Friedrich Max Müller - Chips from a German Workshop, Volume 1

Clem. Alex. Strom, lib. I, cap. v, § 28. Πἁντων μἐν γἀρ αἲτιος τῶν καλῶν ὁ θεὀς, ἀλλἀ τῶν μἐν κατἀ προηγοὑμενον, ὡς τῆς τε διαθήκης τῆς παλαιᾶς καἰ τῆς νἑας, τῶν δἐ κατ ἐπακολοὑθημα, ὡς τῆς φιλοσοφἰας τἁχα δἐ καἰ προηγουμἑνως τοῖς Ἒλλησιν ἐδὁθη τὁτε πρἰν ἣ τὀν κὑριον καλἑσαι καἰ τοὐς Ἒλληυας. Ἐπαιδαγὡγει γἀρ καἰ αὐτὴ τὀ Ἑλληνικὀν ὡς ὁ νὁμος τοὐς Ἑβραἱους εἰς Χριστὁν. προπαρασκευἁξει τοἱνυν ἡ φιλοσοφἱα προοδοποιοῦσα τὀν ὑπὀ Χριστοῦ τελειοὑμενον.

Strom, lib. VI, cap. V, § 42. Πρὀς δἐ καἰ ὂτι ὁ αὐτὀς θεὀς ἀμφοῖν ταῖν διαθἡκαιν χορηγὀς, ὁ καἰ τῆς Ἑλληνικῆς φιλοσοφἱας δοτὴρ τοῖς Ἓλλησιν, δἰ ἦς ὁ παντοκρἁτωρ παρ Ἓλλησι δοξἁζεται, παρἑστησεν, δῆλον δἐ κἀνθἑδε.

Some of the points touched upon in this Lecture have been more fully treated in my 'History of Ancient Sanskrit Literature.' As the second edition of this work has been out of print for several years, I have here quoted a few passages from it in full.

'In the sciences of law and society, old means not old in chronology, but in structure: that is most archaic which lies nearest to the beginning of human progress considered as a development, and that is most modern which is farthest removed from that beginning.'—J. F. McLennan, 'Primitive Marriage,' p. 8.

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'History of Ancient Sanskrit Literature,' p. 449.

'History of Ancient Sanskrit Literature,' second edition, p. 219 seq.

'Tat Savitur vare n yam bhargo devasya dhîmahi, dhiyo yo na h pra k odayât.'—Colebrooke, 'Miscellaneous Essays,' i. 30. Many passages bearing on this subject have been collected by Dr. Muir in the third volume of his 'Sanskrit Texts,' p. 114 seq.

Mommsen, 'Inscriptiones Helveticae,' 40. Becker, 'Die inschriftlichen Überreste der Keltischen Sprache,' in 'Beiträge zur Vergleichenden Sprachforschung,' vol. iii. p. 341. Lucau, Phars. 1, 445, 'horrensque feris altaribus Hesus.'

Cf. G. Bühler, 'Über Parjanya,' in Benfey's 'Orient und Occident,' vol. i. p. 214.

History of Ancient Sanskrit Literature , p. 569.

A last verse is added, which entirely spoils the poetical beauty and the whole character of the hymn. Its later origin seems to have struck even native critics, for the author of the Pada text did not receive it. 'O Pra g âpati, no other than thou hast embraced all these created things; may what we desired when we called on thee, be granted to us, may we be lords of riches.'

I subjoin for some of the hymns here translated, the translation of the late Professor Wilson, in order to show what kind of difference there is between the traditional rendering of the Vedic hymns, as adopted by him, and their interpretation according to the rules of modern scholarship:

1. We ever offer fitting praise to the mighty Indra, in the dwelling of the worshipper, by which he (the deity) has quickly acquired riches, as (a thief) hastily carries (off the property) of the sleeping. Praise ill expressed is not valued among the munificent.

2. Thou, Indra, art the giver of horses, of cattle, of barley, the master and protector of wealth, the foremost in liberality, (the being) of many days; thou disappointest not desires (addressed to thee); thou art a friend to our friends: such an Indra we praise.

3. Wise and resplendent Indra, the achiever of great deeds, the riches that are spread around are known to be thine: having collected them, victor (over thy enemies), bring them to us: disappoint not the expectation of the worshipper who trusts in thee.

4. Propitiated by these offerings, by these libations, dispel poverty with cattle and horses: may we, subduing our adversary, and relieved from enemies by Indra, (pleased) by our libations, enjoy together abundant food.

5. Indra, may we become possessed of riches, and of food; and with energies agreeable to many, and shining around, may we prosper through thy divine favour, the source of prowess, of cattle, and of horses.

6. Those who were thy allies, (the Maruts,) brought thee joy: protector of the pious, those libations and oblations (that were offered thee on slaying V r itra), yielded thee delight, when thou, unimpeded by foes, didst destroy the ten thousand obstacles opposed to him who praised thee and offered thee libations.

7. Humiliator (of adversaries), thou goest from battle to battle, and destroyest by thy might city after city: with thy foe-prostrating associate, (the thunderbolt,) thou, Indra, didst slay afar off the deceiver named Namu k i.

8. Thou hast slain Karaṅga and Par n aya with thy bright gleaming spear, in the cause of Atithigva: unaided, thou didst demolish the hundred cities of Vaṅg r ida, when besieged by R i g i s van.

9. Thou, renowned Indra, overthrewest by thy not-to-be-overtaken chariot-wheel, the twenty kings of men, who had come against Su s ravas, unaided, and their sixty thousand and ninety and nine followers.

10. Thou, Indra, hast preserved Su s ravas by thy succour, Tûrvayâ n a, by thy assistance: thou hast made Kutsa, Atithigva, and Âyu subject to the mighty though youthful Su s ravas.

11. Protected by the gods, we remain, Indra, at the close of the sacrifice, thy most fortunate friends: we praise thee, as enjoying through thee excellent offspring, and a long and prosperous life.

Favete linguis.

Cf. Rv. I. 112, 25, 'dyúbhir aktúbhi h ,' by day and by night; also Rv. III. 31, 16. M. M., 'Todtenbestattung,' p. v.

Professor Benfey reads durayanta h , but all MSS. that I know, without exception, read darayanta h .

See Spiegel, 'Erân,' p. 269, on Khai Khosru = Su s ravas.

Professor Wilson translates as follows:

1. When, Maruts, who make (all things) tremble, you direct your awful (vigour) downwards from afar, as light (descends from heaven), by whose worship, by whose praise (are you attracted)? To what (place of sacrifice), to whom, indeed, do you repair?

2. Strong be your weapons for driving away (your) foes, firm in resisting them: yours be the strength that merits praise, not (the strength) of a treacherous mortal.

3. Directing Maruts, when you demolish what is stable, when you scatter what is ponderous, then you make your way through the forest (trees) of earth and the defiles of the mountains.

4. Destroyers of foes, no adversary of yours is known above the heavens, nor (is any) upon earth: may your collective strength be quickly exerted, sons of Rudra, to humble (your enemies).