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THE INDIAN ANTIQUARY.
the personal influence of any individual reformer, he dispenses with the historical reality of Zarathushtra, and converts him into a mere mythological conception, a view which has also been advocated by Professor Kern.
The essential difference between this hypothesis and the old one does not lie in the idea of development, which is an indispensable element in the history of every religious system, but in the rejection of all idea of a schism or sudden reform. No doubt the advocates of the schism hypothesis have been inclined to lay rather too much stress on the arguments in its favour, and have put aside all difficulties for future elucidation; but it may well be questioned whether the new hypothesis is not being discussed in the same one-sided manner. It is difficult for a cautious reader to peruse Darmesteter's arguments, especially as more fully detailed in his previous work Ormazd et Ahriman (Paris, 1877), without an uneasy feeling that the same amount of learning and ingenuity could easily find much to say, both for the reformation hypothesis, and for the historical reality of Zarathushtra himself, apart from the unhistorical legends which have gathered about his memory. Until some such well-considered attempt be made to defend the old hypothesis, it will be safest for most readers to suspend their judgment about matters so difficult to prove. In the meantime they will find much of novelty and interest in this new translation of the Vendidad, which may be accepted with far greater confidence than mere speculative theories.
E. W. WEST.
DAS ALTINDISCHE NEU-UND VOLLMONDSOPPER IN SEINER EINFACHSTEN FORM; von A. Hillebrandt, Dr. Ph. 8vo. pp. xvii, 199. Jena, 1880.
Dr. Hillebrandt is already favourably known to Sanskritists by his Essays on Vedic mythology: he now has taken up a new line-the elucidation of the sacrifices of the Vedic religion, and with no less success; in fact, this work constitutes (as Germans would say) a new epoch in Sanskrit studies in Europe.
The existence of sutras treating of the sacrifices
Prof. Weber, in his Indische Studien, vols. X, and XIII, also gave a useful general view of the various kinds of Vaidik sacrifices.-E.
We mention a few slips noticed during a superficial perusal of the book. The form vrinate is twice (pp. 17, 90) translated by 'he chooses,' instead of by they choose. In the formula ahe daidhishavya, ud atas tishthanyasya sadane sida yo'smat pakatarah (Katy. II., 1, 22) Dr. H. separates tishthani-asya and translates (pp. 17, 91) "O Ahi daidhishavya [ahe is taken as an interjection by the St. Petersburg Dict.] I will step up (or get up) from here; sit down on the seat of him who is sillier than we!" Should we not rather separate tishtha-anyasya: "O. D., get up from here and sit down on the seat of some one else who is less wise than we!"-At p. 33 for ' atra-winning,' read 'kshatrawinning' and add kinsman-winning (sajátavani).-P. 38
[NOVEMBER, 1880.
had long been known, but it was only about 25 years ago that Prof. A. Weber' first made possible the study of one of these works by his splendid edition of that which passes under the name of Katyayana Srauta Sútra. Much, however, necessarily remained obscure in the details of the rites, and it was not till the late Prof. M. Haug got some of the sacrifices performed in his presence at Poona, and that he printed some of the information thus gained in the notes to his translation of the Aitareya Brahmana, that further progress was possible. But Haug did not anywhere give a full description of any of the numerous Vedic sacrifices, he merely elucidated some obscure points, and Prof. Thibaut's excellent labours refer to the construction of altars; thus, the present work is, strictly speaking, the first of its kind.
Dr. Hillebrandt has based his work on MSS. of the different Srauta sútras as well as of Prayogas, and for these he has had recourse to the IndiaOffice and Munich Libraries.
The body of the work consists of two parts: (I), introductory ceremonies, and (II). the details of the sacrifice.
The fullest possible information on these matters is given; and any one could, with this book in hand, perform the rites of which it treats. These rites are childish and silly, but are, unlike many of the srauta rites, quite unobjectionable in themselves. We find here none of the detestable acts, which, e. g., forms part of the horse-sacrifice, and which are such an appalling feature of the Vedic religious system, to which even human sacrifices
were well-known.
To understand the past of India, it is necessary to understand these complicated rites, and it is to be hoped that the learned author will aid students by treatises on one or two more of the more important sacrifices. Such labours will be valuable in many ways, and will, e. g., help us to understand much in the Vedas which, as they now exist, are entirely arranged for sacrificial purposes.
Dr. Hillebrandt is to be congratulated on having discovered not only a new line of research, but also on having, adequately, occupied it." A. B.
for "he gives it (the veda) the shape of a plaited basket (mata)," translate "he makes it by plaiting in the same way as basket-work (mata)."-P. 40 for "on the conclusion of this mantra the Agnidhra pours out," translate 'the A. pours out the water so as to finish with the conclusion of the mantra.-P. 43, instead of do not split! do not break down!' (ma bher má samvikshak! VAj S. I. 23) translate: 'do not be afraid! do not shrink!-nishtapta is not 'niedergebrannt' (burnt down) but burnt out' (p. 57). Before alle Schätze enthaltende' (p. 93) devoyuvam has been left out. At p. 126 bhak sha is translated by 'Genosse (companion): should it not be 'Genuss (delight in food)' ? and at the same page brahmadevakritam, which Dr. H. does not know how to explain, should be separated brahma devakritam, see Rigv. VII, 97, 8; Taitt. S. II. 6, 7, 4.-E.
