The peculiar use of the chariots in the Iliad is usually explained as being due to Homer's ignorance of their use among the Mycenaeans who must have "fought like the Hittites" (D. Gray). Of course, there are some passages in the Iliad which suggest that the Mycenaeans attempted such chariot fighting (e. g. Nestor's advice to his charioteers, -A 297 ff.), and the Linear B tablets attest the existence of some hundreds of chariots in Knossos and Pylos. In spite of these facts, considering the geographical conditions of Greece, we cannot imagine that such tactics were so effective as to be widely used. So I think the assumption doubtful that Homer had forgotten Mycenaean chariot tactics, and having reexamined the text of the Iliad, I point out some evidence against the assumption. (1) Even among the chief heroes we find some who have no chariot for their own use, to say nothing of chariot troops (e. g. Odysseus, Aias of Salamis, Teukros and Aias of Lokris). As this difference among the heroes must be due to the geographical conditions, it certainly existed in the Mycenaean Age. Moreover, since Odysseus and Aias of Salamis are on equal terms with the other heroes, the possession of chariots must have been of little importance. (2) Among the Achaeans, fifteen persons have epithets relating to horses (or chariots), ten of them being of the former generation (e. g. Pelops, Atreus, Peleus and Nestor), and only five in the prime of life (e. g. Diomedes and Patroklos). This curious ratio shows that, though in earlier times horses (or chariots) had been highly esteemed, their value became lower towards the end of the Mycenaean Age. This change suggests that they were not effective in actual battles. (3) While we find many formulae which depict the scenes of jumping down, falling or making a person fall, from a chariot, there is no set formulae in the Iliad which depict an attack from a chariot. But a few passages show that Homer himself (or his immediate predecessors) aimed to depict attacks from chariots, combining spear-throwing formulae with a falling-from-a-chariot formula (Ε 275-97, Θ116-23). Therefore, strictly speaking, it is not Homer but the stock of the traditional formulae, that is responsible for the treating of the chariots as mere vehicles. We cannot assume that Homer or his immediate predecessors should have left out, if there had been any, fighting-from-chariots formulae, since they sometimes wanted to depict such scenes. Moreover, some parallel cases confirm the possibility that formulae which are inconsistent with each other do co-exist. So it does not seem possible that the fighting-from-chariots formulae arose from the many treatments in chariot fighting in the Mycenaean Epics. One is inclined to conclude that with regard to the use of chariots there was no great difference between the Mycenaean World and the Homeric.

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Among the verses in the hymn that found a place as X 102 in the latest layer of the Rigveda, there is a narrative of a person named Mudgala who, along with a woman named Mudgalānī, wins a horse chariot race with a bull cart. The image depicted is that of the bull, towing a cart. This hymn contains materials for later literary references of the chariot driven by Mudgala.

There are several cases in which the actor or the subject of the action is not specifically shown in the constituent verses of this hymn; therefore, there are variations in the interpretation, which have not been highlighted in translations and articles until recently. The common point of these studies is the premise that the cart is two-headed (a bull on one side and a club on one side), from which an allegorical interpretation is advanced.

However, the one-bull cart remains well-known at that time, namely, the cart of Mudgala, who is regarded as a sort of a saint in the context of Atharvaveda XI 3,9. On the other hand, the name also means a kind of bean, namely, the mudgá (Vigna mungo) combined with the suffix -la.

In this paper, I assume that the cart on which Mudgala mounted was a one-bull cart and that the priest outside the hymn prays for a two-horse chariot in front of him. Based on this working hypothesis, I present a translation of the hymn with a focus on the structure of cattle carts and horse chariots.

Not all the verses of the hymn constitute one story or allegory such as the verses that hint at the restoration of reproductive ability. This hymn proves to be a form of prayer that includes vulgar and complex symbolisms (e.g., Mudgala is a symbol of two testicles [two wheels], whereas Mudgalānī symbolizes the scrotum, etc.) and is chanted by the priest, who is the narrator, for the client’s victory in the current chariot race.

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3DCG の流体シミュレーションは映像分野において欠かせない要素となっているが、流体を思い通りに制御するには、相応の知識と制作時間が必要となる。そこで、深い知識を持たず、制作にあまり時間をかけられない場合であっても、流体を制御できるシステムを提案できればクリエイターの一助になるのではないかと考えた。本研究では、流体シミュレーションが用いられる現象のなかでも、の発砲シーンに着目することとした。まずは発生する流体の仕組みと、異なるごとに現れる流体の差異を調査した。その結果を踏まえ、パラメーター操作による流体の制御に加え、付随する要素の生成が可能なシステムを作成した。これにより、の発砲シーンを制作するために必要な時間を短縮させることが可能だろう。

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This is a study of the Vājapeya decribed in the Vādhūla-Śrautasūtra (VādhŚS), one of the oldest Śrautasūtras, based on its reliable manuscripts found in the 1990s. This kingship ritual is a variation of the Agniṣṭoma, extended with some additional unique elements such as a chariot race, royal consecration, and the climbing of the sacrificial post. VādhŚS puts the race and consecration before the climbing of the post, which is followed by the offering of the Marutvatīya-graha.

There are many notable prescriptions about the chariot race that are not found at all in other Śrautasūtras: 1. First, the sacrificer puts on clothes made of Tṛpā-grass; 2. After the Brahman-priest ascends the chariot-wheel reciting a mantra, the sacrificer recites a variation of the same mantra toward him; 3. Right before the race, the sacrificer distributes golden chips, reciting a variation of the so-called Ujjiti-mantra, and after the race, the Adhvaryu-priest offers libations reciting another variation; 4. The Avacchinnahoma should be offered if any accident takes place with the chariots or horses; 5. After the race, collecting golden chips, the sacrificer utters “ I trade this (= Surā-upayāma) for it (= vāja-, /probably reffering to the chips)”; 6. The Brahman-priest drinks of the Madhu-graha reciting a mantra of an unknown source.

All of these characteristic features found in the Vājapeya chapter not only clarify the uniqueness of the Vādhūla school, but also help to understand the Vājapeya in other schools.

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It can no longer be believed that the Greeks were unique in their agonal spirit. Many scholars argue that competition is typical of ancient societies. The purpose of this paper is to examine sport in the Mycenaean civilization. However, it is necessary to clarify whether the Minoans influenced the Mycenaean sports. Minoan civilization The Minoans mainly practiced bull leaping and boxing. Bull leaping in particular was the most popular sport among the Minoans. The noble participants had to leap over bulls. Though it is supposed that the bull leaping is, like boxing, a kind of competitive sport, there is no certain evidence. On the other hand, the boxers weared a metal helmet protecting the head and face. The purpose of this dangerous boxing is uncertain. We cannot clearly decide whether the boxing and bull leaping are initiation ritual, or secular activity. Some scholars believe that the Minoan sport influenced the Myceaean and Greek sports. The Mycenaeans adopted only the bull sport. The helmeted boxers and bull leaping are unknown in Greek art. Mycenaean civilization Many archaeological evidences confirm the existence of horse-drawn chariots in the ancient Near East, but they were used in war and hunting. Although F. Starke’s new interpretation of the Kikkuli Text was accepted by a few scholars, he wrongly interpreted the Text. Hittites did not enjoy chariot racing. It seems to be possibility that chariot racing was performed by the Myceaeans. However, a few archeological evidences only suggest the sport. The issues of prizes remain unsolved. It is not clear whether the Mycenaean chariot racing influenced Homer. It is clear that sports were part of the funeral ceremony held in honor of the dead. It seems to be reasonable to suppose that the Mycenaeans had funeral games with armed combat, bull leaping and possibly chariot racing. However, some scholars argue that boxing and bull leaping are not funeral game, but initiation ritual in the Aegean civilization. It is the present conditions that opinions about sports in the Mycenaean civilization are argued variously because there is no certain evidence.

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