APPENDIX I.

PAGE 87, HYMN CXXVI.

I subjoin a Latin version of the two stanzas omitted in my trauslation. They are in a different metre from the rest of the hymn, have no apparent connexion with what precedes, and look like a fragment of a liberal shepherd's love-song. The seventh stanza should, it seems, precede the sixth:

6 [Ille loquitur]. Adhaerens, arcte adhaerens, illa quac mustelae similis se abdidit, multum humorem effundens, dat mihi complexuum centum gaudia.

7 [Illa loquitur]. Prope, prope accede; molliter me tange. Ne putes pilos corporis mei-paucos esse: tota sum villosa sicut Gandharidum ovis.

Professor Ludwig thinks that (multurn humorem, i.e., semen genitale, effundens) may be the name of a slave-girl. Gandharidun ovis: a ewe of the Gandharis. The country of Gandhara is placed by Lassen to the west of the Indus and to the south of the Kophen or Kabul river. King Darius in a rock-inscription mentions the Ga(n)dara together with the Hi(n)du as people subject to him, and the Gandarii, together with the Parthians, Khorasmians, Sogdians, and Dadikae, are said by Herodotus to have formed part of the army of Xerxes. The name of the country is preserved in the modern Kandahar. See Muir, O.S. Texts, ii. 342, and Zimmer, Altindisches Leben, p. 30.

PAGE 221, HYMN CLXXIX.

The deified object of this omitted hymn is said to be Rati or Love, and its Rsis or authors are Lopamudrd, Agastya, and a disciple. Lopamudra is represented as inviting the caresses of her aged husband Agastya, and complaining of his coldness and neglect. Agastya responds in stanza 3, and in the second half of stanza 4 the disciple or the poet briefly tells the result of the dialogue. Stanza 5 is supposed to be spoken by the disciple who has overheard the conversation, but its connexion with the rest of the hymn is not very apparent. In stanza 6 'toiling with strong endeavour' is a paraphrase and not a translation of the original khanamanah khanitraib (ligonibus fodiens) which Sayana explains by 'obtaining the desired result by means of lauds and sacrifices.'

M. Bergaigne is of opinion that the hymn has a mystical meaning, Agastya being identifiable with the celestial Soma whom Lopamudra, representing fervent Prayer, succeeds after long labour in drawing down from his secret dwelling place. See La Religion Vedique, ii. 394 f.

1 'Through many autumns have I toiled and laboured, at night and morn, through age-inducing dawnings.

Old age impairs the beauty of our bodies. Let husbands still come near unto their spouses.

2 For even the men aforetime, law-fulfillers, who with the Gods declared eternal statutes,- -

They have decided, but have not accomplished: so now let Wives come near unto their husbands.

3 Non inutilis est labor cui Dii favent: nos omnes aemulos et aemulas vincamus.

Superemus in hac centum artium pugna in qua duas partes convenientes utrinque commovemus.

4 Cupido me cepit illius tauri [viri] qui me despicit, utrum hinc utrum illinc ab aliqua parte nata sit.

Lopamudra taururn [mariturn suum] ad se detrahit: insipiens illa sapientem anhelantern absorbet.

5 This Soma I address that is most near us, that which hath been imbibed within the spirit,

To pardon any sins we have committed. Verily mortal man is full of longings.

6 Agastya thus, toiling with strong endeavour, wishing for children, progeny and. power,

Cherished - a sage of mighty strength - both classes, and with the Gods obtained his prayer's fulfilment.

By 'both classes' probably priests and princes, or institutors of sacrifices, are meant. M. Bergaigne understands the expression to mean the two forms or essences of Soma, the celestial and the terrestrial.

5 Membrum suum virile, quod vrotentum fuerat, mas ille retraxit. Rursus illud quod in juvenem filiam sublatum fuerat, non aggressurus, ad se rerahit.

6 Quum jam in medio connessu, semiperfecto opere, amorem in puellam pater impleverat, ambo discedentes seminis paulum in terrae superficiem sacrorum sede effusum emiserunt.

7 Quum pater suam nilam adiverat, cum ed congressus suum semen supra wrrarn effudit. Tum Dii benigni precem (brahma) prgeduerunt, et Vastoshpatim, legum sacrarum custodem, formaverunt.

8 Ille tauro similis spumam in certamine jactavit, tunc discedens pusillaximis huc profectus est. Quasi dextro pede claudus processit, "inutiles fuerunt illi mei complexus," ita locutus.

9 'The fire, burning the people, does not approach quickly (by day): the naked (Rakasas approach) not Agni by night; the giver of fuel, and the giver of food, he, the upholder (of the rite), is born, overcoming enemies by his might.'

PAGE 619, HYMN CVI

I borrow Wilson's translation of the omitted stanzas.

5 'You are like two pleasantly moving well-fed (hills) like Mitra and Varuna, the two bestowers of felicity, veracious, possessors of infinite wealth, happy, like two horses plump with fodder, abiding in the firmament, like two rams (are you) to be nourished with sacrificial food, to be cherished (with oblations).

6 'You are like two mad elephants bending their forequarters and smiting the foe, like the two sons of Nitosa destroying (foes), and cherishing (friends); you are bright as two water-born (jewels), do you, who are victorious, (render) my decaying mortal body free from decay.

7 'Fierce (Asvins), like two powerful (heroes), you enable this moving, perishable mortal (frame) to cross over to the objects (of its destination) as over water; extremely strong, like the Rbhus, your chariot, attained its destination swift as the wind, it pervaded (everywhere), it dispensed riches.

8 'With your bellies full of the Soma, like two saucepans, preservers of wealth, destroyers of enemies. (you are) armed with hatchets, moving like two flying (birds) with forms like the moon, attaining success through the mind, like two laudable beings, (you are) approaching (the sacrifice).'

PAGE 645, HYMN CLXII.

1. MAY Agni, yielding to our prayer, the Raksas-slayer, drive away

The malady of evil name that hath beset thy labouring womb.

2 Agni, concurring in the prayer, drive off the eater of the flesh,

The malady of evil name that hath attacked thy babe and womb.

3 That which destroys the sinking germ, the settled, moving embryo,

That which will kill the babe at birth,even this will we drive far away.

4 That which divides thy legs that it may lie between the married pair,

That penetrates and licks thy side,-even this will we exterminate.

5 What rests by thee in borrowed form of brother, lover, or of lord,

And would destroy thy Progeny,-even this will we exterminate.

6 That which through sleep or darkness hath deceived thee and lies down by thee,

And will destroy thy progeny,--even this will we exterminate.

PAGE 645, HYMN CLXIII

1. FROM both thy nostrils, from thine eyes, from both thine ears and from thy chin,

Forth from thy head and brain and tongue I drive thy malady away.

2 From the neck-tendons and the neck, from the breast-bones and from the spine,

From shoulders, upper, lower arms, I drive thy malady away.

3 From viscera and all within, forth from the rectum, from the heart,

From kidneys, liver, and from spleen, I drive thy malady away.

4 From thighs, from knee-caps, and from heels, and from the forepart of the feet,

From hips ' frorn stomach, and from groin I drive thy malady away.

5 From what is voided from within, and from thy hair, and from they nails,

From all thyself from top to toe, I drive thy malady away.

6 From every member, every hair, disease that comes in every joint,

From all thyself, from top to toe, I drive thy malady away.

PAGE 650, HYMN CLXXXIV.

1. MAY Visnu form and mould the womb, may Tvastar duly shape the forms,

Prajapati infuse the stream, and Dhatar lay the germ for thee.

2 O Sinivali, set the germ, set thou the germ, Sarasvati:

May the Twain Gods bestow the germ, the Asvins crowned with lotuses.

3 That which the Asvins Twain rub forth with the attrition-sticks of gold, -

That germ of thine we invocate, that in the tenth month thou mayst bear.