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# Ante-Nicene Fathers/Volume V/Hippolytus/The Extant Works and Fragments of Hippolytus/Exegetical/On the Psalms/Part 2

On Psalm II. From the Exposition of the Second Psalm, by the Holy Bishop Hippolytus.
When he came into the world, He was manifested as God and man. And it is easy to perceive the man in Him, when He hungers and shows exhaustion, and is weary and athirst, and withdraws in fear, and is in prayer and in grief, and sleeps on a boat’s pillow, and entreats the removal of the cup of suffering, and sweats in an agony, and is strengthened by an angel, and betrayed by a Judas, and mocked by Caiaphas, and set at nought by Herod, and scourged by Pilate, and derided by the soldiers, and nailed to the tree by the Jews, and with a cry commits His spirit to His Father, and drops His head and gives up the ghost, and has His side pierced with a spear, and is wrapped in linen and laid in a tomb, and is raised by the Father on the third day. And the divine in Him, on the other hand, is equally manifest, when He is worshipped by angels, and seen by shepherds, and waited for by Simeon, and testified of by Anna, and inquired after by wise men, and pointed out by a star, and at a marriage makes wine of water, and chides the sea when tossed by the violence of winds, and walks upon the deep, and makes one see who was blind from birth, and raises Lazarus when dead for four days, and works many wonders, and forgives sins, and grants power to His disciples.

## Footnotes

* ↑ i.e., in our version the third. From Theodoret, Dialogue Second, entitled ᾽Ασύγχυτος, p. 167.
# Atharva-Veda Samhita/Book VI/Hymn 4

4. To various divinities: for protection.
[Atharvan.—nānādāivatam. 1. pathyābṛhatī; 2. saṁstārapan̄kti; 3. 3-p. virāḍ gāyatrī.]
Found also in Pāipp. xix. Used by Kāuç. (23. 9) in a rite for prosperity in connection with the division of inherited property; and twice (124. 6; 135. 10) in the chapter of portents, when two crowns appear on some one's head and when the house-beam breaks; and it is reckoned to the puṣṭika mantras (note to 19. 1) and to the svastyayana gaṇa ⌊note to 25. 36⌋. For its employment with vi. 1, 3 etc., see under vi. 1; and in Vāit. with vi. 3 etc., see under vi. 3.
Translated: Florenz, 252 or 4; Griffith, i. 246.
1. Tvashṭar [protect] my address (vácas) to the gods, [also] Parjanya, Brahmaṇaspati; with sons, with brothers, let Aditi now protect our hard to surpass [and] saving power.
The verse is found also in SV. (i. 299), which has no for me in a, and, at the end, trā́maṇaṁ vácaḥ, thus rectifying the meter of the last pāda. Ppp. ends with trāmaṇe çavā. The form trā́maṇaṁ seems to be a bastard neut., corresponding to the masc. trā́māṇaṁ ⌊cf. JAOS. x. 522, 530: there seem to be no man-stems used as adjectives in the neuter⌋, and to have been avoided in AV. by the substitution of trā́yamāṇaṁ; of the resulting metrical disturbance the Anukr. takes no notice.
2. Let Aṅça, Bhaga, Varuṇa, Mitra, Aryaman, Aditi—let the Maruts protect [us]; may the hatred of that injurer pass away; repel the foe from near by.
The accent of pā́ntu (if correct) shows that only marútas is felt to be its subject; but Ppp. reads instead aditiḥ pātv aṅhasaḥ. In c, the comm. has abhihvṛtas. The last pāda is obscure, and at least in part corrupt. The want of accent of yāvayat is wrong, and its form is unmotived; emendation to yāváya or -yan can hardly be avoided. A'ntitam (for which Ppp. gives anthitam) is read by all the mss., and occurs again at viii. 5. 11, so that it must be regarded as the real AV. reading. It is emended in our edition to ánti tám; and the comm. also so understands it (tam eva çatrum antikāt). It is translated as if emended to ántitas; or ántitam might be an anomalous equivalent of antikam. The verse (12 + 8: 12 + 8 = 40) is not properly a saṁstārapan̄kti.
​ 3. Unto knowledge (? dhī́), O Açvins, do ye aid us; make wide for us, O wide-goer, unremitting; O heaven, father, repel whatever misfortune.
The beginning of the verse is probably corrupt, but Ppp. gives no various reading, merely prefixing deva tvaṣṭar (apparently out of 3.3): compare RV. i. 117. 23 b, víçvā dhíyo açvinā prā́vatam me. In c, the great majority of mss., which SPP. follows, have the true accent dyāùṣ (i.e. dí-āus, the word requiring to be pronounced as two syllables: see my Skt. Gram. 314 b); exceptions among our mss. are only Bp. and I. Several of our saṁhitā-mss. have ḥ before pítar (viz. P.M.E.H.). The meter lacks a syllable in a. ⌊Correct the ed. to dyāùṣ.⌋
# Atharva-Veda Samhita/Book VI/Hymn 40

40. For freedom from fear.
[Atharvan (?: 1-2. abhayakāmaḥ; 3. svastyayanakāmaḥ).—1-2. mantroktadevatye. jagatyāu. 3. āindrī. anuṣṭubh.]
The first two verses are found also in Pāipp. i., much altered. Used, according to Kāuç. (59. 26), by one who desires absence of danger, with vi. 48, with worship or offering to the seven seers in as many directions; and Keçava and the comm. regard it as further intended by 16. 8, in a rite for courage in an army; vss. 1, 2 are reckoned (note to 16. 8) to the abhaya gaṇa, and vs. 3 (note to 25. 36) to the svastyayana gaṇa; the comm. notes its application according to 139. 7 in the rite for one beginning Vedic study.
Translated: Ludwig, p. 373, also 242; Florenz, 300 or 52; Griffith, i. 266.
1. Let fearlessness, O heaven-and-earth, be here for us; let Soma, Savitar, make us fearlessness; be the wide atmosphere fearlessness for us; and by the oblation of the seven seers be there fearlessness for us.
In d, saptarṣīṇām is read by one or two mss. Ppp. has only the first pāda of this verse. Neither vs. 1 nor vs. 2 is a good jagatī; easy emendations would make both good triṣṭubh.
2. For this village [let] the four directions—let Savitar make for us sustenance, well-being, welfare; let Indra make for us freedom from foes, fearlessness; let the fury of kings fall on (abhi-yā) elsewhere.
Ppp. rectifies the redundancy of b by reading subhūtaṁ savitā dadhātu; in c, it reads açatrum and omits nas; for d, it has madhye ca viṣāṁ sukṛte syāma. The comm. reads açatrus in c.
3. Freedom from enemies for us below, freedom from enemies for us above; O Indra, make freedom from enemies for us behind, freedom from enemies in front.
Or, these four directions admit of being understood (so the comm.) as from the south, from the north, from the west, in the east. The verse is found also in the Kāṇva version of the Vājasaneyi-Saṁhitā (iii. 11. 6), with me adharā́g in a, udák kṛdhi in b, and paçcā́n me in c; further, in K. (xxxvii. 10).
# Atharva-Veda Samhita/Book VI/Hymn 43

43. To assuage wrath.
[(As 42.)—manyuçamanadevatākam. ānuṣṭubham.]
Found also in Pāipp. xix. In Kāuç. (36. 32), the hymn appears, next after hymn 42, in a rite for appeasement of anger, darbha being treated as an amulet (? oṣadhivat).
Translated: Florenz, 303 or 55; Grill, 30, 162; Griffith, i. 267; Bloomfield, 137, 480.
1. This darbhá [is] fury-removing, both for one's own man and for a stranger; and this is called a fury-removing fury-appeaser of fury.
The translation implies the emendation of vimanyukasya in c to -kaç ca (as proposed by Grill, and virtually by Florenz). Ppp. supports the change, reading vimanyako manyuçamano ‘stu me; it has vimanyakas also in a.
2. This that is many-rooted, [that] reaches down (ava-sthā) to the sea, the darbhá, arisen out of the earth, is called a fury-appeaser.
Ppp. reads, in b, pṛthivyām 'in the earth,' instead of samudrám 'to the sea'; end of c, and d, niṣṭhitas sa ce ‘stu vimanyakaḥ. The Anukr. takes no notice of the deficiency of a syllable in a.
3. We conduct away the offense (? çaráṇi) of thy jaws, away that of thy mouth, that thou mayest not speak uncontrolled, mayest come unto my intent.
The last half-verse is a repetition of vi. 42. 3 c, d ⌊which see⌋; it is wanting in Ppp., perhaps as result of a lacuna. Most of the mss. have the false reading múkhyān in b, but SPP. also emends to -ām, being supported by the comm. The latter explains çaráṇim by hiṅsāhetubhūtām krodhābhivyañjikāṁ dhamanim.
# Atharva-Veda Samhita/Book VI/Hymn 42

42. To remove wrath.
[Bhṛgvan̄giras (parasparaṁcittāikīkaraṇaḥ).—manyudevatyam. ānuṣṭubham: 1. 2. bhurij.]
Found also, with considerable variation, in Pāipp. xix. Used by Kāuç. (36. 28-30), in the section of rites concerning women, for the appeasement of anger: with vs. 1, one takes a stone on seeing the angry person; with vs. 2 one sets it down toward the same; with vs. 3 one spits upon it (abhiniṣṭhīvati: the text would suggest rather abhitiṣṭhati). The hymn is reckoned also (note to 26. 1) to the takmanāçana gaṇa. In Vāit. (12. 13) it is employed in the agniṣṭoma in case of an outbreak of anger.
Translated: Ludwig, p. 515; Florenz, 302 or 54; Grill, 29, 162; Griffith, i. 267; Bloomfield, 136, 479.
1. As the string from the bow, do I relax (ava-tan) fury from thy heart, that, becoming like-minded, we (two) may hold together (sac) like friends.
The Ppp. version is in many points different: ava jyām iva dkanvinaç çuṣmaṁ tanomi te hṛdaḥ: adhā sammanasu bhūtvā sakhike ’va sacāvahe. The first half-verse occurs [at MP. ii. 22. 3, with hṛdas transferred to the beginning of b;⌋ also in HGS. (i. 15. 3), with dhanvinas (like Ppp.), and with hṛdas transferred ⌊as in MP.⌋, and with dyām for jyām. In this verse and the next, the Anukr. does not allow the abbreviation ’va after sákhāyāu.
2. We (two) will hold together like friends; I relax thy fury; we cast in thy fury under a stone that is heavy.
Perhaps better 'thy fury that is heavy'; but the version of Ppp. ⌊with the comm.⌋ decidedly supports the translation as given: açmanā manyuṁ guruṇā ’pi ni dadhmasi. Ppp's version of a, b is this: vi te manyuṁ nayāmasi ⌊cf. MP. ii. 22. 2⌋ sakhike ’va sacāvahāi.
3. I trample upon (abhi-sthā) thy fury, with heel and with front foot, that thou mayest speak not uncontrolled, mayest come unto my intent.
⌊I do not see why prápada may not here be rendered by 'toe.'⌋ Ppp. reads, for b, pārṣṇibhyām prapadābhyām; and, for c, d, parā te dastyāṁ vadhaṁ parā manyuṁ suvāmi te. ⌊The second half-verse recurs at the end of the next hymn. Pāda d is a stock-phrase: see i. 34. 2; iii. 25. 5; vi. 9. 2; 43. 3.⌋
# Atharva-Veda Samhita/Book VI/Hymn 44

44. For cessation of a disease.
[Viçvāmitra.—mantroktadevatyam uta vānaspatyam. ānuṣṭubham: 3. 3-p. mahābṛhatī.]
⌊Partly prose—vs. 3.⌋ The verses 1, 2, are found also in Pāipp., 1 a, b in iii.; 1 c, d and 2 in xix. Used in Kāuç. (31. 6) in a remedial rite against slander (apavāda; but the text ⌊cf. Bloomfield, p. xlv.⌋ reads apavātā), with help of a self-shed cow-horn properly prepared.
Translated: Ludwig, p. 509; Florenz, 304 or 56; Griffith, i. 268; Bloomfield, 10, 481.—Cf. Bergaigne-Henry, Manuel, p. 151; Zimmer, p. 390.
1. The heaven hath stood; the earth hath stood; all this living world hath stood; the trees have stood, sleeping erect; may this disease of thine stand.
The peculiar epithet ūrdhvasvapna was applied by Ppp. to a tree also in its version of 30. 3, above. ⌊"Stand," i.e. 'come to a standstill.'⌋
2. What hundred remedies are thine, and [what] thousand, assembled—[with them thou art] the most excellent remedy for flux, the best effacer of disease.
Ppp. has yat for yā in a, and sambhṛtāni (for -gatāni) in b; instead of c, it reads teṣām asi tvam uttamam anāsrāva sarogaṇaṁ* (= ii. 3. 2 c, d); in d, -ṣṭha. The Ppp. reading, and ii. 3. 2, suggest supplying rather 'of them' than 'with them' between the half-verses. The comm. understands a, b as addressed to the patient (vyādhita). *⌊Intending, presumably, anāsrāvam arogaṇaṁ.⌋
3. Rudra's urine art thou, the navel of the immortal (amṛ́ta); viṣāṇakā́ ('horny') by name art thou, arisen from the root of the Fathers, an effacer of the vātī́kṛta.
This prose-stanza is reckoned by the Anukr. as if metrical. Vātī́kṛta, like vātīkārā, is too doubtful to render; its derivation from vāta 'wind' is extremely unsatisfactory, and Zimmer's connection of vāta with our "wound" etc. is also questionable; the comm. understands vātī kṛtanāçanī (vātī = āsrāvasya rogasya çoṣayitrī). The name viṣāṇakā points to some use of a horn, such as is indicated in the Kāuçika (svayaṁsrasta goçṛn̄ga 'a self-shed cow-horn '). ⌊Note that the epithet "deciduous" (svayaṁsrasta) corroborates the etymology of viṣā́ṇā as set forth by W. at iii. 7. 1, note.⌋ The verse (7 + 6: 8 + 8 + 7) does not at all agree with the description of the Anukr.
# Atharva-Veda Samhita/Book VI/Hymn 41

41. To various divinities.
[Brahman.—bahudāivatam uta cāndramasam. ānuṣṭubham: 1. bhurij; 3. triṣṭubh.]
Not found in Pāipp., nor, so far as observed, in any other text. Used by Kāuç. (54. 11), with ii. 15, in the godāna ceremony, as the youth is made to eat a properly cooked dish of big rice (mahāvrīhi).
Translated: Florenz, 301 or 53; Griffith, i. 266.
1. To mind, to thought, to device (dhī́), to design, and to intention, to opinion (matí), to instruction (çrutá), to sight, would we pay worship with oblation.
The meter in b would be rectified by reading ā́kūtyāi. ⌊In his note to i. 1. 1, W. took çruta here as 'sense of hearing.'⌋
2. To expiration, to perspiration (vyāná), to breath the much nourishing, to Sarasvatī the wide extending, would we pay worship with oblation.
3. Let not the seers who are of the gods leave us, who are self (tanū́) protecting, self-born of our self; O immortal ones, attach yourselves to us mortals; grant life-time (ā́yus) in order to our further living.
With the first line is to be compared AB. ii. 27. 7: ṛṣayo dāivyāsas tanūpāvānas tanvas tapojāḥ (Florenz). Tanū (lit. 'body') 'self' apparently refers throughout to ourselves. This verse is translated by Muir, OST. v. 296. ⌊Mā́ hāsiṣur ṛ́ṣayo dāíviā naḥ would make good meter.⌋
The fourth anuvāka ends here, having 10 hymns and 33 verses; and the old Anukr. says of it and its predecessor together tṛtīyacaturthāu trayastriṅçakāu (tṛtīya- given above, not here).
# Atharva-Veda Samhita/Book VI/Hymn 39

39. For glory.
[Atharvan (varcashāmaḥ).—bṛhaspatidevatyam. 1. jagatī; 2. triṣṭubh; 3. anuṣṭubh.]
Found also in Pāipp. xix. Used by Kāuç. always in connection with hymn 38: see under that hymn.
Translated: Ludwig, p. 240; Florenz, 299 or 51; Griffith, i. 265; Bloomfield, 117, 478.
1. [As] glory (yáças) let [my] oblation increase, quickened by Indra, of thousand-fold might, well-brought, made with power; me, proceeding mightily onward unto long sight, [me] with my oblation, do thou increase unto chiefhood.
Ppp. has, for b, sahasratṛṣṭis sukṛtaṁ sahasvat; in c, jīvase (which is better) for cakṣase; in d, it omits mā, which improves the meter. The comm. has suvṛtaṁ in b. The "jagatī" (11 + 12: 12 + 13 = 48) is an irregular one. ⌊Cf. RV. v. 44. 3, where we have the intensive of sṛ with anu-pra.⌋
2. Unto our glorious Indra, rich in glory, would we, rendering homage, with glories pay worship; do thou bestow on us royalty quickened by Indra; in thy bestowal here may we be glorious.
This verse is found in Ppp. in a different connection, further on in the same book, and with quite different readings: vayam for nas in a; for b, yaçasvino haviṣāi ’naṁ vidhema; in c, dadhad for rāsva; for d, tasya rātre adhivāke syāma.
3. Glorious was Indra, glorious was Agni, glorious was Soma born; glorious, of all existence am I most glorious.
Ppp. combines yaçā ’gnir in a. This verse is repeated below, as 58. 3.
# Atharva-Veda Samhita/Book VI/Hymn 45

45. In atonement of offenses.
[An̄giras (pracetās) Yamaç ca.—duḥsvapnanāçanadevatyam. 1. pathyāpan̄kti; 2. bhurik triṣṭubh; 3. anuṣṭubh.]
Found also in Pāipp. xix. This hymn and the one next following are used together by Kāuç. (46. 9) in a rite against bad dreams; and they are both reckoned (note, ib.) to the duḥsvapnanāçana gaṇa.
Translated: Ludwig, p. 443; Florenz, 305 or 57; Griffith, i. 269; Bloomfield, 163, 483.
1. Go far away, O mind-evil! why utterest (çaṅs) thou things unuttered? Go away; I desire thee not; do thou frequent (sam-cara) trees, woods; in houses, in kine [is] my mind.
The combination manaspāpa is expressly prescribed by Prāt. ii. 79, and the anomalous conversion of the final of vṛkṣā́n to anusvāra by Prāt. ii. 28. Ppp. has, for a, ape ’hi manasas pate (which RV. has at the beginning of x. 164. 1), and omits e. The comm. regards manas and pāpa as two independent words in a, and reads çaṅsati in b, and vṛkṣavanāni in d.
​ 2. If (yát) by down-utterance, out-utterance, forth-utterance we have offended (upa-ṛ), waking or (yát) sleeping, let Agni put far away from us all disagreeable ill-deeds.
The verse corresponds to RV. x. 164. 3, which reads in a yád āçásā niḥçásā ’bhiçásā; of these words the first and third have usage elsewhere, and a determinable meaning, 'wish' or 'expectation' and 'imprecation.' The Atharvan substitutes occur only here, and the root çaṅs is not met with combined with either ava, nis (except in the doubtful ániḥçasta, RV. once), or parā; so that it has been necessary to render the words mechanically above. TB. (iii. 7. 12$^4$) has a only, with niçásā (instead of niḥçásā), which is equally unsupported.* The comm. regards all the words as containing the root ças 'cut,' paraphrasing it by hiṅs 'injure'; upārima he renders by upārtāḥ pīḑitā bhavema, turning the active into a passive. ⌊Pāda b recurs at vi. 96. 3.⌋ *⌊TB. has yád āçásā niçásā yát parāçásā, blending RV. and AV. readings.⌋
3. If (yát), O Indra, O Brahmaṇaspati, we also proceed falsely, let the Ān̄girasa, forethoughtful, protect us from difficulty, from distress.
The verse is RV. x. 164. 4, which, however, has the better readings abhidrohám for ápi mṛ́ṣā in b, and dviṣatā́m for duritā́t in d. Ppp. reads, for d, dviṣatas pātu tebhyaḥ.
It is probably only on account of the occurrence in it of the word svapantas (2 b) that this hymn is in our text put in connection with the one that follows.
# Atharva-Veda Samhita/Book VI/Hymn 46

46. Against evil dreams.
[An̄giras.—pūrvoktadevatyam uta svāpnam. 1. kakummatī vistārapan̄ktiḥ; 2. 3-av. çakvarīgarbhā 5-p. jagatī; 3. anuṣṭubh.]
The first and third verses are found also in Pāipp. xix.,* but not in connection with the hymn which here precedes. The first two "verses" are pure prose, and their description as metrical gives the Anukr. much trouble, with unsatisfactory result. The hymn is used by Kāuç. (46. 9) with the preceding: see under the latter; further, in the same ceremonies against bad dreams appears (46. 13) a pratīka which might signify either vs. 2 or xvi. 5. 1: the comm. holds that the former is intended (as including vss. 2 and 3). *⌊Roth reports xix. 57. i (= vs. 3 here) as occurring in Pāipp. ii.⌋
Translated: Ludwig, p. 498; Florenz, 306 or 58; Griffith, i. 269; Bloomfield, 167, 485.
1. Thou who art not alive, not dead, immortal-embryo of the gods art thou, O sleep; Varuṇāni is thy mother, Yama thy father; Araru by name art thou.
Ppp. reads yamaṣ pitā. The mss. are much at variance as to two points in this verse: whether asi or ási after -garbhás, and whether árarus or arárus. As regards the former, they are nearly equally divided; both printed texts give asi, which is doubtless preferable. In the other case, the great majority of authorities have árarus, which is accordingly adopted in both texts (our Bp.E.T.K. read arárus); but TB. (iii. 2. 9$^4$) and MS. (iv. i. 10), which have a legend about an Asura of this name, accent aráru, and this was probably to have been preferred.
2. We know thy place of birth (janítra), O sleep; thou art son of the gods' sisters (-jāmí), agent of Yama; end-maker art thou; death art ​thou; so, O sleep, do we comprehend thee here; do thou, O sleep, protect us from evil-dreaming.
This verse is repeated below as xvi. 5. 6. The comm. renders -jāmi by -strī.
3. As a sixteenth, as an eighth, as a [whole] debt they bring together, so do we bring together all evil-dreaming for him who hates us.
'Bring together,' i.e. 'pay off, discharge.' This verse is RV. viii. 47. 17 a-d, where, however, is read saṁ-náyāmasi also at end of b (instead of -yanti), and āptyé for dviṣaté in d; it is also found again below, with slight differences, as xix. 57. 1. 'Eighth' is literally 'hoof' (çaphá), from the eight hoofs of cattle etc. The sixteenth or eighth is possibly the interest. All the authorities, for once, agree in reading yátha rṇám (instead of yátha ṛṇám), and it is accordingly received in both published texts.
# Atharva-Veda Samhita/Book VI/Hymn 47

47. For blessings: at the three daily libations.
[An̄giras (?).—āgneyam; 2. vāiçvadevī; 3. sāudhanvanā. trāiṣṭubham.]
Found also in Pāipp. xix. and in TS. (iii. 1. 9$^{1-2}$), and KÇS. Not used by Kāuç.; appears in Vāit. (21. 7) in the agniṣṭoma, with vi. 48 and ix. 1. 11-13, at the savanas.
Translated: Ludwig, p. 429; Florenz, 308 or 60; Griffith, i. 270.
1. Let Agni at the morning libation (sávana) protect us, he that belongs to all men (vāiçvānará), all-maker, all-wealful; let him, the purifier, set us in property (dráviṇa); may we be long-lived, provided with draughts.
Ppp. ends b with pathikṛd viçvakṛṣṭiḥ, and TS. has mahinā́, KÇS. (ix. 3. 21) mahīnām, and MS. (i. 3. 36) viçvaçrī́s, for viçvakṛ́t; all have dráviṇam (for -ṇe) in c; and MS. reads prātáḥ sávanāt in a. ⌊As to the morning invocation of Agni, see Bloomfield, JAOS. xvi. 10.⌋ The comm. explains sahábhakṣās by samānasomapānāḥ putrapāutrādibhiḥ sahabhojanā vā.
2. May all the gods, the Maruts, Indra, not leave us at this second libation; long-lived, speaking what is dear to them, may we be in the favor of the gods.
Neither Ppp. nor TS. nor KÇS. (ix. 14. 17) have any variant in this verse.
3. This third libation [is] of the poets (kaví), who rightfully (ṛténa) sent out the bowl; let those Sāudhanvanas, who have attained heaven, conduct our happy-offering unto what is better.
That is (a), of the Ribhus, one of whose merits, leading to the conferral of immortality upon them, was their service to the ceremonial in connection with the libational bowl, which they made four. ⌊For this the comm. gives ample citations, e.g. RV. i. 161. 2.⌋ Ppp. combines, in c, sāudhanvanā ’mṛtā ”naçānās, and ends the verse with nayātha. TS. has the insignificant variants of súvar in c, and vásīyas in d; KÇS. (x. 3. 21) reads tṛtīya-savanam in a, and no ‘bhi vasīyo n- in d.
# Artabanzanus

ARTABANZANUS:
The Demon of the Great Lake.
AN ALLEGORICAL ROMANCE OF TASMANIA.
Arranged from the Diary of the late Oliver Ubertus BY WILLIAM M. FERRAR.
Glendower.—I can call spirits from the vasty deep. Hotspur.— Why so can I, or so can any man. But will they come when you do call for them? Shakespeare.
LONDON: ELLIOT STOCK, 62, PATERNOSTER ROW, E.C. 1896.
To
THE RIGHT HONOURABLE
ARTHUR JAMES BALFOUR, M.P.,
THIS WORK IS RESPECTFULLY INSCRIBED BY HIS OBEDIENT SERVANT,
THE EDITOR.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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