desired rather than specific ones needed in some special situation. In some
texts it is simply ‘give us blessings’: RV 4. 33. 11 vásu ̄ni... dadha ̄ta, cf. 1. 15. 8;
Theognis 5 $σθλw δδου; Bacchyl. 17. 131 (quoted below).
The ancient formula ‘herds and men’, which was noticed in Chapter 2
under the heading ‘Polar expressions’, probably featured in prayers as collec-
tivities for which protection was sought. Calvert Watkins has compared the
Umbrian ueiro pequo... salua seritu (Tab. Iguv. VIa. 32, 42, al.) and the Latin
variant pastores pecuaque salua seruassis with passages in Indo-Iranian hymns
where men and cattle appear as objects of divine protection.^31
In Greek literary prayers it is common for the speaker to remind the deity
of the sacrifices and offerings he has made in the past: ‘Hear me, Silverbow...
if ever I have adorned your lovely shrine, or if ever I have burned fatty
thighbones of oxen and goats for you, fulfil this prayer for me’ (Il. 1. 37–41,
cf. 8. 238–41, etc.). The Hittite kings in their prayers for deliverance from
affliction emphasize their past pieties, their maintenance of temples and
statues, the regularity of their offerings, and so forth. The motif is found in
Akkadian and Hebrew too, and the Hittite and Greek uses of it might be
accounted for as reflecting the influence of Semitic culture.^32 However, I
have noted a few examples in the Indian epic: MBh. 8. 67. 20; Rm. 5. 51. 24;
- Sometimes a suppliant urges his appeal by telling the god ‘this is something
that lies in your power’. RV 1. 29. 2 s ́ácı ̄vas, táva dam
̇
- Sometimes a suppliant urges his appeal by telling the god ‘this is something
sána ̄, | a ̄ ́ tu ̄ ́ na Indra
s ́am
̇
saya | gós
̇u, ‘mighty one, thine is the power, give us, Indra, a claim to
cattle’; 1. 5. 10 ı ̄ ́s ́a ̄no yavaya ̄ vadhám, ‘being able, ward off from us the death-
stroke’, cf. 5. 71. 2; ll. 16. 514 κλ θι Eναξ, J που Λυκη $ν πονι δ μωι | εj N
$ν? Τροηι. δ3νασαι δC σ7 πα ́ ντοσ, qκο3ειν, ‘hear, lord, that art perhaps in Lycia’s
rich community, or in Troy: thou canst hear in every direction’, cf. Od. 5. 25.^33
A Latvian example appears in a stanza quoted earlier, ‘Viens, Dieu, aide toi-
même | à mener à terme le lourd travail. | Tu as, Dieu, la force, la puissance, |
Tu as un esprit sage.’
In certain cases the god’s name or one of his titles –– at least, as understood
by the worshipper –– itself implies his power to act in the manner desired, and
this is pointed out by making an etymological play on it. RV 10. 36. 14 Savita ̄ ́
nah
̇
suvatu sarváta ̄tim, ‘Savitr
̇[= Stimulator], stimulate well-being for us’; 10.- 10 rán
̇
am
̇kr
̇dhi ran
̇akr
̇t, ‘create joy (of battle), O joy-creator’; Archil. 26
pναξ nΑπολλον... κα σφα Zλλυ, vσπερ %λλ3ει, ‘O lord Apollo [understood
(^31) Y. 50. 1, Yt. 13. 10; AV 3. 28. 5 f.; 8. 7. 11; Watkins (1994), 652–5; (1995), 42, 210–13.
(^32) West (1997), 273 f.
(^33) For further Greek and Latin material cf. Norden (1913), 154, 221, and his note on Virg.
Aen. 6. 117; West (1966), 283; a couple of Akkadian parallels in id. (1997), 273.
324 8. Hymns and Spells