dumhrs),
439 {dumlras). For the Old Prussian see Trautmann, s. v.
padaubis, p. 387.
dumUija ^a very muddy place, an expanse of mud^ Juskevic
363.
dumUinas 'mit Morast oder Schlamm sehr beschmutzt, bedeckt,
voll Schlamm oder Morast'. Kurschat LDWh. 98, etc. Cf.
Leskien Nom. 400.
dumUynas 'Morast'. Cf. Leskien Nom. 409, Brugmann II, 1,
623,
dnmllyne 'Morast'. Kurschat LDWh. 98. Cf. Leskien Nom.
409.
dumhllngas 'muddy'. Juskevic 363.
dumhlinu, dumhlinti 'to make muddy, to make cloudy'. Jus-
kevic 363.
dumhlus 'muddy'. Juskevic 363.
dumhlujus, dumhlutis 'to become muddy' (e. g. water). Jus-
kevic 363.
dumhrus 'wet, misty, mouldy'. Juskevic 363.
dumhil, diihti 'hohl werden, einsinken'. Cf. Leskien Ahl. 295.
dumhurys 'Loch, Quelle, gegrabener Teich, vom Strudel ausge-
hohlte Tiefe in e^nem Fluss'. Cf. Geitler LS. 82, Bezzen-
herger LF. 109, Bezzenherger BGLS. 40, Leskien Nom. 448.
duha 'Hohle'. MLLG. Ill, 106, line 7; Leskien Nom. 232.
For meaning see also Juskevic 372: 'a hollow place, espe-
cially a small heated room in a barn for drying grain'.
duhate 'ein Griibchen (z.B. im Kinn, in der Wange) '. Nes-
■ selmann 148.
duhe 'Vertiefung, Loch, Hohle, Grube, Grab'. Cf. Leskien
Ahl. 295.
duhekasys 'grave-digger'. Lalis 81. See duhkasys, below.
dubele (duhele 1) 'ein Griibchen (z.B. im Kinn, in der
Wange) '. Nesselmann 148. On -ele, -lie see references
under dauhurele, above.
dub'etas 'grubig, locherig' (vom Wege). Nesselmann 148. Cf.
Leskien Nom. 562, Brugmann II, 1, 406.
duhinu, duhinti 'aushohlen, ausschnitzen'. Nesselmann 148.
See duhinu, above.
Lithuanian as Indo-European Material 31
dUhiu, duhti ' aushohlen, ausschnitzen'. Cf. Leskien AM. 29^.
duhkasys ' Grubengraber, Totengraber '. Nesselmann 148, etc.
Notice dube-kasys, above. For -kasys cf. grah-kasys 'Gra-
bengraber' {Kurschat LDWh^ ISO; Kurschat DLWh. 561,
s. V. Graber) sjidCkasu, kdsti 'graben'.
duhpdraszas 'Grabschrift'. Nesselmann 148. For -paraszas
see Kurschat LDWh. 293.
dubummas 'die bohle Gestalt des Auges in Krankheiten, das
Hohlliegen des Auges'. Nesselmann 148.
dubute 'Griibchen' (auf der Wange). Nesselmann 148; Kur-
schat DLWh. 568, s. v. Griibchen.
iszduhdviju, iszduhdvyti 'to take out', e. g. 'to extract (a child
at birth) by forcible delivery'. Juskevic 571.
iszduheju, iszdub'eti 'to become hollow'. Juskevic 572.
For the Slavic and Indo-European relations of the Lithuanian
group, see, especially, Berneker, s. v. dupa, duhri, duno.
2. glomoju, glomoti 'umarmen'. I consider the word a
purely Lithuanian variant of the common verb glohoju, glohoti
'umarmen, umfassen', iterative to glohiu, glohti 'umarmen,
umhtillen' (q. v. Leskien Ahl. 370; Berneker, s. v. gloh'g),
Berneker (s. v. glenit), Walde (s. v. glomus), and others make
glomoti a separate Lithuanian root and connect it with glemziu,
glemzti 'knautschen, zusammendriicken, stop fen, fressen'. The
inclusion of glomoti iter, in the ablaut group glemzti, glamzyti
iter. (q. v. Leskien AM. 362; Berneker, s. v. glenu) is phoneti-
cally possible, but, to my mind, highly improbable. There is no
evidence of a simple verb from which an independent glomoti
could have been directly derived. Whatever connection there
may be in IE. between the two roots and the two ideas (cf.
Walde, s. y.' glomus), it is sheer violence, semantically, to take
Lithuanian ^Zomo^-i 'umarmen' from Lithuanian gZofed^* 'umar-
men' and attach it to Lithuanian glemzti 'knautschen, stopfen,
fressen'.
Furthermore, glomoti is not a well-authenticated form. Kur-
schat {LDWh. 128) gives the word, apparently from Nesselmann
264^, but does not know it personally. Neither Juskevic nor
Lalis has it. Leskien evidently found little authority for it; it
does not appear at all in the Ablaut, so far as I can discover.
Altho the grammars do not recognize any formal interchange
between h and m, there is no phonetic difficulty in the assump-
tion that glomoti =:^ glohoti. Notice, e. g., raimas 'bunt' ^
ralhas and szluhas 'lahm'^Lett. slum^.
To Leskien 's ablaut group (370) should be added gloha 'guar-
32 y Harold Herman Bender
dianship, protection, assistance' and various words immediately
following it in Juskevic and Lalis}^
3. lekmene 'puddle, slough, quagmire'- The word appears
in Mielcke, whence, apparently, it is borrowed by Nesselmann
(3.55), who connects it with no root, and by Kurschat LDWh.
(225), who surrounds it with brackets, thus indicating that it
was not entirely familiar to him. So far as I know, the word is
not current in Lithuania to-day.
lekmene is discussed by Leskien {Nomina, 361, 420), who
would read lekmene and connect with lekna 'a low meadow' and
leknas 'marsh, swamp, grove'. Leskien is followed by, Walde,
s. V. lacus.
The quality of the first vowel is, of course, the chief difficulty
in Leskien 's reading, but the semantics, also, are not entirely
satisfactory: there is no evidence that -mene is a diminutive
suffix in Lithuanian.
Both of these difficulties would be ob\iated by reading lekmene
as Iqkmene and connecting it with lenkmene 'joint at the elbow
or knee' (cf. Bezzenherger LF. 135, Geitler LS. 94, Bezzenherger
BGLS. 298, Leskien Nom. 420, Leskien Ahl. 334) and then with
lenkiii, lenkti trans, 'to bend'. On the § for en, see Kurschat
Gram. §§ 147 if. On the semantics, notice the familiar word
lenke 'small valley, hollow' (which is indisputably related to
lenkmene and to lenkti) , and English hollow in the double sense
of 'hollow of the knee' and 'a low, swampy place'.
With lekmene, leknas, lenkti, etc. cf. Albanian I'engor 'flexi-
ble'; Old Bulgarian na-lqkg, -Iqsti 'to bend (the bow)'; Old
High German chrumhe-lingun 'in a crooked direction'; etc.
4. szllvis is given as an adjective, 'schiefbeinig', by Leskien
All. 286, whence it is copied by Berneker, s. v. klong. But the
word does not exist as an adjective. There is a noun szllvis and
an adjective szlwas (cf. Kurschat DLWh., s. v. -beinig) ; it was
undoubtedly the latter that Leskien intended to write. The
correct adjectival form does not appear elsewhere in the Ablaut,
nor does the incorrect form appear in the Nomina, which was
published later. For such pairs as szllvis noun : szllvas adj. cf.
Leskien Nom. 302. For szUvas cf. Leskien Nom. 344; Brug-
mann II, 1, 204, 207.
5. szlelvis 'schiefbeinig' likewise has no existence as an
" After the above article was written I submitted glomoti to the Sprach-
gefiihl of Lithuanians of wide linguistic experience. They did not know
the word, but connection with glemzti was unthinkable to them, and con-
nection with gloidti was so obvious as to need no proof.
Lithuanian as Indo-European Material 33
adjective. It appears in Leskien Abl. 2^, and thence in Brug-
mann 1, 490 and Berneker, s. v. klong. Leskien cites, as his
authority for szleivis, Leskien-Brugmann LY. 140 ; but there, as
well as Leskien-Brugmann LY. 345, the form is szleivas.
szlewas does not appear in Ablaut, nor does szleivis appear in
Nomina. On szlewas cL, in addition to Leskien-Brugmann LY.,
also Eurschat DLWh., s. v. -beinig; Leskien Nom. 344; Lalis
370 ; — and for etymology Uhlenheck grdyati; Feist Main; Brug-
mann I, 490 and II, 1, 204, 207, 590, 663; Berneker klong;
Walde cUno, clwus; Boisacq kXlvo).
6. *dykd. I assume a feminine noun stem *dyka with some
su<jh meaning as 'emptiness, nothingness, vanity, nothing', and
from it I derive the following :
^ dyka adv. 'vainly, gratuitously', from the instr. sing. *dykd.
Cf. e. g. drqsd adv. 'boldly' from drqsd 'boldness'.
dykal adv. 'vainly, gratuitously', from the dat. sing. *dykai.
The change in accent is in keeping with the tendency of adverbs
to throw the accent to the adverbial ending (cf. Schleicher p.
219). Notice also Nesselmann 142: 'gewohnlich dykdy, selten
dykay\
uz dykq (ace. sing.) in, for example, Hz dykq kq daryti 'to do
something for nothing'.
ant dyku (gen. plu.) 'ostensibly, simulatively'. ^
dyka-dunis 'one who eats his bread without making return
for it (in work), a hanger-on, sponger, parasite, idler, sport'.
The basic meaning of *dykd is illuminated by the following:
dykas 'empty, idle, vain, useless, barren, unfruitful ',^^ e. g.
dykd szaknis 'a root that does not grow,' 'dykd zeme 'unproduc-
tive soil ' ; dykduti ' to be idle, to lead the life of a tramp or a
sport'; dykinti 'to empty, to spoil'; dykis 'idleness, vanity';
dyk-laikis, dyk-metis ' vacation, dull season ' ; dyk-smilte ' sandy
desert'; dyk-pisys {Kurschat LDWb. 87) 'der ohne Erfolg
Beischlaf voUzieht', etc. Notice also Lett, diks 'free from
work', dikd stdwet 'to be idle'.
On the'etymology of the stem cf . Zubaty, Archiv f. slav. Philol.
XVI, 390 ; Berneker, s. v. dikil.
7. pauksztas 'Vogel'. It is, of course, difficult to prove the
non-existence of a word, but I am very skeptical as to the exist-
ence of paUksztas. pauksztis, -czo masc. 'Vogel' is a familiar
"Despite Berneker, s. v* diku, I take dyTcas 'wild, arrogant, insolent,
wanton' to be another stem. To the best of my knowledge, it does not
exist in modern Lithuanian, certainly not in Prussian Lithuanian. Cf.
the two catch-worda and their derivatives in Nesselmann 142.
34 Harold Herman Bender
noun. Leskien-Brugmann LV, (181, 268, 341) gives also
pauksziis, -es fern, and paukszte -es fern. But pauksztas does
not appear in the dictionaries available to me. Nevertheless it
has crept into etymological literature. Brugmann I, 446 gives
no authority for it. Kluge\ s. v. VogeP refers^^ etymologically
to Berneker, IF 9. 362. On that page Berneker quotes pauksztas
four times (for pauszktas in line 1 read pauksztas) : 'lit.
pauksztas Vogel aus ^ph6uq-sto\ Berneker 's article gives,
incidentally, two references for pauksztas, viz., Bopp, Gloss,
comp. ling, sanscr.^ and Fick, Etym. Wb.^ I cannot find the
form, however, in either Bopp or Fick. In the former pauksztis
occurs on page 224; in the latter pauksztis appears at V. 409
and VI. 608, as well as twice in the indexes.
I find only one textual or lexicographical bit of evidence for
pauksztas, viz. in the glossary of Schleicher's edition of Donali-
tius (St. Petersburg, 1865). There the form is given simply
as 'pauksztas vogel, tier iiberhaupt' with no other indication
as to the gender or the declension. I have not examined care-
fully every line of Donalitius to see whether the form pauksztas
actually occurs, but considerable search reveals only the form
paukszczei {Metas II, Vasaros darhai, 104), which cannot be the
plural of any nominative stem save pauksztis, which (nota bene)
does not appear in Schleicher's vocabulary to the text.
Princeton, New Jersey.
*
"Kluge's change to pauksztis in the eighth edition was made on my
suggestion and, therefore, adds no authority to my argument. For
pauTcstas in the seventh edition read pauksztas.
CONGENERIC ASSIMILATION AS A CAUSE OF THE
DEVELOPMENT OF NEW ROOTS IN SEMITIC
Prank Ringgold Blake
Associate in ORiENTAii Languages, Johns Hopkins University
As EARLY AS 1891 Professor Bloomfield called attention to the
fact that, in the Indo-European languages, words belonging
semantically to the same class have a strong tendency to influ-
ence one another morphologically, producing new forms which
are a blend of several more original forms, as e. g., Latin sinexter,
a blend of sinister and dexter, or Gothic fotus ' foot ' and tunpus
'tooth', both of which have passed into the w-declension under
the influence of handus ' hand ' and kinnus ' chin, cheek ' respec-
tively/ This class of analogical modifications he calls congen-
eric assimilation.^
Professor Bloomfield has frequently suggested to me that the
development of Semitic roots containing two consonants, the
so-called bi-consonantal roots (like e. g., '\/qQ), into triconso-
nantal roots or stems (like ^/qgg 'cut off', ^/qQi 'cut off, decide,
judge', "s/qgh 'cut off', y/qgp 'tear, break', ^/qg' 'cut into',
^/qgr 'cut off, reap') was probably largely due to congeneric
assimilation. That such is probably the case is recognized by
Brockelmann, the author of the best comparative Semitic Gram-
mar, published 1908 (cf. Br. p. 285). The present article will
be devoted to an investigation of the operation of congeneric
assimilation in Semitic in the formation of new roots, with the
idea of showing to what extent the theory of Professor Bloom-
field is justified. ,
^ Cf . Bloomfield 's articles ' On Adaptation of Suffixes in Congeneric
Classes of Substaatives, ' AJP 12. 1-29 (1891); *0n Assimilation and
Adaptation in Congeneric Classes of Words,' ibid, 16. 409-434 (1895);
*0n the so-called Root-determinatives in the Indo-European Languages,'
IF 4. 66-78 (1894) ; also H. Giintert, Veber BeimwortMldungen im Arischen
und Altgriefihischen, Heidelberg, 1914. — The last-mentioned example above
has been appropriated by Brugmann, Grundriss^ 2. 1. 131, 460, 591, without
acknowledgment, from Bloomfield, AJP 12. 11 ff;
^ Cf. Bloomfield, AJP 16. 410.
36 Frank Ringgold Blake
The chief Semitic languages will be abbreviated as follows:
As. — Assyrian, Ar. = Arabic, B. = Ethiopic, H. = Hebrew,
g^ _ Syriac, The Semitic characters will be transliterated thru-
out. Note the following transliterations: ' = Semitic Aleph
(glottal catch) ; ' = Semitic Ain (violent glottal catch) ; h =
As., H., and S. Heth, Ar. pointed Ha, B. Harm (guttural surd
spirant) ; Ji = Ar. unpointed Ha, E. Haut, or their Parent
Semitic equivalent (violent h) ; i = H. Sin (an s sound) ;^s =
Semitic Shin {sh), occurring originally in three varieties s^, s^,
S3 ; 01 r= a Parent Semitic sound occurring as 2J in H., As., E., as
d in S. and as d (sonant th) in Ar. ; d = Ar. Dhal (sonant tk) ;
P = Ar. Tha "(surd th) ; d — Ar. Dad ( < fs) ; t — Semitic
Teth (#+'); Q — Semitic Sade (an emphatic sibilant or affri-
cative ?), occurring originally in three varieties q^, g^, Qzf <1 =
Semitic Qoph {k -^ ') ; g~ Ar. Ghain or its Parent Semitic
equivalent (sonant guttural spirant) ; " = H. Pathah furtive
(a semi-vocalic a element) : H. and Aramaic stops become spi-
rants after vowels, but this change is disregarded in the
transliteration : the remaining signs are clear. Note the abbre-
viations Br. = Brockelmann, Grundriss d. Vergleich. Gram. d.
Sem.^Sprachen, vol, 1, Berlin, 1908; R. = Ruzicka, Konsonan-
tische Dissimilation i. d. Sem. Sprachen, Leipzig, 1909 ( = Bei-
trdge z. Assyriologie, YI. 4) .
The word 'root' in this article is used only of the consonantal
skeleton of words, for as a result of the prevalence of internal
vowel change in Semitic the consonants are the only part of the
word that remains constant. These roots are of course simply
abstractions, and were never uttered without being combined
with vowels.
In the Semitic languages the vast majority of all roots are of
the triconsonantal type (e. g., V^^^ 'kill', ^klh 'dog') but we
have a few words which are based on monoconsonantal roots
(e. g., H. pe 'mouth') or on biconsonantal roots (e. g., H, hen
'son'), and a few which contain more than three consonants
(e. g., H. 'atallep 'bat'). This prevailing triconsonantalism
is, of course, secondary ; the root system of Parent Semitic must
have been much more varied, mono- and biconsonantal roots
at any rate being far more numerous. The fact that many tri-
consonantal roots are undoubtedly developed in some way from
biconsonantal roots, has led to the view that all triconsonantal
roots are expansions of more original biconsonantal bases, but
such a view is not borne out by the evidence; it is far more
likely that Parent Semitic possessed numerous roots with all
Congeneric Assimilation ^ Semitic 37
varieties of consonantism from one consonant to three, and pos-
sibly higher.^
The existence of a group of roots in which two consecutive
consonants are identical, like that quoted in my second para;
graph, does not give us the right to assume a priori that all the
triconsonantal roots in question are based on a biconsonantal
root consisting of the two identical consonants.* The interrela-
tion of the forms must be determined not only by applying all
the familiar principles of phonetic and morphological develop-
ment, but also by testing each case for changes due to the prin-
ciple of congeneric assimilation.
There is, of course, no doubt whatever that congeneric assimi-
lation is an important agent in producing new forms in Semitic,
as it is in all languages, but its most obvious manifestations in
this group of languages are to be found in the realm of internal
vowel change, the consonants remaining intact. In a great
number of eases nouns and verbs belonging to the same semantic
categories have the same vocalism. This is due of course to the
fact that some few characteristic members of the group had the
present vocalism, which was extended by analogy to the other
members of the group. ° For example Hebrew adjectives denot-
ing physical defects have the form qittel, e. g., 'illem 'dumb',
^iuuer 'blind', etc.; nouns of occupq^tion in most Semitic lan-
guages may be indicated by a form qattdl, e. g., H. gannab
/thief, danan 'judge', Ar. qaggabu^ 'butcher'; Arabic color
words have the form ^aqtalu^, e. g., ^ahmaru^ 'red', 'azraqu^
' For a general discussion of the theory of Semitic roots cf . Br. pp. 285-
287. Brockelmann upholds the theory that the great majority of all
Semitic roots are triconsonantal; ef. also E. Konig, 'Neuere Stammbil-
dungstheorien i. semit. Sprachgebiete, ' ZDMG 65. 709-715 (1911). For a
presentation of the theory that whole classes of words now triconsonantal
were originally biconsonantal, cf. A. Miiller, 'Verba Ain-Waw und Ain-
Ain,' ZBMG 33. 698-700 (1879); B. Stade, Lehrl. d. Heir. Gram.,
Leipzig, 1879, pp. 109-114; K. Ahrens, 'Der Stamm d. schwachen Verba
i. d. semit. Spr.,' ZDMG 64. 161-194 (1910). H. Bauer, in 'Das Problem
d. schwachen Verba i. Gemeinsemit., ' ZDMG QQ. 106-114 (1912), attempts
to combine the two views.
* Cf. Gesenius-Kautzsch, Hebrdische Gram., 28. Aufl., Leipzig, 1909, pp.
106-108.
^ To this extensive working of congeneric assimilation is largely due the
most prominent characteristic of the Semitic languages, namely that modi-
fications in the meaning of the root are expressed for the most part by
internal vowel change: cf. Steinthal-Misteli, CharaTcterisUTc d. hauptsdch.
Typen ti. Spraohbaues, Berlin, 1893, p. 427 ff.
38 ■ Frank Ringgold Blake
'blue', etc.; Semitic verbs denoting states and conditions have
most frequently the form qatil,. qatul in the perfect, e. g., At.
fariha 'rejoice', hasuna 'be beautiful', etc. ; and so on.« There
is an abundance of evidence, however, to show that congeneric
assimilation affects not only the vocalism but also the consonants
of Semitic roots.'^
In finding what new roots are due to the workings of con-
generic assimilation, it is necessary to bear in mind that there
are many other ways in which new roots can be developed m
Semitic, and it is necessary to determine whether any of these
ways apply to any given root or group of roots before we are
justified in using them as examples of the analogy in question.
The principal other methods by which new roots may be devel-
oped are the following :
(a) Prefixes. Those prefixes which are used in the pro-
cesses of derivation in the various languages as we have
them, may have been employed in a more primitive period
to develop triconsonantal from biconsonantal roots. The
consonantal elements of these prefixes are: causative ', h,
s; reflexive-passive n, t; nominal ', m, t. Hence, if a root
begins with one of these consonants, it may be a primitive
derivative, e. g., Ar. 'afala 'set (of sun) ', H. sdpal 'be low',
H. 7iapal 'fair, may possibly be causative and reflexive
derivatives of VP^; H. memer 'bitterness', apparently
from ymmr, is really from ^Jmrr with nominal prefix..
Certain triconsonantal roots seem to have been made by pre-
fixing an element ii (North Semitic i) to biconsonantal
roots, as is indicated by the fact that the biconsonantal root
occurs separately, e. g., Ar. ualada, H. ialad 'bear', but
imperatives lid, led. Hence a similar suspicion surrounds
initial u (i). '^^
(b) Infixes. A second consonant t may be a reflexive
infix, as in Ar. iq-t-atala from V^^^ 'kill'.
° For analogical formations in general in Semitic cf . Huizinga, Analogy
in the Semitic Languages, Balto., 1891 (or AJP 11. 471-482 [1890] ; 12.
30-48, 133-156 [1891] ); S. Fraenkel, *Zum sporadischen Lautwandel i.d.
semit. Sprachen, ' Beitrdge z. Assyriologie, III. pp. 60-62; J. Earth, 'Form-
angleichung bei begrifflichen Korrespondenzen, ' Orientalische Stvdien
Th. NoldeTce . . .gewidmet, vol. II, pp. 787-796; G. Brockelmann, *Semit-
ische Analogiebildungen, ' ZDMG 67. 108 (1913); Br. pp. 287-296.
^ Very little of this evidence, however, is found in the articles referred
to in the preceding note. Practically all of the examples there given are
included below, credit being given by references.
-^ Congeneric Assimilation in^Semitic 39
(c)^ A consonant u or i may be developed out of i^ or *
between two consonants, e. g., H. qanem 'establish' from
V^m 'rise', Ar. mautu» 'death' from \/mt.
(d)^ A u, i may be added after the second consonant of
a biconsonantal root: cf. H. qagag 'cut off' (cf. e below)
with H. qdga 'cut off' {<^/qgi), .
(e)^ The second consonant of a root may be doubled to
form an additional consonant, e. g., H. qdgag 'cut off' from
V^P, Ar. igfarra 'be yellow' <^/gfr.
(f) A doubled middle consonant of a triconsonantal
root may be represented by a single consonant preceded by
n, m, r, or I, e. g., H. kisse, S. kurseid 'chair, throne'; Bib-
lical Aramaic iinda* for *iidda^ from \/id* 'know'. This
phenomenon is usually explained as due to dissimilation (cf.
Br. § 90, R. passim) but it needs further investigation.
(g) New roots may result from the assimilation of one
of the original consonants to another consonant of the same
word, or to the adjoining consonant of another word, e. g.,
-y/kht (As. kahtu) 'be heavy' appears in H. and E. as
"S/khd (H. kabed, E. kabda) with assimilation of t to the h;
S. impf. of the verb 'to give' appears to be from ^/ntl
instead of from ^nin, but this is due to the fact that final
n was assimilated to the I of the preposition 'to', which so
frequently followed the verb (cf. Br. pp. 152, 291).
(h) New roots may result from dissimilation, e. g., S.
'eVa 'rib' {^/'V <^I'V <^/g^V , cf. H. geld', Ar. dila'W^,
As. gUu 'rib'), cf. Br. p. 241.
(i) New roots may result from metathesis, e. g., S. iar'a
'gate' {-sj ir' <is^r' <.\l s^ r , cf. H. sa' ar 'gate').
(j) New roots may result from the wrong division of a
single word, e. g., the feminine ending i may be considered
part of the root, as in H. delei i<C*dal-t)'; S. sammah 'to
name' owes its /i to a wrong division of semdhdt, the plural
of sem 'name', in which h is probably developed phonet-
ically out of the plural ending at (cf. Br. p. 455, § 243).
(k) New roots may result from the wrong division of
two words, e. g.. Modern Ar. jdh 'bring' from jd 'come' +
preposition hi 'with', which is the common expression for
'bring' (cf. Br. p. 290).
It is also necessary in setting up a congenerically assimilated
group to make careful comparisons among the cognate lan-
* According to some the triconsonantal forms in c, d, e are more original
than the biconsonantal forms, cf. note 3.
40 Frank Ringgold Blake
guages, in order to determine whether the congeneric assimila-
tion took place in the time of the separate life of the individual
languages, or whether it lies back in the period before this. As
the Semitic languages fall into the three main divisions, East
(Assyrian), North (Hebrew and other Canaanitic dialects,
Syriac and other Aramaic dialects), and South (Arabic and
Ethiopic), those changes that lie back in the period before the
separate life of the individual languages may belong either in
the Common or Parent Semitic period, or in the period of the»
separate life of one of the main divisions of the Semitic family.
In speaking of the analogical influence of one root upon
another it is of course not to be supposed that these consonantal
skeletons directly affected one another; the analogic modifica-
tion must have taken place in connection • with existing words
consisting of both consonants and vowels.
When congeneric assimilation is responsible for the develop-
ment of a new root, the analogical influence usually affects
either the initial or final part of a word, but apparently it may
also affect an interior consonant when the adjoining initial or
final is the same as that of the word which is responsible for
the change. For example the irregular t in Hebrew pitron
{\^ptr) 'interpretation', for which we should expect a s {\^psr),
is perhaps due to the influence of words based on the roots pti^
pth, which have the sense of Ho open'. Congeneric assimila-
tion may also give rise to metathesis, as in the case of Syriac
sulhd 'bird's tail' {^/sU), which has been conformed to dunhd
'animal's tail'.
In some few cases it is apparently possible to show that
another consonant has actually been added to a root as the
result of the analogy of congeneric words. In other cases roots
are evidently derived by congeneric assimilation from other roots
of the same number of consonants.^ In a very large number of
instances, however, it is only possible to group together two or
more roots in which identical initial or final root consonants,
or the common possession of a group of two consonants, gives
presumptive evidence that the roots have influenced one another,
without our being able to say anything definite about their rela-
tionship or development.
The examples that follow, therefore, will be grouped in these
three classes: I. Cases of actual addition, II. Eoots clearly
modified by other roots, III. Groups of related roots whose
* Occasionally a new root has fewer consonants than the original, ef.
below II, 13.
Congeneric Assimilation in Semitic 41
exact relationship is uncertain. Each of these will be divided
into two subdivisions: A, those cases in which the analogical
modifications are common to two or more languages, and hence
may be presumed to go back to the period before the separation
of the languages, either to the common Semitic period or to the
separate life of one of the main divisions of Semitic : B, those
cases in which these influences are confined to a single language.
The examples here given are simply illustrative; many others,
chiefly of class III, have been collected, which are not included,
and without doubt a great mass of additional material exists.
The examples are practically confined to Assyrian, Ethiopic,
Arabic, Hebrew, and Syriac, and will be grouped in this order
under the various headings.
I. Cases of Actual Addition.
^ A.
1. Ar. pa'labu'^, As. selahu, selihu 'fox' has a fourth conso-
nant, & which does not appear in H. su'dl, S. ta'ld 'fox', Ar.
pu^dlu"' 'female fox'. This additional & seems to be due to the
fact that a large number of animal names in Semitic end in h,
e. g., *kall) *dog', *2;l^'& 'wolf, *dul)h 'bear', etc. The fourth
consonant h in common Semitic *'arnab 'rabbit', *'aqrab 'scor-
pion', may be due to the same reason, tho the triconsonantal
stems from which they are developed apparently do not occur.
In Arabic the ending ah appears in several additional animal
names, e. g., jundahu^ 'locust', ^ankahu^ 'spider' (also ^anka-
hutu^), probably a secondary extension of the ending -ah in
Arabic.
B.
1. As. amsala, amsala 'yesterday' probably owes its I to
.itimdli, timdli 'yesterday', cf. ams-at 'yesterday evening'.
'y/'m^ + feminine ending (so Br. p. 294).
2. E. 'af 'mouth', which is a descendant of Parent Semitic
*pUf *p% *pd 'mouth', as shown by the forms ^afic, 'afd before
sufiixes, owes its initial ' to the initial ' of the related 'anf 'nose'.
3. E. sezer 'span' has undoubtedly added a prefixed s ele-
ment to the original root (cf. H. zeret, S. zartd, V^^ + feminine
ending) , but whether the 5 is a causative prefix, or is due to some
analogy, does not appear.
4. Ar. lamasa 'touch' is perhaps derived from massa 'touch'
thru the influence of the numerous verbs with initial' I meaning
'lick, slap,' etc. (cf. below under III, B).
42 Frank Ringgold Blake
5. In the Arabic dialect of Malta ohla 'first' is apparently
a modification of ula on the basis of dhra 'other' (so Br. p. 293).
6. H. sanuerim 'blindness' may owe its u to 'iuuer 'blind'.
7. H. 'dken 'surely' is probably a modification of ken 'thus,
so' due to the influence of 'amen 'surely, so be it'.
8. H. kaptor 'capital of a pillar', which to judge from the
synonym koteret comes from 's/ktr, may possibly owe its p to
gepet 'capital'.
9. In the modern Syriac dialect of Tur Abdin, in Mesopo-
tamia, the so-called Torani, ramsul 'evening' (cf. S. ramsd)
owes its final I to atmul 'yesterday', while ramhul 'tomorrow'
(cf. S. mehdr) has apparently prefixed the syllable ra following
the analogy of ramsul {contrast Br. pp. 231, 293), and changed
its final r to ^ to conform to the other two words (cf. Brockel-
mann, Semit. Analogieh., p. 108).
10. The second consonant h of S. rehet 'run' (H. rug, ^/rg^),
hehet (H. 'bus, ^/'bs^) 'be ashamed', is usually explained as a
phonetic development from intervocalic ' or u, which occurs in
certain forms like the active participle (e. g., qd'em from ^^qm
'rise') between the two root consonants of verbs of this class
(cf. Br. p. 53), but there is no adequate explanation why ' or u
should become h in just these two cases. It is not impossible
that the h of the first of these two verbs is due to the infiuence
of reheh 'be swift'. This would also explain the possession of
stative vocalism (e between second and third consonants of the
perfect) by the active verb 'run'.
II. Boots Clearly Modified by Other Roots.
All the examples here given are of class B, tho examples of
class A also doubtless exist.
1. As. 7iesn 'lion' (cf. H. law, Ar. laipW", S. laifd) whose. 7i
is usually explained as dissimilation for I (so Br. p. 231), may
be due to the influence of related words with initial n like nimru
'panther', na^ru 'eagle', nadru 'fierce, fierce animal' ; the last
word is often used as a modifier of 'lion', e. g., lahhu nadru
'fierce lion'.
2. The exclusively As. stem rapdsu 'be wide', which is a
synonym of napdsu, whose root nps is common to all the Semitic
languages, is probably a modification of napdsu made under the
influence of *rehu 'wide', which has been entirely crowded out
by the new formation, being preserved only in rehitu 'open
place, square (in a city) '. Contrast Br. p. 231.
3. As. raggu 'evil', whose g is usually regarded as an irreg-
Congeneric Assimilation in Semitic 43
ular representation of Semitic ' , may owe its g to the influence
oi words like egu 'sin', aggu 'angry'.
4. The initial ' of E. 'ed 'hand' (common Sem. Vi^) is
probably due to the influence of 'eger 'foot'.
5. Ar. la' anna 'perhaps' for the usual la' alia, ordinarily
explained as the result of dissimilation (cf. R. p. 50; Br. p.
221), may owe its n to the influence of 'anna 'that', Hnna
'behold', since all have a similar syntactic use, standing at the
beginning of a sentence with the subject pronoun following as
suffix, e. g., *'a/nna-hu 'that he . . . ', 'inna-hu 'behold he . . . ',
la'alla-hu 'perhaps he . . . '.
6. Ar. sdkaha 'be similar' is apparently a blend of sabaha
and sdkala 'be similar' (so Br. p. 294).
7. H. gd'as 'tremble, waver' (cf. Ar. ja'aza 'push') perhaps
owes its s to the influence of rd'as 'be shaken, tremble'.
8. The Phenician perfect itn 'give', which contrasts sharply
with common Semitic ^/ntn, probably owes its i, not to dissimi-
lation (cf. Br. p. 228, R. p. 64), but to the synonymous root ihh
(cf. Biblical Aramaic iehah, S. iahbf H. imperative hob, Ar. and
E. yuKh).
9. The root ^j^s of H. iases, idsU 'old' may be V^^ (H.
jMan 'old') modified thru the influence of w6ei 'be dry'; 'old'
and 'dry' are closely connected ideas.
10. H. miqldt in 'are miqldt 'cities of refuge' seems to be a
modification of a noun *mipldt<i^/plt 'escapey under the influ-
ence of miqdds 'sanctuary'.^
11. H. 'atallep 'bat' is perhaps modified from *'atalleh, with
final b as in so many animal names (cf. above, I.A), under the
influence of 'op 'bird': b occurs in the Greek transliteration of
the Phenician cognate, viz., 66o\o^a8.
12. H. palmoni 'so and so', Dan. 8, 13, is a blend of peloni
and 'almom, which are regularly employed together, viz., peloni
'almonij in the sense of 'so and so' (so Br. p. 295).
13. H. pelett, in the phrase peleti u-kereti used as a designa-
tion of David's bodyguard, probably means Philistines, peli^ti
the regular word being modified by its neighbor kereU 'Cretans'
(so Brockelmann, Semit. Analogiebild., p. 108). Here the new
word has fewer consonants than the original.
14. H. gdmaq 'dry up' is perhaps a modification of game'
'be thirsty' under the influence of ddlaq 'burn'.
15. K. sahat 'pit, Hades', which has no certain etymology,
may he pahat. 'pit' (S. pahhet 'bore', Ar. fahata 'dig') influ-
enced by se'ol 'Hades'.
44 Frank Ringgold Blake
16. H. ynt in tdnuj 'shake, be moved', Ps. 99, 1, is probably
a modification of ^/mt (also Ar., E.) ' waver, move' under the
influence of its synonym ynd (also Ar,, S.) ; so Fraenkel, op.
cit., p. 62.
17. H. patar 'interpret', whose i should be s according to
the regular phonetic law (cf. S. pesar), perhaps owes its t to the
influence of ypti, ^pth 'to be open, to open'. The regular
representative of Sem. yps^r occurs once, viz., peser 'interpre-
tation', Ecc. 8, 1.
18. H. mmas 'tread' (for *rapas, cf. Ar. rafa;m, S. repas)
perhaps owes its m to rdmas ' creep ' ; so Fraenkel, op. cit., p. 62.
19. H. mdsak 'mix' (for *mdsag, cf. Ar. masaja) probably
owes its last two consonants to the influence of ndsak 'pour'j so
Fraenkel, op. cit., p. 61 f.
20. In H. 'dgam 'shut the eyes' we probably have a meta-
thesis for *' dmaQ (cf. Ar. gamada, S. ^emag) under the influence
of 'dtam 'close the mouth' {A.r. .'atama) : this explanation,.
which occurred to me independently, is given by Fraenkel, op.
cit., p. 62.
21. Biblical Aramaic separpdrd 'dawn' may be a modifica-
tion of *Qeparpdrd (cf. S. gaprd 'morning') under the influence
ot separ 'be beautiful'.
22. S. gehek 'laugh', whose initial consonant should be '(cf.
Av. ddhika, H. gdhaq), which is the regular representative in
Aramaic for g^, is said to owe its g to dissimilation (cf. Br. p.
242) ; but it is not unlikely that the g is due to the influence of
the numerous verbs of utterance with that initial, e. g., ge'd
'call', gesar 'roar', ge^ar 'scold', genah 'wail, sob' {genah
may be a similar modification of V ''^hf cf . H. 'dnah, As. andhu) .
23. The z of S. zddeqd 'right, proper', zaddeq 'justify',
etc., which is usually explained as due to dissimilation (cf. R.
p. 220), may be borrowed from zipd, 'lie, deceit', zanep 'make
false', whose meanings are in a way the opposite of the above,
and from zekd 'be pure, justified'.
24. S. qelubid 'cage, basket' (contrast H, kelub '«cage', S.
kulhdsd 'basket'), may owe its initial q to the synonym qapsd
'cage, basket'.
25. S. ramsd 'evening' is certainly a modification of *'amsd
(Ar. 'amsu^, H. 'ernes, As. amsat), tho the disturbing influence
does not appear. .
26. In S. suVbd 'tail of a bird' (cf. '^. sohel 'train, skirts')
we have a transposition of h and I due, to the influence of dunhd
'tail of an animal'. ^
Congeneric Assimilation in Semitic 45
III. Related Groups of floots.
A.
Most of the words given here occur in at least two of the main
divisions of Semitic (viz., East, North, and South), and hence
the analogic changes may be presumed to have taken place in
the Parent Semitic period. Those roots that occur in only one
division are marked with the initial of the division. Those
whose occurrence in more than one subdivision is doubtful are
also marked with the proper initials, the initial of the doubtful
division being followed by ( ? ) . Roots that occur in only one
division may have been drawn into the group here given only
after the separation of Parent Semitic into its main divisions.
I. ^/Sgti * drink', V-^.*^* 'cause to drink'.
2. V5'^8^;t> V^^a^a 'tOUCh'.
3. VJ^'Sg, V'&^a *be dry'.
4. ^/rhh '* he wide', y/rkq 'be distant'.
5. -\/kr\ root ol At. kurd^u^ *leg', 11. herd' aim 'legs'; and
y/z^r*, root of Ar. dirdfu", H. zero^' , S. derafd 'arm': Prof. A.
Ember suggests that possibly ^zr' , which has no etymology, is
a modification of zeret 'span', ^/ zr -\- iemmme ending (S.
zar4df E. se-zer).
6. ypti 'be open, simple', -s/pth 'open', yjpqh 'open eyes'.
7. yrgz 'be restless', ^/rgs,^ 'be stirred up', V^'*;^ 'trem-
ble, shake'.
8. y/s.Jin 'dwell', y/s^kh 'lie', Vi^i& 'sit'.
9. s/r^s 'tremble', y/r'd 'tremble, quake', yJrH 'dangle,
swing', ys/v^m 'rage, roar, thunder', y/nhm 'growl, roar'.
10. ^Q^P^j ^(ipdy V^P!l?2> V^P'(N) 'draw together'.
II. -s/nq^ 'spill, separate from', -s/nqb 'bore, perforate',
y/nqr 'bore out, cut out', ^/nqz^^ (N, S?) 'puncture', ^/hq*
(N, S?) 'split'.
12. "s/ngp 'gore, shake', ^/nqp 'strike down', yjtpp or
ydpp 'beat drum' (cf. H. tdpap, Ar, daffa), ^/pg' (N, S?)
'strike, meet', y/ng' (N) 'touch'.
13. y/Q2^l 'neigh', y/Q.Mli 'cry out', y/Qzq 'cry out',
Vfa^'S' 'cry out', -s/z'q 'cry out', \^nhq 'cry out, bray (of an
tiss)', \^nhg 'gasp, sigh', y/nhm 'growl, roar', ^/n'^ 'lament',
ynh or V'^fr (cf. Ar. ^anaha, As. andlju) 'sigh', s/^nq (N)
'groan'.
14. y/dlp 'drip, leak', y/ntp 'drip, drip with', y/'rp, 'drip',
•\/r^p 'drip, come forth', y/gdp 'overflow, overhang', y/sfp
'stream forth', Vi^iP (N) 'flow, overflow'.
46 Frank Rmggold Blake
15. Vqth 'cutoff', ^/qtt 'cutoff', ^/qtn 'be small', ^/qtp
'pluck off',' V^r 'cut', \^qtm (N, S?) 'cut off, bite', ^/qn (N)
'kill' (the original root qtl, so in Arabic and Ethiopic, may have
been changed to qil in North Semitic thru the influence of other
roots of this group ; the t is usually explained as due to partial
assimilation to the q, cf . Br. p. 154) .
B.
1. As. segu (H. saga', Ar. saja'a) 'rage, howl', sagdmu
'roar, howl', ragdmu 'cry out', ramamu 'cry, roar', nagdgu
'cry out' (?).
2. As. sapdku (H. sapak, Ar. safaka) 'pour out', natdku (H.
Tbdtak) 'flow(?)', ramdku 'pour out', tahdku 'pour out', sar-
dqu 'present to', sardqu 'pour out, offer a libation'.
3. As. ziimbu 'fly' (common Sem. ^zfih, H. zehub, etc.),
zibu 'locust', zikkitu 'a kind of fly', zizdnu 'locust', zunzunu
'small locust', zirzirru 'small locust', zuqaqipu 'scorpion', zir-
hdlu 'a small creature that destroys plants (?) '.
4. As. ahdru (cf. H. 'abhir) 'be strong', dabru, darru, dannu,
datnu 'strong, powerful'.
5. As. gabsu (H. y ghs 'become thick, congeal') 'in great
quantity', gasru 'strong, mighty', rahu (common Sem. '\/rhi
> 'become great') 'great', rashu 'mighty, awe-inspiring', mssu,
hussu 'splendid, fearful, awe-inspiring'.
6. As. siriam (H. sirion, si/rion, S. seridnd) 'coat of mail',
huliam 'helmet'.
7. E. hadafa (Ar. kadfu"^ 'rudder') 'steer, control', qadafa
'row'.
8. E. nadha (H. nddah), nad'a 'push'.
9. E. 'ahara (common Sem. yhr) 'delay', dehra 'after'.
10. E. 'agadd 'limb', 'eger 'leg' (cf. common Sem. ^/rgl).
11. E. dafa (Ar. dafa'a) 'push', gafa 'slap'.
12. E. harasa (H. haras) 'cut, engrave, plow', qaraga (Ar.
qaraga), haraga, haraga, 'cut'.
13. E. falaia (H. \^pli, ^/pV), halaga, falaga, falata (H. and
^.yplt 'escape'[?]), 'separate, divide', qatqata 'break'.
14. Ar.^dafa'a (E. dafa), dasa'a, dasara,' dafara, dafasa
'push', dara'a 'drive back'.
15. Ar. latasa (H. Uta^, S. letas) 'strike', lataha, lataha,
latama, 'slap', lata' a 'kick'.
16. Ar. safaqa (H. sapaq) 'slap', gaqa'a, safa'a, gafaqa,
hafaqa 'slap'.
17. Ar. rafasa (S. repas 'prance, stamp'), ramdha 'kick'.
Congeneric Assimilation in Semitic 47
18. Ar. hdhata (H. habaty S. hehat) 'strike, kick with front
legs (of a camel) ', lata' a, laJ)afa 'kick'.*
19. Ar, ranna (H. rdnan 'cry aloud, rejoice') 'resound',
'anna (H. *dna/n, S. 'an) 'groan, squeal (of a child)', hanna
'ring, resound', hanna 'sigh, cry', taima 'make ring', danna
'hum, buzz (of gnats)', daqqa 'ring, resound, make ring'.
20. Ar. jauzu^ 'middle', jaufu^ 'center' (cf. S. gauud
'middle').
21. Ar.. qalhasa 'put on a hood' is certainly connected in
some way with lahisa 'put on clothes' ; it may hav^e been derived
from the quadriliteral root ^krhl in H. mekurhdl 'clothed',
Biblical Aramaic karbeld 'cap', As. karhallatu 'cap', with
which perhaps H. qoha' , fco&d^'hat, helmet' are to be grouped.
22. Ar. mag^a (H., S. ym^Q), marada, radi'a, rada'a 'suck',
ragapa 'suck (of animals)', marapa 'suck fingers', sariha
'drink' (E. saraha, saraha), qadiha 'absorb', sahaha, jadaha
'draw in', lasiha. 'lick a plate \
23. Ar. lahika (H. Idhak, S. lehak), lahisa (E. lahdsa) 'lick',
laqqa (H. Idqaq) 'lap',- lasada (perhaps connected with H.
Idsdd 'fat, cake prepared with oil', E. lasd 'butter') 'lick',
lahafa, lahasa, lajama, laHqa 'lick', lajada 'lap', lassa, lasiha
'lick a plate', lati'a 'lick fingers' — lapama 'kiss' — latasa (H.
Idtas, S. letas), lataha, lataha, latama 'slap' — lata' a, labata
'kick'.
24. H. kihhed (E. kehda 'deny, renounce') 'hide, deny',
kihhes 'lie, deny, renounce'.
25. H. qere^h (S. and E. \^qrh)^ 'bald on the back of head',
gihhe'^h 'bald in front' {ct. Ar. jabh-atu", jaMnu^ 'forehead').
26. H. ndta^f rdtas 'throw down, stretch out'.
27. H. pdlat ^ {Q. pelat 'escape', E. falata 'separate'[?] )
'escape', \(mlt in ni-mlat 'escape'.
28. H. mdhag (Ar. mahada, S. mehd, As. mdhdgu) 'smash',
mdhaq 'smash'.
29. H. liskd, niskd 'chamber' {n usually explained as dis-
similation from I, cf. Br. p. 228).
30. H. sdtan (Ar. satana, Aramaic setan) 'accuse, attack',
sdtam 'attack, persecute'.
31. H. sdldh (S. selah) 'send', ^slk in hi-sUk 'throw'.
32. H. ddJi^d (Ar. dahd, S. dehd) 'push', ddhap (As. da'dpu
'push') 'hasten', hddd (Ar. and S- ^/hdi 'lead') 'stretch out
hand', hddap 'push'.
33. H. pdga' {^. pega') 'strike upon', pagroi /meet', ndga'
(also in Jewish and Egyptian Aramaic) 'touch', ndgas (As.
nagdsu 'tread, go') 'approach'.
48 Frcmk Ringgold Blake
34. S. {urtdrd, turtdsd 'crepitus ventris'.
35. S. gad (Ar. jadda, H. gadad), gedam (Ar. jadama, E.
ga^ama), gam 'cut off'.
36. S. teras, tartes, farmes 'soil, blot'.
37. S. 'tamtem '(Ar. tamtama) 'stammer, stutter', tartem
'murmur, grumble'.
38. S. hegd (H. Mga 'growl, think'), hedas, hemas, herag
'think'.
The present' investigation indicates the importance of bearing
in mind the principle of congeneric assimilation in any study
of the etymology of Semitic words. There is a strong tendency
among Semitic scholars to attempt to explain any given sporadic
change as phonetic, all sorts of special sound changes, assimila-
tions, and dissimilations being posited in order to connect words
which do not come under the ordinary phonetic laws." In
many of these cases a more natural explanation is found by hav-
ing recourse to analogy as in a number of the examples given
above.^^ •
That Semitic roots of similar meaning do very frequently'
influence one another, not only in their vocalism, but also in
their consonantism, is proved beyond a doubt by the cases in sec-
tions II and III ; moreover the evidence for the actual addition
of another consonant to a root, tho meager, is enough to indicate
that such additions were made. It is entirely likely that addi-
tional investigations will greatly strengthen the case here made
out. ■"
But it is not surprising that we are unable to trace with cer-
tainty the development of many triconsonantal roots from bicon-
sonantal or quadriconsonantal from triconsonantal. The origin
of most of the roots probably lies so far back in the past that it
is impossible to reconstruct the situation that gave them birth.
It may however, I think, be stated as beyond dispute that
congeneric assimilation is one of the important principles gov-
erning the development of new roots from more original roots
in Semitic, whether the new root is one of the same number of
consonants as its progenitor or progenitors,, or one having an
additional consonant.
Baltimore, Maryland.
"Cf. for example Earth, Etymologische Studien, Leipzig, 1893, and Br.
pp. 151-282, passim. *
^ This same idea was voiced by S. Fraenkel in 1898, but does not seem
to have attracted much attention; ef. p. 61 of his article cited in note 6.
THE RECENSION' OF CANAKYA USED BY GALANOS
FOR HIS 'EK AIA^OPON nOIHTON
George Melville Bolling
Professor of Greek, Ohio State University
Th^ ultimate goal of studies upon Canakya must be the
reconstruction of the i*r-Canakya — ^the collection of verses from
which descend the numerous collections that have circulated in
India under the name of the famous minister of Candragupta.
That goal lies far in the future, for it cannot be approached
until the various recensions are themselves rendered readily
accessible. This too is far from being done — more than two-
thirds of these recensions being as yet known only from manu-
scripts. A preliminary survey of the material has however
been made by Oskar Kressler in his dissertation, Btimmen
indischer Lebensklugheit, Frankfurt a.M., 1904, pp. 195, a very
laborious and praiseworthy piece of work, which must for years
constitute the starting point for ' all further Canakya investi-
gations.
This book has, however, serious defects which must be noted
briefly. Apart from minor omissions and errors there are three
matters of general importance. First, one soon notices that in
nearly every recension not all the verses are accounted for. The
chief cause seems to be that the missing verses have variants in
their pratikas, and Kressler has imagined that his duty to them
was done when he entered them in his Vorindex. The result
is that, while one starting with the variant version can find the
vulgate parallels, the reverse is not true. The references to the
Indische Sprueche are also by no means complete, and in par-
ticular the NacKtraege, nos. 7425-7613, have been almost entirely
overlooked. Secondly, the comparisons have often been made
in a very mechanical fashion. For instance LghT v. 5 and Ind.
8pr. 4781 are equated, tho they have nothing except the open-
ing words md gah in common, while differences such as ksamd-
dhcmuh — sdntikhadgah {Ind, Spr. 6438) or agunasya^-nirguna-
sya at the beginning stop the comparison of otherwise identical
verses. Last and most important is the exclusion of material
which was not in such shape that it could be utilized immedi-
ately. Thus no attention was paid to the material published
by Eugene Monseur, Cdnakya Recension de cinq Eecueils de
50 George Melville Boiling
Stances Morales, Paris, 1887. In this book the five recensions
have been fused, and their verses arranged under various head-
ings, so that they could not be indexed profitably until a recon^
struction of each recension had first been made. That however
is merely a matter of time and care, and will have to be done by
some one at some time in the future.
Another recension neglected is one known to us only through
the medium of a translation, and. the purpose of the present
paper is to put that recension into a form in which it too can
be utilized, and thus to pave the way for another survey which
will include all the/^anakya material.
Demetrios Galanos in his 'IvSikwv MeTa<^/oao-ea)i/ IIpoS/oo/Aos (post-
humously edited by G. K. Typaldos and G. A. Kosmetes, Athens,
1845), pp. 65-106, presents a Greek translation of nominally
330, actually 319, verses under the title IIoAtTtKa, olKovofiiKo. koI
riOLKo. iK Sui<f>opiov 7roLr)To>v . Boehtlingk seems to have taken this
title at its face value, for he speaks {Ind. Spr.^ I, p. xi) of
Spruechey die . . von ihm . . . gesammelt sind,^ and to have
regarded this collection as an anthology formed by Galanos.
The single fact, however, that Galanos has left blank spaces"
opposite the numbers of eleven verses suffices to show that this
is not the case. For such omissions must be due either to mis-
takes in the numbering of a manuscript, or to the presence in
it of passages rendered untranslatable by mutilation or corrup-
tion. It' is clear therefore that this collection was not formed
by Galanos, but found by him in some manuscript. In the
absence of a colophon^ he devised a title of his own, and
the (innocently) misleading ex SuKJiopSiv Troti/rcuv is due simply to
the 7idndsdstroddhrtam of the opening stanza.
Under the circumstances an attempt at the reconstruction of
this manuscript seems desirable, and it has succeeded to a
degree that appears to warrant its publication. On internal
evidence the text turns out^o be nothing more nor less than
another Canakya manuscript, but representative of a recension
entirely independent of all those treated by Kressler and Mon-
seur. To this view Klatt approached, but the idea of an
anthology formed by Galanos kept him from reaching it. Con-
^Nor is Boehtlingk 's language on p. xiii inconsistent with this view,
although the words taken separately are susceptible of a different interpre-
tation.
' The manuscript may have been incomplete. There is no proof that
Galanos' translation has reached the end of the collection, although the
presence at the end of a number of stanzas in other than the MoTca metre
is an indication that it is at least drawing to a close.
Cdnakya Used by Galanos 51
sequently in his dissertatian De irecSiUs Cdnakyae poetae
Indici sententm, Halle 1873, he rates the ^am/c^a a-vvoil/i's (i. e.
Galanos' translation of Lgh) as the more important, and speaks
(p. 11) of this collection as ^sententiae e variis poetis petitae,
quae avWoyrf a lihris Cdnakyae ascriptis non diffeH, nisi quod
nomen Cdnakyae nusquam commemoratur/ Even this differ-
ence is not real. For instance in the Bombay recension the
name of Canakya is to be found only in the commentary and
in the adhyuy a-diYisions, not in the text proper. The whole
truth was first seen by Monseur, who (p. x) writes: 'Le recueil
que Galanos a traduit sous ce titre etait d'ailleurs un veritable
Canakya, ayant beaucoup d 'analogies avec mon Nitisastra, avec
le Canakya de Klatt et avec le Vrddha- Canakya de Bombay.'
For gauging Galanos' habits as a translator an excellent
standard can be found in a comparison of his Sava/cea <tvvo\j/ls with
the Codex Vaticanus of the Lgh recension. For this is either
the manuscript from which the translation was made, or a copy
of it transcribed at Galanos' order for presentation to the
Greek government. Space forbids the discussion of details,
but the general result is that Galanos is interested in the con-
tents and makes no particular effort to preserve the form. How
he will at times transpose, expand, and condense is illustrated
at once by A' 6 : Ka^ws 6 cl>Keavo9 ttoAvvS/oo? ytverai 8ta TTfi crvpporj^
TToAAcov TTOTa/x-wv, ovTO) Ktti 6 ttv^ptoTTOS TToA-vtSpis ytWxat 8ia tJ)? (TvWoyTJ'S
TToAAtov \^ie(Dv Kol AoycDv as a rendering of : padam paddrdham
pddam vd samgrahet tu suhhdsitam \ murkho 'pi prdjnatdm ydti
nadibhik sdgaro yathd | |. Of course it is not always the case
that his renderings a>re so free. Many of them are quite close,
and it is only by dealing with the collections as wholes that one
can acquire a feeling for what is possible and what is not possible
for him.®
The value of such a reconstruction lies in its main outlines.
As far as these can be drawn at all they can be drawn with
practical certainty; and indeed many of the single items have
been noted by Klatt and Boehtlingk and recorded in the Indische
Sprueche.* But beyond this it is, I believe, possible to go and
to determine, with varying degrees of probability, many questions
of detail.
^I may call attention .to a tendency to substitute explanation for
mythology. Vocatives are regularly dropped. It must be remembered
that the translation of the iK Sia<f>opii>v ironjTwv never received a final
revision, but was edited by men imfamiliar with the original.
* Monseur adds a few but X have succeeded in identifying something over
eighty additional verses.
52 George Melville Boiling
In the effort to accomplisli this I have used the following
material upon the following principles. First and most impor-
tant the Indische Sprueche (abbreviated hereafter as B) with
its critical apparatus, the works of Klatt, Kressler (from whom
I take the sigla for the various recensions), and Monseur (M)
already cited, and the following editions of Canakya. For VB
I have used a copy of the smaller Bombay edition with Marathi
commentary as described by Weber, Boehtlingk, and Kressler,
but published in 1847, about a decade earlier than theirs.^ The
copy of Wh could remain in my hands for only a short period,
and consequently I have depended on the Indische Sprueche
largely for its readings. For EH I have used only Haeberlin's
anthology and accordingly abbreviate as H merely. For LghT
I have used my own transcript of the Codex Yaticanus. The
Agra recensions (VAg LghA) of which there seem to be no
copies upon this continent are thus the only printed ones to
which I have not had access.
In choosing between variants I have been guided first by the
degree of correspondence with the translation. When that cri-
terion fails, I tend to prefer Canakya readings over those of
other texts. Between Canakya, readings the presumption is in
favor of the recension which, in the particular part of the work
in question, seems closest akin to Galanos' text.
The symbols used in printing are as follows. In the absence
of any indication the readings occur in some source or sources;
words in square brackets [ ] have been left untranslated by
Galanos; words in angular brackets < > are retranslations
from the Greek, that is are not found in tiny Sanskrit version
known to me ; words between wavy lines J j are ones for which
the correspondence with Galanos seems doubtful or unsatisfac-
tory. I have added the references to the texts I have been able
to consult, enclosing the mynbers in parentheses when they offer
any real variants from the text adopted. If the number in the
Galanos collection stands alone, the pratika of the verse is to
be found in Kressler; if it is enclosed in parentheses, I am sus-
"It contains two verses not in Kressler 's: iv. 2 sddhuhTiyas te nivartaiite
putm mitrdni Itdndhavdh | ye ca tdih saJia gantdras tad dharmdt suTcrtam
Tculam | | v, 10 : anyafhd vedapdndityam sdstram dodram anyathd I anyathd
yat vadan ( ! ) sdntam lokdh Jcliiyanti cdnyathd | | with resulting changes
in the numbering of the verses which I disregard, following Kressler 's
numeration. This copy already contains some of the errors noted in the
late» edition; but in other cases it is free of such, confirming or tending
to confirm the corrections suggested; cf., i. 4, xi. 7, xiii. 15, 17, xiv. 7, 14,
XV. 2, 3, 7, 10, 16, 19, xvi. 7, xvii. 15, 18.,
s
VB i. 2.
Cdnakya Used hy Galanos 53
picious of his statements. If ia star is added to tliis number the
verse is not in Kressler's material ; if this star is in parentheses,
there are nevertheless reasons for connecting the verse with the
Canakya collection. Verses which I cannot identify are printed
in the Greek. The numbers missing from my text are those
which Galanos left blank. Readings and references followed
by F. E. in parentheses are due to suggestions kindly offered by
Franklin Edgerton.
1. ^ pranamya sirasa visnuih trailokyadhipatirii prabhum |
nanasastroddhrtaih vaksye rajanitisamuccayam || VB i. 1.
2. tad aharii saihpravaksyami lokanam hitakamyaya |
yena vijnanamatrena j sarvajnatvaih prapadyate J |
VB i. 3.
3. 5 adhityedarii yatha sastrarii naro janati sattamah
dharmopadesavikhyatam karyakaryasubhasubham
Probably i= Wk i. 2, cf . Kressler, Vorindex, idam sdstram.
4. tyaja durjanasaihsargaih bhaja sadhusamagamam |
. kuru punyam ahoratram. smara nityam anityatam
VB (xiv. 20), 5 2621.
5. no/opa)TaT<o aTTofiaXKe T7]V SiaXva-LV t^s <^iXtas twv aX\<ov, rrjv Sca-
pokrjVy TTjv ^Tjfioa-Uvatv twv aXXorpcwv a<t>a\fjidT<i)V, rrjv <^tXovci/ctav,
KoX T'^v KarriyopvaV'
6. sruyatarii dharmasarvasvarii srutva caivavadharyatam |
atmanah pratiktilani paresam na samacaret 1 1 B 6579.
7. varjayet ksudrasariivasam anistasya ca darsanam |
vivadam saha mitrena ^ duratah parivarjayet J | M 145.
8. kale ca ripuna saihdhih kale ca mitra<sam>grahah |
karyakaranam asritya kalaih ksipati panditah 1 1
Lgh iv. 14, B 7496.
9. murkhasisyopadesena dustastribharanena ca
dvisata samprayogena pandito 'py avasidati
VB i. 4, B 4911.
10. kah kalah kani mitrani ko desah kau vyayagamau |
kasyahaiii ka ca me saktir iti cintyam muhur-muhuh 1 1
y^iv. 17, 5 (1502).
11. paravadarii parasvam ca parahasyaih parasti-iyah |
paravesmani vasam ca na kurvita kada cana |
M 101, B (3925).
12. uttamaih saha samgatyam panditaih saha samkatham |
alubdhaih saha mitratvarii kurvano navasidati || B (1183).
(13.) paro 'pi hitavan bandhur bandhur apy ahitah parah |
aHito dehaio vyadhir hitarii <ksetrajam> ausadham
B 3988.
14. sa bandhur yo hitesu syat sa pita yas tu posakah | ,
sa sakha yatra visvasah sa deso yatra jivati |
/ /^/->r>/» \
byajet
54 ^ George Melville Boiling
(15.) sa bharya ya grHe daksa santa caiva pativrata |
nityam dharmarata <satya> satatarii priyavadini ||
B 7003.
16. yasya bharya sucir daksa bhartaram anugamini |
sa sriyo na'sriyah sriyah || M p. 61, 5 (5446).
Cf. Kressler: ya tu bharya 6ucih; the group 15-17 seems to be foimd
together (but in reverse order) in VAg WJc.
17. yasya bharya virtipaksi kasmali kalahapriya |
j uttarottaravadi ca J sa jara na jara jarar|| B (5445).
18. dusta bharya satham mitraih bhrtyas cottaradayakah |
sasarpe ca grhe vaso mrtyur eva na saihsayah 1 1
VB i. 5, B 2891,
19. apadarthaiii dhanaih raksed daran raksed dhanair api |
atmanarii satatarii raksed darair api dhanair api 1 1
VB i. 6, B 958.
20. tyajed ekam knlasyarthe gramasyarthe kularii tyajet
gramarii janapadasyartha atmarthe prthivuh tyajet |
VB iii. 10, B (2627).
21. calaty ekena padena tisthaty ekena buddhiman
nasamiksya pararii sthanarii purvam ayatanarii
H 32, B 2264.
22. lubdham arthena grhniyat stabdham anjalikarmana |
murkharii chandanuvrttya ca yatharthatvena panditam 1 1
VB vi. 12, B (5860).
(23.) svabhavena hi tusyanti devah satpnrusa dvijah J
itarah khanapanena vakpradanena panditah 1 1
B 6767 (cf. 7300).
24. uttamarii pranipatena surarii bhedena yojayet
nicam alpapradanena samara, tulyaparakramaih 1 1
B (1174).
(25.) yasya yasya hi yo bhavas tena tena hi tarii naram |
anupravisya medhavi ksipram atmavasaih nayet 1 1 B 5393.
26. nadinarii ca nakhinarii ca srnginarii sastrapaninam ]
vis vaso naiva kartavyah strisu rajakulesu ca 1 1
^ ' ' VBi. 15, k (27), B (3214).
27. arthanasarii manastaparii grhe duscaritani ca |
vancanarii cavamanarii ca inatiman na prakasayet |
Pada c as in Vikramacarita (F. E.). VB (vii. 1), B (583).
28. siddhamantrausadharii dharmarii grhachidrarii ca
maithunam | »
kubhuktarii kusrutarii caiva matiman na prakasayet 1 1
Cf. kressler: susiddham. VB (xiv. 17), B 7046.
A 29. yasyarii tasyarii prasuto hi gunavan ptijyate narah
dhanur vaiiiavisuddho 'pi nirgunah kirii karisyati |
' B (5369).
CdnaJcya Used 'by Galanos 55
30. EyKaToA-ctTrcTO) 6 av^pwTros ywatxa, aWou eptoaav, kol (3tov <f>ep€-
31. aphalasyapi vrksasya chaya bhavati sitala | M 179.
nirguno 'pi varaih bandhur yah parah para eva sah 1 1
32. kasya dosah kule nasti vyadhina ko na piditah |
vyasanam kena na praptaiii kasya saukhyarii nirantaram 1 1
VB iii. 1, B 1606.
33. ekodarasamudbhiita ekanaksatrajatakah |
na bhavanti samah sile yatha badarakantakah | ]
' * VB V. 4, B 1423.
34. At avTol avXXja^al kol at avral Xe^et? Trpo^ipovrai €k arofxariav
aTravTiov' ■^ dykdia ofxais riys Trpo(f>opa<s ovk ccrrtv cv aTraa-iv, dAA' €V
Twrt.
35. ko 'tibMrah samartMnaih kirii dtiraih vyavasayinam
ko videsah suvidyanaih kahi parah_priyavadinam 1 1
VB in 13, Lgk iii. 9, B 1926.
(36.) sa sa saiiipadyate buddhih sa matih sa ca bhavana [ ,.
sahayas tadrsa eva yadrsi bhavitavyata 1 1 B 7034.
Cf. Kressler under this and: tddrsl jdyate.
37. kiiii karoti liarah. prajnah preryamanah svakarmana |
prag eva hi manusyanaih buddhih karmanusarini 1 1
' Lgh iv. S,'b (1728).
38. na ca vidyasamo bandhur na ca vyadliisamo ripuh |
<na ca satyasamo dharmo na ca danasamarii tapah> ||
H 75^b 5 3231 ^\
39.* nasty arogyasamaih mitraih <na ca dharmasamo giirLah> |
na capatyasamah sneho na ca duhkhaih ksudha samam |
B 3690.
40.* sugandharii ketakipusparii kantakaih parivestitam |
yatha puspaih tatha <sadhur> durjanaih parivestitah ||
B 7093.
41. gunah kurvanti dutatvaih dure 'pi vasatarii satam |
ketakigandham aghraya svayarii gacchanti satpadah 1 1
Lgh (vii. 2), B 2128.
42.* yasya ksetrarii naditire bharya ca parasaihgata |
sasarpe ca grhe vasah kathaih syat tasya nirvrtih 1 1 B 5364.
(43.) naditire ca ye vrksa ya ca nari<nirankusa> |
mantrina rahito raja na cirarii tasya jivitam 1 1 B 3291.
The variant from Lgh 1. 9, cf. also B 3290 = VB ii. 15.
44.* <ksamasamarii tapo nasti na samtosasam^m sukham |
na ca dayasamaih danaih na ca mrtyusamaih bhayam 1 1 >
Cf. Kressler: sdntitulyam and B 2011, 6439.
45. yasmin dese na sariunano na vrttir na ca bandhavah
na ca vidyagamah kas cit tarn desarii parivarjayet 1 1
Cf. also Monseur, p. 60. ' VB (i. 8), H (37), B 5352.
56 ■ George Melville Boiling
46. anayake na vastavyaih na vased bahunayake |
strinayake na vastavyarii na vased balanayake 1 1 B 279.
47. ature vyasane caiva durbhikse satruvigrahe |
rajadvar6 smasane ca yas tisthati sa bandhavah
YB {i.l2),n (17), B (1221).
(48.) stnrLam dviguna abaro lajja capi caturguna |
sadguno | vyaveisayas J ca kamas castagunah smrtah
* ■ ■ ' VB i. 17^w^ s 78°.
Cf. also B 1082, 4091, 7204.
49. anrtaih sahasarii maya murkhatvam atilobhata |
asaucatvam nirdayatvarii strinarii dosah svabhavajah
VB ii. 1, B (328).
50. na svapnena jayen nidraih na kamena jayet striyah |
nendhanena jayed agnim<na cartbena jayed dhanam> ||
B 3504, cf . M p. 55.
51. nadi patayate kulam nari patayate kulam |
narinaih ca nadinaiii ca svachandalalita gatib 1 1 B 7561.
52. bbojyarii bhojanasaktis ca ratisaktir varangana
vibhavo danasaktis ca nalpasya tapasab pbalam
VBn.2,'H (52), 5 (4640).
53. sukule yojayet kanyaih putrarii vidyasn yojayet |
vyasane yojayec cbatrum istaih dharmena yojayet ||
VB iii. 3, B 7058.
54. agnihotrapbala veda dattabhuktapbalaih dhanam |
ratiputraphala darab silavrttapbalaih srutam || B (71).
55. na rajna saba mitratvam na sarpo nirvisah kva cit
na kulaih nirmalarii tatra strijano yatra jay ate 1 1 M 85.
56. stbanesv eva niyoktavya bbrtyas cabbaranani ca |
na bi cudamanib. pade prabhavan iti budbyate || B (7221).
57. vajivarana<sastranam> kastbapasanavasasam |
naripurusatoyanam antaram mabad antaram [ B 6029.
58. upakaragrbltena satruna satrum uddbaret
padalagnaih karastbena kantakeneva kantakam 1 1
' H 22, B 1279.
59. apakarisu [ma papain cintayasva kada cana] |
svayam eva patisyanti kulajata iva drumah 1 1 B 390.
60.* uttamam sucirarii naiva vipado 'bbibbavanty alam |
rabugrasanasambbutarii ksano vicbayayed vidbum |
B 1172.
61. udyamah sabasaih dbairyarii balaih buddbib parakramah
sad ete yasya tistbanti tasmad devo 'pi sankitab I B 1247.
62. partbivasya ca bbrtyasya vadami gunalaksanam
te niyojya yatbayogyaih trividhesv eva karmasu
B 7587^b ^ Glal. 79<
Cf. also Monseur, p. 68, and for the following section Klatt, p. 37.
Cdnakya Used hy Galanos 57
63. ingitakaratattvajno [balavan priyadarsanah] |
apramadi sada daksali pratlharah sa ucyate 1 1
H 108, B 1089,
64. medhavi vakpatuh prajnah sarvabhavapariksakaJi |
dhiro yathaktavadi ca esa duto vidhiyate 1 1
H (106), B (4976), M p. 60.
65. Isakrdukta^grhitartho laghuhasto jitaksarah |
sarvasastrasamaloki prakrsto nama lekhakali 1 1
if 104, 5 6654.
66. samastasastrasastrajno valianesu jitasramah |
saury aviryagunopetah senadhyakso vidhiyate |
H (105), B 6841.
Cf . Kressler : samastamti° and sastraJdstra° ; a verse beginning samasta-
Jiayasdstrajno has probably been lost by haplography.
(67.) putrapautragTinopetah sastrajno mistapacakah |
sucis ca vyavasayi ca supakarah prasasyate 1 1
Cf. Kressler also under: pitrpditdmaho. H (107), B (4111).
68. ayurvedakrtabhyasah. sarvajnah priyadarsanah |
aryasilagunopeta esa vaidyo vidhiyate \\H (103), B (999)
69. vedavedangatattvajno japahomaparayanah |
asirvadaparo nityam esa rajnah purohitah 1 1
H (101), S 6269.
70. "OcTTis ypaL<f>eL kol avaytvwo-KCt, kol apiOfxet kol Ka\u)<: Siepixrjvevcif Kat
^vAttTTct arropprjTa to. fivaTLKOLj Kal yivwcTKet to, ovra, Kai to, )(povoVf
Kal Ttt Trj<s TV)(r}<s, oivTO^ icTTLV d(7T/ooA.oyo5 a^LOS jSacrtXeo)?.
71. "Oa-Tis iraripa ct^e Koi Trainrov^ to avro iirdyyeXfJua e;(0VTas, xat
yLVUtCTKei €VTe\S)s to. tov vofxov, kol tov Katpov t^s ilprjvrji kcll tov
TToXc/JtOV, OVTOS icTTL ^Ov\eVT7]9 O^tOS /SttCTlXtCDS.
(72.) putrapautragunopetah sarvaratnapariksakah |
sucir avyabhicari ca bhandadhyakso vidhiyate
In pada a we may suspect a dittography. ^ (56)+ -d (6477).
73. knlasilagunopetah satyadharmaparayanah |
pravinah presanadhyakso rajadhyakso vidhiyate 1 1
' H (102), B (1830).
74. prajne niyojyamane tu santi rajnas trayo gunah
yasah svarganivasas ca puskalas ca dhanagamah
H (85), 'J5 (4303).
75. murkhe niyojyamaiie tu trayo dosa mahipateh |
ayasas carthanasas ca narake gamanaih dhruvam
H (86), B (4304).
Galanos' text had been corrupted to: (lyasa svarganasai ca through the
influence of the preceding verse.
76. kruram vyasaninaih lubdham apragalbharii sadarjavam
anayarii vyayakartararii nadhipatye niyojayet || B 7510.
58 ^ George Melville BolUng
77. yat kiih cit kurute bhrtyah subliaih va yadi vasubham
tena samvardhate raja sukptair duskrtair api 1 1 B 5040.
78. tasmad bhumisvaro nityaih ^ dharmakamarthasiddhaye j
gunavantarii niyufijita gnnaliinam vivarjayet 1 1
B 4303 app
79. bhrtya bahuvidha jneya uttamadhamamadhyamah |
te niyojya yathayogyarii trividhesv eva karmasu |
B (4623),
80. pandite ca gunah sarve murkhe dosas ca kevalam
tasman murkhasahasresu prajna eko na labhyate
H (4), 5 (3876),
81. tyajet svaminam atyugram atyugrat krpanaiii tyajet |
krpanad avisesajnam tasmac ca krtanasanam || B 7530.
82. durjanah parihartavyo vidyayalaihkrto 'pi san |
manina bhiisitah sarpah kim asau na bhayaihkarah. 1 1
H 25, B 2850
83. tulyartharii tulyasamartbyaih marmajnam vyavasayinam
ardharajyaharaiii bhrtyam yo na hanyat sa hanyate 1 1
B 2584.
84. BcA-Ttdv icrriv oIkclv koL iv clpKTrj fxer dvSpwv ao^Oiv, Tairavun^
ivvofnav, Kol dkri9o\6ywv, ^ iv oIklo. ^aa-ikiKy ixera irovqpSiv xat
85.^ [valmikaih] madhn <kalas>ca suklapakse ca candramah
raj adravy aril ca bhaiksarii ca stokarii stokena vardbate |
M 147.
86. kbalah sarsapamatrani parachidrani pasyati |
atmano bilvamatrani pasyann api na pasyati 1 1 B 2045.
87.(*) na visvased amitrasya mitrasyapi na visvaset |
visvasad bhayam utpannam miilany api nikrntati ]
Cf. below, V. 90; read perhaps: <viivastad>. B 3429."
88. visad apy amrtarii grahyam amedhyad api kancanam ]
nicad apy uttama vidya striratnarii duskulad api 1 1
YB\. 16, if 16, 5 6227.
89. sarpah krurah. khalah krurah sarpat kruratarah kbalah. |
mantrausadhivasah sarpah khalah kenopasamyati ||
H (26), B (6899).
(90.) na visvaset kumitre ca mitre capi na visvaset |
kada cit kupitarii mitrarii sarvaguhyarii prakasayet 1 1
ySii. 6, JI (20), B (3430).
91. durjanah <parihartavyo> naiva visvasakarakah
madhu vasati jihvagre hrdaye tu halahalam |
H (24), B (2852)
Cf . Kressler : durjanah priya° ; corruption due to assimilation to v. 82.
Cdnakya Used ly Galanos 59
92. mukham padmadalakararii vakyarii candanasitalam |
hrdayaih karttrisadrsarii trividharii dhtirtalaksanam ||
Possibly read: <jiTwa candana^taldy. B 4882 app.
93. mata vairi pita satrur balo yena na pathyate |
sabhamadhye na sobhante bansamadhye baka yatha ||
VBu.ll,H {9),B (4800).
94. lalayet panca varsani dasa varsani tadayet |
prapte tu sodase varse putraih mitravad acaret |
VB (iii. 18), H 11, B 5848.
95. lalanad bahavo dosas tadanad bahavo gunah |
tasmat putrarii ca sisyaiii ca tadayen na tu lalayet 1 1
] ' VBu.l2,H {12), B (5847).
96. slokena va tadardbena padenaikaksarena va |
avandbyam divasaih kuryad danadbyayanakarmabhih ||
VB (ii. 13), B 6594.
97. kirii kulena visalena vidyabinasya debinah |
akulino 'pi sastrajno daivatair api pujyate 1 1
. VB (viii. 19), H (^), Lgh (vii. 1), B 1734.
Probably with duskvXlno as a gloss.
98. rupayauvanasampanna [visalakulasaihbbavah] |
vidyabina na sobbante nirgandha iva kiriisukah 1 1
' VB iii. 8, viii. 21, H1,B 5795.
99. sarvaridipakas candrah prabbate dipako ravih |
trailokyadipako dbarmah suputrah kuladipakab 1 1 B 6428.
100. ekenapi suputrena [vidyayuktena sadbuna] |
abladitarii knlarii sarvarii yatba candrena sarvari 1 1
VB iii. 16, B 1416.
101. ekenapi snvrksena pnspitena sngandbina |
vasitarii tadvanarii sarvarii suputrena kularii yatba 1 1
VB iii. 14, H 13, B 1418.
102. ekena suskavrksena dabyamanena vabnina |
dabyate tadvanarii sarvarii kuputrena knlarii yatba 1 1
VBiii.l^,H {14.),B (1412).
103. kirii jatair babubbih putraih sokasariitapakarakaih
varam ekab kulalambi yatra visramyate kulam |
VB iii. 17, B 1746.
105. (*) dane tapasi saurye ca yasya noccaritarii yasah |
vidyayam artbalabbe va matur uccara eva sab | B (2761).
This verse may be confused in Kressler with equivalents of B 2760.
107. te putra ye pitur bbaktah sa pita yas tu posakah
tan mitrarii yatra visvasab sa bbarya yatra nirvrtih 1 1
y5ii.'4, '5 2611.
108. mata yasya grbe nasti bbarya va priyavadini |
aranyarii tena gantavyam yatbaranyarii tatha grbam
fi'44,\B (5387).
>
60 George Melville Boiling
109. pathakah pathakas caiva ye canye sastracintakah |
sarve vyasanino murkha yah. kriyavan sa panditah
^ Cf. Kressler also under lekTiakah. Lg^ ii- '^j B (5865).
110. ke cid ajnanato nastali ke cin nastah pramadatah |
ke cij <jnana>balenapi ke cin nastais tu nasitah
Lgh ii. 11, M 47.
111. pustakesu ca ya vidya parahastesu yad dhanam |
utpannesu ca karyesu na sa vidya na tad dhanam 1 1
VB xvi. 20, Lgh v. 3, E (83); B (4156).
112. ekam evaksararii yas tn ^ruh sisyarii prabodhayet |
prthivyarii nasti tad dravyam yad dattva canrni3havet 1 1
VB XV. 2, B (1367).
113. janita copaneta ca yas tn vidyarii prayacehati
annadata bhayatrata pancaite pitarah smrtah
VB iv. 18, B 2328.
114. uttamasyapi varnasya nico 'pi grham agatah |
balo va yadi va vrddho sarvasyabhyagato guruh
M 23, B llll^K E 90^^^
115. laksmir laksanahine ca kulahine sarasvati
apatre ramate nari girau varsati vasavah
K (182) ap. B 3793 app.
116. Tc6cf>e\o^ ii €K€Lvov Tov irXovTOVy OS crvveKiyr] ii dSiKtas; aTroOavovro'S
yap TOV dv6p(i)Trov, 6 ovpavos ovk iirLKT-qros yCveraL, et Kai arra?
So^T/creTai.
117. suci bhumigatarii toyarii supir nari pativrata |
sucih |/ksemakaro J raja <brahmacari sada> sucih ||
Cf. Kressler: iuddham bhumi°. VB (viii. 17), Lgh iv. 1, B 6481.
118. sastram sastrarii krsir vidya <bharya laksmi nrpas
tatha>| " ilf ('l59),'5 (1898).
sudrdhaih caiva kartavyarii krsnasarpamukharii yatha 1 1
Cf. Vikra-macarita SE 14. 2 = MR 14! '27 f . = BR 14. 1 (F. E.), and
Kressler: Icrsir vidya.
119. upakarisu yah sadhuh sadhutve tasya ko gunah
apakarisu yah sadhuh sa sadhuh sadbhir ucyate
B (1281).
120. saile-saile na manikyaih mauktikam na gaje-gaje |
sadhavo na hi sarvatra candanaih na vane- vane 1 1
VB ii. 9, H 55, B 6523.
121. jalalekheva nicanarii yat krtaih tan na drsyate
atyalpam api sadhunaih silalekheva tisthati [
122. atilaulyaprasaktanaih vipattir naiva duratah
jivarii nasyati lobhena minas camisadarsane || ilf 6.
With yariant: vdyasdmisalul>dhdndm matsydndm iva drsycfie, cf. B 2421,
4523.
B 7524.
v^ Cdnakya Used ly Galanos 61
123. alasaih mukliararii stabdharii kruram vyasaninaih satham |
a$anitTListam abhaktaih ca tyajed bhrtyarii naradhipah 1 1
B (639).
(124.) dhanahino na hmah sa dhanam kasya hi niscalam
vidyajnanena yo hinah sa hinah sarvavastusu | Lgh viii. 2.^
125. sinhad ekaih bakad ekaih siksec catvari kukkutat |
vayasat panca siksec ca sat sunas trini gardabhat 1 1
VByi. 15, H {66), B (7041).
126. prabhutaiii karyam alpaiii va yo narah kartum icchati
sarvarambhena tat karyam sinhad ekam pracaksyate |
VByL 16, H (67), B (4261).
127. indriyani ca saihyamya bakavat pandito narah |
kaladesopapannani sarvakaryani sadhayet |
VB (vi. 17), H (68), B (6950).
128. pragutthanaih ca yuddhaih ca samvibhagaih ca bandhusu |
svayam akramya bhunjita siksec catvari kukkutat 1 1
VB vi. 18, H {12)', B (5510).
129. gudhamaithunadharstyarii ca kale calayasaihgraham |
apramattam avisvasah panca siksec ca vayasat 1 1
YB vi. 19, H (71), 5 (2183), M p. 51.
130. bahvasi svalpasaihtustah sunidro laghucetanah |
svamibhaktas ca suras ca sad ete svanato gunah 1 1
y^ vi. 20, H'{m),B 4427.
131. susranto 'pi vahed bharaih sitosnarii na ca pasyati
samtustas carate nityarii trini siksec ca gardabhat
y^'vi. 21, H (70), B (694).
132. etani vinsatuh padany acarisyati yo narah |
sa jesyati ripun sarvan kalyanas ca bhavisyati 1 1 ilf 34.
Bead vinsati for metre; cf. Kressler: ya etan vinsati gwmn.
(133.) na kas cit kasya cin mitraih na kas cit kasya cid ripuh |
karanad eva jay ante mitrani ripavas tatha 1 1
B 3187, cf. 3189 app.
134. sokaratibhayatraiiaih pritivisrambhabhajanam |
<kenamrtam> idaih srstarii mitram ity aksaradvayam ||
B 6527, cf . 1908, M 21.
135. prastavasadrsam vakyaih J svabhavasadrsaih priyam ^ |
atmasaktisamaih kopaih yo janati sa panditah 1 1
VB xiv. 15, B 4287.
Possibly: svdminah sadrBm Tcriydm, cf, app. to B.
136. <rupena nasyate nari kopena tu tapasvinah |
nasyate gauh kulabhramae candalannad dvijas tatha 1 1 >
This is perhaps CN 283, ef. Sarngadhara I^addhati 1444 (F. E.).
137. avansapatito raja murkhaputras ca panditah |
, adhano hi dhanaih prapya trnavan manyate jagat 1 1
5 (81), B 653.
62 George Melville Boiling
138.* sthanaih nasti ksano nasti nasti prarthayita narah
tena [narada] narinaih satltvam upajayate |1 B 7222.
Of. Vikramacarita SB vi. 11 (F. E.).
139. Ola (.pya it parr ei rj p-i^Trjp Kpvji^v iv veoTrjTL, ravra S^Aa yivovrai
VTTO TiOV viSiV, ol OVK CtCTt )(pr](TT07J6£L<S Kttt CVTaKTOL. Cf. LgJl. IV, 15.
140. kokilanaiii svaro rtiparii strinaiii riipam pativratam |
vidya riipaih kurupanarii ksama riipam tapasvinam 1 1
YB iii. 9, H (46), Lgh (vii. 3), B (1919).
Possible variants are: ndnrupam (H Lgh), sdntl riipam (Lgh).
141. mahanadiprataranam mahapurusavigraham | y
mahajanavirodhaiii ca duratah parivarjayet || B 4759.
142. upadeso hi murkhanarii prakopaya na santaye | B 1287.
payahpanarii bhujamganaih kevalaiii VLsavardhanam 1 1
143. janiyat presane bhrtyan bandhavan vyasanagame |
mitraih capattikalesu bharyam ca vibhavaksaye 1 1
YB i. 11, H (21), B 2405.
144. duradhita visarii vidya J ajirnam bhojanaiii visam. J |
visaiii gosthi daridrasya vrddhasya taruni visam 1 1 /
Cf. Kressler: anaihyase. ' YB (iv. 14), H 98, B 2836.
145. parannam paravastrarii ca parasayyaiii parastriyah |
paravesmanivasarii ca duratah parivarjayet ||
M 102, cf. B 7584.
146. adhama dhanam iechaiiti dhanaih manarii ca madhyamah |
uttama manam icchanti mano hi mahatam dhanam* |
YB Yin. 1,B (216).
147. suskarii mansaih striyo vrddha balarkas tarunam dadhi |
prabhate maithunaiii nidra sadyah pranaharani sat 1 1
H 64, B 6498.
148. ajarajah khararajas tatha sariimarjanirajah |
<dipakhatvotthachaya ca> sakrasyapi sriyaih haret ||
B 7432, cf. 98.
Possibly: hanti punyam purakrtam, cf. M 56; but Galanos inclines to
the avoidance of mythology.
149. ^K.adapd i(TTLv "^ kovis, "^ ck /SacrtXco)?, ^ e/c fioos, "^ i$ eXc^avros, t]
eg LTTTTOV KOL "^ €^ dvdpiOTTttiV ' OLKaOapTOV Se ytl/OKTKe TTjV KOVIV Trjv i$
ovoVf €K Kap.'^kov, €$ ttiyos, Kttt €K 7rpof3a.Tov.
150. O CK KO(TKLVOV aVCjUOS, Kttt TO vBfDp TWV fie^pCyfJieVtiiV OVV^WV, Kttt TO
TrXvvofxevov IpuaxLOv, koi 17 €/c (rap(o9pov kovk, /cat ro t^s ^e^peyfievrji
k6/X7]S vB<j)p avaLpova-L to. TrpoTreirpayfieva dyaOa l/oya.
151.* strisu rajasu sarpesu svadhyaye <satruvigrahe [ B 7217.
agnau durjane> visvasam kah prajnah kartum aAati ||
152.* yo 'rina saha saihdhaya sukham svapiti visvasan
sa vrksagre prasupto va patitah pratibudhyate 1 1
B (5646)
Cdnakya Used hy Galanos 63
153. natyantasaralair bhavyaih gatva p?^ya vanasthalim
chidyant^ saralas tatra kubjas tisthanti padapah 1 1
VB vii. i2, B 3564.
154. natyantam mrdu <bhavyam tu mrduh sarvatra pidyate |
mrduih hi kadalarii drstva ko navakartum icchati 1 1 >
Pratika of CN 49 is so given; I should have expected: ndtyantamrduhJm
hhdvyam. * •
155. namanti phalino vrksa namanti gunino janah. | B 3365.
- -' suskakasthaih ca miirklias ca bhidyate na ca namyate 1 1
156; Ot fi€v ftdp^apoL iv Tpv<l>rj et(rt kol i^SvTra^etaj iTreiBr) afxoipoL cIctl r^s
yvcocrecDS kol ti}s twv iraOwv ^aXtvaywyias • ol Be <TO<f>OL aTrc^ovcrt t^s ''
^SuTra^etas Kai\Trjs Tpv<f>TJ^j cttciS^ )(a\Lvaya)yovvTaL ry yvoxrei.
157. dhanyas te ye na pasyanti desabhangarii kulaksayam
parahastagatarii bharyarii mitraiii ca visamasthitam |
B 3084.
158. <kupatre nirvrtir nasti kubbaryayarii kuto ratih
kiimitre nasti visyasah kurajye nasti jivitam 1 1 >
Of. Kressler: Jcumitre nasti. cf. il/ p. 50, B 1800 app.
159. OvK av€<TLV irpoitvd T(5 ^tXoTt)u,a) to /act' artfiia's KTrjOev irpaypa.
jivitasya mano mulaifa. mane mlane kutah sukham 1 1
cf. B 4828. /
160.* udaye savita rakto raktas castamaye tatha |
sampattau ca vipattau ca mahatam ekarupata || B (1237).
161. balarii miirkhasya <niurkhatvam> cauranam anrtarii
balami i? (62), B (2866).
durbalasya balarii raja balanarii rodanarii balam 1 1
Cf. Kressler: durhcUasya. The variant must be a corruption of
mdunitvam. ~J
162. knbharyarii ca kudesarii ca kurajanarii kusauhrdam 1
kubandhurii ca kumitrarii ca dtiratah parivarjayet 1 1
B (1802).
163. vyadhitasyarthahinasya desantaragatasya ca |
narasya sokataptasya suhrddarsanam ausadham
B (7606), cf. Mp. 68.
164. parokse karyahantararii pratyakse priyavadinam |
variayet tadrsarii mitrarii visakumbharii payomukham
YB ii. 5, R 18, B 3979.
1Q5. varayet kulajarii prajiio virtipam api kanyakam |
riipavatirii na nicasya vivahah sadrse kule 1 1
YB (i. 14), 5 5982.
166. dhanadbanyaprayogesu vidyasariigrahane tatha |
ahare vyavahare ca tyaktalajjah sada bhavet ||
YB (vii. 2, xii. 21), R (35), B (3042).
64 George Melville Bollifig
167. nihsprho nadhikari syan nakami mandanapriyah
navidagdhah priyaih bmyat spastavakta na vancakah | [
YBy.b,B (3786)
168. varam halahalam pitarii sadyah pranaharam visam
na tu varam dhanadhyasya bhrubh9,ngakiitilarii mukham
M 144
169. murkho hi parihartavyah pratyaksarii dvipadsih pasuh | ,
bhinatti vakyasalyena adrstah kantako yatha ||
Cf. Kressler: murlchas tu. ' VB iii. 7, B 4924.
170. putras tu vividhaih silpair niyojyah satataih budliaih |
nitijna buddhisaihpanna bhavanti khalu piijitah 1 1
VB (ii. 10), B (4116 app.).
171. pustake pratyayadhitam nadhitaiii gurusaihnidhau |
sabhamadhye na sobhante ^ jaragarbha | iva striyan 1 1
VB xvii. 1, B (4155).
172. yasya nasti svayarii prajna sastrarii tasya karoti kim |
locanabhyaiii vihmasya darpanah kiifa karisyati 1 1
VB X. 9, H 109, B 5380.
173. OvK tcTTL TTLcrri^ CIS Of^Lv, CIS cAc^avTtt, CIS (TvyyeviKov i)(dpbvf cis
dWoTpLOv ttXovtov {-xprjixaTo) , cis aXXorpuiv yvvaiKa, kol cts rrjv iBuiv
yvvoLKa, ■Yj kXlv€l tt/jos aWov avSpa..
174. "OtTTts €X*' TTta-Tiv CIS ywaiKas e^ dyvotas rj <^i\r pov.
sa vrksagre yatha suptah patitah pratibudhyate
' ' B 3099 (42
175. krte pratikrtam kuryad dhinsite pratihinsitam |
tatra dosaiii na pasyami yo duste dustam acaret
'• VB (xvii." 2),B 1874, M p. 50.
176.- H cts ywaiKas TrtcrTts ^k <f>LX.Tpov 17 ck padvfx.Ca.<i <f}dopa eaerar oBev
flY] i^€T<D 6 avdpOiTTOS TTifTTlV CIS aVTOlS, /AT^Sc 7rL(TT0)a-(,V Aa/x/SavcTO)
Trap avrdv*
177. tavad bhayesu bhetavyarii yavad bhayam anagatam |
agataih tu bhayam drstva prahartavyam asankaya 1 1
VBy.3,B (2550).
178.* rnasesam agnisevsaih satrusesaih tathaiva ea |
punah-punah pravardhante tasmac chesam na dharayet 1 1
B 1332.
Cf. Kressler: rnaseso.
179. kavyasastravinodena kalo gacchati dhimatam
vyasanena tu murkhanaih nidraya kalahena ca 1 1 B 1711.
Cf. Kressler: gUavddya° ; also Vikramaearita SR I. 3 (F. E.^.
180. pita raksati kaumare bharta raksati yauvane |
rakvsanti sthavire putra na stri svatantryam arhati 1 1
B 4067,
9), 5646.
Cdndhya Used hy Galanos 65
•
181. atiklesena ye hy artha dharmasyatikramena tu |
5 satrunaih | pranipatena te artha ma bhavantu me
y^xvi. 11,5 (128).
182. gunair uttamataih yanti noccairasanasariisthitah |
prasadasikharastho 'pi kakah kiih garudayate 1 1
y^xvi. 6,B (2161).
(183.) asakyam narabhet prajno akaryaiii naiva karayet
asatyarii na ca vaktavyaih nisphalarii naiva sevayet 1 1
* K 218^i>d^ js 7i2abc^ cf ^ ^ 14^
184. O <f)p6vL/xog jxtr 6<f>€<av fir] Trai^cVw /jlt} dmySaiveTO) cttI ko/ou^^s
84v8pov' fir)8€ 8uipaLV€T0} Slot KoXvjx^rjfULTO^ /Janets Koi /uteyoXovs
TTorafiov^.
Eead: na Jcndet pannagdih prdjnah or saha, as it begins or ends the
stanza. '
185. Toi/ fikv dyaTTtovTa kol cre/Sofxevov dyaTrdro) kol (Tcftia-Oia 6 <^p6vi}i.o^'
Tov Se p,y] dyaTToivra ju,r;8e cre^ofxevov fxrjBafXw^ • tovto Sk cja<j!>ai/ci)s
<f}aLV€TaL iv KOiTfJUO' "X"P X^^P^ VtTTTCt".
The latter part, I suspect, was intended for a footnote, cf. citation of
Hesiod at 141.
187. ipsitaih manasah sarvaih kasya sampadyate sukham |
daivayattam yatah sarvarii tasm^t saihtosam asrayet 1 1
VB xiii. 14, B 1148.
188. ripurajagnisarpanaih dustastrivanasanginam |
j nadinam J sastrahastanaiii visvasam naiva karayet 1 1
Jf 137.
189. ATr6<j>€vy€ rrjv ofxikuxv tov dvatSecrTarov dv6p<i>7rov, tov i^OpoVf tov
puj/OKLvSvvov Kal TOV l^Opov TOV /SacTtAcws.
191. [gate soko na kartavyo] bhavisyaih naiva cintayet |
vartamanena kalena vartayanti vicaksanajh. 1 1
YB (xiii. 2), B 2072.
Possibly a had been supplanted by a variant of c : vartamanena samtusto.
192. TavTa irdvTa b (f>p6vLfios aTTO^evycf tyjv aa-Tadeuiv, Trfv XaLfULpytav,
TOV dvfjibvf TO if/evSo^, Trjv Sia^oXrjv, tyjv t^Bpav koX T-qv OLKrjo-LV iv
OLKUi aWoTpLO). ^
Cf. M 209: cdpalyam Idulyatdm Tcopam. S
193. To SrjXrjTi^pLov <f>dpfJMKOVy to e^axOev eK t^s TreptStviyo^ctos tt}^ yaXa-
KTiKTJs 6a\dcra-r}Sy ovk d<f>i7]<rL tyjv iavTOV cf>vaLV kol cTrt KaKov dvOpoiirov
Kttt CTTt ayauov.
Cf. B 2160: 'kslrodadhisamutpannah JcdlaJcUtah.
194.* <yogam vina dhanarii nasti adhanasya kuto gunah
agunasya kuto dharmo adharmasya kutah sukham |
195. dharmarthakamamoksanarii yasyaiko ^pi na vidyate
ajagalastanasyeva tasya janma nirarthakam |
VB (iii. 20), xiii. 10, B 3120 app.
>
66 George Melville Boiling
196-7.* dharme ragah srute cinta dane vyasanam nttamam
indriyarthesu vairagyaih saihpraptarii janmanah phalam ||
B 3132.
198.* khararii svanaih gajonmattaih randaih ca bahubhasinim |
<kurajanam> kumitrarii ca duratah parivarjayet || "^
B 2042.
(199.) sakataih pancahastena dasahastena vajinam |
hastinaih satahastena desatyagena durjanam 1 1
VB (vii. 1),B (6341).
(200.) kirii karoti narah prajiiah suro vapy atha panditab |
daivaiii yasya chalEnvesi karoti vipbalaih kriyam 1 1
Lgh iv. 7, B 1729.
201. yasya putro vasibhuto bharya ehandanugamini |
vibhave yas ca saiiitustas tasya svarga ihaiva hi 1 1
VB ii.S,H (42), B 5382.
202.* adityasyodayo ganarii tambtilaih bbarati katba |
ista bharya sumitram ca apurvani dine-dine 1 1 B 932.
203. natyuccasikhafo merur natinicam rasatalam
vyavasayapravrttanaih nasty aparo mabodadhib
Lgh Yil 6, B (7569).
204. satpadah puspamadbyastho yatba saraiii samuddbaret
tatba sarvesu <kavyesu> saram grbnati buddbiman |
B (6605).
205.* karmabhutim imam prapya kartavyam kiarma yac
cbubham |
agnir vayus ca somas ca karmanarii pbalabbaginah 1 1
' B 1564.
206. jivantam mrtavan manye debinam dbarmavarjitam |
mrto dbarmena samyukto dirgbajivi na samsayab 1 1
VB xiii. 9', B 2430.
207. OcTTL? ovK l^et KXiatv ets to, tov vo/xov, ovto<s /catWcp yprjyopStVf
VTTViJiv TTO)? eart, Kat ov rvy^avet rtuv tav i<f>L€TaL ^ KapSia avToO* tto)?
208. sa dbarmo yatra nadbarmas tat sukbam yatra nasukbam |
jnanaih ca yatra najnanam sa gatir yatra nagatih || M 170.
209. TavTo. cio-t TO, TOV vofiov rf ets to. tfxypv^ €vcnr\a.y)(y(a.^ -^ aX-qOcui, ^
avo)(r}, 17 Ka9ap6Trj<s, 17 dA.iyapK€ta, 17 Oeoyv(i)aia, kol ^ awdOeui • ra 8c
Trjs dvo/Aias eicrl to. ivavTta.
210. Ti)s dpcT^s a-qfx^d eio-t Tavra • 17 cyKparcta, 17 iXaporiys, ^ €7rt/i,c\€Ui,
17 aa-Kria-L's, 17 8d(ris, 17 ayaSrj 8td^c(ri5, 17 Oeoipia kol ^ aTrdOcui.
211. T^9 dperrj^ crrjfieLa cicrt Tavra • 17 KaOaporrjs, ^ fvcTTrXayxyia, y 800-19,
7j diro)^ aXXoTptov Trpdy/xxxTOs, koX rj TrapOevuif y icmv 17 pti^a rrj's
(TKXrjpayoyyiaS'^
Cdnakya Used hy Galanos 67
212. ksiyante sarvadanani yajnahomabalikriyah |
na ksiyate <niaha>daiiam abhayam sarvadehinam |1
VB (xvi. 14),B 2023.
213. 0(rTis eXeos e;(ct cis ra tyiAliv^a, vtto tovtov iroicn rois ^eots Xarpeta
iyevcTOf koi iracra 6v(Tia, kox Xovrpov €v Tracri rots d-ytao-rtKois rSatrt.
Cf. 5 6930.
214. naharaih cintayet prajno dharmam eva hi cintayet |
aharo hi manusyanarii janmana saha jay ate 1 1
YB (xii. 20), B 3695.
215.* rajyaih ca saihpado bhogah kule janma <pavitrata>|
pandityam ayur arogyaih dharmasyaitat phalarii viduh |
B 5772.
216. daridryanasanam danarii silaih durgatinasanam I
ajnananasini prajna bhavana bhavanasini 1 1
YB (v. 10), B (2775).
217. <jnanam vi> jnanadanena nirbhayo 'bhayadanatah |
annadanat sukhi nityarii nirvyadhir bhesajad bhavet ||
B 2455.
The change in a not only coincides with Galanos ' 7vw(ris '^Iverai but
jndnavijndna° is cited by Kressler from Bhj,
218. matrvat paradarans ca paradravyani lostavat
atmavat sarvabhiitani yah pasyati sa pasyati |
YB xil U,H{5),B 4805.
219. anityani sarirani vibhavo naiva sasvatah |
nityam samnihito mrtyuh kartavyo dharmasarhgrahah 1 1
YB xii. 12, B 292.
220.* matulo yasya govindah pita yasya dhanamjayah |
so 'bhimanyu rane sete niyatih kena badhyate 1 1 B 4802.
221. grhesv artha nivartante smgLsanad api bandhavah |
sariraih ( tirtham adaya | punyapapaih samarii gatam |
' ■ M 55, cf. B 601.
222. na ca mata pita yati na ca bhrata sahodarah |
puny am <eva> samam yati <na suta na ca bandhavah >
Possibly d is nothing but a variant to b. \\ B 3229.
223. Tw ovTt OvfjirjpTjs ia-rlv rj yvvrj- dvfxrjprjs koI 6 ttXovtos- rj ^on) 8'o/a<os
aararos i<rTL, Ka^ws to oivpptTrU /SXefifw. r^s €p<i)TLK7J^ yvmtKOs.
224. Ttvos €o-Tt M'TVP I '^^^^^ irarrip ; tlvos vtos ; tlvos yvvrj ; Iv oAAciis
Kai oAAais yewiqcrtcnv oAAot Kat aXkoL ea-ovrai.
For the thought cf. B 4793, for the form B 1623.
225. Eis TO Sv<TKaray(j)VL(rTov (rropjo. rov Oavdrov eiarjXOov Ka/cetvot, ot ovres
Uavol av£yct/oat (avajSao-Tacai) Tr}V yrjv, kol Karainuv rov r)\t.ov Kat
68 George Melville Boiling
226. krtakarmaksayo nasti kalpakotisatair api
avasyam eva bhoktavyaih krtaiii karma subhasubham
TjD 257, B 1854.
227. avasyam bhavina bhava bhavanti mahatam api |
naffnatvaih nilakanthasya mahahisayanam hareh |
TjD 256, B 671.
228. Kanre/o wv irapa fxeyaXoLS 6 av6po)7ros, KapirovTai ov irXiov ToO
€ifmpfi€vov'<fi€p* ctTTCiv, 6 6<f>L^ BaaovKTjs, Kaiirep wv irapa Tw Aat^o
Tov ^t)Sa, dv€fMO<f>dyo<s io-rl koI dvefxoaapKOS-
The opposite is maintained B 4755, 4764.
229. svayaih karma karoty atma svayaih tatphalam asnute
svayaih bhramati saiiisare svayaih tasmad vimucyate
YB vi. 9, B 7305.
230.* alasyam hi manusyanam sarirastho mahan ripuh |
nasty udyamasamo bandhuh krtva yan navasidati 1 1
B (1030).
231.* krtantavihitarii karma yad bhavet purvanirmitam |
na sakyam anyatha kartum pinditais tridasair api
B 1870.
232. napraptakalo mriyate viddhah sarasatair api |
J trnagrenapi saihsprstah ^ praptakalo na jivati 1 1 B 3595.
233. yatha dhenusahasresu vatso vindati mataram
tatha purvakrtaih karma kartaram anugacchati 1 1
VB (xiii. 15), B 5114.
234. janma-janma yad abhyastaih danam adhyayanam tapah |
tenaivabhyasayogena tad evabhyasyate punah 1 1
VB (xvi. 19),5 (2331).
235. varaih parvatadurgesu bhrantam vanacaraih saha
na murkhajanasaihparkah surendrabhavanesv api
B 5975.
236. El Kal ^lXlolkl^ hLSa)(6€Lr] 6 ix(i}po<s, -^ fxaOrjaL^ ovk ep^cTat eU to oucpov
Trj<s yXiiXTO'rj'S avroVf KaOot'S ovSk to iv ^dafW.Xrj yy v8a)p eis T^v
v\J/rjXi^v.
237. <dhanavan akulino ^pi sarvatra paripiijyate [
sasino jatavahso 'pi nirdhanah paribhuyate 1 1 >
* cf . Lgh viii. 1.
238. yasyarthas tasya mitrani yasyarthas tasya bandhavah ]
yasyarthah sa pumahl loke yasyarthah sa ca panditah |
VByI 5'(vii. 15), 5 (540^).
239. vayovrddhas tapovrddha ye ca vrddha bahusnitah |
te sarve dhanavrddhanarii dvari tisthanti kiihkarah 1 1
• • 1 . 1 1 _
Lgh viii. 3.
Cdnakya Used hy Galanos 69
240. arthanam arjane duhkham arjitanaih ca raksane | '
aye duhkham vyaye dnhkliarii dMg artha' duhMiasaiii-
srayalill B (605).
241. gatibhangah svaro dino gatrasvedo mahad bhayam |
marane yani cihnani tani cihnani yacake || B (2811).
242.* mahataih prarthanenaiva vipattir api sobhate |
dantabhango hi naganaih slagbyo girividarane || B (4746).
243. Ot ju,€V BpdxfJM,ve<s Staytvwo-Koi/Tat ck Trj<5 iyKpartoas, ot 8c Uarpal €K
T^s ii(j>o<i>opia<Sf oi 8c Bato-cat ck Trj<s cts rrjv yetopyiav kol ijXTropLav
<j>L\o7rovuis, ol 8k "^ovSpai ck tyJs 6r)Teia<s kol virovpyuoM.
Cf. B 2456, 2457, 2709, 4506, 6540.
244. IlavTt rpoTTto Oeayputv Set Trotetv tois lTn.6vfxov<ri fieyaXr)^ dvea-ea)^ /cat
€v Tw irapovTi kol iv t<S fieXXovTL ^ito ex yap T7J<s Oewpiaq yvwats tov
©coO ytVcTat.
245. Twv ^vAaTTovTwv irapOevLav to tcAo? i<TTLV 17 Trpos tov ©eov Oempua,'
Sia^^ei/ocfco-T^s 8c t-^s TrapBevuvs irda-a dXXrj irpa^ui dpenjs dvoxpeXrj^
co-Tiv.
246. yasya cittaih dravibhtitam krpaya sarvajantusu |
tasya jnanaih ca moksas ca kiih jatabhasmacivaraih 1 1
VB (xv. 1), B'(5368).
247. Oo"Tis ovK aTToSoKLfJid^ei TO. vvo Tyjv alaO'qa-iV, ouSc tov dvfiov Kara-
/SaAAci, Kttt ^tXiySovos €0"Tt, tovtco to d<rK7jTtKbv (T-)^pxij ir6po<i la-ri
TWV TT/OOS tfHirjV.
248. ®€S T^v orcavToi) ^^')Q]V cv Tw 0€(5, o.TT'qXXay p.iv7)V irdcriq^ vofxiKYJ^
'irpdiea)^' avrrj ia-Tiv 17 Oetopta kol Ocoyvoxrux' to, 8e AotTra TreptrToXoyux.
249.* danarii ptija tap as caiva tirthaseva srutaih tatha |
sarvaih tad viphalaih tasya yasya cittaih na sudhyati 1 1
B 2754.
250. Ota x^P°^ '*^^ avccfcs €(ttl tw ocrtw dvhpl, t<S oiTra^ws 8iayovTt Kat
fnovd^ovTi, Tovavrr] ovk t(TTiv ov8\ rtS oIkovix€vlkw ^diarikei.
251. "OaTts 8o^a^€t T^v ^v^v /u,tav, ovros TravTas tbs cavTov voftti^ei* tw
8e cy/cpaTci cavTOV 6 rptros Koafios vir* iiovauiv iarCv.
252. yasya sneho bhayaih tasya sneho duhkhasya bhajanam
snehamulani duhkhani tani tyaktva vaset sukham 1 1
VB xiii. 6, B 5401.
253. 'O e/x(f>p(i)v fw.6r)Tr]<s 8ta fxid^ Xc^cws eKarbv Xc^cis pjavddvw 6 S'a^pcuv
ovSc /u,Mxv Ac'^tv puavBdva €k xtAiwv Ac^ewv.
254.* <dhanaih yasya bhaven manah suciraih tasya jmtani>
prabhrastamanadarpasya kiih dhanena kim ayusa 1 1
*5 4828c'i.
255.* pragnas tu jalpataih puhsaih srutva vacah subhasubhah |
gnnavad vakyam adatte hahsah lislram ivambhasah 1 1
Galanos^ translation lacks the limitation to a conversation. B 4923.
70 George Mel/vUle Boiling
256.* vasen manadliike sthane manaliinaiii vivar jayet |
manahinam suraih sardhaih vimanam api varjayet 1 1
B 6003.
257. muhiirtam api jiveta narah suklena karmana |
na kalpam api kastena lokadvayavirodhina 1 1
YB xiii. 1, B 4905.
Galanos' translation is free.
258. saiiisarakatuvrksasya dve phale amj:'topame
kavyamrtarasasvada alapah sajjanaih saha |
VB (xvi. 18), B (6636).
259. akarair ingitair gatya cestaya bhasitena ca |
netravaktravikarais ca grhyate 'ntargatarii manah
B 848.
260. rajni dharmini dharmisthah pape papah same samah |
raianam anuvartante^yatha raja tatha prajah ||
VB xiii. 8, Lgh ii. 6, B 5768.
261. nasti satyam sada caure na saucarii vrsalipatau |
madyape sauhrdarii nasti dyutakare trayaiii na hi
B 7576.
262. sakrj jalpanti rajanah sakrj jalpanti sadhavah |
sakrt kanyah pradiyante triny etani sakrt-sakrt 1 1
VB (iv. 10), 5 6650.
263. abhrachaya trnad agnih khalapntih sthale jalam
vesyaragah kumitraiii ca sad ete budbudopamah
264. gunah sarvatra pujyante pitrvanso nirarthakah
vasudevam namasyanti vasudevarii na te janah |
Lgh vii. 4, B 2143.
265. daridranam anatbanarii balavrddhatapasvinam
anyayaparibhutanam sarvesaiii partMvo gatih
Cf. Kressler: anathdndm.
266. acarah kulam akhyati desam akhyati bhasanam
<sammanah> sneham akhyati vapur akhyati bhojanam
Merely a scribe's blunder for SQ,mb'hramah. VB iii. 2, B 870,
267. artharthi bhajate loko na kas cit kasya cit priyah ]
vatsah ksiraksayaih drstva parityajati mataram || M 180,
Cf. also B 2541, 3186, 3187, 3189.
268.* devadravyena ya vrddhir gurudravyena yat sukham
J tad dhanam j[ kulanasaya mrto 'pi narakaih vrajet
B (2941).
270. 'YTripdcaLV (dva/8oA.^v) SeT Trotctv cv TroXifiOLSy iv Savetbts Kai hf
alTrjfXAX(nv vlov koI ywaiKos ■ Iv ■n-act Set Trotctv viripBtxriv ■ €v 8c ry
Trpai^L Tiov Tov vofjiov ov Set Trotetv VTripOtuiv koX jSpaSvT^ra.
Contrast B 3115.
B 516.
B (7443).
Cdnakya Used by Galmos 71
271. raja kulavadhtir vipra niyogi mantrinas tatM |
sthanabhrasta na sobhante dantah kesk nakhas tatha |
B 5750.
272. (*) bhavasuddhir maniLsyanaih jnatavya sarvakarmasu
anyathalingyate kanta bhavena duhitanyatha 1 1
B (4579) app.
G. seems to have read dlingate. His vl6v must be a lapsus for iraripa.
273. H fiiv L,<ii7i ofxouL icTTL Trj dcTT/oainj, yj §€ crw€'A.eDO"ts, cbs to oveipov, ^
oe (TTopyrj, ws 17 Jv tc5 ovpavw ipv0p6Tr]<s Kara rrjv cw Kat Kara t^v
ecTTrepav, ro oik cSifjua, w? 1^ rot) vSaros crraytov.
274. Ev Too-ovro) 6 ftaTpaxo<: ^oa. a^o/8os, wv ci/ iJSaTt, ev oo-w ov /SXeVet
Tov CTKXripov o^tv, OS ecTtv ws 17 7rpo^o(rKl<s rov i\€<fiavTO<s-
Cf. B 2547.
275.* panca nasyanti [padmaksi] ksudMrtasya na saihsayah |
tejo laj ja matir manam mahattvam capi pancamam 1 1
B 3855.
276. Aeyc dXyjOevav Xeye oxfyeXifxa • Xe'ye OefxiTa Kat evTrpeTrrj, a evcfjrjfXLav
TTpo^tviL' firjSk iv evrpaTreXuxii kol o'Kcoju./xao'i Acye aBip.LTa koX aTrpcTrrj,
a TTpo^evei 8v(r<fi7jp.Lav.
277. "OcTTts ovK ol8e XeycLV Aoyovs olttoSuktlkov^, w^eXt/iovs (;(/or/(ri/u,ovs),
aXr]6ei<s koI cpacrovs (TTrovSatois avSpdcri, Sia tL ovtos ov Kparet rrjV
eavTov yXtoTTav;
Cf. L^r^fc. vi. 10.
278. "Oo-Tis ypd<f>et Kara Tr)v vtrodeatv Kal diroSeiKTtKws ovtos co-rtv 6pd6<s
"TroirjTYjs, TO T€ irovqfxja, Kat Trovrjfw. avTov XvaiTeXis Icttlv.
279. 'Ekcivos €o-Ttv rip<otK6<s avrjpf Trpav's, o"o<^os, iyKpaTTj^s, kol )(aXLvayo)yb<s
tSv 7raO(oVj v<^* ou Kara^dAAcrat 6 Ovfib^ 8l dvo;(^s, <5)S 6 ixOpos Sia
po//.^atas> )
280. ''A^cs TOV Ov/xoVf OS eo^Ti pt^a t^s aTOTrtas, avirjTiKos (av^T^orts) Tiys
KUKtas, Kat oAe^ptos (oXe^pos, fJi.€L(x>a-L<s) t^s dpcT^s.
281. vararii hi narake vaso na tu duscarite grhe |
narakat kslyate papain kugrhat parivardhate 1 1
From SubhasitavaH 3163 (F. E.).
282. durjanaih saha sangena sajjano 'pi vinasyati |
prasannarii jalam ity ahuh kardamaih kalusayate 1 1
B 7546.
B 7518.
283. guno 'pi dosataiii yati vakribhute vidhatari
anuktile punas tasmin doso 'pi ca gunayate
284. (*) ksami data gunagrahi svami bhagyena labhyate |
nrparaksah sucir dakso bhrtyah khalu sudurlabhah 1 1
5 '(2013),
Probably: nrpaKxaMah'^ or nrpa<ibhalctah'^. Cf. EZressler: Tcsdmi ?
72 George Melville Boiling
285. yavat pimyodayah piiiisarii tavat sarve 'pi kiihkarah |
punyachede tu saihjate bandhavas te 'pi vidvisah 1 1 M 133.
286.* gauravam prapyate danan na tu dravyasya saihgrahat |
agacchan vanchito lokair varido na tu vaHdhih 1 1
B 2209^^^ 4346^=^.
287.* dustasya dandah sujanasya puja
nyayena kosasya vivardhanarii ca
apaksapato ^ 'rthisu | rajyaraksa
B 2890.
3hajanarii tatM
pancaiva yajnah kathita nrpanam
288,* marusthalyam yatha vrstih ksudharte
daridre diyate danaiii saphalaiii [pandunandana]
B 4730.
289. daridre diyate <danaiii sarvada tat prasasyate |
nadaridre tu yad dattaiii kiib. varidena varidheh. 1 1 >
290.* <mrtasyapi nivartante pancaitani na samsayah |
sastram vapi kupo vrksah suputras caiva pancamah 1 1 >
291.* <dharma]i pita ksama mata bharya jneya daya tatha j
itaras tu ^nah putra. bandhavas te sudhimatah 1 1 >
292. dhanikah srotriyo raja nadi vaidyas tu pancamah |
panca yatra na vidyante na tatra divasaih vaset |
VB i. 9, H (36), B (3861).
293. I lokayatra J bhayarii lajja daksinyam tyagasilata |
panca yatra na vidyante na kuryat tatra samgatim
YB i. 10, B (3862).
(294.) dadati pratigrhnati guhyam akhyati prcchati |
bhunkte bhojayate caiva sadvidham pritilaksanam
' B 2703.
295. A7ro<j>evy€ T7)v afxiXeuiv, rrjv (juXuiv KaKOv avOpwTrov, r^v t/feuSoXoyuzv,
TT/v ^ojoKTOvtav, Tr}v kv/3€ulv, t7]v OLVOTToa-Lav, Kttt Tr]V dXXoTpiav
yvvaiKtt.
Cf. B 2993, 2994.
(296.) sarvanase samutpanne ardhaih tyajati panditah |
ardhena kurute karyaih sarvanaso hi | duhsahah { 1 1
B 6929.
Eead : <murkhata> ?
297. sariitosas trisu kartavyah svadare bhojane dhane |
trisu caiva na kartavyo dane cadhyayane tape 1 1
VB (vii. 4, xiii. 19), B (6799), M p. 65.
298. Ota X°-P^ '^'^^ avcat? ecTTt Tot<i Tr/oae'crt rrjv KapBiav, kol K€KOpe<r/A€V(m
avrapKeuL^, oicrirtp d/xjSpoo-tixs ! irodiv Touxvrrj rots irXovTOv OeXova-ij
KOL TrjSe Ka.K€i(re Oiova-Lv;
299. asaihtusta dvija nastah sariitustas ca mahibhrtah
salaj ja ganika nasta nirlaj jas ca kulanganah 1 1
VB viii, 18, H (80), Lgh (iv. 3), B (755).
Canakya Used hy Galanos 73
(300.) asakyaih narabhet prajno akarj^m naiva karayet
yathadesagatadharmam yatMkalaih ca jivayet 1 1 B 712^^.
301.* <ghrtaih bhusanam annasya yauvanaiii narabhiisanam |
dhanasya bhusanam danaih ) _ . ,-,- . , . .\\^
,r5v,,«« 1.1.-* * • X • > svammo bhusanam krpa >
vakyasya bhusanam satyam ) * • • ^ 1 1 -^
(302.) vastrahlnas tv alaihkaro ghrtahinaih ca bhojanam | (
svarahmam ca gandharvam bhavahinaih ca maithunam 1 1
B 6011.
305. riktapanir na pasyeta rajanaih devataih gurum |
naimittikam<ca vaidyaih ca> phalena phalam adiset ||
B 5786.
306. priyavakyapradanena sarve tusyanti jantavah | '
tasmat tad eva vaktavyarii vacane kim daridrata 1 1
VB xvi. 17, B 4352.
307.* <dandena na tu m^nena sarvam etad vidhiyate |
gardabhadi dundubhis ca dasi balah striyas tatha 1 1 >
308. ayuh karma ca vittaih ca vidya nidhanam eva ca |
~ pancaitani ca sr jyante garbhasthasyaiva dehinah 1 1
VB (iv. l),xiii. 4" B (992).
309. manasa cintitarii karyarii vaca naiva prakasayet |
mantyena raksayed gudhaih karyam capi niyojayet \. ■ , '
y^ii. 7, a- (38),B.(4687).
311. ajnamatraphalaih rajyaih brahmacaryaphalaih tapah
jnanamatraphala vidya dattabhuktaphalam dhanam
B 880.
312.* vasisthakulajato 'pi yah khalah khala eva sah
candanad api sambhuto dahaty eva hutasanah 1 1 B 6001.
314. maksika vranam icchanti J dhanam | icchanti parthivah
' nicah kalaham icchanti santim icchanti sadhavah 1 1
Lgh V. 9, B 4651.
315.* adau tanvyo brhanmadhya | vistarinyah pade-pade ^ \
yayinyo na nivartante satarii maitryah saritsamah ||
B 940.
316. (*) jivite yasya jivanti <bhrtya> mitrani bandhavah |
•^ saphalaih jivitaih tasya atmartham ko na jivati 1 1 B 2439.
Cf. Kressler: yasmin jivati (Klatt would so emend) ?
317. *0 KttKOS KaLTTtp X(av evepyerovfjievos, aTrep ov Set Aeyeiv kol iv \oyo-
IMi)(iaj ravra Aeyet iv yeXwrt /cat ■^(apicvrnTixia • 6 8' dya^os, KaiTrep
ipe6Lt,6fxevoi ets opyrjv, ovk iK<f>pd^eL apprjTa koli dirpeTrrj • tt. ^. o
<TaKxapoK<iX£LiJt.o?, Kalirep Trte^o/u-ei/os, yXvKvv yyiiov e/cpcci.
Cf. B 6628, 6629.
318. *AAAo pkv StSoTttt ets irpaJ^iv ruiv rov vofiov, aXko Se et? dTraXAay^v
<f>6/3ov KOL KLvSvvov, oAAo Sc €is dfiOL/Srjv ;(d/otTos • o Tt 8c 8L8oTai ets
aWo T€A.os dXvaLTeXis Icttl.
74 ' " George Melville Boiling
320. trnal laghutaras tiilas tulad api ca yacakah | ^
vayuna kiiii na nito 'sau mam ayaih yacayed iti
VB (xvi. 15), 5 (2590 app.).
323. Kocr/ATy/AttTa eiai rrjq yrj? Trevrc • 6 c^tXoKaXos /SaxriXevs, 6 aya6o<: koi
ttXovo-lo^, 6 cvTratScuTos koI (Til)<l>p<ov, 17 XPV°"''^V^V^ y^^j '^^^ o
ycvvaio<s €v ttoXc/aois ittttos.
Contrast B 4587.
324 * <vyadlieh samarii nasti sarirasosanaih
matuh samaih nasti sariraposanam |
bharyasamarii nasti sariratosanam
vidyasamam nasti sarirabhiisanam 1 1 >
After M 50.
325. kake saucarii dyutakaresu satyarii
sarpe ksantih strisu kamopasantih |
klibe dhairyaiii madyape tattvacinta
raja mitraiii kena drstam srutam va 1 1 5 1618.
326.* sarv<esii dharmesu daya> pradhana
sarvesu panesu jalaiii pradbanam |
sarvesu saukbyesu <vadbtili> pradbana
sarvesu gatresu sirah pradbanam 1 1
■ -^ VB (ix. 4), M (173), B (6959).
327. kantaviyogah svajanapamana
rnasya sesarii knjanasya seva
daridrabbavad vimukbaih ca mitraiii
vinagnina panca dabanti kayam || VB (ii. 14), B (1630).
328.* avinito bbrtyajano nrpatir adata sathani mitrani
avinayavati ca bbarya mastakasulani catvari 1 1 B 691.
329. sarve ksayanta nicayah patanantah samuccbrayah
sariiyoga viprayoganta maranantaiii ca jivitam 1 1 B 6948.
330. na sa sabha yatra na santi vrddba
na te vrddba ye na vadanti dbarmam |
nasau dbarmo yatra na satyam asti
na tat satyam yac cbalenabbynpetam || B 3483.
Columbus, Ohio.
v\ ,
THE SOURCES OF INDIAN PHILOSOPHICAL IDEAS
George William Brown
Professor or Old Testament Literature^ College of the Bible,
Lexington, Kentucky
It is usually held that the characteristic Indian philosophy,
which first presents itself in a developed form in the Upani-
shads, is a direct evolution from the older faith of the Aryans,
as that faith is revealed in the older hymns of the Eig Veda.
To be sure, it is admitted that there is something extraordinary
in the development. A highly organized ritual, such as one
finds described in the Rig Veda, with its exaltation of the priest-
hood and of sacrifice, would not normally lead into a system in
which the priesthood is ignored and the sacrifice is regarded
as useless. The abnormality is the more marked when we find
that the ritual was continued alongside of the non-ritualistic
system characterized by the philosophy, and in many ways was
still more highly developed in the days of the Sutras. Chrono-
logically, it is usually granted that the speculative hymns of the
Vedas are among the latest passages in those books, that the
earlier Brahmanas were nearly or quite contemporaneous with
these hymns, and that the earlier Upanishads were nearly or
quite contemporaneous with the later Brahmanas. In the same
way the Sutras link on to the Upanishads. Sutra and Upani-
shad seem to stand at opposite poles (reference is of course made
here to the Sutras dealing with the ritualistic side of things).
The chain of development presented is that of a ritualistic sys-
tem in the older Rig Veda, developed thruout the Brahmanas
and Sutras — the normal development. But there appear cer-
tain hymns, manifesting different tendencies, in the later parts
of the Rig Veda; traces of the same thought are found in the
Brahmanas, and these ideas are the essential part of the Upan-
ishads. We have, then, side by side, two fundamentally (Effer-
ent systems of thought; the one strongly polytheistic, with a
highly elaborated ritual; the other paying little attention to
gods as such, certainly to personal gods, and taking the form of
a monistic or dualistic philosophical system.
A fundamental question in connection with this phenomenon
is, whence came the newer and philosophical ideas? Assuming
76 George William Brown
that only the Aryan element contributed toward the develop-
ment of Indian thought, that the earlier inhabitants of the land
were destroyed, or at least culturally reduced to zero, by the
invading Aryans, it is usually taught that the almost atheistic
philosophy of the Upanishads is a natural sequence of the
earlier polytheistic ideas manifested in the original parts of the
Rig Veda. The one argument which may be best invoked to
substantiate this assumption is the chronological one, for char-
acteristic Upanishadic thought certainly did follow character-
istic Vedic thought. Yet this argument alone is not conclusive.
It is oifset by the wide difference in the fundamental ideas of
the earlier and later systems. Again, it may be just as effec-
tively invoked to prove that the philosophic ideas were derived
from some other source, such as the pre- Aryan civilization of the
, country, which was gradually assimilated by the invading
Aryans. In fact, this assumption is one that deserves far more
consideration than it has usually had. Why should we assume
that only Aryan elements enter into later Indian culture? On
the contrary, why should we not assume that later Indian cul-
ture is a composite product, as practically all later cultures are
composite products, and that both the Aryan and the non- Aryan
elements contributed to it?
That the non- Aryan element of the population was not wholly
exterminated is an unquestioned fact. The southern part of
India, in fact nearly all the peninsula proper, is racially un-
Aryan. And tho Aryan languages have spread more than
Aryan blood in the occupation of the land, the South is still
linguistically unconquered. If we accept Risley's conclusions
in toto (cf. H. H. Risley, The People of India, 2nd ed., p. 33ff.)
we find the prevailingly Aryan element of the northwest of
India becoming continually weaker as we go east and south, so
much so that the non-Aryan or Dravidian element in the Gan-
getic Doab, the ancient Madhyadesa, is stronger than the Aryan
element. Farther east, in ancient Magadha and Videha, the
Aryan element is still smaller, and the population must always
have been prevailingly Dravidian (or at least non- Aryan)./
Even if one disagrees to a large extent with Risley's conclusions,
one can not escape the general conclusion that the non- Aryan
part of the population is a very lai-ge one even in these parts of
the country. We can not, therefore, accept the view that the
Aryans exterminated the original inhabitants; the facts are
against such a view.
Sources of Indian Philosophy . 77
Granting, as we must gfant, that the South has from the
earliest times been Dravidian — ^using that term in the loose and
convenient sense of non-Aryan — and that a considerable strain
of Dravidian blood is to be found even in the North, the question
at once arises as to whether or no this Dravidian element of
Indian population contributed to Indian culture. A priori,
whenever there is a blending of two races, we expect a blending
of their cultures, and the amounts contributed by the respective
races should be in proportion to their numerical strength. But'
this dictum can never work out with numerical exactness; the
stronger and more advanced race will inevitably contribute
more, in proportion to its numbers. Since the population of
India certainly has a very large Dravidian element, and prob-
ably is prevailingly, and in many parts overwhelmingly, Dra-
vidian, a priori we should expect the culture to be very largely
Dravidian. Was the superiority of the Aryans, then, so great
as to make the Dravidian influence negligible ? From the polit-
ical and military standpoint, it is hardly to be questioned that
the Aryans were superior to the Dravidians. But were they
as superior in other respects? And even if they were superior,
was their superiority sufficient to. overcome the handicap of
numerical inferiority? For we can hardly think that in the
Doab and the Magadha-Videha region the Aryan strain was
more than twenty-five per cent of the populalion; according to
Risley 's conclusions, it could scarcely have been more than half
that much. The task of organizing and Aryanizing so vast a
mass of Dravidians along wholly Aryan lines would have been
immense; it is difficult to conceive how it could have been
accomplished. Again we know that the ancient Dravidians car-
ried on commerce with the western world. Not to mention the
investigations of Indian writers of repute, H. G. Rawlinson's
Intercourse between India and the Western World (pp. 14, 30)
notes the number of articles of commerce supplied to the western
world by Dravidian India, and the number of Dravid^ian loan
words in Greek and other languages, names of these articles.
It would seem that at least the ancient sea traffic of India,
which must have been considerable, was very largely in Dra-
vidian hands. This is made the more probable by the relatively
slight mention of sea traffic in aacient Sanskrit literature. But
the commercial bent of at least parts of the Dravidian popula-
tion is not merely a matter of conjecture. To the present day
Dravidian merchants of the south are just as keen as the Aryan
78 George William Brown
merchants of the north. There is no reason for thinking that
this was not always the case. The only natural inference from
these facts is that the ancient Dravidians, or at least some of
them, must have been highly civilized and well-organized.
It is vain to go to the epics for trustworthy historical matter;
yet if any dependence is to be placed on their statements, the
cities of the Dravidians, their wealth and their culture, com-
pared very favorably with those of the Aryans. Owing to the
rise of Buddhism in northern India, to the facts that the earliest
known Indian alphabet seems to have been introduced thru the
northwestern frontier, and that the Pan jab was the scene of
the Persian and Macedonian invasions, we have an earlier his-
tory of north India than we have of the south. But not very
I: much earlier. And when the authentic history of the south does
begin, we find there a highly developed civilization, which is
inferior to that of the north, for the most part, only in respect
to those matters which were due to the contact of the north with
the Persians and Greeks. There is nothing in history, ancient
or modern, which would indicate that the Dravidians were
incapable of contributing a very considerable element to the
final resultant of Indian culture. There is nothing in the
present standing of the Dravidian to indicate such inferiority.
The relative intelligence of the largely Aryanized Pan jab shows
no very marked superiority to that of Dravidian Madras. On
a priori grounds, there seems to be every reason for assuming
that the Dravidian contributed his full share to Indian culture.
In seeking for matters in which positive Dravidian influence
may be traced, one turns first of all to language. It seems to
be reasonable to maintain, and it has frequently been main-
tained, that the whole class of cerebral sounds in Sanskrit was
developed after the arrival of the Aryans in India. Either or
both of two causes may account for this. The new sounds may
have developed thru internal phonetic change, or they may have
been introduced from an external source. Since the Dravidians
had, and still have, both dental and cerebral sounds in their
languages, it is certainly possible that Sanskrit derived these
sounds from its contact with Dravidian. This is not the place
to argue this question, but to the writer the cumulative evidence
as to Dravidian influence in cerebralizing a large number of
dentals is very strong. A brief treatment by Grierson of this
and other possible cases of Dravidian influence on the phonology
of Aryan languages in India will be found in Linguistic Survey
of India, iv. 279f .
Sources of Indian Philosophy 79
More impressive and less open to question is the influence of
'ravidian on Aryan inflexion. A most convenient summary of
lis phase of the matter is given by Grierson, op. cit., pp. 280-1.
'r. Caldwell, in his Comparative Grammar of the Dravidian or
outh-Indian Family of Languages, pp. 391, 225ff., long ago
ointed out the similarity in the use of postpositions in the
lodern vernaculars and in Dravidian. Both groups of lan-
uages make use of an oblique form of the noun to which the
ostpositions are attached. The order of words in the modern
ernaculars has become Dravidian, and not Sanskrit. The use
f prepositions has ceased; the conjunctive participle has been
eveloped. , Even in Sanskrit such forms as kartdsmi and
rtavdn seem to be exact copies of Dravidian forms. There can
3arcely be a doubt that the modern vernaculars have been tre-
lendously influenced by Dravidian. And Sanskrit itself shows
vidence of borrowing from the same source.
It is generally admitted that phases of ^iva worship, and
Tobably even ^iva himself, have beeipi derived from Dravidian
ources. Dr. Grierson {op. cit., p. 279) notes that the word
'iva is -Dravidian as well as Aryan, that in Dravidian it means
ed, while rudra in places in the Rig Veda seems to have the
ame meaning. This is a possible reason for the identification
f Budra with Siva. That T antra worship is derived from the
borigines is the genera;l opinion of writers on this subject.
Similarly the worship of Kali and Durga is generally believed
be traceable to aboriginal sources. Among others, Bhandar-
:ar, in his Vaimdvism, §ai/vism, and minor religious Systems,
►p. 115, 144, recognizes strong influences exercised by the sav-
age tribes. It has been very reasonably suggested that the
freat pilgrimage places, such as Allahabad and Benares, were
acred long before the. advent of the Aryans, and that their
anctity was simply taken over, as it were, by the newcomers.
There was a marked difference, apparently, between the
Aryans and the aborigines in the matter of gods. The charac-
eristic Aryan thought is that of a few great gods with distinct
)ersonalities, as manifested in Indra and his associates. Some,
udeed, are nature gods, as Jupiter Pluvius was a nature god;
levertheless, the Aryan gods who are on the active list are
iudowed with sufficient personality to enter into a mythology,
Lnd few enough in number to be known thruout the entire
^ryan community. Char;^cteristic Dravidian thought, on the
►ther hand, recognizes gods innumerable, shadowy beings for
80 George William Brown
the most part, ghostly beings, or identified with some animal,
some disease, some force of nature. One may well fancy the
charms of the Atharva Veda — especially when he remembers the
struggles of this book to attain canonicity — to represent a por-
tion of the aboriginal cultus absorbed by early Aryans. For
the Aryans were in contact with the Dravidians from the first
day of their arrival in India. The characteristic Dravidian
idea of deity may be obtained from such books as the study of
the Village Deities of Southern Indbia by Bishop Whitehead of
Madras, or W. T. Elmore's similar study of the Dravidian Gods
in Modern Hinduism (Hamilton, N._Y., 1915), also dealing with
the same locality. W. Crooke's investigations in North India
(see especially his Popular Religion and Folklore of Northern
India) show the same characteristics prevalent among the masses
in that part of the country. That these differences must have
been felt in the time of the Aryan conquest of the north can
not be questioned; to the Vedic writers the Dasyus were 'god-
less' and 'riteless.' ,
This type of religion is recognized in the Indian census as
'Animism.' One may easily quarrel with the term as loose,
indefinite, and inaccurate. But at least it is convenient. Using
this term, then, to denote the aboriginal religions of the country,
the religions of the lower classes and tribes, we find at the
other extreme the highly organized Hinduism with its great
gods and elaborate ritual. Tho probably largely influenced by
Dravidian cults, it is the best representative of the ancient
Aryan faith; it is in the direct line of descent. Between the
two extremes one may find every possible gradation, ranging
from theism to animism. That is, there is everywhere amalga-
mation of fundamentally different religious elements. And yet,
even in the highest of present day Hindu cults, there are
matters which seem to have come from the Dravidian side.
Most important of these is the doctrine of transmigration, which
appears to be based on Dravidian animistic ideas. Certainly
transmigration is a corollary and a counterpart to the usual
animistic faith. Then we have specific sacred things, things
with which the Aryans were unacquainted before they came into
India, such as the pipal and banyan t^ees, the peafowl, the ser-
pent, the langur or Hanuman monkey, various species of grass,
not to mention sacred places innumerable. Why did the Aryans
begin to regard these as sacred? The most plausible reason is
that their predecessors so regarded them. The adoption of
local Dravidian deities into the higher and organized cult is a
Sources of Indian Philosophy 81
most frequent phenomenon. In fact, iif looking at the modern
cult from the Dravidian angle instead of from the Aryan angle,
one is apt to be led to the conclusion that practically the whole
cult is now Dravidian, only the organization remaining Aryan.
For the great gods of the Vedas, tho formally worshipped by
the higher classes at certain set festivals and on particular
occasions, have no real hold on the religious life of the people.
They are merely fossils of a past religion, and seem to owe their
existence to the wonderful conservatism of India, which main-
tains everything which has at any time been in the national
consciousness. The old Vedic priestly classes no longer exist,
at legist in a practical sense. Certain forms of ritual do exist,
as well as Srdddha, oif ancestor worship, and these certainly
parallel ancient Aryan practice. But we can not be sure that
the Ancient Dravidians did not observe ancestor worship ; the
present cult may owe something to them in this matter as well
as to the Aryans.
From all indications, it would seem that the first wave of
Aryans carried with it more intolerance and exclusiveness than
the later wave or waves. And the contact between the two races
must therefore have had less reaction on the Aryans at first
than it had later on. With the lapse of time, along with fuller
acquaintance with the Dravidians, new and strange ideas begin
to appear. The old settled faith in Indra and his associate
deities is replaced here and there by philosophical, one might
almost^ say skeptical, queries in the speculative hymns of the
Vedas. At a time not very remote from that of the latest Vedic
hymns, namely in the period of the earliest Upanishads, a great
thought crisis seems to have taken place. The ultimate result
of this was the practical overturning of the old Vedic faith,
tho, to be sure, eclecticism and syncretism for centuries played
their part. The crest of the Aryan wave moved forward; in
the early Upanishad period the region of the thought clash is
no longer the Panjab or the Gangetic Doab, but along the lower
Ganges and the country to the east of the Doab — ^Magadha and
Videha. Here and at this time were born the Upanishads,
Jainism, and Buddhism. Born is probably not the right word ;
what actually happened was the transfer into set compositions,
which have been preserved to this day, of the ideas of the time,
ideas which were new and startling to the Aryan kings at whose
courts these doctrines were preached. But there is no -reason
for thinking that these doctrines were not of considerable age
when they were proclaimed by Gautama, Mahavira, and the
82 George William Brown
Upanishads. There is good reason for thinking that Jainism,
at least, was older than the sixth century B. C. For Mahavira
is not considered to be the founder of a new religion, but a
preacher of one already established. One does not have to
believe all that is said about the twenty-four Tirthakaras to
believe that there is some fact to support the fanciful stories
told about the number of Mahavira 's predecessors. It is rea-
sonable to suppose that Mahavira 's cult was in the main at
least an old one in his day, having a long succession of teachers,
but -that it was Mahavira who brot it into prominence in the^
Aryan world. Buddhism in its fundamental ideas is so closely
related to Jainism that it is evidently a product of the. same
cycle of thought and culture. When it is remembered that the
localities where these two religions came into prominence are
practically the same, that Mahavira and- Buddha were con-
temporaries, that the early orthodox Indians often mistook one
sect for the other, and failed to distinguish between them, one
can hardly help feeling that in. the beginning they were sects
of a single cult, and go back to a common source. Again, an
examination of the earlier Upanishads shows that their doc-
trines are based on many of the same fundamental ideas as
those of the Buddhists and Jains. The great difference seems
to be this; Buddhism and Jainism remained more purely
national, that is Dravidian; they would not accept the Yedas
or the Vedic gods. This and this only stamps them as unortho-
dox. Apart from their rejection of the Vedas, there is scarce
a thing of importance in them which is not to be found in some
of the orthodox systems. This very criterion becomes an indi-
cation of the non- Aryan origin of the cults. But Upanishadism,
if the term be permitted, saves its skin, as it were, by a formal,
yet practically meaningless, acceptance of the Vedas — that is,
the Vedic hymns, for at the time of the earliest Upanishads,
it is very doubtful whether much, if anything, outside of the
hymns had been canonized. The Upanishads, then, appear to
be a piece of early syncretism. The theory that they represent
a simple reaction against the polytheism and ritual of the
mantras would call for a labored and persistent polemic which
we do not find. The antiritualist position is assumed, rather
than argued for. The attitude in general is constructive rather
than destructive. The controversy in the Upanishads, and
there is plenty of it, is usually over philosophical matters, not
over ritual. To the orthodox Aryans, the doctrines of the
Upanishads are the New Thought of their time; the kings and
Sources of Indian Philosophy 83
sages at the courts where these doctrifies are newly preached
hear them with wonder and amazement. Yet the doctrines are,
in spite of their newness, apparently the result of a long period
of elaboration, and new only to the Aryan court. One may
venture the opinion that these doctrines represent the highest
phase of the ancient religion and philosophy of the Dravidians,
interpreted by Aryans who strove to be faithful to their heredi-
tary cult, but who at best could produce only a syncretism in
which the essentially non- Aryan predominated. And all that
we know of the advance of the Aryans into India fits ^in with
this theory.
The typical Vedic conceptions are to be found in the earlier
books of the Rig Veda. They would seem to represent the
Aryan thought, but little contaminated with contact with the
Dravidians. In the later hymns of the Rig and in the Atharva
we seem to feel something of the effects of the contact between
the two races. The charms of the Atharva — a collection whose
admission into the canon was very late — ^must have suggested
something un- Aryan to those who opposed its admission to the
canon, and who looked with such scorn upon it in every way.
"When syncretism was more advanced, when Dravidian thought
had become familiar, the Atharva could be received as of equal,
or nearly equal, sanctity with the Rig (tho there were always
those who denied this position to it). The speculative hymns
show the first effects of the higher side of Indian animism.
The Upanishads show it much more clearly. And the philoso-
phy of India since their time, orthodox and unorthodox, is the
philosophy of animism, and not of theism, such as we might
expect to be derived from the Vedas.
The first postulate of all the systems of philosophy, includ-
ing Buddhism and Jainism, is that everything is permeated by
spirit, a postulate which is the essence of a-nimism. Everything,
organic or inorganic, living or inert, men, animals, birds,
insects, trees, plants of every sort, seeds, clods of earth, all
things are permeated by the subtle essence which is the essen-
tial element of the universe. Nowhere is this set forth more
clearly than in the sixth Prapathaka of the Chandogya Upani-
shad, which is one of the earliest. In regard to these and
similar things, Uddalaka says, ' That which is the subtle essence,
in it all that exists has its self. It is the true, it is the self,
And thou, ^vetaketu, art it.' Now this is simply systema-
tized animism. Starting with the animistic belief that all
objects are permeated by spirit, undertaking to learn the nature
84 deorge WilUam Brown
of that spirit, attempting to arrange the conclusions in a sys-
tem, not only is this conclusion of the Indian philosopher a
natural one; it seems to be an inevitable one. This spirit is
something which is not cognizable by the senses, yet it is none
the less real ; in fact it is the essential and most important part
of the object. It is the part which one worships or adores.
The object can have no existence without it. Animism does not
try to prove the existence of such a spirit, neither does Indian
philosophy ; both simply assume it. The wonderful new thought
which surprised the Indian thinkers at the various royal courts
is the all-permeating force of this spirit. The questions which
arise concern its nature. To the intellectuals of the Aryan cult
the idea appeared sublime; it far transcended the old Vedic
ideas of the spiritual. Here is a force, an essence, which sus-
tains even the gods, in comparison with which the gods are of
very little importance. One need not deny the existence of the
gods, but their status is very greatly reduced; they stand to
man only as man stands to the lower creation. The new idea
is grasped with charmed surprise; a period of intellectual
awakening results. Some syncretizers seek to harmonize the
new and the old by lowering the status of the gods, as the
Vedantins do. Others seek to identify this spirit with the
Supreme Deity — the Gita, for instance, identifies it with Krishna.
Yet the kernel is the Dravidian animistic conception; part of
the external comes from the old Aryan circle.
The differentiation of the philosophical systems may well have
had its genesis before the Aryans became thoroly acquainted
with the new ideas. From the idea that everything is per-
meated by spirit, certain questions arise. There are many
objects in the universe ; does each one have its own spirit, or, to
put it more correctly, is each one permeated by a separate spirit?
Or is there just one spirit which permeates all things, and is
the appearance of plurality merely an appearance? When the
animist begins to think, this is one of the first questions to arise.
The answer to the question constitutes one of the main differ-
entia of the systems. Sankhya and Nyaya agree that there is
a plurality of spirits ; each object has a spirit which is distinct
from the spirit in other objects. But the Upanishads (gener-
ally speaking) and Vedanta say there is but one spirit which is
all-permeating ; then Vedanta seeks to account for the apparent
plurality when there is really unity. In both answers the
fundamental animistic conception is untouched. Acute minds
have started with the fundamental animistic conception of spirit,
//
Vv
Sources of Indvcm Philosophy 85
and strive on this postulate to account for all the phenomena of
the universe. Modern Jainism still emphasizes the belief, char-
acteristically animistic, that not only every animal and plant,
but every stone and clod of earth has its own peculiar spirit.
Current orthodox thought is usually Vedantic, and maintains
that the distinction of individual objects is illusion. There is
but one spirit in all the universe, whether that spirit permeate
the twice-born Brahman, the' degraded Chamar, the yet more
lowly worm, or even the grain of sand. The spirit which
appears in its highest form in Vishnu or one of his incarnations
is the same spirit which appears in the tiger godling of the
juiigle, the Smallpox Mother, or the amulet. Truly, with this
conception, all worship is one. Monism is thus seen to be the
ultimate evolution from animism.
Another very natural question is : when a clod of earth
breaks, what becomes of the spirit within it? When a new clod
is formed, whence comes the spirit which permeates it? When
a seed, a plant, or a body perishes, whither goes its spirit, and
whence comes the spirit to similar new objects? ,To the San-
khyas and all who believed in the plurality and reality of spirits,
the question was inevitable ; even to the Vedantins, whose sepa-
rate spirits or jwas are illusory, the same problem arises. No
more natural answer can be conceived than the animistic reply
which the Indian philosopher gives; the spirits migrate from
body to body, from object to object. And so the doctrine of
transmigration of souls is born. Much of Indian philosophy
has been evolved in applying this doctrine to the phenomena of
nature. This doctrine is one of the primary conceptions of all
Indian thought. No Indian philosophy or religion has ever
achieved a following of any importance whatever unless it has
accepted the doctrine of transmigration and the animistic con-
ceptions which it presupposes. S.o fixed is the belief in trans-
migration that no one ever tries to prove its truth. It is an
axiomatic fact, and all the phenomena of life are interpreted
in terms of transmigration. So universally is this doctrine held,
and so unquestioned is it from the time of its appearance in
Indo- Aryan literature, that one can only feel that it was taken
over as a fully developed belief, with a long history behind it.
In other words, it was something inherited or borrowed from
the non- Aryan people with whom the Aryans came in contact.
Nearly all the other matters of Indian philosophy and modem
IndiaQ religion are outgrowths of these fundamental animistic
conceptions. Why does the spirit dwell in a body, and y^hy
86 George William Brown
does it change from body to body? Because of works. And
why the universe? That the spirit may enjoy the fruit of
works. Many things seem to combine to make these answers
reasonable. They seem to furnish a solution to the great prob-
lem of suffering, which has been attacked unsuccessfully by so
many philosophers and thinkers. To the Indian it is perfectly
clear ; the sufferings of this life are caused by the bad deeds of
a previous life. The delights of this life are the results of
previous good deeds. Eetribution and recompense are thus
fully meted out; the Indian is perfectly satisfied in regard to
the questions concerning conditions in this life and the outcome
of deeds. The immortal soul simply wanders on and on, from
body to body, according to the actions it has performedv The
relation of soul and body is thus fully explained.
May the soul be released? This is another of the great ques-
tions of Indian philosophy. If so, how ? All schools agree that
it may be released, but different means to release arp proposed.
We have the knowledge-path so frequently presented in the
Upanishads. But there are also the works-path and the devo-
tion-path. Then, in connection with the binding and the release
of souls another question arises; is the soul really, bound?
Sankhya assures us that the soul is not really bound, tho both
soul and matter are real. It only appears to be bound; hence
the apparent binding is released by the acquisition of knowledge.
Is the universe real? Sankhya has answered yes, Vedanta says
no. Hence, to the Vedantin, there can be no binding, for there
is nothing to bind the soul. The spirit is the all in all, it alone
has existence. When one becomes conscious of this, the soul is
automatically released from its illusory binding. All these doc-
trines, which have won the admiration of many western investi-
gators and thinkers, are in the ultimate test simple, one might
almost say — from various points of view— inevitable, conclusions
from the primary animistic beliefs which the Aryans encoun-
tered when they came into serious touch with the Dravidians
of the lower Gangetic plain.
The suddenness with which these doctrines appear in liter-
ature has led to the supposition that they are Kshatriya doc-
trines which the kingly class first evolved and then taught to
the Brahmans. It is indeed true that there are isolated accounts
of kings teaching these new ideas to Brahmans. But usually
the disputes in the Upanishads are not carried on by the king
himself, but by the pandits and seers by whom he is surrounded.
V
Sources of Indian Philosophy 87
Janaka was for the nlost part a questioner and not an instruc-
tor. And so with most of the other kings mentioned. There
is little to support the idea that the kings originated these doc-
trines, tho they may well have known them before the Brah-
mans did. What seems more probable is that the Aryan or
partly Aryan kings respected the culture and religion which
they found in their later advance. These, tho different from
the culture and faith of the Aryans, do not seem to have been
lower. When a tolerant king ruled, his court would most likely
contain teachers both Aryan and Dravidian. In the region
where the Upanishads, Buddhism, and Jainism are reputed to
have arisen, the main element in the population is still Dra-
vidian. It must have been even more strongly Dravidian in the
days of Janaka of Videha. It looks as if the conquered Dra-
vidians had revenged themselves by imposing their culture on
the conquering Aryans ; a kind of revenge which has often taken
place in history. Compared with the Upanishads, Buddhism
and Jainism reflect less of the real Aryan element. But even
in the Upanishads the Dravidian source seems to contribute the
larger part. Since the population of India is and has from the
beginning of history been prevailingly Dravidian, it is but
natural that this syncretized faith should rule the minds of men
thruout the land. The ultimate religion, as in many other cases,
was simply that which the psychology of the people created.
Its sources go back to early animism, tinged everywhere by the
hue of distinctively Indian environment. The fundamental ani-
mistic and Dravidian ideas were received without question in
higher circles about the time of the birth of Gautama. The dis-
putes were over secondary matters.
A very plausible guess would be that the systems were dif-
ferentiated before the Aryans became acquainted with them.
Their very names, whose real meanings are so uncertain, look
that way. It is a well-known fact that every nation borrowing
a word from a foreign language has a tendency to' pronounce
that word as a native one, and in due time the word receives a
false meaning and a false etymology. Yoga and Sankhya are
both in appearance Sanskrit words with rather transparent
meanings. But their real meanings and applications to the sys-
tems seem to be doubtful. It is very possible that they are
modifications of words in some Dravidian tongue, perhaps now
lost, conveying original meanings quite different from those
at present indicated. Even the word Upanishad may eventu-
88 George William Brown
ally be traced to such a source. And one might well question
whether asceticism and caste, of which there are but slight
traces in the oldest Sanskrit literature, may not also be Dra-
vidian. One finds caste, for instance, among such unaryanized
people as the Santals, and developed along totemistic lines.
It would seem that the time has come to plead for an investi-
gation of the culture of India in connection with the Dravidian
and Munda element. Most probably our ideas would be con-
siderably changed in regard to the importance they have played
in developing the final form of Indian culture. ^
Lexington, Kentucky.
ESCAPING ONE'S FATE : A HINDU PARADOX AND ITS
• USE AS A PSYCHIC MOTIF IN HINDU FICTION^
William Norman Brown
Johnston Scholar in Sanskrit, Johns Hopkins University
Brhaspati was his counsellor; the thunderbolt, his weapon; the gods,
his troops; Heaven, his fortress; Visnu, his patron; and the invincible
elephant Airavata, his mount — and yet, tho thus endowed with might and
power, Indra, the slayer of Vala, was worsted in battle by his foes. How
/elear it is that we had best rely on Fate! Out, out upon fruitless valor!
(Bhartrhari, Niti^atakam 88.)
To THE Occident there is nothing more characteristic of the
Orient at large and of India in particular than belief in the
inevitability of fate, usually summed up in the vague phrase
'Oriental fatalism'. It is not surprising that this trait should
be the most easily apprehended by the casual traveller or reader,
for 'fatalism' is the most frequent 'outward and visible mani-
festation' in the individual of the accumulated Hindu religious
and philosophic traditions of nearly three thousand years. My
•^wn boyhood residence in India preserves no stronger remem-
orance than the Hindustani words 'Jo Kb, so ho (What will be,
that will be)', the accepted 'remedy that destroys the poison
of worry '.^ The sentiment is universally Indie.
^ This paper may be regarded as a tentative article in the encyclopedia
of Hindu fiction motifs suggested by Professor Bloomfield in his paper,
On Becwrring Psychic Motifs in Mindu Fiction, and the Laugh and Cry
Motif, JA08 36. 54. For treatment of individual motifs, see also the
following papers by Professor Bloomfield: On Talking Birds in Hindu
Fiction, Festschrift fiir Ernst Windisch, p. 349; On the Art^of Entering
Another's Body, Proceedings of the American Philosophical Society 61. 1;
The Fable of the Crow and the Palm-tree: A Psychic Moiif in Ei/ndu,
Fiction, American Journal of Philology 40. 1. Other papers discussing
Hindu fiction motifs are as follows: Burlingame, The Act of Truth (Sac-
cakiriya) : A Hindu Sp^l and its Employment as a Psychic Motif in
Hindu Fiction, JBAS for 1917, p. 429; Norton, The Life-Index : A Hindu
Fiction Motif, printed in this volume; and the present author, Vydghra-
mari, or the Lady Tiger-Jciller : a Study of the Motif of Bluff in Hindu
Fiction, to appear soon in the AJP.
= Cf . Hitopade^a (ed. Peterson) IV. 9 :
yad ahhdvi na tad hhdvi hhdvi cen na tad anyathd
iti cintdvisaghno 'yam agadah Icim na piyate.
'What is not to be, will not' be; if it is to be, it will not be otherwise.
Why not drink this remedy that destroys the poison of worry?'
90 William Norman Brown
Westerners, however, do not usually recognize that 'Oriental
fatalism' is no unity but rather a diversity of beliefs. It is fair
to say, I think, that to their mind the whole story is contained,
in the word 'kismet', which is properly a Mohammedan concept
and signifies the unalterable fate arbilfcrarily prescribed for each
man by Allah at the time of creation. Allah made the universe,
wound it up like a clock, and set it running. Every event in
the history of the cosmos was foreordained at that time, and
similarly every incident in the lives of the countless' unborn
millions of men. And no human endeavor can alter in the
slightest degree the decisions of the Inscrutable. In the final
;J,nalysis 'free will' is but an illusion; and man will enjoy hap-
piness or suffer sorrow, spend eternity in the bliss of Heaven or
in the torments of Hell, only as has been ordered in the scheme
of Allah.
Now, the truly Hindu notion of 'fate' is basically different.
The doctrines of Karma (works) and Rebirth, both character-
istic of every indigenous Indian religion and philosophy, offer
a sharp contrast teethe idea of Kismet. Man, or any other ani-
mate object, experiences in the present life the inevitable results
of the accumulated karma (deeds) of his prgvioSs existences.
If his karma has totalled up with a ^ala^c^ a the'ai^e of puny a^
(merit), he has'^been born to happ^^ness; if it has totalled up
with a balance on the side of papa (sin) he has been born to
sorrow. Similarly, his actions in this life constitute a dditional
karma which will affect him in succeeding reincarnations.® We
can see, therefore, that man is not the impotent subject of an
arbitrary deity, but on the contrary is the 'master of his fate/
the maker of his destiny. By his own exertions, and by nothing
else, is his lot determined, and the results of all deeds are certain
and inescapable. This is a consistent application of the law of
caus e and ^ ect that places a high value on the human wiU.
^T3oupled with the doctrine of Karma is a popular folkloristic
belief concerning fate that long ago made its way into the ortho-
dox Hindu religious systems and now permeates the mind of
India from Kashmir to Ceylon, from Baluchistan to Burma. A
man's fate is written in brief on his forehead or in the sutures
^ So we see a pious but poor Brahman whose unhappy lot results from
unrighteousness in former existences, and a wieked but rich Kayasth whose
happiness is due to merit acquired in previous births. Needless to say, in
the next iacarnation their positions will probably be reversed (MeCulloch,
Bengali Kousehdld Tales, p. 7).
\ Escaping One's Fate 91
of his skull,* and he who is clever enough may read the cryptic
message. . Generally it is thot that the writing is placed there
on the sixth night after a child's birth by Vidhatr, or Dhatr,^
the Disposer, a specialization of the creator Brahma, whose busi-
ness it is to order the affairs, of the universe according to the
results of harma, and who is therefore the ordainer of human
fate. His character becomes sharply personal to the folk, who
picture him as an inexorable deity, sometimes acting automati-
cally, but at other times as an arbitrary power whose decrees
are determined by caprice ; and it is often hard for the Western
observer to see a marked difference between him and Allah as
Ordainer.
Fate, of course, is inevitable. Make what effort he will, man
cannot alter it. The effects of karma are i ujes capable ; what is
written on the forehead is unavoidable. This doctrine is uni-
versal in India; every religion and philosophy teaches it; the
folk accept it. It colors all Hindu thot, and finds continual
expression in Hindu literature. Fiction, particularly, shows its
pessimistic dominance, and there are countless stories illustra-
ting the futility of opposing destiny. If it is fated that a man
be poor, then he will never receive wealth; for even if God
should place a jar of gold in his path, he will suddenly be
tempted to play the blind man for a moment, and with eyes
closed will pass it by.,® So, too, if a woman is fated to marry
her son , no effort will prevent the incest."^ But the idea of 'the
inevitability of fate is so familiar as to need no elaboration here.
It is not so well-known, however, that even in India there are
those who refuse to admit the force of this doctrine. Their
number, to judge from the infrequency with which they have
expressed their sentiments, is small, but they have left conclu-
sive evidence of their incredulity, mostly in the form of stories
' * In Bengal, for instance, a common word for fate is Tcoyal, Skt. Tcapdla
(forehead). See McCulloch, Bengali Household Tales. Cf. the Marathi
proverb je Tcapdldnti te hhogdve, bear what is on your forehead (Man war-
ing, Marathi Froverbs, p. 208).
''Also variously known as Vidhata, Dhata, Bidhata, Bidhata Purusa, etc,
Dhatr and Vidhatr are first applied to Indra and Vi^vakarman (Eig Veda
10. 82. 2, and 10. 167. 3).
^ Manwaring, Marathi Proverts, p. 210 ; Pantalu, Folklore of the Telugus
(3d ed.), p. 38.
^ Pari^istaparvan II. 224; Tawney, Fralandhaointdmani, p. 71; Southern
Pancatantra amplior I. 34; Hertel, Das Fancatantra, pp. 152 and 283;
DTenha in Indian Antiquary 21. 45.
92 William Norman Brown
\
or proverbs. Success in worldly affairs is not to be obtained
by him who makes no effort, leaving all to fate. ' ' Fortune comes
to the man of exertion, the lion-like !^^ Poltroons say, "Let Fate
give ! ' ' Strike down Fate ! Play the man with all thy might !
Make an effort, and if success does not follow, what fault is
there ?'^ Again, we read in a fable how the fish named Fore-
thot and that named Readywit escaped the fishers, but Fatalist
perished miserably.^ It is only natural that courageous self-
reliant men should rebel against the stifling notion of the use^
lessness of human effort ; and whatever may be the doctrines of
religion or the conclusions of speculative thot, so these men feel,
'common sense' argues that intelligent effort is bound to be
efficacious. 'Practical life' is governed not by fate, but by the
individual's own wit and energy.
There is another means of escaping one's fate open to less
worldly-minded folk, those whose mental proclivities are essen-
tially religious. For more than two thousand years, at least,
the Hindu mind has recognized two roads to salvation. The
more lo^al and austere of these, and perhaps the more original,
is the f^adr-of knowledge (jndnamdrga) . He who, unattached
to any of the objects of sense, by meditation penetrates the mys-
teries of the universe and discerns the true nature of the soul —
if he follow a system that teaches the doctrine of the soul — and
understands its, relation to the abstract, impersonal ^o^preme
Soul; or who, as ordered by other systems, grasps thajnietiec-
tiial truth concerning the origin and cessation of being, is saved.
oi jfebi
Obviously, such' a road to salvation is too rough and steep for
any but those whose [mental constitution is of the strongest.
Pure intellectuality without em otion , entailing complete excision
of the self from the world in whole or in part, is too severe a
demand to make of the mass of humanity. And so we find a
[concession made to the necessities of the less thotful; and the
element of a personal deity appears in the various Hindu reli-
gions. Nowhere is the process better illustrated than in Bud-
dhism. The teaching of the Buddha, according to the canonical
'a Punningly also: 'Laksmi (Fortune) approaches (only) the Man-lion
(i. e. Visnu, her consort).^
* Hitopadela, ed. Peterson, Introduction, vs. 22. Cf . Draupadi 's remarks
in Mahabharata, Vanaparva 30 and 32.
"Paiicatantra tstory of 'The Three Fish' ( Tantrakhyayika I. 12, and
other versions).
^^^5^owledge is the key, indeed the instrument itself, by which
man escaped from the samsara, the endless round of n?ebirth.
Escaping One's Fate 93
:exts, denies jtbfiL^istence of a soul and of a supreme god, and
3xescribes salvati^, that is, release from rebirth and entry into
!^irvana, by""^strenuous (mental application that results in mas-
:ery of the doctrine of causation and annihilation of the thirst
:hat causes rebirth. Once knowledge is attained, release is sure
:o follow. But the common man of the Buddhist community
30uld not travel this hard abstract road to salvation. He
iemanded something ^ngible, concrete, a god to worship ; and
the illogical result is that in the majority of Buddhist lands a
personal deity has been established, usually the Buddha himself,
^vho, if the sacred texts are to be believed, has long since passed
into Nirvana and beyond hearing human or any other petitions.
Nevertheless, salvation is to' be won thru his grace, which is
obtained by devotion.
In Hinduism the contrast between the two roads, both ortho-
dox, appears strikingly in the ^hagavadgita.^° Arjuna asks
Krsna, 'Which know best the way to strive, those who in con-
stant exercise with loving devotion worship thee, or those who
ever meditate on the (abstract) Imperishable, the UnmanifestT
Krsna answers, 'Those who worship me with Consta nt devotion,
their minds fixed in me, with supreme faith, those I think strive
best. But those who worship the ^perishable, the Indescrib-
able, the Unmanifest, all-pervading and inconceivable, set above
(all worldly considerations) ,^^ unvarying, constant, they, with
the group of their senses in restraint, their minds equable in all
circumstances, attain to me as well, delighting as they do in the
good of all creatures. But the toil of those whose minds are
fastened on the Unmanifest is the greater, for the way of the
Unmanifest is won with pain by the embodied. Those, however,
who have cast all their works on me, with whom I am supreme,
who in meditation worship me with" undivided devotion, them
with their hearts fixed in me I quickly lift up from the ocean of
the mortal round of rebirth, Partha. On me only set your
mind, in me fix your consciousness; so Shall you be fixed in just
me hereafter. This is sure.' We see that the^ad of loving
devotion to the person ofj^rsna, whose name inspires in the
Hindu much the same^^«^Tof feeling that the name of Jesus
inspires in the jOir i^M^ leads more easily and directly to bliss
than the road of k^wledge.
The Subject of the two roads to salvation is large and too
" Adhyaya 12. 1-8.
"7. e. indifferent to good and evil, etc.
94 William Norman Brown
involved for treatment here, but I have dealt with it at sufficient
length to indicate the importance of hhakti, of loving devotion,
in the Hindus' theology. And it is just this same hhakU, which
affords so practicable a way to ultimate salvation, that also pro-
vides the pious man ivith the means of escaping from an
unhappy fate in this world. The psychological process is that
the particular deity selected by the individual for worship,
whether he be Visnu, Siva, or any other, is so magnified that he
not only becomes the supreme god of the pantheon, but also ;
takes over all the functions of creating, destroying, and preserv-
ing, and in fact becomes the first principle itself, the substrate,
the Atman, the One Real. He is both the abstract, all-peririeat-
ing Soul of the universe, and the supreme personal God. In
thife capacity he controls everything, even fate ; indeed he him-
self is fate.^2 Consequently, he will protect and cherish those
who win his favor; and if their fate is hard he will mollify or
obliterate it. Further, just as in Christian lands it has fre-
quently been thot that the favor of God could be obtained thru,
the mediation of a saint better than by direct approach, so in
India requests are often addressed to local saints who thru their
influence in Heaven bring the petitions to fulfilment.
There is still a third sphere of thot in which a man may prac-
tically escape his fate, that is, he may so mitigate its ^decrees
that altho they are literally fulfilled the sting is drawn from
them. In this sphere it is neither human shrewdness nor the
intervention of a deity that alters his lot, but the action of karma
itself. As I said above karma is not static, but is constantly
/varying according to the acts of the subject. Now, the ordinary
assumption in fiction is that man 's fate in this life is determined
by the karma of his previous existences, and that the karma at
present being accumulated will not take effect until the next
birth. This is a theory that has orthodox philosophic and reli-
gious support; but there exists likewise the companion theory
that karma performed in this life may come to fruit also inflEis
life, and the doer may feel its effects, good or bad as the case
may be, without undergoing rebirth. Therefore, if at his birth
he deserved and was fated to suffer misfortune, he may mitigate
it by pious living; or, conversely, if he merited and was des-
tined to enjoy good-fortune, he may lose it by evil conduct.
^- This is rather different from the statement that the creation by
Brahma, the avatdras (incarnations) of Visnu, and the asceticism of
Siva — ^here we have the traditional triad of chief gods — are all the result
-of Tcarma (Bhartrhari, Niti^atakam 95).
Escaping One's Fate 95
According to the logic of this idea it should be possible for a
man to escape his fate entirely, but in practise the operation is
not pushed to Its extreme. The feeling seems to be that the
terms of a man's fate must be fulfilled; and, consequently, he
receives sorrow or happiness so slight in comparison with that
originally allotted him that his fate is effected in letter only, not
in spirit.
In the remainder of this paper it is my purpose to illustrate
from Hindu fiction these three means of obviating fate. The
stories quoted will indicate precisely the mental states of those
who believe in the mutability of fate, and at the same time will
serve to show the extent, comparatively limited, to which this
paradoxical idea operates as a psychic motif in Indian stories.^^
Fate tricked hy human shrewdness
The locus classicus of our motif is a story of King Vikrama,
the Hindu King Arthur, and his wise minister Bhatti.^* One
day Vikrama was summoned to heaven by the god Indra.
There he decided a dancing contest between the nymphs Rambha
and Urvasi, and so clever was his decision that Indra made him
a present of his own throne as a reward, adding the blessing,
'Sitting upon this throne, rule the world in happiness for a
thousand autumns (years), King!' "When Bhatti heard of
this, he said to Vikrama, 'Now to-day I shall give your majesty,
merely by my wisdom, another thousand years upon earth.'
'How can this be?' asked the King. 'Spend six months sitting
upon your throne, attending to your kingdom,' answered the
astute Bhatti, 'and spend the other six months (of each year)
in travel abroad. Thus you shall live for two thousand years. '
And so the King did, and doubled the length of his life.
This was perhaps an unfair advantage to take of Indra 's
generosity, but heaven later had its revenge, according to legend.
Vikrama had been granted the boon that he should not perish
^^ At the same time I shall endeavor to indicate, chiefly in the footnotes,
which of the folk, or oral, stories discussed are of independent folk exist-
ence and which are borrowed from literature. This is in pursuit of the
announcement made by me in JAOS 39. 11 of an investigation of Indian
folklore along these lines. In my present paper there are treated 17 oral
tales, of which 3 are derived from literary antecedents, 3 appear to be
derived from literary prototypes which I have not seen, and 11 are of
independent oral existence.
"Vikrama Carita, Metrical Recension 32.
96 William Norman Brown
except at the hands of a man born of a girl xm\y a year and a
day old. Impossible as this condition seemed of fulfilment, the
event ultimately transpired, andi Vikrama was slain by ^aliva-
hana.^^
Cheating death, tho only temporarily, is a universal human
" desire that appears in Hindu fiction elsewhere than in the story
of King Vikrama. Additional instances of its successful exe-
cution will be found below, where a gracious deity accomplishes
it for a worshipper. '
Alleviation of misfortunes in this present life is usually the
desideratum of those who would avoid their fate. In a well
told story we read of a clever minister who rescued his master's
children from poverty and disgrace;^® I analyze it. King
Naravahana had a minister named 'Jnanagarbha (Knowledge-
interior). A son was born to the Eling, and when the sixth
night after birth had come the minister watched in concealment
for Fate to write the child's fortune. Fate wrote, 'Only by
hunting shall he support his life. A single creature shall be his
\ portion (daily), never another.' Some time later a second son
was born, and his fortune read, 'This son shall be a seller of
grass, with but a single ox. Never shall he have a second ox."
Still later a daughter was born, and on her forehead was written,
* She shall be a courtesan ; thru fate she shall get only one man
a day.' In the course of time King Naravahana was killed by
a usurper, and his children fled, to live their lives as fated.
The minister now set out to look for them. The elder son he
found eking out a miserable existence on one animal, the sole
fruit of each day's hunting. 'Listen to my good advice,* said
the minister to hiipi. 'Kill no animal except it be a Bhadra-
elephant, for on an elephant's frontal lobes are found large
pearls.^^ Fate must provide you with animal after animal of
this sort, for so it is written on y^ur forehead.' On seeing the
second son daily selling the load of his single ox, the minister
instructed him, 'Every day sell your ox. When it is sold, Fate
will again give you the ox that is written on your forehead (as
your means of livelihood).' In another city he found the girl,
a prostitute, bitterly complaining that each day only one man
"For a discussion of the motif 'How to evade seemingly impossible
(trick) conditions ^ see Bloomfield, JAOS 36. 65.
Dharmakalpadrmna II. 4. 109 ff. (Hertel gives text and translation
in ZDMG 65. 441 ff.)
"For this notion see Hertel ^s reference, ZDMG 65. 445.
(
Escaping One's Fate 97
came to her, and her earnings were necessarily scanty. Then
said the minister to her, 'Child, listen to my advice! From
every man who comes to your house demand a hundred di^mras.
By the power of Fate such a man will always come. ' The min-
ister then went home. In a few nights Fate came to him in
his sleep, and said, 'Ho! You have freed yourself from worry
by giving me a tough problem to solve ,6i) for the tura (a kind
of musical instrument) is sounded with sticks.^® Free me from
my bond ! How can I furnish forever elephants, oxen, and men
who will pay a hundred din^drasf The minister said, 'I have
proved true the proverb, ' ' A crooked stick has a crooked hole ! ' '
That applies to you.' Fate said, '0 mighty-wit, tell me what
further I must do! That I shall do as quickly as possible.
Free me from this trouble ! ' The minister said, ' Give to these
children of a King their father's kingdom quickly. After that
do as you like!' Thereupon Fate brot the two brothers and
their sister to the minister; and with the magic aid of Fate
the minister drove their enemies from the city; Then the elder
son of the King was placed on the throne.
20
" The Sanskrit word translated * a tough problem to solve ', jhagatdka,
is not found in any Sanskrit lexicon. In Hemacandra's Prakrit Gram-
mar IV. 422 jhdkataka is said to be equivalent to Prakrit ghamgala, which
latter word is not otherwise explained. In Shankar Pandurang Pandit's
edition of the Kumar apaXacarita, p. 269, jliagataka is said to mean moha.
^° A proverb about equivalent to ' Money makes the mare go. '
^Variants of parts of this story, probably with this story itself all
pointing to a common prototype, appear elsewhere in Hindu fiction. The
elder son's adventures are elaborated in two folk-tales. In one of them
(Mukharji, Indian Folklore, p. 114) the priace, at the age of fifteen, is
compelled by Fate to hunt stags for a living. At the minister's sugges-
tion he ceases to go to the forest to hunt, and Bidhata (Fate) is compelled
to drive the stags to him first at the outskirts of the city, later in the
neighborhood of his hut, and finally in the hut itself. Bidhata now cries
mercy, and a compromise is effected by which the boy receives his father's
kingdom. The other oral story (Wadia in the Indian Antiquary 15. 171)
tells how a band of thieves encounter the goddess Vemai {who in Gujerat
takes the place of Vidhatr) and learn from her that she has allotted to a
new-born prince the fate of gaining a living by hunting small game. Anti-
climactically, he escapes this lot, acting on the advice of the thieves, by
refusing to shoot any but large animals. These two fragmentary, and in
some respects jejime, folk-tales appear to represent poor oral tradition
from a literary source. The adventures of the younger son and the
daughter are paralleled and expanded in a South Indian tale (Natesa
Sastri, Indian Folic- Tales, p. 255; also published in the Indian Antiquary
98 William Norman Brown
In another story a Brahman suffered from the annoying fate
of never getting enough to eat.^^ Every day something would
interrupt his meaP^ and thus make it ceremonially improper
for him to continue.^' Once he went to a feast given by a Raja
and there too he was interrupted. The next day the Raja him-
self served him, and the Brahman seemed on the point of mak-
ing a 'square meal', but Bidhata, in fear of being foiled, took
the form of a golden frog and tumbled in the Brahman's food.
The Brahman, however, did not see him, but swallowed him
whole.2* For once he was satisfied and left the Raja's court
happy. Bidhata now became anxious for release, but the Brah-
man turned a deaf ear to all his pleadings. Meanwhile, the uni-
verse was on the point of collapse without Bidhata to direct it,
and the gods set about to secure his release. First Laksmi and
then Sarasvati asked the Brahman to free him, but he drove
them away with a club. At last Siva came, and the Brahman,
being a devote of Siva, had to grant his request. But he com-
17. 259 J and in Kingscote and Natesa Sastri, Tales of the Sun, p. 230).
The children are born to an old ascetic. The wise man is a disciple of the
ascetic. The boy, named Kapali (Unlucky), has only a buffalo on which
to support himself and family. This he sells at the disciple's advice, and
Brahma ts compelled to provide another. The girl he instructs to favor
no man unless he brings her a basket of pearls. Some time later he meets
Brahma leading a buffalo and carrying a basket of pearls, with which he
is daily compelled to supply the two children. He begs release from the
troublesome duty, and he and the disciple then come to terms. If this
story is oral, it is descended from the archetype of that in the Dharmakal-
padruma. The numerous Sanskrit names and the coherent structure of the
long South Indian tale, however, render it possible that the story itself
may be translated from a Tamil literary text, as are other of Natesa's
stories (see my remarks in JAOS 39. 29 and 50). A very poor variant
of the second son's experiences appears in Tawney, Kathd Sarit Sdgara
II. 119. A poverty-stricken man, whose wealth consists of a single ox,
performs asceticism in honor of Durga. She tells him that his wealth is
always to be only one ox, but that as often as he sells it another will be
provided. No mention is made in the story of the fact that the poor man
thus escaped hie fate.
^^ McCulloch, Bengali Household Tales, p. 23.
'^ There seems to be indicated here a feeling that an orthodox Brahman
may eat only one meal a day. v
-^By continuing he would be eating 'leavings'.
-* For references to ' Swallowing ' in India, see Hertel in ZDMG 65. 439.
For a discussion of the subject covering a wider range of territory, see
Hans Schmidt, Jona (vol. 9 of Forschungen zur 'Religion und Literatur des
Alien und Neuen Testament).
Escaping One's j^ate 99
plained that it would be unfair to ask him to release Bidhata,
who had tormented him all his life, unless he should secure a
guarantee that his troubles would cease. In reply ^iva prom-
ised to take him and his wife to heaven at once.
Every Hindu must have a son to perform the proper rites in
his behalf after death that he may be released from purgatory.
Especially cursed, therefore, is he whose fate it is to be sonless.
One such man, a Brahman, propitiated Narayana (Visnu) and
obtained a boon.^^ He asked for a son, but twice Narayana
refused him. Then he asked that all his merriments might be
shared by gods and men alike. This was granted. He went
home, shut his door, and with his wife began to sing and dance..
All the gods and men had to dance with him, and the business
of the universe was brot to a standstill. Nor would he cease
from his 'merriments' until he was promised a son.
In the preceding illustrations man has fought the decree of a
personal deity, not the force of impersonal karma. He has not
struggled against the just consequences of acts previously per-
formed; rather he has opposed the arbitrary will of a despotic
god, somewhat similar to the kismet which Allah pre-determines
for the Mohammedan. But now we come to a case in which even
karma is outgeneralled.^^
In a previous kalpa (world-cycle) a dishonest gambler died
and went to the other world. There Yama said to him, 'Gam-
bler, you will have to live a kalpa in hell on account of your
crimes, but owing to your charity you are to be Indra for one
day, for once on a time you gave a coin to a knower of the
Supreme Soul. So say, whether you will first take out your
period in hell or your period as Indra.' When the gambler
heard that, he said, 'I will take out first my period as Indra.'
Then Yama sent the gambler to heaven, and the gods deposed
Indra for a day, and made him sovereign. Then, having
attained the power, he called to heaven all his gambler friends
and prostitute favorites, and commanded the gods, 'Carry us
all in a moment to all the holy bathing places, both in heaven
and on earth, and in the seven continents: and enter this very
day into all the kings on the earth,^^ and bestow without ceas-
Mukharji, Indian Folklore, p. 104.
Tawney,,K'atM Sarit Sdgara II. 581.
'VPor an essay on the motif on 'Entering another's body', see Pro-
fessor Bloomfield^n the Proceedings of the American Philosophical Society
61. 1 ff.
3fi
2T.
100 William Norman Brown
ing great gifts for our benefit. ' This the gods did, and by means
of these holy observances his sins were washed away and he
obtained the rank of Indra permanently. The next day Citra-
gupta told Yama that the gambler had obtained the rank of
Indra permanently by means of his shrewdness. Then Yama
was astonished and said, 'Dear me! this gambler has cheated
us.'^«
Fate overcome thru divine aid
We now come to the class of stories in which a deity saves a
worshipper from the power of his evil fate. A familiar tale^^
tells of an astrologer whose son Atirupa was to die at the age
of eighteen. When he was sixteen the boy, who had cast his own
horoscope and discovered his fate, set out for Benares. On his
way he came to a city where a wicked minister had arranged a
marriage between his epileptic son and the daughter of his
master. It was the wedding day, but the minister's son was in
the throes of a fit, and since his ailment was a secret to everyone
but his immediate family, the minister determined to find a sub-
stitute for the ceremony. He chanced on Atirupa, and the
marriage was performed with him as the groom. But after
the ceremony the minister failed to take away Atirupa before the
women of the bride's family could lock the couple in the bridal
chamber, and they spent the night together. At this time
Atirupa recited an obscure Sanskrit verse to his wife and later
expounded it. The next morning the minister sent him away
and brot his own son, but the bride drove him off and at once
entered upon a series of penances to gain the favor of 6iva and
thru his grace recover her husband. Shortly afterwards she
^Very similar to this story is another in Tawney, Katlia Sarit Sagara
II. 186. A thief faithfully worshipped Citragupta, Yama^s secretary, and
received instructions how to prolong his life. Ultimately, however, he was
caught in Death's noose and led to Yama's court. There he was asked
which he would take first, his punishment or his reward. Advised by
Citragupta, he chose the reward. Once in heaven, he commenced bathing
in the heavenly Ganges and muttering prayers, and remained indifferent
to celestial joys. Thus he obtained the right of dwelling there a year.
By protracting his asceticism thru that year he won the right of living in
heaven permanently. In this way the record of his sins was blotUid out,
and he escaped the torments of hell. (This story, like one ^hich will be
treated below, shows human shrewdness coupled with divine aid.) *
^ Natesa Sastri, Indian Folk-Tales, p. 366 (also published in the Indian
Antiquary 20. 315).
Escaping One's Fate 101
#
had resthouses built for travellers on the road between her city
and Benares, and every one who came to them was asked to
interpret the verse Atirupa had recited on the wedding night.
Meanwhile, Atirupa performed his religious rites in Benares,
and when the fated time came died. Just then, however, the
princesses prayers availed with ^iva and he granted her a boon.
She asked for the return of her husband, and the god, ignorant
of Atirupa 's death, promised it. When the truth came to light
Siva was in an awkward position, but he settled the matter by
restoring Atirupa to life after he had been dead four days.^^
Atirupa then started home, came to one of the resthouses, rec-
ognized the verse, and was happily reunited with the princess.^^
Human shrewdness is combined with divine, saintly, aid in a
story^^ which relates how Nanaksa (Guru Nanak, the founder
of the\^ikh religion) indicated to a woman the means of saving
her husband, who was doomed lo die on the following day. At
his suggestion she cleaned her house, prepared sweetmeats, and
proceeded along a road until she came to a tank. There she
waited until four men approached. These were the angels of
30
By remaining dead four days Atirupa fulfilled the literal terms of his
fate. In this sense our story "belongs under the category of 'Fate modi-
fied by the karma of this life'; so also do some of the variants of the
tale.
^^ There are three other versions of this story, all oral and inferior. In
one of them (Kincaid, Beccan Nursery Tales, p. 18) the boy was married
to a girl who was destined never to be a widow. The restoration to life
came thru the aid of Parvati, Siva's consort, whom the boy saw in a
di'eam driving away the messenger of Yama, lord of the underworld, who
had been sent for him. In the second version (Upreti, Proverbs and Folk-
lore of Kumaon and Ga/rTiwal, p. 199) the hero is liestored to life by 'the
deities' in the Himalayas, who on investigation found that the wife had
been allotted 120 years of life. They took sixty years from her span and
added them to that of the boy. The last variant (Damant in the Indian
Antiquary 1. 170) tells how the boy propitiated a number of rishis, who
promised him immortality. He was fated to be billed by lightning, but
when the time came they sat on his body so that the lightning could not
touch him. At the intercession of the Creator, however, they exposed his
little finger. The lightning struck that, and he remained unconscious for
a short time. This was construed as death, and the decrees of Fate were
therefore regarded as fulfilled. These three incomplete versions aU seem
to point to a prototype simDar to that translated by Natesa. The folk
variations in details- are the usual accompaniment of oral tradition. It is
more than possible that Natesa drew his story from Tauiil literature.
^^ Stokes, Indian Fai/ry Tales, p. 116.
102 William Norman Brown
death. She gave them the sweetmeats, which they ate, and then
begged them to spare her husband. Having eaten her food, they
could not be so ungrateful as to take him, and they returned to
God and explained the situation. He recognized the hand of
Nanak in the affair, and granted the man an extension of twenty
years.^^
The terrible fate of childlessness is once reversed thru the help
of the saint Gorakhnath.^* It is not in the fate of Rani Bachal
to have a son, says Bhagwan (God). But she intercedes with
Gorakhnath, and he in rather brusque words asks Bhagwan to
grant her a son. Bhagwan rubs some of the dirt out of his
head and gives it to the saint. The latter gives it to the Rani,
who mixes it with water, and shares it with a gray mare, a Brah-
mani, and a sweeper's wife. All have been barren, and all now
conceive.
Childlessness is once again the' curse that a pious man asks a
saint to have removed.^'^ The saint goes first to Brahma, then
to ^iva, and finally to Visnu, all of whom say that it is impos-
sible for the man to have children. Some years later the man
asks help of another saint, and the latter promises him five,,
which in due time are born. The first saint learns of this and
complains to Visnu. Visnu pretends to be ill and asks the saint
to bring him as remedy a cupful of blood from a number of
saints. These, however, are so chary of blood that the saint can
collect hardly a spoonful. Visnu then sends him to the saint
who had granted the man the five children, and he fills the cup
33
There is a variant of this story in Bompas, Folklore of the Santcd
Parganas, p. 307. The victim himself shows hospitality to the messengers
of death. They take hijp to the presence of Chando (God), but advise him
to put a piece of lampwick in his nose when he arrives there, so that he
may sneeze. This he does, and Chando is so pleased at the lucky omen
that he sends the man back to earth to live sixty years more. On p. 309
of the same book a woman entertains the messengers of death who have
come for her son, and, co'ntrary to their request, cooks their food with salt.
They take her son, but carry her to heaven also. There she overhears the
son telling his heavenly wife how he will be reborn and the means he will use
to accomplish his death again. He is reborn to her, but she takes precau-
tions to foil the schemes laid to bring about his death, and he lives to
a ripe old age. These stories all seem independent among the folk.
^* Crooke in the Indian Antiquary 24. 49. The son of Eani Bachal is
Guru Guga. For other accounts of him, see Temple, Legends of the Fan-
jab I. 121 ff., and III. 261. Our story seems to have no literary parallels,
" Upreti, Froverhs and Folklore of Kumaon and Garhwal, p. 198.
Escapmg One's Fate ' 103
from his own veins. At this Visnn points out how great is this
saint's devotion, and how much he deserves that his requests
should be granted.
Fate modified hy karma of this life
The effect of karma performed in this life toward modifying
and altering the fate decreed a man at birth is illustrated by
the story of two men, Sat (Good) and Asat (Bad).^® Sat was
pious and led a righteous life ; Asat was the opposite, drunken,
lewd, and blasphemous. One night as Sat was returning from
a public recitation of the Ramayana, he pierced his foot with
a thorn. At that moment Asat emerging from a bawdy house
found a purse full of gold. Thereupon he mocked Sat for lead-
ing a righteous life that was rewarded with pain, while his own
wickedness was accompanied with good fortune. Deeply puz-
zled Sat asked a Brahman (Narayana, i. e. Visnu, in disguise)
to explain the apparent injustice. The Brahman said that at
the time of Sat's birth his previous karma had been so bad that
he had been fated to receive the sula (impaling stake) on this
day, but his pious conduct in this life had so counteracted the
effect of his previous karma that he had received only a thorn
in his foot. Asat, on the contrary, had lived so righteously in
his former existences that he should have acquired a crown on
that day, but his evil conduct since birth had reduced his
reward to a purse full of gold. Thus the literal wording of the
fate of each had jDeen fulfilled, altho neither had received the
destiny originally intended.
As an antithesis to the illustrations I have adduced of escap-
ing fate, I wish to call attention to a case in which an unfortu-
nate man was saddled with a fate that did not bejong to him,
and came near suffering accordingly.^' An oilman died and was
led by angels to the Almighty. 'Whom have you brot?' asked
the Creator. 'This man's days on earth are not yet completed:
take him back before his body is buried, and let his spirit repos-
sess his body; Wt you will find a vegetable man of the same
name in the same city. Bring him to me.' The oilman got
back to his body barely in time to prevent it from being burnt.
'^Mukharji, Indian Folklore, p. 122. A close variant appears in McOul-
loeh, Bengali Houseliold Tales, p. 7. The same tale in ill-fitting Moham-
medan attire is reported by Wadia in the Indian Antiquary 20. 107. I
have seen no parallel to this story in literature.
"Dracott, Simla Village Tales, p. 220.
104 William Norman Brown
The various illustrations of escaping fate which I have pre-
sented in this paper do not represent a frequent mental attitude
of the Hindus. Rather, they are in the nature of exceptions
that prove the rule, 'Fate is inevitable.' But they do, I believe,
show that there exists in India an indigenous spirit of rebellion
against the doctrine of human helplessness, a spirit that un-
doubtedly finds expression in the actualities of daily life as well
as in the fancies of fiction.
Baltimore, Maryland.
BUDDHIST-ZOROASTRIAN lSgEND OF SEVEN
MARVELS
Eugene 'Watson Burlestgame
Lecturer in Pali, Yale University
The apocryphal legend of the seven marvels attending the
birth of Zoroaster appears to be derived from Buddhist sources.^
The legend appears in Zoroastrian literature for the first time
about 900 a. d. in the Pahlavi Dmkard and Zdd-Sparam, and
reappears about 1200 a. d. in the Persian Zartilsht-Ndmah. A
brief outline of the legend is as follows :
Zoroaster laughs at birth. He is suckled by a ewe. At the*
instigation of his father, a wizard makes five attempts on his
life. He lays him in the way of a drove of oxen, and one of the
oxen protects him. He lays him in the way of a drove of horses,
and one of the horses protects him. He casts him into the lair
of a wolf, and the wolf is struck dumb. He attempts to bum
him alive, but the fire will not touch him. He causes a beast of
prey to compress his head, and the paws of the beast are para-
lyzed. The child is recovered by his mother or father.
There are striking similarities between this Zoroastrian legend
and a well-known Buddhist legend of the seven marvelous
escapes from death of a youth. The Buddhist legend appears
for the first time in the Sanskrit-Chinese version of Seng-houei
(died 280 a. d.), and reappears, greatly enlarged, in two Pali
commentaries of the fifth century, Buddhaghosa's Commentary
on the Anguttara Nikdya (about 425 a. d.), and the Commentary
on the Dhammapada (about 450 a. d.). The following is an
outline of the three known versions of the Buddhist legend :
BUDDHIST LEGEND OF THE SEVEN MARVELOUS
ESCAPES FROM DEATH OF A YOUTH
Illustrating the Power of Kamma
A. Translated, from Sanskrit into Chinese by Seng-houei (d.
280 A. D,)2
1. The Future Buddha is reborn as the son of a poor man.
The father, not wishing to rear the child, abandons him at a
^ Professor A. V. W. Jackson of Columbia University was the first to
call attention to the possibility of a connection between the Buddhist and
Zoroastrian legends. See Jov/rnaZ of the American Oriental Society, 38.
328.
^ Chavannes, Cinq cents Contes et Apologues, No. 45, vol. i, pp. 165-173.
106 Eugene Watson Burlingame
cross-roads on a holiday. A Brahman prophesies future great-
ness for any child horn on that day. A householder who is
childless orders a man to seek for some abandoned child. The
man learns from a passer-by that a childless widow is caring for
an abandoned child, obtains the child for a consideration, and
turns him over to the householder.
2. The householder rears the child for a few months, when
his wife becomes pregnant. Thereupon, having no more use for
the child, he abandons him in a ditch. A ewe gives suck to the
child, a shepherd rescues him, and the householder, repenting
of his evil deed, recovers him.
3. 4. The householder rears the child for a few months,
when his wife gives birth to a son. Thereupon the householder's
evil thoughts return and he abandons the fehild on a caravan-
trail. The child meditates on the Three Jewels^ and suffuses
his foster-father with friendliness. In the morning a caravan
approaches. On reaching the child, the oxen stumble and refuse
to proceed. The caravan-leader makes an investigation, rescues
the child, and turns him over to a childless widow.' Shortly
afterwards the householder learns of his whereabouts, and
repenting of his evil deed, recovers possession of him for a con-
sideration.
5. After several years have passed, the householder, im-
pressed with the intelligence of the child and- fearing that his
own son will be enslaved by him, abandons him on a clump of
bamboos, thinking that he will die of hunger. The child loses
his balance, falls to the ground, and rolls down the mountain-
side to the brink of a stream. A villager discovers him, rescues
him, and carries him home. The householder, informed of his
rescue, is overcome with remorse and for a consideration
recovers him.
6. The householder teaches him writing and reckoning and.
all of the other arts and crafts. The youth increases in wisdom
and goodness, comes to be regarded by the people as a holy man,
and attracts a large following. Once more the householder is
overcome by thoughts of malice. He writes a letter to a smelter,
directing him, so soon as his foster-son arrives, to throw him into
the furnace. He then directs his foster-son to go and obtain
from the smelter the money and other precious objects which
are to be his inheritance. At the village-gate the youth meets
the householder's own son. The latter asks him to take his
^ The Buddha, the Doctrine, and the Order.
Buddhist-Z oroasirian Legend lOT
place in a game of marbles and to win back for him a stake lie
has lost, offering to carry the letter to the smelter himself. The
householder's foster-son agrees, and the householder's own son
goes to the smelter's and is thrown into the furnace. The
householder, overcome with misgivings, sends a messenger to
find his son. The foster-son returns and tells the householder
that his own son has gone to the smelter's in his stead. The
householder hurries with all speed to the smelter's, but finds his
son reduced to ashes. He fiings himself on the ground and is
afflicted with an internal malady.
7. The householder, resolved that his foster-son shall under
no circumstances succeed him, resolves once more to kill him.
He therefore sends the youth to the superintendent of one of his-.
palaces on a false errand, directing him to carry to the superin-
tendent a secret letter in a sealed pouch. The letter contains
the following command: 'When this young man arrives, attach
a rock to his girdle and throw him into a deep pool of water.'
On the way the youth stops at the house of a Brahman who is a
friend of his foster^fa'ther's. The Brahman entertains him
handsomely. The young daughter of the Brahman notices the-
sealed pouch, secretly removes it, reads the letter, destroys it,
and substitutes another commanding the superintendent to
make arrangements for the marriage of the Brahman's daughter
to the householder's son, 'with few ceremonies but many and
valuable presents.' The next morning the youth continues his
journey and delivers the letter to the superintendent, who car-
ries out the order to the letter and after the marriage-ceremonies
are over notifies the householder of what he has done. Upon
receiving the news, the householder is stricken with a grave
malady. When the youth is informed of his foster-father's
malady, he is overcome with sorrow, and accompanied by his
wife, goes in haste and pays his respects to him. The Brah-
man's daughter assures the householder of her filial devotion
and expresses hopes that he may recover. At these words the
householder *is suffocated with fury' and expires. The Future
Buddha performs the funeral ceremonies, and there'after lives
a life of righteousness, 'exhaling the perfume of his virtues in
the ten directions.'
*
Buddhaghosa, the great Buddhist scholastic of the fifth cen-
tury A. D., was acquainted with at least two versions of this
remarkable legend. In his Commentary on the Dlgha Nikdya^
*I)iglia Commentary, vol. 1, p. 317 f.
108 Eugene Watson Burlingame
he summarizes what appears to be the older of these two ver-
sions as follows:
Passing from the World of the Gods, he was reborn in
Kosambi in a certain respectable family. A rich householder
who was childless gave money to his mother and father and
adopted him as a son. But when a son of his own was. bom,
he made seven attempts on his life. By the power of the merit
which he possessed, he escaped death on every one of the seven
occasions. On the last occasion his life was saved by the bold-
ness of a certain rich householder's daughter.
B. Pali, B-addh3ighosa,^& Anguttara Commentary (c. 425 A. D.)^
1. In time of famine a poor man casts his child away on a
road. In a later state of existence, as the fruit of that evil
deed, he is himself cast away seven times, but as the fruit of
merit acquired, he is miraculously preserved from death.
E-eborn as the son of a harlot, he is cast away on a refuse-heap.
A workman, on his way to the house of a rich householder, sees
the child surrounded by crows, rescues him, and sends him to
his own home by the hand of another man. The householder,
who is childless, but whose wife is pregnant, hears an astrologer
prophesy that a boy bom on that^day will attain future great-
ness. Learning that his wife has not yet given birth to a child,
he sends out his men to find the boy. His men report that the
boy is in the house of the workman. He summons the workman
and obtains the boy for a consideration. He resolves, in case
a daughter is born to him, to marry her to the boy, but if a son
is bom, to kill the foundling.
3. The householder has him cast away in a burning-ground.
A ewe gives suck to the child, and a goatherd rescues him and
carries him home. The householder learns of his whereabouts
and recovers him for a consideration.
2. The householder orders his men to lay him at the dopr of
the cattle-pen. The leader of the herd, the bull, comes out first,
incloses the child with his four feet, and protects him from the
cattle as they pass. The herdsmen rescue him and carry.him to
their own home. The householder learns of his whereabouts and
recovers him for a consideration.
'^Commentary on Anguttara NiMya (Colombo, 1904), JEtadagga Vagga,
vii. 3-4: pp. 249-255; translated in full in my forthcoming Buddhist
Parables, Yale University Press. Cf. J. Schick, Corpus Hamleticum, I.
1, pp. 45-66; E. Hardy, JBAS 1898, pp. 741-794.
Buddhist-Zoroastrian Legend 10^
4. The householder has him laid on a caravan-trail, that a
cart-wheel may go over him and crush him. The oxen of the
caravan-leader's first cart plant their four legs over him like
pillars and stand still. The caravan-leader makes an investiga-
tion, rescues the child, and carries him off. The householder
recovers him as before.
5. The householder has him thrown down a precipice. The
child, however, falls lightly on the hut of some reed-makers.
The leader of the reed-makers rescues him and carries him home.
The householder recovers him as before.
6. The householder's own son and his adopted son grow up
together. One day the householder goes to his potter and tells
him that he wishes to get rid of a base-born son. The potter is
horrified. The householder gives him a bribe and asks him to
do the deed. The potter names the day on which he expects to
fire'the bake-house, and directs the householder to send the youth
to him on that day. "When the day comes, the householder
sends his foster-son to the potter with the message : ' Execute the
commission my father gave you.' As the youth is on his way,
he meets the householder's own son. The latter asks him to
take his place in a game of marbles and to win back for him a
stake he has lost, offering to carr;^ the message to the potter him-
self. The householder's foster-son agrees, and the householder's
own son goes to the potter's and is thrown into the bake-house.
In the evening the householder's foster-son returns, but his own
son does not. The householder hurries with all speed to the
potter, who remarks: 'The job is done.'
7. The householder is stricken with a mental disease and
henceforth refuses to eat with his foster-son. Determining to
encompass the ruin of the enemy of his son, as he calls him, the
householder writes a letter and directs his foster-son to. carry
it to a workman of his who lives in a distant village, telling him
to stop for a meal at the house of a rich householder who lives
by the way. The youth does so. The daughter of the house,
who was his wife in his fourth previous existence, falls in love
with him. Noticing the letter fastened to the hem of his gar-
ment, she secretly removes it, reads it, destroys it, and substi-
tutes another commanding the workman to make arrangements
for her marriage to the youth. The youth spends the night at
the house, and in the morning goes to the village where the
workman lives and delivers the letter. The worknaan carries
out the order to the letter and after the wedding-ceremonies are
over notifies the householder of what he has done. Upon receiv-
110 Eugene Watson Burlmgame
ing the news, the householder is stricken with dysentery and
sends for his foster-son, intending to disinherit him. The wife
informs the youth of his foster-father's attempt to kill him, and
the youth and his wife go to see the householder. The wife
hastens the householder's death by pummeling him in the chest.
The youth bribes the servants to say that he is the householder's
own son. The king^ confirms the youth in his inheritance.
C. Pali, Dhammapada Commentary (c. 450 A. D.)^
' 1. In time of famine a poor man casts his child away under
a bush. In a later state of existence, as the fruit of that evil
deed, he is himself cast away seven times, but as the fruit of
merit acquired, he is miraculously preserved from death.
Eebom as the son of a harlot, he is cast away on a refuse-heap.
Crows and dogs surround him, but none dares to attack 4iim.
A passer-by rescues him and carries him home. A rich house-
holder who is childless but whose wife is pregnant, hears an
astrologer prophesy that a boy born on that day will attain
future greatness. Learning that his wife has not yet given birth
to a child, he summons 'Mother' Black, a slave-woman, gives
her a sum of money, and commands her to find the boy and to
bring the boy to him. Mother Black obtains the boy for a con-
sideration and turns him over to the householder. The house-
holder resolves, in case a daughter is born to him, to marry her
to the boy, but if a son is born, to kill the foundling.
4. At the instigation of the householder, Mother Black lays
him in a burning-ground, that he may be devoured by dogs or
crows or demons. Neither dog nor crow nor demon dares to
attack him. A ewe gives suck to the child, and a goatherd res-
cues him and carries him home. Mother Black tells the house-
holder what has happened, and at the command of the house-
holder, recovers the child for a consideration, and restores him
to the householder.
2. At the instigation of the householder. Mother Black lays
him at the door of the cattle-pen, that he may be trampled to
death. The leader of the herd, the bull, at other times accus-
tomed to come out last, comes out first, incloses the child with
his four feet, and protects hm from the cattle as they pass.
'^Dhammapada Commentary, Book 2, Story 1, Part 2j translated in full
in my Buddhist Legends from the Dhammapada Commentary, Harvard
Oriental Series, vol. 28, pp. 252-266 (cf, pp. 79-81). Of. J. Schick, Corpus
.Hamleticum, I. 1, pp. 15-45; E. Hardy, JBAS 1898, pp. 741-794.
Buddhist -Z or oastrian Legend HI
The herdsman makes an investigation, rescues the child, and
carries him home. The child is restored to the householder as
before.
3. At the instigation of the householder, Mother Black lays
him on a caravan-trail, that he may be trampled to death by the
oxen or crushed by the wheels of the carts. On reaching the
child, the oxen throw off the yoke and refuse to proceed. The
caravan-leader makes an investigation, rescues the child, and
carries him home. The child is restored to the householder as
before.
5. At the instigation of the householder. Mother Black
throws him down a precipice, that he may be dashed to pieces.
The child, however, falls lightly on a clump of bamboos. A
reed-maker hears his cries, rescues him, and carries him home.
The child is restored to the householder as before.
6. In spite of the householder's attempts on his life, the child
lives and thrives and grows to manhood. But he is like a thorn
in the eye of the householder, who cannot look him straight in
the face. The householder refrains from teaching him reading
and writing, for he is determined, by some means or other, to
put him out of the way. One day he goes to a potter, tells him
that he wishes to get rid of a base-born son, and bribes the potter
to promise that so soon as the youth arrives he will hack him
to pieces, throw him into a chatty, and bake him in the bake-
house. He then directs his foster-son to go to the potter and to
say to him : 'Finish the job my father gave you yesterday.' As
the youth is on his way, he meets the householder's own son.
The latter asks him to take his pla'ce in a game of marbles and
to win back for him a stake he has lost, offering to carry the
message to the potter himself. The householder's foster-son
agrees, and the householder's own* son goes to the potter's and
is thrown into the bake-house. In the evening the householder's
foster-son returns, but his own son does not. The householder
hurries with all speed to the potter, who remarks: 'The job is
done. '
7, The householder, unable to look the youth straight in the
face, writes a letter to the superintendent of his hundred vil-
lages, saying: 'This is my base-born son; kill him and throw
him into the cesspool.' He then tells the youth to carry the
letter to the superintendent, and fastens it to the hem of his
garment. In reply to the youth's request for provisions for the
journey, the householder tells him to stop f or ' breakfast at the
house of a friend of his. The youth does so. The daughter of
112 Eugene Watson Burling ante
the house, who was his wife in his previous existence, falls in
love with him. Noticing the letter fastened to his garment, she
secretly removes it, reads it, destroys it, and substitutes another
commanding the superintendent to make arrangements for her
marriage to the youth. After sleeping all day, the youth con-
tinues his journey, and the next morning delivers the letter to
the superintendent, who carries out the order to the letter and
after the wedding-ceremonies are over notifies the householder
of what he has done. Upon receiving the news, the householder
is stricken with dysentery and sends for his foster-son, intending
to disinherit him. At the third summons the youth and his wife
go to see the householder. By a slip of the tongue the house-
holder makes his foster-son his heir. The wife hastens the
householder's death by pummeling him in the chest. The king
confirms the youth in his inheritance. The wife and 'Mother'
Black inform the youth of his foster-father's attempts on his
life. The youth thereupon resolves to forsake the life of heed-
lessness and to live the life of heedfulness.''
The following is an outline of the three versions of the
Zoroastrian legend :
ZOROASTRIAN LEGEND OF THE SEVEN MARVELS
ATTENDING THE BIRTH OF ZOROASTER
Illustrating the Power of God
D. Pahlavi, Drnkard (c. 900 A. D.)«
1. On being born, he laughs outright,^ frightening the seven
midwives who sit around him.
7. Sacred beings proceed .to him and bring a woolly sheep
to him. His mother removes him.
4. At the instigation of his father, a wizard ensconces him in
a narrow path and dispatches many oxen on that path, so that
^In a modern Cingalese folk- tale (H. Parker, Village Folk-Tales of
Ceylon, vol. i, p. 191), we have the adopted son of a childless king and
queen. While the queen is rearing the adopted prince, a child is born to
her. The king and queen resolve to kill the adopted prince. The king's
minister acts as go-between. Order of events: (1) Bamboos j (2) Cattle-
fold; (3) Caravan-trail; (4) King of another city.
^Dinka/rd, vii. 3; translated by E. W. West, SBE 47, pp. 35-40.
° The Laugh is a- common motif in Hindu fiction. See M. Bloomfield, ^
JA08 36. 68-89.
Buddhist-Zoroastrian Legend 113
he may he trampled on by the fee^of the oxen. One of the
oxen walks forward, stands before the child, and keeps the other
oxen away from him. His mother removes him.
5. At the instigation of his father, a wizard ensconces him
near a drinking-pool and drives many horses to that drinking-
pool, so that he may be trampled on by the hoofs of the horses.
A horse with thick hoofs walks forward, stands before the child,
and keeps the other horses away from him. His mother removes
him.
6. At the instigation of his father, a wizard casts him into a
den where a wolf's cubs are slaughtered, so that when the wolf
arrives, she, may mangle the child in revenge for those cubs.
By the assistance of sacred beings, the wolf, on arriving, is
struck dumb.
3. At the instigation of his father, a wizard attempts to bum
him alive. The fire will not touch him. His mother removes
him.
2. At the instigation of his father, a wizard causes a beast of
prey to compress the head of the child with his paws. The paws
of the beast are paralyzed. The father, alarmed by the emana-
tion of splendor from the child, hastens to make him invisible.
E. Pahlavi, Z ad-Spar am (c. 900 A. D.)"
1. [omitted]
7. On the night of the fourth day sacred beings bring a
woolly sheep with udder full of milk into the wolf's den, and
it gives milk to the child in digestible draughts until daylight.
At dawn the mother removes him.
3. The father takes the child and gives him to a wizard to
woijk his will with him. The wizard seizes him and throws him
out at the feet of the oxen who are going on a path to the water.
The leader of that drove of oxen halts near him, and 150 oxen
are kept away from him thereby. The father takes him and
carries him home.
4. On the second day the wizard throws him out at the feet
of the horses. The leader of the horses halts near the child,
and 150 horses are kept away from him thereby. The father
takes him and carries him home.
6. On the fourth day the wizard throws him into the lair of
a wolf. The wolf is not in the lair; and when it wishes to go
10
Zdd-Spa/ram, xvi; translate^ by E. W. West, SBE 47, p. 145 f.
114 Eugene Watso7i Burlingame
"^
back to the den, it stops when it comes in front of some radiance,
in the manner of a mother, in the place where its cub is. "^
5. On the third day the wizard attempts to burn him alive.
The fire, however, will not burn him; his 'marks' protect him.
2. On the day of the child's birth, a wizard twists his head
severely, that he may be killed. The child remains fearless, the
wizards are terrified, and the chief wizard's hand is withered.
That wizard demands the child from his father by way of com-
pensation for the harm done him.
F. Persian, Zcurtusht-Ndnmh (c. 1200 A. D.)^^
1. A seer prophesies future greatness for the child. As he
leaves the womb he laughs.
7. Two cows come and give suck to the child.
4. He is placed in a narrow way where the oxen are accus-
tomed to pass. An ox mightier than the rest comes forward and
protects the child between his forefeet. His mother removes
him.
5. He is thrown into a narrow way where wild horses are
accustomed to pass. A single mare advances before the rest
and comes and stands at his pillow. The horses are unable to
bite him. His mother removes him. 1
6. He is cast into a lair of wolves. The wolves rush upon
him. The mouth of the foremost wolf is closed. The wolves
hecome tame.
3. He is cast into fire. The fire becomes as water to him.
His mother removes him.
2. A wizard draws his sword to kill the child. The wizard's
hands are withered.
"Translated by J. Wilson in the Appendix to his Parsi Beligion, pp.
483-490.
Buddhist -Z or oastrian Legend
115
CONSPECTUS OF THE SIX VERSIONS
BuiiDHIST
Seven marvelous escapes from death of a youth
Illustrating the Power of Kamma
250 A. D.
A. Sanskrit-Chinese
425 A. D.
B. Pali (A. cm.)
450 A. D. ^
C. Pali (Dh. cm.)
1. Exposure 1. Exposure 1. Exposure ,j
2. Exposure — suckled by 3. Exposure — suckled 4. Exposure — suckled
ewe by ewe by ewe
3. 2. Cattle 2. Cattle
4. Oxen 4. Oxen 3. Oxen
5. Precipice 5. Precipice 5. Precipice
6. Smelter's 6. Potter's 6. Potter's
7. Superintendent
7. Workman
7. Superintendent
ZOROASTRIAN
Seven marvels attending the birth of Zoroaster
Illustrating the Power of God
900 A. D.
. 900 A. D.
1200 A. D.
D.
Pahlavi
E.
Pahlavi
P.
Persian
1.
Laughs at birth
1.
1.
Laughs at birth
7.
Suckled b^ ewe
7.
^ Suckled by ewe
7.
Suckled by cows
5.
Horses
4.
Horses
5.
Horses
4.
Oxen
3.
Oxen
4.
Oxen
6.
Lair of wolf
6.
Lair of wolf
6.
Lair of wolves
3.
Bon-fire
5.
Bon-fire
3.
Bon-fire
2.
Beast of prey com-
presses head
2.
Wizard twists head
2.
Wizard draws sw(
Conclusions
Of the seven marvels in the Zoroastrian legend, four are obvi-
ously derived from the Buddhist legend : ewe, horses, oxen, bon-
fire. The three o^her marvels bear traces of the Buddhist
original. Thus, both children attract attention at birth by
manifestation of merit, and a seer prophesies future greatness
for each. In the Buddhist legend the child thrown down a
precipice is unharmed; in the Zoroastrian legend the child
thrown into the lair of a wolf is unharmed. In the Buddhist
legend the persecutor's own son is killed instead of his foster-
son, the latter marries an heiress, and the persecutor himself is
116 Eugene Watson Burlingame / ^
confounded ; in the Zoroastrian legend the persecutor who com-
presses or twists the head of the child is paralyzed.
The Zoroastrian legend as a whole is therefore derived from
the Buddhist legend, most probably from the Dhammapada
j Commentary version.
New Haven, Connecticut.
June 1, 1918.
THE PHILOSOPHIC MATERIALS OF THE
ATHARVA VEDA
Franklin Edgerton
Assistant Professor of Sanskrit, University-^f Pennsylvania
I '
A QUARTER OF A CENTURY AGO Deussen^ remarked on the need
for a special intensive study of the philosophic materials of the
Atharva Veda. Since that time Bloomfield's references to the
subject^ have in part supplied the lack. Yet the matter is so
tangled and obscure that much remains to be done before the
relation of these productions to the rest of the Atharva Veda
and to the higher thought of early India as a whole can be
settled. The following pages are intended as a further step in
this direction.
It is probably true that the Atharva Veda contains more
matter which can be called 'philosophic' than any other Saih-
hita. Certainly it contains a great deal more of such matter
than the Rig Veda. Yet the milieu of the Atharva Veda
appears, at first sight, very unsuited to such subjects. In order
to explain the inclusion in a book of witchcraft of so much of
the speculative literature of the Veda, I have been led to study
the purposes of the Atharvan philosophic materials, and to try
to discover what ideas in the minds of those who compiled them
or included them in the Atharvan collection led to that inclu-
sion. In the course of this study my attention has been called
to some features of Vedic 'higher thought' as a whole which,
as it seems to me, need to be emphasized more clearly than has
been done in the past.
A summary of my conclusions will be found at the end of this
article (Part VI). The most important part of the article I
consider Part V, altho the logical development of the thepae
seems to make it necessary, or at least advisable, to put it near
the end.
II
Our general experience with the Atharva Veda leads us to
expect in the first instance an exorcistic purpose, a 'blessing'
^ Allgemeine GescMchte der Philosophie, i. 1, p. 209.
^Especially in The Atharvavedd, pp. 86 ff.
^118 Franklin Edgerton
or a 'curse,' in any composition found in.it. This is the tra-
ditional attitude of the Atharvanic school in India, as repre-
sented best by the Kausika Sutra. Of its general soundness
there can no longer be any doubt. The use to which the
hymns are put in the Kausika is, by the internal evidence of the
hymns themselves, demonstrably right in such a mass of cases,
that the burden of proof now rests on him who would reject
its explanation in individual instances.
The Atharvan srduta sutra, the Vaitana, is of much less —
indeed, of very little — value in explaining the purposes of the
Atharvan hymns, because the application of most of them to the
srduta sphere was entirely a secondary matter. There are how-
ever a few hymns^ whose true and original purpose seems to
be correctly connected by Vait. with the srduta ceremonies.
Hence it is not safe to neglect Vait. entirely in studying the
objects of the hymns.
Nor are the later Atharvan ritual texts called the Parisistas,
or Appendices, to be overlooked. Especially in the few cases
where Kaus. and Vait. fail us, we can often find from the Pari-
sistas the Atharvan use of the hymns. Tho the compilation of
the Parisistas is late, their method of operation is genuinely
Atharvanic, as is sufficiently shown by the very fact that it
accords so well, in general, with the customary method employed
by Kaus. Some scholars indeed hold that the Parisistas as a
whole are broader in their interests, and come nearer to includ-
ing the complete sphere of Atharvan topics, than Kaus., not
to mention Vait., or even than both together. Whether or not
we believe with Caland* that most of the Kaus. ceremonies are
fitted into the framework of the New and Full Moon sacrifice,
which would naturaUy imply an intrinsic limitation in the
sphere of Kaus. ; at any rate the fact remains that Kaus. fails
to use at all a not inconsiderable amount of the Atharvan Sam-
hita. This may be due to mere inadvertence or accidental loss
of the thread of Atharvan tradition on the part of Kaus • or
it may be due to the fact that the scope oFKaus. is not as broad
as that of the Atharva Veda. In either case it is incumbent
upon us to try to complete the gap. And we find, as a matter
of fact, that at least a large part of the material neglected by
'On this whole subject see especiaUy Bloomfield, Hymns of the Atharva
Veda, Iviii fif., particularly Isx f.
^See the introduction to his Altindisches Zauberritual (Amsterdam
ler^ndeiy^gen, 1900, Deel III, No. 2). Against this view Bloomfield,
GGA 1902, pp. 495 ff. '
CORRECTION
Page 119: the eleventh line on thia page, namely,
the Viraj hymn 8. 10 seem to be absolutely ignored in all the"
should be placed after the twelfth line, namely,
are employed. The Skambha hymn 10. 7, the mystic 11. 8, and"
i i
< <
The printers regret this error, which was made in their office after the
final page proofs had been returned. The proofs were correct.
Philosophy in Atharvg Vkda 119
Kaus. is worked up in the Parisistas. This fact is hostile to the
only third alternative (which I consider improbable in itself),
that the hymns in question are late intruders in the text of the
Atharva Veda. That Kaus. does not include all Atharvan
interests is, in fact, indicated by the existence of the specifi-
cally srduta materials that belong to the sphere of Vait., to
which allusion has been made.
Now if we inquire what use is made of the philosophic hymns
in the ritual books, we shall find, first, that one or two of them
are not used at all, and that of some others only stray stanzas
the Viraj hymn 8. 10 seem to be absolutely ignored in all the
are employed. The Skambha hymn 10. 7, the mystic 11. 8, and
ritual texts. The other Viraj hymn, 8. 9, is likewise ignored
except that Vait. allows the use of vss. 6 if. optionally in a
sattra rite. So of the trahmacdrin hymn, 11. 5, only one vs.
(3) is used by Kaus. in the upanayana. Kaus. and Vait. also
fail to use the two Kala hymns, 19. 53 and 54, the ucchinta
hymn, 11. 7, the odana hymn, 11. 3, and the second Skambha
hymn, 10. 8 (except that Vait. uses a single vs. of the last, which
by the way contains, in vss. 43 and 44, the clearest suggestion
of tlje Upanishadic dtman theory known to the AV.) ; but
Kesava, the commentator on K^ui., uses 11. 3 in witchcraft
practices and in the hrhaspati sava, and the others are all used
in the Parisistas.
Next, we may find that when hymns of this category are
used, their employment often seems from our point of view
secondary and without bearing on the real nature of the hymns.
Thus, the Purusa hymn, 19. 6 (= RV. 10. 90), is used by Vait.,
along with the otherwise unknown Purusa hymn 10. 2, in the
purma-medha rite. Neither of these hymns appears in Kaus.
at all (tho a purma-sukta, doubtless 19. 6, is used several times
in the Parisistas), and their employment in Vait. is as easy to
understand as it is shallow and worthless. The sutra compilers
feel it their duty to use, somehow or other, as much of their
Samhita as they can; and especially Vait., which has not like
Kaus. the advantage (or disadvantage) of a stable tradition to
adhere to, ransacks its Bible much in the fashion of some modern
clergymen, who first make up their minds to preach on a certain
topic, and then wrench and screw some text out of the Scrip-
tures to make it, willy-nilly, fit their subject.^ Sometimes even
°As immortalized by the hoary jest about the preacher who attacked
high head-dresses on the basis of the text ' Top-knot, come down ! *
(Matthew 24. 17, Let him which is on the house-top not come down.)
120 Franklin Edgerton
Kaus. may be, or has been, suspected of similar tendencies.
For instance, Kaus. uses all the four hymns of the Rohita book
(13) on the occasion of an eclipse of the sun. These hymns
undoubtedly have the sun in mind ; but except to that extent
their language does not prominently suggest such an applica-
tion. And the use of such hrahmodyas as 9. 9 and 10"^ (= RV.
1. 164), 5. 1, and 7. 1, in magic rites for general prosperity and
success is also hardly to be inferred directly from any materials
found in the hymns.
Fully half of the philosophic hymns belong to this category
as regards their ritual employment. That is, they are employed
only in ways that seem to us, from the point of view of their
language (cf. Part V of this article, below), secondary and
unintelligent (a few not being employed at all). And indeed,
'^Ka.uL 18. 25 quotes the pratilca only of 9. 9. 1. But as 9. 9 and 10
really form one hymn (RV. 1. 164), the division in AV. being purely
external (in fact they form one complete anuvdTca even in AV.) ; and as
9. 10 is not dealt with independently; it seems to me likely that the whole
unit 9. 9 and 10 is intended by the sutra. The divisions of these long
hymns are largely mechanical anyhow; compare the division of 10. 7 and
8. Ppp. largely adopts the practice of cutting up the longer hymns of its
Book 16 (which includes nearly the whole of Books 8-11 of the vulgate)
into purely mechanical 'hymns' of ten verses each. — The following pos-
sible confirmation of my suggestion as to the intent of Kaus. 18. 25 was
discovered with the aid of references furnished me by Boiling. Among
the pratikas quoted in the same list in Kau^. 18. 25 is that of 16. 3. The
Ganamala (AVPari^. 32. 22) quotes the same list, without difference
except that it prefixes the pratilca of 1. 4 to the list, and adds iti dve
sukie after the pratlTca of 16. 3. It would not be overbold to infer from
this that Kaus. also probably meant to employ 16. 3 and 4, altho he quoted
the pratlka only of 16. 3. The like may then have been intended by the
pratilca of 9. 9. 1. Now, the Ganamala manuscripts, to be sure, contain
no such indication in the case of 9. 9. 1. But two ganas before (gana
20), they contain a senseless nuvdTc(a) inserted before the gana number.
The editors of AVPari§. could make nothing of this, and quite properly
rejected it from their text; see their Critical Apparatus, page 202. Boil-
ing now suggests that this nuvalc(a) may be the relic of a displaced ity
anuvakah, originally a marginally inserted correction intended to go in
gana 22 after the prattka of 9. 9. 1. Since AV. 9. 9 and 10 form in fact
one anuvaka, and siace all the AVPari^. mss. go back to a single very
corrupt archetype (see the editors' introduction), I think it highly likely
that Boiling's suggestion is correct, and that the Ganamala originally
indicated the use of the entire anuvaka at this place. If not, ,the coinci-
dence is certainly startling. This would be a further confirmation of my
suggestion as to the intention of Kaui. 18. 25.
Philosophy in Atharva Veda 1^1
from the prima facie evidence of their language, we should
expect nothing else. They show few signs of interest in witch-
craft practices (altho I shall show later on that they are really
not so far removed therefrom as appears on the surface, and
as has been generally supposed). However awkwardly and
impotently, they strive after higher things. They are the imme-
diate forerunners of the Upanishads, and on the whole not
unworthy of their successors. The gulf that separates them
from the operations of the Atharvanic medicine-man is so wide
that it seems at first sight unbridgeable.
Yet the bridge is there. It is indicated by the traditional
employment of certain other philosophic hymns, or at least
hymns containing philosophic materials. The first of these, as
joining on most directly to the hymns of the preceding group,
is the prdna hymn, 11. 4. The subject of this hymn is the cos-
mic 'breath,' that is the wind, most strikingly manifested in
the storm-wind; hence the obvious naturalistic allusions to
storms. This breath of the universe is, quite naturally and yet
acutely, made the enlivening principle of everything. The
author is thoroly at home in the phraseology and ideology of
Vedic higher thought, and applies it all to his subject with a
freshness and vigor that suggest an unusual amount of intel-
lectual acumen. He is certainly no mere magic-monger. Yet
that does not mean that he is free from natural human desires.
Not only the last stanza,^ but several stanzas scattered thruout
the hymn,^ give expression to the active desire that the cosmic
* breath' shall vConfer boons on him who glorifies it, particularly,
of course, by means of its counterpart, the individual 'breath'
or 'life' in the human being. So Kaus. very appropriately
uses the hymn in magic performances for long life. In so doing
Kaus. does no violence to the thought of the hymn, even tho the
author of the hymn may have mingled more lofty aims with this
practical one. )
Still more significant are the hymns in which the practical
purpose seems clearly predominant. In these cases we find no
longer philosophizing tinged with self-interest, but self-interest
decked out more or less in the garb of philosophy, or employing
philosophic concepts. The constant refrain of 13. 3 shows that
the primary purpose of the hymn is to discomfit the brahman-
hater, and that it is only for this purpose that the sun. as a
^ Of. Bloomfield, Hymns of the Athcurva Veda, p. 623.
* Stanzas 9, 11, 18, 19.
122 Franklin Edgerton
cQsmic first principle is glorified. It is therefore appropriately-
used by Kaus. in hostile sorcery. Or if anyone should suspect
the refrain of being -^ secondary addition, unjustly degrading
the hymn as a whole, I would refer him to such hymns as 9. 2,
to Kama, cosmic Desire (Passion, or Will — it is very hard to
find an e:5^act English equivalent). Here thruout the body of
the hymn the constant theme, expressed in ever varying lan-
guage, is that Kama shall destroy our enemies ; and this is, very
properly, the use to which Klus. puts it. In this hymn, except
in verses 19-24, there is hardly a suggestion of a philosophic
idea, beyond the mere name Kama itself — which (as is still more
obviously shown by the other Kama hymn, 19. 52, in its open-
ing quotation from RV. 10. 129. 4) is borrowed from the sphere
of the higher thought and set to work in claptrap magic. Com-
pare 4. 19. 6, where the non-existent (dsat) of RY. 10. 129 etc.
is similarly pressed into the service of a purely sorcerous per-
formance.
To this same general group belong the sava hymns 4. 11, 4. 34
and 35, 10. 10, and 11. 3, in which the beneficent effect of the
offering of the ox, cow, or gruel is enhanced by the equation of
each in turn with the cosmic first principle. In common with
most commentators, I find in the ucchista hymn:, 11. 7, only the
reductio ad absurdum of this tendency — the apotheosis of the
'leavings' of the offering as the cosmic One.^ Kaus. uses in a
manner perfectly consistent with our interpretation all of these
hymns except 11. 3 and 11. 7, which are ignored in both Kaus.
and Vait. (but Kesava uses 11. 3 in the hrhaspati sava; the only
ritual use of 11. 7 is found in Paris. 42. 2. 11, with other ddhydt-
mikdni in the sndnavidhi) .
Summing up, we find that the use to which the philosophic
hymns are put in the ritual accords partly with the prima facie
internal evidence of the hymns themselves as to their objects
and the purpose of their inclusion in the Atharva Veda; but
that some are used in ways that appear at first sight to be sec-
ondary, or are even not used at all.
Ill .
But now arises the question, what do we mean by 'secondary'
employment? Do we mean that the ritualists have losK the
^ The only rival interpretation is that of Deussen, Allgemeine GescMchte
der Philosophie, i. 1. 305 ff. Ingenious and even brilliant as Deussen^s
idea is, I cannot feel that it is Vedie.
Philosophy in Athar^a Veda l^S^
thread of true Atharvan tradition, and use these hymns in a
way different from that intended by their Atharvan compilers?
Or are the ritualists right as far as concerns the Atharvan inten-
tion, and wrong, if at all, only in so far as that intention was-
wrong or ' secondary ' ? And furthermore, just how ' secondary '
is the * secondary' application of these materials to what we
may call 'Atharvanic' purposes? Even when to our minds a
hymn seems to deal purely with 'higher thought,' can we he
sure that lower or more practical motives were absent from the
mind of its original composer, not to speak of him who included
it in the Atharvan collection ?
There are several knotty problems concerned here. I would
formulate the two most fundamental ones thus. First, what is^
the character of the Atharvan tradition of the philosophic hymns,
and what is the relation of the Atharvan philosophic materials
to Vedic philosophy as a whole? And second, to what extent
does Vedic philosophy as a whole naturally and from the start
lend itself to such purposes as the Atharva Veda commonly has-
in mind?
IV
First. There is ample evidence that Vedic philosophy was in
\ a quite advanced state by the time of the final compilation of
the Atharva Veda. There must have been in existence a large
body of compositions essaying to deal with such problems as the
origin of the world and of man, the internal structure of both,
and their interrelation. Intellectual activities along these lines
were carried on apparently in the several Vedic schools, or at
, least in connexion' with some of them. The speculative litera-
ture preserved to us in the Atharva Veda, and the approxi-
mately synchronous speculations of the Yajur Vedas and
Brahmanas, are in all externals quite similar to the other con-
tents of those collections. In particular, they share with them
a general appearance of instability, fluidity, and secondariness.
They appear not as independent, primary, and unitary compo-
sitions, having each a definite date, authorship, and purpose.
On the contrary, they seem like masses of floating timbers
gathered in more or less by chance from the wreck of a vast
hulk, or of sever^ such, whose original structure we can only
dimly discern. One is tempted to say that they do not give us
the thoughts of Vedic philosophy, but only show us that there
was such a thing. This is doubtless an exaggeration; and we
must beware of rating too highly the qualities of even the best
124 Franklin Edgerton
thought which can have been produced in the Vedic age. Yet
I think it is very evident that the phUosophemata of the
Atharva, in particular, are essentially rehashes, and often very
blundering ones, of older materials, most of which are no^ lost
to us. They are highly important, because they (and others
like them in the Yajur- Vedic texts) are all we have to go by in
reconstructing the thought of their tijne and sphere. But they
are, like the general literature to which they belong, only the
precipitate of an extensive development, only the dregs of the
glass.
Tho the evidence for this is largely subjective, it is not likely
that any Vedist nowadays will question its general truth. But
there is a certain amount of definite and objective evidence for
it, which it has seemed to me worth while to collect. I refer to
the way in which some Rigvedic philosophic hymns are repro-
duced in the Atharva Veda. RV. 10. 121, 10. 125, 10. 90, and
1. 164 all occur in the Atharva Veda. The first three are AV.
4. 2, 4. 30, and 19. 6 respectively; the last is AV. 9. 9 and 10.
All except 4. 30 = RV. 10. 125 are also found in the Paippalada.
By comparing the Atharvan versions with those of the Rig we
can get an idea of the way in which the Atharva handles such
materials, and can draw inferences as to the way it handled
materials which are not found in the Rig Veda or in any other
collection. While it is not by any means certain that the Rig
Veda itself furnishes us the original versions in every case, it
is clear that it comes closer to it than, the Atharva Veda. The
Atharva shows many signs of mere mouthing-over of matter
which it did not understand, and of general 'Verballhornung'
of the, text. This suggests that its versions of other philosophic
hymns are probably no less secondary and poor, and that when
we find unevenness or nonsense in them too, the fault may lie
with the Atharvan compilers and not with the original authors
of the hymns. It frequently happens that the Paippalada ver-
sion is closer to the Rig Veda, and better, than the ^aunakiya.
Yet on the whole the Ppp. too is poor and secondary.
AV. 4. 2 = BV. 10. 121.
The vulgate Atharvan version of this hymn is especially con-
fused and bad. In the first place, the order of the stanzas is
mixed up, as the following table of correspondences will show.
The statements about the Ppp. are based on Barret, JAOS 35.
44; Roth's statements, given in Whiitney's translation, are
inaccurate.
Philosophy in Atharva Veda I'^S
RV 1, 2ab, 2cd, Sab, 3cd, 4, 5ab, 5cd, 6ab, 6cd, Tab, 7e, Sab,
AV^ 7, lab, 2cd, 2ab, led, 5, 4ab, 3cd, Sab, 4cd, 6ab, — , — ,
AVP 1, 2abi^ 2cd, Sab, 3cd, 6, 4ab, 4cd, 5ab, 5cd, Tab, Tc,^« — ,
RV 8c, — , 9, 10, — , — .
AV^ 6c, — , — , — , 8, — .
AVP To, Td, — , — , 8, 9.
Perhaps the most interesting of the many corruptions in the
Atharvan version of this hymn is vs. 6. AV. 6ab, dpo dgre
visvam dvan gdrhham dddhand amftd rtajndh, represents RV.
Tab, dpo ha ydd hrhatir visvam ay an gdrhham dddhand jand-
yantlr agnim. No argument is needed to show that the Athar-
van compiler has simply made a mess of the line. To try to
make real sense out of his version is a waste of effort. Ppp.
reads differently, but not less stupidly, tho somewhat closer to
the original: dpo ha yasya visvam dyur dadhdnd garhham
janayanta mdtarah. — To these two padas the vulgate then
appends a version of RV. 8c, reading ydsu devisu for yd devesu
to make it refer to the waters, and improving the meter by
omitting eka{h). »
Stanza 4 (^RV. 5ab, 6cd) presents other instances of a
similar sort. RV. has in ab^a vigorous statement, yena dydur
ugrd prthivi ca drlhd yena svdh stabhitdm yena ndkah. This in
the vulgate AV. becomes the colorless and metrically poor ydsya
dydur urvi [the simple-minded Atharvanist knows ugrd in a
semi-offensive sense too well to let it stand here!] prthivi ca
mahi ydsyddd urv dntdriksam. (Ppp. agrees with RV.) And
in pada c. the strong RV. text, ydtrddhi sura udito vihhdti,
becomes the dull yasydsdu sdro vitato mahitva. This has evi-
dently passed thru the middle stage represented by the Ppp.
version, yasminn adhi vitata eti surah, with which MS. agrees
except for the transposition sura eti at the end. (The change
from udito to vitato is phonetic in character^, and^ suggests inter-
esting reflections.) Thus we have here concrete evidence for
the way in which these materials were mouthed over again and
again, passing thru various stages of corruption and degenera-
tion.
The corruptions of AV. Sab = RV. 6ab are likewise interest-
ing and far-reaching; and again the versions of Ppp., MS., and
KS. throw light on their genesis. Without attempting to dis-
cuss them fully, I will point out that the Rigvedic dvasd, which
"AVP. 7c is a ihixture of RV. 7c and 8c.
126 Franklin Edgerton
presents difficulties of interpi-etation, becomes the simple but
uninspired dvatas, tho it is preserved (in a different position)
in Ppp.; and that dhvayethdm (read °tdm) at , the end of b
seems to hark back to RV. 2. 12. 8a vihvdyete (RV. 10. 121. 6ab
is undoubtedly based on 2. 12. Sab, ef. Deussen, Allgemeine
Geschichte der Philosophie, i. 1. 128 f.), from which we may
guess that even the RV. version of this hymn is partly secondary
-and that the AV. is not based directly or entirely on it.— In
3c r= RV. 5c, the Rigvedic yd amtdrikse rdjaso vimdnah becomes
ydsydsdu pdnthd rdjaso vimdnah, and in Ppp., with a different
corruption, yo anta/riksam vimame variyah. MS. again agrees
with Ppp.
AV. 4. 30 = RV. 10. 125.
The order of the stanzas is again altered. The number of
corruptions is this time much smaller, but there is at least one
very interesting one. In RV. 3cd we have tdm md devd
vyddadhuh purutra hhuristhdtrdm hivary dvesdyantim: 'I am
^he whom the gods have settled variously in many places; I
have many stations, and bestow (boons) on many [or, bestow
many (boons, on whom I will)].' The use of d-vis, causative,
in the sense of {implant, and so) bestow good things is guaran-
teed by AV. 7. 79. 3b. This use is unquestionably found in the
RV. passage under consideration. The AV. (vs 2d) changes to
dvesdyantah, agreeing with devdh, and understands ' making me
^enter into many (places).' Aside from the tautology of this,
the very rarity of the Rigvedic use of the word suggests that it
is original, rather than the AV., which takes it in a commoner
.sense.
Vs 6cd == RV. 2cd : ahdm dadhdmji drdvinam havismate
suprdvye ydjamdndya sunvate. So RV. ; AV. changes to drd-
mnd . . . suprdvyd. The change makes the adjective 'help-
ful' agree with 'wealth' instead of with 'the sacrificer.' It
is a rationalizing, or perhaps a merely blundering, lectio facilior.
AV. 19. 6 = RV. 10. 90.
Again the order of the stanzas is considerably altered in AV. ;
-and other texts in which the hymn occurs show still different
variations (see the introduction to the hymn in Whitney-Lan-
man). The Rigvedic order is none too prepossessing in places,
and in general I- suspect the Rigvedic version of the hymn of
being more or less secondary. But certainly the AV. does not
K)ffer a single variant that appears better than the RV. I will
Philosophy in Atharva Veda 1^*^
call attention to a few instances in T^^ich it is clearly inferior,
or at least secondary. "^
Vs 2 = RV. 4. In ab EV. reads tripdd urdhvd ud ait
puricsah pddo ^syehdhhavat punah: 'with thi^ee quarters the
Pnrusa ascended aloft (on high, beyond), while a quarter of
him remained here (in the empiric world).' This evidently
means the same as 3cd, 'a quarter of him' is all beings, three
quarters are the immortal that is in heaven. ' The AV. changes
a to trihhih padhhir dydm arohat, which may intend to state
the same idea in words of one syllable, but more likely indicates
(by its arohat) that the, Purusa is thought of as physically
ascending the sky — a much more naive and less philosophical
idea. Again in pada c, RV. says 'from thence {tdto, i. e. refer-
ring back to ihd, from the one quarter) he spread abroad over
the whole universe,' thus deriving the universe from the single
quarter of the Purusa. The AV. changes tdto to tdthd, 'thus,'
i. e. by mounting to heaven with three quarters and remaining
below with one ; in short, it fails to grasp the profound idea of
the RV. and uses the whole of the Purusa in forming the uni-
verse.
Vs 4 == RV. 2. In d, RV. has ydd dnnendtirohati (referring
to the world of the 'immortal,' here obviously the ritualistic
gods), 'which grows (thrives, increases) by (sacrificial) food.'
The AV. redactor totally failed to understand this phrase, which
is indeed cryptic and requires more penetration than some
modern western interpreters have shown. He reads ydd anyend-
bhavat sahd, which is simply nonsense.
Vs 9 = RV. 5. The RV. has in, ab tdsmdd viral a jay at a virdjo
ddhi purusdh: 'from him (Purusa) Viraj was born, from out
of Viraj (also) Purusa (was born).' The paradox is deliberate,
and belongs to the sphere of RV. 10. 72. 4, 5 (Aditi born from
Daksa and D. from A.). It was too much for the Atharvanist,
who must needs change pada a to virdd dgre sdm abhavat, which
makes the sense simple and shallow enough: 'Viraj was born
in the beginning, and from Viraj Purusa.'
Vs 11 = RV. 7. AV. substitutes prdvfsd, 'by the rainy sea-
son,' for barhisi, 'upon the barhis/ in pada a, under the influ-
ence of the season-names in the preceding verse. '
AV. 9. 9 and 10 — RV. 1. 164.
This brahmodya hymn does not contain a great deal of matter
that is, in my opinion, strictly speaking philosophical or theo-
128 Franklin Edgerton
<
sophieal; most of its riddles are more narrowly naturalistic or
ritualistic, tho many of them have a cosmogonic tinge. It hap-
pens also that there are few variants of any significance between
the text of the RV. and that of the AV. I will mention only the
variant in 9. 9. lOd (RV. 1. 164. lOd), because it has been said^^
that the Atharvan reading is certainly superior to that of the
RV. and more original than it. In spite of the weight of
authority on that side, I venture to maintain that the contrary
is quite as possible a priori, and therefore — in view of the gen-
eral relations of Rig versus Atharvan readings — more likely to
be correct. The Rig Veda stanza has, as padas cd, the follow-
ing: mantrdyante divo amusya prstthe visvavidam vacant dvis-
vaminvdm. The AV. agrees except for visvavido and dvisvavin-
nam. 1 should render the RV. thus: 'they proclaim upon the
back of yonder heaven an utterance that is cognizant of all, but
that does not extend to all.' The AV. makes it: 'those who
know all proclaim ... an utterance that is not known to (dis-
covered by) all.' The making a nominative out of visvavidam
is just the sort of change we expect to find in the shallow Athar-
vanic philosophasters ; they want a subject for the verb man-
trdyante, and find it very naturally in 'the all-knowers.' And
j^ince the root vid occurs already in this word, it seems to me
easy to see how an original dvisvaminvdm could have been
shaped over into dvisvavinndm by influence of that form con-
taining vid. Such verbal attractions are as common as can be.
On the other hand, it is not so easy to see how dvisvamvnvdm
could have originated from dvisvavinndm. There is nothing to
suggest the change from a lectio facilior to a difficilior. And
yet 'not penetrating to all' makes excellent sense, and is a
much less commonplace mode of expression than the Atharvan
reading, which seems to me easy to the point of shallowness.
This may be subjective; but at any rate the suggested origin of
the Atharvan reading is strictly in accord with the canons of
text-criticism.
The examples just given are, I, think, enough to show that the
Atharvan tradition of the philosophic hymns is very unreliable.
*The Atharvanists— the compilers of the Saiiihita — apparently
did not understand these materials any too well. They mouthed
them over ignorantly and blindly, and we cannot feel that what
"See Bloomfield, The Atharvaveda, p. 50, and references there quoted
in note 12.
, Philosophy in Atharva Veda 1^9
they have left us gives much help in understanding accurately
the thoughts contained in the compositions. This applies not
only to crucial passages, where we should suspect on the face
of the evidence that something is wrong. It applies fully as
much to passages which appear to be 'plain sailing'; for who
can tell how many deep and intricate thoughts have been
smoothed out of existence by uncomprehending redactors, as
was shown to be the case repeatedly in the hymns borrowed
from the Rig Yeda?
We should therefore be patient with the statements of Kausika
and the Parisista ritualists, even when they prescribe employ-
ment which does not seem to be suggested by the language of
the hymn. The lack of intelligence (if it is really such, rather
than lack of correspondence with our own western notions) may
pertain not to the ritualists but to the old Atharvan tradition,
to the compilers of the Samhita themselves. The use of hrah-
modya hymns, for instance, in commonplace spells for pros-
perity betrays an intelligence no lower than might have belonged
to the diaskeuasts who fixed up the Rigvedic philosophic hymns
in their Atharvan garb. The 'colorlessness' in many cases of
the ritual usage does not prove that it is wrong. How could
the purely philosophic hymns be used in magic practices ' color-
fully,' that is in a way which would seem to us appropriate to
their language (compare on this point the following section) ?
Yet their inclusion in the Samhita shows that they niust have
had some Atharvanic use, unless we assume that they do not
belong in the S'aihhita at all but are intruders. They are not
used in Vait. to any extent, and so cannot belong as a whole
to the srduta sphere. The failure of Kaus. to use many of them
may be due to a loss of the thread of the tradition on l!he part
of Kaus., which after all is not infallible, or to the fact that
Kaus.'s interests are not quite as broad as those of the Atharva
Veda. This seems to be confirmed by the fact that most of the
hymns neglected by Kaus. are worked up in the Parisistas, and
are there used in ways quite consistent with the way in which
Ksius. uses other similar hymns. At any rate, all of the philo-
sophic hynins are just as capable of being used Atharvanically
as are many of those which Kaus. does use.
We now approach the second and more fundamental of the
two questions formulated above (page 123). If the ritual
130 Franklin Edgerton
employment of the philosopliic hymns gives the clue to their
original Atharvanic purpose, that is indicates what the Athar-
van compilers meant to do with them ; to what extent was this
purpose justified by the still more original purposes which ani-
mated the composers of the hymns, or the authors of the general
sphere of ideas contained in them? To what extent do the
philosophic materials fit naturally and from the start into the
sphere of the Atharva Veda ?
It is commonly assumed that they do not fit at all ; that they
are foreign elements, calling for an explanation, which it is
hard to find. Bloomfield indeed has shown^^ clearly that they
are, at least, very thoroly assimilated; that they are inter-
mingled with the rest of the Atharvan materials in such a way
as to form an organic whole. They cannot well be detached as
later additions. Nevertheless, Bloomfield thinks that theyjw-ere
incorporated at a time when the Atharvanists had already begun
to call their Veda the 'Brahma Veda,' and to associate with
this term something of the philosophic tinge which later per^
tains to the word hrahman. Without this assumption he would
find it hard to explain their inclusion, since they mark 'in a
way the extreme distance from the ordinary witchcraft-
formula. '
Now it is, of course, self-evident that they are, 'in a way,*
very remote from ' the ordinary witchcraft-formula. ' And per-
haps the fact that Kaus. fails to use so many of them at all may
be taken as an argument for their essential inappropriateness ;
altho the strength of this argument is considerably lessened by
the fact that the Parisistas use most of those which Kaus.
neglects, and even refer to a group of them as a gana by the
technical term ddhyatmikdni (AVParis. 42. 2. 9 ff., where the
list is given, and 44. 4. 2).
Yet I would venture to suggest that it is possible to exagger-
ate this inappropriateness. And what I want to emphasize
particularly is that they seem much less inappropriate, possibly
not inappropriate at all, when we consider the spirit which per-
vades the atmosphere of Vedic philosophizing in general. The
seeming inappropriateness is due, at least in large part, to the
difference between our psychology and that of the Vedic Hindus.
To put the matter in a nut-shell, it seems to me that, while
the Atharvanists (as we have seen) handled the philosophical
" The Atharvaveda, pp. 86 ff. For a description of the contents of the
philosophic hymns it is sufacient to refer to these pages.
Philosophy in Atharva Veda 131
materials very unintelligently, and made a bad job of their
details, tbey grasped pretty well the general purpose that
inspired them,- and were quite right in finding that purpose
similar to their own purposes.
Aspirations towards higher thought and knowledge in India
have always been associated with practical ends. The later
systems of philosophy are all supposed to be practical means of
attaining mukti. The same word, tho with different connota-
tions, is found also in earlier times as the goal of speculation.
Compare for instance the thrice-repeated formula, BrhU. 3. 1.
5-8, sd muktih, m 'timuktih. Here it is a question primarily of
'release' from death and the wasting ravages of timej and
something similar is generally meant when the word is used in
the early literature. Nevertheless, such passages contain a sug-
gestion of the flavor of the later mukti idea. At least the cat is
jumping in that direction.
But this is not all. Some, at least, of the later systems hold
out hopes not only of this supreme goal, but also of incidental
minor benefits to be enjoyed by the adept while he is progress-
ing towards nirvana. One thinks of course primarily of the
magic powers promised by the Yoga system in particular, and
of the whole system of ideas connected with the mahdsiddhis.
The Upanishad passage just quoted, after mentioning the vari-
ous means of 'release,' goes on to speak of the means of 'attain-
ment' {ity atimoksah, atha saihpadah: 'so far the supreme
releases; now for the attainings,' BrhU. 3. 1. 8). The 'attain-
ments, ' as the following paragraphs make clear, are the winning
of certain natural and supernatural 'worlds.' Such and simi-
lar ends are frequently mentioned in connexion with Upani-
shadic speculation.
Indeed, nothing seems more natural to the Hindu than that
very practical and worldly benefits, of many sorts, should ensue
from superior knowledge. The connotations of the word vidyd —
later to mean ' magic ' out and out — are so well known as hardly
to call for comment. How many times do we meet, thruout
the Upanishads, as also thruout the Brahmanas, the phrase ya
evam veda! And it almost invariably follows the promise of
some extremely practical reward. Not only release from death
and the winning of various heavens, but wealth, success in this
world, ascendancy over one's fellows, the discomfiture of one's
enemies — all these and other worldly benefits are among the
things to be gained by the practice of theosophic speculation, as
132 Franklin Edgerton
they were to be gained from the theological and ritualistic
speculations of the Brahmanas.^^
Indeed, the Brahmanas, with all their ritualism and formal-
ism, are perhaps closer in spirit to the Upanishads than to the
Rig Veda, for precisely this reason, that they emphasize the
importance of knowledge— ot sl true understanding of the inner,
esoteric meaning of the things with which they deal. That is
why they are the womb of Upanishadic thought. Their hair-
splitting theological disquisitions, their hrahmodyas, give birth
to the cosmic and metaphysical speculations which flower in the
Upanishads.^* And just as the Upanishads themselves contain
many internal indications of their intimate connexion with the
Brahmanas (for example, the passage BrhU. 3. 1, quoted above,
contains speculations which deal solely with ritualistic entities,
quite in Brahmana style) ; even so in particular they, or at
^* So numerous are the references that might be given to prove this
statement that it seems hardly necessary to mention any. They occur con-
stantly thruout the older Upanishads. A few examples: ChU. 1. 1. 10,
1. 2. 14, 1. 3, 12, 1. 4. 5, etc.; 3. 12. 9, 3. 13. 1-8, 3. 18. 3 fE.; 4, 5. 3,
4. 6. 4, 4. 7. 4, 4. 8. 4; 5. 1. 1, etc.; BrhU. 1. 2. 1, 3, 5, 8; 1. 3. 8
(overcoming of enemies), 9, 17, 19, etc.; 2. 1. 4, 5 (progeny and cattle),
6 (overcoming of enemies), 7 ff.; 3. 9. 34; etc. etc. An attentive read-
ing of these and similar passages will reveal the fact that the allotment
of particular boons to particular pieces of mystic knowledge is quite
analogous to the corresponding allotment of magie ends to Atharvan philo-
sophic hymns in the Atharvan ritual texts. Wben the language of the
philosophic doctrine suggests, or even when by verbal distortions and puns
it can be made to seem to suggest, some particular desideratum, that
desideratum is the reward promised to the adept in that doctrine. At
other times purely general rewards are offered, as in the case of the
'colorless' employment of Atharvan philosophic hymns in the ritual. For
instance, in BrhU. 2. 1. 4-6, he who knows the 'glorious' gets 'glorious'
offspring; he who knows the 'full and constant' is 'filled' with off-
spring and cattle, and his offspring do not depart from (remain 'con-
stantly' in) this world; he who knows the ' imconquerable one' becomes
himself 'unconquerable.' Per contra, at the end of the famous third book
of the BrhU., the knower of its mysteries is promised in general terms
'intelligence, bliss, the l)rdhman, (and) the highest goal of the giver of
bounty.' These rewards are not one whit more 'colorful' or 'appropri-
ate' than the uses of the Atharvan hymns in the ritual. Yet no one
supposes that the promises of rewards in the Upanishads are secondary.
^*Cf. Bloomfield, 'Brahmanical riddles and the origin of theosophy,'
Congress of Arts and Sciences, Universal Exposition, St. Louis, 1904, ii.
481 ff.
Philosophy in Atharva Veda 133
•
least the early ones (like the Brhad Aranyaka and the Chan-
dogya), seldom lose sight for long of the practical ends which
they also inherit from the Brahmanas.
But in both of these two respects do they not touch upon the
special sphere of the Atharva Veda ? It too deals with practical
ends — ^none more practical. Its objects are of the selfsame sort
as the practical objects of Upanishad speculation, strange as
this may seem to westerners. And it is a commonplace of
Atharvan psychology that knowledge of the end to be gained is
a prime means of gaining it. *We know thy name, sabhd/
says the author of 7. 12. 2, in a charm to get control of the
assembly. 'I have grasped the names of all of them,' says 6.
83. 2 of the scrofulous sores {apacit) which it is striving to
overcome. And so on ; the instances are numerous. The 'name'
is the essence of the person or thing; so also later, BrhU. 3. 2.
11, the name is that eternal part of man which does not perish
at death. He who knows it knows all, and therefore controls aU.
Are not these the connecting links between the Atharva Veda
and Vedic philosophy ? Both seek to win practical ends by means
of knowledge, particularly mystic (= magic) knowledge. Such
hymns as those to prdna or Kama (above, page 122) are there-
fore not secondary blendings between originally unrelated
spheres. They appear so to us only because we find it hard to
put ourselves in the place of the Vedic philosophers, and to real-
ize how intensely practical were their aims, and how close to the
magical were their methods. And it is precisely these hymns,
which clearly show the union of philosophy and magic, that are
to be regarded as tjrpical of the rest. There are other hymns
which do not clearly show by their language any magical or
practical purpose. This is not surprising; it seems rather a
stroke of luck that there are so many that do show it. Most of
the Upanishad passages referred to contain no indication, in
their doctrinal parts, of such worldly intentions ; yet the prom-
ise is appended none the less. In the case of the Atharvan
hymns, the lack is usually supplied by the ritual texts. In a
few cases these latter have, perhaps by mere accident, failed to
treat of the hymjis at aU, leaving us in the dark as to just what
aims were connected with them. Even so there are passages in
the Upanishads which contain no explicit promise of worldly
rewards. But that does not mean that none was intended. The
boons to be gained by *ya evam veda* are none the less actual
for being implied or understood rather than definitely stated.
In no case is there any reason for doubting that the original
134 Franklin Edgerton
authors of the hymns, as well as their Atharvan redactors,
believed that they had gained, by their mystic or philosophic
lucubrations, some desirable object. They would have been
highly exceptional Vedic thinkers if they had not held this
belief. In Vedic times people did not go in for knowledge for
its own sake.
There is, therefore, no reason for surprise at the inclusion of
such hymns in the Atharva Veda, nor any reason to question the
statements of the ritual texts, which make clear the practical
purposes associated with nearly all of the philosophic hymns, at
least in the minds of the Atharvan compilers. And there is
every reason to believe that these, or at least similar, practical
purposes were associated with these and the like productions
from the very start. It is not a question of a secondary fusion
of unrelated activities, philosophy and magic. On the contrary,
all Vedic philosophy may be described as a sort of philosophic
magic, or magical philosophy.^ ^
Lest I be misunderstood, let me make it clear that I am not
trying to defame or degrade Vedic philosophy. I am an
admirer of the achievements both of the Upanishadic thinkers
and of their earlier Vedic predecessors. It is no more of a
degradation to Vedic thought to show that practical aims were
combined with it, than it is to Vedic poetry to show that it too
was used for definite practical purposes. The old-school Vedists
made the mistake of idealizing everything Vedic to too great an
extent. Largely thru the work of scholars like Bloomfleld, the
Veda has been brought down, bit by bit, out of the clouds; and
given a resting-place on terra firma. The last remaining citadel
of what I might call the 'poetic' school has been the philosophy
of the Veda. "When I undertook this study, I had no precon-
ceived ideas on the subject, and therefore had no intention of
storming this citadel; but as the work developed, it gradually
became clear to me that the citadel must fall. If I am right,
the work of what I should like to caU 'humanization' is now
complete. But that does not mean that nothing worth while is
left. ' We can still admire and enjoy the beautiful Ushas hymns,
the intimate and confidential addresses to Agni the friend of
man, the spirited resonance of many hymns to Parjanya and
Indra, which the Rig Veda gives us, even tho we now know that
"Even in the method of applying this philosophic magic, the Upani-
shads are similar to the Atharvan ritual texts. Compare once more my
footnote 13, above.
Philosophy in Athdri^ff, Veda 135
tlie Ri^edic poets were practical priests, not merely poetic
dreamers. In the same way we can do full justice to the bold-
ness and magnificence of the thought of Rig Veda 10. 129, of
other Vedic efforts at philosophy, and of many Upanishad pas-
sages, even tho we must recognize that the philosophers were also
men and had other interests than philosophy,
VI
To summarize. It is of the essence of Vedic higher thought
that it hopes to gain practical desiderata by acquiring knowledge
of the esoteric truth about things. This is eminently charac-
teristic of the early Upanishads, no less than of the older stages
of thought. This fact was grasped by the redactors of the
Atharva Veda, who therefore found such compositions fitted to
their own special sphere. It is perhaps no accident that the
Atharva contains more materials of this sort than any other
Sariihita. The Atharvan redactors, however, have preserved
these materials only in a very corrupt form. This is, by the
way, equally true of the other materials contained in the
Atharva Veda. Comparison with such of these hymns as occur
elsewhere, particularly in the Rig Veda, shows the bungling way
in which the Atharvanists handled them. The ritual texts, par-
ticularly Kausika, deal with them in a way which in general
reflects accurately the intentions of the Atharvan redactors, and
does not seriously misrepresent the original authors of the
hymns.
Philadelphia, Pennsylvania.
IRRADIATION AND BLENDING
Edwin Whitfield Fat*
Professor of Latin, University of Texas
1. This paper takes its start from Professor Bloomfield's
paper on Adaptation (i.e. Irradiation) of Suffixes (see AJF 12.
1-29, anno 1891). The same aspect of verbal interassociation or
principle of synchysis was applied to verbs, and the entire sub-
ject treated anew, in an ensuing paper on Assimilation and Adap-
tation {il. 16.409-434: cf. IF 4.66-78). These vigorous papers
waked a wide interest in suffixal irradiation and revealed how
synchysis (blending) might affect the structure of roots. In
spite of Persson's reluctation {Beiir'dge, p. 593 sq. : cf. CQ 9.105
fn.) , they enabled folk to realize that in rhyming roots the rhyme
might be due to semantic interaction (cf. the term affinate^ ap-
plied in CQ 1.16 to capit x rapit) : and that one word might be
absorbed into another, so to speak.
2. As the credit is Professor Bloomfield's for the application
of the principle of synchysis to roots as well as to stems, the
credit is his also for the great simplification offered to classffica-
tion by the introduction (see AJP 17.412) of the term haplology.
Scattered instances of the phenomenon had often been noted, but
Professor Bloomfield by naming created a scientific category.
Blending had also been observed before, and a choice instance,
the earliest known to the writer, is of record in Sea-Words and
Phrases along the Suffolk Coast (1868-1869), by Edward Fitz-
gerald, translator and poet, in the entry :
Brustle. — A compound of Bustle and Bustle, I suppose. *Why,
the old girl 'brustle along like a Hedge-sparrow ! ' — said of a
round-bowed vessel spuflfling through the water.
So much for generalities, so much for the history of ideas, and
now to the task.
I. Some Names of Parts of the Body
3. irovs : oSovs. — It was an act of daring, and in the retrospect
I deem it a mistake, when Professor Bloomfield explained the
diphthong of ttovs as patterned after the secondary ov of oSovs
*Died February 17, 1920. See the Foreword.
138 Edwin Whitfield Fay
(AJP 12.2). But that explanation was far superior to any of
those now reported by Boisacq, Before proportional analogies
such as (1) TTovs : ttoS-os : : Sovs : Swrp? and (2) ttovs : Tro(TiTL : : ^XOP
C? x^^p) ' X^P^^ 0^16 can only gasp ; and when Sommer {Gr. Lautst.
16 sq. ; long anticipated in AJP 15.426) explained ttovs after oh
he was but moving to amend, without real change, Bloomfield's
original motion. Objectively speaking, -ttovs : Doric irws is not iso-
lated j cf. /3oi)s : ^0)5, and the reduction of -^ovs to almost suffixal
-/3o?, as in UoXv/So?, might form a phonetic contact for -ttov? and -ttos,
in TToXv-TTos. But Dor. w : Attic ov is also certified in SwAos : 8ovA.os
(root dou), and the w-diphthong of ttovs (see AJP 21.198) is
certified by TrvSa-pL^ei (= dances < foot-stamps).^ I then wrote
the stem as pd{u)d/pod, and now realize the root as {s)peud in
(TTrevSet (speeds). This is an extension of the root of Lat. pavit
(cf. pavimentum with beaten path).^ The derivation of 'foot'
from ' hasten ' is quite comme il faut, cf . Av. dvariOra : dvar.
4. Av. asi and Goth. augo. — In a paper which was accounting
for the vocalism of ttovs by the vocalism of ©Sous it seems extraor-
dinary that Professor Bloomfield did not explicitly mention Joh.
Schmidt's luminous interpretation (see Plhldg. 389) of the s
(for xs) of asi (two eyes) by the (lingual) s of usi (two ears),
and go on to correlate this exhibition of phonetic contact between
words for eye and ear with the diphthong of Goth, augo, with au
from auso (see Kluge's lexicon and cf. Bugge in BB 18.179).
The coherence of these explanations was their proof and the
present refusal of this explanation for augo I account mere
stubbornness, even if I have myself {KZ 45.123 §32) thought of
avyat (eycs) as another possible source of the diphthong. For
asi after usi note the sequence asi usi [Jcardna] (gloss, or author's
explanatory modernization, of usi) in Yt. 11.2. The evidence
1 L. Meyer, Edbch. 2.533, cites the proverb of the ass that imitated his
master: iirdpavTa 5^ to. (t/c^Xt; irvdapl^eiv. See also Hesyehius, cited in Kock's
Knights of Aristophanes, 697. The posterius -pl^ei (i.e. pi<r-8-ei) belongs
either with Eng. raises or with palei (smashes). For the beating^ of the
foot in the dance and in walking cf . fi 261, dpxn^^ral re xopoiTU7r(77<riv Apurroi',
^ 764, txvia Titrre irbSea-ffi- Lucretius 5.1402, duro terram pede pellere ma-
trem; Catullus 61.14, pelle humum pedibus; Horace, C, 1.37.1, nunc pede
libero pulsanda tellus.
2 The long diphthong roots and their grades are beginning to come into
their own. The evidence for se{i)Tc/se7c/s9lc; for seid/sed; for de{i)c/
dec/ die (in Lat. dicat, consecrates) is indisputable (see Brugmann-Thumb,
Gr. Gram. §342). For two almost as certain eu/e/u roots see Eeichelt in
KZ 39.16, (p^^ofiai: ^vyeiv; ONorse lauf (leaf) : Lith. Zapos.
Irradiation and Blending 139
•
for c extracted from Sk. dksi is nothing (cf.-OBulg. ocese) ; and
the nom. an-dk^ (eyeless), like Av. aiwy-dxstar (overseer), cer-
tainly has the k^ of oculus. Still the admission of Indo-Iranian
ss in these words would not prove IE cs, for asi may be a blend-
ing of ok"^ (eye) with the primate of Albanian si (eye), root
{s)c{h)ei (to shine). As regards o/craXXos (reported by Arca-
dius), instead of plunging for IE ocp, I rather believe that kt,
if it does not represent a dialectic treatment of k'^t, was fash-
ioned in that prehistoric stage of the Greek tongue when folk
said okye (oo-o-e) and okyomai (oa-a-ofiai), see Osthoff in IF 27.174.
Here possibly, and not to the Ionic dialect, belongs hypocoristic
oKKov ' 6^6aXfi6v, On Collitz ' separation of otttlXos from oKraXXos
of. Kretschmer, EZ 33.273.
5. Armenian names of parts of the body. — To these Professor
Bloomfield devoted an especial section of his paper. He was by
all means right in regarding akn (eye) as the model for the other
names in -n (not the accusative *podm e.g.).
6. Arm. akn. — Herein a for o shows Iranian influence. Sk.
aksdn- is not to be explained as anything but a synchysis of dksi-
and *akan- ( rOBulg. okn<Co^, window). Or the a of akn paay
indicate a still earlier interaction between ofc™ and a cognate of
Lat. acies (eye: cf. sharp eyes, sharp-sighted), and from this
source c might have intruded into Av. asi.
7. Arm. lea/rd (liver).— With Scheftelowitz {BB 29.69) and
Pedersen {KZ 39.351; cf. also Wackernagel, Ai. Gram, i §229c),
I think that only one IE word for the liver has come down to us,
in its several grades and stems. Of the initial consonants (ly)
either, but only one, survived. For the Armenian form I offer
the following modification of Scheftelowitz' explanation. ' The
primate l{y)ek'^ yielded pre- Armenian li{k'), i.e. lik'/li, with
retention or loss of k in response to sentence euphony. An
earlier stage lek"^ may have been borrowed, as Pedersen suggests,
into Kurinian as Idq (plur. Idqer). From the metaplastic pri-
mate l{y)ek^-r-t{i) (also with e for e; cf. Av. ydkard with Sk.
ydkrt) we should have got Hik'ard; then the proportion lik' :li::
Uk^ard:liard'>leard; cf. neard (stuew), perhaps directly from
{s)ney-rt{i). — The primate of Eng. liver was lik^{e)ros
( : ydkrt : : kott/oos : Sk. sdkrt) . I derive the primate ly-ek'^/lyok^
3 The current phonetic rules for final cs in Sanskrit are erroneous. In-
terior cs came through the stage ss (s to indicate the precursor sound to Sk.
$) and yielded Sk. -Ics- (cf. ■'k8-<.s-\-8) ; final cs yielded s, euphonized as -*,
sometimes -Ic (after t d r r; s n) ; cf. -Jc from s in dadhrJc (fortiter) :
dadhrsd (fortis); -Jc from -t in -dhrTc. See JA08 40.81.
140 Edwm Whitfield Fay
(Lat. iocusculum; cf. OPruss. lagnof) from li- (smooth) : Xctos +
ek"^, ek"^ (eye, look) i.e. smooth-looking, cf. the type of al^oj/r and
Lat. ferox. In the semantic aspect this is no change from the
current equation of liver with XtTrapos (see Falk-Torp, lever).
8. Sk. hdll-ksna (gall-bladder, AV hapax 2.33.3, as defined by
"Weber; also a sort of animal, cf. hali-ksna, lion). — (a) hdli-
(yellow) is clear enough; (b) -ksna (metathetic for skna) is a
reduction form of sk[9]-no (sheen), root skei/skm (with c and k,
cf. Falk-Torp, skin) ; cf. ksane (in a flash), obM-ksnam (flash by
flash, every moment), perhaps dyu-ksd (sky-flashing). A com-
peting posterius is sk[e]n-o (skin, see Falk-Torp, skind). The
root {s)ken is a legitimate variant of (s)kei (cf. JAOS 34.341;
Boisacq, arrj, fida-a-oyy irpoix.-qdris) Falk-Torp, vunde). — ^By a like
variation we also explain t/cv in v€o-ytA.os : veo-ycviys.
9. Excursus on Sk. -km in color terms. — The type of fern.
pali-kni (grey) contains neither kn from tn nor -k^-ni as a weak
grade derivative of ok"^ (eye, look), but [s]kni (sheen or skin).
The onl^^ evidence adduced for kn out of tn lies in color terms,
which of itself renders suspect a merely phonetic derivation.
Jaina Maharastri sa-vakkio (quarreling co-wives) is derived by
Charpentier in IF 29.389 from *sa-pakni<.sapatm. But inter-
ference from sa-\-vac (coUoquens, convicians) is here to be ad-
mitted. If Sanskrit ever had the independent terms *paU-tni
(feminine to TreAtTvos) and hari-knl (of yellow sheen), synchytic
pali-{t)km (unless paliknl has the k of Lith. pilkas) perhaps had
a fleeting existence, though the Ms. variant patknl is no adequate
proof of this. Or did 'cook-lady' swim in the stream of thought
of the scribe of patknl in VS ? On a possible grammatical origin
of fem. -ni see §39.
10. IE words for kidney. — Here a common semantic but not
a common primate. (1) Lat. {w)r-en-es (waterers) : sept of
urina. (2) ve<^pos from nep (water, see Walde, Nep tonus )-|-
sros (flowing) : root {s)rei, in Sk. sari-t sari-rd; Lat. rivus.
Prenestine nefrones is from nep-\-sr-(m- ; nehrundines from
nep-\-srendh.'^ (3) ONorse nyra. — Pre-Germanic neuran (or
4 Eoot srendh/srei. Such blends may be recognized as systematic ■mtbout
taking them for genetic or original. To take an extreme case: given the
synonymous but quite independent roots ei (ire) and endh (Doric ^vdov) then
srei/srendh (to flow) may be merely an analogous pair, unless one recognizes
them as compound roots. Indeed, I should like to be shown why, since Sk. i
is specifically used for fluere, s{e)rei s{e)rei should not be accounted a
blend, rather than a dissyllabic basis. On the pair ghlendh/ghlei cf . Eeich-
elt, KZ 39.76, Falk-Torp, glans. Brugmann's derivation {IF 12.153) of
Celto-Grevax&mc J)Jiren1c/hh,ron1c from <p4p€ip + iveyKciv seems to me indubitable.
Irradiation and Blendi/ng 141
neusan) from {s)nu, in Sk. snuta (dripping).® (4) Sk.
vrk-kdu, Av. vdrd-hka. — (a) vr- means water (cf. Sk. vdr) ; (b)
^ka is from t{a)ka, of. Av. taci-dp (ponring-out- water).
II. Parts of the Body with st{h) ,
11. In this group, with its wide evidence for Professor
Bloomfield's thesis, its strong testimony to suffixal irradiation,
Sanskrit exhibits stha st{h)i st{h)u. The Sanskrit, perhaps IE,
st{h)i forms (cf. kv-o-tis) and the st(h)u forms lost their aspira-
tion when in the flexion i became y (and u, v) ; i.e. the group of
(sibilant+) surd aspirate+spirant was deaspirated. The evi-
dence of fixed i in apdsfhi-hdn, but floating i/y in dyo-apdsiy-
(see AJP 34.15 fn. ; and cf. pakti/pakthin=^coo'kmg, noun and
adj.) , proves this beyond a peradventure. But in names of parts
of the body st might otherwise have come together, competing
with the posterius sthi. In ONorse Must Jiesir) : Welsh dust the
primate may have been clus-ti, cf. Sk. sru-ti (hearing, ear) :
srus-ti (hearing, obedience). On the other hand, clu-sthi might
have been the source of the eventual determinative s in clu-s.
The same ambiguity in words like Eng. wrist {<iwrid-ti or
wrid-sthi). Ambiguous also is Sk. supti (shoulder) : Germ.
schaufel (semantics of scapulae, see CQ 1.17) ; primate
{s)cup[s]thi. For irradiation of sth better proof could not be
asked than the extension of Sk. vis to vi[s]-sthd (faeces). In
Eng. waist, however, st need have no direct correlation with sth
as a bodily part confix, originally describing standing and out-
standing members {sthd) .
12. a. The Hand and Finger Group (see AJP 34.30 ; Brug-
mann, Gr. 2.1 §479). — Sk. angustha (thumb), gdhhasti (arm or
hand; i.e. receiver, cf. gahhd, vulva), hdsta (hand < taker),"
musti (fist), -apdsti"^ (claw) ; Greek 7raAa(t)aT^ (palm, the
slapper), ayo[p]o-Tos (receiver) : OBulg. grusti (fist, cf. Berneker,
p. 371) ; OBulg. p§stl (fist) prustu (finger) ; OPruss. instixs
(thumb), Lith. nyksztys, pirsztas; Alban. g'ist; Olr. hoss
"Was the nose the 'dripper' (nid[u]8': Sk. snduii, cf. u in Germ.
nilster) ? See also §63.
So far as deaspiration after 7t- is not operative, we may confidently
restore *'harSt(Ji)i, not so much because of hdstya or antarhasttna, as
because of Lith. pa-sastls (armpit, i.e. taker) ; see JAOS 31.413 and put
beside Horace, Ep. 1.13.12 Kurschat's example vmTc tat po pazast§=ztake
that under the armpit.
' I am now disposed to regard this as ap-j-ea;-{-s*M=oflf -out-standing.
142 Edwin Whitfield F(vy
(Khosta), Welsh hys (finger; see Pedersen, Kelt. Gr. §49.5);
ONorse il-kvistir ( foot-twigs^ > toes), Eng. fist.
13. b. The belly, intestines, pudenda. — Sk. ant a {s) -sty am
( :Lat. inte[s]-stina) , ava{s)-sthd (penis), fern, avasthd (pud.
mul.), updstha (idem), ko-stha (beUy), kustha (lendenhohle, cf.
kusthikd, dew-claw), vi[s]-stM {^=vis, faeces); Greek kv-o-Oos
(AJP 34.24 ; but perhaps directly from ku'w; on ad/crr in Greek
see AJP 37.68 fn. 2), Troa-Orj and ttoo-Olovj IvTouOvdj kv-otls (blad-
der) ; Lith. mkstas (kidney, testiculus) ; ONorse eista (testicu-
lus), Ger. leiste (groin), wanst (see §16).
14. c. Other parts of the body. — Sk. prstJid (back), 6[s]stha
(upper lip), a-sthdn- (bone), sak-[s]thdn- (thigh), (?) mastaka
(skull), prsti (rib),^ prthustu^^ (of broad top-knot; cf. pulasti,
of slickj i.e. smooth-standing hair) ; Greek fm<r66s^^ / fuua-Toq
(breast), (?) inda-rai/fiva-Ta^j aKvyj-aTi?^'^ (backbone) ; Lat. co-stae
crista; Welsh dust: ONorse hlust (§11) ; Midlr. loss (tail; cf.
Welsh hon-Uost) ; Lettic Idpsta (shoulder-blade), OBulg. ceUusPi
(jaw-bone; perhaps splitting, i.e. opening-the-mouth, to modify
Berneker, s.v.), OPruss. klupstis (knee) ; Goth, hrusts.
15. Sk. va-sti (bladder). — (1) In view of the word bladder
it is open to us to derive vasti from the root {a)we{i)'^^ (blow).
But (2) vasti is conceivable as waterer, with va- from IE wn, a
flexional variant of IE wer (water; see Walde, urina), cf. a-Kwp:
cTKa-Tos. We actually have Sk. vdn-a (water) and should be glad
to relinquish the labored derivation of this sense, as in the Peters-
burg lexica, from wood, through wooden cup or trough, to water.
8 For sth (standing) in names of vegetal growths see AJP 34.18.
9 The projecting rib may have been of a man; the back (prstTid) of a
quadruped. Note Sk. pdr-su (rib, i.e. fore-sweUing, root svd) : OBulg.
pru-si (breast, i.e. fore-lying, root cei). From IE prsth (fore-standing, or
the like) come also Ger. first (comb of roof), OBulg. prustu (finger), Lith.
pifsztas, OPruss, pirstenf-plrstans ; also Ger. fiirst (prince) and (from
pri-st[}i]7ncb) Paelign. prismu, cf. Lat. pfi-stinus.
10 Here stu is ambiguous, either : stTiau (stand up, project, cf. criJa,
penem erigit) or : stu (if really different) in Sk. tula (tuft of grass).
11 Accent as paroxytone? For <rd/cT see §13.
12 Not as has been lately conjectured KpijffTis (scratcher), but an extension
of the fern. ptc. dKvri (:Sk. anc, bend) by -an (cf. on vistha in §11). For
the semantics see Persson, Beitr. p. 1001,1.21.
13 After all the 'Morphological Investigations* it remains perfectly apt to
derive Lat. ve-lum (sail) from this root (or from wei in fn. 24) ; and
vexillum (flag) from veho (cf. Noreen, Urg. Lautl. p. 72). This accords
with the earliest usage of velum, so why attach it to Sk. vdgura (snare,
net)?
Irradiation and Blending 143
Grassmann is certainly right when for RV 10.163.5 he defines
ablv. mehandd by penis (quasi minctor), and its epithet
vanamkdrandd by water-maker. We also have wen (water) in
Lat. unda and Sk. unatti, see §69.
16. Lat. ven-ter ( belly < water er). — For the sense cf. Sk.
uda-rdy^^ and John's Gospel 7.38. In Ger. wanst we have the sth
suffix, but Lat. ven^ica (bladder) comes from wen-dti (water-
giving, cf . Sk. hhaga-tti, a share-gift) .
17. Sk, vani-sthu (pancreas ).^^ — The known facts (as found
in PW) are: (1) =sthuldntram (solid innard, i.e. all flesh,
TTcty-Kpeas). (2) ma?isa-i;ise.9ai[i=flesh-dainty, i.e. KoXXt-Kpeas, sweet-
bread; also an element in a stew (^B 3.8.3.25) offered to Visnu
and Rudra in VS 25.71 ; 39.8, while 19.87 and ^B 12.9.1.3 are', to
occidental minds, jargon. (3) ulitlca-paJcsi-sadrsah (owl-bird-
like), cf. in Ait. Br. 2.7 accus. vanistMcm — urukam (entrails that
resemble an owl, Haug). — This resemblance is a problem to
solve. The feathery 'eyes' in illustrations of the pancreas (as
in Encyc. Brit, s.v.) suggest the plumage of the owl. But it is
more likely that the 'head' of the pancreas suggested the nomen-
clature. Having stated the facts as to vani^thu, without mention
of the pancreas or display of the title of the Britannica illustra-
tion, I asked my friend and colleague. Dr. H. W. Harper, an ex-
perienced anatomist, 'What innard, not a gut, looks like an owl?'
With the barest glance at the illustration, which does not in fact
clearly reveal the head of the pancreas, he replied ' The pancreas, '
and immediately sketched a contour of its head, remarking, 'It
is like a hoot owl. '^® Morphologically vanisthu is a quasi super-
1* In uda-rd ra meant flowing (ro: rei in Lat. rivus) ; cf. {fda-pifis (watery)
with accusative, and iiSe-pos (dropsy), with instrumental, prius (see AJP
37.1672), Also see pw for the posterius ra (=having), originally, I take it,
^flowing with, abounding in, though possibly to be connected with the sept
of Lat. res. For \iira-p6s (abounding in fat) the accus. prius is actually of
record.
15 The definition of rectum is absurd : the alternative definition as a part
of the body near the diaphragm means — the pancreas.
18 If he can see a man or woman in the moon, or a hairy cat in the
caterpillar, the reader may be able to detect the resemblance to the head of
a bird on a diagram of the pancreas given in Cunningham's Practical
Anatomy, p. 502, no. 192. The section (which a Vedic Hindu, slicing,
might have seen), as figured in Morris- Jackson 's Human Anatomy, p. 1196,
diagr. 958, is quite suggestive of the head of an owl. The reduced size of
the Britannica diagram makes the tail of the pancreas look to me like a
caterpillar, but this is only because of the reduced size, I think. I only
mention it to explain Lat. ur-uca (caterpillar) as from the root wer (twist)
144 Edwin Whitfield Fay
lative (=most delectable), describing the character of the pan-
creas as a dainty— sweetbread, /caUt-Kpeas.
18. Greek yacrr-^p (belly, womb).— (1) from yalp](T-rr}p (ct.
Mod. Gr. ypao-rpa, but see Brugmann, Gr. 1. §476.3) : Epic Sk.
grasati (swallows; cf. Eng. stomach x ar6fiaxo^y throat) ; or (2)
ya[Xl<TTrip : Goth. Ml-thei, Sk. jathara, with different leveUings of
the primates gel-[s]thm (cf. Lat. inte[s]stlna, OPruss. -plr-
stans in fn. 9) and gl-sther{o). The root was either the original
noun stem g{w)-el '(cavity, kolXui) in Lat. vola : yijaXov, or the
perhaps not different gel (to crowd together, wind a baU, twine,
see §5f5) of Lat. glomus. For the sense cf. viySv? (netz-haut).
The root g{w)el also in Sk. jdla (net), jatd juta (braid, plait) ;
'jut a will partly owe its u to the root yu.
r
III. A Mythological. Interlude
19. The name of Artemis. — ^For this name of the moon-goddess
a primate r[tu]-temi (cf. Sk. rtu, season, month) =month-divid-
ing {tem, cut) yields excellent results. By Disease of Language
(see §21) the role of Artemis as atrayxop-^-n (see Usener, Gottern.
p. 239) arose, say from the suggestion of apravr] (halter).
20. Venus Frutis.— The Roman Venus of the sea appears, at
least functionally, in the Greek 'A<f>po-SLTr) (foam-tossed, foam-
tossing; -hl-T-q'.hivrj, eddy), epithet of an IE goddess Wenos, per-
haps; cf. Lat. Yenilia, unda est quae ad litus venit! (Varro).
The Norse Yanir are wind and sea gods,^^ Naiads; and Freyja
( : Sk. priyd, beloved) may again be an epithet of Wenos. But
it is rather, and quite succinctly, to the functions of Venus that
I turn, not so much seeking a postulate for her proethnic name.
(1) As a sea goddess Venus owes her functions to the stem wen
(water, §15) ; cf. Yenilia and venenum, potion, ap. Noreen, op.
cit. p. 49; and note ONorse vds {won-\-wos, the latter in OHG
wasal, see Walde, unda) . What rich metaplasm, wer/wen/wes/
wed (in OBulg. voda), in the stems for 'water.' (2) Venus was
in Lat. vermis (worm) ; cf . Av. ^var, vertere. The form eruca is a popular
etymology, quae eruit, cf . Pliny, N. H. 17.229, uruea quae erodit f rondem.
17 The root (a) we (blow) may also be the ultimate root of the words for
water ($69). For a contact cf. Lith. dudra (tempest) with Sk. 6dat% (heav-
ing, ? blown by the wind). Perhaps a like semantic contact is attested in
Lat. flare: fluere. Semantic contacts established between roots phonolog-
ically approximate may be said in a substantial sense to unite the roots and
furnish analogy patterns, subsequently elevated to morphological and
phonetic, i.e. speech, patterns.
Irradiation and Blending 145
goddess of vegetation, pot-herbs; cf. Naevius ap. Paulus-Festus
51.10, cocus edit Neptunum Venerem Cererem (i.e. pisces holera
panem). (3) For the goddess of love ef. Sk. vdnas (love, desire).
(4) The epithet Frutis, interpreted as of the sea goddess, will be
from sruti ( :Sk. sru, fluere) or from hhruti (seething) :defru-
tum. Or, interpreted as of vegetation, Frutis will belong with
f rut ex.
21. In the last paragraph there is implicit adherence to Max
Miiller's Disease of Language. Used with discretion this doc-
trine is of great worth, as witness the following excerpt from
Boas' Handbook of American Indian Languages, p. 71 :
This is a tale whicli is entirely based on the identity of the two
words for dancing and catching with a net. These are cases which
show that Max MiiUer^s theory of the influence of etymology ^upon
religious concepts explains some of the religious phenomena.
22. *Apyei-<l>6vTr]'s (arguta-loquens). — The tale of the Argos-
slayer is a tale of Disease of Language, i.e. Popular Etymology,
and not more recondite than when my five-year-old child in-
vented a war of the tomato upon the tomato-bug ( ! ) , or said,
apropos of the tiny railway station of Nome, that it was the place
where people know things. The IE neuter plural varied between
i (not 9) and a, the former generali2:ed for Indo-Iranian, the
latter (synchysis of the type represented in Lat. praesentia
apart) in the other tongues. To be sure a may belong strictly
to stems and i to consonant flexion, but Lat. toti-dem and too-o-os
from totyos: Sk. tdti reveals the IE plural in i. This is the
archaic ending found in the prius apycl (: d/oy^?, brilliant). The
posterius -(ftovTtjs belongs with <f>o}v-i] (voice) : hhen, see fn. 41. —
A neuter plural prius in i also in Hom. fxeXeL-ari — posterius from
dd-ti (cutting, ddi). With Sk.^IE neutro-fem. l/l cf. the like
variation of d/d.
23. Apollo (off-driving). — The sun-god shooting his sheaves
of arrows is a phenomenon so often witnessed in Texas that,
granting some slight modifications of my own, I can think no
other explanation of Apollo's name deserves to stand with
Usener's, op. cit. 309 ; and the trifling phonetic error that Usener
wrote *A7r[o]-7reA,Xos (instead of 'A[7ro]-7r€XA.os) can easily be con-
doned. The vocative ''AttcA-Xov yielded "AttoAAov, (Prellwitz). In
rhythmic forms like ^AttttoA-Xwi/ (citations in Usener, p. 307) tttt
is due to hypoeoristic (energetic vocative) forms with 'Atttt-.
Flexionally the posterius started as pelyon. Knowers of Yedic
Sanskrit are aware that the comparative (generally only an
146 Edwin Whitfield Fay
elative) is formed directly on the root by a suffix {i)-ydns,
blended of the suffixes yen and yes, which vary only metaplasti-
cally in Greek; cf. the differently blended Lith. {y)esn-i and ( ?)
Goth, izan (see AJP 31.425 ).i* In 'AttoAAwv the long deflected
grade of yen carried through, as it did in the proper name Xeipiov,
inferior (the declasse slave-artist and schoolmaster of the Cen-
taurs) ; also in the town name (ace.) 'OA.t^<oi/-a (accent?). But
the apparent gradation of 'AwoXXiav may be secondary, starting
in the yos stem accusative *'A7roXAa), alternate to *'A7roAAom.
This ace. ^'AttoAAw picked up a distinctive -v, cf. d-y^pws (stem in
05, like the stem of labos, Sk. masc. Ihiyds), ace. a-yT^pw <v> .
Thence, after the pattern of Zrjv : gen. Zrfv-6s : ace. Z^v-a, ace.
'A7roAA(i><v> : gen. 'AttoAXwv-os : acc. 'ATroAAwv-a. Conceivably at<u :
yaiwva furnished the pattern.
24. The Genius and the Aat/Awv. — As Lat. gemini corresponds
to Sk. yamdu (see CQ 9.108,19-20), Genius is to be equated with
yam-yd/yamia and gemellus (with el<en<Cn) may entirely
conform with yamala. The Genius was everyman's spiritual
double or yokefellow. As yamdu belongs with yam (biad, fasten,
hold; cf. ydma, rein), so Aat)u,wv derives from dei, as Bartholoraae
correctly writes the root in his lexicon, s.v. dyd. The root yam
is really {d)yam ( : Av. dyd : :^am : gd), cf. CQ I.e., and note Lat.
re-dim-io. On the functional identity of the Aat/xwv and the
Genius see Rohde's Psyche, ii. 316 fn. If we reflect on all the
religious advance implied by the proethnic sept of Lat. deus, no
need to shrink from granting even abstract religious concepts to
the Indo-Europeans.
18 The older theory of the first edition of Brugmann's Grundriss (2, p.
403) was right. Cf. also Johannson in BB 18.50, Waekemagel, At. Gr. ii.l
$24d; Hirt, IF 12.200. In the current Grundriss (2.2 §250), when pushed
to his last line of defences for the explanation by a purely formal analogy,
Brugmann stakes his entire case for the alleged intrusion of the nasal into
the Sanskrit endings in -a<7i>si on the rivalry (which means synchysis)
of nt. pi. possessives in -vdnti with participial forms in -vdsi. Nothing
could be less probable than the spread of the nasal from the neuter plural.
The entire Vedic literature has not a single form in -vd<C.n>si, and only one
comparative in -yaK.n'^si. So much for the infrequency of the forms in-
duced. Of inducing forms, within the range postulated by Thurneysen's
theory {KZ 33.551), the Vedas (EV) have only 6 neuter plurals in -anti.
In view of this statistic Thurneysen's explanation of the nasal in -d<.n>si
by a merely formal general analogy is fantastic, and not to be compared
with the synchytic explanation of Johannson, properly accepted by Mae-
donell, Vedic Gr. $343a n. 5.
x'
Irradiation and Blending 147
25. Egeria. — The change of IE {d)ye- to Lat. ge- is also
attested by the name of the spring nymph E-geria (out-boiling) ;
root {d)yes in Greek ^ew (see CQ I.e. §21).
26. mos (temple). — ^Without denying the possibility fhat vaos
meant a god's dwelling (see Brugmann-Thumb, Gr. Gr. p. 52) it
may be worth while to offer a different explanation and derive
from IE nduso. Evidence for {s)ndu/(s)neu (cf. Lat. ndre, to
swim : Gk. fut. veva-ofiai), meaning to scrape, dig, cut : Lat. ndvis
(dug-out, see AJP 25.381, a trifle earlier, perhaps, than Meringer
in IF 17.149 ; cf. for the semantic Falk-Torp, nu baad skip), Lat.
novacida (razor, a 'scraper' that often cuts), OBulg. navt (mor-
tuus, i.e. eaesus), Lith. novyti (slay, so Lalis: torture), dTro-mfe
(caedendo-fecit, see KZ 42.86). Add Sk. nir-aks-noti^^ (detes-
ticulatur<de-ex-secat) ; and with [e]cs, hs-nduti (scrapes) ; cf.
also Goth, h-nauan (to rub), §51. Falk-Torp also cite a root snu
(cut off), s.v. snau. I would define this vd6<s {<Cnuusos) to
accord with Lat. iemplum, originally the + diagram of the
diviner made by drawing E-W and N-S coordinates, though
there is no positive and no negative evidence for a templum divin-
ationis in Greece, see Halliday's Greek Divination^ p. 270. Or
vaos had the semantic of rifievos ( :Lat. tesca<,temsca?) , or of Lat.
lucus, a god 's clearing, whether for worship or for divination ; cf .
Cicero, De off. 3.66.
IV. Indo-Iranian Nasal Verbs of the (Sanskrit) 7th Class
27.. The subject of the nasal verbs has been on my mind for
over 15 years (see AJP vols. 25-26:37), ever since, under the
spell of Professor Bloomfield's theory of blending, I first
essayed 'to apply the principle of synchysis to these formations.
As regards the nasal verbs in the 6th Sanskrit Class, the type of
limpdti (or of Lat. linquit, see §49) is clearly the product of IE
lineti (Lat. Unit) -\-lipeti (cf. aor. XnreLv). But as a system the
6th class nasal verbs contain divers elements (see AJP 37.171
§29a for complexes t)f accusatives in -m with d and dh; and
below, §68), nasals of different sorts, subsequently allocated to
a paradigm. The blending of limpdti is in principle precisely
19 Ambiguous, for ales may belong to &^Lvv (see §66). In AJP 37.703,
following native sources, I defined by * entf rachtet. ' But these native defini-
tions may belong to a homonym. Av. xsnu/snu (to gratify) belongs with
Sk. [s]ndvate (exclamat, laudat). In xsnu xs=:l^ [e]cs before s- (see AJP
I.e.). For a problematic [e]cs in Latin see Walde, 2 frigo; in Greek, see
Prellwitz, a-^hw/jLi.
14S l^iUriii Mill t field Fau
the bloiiding atlostod in OBiilg. /;•( xij, i.o, /;•< »i + //(n; soo Waldo,
'J8. Til my first paper I proposed typienlly to exphnn (1) Sk.
biidhndti (binds) as what 1 will now eall a ^)r)/.•-.^vr compound
(see AJP 32.408, /CZ 45.112) of hadli (to biiid) + (N)»'^ (to
spin) ; (2) situUi (to bind) as a blend of .<f (root .vm/) + (.0»J' (in
OBnlg. .v?n///, ordiri); (8) intvdhi (erusbes) as a blend of irr
(to bore)+7Jr./7t (ef. OBnlg. iih(h inftj^o).
2J). In the last paper {Ajr :^7^^\^) yuthikfi was derived
from (a) ^yiouUJ^ih) yukii^; impf. unop (? pros. »»<f/><//ji)
from *//7}ff/f+*)Nj/)f//n: (weaves), nemonsl ration of nchh (I.e.
163) almost laeks, owing to tlie faet that, I'or the sept of w«^«Xiy
{birdnrt before cloud), a 'root' cloud (to aet a.s eloud, rain,
burst forth) has developed; and irchh {: wcii: ucbh : suci) ro-
phieed nchh. The evidenee for {s)uci-p is better (§43).
30. My fii^t reeonstrnetion of inicdhi {Ajr 26.31ir.) was
better than I realized. But OBulg. ul^q has tru<^ i and lielongs
with Sk. nih'saii (bores, ef. viniksc, RV 5.2.9). Av. mcisa (point),
to the root uijh (tiics), whenee 3d sg. *ncijdh{>'ncdln (of reeord
only inipv. trnedhu in AV 8.8.11). Maodonell (Vcdio Or.
§463.3) eorreetiy states the faet : 'The root trh iufixivs nc''' in tlie
strong forms.' But in Irhhauli (so far as this is not •fni(J^*+
^trhdti) the root was ^/v//'.-~What I now think of the extended
root Irjh is that its determinant palatal was duo to assimilation
with jh in nejh/uijh, or whatever was the original root in ./7j.
meaning bore, or the like; it never wavS redneed from irfijh {AJP
26.395). On ru-dh i ru-n{a)dh see §42.
31. Against these synehytie explanations of hadhmid and
20 WMolsoningGrs iMilos {Ai, dr. i $34) for inlorinr «i;i? «»r nd Wi'oro f1 dh
are incDvrcrt. They should run sis 1'oIIowh. A, (I) o^'^o in Vi^ilhum (volioro)
and in so-(hu'<<'t (l(Uh) : ('2) m h/itilm (firni) oinl sddha o wuh originally long,
as (' in Lnt. vomrsns; of. impv. Siiksva snul ll\o Avosttm pnrliciples t&Stn and
rdiHa, the latlor with U'l (", as In Lat. rrrfiis, (,'{) The root iurr (/ (Prak-
ritiic d) jilwfiys and only (lwi<'o!) means rvHrmtc (I'f. .Ihn's rondoriug of
Oh. Up. 5.19.4). It is :ni oxlotision of m base nirn'i (cf. wrrfu, mrrrn, in
Sk. hravlii) as found in dath. A v. mqiioH (annoiuiroinont) <tH4!lmf<' of.
Lttt. mrmoria {^ fxipt-fiva). 1^. (1) Hy intorior ouphiuiy a;:ilh yields r<ih In
rdhl and in (i('{d)hi ( = 86s -}- (//n); (li) in Tndo Iranian oompdunds foH as
such a:: till yields odh, so that luiiic^ dim (pai-o AJP .19. SOS) owos its f to
lut'dlw. (3) In kiiirdJuls (Indra opilhot=pnni8hor) A».vc- is a dative of
*/.J (typo of Hrl) : Av. /.(rr'jui (poena). Tho coniponndr^pooiiiio ilans. In
Av. h'njia-Sa (culprit [<pnonain-dan8] : poonida(io) hvia- is an accuMaiivnl
pvius; of. Av. instrmn. f^roifa: Sk. tiriittl. 0. Tn t^angUrit tii! dh BufPeri no
change.
•
sint)fi, \)M\\ oT wlilt'li t\\'i\ lollor ptn'Tf^cl, mu<I nomno porfi^t'l,, no
HoiMiil <»hj(M«Jioii mm l»o ntlvnnoiul ox('<>|»l (u protoHl MKninNl, iNoInt
tntf i'opivNf>nlnlivt»N oT ii h.vhIoiu, A m>M(M'iil Mim\v<»r lo wlii<'lj in
lliHl, N)NUMn« imhinInI. oT \\\oW nuMuhnrH. Tin* «mly wiiy lo Iniow //irt
lloi'No itii l)y invoMli^'MliHiif »f lnnH(V Ihit I n1u>\V(mI in my HpnI. HOric^N
<>r pnpnrn lluil {\\o vi»rlm In liflU tint) luUi nro i«on«MMvnhly (M)ni
ponndiMt with nturo routM (linn ilio tooIm oT hui. Hr^r' nnd ()]hil^.
.v/M*^KMiiul in ilir U\h\ piipiM' I Mlinvvotl lluil lli<» nn>t, (.v) >J»^//(.s)»r''u
(it» hinil, wonvo) hml iin ori^lnnl nomso oT fhh'frr', whirh wmn v<n\v
iipi r»M* nlili/.Mlion «H n >(t»nonil nnxilijiry, nnti pnrlionlnrly nc-
oountoij \\)v Iho lnolu>Mliv«» yoiiN?' ol* \\\o luiNtil IIonIoii in IhM'uuini*'.
M'V An<l now Toriho Imlo h'Hninii vrrhn wilii iuinuI inllx (llio
Hnimkril Vlli n\u\ Unrlholonuio'i* S(,h Irnninn oImhh). In iho nyn-
(oini^nlion nT tho vnrioim oIoiiumiIn ilnii roNn)l<Ml in l.liiH nnNtil
ohiMN, 'HM'miitilion dnnbtloNM pltiyod ei liir^u; port, bnt I nni not now
Htinlylnfj; tlio«o vorlw in a wiiy to trnoo tlu»t iiM'tniintion,
A. Th(' /«/»>«/ 77<r'f»r</ ♦,< ('jj/fVr^j/ ♦'♦ //<'' •!♦>
JIM. 1, Av. nnulio paasivo prot,. qsta (in fr<)sf(t^ \\i\h olu
tHinoil), Tilt* lm»o was f^jjf^o (Hoo Hoi.sMoq. ^l'*y^ff^'), i.o. f (lis in
Ji4. ii. oiU)kii oi}hio (Mnoin(,s) j Iwino r>>frf;**' (lo ij^in^iisjO,
MnuMwl llirt. AhL ^«»:Ui. to iu\H\\\\ with /'.'lf>>S* 1(1. p. ivswiii.
I*n. \\
;{5, ill, (Jnthio Av» injunojivo mhuh^ {>i\\i\U nnitoi ^<r\s''), 'Pl\o
n^ot IN mth', k in /••{oiu« (Kius'hIn) ; pro Inin. stnnijj: hIo\\\ mimi}k\
wonK )iH'M//;rt\ with A* liitlu whtk^jH {k\u'^\^\)^ Hy Imok t'oniiii-
tioH mhh}k\ h\\v n liko roplaooiuont of m hy ;; ol\ ()»h)j;A/f)»r;/*
(imin in l\\\\\ M'orp, iioj^iK M^ht* root mot' {im) wasn wonk f^rtuh^ r'
of tih ^n<\ ONtonsion ol' {s)^^^ (o\oh«nji^\ nu\), not <litVoront.
l*»>Mi\ tho rt>ot of iffk^v {vwh) ; oi\ »i1no .sm* (»snio{n'^ \\\ Vt\\\i Tor]>.
smok In A\, m^ti}>'ioH(^ {\\\\o int<M' so n^isoont) wo luivo tlio oon
t<u\iln«tion of ♦iM/ {mi) in '^m\u)1i ( M»n^n n^f/»W*'^' ; ffr^*, soo §V-'^
■Us) I oi\ Slv. hhijfiis tVoin ?)Ar^» ^Sk. ^/H')+^/n^^ (with >W/ f\s' of,
\\{), \\\ Sk> mrrt,;rj/«> ^tlun wipo^l'i^ inipv, mn\iijiU^L (n) mn
/m,mf>f. ^snnflV tmt a litfht), (h) rtj by irr,M<liMlion iVoin oiu^kfi
150 Edwin Whitfield Fay
(cf. anj 5 with mrj 4 in Grassmann's lexicon). In mrj (ex-
tended from mr) j is a 'determinant' (cf. §30), a line of facts 1
shall not deem it necessary to mention for subsequent items. —
Explained in accordance with the next group, the stem mrnaj is a
blend of *7nrndti (wipes) and mrjati.
37. To avoid being misunderstood, let me say here that I
assume that the type of Skr. mrndti (crushes) and Lat. Unit
(smears) was proethnic and may be postulated ad lihitum,
whereas the mrnajdni type was later, and in all probability re-
stricted to Indo-Iranian. I further specifically assume that this
type is examinable, not as a thing made, but as a thing in making,
so that I deem it no phonetic breach to assume that mrnjdte and
anj die ij<g'^) have suffered interaction in Sanskrit, even
though the root mrj has palatal j. Elsewhere in this discussion I
have barely raised, not attempted fully to answer, the questions
how and why a root like mer was extended by a j to mrj._ In the
explanations from blending (§38 sq.) very different types appear.
From their interaction, not by acts of an Esperanto congress, the
infix nasal (7th Sanskrit) conjugation grew into being. The
d/dh determinants (cf. §57 on scindit: chinatti) were such as
to play a particular role in the development (§42).
D. Blends
38. V. rnjate^^ (they move or strive toward), (a) *r-ndti
(like mrndti, §37) : epcro- iypfXT^erj, or *rn-dti:ren (Gothic rin-nan).
(b) rjyate: Lat. regit (as in per git; cf. root flexion of Sk. rdsti,
regit).
39. vi. inddhe (kindles), subj. inadhate. *inati (bums), root
di (see Prellwitz ap. Walde, ater; on d[i]s see AJP 26.401, with
due corrections), attested in the sept of Lat. aes (cf. Ger.
messing brennen) and in Sk. e-ta (reddeer), fem. e-nv"^ ^
(colored) : Lith. y-nis (rime; perhaps as a tautological posterius
in Lat. pru-lna, for which pruswma seems a phonetically impos-
sible primate). Perhaps ai-vos (atrox) also belongs here; for the
'" Possibly dissimilated from rnja[n]te (6th class). Note fluctuation of
-ante /-ate in Avestan (Jackson, Gr. §452; and see MacdoneU's Vedic Gr.
$464). The metrical convenience of the Cretic for clausulae may have con-
tributed to spreading the type of anja[n-\te, thus producing a contact or
switch between the 7th and the nasal verbs of the 6th class.
23 The distribution of the to and ni stems for gender is of interest. Is a
generally like distribution, with blending (cf. *poH, fem. *po~m, in
S^ff-wotua), responsible for Sk. (i.e. IE) pd-ti (lord), fem, pd-t-m (lady) f
See $9.
Irradiation and Blending 151
«
semantic ef. Walde, atrox (appendix). The form indhe (I
burn) would be due to a blending of *ine and *idhe ( : aWo))} subj.
inadh to analogy.
40. vii. trnedhi. See §30.
41. viii. Av. hanaddmi (I bind; Bartholomae 's reading).
Indo-Iranian *'bhanddmi-{-*nadhdmi, cf. the participles haddhd
naddhd. The root nedh (rhyming with wedJi^^ in Sk. vivadhd,
shoulder-strap ; cf . the blend of the two in OBulg. nevodu,^^ net)
has dh certified by v60o<s (bastard; cf. Sk. handhula, CB 13.400;
AJP 25.380),^® Lat. infula (fillet), treated as in-fula. From
{s)nei, the original root, we have Sk. ni-dh-d (net, snare) . Cf . also
Av. na-Sa (article of clothing), with d or dh, the latter wrongly
denied by Persson, Beitr. 814. With Grassmann (col. 707) I
admit nddh (but^ descendant, not band; on Av. naf-su see §43
fn.) ; cf. Lat. nodus <inoddhos (o-grade as in <^o/otos).
42. ix. ru-ndddhi (obstructs). — (a) ru: ipv-K^eij Ipvofmi (see
Liddell & Scott, s.v. iii.2) ; cf. ipvfia (fence), ipuirj (defence), Lat.
iirvare (to plough a symbolic furrow-fence about a town), Umbr.
viu uruvu (way, boundary), (b) *naddhi (binds, impedit).
ru-dh is the usual dh extension of the short root ru. From rudh
denasalization of rundh forms would start. See further on de-
nasalization §30.
43. X. unap (bound, confined), (a) *undti:uta (woven)-]-
nahh^' (§29).
44. xi. The posterius nak (§§44-48). prndhti (fills, mixes),
(a) prndti: Hom. infi-irXa-veTai. (b) -nakti: Horn, e-vaie (tamped),
vda-a-cL (presses, packs, stuffs, fills). For the root pel (to strike >
fill) see AJP 26.190. The gloss to Virgil G. 3.328, rumpent • im-
plehunt, is a hit or miss momentaneous version, but rumpere
(to fill to repletion) is certain, cf. Lewis & Short's version of
G. 1.49.
45. xii. vindJcti (sifts, opposite in sense to prndkti). (b)
24 Dor. Arpiop does not disprove wei as the simple root, for d- may be
short; then, excep. excip., Arpiov : ifrpiov.: boriip : Sibrup. Or &t- may be
from Tjit, see §54.
25 I here mention as one of the most compelling instances of blending
E. Leumann's brilliant explanation of Sk. pu-mdns- as a tautological com-
pound (KZ 32.304) ; Tmns is a blend of IB mas and man (in Sk. mdnu).
26 See here also for the equation of iirev-fivoQe with Sk. apinahyati, antici-
pated by Speyer, Mus. anno 1893, 272.
27 The root (s)neip/sn9p (in Lat. napurae) is also to be considered. This
root we have in Av. ndf-ya (familiaris, connexion) and in loc. pi. naf-su
(descendants).
152 Edwin Whitfield Fay
-naJcti is further to be compared with TL-vda-a-eL (shakes), in which
Tt belongs to the root t{w)i-s of o-f/w (see CR 18.208^). (a) vi:
w6{i) (strike, bore, split; separate, sift; semantic of OBulg.
cediti), see B ois acq, oltt;. Cognates in Sk. vd-ra (sieve), vd-s-a-
yati (cuts off), vd-sl (axe), ve-si (needle); Lith. vinls (nail);
Av. vae-p (throw down), vae-nd (nose, holes in), vae-ma (cleft),
vae-U (corpus) , vae-8a (iaculum), vae-^r (throw). Add vi-naoiti
(slays; on -naoiti to root ndu see §26), vi-ndOayen^^ (they shall
flay). So far as the sense of vindkti goes, it may belong to wei
(twists, brandishes, shakes, throws; cf. ptVret, Ger. werfen, Lat.
torquet ap. Boisacq, pdfxvos).
46. xiii. pindsti (crushes), 2d sg. impf. pindk. (a) pi-.pei
(press, rub, crush; strike, cut) in Lith. peilis: Lat. pilum, see
§59. In its briefer form pei survives chiefly in metaphorical
senses, as in Sk. piyati (scolds; cf . Fr. piquer, and Lith.
bariu: Lat. ferio) ; cf. with /c-determinant Lith. pei-k-ti, but
7nK-p6<s (bitter) : ttoiklXo's (tattooed) has c. (b) nak-s-ti '■ vda-a-ei^^
(see §44) ; here Sk. pindka (club; see AJP 26.188). From the
variation pen ( :pei, §8) we have the root pen-t, in Eng. finds, etc.
(semantic as in §62). The type of pinsdnti: Lat. pinsunt is the
sum of *pineti and *piseU (root peis/p9is/pis in Lith. paisyti
to thresh) ; in Trraiei (crushes) we have a blend of *pyeU
{ : pei : : dydti : dei, see ^35) -^*p9iseti, — The root pei as pe(i)l,
pe{i)l (strike-and-touch, beat, drive against) is thoroughly alive
in the sept of Lat. pello : TreXas (touching) . The iota of irikvaTai is
precious evidence and not to be disqualified. After any adequate
evaluation of its Homeric usage (see JEGP 6.249-251), TrikvaToi
means to strike (bump), not merely to touch. The right general
semantic is to be found in Lobeck and his followers, ap. Boisacq.
TTcXas; see also my independent explanation already cited. The
mystifying n of pinak comes normally from In, and we might
operate with IE piln-akti (§66). For the suppletion of pi by pil
cf. /xttTTcetv, aorist to /AapTTTet.
47. xiv. t{v)andkti (coagulates), (a) t{v)a {=:tivd or twn) :
t{w)ei in OEng. pwUan (to cut; cf. Lat. taeda, kindling, CQ
11.93^; see Falk-Torp, tvede). (b) -nakti. For cuts> coagulates
cf. Boisacq, rdfxio-o^. Eng. cuts^ like o-xt^etj means 'curdles'
28 nae : snad : Goth, sneipan, §57. A source of tlie preverb vi, vi (apart)
is glimpsed here and in vi-naoiti. On tautological Lat. vi-nle^x-it (bound)
see AJP 32.413.
29 The root of vdo-aei is nalc-s (^ pd(r<r(a<na7csyd ; cf. in Avestan 1 and 2
uxsya vaxsya in Bartholomae 's lexicon, 1909); j/okt6s is from ndk[s]tos,
paa-rds is from metathetic nasllc^tos.
^ Irradiation and Blending 153
(separates curds from whey). For presses^ coagulates cf. Lat.
premere of cheese-making and Fr. presure (rennet).
48. XY. GsithiQ Ay. m9r 9 ncaite (necant, caedunt). (a) mdr?:
Sk. mmd^i (crushes) . (b) nakti.
49. xvi. rindkti (linquit), Av. irinaxti (lets go, drives),
(a) ri : Xt-vafmi • r/oeTro/mt, cf. Sk. ni-\-ll in agnir devehhyo (ablv.)^*'
ni layata=Agni slipped-away from the gods (example from
Delbriick's Ai. Syntax, p. 110). (b) naldi-.ne'k'^ (to turn), in'
Lith. pra-nokti (praevertere, outstrip), nokti (turn, restricted to
the ripening of grain or fruit — ^kernobst) ; and in tt/do-vott^s
(bending, i.e. turning forward), Sk. ndka (vortex caeli).
{s)nek^ is one of the numerous extensions of {s)nei (bind, wind,
twist, spin, reel, etc.). A variant nee (c from the sept of the
synonym root in Sk. pas, band, cf. Wackernagel, Ai. Gr. i §148)
in Lai), necto : necesse {TAP A 41.31 ; 43) . On ej/reo-t- (in harness)
see AJP 34.19^ ; or derive from e-nk'^-es : nek"^.
50. xvii. tunjdte (they thrust, urge), (a) ^i^ as in §58. (b)
nj : {e)nej{h), as in cyx©? (spear), OBulg. nozi (knife) ; or -nj-:
{s) neg/ng in d\os (offence) : Sk. dga (a n s t o s s), cf. Siitterlin,
IF 4.92. ■
51. xviii. hhundkti (enjoys), (a) hhu : Iheu^^ (strike off,
break off from and eat, break bread ; break forth, sprout, grow ;
cf. J^P 25.375; 26.196) ; note the t extension in hat., con-futo.
(b) nakti: Eng. snatch snack (see Falk-Torp, snak), vwyaXa (tid-
bits). For a Germanic root snag {<Csnak by Verner's law) see
. Falk-Torp, snage.^^ In hhundkti the sense of eats has yielded
enjoys. In fungitur the sense breaks off from has yielded com-
pletes-and-leaves-off (functus officio).. The fugit sept is cognate
{breaks^ flees).
52. xix. Posterius (s)neg {hind)^ §§52-53. yundkti (yokes),
(a) See §29. (b) {s)neg (to bind, wind, twist, weave) ^' in
30 This was the original construction ; the accusative — cf . rinakU pdntJidm
in EV 7.71.1 — came by assimilation of opposites (take it x leave it) ; to
leave only means not take, turn from. In Latin de-serit we have a like
turn, root ser (fluere, ire).
31 Cf ., with persistent or recurrent sense, OHG touwen (press, squeeze,
rub; see Kogel in PBB 9.515, 532) ; also Goth, t-nauan, blended of louwen
and nauan (§26).
32 Dialectic Norse snage (tongue of land) recurs in the name of Sicily,
' Tri-nac-ria.
33 The line arrangement here and elsewhere is not an attempt to place a
chain of definitions. After long interassociation roots starting with any
one of these senses precisely would develop all. This is why, from generali-
zation, so many synonym roots are to be reckoned with.
154 Edwin Whitfield Fay ^
Serb, negve (to fetter), OSwed. nek (sheaf), Eng. snake (binder,
see TAP A 41.38) : Sk. Tiaga (also < trunk of > elephant), pan-
naga (foot-binder> snake), Lat. ndtrix:nere. For rope x snake
cf . AV 4.3.2, datvdU raj jus— toothed-rope, for snake ; note in pw
varatra x ahi.
53. xs.. vrndkti (twists), (a) vr: hai,. vermis (§17). (b) as
in §52. In AJP 26.400 I connected Lat. vergit (twists) with
/rc/oyov, again (see §26) nearly coinciding with Meringer {IF
17.152). Senses like work, make (< knead) are abstractions,
generalizations from the particular, and worthy of closer atten-
tion than they receive in our lexica, which play for safety.
54. xxi. Posterius net {spin), §§54-55. krndtti (spins; or
cuts, cf. Ludwig 5.306, on RV 10.130.2). (a) kr:ker (bind,
bend) in Kopo>vr}, Lat. ciirvus}^ (b) natti: net, parallel with ned,
§62; cf. nt in aa-a-ofMiL (and perhaps in Dor. ar-pLov, §41 fn.), Sk.
dtka (if not=robe of nettles: aStK-r)), OJr., etim. Alban. ent is
from e-net {e of i-OiXo)). On the alternation of the determinants
t/d/dh see Persson, Beitr. pp. 166, 199 ; cf . on k/g/gh Prellwitz,
prjywfXL.
55. xxii. grndtti in AY 10.7.43 replaces krndtti as in §54. (a)
gr- belongs with jatd, §18.
56. xxiii. Av. cinaOdmaide (let us instruct, pervert).
(a) ci: Sk. cinoti ( s t r u i t ) . (b) na- B:vUl ( s t r u i t=heaps,
piles up, loads). But na-6 may be an extension of nei in its
earlier sense of ducere (§31), cf. ducit, misleads.
57. xxiv. Posterius ned {thrust, cut), §§57-62. chindtti (cuts
off), (a) *chi-ndti (cf. 1st sg. impf. achinam, but see Whitney,
§555a). (b) natti: Celtic snado (I cut, see Fick-Stokes, p. 315),
cf. sna'^th in Av. snaO (caedere). Because of Goth, sneipan I
see here a long diphthong root {s)ne{i)t{h) (§45). Lat. scindit
(see AJP 37.171) may be like chrna-tti, §§68, 71. On ned
(thrust) in a transferred sense see §62.
58. XXV. tundate (they thrust), (a) tu is the root in Lat.
stuprum. (b) nad as above. The senses strike (cut), thrust,
pierce, are all found in Lat. ferio/foro, and to nib in frio (rub x
bore as in Lat. tero), cf. Persson, Bcitr. 782 fn. 2; Walde is
hopelessly ^Tong, for Lat. fr- never comes from mr-, see CQ
13.37. There is no semantic incompatibility between tu-nd-ate
and Celtic snado., Passing over my previous remarks on the
34 Eng. hends is from hinds (the bow), but in primitive basketry bending
precedes or accompanies or constitutes binding, twining, and the result, as
with our Indians of the Northwest, is weaving.
Irradiation and Blendimg 155
semantic groups^ ^ under consideration, I cite the following from
Lord Avebury's Prehistoric Times^ p. 356.
~59. *It is useless to speculate upon the use made of these rude
yet venerable palaeolithic weapons. Almost as well might we ask,
to what use could they not be applied? Numerous and specialized
as are our modern instruments, who could describe the exact use of
a knife? [Considered as an act it is simply 'pressing or pushing.']
. . . With these implements ... he cut down trees, scraped them
out into canoes [cf. $26], grubbed up roots, attacked his enemies,
killed and cut up his food, made holes through the ice in winter,
prepared firewood, etc. ' — Ih. p. 581 : <As man developed into a
hunter>'the knife and the hammer would develop into the spear
[Lith. peilis: Lat. pllum again] and the club.'
60. xxvi. tr-ndtti (bores, splits), (a) *trndti (cf. atrnam, as
in §57) : Lat. terit (rubs, bores), (b) nad a^ above. Add as
evidence for (s)ned (? or nedh net nes) ONorse nista (to bore
through; see Falk-Torp, neste). Be it recalled that sewing is
stitching (sticking, pricking) and that needles and awls are
borers and piercers.
61. xxvii. hhinAtti (splits). (a) *hhineti: Olr. benim
{<Cbhinami)f^^ Lat. per-fines (perfringas; cf. AJP 26.180). (b)
For nad I would here note Welsh nedim (axe) .
62. xKYiii. Gdithic Ay. VI- {vi-) nasti i^nds). (a)w: 'm;o*(§45),
strikes > hits (cf. Ger, treffen; and see on rvyxavei etc. AJP
26.193). (b) nastimed (thrust) in Sk. ni-nd-ati (blames) : Av.
naddnto. Or (a) vi-.wei^'' (bind) + (b) ned (bind, in Goth.
nati, net). For the semantic cf. Shakespeare's 'Safe bind safe
find.' Cf. Sk. vindta (belly; t dialectic for d) with vrjBvsy §18.
63. xxix. Av. cinasti (proclaims,^® declares), Gathic cinas
38 ^JP 25.383 (1904), TAPA 37.9 (stone-working as the source of the
metaphors of cutting), MLN 22.383 (polemic against Walde), CQ 1.17-18;
5.120, AJP 32.4052; 4072; 409. Walde 's semantic is not methodical. Occa-
sionally he accepts right teaching as in his remarks under eapus (taken over
by Boisaeq, KbTTta), but he denies s.vv. caedo scindo the very semantic he
takes over for ferio. The correlation of caedo with chinatti is certified by
the accord of Plautine caedite ligna with Sk. chettar (wood-cutter).
^°I would now analyze Sk. surblindti (concidit, I.e. p. 193) as preverb
(fc)sw ( : ^iJ-r, see $66, and Boisaeq, s.v.)-j-&/i[»]-7ieti. When OBulg. su
takes the accusative (Brugmann, GV. 2.2. $665), it is because some native
word, in general like ^akdiv ov ^x^v ot \a^d}v (all=iwith), has influenced it.
Or did Tcsu<Cslcu (following) originally take the accusative?
37 In Lat. m-ginti m is a (neuter) dual, meaning plies-two (cf. AJP
37.164 on ubhdu, wefts-two).
38 Bartholomae 's definition of lehren is quite misleading, thojigh docet
has sometimes the general import of proclaims.
156 Edwin Whitfield Fay
(promisit). (a) ci: Lat. ciet (calls, proclaims), (b) nasti-.nes,
doublet of ndu/neu in Sk. nduti (cries out).^® The variation
es/u in roots is not uncommon; cf. Eng. throws: rpefo-Jet (shakes,
trembles), aor. ^cV-o-e : ^v-et. The root (e)neu in owfUL : Armen.
anun, gen. anu-an (pace Meillet, Esq. §26), Lat. nd[u]men. To
the same root with a (cf. Lat. ndre: vcvo-oijull) belongs Lat. narrat,
either syncopated from nd[u]seratf or from 7id[u]-s-at.
64. XXX. Posterius nes/ns {throw, etc.), §§64-65. sinasti
(leaves over; passive, remains over), (a) *sinati: (s)c(h)ei
(cf. §57) in a-Ktpog (parings, leavings, copse-land), Sk. slyate
(falls off).*° (b) astiidsyati (§65), vi-asyati (breaks in pieces) ;
cf. Eng. throws away^csLSts off.
65. xxxi. hindsti (hurts), (a) Tii as in hinoti (throws,
hurtles) heti (iaculum) ; Celto-Latin gae-s-um (spear) . (b)
nasti as above. Add Av. qs-ta (hate; as if objectatio, cf. Eng.
fling, Ger. vor-w u r f ) . The root nes/ns also in Lat. e-n [e] s-is
(knife thrown, sword, §59), in which e, e is the preverb (Brug-
mann, Gr. 2.2. §634) ; cf. §60, ONorse nista. But the primate of
ensis may be ns-is.
66. xxxii. Posterius ag (hreak). hhan-dkti (breaks), (a)
hhan^I^ &/iew/^byform of hhei (in hhindtti), as ten of tei (§8).
(b) -akti, from ag^ in aKTrj (1 beach, 2 meal) ; compounded with
{k)su in Sk. sv-akta (thoroughly rubbed ; su with the force of (rw-
in (Tw-Tc/xvet), slw^-aktu (grits) : [o-J/r-ayi/v/xt. Simple root also in
a^ivyf (axe) ; Goth. aquizi (primate ag-wes-l). Possibly we have ag
also in -aksnoti, §26. On su/sw/s/w/zero see further §61; and
39 Was the nose a crier (snorer) ? Cf . Plautus, Miles 822, naso . . .
magnum clamat. Then the primate was ?ra[w]s (cf. o\ii]s, mouth). So we
account for il in Ger. niister; see also $10.
40 When the native grammarians united Sk. iat Sad and si into a system,
their semantic was entirely sound. Quite in the sense of Persson, sat and
sad are * determinative ' variants of (s)c('h)ei. For the sense of falls cf.
the passives of sr (crush) and Lith. TcrintH (cado) : Sk. Tcrntati (cuts).
More in AJP 26.396; 39.292. c,
4iEoot of Sk. hhdnati (loquitur), cf. Scotch crack^taXk. Further, Eng.
tells: Sk. dalati (bursts); speaks: <T<f)d^eL (slays; root sphei, cf. Falk-Torp,
spaan, Boisacq, tr^-^j/; in sp{}i)ei, 'bursts' is a sequel to 'swells'); OEng.
sprecan : a<l)dpayos (spark, splinter), Sk. sphurjati. I note colloquial *He
tus' out an' said.' Fdrther observe OFr. deviser (<C.dvvisare), colloquium
habere (cf. JEGP 6.248); <I)cjvt]v pri^as (Herodotus, 5.93), rumpit voces
(Aeneid). Kiessling's note on ferire verba in Horace, S. 2.3.274 shows
that the Stoics had thoroughly realized the semantic equation voice (speech)
^=strilce (air); cf. Quintilian 1.6.34, 'verba' ab aere verberato. Voices still
strike the air; cf. Fr. frappent, Ger. schla^en (to warble). From then
comes 0WI/-77; see § 22.
Irradiation and Blending 157
#
cf. Lat. saltus: Sk. atavi, aXo-os {JEGP 17.423; KZ 40.422;
TAP A 44.108; (7^ 11.213, with literature).
67. xxxiii. ahhisnak (medebatur) . Of the two solutions for
hhis-dj (medicine-man) offered in AJP 26.399 and 32.415 the
former is correct. ^ The original sense was either demon or fear-
dispelling, cf. OBulg. hesu (8at/u,<ov) : Lith. haisd (fright), adv.
hais. Consider Av. haes-aza (curative, used of stars and moon)
in' the light of h, mag. in Lunam (Wessely), BoXov rc/otoOo-a
[cutting> obstructing, preventing] <t>6f3ov o-mT-qpirj. Av. haes
and Sk. *'bhisan (in ahhi^[a]n-ak, cf. Lith. hadsunas [monstrum],
Sk. hhisana) have to be added to hhi hhis (instrum. hMsd) etc. ;
making a rich store of stems. For -k in ahhisnak see §4, fn.
E. Compounds (type of partakes) with d^ti (gives, makes)
dh^ti (puts, m^kes)
68. xxxiv. chr-na-tti (spues, ejects), (a) chr-n-a ace. from
sc(h)r-n- (cf. Norse skarn; for gender nouns, cognate Lat.
muscerda and kott/oos) : o-Kwp, gen. o-Ka-ros, Sk. ava-skara (*excre-
ment, place of same). In chrna, sch is due to contamination of
sker with schid (Norse skide), though Sk, ch<.skh is perhaps
found in icchdti: OBulg. iskati (Wackernagel, i. §132). (b) For
the sense of -d9ti cf. Eng. gives for makes or does (gives a cry,
dat gemitum). An accusative prius from skor, again governed
by du (giving, making), in the OBulg. gerundial skare-du
(nasty ; cf . §27 ; AJP 37.169, operandus) .
69. -KssN. und-tti (wets), impf. dunat (streamed), (a) un-a
is ace. of wen (water, §§15-16, 20). (b) -d9ti. But nod (wet)
in Goth, natjan justifies us in ascribing u- to blending of nod and
ud/aud in odatl (flowing) : utsa (spring), uddn (water). The
impulse to blending was probably first felt in nouns, as though,
gender apart, Lat. unda were a blend of the primates of vSos
and Sk, nadi (river) ; cf. OBulg. nevodu in §41.
70. xxxvi. Subj. rnd-dhat, ptc. rndhdt. (a) Forms of rdh
mean thrive, but the sense here is vaguely promote. In RV
1.84.16 yd esdm hhrtydm (loc.) rnddhat:=siqms eorum in servitio
(? ad servitium) currat (or the like), so that rn-a may be
accusative of a rootnoun ren/rn (a running, see ^SS)-\-dh-et
(faciat). Then ptc. rndhdt (trans. )=Eng. running (a race,
horse, boat; affair, business).
V. The Determinants d and t
71. In conclusion I observe that blending (synchysis) and
tautological grouping (in look-see compounds) do not differ in
158 Edwin Whitfield Fay
principle. By these lines of explanation wide and varying
morphological vistas are opened. Let me illustrate by the alter-
natives presented for 'snffixal' d. If we accept after §69 wen
(water) then un-da (exempli gratia) may = water-swirl (d-a: dei
in Slvt), §20). The root of tendit may be enlarged from ten
(stretches, weaves; cf. Sk. tanika, cord, rope), not by the d of
do (give), but by the d of dei (bind), and Lat. ten-di-cula lends
itself to analysis as stretch-hand (slip-knot) > snare, noose; while
Lat. impv. inde (coronam, compedes) is as likely to mean hind
on as put on, or may even be from ndhe, root nedh (§41). In
Lat. fin-dit scin-dit (§57) the priora may- be accusatives of lost
stems hhi and sci, governed by a form of ddi (sever), and mean-
ing quasi strike-severs and slice-severs. The loss of these mono-
syllables out of composition need not surprise us, cf. Wacker-
nagel, IF Anz. 24.114, Meillet, Mem. 14.477. The posteriora of
Ger. diehstahl and Eng. kidney are no longer alive as simplices;
— Nor do I see why the wide irradiation of # as a determinant
forbids us profitably to guess that krt (to cut ; cf. Lat. plec-t-it,
beats) is some sort of compound of A;r-f-an element from t{w)ei
(§47) ; and krt (spin) a compound of kr (§54) -\-tei/ten (Sk.
tdy/tan, §8). This contrasting pair constitutes an excellent
source for determinant t, and we are brought to one of Professor
Bloomfield's starting points, the rhyme of necto flecto plecto; cf.
also wer-t (turn, twist, spin) in Lat. vertit. So far as the
reduction of tei to a bare t goes, we have a perfect parallel, of
much later creation ( ? ) , in Lat. cre-d-it, where d is all that is left
of dhe{i). — In a given case, as of cre-d-it, we may make sure that
a compound is of the type of animadvertit, par (t) takes. For
plec-t-p (plaits) we must hesitate between the look-see and
partake types. In the name of safety, but really upon our peril,
we may decline to analyze plectit, satisfying ourselves with
setting in a row the roots pel (Lat. du-plusy^-eu (d-n-Xoos) pl-ec
(ttXckq)) pl-ec-t {plectit), cf. polt in Goth, falpan. Let us thank
the researches of Persson for this wide vista in morphology,
without thinking that we have explained anything by calling eu
ec ect i determinants and without going on to say that, because
eu is a determinant, plec may not profitably be considered a
blend of pel and pec (in Av. pas, to bind), or that it is futile
even to try to investigate the t of plectit and faipan. The 'roots'
and 'stems' of the grammarian are no more ultimates than the
, crystals of the mineralogist. Let the mineralogists expound their
crystallography ever so minutely : still the chemists must take a
hand and determine, whether after one or twenty efforts, the con-
stituent elements, the material of the crystal.
Austin, Texas,
RAUHINEYA'S ADVENTURES: THE RAUHINEYA-
« •
CARITRA
Helen Moore Johnson
Fellow by Courtesy, Johns Hopkins University
For this translation of the Rauhineyaearitra I have had
access only to a native edition, without commentary, published
at Jamanagara in 1908. Although the edition as a whole is a
good one, there are some obvious emendations to be made and
others that are highly probable. Weber, Die Hcmdschriften-
Verzeichnisse der koenigl. Bihliothek zu Berlvn, Vol. 2, Part 3,
p. 1098, describes a manuscript, dated 1445 A. D., of a katha
collection, 'which includes the Rauhineyacaritra. It contains
469 slokas, which is the correct number for our edition, though
the number appears as 471, through two errors in the numbering
of the slokas. A collation of this manuscript would have been
of great assistance, but was, of course, impossible at the present
time. Later I hope to prepare a critical edition of the text on
the basis of all available material. The present translation is
therefore more or less provisional.
The text is rich in new material for the lexicons and, as a
result of this, presents many difficulties, some of which I have
had to leave unsolved for the present. Attention is called to
these problems as they occur, in so far as they affect the trans-
lation. The author's style is extremely anacoluthic and I have
not in all cases preserved the integrity of each sloka. Otherwise
I have adhered as closely to the text as is consistent with toler-
able English stjde.
I am under obligation to Professor Maurice Bloomfield for
the most generous criticism and assistance throughout, to Pro-
fessor Franklin Edgerton for a thorough revision of my work,
and to Professor G. M. Boiling for a number of valuable sug-
gestions.
The Parsvanatha references are to Bloomfield, Life and Stones
of the Jaina Savior Pdrgvandtha (now in press, Baltimore,
1919).
The words in parentheses are not in the text, but are inserted
to clarify the sense.
160 Helen Moore Johnson
Introduction
The Rauhineyacaritra has for its raison d'etre the glorifica-
tion of Jainisra by the account of the conversion of an unbe-
liever. The moral of the story— as stated in the Proemium—
is that one may always profit by listening to the words of the
Jina. As an illustration of this truth, an account is given of
two incarnations of Rauhineya, the hero of the story. In the
earlier existence he failed to understand the discourse of a Jain
sage and, consequently, was reborn in a thief's family. His
thief -father warned him against the Jaina teaching, and it was
only by accident that he overheard a fragment of a sermon by
Vira, which was instrumental in converting him, ultimately.
At the end of this existence he became a god — ^thus demonstrat-
ing the advantages of listening to the Jina.
The conversion of Rauhineya was an especially creditable
one ; for he was a thief, an arch-sinner in the eyes of the Jains,
whose five vows are: non-injury (ahinsd), non-lying {asaty&-
tydga), non-stealing {asteya), chastity {hrahmacarya) , and
poverty {aparigraha) . Rauhineya was not only a thief himself,
but was the scion of a distinguished thief -family, proud of its
reputation and position among fellow thieves. The profession
of stealing^ seems undoubtedly to have been well organized ; the
thief is a favorite subject in Sanskrit fiction, and the main
interest of the Rauhineyacaritra lies in the light it sheds on the
thief-motif.
The story opens with a brief account of Rauhineya 's grand-
father, Rupyakhura, and of his father, Lohakhura, who lived
in the city Rajagrha in Magadha under King Prasenajit.
Rupyakhura was a very distinguished thief and also an accom-
plished magician, possessing among other accomplishments the
power to make himself invisible. Because of this art he could
enter houses at will and the people were helpless. Finally the
king summoned him and they made an agreement, not all of
whose terms are clear, under which he ceased stealing on the
payment of a tribute. Rupyakhura observed this agreement,
as did also his son Lohakhura, who succeeded to his position and
received the tribute.
After this preliminary, the story concerns the last earthly
existence of Rauhineya. At his birth an astrologer predicts
^An article by Prof. Maurice Bloomfield discussing the professiX)n of
thieving in all its aspects will soon appear.
Rauhineya^s Adventures 161
that he will be a great saint ; and even in his childhood he shows
no inclination to follow the traditions of his family — much to
the disgust of his father, who reproaches him for not killing
anything, for not drinking wine (which is also forbidden to
Jains), and for not eating meat. Rauhineya reflects on the
immorality of the course his father advised ; but respect for his
father compels him to submit. His father rejoices in his sub-
inission and charges him to avoid the Jina, whose teaching is
deceitful.
Soon after this Lohakhura dies, and Abhaya, the minister of
Srenika (who had succeeded Prasenajit as king), refuses to pay
tribute any longer. Rauhineya at first does nothing to avenge
this injury, but finally yields to his mother's taunts. He goes
to the city Rajagrha, and issues a challenge to Abhaya and
conunits his first theft. On his way home from this expedition,
he overhears, accidentally and notwithstanding his precautions,
a verse spoken by the Jina, which describes the characteristics
of the gods. At the time, Rauhineya scorns this bit of informa-
tion, but later it proves to be the means of his salvation.
In the course of his career as a thief he employs many magic
arts. He can assume the form of any person or animal, can
make himself invisible, and is immune to injury from all
weapons. The technical side of thieves' methods receives little
attention, though there are several allusions to the breach in the
wall made for entrance, the locus classicus for which is the third
act of the Mrcchakatika, 'The Hole in the Wall.' There the
thief discusses at 'length the different methods of making the
breach and the recognized forms that it might take; and when
the hole is discovered, some one suggests that it may have been
made for practice. In our text this hole in the wall is even
called a nava^vdra, 'a new door,' evidently a term borrowed
from the vocabulary of the profession.
After committing a theft to please his mother, Rauhineya is
leading a peaceful existence as an honest merchant, when he is
aroused to action by the reported boasting of the chief of police,
who calls himself a 'robber-grindstone.' Rauhineya makes a
tunnel into the chief's house and steals everything he can lay
his hands on ; then he steals the king 's choicest horse and leaves
it at the house of the chief, who is accused of this and other
thefts that Rauhineya commits. Abhaya defends the chief of
police and is accused of 'grafting.' For a thief to shift the
blame upon an innocent person and for officials to be accused
of conniving with a thief are not unusual events.
162 r Helen Moore Johnson
Having obeyed his parents and demonstrated his powers,
Rauhineya next boldly reveals himself to the minister Abhayi,
and openly dares him to a test of skill. He declares that he will
abstain from food each day until he has visited Abhaya; and
if Abhaya succeeds in recognizing him, he will give up thieving.
Abhaya thinks this will be an easy task ; but Rauhineya proves ,
clever enough to escape detection for some time. One day, how-
ever, he follows Abhaya into a Jain temple disguised as a Jain
layman, and Abhaya recognizes him through his failure to act
as a devotee should. He brings him before the king, who^
delivers himself of a eulogy on the Jain religion, thus for the
first time introducing in the story religious edification. Rauhi-
neya offers to prove his innocence by submitting to ordeals, but
Abhaya refuses his offer, because he knows that he is immune
to all injury, and wishes him to submit to a test at the hands
of an image called ' Thief -catcher, ' a mechanical doll so wonder-
fully constructed that she could be manipulated to seem alive.
In his character of a Jain laymah, Rauhineya at first refuses
to pay homage to any but the Jina, but through a trick Abhaya
makes him unconscious and takes him to a palace where he is
surrounded by temptations, particularly in the shape of four
lovely women who pretend to be goddesses, and who call them-
selves his wives. By recalling the Jina's description of the
characteristics of the gods, Rauhineya detects the trick, perceiv-
ing that the women cannot be goddesses. This impresses him
so that he is converted and becomes a Jain in earnest, publicly
professing his faith before the king, the minister, and the people.
Rauhineya then relates to Abhaya a dream about their former
lives. This is very interesting from its many fairytale features.
Abhaya was a minister and Rauhineya was his bodyguard. A
rogue in the guise of a Yogi enticed Abhaya into a forest fuU
of wonderful and dangerous creatures. By the use of an oint-
ment the Yogi changed Abhaya into a tiger and they proceeded
to the forest. On the way thither they met two ogres (rdksasas)
who demanded the tiger for food. One of them was killed by
the Yogi; the other gained possession of the tiger and made
him ^ human again by giving him a blossom of a banyan tree
to smell. Then Abhaya saw a civet-cat which proved to be the
Yogi, and they continued their journey together. Intent upon
seizing a certain creeper they pursued a ghoul to the city Patala,
where a witch (Yogvnl) advised Abhaya to get rid of the Yogi
by performing a religious ceremony to him in the presence of
the 'Human Tree,' a tree that had the secret of wealth. While
Uauhineya^s Adventures 163
they looked for the Human Tree, they saw a troop of gods who
were changed into monkeys by entering a tank of hot water
and changed back into gods by entering a tank of cold water.
This happened for several days, and then Abhaya changed him-
self into a monkey and joined the troop to discover the location
of the Human Tree. He got the information, performed the
ceremony, and the tree-spirits devoured the Yogi. At this point
he found his bodyguard (who was Rauhineya), took his bow
and shot an arrow into the Human Tree, which had a man and a
woman in its trunk. From the breast of the woman flowed a
stream of milk from which Abhaya drank; then he saw all
the treasure of the earth, after which he and his bodyguard left
the forest. They came to a city where they heard a Jain sage
deliver an illuminating discourse, which the minister under-
stood, but the attendant did not. As a consequence of this, the
minister was reborn as the great minister Abhaya, while the
attendant became the thief Rauhineya. ■
After Rauhineya relates this account of their former lives,
they ask Mahavira if it is true and receive an affirmative answer.
Rauhineya distributes his wealth among the people, takes initia-
tion, and ultimately reaches paradise.
That Rupyakhura and Lohakhura had well established places
in folk-lore as accomplished thieves is evident from the Sam-
yaktvakaumudi.^ This work appears in two recensions. In
the longer recension, King ^renika of Magadha asks Gautamp
Svamin to tell him the story of kaumudisamyaktva.
The story told by Gautama Svamin
Gautama's story begins with the enumeration of several
groups of persons: King Padmodaya and his son Uditodaya,
now king; the minister Saihbhinnamati, and his son Subuddhi,
now minister; the thief Rupyakhura, his wife Rupyakhura, and
son Suvarnakhura, now thief ; the merchant Jinadatta and his
son Arhaddasa, now merchant. Every twelve years, it was
customary to hold in Magadha a great festival for women, from
which all men were excluded. Arhaddasa, who had eight wives,
had secured permission to keep them at home, because of a vow
that he had taken. Bang IJditodaya, however, proposed to
go to the forest where the women were. His minister opposed
^ Weber, Die Randschrifteii-Verzeichnisse der Icoeniglichen Bibliothek su
Berlin, Vol. 2, Part 3, p. 1123 ff., and SiUungsber. der Berl. ATcad. 1889,
p. 731 ff.
164 Helen Moore Johnson
the plan and finally dissuaded him from his purpose. Then the
king suggested that he and the minister go incognito through
the city at night and look for adventures. As they wandered
about, they saw a man's shadow, but not the man himself. The
minister explained to the king that this was the thief Suvarna-
khura, a skilled magician, who robbed all the houses at night,
invisible by means of a magic salve, so that there was no way
to catch him. The king and minister followed the thief, who
took his seat in a tree near the house of Arhaddasa; they
remained at the foot of the tree and all three listened to the
story told by Arhaddasa to Kundalatika, one of his wives, who
had enquired why he devoted himself to asceticism.
The story of Bupyakhura as told by Arhaddasa
The thief Rupyakhura had the habit of eating with King
Padmodaya. He was invisible because of his magic salve and
fke king was helpless. Finally his minister by using smoke
made the thief shed tears, which washed away the salve. He
became visible, was captured, and condemned to be impaled.
On theday of his impalement Jinadatta and Arhaddasa passed,
and Rupyakhura, who was suffering from thirst, asked Jina-
datta to bring him a drink. Jinadatta replied that he had for
the first time, after twelve years' attendance on his teacher,
received a revelation, and that he would forget it if he stopped
to get the water. Rupyakhura offered to recite the saying, so
it would not be forgotten, and Jinadatta consented. When
Rupyakhura recited the holy verse, his spirit left his body and
was received into heaven. When the king learned that Jina-
datta had spoken with the impaled thief, he sent his servants
to confiscate his property, according to the law. In the form
of an ogre, Rupyakhura protected Jinadatta against the king's
agents and the king, who finally came himself and received
pardon on condition that he put himself under the protection
of Jinadatta.
Arhaddasa 's other wives believed this story, but Kundalatika
did not, which greatly enraged the three secret listeners, all
of whom knew the story to be true. The king decided to punish
her the next day. Then Arhaddasa 's other wives aU told the
stories of their conversions, but she was still unimpressed. The
next day the king and minister went to Arhaddasa 's house and
questioned Kundalatika, whereupon she faced about and
declared her intention of taking initiation. The king, the min-
Bduhineya's Adventures 165
ister, SuvarnaMiiira, and Arhaddasa all retired in favor of
their sons and took initiation. The name of Snvarnakhura's
son is not mentioned.
In the shorter recension of the Samyaktvakanmudi Srenika
is the king who goes incognito with his minister, who is named
Abhayakumara. Etipyakhnra's experiences take place in the
time of Prasenajit and his son is named Lohakhura. Weber
thinks this recension is the older of the two, and considers the
fact that Prasenajit is introduced and that Srenika plays a more
important role arguments in favor of the earlier date of this
recension, as they figure prominently in early Jain fiction. The
date of the Samyaktvakaumudi is unknown, but it can not be
earlier than the eleventh century, as there is a reference to the
poet Bilhana, nor later than 1433 A. D., the date of one of the
manuscripts.
The date of the Rauhineyacaritra is also unknown. If
Weber's theory is correct, it probably belongs to the early Jain
fiction. We have a terminus ad quern for it, as Hemacandra
quotes extensively from it in his commentary to his Y(^asastra.*
So it must have been well known in the twelfth century.
Trcmslation of the Bduhineyacaritra
Proem in m
By paying attention, even in a hostHe spirit, to words of
enlightenment, a man may win exalted attaioments, as Eauhi-
neya did. A (medicinal) decoction, even though it is unpleas-
ant, gives comfort to the sick, even as the sun, though it burns
hotly (causes pain), makes for the good of the creatures of the
world.
The scene of the story (1-7)
The story is as follows. In this country of Magadha, on the
bank of the Ganges, there was situated a beautiful town, named
Rajagrha, adorned with wealthy inhabitants. Nearby was the
mountain Vaibhara, delightful with its plateaux, which was
ever a place of repose for both thieves and ascetics. The moun-
tain — ^where thousands of lions and tigers roared by day, while
(by night) it was terrifying with the howls of jackals and the
hootings of owls — was resplendent with vanaspati^ measured
' Weber, Handschriften-Verzeichnisse, Vol. 2, Part 3, p. 916.
•Apparently, if the text is right, some sort of wood, or tree-product. —
It is possible that the text should read vanaspatydhhara!', in spite of the
166 Helen Moore Johnson
by eighteen hhdras (a large weight; or, a load), and with cas-
cades like marvelous ropes of pearls. By virtue of magic
charms, amulets, and simples the young of the thieves habitually
played there with the young of the lions. Many ascetics, who
lived on bulbs, roots, and fruit, dwelt in the woods around the
mountain and performed manifold penance; and hundreds of
families of thieves dwelt in the caves, which, shut in by bamboo
network, were in the recesses of the mountain.
The story of Kauhineya's grandfather (8-23)
Preeminent among all the thieves^ in thieves' science was an
exceedingly bold and rich thief, named Rtipyakhura ('Silver-
hoof'), who was wont to put silver slippers on his feet and
roam® the mountain at his own free will. In Rajagrha ruled
King Prasenajit, who, though a fearless slayer of enemies, was
nevertheless very much afraid of thieves. The thief Rtipya-
khura made a practice of wandering at night in various houses,
and whatever pleased his fancy, that he did without fail. This
thief took note of all the policemen, and constantly made 'new
doors' {navadvdra, thieves' slang for 'holes') by night in
house after house. Flying up like a bird, he would enter
(ascetics') huts, ramparts, and palaces (alike), and even steal
the swords of the Rajputs, as they looked on. He would
announce (his plans openly) and dig a hole (in a house-wall) ;
even after he had administered a sleeping-potion {avasvapim,
cf. Pdrsvandtha, p. 233), he would awaken (the people, in
bravado) and escape, unperceivable and irresistible. He knew
how to stop the point and blade of a sword ; a blow at him had
no effect, (so) what did the king do? The king summoned the
thief, and, having given him many sworn assurances (of safe-
conduct?), said^ ia gentle words: 'Friend, pray do not cause
pada-division after vanaspatyd (this metrical fault is frequent in my
text). The word dbhara does not occur elsewhere, but it might be equal
to abharana, 'ornament': 'the mountain was resplendent with as many
as eighteen tree-ornaments.'
"Eead °cdurdnam madhyatas.
""parvate parvati. According to Dhatup. 15. 68, the root parv means
'fill'; here it seems that it must mean something like 'wander,' perhaps
by confusion with marv (Vop. 'move/ Dhatup. 'fill'). Evidently there
is a verbal play on parvate.
'avlvadac; it ought to be causative in sense, 'made him speak'; but
this is hard to interpret here (unless it means 'brought him to terms'
[by saying . . .]f).
Eduhineya's Adventures 167
destruction in this city, but rather accept permanently the
choice (tribute-) food which we shaU give you.' . . .^ On these
terms an agreement was made between the king and the thief ;
and the people slept with open doors in perfect security. Then
Rupyakhura's son said to his father privately: ^Am I then
not allowed by you to wear the silver slippers, father?' (His
father replied:) *We ourselves cannot commit theft in the terri-
tory of the king; the silver would wear off and be wasted to no
purpose. Get iron slippers.' When they heard these words,
all the thief's retiuue laughed and said: 'This son of yours is
covetous, robber-lord ! ' And they gave him a name : ' for to
be sure he will be Iron-hoof (Lohakhura) !' (said they.) And
he too, like his father, became a pleasure-house of thieves'
science.
The birth of Rauhineya (24-30)
One day Rupyakhura died somewhere in Rajagrha, and the
happy people never knew the name of a single thief. Then all
the tribute-food {grdsa) continued to arrive at Lohakhura 's
house, while by this means {guna, seemingly = wpa/ya, cf. BR.
S.V., 1, k) all the people in the entire region were freed from
fear.
But in the house of Lohakhura a son was born to Rohini ; and
in the horoscope of his future he appeared highly endowed with
noble qualities and like the sun in majesty. The astrologer
said to Lohakhura: 'According to the horoscope, in the end he
will not be a thief, but very virtuous. He will receive homage
from the lords of earth and heaven and from the demons as
well, and under the name of Rauhineya ('son of Rohini') will
be renowned throughout the three worlds. He will be a bene-
factor to others, virtuous, compassionate, fearing rebirth, skilled
in magic arts (or, in learning), and powerful, lord.' When
he heard the astrologer's speech, Lohakhura 's heart was com-
pletely filled with both delight and dismay.®
* taaya grasah Tcrtah Tcidrg hhuktahatte visopdkah, vasann eko varo
gramo dramakaS ca grham prati: 'Wliat sort of (tribute-) food was
appointed for him? In the food-market. . .' The rest of this stanza is
unintelligible. It evidently describes the tribute, which apparently included
a village as a royal grant. — The word grdsa is used repeatedly in this
story in the sense of Hribute,' and sometimes, it seems, of other income or
property, a usage not previously recorded. In vss. 89-90 hhu seems to be
nearly synonymous with grdsa in this sense.
•Delight, at the prediction of his son's greatness; dismay, at that of
his desertion of the family profession.
168 Helen Moore Johnson
The childhood of Rauhineya (31-43)
At the tiihe when Rohini's son was born, ^renika came in
haste from Venatata-city to Rajagrha; Prasenajit took initia-
tion (as monk)^ and the illustrious ^renika became king. Little
Rauhineya/" the robber-child, grew up in the cave. He came
to the age, of eight years, studied various arts, and by his intelli-
gence was able to cause bewilderment even in a learned man.
He controlled that (art) by which one's voice is exchanged for
any (other creature's voice), and likewise that by which a dif-
ferent form is assumed. He knew magic arts fascinating to all
living beings, and was skillful enough to distinguish the (rhe-
torical) beauties of speech also. The thief (Rauhineya) would
fly up like a bird and go through the air in a moment; instan-
taneously he would abandon his own form and assume the
form of a wild beast. Giving a loud cry, he would mount all
the trees along with the sun's rays (at daylight ?)^^ and devour
the fruits, all of them. (Making himself) deer-faced, he would
go and sport among the deer; he would change himself into a
peacock and dance with abandon at the arrival of the cloud.^^
He learned too the crossing that leads across the river Granges ;
and afterwards he was destined to cross the ocean of worldly
existences. His parents knew that wheresoever the boy went,
he was amusing himself thus at will by means of accomplish-
ments such as these. He knew magic herbs of all sorts, and
magic formulas and amulets by the crore, but, on the other
hand, was entirely ignorant of injurious actions. Eauhineya
not only did not kill any living thing himself, but he woxQd
restrain others who coromitted injuries; he even would cut
without hesitation the snares of the hunters. Or again he would
halt (in his play) and disappear and go swiftly to the hermitages
of the monks and listen to the religious instruction which they
gave him.
" Rauhineyaka, with probably endearing drmiriutive -Tea. The various
phases of the diminutive -lea are quite marked in this story.
" Or possibly sardham arjunaketubJvih — ' along with the peacocks, ' cf.
next stanza. There is lexical authority for arjuna = ' peacock. '
^ Peacocks are proverbially said to be in love with clouds. — The word
rendered 'deer-faced,' Jcamalananah, would usually mean * lotus-faced,'
that is beautiful-faced; but there is authority in Hindu lexicons for the
meaning 'deer' for Icamala. Doubtless a word-play is intended.
Bduhineya's Adventures 169
Rauhineya's father reproaches him for his conduct (44-64)
One day Rauhineya*s father heard about his son's conduct
from his retinue, and he himself summoned the boy. When
Rauhineya was in his presence, Lohakhura said to him: 'Son,
you are unquestionably breaking the rules (literally, thread)
of the house. ' Rauhineya laughed and replied to his father, in
a playful sort of way : * From my very birth, father, a thread has
never been broken^'' by little me.' 'You do not follow at all
the path observed by your ancestors. This (thread of which I
speak) is the thread of family custom, not a thread that comes
from spinning, my son. Although born in our house, you do
not kill any living thing ; you do not indulge in wine-drinking j
you are not willing to eat meat. What opinion can you expect
these (people) of mine to have of you? Whereas you were
born among us, you certainly do not follow our instructions at
all. In the course of time you will surely beg people for alms
(that is, turn monk). Does the prediction of an astrologer
often prove false? Why waste words with you? So hear in
brief what I have to say. Conduct yourself according to my
wishes or prepare for death at my hands.'
'Gambling is a depository of miseries; gambling is the home
of strife; gambling destroys the morality of the family; how,
then, can I gamble? Weakness comes from strong drink, and
impurity, too; grain does not stay in the stomach (of a
drunkard) ; how then can I drink, father? How can I kiU the
wild beasts with which I play in the forest daily, father, and
eat their flesh? (But) if I do not engage in thieving, that has
come to me (as profession) by inheritance, then you may be
angry^^ with me.' When Lohakhura heard these words of
Rauhineya, he rejoiced very much; and he took his son in his
arms and embraced him again and again. Delighted in his
heart, the robber-chief spoke again to his son: 'Son, may you
always follow (this) one doctrine (art), which brings advantage
to my house. The renowned ( Jina) Vira, a hypocritical rogue,
famous among all on the surface of the earth, may always be
making a threefold heap of gold, silver, and jewels (with ironic
^^ sutram uoodUtarh; play on grhyasUtra, 'manual of household rules.'
The word uo-cal seems equivalent to cal, with causative meanings 'shake'
and ' trouble. '
^'Reading prahwydta.
170 Helen Moore Johnson
reference to the 'three jewels' of the Jain faith). To the
unsuspecting people of all castes, who come where he is, he may-
tell some fairy-tale or other, and so deceive them, that they,
deceived, may desert even their wives and children, and become
indifferent to all occupations in the sphere of the senses. Do
not have any eagerness to win his sort of wealth. It can be
grasped by no one, even when clearly revealed. Do you there-
fore ever be blind, my son, for seeing his face, and deaf for
hearing his voice, if you are devoted to your father. Make an
agreement (promise) with me about this matter.' 'My father's
command is law to me,' said Rauhineya for his part. After
some time Lohakhura died; (but) the various kinds of tribute-
food continued to come in just the same way to his cavehouse.
Abhaya refuses further tribute after Lohakhura 's death (65-74)
Other thieves who were hostile to Rauhineya let (the king's
minister) Abhaya know by a letter the news of the thief's
( Lohakhura 's) death. And within the letter it was written:
'We know your mind about giving your own food (as tribute)
to his young son.' When Abhaya learned what the letter had
to say, he said to the followers of Lohakhura (who had come for
the tribute) : 'Your master is afflicted with disease, and is being
treated by physicians. He has summoned you; go there
quickly ; and return again in case he is restored to health ; but
if he dies, the king will establish new tribute (regulations) for
you.' With these words they were sent out from the tribute-
mart. They all went in great dejection to the door of the cave;
and when Eohini saw them arrived, she wailed aloud. The
mother of Rauhineya stood wailing and said to them: 'Why
have you come hither to the cave without the tribute-food?'
'Abhaya spoke tricky words to us and sent us away. Listen to
our words, mother ; there is just one thing that is advantageous
in this case. If your son will join issue with (i. e. attack) the
king, then the king will maintain the supply of tribute-food, not
otherwise.' When she heard the words of the people, Rohini
wept again and recounted the qualities of her dead husband in a
loud voice. ^
Rohini 's lamentation for her dead husband (75-81)
'Without you, your wife, unsupported, weeps, alas! There-
fore show yourself once more, beloved! Now in the land of
* the lion ^ntelopes wander, alas ! The rays of the sun are gone
Bduhineya's Adventures 1*^1
and darkness lias spread over the land. Now pigeons liave set
foot in the home of the king of beasts, since other robbers have
been permitted to speak. Without you, husband, who will
(dare) show himself on the top of the mountain, having
thorough knowledge in his mind of the deep caves at the foot
of the mountain? Without you, beloved, who will know now
in the night-time from the cries of the animals the path to caves,
whose paths are undiscoverable (by ordinary means) even by
day ? Without you, robber-lord, say, who by his own strength
of arm will make a hole underneath hut and fortress alike?
With ease you made your horses leap down from the top-copings
of the ramparts, made them cross over the Ganges-water, and
brought them out from the Ganges-water.
Rohini grieves over Rauhineya's failure to steal (82-87)
Although coming from the best stock (literally, 'a piece of
the best metal'), what hope have I in him, who from this very
day is characterized by unprecedented cowardice? The income
of the fortunate (i. e. your father and grandfather) has cer-
tainly followed them (to the next world — disappeared with
them) ; so, worthless Rauhineya, you must fetch the roots of
(your own?) fagots. '^^ She spoke again to. her son, as they
all listened: 'Hear attentively, son, the traditions of your
house. Even if a crore of gold should be in the house of
robbers, still new wealth does not result^ ^ without theft. What
hope have I that you will obtain wealth when even your grand-
father's tribute-food has disappeared while you are living?
Why was not a daughter with the auspicious marks born in your
place? Why was I not barren? What virtue (use) is there in
a son like you ? '
Rauhineya, spurred on by his mother, engages in theft (88-113)
At these words of his mother, Rauhineya, distinguished in
thieves' science and devoted to pleasure, thought to himself:
'What virtue is there in a son, bom but (as good as) unborn,
if men can seize his father's property (hhu) while he is living?
I am the son and during my lifetime all my father's tribute-
is
The whole ^lolca, and especially the phrase rendered last (muliJcdm
vaJia JcdstMnam), is very obscure.
^^sthiyate; this use of the passive is exceptional and seems to be an
extension of the impersonal use.
172 Helen Moore Johnson
food has disappeared. My mother speaks rightly ; certainly she
is not to blame. '
After these reflections, he left the cave-house in sportive
mood, and, very potent, by the power of a charm easily assumed
the form of a camel. He went up the main street of the city,
and remaining for some time in the form of a camel sat on
a raised terrace and sang a loud song, in which were contained
these words : ' Sirrah watchman, awake ! Observe the thief, the
snatcher of wealth, who has come into the city. The thief
Lohakhura, who was the son of Rupyakhura — ^his son am I, in
the form of a camel, and I am right powerful in thieves ' science^-^
The people who stole my father's tribute-food (i. e. Abhaya and
the king, who failed to give tribute) — ^it is they who are caus-
ing the lamentations^"^ (of the people, over the property about
to be stolen) ; the devotion to nothing but crime that is in my
person is the result of my natural (inherited) disposition. In
the city the poor people will give forth sighs (suffer, from the
robberies), to be sure; (but) all the blame belongs to the king
and to Abhaya the minister. Do not think me a camel ; I am a
robber-chief, who dwells on Mount Vaibhara, and I can cause
a great deal of distress. What (deceased ancestor) in the earth
could drink water (of srdddhas) after beholding the face of such
(a descendant), whose inherited food^^ is withheld while he still
lives? Presently therefore all the wisdom of the minister
Abhaya shall be known, and also the ability and power of the
king's retinue.'
All the people heard his declaration to this effect, and the
favorites of the king in the palace, brilliant with lamps. And
many people gradually collected around him. Then he flew up
from the place and went to the paddocks of the buffalo-cows.
And when the cows suddenly saw his figure in the crowded part
of the city, they were all at once terrified and filled with fright
by his loud bellows. He went to all the paddocks of the cows,
wherever they were, and, bellowing, followed the cows as they
"I assume rasakdn in the hitherto imknown sense of 'lamentations'
(root ras). Possibly, however, we should read rusikdn, and render 'who
are making (the people) give up their little piles (of money, through
theft) . '
" Iwpyate dsanam . . . 'nuJcr<imdgatain. I emend to lupyata aSanam,
taking asana as a derivative of root as, 'eat.' The only alternative seems
to be to take asana z= sadana, ' dwelling, ' an unusual use and one which
does not fit the context. The 'food' would of course refer to the tribute,
of. grusa, note 8.
Bduhineya's Adventures 1*^3
fled pellmell out of tlie city. A loud, prolonged din arose from
the people in the crowded part of the city who were knocked
down by the cows, and from the onslaught of their attack. At
this time the illustrious King ^renika was standing on his bal-
cony; and at this time, too, the camel, following the herds of
cows, arrived there. And the owners of the cows, full of com-
plaints, went there too; and in their midst was the chief of
police, his hands busied with his sword. Rauhineya suddenly
abandoned the form of a camel, stole^ the sword from the hand of
the chief of police, and instantly made himself invisible. While
he was thus amusing himself at that place, the sunrise came;
and although he was standing right in the midst of the people,
he was perceived by no one. Abhaya, the prince of ministers,
was marked by Rauhineya as he was amusing himself, but
E-auhineya, the prince of robbers, was not observed by Abhaya.
The streets were blocked by the buffalo-cows and filled with
crores of people, so that no one could take a single step in any
direction. As the thief departed he saluted the minister
Abhaya, and said: 'Truly the (common) people do not need to
be afraid of me in the least; (but) I shall come night after
night and constantly play tricks^^ with ease on the king, the
prince, the minister, and the policemen.' After this speech the
robber-chief departed before their very eyes ; and, as each one
valued his life, no one followed.
He overhears, against his will, a fragment of a sermon by the
Jina (114-119)
Covering both ears with his hands, keeping in mind his
father's instructions (to be blind and deaf to the Jina) as his
guide, when he beheld (the Jina) Yira's place of descent (from
heaven), he hastened on uneasily. As he walked along a sharp
thorn broke off in one of his feet; and because of it he was
unable to take a single step. Keeping one ear covered with one
hand, with the other he hurriedly extracted the thorn from his
foot. At that time he heard a solemn utterance spoken in a
deep voice by the holy Vira, the Sage (guru) of the world, who
was delivering a sermon. ' The gods do not touch the earth with
their feet; their eyes are unwinking; their wreaths do not
^natisyumi. The verb nat seems here to be used in the sense of Ho
play a trick on,' 'to make a fool of.' So also vi-nat in 258 and 357.
TJn-nat is quoted grammatically (see BR. s.v.) in the same sense.
174 Helen Moore Johnson
wither; they do not perspire; and their bodies are free from
disease.' 'This is a great piece of learning! Out upon it!'
With this reflection, having hastily extracted the thorn from his
foot, and having (again) covered both his ears with his hands,
he departed in that attitude.
Eohini rejoices over him (120-130)
Eyeing (constantly) the precious sword (in his hand), he
arrived at home, made obeisance to his mother, and said: 'Set
your mind at rest ; mother, I stole this sword from the hand of
the chief of police, because of my father's command {prayo-
jana = niyojcma^.), and to satisfy your mind.' His mother
quickly arranged nyunchanas,^^ and the lamp with seven wicks,
made the tilaka (mark, upon his forehead?), and gave her
blessing to her son with these words : ' Light of the house, sup-
port of the house, glory of two families, may you ever sport
thus in the seven ways of this city.^^ You are a mere infant,
my son ; but be not afraid of death. Conduct yourself so that
you may quickly write your name in gold. I should not grieve
at your death; but what I dread is your holding back (reluc-
tance, to steal) . If you should hold back (show such reluctance),
then all your father's and your grandfather's glory would be
lost. If you should fly at the sight of a fight, my son, you
would expose to shame both your father 's family and mine. If,
in a lion's family, a jackal should be born in the womb of a
lioness — shame, shame upon such a miserable coward ! It would
be better if he had never been born. If a kinsuka tree were
produced in the basin of water at the foot of a mango tree, teU
me, what hope for fruit would there be from this black, crooked
-"The word nyunchanaka occurs Par^vanatha 6. 1188 (p. 234), and
Dr. Bloomfield thinks there it may mean some kind of coiffure. AH that
seems clear here is that Eohim is celebrating her joy in some festive rites.
The lamp with seven wicks is doubtless a ceremonial lamp; the tilaka
mark may be the thief-caste mark, to which Eauhineya would now be
entitled.
=^^ Perhaps (as pointed out by Professor Boiling) we have here a cere-
monial formula of sympathetic magic, applicable, by double entente, to
both Eauhineya and the lamp {vansa, 'family,' also 'bamboo pole' from
which the lamp hangs; 'seven ways ' = ' seven wicks' above referred to).
If the punning continues through the next verse, it may mean, of the
lamp, 'To be sure you suck your nurture like a babe, but I wiU not let
you go out; burn so that you may soon rival the moon.'
rv
Bduhineya's Adventures I'^'S
source ?^^ If you bring into trouble the king, the prince, the
minister, or the chief of police, then you should hasten to
Vaibhara (as refuge).' After he had carried out his father's
command {prayojana, cf. 121 above), and bowed at his mother's
feet and received her instructions, the robber-chief departed
again.
Personal description of Rauhineya (131-139)
His body shone with an intense light, as if he were made of
gold (read ^naravad) ; it was difficult to look at him because of
his splendor, like the sun when it has risen on the earth. He
astonished the multitude by his face that resembled the autumnal
full moon; his nose was like a sesame blossom, and his eyes
were like those of a wagtail (khanjanta) . He was resplendent
with a serpent-like braid of hair that hung down near his mouth,
which was like a jar of speech-nectar. Now a chief of robbers,
but later to be chief among the virtuous, he shone resplendent
with his sectarian mark (ipundra),^^ and with beauteous locks
of hair. The rows of his teeth were like seeds of the pome-
granate fruit; his voice was pleasant; his neck was shell-like,
his shoulders broad ; he was full-chested and courageous. His
arms were like a yoke ; both hands were marked with the conch
and the disc ; his waist was shaped like an axe ; his disposition
was gracious ; his ankles were delicate ( ^gudha, ordinarily
'concealed') ; his legs were like a deer's; his feet were lotus-
shaped; his nails glistened with the great brilliance of a mass
of the coral-bead plant. Handsomely costumed, erect, calm,
very gracious, well-formed, proud, bold, brave, powerful, fear-
less in battle, familiar with love, handsome, a house of love for
charming young women — Rauhineya abode in the city of
Rajagrha, victorious over his enemies.
His life as a merchant in Rajagrha (140-150)
With his money he bought a beautiful, richly decorated,
stuccoed, seven-storied palace, where a young woman of mature
^^ The last words render Tcrsnavakramukhdt (mulcha, literally 'mouth').
The Tcinsuka tree is the Butea frondosa; it has beautiful "hlossoms but no
fruit. Its product ia gum, whereas the mango bears luscious fruit. There
seem to be puns intended on Tcim-^uka {svMi, parrot) and phala-asd (cf.
paldsa, a synonym of Mniuka). The mango tree is one of the favorite
habitats of parrots, and the parrot idea is evidently responsible for the
use of mulcha.
^ So ,the text, with dental nd.
-^
176 Helen Moore Johnson
age {vrddM yiivatl), lean-waisted from hunger because she had
become a mother (?),^^ was made house-mistress. He secretly
brought a certain amount of the gold, silver, and other
riches, which had been acquired by his ancestors on Mount
' Vaibhara. With this wealth he publicly became an ornament
of the merchant's profession in the city; and he provided for
(literally, ornamented) the destitute by giving them his own
money. His vessels (vdhana), numbered by the hundred, were
heavily laden upon the ocean; and (on land) his wagons, full
of treasures, set out in. all directions. He gave at his own sweet
will wealth numbered in lacs to the people, as if he were a
genuine (read 'vyajena) Kubera (god of wealth). Easily he
dispelled the misfortunes of the weak and helpless ; for he gave
protection even to his enemies and to the dependents (suppli-
ants) of the king. He presented fine cloths (fpattakula, cf.
below, 176, 313) and horses to throngs of beggars, and relieved
the distress of the poor by his distribution of money. So the
name of the merchant Rauhineya became renowned in that city ;
and thus he obtained enormous wealth by all sorts of means.
He dismissed theft from his mind and concentrated his thoughts
on commerce. Wealth can be obtained by commerce such as
can not be obtained by all other means together. So Rauhineya,
while constantly engaging in commerce with desire for profit,
fulfilled the wishes of many people.
He again plunders and tricks the chief of police (151-191)
When six months had passed, some people who recalled theft
to his mind met him and told him about the conduct of the
chief of police. 'Since you, dear sir {tvayakd) , have abandoned
theft, this chief of police, undisturbed, causes the bards to
describe him as a '* robber-grindstone. " ' When Rauhineya
heard this, he thought to himself: *Up to this time I have
endured it; but after today I shall not endure it. Tonight I
must make a ''new entrance" in the house of the chief of police.'
With these reflections he dismissed the men. At midnight he
made a tunneP^ into the house of the chief of police, and went
and quickly took everything that was loose (muktam) to his
''* pratipanndmMMtvena. It seems that her moral fall had resulted ia
extreme poverty; R. shows his kind disposition by giving her work. At
least this seems the best guess; it cannot be considered eertaui.
^Tcsdtra (also 156, 178), a hyper-Sanskritism for IcMtra, as pointed out
by Dr. Bloomfield.
Bduhineya's Adventures I'^'J'
own house. And after this prize-thief had very deftly stolen
^renika's prize horse, then at the tunnel-entrance he felt an
intense dis^st, and, as he went, awakened the Pandavas,^® who
were the watchmen. 'Get up, sirs! Demand the horse from
the chief of police!' The watchmen jumped up immediately
and, when they did not see the horse, lighted bright lights and
started to look for the horse's track. The track made by the
horse led to the house of the chief of police, and the horse's
guards gathered there, making a great commotion. 'Even by
all this sustenance (his regular salary) his (the chief's) greed
isn't satisfied; and so he steals the king's prize horse!' So say-
ing, in great anger, they set the chief of police, whom they
found asleep in the court, on the horse then and there, and
quickly made a horseman out of him! And at dawn the Pan-
davas led him before the king, just as the people in the
rajotsava (some sort of festival) lead the king of the rdjotsava.
The minister Abhaya said: 'This man cannot possibly be a
thief. There is some important matter (concerned here), sirs,
that needs investigation. Until I find out all about this matter,
just how it is, you are not to stir up any quarrels among the
palace retinue.' As a result of this speech by the minister
Abhaya, the chief of police was allowed to go home ; and he was
greeted by his wife : ' Sir, why have you come home ? Have not
these Pandavas under pretext of the horse robbed your whole
house? Therefore they must be punished.' 'This very day I
shall capture all the Pandavas and kill them with a sharp
sword ; ' with these words the chief of police went to the horse-
stables. Drawing their swords, the Pandavas rose up and said :
'You scoundrel of a thieving policeman, stand stock-still before
us! Wretch, you are a slave, and we are those Pandavas by
whom the Bharata (probably land, rather than epic) wa^ made
famous in all the three worlds. ' The swords of both sides would
have clanged, but the minister Abhaya stopped them again.
"When they fell to quarreling again, the minister took bonds
from (both parties^ to keep the peace) ; and he insulted the chief
of police by saying: 'He never lays eyes on the thief.' The
chief of police was sitting in the assembly and expressed his
strong dissent (from this opinion) by twice fainting j^'^ the
^° How the Pandavas come to be a part of this setting I have not been
able to divine.
" Cf . the rhetorical term murchaksepa, defined as the expression of
violent dissent or disapprobation by swooning.
178 Helen Moore Johnson
people too were there, and the thief was actually standing in
front of him (though he didn't know it). (Then the chief of
police said:) 'If this robber by any means falls {cat, cf. Pars-
vanatha, p. 221) into my hands, I shall wreak the anger of my
heart upon him in a suitable way ! The scoundrel did not stop
with the robbing of my house, but has created hostility between
the Pandavas and poor me.' When Rauhineya perceived him
talking abusively thus before the people, he laughed aloud and
flew up like a bird ; and, as he went, he snatched from the head
of the chief of police the fine cloth turban that the king had
given him. Mounting the top of the palace, he spoke without
the least fear: 'Wretch, why are you talking abusively? I
know what your power amounts to. It was I that in the first
place stole your sword from your hand; I too dug the tunnel
into your house, coward; I likewise caused trouble between
you and the Pandavas by stealing the horse ; and now^ I have
also taken -the covering from your head. Do not delay, wretch
of a policeman ; quickly summon the warriors who come to fight,
so that next I can amuse myself with them a little, with due
regard {ddardt, ironical) ; and next summon the minister
Abhaya so that I may make him a present of some enlighten-
ment. You cannot catch me, a solitary youth. Now, sir, what
has become of all that ''robber-grindstone" business of yours?!
A large crowd collected, and Abhaya also came thither; and
then the retinue said to Abhaya the Fearless : ' If you will grant
u* the favor of some betel ( a common sign of royal favor, espe-
cially to dependents starting on a journey), great minister, then
we will banish even the very name of this robber.' The robber
heard this and said: 'In that case, proceed openly, and all of
you win for a bit freedom from debt for the food you eat (that
is, do something for the king to earn your salt, by catching me) .
For the whole kingdom of King Srenika is eaten up by you
tigers in garb (alone, not in actions), because you make way
with the grain. If anyone among you all will make a vigorous
attack on me, such a valorous hero will surely show that he
was not born merely to destroy the youth of his mother. You
warriors have come here to the place of heroism (the battlefield)
with your horns and tails drooping,^^ like eunuchs madly bent
on violence. Betel certainly is appropriate to a wretched,
^ srngapucchaparihhrastah ; the allusion seems to be to animals which
fight with elevated horns and tails. iSrnga, horn, is used as an emblem of
courage and vigor. The double entente in the phrase is evident.
/
Bduhineya's Adventures 1*^9
deserted hag; how is it that you ask for betel at the hour of
battle ? Or rather I know the important reason why you ask for
betel J you doubtless ask for it (read ydcatha) with the inten-
tion of leaving the country. Or is it that you have come into
such distress that you want to make a funeral-pyre here with
three-leafed betel r2»
Battle between Rauhineya and the courtiers (192-207)
^ noise of drums arose, a mighty sound of wardrums, and an
overpowering lion 's roar of valorous heroes ; the whole universe
was deafened by the twanging of the bows, and at that time the
sun was concealed by the multitude of arrows. The warriors,
filled with self-conceit, gave forth furious shouts, and the arrows
flew through the air and resounded. The swords and other
weapons, composed of flashing light like lightning, crashed with,
a great glitter. The mighty men surrounded Rauhineya closely
on all sides and all together attacked him with a general
onslaught; some threw clods .of earth, others sticks of wood,
huge stones, powerful arrows, and weapons of various kinds;
but by virtue of his simples, charms, and amulets, the onslaught
of the people did not take effect at all on his body. Further-
more a quarrel, produced by the power of the thief 's magic
charms, straightway arose among the peoplB themselves. Stand-
ing on top of the palace, the thief, like (Narada) the instigator
of strife, was delighted at seeing them engaged in strife and
laughed aloud. As they continued to fight the thief spoke to
them as follows: 'Why do you keep on fighting among your-
selves, sirs? I am not in your power, so why do you get into
trouble' uselessly? Moreover, I could discharge fire and burn
the whole city. However, I have given my right hand to the
people; and (if I did as suggested) the whole populace would be
distressed, and no (benefit) at all would result to me. What
does the retinue amount to ? What power have they ? Of what
importance is Abhaya? But (since) my ancestors ate tribute-
food (from the city), therefore I will not destroy (it). I could
easily throw a big rock and kill all the people; but their dear
ones would mourn, and no (benefit) at all would result to me.
Therefore I shall depart and see what happens hereafter. Let
^^ This verse is very dark; JcdsthahJidkmna may, at least, mean 'funeral
pjrre' (but cf. 83 above, mulikdm Tcdstliandm?) . — ^In the previous verse E. "
mocks them by suggesting their flight; kings give betel to their followers
when they send them abroad on expeditions.
180 Helen Moore Johnson
that chief of police keep this in mind, when he has a panegyric
sung by the bards!' After this speech the thief became invisi-
ble, and the people went to their own homes, surprised and
pleased by the conduct of the thief.
Eauhineya kidnaps a bridegroom (208-224)
A wedding was taking place {Ihavann asti) in the house of
the chief of the retinue {parigraha-pati) , and the robber, assum-
ing the figure of the chief of police, appeared there. Nothing
happened until the bride and groom were married. At the
time for the appearance of the horses, he became a horse, and in
a twinkling disappeared with the bridegroom. He took away
all his clothes and everything else he had on, and left the bride-
groom stripped, and set him free, thoroughly terrified, in a
window of the house of the chief of police. As soon as the chief
of the retinue heard the news from a certain trustworthy man
of his, he surrounded the house of the chief of police. 'I am in
the window; let no one throw any fire (-brands, to bum the
house) ! ' At this speech of the bridegroom a great uproar arose.
The chief of the retinue himself set up a ladder, helped the
bridegroom down, and asked' if he was unhurt. 'That chief of
police takes plunder_right in the heart of the city. We shall
pay him a very pleasing honor!' At this time the chief of
police was with the minister, and, when he heard the uproar,
went with Abhaya to the house. Abhaya spoke to them as fol-
lows: 'Why have you come here? Are you, bent on violence,
going to rob the house like robbers ? What have you to do with
this man? He was with me just now, and here he is himself.
Why did you, Pandavas though you are, seize him thus ? ' The
attendants answered: 'If you arer a protector, then protect!
Can't you see that yonder fellow is a thief? The bridegroom
was found in his house.' Then the chief of the retinue spoke
up : ' Hear what I have to say, Abhaya. Never on the face of
the earth are there witnesses to a pair of eyes (i. e. no witness
can tell you anything about what your own eyes have seen).
This chief of police is the one and only house-breaker, the prince
of thieves, a criminal deceiver of the people. No one in the
city is worse. This same wily rascal has robbed the whole town;
you take his side out of greed for bribes. If a rain of hot coals
comes from the (proverbiall;^ cool) moon, or a flood of darkness
from the sun, or if fire springs out of water, then, Abhaya, any-
thing may happen. If your conduct is criminal, who on earth
Rduhineya's Adventures 181
will do right? If a lizard^" eats encumbers, then, Ahhaya, any-
thing may happen. If you insist on protecting this criminal
now, minister, I shall certainly commit murder later and go
to another kingdom.'
Rauhineya makes himself known, and dares Abhaya to a trial
of skill (225-241)
Even while a quarrel was thus arising, that best of thieves
appeared and said to the most distinguished minister Abhaya:
*It was I, in the form of the chief of police, that seized that
worthy bridegroom; and 'twas I, too, that stole his ornaments;
here they are, look at them. Fight, all of you, with lone me,
and capture me, or otherwise go with covered heads each to his
own house. A man at whom I direct a blow cannot move from
the spot.' With these words the robber-chief transfixed the
retinue (by magic) and joyfully took their swords and a collec-
tion of ornaments from the persons of them all. After he had
thus carried out the teaching of his mother, the robber-chief
presented a pearl necklace to Abhaya, saluted him, and spoke
thus: *0 great minister, you are like the wish-tree (of paradise) ;
I am like a bamboo shoot. What rivalry is possible between
you and me? Furthermore, by reason of the powers of your
intellect, you and you alone are foremost among ministers ; your
intelligence is exclusively lauded in aU three worlds. Each day
I shall partake of food only after I have paid homage to you;
until I have boWed at your feet I shall refrain from eating.
And when, great minister, you recognize me as the thief, by
my marks, then I shall positively give up stealing which ends
in death. '^^ The minister laughed and said: 'I have made
careful note of you, prince of thieves, by your body-marks.
It would take no great wit to detect you ! Yudhisthira was true
to his promise and true to his word, robber-lord. You must
observe the declaration you uttered with your own lips.' The
thief replied: '0 minister, my word is like Mount Meru upon
earth, and like a loharekhd.^^ I am neither the son of ^atanika
^^vrtti, which I conjecture to be equivalent to vrttisjiha, lexically quoted
as meaning lizard. But it may be a mere corruption for something quite
different.
"^ ['marand7itam . . . stdinyam: rather, ' . . . for the rest of my
life'?— EdI]
^^A line engraved on metal; symbol of permanency. Professor Boiling
informs me that Canakya (Galanos 121, see above, p. 61) compares the
182 Helen Moore Johnson
nor Candapradyota, by deceiving whom you might acquire on
earth a' reputation for wisdom.' Now it was dense night and,
as he had conquered the retinue, the robber went to his own
house, well satisfied. He abandoned all theft and fixed his
mind on compassion ; and in various ways he amused himseli m
the city of Rajagrha. The excellent thief kept his word and
day after day did' not eat at all until he had seen the minister
Abhaya.
Rauhineya is detected by Abhaya (242-260)
One day the chief minister Abhaya went to the temple of the
holy Jina and performed a ptija to the gods, and lingered there
a long time. And the robber, who was very hungry, soon fol-
lowed Abhaya, disguised as a Jain disciple, and bringing with
him a puja-oblation. When he entered the Jina's temple he did
not make a nisedhikd,^^ nor did he perform the deasil around
the . assembly . Then the minister Abhaya felt sure, 'This per-
son in the guise of a disciple is the robber, or else some rogue
upon the earth.' 'I salute you, fellow-believer!' said the
minister Abhaya ; the other made him an obeisance accompanied
by some worldly language (not in Jain cant; lokahhdsdnugd) .
By these signs the wise Abhaya was certain in his own mind
that he was some low fellow,^* not a virtuous lay-disciple. So
the minister took the right arm of. the thief and went to his
own house, talking to him on the way : ' I have recognized you
today, my fine fellow {fdeva, literally 'your majesty'), beyond
a doubt. Keep your promise, if you are truthful.' In reply
to this speech of the minister, the daringly clever thief said:
'What do you mean by "keeping my promise" and by "recog-
nizing me," minister? You with your powers of intellect
have attained distinction in the king's council; I am a merchant,
O minister, a simple-minded lay disciple. I know nothing of
any meeting with you; if you have any question to ask me,
accomplishments of the good and of the base to sildreTchd and jalarekM
respectively. I cannot find the stories alluded to in the following names.
Candapradyota is a well-known figure in Jain legend.
^ nisedhika ; also' 259; a new word, of uncertain meaning. It seens
to refer to some ceremony performed on entering a Jain temple. I have
thought, too, of the possibility of reading nihsedUkd, diminutive of the
YediQ nihsidh, 'gift.'
^* mahisipdla, literally 'keeper of buffalo-cows'; mdhm also means
• wanton woman. ' It seems to me improbable that there is any reference
to E.'s previous stampede of the buffalo-cows.
Bduhineya's Adventures 183
then tell me plainly. The wise men who sit at your side in the
council, and no others on earth, can understand what you say.'
Immediately both the thief and the minister, surrounded by
crores of men, entered into the royal assembly, into the presence
of the king. The noble minister Abhaya made obeisance to the
king and said: 'Here is that robber who has robbed the whole
city. prince, he daily assumes a new form; this thief's
conduct is beyond words, king. First of all this thief easily
tricked the chief of police; and after playing a prank by kid-
napping the bridegroom, he escaped by (returning to) his own
form. When I was performing a pt^ja he came into the Jina's
temple; he entered the interior of the temple without making
a nisedhikd (see note 33) ; he did not make the deasil around
the assembly J and yet he is (apparently) able to give the fee
{dahfind) .^^ Then I understood clearly (who he was).'
The king eulogizes the Jain religion (261-268)
Then ^renika spoke: 'All hail to the Jain teaching, adorned
with the virtues of discernment, discipline, good conduct, and
prudence. Just as all planets, constellations {naksatra), and
stars are brilliant, but not one is described by the wise as equal
to the sun ; so on earth all religions are appealing, but no reli-
gion in the three worlds is equal to the Jain religion.. Although
they call the partridge ''Ganesa"^^ with their own tongues,
fools, devated to false religions, kill and eat it, alas ! Or in
the Naga-festival" they honor the Naga as ''Gomaya," and yet
openly kill the quivering, moving serpent. Men deprived of
the Jain religion, saying ''(they are?) simply par at as/* eat
in their lack of discernment many hahhulaphalikus.^^ Any men
^'^yogyo *sau daJcsindyds ca; that is, too well-off to be a good Jain? Or
meeting an imagined objection that he might be imable to perform the
ceremony because of poverty?
®*No special worship of the partridge seems to be recorded. Calling it
Gane^a (the god of wisdom) seems to refer to the reputation which the
partridge has for wisdom; cf. Jatakas 37 and 438, and Bloomfield,
Festschrift Ernst Wvndisch, p. 350.
•^The Nagapancami, occurring abbut the end of July. The Nagas are
of course much worshipped in India; they are a sort of supernatural race
of serpents. It is not clear just what *gomaya' means as applied to
them.
^ There are two words of unknown meaning in this verse. Hem.
De^inamamala 6. 5 (PischePs ed., p. 182) quotes a Prakrit parada as
meaning serpent; at first sight this looks like our paratd. In that case we
184 Helen Moore Johnson
there may be on earth who are deprived of the Jain religion do
not know the proper method of worship of gods and gurus. So
may my mind, enlightened, be devoted in existence after exist-
ence to tlio Jain religion, which is blest with the discernment
and culture of the holy Mahavira. '
Rauhineya offers to prove his innocence by ordeals (269-285)
He (Rauhineya) heard this conversation of the king and the
minister; and all the people of the city assembled to look at
him. And when they saw him all the people said with one voice :
'Why have you arrested this man, great minister? Tell us
quickly. Rauhineya by name, the playhouse of fortune, he is
well-known to the inhabitants of the city, a divine tree (tree of
wishes) for cultivated folk. This noble man pays out or takes
in (in business) a crore of gold, and there is no doubt that he
pays a lac of money in the custom-house. All the merchants do
business with him, king ; send out your messengers and sum-
mon them quickly. This man, merciful, pious, devoid of sins
and faults, is the very refuge of tlie weak and helpless in your
city. Is every man in the city, minister, a possible thief, who
in his honest simplicity does not (according to you) know how
to honor the gods, or who does not know how to perform a seva
according to your (idea of the) duties of a lay-disciple, or who
does not by his qualities of wit come up to you in wisdom?
Free yonder Rauhineya, a lay-disciple and a merchant ; if you
do not, we shall leave your city.' When Abhaya heard this
speech of the people, he spoke despondently: *I am beaten.
Take him and depart quickly, people.' Then Rauhineya
said: 'What good will it do (simply) to go home? Free me
today from that charge (by testing) whether it be true or false,
sir. I am willing to drag out of a jar a snake, showing his fury
by the expansion of his hood : I am willing to take a hot lump
of iron in my right hand ; or I am willing to leap into a furnace
filled with khadira (a very hard wood) coals; or I am willing,
because my heart is pure, to eat a powerful poison ; I am will-
ing solemnly to drink the water in which every idol has been
bathed. By such means I shall free myself from the charge,
should expect hahhulaphalihd to have a similar meaning (phalihd from
phata?). Yet a good Jain would eat nothing that had life, and the
context implies that he might eat paratas. Moreover three separate acts
of heretics seem to be referred to; and snakes have been disposed of.
It is probably something quite different.
Rduhineya's Adventures 185
sir.' Then Abhaya laughed and said: *I know all about your
practices. You are not burned by fire; you are not bitten by
snakes ; you are not bound by thongs ; poison would have no
effect on you. Even the gods (whose bathing-water you propose
to drink) are not a match for you, on account of your ruthless-
ness** and finaness. By the power of your charms you would
turn fire into water. Submit, sir, to this ordeal which I shall
have prepared. '
Abhaya tries to force Rauhineya to pay homage to an idol
(286-303)
To this Rauhineya said : *So be it.' Now at this time a lamp-
holding statue (for animated statues etc. cf. Parsvanatha, p.
192) had been made with great care by a skillful artisan. She
had astonished many people by her movements produced by
numerous cords; she was endowed with a beautiful form and
adorned with ornaments. By the moving of one cord she would
grind her teeth ; by another she would give a blow with a sword ;
by one mechanism she would dance^ by others smile, cry, and
open wide her eyes; and by yet another she would cause
bewilderment in people's minds. She had been brought to the
minister as a gift, and now she occurred to his mind. So the
minister caused to be brought into the assembly this lamp-hold-
ing statue, named Thief-catcher, armed with sword and shield.
"When she had been led in, the minister said to the thief: 'Do
you make obeisance to this goddess with ardent devotion, sir.
If you really are not a thief, and are a virtuous man (sddhu),
then she will pronounce your name without any doubt. ' Rauhi-
neya then replied to the minister: 'Hear, minister. I am
fixed in my determination to do homage to no one except the
Jina. Do not consider everyone like yourself, Abhaya. You,
as the chief minister of a king, are the dwelling-place of hypoc-
risy. (I say this) for above all you are causing countless men
to worship an evil spirit; (that is,) above all you — ^unworthy
you — are causing the faithful to practise wrong conduct. Yet
with these characteristics of yours you constantly have your
miserable self described as one possessing pure perfection, and
even as a devotee of the holy Jina. I am a (Jain) disciple, and
'^ nihsulcatvdt : ? More suited to the context would be 'insenaibilily (to
pain) ' ; perhaps this is what it . means ; the word nihsHIca is rare and
seems not quite certain as to meaning. Or, possibly, nihsokatvdt should
be read.
186 Helen Moore Johnson
most certainly am not going to submit to an ordeal at the hands
of this (statue).' So the robber spoke; but upon reflection he
said again: 'Whether I shall now undergo ordeals, because
of your persistency — (to determine that question) I shall engage
in spiritual meditation in the presence of the Good Teacher (the
Jina).' (After a moment of silence and pretended meditation
he announces his conclusion:) 'I will endure for a long time
your fatal anger, but I will not fall at the feet of the goddess,
great minister. Even if it costs me my life, I will not commit
an act by which perfection, hard to obtain even in a hundred
thousand existences, would escape me, minister.' When King
^renika heard this speech of the thief, he was delighted (and
said) : 'This man is my fellow-believer, O minister. It is not
possible that he is a thief. ' In the presence of the assembly the
thief spoke again fearlessly: 'While the people look on, deter-
mine whether I am speaking the truth or lying, minister.'
Abhaya makes Rauhineya unconscious and takes him to a palace
where he is surrounded by temptations (304-349)
After this speech, the minister quickly performed a puja to
the puppet with flowers, and himself had her bathed with a very
delightful mixture of water and strong liquor, from the fra-
grance of which (liquor) alone a man would become unconscious.
Then the prince of thieves was given the liquor and water
used in the bath to drink, and, while he was drinking this bath-
fluid, the puppet, directed by a cord, struck him a blow on
the head with the sword. And as a result of this, his eyes roll-
ing from the drink of liquor, he fell unconscious to the ground,
and the people thought he was dead. All the people, earnestly
devoted to him and distressed by their grief for him, uttered
lamentations and shed a flood of tears. 'Men learned in the
sdstras describe princes as devoted to folly; that saying will
never on earth prove false, even at the end of a world-age.'
Talking to this effect, the people went to their own houses.
Abhaya prepared a beautiful, stuccoed, seven-storied palace,
adorned with an open hall, and perfumed within with musk, aloe,
and camphor perfumes. Inside the palace he placed a soft couch
covered with fine cloth {pattakula, see above, 147) and strewn
with a heap of flowers. 'By what good deeds were you born
our lord here in the highest heaven? Tell us the virtuous act
you performed in a previous incarnation.' He (Abhaya)
instructed four beautiful women, whose hands were adorned with
Bauhineya's Adventures 187
garlands, (to speak) to this effect, ^nd placed them at the four
feet of the couch ; and a whole school ( fsampraddya) of singers
and other artists, wht> were familiar with the measures of musi-
cal time and skilled in dancing, was provided. Then poor
Rauhineya, intoxicated from the drink of liquor, was put to
sleep on that couch opened out by the minister Abhaya. As
soon as the intoxication had passed away, he became conscious,
and saw the wonderful palace that was equal to a palace of the
gods. And he beheld the goddess-like women with beautiful
forms, and godlike men of surpassing beauty. At this time the
factitious goddesses, bearing wreaths of flowers, came before
him and addressed him in a loud voice: 'This fifth (so!
pancamah) heaven, O lord, and this very beautiful heavenly
palace — the lordship thereof has fallen to you by virtue of your
good deeds. All four of us here are your wives, fair sir, and
all these gods likewise will fulfil your commands at all times.
Tell us first your good deeds performed in a former incarnation, so
that afterwards we may do for you what is customary in heaven.
Did you recite some great charm, or practise penance, or give
a gift to a worthy person, that you became lord of a celestial
palace? Or was royal station that ended in (your) death
bestowed by you on some one's house ?*^ Or did you endure
some pain in this body, lord ? Or did you arrange your death
at the sacred bathing-place of some stream ? Tell us truly by
what good deeds you became our lord.'
Now the minister Abhaya also, summoning the merchants
Naga and Rathika, residents of the city, went likewise to the
palace. And he said to them: 'Listen for some time to what
Rauhineya does, and then come away quickly.' — Now when
Bauhineya heard the words of the goddesses, he reflected:
'Surely this is some clever trick of the minister Abhaya. If a
fickle-minded robber-chief like me, who caused people to suffer,
can go to heaven, then who would be in hell? The character-
istics of the gods as described by Vira are not apparent at all
in these goddesses; their fiowers wither; their feet touch the
earth; and their quivering eyes open and close {mesa = nimesa).
He has provided the factitious goddesses, palace, and every-
thing, and then has taken me and brought me here to test my
*^ Tiiarandntom vd tvayd Jcsdtram pdtitam vd janagrhe: the text seems
clearly corrupt, as shown by meter as well as sense. Apparently it sug-
gests the possibility of a martial death, which might have resulted in
heavenly rewards. Delete the first vd.
188 Helen Moore Johnson
temper. I shall give them a pleasant answer for today.' So
thinking, he said to the gods and goddesses: 'My name is
Rauhineya. I always lived in the delightful city Rajagrha and
was a distinguished merchant. My mind was always fixed on
the Jina, the holy Yira, but I have not succeeded in going to
him, because of ^ome obstacle or other. I had faith in addition
to self-restraint; I endured penance hard to endure; but there
was a minister Abhaya, son (so! °dtmaja) of ^renika, in that
city, and he made a false charge of theft against me. I, a good
lay disciple, was given poison to drink, under the pretext of
drinking water in which the idol was bathed (read hosa°). The
goddess struck me a blow on the head with a sword, and then
my heart's desire for initiation was lost as a result of the mis-
fortune. Daily I honored the Jina with flowers heavy with
perfume and with the utmost faith I gave gifts to worthy per-
sons. Yet I was falsely accused and worsted by the prince.
By these good deeds I have become a noble god in this palace.'
Again those goddesses said: 'Come now, enjoy continually
along with us sensuous pleasures that surpass desire.' (Rauhi-
neya replied : ) ' He who was formerly the god in this palace, his
wives are you ; to me you are mothers and I am your son. ' The
merchants Naga and Gobhadra (so! for Rathika above) were
listening at that time; and the god (Rauhineya) again spoke
thus, in a decisive manner: 'Since there is no intercourse
between mother and son, I have no .use for this (place), even
though it be heaven; to me it offers only sin.' The son of
Rohini was not disturbed in the least by the women before whose
beauty and loveliness even monks would fall. Naga went and
told to King Srenika all this most astonishing story of what he
did. And Srenika came and said to Rauhineya: '0 house of
virtue, man of discretion, pardon my offense. You are our fel-
low-believer ; the minister knows nothing at all.'
Rauhineya publicly announces his conversion (350-368)
At this time the birthday festival of the holy Jina occurred;
and all the people in the city were filled with delight in the
knowledge that Vira had descended to earth, bestowing the bless-
ing of salvation. At this time Rauhineya folded his hands and
said to the minister: 'Let me pay my respects to your wisdom,
which surpasses (that) of the gods even. That liquor of yours,
minister, saved me from a double misfortune; you did good
to me, though I did evil to you. That which you gave me,
minister, was a gain, that increases my hopes (of salvation) ; in
Bduhineya's Adventures 189
#
manufacturing a (factitious) celestial palace for me you really
did bring me to the attainment of a celestial palace. You did
all this to test me, great minister. Your wisdom is preeminent
among men, surpassing even the words of the Teacher {guru).
The power of your hand is very great, noble miuister, since I
have gained a celestial palace through the drink of liquor that
you gave me. The sin that I have committed is indescribable,
minister; yet by means of that I have become a saint in the
three worlds by your grace. There is no other benefactor in
the thrbe worlds but you. By me the city was tricked ; (and yet)
by you I have been given nectar to drink. Listen, minister.
Men who die while still (remaining) alive on earth become free
from old age and death by the grace of Mahavira. The water
(read 1coso°) in which the goddess was bathed that you gave me
to drink was most excellent, since through it I have become
faultless by the power of your hand. ' The god continued : * The
sword that was in the hand of the goddess had extraordinary
noble qualities ; it made all sin pass from my head immediately.
The blow on the head that this goddess gave me with a sword
has proved my savior from the round of existences, by the
nature of the supreme truth. Let all the people hear ! I was a
thief, sprung from a thief -family, of pure thief -lineage on both
father's and mother's side, uncontrollable even by the gods.
My father did not allow me to go to Vira's assembly; therefore
he continually led me astray for so long a time. Having dis-
charged my duty to his command, and having been perfected
through the minister Abhaya, I shall now take initiation (as a
monk) and cross over to the end of existence. Since by one
speech of Vira I escaped {chut, cf. Parsvanatha, p. 232) from a
snare of wit, therefore I wish now to hear all of his words.'
Abhaya said: 'The words of Vira that you heard, sir, have
been fruitful in glory and renown for you. As a result of
(former) good deeds I am the repository of all the fourfold
forms of intelligence that exist on earth. And yet, alas! even
with these powers of wit I did not lead you off {nir-m?)^; I did
not get you intoxicated with the liquor, nor married to the
women. '
Eauhineya's dream about a former existence (369-461)
Then the thief said: '0 minister, I had a dream just now.
In it I perceived that you were once minister in ^vetambi. And
1 was your bodyguard and the executor of your daily commands,
and I always attended you, courageous and honest. One day
V
190 /. Helen Moore Johnson
a wily rogue, a deceiver of the people, disguised as a great Yogi^
came before the minister. On account of his great dignity he
was respectfully welcomed by the minister, who showed him
honor, rose from his seat to greet him, and gave him presents^
for such is the inner nature of the good. One day the excellent
minister found opportunity to ask him the reason for his com-
ing, and he said to him: 'There is a forest Kautukabhandara
(Hreasure-house of marvels'), fascinating with its manifold
wonders, and full of various herbs, creepers, and trees. If you
will go to that forest, then I will give you the power to obtain
gold, and magic arts that can work many miracles, and spells
by the hundred. ' The minister was overcome by greed and fol-
lowed the Yogi without saying farewell to his family. Verily
greed is hard to resist. After they had gone a great distance,
the Yogi said to the minister: 'This forest is truly a dangerous
place ; it is like a grove of ghosts. Here are millions of Bhillas
('bheels,' savage men), like Yama in form, and terrible bears,
and tigers and lions by the thousand. Consequently it jvould
be better if you were invisible when you go there. That is the
only possible way for humans to go into this forest.' With
these words the Yogi applied ointment to the minister's eyes,
and from its effects the minister became a tiger (on animal
transformation see Parsvanatha, p. 150). The Yogi transfixed
the tiger with an arresting-charm, mounted him, and thus easily
traversed the road. As he was going along he met two ogres
(rdksasas) on the way, and the elder ogre said: 'Where are
you going right before my eyes, O Yogi? I know by his smell
that this tiger was a human ; therefore give him to me, so that
I can eat him!' As the great Yogi did not surrender him, a
fight between the two ensued, and the demon was hit on the head .
with a trident and killed. Then the second ogre assumed by his
magic power the form of the Yogi, the lord Matsyendra (known
in catalogues as a teacher of Yoga). When he saw the Yogi
Matsyendra, the Yogi dismounted from the tiger and made
obeisance to him ; and meanwhile the tiger disappeared. After he
had made obeisance, full of devotion, when he looked about,
neither Yogi nor tiger was (to be seen), and he was disturbed at
heart. The second ogre had seized the tiger and run away. The
Yogi saw them going and ran after them in close pursuit. They
both entered some cave or other, he knew not where, while the
Yogi, a depository of the art of deceit, remained right there in
the forest. The ogre then said to the tiger : ' I am going to turn
you back into a human. ' As the tiger could not speak, he made
Rduhineya^s Adventures 191
♦
an obeisance to the ogre, who quickly brought a flower from a
banyan tree and made the tiger smell its odor, whereupon he
became a human again, and went out of the cave. As he was
then wandering along in the forest, he saw a civet-cat*^ making
the forest fragrant. Out of curiosity and eagerness to catch it,
he followed hard after and did not halt, though some unseen
form held him back. The cat came up near him and stopped,
and, when the minister suddenly seized it with both hands, imme-
diately upon his touch became the Yogi. The Yogi made the
minister leap into the air, and when he came down toward the
ground, he could not reach it at all. Then the Yogi, his mind
filled with anger, said : ' I made you invisible that you might do
me a favor, -and you disappeared from my side with the ogre.
On condition that you will always do as I tell you without any
hesitation, I will let you down {ut-tr, caus. ; see Parsvanatha, p.
221 ; ava-tr might be expected here) now from the plane of the
air.' 'I shall do everything you say.' After this promise, the
bold minister sank to the surface of the earth before the Yogi.
Then the two departed from that place and went out of the
forest, and saw in a certain place a black-marked creeper.
"When the Yogi and the minister started to take hold of it, a
ghoul (hhuta), one of a throng of ghouls, said: 'This creeper
cannot be taken without a blood-offering; or if you try to take
it by force, then you are dead men.' At these words the Yogi
squeezed a quantity of blood from the minister 's body and gave
it to the ghoul. "When they advanced to take the creeper, the
chief ghoul seized it and ran away; and with their eyes on the
creeper they ran after him. In the mountain there was a cleft,
that resembled the mouth of Yama, where the ghoul entered,
after he had opened the door-bolt. They also followed in, and
there they came across a tank. The ghoul went into the water,
and they stopped near by. WTien (the Yogi) had put a very
beautiful magic ring on his companion, they two entered the
water also, and saw a flight of steps. After traversing this
they came to the borders of the city of Patala, where they saw
a very large seven-storied palace. With the creeper in his hand,
the ghoul entered the palace, where was seated an enormous
crowd of witches. The ogres, the doorkeepers of the palace,
41
Here gandhajahaka ; below gatrasamkoain (394) and mdrjdra (395).
BR. quote gatrasamlcocin and jdhdka from Hem. as hedge-hog, also jdhaka
from Trikanda^esa as cat. The evidence seems to converge on the civet-
cat, which is commonly called gandhamdrjdra.
X92 Helen Moore Johnson
scented them and swiftly ran up, greedy and eager for a taste
of flesh ; but they were transfixed by the Yogi, who then entered
the palace, and told the witches what the ghoul had done. The
crowd of witches said: 'If you kill a mortal endowed with the
thirty-two auspicious marks and give him to yonder fearless-
hearted (ghoul), then it is possible to obtain this creeper, smce
its guardian is this ghoul, named Bhairava ('terrible'), who
roams at will for his own amusement.' Then the minister
quickly drew his sword and thrust it into his own neck, where-
upon the crowd of witches was appeased and proclaimed: 'Go
back by the same road by which you came ; by our power you
will right easily pass over the road. Go back, sir, into the same
wood from which you came. There you will surely^ obtain
wealth from the Human Tree.' Then one of the goddesses
told the minister confidentially: 'Do you, by some means or
other, stop associating with the Yogi. When you see the
Human Tree, then perform the kalpana (a magic ceremony per-
formed in a fire-pit) for him (the Yogi) with this much water,^^
and he himself will die (instead of killing you as he hopes).'
After that she told him all the supernatural power of the Human
Tree. Then he and the Yogi departed by way of the tank.
They reached that door again, getting past the door-bolt ; and
then the great Yogi and the minister wandered forth hither and
yon, searching for the Human Tree; but they could not find
it anywhere. But between a pair*^ of tanks they saw a temple
within which sat a beautiful image of Parsvanatha, marked with
the seven hoods of the serpent king of Patala. After they had
made obeisance to him, the Lord of the World, they sat in the
balcony of an out-of-doors pavilion and looked at the shrine of
the Jina. The two tanks which were there were adorne(J with
flights of steps; in one of the tanks there was cold water, and
in the other hot. As they looked on, a troop of gods came
thither, and with great enthusiasm gave a leap into the tank of
hot water. As a result of bathing in that ,water, the gods
became monkeys and the goddesses female monkeys; and they
made a great chattering. By order of the monkey-chief all the
others brought flowers heavy with perfume, and juicy fruits;
and all the monkeys bathed the noble Jina with a supply of
water brought by the female monkeys, and performed a pujd
to him with heaps of flowers. And they performed a play there,
^ Indicating the amount by a, gesture.
*^Read °dvitaya° for °dviUya'*.
EduTiineya's Adventures 193
•
charming with a variety of modes of song and with musical in-
struments, like a play of the gods. When all the monkeys had
performed a material and spiritual pujd,^* they set forth from the
grove in all directions to enjoy themselves at will. After they
had played a long time, at twilight all the monkeys gave a leap
into the wide tank of cold water, and by its efficacy all became
gods as before and went away to some place or other, roaming
at will.
The minister and the Yogi remained just as they were at that
shrine, and they saw the same thing again on the next day.
The minister said : ' Yogi, I am going among the monkeys today
in the form of a monkey, if you will give me careful directions,
s6 that I in their midst may examine all the trees. Perhaps if
I have good luck I shall find the Human Tree.' By the Yogi's
directions the minister leaped into the tank, assumed the form
of a monkey, and came out among the monkeys. And when they
had made a pujd and other rites in the sanctuary and were
enjoying themselves, the wife of the monkey-chief asked her
loquacious husband: *Sir, is the beautiful Human Tree, by the
power of whose milk people know the wealth contained in the
earth, among these trees? He replied: 'Come along in my
company, that I may show it to you.' So saying the pair of
monkeys^ hastened away. The monkey-minister followed the
pair as they jumped along with ease, and the three went and sat
still on the Human Tree. The loquacious monkey declared to
his wife: 'My dear, this is the Human Tree, which cannot be
obtained by men unless they offer up a man having the auspi-
cious marks.' The monkey-minister marked it repeatedly with
signs, and, after they had gone to their place, returned to his
own form. When he had told this to the Yogi, they both set
out. And when that beautiful Human Tree was near by, the
minister performed the kalpana ^ith earth-water for the Yogi,
who was immediately devoured, howling, by the deities that pre-
sided over the tree.
Now when the body-guard (i. e. the future Rauhineya, cf.
370 above) did not see the minister, he thought: 'The Yogi has
certainly led my master into Kautukabhandara (wood). The
tricky wretch has taken him only to kill him. I too will follow
44
dravyapujdm hMvapiLjam. Mrs. Stevenson in The Heart of Jainism,
p. 228, defines hhdvapuju as *a mental exercise . . . during which he
meditates on undoing of karma, qualities of a Tirthankara, and similar
subjects. '
194 Helen Moore Johnson
after him; his feet are my refuge (iPe. I -am his dependent)/
So reflecting he too went forth, and as he wandered he eame to
the forest, and, as a result of his previous virtuous deeds, he
found his master. Mutually delighted, they straightway threw
their arms about each other. The minister took the guard 's bow
and fixed an arrow. Though his courage was sorely tested' by
shapes of tigers, scorpions, serpents, ghouls, lions, and elephants,
he did not admit fear into his soul. In the trunk of the Huma^
Tree there was a lovely couple, a man and a woman, self -created
(i. e. not born in the natural way), well-developed and provided
with every limb. Then he discharged the arrow, and there
suddenly appeared in the breast of the woman an abundantly-
flowing stream of milk. The minister drank of it with great
Satisfaction for several days; the stream of milk stopped of
itself, and then flowed again. By the power of the milk he had
drunk the excellent minister saw at once all the wealth con-
tained in the earth, as if it were in plain sight before his eyes.
So by good fortune the minister was provided with a magic
ointment, and resolutely crossed the whole forest with ease.
The bold minister went with the body-guard swiftly to the city
^ravasti, where they saw in the city. garden Kesin, the head of
an assembly of (Jain) saints {'gana' [of 'rsis']), who was a
learned and intelligent teacher of the religion, possessing the
three Jewels (of the Jain faith). Then the minister and the
body-guard sat down before him. At that time the Sage told
them something in clear language (sphutam), but I understood
nothing because of my stupidity, fair sir. Then the attendant
(the body-guard), standing by^ the minister, eagerly asked:
"What did that Sage teU you? Tell me." ''At a convenient
time I will tell you everything, later on (fadhikam) ;" thus he
spoke, but he never told him anything at all. > . ^ . .
By virtue of the words of enlightenment spoken by the head
of the assembly of saints, you became the minister of the illus-
trious ^renika; because I did not understand those woMs of
enlightenment, I was born on Mount Vaibhara.— I do not know
^ whether this dream was true or false, but we will put the ques-
tion in the presence of the holy Vira, the Jina.'
The dream confirmed by Vira; Rauhineya's pious end (462-469)
When he had related all this, all went to do homage to the
holy Vira; and Rauhineya, endowed with serenity, called the
people together. He brought from Mount Vaibhara the treasure
<<
Bduhineya^s Adventures 1^5
which his father and grandfather had stolen, and gave it to the
people,- while ^renika looked on. The noble minister Abhaya
made an obeisance to the Lord, the holy Vira, and asked : ' Was
the (stQj?y of a previous) existence that Eauhineya described to
me true or false ? ' And Vira said : ' It was true ; it was not
false^ Whereupon Rauhineya took initiation before the Holy
Vira, and all the people, praising (him), went to their own
homes, while Rauhineya engaged in severest austerities. The
robber-saint, devoted to the praise of the whole series of ' forms '
(representations, images) of the holy Vira and the gods (with
cryptic allusion to Deva-murti, author of this work), constantly
stole away the minds of the pious by his own spotless virtues.
Having resorted to starvation at the end (i. e. starved himself
to death), and meditating on the five forms of adoration, he
entered a heavenly palace of the noble Sarvarthas*^ and became
a god, a partaker of bliss. Upon hearing the words of the
princely Jina, as Eauhineya did, day by day, men who are
devoted to the Jain religion ought to shun thieving in threefold
fashion (in thought, deed, and word).
Envoi (470-471)
Devacandra, the best of teachers, was like a crest- jewel in the
Kasadra family; Devamurti, who had; his dwelling on a seat
under a tree at the feet of the Jina (or, under the tree of the
'Jina's feet,' i. e. of the exalted Jina?), was his pupil. He
composed that story, full of many flavors (rhetorical moods), a
cause of wondering delight to wise folk. May it give pleasure
by its beauties for as long as the moon, Mount Meru, the sun,
and the ocean shall last.
Baltimore, Maryland.
*^ srlsarvdrthavimdne. Sarvdrthasiddhi (masc. I) is recorded as the
name of a class of Jain gods. Is Sarvdrtha by itself to be understood in
a similar sense here? Or is it the sarvdrtha palace — ^i. e., the palace
endowed with all ^ objects^?
"I
AGNI VRTRAHAN AND THE AVE STAN
VERETHRAGHNA
Herbert William Magoun
Associate Editor, Bibliotheca Sacra
Verethraghna is one of the prominent Avestan gods; and
yet he has always been something of a puzzle. His name is
evidently derived from the adjective veretKraja/n, which is an
exact equivalent for Vedic vrtrahan. The latter never rises
above the level of an epithet in the Rik, though its uses are vari-
ous. It is found most often with Indra, and its adjectival char-
acter is made evident by an occasional superlative form. It is
employed with both gods and things. No comparative form is
cited, although verethrajcm has one. Moreover, a difference
appears in the content of the two words; for the secondary
meaning, 'victc^rious,' has been so developed in Avestan that it
completely overshadows the primary one, and the latter has
practically disappeared in that language. The god Verethra-
ghna has accordingly come to be regarded as a deity of victory.
He has been identified with Indra, because Indra happens to
be so often referred to as vrtrahcm. The Vedic term, however,
has not forsaken its root meaning, even if it may sometimes be
rendered 'victorious^ in harmony with Avestan. 'Vrtra-killer,'
' Slayer-of -Sky-dragon, ' is its prevailing sense, and that such it
must be is made clear by Vedic usage. Thus, in various hymns,
almost always those in praise of Indra, Vrtra himself is referred
to as an ahi, or as Ahi, a, or the, ' cloud-serpent. ' If the identi-
fication is not clear in some cases, the deficiency is more than
made-up in others, and there can be no question as to the ulti-
mate fact.^
^See i. 51. 4: iv. 17. 1: vi. 20. 2; 72. 3: viii. 93 (Grassmann 82).
2: X. 113. 3, 8: and also i. 32. 1-5, 8, 11-14; 52. 10; 80. 1, 13; 103. 2,
7; 187. 6: ii. 11. 2, 5; 12. 3, 11; 15. 1; 19. 2: iii. 32.^11; 33. 7: iv.
17. 7; 19. 2, 3, 9; 22. 5; 28. 1: v. 29. 2, 3, 8; 30. 6; 31. 4, 7; 32. 2:
vi. 17. 9, 10; 30. 4: vii. 21. 3; 104. 9: viii. 3. 20; 96 (85). 5: ix. 86.
44: X. 48. 2; 67. 12; 96. 4; 111. 9; 133. 2; 139. 6. Cited by G-rass-
mann but hardly pertinent are, — ^i. 79. 1: "Vi. 75. 14: vii. 34. 16, 17; 38.
7 : etc.
198 Herbert William Magoun
When the passages in which ahi appears in this sense are com-
pared with the well-known lists, covering five periods, into which
the hymns of the Eig and SamaVedas have been tentatively
distributed, certain curious things come to light. While prob-
ably not final, they are at least interesting and suggestive. On
the basis of these lists (Arnold, JAOS, xvm. 212 f., 218 ff,), it
appears that about sixteen per cent, of the hymns or sections
of hymns, involved and pertinent, belong in the first period,
about twenty-seven in the second, about forty-six in the third,
about eight in the fourth, and the remaining three in the last
The identification of the two was therefore well established and
persistent. That fact should be remembered.
The destruction of Vrtra by Indra is referred to many times.
A single hymn (i. 80) variously exploits the deed. It is put in
the second period. Others barely mention the matter. In some
of them Vrtra has been ignored by Grassmann, f eind ('enemy,'
'spook,' 'goblin') being used instead. As such passages, how-
ever, are mostly found in first period hymns, that translation
is probably somewhat free, and it might be better to retain the
original sense, since Vrtra was universally recognized as the
fiendish enemy of mankind and was probably in the mind of
the poet. These passages^ are not Essentially different from the
others, and the two translations are even found together in adja-
cent stanzas in viii. 89 (78). 3, 4, another first period hymn.
Passages dealing with the destruction of Vrtra,^ when sub-
jected to the Arnold test, exhibit about fifty-two per cent, of
first-period activity, about eleven of second, about thirty-one of
third, about five of fourth, and about one of fifth or last. They
do not cover all the ground, however, since others include some
different or additional agency. Other gods are involved in v.
-"' =^Sucli as iii. 37. 5, 6: iv. 21. 10: v. 37. 4: vii. 20. 2: viii. 2. 32, 36;
45. 3: X. 42. 5, all of the first period except the third and last, which go
into the third.
* While probably not exhaustive, the following list, with the other ref-
erences given, will be found fairly complete.— i. 23. 9; 32. 5, 7, 8, 10, 11;
33. 13; 36. 8; 51. 4; 52. 2, 6, 8, 10, 15; 56. 5, 6; 61. 6, 10, 12; 63. 4;
80. 2-5, 10-13; 85. 9; 103. 8; 121. 11; 165. 8; 174. 2: ii. 11. 9, 18;
14. 2; 19. 4; 30. 2, 3: iii. 30. 8; 32. 4, 6; 33. 6; 36. 8; 47. 3: iv.
16. 7; 17. 1, 3, 8; 18.- 7: vi. 17. 1; 20. 2; 37. 5; 44. 15; 68.^3: vii.
19.5; 21.6: viii. 3. 10; 6. 6, 13; • 12. 22, 26; 32.26; 62 (51). 8; 76
(65). 2, 3; 93 (82). 7; 96 (85). 7; 99 (88). 6; 100 (89). 7: ix. 61.
22: X. 28. 7; 89. 7; 104. 10; 111. 6; 113. 2, 3, 6, 8 ; 116. 1; 147. 1. 2;
152. 3. Some of these have ahi and some have vrtrahan.
Agni Vrtrahan and Verethraghna. 199
42. 5, assigned to the second period, human help is suggested in
yii. 48. 2 and viii. 21. 12; 100 (89). 12, the first two of which,
have been put in the first period, Soma becomes a partner in
vi. 72. 3, placed in the second period — x. 124. 6 is not perti-
nent, — and so does Agni in vi. 60. 1, another hymn of the first
period. These pertain to Indra. Agni acts by himself in i. 36.
8, also of the first period, while Trita figures with Pitu (Soma)
in i. 187. 1, a hymn of the second. He is grouped with Indra
in viii. 7. 24, of the first period, the Maruts being given the task
of crushing Vrtra in the stanza that precedes. Grassmann uses
feind in all. the above first-period hymns save the last; but it
is a questionable rendering to say the least. He retains Vrtra
in the others, one of which (vi. 72. 3) has ahi with vrtra.
"Where vrtresu is found, the meaning probably approaches
that of Avestan verethra, and such passages are important as
showing how early this secondary sense began to manifest itself ,
They are few in number and are all placed in the first period. —
i. 7. 5 : vi. 26. 2; 46. 1: vii. 34. 3. Two others should be added
(vi. 25- 6, first period, and x. 50. 2, second), since the meaning
is similar though the form is in the singular. The Vrtra battle
is still tha basic idea, with its implication of victory, though the
application must be figurative in the passage itself in most
instances.
In dealing with vrtrahan, it may be well to take the less
important uses of the word at the beginning. Indra 's impetu-
,osity {susma) is so characterized in i. 102. 2, as are his impetu-
ous acts (plu.) in vi. 60. 3; his thunderbolt {vajra) is treated
likewise in i. 121. 12 and vi. 20. 9; and the Soma plant (ansu)
fares in the same way in vi. 17. 11, with which should probably
be placed i. 175. 5, where Grassmann wavers between soma and
mada. The last passage is put in the first period, the other
two from the same book in the third, the ansu passage in the
second, and the remaining two, which are also from the sixth
book, in the first.
Sarasvati receives the epithet in a first-period hymn (vi. 61.
7), and so does Trasadasyu in a second (iv. 42. 9). Manyu gets
it in a fourth (x. 83. 3), where he is also called amitrahan and-'
dasyuhdn. The sun god, probably viewed as a form of Agni,
receives it in a third (x. 170. 2), along with amitrahan, asura-
han, §,nd sapatnahan. Incidentally, it may be said that satru-
han occurs in x. 159. 3, placed in the fifth period, and that
200 Herbert William Magoun
raksohan is occasionally met with.* Soma and Agni fare about
alike. Soma is called vrtrahan in i. 91. 5 : ix. 25. 3 ; 28. 3 ; 37.
5 ; 89. 7 ; 98. 5. The first is in the third period, and the next to
the last is in the second. The others are in the first. The Agni
passages show i. 74. 3 and vi. 16. 14, 19 in the first period, ii.
1. 11 and iii. 20. 4 in the second, and i. 59. 6 and x. 69. 12
(Vadh.) in the third. Finally, Indragni receive the epithet
vrtrahand in i. 108. 3 : iii. 12. 4 : vi. 60. 3 : vii. 93. 1, 4 : viii.
38. 2. All are of the first period save the first. That is of the
third.
It appears, then, that the Vrtra myth involves, or is applied
to in some fashion, not only Indra but also Agni, Indragni, the
Asvins, the Maruts, Soma, Trita, Sarasvati, Trasadasyu, the
sun god, and Man3ru. It also appears that Indra was a 'spook-
killer' as well as Agni and some of the other gods, even if Agni
was more prominent than he or any of the rest in that capacity.
Furthermore, it is evident that some of the Agni, Indragni,
Asvin, Soma, Trita, and Sarasvati items go back to the earliest
Vedic period with Indra ones, and that Indra 's spook-killing
activities are equally ancient. The myth is therefore extremely
old, and Indra himself must have been present at, or near, the
very beginning of the distinctly Hindu cosmogony.
The hymns, or sections of hymns, in which he is caUed
vrtrahan are thus distribute(f ; — sixty per cent, in the first
*It is used of Indra in i. 129. 11, of Brliaspati in ii. 23. 3 (ratha) and
X. 103. 4, of the ASvins in vii. 73. 4 — they appear in canneetion with
Vrtra in viii. 9, 4, Soma being their helper, — of the healer (hMsaj) in x.
97. 6, of Agni in vii. 8. 6 and x. 87. 1 (vdjin) ; 162. 1, and of Soma in
i. 129. 6 (Indu) and ix. 1. 2 (vrtrahantama in 3) ; 37. 3 ; 67. 20. The
Soma passages are all placed in the earliest period, and so are the Indra
passage, the Aivin passages, and the first Agni one. The rest are put in
the latest period, except the first with Brhaspati, which is assigned to the
third. Amitrahan occurs with Indra in vi. 45. 14 and x. 22. 8; 134. 3,
and with Soma in ix. 11. 7; 96. 12, the last Soma reference being put in
the second period, the last Indra one in the third, and the rest in the
first. Indra gets asurahan in vi. 22. 4, as Agni does in vii. 13. 1, second
and third periods respectively; but dasyuhan is more common, being found
with Indra in i. 100. 12: vi. 45. 24: viii 76 (65). 11; 77 (66). 3
{vrtrahan also). Agni is dasyuhantama, however, in vi. 16. 15 {vrtrahan
in 14 and 19) and viii. 39. 8, as is the light {jyotis) in x. 170. 2. The
first and last Indra passages and the last two are of the third period, the
other three are of the first. Sapatnahan, ' rlval-kiUer, ' is nat pertinent.
Agl^i Vrtrahan and Verethraghna 201
#
period, fifteen in the second, twenty in the third, and five in the
last.^ None appear in the fourth so far as ascertained. Evi-
dently the myth was most prominent in the first period, and
where vrtrahan is used of other gods the implication is, not that
it had a general sense but rather that it was employed either
with its regular meaning or else figuratively with complimen-
tary intent. English colloquial expressions like cracker jack
illustrate what i« meant. Thus, Manyu, * Wrath,' was a *vrtra-
killer of a god.'
Where a general translation is employed, the Hindu view-
point is obscured, and the figure is thus more or less completely
lost sight of. This is^ particularly true of the comparative
(Avest.) and superlative (Skt.) forms; for the original sig-
nification must have been intensive. The English colloquial
expressions kill . dead and kill . dead as a door nail illus-
trate the actual content of the words as so used. Later, because
such a killing indicates a complete victory, the sense 'victorious'
gradually became conspicuous and in Avestan was exploited
until it drove out the primary meaning altogether. The pro-
cess must have accordingly begun very early or soon after the
Indo-Iranian period. Sanskrit retained the normal sense of the
word.
On this basis, Indra should be found most often with the
superlative. He is, as a matter of fact. — v. 35. 6 ; 40. 1-3 : viii.
3. 17; 6. 37; 24. 7; 46. 8; 93 (82). 30, 32; 97 (86). 5. Agni
and Soma are again treated alike; for the former has i. 78. 4:
vi. 16. 48: viii. 74 (63). 4, and the latter ix. 1. 3 ; 24. 6: x. 25.
9. Furthermore it is applied to the Asvins in viii. 8. 9, 22, to
Indragni in vii. 94. 11, and even to things: to intoxication
(mada) in viii. 46. 8 and 92 (81). 17, to counsel (vacas) in viii.
89 (78). 1, and to a troop {sardha) in viii. 93 (82). 16. One
•They include:— i. 16. 8; 81.1; 84.3; 106.6; 186.6: ii. 20. 7: iii.
30. 5; 31. 11, 14, 18, 21; 40. 8; 41. .4; 47. 2; 52. 7; 54. 15: iv. 30. 1,
7, 19, 22; 32. 1, 19, 21: v. 38. 4; 40. 4; 86. 3: vi. 45. 5; 47. 6: vii.
31. 6; 32. 6: viii. 1. 14; 2. 26; 4. 11; 6. 40; 13. 15; 17. 9 (with
vrtram); 24. 2, 8; 27. 8; 32. 11; 33. 1, 14; 37. 1-6; 45. 4, 25; 46. 13
(vrtrahantama in 8) ; 54 (Grassmann, Valakhil. 6). 5; 61 (50). 15; 62
(51). 11; 64 (53). 9; 66 (55). 3, 9-11; 70 (59). 1; 77 (66). 3; 78 (67).
7; 82 (71). 1; 89 (78). 3 (with vrtra) ; 90 (79). 1; 92 (81). 24; 93
(82). 2, 4, 15, 18, 20, 33 (vrtrahmtama in 30, 32); 96 (85). 19-21
(vrtrdni in 18); 97 (86). 4: ix. 98. 10; 113. 1: x. 23. 2; 49. 6 (with
vrtra); 74. 6; 103. 10; 111. 6; 133. 1; 138. 5; 152. 2, 3 (with vrtra
and amitra) ; 153. 3.
202 Herbert William Magoun -
of these passages has been assigned ta the second- period (v. 40.
1-3), two to the third (i. 78. 4 and vi. 16. 48), and the rest to
the first. They furnish further presumptive evidence of the
soundness of the position already taken. For that period an
intensive meaning was the natural one, as must be apparent.
- Further evidence concerning the Vrtra myth is to be found
in words referring to it, such as vrtrakhdda, ' destmiction-of-
Vrtra, ' which is used with Indra in iii. 45. 2 (third period) and
51. 9 (second). In x. 65. 10 (third period), it is found with
Brhaspati. Vrtratur, commonly rendered 'killing of spooks,'
is used of Indra in iv. 42. 8::-vi. 20. 1 (rayi) : x. 48. 8;> 99. 1
(vdjra). The second is of the first period, the others are of the
second. It is also used of "Indravarunau in vi. 68. 2 ^ (first
period), the slaying of Vrtra by Indra being mentioned in the,
next stanza. ' The spooks may be questioned. -
■-More important is vrtratiirya,- which Grassmann applies to
Vrtra inviii. 7. 24 (Trita and Indra) and x.-104. 9, first and
third period hymns respectively. He applies it to battles with
spooks, or to their destruction, in vi.* 34. 5; 38. 5 (loc. :plu.) :
viii. 37. 1 (do.), although all of these passages have been put
in the first period. The last one has w#ra/i<mr in the same
stanza and in each of the five stanzas that follow. ' Killings-of ^
Vrtra' might be more accurate ; for their conceptions, not ours,
Epiust dominate, and they had no fear concerning inconsistency.
Moreover, killing Vrtra did- not dispose , of :> him. ^Orassmann
also places in the same group vi. 18. 6 (second period) and 61.
5 (first) ; but he renders each, nevertheless, in accordance with
the Vrtra myth. The rendering 'is probably correct; for, like
the others, these passages seem to call for such a treatment.
Spooks appear to be a modern rather than an ancient idea in
this connection.
He makes several similar Agni passages refer to spooks— vi.
13. 1: viii. 19. 20; 74 (63). 9, 12, all in the first period— bulr-
retains Vrtra' in ^.m. 8 (Agni as priest), which is placed in the
third. / The . first ' mentioned indicates that 'killing-of -Vrtra'
would probably be ,a better rendering. Brhaspati again appears
in ii. 26. 2, Feindes^chlacht being Grassmann 's translation.
The passage is of the second period and should be compared
with the one above. In i. 106. 2 (loc. plu.), the Adityas.. figure,
a third-period hymn being involved. -'Spook-slaughterings' are
supposed to be meant; but 'slaughterings-of- Vrtra' would be
more natural, since the Adityas were gods of heavenly light.
Incidentally, it may be mentioned that the mother of Vrtra,
Agni 'Vrtr^Jian and Verethraghna '^03
♦
vrtraputra, is attended to by Indra in i. 32. 9, that the Maruts
figure with vrtrahan in vi. 48. 21 {savas), and that vrtrahatha is
used with Agni in iii. 16. 1. The first is of the third period.
The rest are of the first.
Last and most important is vrirakatyay whose root meaning
is unmistakable. Grassmann recognizes it, ostensibly, in just
half the Indra passages— i. 52. 4: iv. 19. 1: v. 29. 7: vi. 18. 9;
25. 8; 47. 2: viii. 24. 2 (with vrtrahan); 89 (78). 5 (wfth
vrtra) : x. 48. 8 ; 55. 7— but forgets himself in two places, i. 53.
6 (loc. plu. and vrtrani), third period, and vL36. 2, first, and
reverts to the battle with Vrtra. The other citations are, — iv.'
24. 2: vi. 23. 2; 25. 1: vii. 19. 3 (loc. plu.), 10; 32. 15 (do.) :
viii. 63 (52). 12: x. 22. 10. Of the first group, four go into
the third period and three each into the first and second. Of
the last group, the first goes into the third, but the others into
the first. . ; Grassmann 's instinct was therefore better, probably,
than his -reason; for the chances are that Vrtra ^ was referred
to in all the passages. Two are cited in third-period hymns to
Indragni, i. 109. 5 and x. 65. 2 (loc. plu.). rin the second
Grassmann again abandons his classification and reverts to
' Vrtra-killings. ' He does so rightly. Two others, both in the
first period, go to Agni, vii. 1.' 10 (loc. plu.) and viii. 19. 20.
In each Vrtra is appropriate, even if men are involved in the
first. No others have been noted save a modification of the word
' in iii. 37. 1, a first-period hymn to Indra. It is vdrtrahatya and *
refers to Vrtra.
When all the citations containing the various words thus far
considered are grouped as now assigned, over half appear, in the
earliest Vedic period. It is safe to infer, then, that this period
marked the zenith of the myth itself. It must therefore be
Indo-Iranic. As the Agni passages show almost the same ratio
as all combined, it is furthermore safe to infer that Agni
Vrtrahan was originally exactly what his name would indicate,.
the Vrtra-killer. His well-known character, as the fire which
came from heaven can only indicate fire from lightning. That
points directly to a lightning god- as. the original conception
concerning him, and Vrtra-killing. would .thus be entirely con-
sistent with his other activities. ' When^otKer gods usurped that
function, he woujd easily pass into a 'vrtra-killer-of-a-god,' i. e.,.
a * victorious' one, and Verethraghna can be accounted for on
that basis.
A word should be said of vrtrani. Its normal application
must be to malignant demons who are less conspicuous than
204 Herbert William Magoun
Yrtra though like him in character. They are naturally sub-
ject to the conquerors of Yrtra, Indra being the most promi-
nent.^ In X. 83. 7 (fourth' period), Manyu and a man are
united in this connection; and Agni is invoked in vi. 16. 34, a
hymn of the first period, and in x. 69. 6 (Vadh.) and 80. 2, both
of which are in the third. Brhaspati figures once more in vi.
73. 2 (first period), and it now appears that such terms when
used with him are early, not late as ordinarily believed, and
complimentary. Soma appears in ix. 17. 1 (second period) and
(first) 88. 4; 109. 14, in the second of which he slays by Indra 's
name. Of the Indra passages, twenty-six are put in the first
peridd, five in the second, and eight in the third. It is accord-
ingly clear that the Vrtra-spooks were likewise most prominent
in the earliest period. The fact is of some significance.
Passages classifying the spooks as Aryan or Barbarian are, —
vi. 22. 10; 33. 3; 60. 6 : vii. 83. 1: x. 69. 6. They involve
Indra (first two), Indragni, Indravarunau, and Agni Yadhri-
asva, and cover three periods, the second (first citation), first,
and third (two each in order). That such spooks have some
association with Yrtra in Hindu mental processes is made evi-
dent not merely by the term itself but also by the way in which
related matters are occasionally spoken of. Thus, in viii. 96
(85). 18 the item is added that the waters have demons as lords
(ddsapaUil). The vrtrani, like other demons, are conceived of
as going in droves; for no clear instance of the singular
{vrtra-m) appears anywhere in the Rik. Such conceptions
seem to have been Indo-Iranic.
Now, it is clear that the terms vrtra (Avest. verethra) and
ahi (Avest. azhi) were originally mere epithets, ' obstructing-
one' and 'serpent-one,' applied to the crest of an advancing
thunderstorm. This is made evident by the use of ahan vrtram
vrtrataram vyansam in i. 32. 5 (third period). When the Indo-
Iranians were longing for rain, a stationary crest would call
*> References to him of this sort include: — i. 4. 8; 8. 2; 53. 6 (ten-
thousand of them, with vrtrahatyesu in the preceding half stanza) ; 84.
13 (ninety-nine of them) ; 102. 7 : iii. 30. 4, 22 (repeated ten times in
succeeding hymns and once in x.) ; 49. 1: iv. 17. 19 (many mighty ones) ;
22. 9; 24. 10; 41. 2; 42. 7: vi. 19. 13; 26. 8; 29. 6 (many vrtra and
dasyun); 33. 1; 44. 14; 56. 2; 57. 3: vU. 19. 4; 22. 2; 23. 3; 25. 5;
30. 2; 34. 3; 83. 9; 85. 3; 92. 4 (with Vayu and men) : viii. 15. 3, 11;
17. 8, 9 (with vrtrahm)', 29. 4; 49 (Valakh. 1). 2; 90 (79). 4, 5; 95
(84). 9; 96 (85). 18; 100 (89). 2: is. 1. 10; 23. 7: x. 49. 6 (with
vrtrdhan) .
Agni Vrirahan and VeretJiraghna 205
forth the first term. At other times, a black and lowering one
that darkened the air would suggest the second. Both evidently
developed into proper names; for verethrajan and verethra-
taurvan ('subduing-the-fiendO iniply a forgotten cloud demon
Verethra, like the Vedic Vrtra, and Azhi Dahaka ('Snake
Fiend' or 'Fiendish Snake') is unquestionably Vedic Ahi.
The Iranians ultimately forgot the first and developed the
second, while the Aryans of the Pan jab did just the opposite.
Lack of rain furnished the incentive. Both variations of the
myth recognize the lightning in the crest of an approaching
storm.
In the Avesta it is a battle for the light, and Apam Napat /
seizes the 'Glory' when Atar battles with Azhi Dahaka (SBE,
IV. Ixii. f., and xxiii. 297 ff.). The Vedic Apam Napat has come
to be regarded as the lightning form of Agni ; but, as I showed
long ago (JAOS, xix. 137 ff., AJP, xxi. 274 ff., Bib. Sac, lv.
104 ff.), that is an error. He was the distant descending bolt,
'the tall and shining lord,' and is practically the same in the
Avesta and the Rik.
As to Atar, this much is clear. In the Avesta he is a god of
lightning and of fire, precisely as Agni is in the Rik. He must
have been Indo-Iranian, else there had been no Athar-va-Veda
and no fire-priest called an athar-van. Agni also must have
been Indo-Iranian; for, otherwise, Latin ignis cannot be ac-
counted for. The disappearance of Agni in the one case and
of Atar in the other plainly indicates a mixture of the functions
of the two gods and a consequent confusion of terms. One was
accordingly eliminated in each instance.
Agni, 'Agile-one,' was the lightning that sets fire to things,
while Atar (*Athar) was probably the fire kindled by man's
agency. It is the fire tended by men (SBE, xxiii. 360 f.) in the
Avesta as well as a lightning god. On this basis Agni's sub-
sequent history becomes clear. The lightning, striking and set-
ting things on fire in the sight of various observers, could not
fail to suggest the destruction of all spooks within its range,
which may explain the refrain of viii. 39, assigned to the third
period and copied in other hymns. But — the use of agni for
both fire and lightning would surely lead to the employment of
agni vrtrahan for the god that killed Vrtra. That much is
plain.
Now, observe another thing. Verethraghna, though a god of
victory, retained the mythical features of a storm god and was
*206 Herbert William Magoun
worshipped as a sacred fire, which was believed to be an emana-
tion from the fire above ; and he was regarded as a most power-
ful protector- against foes and fiends (SBE. iv. Ixiv. §14).
Both he and Agni (cf. RV. x. 87) became fiend smiters par
excellence in their respective spheres. : Both accordingly, had a
similar origin— nay, the same origin, since lightning -was the fire
above. Agni himself came from that source as is well recog-
nized. The two gods are therefore to be identified as different
developments of a single original.
This is made more clear and certain by the ramifications of
the Vrtra myth. In the Avesta, Thraetaona is often the slayer
of Azhi Dahaka, and Trita figures similarly in the Rik, though
with some other god. The demon has tbree heads and six eyes
and is identified in the Avesta as Azhi (RV. x. 99. 6, second
period; SBE. xxm. 242. §40). In connection with RV. i. 52,
Grassmann says: Trita in Vers 5 erscheint wie ofter
als Gehtilfe des Indra. He also appears, in first-period
hymns, with Agni (v. 9. 5), Indragni (v. 86. 1), and Apam
Napat (v. 41. 10), possibly regarded as the son of Agni. That,
at least, may be inferred from v. 41. 10, which appears, to con-
trast the two rather than unite them. Furthermore,; in v. 18.
2, a first-period hymn, Agni is referred to as Dvita, and Dvita
and Trita are combined in viii. 47. 16, a fifth-period fragment.
Trita is connected- witK thunder in v. 54. 2 (third period) and
gets into a hole inJi. 105. 17 (third period also). He is called
dptya, just as Thraetaona is called Athwya, and, finally, he
appears as Traitana in i. 158. 5 (third period).
It is probable that Traitana (Avest. Thraetaona) is merely a
development of Trita; for the Avestan Thrita became the first
healer and the father of Thraetaona. Both are associated with
Haoma (Soma). The problem, therefore, is to discover an
explanation for the diverse elements now present in the myth;
A triad of lightning gods will satisfy all the conditions ^nd pos-
sibly help explain the three seats of Agni (viii. 39. 8, third
period) and the Avestan triad, tall-formed Strength, 'Vere^
thraghna, and crushing Ascendant (SBE. xxm. 10. §20, etc.).
The distant descending bolt, apam napdt, would jiaturally be
named first because most conspicuous. Then second and third
forms would be noticed, the form that sets things afire and the
forked lightning of the clouds. The first became Agni. The
other became Trita, because no better name than 'Third' sug-
gested itself. How,- then, did he becom,e a healer? Simply
Agni Vrtrahan and Verethraghna ^07
because a thunderstorm always brings a sense of relief and phy-
sical betterment, and the Indo-Iranians were utterly unscientific.
We forget that. ' Cf. RV. x. 54. 3.
The term dptya is found in connection with Indra — other gods
seem to be implied as well — in x. 120. 6 (second period), and
its general sense is unmistakable. It has reference to the waters
of the firmament, the Vouru-Kasha of the Avesta, the dwelling
place of all the storm gods. Trita Aptya was accordingly the
lightning first seen, that of the clouds, which disappears for a
time — gets into a hole — as the storm draws near. That is why
he belongs with Indra,^ and it must be remembered that vajra
probably referred to the cause of thunder as they understood
it but not to lightning. Indo-Iranian mentality must be remem-
bered in all such matters. It is not strange that Trita is not
found with Agni Vrtrahan; for Indra soon usurped Agni's
Vrtra-killing functions, just as Atar and Thraetaona did, with
the subsequent loss of Agni from Avestan. Vrtrahan thus
developed into a proper name in the Avesta, and Agni's char-
acteristics were divided between Atar and Verethraghna. The
process was a slow growth, and later excrescences now obscure
■^ The notion that Trita was a water deity is based on a misoonceptidn^
He was a water deity in the same sense that Indra was — a phenomenon of
the thunderstorm, not anthropomorphized but simply personified and ani-
mated as if a sentient being. Anthropomorphism came later in the -god
of healing of the Avesta and, probably, in Tpirwv (cf. *Athar, atha/rvo/n :
Atar, athravan). Aryans who became a maritime people with the mild
climatic conditions of Greece could easily forget the waters of the firma-
ment and substitute those of the seai; but a reversal of the process is
hardly thinkable. To the Indo-Iranians, lightning was the illumination
only. Its cause as we know it was to them a deity. They saw him in
action. He was therefore alive and sentient. The true connection between
the two tilings escaped them, because they were not capable of making a
scientific analysis. They based everything' upon their own personalities,
or their personal experience. What moved had life and intelligence.
Therefore a lightning bolt was a god. The habit of allowing modern
occidental conceptions to dominate in sucl^ investigations is all wrongi.
The original conception is fundamental. To ignore it is fatal.* Thus, the
Greek musical scale was a tetrachord. It was basic. Modern investigators
make the octave basic. The overlapping tetrachords covered two octaves
and two notes. The investigators cut off the two notes to get two octaves.
The Greek symbols prove beyond a peradventure that they are wrong.
Similarly, modern investigators make meter basic and are unable • to , find
the compound feet of the ancients. Rhythm is basic, and Longinus was
right: M^rpov Si irarijpfvdiJ^s'K. r. \.
f
20.8 Herbert William Magoun
the entire situation. This indicates that Indra was a distinct
Hindu creation due to a change of environment.
When the Aryans reached the Paiijab and encountered the
destructive hurricanes which occur in those regions, when the
monsoons change in October, they could hardly help wondering
whether the wind god (Vayu) and the lightning god (Agni)
were the deities whom they worshipped. A hurricane could
hardly fail to impress them as a driver, as any one who has had
experience will recognize, and it would then be the normal thing
for them to call it such. The deities would accordingly become
' Wind-of -the-driver ' and ' Fire-of -the-driver. '
If they had no suitable word to express the idea, as was almost
certain to be the case, they would be forced to coin one, and the
suffix -ra would be available. The weak form of v^uiv would
furnish a basis ; but Hn-ra-agni and Hti-ra-vdyu are not easy to
pronounce, and some phonetic change would be inevitable. In
such combinations the language has no specimens of an -nr-
form, apparently, save *vanra and ^vdinra, although it does
have a few cases of anusvara, — pumrdsi, pumratna, *kimrdja,
*kimrdjan, samraksa, samranjana, samramhha, etc. That, how-
ever, is hardly to be thought of in this connection.
On the other hand, although svarabhakti normally follows an
r, its development here would be easily possible, and a situation
essentially parallel to that of Greek *6,v€p6<s would result. That
becomes avSp6<s almost automatically, and Sanskrit belongs to the
same family group. Certain it is that the language possesses
dozens of words with the -n&r- combination, such as cmidra,
gundra, iyidrapata, indripasevana, kendra, mandra, sdndra,
scandra, syandra, tandra, tandri, etc., and it is quite possible
that in one or two such forms the d was analogical and pros-
thetic if not parasitic, although both influences may have had a
share in their production. Consider the -1- of could and the
-t- of mrtyu, neither of which is original.
Differentiation into * Driver-and-Fire, ' or 'Wind,' would be
both easy and natural. The compounds, however, must have
been well' established in the language before that took place,
since the first member plainly remains in the singular in Indra-
vayu, precisely as it does in Indranasatya in viii. 26. 8, assigned
to the first period. Now, ndsatyd, ' true-oi^es, ' means the two
Asvins, the overcomers of darkness, who are called vrtrahantamd
in viii. 8. 9, 22, also of the first period. But if they killed
Vrtra as 'dead as a door nail,' they did so by restoring the full
Agni Vrtrahcm and Veret^raghna ^09
light of day after a storm. It is accordingly clear tliat 'True-
ones-of-the-driver' will fit into the conjecture; for the darkness
of a hurricane is sometimes oppressive. Cf. RV. i. 54. 10 (third
period). That Indra himself was a 'Driver' needs no exploi-
tation.
The occasional use of Indra-agni, which happens about once
in four times as indicated by Grassmann — ^he represents it,
incidentally, as occurring in close connection with indrdgm in
three first-period hymns, a second-period stanza, and a third-
period hymn, — goes to show that indrdgm was normally felt as
mdroragm and was made into indrd-agnl (this happens a little
over half the time, in hymns where both occur) in the effort to
emphasize the dvandva form as such, which also fits into the
conjecture. Two hymns (vii. 93, first period, and x. 65, third)
use indrd-agnl only.
Finally, it is hardly conceivable that a god with such marked
features as the Vedic Indra certainly was, could have disap-
peared entirely in Avestan and left merely that part of his name
which began as an epithet. There is no adequate reason on the
surface of things in the Avesta to account for it. On the other
hand, Atar supplies a reason for the loss of Agni, and there
can be no question about the loss of the latter from the Avestan
cosmogony. Verethraghna is his counterpart and representa-
tive in too many ways to have the resemblance accidental or a
mere coincidence, and the curious developments in Avestan
religious affairs have not sufficed to obscure that resemblance to
a degree sufficient to destroy the plain implications of the situa-
tion. The identification with Indra will accordingly have to be
abandoned and that with Agni Vrtrahan substituted. Other-
wise, a satisfactory solution of the problem is hardly to be
attained.
It happens that the etymolo^ proposed above coincides ortho-
graphicaUy with that found in the unabridged Petersburg Lexi-
con; but the two differ widely in other respects, and the one
proposed was reached independently. The dictionary of Monier-
Williams, 2d ed., quotes the etymology in the Petersburg Lexicon
but not with approval ; other handbooks, including that of Uhlen-
beck and that of Leumann, fail to mention it ; and, in its
present form, although the phonetic considerations behind it
are sound, — the meaning is not, since Indra was a storm god in
the beginning and only ultimately a 'subduer', — that etymology
itself has made so little impression on scholars that it has
5^10 Herbert William Magoun
been consistently ignored by them. It must have been in mind
when Professor Lanman expressed the opinion in his Reader
that none of the proposed etymologies of Indra are satisfactory.
If this particular etymology is left without support, that decision
jnay still hold and hold justly.
Any etymology that is to be satisfactory must take into con-
sideration — this was the method actually employed and employed
intentionally without any reference to what others had done —
the native Aryan immigrant, facing the new conditions, with the
mentality of that day, including its limitations. Having had
experience with a tornado (Grinnell, Iowa, June 17, 1882), I was
in a position to get some idea of what was, involved. The mental
picture of a driving storm led straight to the idea of a 'Driver.'
Then came a painstaking effort to determine whether Indra had
in it any such idea. It certainly seemed as though it did, and the
facts of the language agreed in all details. Whatever else may be
said of this new tentative suggestion, it appears to have been
reached by a totally different road from that employed by the
lexicon, since verbal form seems to have first influenced the lexi-
cographer, while the basic idea behind the word itself was what
led to these conclusions.
■^AMBRTOGE, MASSACHUSETTS.
THE LIFE-INDEX: A HINDU FICTION-MOTIF*
Ruth Norton
Fellow in Sanskrit, Johns Hopkins University
One of the most clearly recognized of man's instinctive
desires is the wish for length of days and the assurance of safety
for mortal life in a precarious existence. In spite of his nearly
universal belief in a life after death, man has always possessed
this longing. It is not surprising, then, that it appears again
and again as one of the fiction-motifs of nearly every folk of
the world. Rather more surprising is the fact that in the folk-
lore of many nations there is one prime means of securing
human life from any injury. This method is to make life
dependent upon some external object, and then to guard the
object in every w?iy possible. Such an object is known to
students of folklore as the Life-Index,
Parallel to this in the minds of both primitive and civilized
man is the almost equally great desire to know of the health
and well-being of an absent friend. Here folklore again gives
an index as the solution of the problem. This is, as it were,
the passive form of the motif ; it is the harm done to the person
that affects the index, while in the active aspect the life of the
individual is destroyed if the index is injured. A further
'corollary is developed in the case of the passive index, namely,
that a man travelling in distant lands may know of the state of
his harem by a token which he carries.
After this short introduction it may be seen how naturally
the great mass of material falls into two main groups. The
subject has been so divided by other writers who have treated
it from time to time,^ and I follow their lead in the matter. I
«
* This highly condensed account of the Life-Index as it appears in Hindu
fiction is to be regarded as a contribution to the 'Encyclopedia* of Hindu
fiction motifs proposed by Professor Bloomfield some years ago {JA08 36.
5.4 ff.), to which several other contributions have already been made by
Professor Bloomfield and others (compare Dj-. W. N. Brown *b article in
this volume).
^ Hartland, E. S. : The Legend of Perseus, ii. 1-54 et passim. Cf . also
his article in Hastings: Encyclopedia of Religion and EtMcs, viii. 44 ff. —
Clouston, W. A. ; Popular Tales and Fictions, i, 168 fP. — ^Macculloch, J. A. -.
The Childhood of Fiction, pp. 118 ff. — Frazer, J. G.: The Golden Bough,
2nd Ed., xi. 95 ff. Of these the first two writers employ the term *life-
'index', while Maceulloch uses 'separable soul*, and Frazer ^external soul.'
212 Buth Norton
cannot hope to add materially to the discussion of the motif, but
perhaps by treating the subject from the point of view of Hindu
fiction alone, where it is encountered often and in varying forms,
it may become possible to clarify a few points left in a hazy or
unsatisfactory condition.
I. The Active Indexr
It seems fitting that the story chosen to illustrate the active
index should be the version which appears in Miss Frere's Old
Deccan Days (pp. 1 ff.) under the title 'Punchkin,' since the
book is the first of a long series of collections of Hindu -tales,
and since the tale itself has become the locus classicus for the
motif in certain cases.^ In relating the story I shall limit'
myself to the portion dealing directly with the motif under dis-
cussion.
Punchkin is a magician who has enchanted seven royal
brothers, and finally stolen the wife of the seventh. ' The son
of this unhappy woman is brought up by his sorrowing aunts
until he is fourteen, when he plans to find his lost family, if
possible. After a long journey, he comes to a land which seems
full of stones, rocks, and trees, in the midst of which stands a
palace, and nearby the small house of a Malee. From the
Malee's wife the young man hears the story of the enchantment
of his father and uncles as well as of the long imprisonment of
his mother, who will not submit to marriage with Punchkin.
After several attempts he discovers himself to his mother and
with her assistance learns the location of * Punchkin 's index,
which is carefully described. 'Far, far away, hundreds of
thousands of miles from this, there lies a desolate country cov-
ered with thick jungle. In the midst of the jungle grows a
circle of palm trees, and in the center of the circle stand six
chattees full of water, piled one above another: below the sixth
chattee is a small cage which contains a little green parrot;—
on the life of the parrot depends my life;— and if the parrot is
killed I must die. It is, however, . . . impossible that the
parrot should sustain any injury, both on account of the
inaccessibility of the country, and because, by my appointment,
many thousand genii surround the palm trees and kill aU who
approach the place.' •
Nothing daunted, the prince sets out to obtain the parrot and
succeeds with the timely aid of two young eagles that he has
'Of. aodd, E.: 'The Philosopliy of Punchkin', FolMore, ii. 289 ff.
The Life-Index '■ 213
*
rescued. Since he holds the parrot, he is able to force Punch-
kin to lift his spells, upon which he dismembers the parrot.
Punchkin suffers a like mutilation, but does not finally die until
the bird's neck is wrung.
The active index seldom occurs in the literature of India, but
the few appearances show it in its normal state. In Section 135
of the Vana Parva of the Mahabharata, the life of Medhavi, the
son of Valadhi, the sage, is made dependent upon the everlast-
ing mountains as a reward for his father's piety. The son, who
is not of the same temperament as his father, learns this, grows
arrogant, and insults the hermits. In punishment for this
irreverence, the leader of the hermits ends the youth's life by
causing the mountains which were the 'nimitta^ of his life to
be destroyed by buffaloes^ Another story, purporting to come
from a literary source, may also be treated here. In a Telugu
version of the conflict of Rama and Havana, supposedly trans-
lated from a Sanskrit version of the Jaimini Bharata, after
Hanuman has freed Rama and Lakshmana from Ravana (called
Mairavana) , he attempts to kill the demon, but does not succeed
until on the advice of Dordandi, the sister of Ravana, he secures
the five bees which contain the five vital airs of Ravana, and
which are situated on a mountain 60,000 kos away.^ A further
example of the index, from the Katha Sarit Sagara, will be
treated in a group to which it is closely allied.
In folklore the index appears as any conceivable object, ani-
mate or inanimate. It may be a necklace; when it is worn by
an enemy the owner becomes to all intents and purposes life-
less; when it is removed by the enemy at night, however, the
owner "returns to life.* A hero is forced into a 'long sleep',
because his jewel is thrown into the sea.^ Jiilg's Kalmuckische
Mdrchen gives two good instances of a talisman belonging to
' Wilson, H. H. : Descriptive Catalogue of the Mackenzie Mss., i. 329.
The story is cited by Clouston, op. cit., i. 350, who has failed to note the
interesting fact that in the same volume of the Catalogue, p. 218, the
story appears without any reference to this motif, thus showing how the
folk-motif has made its way ill to single versions of literary works, other-
wise identical.
*Frere: op. dt., pp. 230, 241; Steel, T. A., and Temple, E. C: Wide-
Awalce Stories, p. 83; Day, L. B.: Folk-Tales of Bengal, p. 2. In the
first two stories the necklace was stolen from the owner; in the other two
it had been secreted in a fish and carefully guarded in a distant river or
in the pool before the palace.
'Crooke, W. : 'Folktales of Hindustan', Ind. Ant. rri. 188.
214 Buth Norton
«
the khan of a certain country. When the talisman is thrown
on the ground, the khan's nose bleeds until he dies.^ Again,
a pair of earrings with diva's impression are thrown into the
fire, and when the impression is defaced the owner dies. He
is revived when his brother repairs the image.'
The sword figures as index for a heroic prince in a cycle of
stories best classed under the tale of 'Prince Lionheart and his
Three Friends', a story containing many interesting elements,
not the least interesting of which is the appearance of both
active and passive indices. The prince's life depends upon his
sword, which an old witch obtains by working upon the feelings
of the prince 's wife. When the sword is heated the prince feels
a fever creeping over him, and tries to save himself by recover-
ing the sword. A rivet falls from the hilt, however, and as the
hilt drops the head of the prince drops as well. Lionheart and
his princess, who has been abducted meanwhile, are in a very
unhappy plight, until the three friends discover his death,
thanks to the barley plants he has left with them as tokens
(passive indices), and come to his rescue. The blacksmith,
forges a new rivet, the knife-grinder polishes the blade, and the
carpenter rescues the fair princess.^
The other stories vary the details slightly, but the similarity
of the motif is recognizable thruout. In one story the hilt does
not -fall, and the blade is merely clouded by the fire. Since the
end of the sword remains bright, a friendly giant, added in
this version, polishes the rest of the sword, and so gradually
rescues his friend.^ Another, and a very poor, version of the
story changes the details of the passive index, but gives the
incident of the sword in substantially the same way as the last
story, except that the sword is tended and (as it were) nursed
back toliealth( !), without any definite means being described.^*
A further variant makes the sword the index of a giant. The
passive index is the same as above." The story in a still more
mutilated form is also told of a Yaka.^^ Other variants give
different methods of cleaning the sword; in one it is restored
by 'authorization of the Deity' (a sort of unnamed deus ex
■"See p. 58; p. 23 mentians a talisman of the same sort, but this may
be considered an index only by inference. Jiilg, p. 23=: Busk, R. H.:
Sagas of the Far East, p. 58 ; Jiilg, p. 58 = Busk, p. 133.
"WHson: op. cit., ii. 53. « Steel and Temple: op. mt., p. 47.
° Chilli, Shaik : Folk-tales of Hindustan, p. 51.
'"Parker, H.: Village Folk-Tales of Ceylon, i. 165.
^'Ilid., ii. 162 ff. ^^'lUd., iii. 35 ff.
The Life-Index 215
machina!), in another it is cleaned at a^-iver, while in a third
it is polished with limes of the tree left as passive index.^^ The
Katha Sarit Sagara has the sword as index in one story, but
here it is the wife of the owner who destroys it, and Durga who
restores its brightness.^
In the case of the 'Lionheart' stories, the sword is burned
by an enemy of the prince, usually for the purpose of stealing
his beautiful wife; in a story from Salsette the prince forgets
the sword, it rusts, and his friends appear just in time to save
his life by polishing the blade/^
Leaving this group of tales, we find others using the inani-
mate index. A Pamir story tells of a giant whose head always
flies on again, as fast as cut off, until the hero is informed of
his life-index. Two stones lying on either side of him are to be
broken open, the heads of two magpies that emerge from them
are to be cut off from the left; the stick by his side is to be
broken across the knee, and the lamp inside it quenched in
water; the warning is added that if any of these instructions
are disregarded the giant will not die.^® In a story from the
Shans the breath of life of a group of ogres is in an urn, and
their life is so tied up in the string of a bow that if one is
killed the string grows taut, and if the string is stretched all
will die.^^ A Kashmir story mentions a verandah pillar that
must be broken, and a second tale gives a long list of indices of
a demon family, including a spinning-wheel. Another from the
same group uses an earthen vessel; it is interesting as being
one of the few cases where the index is pointed out by a relative
of the demon.^^
"2M^., 257, 268, 379.
"Tawney's tr., i. 386 f. It has been suggested that the story of Vik-
rama and the Brahmarakshasa (Tawney, ii. 582) is an example belonging
here. Yikrama draws a picture of the rakshasa in the dust and when he
cuts off the head of the figure blood flows from the neck of the rakshasa.
This, however, is not the life-index, for the head of the rakshasa does not
fall off. Moreover, active indices are not established at will by a third
person. After a moment's consideration any student of folklore will
place this motif in the category of black magic.
"D'Penha, G. F.: 'FolHore of Salsette', Ind. Ant., xvii. 50 ff.
" Jour, As. Soc. Bengal, xlvi. pt. 1, No. 2.
" Milne, L. and Cochrane, W. W. : TTie Shans at Home, p. 235. This is
a very interesting illustration of a combination of the active and passive
indices.
" Knowles, J. H. : Folk-Tales of Kashmir, pp. 134, 49, 73. Cf . Wilson,
cited above.
216 Buth Norton
Flowers and trees seem to have had small appeal as indices
to the tellers of the tales, for we find only scattered references
to them. Flowers are mentioned in the first story of Miss
Stokes's collection, entitled Indian Fairy Tales; they are de-
stroyed while the queen sleeps, but God later revives her. A
tale from the Salsette adds the interesting item that if one of
the three index-trees of the rdnkhas is cut he will be stricken
with a fever, while if all are cut with one blow death will be the
outcome.^^ A third tale, this time from Bengal, employs the
lemon as the index of a group of rakshasas; if a lemon is cut
in half, they also suffer that fate.^°
Most popular among the indices are the bee find the bird.
An ogre's life is dependent upon the life of a queen bee, who
rules a hive of furious bees ; when she finally is brought to the
ground dead the ogre must follow suit.^^ Or a jinn has his life
bound up with that of a bee in the crop of a starling in a gold
cage on the top branch of a solitary tree, guarded by a savage
horse and a ferocious dog, which can, moreover, only be killed
by a prince named Lionheart. The jinn's secret is finally
wheedled from him by his captive, and Lionheart is informed
of it, as well as of a means of pacifying the horse and dog. He
immediately dismembers the bee, kills the jinn, and frees the
maiden.22 t
Bengal furnishes us with three more examples of the bee as
index. In one story ^^ the life of a group rakshasas is bound
up with a pair of bees. The demons can only be killed on con-
dition that the lame son of Queen Duha shall cover his eyes with
a cloth folded seven times, lift a pillar of crystal out of a tank
at one diving, as well as a knife and a bitter gourd, cut thru
the pillar at one blow, find the gourd in the center of it, and
on opening the gourd discover the two bees. He is then to
smear his hands with ashes, catch the bees as they fly'away, and
squeeze them to death ; care is to be taken, moreover, that no
drop of blood falls to the ground, or the demons will become
twice as numerous. Another story varies this by omitting the
gourd, knife, and seven folds of cloth. The pillar, however, is
still crystal, and situated in a tank. The number of rakshasas
^"D'Penha, G. F.: 'Folk-Lore of Salsette', Ind. Ant., xxii. 249.
*^Damant, G. H.: 'Bengali Folklore', Ind. Ant., i. 171.
*^Knowles: op. cit., p. 383. =« Steel and Temple: op. cit., p. 59.
="Damant, G. H.: 'Bengali Folklore', Ind. Ant., i. 117. This story
also uses the passive index.
The Life-Index 217
to spring up is here one thousand.^* Tlie third story varies the
matter still more. The bees are explicitly called male and
female; the pillar is gone, and the receptacle is now a wooden
box ; moreover, only one with a moon on his forehead and stars
on the palms of his hands can obtain the box, and if he allows
one drop of blood to fall to the ground he will be torn in seven
hundred pieces by the furious demons.^^ Needless to say, in
each of these cases the hero skilfully and manfully carries out
all the requirements, and rescues the captive lady, who has
helped him by obtaining the secret from the demons.
'By far the most popular index of all is the bird, the index
of Punchkin ; but we find little variety in its use. It seems, in
fact, that the bird can only be killed by having its neck wrung,
and, even when the dismemberment is protracted, that is always
the outcome. The true scope of the narrator's imagination is
to be found, not in the manner of the bird's death, but in the
intricate details of its protection.
In the stories that use the bird as index the hero is uncom-
monly fortunate, for the bird is often directly pointed out to
him or even placed in his hands. This is true of a series of
stories, some of them more or less alike in other details.^^ It
is not always so, however, for the wise demon usually guards his
index well; only a brave and' fortunate man can reach it.
Sometimes it is merely in a cage on a tree in a distant forest,^ ^
or on a distant island ;^^ but such comparatively slight obstacles
seldom occur. It is rather found that the bird is at some dis-
tance in a cage, on the head of a fat snake, on top of a tree
surrounded by tigers, bears, scorpions, and serpents ;^^ or in a
cage hung on a shaft in the middle of 'seven and seven seas',
which no man has ever crossed;^" or yet again the bird is in a
nest in a tree on the other side of the sea, while an added injunc-
tion recalls the case of the bees, for no blood may fall to the
ground when the bird is killed.^^ A further instance makes the
difficulty of procuring the bird greater by placing it on a red
"Day: op. cit., p. 81. ^^ Ibid., p. 243.
'"Stokes: op. cit., p. 59; Day: op. cit., p. 116 ff.; Ejiowles: op. cit.,
p. 49 (here a large group); Chilli: op. cit., p. 114 (again a long list);
Parker: op. cit., i. 190; Damant: Ind. Ant., 1. 171.
" Crooke, W.: 'Folklore in Hindustan', Ind. Ant., xxii. 324.
"^Wadia, P. T. H.: 'Folklore in Western India', Ind. Ant., xvi. 191.
" Stokes : op. cit., p. 58.
™ Venketswami, M. N.: 'Folk-Tales of the Central Provinces', Ind.
Ant., xxvi. 108. ^^ Stokes : op. cit., p. 187.
218 Buth Norton
stone in an impenetrable rock, only to be opened with the
magical formula, 'Great Raven, open the door.'^^ Again, there
are two birds, one of which is to be freed, while the other is to
be killed.'^ And finally, life rests in an egg inside the bird;
the egg is to be broken in two.^*
The few remaining cases of the active index in Hindu fiction
are perhaps of more interest than some of the foregoing, because
of the choice of the index or additional details. In a story in
Chilli's Folk-Tales of Hindustan (p. 114), the life of a family
of demons is dependent upon an aviary containing various
kinds of birds. The hero kills all except a peahen, which is the
index of the ogress queen who has injured his mother. In other
versions of the story the prince takes the index home and dis-
poses of it, usually after dismemberment; here the idea is
added that when the peahen is forced to da^ce the ogress must
do the same. A second tale illustrates the same sympathetic
relation between the index and its owner. After catching two
'bohmae' birds, which have their nest in a cotton-tree in the
midst of the sea, the hero dismembers them while still distant
from the magician whose index they are. On reaching the
home of the magician, he is joined by the inevitable captive
lady, and, since he still holds the heads of the birds, he is fol-
lowed on his way by the head df his victim. On the road home
they pass a burning oven, into which the young man throws the
two heads, whereupon the magician's head follows and is
destroyed.^ ^
An unusual location for the index is found in Ramaswami
Raju's Tales of the Sixty Mandarins (p. 182), where the toad-
index is hidden in the center of a great rock by the summer
palace of the father of the kidnapped princess. The princess,
who is imprisoned with nine hundred and ninety-nine other
maidens in an invisible castle in the clouds, informs her father ,
by dropping down her slipper with a message within it.
The only example of one mortal as another's index occurs in
O'Connor's Folk-Tales of Tibet (pp. 113 f.), where a boy is the
index of a giant, who hides him in a subterranean chamber.
Here, again, a magic formula, 'Open, blank waU,' must be
uttered in order to jeach the boy. Still more unusual is the
82
O'Connor, W. F. T.: Folk-Tales from Tibet, p. 154.
""Wadia, P. T. H.: 'Folklore in Western India', Ind. Ant., vTrii. 318.
"Shovona Devi: Orient Pearls, p. 123.
""Bompas, C. H.: Folklore of the Santal Parganas (Bodding, collector),
p. 224.
The Life-Index 219*
story among the Khasis, that the life of a king depends upon his
own entrails, which he must wash daily, without allowing any-
one else to secure them.^J The last of a long and varied series
of indices is that of the demon Jalandhara, who in his war with
the gods proved invulnerable until Vishnu, having assumed his
form, consorted with his wife Vrinda, for her chastity alone was.
the index of the demon *s strength, and hence of his life.^''
Before turning to a few more general matters which must be
discussed in connection with the active life-index, I wish to point
out a distinction not often made by writers on this subject.
A Siamese story gives a further version of the conflict of Rama
and Ravana; Thossakan (Ravana) actually removes his life
from his body and puts it in a box, which he leaves in the cave
of a hermit. Hanuman discovers the location of the soul, dis-
guises himself as Thossakan, secures it, and hurries back ta
Rama thru the air, waving the box violently. The force of the
motion is fatal to the soul, so Thossakan falls lifeless.^ ^ This,
however, is not a real example of the life-index: there is no-
index here at all, but a removal of the life from the body tem-
porarily for greater safety. It belongs to the same class as the-
frame-story of Pancatantra IV, where the clever monkey out-
wits the crocodile by telling him that his heart is in a fig on a
tree by the river. This latter instance is a case of bluif , but is-
based on a belief in the possibility of such things.^*
If the index is so well hidden, it may be asked, how does the
hero learn its location? There are two usual methods; the
index is either pointed out directly, as noted above in connection
with the bird-index, or the hiding-place is discovered by trick-
ery. In the latter case, the informant is either consciously in
league with the hero, as in the story of - Punchkin, or she is
tricked by some enemy of her husband or father, as in the tales
of Lionheart. The problem of gaining access to an exception-
"•^ Gurdon, P. E. T. : The Khasi^, p. 183.
^^ Ramabai (R. D. M.) : ' The Legend af Tulasi as Told in Southern
India by the Orthodox,' Ind. Ant., xvi. 154 ff. This story is told to^
emphasize the power of a wife's chastity, which accounts for the unusual
index.
"^Bastian, A.: Die VolTcer des Oestlichen Asiens, iv. 340 f.
°® Cf . also Jat. 208, and the versions of the Pancatantra. I introduce-
this case here in order to call attention to the sharp distinction between
these two themes, and to correct the treatment found, e. g., in Macculloch 's
CMldhood of Fiction, p. 131, where they are, if not quite confused, at least-
not clearly enough separated.
220 Ruth Norton
ally well-guarded index is solved by the intraduction of tlie
helpful animal motif. Often the hero- kills a cobra that is
attacking the nest of a pair of birds, absent at the time to obtain
food for their young. On their return they reward the bene-
factor by giving him the two young birds he has saved ; with the
timely aid of the latter the hero fulfils his mission.
A final question greeting the student of the life-index relates
to the choice of index. What may be considered the criterion ?
An extended study has not resulted in a (definite conclusion.
Except in the case of flowers the index possesses indefinite per-
manence, a requirement governing the choice of mountains, or
a jewel, or a sword; it may also be a bird or insect of propor-
tionately long life. The smallness of an object may be taken
into consideration, on account of the ease with which it may be
hidden. It is difficult, however, to explain the choice of a boy,
or of flowers, things transitory in themselves, unless it may be
due to the fact that the story-tellers gradually became indiffer-
ent to the main idea of security, and began to seek new and
varied repositories of the soul. It may be noted also that the
boy is very securely guarded.**^
II. The Passive Index
The passive index shows the reverse side of the picture, being
used to learn the condition of absent friends. While this motif,
too, has many illustrations, it is, in the main, simple. A plant,
or some object closely associated with the departing person, is
usually chosen ; the appearance of this token is dependent upon
the condition of the traveller.
As example of the passive index I choose the only case known
to me from Hindu literature. In Jataka 506 the Future
Buddha, who has been born as a Naga king, when about to leave
for the fulfilment of his vows of fasting, tells his wife : ' If any-
one strike me or do me hurt, the water in this pool will become
turbid. If a roc bird carry me off, the water will disappear.
40
No very clear distinetioiL as to the choice of a life-index appears to
be made between mortal men and supernatural beings. Yet there does,
perhaps, seem to be a tendency for a mortal's index to be some inanimate
object closely connected mth him, as a sword, a jewel, or a necklace.
However, in one story (Parker, op. cit., i. 190), a parrot is the index of
a human being. The mountains of Mbh. 3. 135 are clearly regarded as
extraordinary. With demons and the like, the range of objects used as
indices is much greater.
The Life-Index^ ^^1
If ar snake-charmer seize me, the water will turn to the color of
blood; '^^ The serpent-king is caught, and the pool accordingly
turns blood-red.
In folklore there is likewise a less imposing array of instances
of the passive index. Chief among them is the tree or plant.
Each of several men, who are on the point of separating, plants
a tree; on returning to this spot, any of them may learn the
condition of the others by examining their trees.*^ A Bengali
tale describes a prince who plants a tree in the palace court,
and leaves it as a sign of his health. The fading of the leaves
shows his danger at the hands of a rakshasi, so his younger
brother goes to his rescue.*® Still another Bengali story uses a
plant as index. When Queen Duha's lame son goes out to find
the tree with golden branches, which alone can cure his father's
blindness, he leaves a plant with his mother, informing her that
its fading means misfortune, and its death his death.*^ Flowers
on a tree* are the token of a boy in a tale from Ceylon.*^ If
cut flowers are given as an index, they will not fade unless the
donor is in trouble. In a tale from the Central Provinces, the
departing hero leaves one wife a flower which will become black
if he dies, and bids her follow him if this occurs.** A princess
in a Punjabi tale presents her sister with a flower as a token
of her health,*"^ and a girl gives her brother a flower for the
same purpose.*^ Unhusked rice is given to their sister by seven
brothers, when they go to find the sun and moon for her; but
no use is made of the token later in the story.*®
The Lionheart cycle employs the passive index, with as much
diversity in the variants as in the case of the active index. The
story, as given by Steel and Temple,^** uses a barley plant, which
is left by the prince with each of his friends; in Ceylon the
preference seems to be for a lotus flower,^^ or a lime tree,^^ or
41
42
Cambridge Translation, iv. 283.
Julg: op. dt., p. 5 = Busk: op. cit., p. 106. *^Day: op. cit., p. 182.
**Damant, G. H. : ^Bengali Folklore,^ Ivd. Ant., i. 116.
** Parker: op. cit., iii. 78.
*^ Venketswami, M. N. : 'Folklore in the Central Provinces,' Ind. Ant.,
TTnri. 450.
*^ Swynnerton, C. : Bomantic Tales from the Panjah, with Indian Nights '
Entertainments, p. 460. • ^ Wilson : op. cit., ii. 52.
* Shakespear, J. : The Lushei Kuki Clans, p. 182.
"Op. dt., p. 52. °^ Parker: op. cit., iii. 254.
'^Ihid., iii. 376. A flowering tree of vague species occurs iii. 268.
222 Ruth Norton
even both.^^^ The three Yakas, who are the three friends in one
version, choose a lime tree, a flower tree, and a lotus pond.
When the eldest is killed by the burning of his sword, his second
brother cleans the sword with the limes; when the latter is
struck down by pestilence, his brothers offer the flowers to the
gods as a cure. Unfortunately, we are not informed of the cure
in case the lotus pond had become muddy.^* In the Salsette
version of the tale we have a plant of no particular variety,
which will fade if the prince becomes ill, and die if he dies.
When the prince neglects the sword, it is because of the timely
warning given by the fading plant that the friends arrive in
time to save his life.^^ Many details of the story of Ta-ywa,
^ told by the Karens, are like the Lionheart cycle, tho.the
entire story is not parallel. Here, again, plants are the index
of Ta-ywa 's life and health.^®
Milk is a frequent index, signifying the danger or death of
a person by turning to blood. In a Bengali story a mother
leaves some milk from her own breast with her son, warning him
that the milk will turn red if his father is killed, and even red-
der if she herself is also killed. Later the woman's co-wife,
who is an ogress, kills the man and woman, and the sons of the
two wives flee, warned by the change in color of the milk. The
jsame incident is related by the Santal Parganas, except that in
this story the mothers are cow and tiger.^'^ Added to the change
of milk to blood, in Shovona Devi's Orient Pearls,^^ is an arrow
stuck bolt upright in the bowl of milk. If the milk is discolored,
the six brothers are in danger; if the arrow in the bowl falls,
they are dead. At the first sign of danger, the youngest is
urged to come to their rescue. ^The change of milk to blood is
used as a token in Miss Frere's Old Deccan Days (p. 263),
where the taste of milk is like blood to the young wife, after her
husband has been killed. This, however, was not given as an
index by the husband on his departure.
S3
S4
5i
M
B7
'Ihid., i. 162; ii. 165 f.
' lUd., iii, 35 ff . For the pond ef . Jat. 506, cited above.
D'Penha, G. F.: ^Folklore in Salsette,' Ind. Ant., xvii. 54, 104 ff.
'Jour. As. Soc. Bengal, 1865, pt. 2, No. 2, p. 184.
Day: ep. dt., p. 68; Bompas (Bedding): op. dt,, p. 321. The
second story is parallel with the first thru this incident, but does not coii-
tinue beyond it. Here it may be noted that among the Santal Parganas
hunters' wives place water under the bed at night; if it turns red, game
has been killed (Bompas: op. dt., p. 417). =«P. 30.
The Life-Index 223
Very few inanimate, material objects are employed as passive
indices. When a girl drops her needle she will know that her
sister is in trouble.^® A departing husband leaves a lighted
lamp with his wife; it is to keep burning as long as he lives.
Another leaves her the Mangaldsusram, which he had hung
around her neck at the wedding ceremony, and which is to turn
black at his death. ®*^ Another story gives a string of beads and
a flower as the indices of two princes, when they go out, one
after the other, to find the enchanted bird, music, and stream.^^
The motivation of the passive index differs from that of the
active index, in that the passive index is generally selected by
the person indexed, while the active index is simply assigned by
fate, or, which perhaps means the same thing, taken for granted
without any statement of the instrumentality which made the
selection and assignment of it. In this respect the chastity
index, which we shall presently discuss, is like the passive life-
index, of which in fact it is only a variant. It is regularly the
wife who chooses the token that is to be an indication of her
conduct ; only in the Katha Sarit Sagara story of Guhasena and
'Devasmita (see below), the tokens are assigned by a god; pos-
sibly the fact that they are in this case mutual and reciprocal
may have something to do with this.
III. The Chastity Index
If the friends remaining at home are anxious to know the fate
of the distant traveller, it is not surprising that the absent hus-
band should desire to be kept informed of the security and
fidelity of his beautiful wife at home. This corollary to the
passive index may best be called the chastity-index. It appears
twice in the Katha Sarit Sagara, first in the story of Guhasena
and Devasmita, to each of whom Siva gave a red lo^us, with the
warning that infidelity on the part of either would cause the
other ^s flower to fade.®^ The second instance is the story of
Bhanadatta, whose wife has disappeared but has not proved
** Swynnerton : op. cit., p. 461. Her own index is a flower; see above.
*"Damant, G. H.: Ind. Ant., i. 218; Venketswami, M. N., ihich, xxxi.
449.
*^Draeott, A. E.: Simla Village Tales, pp. 204 ff. This is a very good
version of the story of the speaking bird, the singing tree, and the yellow
water, familiar from the Arabian Nights; see Burton, E.: Supplemental
Nights, Vol. IH, p. 510. "- Tawney's tr., i. 86.
224 Buth Norton
untrue to him, and whose garland has therefore not withered.*^
In the Tuti Nameh«* the token is a rose, and in the Tota Kahani
it is a bouquet of flowers that will wither if the wife proves
false.«^
From the foregoing detailed account of the occurrence of the
life-index in Hindu fiction, one fact is conspicuous; the motif
belongs to folklore, and not primarily to literature. It is a con-
ception current among the folk, based, as has been observed,
upon instinctive desire. It does not stand alone as the keynote
of the story, but is one of the many motifs employed to orna-
ment the story, and is often adscititious. It is not limited to
combination with any particular motif, and may be inserted in
any story; yet it is an integral part of two cycles, 'Lionheart',
and 'The Son of Seven Mothers'. It wanders freely, and where
it is incorporated into the literature, this is often due to folk-
influence upon a single version, as in the Telugu version of the
Jaimini Bharata, mentioned above. The development of the
passive index into the faith-index is, however, apparently a liter-
ary product, since it appears there in its best form.
The interrelation of this double motif, and its possible con-
nection with folk-practices, are questions that must interest any
student of ethnology. The problem, however, must remain
unsolved until further study of the motif, as found among other
peoples and nations, shall provide a broader basis for its solu-
tion. Its relation to folk-magic and folk-medicine, as suggested
by Frazer in volume 11 of The Golden Bough (2nd Ed., pp. 95
ff.), may then be discussed with some hope of success. Such a
relation may prove to exist in the final analysis, tho it is not
evident from the material at the disposal of the Indologist alone.
Be that as it may, it is hoped that the present treatment of the
Hindu aspect of this interesting folk-motif will serve to throw
some light upon the topic when such a" study is eventually
undertaken.
Baltimore, Maryland.
"^lUd., ii. 600 f. Swynnerton, op. cit., p. 335, has also a flower as the
tol^en. •« Rosen's tr., i. 109.
•^ I am indebted for this last reference to Parker, op. cit., i. 165, where
are also to be found other references to the life-index motif (ef. indices
to the three volumes). The notes in Steel and Temple, op. dt., also afford
a few further parallels. I wish also to acknowledge my indebtedness to
Professor Mam-ice Bloomfield and to Dr. W. Norman Brown for additional
material, as well as for helpful suggestions in the treatment of the subject.
THE VBDIC PRESS-STONES
Samuel Grant Oliphant
Professor of Greek, Grove City College
; A STUDY of the Vedic press-stones may well begin with an
examination of the Avestan implements for braying the haoma,
since we may trace there in smaller compass and clearer outline
the means employed in that pre-ethnic period from which both
Iranian and Indian customs descend and develop.
In the Avesta the two words hdvana and havana are used to
designate these implements. These are the etymological equiva-
lents of the Sanskrit sdvana and savana, but the denotation is
very different in the two languages.
Havana is a masculine noun and is not found in the singular
or the plural/ but only as an elliptic dual. It is the far more
frequent^ designation for the Avestan press, the mortar and
pestle, used in braying the shoots of haoma. In Ys. 27. 7, and
Vsp. 12. 2, this dual hdvana changes into a heterogeneous femi-
nine singular, found only in the genitive form hdvanayds,^ as
a collective designation for the mortar and pestle.
In one instance only (Vd. 14. 10, yaesdm zayandm vastryehe
fsuycmto . . . asmana hdvana, 'of which implements of the
cattle-raising husbandman [is] the stone hdvana^) is the word
cited for other than the mortar and pestle of the haoma ritual.
Here Bartholomae would give it the wider sense of a press for
wine, oil, or fruit, but as we have ydvarenem zgeresno • vayBaium
(*the round-headed pestle') in the immediate context, and as
^ The unique plural form hdvanaeihyo in Nir. 81, in the MSS. and the
editions of Darmesteter and Sanjana, has no justification as a plural and
Bartholomae (col. 1713) properly emends it to the normal dual hdvanaeiiya.
=^The N. A. V. form havana is found in Ys. 22. 2% 21^; 24. 2^; 25. 2=^;
Vsp. 11. 2\ 4"; 12. 5^; Gah 4. 5'; Vd. 5. 39, 40; 19. 9. The I. D. Ab.
form httvanaeibya is found in Vsp. 10. 2^; Yt. 10. 91; Afr. 4. 5; Nir.
81; 108 (where it is to be supplied again with asdnaenaeihya) . This list
is probably not exhaustive.
^ In transliterating, I have followed the scheme of Bartholomae in his
Worterbuch with a few changes for typographical convenience. Thus for
the anaptyctic vowels, I have e and i ^respectively; a (a with tilde)
for a with nasal hottk; n for the first nasal; t for the last dental; c and j
without breves.
226 Samuel Grant Oliphant
the word yavarena naturally suggests the pestle as used in
crushing grain (Av. yavo, Sk. yavas), hdvana would seem here
to designate the ordinary household mortar and pestle with
which the corn was crushed. The Pahlavi commentary explains
zurtdk i art, the Pahlavi rendering of yavarena, as dsyak e pa
dost ( ' a handmill ' ) .
The other word, havana, is used in the singular in Ys. 10. 2^,
and Nir. 107, as a collective name for the haoma press. In the
former passage we have mention of the fratarcm havanem (the
lower h., or mortar) and of the uparem havanem^ (the upper h.,
or pestle). In the Nir. 107, daityo ainyo havano ddityo ainyo
[havano] ('the one h. and the other h. is thus lawful'), we may
have a reference to the same upper and lower havana, or, more
likely, to the havana of metal (ayanhanaeihya) and the havana
of earth (zemaenaeibya) mentioned in the first line of the pas-
sage. The elliptic dual is used with the same meaning, 'mortar
and pestle, ' in Vd. 14. 8, havana ddityo ■ kerda, and also in
Nir. 107, according to the Mss. and editions of Darmesteter and
San j ana, but Bartholomae would here emend to the more fre-
quent hdvanaeihya.
The hdvana may be asmana^ (stone) or ayanha^na (metal,
prob. copper or bronze, but Bartholomae renders it by 'eisen
with an interrogation point), according to Ys. 22. 2, 21; 24. 2
25. 2; Vsp. 10. 2; 11. 2, 4; 12. 5; Gah 4. 5. The havana
according to Nir. 107, may be ayanhaena or zemaena (of earth)
but not astaena (bone), or drva^na (wood), or fravdxsaena
(horn).
The priest that has charge of the mortar and pestle and of the
preparation of the haoma is called hdvanan (Vsp. 3. 1 ; Yt. 10.
90; Gah 3. 5; Vyt. 15; Vd. 5. 57, 58; Nir. 68, 72, 79, 81, 82).
He ranks next to the Zaotar, or chief priest, and stands first
among the seven Ratavo, or subordinate priests.
The act of braying the haoma is expressed by the verb hunaoiti
(Ys. 27. 7; Vsp. 12. 2, 3; Yt. 9. 3, 4; Vd. 6. 43; 18. 12; Nir.
68, 72), cognate to the Sanskrit sunoti, which designates the
same act. The motion of the pestle is described by the verb
fra-savaiti (Ys. 27. 7; Vsp. 12. 2, 5) cognate to the Sanskrit
cyavate (cf. grdvacyuto, VS. 7. 26^; ^B. 4. 2. 5. 2: [grdvdnas]
*'Dans les Jciryds de Pt.* ad Y. XXVIII. 1, le pilon est appele *'apar
Jidvan." ' Darmesteter, Le ZA, p. 98.
•*The Pahlavi version consistently renders asmana by asimen, * silver,'
whence Darmesteter regularly has *d 'argent.'
The Vedic Fress-8tones 227
acucyavus, RV. 8. 42. 4^ : and hdstacyutebhir ddrihhis 9. 11. 5*) .
The act of * throwing the pestle into gear^ is expressed by the
verb vimant (Nir. 72),^ cognate to the Sanskrit manthati.
In this same passage (Nir. 72) we have the other name for a
pestle, anhavoma, not cited as occurring elsewhere, but designat-
ing the haoma pestle.
Of the two words hdvana and havana, each designating the
mortar and pestle, we have seen that the former alone may
designate aught else than the haoma implements and that when
so used the pestle had a distinctive name that was suggestive
of its use in pounding corn. The latter, on the other hand, is
found indicating only the implements for braying the haoma.
This may indicate an original distinction as generic and specific.
Not a single verb or adjective seems to be common to both of
them, but this may be due to the few instances of havana.
For the Avesta this is practically the whole story of the
nomenclature. We see that the mortar and pestle were the
implements used for braying the haoma. The vocabulary is
simple and definite. So great has been the conservatism of suc-
ceeding generations that hdvan became the New Persian word
for mortar and ydvar, or ydr, for pestle; and the mortar and
pestle are the implements still used by the Parsis for braying
the modern * haoma.*
Plutarch {de Iside et Osiride, II. 369E) refers to the haoma-
WOrship of the Magi as follows : -rroav ydp rwa KOTTTOvTes OfxwfiL kuXov-
fjievrjv iv oX/aoi, tov aSi/v avaKaXovvrai kol tov ctkotov ' clra /iii^avrcs aifiaTi
\vKOV a'<f>ay€VTO<Sf «is tottov dviyAiov iK<f>€pov(Ti /cat piTTTOva-L. /cat yap rStv
<f}VTS>v vofxC^ovcTL TO. fitv TOV oyadov deov, ra Se tov kukov Baifiovo^ elvai .
It is questionable, however, whether oA/xo? may be made to imply
the continuance of a stone mortar to Plutarch 's time.
Anquetil {ZA. II. 534) says the mortar and pestle *doivent
etre de metal (les riches en ont d 'argent) pour qu'on puisse les
purifier plus facilement.' Haug {Essays on the Parsis^, 394)
says that the modern implements are generally of brass or cop-
per, but 'more valuable metals can be used.' On p. 396 he
tells us that 'The hdvanlm, or Homa mortar, is generally
shaped like a wine-glass, with foot and stem, but much larger ;
and the pestle or dastah, chisel-shfiped at one end, is kept till
wanted on one side in the large water- vessel. ' Illustrations of
these implements may be seen in Darmesteter {Le ZA. t. 1, pi.
" The MSS. and edd. have the corrupt and meaningless vaemandt, happily
emended by Bartholomae.
228 Samuel Grant Oliphant ^
VI, and also IV). In the latter plate they have been placed on
the urvis, in front of the Zot.
Haug (282) gives a good account of the differences between
the modern Brahmanic and Parsi methods of preparing the soma
(haoma).
On turning to the Vedas we are at once struck by the rich
and diversified vocabulary connected with the press-stones in
contrast to the jejune and limited one of the Avesta, and with
the more developed mechanisms. Yet there is unmistakable evi-
dence for an originally close parallel, even in minor details, to
the Avestan type.
RV. 1. 28 is a hymn to be sung during the preparation of the
soma for the house-holder's sacrifice to Indra, in which the man
and wife {ndrl 3*) and members of the household {vibadhndte,
4^, sotfbUh, 8^) prepare the libation, apparently without the
aid of an Adhvaryu or other priestly assistant. For conven-
ience of reference the hymn is given here in full.
Ydtra grdvd prthuhudhna urdhvo hMvati sotave /
ulukhalasutdndm dved v indra jalgidah // 1 //
ydtra dvav iva jaghdnddhimvanyd krtd /ulu° // 2 //
ydtra nary apacyavdm upacyavdm ca siksate /ulu° // 3 //
ydtra mdnthdm vibadhndte rasmm ydmitavd iva/ulu° // 4 //
ydc cid dhi tvdm grhe-grha ulukhalaka yujydse /
ihd dyumdttamam vada jdyatdm iva du7iduhMh // 5 //
utd sma te vanaspate vdto vi vdty dgram it
dtho indrdya pdtave sunu somam ulukhala // 6 //
dyaji vdjasdtamd td hy need vijarhhrtdh /
hdrl ivdndhdnsi hdpsatd // 7 //
td no adyd vanaspatl rsvdv rsvehhih sotfbhih /
indrdya mddhumat sutam // 8 //
uc chistdm camvdr hhara somam pavitra a srja /
ni dhehi gor ddhi tvaci // 9 //
In every re, except the last, of this hymn, we find the mortar
and pestle either explicitly mentioned or directly implied.
Thus we have ulukhalasutdndm in 1*^-4*, ulukhalaka in S'',
ulukhala in 6^, dyaji vdjasdtamd in 7* qualifying the elliptic
dual understood, and the dual vanaspatl as a metonym for the
same in 8^. We have also grdvd == ulukhala in 1^, adhimvanyd
agreeing with the elliptic dual understood in 2^, apacyavdm and
upacyavdm, the movements of the pestle, in 3^^, nmnthdm, the
pestle, in 4*, and vanaspate, the same, in 6^.
We find also a remarkable series of identities or resemblances
to what we found in the Avesta.
The Vedic Press-Stones 229
Thus grdvd (1^), ulukhalaka (5^) aifB ulukhala (6^) are col-
lective singulars, like fiavana, designating the mortar and pestle
for braying the soma; prthuhudhna (1^) recalls the traditional
broad-based mortar of Haug's description; urdhvo (1^) finds a
parallel either in the uparem havanem of Yasna 10. 2, or in the
mra/ngs of Yasna 27 that state how at stated times in the per-
formance of the ritual the Zot raises the pestle to the height of
his ears or eyes; ulukhalasutdndm (l*-4^) has a parallel in
hdvanaydsca haomdm hunvaimiya (Vsp. 12. 2) ; the adjectival
adhisavanyd (2^) in number recalls the elliptic dual hdvana and
in etymology the Avestan adjective Mvanay-; krtd (2^) is the
Avestan kereta (Vd. 14. 8) ; apacyavdm upacyavdm ca (3^^),
as terms for the movements of the pestle, are cognate with the
Avestan frcbsuiwyd (Ys. 27, 7), fraMvayamnayd (Vsp. 12. 2)
and frasdvayamna (Vsp. 12. 5), designating the same move-
ments; mdnthdm (4*), the pestle in gear, recalls the Avestan
vvmandt (Nir. 72), the verb expressing the act of throwing the
pestle into gear, and the very word suggests that the Avestan
mode had some counterpart to vihadhndte rasmm of the context ;
grhe-grha ulukhalaka yujydse (5^) is represented by hdvana
. . . frasdvayamna nmdnwya (Vsp. 12. 5) ; dyumdttamam
[vddanam] (5^), compared with dunduhhih, recalls the clear,
ringing sounds made, according to the nirangs, by the Zot in
striking the pestle once, twice, thrice, or four times, against the
sides of the metal mortar. According to Dadistan (48. 31)
these summon the powers of Heaven and announce their pres-
ence, as here they summon Indra. Again the vanaspate (6^)
and vanaspatl (8^) indicate that one or both implements were
sometimes, or had at some earlier period been, made of wood.
The Nirangistan (107) pronounces the wooden havana to be
aratufris for crushing the haoma, a prohibition that assumes
such a havana and at legist an occasional use of it for this pur-
pose. The hypallactic vdjasdtamd (7^) has its equivalent, with-
out the figure, in haomo aeihis . . zdvare aojdsca haxsaiti (Ys.
9. 22), and dyafl (7^) has to some extent a parallel in hdvana
fraoirisimna (Vsp. 12. 5), mddhumat sutam (8°) has an etymo-
logical counterpart in haomahe maZo (Ys. 10, 8) and in haomdi
maSdi havanuhdi (Ys. 11. 10). The camvor (9^) are represented
by the tasta zaoOro • tarana (Vsp. 10. 2; Nir. 66) and pavitra a
srja (9^) is the Avestan varesdi haomo • amJiarezdndi (Vsp. 10.
2), Hhe haoma-filtering hairs,' in which srja and harez are
cognates. The hymn shows how much Indian and Iranian may
have in common, not only in thought but also in its expression.
230 Samuel Grant Oliphwnt
The hymn is remarkable in other respects. It contains
seventy-six different words occurring in a total of eighty-one
forms, of which twenty-one,^ more than a quarter of the whole
number, are airal dprjfiiva for RV. The hymn is demotic rather
than hieratic. This is shown, in part, by the fact that so little
of it re-appears in the ancillary Vedic literature. None of the
padas of 1-4, 8, or O*", is shown by the Concordance to appear
elsewhere. Those of 7 appear only in Nirukta 9. 36. Those of
5 and 6 appear in ApS. 16. 26. 1 and 3 respectively, in connec-
tion with the Agnicayana, and those of 5 appear also in M^. 6.
1. 7. Pada 9^ reappears in RV. 9. 16. 3 and 51. 1. More
important, as showing something of the relative age of the hymn,
is the fact that 5^ and 9^ appear in AB. 7. 17. 2 and 1, in con-
nection with the anjahsava in the ^unahsepa-dkhydna, a legend
that appears to be proto- Vedic at least, from the allusions to it
in.RV. 1. 24. 12-13, and in 5. 2. 7.
In this ancient and demotic hymn we have found the grdvan
identified with the ulukhale, the mortar and pestle, an identifi-
cation amply confirmed elsewhere, e. g. AV. 9. 6. 15, yany
ulUkhalarmosaldni grdvdna evd te; HG. 2. 14. 4% ulukhaM grd-
vdno ghosam akrata; MG. 2. 4. 8^, ulukhald grdvdno ghosam
akurvata; ApMB. 2. 20. 34^ and ApG. 8. 22. 5, dulukhald grd-
vdno ghosam akrata; SMB. 2. 2. 13^, dulUkhaldh sampravadanti
grdvdnak.
The implements of our hymn were made of wood, vanAispate
(6^), vanaspatl (8^). So also in AV. 20. 136. 6, and ^S. 12.
24. 2. 7, we have
mahdnagny ulukhalam atikrdmanty dbravit /
ydthd tdva vanaspate nighndnti^ tdthdiveti //
In AVPar. 23. 2. 2-3 (a passage for which I am indebted to
Professor Boiling) the uldkhala and musald are made of vdrana
wood {Cratceva Boxhurghii), doubtless because of the apotropaic
and other magical virtues ascribed to this as shown in AV. 10.
3. Also AV. 3. 10. 5 has wooden grdvdnas: vdnaspatyd grd-
vdno ghosam akrata. This is repeatedly asserted in the ancillary
literature, as prthugrdvdsi vdnaspatydh in MS. 1. 1. 6j 3. 12;
■^ These are ulukhalasuta, adhisavanyd, apacyavdm, upacyavdm, vMkJiOr
Idka, ulukhala, sdtave, jalguldh, Mksate, Tndnthdm, viladhndte, ydmitam,
yujydse, dyumdttcmam, sunu, dyajl, vijarlhrtdh, bdpsata, vanaspaU, rsvav,
sistdm. The first six as words; the rest as forms of their respective words.
® So niyne is used, in Yasna 10. 2.
The Vedic Press-Stones 231
4. 1. 6 ; 8. 3 ; and hrhddgravdsi vdnaspatyah in VS. .1. 15 ; MS.
1. 1. 6; 3. 13; 4. 1. 6; 8. 6; KS. 1. 15; 3L 4; SB. 1. 1. 4. 10;
and hrhdn grdvdsi vdnaspatydh in VSK. 1. 5. 4.
These passages complete the cycle, grdvan^=ulyJchala=vdnas-
pdti, and furnish ample evidence that the gravdnas were some-
times the mortar and pestle and were sometimes wooden. This
forbids ns to think of them always as ^press-stones/ as regularly
translated in our dictionaries and handbooks. The cognates of
the word grdvan, as shown by Uhlenbeck, convey only the idea
of 'press' or 'mill' without any necessary connotation of the
component material.
From the phenomena adduced our hymn seems to present a
primitive mode of pressing the soma, either identical with the
ancient Iranian mode, or very similar to it. We have a mortar
and pestle, wooden unless the word had already become stereo-
typed and meaningless, and the pestle is turned by a cord in
the fashion of the churning-stick. The Avestan passion for the
utmost cleanliness would naturally lead to the prohibition of
such porous materials as wood, bone, or horn, as we saw in Nir.
107.
In RV. 9. 102. 2, we find another early press ;
upa tritdsya pdsydr dhhakta ydd guhd paddm /
yajndsya saptd dhdmahhir ddha priydm //
Trita, that 'mysterious ancient deity,' dwelling in the utter-
most reaches of the heavens, is pre-ethnic in time. In name he
corresponds to the Avestan ©rita; in patronymic Aptya to the
Avestan A^wya, but in legend there has been an unwonted con-
fusion between him and the Avestan ©raetaona, the Yedic
Traitana. This ©raetaona of the A^wya family was a famous
hero of Iranian saga, the New Persian Faredun, whose great
exploit was the slaying of the three-headed demon Azay Dahaka,
by far the strongest Druj that Anra Mainyu brought forth to
destroy all that belongs to Asa (Righteousness). The story, told
in Yasna 9. 8, has its counterpart in RV. 10. 99. 6 ; 120. 6, where
Trita slays the demon Vrtra in the form of a triple-headed boar.
In the Avesta, ©rita of the Sama family was the first physician
(Vd. 20. 2, paoiryo masydndm Oamnanuhatdm . . . yaskem
yaskdi ddrayat mahrkem mahrkdi ddrayat). His longing for
the art of healing was rewarded with the happy gift from Khsha-
thra Vairya, the Amesha Spenta, of the power to 'withstand'
(pcdtistdtee) a list of twelve specified diseases and three causes
232 Samuel Grant Olipham^t
of disease, .ayosyd (evil fortune, or ace. to Bartholomae, evil
eye), puityd (foulness) and ahityd (uncleanness).
There is a curious resemblance to this in A,V. 6. 113.. 1 and 3
(quoted with the SPP. emendations),
trite devd amrjatditdd enas
tritd enan mawisyesu mamrje /
tdto yddA tvd grdhir dnase
tdm te devd l)rdhmand ndsayantu // 1 //
dvddasadhd nihitam tritdsya
dpamrstam manusydiyiasdni /
tdto— ' II 3 //
Here the gods have cleansed ('wiped') enas in Trita and Trita
has cleansed it in men. Now enas is often, perhaps oftenest,
'sin, guilt,' but it is also 'evil, bane, calamity, misfortune, vio-
lence, sickness,' etc. The last two of these are much nearer
the etymological meaning of the word than the first two and are
far more frequently associated with the Avestan cognates.
They seem quite appropriate also for some passages in RV. and
AV. Here the verb indicates it as something unclean and c
indicates that Grahi, the demoness of sickness and disease,
'reaches' mortals in consequence of it. The Comm. thinks that
enas here is paravitti ('overslaughing,' in the form of the mar-
riage of a younger before an elder brother) as in the preceding
hymn. But overslaughing is not called enas in 112 and no
cleansing is there mentioned for it. There is instead only free-
ing (munc) from fetters {pdsds). In 113 we have a cleansing
power that is a divine gift as in the Avesta and enas lends itself
easily to the idea of the puityd and the dhityd of the Avestan
passage. Then even the twelvefold [enas] that is 'laid down'
{nihitam, 3*) is curiously reminiscential of the twelve forms of
sickness to be 'withstood' in the Avestan passage.
With this passage I should compare another, AV. 19. 56. 4,
also referring to Trita the physician,
nditam viduh pitdro notd devdJi
t , yesdm jdlpis cdraty antard tdm /
trite svdpnam adadhur dptye ndrah
dditydso vdrunendnusistah 1 1
As shown by the context (1^),
yamdsya lokdd ddhy d hdbhuvitha
the sleep of 4^ is to be identified with that in AV. 16. 5. 1^
grdhydh putrd ^si yamdsya kdranah,
The Yedic Press-Stones 233
and therefore it falls within the physician's prophylaxis or
therapeutics to the end that he may grant a long life (TS. 1. 8.
10.2).
So in RV. 8. 47. 13, the gods are invoked to consign to Trita
ydd dvir ydd apicydm . . . duskrtdm and in the following 14-17
to banish to him the dusvapnyam. This may seem to be due to
his dwelling in the uttermost heavens and so a wish that these
evils may be sent as far away as possible,-- but we must remember
that every primitive physician is supposedly gifted with the
apotropaic powers of the shaman.
I am inclined then not to consider these passages as referring
to Trita as the scape-gpat of the gods but as the primeval medi-
cine-man. It may well be that in them we have the materials
from which the later legends of the scape-goat Trita were
evolved. The use of mrj and enas {cL Av. dhityd, 'uncleanness'
which became the New Persian dho, 'sin') in AV. 6. 113, and
the 'wishing' of the evil or unpleasant thing 'on' Trita would
go far in giving rise to such legends in later Brahmanic specu-
lation, and to the resultant perversion of the earlier conception.
Again both ©rita and Trita, as the physician, have a special
connection with haoma, or soma, the healing plant /car' l^oxqv.
Yasna 9. 4-10 reports that Vivahvant was the first mortal to
press the haoma ; A^wya, the second ; ©rita, the third, whereby
he won the guerdon of two sons of the highest fame, Urvaxsaya,
judge and lawgiver, and Kercsaspa, one of the greatest Iranian
heroes. In RV. 1. 187. 1, soma is the drink of Trita, by the
strength of which he rent Vrtra joint from joint. His mighty
feats made him the original demiurge of the Indian pantheon.
In 2. 11. 20j 6. 44. 23; 8. 12. 16; 9. 32. 2; 34. 4; 37. 4; 38. 2,
he is engaged in pressing, cleansing, or otherwise preparing for
Indra the amfta, the celestial soma, the counterpart of the
Avestan gaakerena, the creation of Ahura Mazda {mazda ■ data,
Yt. 1. 30; S. 1. 7; 2. 7), the drink by which men will become
immortal on the Resurrection Day (Bund. 42. 12; 59. 4).
Returning from this digression, designed to present an ade-
quate setting of our passage in RV. 9. 102. 2, quoted above, we
note the new word, pdsydr, used to designate the press of this
pre-ethnic Trita. The word is found elsewhere in the Vedas
only in RV. 1. 56. 6^, where vrtrdsya pdsyd are the stone bulwarks
of Vrtra. The word belongs to a group of cognates denoting
*-stone, ' hence we have here an unmistakable transition from the
wooden implements of 1. 28, to stone utensils. This dual pdsydr
at once recalls the asmcma hdvana of the Avesta. No other
234 Samuel Grant Oliphamt
identification could be so apposite in the light of the statements
regarding Trita, his functions, and his age.
The evidence from the dual of grdvan supports this. We
have found the singular as a collective name for the mortar and
pestle, as was the Avestan Havana. In EV. this dual is found
only in 2. 39. 1^, in a long series of Asvin similes, where the dual
may be altogether due to the figure, and is entirely indefinite in
meaning, whether mortar and pestle, or two press-stones, or two
presses. In AV., however, this dual is found in 6. 138. 2; 11.
1. 9 and 10. In the latter hymn we have, —
etdu grdvdndu sayujd yundhi edrmani
nirhhindy ansun ydjamdndya sddhu /
avaghnati ni jahi yd imam prtanydvah
iirdhvdm prajdm udhhdranty ud uka / / 9 //
grhdnd grdvdndu sakftdu vlra haste / 10* /
As in RV. 1. 28, the wife of the sacrificant is engaged, as
shown by the feminine participles and by the ndrl in rca^ 13, 14,
and 23. The imperatives ni jahi and ud uha well describe her
operation of the pestle. That the grdvdndu are held in the hand
is indicated by grhdnd . . . huste. The context amply demon-
strates that the implements are in use here in hulling rice for
the hrahmdudand and both Kausika and Sayana expressly state
that the grdvdndu in both these instances are the ulukhalamusale.
In AV. 9. 6. 15; 10. 9. 26 j 11. 3. 3; 12. 3. 13, we find the
ulukhala and musala thus employed in hulling rice, and in 9. 6.
15, the grdvdnas, as we have seen, are identified with the uUi-
khalamusaldni. In the remaining instance of the dual, AV. 6.
138. 2,
kllhdm krdhy opasinam dtho kurlrinam krdhi /
dthdsyendro grdvalhydm uhhe hhinattv dndyau //,
the mortar and pestle would seem more convenient and better
adapted than any other rendering of the word for the desired
piece of surgery.
So far then as the dual of grdvan is concerned, the meaning
mortar and pestle may be considered established for three of the
Vedic occurrences and there is no reason to assume any other
meaning for the fourth. In the light of BV. 1. 28. 1, where we
found grdvan = ulukhala, it seems quite probable that in all
four instances the dual is elliptic in nature, a parallel to the
Avestan Havana and Havana. In its wider application to the
mortar and pestle for other purposes than braying the soma, we
have a parallel to the Avestan Havana.
The Vedic Press-Stones 235
In RV. 10. 101. 10 and 11, we have both the stone grdvdnas
and the wooden mortar and pestle :
d tit sinca hdrim Im dror updsthe
vdsibhis taksatMmcmmdylhhi'k /
pari svajadhvam ddsa haksyabhir
uhhe dhurdu prdti vdhnim yunakta // 10 //
uhhe dhurdu vdhnir dpihdamdno
amtdr yoneva carati dvijdnih /
vdnaspdtim vdna dsthdpayadhvam
ni s'6, dadhidhvam dkhananta utsam // 11 //
The language is so luxuriantly tropical that a definitive deci-
sion in all details is difficult. We may, however, safely adopt
Grassmann's suggestion that the vds^s asmanmdyls are the storie
grdvdnas, unless we supply some other accusative than hdrim
as the object of taksata, and may further identify the ten
kaksyds, after numerous parallels, with the ten fingers, the
vdhnis in both instances with the pestle in gear, and vdnaspdti
and vdna with the pestle and mortar respectively.^
All the implements thus far considered for pressing the soma
have been identifiable with the mortar and pestle. It is not
probable, however, that this is true in all cases in the Vedas. In
the ancillary literature we find another form of press and evi-
dence for this is discoverable in RV.
Our best description of this press is found in Apastamba's.
grauta-Sutra 12. 2. 15-16:
tasmins {carmani) catura grdvnah prddesayndtrdn urdhvasd-
nitn dhananaprakdrdn asmanah samsddayati / uparam prathis-
tham madhye pancamam / / 15 // tarn ahhisammukhd hhavanti
'II 16 //.
' (The Adhvaryu) sets together on this (skin) four press-stones,
a span each in measure, high-backed ones, well adapted for
striking. He places a fifth, the broadest one, the upara, in the
middle. Upon this last the others are placed, face to face to it.'
The Commentator's exegesis of 16 makes it very plain, itare
grdvdnas tarn uparam dbhimukhd 'bhavanti ('The other grdvdnas
become face to face with the upara').
As this twelfth prasna is an account of the preparation of the
Prdtahsavanam, these stones were indubitably designed to press.
°A possible alternative would make vdna the base of the mortar. Cf.
SS. 13. 29. 5, ululchalabudhno yupah, explained by the Comm. ulmkhala-
tudhnakaro yupo. This does not seem nearly so good.
236 Samuel Grant OUphant
the soma. Also in Kausitaki Brahmana, 29. 1, we have a ref-
erence to the same or a similar press, vimuncatsu td vdi catur-
dasa hhavoMti dasa vd angulayas catvdro grdvdnah ('At their
loosening, they, indeed, become fourteen, ten the fingers and
four the press-stones'). As this is from the recitation of the
Eotraka at the Mddhyamdinasavanam, the reference is again to
a soma-press. Monier- Williams cites this as evidence for a press
of four grdvdnas, adding that the original number was two, and
later, according to a scholiast on SB., five. I find no other refer-
ence to a press of four stones and believe the four grdvdnas of
KB. to be the four upper stones of the Apastamba press when
loosed from the fixed upara. Otherwise we should seem to have
a press of three upper stones and one lower.
The Comm. on SB. 3. 5. 4. 24 knows the Apastamba press.
Commenting on the text atha grdvna updvaharati, he writes
adhisavanacarmani ahhisavasddhandn pdsdndn pancdharanti
('On the adhisavana-hide they place five stones effective for the
ahhimva^). As shown by the context this was in the prepara-
tion of the pressing-place made on the upavasatha or last upasad
day.
If now we add to this scholion the rest of the text in 24, dantd
hdivdsya grdvdnas tad yad grdvabMr ahhimnvanti yathd dad-
'bhih psdydd evam tat tan nidadhdti . . . etad u yajnasya sirdh
samskrtam, and compare with this the text of the Grhya-Sutra
of Asvalayana (4. 3. 5 and 14) where, when the various household
implements are laid out with the corpse of their deceased owner,
we find datsu grdvnah . . . idukhalamusale janghayah ('At
his teeth the press-stones ... at his shins the mortar and pes-
tle') and the variants of these in the Sankhayana-Srauta-Stitra
(4. 14. 26 and 32), apsu^^ grdvdnah . . . urvor asthivatos colu-
khalamusale ('In the water the press-stones ... at his thighs
and knees the mortar and pestle'), we have these results: the
symbolic equation ddntah = grdvdnah, whence we may infer a
like symbolism in each Sutra between the several implements
-and the parts of the body by which they are respectively placed ;
also the grdvdnas in each instance are of the Apastamba type,
ience the natural plural, the proper distinction from the ulu-
khalamusaU; and so we may add these two Sutras to our
authorities for the Apastamba press.
^° Such is the reading of the text. The Comm. (p. 202) says, hutsu
grdvdna iti kecit pathanti /sa ca pdthah samyagasamyag Hi srutito nir-
nayah // In spite of his appeal to sruti as decisive, neither reading can be
.accepted. The datsu of Asvalayana is undoubtedly the correct reading.
The Vedic Press-Stones 237
In RV. 10. 94. 5, we seem to have a reference to this type of
press,
nydn ni ya/nty uparasya niskrtdm
puru veto dadhire suryasvitah //
As the subject, suparnd, is metonymic for grdvanas, we have
here plural stones placed downwards upon one fixed nether
stone, hence rather obviously a press like Apastamba's. In RV.
10. 92. 15 we find grdvdna urdhvdh, and in 3. 54. 12, urdhvdgm-
vdno, both of which may refer to presses of this type, though
there is the alternative of such a plurality of presses as would
seem from the plural nether stones to be indicated in 10. 175.
3, grdvdna uparesv d mahlydnte sajosasah.
In 8. 26. 24, grdvanam ndsvaprstham manhdnd is predicated
of Vayu. The adjective dsvaprstham at once recalls the urdh-
vasdnun applied to Apastamba's grdvdnas, and leads us either
to identify grdvan here with one of his press-stones, or, more
likely, to take it as a collective singular for the entire Apastamba
press. In favor of the latter is manhdnd, which we may com-
pare with the purii reto of the Apastamba type in 10. 94. 5.
It is shown below that liberality, profusion, etc., is character-
istic of this type of press.
In 8. 34. 3, dtrd vi nemir esdm urdm nd dhunute vfkah, we
have the only mention in the Vedas of a nemi for the press-
stones. Such would seem necessary for a press of the Apas-
tamba type. The upper stones must have been fastened together
in some way, probably by a frame-work attached to their 'high
backs, ' with a nemi around the whole, and a spout or nozzle on
one side, such as Apastamba in 12. 1. 9 ; 13. 9, describes in the
case of the grdvdnam updnsusavanam with a mukha towards
the south. On the other hand the nemi of our passage may be
only the rim of the mortar about which the soma sprays are
shaken by the rotating, pounding pestle.
Thus far we have found two types of grdvan. For conven-
ience we may term one of these the Apastamba type, the other
the ulukhale type. In the use of the latter term I would not
be understood to mean that it is always necessarily a mortar
and pestle, but also any sort of press evolved from these. Such
a press might easily take the form of two stones, wooden blocks,
etc., an upper and a lower, with either a vertical or a rotary
motion, worked by hand or mechanical device. The original
mortar and pestle, however, continued in use, along with any
derivative form or forms. The modern Brahmanic custom of
^38 Samuel Grant Oliphant
using a large flat upara upon which the soma is pounded to a
mass of pulp by a smaller stone held in the hands, as described
by Haug (282), is obviously a derivative from the ulukhale
type. It may well have been that special derivative forms were
used for specific purposes of which Apastamba's grdvopdnsusa-
vana, apparently a small press from the statement that it was
samsprstam pdtrdhhydm, may have been a specimen. By 'the
Apastamba type' I shall designate a press with plural upper
stones working on a single lower one.
The singular of grdvan may naturally be used of a complete
press of either type. The dual in three of the four instances
in which it occurs has been found to be the ulukhalamusaU.
The plural would naturally be used to designate plural presses
of either type. We have found a few definite instances in which
it seems to refer to the Apastamba type. I believe that we can
point out at least probable instances of the other also.
To the ulukhale type I should refer especially those instances
in which we have words, expressions, or details of usages which
we have found to characterize the ulukhale. Remembering,
however, how readily such terms are transferred in language
even to very dissimilar objects, especially when they perform
the same or a similar function, I grant that any certainty is out
of the question in specific cases. Though the tests are purely
tentative they will not be valueless in the sequel.
One word that we should naturally apply to the uMkhale type
is tud and we find grdvnd iunno said of soma in 9. 67. 19* and
20*. We do not find it with any plural, however. We have
found vad to be characteristic of the ulukhale and this is asso-
ciated with grdvan in RV. eleven times, of which six are plurals
(sg. 1. 83. 6"=; 135. 7*; 5. 31. 12^; 8. 34. 2*; 10. 36. 4*; pi. 5.
57. 2^; 10. 94. 1% 1^ 2% 3% 4*). The same metaphor of the
voice was found to be characteristic of the mortar and pestle.
In some form oi vac this is found with grdvan seven times, twice
in the plural (sg. 1. 84. 3^1; 5. 25. 8^ 36. 4^ 10. 64. 15^; 100.
S^- pi. 10. 76. 6^ 94. 5*), also Id (sg. 4. 3. Z^), re (pi. 5.
.31. 5^), krus (pi. 10. 94. 4^). These represent' one half of the
verbal forms found with grdvan. Another characteristic word,
as we found several times, was ghosa. We have it thrice with
grdvan (sg. 8. 34. 2^^; pi. 10. 76. 6<i; 94. 4^). We have seen that
the ulukhala was used to drive away demons, disease, etc. This
shamanist use of the grdvdnas is employed to destroy the raksd-
sas (7. 104. 7), to drive away rdksdnsi . . . dusvdpnyam nirrtim
The Vedic Press-Stones 239
visvam atrinam (10. 36. 4), to banish duchundm and durmatim
(10. 175. 2), to circumvent tlie mdyd of Svarbhanu (5. 40. 8).
That these apotropaic grdvmias belong to this type is sup-
ported also by the fact that this lies within the province of Trita
the physician and also by the Avestan use of the havana for the
same purpose, as e. g. Ys. 27. If., snaOdi anrahe mainyius
snaOdi aesmahe snaOdi mdzainyandm daevandm snaOdi vlspandm
daevandm varenyandmca drvatdm fradaBdi ahurahe mazdd
('for the striking of Anra Mainyu, for the striking of
Aesma, for the striking of the demons of Mazana, for
the striking of all the demons and fiends of Varena, for the
aggrandizement of Ahura Mazda'). The mrangs state that at
the first snaBdi the Zot strikes the pestle against the mortar on
the side eastward ; at the second, on the side southward ; at the
third, on the side westward ; at the fourth, on the side northward.
The symbolism is that the hdvana is the weapon that crushes
the demons at every point of the compass. So in Vd. 19. 9,
Zarathushtra says that the hdvana, the cups, the haoma, and the
words uttered by Mazda, are his best weapons against Anra
Mainyu. A parallel to this symbolic ringing of the pestle and
mortar is found in the Vedic upahdd and upahdi of the grdvdnas
in EV. 7. 104. 17*^, ghnantu rakmsa upahddih, and 10. 94. 4<*,
dghosdyantah prthivim upahdihhih, words that seem onomato-
poetically to represent the heavier sounds made by striking
wooden or stone implements together in this way.
Then the converse side of this power appears in summoning
by these metallic ringings the gods and the powers of good, for
which we have already cited the Dadistan with reference to
Yasna 27, on the Avestan side. We find illustrations of this in
RV. 8. 34. 2, where the grdvdnas summon Indra; in 8. 42. 4, the
Asvins; in 9. 80. 4, visvdn devdn; in 9. 82. 3, Parjanya; also
in 1. 89. 4, and 10. 175. 2, in bringing hhesajum; in 10. 175. 3,
in bringing vfsnyam; in 10. 94. 2, in vistvi . . . sukrtydyd.
Another characteristic term of the uMkhale is yuj. This is
found with grdvan ten times (2. 12. 6; 3. 4. 9; 30. 2; 57. 4;
5. 37. 2; 40. 8; 10. 35. 9; 94. 6, 7; 175. 1). The uUhhale
are yoked to dhuras like a horse, and so the grdvdnas in 10. 94.
6 and 7, and 175. 1. Both with the Avestan hdvana and with
the uMkhale, cyu was used as a characteristic term of the move-
ment. It appears also in 8. 42. 4, with the grdvdnas.
In the remaining instances of grdvan in RV. that of 5. 40. 2
would naturally follow that in 8 below, which by two tests would
240 Samuel Grant Oliphant
be assigned to the ulukhale type. The urdhvo of 10. 70. 7 indi-
cates the same type. To this also the context points in 3. 42.
2 ; 8. 13. 32 ; 9. 113. 6, all invocations of Indra : 8. 27. 1, invo-
cation of the Visvedevas; 5. 48. 3, apotropaic against Vrtra.
One singular (7. 33. 14) and three plurals (10. 78. 6; 85. 4;
94. 10) remain undetermined by the tests applied.
The results are everywhere consistent except in the case of
10. 94, alone. This, as we have seen, contains the strongest evi-
dence in RV. for a press of the Apastamba type, yet a round
dozen of the tests would place it in the ukukhale column. This
at first thought may seem to invalidate any presumed value of
the tests, but a solution for this anomaly will be presented later.
A summation of the results shows that in RV. eighteen of the
twenty singulars of grdvan may tentatively be assigned to the
mortar and pestle type, as may twenty-two of the twenty-eight
plurals. One singular and three plurals seem to favor the Apas-
tamba type of press.
If now we apply the same tentative tests to AV., which has
six singulars, three duals, and four plurals (excluding those
found also in RV., and hence already counted) of grdvan, we
find like results. In 10. 9. 2, the grdvan is the mortar and pestle
in use for hulling rice for a satdudana. The other five singulars
are apotropaic; 5. 22. 1 to drive away fever {takmdnam dpabd-_^
dhatam) ; 6. 3. 2, to protect {pa) from distress; 12. 3. 14, to
slay {ha7i) the Raksas; 12. 3. 21, to avert defilement by cleans-
ing the clothes of a corpse {sumbhdti malagd iva vdstrd) ; 5. 20.
10, a simile with the apotropaic dancing {ddhi nrtya) of the
war-drums (dwndubhi) to avert war and confound the enemy
and obtain booty. The three duals have already been found to
be identical with ulukhale. The four plurals are assignable to
the same type, as in 3. 10. 5, they are wooden {vdnaspatyd grd-
vdno) that make a ghosam; in 4. 24. 3, we have pror-vad; in 9.
6. 15, they are ulukhalamusaldni, and in 27 following the same
are yuktd.
The totals, then, for the two Vedas are ; of the twenty-six
singulars of grdvan twenty-four may be tentatively assigned to
the ulukhale type, so also three of the four duals, and twenty-six
of the thirty-two plurals. To the Apastamba type we may
assign one singular and three plurals. One singular, one dual,
and three plurals remain unassigned by the tests applied. In
a number of cases two, three, or even more of the tests have
applied to the same example. These may be considered the best '
The Vedic Tress-Stones 241
established. The results, regarded as purely tentative, are
emphatic enough to establish the great preponderance of the
mortar and pestle type.
We have another term for the Vedic press in adri, more fre-
quent than grdvan in the RV. but not existent in this meaning
in the AV., save in two very doubtful siagulars. RV. has sixty-
three plurals, three duals, and seventeen singulars if we include
every possible doubtful case.
If we apply the same tentative tests as before to ddri, we are
surprised at the very meagre results. Thus tud is found but
once with ddri (10. 94. 14, d krildyo nd mat dram tuddntah) and
here the stones are striking their mother rather than the soma,
a passage, however, suggestive of the Apastamba type, with
plural upper and singular lower stone. There is no mention
of upara, prthuhudhna, id, krus, with ddri. Then urdhvd,
ghosa, vad and cyu occur but once each, vac but twice, and while
yuj occurs five times, the ddrayas are never yoked to the dhuras.
Nor is the ddri ever guided by the rasmi, nor is it identified with
vdnaspdti. It has no series of resemblances to the Avestan
implements as the grdvan was found to have. It is apotropaic
only in two hymns in the tenth mandala. These are vital dis-
tiQctions that set the ddri apart from the grdvan, at least from
the predominant type. We shall see that the ddri has its own
characteristics, and the difference between them and those of
the grdvan is pronounced. Quite conclusive is the evidence from
the hymns in which both words are found. Excluding for the
present 10. 94, we have seven hymns in which both occur. These
are 1. 135 {d. in 2% 5^; g. 7^) ; 5. 40 {d. 1^ g. 2% 8^) ; 7. 35
(d. 3<'; g. 7^) ; 9. 67 {d. 3^ g. 19^) ; 9. 80 (a. 5^ g. 4«) ; 10.
76 (a. 2^ 4d, 7% 8^; g. 6^) ; 10. 78 (a. 6^; g. 6^). In all these
nineteen instances the only encroachment of either upon the
characteristic territory of the other is the apotropaic use of ddri
in 10. 76. 4. This is the strongest evidence that the fsis in gen-
eral had different concepts of the two words.
Our task, then, is to differentiate them. First, we note that
ddri belongs to a group of cognates connoting the idea of 'hard
stone,' 'solid rock.' All the evidence in RV. points to this
composition. It is only in post-Rigvedic times that we find the
mantra that runs thus, ddrir asi vmiaspatydh (VS. 1. 14; TS.
1. 1. 5. 2; TB. 3. 2. 5. 8; 6B. 1. 1. 4. 7; Ap^. 1. 19. 8; KS. 1.
5; 31. 4), probably a mere Brahmanic variation of that other
mantra, grdvdsi vdnaspatydh, made at a time when the original
difference was largely forgotten. So we may assume an original
242 Samuel Grant OUphani
difference of component material; but this was not a constant
differentiation, since we have found stone grdvanas, if not
wooden ddrayas, in the Vedas. The ddri is Idbrhand (5. 41.
12), pdrvata (10. 94. 1), asramand, dsrtUta, dmrtyu, andturd,
a jar a, and dmavisnu (10. 94. 11), dhruvd, ksemakama, and
a jury a (10. 94. 12), a series of epithets strikingly appropriate
to its etymological origin.
Another distinction is that grdvam, is generic and demotic, as
we have seen, but ddri is specific and hieratic, not found as
press-stone outside of RV. and mantras therefrom, with few, if
any, exceptions outside of the one already quoted.
As an aid to the further differentiation of the two words
synoptic tables for the RV. have been made as follows; (a) the
metres of each; (b) the deities of the various rcas containing
each; (c) the objects and thoughts associated with each; (d)
the epithets of each; (e) the similes and metaphors of each;
(f) the sounds associated with each; (g) the favorite verbs of
each; (h) all other verbs used with each. In a striking manner
these tables tell practically the same story.
Of the tables the first is of little value in this connection. It
was suggested by a statement in KB. 29. 1, jdgatd vdi grdvdndh.
Of the 49 rcas in RV. in which the word grdvan occurs, 16
(33%) are in jagati; 14 (28%) are in tristubh, catalectic
jagati, a total of 30 (61%), which amply proves the correctness
of the statement. In the case of ddri, gayatri leads with 23
instances, 36.5% of the total of 83 rcas containing the word in
this meaning. Jagati comes next with 20 (24%) and tristubh
third with 19 (23%), so these two combined have 39 (47%).
Under grdvan in the 'Deities' table, Indra and the Visve-
devas tie with 12 (24%) each, grdvanas is third with 9 (18%)
and Soma next with 5. In ddri, Soma leads with 27 (32.5%),
Indra comes next with 20 (24%), grdvanas third with 9 (11%),
and Visvedevas fourth with 6. This indicates that the special
nidus of grdvan is under the aegis of the greater deities, while
that of ddri is by the flowing soma. The latter is shown also by
the 27 rcas containing ddri in the ninth mandala.
A word may be known also by its companions. The table of
•associates' shows a wide difference in the nature of , the com-
panions of the two words. It has been thought best to limit the
quest for the associates to the re in each instance, as otherwise
the task would be considerably greater but the comparative
results little different. The starred words in each list are not
The Vedic Press-Stones 243
found on the other. The grdvan list contains 115 words with a
total of 163 occurrences; the ddri list, 106 words with a total
of 254 occurrences. These lists readily divide into twelve
groups, in the first seven of which ddri predominates; in the
other five, grdvan. In an ddri-group the italic numeral, when
appended, will indicate the number of times the word is found
'associated' with grdvan, and vice versa in a grdvan-growp.
Our first group describes the soma brew, both qualitatively
and quantitatively: mddhu, 18-5; *indu, 12; siitd, 6-3; mdda,
5-5"; *rdsay 4; dhdrd, 4i-l'^ *uksdn, 2; *matsard, 2; sdvana,
2-1 ; *dnjas, *drnas, *urmi, *tavds, *dhdyas, '^samudrd, *vdtdpya,
1 each; retas, 1-1, a total of 63-12. The second relates
to the mingled milk: go, 12-1; *dhenu, 3; *'ddhas, 2; *pdyas,
*piyusa, *vaksdnd, each 1; a total of 20-i. The third refers to
the water: dp, 14-i; sindhu, 1-1; *avatd, *utsa, *udaprut, 1
each ; a total of 18-5. The fourth deals with the soma vessels :
*k6sa, 3 ; *cam4, 3 ; *kaldsa, *camasd, *avatd, 2 each ; *ararinda,
*dhisdnd, *p'wskara, *vdna, *sddas, *sddman, *sruc, *hotrd, 1
each; a total of 20-0. The fifth group deals with the soma
sieve : dvya vara, 5-1 ; *g6s tvdc, 4 ; pavitra, 4-i, *r6mam,, 2 ; a
total of 15-5. The sixth relates to the soma plant : ansu, 4^-1 ;
dndhas, 2-1, while grdvan has *sdkhd vrksdsya arundsya, 1 ; a
total of 6-3. The seventh contains those that prepare the soma :
nf, 11-3 ; ksip, 5-5 ; *buhu, 2 ; satf, 1-1 ; *gdhhasti, *ddsvds,
*samitf, *susuvds, 1 each ; while grdvan has also *ilrdhvdgrdvan,
1, *yuktdgrdvan, 3, *sutdsoma, 3, *grdvagrdhhd, *grdvahasta,
*sunvdn, each 1 ; a total of 23-16.
In the eighth group, that of the officiants at the sacrifice,
grdvan takes the numerical lead with a total of 24-i4, as follows :
adhvaryu, 3-3 ; hrahmdn, 3-1 ; vipra, 3-5 ; hotr, 2-3 ; *ydjamdna,
3; *pur6hita, 2; *avavdj, *Mri, *k1rin, *coditf, *vedhds, *sdnstr,
*stotf, each 1; manlsin, 1-1, and *vdhni, 1. The ninth group
deals with the sacrifice: adhvard, 9-6; harhis, 5-3; sdmiddha
agni, 8-5; yajnd, 5-5; *vedi, 2; *dmis pakvd, *pras'^, and
*svdrilndm miti, each 1 ; a total of 32-14. The tenth group has
to do with the devotional exercises: *arkd, 2; 'brdhina/n,~2-3 ;
ukthd, 1-3; dhi 1-4; mati, 1-3; havis, 1-1; *ardmati, *fc,
*chdndas, *ndmas, *hdrhati, *mdnman, *sasti, *sl6ka, *sdma/n,
*hdva, *haA)irddya, *h6trd{hu), 1 each, and ddri has also havyd,
1; a, total of 20-i5, but grdvan has 18 words to the '6 of ddri.
The eleventh group is apotropaic: raksds, 3-1; nirrti, 1-1;
*pani, 2; *atrina, *duchuim, *durmaUy *dusvd/pnya, *dvesas,
244 Samuel Grant Oliphant
*mdyd, *rdksa^, 1 each, and ddri has also *dmivdf *dmati and
*dvarti, each 1 ; total 13-^. The last group contains the special
desiderata mentioned in the re: *dvas, 2; *dgati {indrasya), 2;
*dditi, 2; ^hhesajdm, 2; *pdthas sumekam, *mdnas {indrasya),
*vaksdnd {dprktd), *sdrma, ^sakhitvd (sdmasya), *sdrvatdti,
each 1 ; rdiy 1-1, and ddri has also *rayi, 2; *is, *uti, *vdsii-vasu,
^susma, *dbh%bhuti pdunsya, *srdvas hrhdd, each 1; total of
16-9,
Thus the 'associates' of ddri are connected mainly with the
pressing, cleansing, storing, etc., of the soma, the physical prep-
aration for the sacrifice and its enjoyment. Those of grdvan
are connected rather with the actual offering and the worship.
Grdvan is qualified by 46 different adjectives and ddri by 41.
Only six are common to both (urdhvd, g. 5-a. 1; somasut, 1-1;
somin, 1-1; ajar a, 1-1; vfsan, 4-2; vrsahhd, 1-1). Grdvan
is upara, madhmut, each thrice; yuktd, 5 times; vadat, 4
times. The ddri is hdri thrice, diu and hast ay at a, each
twice. No other adjective on either list occurs more than
once. The grdvan is prthuhudhna, an epithet that occurs with
it also in VS. 1. 14, and 6B. 1. 1. 4. 7. It is prthu in MS. 1. 1.
6 : 3. 12 ; 4. 1. 6 : 8. 3, whence it seems distinctive on the phy-
sical side. The term is not applied to ddri. The phrase ddrayas
pdrvatds (10. 94. 1) is perhaps reinforced, rather than offset,
by grdvnd pdrvatds of KS. 35. 15, as the latter is probably the
generic use of grdvan. Trdild and dtrdila might be really
informing if lexicographers and commentators could agree as to
the denotation and connotation of these apparently contra-
dictory epithets of ddri (10. 94. 11). The dsvaprstha grdvan
is in no way matched by the somaprsthdso ddrayas. The grdvan
alone is ukthabhft, sdmahhft, mayobhU, sukft, vistvi sukrtydyd,
and cdru; the ddri alone is vipipdnd, gavi% somdd, and supivds.
These contrasts are akin to those of the previous table and both
tend to show that the grdvan is the Mary, and the ddri the
Martha, of the sacrifice.
Of comparisons, similes and metaphors, the grdvan has
seventeen, the ddri thirteen. The favorite of the former is the
bull, four times ; that of the latter is the horse, twice. The ddri
is not compared to a bull, but the grdvdnas once have the pro-
thdtho drvatdm. This may distinguish them as strong and swift,
respectively, a distinction in some degree confirmed by the epi-
thet vfsan four times applied to grdvan and dsii twice applied
to the ddri; also the grdvam is ugrd and the ddri is dsvdpastaras
than Vibhvan himself, though he was wind-swift {vat a jut as)
The Vedic Press-Stones 245
and encompassed the heavens in a day. The Maruts shine
{surdyas) like grdvdnas and forever crush {ddardirdso . . .
visvdhd) like the ddrayas. Agni roars (ucyate) like the grdvan,
but the ddrayas are better pitukftas than he. Vayu is as liberal
as a grdvan that has a horse's back {dsvaprstham manhdnd),
but the ddrayas are more soma-drunken {somarahhastara) than
he. The grdvan is compared to a karur ukthyds, a jan^r, and
to vipras; but the human counterparts of the ddrayas are the
anjaspds and the vdpanto Mjam dhdnydhftah; Mary and Martha
again. Not only the spheres are different, but there is also an
increasing manifestation of more speed and greater profusion
in the case of ddri, along with an additional detail here and there
that all bid fair to be of aid in an ultimate differentiation.
In the table of 'sounds' we have interesting contrasts, some
of which have already been used as tests. Thus vad eleven
times with grdvcm and but once (10. 94. 13) with ddri; vac^^
with grdvan seven times and but twice (7. 68. 4 ; 10. 94. 14) with
ddri; svas with grdvcm twice (5. 36. 4; 10. 94. 6), with ddri
once (5. 86. 6) ; ru with grdvan twice (10. 94. 3 and 6), with
ddri once (10. 94. 12) ; ghios with grdvan thrice (8. 34. 2 ; 10. 76.
6; 94. 4), with ddri once (10. 94. 1) ; re with grdvan (5. 31. 5),
with ddri (5. 45. 7) ; upahdi with, grdvan (10. 94. 4), with ddri
(10. 94. 13). These seven alone are common to both words.
Others with grdvan alone are id (4. 3. 3), krand (10. 94. 2),
krus (10. 94. 4), ilnkh (10. 94. 3), pruth (10. 94. 6), upabdd (7.
104. 17). Those with ddri alone are nu (5. 45. 7), hu (7. 22. 4),
sloka (1. 118. 3; 139. 10 j 3. 53. 10; 58. 3; 10. 76. 4; 94. 1).
Prosopopeia occurs with grdvan twenty-six times to eleven with
ddri. Sound in the case of the grdvan is expressed by thirteen
terms and in the case of ddri by ten. *
The verbs of sound, taken together, form the favorite group
of grdvcm, but of all verbs su is the favorite of ddri, occurring
thirty-seven times.^^ This is found a dozen times with grdvan
also. The next favorite with ddri is duh, found seventeen times.
It does not occur with grdvan. The third in favor with ddri is
"As the passages for vad and vac with grdvan have already been indi-
cated, they are not repeated here.
"The radical su is thus found in 1. 130. 2j 135. 5; 137. 1; 139. 6; 2. 16.
5; 3. 44. 1, 5; 4. 45. 5; 5. 40. 1; 7. 22. 1; 68. 4; 8. 1. 17; 4. 13=^; 22. 8;
82, 5; 9. 11. 5; 24. 5; 34. 3; 51. 1; 63. 13; 67. 3; 68. 9; 71. 3;
72. 4; 75. 4; 86. 23, 34; 101. 11; 107. 1, 10; 109. 18; 10. 28. 3; 76. 2,
4, 7, 8. The radical duh, 1. 54. 9; 121. 8; 137. 3*; 2. 36. 1; 4. 50. 3; 8.
38. 3; 65. 8; 9. 34. 3; 65. 15; 80. 5; 96. 10; 97. 11; 10. 76. 7"; 94. 9\
346 Samuel Grant Olipkant
My occurring nine times, but eight are repetitions of the same re,
except that yajndm is substituted for hdrim in the last.- Fifteen
other verbs are shared by the two words; yuj {g. 10, already
givenj a, 3. 1. 1; 41. 2j 5. 43. 4; 7. 42. 1; 10. 94. 12) : hhr {g.
5. 31. 12 J 7. 33. 14; 10. 94. 6; a. 1. 165. 4; 10. 76. 4; 94. 1) :
hem {g. 7. 104. 17; d. 9. 98. 6; 10. 76. 4) : tud (g. 9. 67. 19, 20;
a. 10. 94. 14) : sidh {g. 10. 36. 4; 175. 2; ^. 10. 76. 4; 100. 8) :
iri^ {g. 10. 85. 4; 94. 6; d, 1. 118. 3; 7. 22. 4; 10. 94. 12) : caks
(g. 10. 92. 15 ; d. 8. 4. 13) : &/ifl5 {g. 10. 94. 3 ; a. 9. 79. 4 ; 10. 94.
13) : cyu {g. 8. 42. 4; 4 9. 11. 5) : "^as {g. 8. 27. 1; 10. 94. 10;
100. 9; d.l. 109. 3; 5. 11. 12; 8. 72. 11; 10. 94. 11) : i {g. 10.
94. 5; d. 10. 94. 8) : kr {g. 1. 84. 3; 10. 94. 5; 175. 2; a. 3. 53.
10; 10. 94. 14) : gralh {g. 1. 162. 5; d.l. 139. 10) : &M (g. 1.
28. 1; 7. 35. 7; 10. 70. 7; d. 10. 76. 8) : yam {g. 8. 34. 2; 10.
94. 6; d. 5. 45. 7; 9. 34. 3 ; 10. 76. 2). Twenty others^^ occur
with grdvan alone, and twenty-three with ddri alone.
The verbals su and duh make 50% of the total with ddri, but
less than 25% of the total of grdvan. The verbals vad, vac,
re, id, and krus, together make one third of the total for grdvan,
but less than 3% for ddri. These are the numerically striking
distinctions. In details, however, more interesting differentia
appear. The grdvdnas speak {vad) uirdm (5. 37. 2), 'brMt
(10. 94. 4), satdvat, sahdsravat (10. 94. 2), as a kdrur ukthyds
(1. 83. 6) ; but the ddrayas- only by upahdihhis at their loosen-
ing (10. 94. 13). The grdvdnas raise their voices {va^) divitd
divitm^atd (10. 76. 6), hrhdd' {5. 25. 8; 36. 4; 10. 64. 15), as
eagles in the vault of the sky, where they dance (nrt, 10. 94. 5) ;
but the ddrwyas raise theirs only to call the Asvins (7. 68. 4),
or to cry for the soma (10. 94. 14). The grdvdnas hum over
^* The verbs vn\^ grdvan, but not with ddri, are, ar, 5. 36. 4; 'as, 10. 94.
2; ^as, 10. 94. 10; gras, 10. 94. 6; car, 5. 31. 12; -jar, 2. 39. 1; jus, 10.
94. 10; ^dha, 10. 94. 5; 175. 3; ims, 9. 82. 3; nrt, 10. 94. 4, 5; 'bhur, 10.
76. 6; mahiy, 9. 113. 6; 10. 175. 3; rdbh, 10. 94. 4; ris, 10. 94. 10; vas,
6. 51. 14; vah, 10. 94. 7; ^va, 1. 89. 4, zeugmatie; 'm<i, 10. 94. 3, 4; 108.
11; His, 10. 94. 2; ^.m, 10. 175. 1, 4.
Those found with^ a^fri, but not with grdvan, are, aj, 3. 44. 5; anj, 6.
63. 3; ds, 10. 94. 9; Tend, 9. 66. 29; 10. 94. 14; cay, 10. 94. 14; ju, 3. 58.
8; dhan, 1. 88. 3; naks, 6. 63. 3; mws, 10. 94. 9; nu, 5. 45. 7; *'par,
6. 48. 5; pa, 7. 22. 4; pu, 1. 135. 2; 5. 86. 6; pre, 10. 94. 13; bhaj, 7.
39. 1; 10. 94. 8; mih, 10. 104. 2; ml, 10. 94. 13; mrj, 10. 76. 5; vrt, 10.
94. 14; sad, 8. 63. 2; sio, 8. 53. 3; ^r, 1. 73. 6; sJcdbMy, 10. 76. 4. •
All these have been given with the numbering and form of the radicals
in Grassmann.
The Vedic Press-Stones 247
the cooked flesh (pakvd dmisi) at the sacrifice (10. 94. 3) while
the ddrayds find pleasure in the beestings of the soma plant (10.
94. 8). To press the soma the grdvanas hhuranti (10. 76. 6),
or Savitar suvatu dhdrmand (10. 175. 1 and 4) ; but the ddrayas
revolve {vivrt, 10. 94. 14) or men make them spin {dhanayante
1. 88. 3) for the Maruts. The vddan grdvd is pressed (avahhri-
yate) upon the vedi, where the Adhvarjnis keep it in rapid
motion {jlrdm cdranti, 5. 31. 12), while the ddrayas sit on the
ox-hide (9. 79. 4; 101. 11; 10. 94. 9), or in the lap of the
dhisdnd {Jl. 109. 3).
As one surveys these lists he notes comparatively few iden-
tities and of these fourteen are due to the one hymn, 10. 94.
The more one scans the lists the more the differences stand out,
and the impression grows of a fundamentally differing concep-
tion of the two words. There was probably more or less trans-
ference from one to the other, possibly mutual to some extent,
yet undoubtedly greater from the generic to the specific, but
at the most this w^s slight in extent. The outstanding fact is
that the divergences are many and pronounced. The ddri has
little in common with the ulukhale; the grdvan much, in many
cases being identical with it. We know of but two types of
Vedic press. We must assume another or identify the ddri
with one of the two known. If either, it must be of the Apas-
tamba type. We have already seen this indicated in 10. 94.
14, krildyo nd mMdram txiddntah — plural upper stones dancing
upon and beating a singular lower one. This, again, would
account for the great disparity of the singulars and plurals of
ddr% seventeen to sixty-three, while those of grdvan were so
evenly divided, twenty to twenty-eight. It would be quite
natural to designate such a press as the 'stones.' Speed and
profusion have been found characteristic of the ddrayas. A
press of the Apastamba type could easily be geared up to pro-
duce the speed of a revolving mill-stone. Such a press would
naturally yield soma in such profusion as even, in comparison
with the mortar and pestle, to justify the hyperbolic terms in
such a hymn as 9. 96. 7-9, nd sindhur . . . somah, sahdsraretd,
amsor urmim, sahdsradhdras, and others no less extravagant.
Such a press would naturally be intended for the production of
soma on a greater scale than the uLukhala would yield except
in considerable time or considerable numbers. The 'associates,'
comparisons, epithets, and verbs, all favor such a press as is
engaged primarily for producing soma in large quantities and
quickly.
248 Samuel Grant Oliphant
Does any evidence conflict with this identification? I have
found but two items that could possibly be so construed. One
is the ddrir urdhvo of 7. 68. 4. This, however, may be a collec-
tive^* designation for the press, or merely a borrowed epithet
from the normal urdhvo grdvd, or urdhvd may here mean 'ele-
vated,' 'erected,' etc. The other is that Apastamba distinctly
calls his press grdvan, but we have already found this to be the
generic and popular name for the soma-press in the literature,
while adri is hieratic and confined practically to the RV.
Hence, he would naturally use this term.
I am then strongly inclined, in the light of the evidence
adduced, to the conclusion that in the Vedas we have two types
of press, and only two, one the mortar and pestle, and possibly
derivative forms of the same, the other a press of the type
described by Apastamba, with possible variations also ; and that
in the Vedas grdvan regularly refers to the former and ddri to
the latter.
There is, however, an occasional tendency of ddri to encroach
upon the demesne of grdvan, as is noticeably the case in the
three duals of ddri in RV. If we apply the tests suggested by
the tables, especially that of * associates, ' we shall find in each
instance items suggestive of the entourage of grdvan rather than
of ddri. The first of these duals is in 1. 109. Z, tdhy ddri dhi^d-
ndyd updsthe. The more immediate context has soma^ya prdyati
\2^)j vfsano madanti (3*^), dhisdndyd updsthe (3<^), dhisdnd
(4*), s6ma/m . . . sunoti (4^), mddhund . . . apsu (4*^), all
characteristic 'associates' of ddri, but near by are also mdnasd
(1^), prdmatir {1^), dhiyam vdjaydntlm (1<^), stomam . . .
ndvyam {2^), harhisi and yajne (5*^), which we naturally asso-
ciate rather with grdvan. In 7. 42. 1, yujydtdm ddri adhvardsya
pesah, only dhen4va udapruto {V) is characteristic of the
sphere of ddri, while hrahmdno and dngiraso (1^), yujydtdm and
adhvardsya (1^), belong rather to that of grdvan. In the
remaining instance, 7. 39. 1, hhejdthe ddri rathyeva pdnthdm,
ddri has brought nothing with it unless it may claim the verb
alone, which is found with it also in 10. 94. 8. On the other
hand, urdhvd agnih (1^), jurnir and devdtdtim (1^), rtdm and
hotd (1^), harhir (2^), yajnesu yajniydsa urmh (4*), and
sadhdstham (4^), would all be proper associates for grdvan.
Thus our first dual is attended by about as many of the asso-
''*Cf. Mstayato ddrih (10. 67. 2) as a collective, equivalent to ddrayas
in 4, 7, and 8, following.
The Vedic Press-Stones 249
dates of grdvan as of its own, but tliet>ther two are practically
cut off from their own and overwhelmingly surrounded by those
of grdvan.
Reasons for ddri rather than grdvdndu in these passages are
not hard to find. One is the well-worn and overworked, but still
valid at times, metri causa. The dual of grdvan will not work
here, unless one change either the metre or the accompanying
vocabulary. Another may be that, as we have found in the
existing instances, the dual of grdva/n was so completely identi-
fied with the ulukhalamicsale that the rsis chose ddri to avoid
this connotation and to denote more definitely a press of two
stones. Again ddri connotes an idea of sthdulalaksya, munifi-
cence, liberality, etc., which might readily lead the rsis, naturally
prone to extravaganzas of diction, to use it in preference to
grdvan, just as even Occidental man has not ceased to believe, or
at least to act upon the belief, that he can beguile his God by
profuseness of profession. Such would seem to be the case also
with the plural ddrayas in some instances, as e. ^. in 3. 41. 2 and
6. 63. 3.
In 7. 42. 1, the dual ddri are the ornament, not the two orna-
ments, of the sacrifice, and in 7. 39. 1, they pursue a single
pdnthdm, acting in unison as the rathyd, the two usual occupants
of a chariot. These are decisive, not for a duality of presses,
but for one press of dual stones, but whether the upper is a com-
posite, as in the pure Apastamba type, or single as in the
ulukhale type, does not appear unless we stress the 'associates'
to favor the latter in a derivative form. I see no reason to inter-
pret the dual differently in 1. 109. 3, as the interpretation given
is adequate and apposite here as elsewhere.^^
Two other words remain. In 8. 2. 2, we have dsna in suto
d5?iair, as a name for the press-stone. Its 'associates' dhutah,
dvyo vdrdih, pdripiltah, and nikto nadisu, as well as its cognates,
all fix it as a synonym, of ddri. In 3. 35. 8, imdm ndrah pdrva-
tds tubhyam dpah sdm indra gohhir mddhumantam akran, pdr-
vatds may indicate the mountains as the home of the soma plant
or of the press-stones. In the latter case it is only an equivalent
for ddra/yah pdrvatds as in 10. 94. 1.
"In RV. 1. 109. 3, Oldenberg (as Professor Edgerton has communicated
to me) takes the dual as due to the fact that it is used metaphorically for
Indra and Agni. So Sayana (see note in Grijfi&th) explains it in 7. 42. 1,
us the Tajamdna and his wife. This method of hermeneutics is antipodal
to mine.
250 Samuel Grant OUphant
I have reserved 10. 94 for a separate consideration. This
bizarre hymn of an equally bizarre author, if tradition be trust-
worthy, is one of the three dedicated to the grdvdnas. It is the
only hymn assigned by tradition to Arbuda Kadraveya Sarpa,
or to any of his family, and one of two assigned to sarparsis.
According to the Pancavinsa-Brahmana, 25. 15, this Arbuda was
a Gravastut priest that was an officiant at the snake festival.
He is known also from AB. 6. 1, and KB. 29. 1. In the fourteen
stanzas of the hymn we have at least two dozen Vedic aira^
elprj^eva. The hymn is late and has many 'reminiscences' from
earlier ones. At least that seems the most reasonable explana-
tion of the number of terms transferred in it from the grdvdnas
to the udrayas. These two names are almost inextricably con-
fused in the hymn. In this it is in marked contrast to what
we found to be true in the other seven hymns containing both
names. It has been the one disturbing feature in the applica-
tion of tests made. It is the one hymn that contains the
strongest evidence for the Apastamba type, both with the name
grdvmi and with ddri. The logical explanation for the discrep-
ancies due to this hymn is that to its iauthor the words are so
synonymous that he makes no attempt to distinguish between
them. The generic and the specific, the demotic and the hieratic,
simply blend and he uses now this, now that, without any
attempt to differentiate. If Apastamba could call his press of
five stones by the name once identifiable with the mortar and
pestle, so could Arbuda at his pleasure. With this interpreta-
tion, we have a remarkable consistency in the Vedas in the use
of the terms grdvan and ddri and in their respective attributes.^®
Grove City, Pennsylvania.
" In the preparation of this article the writer has had access only to the
texts, the lexiea of Bartiiolomae, Monier-Williains and Grassmann^ versions
of BV. by Grassmann and GrifS.th, and of AV. by Whitney-Lanman, of
ZA. in SBE IV, XXIII, and XXXI, and works mentioned in the article.
He has had no access to other handbooks or journals. If it so happen
that any part of his work has been anticipated, he trusts that it may still
be of value as corroborative, supplementary, or corrective.
[Hillebrandt, Ved. Myth. 1. 152ff., anticipates a very few of the data,
but none of the important conclusions, of this article. Except for a
momentary qualm (op. cit. 161 f.) he treats grdvan as meaning only 'stone'
and as synonymous with ddi-i whenrrsoma-press. So, apparently, have all
other scholars. See Zimmer, AIL. 278; Pischel, Ved. St. 1. 109 j Oldenberg,'
Noten, 1. 24, n. 2. — Editors.]
LICENSED FEET IN LATIN VERSE : A STUDY OF THE
PRINCIPLES OF EXCEPTIONAL SHORTENING, OF
DIAERESIS, AND OF SHORT VOWELS IN HIATUS
Robert Somerville Radford
Professor of Latin, University of Tennessee
The present paper might equally well be called, so far as
regards its chief content, a study of popular prosody in literary
Latin. Students of Latin versification owe much to the learned
and truly monumental work of Lucian Miiller, the Res Metrica,
yet after all this most valuable and elaborate treatise is not free
from serious faults. It is severely restricted in its scope to the
period subsequent to Ennius, and it is in many respects a pro-
duction of the narrower grammatical school; hence its treat-
ment of exceptional shortenings, of diaeresis, and of short vowels
in hiatus leaves much to be desired. The principles which I
shall discuss in the present study involve directly only a few
hundred verses perhaps in the Latin poets, but indirectly they
have an important bearing upon the conception which we should
form of Latin verse in general and of the manner in which its.
development has occurred. I shall seek to show,^ with impor-
tant results, as I hope, both to the language and to the metre,
(1) that nearly all the initial licenses of .final o, such as void,
scio, Pollio, quomodo, findo, tegendo and the like, remarkable
shortenings like the commodd (imp v. 1st conj.) of Catullus and
the gratuitus of Statins, the ludicre of Ennius, the coruptum of
Lucilius and Lucretius, the super ne of Lucretius and of Horace,
the posted of Ovid and Oermanicus, Juvenal's Calpe, Vergil's.
Kic{c), Horace's Proserpma, Ap{p)ulia and CatU{l)us, Mar-
tial's c6{t)Udianus and mutoniatus (law of mdmilla and law of
conscrihUlo) , do not usually occur at random, as has heretofore
been Eissumed, but are justified and, in a measure, legitimatized
(just as in English poetry) through the influence of mass and
through the reader's knowledge of established metrical usage.
* Of the headings here named it will be possible, in the present article,,
to discuss only the first, viz. that relating to exceptional shortenings, but
it is hoped that even in the present introductory discussion the principles
involved will be clearly seen to be applicable to all the cases mentioned
alike.
252 Robert Somerville Radford
For the poet has first firmly established his metre by many per-
fect lines; hence the reader knows just what he is to expect in
certain necessary parts of the verse, and is therefore amply pro-
tected at these points against the possibility of metrical ambi-
guity. Similar conclusions will be reached (2) respecting
nearly all the notable cases of diaeresis, not only dissoluo, suetae,
siluae, but deinde, cm, huic, Orpheus, Peleus, Troia, suMecta^
quadrmngulum, fortassean, anteit, vehemens, nihil, prehendo,
etc.f and (3) perhaps most strikingly of all, with respect to
the cases of short vowels (without m) in hiatus — only another
case of diaeresis or the separation of 'syllables — ^like Horace's
male ominatis, Catullus' hercule et and factum male, o miselle
passer, Persius' discite, a miseri, Vergil's dea. Ille, Sidonius' tu
sine illo, Luxorius' magnum deprendere usum, Ennius' hos ego
in pugna, etc.,^ which have been doubted needlessly by so many
scholars. Since metrical ambiguity is everywhere avoided, it is
evident that these occasional and exceptional, yet legitimate,
usages are admitted chiefly in the characteristic feet, i. e., those
feet which bear the pure and necessary rhythm and which
imperatively demand a certain number of short syllables. The
precious shorts, which the original Roman language seemed so
greatly to lack, must ordinarily be provided by art and by a
thousand refinements of form and syntax (such as archaisms,
neologisms, constructions of Greek syntax, diminutive forma-
tions, hypallage or poetical inversion of the Vergiliau variety,
hendiadys, apostrophe, hyperbaton and the like*), yet may some-
^I shall not actually reach in the present paper the cases of dialysis
named, which are discussed by Miiller, I. I., pp. 317f., 304f., 294f., and by
Hoche, Metra des Seneca, p. 54, but even the casual reader who will turn
to the examples in Miiller will see that they illustrate the principles set
forth.
'I shall not actually discuss the examples under this third head, but
they may be found in Miiller, p. 370f. The principle of the pure or nec-
essary foot and the absence of metrical ambiguity under the dipody law
furnish a sufieient explanation also, I hold, of the examples of short
vowels (without m) in hiatus T^hieh Maurenbrecher has collected with such
care and industry (Hiatus im alt. Lat., p. 200f.), but upon which, in com-
mon with most Plautine scholars, he passes a most mistaken and erroneous
judgment. A detailed discussion and explanation of the Plautine exam-
ples, however, is quite necessary, and this I plan to give in a separate
article.
* Thus the writer considers most unfair and ungracious, for example,
the remark of Postgate that *the device of postponing qite metri gratia
in the second half of a pentameter is ridden to death by Tibullus,' e. g.
Licensed Feet in Latin Verse 253
times be supplied also by systole and. by that bolder license
which, the speech of Plautus and of Lucilius could never wholly
forego. If then there are (as is quite evident) distinctive feet
in Roman classical verse with which the poet is especially pre-
occupied and which he provides for in advance, it is clear that
the subject of the special peculiarities which they exhibit is a
Tib. 1. 1. 40 pocula, de facili composmtque luto. The truth is that
Tibullus, the unexampled master of elegance and purity, could scarcely
have composed his pentameters at all without 'riding to death' both the
- displaced que and the well-known use of the aorist infinitive (as 1.1.30
nee pudeat . . . increpuisse boves). Catullus and the other 'singers of
Euphorion' renounced entirely the elision of final s, — a counsel of perffec-
tion almost comparable to the restoration of the e mute in French. For
many reasons then it is not surprising that they so greatly affect and * ride
to death' the use of diminutives, comparatives, verbal nouns in -io, and
the like, as Oat. 3.18 meae puellae | flendo turgiduli rubent ocelli; 3.1
lugete, Veneres Cupidinesque | et quantum est hominum venustidrum;
7.1 quaeris, quot mihi hdsidtidnes. To form the difB.cult fifth foot, Vergil
often uses hendiadys and hypallage (rhetorical inversion or artificiality
of expression), usually with very happy and poetical effects, e. g. 'Such
a soil will produce the choicest liquor such as from sacred bowls we pour
forth to the gods and from cups of gold' (Georg. 2.191 hie laticis, qualem
pateris liba^mus et aura) ; ' all are of the same mind, to leave the accursed
land and to give the south winds to the eager ships' (Aen. 3.61 et dare
cWssibus Austros, poetical inversion for dare classes Av^tris) ; ' she dis-
guises her purpose in her looks and shows calm hope upon her brow'
(Aen. 4.477 ae spem fro^nte serenat, inversion for spe frontem serenat,
'she smooths her brow with hope'). Yet the ancient critics, as we learn
from the sixth book of Macrobius, noted that some of the numerous cases
of hypallage, used metri gratia by Vergil in the fifth foot, are not wholly
successful, as 'Like fires launched on a dry forest with branches of
crackling bay' (Aen. 12,522 arentem in silvam et virgulta sona^ntia lauro,
'branches crackling with bay,' instead of 'branches of crackling bay');
'they crowd to see the bodies and the spot reeking with freshly shed blood'
(Aen. 9.455 tepida'^que recentem \ eaede locum, 'the spot still fresh with
the warm blood'). In the mythology Telephus oould be healed only by the
rust from the spear of Achilles which had injured him, and in a somewhat
simOar way we may say that Greece will heal the wounds which she has
inflicted on the original Eoman language by freely giving to the Augustan
poets all her figures of grammar and all her constructions of syntax. On
this whole subject, see especially the learned and brilliant study of Kone,
Die Sprache der romischen Epiker, Munster, 1840, which is so highly
praised by Christ and Brock, but so strangely neglected by Miiller. Kone,
writing in 1840, often faUs, it is true, into exaggeration and positive
error, yet how masterly, for example, is his treatment (p. 15) of Horace's
Greek infinitive with adjectives (e. g. C. i:i0.7 callidum quidquid placuit.
1J54 Robert Somerville Radford
fairly complex one, and even a preliminary article cannot be
' written without some reference to the forms of declension and
conjugation, and even more especially to the figures of grammar
and the figures of rhetoric. For it is by the help of these latter
that the Augustans have created in fact a new language in con-
formity to the new prosody of Ennius,^ and so have finally
obtained (as for example, in Ovid) a super-abundant and almost
miraculous supply of short syllables. Students of Roman
comedy are of course thoroughly familiar at the present time
with the distinctive foot of the early iambic verse, that is, the
pure iambus of the verse-close, and with the many licenses which
it exhibits. It is true that a few excellent scholars such as
Lange, Staedler, Scheffler, Zingerle and Brock" have studied the
often fixed position of words and phrases in the different feet
of the hexameter and even of lyric verse, but it can scarcely
' be said that the valuable results which they have gained in part
have received the attention which they merit or have become
widely known. Thus the characteristic or licensed feet in the
metres of Plautus and Terence have been carefully observed,
while those in the verse of Vergil, Horace and Catullus have
usually been much neglected.
The Roman language originally possessed, like English, a
great wealth of common or 'half -long' syllables, such as doml/t,
sed-au/ut, vide/e, volu/uptatem, quid-d/dccepisti, i/ille, and the
like, and something of the fiexibility, the variety and the free-
dom that belong to our English verse, appears also in the vigor-
iocoso I c6iidere f6rto, — ^necessary dactyl of the Adonic) and of Vergil's
use of the infinitive for the gerund (Aen. 2.10 sed si tantus amor casus
cogno^scere nostros | et — supremmn audi're laborem). He quotes moat
aptly also (p. 8) as an example of the natural Latia word-order the fine
verse of Ennius Ann. 509 M. tiun lateralis dolor certissimus nuntius mortis;
afterwards, as he so clearly points out, the 'singers of Euphorion' and
the Augustans, rejecting the elision of final s, were compelled either to
resort to artificial positions or to the poetical variation of the gender
which is seen in summa dies, dura silex, aurea funis, acerba cinis, horrida
pulvis (pp. 85, 93, etc.). In short, Kone's treatment of the dactylic poets
is often both more instructive and more stimulating than that of Lucian
Miiller.
^ This is most admirably shown in the work of Kone already quoted.
"See Lange on the Infinitive Passive in -ier, DenTcscJvriften d. Wien.
AJcad. X (1860), p. 1-58; Staedler, De serm. Lucret., Jena, 1869; Scheffler,
De perfecti in -vi formis apud poetas dactylicos, Marburg, 1890 ; Zingerle,
Zu spdteren lat. Dichtern, Innsbruck, 1873 and 1879; Brock, Quaestiones
Grammaticae, Dorpat, 1897.
Licensed Feet' m Lat^ Verse ^ 255
ous iambics^ cretics and anapaests of Plautus and other early
Eoman poets. It is true that in an important sense Rome itself
was conquered by Ennius, who won in the sphere of literature
a victory almost as complete as that achieved by Scipio at Zama
or Alexander at Issus and Arbela, and as a result the course of
development of the language was actually changed and reversed
for a period of several centuries.'^ Poetry turned from its early
rugged strength and its large variability to an elegance and an
artistic perfection, a truly classical precision, which, in view of
the original Roman material and the native bent, could only be
acquired by learning and unremitting study. The system of
Greek prosody which Ennius introduced and which he imposed
upon Rome sought above all else to reduce the number of com-
mon and variable syllables, and so to attain an almost mathe-
matical exactness. Therefore in a later age Caesius Bassus, the
teacher of Persius and the gifted lyric poet so highly praised
by Quintilian, could not understand the freedom and the flexi-
bility which the early Roman verse had enjoyed, and hence,
-without regard for the principle of the well-established metre,
he severely censured^ the line of Terence, which Horace {Sat.
2. 3. 264) was able to convert, by two slight changes, into a
dactylic hexameter, viz. Eun. 49 : exclusit : revocat : redeam 1
non, si me obsecret.
The criticism is easily intelligible in one to whom the precise
and elegant prosody of Greece had become all in all, but with
respect to early Roman poetry it is no more correct than the
judgment passed by another learned critic, Dr. Samuel Johnson,
upon the irregular verses of Milton. According to Dr. John-,
son 's essay, every ' deviation from the rigor of exactness injures
the harmony of the line considered by itself; how erroneous
this view really is, may be readily seen by any one who will turn
to Professor Corson's Primer of English Verse and read the
fourth chapter in which he reviews Johnson's criticism of
Milton, and points out, with many apt examples, the 'special
expressiveness' of variety in English verse. I hasten to add
that the freedom of the early Roman prosody could never be
wholly suppressed even in literary Latin,® although elegance
'On the effect of the dactylic hexameter upon the development of the
Xiatin language, see, in addition to Kone, Christ, Metr.,^ pp. 19, 25 ; Brock,
L I., p. 76f.
" Ap. Eufin. Metr, Terent. 556 K.
'Compare also the examples of popular prosody cited by Lindsay, The
Captivi, p. 32.
256 Eohert Somerville Radford
and precision everywhere became the rule in a lan^age of
exceptional beauty and charm. Not only was Ennius unable
wholly to suppress the common syllables, as in siM/i, cave/e,
vide/e, palu/us, but his actual system, as we shall presently see,
is usually somewhat misunderstood and is represented as more
rigorous than was really the case. For even in the Ennian
prosody the Roman language does not wholly give up the very
considerable variety and flexibility which was its original birth-
right, and the Roman poets always possess some power of mould-
ing their material according to pressing needs and of escaping,
by means of numerous licenses and variations, from too narrow
an interpretation of metrical form. In illustration of this fact
I shall discuss the following four topics: (1) the freedom simi-
lar to that of early Latin poetry, but greater, which English
verse often exhibits; (2) the licenses which belong to the pure
iambic verse-close in Plautus and Terence; (3) the greater
freedom which Lucian Miiller also recognizes in certain feet of
the hexameter, although he fails to draw the necessary conclu-
sions from the facts noted; (4) Ennius' own usage as seen in
his hexameters.
I. Examples of Freedom in English Verse
If we are composing a single line as an example of the metri-
cian 's art, we can evidently take no liberties in English versifi-
cation, and we cannot depart in the least from the standard or
strict norm. But if a poet is composing a great body of verse,
then he may take many liberties after he has once clearly estab-
lished his metre and gained the ear and the confidence of his
reader. Hence English poets often seek to vary the cadence of
their verse and, after many smooth and perfect lines, introduce
irregular ones, frequently with greater clearness of imagery
and with some striking effect, e. g.:
Headlong themselves they threw
Down from the verge of Heaven : eternal wrath
Burnt after them to the bottomless pit.
Milton, P. L. vi. 864f.
Down the long tower-stairs, hesitating.
Tennyson, Lancelot and Elaine.
I saw the flaring atom-streams
And torrents of her myriad universe,
Ruining along the illimitable hiane.
Tennyson, Lucretius.
Licensed Feet in Latin Verse 257
In such, lines as these the poet really uses an irregular or
exceptional foot after he has first created what we may call a
psychological atmosphere or mental attitude, and has established
his metre by many faultless lines. Under such circumstances
the freer foot presents no difficulty and is by no means displeas-
ing to the reader. The early poets of Rome availed themselves
of a somewhat similar freedom, and composed their verse largely
according to the ear. The later classical poets observe the
formal rules of the Ennian prosody taught in the schools, but
since it is difficult entirely ta supersede nature, they not only
seek variety by means of the many different schemata of the
hexameter, but they also compose at times according to the ear
and according to their recollection of particular words as they
stand at prominent places in the line. This may best be illus-
trated from a few peculiar and difficult, but notable words which
the classical poets, for the sake of metrical convenience, place
before the fixed caesura, such as mdlHisti, fortultus,^^ grdtuUus,
pltmta, drcudtus, conuhmm, vietus, Hddndnus, etc. The con-
sent and the approval of the grammarians and the precisianists
is gained origvnaXly of course only by the theory and the artifice
of synizesis and by the necessity of providing for the masculine
caesura. Typical examples are Lucil. 59.5 B. id quod maluisti*,
te; Cat. 62.57 cum par conubiu^m maturo; Verg. Aen. 7.253
quantum in conubio^; Juv. 13.225 non quasi fortuitu^s necj
Manil. 1.182 nam neque fortuitous. But after these words have
once gained their fixed position in the line, the original theory
is largely lost sight of and it makes absolutely no difference in
some cases whether we call the license employed synizesis or
correption (systole) or even the irregular foot ( — ^ — ) admit-
ted in a difficult word under the camouflage of synizesis. For
nothing can be clearer than that the license in question does not
offend the eye or do violence to the literary script. Hence in
the end, as is well known, coniibium {conuhjum), like diutur-
nus,^^ is often correpted (conuhium) ,^^ and — ^not unlike Com-
modian in a later age— Statins has composed, according to the
ear and his recollection of the caesura, a remarkable hendeca-
syllable, which yet observes most scrupulously all the traditional
rules, viz. Silv. 1.6.16 largis gratuitum cadit rapinis. For the
license which he admits is here abundantly justified both by the
choriambus (as we shall see later) and by the regular caesura.
"MiiUer, I. I., p. 302.
"Miiller, I. I., p. 431.
"Miiller, I I., p. 303 j Munro on Lucret. 3.776.
258 Robert Somerville Badford
II. Licenses of the Iambic Verse-Close
It is well known that, for the sake of metrical convenience,
Plautus and Terence admit many less familiar forms at the end
of the line or hemistich which are not acceptable elsewhere.^*
Lindsay's terse statement is here a most excellent one (Captivi,
p. 42) : 'It is in this part of the line that all forms and scansions
that are little used, whether on account of antiquity or of nov-
elty, are to be looked for.' It is therefore in the verse-close
that we find such archaisms and neologisms as face, siet, creduas,
duint, laudarier,^^ fuerit, fieri, sumpserunt (vulgar scansion of
Perf. Ind.), purigo, mavolo, amaveram, amavero, cognoverim,
periculum, dextera, nihil, deos, etc. Brock has shown that
essentially the same principles are followed by the later iambic
poets, such as Catullus, Horace and Seneca, and Schmidt^^ long
ago pointed out that it is only in the verse-close that Seneca
shortens the first syllables of the Greek words Hehrus, Cyclas,
hydra, and admits, through metrical exigency, Hehrus, etc.
As I have myself noted also at some length in my study of
Plan tine Synizesis,^° many of these words which the dramatic
poet places at the end of the line do not have in ordinary speech
the full value of three morae in their last two syllables, but
contain a greatly weakened or diminished syllable, viz. ama^^ram,
pericHum, n'Hl, d^os, etc., yet these faintly uttered syllables in
the verse-close do not disturb the reader or cause serious metri-
cal ambiguity, for the reason that the poet has firmly established
his metre by many perfect closes and the reader expects, in the
last foot, to give even a weak syllable the value of a full mora.
Furthermore it is legitimate for the iambic poets to resort to
diaeresis and to resolve the eu diphthong for the purpose of
forming the verse-close, as Accius frgm. 668 R. iam banc urbem
^'' Engelbrecht, Stitd. VindoT)0'nens. VI 219ff.,' Brock, Quaest. Gramm.,
p. 79f.; Hauler, Tlinl. z. Phormio,^ p. 63.
"I do not agree, however, with the view of most critics that the full
forms such as laudarier, siet, duit, etc., are restricted absolutely and with-
out exception to verse-closes, but I hold that they are sometimes, though
very rarely, admitted to form any pure iambic foot such as the second or
fourth, as Ter. Hec. 637 sia 6st, ut aliter tua sie^t sent^ntia; also to
form the licensed first foot, as Ad. 83 si6it, quid tristis 6go sim?; cf.
Plant. Amph. 189 du§illo extincto m^xumo. Compare, for a somewhat
similar view. Hauler, Mnl. z, Phorm.,^ p. 63, n. 2; Stange, Be archaismis
Terent.y p. 33f.
"De Senecae trag. rationihtis metricis, p. 34.
^' Trans. Am. PhU. Assoc, XXXVI (1906), p. 164f.
Licensed Feet in Latin Verse 259
ferro vastam, faciei Peleiis ; Phaedr. 5.1.1 Demetrius qui dictus
est Phalereiis.^^ Again the language of the dramatic poets is
simpler and more natural than that of the Augustans, but it
is well known that, in order to form the two difficult feet of the
close, they often break up the usual word-orders and resort to
tmesis-forms and a more artificial arrangement of words and
phrases (hyperbaton) .^® We shall see later that the same licenses
which belong to the pure iambus in dramatic poetry, belong,
in dactylic verse, to the pure dactyl, and, in logaoedic verse, to
the necessary choriambus.
I may illustrate the principles just set forth from the much
discu^ed scansion of fmstra, which has a short final in Plautus,
but a long final in classical poetry. The view of most critics
to-da;f is that an exceptional shortening, a new scansion, should
appear last in the pure feet. Nothing could be more contrary
to the actual facts. Owing to the pressing need of short sylla-
ble9, such a scansion makes its appearance first in the necessary
feet. In other words, as soon as a syllable becomes doiibtfid,
the new scansion appears in the pure feet. Thus frustrd/d, with
the doubtful final, was the real quantity of the adverb in Plau-
tus' time, yet the poet never uses it with the last syllable long,
but places the phrase ne frustrd sis six times in verse closes.^*
Similarly the final syllable of the interjection eia, according to
the grammarians, was doubtful (Miiller, p. 420), yet Ennius
and the classical poets place it always in the first and fifth feet
with correption.
III. Muller's Discussion op Licensed Feet
The fact that certain feet of the hexameter as well as of lyric
and iambic verse admit occasionally very marked licenses by no
means wholly escaped the observation o| Miiller. Thus he rec-
" Miiller, I. I., p. 317.
"See, for example, Nilsson, Quomodo pronomina apud Plant, et Ter.
coUocentur, Lund, 1901, pp. 9, 41, and the forthcoming University of
Chicago dissertation of Dr. Bertha E. Booth, The Collocation of the
Adverl) of Degree in Boman Comedy and Cato.
"It need not be said that I reject the view of Lindsay, L, L., p. 558,
and the former view of Stolz, G^r./ $ 87, that frustra is an Ace, Plur. Neut.,
and also the theory (Lindsay, L. L., p. 593) that superne is not the adverb
of supernv^. Lucretius takes the shortening of superne from the vulgar
speech, where it was doubtless used as a preposition (just as in Umbrian)
and so further weakened.
260 Uohert Somerville Radford
Quizes unreservedly both in his Ues Metrica^^ and in his
Satires^^ of Horace that length by position before sc, sp, st and
z is neglected by many authors in the first foot, * which enjoys
a greater freedom/ in the fifth foot 'because of its pure dactylic
nature, '^2 and finally in *other metres 'which require a short
thesis,' i. e. require a pure iambus, a pure trochee or a pure
dactyl. This statement, which shows in minute detail a genu-
ine understanding of the somewhat complex principles involved,
is fully elaborated and wonderfully complete — as a result, no
doubt, of the long controversies over the rule of s impure, in
which many eminent classical scholars have taken part. We
could wish that he might have shown similar completeness and
similar insight when he discussed, for example, the shortening
of final o and the question of short syllables in hiatus. — ^Miiller
recognizes also in his citations the occasional neglect of position
in the fourth foot, which in this license, as in many others, some-
times assimilates itself to the fifth foot,^ as Prop. 4.18.21
venu^ndata Scylla figura. The usual license and usual neglect
of position is seen of course in Verg. Aen. 11.309 spem ... in
armis | po^nite: spes sibi quisque; 3.270 nemoro^sa Zacynthos
(proper name also involved). Miiller correctly recognizes also
as fully legitimate the shortening in the pure fourth foot of the
trimeter, as Prud. Steph. 10.688 magistra spe^ctet impia. Bet-
ter examples are offered, however, by Seneca^* (whom he does
not quote), as Oed. 541; Agam. 433; Here. F. 916 trucis antra
Zegthi; Thy est. 845 tramite zonas (lyric anap., two shorts
difficult to provide and here without metrical ambiguity) ; Oed.
421 retinente zona (Sapphic, pure trochee). Shortening is also
allowed rarely in the pure dactylic penthemimer (second half
dact. pentam.) as Mart. 14.151. Finally, if we add that a single
case occurs in which a Roman poet has shortened such a sylla-
ble within the hexameter in the second trochee (Prop. 4.5.17
^P. 386f.
^^ Einl., p. xxix.
^A good statement of usage according to the feet of the hexameter is
also given in the GUdersleeve-Lodge Latin Grammar, § 784.9.
^ That the fourth foot, when dactylic, should be assimilated sometimes
to the fifth and share in both its licenses and its agreement with the prose
word-accent, is not surprising; compare the relation between the two
complete feet of the dactylic penthemimer.
^Eamsay, Latin Prosody, p. 277 (London, 1863; an old, but still valu-
able manual) ; cf. Hoche, I. I., p. 5.
Licensed Feet m Latin Verse 5J61
•
consului^tque striges), we shall have a complete statement of
these licenses.
If we turn next to Miiller's treatment of hiatus in the thesis,^^
we find that he again clearly recognizes the existence of licensed
feet, viz. the first and fifth feet of the hexameter (sometimes
also the fourth foot), and the necessary cyclic or irrational
dactyl of the hendecasyllable. Thus he admits hiatus in the
thesis in the case of dactylic or pyrrhic words ending in m, as
Enn. Ann. 322 M. du^m quidem unus; ih. 354 miHitum octo.
He recognizes hiatus also in cretic and iambic words, with short-
ening of the long vowel (semi-hiatus), as Verg. Aen. 3.211
i^nsulae fonio in magnoj Georg, 1.281 imponere P^lio Ossam.
From the hendecasyllable he quotes only Cat. 57.7 uno in lectulo,
erudituli ambo, but, besides 55.4 (circo te in), Catullus has
10.27 deferri. Mane inquii puellae. After a dactylic fourth
foot Homer sometimes allows hiatus, even when a bucolic caesura
is not recommended by the sense,^** and Vergil uses the same
license, as Eel. 3.79 et longum, 'Formose, vale,* vale/ inquit,
*Iolla.' Still more legitimate is hiatus in bucolic punctuation;
for in this case, as is well known, the fourth foot must he o, pure
dactyl, e. g. Eel. 8.11 a te principium, tibi de^sindm: accipe
iussis I carmina tuis. Finally, I may add that hiatus is allowed
in the pure dactylic penthemimer, as Cat. 114.6 dum domo ipse
egeat. I need not here refer to Miiller's views on short vowels
in hiatus; he had here no clear or settled principles that could
throw light upon this vexed question.
Again Mtiller has a valuable study^'^ of the use of neque,
which becomes a pronounced archaism in the Empire and is
therefore admitted only in licensed feet. In Martial and Lucan,
for example, neque occurs (except for the locution neque enim)
only in the cyclic dactyl of the hendecasyllable and in the first,
rarely the fourth, foot of the hexameter. How little Miiller
understood the doctrine of licensed feet taken as a whole, is here
fully evident; he remarks casually in explanation that 'the first
foot and sometimes the fourth possess a larger freedom,' and
does not even stop to note the striking fact that the fifth foot,
so highly privileged heretofore, no longer appears in the. reckon-
ing. In the mythology a search was always made for the lost
Osiris and for the beautiful youth, Hylas, who went down in
»X. L, p. 370f.
"Christ. Metr.,'' p. 179.
"L. I., p. 503f.
262 Robert Somerville Radford
quest of his pitcher and was carried off by the nymphs, but
Miiller makes no search for the lost dactylic foot. The reason
for the exclusion of the fifth foot is, however, perfectly obvious.
Lucan^^ very rarely forms the fifth foot from a monosyllable
followed by a pyrrhic word, such as at mihi, na^m neque Pindi
(Verg. Eel. 10.11), and he never allows conflicts in • accent, such
as htimu^m neque tdnto {Georg. 2.153). In the later develop-
ment neque is therefore excluded both from the fifth foot and
from the penthemimer by considerations relating to complete
agreement of accent.
Fortunately we are not dependent upon the study of a single
archaic usage. Thus Lange^^ has collected all the examples of
the use of the obsolete infinitive passive in -ier, and pointed out
that its proper place in the dactylic poets is in the fifth foot;
it is admitted also rarely in the first and fourth feet.^" A
typical example is Yerg. Aen. 4.493 dulce caput, magicas invitam
acci^ngier artes. In a precisely similar way it is freely admit-
ted by Catullus in the cyclic dactyls of his Glyconics and Phere-
cratics, as 61.42 se citarier ad suum; ih. 68 stirpe nitier: at
potest; ih. 65 compararier ausit; and it is used by Horace once
in the Adonic, C. 4.11.8 spargier agno.
Scheffler, in his study of the forms of the perfect endiujg in
-vi in the dactylic poets, has also shown that the full or obsolete
forms in -averam, -averim, -avero and in -iveram, -iveri/m, -ivero
are retained chiefly in the fifth foot.^^ Thus Vergil uses the full
forms in -averam and -averim eighteen times in the fifth foot
and four times in the fourth. Archaic verbal forms are also
freely admitted in the cyclic dactyl of logaoedic verse ; cf . Cat.
34.8 deposivit olivam (Pherecrat). Zingerle^^ j^^s also noted
that certain words and phrases are regularly placed in the
clausula of the hexameter from Ennius to Paulinus of Nola,
while Asmus^^ has pointed out that of one hundred and sixty-five
^ See Trampe, De Lucani Arte Metrica, p. 31.
^ DenTcschriften d. Wien. AJcad. X, p. 1-58.
^°0f the eighty-four examples which occur in the hexameter, sixty-eight
are in the fifth foot. It is probably not found in the first foot after
Lucretius and Cicero's Aratea. Vergil used this form five times in the
fifth foot and once in the fourth (Aen. 8.493) ; Horace used it six times
in the fifth and twice in the fourth foot with bucolic punctuation (Sat.
1.2.78; Ep. 2.2.151).
'^L. I., p. 7, p. 41f., p. 50f.; Brock, I. I., p. 140.
L. I., I 44f.; II 49f.
' De appositionis ap. Plant, et Ter. collocatione, p. 27.
32
33
Licensed Feet in Latyi Verse 263
proper names in the first book of Propertius, one hundred and
thirty-two occupy prominent positions in the verse (23 standing
in the beginning of the verse, 35 in the end and 74 in the cae-
sura) . I may add that the archaic and vulgar fulgere, fervere,
conivere^^ used £ls verbs of the third conjugation stand in the
first and the fifth, more rarely in the fourth foot, and it was
no doubt in such a position that Catullus used the cavere cited
by Servius (on Aen. 3.409). Similarly Vergil, for example,
with only one exception, allows consonantization in abiete (i. e.,
dhjete), ariete, arietat, parieiihus, genua and temiia only in the
first and the fifth foot (seventeen times in all).^^ The same
license is also allowed in the hendecasyllable, as Priap. 2.10
templi parietibus tui notavi. The single Vergilian exception
occurs when the hardening is admitted also immediately before
the caesura, as Aen. 2.442 haerent pa^rietibus scalae ; for Brock,
Stange and others^ ^ are wholly right in holding that before the
fixed caesurae we have other, but rarer, positions which admit
greater freedom. I shall reserve, however, the treatment of
licenses before the caesurae for a separate study. Miiller can-
not conceal his amazement also {I. I., p. 295) that the scansion
vehemens, instead of the usual vemens (veemens), is found only
twice in all Latin poetry, and each time in the necessary dactyl
of the hendecasyllable, but there is nothing really surprising in
this fact to any one who will observe carefully the exceptional
forms which are sometimes employed to form the pure or nec-
essary feet. Therefore we should neither blame Ausonius, as
Miiller does (p. 294), for writing Idyll. 11.16 Gangeticus a^nteit
ales, nor need we be surprised to find mhU and nihllo occurring
first in the verse-closes of Terence and in the cyclic dactyls of
Catullus, as 61.193 caelites. nihilo minus (Miiller, p. 296).
IV. Ennius' Own Usage
The beginning of many metres often exhibits a greater free-
dom,^ '^ and it is well known that Ennius in a few cases allowed
" On these and similar forms, see also Kone, p. 167 ; Eamsay, p. 289.
^'Examples in Johnston, Metrical Licenses of Vergil, p. 7f.
"^ Brock, I. I., pp. 77, 88 n. 1, 89, 95; Stange, Be Arohaismis Terent.,
p. 33.
"Miiller, I. I., p. 139. Compare the well-known freedom in the first foot
of the iambic and trochaic metres of Plautus, and compare also the
familiar 'trochaic license,' which is employed especially in the first foot
of English verse (Gmnmere, Handbooh of Poetics, p. 212).
264 Robert Somerville Radford
even the proeeleusmatic and the anapaest as a substitute for the
dactyl in the first foot,®® e. g.:
capitibu' nutantis pinos rectosque eupressos. — Ann. 267 M.
melanurmn, turdmn, merulamque umbramque mBxmajn.—Sat. 59 M.
Somewhat similarly Lucretius begins a Jiexameter (4.1026)
with pueri, but was persuaded perhaps by the learned gram-
marians of his age to adapt his verse more carefully to the eye
of the reader and to write with a species of camouflage : pu^ri
saepe lacum; compare also the unusual syncope in Juv. 3.263
stri^glihus et pleno, where the reader is perhaps permitted to
recite, if he wishes, stri^gilibus. Exon {Hermath. 13.158) main-
tains, with good ancient authority, that even Vergil allowed the
use of the anapaest in the first foot in Georg. 1.482 flu^viorum
rex Eridanus. Undoubtedly the reader, whose license is always
greater than that of the poet, is permitted to recite the first
foot here as an anapaest if he wishes, but it is probable that even
in the first foot the Augustan poets and grammarians, who were
so familiar with all the usages of Homer, would have greatly
preferred the nomenclature, at least, of synizesis (fluv jorum).
Ennius also occasionally admitted shortening in the first foot,
sometimes even in violation of the orthography and the law of
position, as Ann. 102 M. vi^rgines^^ nam sibi quisque; ib. 287
no^n envm rumores ponebat; ih. 481 si^cuti fortis equus. These
examples are familiar to all students of Ennian verse, although
the logical conclusion respecting the greater freedom of the first
foot is by no means always drawn. It is much more important
to point out that the fifth or pure dactylic foot also enjoys
exceptional freedom in Ennius, e. g.:
. . . . pars lu^dierB saxa | iactant. — Ann. 63 M.
quis pater aut cognatu' volet nos co^ntrd tueri? — ^Ap. Varr. L. L. 7.12."
Surrenti tu elopem fac emas, glaueu"^ apud Cumas. — Sat. 26 M.
.... memini me fi^eri pavom. — Ann. 9 M.
In the last verse Ennius, who has fieri {A. 501) and fleret
^Reichardt, Fleekeisen 's Jdhrlucher, 1889, p. 785; Gleditsch, Metnk,
§173.3; Lindsay, Captivi, p. 97; Exon, Hermathena, 13.158; cf. Miiller,
Z. I., 147,
'®We cannot wonder that Ennius allowed himself certain liberties; for,
strictly speaking, virgines, feminae and filiae are all excluded from the
Latin epic (Kone, I. I., p. 51). Paulinus of Nola (36.142) also correpted
this beautiful word rather than forego altogether its use: Vestae quas
vi**rgines aiunt.
*° Mistakenly given by Miiller as FaJ). 428.
Licensed Feet in Latin Verse 265
{A. 371) within the hexameter, claims the same liberty as
Plautus in' his verse-closes {fl — ). He may very possibly have
actually written here the archaic Inf. fiere, which he uses else-
where for the first or the fifth foot (Ann, 10.20) and which edi-
tors usually substitute here; compare the Au^stan poetical
ablatives caeleste, perenne, himestre, impare, separe, mare, etc.
Laevius also uses fiere in the hendecasyllable (Gell. 18.7.10).
We conclude then that in the first foot Ennius allowed short-
ening even against the script and the testimony of the eye, as
in virgines nam, non emm rumores, sicuti. In the pure fifth
foot also he admitted ludicre, contra, fieri, and fiere, and once
even against the eye apud Cumas. After all the 'old man elo-
quent' of Roman schoolmasters was a genuine and original poet,
and was not wholly a servile imitator even of Greece. His
system approaches closely, it is true, the precise and elegant
Greek prosody, and seeks to suppress almost all common sylla-
bles, yet it still retains and openly admits a few Roman licenses.
Thus it is, in the well-chosen words of Horace,*^ that some traces
of 'rudeness' and of native strength will always remain in the
Roman poets.
Furthermore while Ennius in his hexameters regularly retains
the original quantity of the verbal endings — at and — et after
a long syllable, ^^ we find that he allows shortening here by
exception in the fifth foot, as Ann. 138 M. mam^de^hdt homo-
nem ;*^ Ann. 235 pot&^sset in armis j Bat. 14 sple^ndet et horret ;
so also Terence, Ad. 453, shortens audiret haec (scanned like
auferent) in the pure iambus of the verse-close. Similarly we
find the shortening of mUes for *7mless and prodes for *prodess
first in the fifth foot, as Enn. Ann. 277 M. miHes amatur ; Lucil.
306 B. m/iHes Hibera; ih. 876 pro^des amicis. The simple verb
es for *ess first appears in Enn. Ann. 580 M. in the first foot
-(au^sus es hoc ex ore tuo), and exos for *exoss first appears in
Lucr. 3.721 {e^xos et exsanguis). A striking example is af-
forded also by sanguis. In the age of Lucretius, as is well
known, sanguis for *sanguins was still long within the verse
(Lucr. 4.1050; 6.1203), but it was beginning to shorten, /and
"■Ep. 2.1.160 mansenint hodieque manent vestigia ruris.
^Lindsay, L. L., p. 214; Skutsch, Pauly-Wissowa V, p. 2621, s. v.
'Ennius.'
" Note here also in homo^nem the notable archaism which is so common
in the fixed clausula, as Ann. 8 nee dispendi facit hi^lum; 168 ilia due"llis;
322 supere*scit; 415 sive moriVur. The usage of Lucretius and even of
the Augustans is similar.
266 Robert Somerville Radford
Lucretius therefore allows it to be short in the fifth foot, viz.
1.853 sa^n^is et os<sa>. Hence Munro is mistaken in saying
that sanguis is unknown to Lucretius, and the correction to
sanguen et ossa is quite unnecessary. Merrill, the latest editor,
restores sanguis to the text. Similarly, like TibuUus also
(1.6.66), Vergil still considers sanguis long within the verse
{Ae7i. 10.487), but ventures to shorten it three times in the first
foot, viz. Aen. 2.639 {sa^nguis, ait) ; 5.396 ; Georg. 3.508. Horace
also correpts sanguis in a cyclic dactyl, C. 1.24.15 num vanae
redeat sanguis imagini (Asclep.). So also to^rques appears
first in Statins, Theh. 10.518 to^rques in hostiles (so IQotz,
though P has to^i'quis), while Propertius (4.10.44) prefers an
unusual spelling {to^rquis ab incisa).
I trust that my meaning is sufficiently clear. The first and
the fifth feet of the hexameter (more rarely the fourth), the
necessary dactyls of the pentameter, the cyclic dactyls (or
choriambi) of logaoedic verse, the necessary iambi of the tri-
meter, possess special licenses, if the poet needs or thinks he
needs to avail himself of these. The striking shortenings that
the literary language has accepted from the time of Ennius on,
viz. the correption of final — at, — et, etc., after long syllables
and especially that of final — o, have all been carried out and
achieved through the licenses of these feet, and the student who
overlooks this fact can scarcely trace with accuracy the later
development of Latin prosody. Shortened proper names, such
as Ldvinia, Fldena, Apulia, oficur only within these feet. Yet
in the broader sense every part of the standardized hexameter
possesses some special freedom of its own. Especially do surpris-
ing shortenings occur sometimes — though much more rarely —
immediately before the masculine caesura (as has already been
mentioned), and also in the second word before the fixed cae-
surae, i. e. in the second or even the third trochee. Thus Ennius
regularly has the ending — or in nouns, but we find Ann. 455 M.
totum su^dor habet. Lucretius begins by shortening the less
stable adverbs superne and imferne repeatedly in the fifth foot
(4.439; 6.187; etc.), but he ends by shortening superne twice
in the second trochee, e. g.:
tecta swp^rne timent, metuunt infe'^rne eavernas. — ^Lucr. 6.597.
The Latin language has such a deficiency of short syllables
that Horace follows readily the example of the great poet of
Nature in order to form the necessary iambus of his Alcaic verse :
sup6rne niseuntur leves. — Hor. C. 2.20.11.
Licensed Feet in La^in Verse 267
Similarly the poetical forms of the ablative in e, as caeleste,
cogTiomine, impare, mare, etc.,** belong regularly to the charac-
teristic feet metri gratia, but Lucan and Ovid have a right, too,
to place these forms, if they wish, in the trochaic caesura, as
Luc. 7.391 erepto nataHe feret. tunc omne Latinum; Ov. Fast.
3.654 amne pere^nne latens Anna Perenna vocor. The system-
atic shortening of final o can only be carried out by means of
the characteristic feet, as is done by Catullus, Horace and Ovid,
but we find also very rare early examples of iambic shortening
before the fixed caesurae, as Verg. Aen. 3.602 hoc sat eri^t.
Scio me; Lucr. 6.652 nee tota pa^rs, homo terrai quota totius
unus; cf. Pers. 5.134 et quid aga^m? Rogas? en, saperdas.
Usage Subsequent to Ennius
As we know from Quintilian*^ and other authorities, not only
the forms but also the quantities of words {mensurae verhorum)
were thoroughly taught in every literary school and, no doubt,
also in every club or college of the poets.*® Thus the rules for
final syllables especially in the new prosody were early reduced
to a rigorous system and were thoroughly mastered. Hence,
in spite of the fact that the Latin metres really possess an
unmistakable freedom in certain feet, the Alexandrian technique
and the strict rules of the grammarians bar the way, and in
general only a few isolated examples of popular shortening are
here admitted by the writers of literary Latin, that is, of the
'Schrift-' and ' Hochlatein. '*'^ The great outstanding excep-
tion to the conservative and learned tradition in classical Latin
is of course the thorough-going shortening of final o, which was
first freely admitted in the characteristic feet by Catullus,
Horace and Ovid. After the poetae novi, however, had re-
nounced entirely the apocope of final s, this extensive innova-
tion became strictly necessary by way of compensation, and we
may be sure that the great literary teachers of the late Republic,
such as the Greek Parthenios of Nikaia and the Roman Valerius
Cato, themselves gave the signal and approved the license. As
regards the restoration of final s, it took place very gradually,
as Maurenbrecher has so well shown, but it was in the first place
"Miiller, pp. 483, 477; more fuUy Kone, I. I., pp. 70, 90, 111, 128, and
Neue-Wagener, FormenleJi/re IP 54ff.; T 229.
«Quiiitil. 10.1.10; cf. 1.8.13.
^^ Schola poeta/rum, Mart. 3.20.8; 4.61.3.
Cf. Maurenbrecher, Miatus, p. 72.
4T
268 Robert Somerville Radford
an extremely bold and well-nigh unparallelled undertaking, in
some respects almost comparable to the recall of the French e
mute; the complete success finally gained showed clearly that
the academicians and precisianists were absolute masters of the
'Hochlatein.' As a consequence the Augustan poets, Vergil,
Horace, and Tibullus, composed their verse in a period when
the rules of prosody were most severe and the poetical language
was most narrowly contracted. For metrical reasons the best
poets placed in the cyclic dactyl or in the verse-close occasional
obsolete or vulgar forms, as face (Cat. 36.16), farrier (Verg.
Aen. 11.242), i^nqiie ligatus {Aen. 10.794), ho^sce secutus (Hor.
Sat. 1.4.6), parvi^ssima quaeque (Lucr. 1.615), parvi^ssvmus
(Varr. Papiap. 6 R., iambic close). They close the verse also
with homo^nem (Enn. Ann. 138 M.), e^scit (Lucr. 1.619), ohiHit
(Verg. Aen. 6.801), mori^ri (Ov. Met. 14.215), cupi^ret (Lucr.
1.71), veta^vit (Pers. 5.90), or they force the accent in i^llius
(arma), perd^gro, tene^hrae and the like. Because of the fre-
quent difficulty of composing the close, they admit also the
hypermeter to an extent undreamed of by the Greeks, as Verg.
Aen. 1.322 homintimque loc6^rumqu{e) \ e^rramus. It would be
passing strange then if they did not admit also an occasional
archaic or popular scansion in the necessary feet.
I purpose to discuss shortening itself under the following
seven heads :*^ (1) the shortening of final vowels, such as
superne, Calpe, postea, commoda, etc., including the shortening
of final 0, which has received a vast extension; (2) shortening
by the extensive use in poetry, metri gratia, of exceptional and
vulgar ablative forms spelt with e instead of i, as praepete and
sospite in Ennius, and later caeleste, cognomine, humile, divite,
mare, etc. (see Miiller, p. 483 ; Neue-Wagener, Formenlehre,
IP 54ff,; P 229; Kone, I. I., pp. 70, 90, 111) ; (3) shortening
by the reduction of the double consonant in writing or in speech
to a single one, such as hic{c), hoc{c), cor{r)uptus, tintin{n)ant,
Catil{l)us, etc. This head comprises examples of the law of
mamilla, such as co{t)tidiaMios, Brit {t) anus, and we may also
include here cases like cotiirnix, mutoniatus (compare conscri-
hillo) ;*® (4) shortening in Roman proper names, such as
Ldvinia, Grddivus, Proserpina, Gyrene (not the Greek mytho-
logical heroine, but the city of Roman Africa) ; (5) shortening,
metri gratia, in any compound of pro, as a species of poetic
*" Only the first of these will be completed in the present paper.
*• Cf . Miiller, p. 447f .
Licensed Feet in Latin Verse 269
«
camouflage, as though the preposition were always of doubtful
quantity; (6) shortening through absolute metrical necessity,
as in diaturnuSy diuturnior, egerlmus, Hannibdlem, flcedulas,
zmaragdos; (7) certain or probable shortening, through metrical
convenience, under the camouflage of synizesis, as gratuitus,
conuhium, Leucosiam, Paeoniis, ServUiios, Hadridnus ('the
irregular foot').
Under several of these categories the well-attested literary
examples are very few; they can be counted almost upon the
fingers of the two hands. Examples of short syllables in hiatus
and even of diaeresis are also very rare. Yet the remarkable
and significant fact is that, in a language which is entirely
devoted to Alexandrian precision and refinement of technique
and which has changed so completely a large part of its original
character, these few examples still continue to occur incontest-
ably in the very best and choicest authors. The historical
grammarian, we know, does not' esteem the law of mamilla quite
negligible because in the literary period only half a dozen words
fall under its operation. Furthermore we cannot disregard the
few occurrences in the 'Hoch-' and ' Schrif tlatein, ' when we
consider the numerous similar licenses which occur freely in the
popular poetry of the Carmina Latina Epigraphica. Still less
can we neglect even the rare and occasional occurrences when
we reflect that one of the categories, viz. the shortening of final
Of which at first was only one of these insignificant licenses, has
finally obtained the widest possible acceptance, and that a second
category, the shortening of Roman proper names, is also numeri-
cally large.
I. Shortening op Final Vowels
It is naturally in indeclinable forms such as adverbs that we
find the few examples of unusual shortenings with final i, e
and a chiefly admitted, viz. firmiterque, sicuti,^^ superne,
inferne, postea, contra, also sollo,^^ and later many other
adverbs in o, such as ergo, vero, immo, intro, etc.; see Miiller,
p. 416f. Examples are Lucil. 315 B. fi^rmiterque hoc peniteque
tuo sit pectore fixum; 164 B. si^cuti, cum primus ficos propola
"Miiller does not even mention sicuti, but cf. Bamsay, Pros., p. 51;
Gildersleeve-Lodge $ 707.4.4,
•1 Miiller regards sollo as an ablative and as equivalent in meaning to
omni/no; another and doubtless better view (Lindsay, L. L., 207, 400)
explains sollo as an Oscan Neut. PL, Lat. tota.
270 Robert Som^rville Badford/
recentis; Lucr. 2.536 si^cuti quadripedum cum primis esse
videmus (^so Merrill, 'the latest editor; see also Munro's critical
note in which he admits the weight of MS. authority) ; 3.816^
si^cuti summarum summast (but 5.361 si^cut summarum) ; Cic.
Arat. 131 si^cuti cum coeptant. Superne and inferne occur
often in Lucretius, as 4.439 supe^me gubema; 6.187 infe^me
videmus, see above, p. 266. — German. Phaen. 568 Lanigeri et
Tauri, Geminorum, po^stea Cancri (Miiller, p. 420: post ea,
which is a barbarism and scarcely Latin) ; Ov. Fast. 1.165
po^stea mirabar cur non sine litibus esset (Merkel : post ea) ;
perhaps Varr. Lex Maen. 11 po*steaquam homines (troch. sept.,
cf. Miiller, p. 547) ; Manil. 2.253 co^ntra iacet cancer patulam
distentus in alvum; Enn. A7in. 550 M. he^ia machaeras; Yal.
Fl. 8.109 e4a, per ipsum (see above, p. 259) ;^^ Lucil. 311 B. non
so416, dupundi; Ov. Trist. 1.1.87 e^rgo cave; Stat. Theh. 2.187
nos ve^ro volentes; Mart. 1.85.4 fenerat immo magis (penthe-
mimer), etc.
Cave and put a ^re found also chiefly in the licensed feet,
though they also occur rather freely elsewhere ; yet within the
hexameter the more usual scansion is cave and putd. — Cat. 10.26
istos commoda ; nam volo ad Sarapim | def erri. The shortening
here also provides for Catullus' favorite diaeresis after the
second foot. We should remember too that it is precisely at
this point in the hendecasyllable or the Glyconic that he correpts
cave three times (as 50.18 nunc audax cave sis) and allows the
new shortening of o seven times in iambic words {void, dabo,
homo), as 13.11 nam unguentum dabo, quod meae puellae.
Lesbia's poet could not know that he would astound the gram-
marians of a distant age by this single license, ^^ which is really
no bolder than that of c. 85.2 ne^scio, or that of Maecenas'
hendecasyllable addressed to Horace: plus iam diligo, tu tuum
sodalem. For it was not yet clearly determined whether final
a or e or would be shortened to afford the relief which the
Koman poets so greatly craved. — ^Mart. 10.20.1 me Salo Ce^ltiber
oras (Gk. KeArt^i^p, and Celtiber, Cat. 39.17) ; similarly, accord-
'^^ The MSS. give also sexaginta and trigintd in the second trochee : Mart.
12.26.1 sexaginta teras; Manil. 2.322 ter trigi^ta quadrum partes, where
the usual correction to sexagena, etc., is scarcely necessary.
"^For similar popular shortening in hendecasyllables and Glyconics,
see Lampr. Alex. Sev. vit. 38 (Baehr. frgm. poet. Rom., p. 381) ptilclirum
qu6d vides esse nostrum regem, and Severus' reply: pulchrum qu6d putas
^sse vestrum regem; also the popular song, Ba^hr., p. 332 mulsum qu6d
probe t^mper^s.
Licensed Feet in Latin Verse 271
ing to Victorinus (Miiller, p. 399), Samnis was later shortened
to Samnis just as sanguis and pulvis. — Juv. 14.279 aequora
transiliet, sed longe Ca^lpe relicta. Bentley, quoting Philostra-
tus, argued here for the ablative of a nominative Calpis, and
this is possible, since the fifth foot is a favorite place for
neologisms. Far more probable, however, is the ancient view
(Priscian VII § 8) that we have here a correption of the usual
and current form; cf. Auson. Idyll. 6.24 et de nimboso saltum
Leuca^te minatur ; compare also salve repeatedly G. L. E. 1504
(age of the Antonines). It is to be remembered also that it is
in the fifth foot that Juvenal has such shortening as 3.232
vigila^ndo, sed ipsum, not to mention 11.91 postre^mo severos;
1.169 se^ro duelli, and earlier Hor. Sat. 1.9.43 Maecenas quo^-
modo tecum. The 'singers of Euphorion' admit in Greek
words a Dat. Sing, with correpted i metri gratia (Miiller, pp.
488,496), but only in licensed feet; Statins here usually writes
e for the correpted i on the principle of caeleste for caelesti and
of sihe, quase, here, for sil)% quasi, Jieri.^^ Examples are Stat.
Theh. 3.521 saepius in dubiis auditus la^sone Mopsus (Klotz
04
Quintil. 1.7.24; 1.4.8; nise OIL. V 4113; ube IX 3895, see Mauren-
brecher, Eiat., p. 193 and Lindsay, L. L., p. 25. For the Dat. Sing, in
-e in old inscriptions, perhaps -e, see Lindsay, L. L., p. 387; Stolz,
Formenlehre,^ § S5 ; Maurenbrecher, I. I., p. 192, however, argues for -e.
The vulgar Dative in -e is occasionally used by the poets (Miiller, I. I.,
497), as Enn. Ann. 395 M. malo* cruce, fitur, uti des; probably Ov. HeVf
4.64 me tua forma capit. capta pare'nte soror ('My sister was captivated
by your parent,' parenti) ; 5.75 desertaque co^niuge ploret; 5.126;
12,162; perhaps Verg. Aen. 10.653 coniuneta crepi'dine saxi. It would
be possible also to hold that Ovid forces the grammatical construction and
uses poetically the abl. of the instrument. The question is a complex one,
and only a somewhat hasty treatment is given in Neue I,^ p. 195. In
any case Statins, in writing glaucae certantia Bo^ride, follows weU-
established principles of Latin orthography, which show a great dislike
for final -i (Miiller, p. 497), and usually allow it only in the small nisi,
sibi, ihi group. Hence we have mare for older *mari, mite for older
*mit% (Lindsay, L. L., 206), and final -is, when the s is dropped, is properly
written e in Latin, as in the well-known simile est, quale est, pingue est,
etc., of the early dramatists (see examples in Leo, Plant. Forsch., p. 259) ;
later also CLE. (Biich.) 977 aetate his parva iaceo, lacrima^bile semper,
i. e. lacrimabili(s) ; CIL. I 63, 64 tribunos militare; I 818 Dite pater;
so always in mage, i. e. magi(s) and fortasse, i. e. fortassi(s), while pate
est represente both poti(s) est (masc.) and pote est (neut.). Even in
Cat. 64.247 it would be possible to read Minoide; the best MSS. have
Minoida.
272 Robert Somerville Radford
needlessly corrects to lasoni) ; Silv. 4.2. 28 et Chios et glaucae
certantia Dc^^ride saxa (Klotz Doridi) ; Achill. 1.285 Pa^lladi:
perhaps Juv. 15.5. dimidio magicae resonant nbi Me^mnone
chordae (see Duff's note, P^ has Memnonie) ; Cat. 64.247 Mino^-
idi; 66.70 Tethyi (penthemimer) ; Ov. Her. 8.71 Ca^stor(i)
Amyclaeo. — We find occasional shortening of iambic words in
the fourth ioot, as Hor. A. P. 65 diu* palus aptaque remis ; Yal.
Fl. 5.594 mero:^ vide lata comantem; Hor. Sat. 2.5.75 eriH:
cave te roget ultro; possibly also Ov. Trist. 1.8.21 idque quod
ignoti faciu^nt, vale dicer e saltern, that is, if vale is the MS.
reading here (Haupt vae; Merkel vel). — Here belongs also
apparently the correption of the perfect ilt and its compounds
exnt and transilt; for, notwithstanding the arguments of Munro
on Lucr. 2.1042, scholars usually hold that the final syllable in
these perfects is normally long (Miiller, p. 399). Vergil, how-
ever, who shortens hic{c) twice, and, with elision, shortens
Pollio, niintio, audeo in the first foot (Miiller, p. 414) , also cor-
repts exiit in this foot, as Georg. 2.81 e^xiit ad caelum; Aen.
2.497 e^xiit oppositas, yet he carefully avoids placing either -o
or -U in the close, though, from the regular verb, amhio, he
admits Aen. 10.243 a'^mbiit auro. The Flavian poets are the first
to corrept these perfect forms in the close, as Sil. 13.166 tra^nsiit
ictu ; Sulpic. Sat. 23 e^xiit arces.
To treat adequately the shortening of final o would require a
separate article. I select, however, a few early and notable
examples, including trochaic words and the abl. of the gerund:
Yerg. Ed. 8.43 nu^nc scio quid sit amor; Tib. 2.6.41 de^sino;
Hor. C. 2.1.14 et consulenti Pollio curiae (Alcaic) ; Sat. 1.10.42
Poniio regum ; Sat. 1.4.104 di^xero ; Sat. 1.4.93 me^tio ; Lygd.
6.3 aufer et ipse meum periter medica^ndo dolor e; Ov. Her.
9.126 fortunam vultu fassa tegendo suam (penthemimer; so
Merkel with G) ; Prop. 3.8 (9). 35 mare fi^ndo carina. MuUer
neglects entirely the feet in which the new scansions occur. The
following are examples which he therefore wishes to correct (p.
415f.), pronouncing them too bold and a violation of the usage
of their respective authors: Grat. Cyneg. 55 repo^nito fumo;
Oy. Met. 15.599 ne^mo mihist; Pers. 6.55 acceMo Bovillas; Sil.
S.193 sat ve^ro superque.
Knoxville, Tennessee.
INDEX OF VEDIC AND AVESTAN PASSAGES
Note. — ^For occasional references to other works, see tlie Index of Subjects.
Lll references in, this and the following indices are to pages.
VEDIC
Rig Veda
1.4.8 204n.
7.5 199
8.2 204n.
16.8 201n.
19 3
23.9 198n.
24.9 4
12, 13 230
28 228fe., 233f.
28.1 234, 246
13, 14, 23 234
31.16 15
32.1-5 197n.
5 198n., 204
7 198n.
8 197n., 198n.
9 ". 203
10 •. 198n.
11-14 197n.
11 198n.
33.13 198n.
36.8 198n., 199
50.12 9
51.4 197n., 198n.
52 206
52.2 198n.
4 203
6 198n.
8 198n.
10 197n., 198n.
15 198n.
53.6 203, 204n.
54.9 245n.
10 209
56.5 198n.
6 198n., 233
59.6 200
61.6, 10, 12 198n.
1.63.4 198n
73.6 246n.
74.3 200
78.4 202
79.1 197n.
80 198
80.1 197n.
2-5, 10-13 198n.
13 197n.
81.1 .201n.
83.6 238, 246
84.3 201n., 238, 246
13 204n.
16 157
85.9 198n.
., 88.3 246n., 247
89.2, 3 6
4 239, 246n.
91.5 200
19 6
95 3
97 8
100.12 ..200n.
102.2 199
4, 6 3
7 ....; 204
9, 10 3
103.2, 7 197n.
8 198n.
105.17 206
106 2
106.2 202
6 201n.
108.3 200
109.1-5 T. ..248
3 246f., 249 with n.
5 203, 248
118.3 245f.
121.8 245n.
11 198n.
274 Index
1.121.12 199 3.1.1 'T.
129.6, 11 ...200ii. 4.9
130.2 245n. 12.4
135.2 241, 246ii. 16.1
5 241, 245n. 20.4
7 238, 241 29.10
137.1, 3 245n. 30.2
139.6 245x1. 4
10 245f . 5
158.5 206 6
162.5 246 8
164 120n., 124, 127f . 22 .
164.10 128 31.11, 14, 18, 21
165.4 246 32.4, 6
8 198n. 11
174.2 198n. 33.6
175.5 199 7
186.6 201ii. 35.8
187 3, 5 36.8
187.1 199, 233 37.1
6 197n. 5, 6
191 4, 17 38.4
191.4 15 40.8
• 8 17 41.2 24(
4
2.1.11 200 42.2
11.2, 5 197n. 44.1 *
9, 18 198n. 5 245ii.,
20 233 45.2
12.2 7 47.2
3 197n. 3
6 239 49.1
8 126 51.9
11 19711. 52.7
14.2 198n. 53.10
15.1 197n. 54.12
16.5 245n. 15
19.2 197n. 57.4
4 198n. 58.3
20.7 201n. 8
23.3 200n.
26.2 202 4.3.3 23J
30.2, 3 198n. 16.7
33.1 6 17.1 107n.,
36.1 245n. 3
39.1 234, 246n. 7
8
index
275
4.17.19 204h.
18.7 198n.
19.1 203
2, 3, 9 197n.
21.10 198n.
22.5 197n.
9 204n.
24.2 203
10 204n.
28.1 197n.
30.1, 7, 19, 22 201n.
32.1, 19, 21 201n.
41.2 204n.
42.7 204n.
8 20^
9 199
45.5 24511.
50.3 245n.
57.7 10
58 ^ 5
58.8 2
5.2.7 .
9 .
9.5 .
11.12
18.2 ,
,230
.148
206
246
,206
25.8 238, 246
29.2, 3 197ii.
7 203
8 197n.
30.6 197n.
31.4 7.197n.
5 238, 245
7 19711.
12 238, 246f.
32.2 197n.
35.6 ".....201
36.4 238, 245f.
37.2 2381, 246
4 ...' 19811.
38.4 201n.
40.1-3 201
1 241, 245n.
2 239f.
4 201n.
5.40.8 239fe.
41.10 206
12 242
42.5 198-199
43.4 246
45.7 ^ 245f.
48.3 .' 240
54.2 206
83.6 16
86.1 206
3 201n.
6 245, 246n.
6.11.4 11
13.1 202
16.14, 15, 19 200
34 204
48 201
17.1 198x1.
9, 10 197n.
11 199
18.6 202
9 203
19.13 204n.
20.1 202
2 197n., 198ii.
9 199
22.4 200ii.
10 204
23.2 203
25.1 203
6 199
8 203
26.2 199
8 204n.
29.6 204n.
30.4^ 197n.
33.r 204n.
'3 204
34.5 202
36.2 203
37.5 198n.
38.5 202
44.14 204n.
15 19811.
23 233
276 Index
6.45.5 201n. 7.25.5
14^ 24 200ii. 30.2
46.1 '. 199 31.6
47.2 203 32.6
6 201n. 15
8 " 11 33.14 24(
11* ' " " ^ ^ ^ * . . . 1 8 34.3 199,
48.5 246n. 16, 17 '.
7 4 35.3
21 203 _ 7 24:
51.14 246n. 38.7
52.2 15 39.1 246n.,
15 6 2, 4
56.2 204ii. 41
57.3 204n, 42.1 246,
60.1 199 48.2
3 199f. 49.3
6 204 54.1
61.5 202 55.5-8
7 199 68.4 245 with n., 24(
63.3 246n., 249 73.4
68.2 202 83.1
3 198n. 9
72.3 197n., 199 85.3
73.2 204 92.4
74 4 93
75.4 2, 9 93.1, 4
12 11 94.11
14 197x1. 103.1
16 9 104.7
19 9 9
17 239,
7.1.10 203
8.6 200n. 8.1.14
13.1 200n. 17
19.3 203 2.2
4 204n. 26
5 198n. 32, 36 ,
10 203 3.17
20.2 19811. 19
21.3 197n. 20
6 : 198x1. 4.11
22.1 245n. 13 245i
2 204n. 6.6,13
4 245f. 37
23.3 204n. 40
Index
277
8.7.24 109, 202
8.9,22 201,208
9.4 200
12.16 233
22, 26 198n.
13.15 201n.
32 240
15.3, 11 204n.
17.8 204n.
9 201n., 204n.
19.20 202
21.12 199
22.8 245n.
24.2 201n., 203
7 201
8 201n.
26.8 208
24 237
27.1 , 24t), 246
8 201n.
29.4 204n.
32.11 201n.
26 198n.
33.1, 14 201n.
34.2 238f., 245f.
3 237
37.1-6 201n.
1 202
38.2 200
38.3 245n.
39 205
39.8 200n., 206
42.4 227, 239, 246
43.11 11
45.3 198n.
4, 25 201n.
46.8 201
13 201n.
47.13-17 233
16 206
17 ..16
49.2 20411.
53.3 246n.
54.5 201n.
61.13 11
15 201n.
8.62.8 198n.
11 201n.
63.2 246n.
12 203
64.9 201n.
65.8 245x1.
66.3, 9-11 201n.
67.17 14
70.1 201n.
72.11 246
74.4 201
9, 12 202
76.2, 3 198n.
11 200x1.
77.3 200n., 201n.
78.7 201x1.
82.1 201n.
5 245n.
89.1 201
3 198, 201n.
4 198
5 203
90.1 201x1.
4, 5 204x1.
91 2
92.17 201
24 201n.
93.2 197n., 201n.
4 201n.
7 198n.
15 201n.
16 201
18, 20 '..... 201n.
30, 32 201
33 201n.
95.9 204ii.
96.5 197n.
7 198x1.
18 204 with n.
18-21 201n.
97.5 201
99.6 198n.
100.2 204n.
7 198x1.
12 199
y
278 Indesi
9.1,2 200n, 9.98.10
3 200n., 201 101.11 245n
10 204x1. 102.2 23
11.5 227, 245n., 246 107.1, 10
7 200n. 109.14
16.3 230 18
17.1 204 110.1
23.7 20411. 113.1
24.5 245n. 6 240,
6 201
25.3 200 10.5.6
28.3 200 14.13
32.2 233 15.2
34.3 245n., 246 17.10
4 233 22.8
37.3 200n. 10
4 233 23.2
5 200 25.9
38.2 233 28.3
51.1 230, 245n. 7 ;
61.22 198n. 35.9
63.13 245n. 36.4 238
65.15 245n. 42.5
66.29 246n. 48.2
67.3 241,245x1. 8
19 238, 241, 246 49.6 201n.
20 200n., 238, 246 50.2
68.9 245x1. 51.19
71.3 245n. 54.3
72.4 245n.^ 55.7
73.4, 6 16 58
75.4 245n. 60.11
79.4 246f. 12
80.4 239, 241 64.15 238,
5 241, 245x1. 65 '
82.3 239, 246x1. 65.2
86.23, 34 245n. 10
44 197n. 66.8
88.4 204 67.12 ]
89.7 200 69.6
96.7-9 247' 12
10 245n. 70.7 240,
12 200x1. 72.4, 5
97.11 245n. 74.6 2
98.5 200 76.2 241, 245n.,
6 246 4 241, S
•>
In^epc
279
10.76.5 246n.
6 238,241, 245fif.
7 241, 245n.
8 241, 245n. 246
78.6 24f0t.
80.2 204
82.2 I 6
3 15
83 14
83.3 199
7 204
84 13
85.4 240, 246
31 4
87 206
87.1 200n.
89.7 198n.
90 119, 124, 126f.
90.2 10
91.1 9
92.15 237, 246
94 240f., 247,250
94.1 238, 242, 244ff., 249
2 238f., 245f.
3 238, 245fE.
4 ' 238f., 245f.
5 237f., 246
6 239, 245f.
7 239, 246ii.
8 246fe.
9 245n., 246n., 247
10 240, 246
11 242, 244, 246
12 242, 245f.
13 245f.
14 241, 245fe
96.4 197n.
97.4 12
6 : 200n.
12 12
14, 20 6
99.1 :i:02
6 206, 231
100.8 238, 246
9 .246
101.3, 4, 8 10
lQ.l8l.10, 11 235
103 9
103.4 200n.
10 , 9, 2Qln.
12 .11
13 9
104.2 246n.
9 202
10 198n.
108.11 246n.
111.6 198ii., 201n.
9 197n.
113.2 ....'. 198n.
3 197i^., 198n.
6 198n.
8 197n., 198n.
116.1 198n.
120 14
120.6 207, 231
121 7, 124fe.
124.6 199
125 124, 126
126 3
128 8
129 122^
'129.4 9, 122
133.1 201n.
2 19711.
134.3 200n.
136 2
137 14, 16
138.5 201n.
139.6 197n.
141 13
145.1, 3 12
6 15
147.1, 2 198n.
152 13
152.2 201n.
3 198n., 201n.
153.3 201n.
155.2, 3 4
159 5
159.1 17
3 199
161.1-4 13
280 Index
10.162.1 20O11,
3, 4, 6 4
163 7
163.5 143
166.2 16
168 2, 17
170.2 199, 200n.
173.6 16
174 12
175.1 239, 246n., 247
2 239, 246
3 237, 239, 246n.
4 246n., 247
180.2, 3 10
184.2 10
191.3 9
Eig Veda Khilani
7.55.1 16
103.1 16
10.103.1 11
127.1, 2 12
128.1 8
8 10
11 11
Atharva Veda (Vulgate)
1.2.2 11
4 120n.
19 9
20 13
21.1-4 13
22 9
29 12
29.5 17
33 9
35.2 10
2.1.1 15
6 10
12 15
28 9
33 r7^ 7f.
3.1 16
2 11
3.3 . '.
4
7
10.5
230,
11
12
15.4
16
17
1
........... 1
18.1, 4
6
19
19.6-8
20
21
—
21.10
25.3 -
4.2
7. 12
3.2
5
8
9
11
13
14
15
-^^j
19.6
24.3 !
30
124. ■
31
■^**^j •
32
33
34
35
-
5.1
16 1
2
3
6
20.10
(
22.1
(
23
6.3.2
(
15.2
46.3
6.51.2
52.2
11
15
54.3
9
64
, 9
80.1
2
83.2
133
91.2
, 15
3
14, 16
112
232
113.1, 3 ...
232f.
, 234
7.1
120
12.2
133
42
4
50.4
3
53.5
13
79.3
126
82.1
5
3
10
84.1-3 . . .
10
86.1
8
94
16
148
9
119
10
119
9.2
122
6.15
27
230, 234, 240
240
9
9.10 .^. . .
120n., 124, 127f.
128
10
L0.2
120ii., 124, 127f.
119
3
230
7
119, 120n.
8
119, 120n.
8.43. 44 .
119
9.2
240
26
234
10
122
Ll.1.9, 10, 13,
3
14,23 234
119, 122
Index 281
11.3.3 234
4 121
5 119
7 119, 122
8 .119
12.3.13 234
14, 21 240
13 (Book) 120
13.1.2 6
3 121f.
14.1.41 2
2.10 4
16.3, 4 120n.
5.1 232
18.1.46 6
19 (Book) 9,18
19.6 119, 124, 126f.
6.4 10
13 : 9, 18
15 11
47 12
52 9, 122
53 119
54 119
56.1,4 232
57.1 16
58 10
62 11
20.96 4
96.6-9 13
107.4-12 14
136.6 230
Atharva Veda, Paippalada
1.7.2 17
11 12, 18
12 9
20 9
, 21.3 12
282 Index
J.,UKJ •••
28
9
30
9
51.4
15
53
9
53 2 ....
6
54 1
4
56
^9f.
61
13
62
13, 18
62 4
18
65
6
77 ....
10
83 2
10
84
1
10
95 4
4
99 1
12
107
2
109
4, 5
110
10
Ill 1
15
2.5
15
5.4
12
6.1
15
9.5
10
22
10
30
6
30.1
6, 17
32.5
"J -^ '
11
33.2
15
37.2
15
41
5
70.5
11
74
11
88
13, 18
3.1
16
2
16
2.7
14
5
11
6
16
9.7
4
12
11
30.1
15
3.33
34 1
34.7
35
36
4.1 7,17,1
1.2, 3, 8
4
' 2
6
7
7.4, 6, 7
12 1
12.6
16
16.7
17.5-7
19.1-3
26
28
29
29.8
31
31.1, 5
32 14
3T2.1, 2
5.3.1-3
4 i
4.1-8
3
6
7
9.4
11.6
13.1, 8
18 14, 16
38
39
6.1 14
2
3.4 ..
5 ..
8.6, 7
Incle^i
283
6.11
la
17
, 20
..16
3, 5
...3
..12
7.2 17
3.1, 6. 4
10 6
4 9,18
5.9 6
6 - 6
6.1, 8 4
7.3 12
10.1, 6 12
11 4
12.3, 10 12
13.2 J 4
18.4 4
8.3 12
10.11 10
13 5
13.8 2
14 3
20.9 4
16 (Book) 120u.
Atharva Veda Pariiistas
23.2.2, 3 .' 230
32.22 .'. ..120n.
42.2.9£e 130
11 122
44.4.2 130
Sama Yeda
2.1208 9
1210, 1211 11
1212, 1213 9
1222 9
Araeya Sarohita
4.6
,10
1.15 231
7.26 226
12.77ff a
78, 86 12
17.42,45,46 : 9f.
44, 47 11
89-99 5
i9.87 ;i43
25.15, 16 6
71 143
27.7 10
31.2 10
32.10 15
33.28 !..!ll
34.32 12
51 '..'.'.'.'.'.'.'.'.10
39.8 143
Vajasaneyi Samhita, Kanva
1-5.4 ....231
Taittiriya Sariihita
1.1-5.2 241
4.45.1 4
6.12.4 !";''.10
8.10.2 233
22.5 4
4.1.7.3 10
^ 2.6 6
6.4.4 10
7.14 8
5.7.4.3 6
M^itrayani Samhita
1.1.6 230f., 244
' 3.39 4
2.7.12 10
12.15 10
4.1.6 230f., 244
11.2 4
14.2 6
15 11
17 6
Vajasaneyi Samhita
1.14 241, 244 1.5
Kathaka Samhita
,241
\
284
Index
1.15 231
4.13 4
8.16 10
11.12 4
13.15 6
18.16 10
31.4 231, 241
35.15 244
37.9 11
38.13 10
40.7, 8 5
Taittiriya Aranyaka
Kathaka Sariihita, A^vam.
6.1
Aitareya Brahmana
2.7
6.1
7.17.1, 2
.11
,143
,250
,230
Kausitaki Brahmana
29.1 .' 236, 242, 250
1.2.8 . .
Gopatha Brahmana
. .2
16 .
25.15 . .
PancavinSa Brahmana
?150
1.1.4.7 .
Satapatha Brahmana
..241,
9AA
10
...... — -^-»-j
9,?,^
3.5.4.24
?^36
8.3.25
143
4.2.5.2 .
?,?,f^
12.9.1.3
143
2.4.3.2 .
Taittiriya Brahmana
8
7.13.3
n
3.2.5.8 .
?A^
7.6.22
,9
12.2
. , 6
Sama Mantra Brahmana
2.2.13
.230
2.3.1 .
6.11.1
10.1.4
Chandogya Upanisad
1.1.10 ■ '. 13
2.14 13
3.12 13
4.5 13
3.12.9 13
13.1-8 13
18.3ff 13
4.5.3 .
6.4 .
7.4 .
8.4 .
5.1.1
19.4
.13
.13;
.13;
,13!
,13:
,14
Brhad Aranyaka Upanisad
1.2.1, 3, 5, 8 ...13!
3.8, 9, 17,19 13!
2.1.4,5,6, 7 13!
3.1.5-8 13
2.11 1
9.34 13!
2.5
Maha Narayana Upanisad
Sankhayana Srauta Sutra
4.14.26, 32 2
9.28.10
12.24.2.7 2
13.29.5 23i
Apastamba Srauta Sutra
1.19.8 2
4.15.1
12.1.9 2
2.15,16 .' 2
13.9 2
16.14.5
26.1,3 2
Latyayana Srauta Sutra
3.2.7
Index
285
Manava Srauta Sutra
6.1.7 230
A^valayana Grhya Sutra
4.3.5, 14 236
KauSika Sutra
18.25 120n.
43.13 ^ 6
Hiranyake^i Grhya Sutra
1.10.6 11
2.14.4 r 230
Manava Grhya Sutra
2.4.8 230
18.2 4
ApastamW Mantra Brahmana
1.16 5
17 7
2.8.4 11
20.34 230
Vispered
3.1 ...226
10.2 225n., 226, 229
11.2 225n., 226
11.4 225n., 226
12.2 2251, 229
12.3 226
12.5 225n., 226, 229
Yasht
1.30 233
9.3, 4 226
10.90 226
91 225n.
11.2 138
24.15 (Vyt. 15) 226
Gah
3.5 226
4.5 225n., 226
Sirozah
1.7
2.7
,233
.233
Apastamba Grhya Sutra
8.22.5 230
Afringan
Nirukta
9.36
230
AVESTAN
Yasna
9.4-10 233
8 231
22 229
10.2 226, 229, 230n.
8 229
11.10 229
22.2 225n., 226
21 225n., 226
24.2 225n., 226
25.2 225n., 226
27.1, 2 ...239
27.7 225f., 229
4.5
,225n.
Vendidad
5.39, 40 225n.
57, 58 226
6.43 226
14.8 ! 226, 229
10 225
18.12 226
19.9 225n., 239
20.2 231
Nirangistan
66 229
68 226
72 226f., 229
79 226
81 225n., 226
82 226
107 226, 229,231
108 225n.
INDEX OP WOKDS, STEMS, AND ROOTS
\
SEMITIC LANGUAGES
Note. — In the following indexes of Semitic languages, words, roots,
formative elements are arranged in the order of the consonants of the Hel
Alphabet, vowels being disregarded except when two or more words ]
identical consonants, in which case the order of the English vowels is f ollo^
Consonants not found in Hebrew are grouped with their etymological eqi;
lents. The order of consonants here employed is as follows: ', b, g (inel
d, h, y,, a (incl. d), fp (incl. h), t, i, Tc, I, m, n, s, ' (incL g)j p (ind. f), Q (:
^)) Q.} "*'} ^) -s (incl. ]>)j t. The difference between the various varieties of
Q, viz., Si, 4, <S3, etc., is disregarded in the indexes. Words vnth initial vowel
placed under '. A complete list of a.11 roots mentioned as such is given m
General Semitic; some few are referred to again under the individual langua
General Semitic
^(prefix) 38 bis
V'br 46
V'l' 39
V '^^5 41
V'nh 44,45
V 'f^^ 45
V ''^Q 45
'aqtalu^ (formal type) 37
* 'amah 41
45
42
46^
45
41
45
45
V&g'
^yhs
Vg^s
Vgss
*diihh
'\/dlp
ydpp
h (formative) 38, 39, 42
\/'hdi 47
n (formative) 38 bis, 39 bis
yvM 43
*zi'h 41
■\/zU .\ 46
yz'q 45
-\/zr 41, 45
yzr' 45 bis
i (formative) ... .38 bis, 39 bis
^J^bs
yid
vk
yM
Vf&
yj^n
iss
yitn
ykhd
ykli
yklh
""kalb
yUrhl "
ykr^
yktr
I (formative)
m (formative) 38.
ymt
ymlt
ymmr.
yrngg '
ymrr
ymss
ymt
n (formative) 38,
yn'q
y/ng^ 45
Index ' ^Sl'
#
yjng'p 45 ^qtl 46 bis
yjnd 44 qatil, qaful, qattdl,
yjnhg 45 qittel (formal types) .... 37f.
^nhmy 45 bis ^/qtm 46
^/nhq 45 Vo'f^ 46
•s/nt 44 -Vqf ~. 46
^/ntp 45 VqtP • 46
^/nps '. 42 \^qm 39, 42
s/nql) ■ 45 \/qp' 45
^/nqz 45 \/qpd 45
■\/nq^ 45 VqP9 • -45
^/nqp 45 VqQ 35, 39
^ynqr 45 Vqgl) 35
{^ntl 39 \^qgi 35, 39
^/ntn 39, 43 ^/qQ' 35
V'6s 45 \^qQP 35
ygdp 45 yqgg 35
yV 39 ^Jqgr 35
*' aqrab 41 yqrli ..47
V'^P 45 yqti 36, 38, 46
*pu, *pt, *pd 41 r (formative) 3Q
Vp^' 4'5 ^/rM 46
{/pi 38 Vrgz 45
\/pr 46 -Vrgl 46
^/pU 43, 46 ^rgs 45
^/pli 46 ^^rhh 45
'Vpqh 45 \/rhq 45
Vpsr 40, 44 \^r'd 45
■\/pth,pt}h 40,44,45 yr'l 45
ypti 40, 44, 45 V^' ^ 45
^/ptr 40 V^'P 45
^JQhl 45^ yr's 45 bis
^Quli 45 yrg " 42
ygV .'39 .9 (prefix) ! .... 38
yg'q 45 ^/sU .^ 40
Vpp 45 ^/stp 45
ygpd 45 {/^skh / 45
ygfr 39 ^/skn 45
ygrJi, ' 45 ^/slh 47
yqth 46 ViV 39
yqtt 46 ysqi 45
288
Index
ysr' 39
ysti 45
t (formative) 38 ter
ytpp 45
ytr' 39
Assyrian
dbaru 46
egu 43
aggu 43
amsala, ansala 41
amsat ' 41, 44
andhu 44, 45
itimdli 41
gdbsu 46
gasru 46
da'dpu 47
dabru 46
dannu 46
darru '. 46
datnu 46
zihu 46
zizdnu 46
zikkitu 46
zumhu 46
zunzunu 46
zuqaqtpu 46
zirhdlu 46
zirzirru 46
huliam 46
hussu 46
kahtu 39
karhallatu 47
lahhu 42
mahagu 47
nagdgu f 46
nagdsu 47
nadru 42
nimru 42
napdsu 42 bis
nehi 42
vasru 42
natdku
siriam
sardqu
Qelu
rdbu
*rehu
rebitu
raggu
ragdmu ....
ramdku ....
ramdmu ....
rapdsu
rashu
russu
segu
sagdmu ....
selabii, selihu
sapdku
sardqu
tabdku
timdli
Ethiopic
'agadd
'eger 43
'ed
'ahara
'anf
^af, ^afu, 'afd
halaga
gazama
dehra
dafa 46
yuKb
hadafa
harasa
haraga
haraga
kahda
kehda
lahasa
lasd
Index
289
d^a
dJia 46
'^er 41, 45
"-aba 47
lata 46, 47
)aia
laga 46 \ dafara
46 dahd 47
danna 47
dasa* a 46
dasara 46
dafa^ a 46 bis
46 dajfa 45
fa .,
dafa
tqata
qrh .
raga
rah a
46
46
,46
.47
,46
,47
Arabic
b (final element) 41
zraqu^ 37
la 42
hmaru^ 37
'.ra 42
tama 44
a 42
msu^ 44
naha 45
nna (verb) 47
nna, 'annahu 43
nna, Hnnahu 43
fala 38
farra 39
tatala 38
39
, 39
b 39
l)hatu» 47
Mnu^ 47
dda ; 48
■uzu*" 47
■ufu"- 47
daha 47
dama 48
mdahiC^ 41
f aza -43
46
dafasa 46
daqqa 47
dara^a 46
^/hdi 47
hanna 47
^uhh 43
ualada 38
dird'u^^ 45
hahata 47
hadfu'' 46
hanna 47
hasuna 38
hafaqa 46
tanna 47
kurd'ti"' 45
lahata 47 bis
lahisa 47
lajada 47
lajana 47
lid 38
lahasa 47
lahika 47
lahisa 47
lahafa 47
lataha 46, 47
latama 46, 47
latasa 46, 47
lata' a 46, 47 bis
laka 47
laipW" 42
lamasa 41
lasiha 47 bis
lasada 47
lassa 47
la' alia, la' allahu 43
290'-
Index
lafanna 43
la'iqa .47
laqqa 47
lapama 47
latdha 46,47
mautu"^ 39
mahada 47
massa 41
magga 47
marada 47
marapa 47
masaja 44
saja^ a 46
sdhdba 47
safdka 46
safa' a 46
safaqa 46
gamada 44
'ankdbW^, ' ankdbutw^ 41
fahata 43 •
fariha 38
dahika 44
dila'u» 39
gafaqa 46
^/Qfr 39
gaqa' a 46
qadiba 47
qalhasa 47
qaggabu^ 37
qaraga 46
ramdha 46
ranna 47
ragapa 47
rafasa . 44, 46
radi'a, radaf a 47
sdhaha 43
sat ana 47
sakaha 43
sdkala 43
pa'labw^ 41
pu'dlW" 41
sariba 47
tamtama
Hebrew and Phenician
'aihir
'dtam
'dken
Hllem
'almoni 43
'amen
ernes
'dnah
anan
oOoXo^aS, cf. *'atalleh.
hen '
ous ^. ,
gihhe^h ,
Vg'bs
gddad
gannab ,
gafa^
ddhd
ddhap
daiidn
ddlaq
*dalt
delet
hah
hdgd
hddd
hddap
hislik ( ^/slk)
zehub
zerd°^^
zeret 41
hdhat
haras
idbes
idlad
idsdn
loses, msis
y/itn
kdhed . . . .
Index
291
kolaf 47
Icihhed .47
kihhes 47
keluh 44
ken 42
kisse 39
kaptor 42
ker^af aim 45
kereti 43 bis
koteret 42
led 38
Idhaq 47
Idias 46, 47
kis 42
Idqaq 47
Idsdd 47
liskd 47
mahag 47
mdhaq 47
mekurhdl {-\/krM) 47
\/mlt 47
memer 38
mdsak 44^
*mipldt 43
y/mgg 47
miqdds (VQds) 43
miqldt {^qlt) 43
*mdsag 44
ndgaf 47
ndgas 47
nddah 46
y/nt 44
ndtas 47
nimlat {ymlt) 47
ndsak 44
ndpal 38
niskd 47
iidtak 46
sanuerim ; .... 42
sdpaq 46
sirion 46
Huuer 37, 42
*'atalleh {dOoko^aS) 43
'atallep 36,43
^^dmag 44
'op 43
'dgam 44
'are miqldt 43
pe .' 36
pdga' 47
pdgas 47
pahat 43
■Vpr 46
■Vpli 46
Vpli 46
pdlat .47
palmoni 43.
peloni ? 43 bis
pelisU 43
peleU 43 bis
peser 44
pdtar 44
pitron ,40
gdhaq 44
geld' 39
gdme' 43
gdmaq 43
gepet 42
qoba' 47
qaiiem 39
qdgd 39
qdgag 39 bis
qere^h 47
mtas 47
mmas .44
mmas 44
rdnan 47
ru'as 43
*rdpas 44
rUg 42
sdtam 47
sdtan 47
se'ol 43
sohel 44
202
Index
saga' 46
salmt 43
salah 47
yUk 47
su' al 41
sa'ar 39
sdpak 46
sdpal 38
sirion 46
tdnut ( \^nt) 44
tdpap 45
Syriac and other Aramaic
'el'd 39
* 'amsd 44
'an ' 47
atmill 42
hehet 42
gad 48
gedam 48
gauud 47
gehek 44
gam 48
genah 44 bis
ge'd 44
ge'ar 44
gesar 44
dehd 47
dunhd 40, 44
derd' a 45
hegd 48
Vhdi 47
hedas 48
hemas 48
herag 48
zaddeq 44
zddeqd 44
zanep 44
zekd .^ 44
ztpd 44
zarid 41, 45
l^elat 47
tartem ,
turtdsd .......
turtdrd
tartes
tarmes
teras
*iidda'
iahb
iehah
nnda'
kulbdsd
karheld
kurseid
I (preposition)
lehak
letas
laitd
mehd
mehdr
^/mgg
Vng'
\^ntl
setan
' emag
pega'
pahhet
Vpit
pelat
pesar
.U
gapra
*geparpdrd
qd'em
qelubid
qapsd
y qrJi
reheh
rehet
ramhiil
ramsd 42
ramsul 42
repas 44
sulbd 40
Index
293
leldh 47
sem 39
semdhdt 39
sammah 39
s^par 44
separpdrd 44
seridnd 46
tamtem 48
ta'ld 41
tar'd 39
INDO-EUROPEAN LANGUAGES
Sanskrit
dksan : 139
aksi 139
-ahs-noti 147, 156
angu^tlia 141
aj 246n.
ajara 242, 244
a jury a 242
anj 246n.
anjaspd 245
atrdila 244
atka 1 54
adri 241fr.
adhikam ' 194
adhisavanyd 228f .
an-ak 139
anakti 149f ,
andtura 242
anukramdgata 172n.
antastya 142
ap 236
apacyava 228f .
aparigraha 160
apdst{h)i- 141
abhisnak 157
amavisnu 242
amrta 233
amrtyu 242
ambikdtva 176n.
ar 246n.
arjuna 168n.
arjunaketu I6811.
avaskara 157
avastha,-d 142
avasvdpinl 166
avwadat I6611.
avydja 176
^as 246ii.
'as 172n., 246n.
asrthita 242
asna 249
asramana 242
asvaprstha 237, 245
^as 246
asatyatydga 160
asteya 160
asthan 142
as-yati 156
ahi 197ff., 204
ahinsd 160
dga 153
-dtmaja 188
ddardt 178
ddardira 245
dptya 231
dhharana 166n.
dhhdra 166n.
amis i . . . 247
dyaji 228f .
dsana 172ii.
did 175n.
dsu 244
dsvapastara 244
ds 246n.
dsana 172n.
i 246
294
Index
inddhe 150
indra 208
isira 246
Id 238, 241, 245f.
ukthahhrt 244
ugra 244
uccdlita 169ii.
utsa, udan 157
udara 143 with n.
unatti 143, 157
unap 148, 151
upacyava 228f .
upahda 239, 245
upahdi 239, 245f.
upara 235f ., 241, 244
upastha 142
updya 167
ulukhalaka 228f .
ulukkalasuta 228f .
ulukhalamusale,
234, 236, 238, 240, 249
ulukhale,
228ff., 234, 238ff., 247, 249
unkh 245
lirdhva.. 229, 237, 2401, 244, 248
urdhvasdnu 237
re 245f.
rna-dhat 157
rnjate 150
rsi 194
e-ta, enl 150
enas 232f .
odatl 144n., 157
ostha 142
kaksya 235
kamala I6811.
kamaldnana 168n.
kalpana 192f .
kdru '.' 245f .
kdstha 171n., 179n.
kdsthahhaksana 179n.
kinmka 175n.
kiye-dha 148n.
kustha,-ikd 142
kr". 246
krnatti 154
krt 156n., 158
krta 2^9
krsnavakramukha 175ii.
ko'sa- 1881
kostha 142
kdumudisamyaktva 163
krand 245
krld 246n., 247
krus 238, 241, 2451
ksane 140
ksdtra 176ii., 187ii.
ksemakdma ^ . 242
ks-nduti 147
khanjarita 175
khadira 184
khdtra 176ii,
gana 194
gandhajdhaka 191n.
gahhasti 141
gavis 244
gdtrasamkocin 19 In.
guna .167
guru 173, 189
gudha 175
grnatti 154
grhyasittra .\ . . . 169n.
gomaya 183n.
grabh 246
gras 246n.
grdma 167ii.
grdvacyuta 226
grdvan 228ff., 234ff,
grdsa 167 with n.
grdhi 233
ghus 245
ghosa 238, 2401
caks 246
cat' 178
Index
295
camu 229
car 246n.
cal 169n.
ca/y 246n.
cdru 244
cinoti 154
cyu 226, 239, 241, 246
chinatti 154
chrnatti 157
chut 189
jaU 144, 154
jathara 144
janagrha 187n.
^jar 246n.
jaritr 245
jalarekhd 182ii.
jdgata . 242
jdla 144
jdhaka 191n.
jtra 247
jus 246n.
ju 246n.
jiita 144
jhagataka (jhak°) 98n.
t{v)anakU 152
tilaka 174 with. n.
tunjaie 153
tud ,238,241,246
tundate 154
tr-^ava, ud 191
trnhanti 148
trnatti 155
tr-ne-dhi 148, 151
irdila 244
trita 231ff .
t{v)anakti 152
tvayakd 176
daksind 183
dadhrk, dadhrsa 139n.
dant 236
dalati 156ii.
dunduhhi 229
dusvapnya . . . / 233, 238
duh 2451
deva 182
dyumattama 229
dramaka 167n.
dravyapujd 193n.
dviiaya 192n.
dhan 246n., 247
dhd 246n.
dhdnydkrta 245
dhisand 247f .
dhur '. 239,241
-dhrk 139n.
dhruva 242
naks 246n.
naksatra 183
. nat {+ud, vi) 173n.
i nadl 157
navate 147n.
navadvdra 161, 166
nas 246n.
ndka 153
ndga / 154
7idri 228, 234
nins 246n.
niksati '. 148
ni jahi 234
nidhd 151
nindati 155
nimesa 187
niyojana 174
nilisukay-tva 185n.
nisedhikd 182n.
nihsidh, nihsedhikd 182ii.
nl+nis 189
nu (cf. nduti) . .147n., 245, 246n.
nrt 246 and n.
nemi 237
nduti (cf . nu) 156
nyunchana^ka 174 with. n.
pancama 187
pattakula 176, 186
296
Index
pati, patm 140, 150n.
pannaga 154
par 246n.
paratd, °dd 183ii.
parigrahapati 180
parv,-ati 166
parvata 166, 242, 244, 249
paldsa 1'^^
pali-knl 140
pavitra 229
2p(i 246n.
pdtita 1^'^
pdsyd 233
pinsanti 1^'-'
pinak 1^2
mnasti 1^^^
pitukrt 245
pindka 1^2
plyati 152
puccha 1 ' 8
pundra 1'^^
pumd(n)s 151n.
pulasti 142
246n.
pu
pujd 182,186,1921
pre 246n.
prnakti 151
prthu '.244
prthugrdvan 230
prthubudhna 229, 241, 244
prthustu 142
prsti 142
prstha 142
prakurydta 169n.
pratipanndmhikdtva 176n.
prayojana 174f .
prUth 245
prothatha 244
phata , 184n.
phalikd 184n.
hadhndti 148
hahrhdna 242
hahhulaphalika 184n.
hddha 148n.
hrJiat 231, 246
hrahmacarya 160
hrahmodya 120, 129, 132
hrahmdudana 234
hhaj 246n.
hhan-ati 156 with n.
hhanakti 156
hhavann asti 180
hhas 246
Ihdra 166
hhdvapujd 193ii.
hhinatti 155f.
hhisaj 156
hM, hMs, hMsana 149, 156
hhuktahatta 167ii.
hhunakti " . . . 153
hhur 246n., 247
hJul (n.) 167n., 171
&M (v.) 246
hhuta 191
hhr 246
hhesaja 239
hhyas 149
manhand 237, 245
madhumat 229
madhusut 244
madhyatas I6611.
manthati 227
manthd 228f .
mayohhu 244
maraTidnta I8I11., 187n.
marv I6611.
mastaka 142
mahisl,-pdla 182ii.
mahly 246n.
mdrjdra 191n.
mdtfn (ace. pi.) 3
miyedha 148n.
mih 246n.
ml 246n.
Index
297
mukta 176
mukha 175n. 237
musti 141
musala \ 230, 234
murchaksepa 177n.
muUM 171n., 179n.
mrf 233, 246n.
mrnjata 149
mrnati 150, 153
mesa 187
i^red 148n.
yakrt 139
yam 246
yama, yamala, yamya 146
yava 227
ydcatha v 179
yuj 239ff., 244, 246
yunakti 148, 153
yogim 162
yogya 183n.
raksohan 200
rahh 246n.
rasmi 229, 241
rdk$asa 162, 190
mjptsava 177
msikd 172n.
rds, rasaka 172n.
rinakti 153
ris 246n.
ru 245
mnaddhi 151
retas 237
rduhineyaka 168n.
limpati 147
Iff-m 153
lupyate, °ta 172n.
lokahhds4nuga 182
'oharekhd 181
jansa ; 174
mc 238, 241, 245f.
md 238, 2401, 244ff.
{avlvadat, see this)
vana 142,235
vanaspati 228ff., 235, 241
vanaspati (?) 165 with n.
vanisthu 143
vas 246ii.
vasti 142
vah : 246n.
vajkni 235
^va .^ 246n.
vdgura 142n.
vdjasdtama 229
vdtajuta 244
vdnaspatya 230f., 240f.
vdra 152
vdsi 152, 235
vdsayati 152
vdhana 176
^vid 246ii.
vinakti 151
vindta 155
vipipdna 244
vipra 245
virmna 195n.
vivadha '. 151
vivrt 247
visopaka 167n.
^vis 246n.
vistvi (sukrtyayd) . . . .239, 244
visthd 141f .
vrkkdu 141
vrnakti 154
vrt 246n.
vrttif-stha 181
vrtra 199,2031
vrtraturya 202
vrtrahan 197ff .
vrddhd, yuvati 176
vrsan 244
vrsahha 244
vrsnya 239
vedi 247
vesl 152
298
Index
vodhum 148ii.
sat 156n.
satdvat 246
sad 156n.
sdstra 186
sinasti 156
sildrekhd 182n.
slyate 156
suka 175ii.
supti 141
srnga (-pucchaparihhrasta)
178n.
srdddha 172
sru ../. 246
sruti, srusti 141
sloka ...,'. 245
svas 245
sodasa 148n.
saktu 156
sakthan 142
sad ,. 246n.
sadana 172
sampraddya 187
sarparsi ..^. 250
sarvdrtha,-siddhi 195n.
savana 225
sahasravat 246
sddha 148n.
sddhii 185
sdmahhrt 244
sdvana 225
sic 246n.
sidh 246
sinoti 148f .
su 245ff.
sukrt 244
sunoti 226
suparna 237
supivas 244
suhhndti 155n.
'-su 246n.
sutra 169n.
suri 245
sr 246ii.
srja ,229
sevd 184
somaprstha 244
somaradhastara 245
somasut 244
somdd 244
somin 244
skahhdy .246n.
stMyate 171n.
sphutam 194
sphurjati 156n.
svakta 156
han 246
hari 244
haUksna 140
hasta 141, 234
hastacyuta 227
hastayata 244
hi 245
hinasti 156
hinoti 156
hu 245
heti 156
Peakeit
ghamgala 98n.
sa-vakklo 140
AVESTAN^
aiwy-dxstar 139
ayasyd 232
anhavana 227
ayanhaena 226
aratufris 229
^ In deference to the wishes of the several contributors, their somewhat dif-
ferent systems of Avestan transliteration have not been altered. The alphabetic
order of Bartholomae has been followed.
Index
299
istaena 226
ismana 2251, 233
isa 231
m 1381
ihityd .....2311
ista (hate) 156
pta (frqsta) 149
Irinaxti 153
upara 226, 229
usi 138
kaya-hd " 148n.
kereta 226,229
^aokevena 233
vmu 147n.
nnaOdmaide 154
zinasti 155
lasta (zaoOro • harana) 229
iaitya 226
Irvaena 226
oaiti ■ statie 231
oas 158
ouityd 232
iaesaza 157
ianadami 151
Waoirisimna 229
^ratara 226
'ravdxsaena 226
Va • savaiti 226
'rasdvayamna 229
'rasdvayamnayd 229
rasutayd 229
laeza 148
id8a 151
laddnto 155
laf-m 151ii.
mfya 151ii.
viyne 230n.
Yh9r9nchite 153
riqnari 148n.
%inas ^ 149
mydsaite 149
ava 226
yakar9 139
ydvarena 2251
vaeg 152
vaeha, vae8i 152
vaep 152
vaend, vaema 152
varesdi {haomd- anhar^zdndi)
229
verethrajan 197, 205
V9r9hka 141
vinasti 155
vimant ...:.. 227, 229
vinasti 155
vmaoiii 152
vlnddayen 152
snaS 154
zaotar 226
zemaena 226
haoma 225ff,, 229, 233, 239
haomahe maZo 229
harez 229
havana 225ff., 229, 234
hdvana . . .225ff., 229, 2331, 239
hdvanan 226
hdvanay 229
hdvanayds 225, 229
hunaoiti 226
Pahlavi
apar hdvan 226n.
aslmen 226n.
dsydk e pa dast 226
urvts 228
dastah 227
zot 227,229, 239
zurtah i art 226
hdvanlm 227
New Persian
dho 233
dastah 227
ydr, yavar 227
300
Index
hdvan 227
hdvamm 227
Armenian
akn 139
anun 156
leard 139
neard 139
Albanian
ent . .
g'ist.
lengor
si ... .
154
141
.32
139
Greek
(/r)ayw/At ^ 156
ayos 153
dyo\^p]crT6s 141
AhUrj 154
aLv6<s 150
aKvr}(TTL<i 142
OLKTI^ 156
Ai^vrj 147n., 156
aTrXoos 158
•AttoXXo) 145f .
a-TTO-vapc 147
*Apye'L(f>6vTr]s 145
"ApTCfXLS 144
aa-a-OfMu 154
arpLov 151n., 154
'A<f)poSiT7j 144
jSovs, ^(os 138
ya<TTrjp 144
SaLfXijiv 146
SoOAos, SwXos 138
ey^os 153
-evrjvoOe 151n.
evTccn- 153
ivToaOiOL 142
{p)€pyov 154
epcTO _. . 150
epvKeL, kpvofjjai, tpv^Jia, ipiay . . . .151
rivBov . .
KOpdnnj
Kva-6o<s
KVOTTtS
149
140
..11
..V.
.141
XivafULt 1'
AtTrapos 140, 143i
/xao-^os 1^
li
vaos .
vdcraeL
vaoTTOS
fJUl(T(r€L
fidcTTa^, fxacTTOS 1^
/AcA.eto'Tt 1^
IXXXTTa^ 1^
va/CTOs 152]
lA
:...151
152]
If
vco-yei^s, veo-ytXos . . . •• 1^
vetfypo^ 1^
vi/Svs .It
vo^os 1«
vwyaAxx It
iiaa-e : $veL It
6Sov9 : 137
OKKOV it
OKTaAAos It
oX.flO'S 2/
ow/xa i«
7raAja(t)crTi7 1^
TreXa? li
TreXtTvos 1^
TTLKpOq 1J
■TriXvaTat li
7rtjU.7rA.av€Tat 1<
7rA.€K0) li
-TTOlKtXoS li
TToaOr}, iroo"0iov 1'
irovs : TTtos 137
TrpovcoTriys li
TTTatiet li
7rv8a-pL^€L li
paUt 138
O"€t'<0 1
Index
301
&Ktpo<s 156
&k<iip, (TicaTos 142, 157
<r7r€Tj8ct 138
o-^o^ci 156n.
&<f>dpayo<s 156n.
&<f>T^v . . . .s 156n.
Tivdcr<rei i 152
Tpe((r)€L 156
vSa-p-qSf vScpos 143n.
rSos 157
-^pto> 149n.
^oivr) l45
Xetpctfv 146
Latin
dbiete 263
acies 139
aes 150
anteir 252, 263
Ap(p)ulia 251, 266
ariete 263
caeleste 265, 267, 268, 271
Calpe ...'. 251, 271
capit 137
Cani{l)us 251, 268
cave 270
ciet 156
commodd 251, 268
con-futo 153
conird 264f., 270
conuhium 257, 269
eoruptus 251, 268
costae 142
cdt(t)idianus 251, 268
credit 158
crista 142
cm 252
curvus 154
{de-)frutum 145
deserit 153n.
dicat 138ii.
Doride {^di) 272
dufilus 158
E-geria 147
eid 259, 270
ensis 156
€S 265
exvit 272
exos .265
ferhinae 264n.
fervere 263
pere 265
flare 144ii.
fiuere 144n.
fortmtus 257
frustrd 259
fugit 153
fuigere 263
fungitur 153
gaesum 156
gemellus 146
genius 146
gratuitus 251, 257, 269
Hebrus ..258
Uc{c) 251,268,272
huic .252
immo 269
impare 267
inferne 266, 269f .
infula 151
intestina 142
Ldvinia 266, 268
ludicre 251,264
mage, magi (s) 271n.
mare (abl.) 265, 267f.
memnone (°ni) 272
miles 265
napurae 151n.
narrat 156
natrix 154
ndre, ndvis '1 . 147
netrundines 140
necesse 153
necto 153, 158
302
Index
neque 261
nihil 252, 263
nodus 151
nd(u)men 156
novacula 147
pavit, pavimentum 138
PeUus 252, 259
pello 152
perenne (abl.) 265, 267
per-fines 155
pilum 152, 155
pinsunt 152
plectit 158
posted , 251, 270
prodes 265
Proserpina 251, 268
pu{e)ri 264
quomodo 251, 271
rapit 137
re-dimio 146
renes .^ 140
saltus 157
sanguis 265f.
scapulae 141
scindit 154, 158
sicuti 264, 269
siet 258
sinexter 35
stuprum 154
superne . . . .251, 259n., 266, 269
taeda 152
tegendo 251, 272
tendit, tendicula 158
terit 155
tesca 147
Trinacria 153n.
unda 143, 157f.
uruca 143n.
urvare 151
vehemens 252, 263
velum 142n.
Venilia 144
vensica 143
venter 143
Venus 144
vergit 154
vermis 154
vertit 158
vexillum 142ii.
vi-ginti i55n.
vin{e)xit 152n.
virgines 264
zmardgdos 269
Pbaenestine
nef rones 140
Umbrian
viu uruvu 151
Old Irish
henim 155
boss 141
etim 154
Middle Irish
loss 142
Welsh
hon-llost 142
hys 142
dust 141f .
nedim 155
Gothic
aquizi 156
augo 138
b-nauan 147, 153ii.
hrusts 142
falpan 158
fotus 35
hilpei 144
nati 155
natjan 157
\
Index
303
sneipan 152n., 154 wtiist 141
iunpus 35 wrist 141
(Old) Norse
eista 142
Must :.. ..1411
il-kvistir 142
nista , . .1551
nyra 140
skarn 157
skide 157
snage 153
vds 144
Old High German
houwen 153n.
chrumhe-lingun 32
wasal 144
Old Swedish
nek
154
Old English
sprecan 156ii.
pwltan 152
Modern German
diehel, dobel, dohel, dubel. . .27
leiste 142
schaufel 141
wanst 142f .
Modern English
hrustle 137
finds 152
fist 142
liver 139
snack, snatch 153
snake 154
speaks 156n.
tells 156n.
throws 156
Lithuanian
dudra 144n.
hats, haisd, haisunas 157
ddburys 26
dambralupis 26n.
ddmbras 26ii.
dauhd 26
daubas 27
dauhe 27
daubike 27
dauMszkis 27
dauhotas 27
dauhurd 27
dauhurele 27
dauhurys 27
*dykd 33
dyka-dunds 33
dykas 33
dohai 27n.
duba 'farm' 27
dwfea'barn' 27
duba 'hollow of a tree' 27
dubai 27n.
dubelis 27
dubeti 28
dubyn 28
dubininkas 28
dubinti 28
dubirania 28
dubyti 28
dubla (...,28
duble 28
dubles 28
dubll 29
dubliai 29
dublineti 29
dublinge 29
dublinge 29
dublingine 29
304
Index
dublinti ^ 29
diiblys 29
dubos 27n.
duhrdvas 29
duhsoti 29
duhti 24, 30
duburas 29
duhurys 29
duhuriuotas 29
duhurkis 29
dubus 30
dilgnas 25, 30
dumblas : 30
dumblija 30
dumblinas 30
dumhlynas 30
dumhlyne 30
dumhlingas 30
dumhlinti 30
dumhlus 30
diimhlutis 30
dumhrus . . . r. 30
dumhu 24, 30
dumbiirys 30
duba 30
dubate 30
dube 30
dubekasys 30
dubele 30
dubetas 30
dubinti 30
dubkasys 31
dubpdraszas 31
dAcbti 31
dubummas 31
dubute 31
gaudone 23
globa 31
glomoti 31
[golimba-] 22n.
grabkasys 31
V y-nis 150
mkstas 142
iszdubavyti 31
iszdubeti 31
krintu 156
lekmene 32
mmkyti 149
nyksztys 141
nokti 153
novyti 147
paisyti 153
pa-zastis 141n.
pauksztas 33f .
peikti 152
pellis 152, 155
pUkas .140
pirsztas 141
szleivas 33
szUwis 32f.
szlivas -. 32
szllvis 32
vambras 26n.
vims 152
Lettish
bemberis 22n,
dikd stdwet 33
diks 33
dumbrdjs 30
dumbras 30
dumbrs 30
Idpsta 142
slums 31
Old Prussian
dubelis 28
golimba- 22n.
instixs 141
klupstis 142
padaubis 30
Old Bulgarian
besH 157
Index
305
cediti 152
cel-usti 142
gritsU 141
na-l^sti 32
navl 147
nevodu 151, 157
mzq 148
noB 153
ocese 139
oBio 139
p§sU 141
prustu 141
skar^du 157
sw 155n.
tr^sq 148
Serbian
negve 154
INDEX OF SUBJECTS
Abhaya, minister, 161; accused of
grafting, 161, 180f.; relations with
Eauhineya, 162, 170ff.; former in-
carnation of, 189ff.
Abhayakumara, minister, 165
Ablaut, see Phonology
Accent, Lithuanian, 19
Adityas in Vrtra myth, 202
Agni, and ignis, 205; and soma., 200;
an4 Verethraghna, 205f.; and
Vrtra, 199f.; as Dvita, 206; his-
tory of, 205; lost in Avestan, 205,
207, 209; with dasyuhantcma,
200n.; with vrirahan, 199f,, 205;
with vrtraturya, 202
Agni Vrtrahan, 203, 207; a lightning
god, 205; Indo-Iranian, 205f.
Ahi, see Vrtra
Allahabad, early place of pilgrimage,
79
Amitrahan, in Rigveda, 199
Analogy in Semitic, 38n.
Anapaest for dactyl, 263f.
Anguttara Commentary, 105, 108
Animism in India, 80f.; relation to
Upanishads and philosophy, 83;
teaches all-prevading spirit, 83f.;
relation to monism, 84f.; relation
•to transmigration, 85f.
Anquetil du Perron, on haoma-press-
ing, 227
Anra Mainyu, 231
Anthropomorphism among Aryans,
207n.
Apaih Napat, 205f.
Aptya, of storm gods, 206
Arhaddasa, merchant, 163ff.
Aryans, superiority of overestimated,
77fe.
Assimilation, see Congeneric Assimila-
tion
Ai^vins, and Vrtra^ 200 ; with vrtra-
hantama, 208f.
-at in Latin verbal endings, shortened,
266
Atar, 205fe.
Atharva Veda, philosophy in, 116ff.;
tinged with Dravidian ideas, 83
Atharva Veda Pari^istas, see Pariiis-
tas
Atheism of Buddhism changing to
theism, 93
Athwya, 206,' 231, 23r'
Auspicious marks, 171, 192f.
Avebury, Lord, 155
-averam, Latin verb-forms in, 262
Avestan vocabulary of pressing, com-
pared with Vedie, 229
306
Index
AzM Dahaka, 205f., 231
Benares, early place of pilgrimage,
79
Betel, 178f.
Bhagavad Gita, on ways of salvation,
93
Bhairava, 192
Bhaktimarga, see Salvation
Bharata, 177
Bhartrhari, Niti^ataka, quoted, 89
Bhillas, 190
Bidhata, 91n., 98
Bilhana, 165
Black magic and Life Index, 215n.
Blending (word), see Congeneric As-
similation
Blending of races, effect on culture,
77
Blood-offering, 191f.
Bloomfield, M., 18, 89n., 96n., 117,
.118n., 121n., 130, 132n., 134, 137f.,
141, 158ff., 174n., 176n., 183n.,
211n.
Bluff, motif of Hindu fiction, 89n., 219
Boas, P., 145
Body, parts of, 137ff.
Boehtlingk, Indische Spriiche, 49ff.
Brahmanas, spirit of, 131ff,
Brhaspati, and Vrtra myth, 202; and
vrtrani, 204
Bridegroom, substituted, 100; kid-
napped by Eauhineya, 180 —
Buddha, see Gautama
Buddhaghosa, 105, 108
Buddhism, relation to Jainism and
Upanishads, 82ff. ; less Aryan than
Upanishads, 87
Bundahish, quoted, 233
Caesura in Latin verse, license before,
263, 266
Caland, W., 118
Oanakya, 49ff.
Candapradyota, 182
Chandogya Upanishad, animistic quo-
tation from, 83
Chastity Index, 223f.
Childlessness fated but escaped, 99,
102
Citragupta, helps worshipper escape
fate, 100
Clausula, licenses in, in Latin verse,
258, 265, 268
Commerce, seaborne, of Ancient India
(Dravidian), 77f.
Composition: 'look-see' type, 148,
1571; ' par (t) -take' type, 157f.
Congeneric Assimilation, 35ff., 137ff.;
in Semitic vocalism, 37f.
Contamination, see Congeneric Assim-
ilation
Courts of ancient Indian kings, 86f.
Crooke, W., 80
Culture as product of racial blendings,
77, 87
Dadistan, quoted, 229, 239
Dainos, Lithuanian, 20, 21n.
Death, temporary, lOOff.; marvelous
escapes from, 105ff.
Deussen, P., 116, 122n., 126
Devacandra, 195
Devamurti, 195
Dhammapada Commentary, 105, 110,
115
Dhatr, 91
Diaeresis, 252, 258, 269
Digha Nikaya Commentary, 107n.
Diminutive -ha, 168n., 176
Dinkard, 105, 112
Disease of Language, 145
Donalitius, Lithuanian poet, 20n.
Dravidians, important element in In-
dian population, 76f., 87; influence
on Indian culture, 77f.; on lan-
guage, 78f . ; on religion, 79flf . ; part
in ancient commerce, 77f.; intelli-
gence of, 78
Dual, elliptic, 225f., 229
Durga, perhaps Dravidian, 79
Dvandvas with initial sing, in Eig-
veda, 208f.
Dvita, 206
Index
30
-e, vulgar Latin dative in, 271f.
Eating interrupted daily by fate, 98
ElepHant with pearls on forehead, 96
Elliptic dual, see Dual
Elmore, W. T., 80
Emancipation, see Salvation
Ennius, influence and usage of, 251,
254f., 263f.
Epics, ancient India in, 78
Escapes, from death, legendary,
105ff.; from fate, 89ff.
-et shortened in Latin verbal endings,
266
External soul (see also Life Lidex),
211n.
Faith Token, see Life Index (Chastity
Index)
Earedun, 231
Fate, as kismet and karma, 90; es-
caped, by divine aid, 92f., lOOf.j
by human shrewdness, 91f., 95ff.;
by immediate action of karma, 94,
103; inevitable, 89, 91; transferred
from one man to another, 103;
written on forehead, 90f., 96
Feet, licensed, in Latin verse, 251, 253,
258f,, 264, 266
Fiction Motifs, Hindu, Encyclopedia
of, 89n., 211n.
Folk-songs, Lithuanian, 20f.
Folk stories borrowed from literature,
95n.
Gralanos, Demetrios, 49ff.
Gambler becomes Indra, 99
Gane^a, 183
Ganges, 81, 165, 168, 171
Gautama (Buddha), and predecessors,
81f.
Gautama Svamin, 163
Gender, Latin poetical, 254n.
Ghouls, 162, 191f.
Girl fated to be prostitute, 96f .
Gobhadra, merchant, 188
Gods, treatment of in Vedas and
Upanishads, 75; of Aryans and
Dravidians contrasted, 80f.; statu
of in philosophy, 84f.; characteris
^cs of, 162, 173f., 187; change(
into monkeys, 163, 192; factitious
186f ; outwitted by men, 95ff.
Gomaya, 183
Gorakhnath grants barren woma:
chHd, 102
Grierson, G. A., 78f.
Haoma pressing, 225f., 229, 233, 239
implements, 225ff., 239; their ma
terials, 225f., 229; symbolism ii
their use, 229, 239; priests, 226
compared with Vedic soma, 22S
(Cf. Soma presses.)
Haplology, 137
Haroun al-Easchid, incognito motii
164
Haug, on haoma pressing, 227
Hemacandra, YogaSastra, 165
Hiatus, short vowels in, 252, 269
long vowels in, 261
History, definite, earlier in North In
dia than in South, 78
HitopadeSa, quoted, 90n.
Hospitality to angels of death, safet;
thru, lOlf.
Human tree, magic tree of wealth
162f., 192fe.
Hunter gets one animal daily, 96f.
Hypermeter, Eoman use of, 268
•% final, abhorred in Latin and writtei
e, 271f.
-ier, Latin infinitive passive in, 262
Impossible conditions fulfilled, 96
Incest of woman with son, 91
Incognito motif, 164
Indeterminism, 89ff.
Indo-Iranian mythic conceptions
204f., 207
Indra, man becomes I. for a day, 99f .
the god, a Hindu creation, 208f.
and Verethraghna, 197 ; and vrtrdm
204; origin of, 208f.; Vrtrahan
197, 200f.; with vrtraMntcma, 20!
308
Index
Indra-agni (Indragni), 200f., 208f.
Indravayu and similar compounds,
208f.
Intelligence of Aryans and Dravidians
contrasted, 77
-iveram, Latin verb-forms in, 262
Jackson, A. V. W., 105n.
Jaimini Bharata, Life index in, 213
Jainism, synchronous with Buddhism
and Upanishads, 81 ; common source
with them, 82; a national religion,
82 J less Aryan than Upanishads,
87; five vows of, 160; glorification
of, 183; wine forbidden by, 161;
three jewels of, 170, 194; cere-
monies of, 182f.
Jataka, Life Index in, 220f.
Jina (see also Mahavira and Vira),
160ff., 169, 173, 182f., 185f., 188,
192, 194'f.
Jinadatta, merchant, 163f.
Jnanamarga, see Salvation
•Tea, Sanskrit diminutive suffix, 168n.,
176
Kali, probably Dravidian, 79
Kama, Atharvan hymns to, 122
Kamma, power of, 105ff. (See also
Karma)
Karma, results of, 86; relation to
Fate (q. v.), 90ff. (Cf. Kamma)
Kasadra, family, 19*5
Katha Sarit Sagara, Life index in,
215; chastity index in, 223
Kau^ika Sutra, relation to Atharva
Veda, 118ff., 129
Kautukabhandara, forest, 190, 193
Keresaspa, 233
Kelin, 194
Kismet and Karma contrasted, 90
Klatt, 50fe.
Knowledge, as means of salvation (see
Salvation), and as power in magic,
131fe.
Kressler, O., 49ff.
Kshatriyas, and philosophy, 86
Kubera, 176
Kundalatika, merchant's wife, 164
Lament of wife over dead robber,
170f.
Language, Dravidian, influence on Ar-
yan, 78f . ; science of, see under Lin-
guistics
Leskien, A., 21ff.
Life Index, 211fif.; Active, 212-220
(literary, 213; folklore, 213fie.) ;
choice of index, 220 and n. ; Passive,
220-223 (Uterary, 220; folklore,
221ff.) ; Chastity Index, 223f. '
Life lengthened, 95
Lightning instead of killing strikes lit-
tle finger, 10 In.
Linguistics, see Congeneric Assimila-
tion, Disease of Language, Morphol-
ogy, Phonology, Semantics
Lionheart, Prince, 214fe., 219, 221,
224
Lithuanian — aiccent, 19; archaism of,
19; comparative value of, 19; folk-
songs, 20, 21 and n.; grammar,
20f.; lexicography, 20f.; literature,
20 and n.; oral tradition, 20f.; or-
thography, 20
Lohakhura, father of Rauhineya,
160f., 163, 165, 167, 169f., 172
Madhyade^a, population largely Dra-
vidian, 76f.
Magadha, 160, 163, 165; population
largely Dravidian, 76f.; connected
with origin of Upanishads, Bud-
dhism, and Jainism, 81
Magic (see also Black M., Sympa-
thetic M.), in Veda, 117ff., 131ff.
used by thieves, 160f., 166, 168
179, 181; ointment, 162, 190, 194
charms, 165, 168, 179, 185, 190ff.
ceremony, 174, 191fe.; tree, 192ff.
tanks of water, 191ff.; milk, 194
distinguished from Life Index,
215n.
Mahabharata, Life Index in, 213
Index
309
Mahavira, 163, 184, 189; predecessors
of, 82 (see also Vira, Jina)
Manyu Vrtrahan in Eigveda, 199ff.
Maruts and Vrtra in Rigv^da, 199
Matsyendra, Yogi, 190
Mechanical DoU, 162, 185f.
Men and Vrtra in Rigveda, 198
Merriments of man shared by beings,
99
Meru, Mount, symbol of permanency,
181, 195
Metempsychosis, see Transmigration
Milton, versification of, 255f.
Ministers, Hindu, character of, 186
Moksa, see Salvation
Monism, evolved from Animism, 85
Monseur, 49ff.
Monsoons, effect of, 207ff.
Morphology — Comparative, 145 ; in-
fixed na^l class of verbs, 147ff.;
monosyllable impermanent, 158 ;
neuter plural in -i, 145; participles
with strong grade, 148n.
Motifs of Hindu fiction, encyclopedia
of, 89n., 211n.
Mrcchakatika, locus classicus for
thieves' methods, 161
Miiller, L., criticism of, 251, 259f.
Miiller, Max, 145
Mukti, see Salvation
Naga, merchant, 187f.
Nagas (mythological serpentine be-
ings), 183
NanakSa rescues man from death,
lOlf.
Narada, instigator of strife, 179
Nasal infix, verbs with, 147fC.
Nyaya philosophy, 84
-0 final, shortened in Latin, 266-270
Ogres, 162, 190f.
Oldenberg, H., 7n., 8n., 12n., 249n.,
250n.
Ordeals, 184ff.
Ox, single, to provide living for boy,
96f.
Padmodaya, king, 163f.
Palace, seven-storied, 175, 186.
Pandavas, as characters in story of
Rauhijjeya, 1771, 180
Parigistas of Atharva Veda, relation
to Atharvan tradition, 118ff., 129
Par^vanatha, Jain savior, 192; 'Life
and Stories of P.' (Bloomfield),
159, 166, 174n., 178, 185, 189, 191
Partridge, 183
Patala, city of lower world, 162, 191
Peacocks, 168
Persson, 137, 142n., 151, 154, 158
Philosophy, Hindu, postulates of j
83ff.; different systems of, 84f.;
questions arising from, 84ff . ; VediCj
83, 116ff., 130ff.
Phonology: Loss of aspiration in Skt,
thy, thv, 141; Skt. interior as', az,
ad, 148n.; Skt. -?i(<?)r-, 208; Ab-
laut: ex — X, 147n.; su — sw — s — in
— zero, 156; ei — e — i and eii — e — u^
138n. -^
Plutarch, on haoma pressing, 227
Population of India, prevailingly Dra
vidian, 76^, 87
Prana, in Atiarvan philosophy, 121
Prasenajit, king, 160f., 165f., 168
Press, see Haoma, Soma Presses _
Proceleusmatic for dactyl, in Latir
verse, 264
Proper names, metrical licenses in, ii
Latin, 266, 268f.
Prosody, Latin popular, 251, 257
267f., 269
Prostitute outwits fate which limitf
her number bf lovers, 96f.
Puja ceremonies, 182, 192f.
Punchkin, 212f., 217, 219
Puppet or mechanical doll, 162, 185f
Purusa hymns of Veda, 119, 126f.
Race blending, effect on culture, 77
Rajagrha, city, 160f., 165ff., 175, 182
188
Rajputs, 166
Raksasas, see Ogres
310
Index
Eathika, merchant, 187f.
Eauhineya, thief: two incarnations
of, 160, 162, 189flf . ; f amUy of, 160 j
' magic arts of, 161, 168, etc.; chal-
lenges king and minister, 172 ; first
theft and its celebration, 173f.;
hears Vira's sermon, 173 j descrip-
tion, 175; lives as merchant, 175f.;
persecutes police, 176ff.; submits to
ordeal, 185f.; converted to Jainism,
188f. ; takes initiation, 195
\ Eauhineya- earitra, manuscripts of,
159; date, 165; author, 195.
Eawlinson, H., 77
Eelease of soul, see Salvation
Eeunion of separated lovers by verse,
lOOf.
Eisley, on ethnology of India, 76f.
Eitual, importance of in Eigveda, 75
EohinT, mother of Eauhineya, 167,
170, 188; laments for husband,
170f . ; reproaches Jier son for not
stealing, 171; celebrates Ms first
theft, 174f.
Eohita hymns of Atharva Veda, 120
Eoth, E., 5n., 9n.
^ Eupyakhura, grandfather of Eau-
hineya, 160, 163ff., 172
Eupyakhura, 163
-s final in Latin, recall of, 253f., n.,
267
s impure, shortening before, in Latin,
260
Saints give blood to Visnu, 10 2f.
Saints help to escape fate, lOlff.
Salvation, means of, 86; by devotion,
86, 92ff,; by knowledge, 86, 92f.,
131fe.
Sambhinnamati, minister, 163
Samyaktvakaumudi, story of, 163ff.;
date, 165
-Sankhya, accepts plurality of spirits,
85; theory of salvation, 86
SantaJs, 88
Sarvarthas, 195
Sarvartha-siddhi, 195n.
Sat and Asat, story of, 103
Satanika, 183
Sava hymns of Atharva Veda, 122
Schick, J., 108n.,^110n.
Schmidt, Johannes, 138
Seasons, poem by Donalitius, 20n.
Semantics. Belly, intestines, pu-
denda, 142; bends (< binds) :
twines, 154n.; blow: flow, 144n.;
body, sundry parts of, 142; coagu-
lates < cuts, < presses, 152 ; cut-
ting, striking, rubbing, 154f.; en-
joys < eats < breaks off, 153 ; fills
< bursts, 151; finds < strikes, 155;
hand and (finger group, 141; hates:
throws, 156; leaves r= not takes,
goes from, 153n. ; makes < kneads,
154 ; makes <C weaves, 155 ; nose <
dripper, 141n, ; nose : snore, •156n. ;
runs (proceeds): nms (directs),
157 ; scolds < strikes, 152 ; sifts <
splits, 151f.; snake < rope, 154;
speaks < strikes, 155n. ; throws <
twists, turns, 152; weave < draw,
149; wind: water, 144n.
Semitic languages, divisions of, 40;
abbreviations of names of, 36; al-
phabets, transliteration of, 36. (Of.
next)
Semitic roots, theory of, 36, 37; de-
velopment of new, 38, 39; classes
of congenericaUy assimilated, 40 f.;
reason for meagemess of evidence
for theiiL extension by congeneric as-
similation, 48
Seng-houei, 105
Separable soul, 211n., 219 and u.
(Cf. also Life Lidex)
Siva, perhaps Dravidian, 79
Sneezing saves boy from death, 102n.
Soma, and Vrtra, 199f.; and vrtrdni,
204
Soma presses and pressing, 228ff.;
press of EV. 1. 28, 228-231; pdsya,
press of Trita, 231, 233f.; gravari!,
228ff.; grdvan =z ulinch4ila, 230f.,
234; adri, 241ff.; 'Apastamba
Index
311
press ^ 235ff., 240, 247ff. (same as
adri, 247f .) ; contrast of grdvan
and adri in vocabulary, 24ljBf . ; mate-
rials of presses, 229f., 2341, 241f.;
connection with Trita, 233. (See
also Haoma)
Son denied brahman, 99
Son of Seven Mothers motif, 224
Soul's binding and release, see Salva-
tion
Speculative hymns of Veda, see Phi-
losophy, Vedie
Spirit, cosmic, identified with Deity,
84
Spooks, and Agni in Eigveda, 205;
classified, 204
Sraddha, 81, 172
Sravasti, city, 194
grenika, king, 161, 163, 165, 168, 173,
177f., 183, 186, 188, 194f.
Substituted bridegroom, 100
Subuddhi, minister, 163
Suffixes, containing -st(h)-, 141ff.;
diminutive -lea, 168n.; 176
Sutras, 75
Suvarnakhura, thief, 163f.
Svetambi, city, 189
Swallowing the god, 98
Symbolism of use of haoma imple-
ments, 229, 239
Synchysis, 137 (see Congeneric As-
similation)
Syncretisms, cultural, in India, 80ff.,
87
Synizesis, Latin, 257, 2631, 269
Systole, Latin, 253, 257, 259, 266
Tantras, 79
Temporary death, lOOflf.
Thief -catching statue, 185f .
Thieves, technique of, 161, 177f.; ac-
complishments of, 160f., 166, 168,
171ff., 177ff., 181ff.; bought off by
tribute, 160, 166f.; famHy tradi-
tion of, 169, 1711; ceremony in
honor of first theft, 174 (Cf. next)
Thieving, as profession, 160, 169;
technical methods of, 161, 177f.;
blame shifted to innocent person,
161; with aid of magic, 160ff. (CI
preceding)
Thraetaona, 206f., 231
Three fish, fable of, 92
Thrita, 206, 231ff.; connection with
haoma, 233 (See also Trita)
TibuUus, elegance :of, 253n.
Tota Kahani, Chastity index in, 224
Tradition, Vedie, character of, 123ff.
Traitana, 206, 231
Transformation to animals, of hu-
mans, 162, 168, 172, 180, 190, 193;
of gods, 163, 192
Transmigration, relation of to ani-
mism, 80, 85; importance in Indian
thought, 85; reason for, 85f.
Tribute paid to thief, 160, 166f ., 170ff.
Trita, 231ff., 239; connection with
Soma, 199, 231, 233; and Agni,
2061; and Indra, 202, 2061; not a
water-deity, 207n.; one of a triad,
2061; and Vrtra, 199, 206
Tuti Nameh, Chastity index in, 224
Ucchista hymn of Atharva Veda, 122
Uditodaya, king, 163
TJpanishads, place and time of origin,
811; relation to Buddhism and
Jaiaism, 81ff.; accept Vedie gods,
82; new thought of time, 82f.; re-
lation of kshatriyas to, 86f.; debt
to Dravidians, 87; practical aims
and quasi-magical methods of, 131ff.
UrvakhSaya, 233
Usener, 144f .
Vaibhara, Mount, resort of thieves and
ascetics, 165, 172, 175f., 194
Vaitana Sutra, value as interpreter of
Atharva Veda, 118
Vajra, in Rigveda, 207
Vartrahatya in Rigveda, 203
Vayu, 208
Veda, Rig, typical of early Aryan
thought, 83; Atharva, tinged with
312
Index
Dravidian ideas, 83. (See Philoso-
phy, Vedic; Tradition, Vedic]
Magic, in Veda)
Vedanta system of philosophy, 84ff.
Venatata, city, 168
*Verethra, 205
Verethraghna, accounted for, 204
206f. ; a fiend-smiter, 205f.; and In-
dra, 197
Verethrajan, 197, 205
Vergil, hypallage in, 253n.; restricted
language of, 268
Vernaculars, modern Indian, influ-
enced by Dravidian, 79f.
Verse as means of reuniting lovers,
lOOf,
Verse-close, Plautine, 258 j licenses of,
265, 268
Versification, Latin, 255f.j English,
256f.
Videha, population mainly Dravidian,
76f.; and origin of Buddhism,
Jainism, and Upanishads, 81
Vidhatr, 91
Vikrama, killed by son of infant girl,
96; his length of life doubled, 95
Vira, 160, 169, 173, 187ff., 194f. (See
also Jina, MahSivira)
Visnu ill, asks saints for blood, 102f.
Vivahvant, 233
Vrtra, 231, 233; and Ahi, 197f.; and
Indra, 198; destruction of, 198ff.;
myth of, 200£f. (Indo-Iranian,
204f.) ; mother of, destroyed, 202f.;
vrtrdni, 203f.
Vrtrahan, in Rigveda, 197ff.
Vrtrahantama in Rigveda, 197, 201,
208
Vrtrahatya in Rigveda, 203
Vrtra-killer in Rigveda, 197, 204
Walde, 155n.
Whitehead, Bi^op, 80
Witches, 162, 1911
Works, see Karma (Kamma)
Yama, 190f.
Yogi, rogue disguised as, 162, 190ff.
Yudhisthira, 181
Zad Sparam, 105, 113
Zartusht Niamah, 105, 114
ERRATA
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sammaJi, iemdhdt, and sem.
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