(Shaunakia 19.49 = Paippalada 14.8)*

To the blessed memory of my teacher Tatyana Yakovlevna Elizarenkova

In the last years of her life, Tatyana Yakovlevna Elizarenkova worked on the translation of the Atharvaveda (hereinafter - AB) in the editorial office of the Shaunaki - the second oldest (after the Rig Veda) Vedic text. The first volume of this fundamental study, which contains translation, analysis, and commentary on the first 7 books (kanda) of the AB, was published in 2005 [Atharvaveda, 2005], and the second (books 8 to 12) was published posthumously in early 2008 [Atharvaveda, 2007]. The manuscript of the final, 3rd volume (books 13 to 19) is currently being prepared for publication. Despite a serious illness and deteriorating health, in the summer of 2007 Tatyana Yakovlevna almost finished translating the latest books of Atharvaveda. Only the last 30 (from 43rd to 72nd) hymns-conspiracies of the 19th Kanda remained untranslated. The author of these lines is currently finalizing their translation.

This article is devoted to the analysis of one of the most interesting (both in linguistic, philological, and mythopoetic aspects) hymns of the final part of the 19th Kanda-the Hymn - praise of the Night: 19.49 in the edition of Shaunakiya, which corresponds to the hymn 14.8 in the edition of Paippalada.

AV-Shaun. 19.49 belongs to a small group of hymns of the 19th kanda AB (hymns from the 47th to the 50th) dedicated to the goddess of night Ratri (rtri-). According to AV-Parishishta 4.3-5, hymns 47-48 and 49-50 are combined according to the thematic principle into two "semantic hymns" (arthasukta) (see Griffiths, 2003, p. 5 - 6), used in the ritual of Night worship. Hymn 19.49 is perhaps the most poetic of the four. It is also interesting because it is full of obscure passages; in some places the Shaunaki manuscripts bear witness to fragments that cannot be understood, but which, however, can now be satisfactorily interpreted thanks to the data of the Orissa manuscripts of another edition of the AV - Paippalada. The text of the hymn contains extremely rich material for Vedic grammar and lexicology.

The size of the hymn is mostly trishtubh (8 eleven-syllable lines, or padas); verses 6 to 7 are composed in pankti (5 eight-syllable padas); verse 9 was originally probably mahapankti (6 eight-syllable padas), as discussed in the previous section. below.

* I take this opportunity to thank the participants of the Leiden Seminar on Atharvaveda (Paippalada) - A. Griffiths, A. Lubotsky, M. Oort, K. De Josef, L. Picardi and Sh. Sumant - for your valuable comments and comments made during the discussion of the translation of this anthem.

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In addition to the classical English translation by W. D. Whitney with commentary by C. R. Lanman [Atharva-Veda..., 1905, p. 978-983], the hymn was also translated into German by A. Ludwig [Ludwig, 1878, p. 466] and into Italian by S. Sani [Atharvaveda..., 1992, p. 192-194] several verses of the hymn are analyzed and translated by S. Insler in [Insler, 1970, p. 143-147].

Below is a translation and detailed analysis of the hymn with an analysis of obscure and problematic forms and constructions found in its text. Translated from the Rota-Whitney edition (Atharva Veda, 1924), using data from the Vishva Bandhu edition (Atharvaveda, 1962).

AV-Shaun. 19.49. = AV-Pipp. 14.8: Hymn - praise of the Night

Active young woman, homely,
Night (/giver) of the heavenly Savitar, Bhagi,
Safe, easy to summon, perfect beauty,
Filled Heaven and Earth with greatness.

1b: Night (/giver) of the heavenly Savitar, Bhaga (rtri devasya savitur bhagasya) - the syntactic structure of this line is unclear: behind the form im. pad. rtri is followed by a chain of genitives, as if they are not syntactically subordinate to any word in the sentence. Whitney translates literally - "night, of god Savitar, of Bhaga"; similarly, but without separating the nominative and genitives with a comma, in Ludwig ("Ratri des gottes Savitar und Bhaga's"). V. Raghavan, retelling the content of the hymn, conveys the genitive savitur as "belonging to the Sun" [Raghavan, 1978, p. 269]. None of the translations explains what kind of Night Savitar and Bhaga belong to.1 Sani leaves this line completely untranslated.

In fact, there is a definite connection between the Night and Savitar. Night, like its sister Ushas (Aurora, Dawn), is mentioned several times in the hymns dedicated to Savitar, in particular in the Rig Veda verse (hereinafter referred to as RV) 1.35.1 (hváyami rtrim jágato nivésanim "I invoke the Night, the comforter of (all) living things") and in RV 2.38.3, where the Night is called "Liberator" (anu vratám savitúr móku gat "The liberator (i.e., Night) came according to Savitar's command" (cf. Renou's translation: "1a dételeuse" [Renou, 1966, p. 18]). However, possessive constructions comparable to the one attested in AB 19.49.1 are not found in RV; they only appear in the Yajurveda: ys te rtrih savitah / / devaynir antar dyvaprthivi viyanti (Taittiriya-Samhita 3.5.4.1 - 2) "your nights, O Savitar, which diverge, leading you to the end of the day." to the gods, between Heaven and Earth... " [see: Renou, 1966, p. 17].

The key to parsing this pad is probably the ratri form. In addition to the traditional translation ("night"), it can be interpreted, at least from a formal point of view, as the name of a female figure formed from the verb root ra. This is exactly the etymology suggested for the word r tri by M. Mayrhofer [Mayrhofer, 1986-1996, Bd. II, p. 443], who, following p. Insler [Insler, 1974, p. 122 ff.], connects it to the root RA 3 "rest, rest" - i.e. "soothing"2. Don't dent-

1 Perhaps Night (Ratri) is seen as a housewife (cf. dámund in pad a) in Savitar's household (B. Knobl, oral communication).

2 Insler: "stiller, arrester"; Mayrhofer: "still machende, beruhigende". This etymology is somewhat similar to the interpretation already proposed in the ancient Indian etymological treatise, Nirukta (2.18, where the word ram- "night" is explained as related to the causative verb ram "to calm down; to take pleasure": Night gives pleasure to nocturnal creatures and calms others (praramayati bhutani naktamcarini | upammayatitarani) [see: Sarup, 1921, p. 32] (for more information on the etymology of rtri, see [Kulikov, in print]).

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If we go into the semantic details of this etymological analysis, we will only point out that the transitive syntax of the figure's name formed from an intransitive verb seems unlikely - rather, we should expect that this derivative will be based on intransitive uses of the verb: "resting, resting" (?) (cf., for example: gam "go" - gantar - "walking, moving", but not * "leading, moving"); Insler himself drew attention to this problem [Insler, 1974, p. 123]3. Note, however, that in the context of this hymn, the connection of the word r tri with the homonymous root RA 1 "to give, to give, to endow" is not excluded, which was suggested, in particular, by V. Schulze [Schulze, 1966, P.848]: "die Gewährerin" - however, in passing, without any argument.

In any case, and regardless of the actual etymology of the word rtri "night", the form rtri can be correlated with this verb root and, accordingly, translated as "giver, endowing". With this analysis, it is possible to connect genitive cases with rtri as designations of objects of donation, which seems extremely likely in the context of a hymn that praises the Night and lists its virtues and merits: "the giver of the heavenly Savitar (i.e., the sun-perhaps we are talking about the fact that night gives way to day and, thus, Night as if sun-giver) 4 and Bhagi (lit., "share" - a deity, in turn, closely associated with the endowment of goods, wealth, etc.)". It seems very likely that the author of the hymn praising the Night, built this pada on the play of the words night/giver. Moreover, it is extremely important that the statement about the role of the Night as the giver of the Sun/Savitara appears at the very beginning of the hymn, in the very first verse, actually opening the list of merits of the Night.

1c: Safe (+anrksar?) (Shaun. asvaksabh; Paipp. asvaksata (Orissa manuscripts), asvaksara (Kashmiri manuscript)) - an obscure word (or group of words). Ed. Rota-Whitney suggests an unlikely emendation +visvávyach, in Whitney's translation "all-expanded"; also in Ludwig. A witty but unlikely interpretation of the variant attested by Shaunakiya's review is offered by Sani (generally following the Indian commentator): "(Night,) shining with quick eyes" - i.e. with stars ("la Notte che risplende di occhi veloci"). Interpreting the initial part of the fragment as a form of the adjective asú - "fast" would require several emendations (+asúr instead of asv -), which would also violate the size.

Most likely, the original reading is +anrksar "safe" 5 (letters, "without thorns"; the second half of this word is best preserved in the Kashmiri Paippalada manuscript: asvaksara). This adjective appears in RV 1.22.15 next to nivésani "soothing" - a characteristic epithet of the Night.

1c: ...perfect beauty (sámbhrtasrir) - literally, "(the one in which) beauty is collected " [see, in particular: Oldenberg, 1918, S. 66° = Oldenberg, 1967, S. 861].

3 On the (non -) causative syntax of names in-tar-see also: [Tichy, 1995, S. 179 ff., 204 ff.].

4 Although the verb ra "to give, to give, to endow" does not occur with vin. by the case of the name Savitar, it is attested with the direct complement svar "sunshine, sunshine, daylight" in RV 9.91.6: ev punanó apáh svàr g ' asmábhyam tok tánayani bhuri | sám nah ksétram urú jyótimsi soma ' jyoh nah suryam dr áye ririhi " So purifying, give us water, sun, / Cows, many children and grandchildren! / Give us a wide field for happiness, stars, O soma, / So that we can see the sun for a long time! " (trans. by T. Ya. Elizarenkova). Svàr is not identical, but is closely related to Savitar as one of its aspects.

5 Emendation was proposed by A. Lubotsky (orally). For the adjective anrksará-see, in particular: [Griffiths, 2004-2005, p. 257 ff.].

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(She) sank to all the depths,
Indefatigable rose to the highest (peak).
A wishing, benevolent Night from ridge to ridge
It spreads out like a mitre, with reinforcing forces.

2ab: descended to all the depths, Indefatigable rose to the highest (peak) - These two pads in the editorial Shaunakia are very spoiled. A number of obscure places can be read thanks to the data provided by Pipp. Insler (who did not yet have the Orissa manuscript data in his possession) I have justly noted that these lines contrast the Night, (a) descending to the lowest limits of the world and (b) rising to its upper limits - thus developing the theme of line 1d (Filled Heaven and Earth with greatness) [Insler, 1970, p. 143 ff.]. Accordingly, it is proposed to interpret the form gabhir not as an epithet of Night, "deep", an adjective in the name of pad. unit. ch. gen. r. (so in Whitney), but as a noun "depth" in vin. pad. mn. ch. - so Ludwig already translated ("über alle tiefen ist sie emporgestigen"). Note, however, that the first interpretation is not impossible, i.e., "The profoundest one has surmounted all things" (Whitney: "The profoundest one has surmounted all things"), cf.in particular, the idiomatic expression "deep night" found in many languages, which can be used in this context. For the two "heavy" emendations suggested by Insler in line b - +brhaty "high" (instead of aruhantah, aruhata, etc. in the Shaunaki manuscripts) and the verb form +akramista "stepped" (instead of sramistha or sravistha in the manuscripts)6-no good reason. Insler rejects the reading of *aruhad only on the grounds that the verb does not occur with the preverb ud; however, the combination with ud , as Insler himself notes, is attested. The Orissa version of Paipp. allows you to restore the assumed reading as follows: +á va visvani aruhad+gabhiród [= gabhir +úd] vársistham+aruhad +ásramistha.

2c: ...from ridge to ridge (+anusnu) - instead of writing ...anusa(ma)... in manuscripts and anu sa in Indian Editions ed. Rota-Whitney suggests reading anu ma; accordingly, Whitney translates "[the eager night spreads] towards me " (as with other translators). In Paippalada, however, the recitation of anusanu "from ridge to ridge" is attested. The meaning of this adverb (which seems to occur only once in Vedic texts) fits well into the semantics of the verse.

2d: ...as if Mitra (mitráiva) - mitrá-should probably be understood as the name of god, and not as "friend" (as translated by Whitney and others). In the context of the hymn of the Night, it seems that both its solar aspects (the Mitre brings light at dawn) and its friendliness are meant.

O desirable, praiseworthy, prosperous, fair-born one,
You have come, O Night. May I be happy here.
Keep us, (our) human tribes,
(And) the abundance of horses (and) cattle.

3b: May I be ... (syam) - instead of the form syam (1st l. unit of the optative of the verb as "to be"), attested in the text, ed. Rota-Whitney suggests reading the 2nd person form (syah), in Whitney's translation: "mayest thou be... "(a request addressed to the Night from the side of-

6 Предлагаемый Инслером перевод: "She has climbed into all the depths (of the earth); the lofty one has ascended to the highest point (of heaven)".

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keep your benevolence). However, Pipp. confirms the reading of syam, i.e. the subject of the sentence is the one who says the hymn.

3c: ... tribes... (jat) - all translations render the jat form as the perfect participle of the verb jan "to be born"(Ludwig: "die gewordenen"; Whitney: "the things that are produced"; Sani:"le creature che sono nate"). Most likely, such a literal translation is not necessary: starting from the later mandalas of RV, the substantiation of this participle is attested - a noun of the middle genus jatá - in the sense of "clan, tribe" (cf.: RV 10.22.11), súsnasya... jatam visvam "all the line of Shushna" (RV 9.88.2), visva nahusyuni jat "all who descend from Nahush" (lit. "all nahushy tribes"; note that in the last example, as in our case, the adjective na - ya-is the definition of jata -).

3d: horses (lit. equine - +asvya) - the translation follows the reading of Paipp. (asvya), which is confirmed by the frequent occurrence of the terms gávya - ásvya- (i.e., "related to cattle and horses"); in Shaun. - átho "and, and also".

3d: Abundance (+pust) - in the Shawn Manuscripts. - pústy, which in existing translations is rendered literally as the instrumentalis of the word pusti - " prosperity "(Whitney: "by prosperity", Sani: "con la prosperità"); however, ed. Rota-Whitney offers reading +pust (lit. "riches"). This reading is confirmed by the Orissa Manuscripts of Paipp. and fits much better into the syntactic context of the verse.

A night full of wishes took a shine from a lion, a cheetah (?),
a tiger, a snow leopard,
The horse has a yellow-red color (?), the human has a changeable color (?).
You take many forms, sparkling.

4ab: Night ... took (r try ... dade) - existing translations do not specify how to understand the verb "take" ( da) in this context, but, apparently, it is assumed that the Night hides the characteristic features of various creatures, as if depriving them of these features and putting all living things to sleep (cf. in Whitney's translation:"The eager night has taken to herself the splendor of the lion, of the stag, of the tiger, of the leopard, the horse's bottom, man's roar..."). In reality, the emphasis seems to be on the fact that Night borrows some characteristic features (brilliance, color, variability), which makes its manifestations so diverse - this idea is developed by pada d.

4a: ...cheetah (?) (+pisásya) - obscure word 7; Shawn manuscripts. read pisásya or pinisásya, ed. Rota-Whitney corrects *pisásya, and this emendation is indeed confirmed by the Orissa manuscripts of Paipp., where we find pisasya (replacing š → s is often found in AB, especially in the context of i/y). Outside of this verse, the word occurs only once in the Vedas, in the Rig Veda hymn to the Maruts (1.64.8). Most translators, following Sayana's commentary (which glosses pisá, the word for a type of antelope or fallow deer [see Zimmer, 1879, p. 83]), render it as "(spotted) antelope "8," deer "9 or even" ha-

7 For more information about its interpretation and etymology, see my other work: [Kulikov, 2009].

8 So in A. Hillebrandt ("gefleckte Antilopen "[see: Hillebrandt, 1913, p.64]) and T. Ya. Elizarenkova (Rig Veda, 1989, p. 82) in the translation RV 1.64.8, as well as in S. Sani in the translation AB ("antilope").

9 Whitney: "stag"; in K. F. Geldner [Der Rig-veda..., 1951, P. 85] translated by RV: "Hirsche"; translated by RV E. Доямы [Rig-Veda.... 2007, S. 121]: "Wie die (mit Flecken) gemusterten (Hirsche?)".

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potion"10. The mention of this animal in the same list as the lion, tiger, and leopard is, however, rather strange; Ludwig interprets the words pisasya and dvipino accordingly (see below). as definitions for vyaghrásya "tiger "("des bunten, fleckigen tigers"), and Renou in the comments to the translation of RV 1.64.8 [Renou, 1962, p. 65] expresses doubts about the translation of this word as "antelope" and transfers pis h as "desuvuvres-peintes" [Renou, 1962,p. 65] p. 17]. The original meaning of this term (derived from the verb root pis "scratch, decorate") is probably "spotted, yellowish, reddish, reddish-yellow" [see: Mayrhofer, 1986-1896, Bd. II, P. 134]. Perhaps pisá-denotes a leopard, or rather a cheetah, to which this description fits well. The cheetah is probably the only feline predator that lives or once lived in India, whose Vedic name is unknown to us11. Note that the meaning of "cheetah" (or" leopard") also fits better in the context of RV 1.64.8, where Maruts are also compared to lions (translated by Elizarenkova: "They are loud roar like lions, (Maruts-)seers, / Beautifully decorated, like [pis h] omniscient"), and fits well with the aggressive nature of the Maruts. The speed of the cheetah (as is known, the fastest land animal capable of reaching speeds of more than 100 km / h) [see, for example: Eaton, 1974, p. 23 ff.], is in good agreement with the repeatedly mentioned speed of Maruts [see, for example: Gonda, 1959, p. 122], and the yellowish color his skins, with their gold ornaments. It is possible that another word with presumably similar semantics - the adjective prsant - "spotted", which appears in the next line of this verse (ksápo jinvantah prsatibhir rstibhir 12), usually serving as an epithet for pied horses, in the context of this hymn means cheetahs, not antelopes: "(Maruts,) quickening (dispersing) nights (together) with variegated [cheetahs], with spears " 13.

4b: ...snow leopard (dvipino) - about the meaning of this noun (lit. "having islands (on the skin), spotted") and some other designations of feline predators (see Lubotsky, 2004).

4b: ...gloss... (várca[s]) - translations do not specify what kind of gloss we are talking about. The word várcas, often found in RV and AB, denotes prestige (the term "prestige" consistently conveys it, for example, J. Gonda in [Gonda, 1980, p. 91, 101 et passim]) or prestige appearance; for a detailed analysis of this concept [see: Gonda, 1984]. The etymological meaning of this term is probably "shine, sparkle" [see: Mayrhofer, 1986-1996, Bd. I, S. 231 ff.; Bd. II, S. 516; see also: Gonda, 1984, p. 11 = Gonda, 1991, p. 367 (on the close relationship between varcas and the sun)See especially hymn AV-Papp. 5.29, where various human beings and animals 14, natural phenomena and deities

10 So in F. M. Muller [see: Vedic hymns, 1891, p. 107]. In his notes, however, Muller notes that this translation is entirely based on the interpretation of Sayana and that the meaning of this word requires further investigation ("As pisá does not occur again in the Rig-veda, and as Sâyana, without attempting any etymological explanation, simply gives it as a name of deer, it seems best to adopt that sense till something better can be discovered "[see: Vedic hymns, 1891, p. 118]).

11 Although it is possible that in some cases it may have been called the same word as a leopard that looks like it. The leopard, like the leopard, could probably be designated by the word dvipin - (see below).

12 Translated by T. Y. Elizarenkova: "enlivening the nights with colorful antelopes, spears".

13 It is also worth mentioning that, unlike all other feline predators, including the leopard, the cheetah is quite friendly and relatively easy to tame - in medieval India, cheetahs were kept at the court for hunting. It is possible that this feature of cheetahs - the ability to hunt in groups and in the interests of the people who tamed them-may have played a role in their correlation with Maruts and / or accompanying animals.

14 In particular, cats and other wild animals, cf. AV-Pipp. 5.29.6 simhe varca uta varco vyaghre ' vrke varco madhuhare ca varcah "The splendor in the lion and the splendor in the tiger, the splendor in the wolf and the splendor in the honey-getter [= bear (?)]" [Lubotsky, 2002, p. 131].

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They are associated with different types of glitter [see: Lubotsky, 2002, p. 129 sl.]. It remains to find out what kind of glitter or prestige can be associated with cats, being common for different species. Perhaps this means the formidable appearance of the predatory animals listed in the ab lists. The comparison of the Night with the king in verse 6 (stómasya no vibhavari' rtri rjeva josase "to our praise, O shining one, O Night, you rejoice like a king") seems to indicate the fact that varcas is associated in this case with royal splendor (A. Lubotsky, oral sob.). Finally, in the context of the hymn dedicated to Night, and especially in the verse that celebrates the various manifestations of Night (see below), it can be assumed that varcas indicates a special device of the eyes of cats, thanks to which they seem to glow in the dark - which can be compared to the stars sparkling in the darkness of the night.

4c: ...yellow-red suit (?) - Whitney suggests an unlikely emendation +budhnam "the horse's bottom", following the rather strained interpretation of an Indian commentator who believes that the horse's backside is associated with its speed. The word bradhná refers to one of the horse colors, reddish or bun, which is often associated in the Vedas with the light of the morning dawn; perhaps it means the sky turning pink in the predawn hours (cf. in Ludwig's translation: "des rosses glanz [hat Râtrî angenomen]").

4c:...mutability (?) (Schaun. mayúm, Pipp. mayam) - translations relate this word to the verb root ma "to moo, to roar" (Whitney: "man's roar", Ludwig: "des menschen ruf", Sledge: "la voce [all'uomo]"), but the connection between the human soul and the human soul is not clear. speech and the moo and roar of animals (most often cows) indicated by the root ma is very problematic. Perhaps we should see in this form a derivative of another root, mi "change(xia)" (MAY 2), from which, in particular, the Vedas are formed. may - "illusion, deception,witchcraft" and ml. - Avestan. maiiu - "powerful, skillful" [see: Mayrhofer, 1986-1896, Bd. II, S. 314 ff., 349 ff.] - in this case, we could talk about variability or dexterity, especially since this topic is developed by pada d.

Merciful Night and Surya I have invoked.
May the mother of cold be easily invoked for us.
O blessed one, listen to this praise,
With which I glorify you in all directions of the world.

5a: *rtrim (in manuscripts rtrim (Shawn.), ratrim (Pipp.)) - the fourth syllable is more often long in the eleven-syllable case, it may be necessary to read *rtrim (instead of rtrim) with the second long syllable. According to Wackernagel [Wackernagel, 1930, p. 185 ff.], Bloomfield and Edgerton [Bloomfield and Edgerton, 1934, p. 79 ff.], starting with the Atharvaveda rtri - is also attested with a short vowel base. Note, however, that of the 18 cases where the AB attests to the form of the accusative, which all editions consistently convey as rtrim in accordance with the readings recorded in the manuscripts and the data of the padapatha, three occur in metrically distinctive contexts 15. These three cases are recorded in the 19th Book, in positions where the long syllable is more common: AB 19.50.3a rtrim-* ratrim arisyantas, AB 19.55.1 a rtrim-

15 By contexts that are metrically distinctive for the second syllable of the form ratrim / ratrim, I mean contexts in which (i) the final-m is followed by a vowel (i.e., this syllable is not closed and thus does not automatically become long); and (ii) the metric scheme of the appropriate size requires either a long or a short syllable, i.e. it is not indifferent to the length of the given syllable.

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* ratrim áprayatam bháranto, and our example, AB 19.49.5 a. Probably, there are some reasons to assume that in AB, rtri-still retained the base-forming long vowel.

5a: ...and I called Surya (+ahvi suryam ca) - instead of ahi in the Shaun manuscripts. and ahni in the Paper should be read +ahvi-the conjecture proposed by Barret [Barret, 1927, p. 248] and justified by Insler [Insler, 1970, p. 144]. Note that this reading is confirmed by padah b, which elaborates on this theme:" I have called... let it be easily invoked " (suháva ... astu). Another recommendation, suryas ca instead of suryam ca, proposed by Insler only on the grounds that it is inappropriate to mention the sun in the context of the Night hymn16, seems syntactically unlikely and semantically unconvincing: the sun and / or day following night are repeatedly mentioned in the Night hymn cycle (AB 19.47-50), cf.: 47.2; 48.2; 49.1; 49.4; 49.5; 49.6; 50.7.

5b: Mother of cold... - i.e. Night. It's probably not just about getting colder at night, but also about lengthening the night in winter.

To our praise, O wide-shining one,
O Night, you will rejoice like a king.
May we be blessed with healthy heroes,
May we become the possessors of unharmed wealth,
When (all) shining dawns.

6c: ...healthy heroes ( sárvavira) - perhaps a secondary replacement for the archaic form sárvavirasa[s], which contains one syllable more, as required by the size. Pad. mn. ch. na-asas forms are very rare in AB.

6cd: ...healthy heroes (sarvavira), ...unharmed wealth (sárvavedaso) - in both compound words, sárva-is transmitted in accordance with the interpretation of this word, justified by J. Gonda [Gonda, 1955], who suggests translating sárva - in Vedic texts as "whole, undivided, undamaged, healthy"); cf. Lat. salvus.

6e: At (all) shining dawns (vyuchántir anusásah) - i.e. from morning to morning, from day to day.

You have established the name "Ramya".
Those who want to damage my wealth, -
O Night, go, sleep them! -
And there is no thief,
And there is no deceiver!

7a: ... "Ramya" (+ramya) is a very likely emendation suggested by Whitney instead of sámya in the manuscripts. The etymology of this word is not entirely clear. The original meaning of ramá - (and ramya derived from it- "night") is usually defined as "dark, black" [Mayrhofer, 1986-96, Bd. II, S. 449] - in this case rmya-literally means " Dark,

16 Accordingly, Insler translates padua a as follows:"I have summoned the friendly night; also the lords".

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Black"; but in the context of this hymn, it is also likely that there is a connection (or wordplay based on it) with the root (or roots) ra (i.e., "Giver, Giver") and / or ram "to calm down; to be satisfied" (i.e., "Soothing" or "Pleasant") - compare Whitney's translation: "Pleasant names thou assume..."; Sledge: "Tu prendi nomi di buon suspicio" [see Mayrhofer, 1986-96, Bd. II, p. 449] and commentary to 1b above.

Morphological analysis of n ma and +r mya as the forms vin. pad. mn. ch. and vin. pad. mn. ch. cf. r. (the second form is an adjective: "you have established ramyanik names for yourself...") seems less likely than the analysis of these forms as vin. pad. units and vin. pad. units, respectively. im. pad. unit (feminine noun): "You have established the name Ramya..."Short forms of im. - vin. pad. mn. ch. in the declension of nouns of wed. r. (such as nama) are rare in the period after RV.

7c: ... they slept (t n +anu tapa) - Whitney's conjecture, in the Shawn manuscripts. tn asutapa, Пайпп. tanasadapa. On the flame that punishes enemies and intruders, see, in particular, [Blair, 1961, p. 16 ff., 33 ff.], cf. also: AV-Pipp. 5.6.2 dasavyadhi nistapan "Dasa-piercing scorching [Surya]" [Lubotsky, 2002, p. 37].

7d: And there is no thief (+átha steno ná vidyáte) - you should probably read atha " and " at the beginning of the pad. In the Shawn manuscripts. yá, and the last word of the previous pada, °tapa, ends in a (tapa ya), which may indicate the result of sandhi: °tapa + +atha (just so in Paipp., but with da instead of ta: °dapatha), with a fairly common graphic replacement tha → ya. Ed. Rota-Whitney emends +yátha at the beginning of the pad - mainly, apparently, for syntactic reasons: the target conjunction yátha does make the syntax more regular (in Whitney's translation: "...so that no thief be found..."); however, in this case,one would expect not an indicative (vidyáte), but a non-indicative (vidyáte). a subjunctive verb 17. On the other hand, reading Pipes where the compositional conjunction atha appears twice is also preferable from the point of view of metrics: in this case, instead of an irregular scheme 8 + 8 + 11 + 11 the stanza follows the pankti type (5 octosyllabic padas) - i.e., the same metrical pattern as witnessed in the previous verse. The c and de pads are indeed not very smoothly syntactically "docked", but perhaps this is a feature of the emotional-conversational style, and the pads are not very smooth.de should not be understood as a description of the goal, but rather as a description of the desired result. A more accurate translation would be in this case: "(I ask:) "Burn them!" "And no thief! And there is no deceiver!" Quasi-sufficiency status of offers in pads d and e (...burn them! - And there is no thief, And there is no deceiver] - that is, in fact: ... slept them so that there was no thief, so that there was no deceiver), perhaps also explains the stress on the verb form, so that the emendation +vidyate instead of vidyate is apparently not required.

7e: And ... the deceiver (+atha+ripúr...) - the translation follows the reading of Paipp. (in Shaun. yát púnar (ná vidyáte), translated by Whitney as "so that he be not found again"), which is confirmed by the frequent combination of the lexeme ripú - with the noun stená - " thief "(attested in pada d) and with the verb dipsati "harm" (pada b) (cf. also: RV 5.79.9 cd nét tva stenám yátha ripúm 'tápati suro arcisa" So that you, like a thief-deceiver, Do not burn the sun (with its) heat"; translated by T. Ya. Elizarenkova [Rig Veda, 1995, p.82]), as well as the joint appearance of stená - and ripú - in verse 9. Reading Shaun. it is most likely the result of a secondary substitution (+ripúr ná → púnar ná).

17 Note that the subjunctive forms from the bases of presentational passives with the suffix-ua-are practically not found in the Early Vedic period (the only exception is the bhriyate form in RV 5.31.12) [see Kulikov, 2005, p. 305 ff.; Kulikov, 2006, p. 69 ff.]. This means that in such cases, the authors and/or editors of hymns may even have tried to avoid constructions that required the use of the subjunctive (*vidy te).

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You are beautiful, O Night, like a decorated vessel.
Young one, you're carrying all sorts of cow faces.
Big-eyed, often blinking, (various) shapes
You're wearing, heavenly jewelry 18.

8b :... you spread all the appearance of cows (visvam górupam... bibharsi) - ed. Rota-Whitney suggests an unlikely emendation +visvagám rupám (on this reading Ludwig's translation is based: "eine gestalt, an alien glidern vollkomen du trägst"), but in his translation Whitney returns to the reading attested in the manuscripts (visvam górupam, lit. "every form of a cow"):" thou bearest [...] the whole form of kine"; similarly, Insler [1970, p. 145-146]: "Thou [...] dost bear every color of kine". As Insler explains, we are talking about all sorts of colors of cows, which are likened to the various colors of the night between sunset and dawn.19 In addition, Sani believes that the star-spangled night sky may be compared to a spotted cowhide.

8c: ...often blinking (*mémisati) - in the Shawn manuscripts. me usati, which Whitney translates as "eager, [thou showest] me wondrous forms", and Sledge-even more literally: "desiderosa verso di me" ["full of desire for me"] - both interpretations are unlikely. Insler's conjectures are equally unlikely (+cáksusmantiva+yuvati vápumsi " adopting forms possessed of eyes, as it were...").

In Paipp. we read me mr sati (Orissa manuscripts) and ve yuvati (in Kashmiri manuscripts). The recommendation proposed by A. Lubotsky (oral opinion)seems to be the most appropriate. based on the reading attested in the Orissa manuscripts: +mémisati, i.e. the active participle of the present tense (im. pad. ed. ch. gen. r.) of the intensive, formed from the root mis "open eyes, blink". This meaning is particularly relevant in the context of the adjective cáksusmatv "equipped with eyes, big-eyed." The personal forms of the intensive mémis are not attested in Vedic, but in Taittiriya Brahman there is a nominal derivative of this basis, áti-memisa - "wide-opening eyes". We are talking, of course, about the stars twinkling in the night sky.

8d: ...heavenly ornaments... (+divyn+rukmn) - on the second place in the manuscripts of the editorial board of Shaun. - takma ("fevers"?). The most probable conjecture is * divyn *rukmn, proposed by Insler [Insler, 1970, p. 147] based on the reading of the paper (divyam rukmam).

(If) which thief is coming today,
Malefactor, mortal, deceiver,

18 Insler's numerous recommendations and interpretations for this verse (1970, p. 145-147)are extremely unlikely and mostly unconvincing:

"Thou art auspicious, night. Thou, the maiden, dost bear every color of kine, just as a beaker (over)flowing (with milk) (bears the color of milk). Adopting forms possessed of eyes, as it were, thou hast dressed thyself in the heavenly ornaments (i. e., the stars)".

19 Less likely is the reading offered by the Indian editions (+visvah górupam), which follow Sayana's commentary; Sani's translation is based on it: "In ogni direzione tu porti il tuo aspetto di pelle di vacca".

page 14


Let the Night pass by meeting him,
It will break his neck, his head,

This verse should probably be joined with the first two padas of the next verse, the 10th, so verse 9 consists of 6 octosyllabic padas and follows the metrical scheme of mahapankti.

His feet - so that he doesn't come,
His hands - so that he can (no longer) eat (?).
(If) what lurking robber comes today,
Let him leave broken,
Let him go, let him go for good,
Let it go to a dry place.

10b: ...so that he can no longer eat (?) (ná+yáthsisat) - an obscure verb form at the end of the pad; in the Shaunaki manuscripts we read ná yáthsisah, in Papp. - na yathasisah. Here we accept the interpretation of Sani, who, as it appears from his translation, analyzes this form as a subjunctive of the sigmatic aorist of the verb as "to eat":" to be unable to eat "("affinché non possa più mangiare"). Less likely is the conjecture of ed. Rota-Whitney na+yátharisat (translated by Whitney: "that he may not harm"), based on the frequent graphic substitution r → s. The thematic aorist arisat is usually used in intransitive constructions ("suffered damage, damaged"), although its participle (risant -) is also found in absolute (non-object) transitive uses in the sense of "harmer, pest" [see: Kulikov, 1999, p. 232].

10c: ...The lurking robber... (malimlúr) - as shown by Y. Narten (1966), a noun formed by intensive type reduplication and historically associated with the root mr "to rob", has lost its connection with this root from a synchronous point of view and is secondarily associated with a reduplicated derivative of another root, mluc "to disappear, hide, hide" - malimluca- "disappearing"; in this regard, the translation added the participle "lurking".

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