5

THE APASTAMBA SUTRA.

JANUARY 5, 1872.]

first few lines of Paradise Lost, first in Milton's

own words, and then in such a form of old Eng lish as shall bear the same relation to the real

words, as Chand's style bears to modern Hindi, and I will then leave the impartial reader to judge of the difficulty of the task. 1. Milton’s own words. Of man's first disobedience, and the fruit Of that forbidden tree, whose mortal taste

Brought death into the world, and all our woe, With loss of Eden, till one greater Man

Restore us, and regain the blissful scat, Sing, heavenly Muse ! &c.

2. The same, in “Chandesque” English. Mannaaerostoferhyrnesandsewestma Thaesunaleafedtreowhwabanfagbyrigues Namdethetoearedeandealurewaa

Mitcdeneforewyrdaaeranag 'eatraman Usihedstathelgewyrpeseeadigselde Sigg withheavenliemuse.

ference to the simpler and commoner. With this explanation, the ordinary English reader will have, of course, no difficulty in deciphering my translation. If he should find any difficulty in this, a specimen from his own language, he will perhaps not be too ready to believe in the easy and trifling nature of similar work in a foreign language like IIindi. In conclusion, to show that I have not over drawn the picture, I append a short extract from Chand in his own words, and a translation of the same into ordinary modern Hindi. The extract selected is not by any means so difficult as some others, the exact rendering of which I must con fess to being still in doubt about, and which the Pandits and Bháts have given up as unintelli gible long ago. 1. Chand's own words,-

The reader may well ask for an explanation of No. 2. All I have done is to put Milton's lines into eleventh-century English—the English spoken at the time of Chand—and to make the resemblance to the ‘Chandesque' style stillmore complete, I have written all the words in one,

gāśāstāqāfātī fäſäärſääää.

and have inserted here and there a word of a

Hääz###ftāſāītiſt

still older period, either from the old High German, or from the Moeso-Gothic of Ulfilas such as “siggwith.” The high German words represent those words in Chand which are deriv ed from lost Aryan roots, and the Moeso-Gothic pure Sanskrit tats amas, such as are to be found in his writings. I have inserted an e or an a here and there to imitate Chand's habit of inserting such vowels needlessly, and I have omitted them in one or two places where they ought to be found, just as he does. Especially, to make an exact parallel, in nine out of ten cases all in

flexions have been dispensed with, both in noun and verb, and I have used the rarest words to be

found in English works of that century, in pre

TTTTT;Haſāāsā Bāſārāāīārāll tä ||

fiqrt{Tºrmétiſ. {{ITāTll

2. Modern Hindi translation,--

q=% gaſt ºf gift ſº # 1 frºnt tº an ariſſ HTR H FRI stian gºt ää #RT ###| #I fitta ä, äääT

fra

1. TAT TH THR air #TT qū āśī āār ā;

=aTT | HTT âz ü HT:Tiff a siſtät fü àr HIFT || firãi TääT & THă ăHR

ūRät #. Balasore, Dec. 2, 1871.

The most important perhaps, though not the oldest of the Black Yajur Veda Stitra s is the one attributed to A'p as tamba. The first three prashnas which describe the Darsha and Purnam és a sacrifices are not uncommon in

Southern India, and there are a few manuscripts which contain fifteen or sixteen prashnas, but it is only after several years of search I have been

able to find a complete manuscript, and to as certain for certain that the whole work contains

thirty prashnas. This manuscript belongs to a Brahman in the Tanjor district, and, as it is most likely unique, and there is, I fear, little chance of his parting with it or even allowing

a copy to be made, an account of the contents may be useful. Prashnas I–III dºscribe the