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14, 5 (Sû. 44, 15). All this is too general in character, and fails to cast light on the real difficulties of the hymn. Cf. also Ath. Paris. 17, 2. The Anukramanî classifies it as sâlâgnidevatyam uta mantroktadevatyam. For previous translations, see Weber, Ind. Stud. XIII, 175 ff.; Ludwig, Der Rigveda, III, 522; Grill2, pp. 1, 89 ff.
HYMNS OF THE ATHARVA-VEDA.
Stanza 1.
a. The Pâda might have better been left untranslated: the text is certainly corrupt, and especially dhisána, masculine, imbedded as it is in half a dozen feminines, is open to suspicion. The Paippalâda has nissâlâm dhishnyam dhishanam, and, since dhishnya means 'seat of the priest,' the suggestion arises that nis is to be separated from sâlâm (=sâlâm, 'house')', and is to be taken with nâsayâmah in Pâda d, making some such sense as the following: 'we drive out from the house, from the seat of the priest (dhishnya), and from the fire-place (dhishanâ) 2. Cf. the use of the hymn in Kaus. 72, 4; 82, 14 above, and the Anukramanî, sâlâgnidevatyam. But the construction of nir nåsayamah with the accusative of place from which is unheard of, and the change of all three words to ablatives would amount to an independent composition. Besides, the employment of the Kausika, and the statement of the Anukramanî, just mentioned, may be due to a more or less conscious, punning perversion of the syllables sâlâm, for the purpose of extracting sâlâ, 'house,' from them. Grill composes a new Pâda, nís sâlâvrikyàm dharshánim, 'out (do we drive) the bold Sâlâvrikî.' Weber, 'die dreiste, zähe, ausspringende (? correcting to dhishanâm);' Ludwig--who entitles the hymn, 'Gegen die Sâlâ ?'-translates, 'die aus dem hause befindliche (die aus der sålå hölle gekommene ?) freche verlangende,' or, alternatively, 'hinaus die sâlâ,' &c., and, once more, as a third possibility, ' aus dem haus hinaus die freche begerliche.' Sâyana knows nothing about it:
1 Cf. I, 18, 1; VI, 14, 2.
* Cf. Hillebrandt, Soma und verwandte Götter, 175 ff.. 181.
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