English
Biume Hie- oder Pelgepuud, in Harrien warjo-puud — Schutz- Liume ” gonannt. Das hie wird von unsern Sprachkennern gemeiniglich durch heilig tibersetzt, andere wollen darunter einen Hain verstehen; von unserm Nichtkennerstandpunkte miissen wir lemerken, wie letztere Erklarung beziiglich auf den einzelnen Baum durchaus unstatthaft erscheint. t LPelyt soll nach Hervm Lagus Taara’s Namen in der Kindersprache bedeuten.” The following two invocations to the Serpent are translations from the Finnish, which ds given in the, original work in parallel columns. “OQ du Schlange, Unterird’sche, ; oa Erdkuchen, Exdbrotehen, Spruch gegen den Unterirdischen. Unter die Erd’ hinab neun Maftern, aa Erdvaterchen, In den Fels hinein acht Ellen ! Erdmiitterchen, Hilfe, KehY, Hilfe, Seel’, Erdjiingférchen, Tiiilfe, liever Herr Gott ! ; ‘ Rasmovoaantieepehen; * os ¢ 2 wakes i = Viilfe, Hilfe helfe dir, wey. Euch des Silbers Weisses bring’ ich : Den gesund Taara geschaffen Gebt mir Helle gegen Schmerzon, Von der Mutter Leib bis sum Lebensend’ ! Gebt Gesundheit ihr dem Siechen, Silber auf des Argen Zipfel, Bringe dann euch meinen Dank dar! Weisses Silber sei dem Feinde ! * Wortgetreu aus dem Estnischen dbetube wie Hr, Lagus das Opfergebet aus dem Munde eines Vellinschen Esten niedergesehrieben. + Das Wort Hie hingt mit dem Finnischen Hiést zusammen. Vgl. Neus, Ehstnische Volkslieder’S. 208. Sj. } Pelg bedeutet eigentlich “ Furcht,” im Dorpater Dialekt. "S. APPENDIX A. 229 Streckt ‘sich jemand erhitzt auf den feuchten Erdboden, oder setzt er sich oder ein Glied seines Leibes im heissen Dampfbade dem kalten Luftzuge aus, so entsteht nicht selten ein feiner, brennend juckender Hautausschlag, der ausschwitzt und spiiter eine Kruste bildet. Mit dem Abfallen dieser ist die Krankheit beendet und ohne weiteres Genesung eingetreten (vgl. Hupel, nord. Miscel. IIT. 227). Diese Krankheit schreibt aber der Ehste dem Anhauche der Unterirdischen zu, die er gestért-zu haben vermeint, und soll sie nach ihnen maa alused oder mua hingamine (Erdhauch ; das norweg. alugust, Elbhauch, s. Grimm a. a. O. S. 430) benennen (s. Rosenpl. a. a. O. I. 33f). Um den Zorn der Unterirdischen zu besinftigen und von ihnen Heilung zu erlangen, , schabt er nun als Opfer auf die Stitte etwas von seinem Silberschmuck oder einer Silbermiinze, nachdem er sie dreimal mit der Sonne um den erkrankten Theil bewegt (vgl. unten die Ammerkung za No. 31, welches letztere jedoch auch scheint unterlassen zu werden (s. Hupel, topogr. Nachricht, 1.141). Dazu spricht er dann die Formel. Dieses Opfer geschabten Silbers ist bei ahnlichen Anlissen auch in Schweden itblich; der Opfergebrauch indess umstandlicher, s. E. M. Arndt, Reise durch Schweden IIL 15 f. . : i Dass aber zu diesem Opfer das edle Silber genommen wird, scheint sich aus der Vorstellung zu erklaren, welche Ehsten und Schweden von den Unterirdischen haben. agus erhielt von den felliner Ehsten folgendes Bruchstiick : Sie, die kleinen Unterird’schen, Die geheimen Schmid’ Allvaters, Schafften ihr Geschaft in Niachten, In den Nichten Miihgeschifte ; Tags, da war der Ruhe Weile. Nach anderer Angabe hort man in schweigsamer Mitternacht, halt man das Ohr an die Erde, das Schmeiden der Unterirdischen ‘in den sieben Niichten von Weihnachten bis zum Neujabr und kann selbst unterscheiden, ob unter den Himmern Hisen, Silber oder Gold erklingt. Nach einer dritten Angabe, die auch als Lied vorhanden war, waren es wieder die Unterirdischen, welche dem Schlangenkénige seine Krone geschmiedet hatten. Der. blendende Glanz dieser Krone lockte simmtliche Schlangen heran, dass sie in dem Sirtsosoo westlich vom Peipussee um den Konig einen Haufen von der Hiéhe eines grossen Heuschobers bildeten, aus welchem das Haupt des Konigs gleich der Sonne hervorleuchtete.” APPENDIX B. Apsrract or THe Nita-Marta, By Proressor E. B. CowsExt. It is mentioned in the Raéjatarangini that “the Bauddhas, in their hatred of the Séstras, abolished the ceremonial laid down by the Nila-purdna ;” but the work entitled the Nfla-Mata can hardly be the purdna there alluded to.* It is written in a very modern style, but, like other similar recent compilations, it may be founded on old materials. Much of it is occupied with the instructions of the Snake-king Nila to the people of Kashmir; but it is singular that Snake Worship is hardly alluded to in the copious list of offerings there enjoined throughout the Hindu year. The earlier portion of the work wears a partially Vaishnava character, bat some Saiva legends occur in the latter portion. * Similarly the Mandi-purdya mentioned in the Rajat. I, .123., can hardly be the work described by Professor Aufrecht, in his Catalogue of the Bodleian MSS. p. 81. 230 . APPENDIX B. The two manuscripts used for the present analysis contain respectively 81 pages and 31° pages; each manuscript has 15 lines in a page, but in the latter manuscript the pages are sue stualler and the letters much larger. Both are very inaccurately written, and there are man) variations in their respective texts. The poem seems to contain about 1,450 glokas. It is writin in the ordinary Anushtubh metre, and is supposed to be a continuation of the Mahdbhdrata, and consequently to be recited by Vaisampéyana to Janamejaya, the great-grandson of Arjuna. The poem opens with Janamejaya’s asking Vaisamp4yana why the king of Kashmir is not represented as joining in the Mah4bhdérata war, although the mandala of Kashmir was the principal one in the world. Vaisampdyana. replies by relating that the king of Kashmi:, Gonanda, liad been slain by Krishna among the Géndhdras on the Indus. Krishna appoints bis rival's widow © regent, and her son (Gonanda according to one manuscript, Govinda according to the other,*) did not join either Pandavas or Kauravas on account of kis youth. This leads to some questions on the mythological history of Kashmir, and Vaisampd4yana then repeats a dialogue which had taken place between King Gonanda IL and the sage Brihadaswa. This dialogue is properly the Nilo- Mata. , Brihadagwa commences with an aceount of the destruction of the world by water at the end of the previous Manwantara, the preservation of Manu. and his seeds in a ship which is fastened {0 the mountain now called Nau-bandhana, in tue west of Kashmir; and when the world of living creatures is created again, Devi, as Kasmiraé, becomes the land of Kashmir. The snakes, persecuted hy Garuda, take refuge in the lake Satidesa, and anoint Nila as their king. Kashmir is subse- quently ravaged by a demon named Jalodbhava, who is at length killed by Vishnu. Kaéyapa tlen asks Vishnu that the country may be inhabited by gods and men, but the Snake-king demurs. Ka‘yapa threatens him with Piséchas as his neighbours, and tells him that there is an island in " the sea of sand” inhabited by Piséchas, Daityas, and Yakshas. Their king, Nikumbha, always seus oub on the full moon of the month Chaitra, for an annual expedition of six months against his rebellious subjects; he passes the remaining six months in peace on the Himélaya: In future, he threatens, these six months will be passed with the snakes. Nfla is in great distress, until at last Vishnu, pitying him, promises that the arrangement shall only last one set of four ages, and after that time the snakes shall ha allowed to have only men as their neighbours. “In whatever place “ belonging to any snake men shall dwell, men shall honour him with flowers; incense, and unguents, ‘ wit? various offerings of food and dances. And whatever people shall keep the good customs “ devlared by thee, they shall dwell in this country, blessed with cattle, corn, and wealth.” The country is thenceforward inhabited for six months in every year by men who come in on the full moon of Chaitra, and sow and reap their corn, but clear off in Aéwayuja, when the country is again given over to the Pisdchas. The various deities become the different rivers; thus Umé lecumes the Vitasté, Lakshmi the Visoki, &e. This predicted occupation of Kashmir by the Pigdchagy continues for four ages. At the end of that time the human inhabitants had, as usual, reaped their grain and cleared off ‘from the country before the full moon of Aéwayuja; but a certain Brahmin named Chandradeva remained with the Pigéchas. One day he wanders disconsolate, till he comes to the place in the mountains where Nila holds his court. He propitiates the Snake-king by a hymn of praise, and Nila grants . him a boon. He asks that’ Kashmir - may thenceforth be inhabited by men without fear of perpetual emigrations: Nila grants it: “ Thus be it, O best of Brahmins; let men always dwell “here, but observing my words, revealed to me by Keéava.” The Brahmin dwells at his court until the month Chaitra comes round, and the human inhabitants flock in from all sides with their king, Viryodaya. Chandradeva goes tu’him and declares what he has seen and heard, and the king and his people.agree to observe the words of Nila, and thenceforth they dwell undis- turbed in Kashmir (cf. Rajat, L 182), which gre a somewnnt different legend. - 2 Lape: pee * This is the Gonarda 11. of the Rajat, I. 62-82. APPENDIX B. : 231 Gonanda then asks Brihadaswa what “the words of Nila” were. The sage then repeats the lesson as it was uttered by Nila himself to the Brahmin. Here follows a long list of the principal rites aud ceremonies throughout the year, beginning with the. fall moon of Agwayuja; it contains some curious matter, but the Nagas are hardly ever mentioned. | At the close, Vaigamp4yana interrupts the original dialogue by the remark that Gonanda did not obey these laws, and consequently fell at Mathuré, being slain by Balabhadra (ef. Rajat. I. 59-63). : Gonanda then asks for some account of the principal Nagas who dwell in Kashmir.