9. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hoty), ‘Recite for Agni, taken forward!’ or (say some), ‘— for Soma, led forward.’ But let him say, ‘ Recite for Agni, taken forward 5!’
1 He offers some ghee from a substitute spoon (praéaran}), as the proper offering-spoons now filled with ghee and clotted ghee have to be carried with the fire to the Agnidhra.
2 Mahidhara explains ‘tankrit’ by ‘tandm krintanti Aindanti.’ It ought rather to mean ‘ body-making,’—? from the enemies that assume (various) forms.’
* The K4zva text, on the contrary, enjoins that he is to say, ‘Recite for Soma...!’ In the Hotrs’s ritual this is called thep. 158 to. They take the pressing-stones, the Somatrough (drowa-kalasa), Vayu’s cups, the (twenty pieces of) fire-wood, the enclosing-sticks of k4rshmarya wood (Gmelina Arborea), one prastara of asvavala grass*, and the two Vidhrztis of sugarcane; that barhis (which was used. before’) is tied up therewith. Further, the two spits for (roasting) the omenta‘, the two ropes (for binding the stake and victims), the two churning-sticks (for producing fire), the adhimanthana chip, and the two vvzshaza', —having taken up all these they go forward (to the Agnidhra): thus the sacrifice goes upwards®.
11. While they proceed thither, he makes (the sacrificer) say the text (V4ag. S. V, 36; Rig-veda I, 189, 1),‘O Agni, lead us on a good path unto wealth, thou, O God, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adoration!’ He thereby places Agni in front, and Agni marches in front repelling the evil spirits; and they. take him thither on a (way) free from danger and
Agnishoma-prazayana. For the seventeen verses (brought up to twenty-one by repetitions) of the Hotr#, see Ait. Br. I, 30 (Haug, Translation, p. 68); Asv. IV, 10. The Soma is carried either by the Brahman himself or by the sacrificer. K4éty. XI, 1, 13,14.
* The ‘ Vayavya’ are wooden cups shaped like a mortar. It seems here to include all the Soma-cups, see IV, 1,3, 7-10; Katy. VIL, 7, 5.
2 See III, 4, 1, 17-18.
3 Viz. at the guest-offering, see p. 103, note 3. It was tied up with the three objects mentioned immediately before.
« The vap4srapaat are sticks of karshmarya wood.
® For these objects, see p. go, note 5.
* «Thus that sacrifice goes upwards to yonder heavenly world, and, the sacrifice being the sacrificer, the sacrificer thus goes thither,’ Kaava text. See III, 6, 1, 28, where the gods are said to have attained immortality from the Agnidhriya.
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injury. They proceed, and reach the Agntdhra ; and he (the Adhvaryu) puts (the fire) down on the Agnidhra hearth.
See III, 6, 1, 28, where the gods are said to have attained immortality from the Agnidhriya.
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injury. They proceed, and reach the Agntdhra ; and he (the Adhvaryu) puts (the fire) down on the Agnidhra hearth.
12. Thereon, when laid down, he offers with the text (Vag. S. V, 37),‘May this Agni make wide room for us; may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies, Hail!’ By means of him (Agni) he thus takes a firm stand in that resting-place, the aerial region, and gains that world.
13. In the same place they deposit the pressingstones, the Soma-trough, and Vayu’s cups’. Having then taken up the other (objects), they proceed and deposit them north of the Ahavantya.
14. The Adhvaryu takes the sprinkling-water, and sprinkles first the fire-wood, and then the altar. They then hand to him the altar-grass. He puts it down with the knot towards the east, and sprinkles it. Having poured (the remaining sprinkling-water) upon (the root ends of the altar-grass), and untied the knot,—the Prastara-bunch of asvavala grass is tied together (with the altar-grass),—he takes that; and having taken the Prastara, he spreads the altargrass in a single layer. Having spread the altargrass, he lays the enclosing-sticks of k&rshmaryawood round (the fire). Having laid the enclosingsticks around, he puts two kindling-sticks (on the fire); and having put on the two kindling-sticks,
15. He offers with the text (Vg. S. V, 38),‘Stride thou widely, O Vishvu, make wide room for our abode! drink the ghee, thou born of ghee,
1 Also the two fringed filtering-cloths (dasfpavitre), according to the K4nva rec.
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and speed the lord of the sacrifice ever onwards, Hail!’ Thereby he takes a firm stand in that resting-place, the sky: he thus gains that world by offering with that (verse).
16. And as to his offering with a verse addressed to Vishzu, it was thus that they made him (Soma) to be too small for the deadly shaft and led him safely across in the form of a drop, for the drop is nimble. And having attained to safety, he now makes him the one he really is, namely, the sacrifice, for Vishzu is the sacrifice: therefore he offers with a verse addressed to Vishzu.
17. After depositing the spoons’ and touching water, he makes the king (Soma) enter (the Havirdhana shed). The reason why he makes the king enter, after depositing the spoons and touching water, is this. The ghee is the thunderbolt, and Soma is seed: hence it is after depositing the spoons and touching water that he makes the king _ enter, lest he should injure the seed Soma with ~ the thunderbolt, the ghee.
18. He spreads the black deer-skin on the enclosed part of the southern Soma-cart, and sets him down thereon with (V4g. S. V, 39),‘O divine Savitvz, this is thy Soma: shield him; may they not injure thee!’ whereby he makes him over to the God Savitvz for protection.
18. He spreads the black deer-skin on the enclosed part of the southern Soma-cart, and sets him down thereon with (V4g. S. V, 39),‘O divine Savitvz, this is thy Soma: shield him; may they not injure thee!’ whereby he makes him over to the God Savitvz for protection.
19. Having quitted his hold of him, he (the sacrificer) renders homage to him with, ‘ Now, O divine Soma, hast thou, a god, joined the gods, and
1 «He then deposits the Prastara on the mound (p. 140, note 2), deposits there the guhé and the upabhrit and the prishadagya ; and having touched the sacrificial materials and touched water, he takes the king and enters (the cart-shed),’ &c. K4nva rec.
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here I the men with increase of wealth. Now Agni and Soma have seized him who consecrates himself between their jaws, for that consecrationoffering belongs to Agni and Vishzu, and Vishzu forsooth is no other than Soma; and he himself that consecrates himself is the food of the gods: thus they have seized him between their jaws, and he now expressly redeems himself from Soma, when he says, ‘ Now, O divine Soma, hast thou, a god, joined the gods, and here (have I joined) the men with increase of wealth ;’—increase of wealth means abundance: ‘with abundance’ he thereby means to say.
20. He then walks out (of the cart-shed), with, ‘Hail! Iam freed from Varuza’s noose!’ For he, truly, is in Varuza’s noose who is in another's mouth: he now frees himself from Varuza’s noose, when he says, ‘Hail! 1 am freed from Varuaa’s noose.’
21. He then puts a kindling-stick on the Ahavantya in this way’, ‘O Agni, protector of vows, on thee, O protector of vows—’ for Agni is lord of vows to the gods, wherefore he says, ‘O Agni, protector of vows, on thee, O protector of vows’— ‘what bodily form of thine hath been on me, (may) that (be) on thee; what bodily form of mine has been on thee, (may) that (be) here on me! Our vows, O lord of vows, (have been performed) rightly: the lord of consecration hath
1 See ITI, 3, 4, 21.
* Thus (iti), viz. with the following modifications of the corresponding formula, used at the ‘intermediary consecration,’ ITI, 4, 3, 9. Perhaps ‘iti’ may mean ‘thus,’ i.e. while still keeping his fingers turned in; or, it may mean ‘as such’ (as a free man).
[26] Mp. 162 approved my consecration; the lord of penance hath approved my penance. Thereby he frees himself visibly from Agni, and sacrifices with a self (body) now his own: hence they now partake of his food, for he is a man (again) ; hence they now use his (real) name, for he is a man. And as to their not eating (of his food) heretofore, it is as one would not eat of sacrificial food, before offering has been made thereof: therefore let no one partake of the food of one consecrated. He now loosens his fingers.
THE ANIMAL SACRIFICE! TO AGNI AND SOMA.
FourtH BrAHMANa.
A. Tue Setrtinc Up or tHe Sacririciat STAKE.
He now loosens his fingers.
THE ANIMAL SACRIFICE! TO AGNI AND SOMA.
FourtH BrAHMANa.
A. Tue Setrtinc Up or tHe Sacririciat STAKE.
1. Being about to cut the sacrificial stake, he offers? with a verse addressed to Vishvu. For the stake belongs to Vishzu; therefore he offers with a verse addressed to Vishzu.
2. And again, why he offers with a verse addressed to Vishvu—Vishau being the sacrifice, he thus approaches the stake by means of the sacrifice: therefore he offers with a verse addressed to Vishau.
3. If he offers with the offering-spoon, he offers after taking ghee by four ladlings; and if he offers with the dipping-spoon, he offers after ‘cutting out’ (some ghee from the pot) with the dipping-spoon ;— with the text (Vag. S. V, 41), ‘Stride thou widely,
* On the Animal Sacrifice, cp. Dr. J. Schwab’s dissertation, ‘Das altindische Thieropfer,’ 1882. *® This oblation is called yftp4huti, or ‘stake-offering.’
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O Vishnu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards! Hail!’
4. He takes the ghee which is left (in the meltingpot). Whatever chopping-knife the carpenter uses, that the carpenter now takes. They then proceed (to the wood). Whatever (tree) they select for the stake,
5. That he touches while muttering (Vag. S. V, 42),—or he salutes it while standing behind it with his face towards the east—‘I have passed over the others, I have not gone nigh the others— he does indeed pass over others and does not go near to others: wherefore he says, ‘I have passed over the others, I have not gone nigh the others.’
6. ‘Thee have I found on the nearer side of the farther, and on the farther side of the nearer;’ he does indeed fell it on the nearer side of the farther, of those that are farther away from it; and ‘on the farther side of the nearer,’ he says, because he does fell it on the farther side of the nearer, of those that are on this side of it. This is why he says,‘ Thee have I found on the nearer side of the farther, and on the farther side of the nearer.’
7. ‘Thee do we favour, O divine lord of the forest}, for the worship of the gods.’ As for the good work, he would favour (select) one from amidst many (men) and he (the chosen) would be well-disposed to that work, even so does he now, for the good work, favour that (tree) from amidst many, and it becomes well-disposed to the felling.
1 ‘Vanaspati’ is a common synonym of vriksha, tree. M 2
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8. ‘Thee may the gods favour for the worship of the gods!’ for that is truly successful which the gods favour for the good work: therefore he says, ‘ Thee may the gods favour for the worship of the gods!’
9. He then touches it with the dipping-spoon, with, ‘For Vishzu, thee!’ for the stake belongs to Vishzu, since Vishzu is the sacrifice, and he fells this (tree) for the sacrifice: therefore he says, ‘ For Vishzu, thee!’ ,
He then touches it with the dipping-spoon, with, ‘For Vishzu, thee!’ for the stake belongs to Vishzu, since Vishzu is the sacrifice, and he fells this (tree) for the sacrifice: therefore he says, ‘ For Vishzu, thee!’ ,
1o. He then places a blade of darbha-grass between !, with, ‘O plant, shield it!’ for the axe is a thunderbolt; but thus that thunderbolt, the axe, does not hurt it (the tree). He then strikes with the axe, with, ‘O axe, hurt it not!’ for the axe is a thunderbolt, but thus that thunderbolt, the axe, does not hurt it.
11. The first chip* which he cuts off, he takes (and lays aside). Let him cut (the tree) so as to cause no obstruction to the axle®. For, indeed, it is on a cart that they convey it, and in this way he does not obstruct the cart.
1 Viz. he places or holds it against where he is about to strike the tree, so as first to cut the grass.
* For the destination of this chip of the bark, see III, 7, 1, 8.
5 That is to say, he is not to cut the tree too high from the ground, so that the axle of the cart might readily pass over the remaining stump without touching it. The KAzva text reads, ‘tam anakshastambhe vrisked uta hy enam anas& vakshyanto bhavanty uto svargam hAsya lokam yate (sic) ’kshastambha’ sy4t tasmad anakshastambhe vrisget.’ Nothing is said anywhere about the yfipa being conveyed on a cart to the sacrificial ground, if, indeed, that statement refer to the yipa atall. Sdyana’s comment is very corrupt here, but he seems to interpret the passage to the effect that some people might convey the stake on the cart (pakshe anas4 yipam nayeyuA) and that in that case the cart would be obstructed.
l11 KANDA, 6 ADHYAYA, 4 BRAHMAMNA, 16. 165
12. Let him cut it so as to fall towards the east, for the east is the quarter of the gods; or towards the north, for the north is the quarter of men; or towards the west. But let him take care to keep it from (falling towards) the southern quarter, for that is the quarter of the Fathers: therefore he must take care to keep it from the southern quarter.
13. The falling (tree) he addresses with the text (Vag. S. V, 43), ‘Graze not the sky! hurt not the air! unite with the earth!’ for verily that (tree) which they cut for the stake is a thunderbolt, and these worlds tremble for fear of that falling thunderbolt; but he thereby propitiates it for these worlds, and thus propitiated it injures not these worlds.
14. Now when he says, ‘Graze not the sky,’ he means to say, ‘Injure not the sky!’ In the words ‘hurt not the air’ there is nothing obscure. By ‘Unite with the earth,’ he means to say, ‘ Be thou in harmony with the earth!’ ‘For this sharp-edged axe hath led thee forward unto great bliss,’ for this sharp axe indeed leads it forward.
By ‘Unite with the earth,’ he means to say, ‘ Be thou in harmony with the earth!’ ‘For this sharp-edged axe hath led thee forward unto great bliss,’ for this sharp axe indeed leads it forward.
15. Upon the stump he then offers ghee, ‘lest the evil spirits should rise therefrom after (the tree) :’ ghee being a thunderbolt, he thus repels the evil spirits by means of the thunderbolt, and thus the evil spirits do not rise therefrom after it. And ghee being seed, he thus endows the trees with that seed; and from that seed (in) the stump trees are afterwards produced ?.
16. He sacrifices with, ‘Grow thou out of this, O lord of the forest, with a hundred shoots!
? Or, ‘hence trees grow up again from the stump (? after felling, «4 vraskan&t”) out of seed.’
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May we grow out with a thousand shoots!’ There is nothing obscure in this.
17. Thereupon he cuts it (the stake of the proper length): of whatever length he cuts it the first time, so long let it remain.
18. He may cut it five cubits long; for fivefold is the sacrifice and fivefold is the animal (victim), and five seasons there are in the year: therefore he may cut it five cubits long.
19. He may cut it six cubits long; for six seasons there are in the year; and the year is a thunderbolt, as the sacrificial stake is a thunderbolt: therefore he may cut it six cubits long.
20. He may cut it eight cubits long, for eight syllables has the G4yatri, and the GAyatrt is the fore-part of the sacrifice, as the sacrificial stake is the fore-part of the sacrifice: therefore he may cut it eight cubits long.
21. He may cut it nine cubits long, for threefold is the sacrifice, and ‘nine’ is threefold: therefore he may cut it nine cubits long.
22. He may cut it eleven cubits long, for eleven syllables has the Trishéubh, and the Trish¢ubh is a thunderbolt, as the sacrificial stake is a thunderbolt : therefore he may cut it eleven cubits long.
23. He may cut it twelve cubits long, for twelve months there are in the year, and the year is a thunderbolt, as the sacrificial stake is a thunderbolt : therefore he may cut it twelve cubits long.
24. He may cut it thirteen cubits long, for thirteen months there are in a year, and the year is a thunderbolt, as the sacrificial stake is a thunderbolt: therefore he may cut it thirteen cubits long.
25. He may cut it fifteen cubits long, for thep. 167 fifteen-versed chant is a thunderbolt!, as the sacrificial stake is a thunderbolt: therefore he may cut it fifteen cubits long.
26. The sacrificial stake of the Vagapeya sacrifice is seventeen cubits long. Indeed, it may be unmeasured?, for with that same unmeasured thunderbolt did the gods conquer the unmeasured; and in like manner does he now conquer the unmeasured with that unmeasured thunderbolt: therefore it may even be unmeasured.
Indeed, it may be unmeasured?, for with that same unmeasured thunderbolt did the gods conquer the unmeasured; and in like manner does he now conquer the unmeasured with that unmeasured thunderbolt: therefore it may even be unmeasured.
27. It is (made to be) eight-cornered, for eight syllables has the GAyatri, and the Gdyatrt is the fore-part of the sacrifice, as this (stake) is the forepart of the sacrifice: therefore it is eight-cornered.
SreventH ApuyAyA. First BRAHMANA.
1. He takes the spade, with (Vag. S. VI, 1),‘Itake thee, at the impulse of the divine Savitvz, with the armsof the Asvins, with the hands of Pashan: thouartawoman. The significance of that formula is the same (as before); and that spade (abhri, fem.) is indeed female: therefore he says ‘thou art a woman.’
2. He thus draws the outline of the hole (for the stake*), with, ‘Herewith I cut off the necks of
1 On the connection of the Pafi#adasa-stoma with Indra, the wielder of the thunderbolt, see part i, introduction, p. xviii.
2 The K4zva text leaves an option first between stakes six, eight, eleven, fifteen (and for the Vagapeya seventeen) cubits long; and finally lays down the rule that no regard is to be had to any fixed measure.
® According to the K4rva text, one half of it is to be within, and one half outside of the altar. See Katy. VI, 2, 8.
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the Rakshas!’ The spade is the thunderbolt: with the thunderbolt he thus cuts off the necks of the Rakshas. ;
3. He then digs, and throws up a heap of earth towards the east. He digs the hole, making it equal (in depth) with the (unhewn) bottom part (of the stake). In front of it he lays down the stake with the top towards the east. Thereon he puts sacrificial grass of the same size, and thereupon he puts the chip of the stake. In front on the (north) side (of the stake) he puts down the head-piece?. The sprinkling-water has barley-corns mixed with it: the significance of this is the same (as before?).
4. He throws the barley-corns in with, ‘Thou art barley (yava), keep thou (yavaya) from us the haters, keep from us the enemies!’ There is nothing obscure in this. He then sprinkles: the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure.
5. He sprinkles (the top, middle, and bottom parts) with, ‘For the sky—thee! for the air—thee! for the earth—thee!’ the stake being a thunderbolt (he does so) for the protection of these worlds?: ‘I sprinkle thee for the protection of these worlds,’ is what he thereby means to say.
6. The sprinkling-water that remains he then pours into the hole with, ‘Be the worlds pure
* Of the part of the tree cut off from the sacrificial stake, a toppiece or head-ring (Aashdla) is made some eight or nine inches high, eight-cornered (like the sacrificial stake); narrower in the middle like a mortar, and hollowed out so as to allow its being fixed on the stake.
* See III, 6, 1, 7 seq.
* For the construction, see p. 15, note 3.
* See III, 6, 1, 7 seq.
* For the construction, see p. 15, note 3.
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wherein the Fathers reside!’ for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure.
7. Thereupon he strews barhis-grass therein, both eastward-pointed and northward-pointed, with,‘Thou art the seat of the Fathers!’ for that part of it (the stake) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established among plants, and not dug in, so does it become established among those plants.
8. He then throws in the (first) chip! of the stake. Now that chip of the outer (bark) doubtless is the vigour of trees; hence, when a chip of their outer (bark) is cut off they dry up, for it is their vigour. Hence, when he throws in the chip of the stake, he does so thinking, ‘I will plant it (the stake) full of vigour.’ The reason why it is this (chip) and no other, is that this one has been produced with a formula, is sacrificially pure: therefore he throws in the chip of the stake.
9. He throws it in with (V4g. S. VI, 2), ‘Thou art a leader, easy of access to the Unnetz7s?;’ for that (chip) is cut from it in front, wherefore he says, ‘ Thou art a leader, easy of access to the Unnetvzs. ‘Be thou mindful of this: it will stand upon thee!’ for it (the stake) will indeed stand on it, wherefore he says, ‘Be thou mindful of this: it will stand upon thee.’
10. Having then taken out ghee with the dippingspoon, he offers it into the hole, ‘lest the evil spirits should rise from below :’ ghee is a thunderbolt, he
1 See III, 6, 4, 11. * The Unnetr‘s are the priests that have to draw the Soma.
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thus repels the evil spirits by means of the thunderbolt, and thus the evil spirits do not rise from below. Having then gone round to the front, he sits down facing the north and anoints the stake. He says (to the Hotrz), ‘ Recite to the stake as it is anointed!!!’
11. He anoints it with, ‘The divine Savitrz anoint thee with sweet drink (milk)! for Savitz is the impeller (prasavitrz) of the gods, and that stake is in reality the sacrificer himself; and sweet drink is everything here; he thus puts it in connection with all that, and Savitvz, the impeller, impels it for him: therefore he says, ‘The divine Savitvd anoint thee with sweet drink!’
12. Having then anointed the top-ring on both sides, he puts it on (the stake) with, ‘To the fullberried plants—thee!’ for that (top-ring) is as its berry. And as to its being, as it were, contracted in the middle, the berry? here on trees is fastened (to the stalk) sideways; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle.
And as to its being, as it were, contracted in the middle, the berry? here on trees is fastened (to the stalk) sideways; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle.
13. He anoints from top to bottom the (corner) facing the fire; for the (corner) facing the fire is the sacrificer, and the ghee is sap: with sap he thus anoints the sacrificer; therefore he anoints from top to bottom the (corner) facing the fire. He then
1 ‘Recite to the stake being anointed!’ or, ‘we anoint the stake: Recite |’ Kava rec. The latter is the formula mentioned Ait. Br. II, 2 (but ‘aigmo yfpam,’ for K4nva ‘yipam afigmo’); where the seven verses recited by the Hotr: (brought up to eleven as usual) are given. See also Asv. III, 1, 8.
* Pippala refers especially to the berry or fruit of the Ficus Religiosa.
Ill KANDA, 7 ADHYAYA, I BRAHMANA, 17. 171 grasps the girding-part all round, and says (to the Hotzz), ‘ Recite to the (stake) being set up!’
14. He raises it with, ‘With thy crest thou hast touched the sky; with thy middle thou hast filled the air; with thy foot thou hast steadied the earth;’—the sacrificial stake being a thunderbolt, (he raises it) for the conquering of these worlds; with that thunderbolt he gains these worlds, and deprives his enemies of their share in these worlds.
15. He then plants it (in the hole) with (Vag. S. VI, 3),‘To what resorts of thine we long to go where are the swift-footed, many-horned kine; there, forsooth, was imprinted widestriding Vishzu’s highest mighty foot-step.’ With this trish¢ubh verse he plants it; the trish¢tubh is a thunderbolt, as the sacrificial stake is a thunderbolt; therefore he plants it with a trish¢ubh verse.
16. That (corner which was) facing the fire he places opposite the fire; for the (corner) facing the fire is the sacrificer, and the sacrifice is fire. Hence were he to turn the fire-corner aside from the fire, the sacrificer would assuredly turn aside from the sacrifice; therefore he places the (corner which was) facing the fire opposite the fire. He then heaps up (earth) round it and presses it firmly all round, and pours water thereon’.
17. Thereupon he makes (the sacrificer) say while touching it (V4g. S. VI, 4; Rig-veda I, 22, 19),‘See ye the deeds of Vishzu, whereby he beheld the sacred ordinances, Indra’s allied
1 The same formulas are used on this occasion as at III, 6, 1, 17-18.
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friend!’ For he who has set up the sacrificial stake has hurled the thunderbolt: ‘See ye Vishzu’s conquest!’ he means to say when he says, ‘See ye the deeds of Vishzu, whereby he beheld the sacred ordinances, Indra’s allied friend.’ Indra, forsooth, is the deity of the sacrifice, and the sacrificial stake belongs to Vishzu; he thereby connects it with Indra; therefore he says, ‘ Indra’s allied friend.’
18. He then looks up at the top-ring with (V4g. S. VI, 5; Rig-veda I, 22, 20), ‘The wise ever behold that highest step of Vishzu, fixed like an eye in the heaven. For he who has set up the sacrificial stake has hurled the thunderbolt: ‘See ye that conquest of Vishzu!’ he means to say when he says, ‘ The wise ever behold that highest step of Vishau, fixed like an eye in the heaven.’
19. He then girds (the stake with a rope of kusagrass). Now it is to cover its nakedness that he girds it; wherefore he girds it in this place (viz. on a level with the sacrificer’s navel), for it is thus that this (nether) garment is (slung round)". He thereby puts food into him, for it is there that the food settles ; therefore he girds it at that place.
20. He girds it with a triple (rope), for threefold is food, and food means cattle; and (there is) the father and the mother, and what is born is the third; therefore he girds it with a triple (rope).
21. He girds it with (Vag. S. VI, 6), ‘Thou art enfolded; may the heavenly hosts enfold
? According to the K4mva text it is to be slung round nividaghne, ‘on a level with the nether garment’ (nabhidaghne, Taitt. S. VI, 3, 4, 5). According to K4ty. VI, 3, 1, the girding is preceded by a call on the Hotr? to recite to the post being anointed ; but neither recension mentions this.
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thee! may riches enfold this sacrificer among men!’ He invokes a blessing on the sacrificer, when he says, ‘May riches enfold this sacrificer among men.’
22. Thereupon he inserts a chip of the stake (under the rope) with, ‘Thou art the son of the sky.’ For it is doubtless the offspring of that (sacrificial stake); hence if there be the full number of eleven stakes!, let him insert in each its own (chip) without confounding them; and his offspring is born orderly and not foolish. But whosoever inserts them in confusion, not its own in each, verily his offspring is born disorderly and foolish ; therefore let him insert its own in each without confounding them.
23. Moreover, that chip of the stake is made an ascent to the heavenly world; there is this girdlerope; after the rope the chip of the stake; after the chip of the stake the top-ring; and from the top-ring one reaches the heavenly world.
24. And as to why it is called svaru (‘very sore’),—that (chip) is cut off from that (stake), and thus is its own (sva) sore (arus); therefore it is called ‘svaru.’
25. With that part of it which is dug in, he gains the world of the Fathers; and with what is above the dug-in part, up to the girdle-rope, he gains the world of men; and with what is above the rope, up to the top-ring, he gains the world of the gods; and what (space of) two or three fingers’ breadths
With that part of it which is dug in, he gains the world of the Fathers; and with what is above the dug-in part, up to the girdle-rope, he gains the world of men; and with what is above the rope, up to the top-ring, he gains the world of the gods; and what (space of) two or three fingers’ breadths
1 When, instead of a single he-goat to Agni, eleven victims are slaughtered, they are either bound to one stake each, or all to one and the same. See III, 9,1, 4seq. The chip alluded to is one of those obtained in rough-hewing the stake and making it eightcornered.
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there is above the top-ring,—the gods called the ‘ Blessed ',’—their world he therewith gains; verily, whosoever thus knows this, he becomes one of the same world with the blessed gods.
26. That (sacrificial stake) he sets up on the fore-part (of the altar); for the stake is a thunderbolt, as the club is a thunderbolt. But in hurling the club one takes hold of its fore-part; and that (stake) is the fore-part of the sacrifice; therefore he sets it up on the fore-part (of the altar).
27. Verily, by means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ‘How may this (world) of ours be made unattainable to men?’ They sipped the sap of the sacrifice, as bees would suck out honey, and having drained the sacrifice and scattered it by means of the sacrificial stake, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yfipa (sacrificial stake). At the head stands intelligence, at the head swiftness of thought; therefore he sets it up on the fore-part (of the altar).
28. It is eight-cornered; for the gdyatri metre consists of eight syllables, and the gdyatri is the fore-part of the sacrifice, as this (stake) is the forepart of the sacrifice; therefore it is eight-cornered.
29. Now the gods once threw it after (the prastara into the fire) even as now some throw it after, thinking, ‘So the gods did it.’ Thereupon the Rakshas sipped the sacrifice (Soma) after (the gods).
30. The gods said unto the Adhvaryu, ‘ Offer thou only a chip of the stake; thereby this (sacri-
? On the ‘sAdhyas’ see Weber, Ind. Stud. IX, p. 6, note 2.
lI KANDA, 7 ADHYAYA, 2 BRAHMANA, 2. 175 ficer) will be bid good-speed'; and thus the Rakshas will not hereafter sip the sacrifice, thinking, “ that (stake) surely is a raised thunderbolt.”’
31. The Adhvaryu, then, offered up only a chip of the stake, and thereby that (sacrificer) was bid good-speed; and thus the Rakshas did not thereafter sip the sacrifice, thinking, ‘that surely is a raised thunderbolt.’
The Adhvaryu, then, offered up only a chip of the stake, and thereby that (sacrificer) was bid good-speed; and thus the Rakshas did not thereafter sip the sacrifice, thinking, ‘that surely is a raised thunderbolt.’
32. And in like manner does he now only offer up that chip of the sacrificial stake?; thereby this (sacrificer) is bid good-speed; and thus the Rakshas do not thereafter sip the sacrifice, thinking, ‘that surely is a raised thunderbolt!’ He offers it® with the text (Vag. S. VI, 21), ‘May thy smoke rise up to the sky, thy light to the heavens! fill the earth with ashes, Hail!’
SEcoND BRAHMANA.
1. Verily, as large as the altar is, so large is the earth. The sacrificial stakes are thunderbolts; and by means of these thunderbolts he obtains possession of this earth, and excludes his enemies from sharing therein. Hence there are eleven stakes, and the twelfth lies aside rough-hewn; he puts it down south (of the altar), The reason why the twelfth lies aside is this.
2. Now the gods, while performing this sacrifice,
1 See I, 8, 3, 11 seq. * See Ait. Br. II, 3.
* The offering of the chips does not take place till the end of the after-offerings (see note to III, 8, 5, 6). It is somewhat strange that it should be anticipated in this place, both in this and the K4ava recensions.
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were afraid of an attack from the Asura-Rakshas. Those raised (sacrificial stakes), then, were as a discharged arrow,—therewith one either smites or smites not; as a hurled club,—therewith one either smites or smites not. But that twelfth (stake) lying aside,—even as an arrow drawn but not discharged, as (a weapon) ‘raised but not hurled, so was that a thunderbolt raised for repelling the evil spirits on the south; therefore the twelfth (stake) lies aside.
3. He lays it down with (V4yg. S. VI, 6), ‘This is thy place on earth; thine is the beast of the forest.’ There are the animal (victim) and the sacrificial stake; to this one he thereby assigns of animals that of the forest, and thus it, too, is possessed of an animal (victim). That setting up of the eleven sacrificial stakes is said to be of two kinds,—some, namely, set (them all) up (on the previous day) for the morrow’s Soma feast, and others set up (one) stake for the preparation’ of the morrow’s Soma feast.
4. Let him, however, not do this; but let him only set up the one opposite the fire. For after setting it up the Adhvaryu does not quit his hold of it till the girding; but those (others) remain
4. Let him, however, not do this; but let him only set up the one opposite the fire. For after setting it up the Adhvaryu does not quit his hold of it till the girding; but those (others) remain
1 No satisfactory explanation of ‘ prakubrat&’ occurs to me. It seems to be derived from ‘kubra,’ to which the dictionaries assign the meanings ‘ hole for sacrificial fire’ and ‘thread’ (besides those of ‘forest,’ ‘ earring,’ and ‘ cart’). Un4d. II, 28, derives this from a root ‘kub,’ to cover, shelter. ? For the safe foundation (or the protraction) of to-morrow’s Soma feast. The KAnva text, on the other hand, reads: ‘ Some, now, raise all (the stakes) on the upavasatha (day before the Soma feast) for the sake of quickening (? prakudratayai) the work, thinking, ‘we will quickly bring the sacrifice to a close.’
lI KANDA, 7 ADHYAYA, 2 BRAHMANA, 8. 177 ungirt during that night. Thus there would be an offence, since it is for the victim that the stake is set up, and the victim is (only) slaughtered on the next morning: let him therefore set up (the others) on the next morning.
5. Let him first set up that (stake) which stands (immediately) north of the one opposite the fire, then the one on the south, then a northern one,— last of all the one on the southern flank: thus it (the row of stakes) inclines to the north.
6. But they also say conversely!, ‘Let him first set up that which is south of the one opposite the fire, then the northern one, then a southern one,— last of all the one on the northern flank : and thus indeed his work attains completion towards the north.’
7. Let the largest be the one forming the southern flank ; then shorter and shorter; and the one forming the northern flank the shortest: thus (the row of stakes) inclines to the north.
8. Thereupon they set up the wife-stake for the wives. It is for the sake of completeness, forsooth, that the wife-stake is set up: there they seize (and bind) the victim for Tvashérz, for Tvashévz fashions the cast seed, and hence he fashions the seed now cast. It (the victim to Tvashérz) is an animal with testicles, for such a one is a begetter. Let him not slay that one, but let him set it free after fire has been carried round it. Were he to slay it, there would assuredly be an end to offspring, but in this way he sets free the offspring. Therefore let him not
1 The Kaava text first mentions the practice set forth in the preceding paragraph, as the teaching of ‘some,’ but then rejects it in favour of the second alternative.
[26] Np. 178 slay it, but let him set it free after fire has been carried round it.
Tuirp BRAHMANA.
B. Tue Kiriine or tue Victim.
1. There are both an animal and a sacrificial stake, for never do they immolate an animal without a stake. And as to why this is so :—well, animals did not at first submit thereto that they should become food, as they are now become food; for just as man here walks two-footed and erect, so did they walk two-footed and erect.
And as to why this is so :—well, animals did not at first submit thereto that they should become food, as they are now become food; for just as man here walks two-footed and erect, so did they walk two-footed and erect.
2. Then the gods perceived that thunderbolt, to wit, the sacrificial stake; they raised it, and from fear thereof they (the animals) shrunk together and thus became four-footed, and thus became food, as they are now become food, for they submitted thereto: wherefore they immolate the animal only at a stake and never without a stake.
3. Having driven up the victim, and churned the fire, he binds it (to the stake). And as to why this is so :—well, animals did not at first submit thereto that they should become sacrificial food, as they are now become sacrificial food and are offered up in the fire. ‘ The gods secured them: even thus secured they did not resign themselves.
4. They spake, ‘ Verily, these (animals) know not the manner of this, that it is in fire that sacrificial food is offered, nor (do they know) that secure resort (the fire): let us offer fire into the fire after securing the animals and churning the fire, and they will know that this truly is the manner of sacrificial food,p. 179 this its resort; that it is truly in fire that sacrificial food is offered: and accordingly they will resign themselves, and will be favourably disposed to the slaughtering.’ .
5. Having, then, first secured the animals, and churned the fire, they offered fire into the fire; and then they (the animals) knew that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered. And accordingly they resigned themselves, and became favourably disposed to the slaughtering.
6. And in like manner does he now offer fire into the fire, after securing the animal and churning the fire. It (the animal) knows that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered; and accordingly it resigns itself and becomes favourably disposed to the slaughtering. Therefore having driven up the victim and churned the fire, he binds it (to the stake).
7. As to this they say, ‘Let him not drive up (the victim), nor churn the fire; but having taken the rope and straightway gone thither and put (the rope) round it, let him bind it.’ Let him, however, not do this; for it would be as if he intended to commit secretly some lawless action. Let him therefore go round there.
8. Then, taking a straw, he drives it up, thinking, ‘having a companion, I will secure it;’ for he who has a companion is strong.
9. He takes the straw with (Vag. S. VI, 7), ‘ Thou art a cheerer!’ for a companion does cheer one: therefore he says, ‘Thou art a cheerer. ‘The celestial hosts have approached the gods;’
N 2
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9. He takes the straw with (Vag. S. VI, 7), ‘ Thou art a cheerer!’ for a companion does cheer one: therefore he says, ‘Thou art a cheerer. ‘The celestial hosts have approached the gods;’
N 2
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the celestial hosts, forsooth, are those beasts: ‘they have submitted to the gods’ he means to say, when he says, ‘The celestial hosts have approached the gods.’
10. ‘The considerate!, best of leaders;’ for the gods are wise: therefore he says, ‘The considerate, best of leaders.’
11. ‘O divine Tvashévz, settle the wealth!’ for Tvash¢rz is lord of beasts (cattle), and wealth means cattle, it is with regard to those which did not submit that the gods then said to Tvash¢rz, ‘Quiet them,’ when he says, ‘O divine Tvashév, settle the wealth !’
12. ‘May the offerings be relished by thee!’ Since they themselves submitted thereto that they should become sacrificial food, therefore he says, ‘May the offerings be relished by thee!’
13. ‘Rejoice, ye prosperous!’ for cattle are prosperous: therefore he says, ‘ Rejoice ye prosperous. ‘O Lord of prayer, preserve our goods!’ The Lord of prayer, forsooth, is the Brahman; and goods mean cattle: those, which did not submit, the gods on that occasion enclosed with the Brahman on the farther side, and they did not pass over it. And in like manner does he now enclose them with the Brahman on the farther side, and they do not pass over it: therefore he says, ‘O Lord of prayer, preserve our goods!’ Having made a noose he throws it over (the victim). Now then as to the binding itself.
' Usig rather means ‘willing, loving, devoted.’ * According to the Taitt. authorities (Sayaza on Taitt. S. I, 3, 8), the rope is wound round the right fore-leg and then passed upwards
1. Having made a noose, he throws it ie victim) with (Vag. S. VI, 8), ‘With the noose of sacred order I bind thee, O oblation to the gods!’ for that rope, forsooth, is Varuza’s : therefore he thus binds it with the noose of sacred order, and thus that rope of Varuza does not injure it.
2. ‘Be bold, O man?!’ for at first man dared not® to approach it (the victim); but now that he thus binds it with the noose of sacred order, as an oblation to the gods, man dares to approach i therefore he says, ‘Be bold, O man!’
3. He then binds it (to the stake) with (Vag. S. VI, 9), ‘At the impulse of the divine Savit7z, I bind thee with the arms of the Asvins, with the hands of Pashan, thee agreeable to Agni and Soma!’ Even as on that occasion’, when taking out an oblation for a deity, he assigns it, so does he now assign it to the two deities. He then sprinkles it,—one and the same, forsooth, is the to the head. From Katy. VI, 3, 27, on the other hand, it would seem that the rope is passed either between the horns (and under the neck ?), or round the horns.
He then sprinkles it,—one and the same, forsooth, is the to the head. From Katy. VI, 3, 27, on the other hand, it would seem that the rope is passed either between the horns (and under the neck ?), or round the horns.
1 Thus the author appears to take the formula ‘dharshé manushah.’ It would rather seem to mean, ‘ Be bold: [I am (or he, the slaughterer, is)]a man.’ Mahidhara interprets, ‘May he (the Samitr’) be bold enough!’ Either the Kazva reading ‘ dharshan m4nushah’ or that of the Taittiriyas ‘dharsha manushan’ would seem preferable.
* The KAnva text has ‘dhrishnoti’ for ‘adhrishnot,’ which renders it more simple: ‘At first the man (the slaughterer) dares not approach it, but when he thus binds it, &c.’
* Viz. at the Haviryagiia; see I, 1, 2, 17.
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significance of sprinkling: he thereby makes it sacrificially pure.
4. He sprinkles with, ‘For the waters—thee, for the plants!’ whereby it (the victim) exists, thereby he thus makes it sacrificially pure. For when it rains, then plants are produced here on earth; and by eating plants and drinking water that sap originates, and from sap seed, and from seed beasts: hence whereby it exists, wherefrom it springs, thereby he thus makes it sacrificially pure.
5. ‘May thy mother grant thee permission, and thy father—-,;’ for it is from its mother and father that it is born: hence wherefrom it is born, thereby he thus makes it sacrificially pure ; ‘—thine own brother, thy fellow in the herd;’ whereby he means to say, ‘whatever kin there is of thine, with their approval I slay thee. ‘I sprinkle thee, agreeable to Agniand Soma;’ he thus makes it pure for those two deities for whom he slays it.
6. With (Vag. S. VI, 10), ‘Thou art a drinker of water, he then holds (the lustral water) under (its mouth), whereby he renders it internally pure. He then sprinkles it underneath (the body), with, ‘May the divine waters make it palatable,a true palatable offering to the gods!’ he thus makes it sacrificially pure all over.
7. Thereupon he says (to the Hotvz),‘ Recite to the fire being kindled!’ when he has made the second libation of ghee!, and returned (to his former place) without letting the two spoons touch one another?, he anoints the victim with the (ghee in the)
1 For the course of performance, see I, 3, 5, 1 seq.; I, 4, 4, I seq. ? See I, 4, 5, 5-p. 183 guht. For the second libation is the head of the sacrifice, and the sacrifice here indeed is that victim: hence he thereby puts the head on the sacrifice and therefore anoints the victim with the guhd.
8. With ‘May thy breath unite with the wind!’ he anoints it on the forehead; with ‘Thy limbs with those worthy of sacrifice’ on the shoulders; with ‘The lord of sacrifice with (the object of) his prayer!’ the loins; whereby he means to say, ‘For whatsoever object the animal is slain, do thou obtain that!’
g. For, indeed, the breath of the victim when slain here passes into the wind: ‘ Obtain thou that thy breath may pass into the wind!’ is what he thereby means to say. ‘Thy limbs with those worthy of offering’ he says, because it is with its limbs that they sacrifice: ‘Obtain thou that they may sacrifice with thy limbs’ is what he thereby means to say. ‘The lord of sacrifice with his prayer,’ hereby they invoke a blessing on the sacrificer: ‘Obtain thou that through thee they may invoke a blessing on the sacrificer’ is what he thereby means to say. He then deposits the two spoons and calls for the Srausha¢ with a view to the Pravara (election of the Hotzz)'. The significance of this is the same (as before).
10. Thereupon he calls a second time for the Srausha/, for on this occasion there are two Hotzzs: it is with regard to the Maitravaruza? that he now calls for the Srausha¢. But it is the sacrificer whom
1 See I, 5, 1, 1 seq. (also note to parti, p. 115). 4 The Maitravaruna or Pras4str? is the Hotri’s chief assistant. He receives, as the badge of his office, the staff which the sacrificer
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he chooses, saying, ‘Verily, Agni is the leader of the divine hosts,’ for Agni is the head of the deities; wherefore he says, ‘Verily, Agni is the leader of the divine hosts;’—‘this sacrificer of the human;’ for that community wherein he sacrifices is behind (inferior to) him; wherefore he says, ‘ This sacrificer (is the head) of the human.’ ‘May the household of these two shine brightly, not (like a cart yoked) with one bullock, for a hundred winters,—two yoke-fellows!’ whereby he means to say, ‘May their household matters be free from calamities for a hundred years’.’
11. ‘Uniting blessings, not uniting bodies;’ whereby he means to say, ‘ Unite ye your blessings only, but not also your bodies;’ for were they also to unite their bodies, Agni (the fire) would burn the sacrificer. Now when this one sacrifices in the fire, he gives gifts to Agni; and whatever blessing the priests here invoke upon the sacrificer, all that Agni accomplishes. Thus they unite only their blessings, but not also their bodies: wherefore he says, ‘ Uniting blessings, not uniting bodies.’
Eicutu ApnuyAya. First BRAHMANA. C. Tue Osvations.
1, Thereupon the Hotvz, having sat down on the Hotvz’s seat whereon he sits down after being chosen *,
held while he was consecrated, and has, at the instance of the Adhvaryu, to call on the Hotr? for the offering-prayers,—his summons (praisha) beginning with Hota yakshat, ‘let the Hotr? worship (or, pronounce the offering-prayer) . . .,’—and occasionally himself to pronounce the invitatory prayer.
* See I, 9, 3, 19.
* Viz. at the north-west corner (or left hip) of the altar. For the formulas used by him, see I, 5, 1, 24-2, 1.
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urges, and thus urged the Adhvaryu takes the two spoons,
.,’—and occasionally himself to pronounce the invitatory prayer.
* See I, 9, 3, 19.
* Viz. at the north-west corner (or left hip) of the altar. For the formulas used by him, see I, 5, 1, 24-2, 1.
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urges, and thus urged the Adhvaryu takes the two spoons,
2. They then proceed with the Aprt (verses). The reason why they proceed with the Aprts is this. With his whole mind, with his whole self, forsooth, he who consecrates himself prepares and endeavours to prepare the sacrifice. His self is, as it were, emptied out; with those Apris they fill it again; and because they fill’ it therewith, therefore they are called Apri. For this reason they proceed with the Apris.
3. Now there are here eleven fore-offerings; for here in man there are ten vital airs, and the eleventh is the self wherein those vital airs are contained; this is the whole man; thus they fill his whole self, and therefore there are eleven fore-offerings.
4. [The Adhvaryu] having called (on the Agntdhra) for the Srausha¢, he says (to the Maitrdvarumza), ‘Prompt (the Hotvz to recite to) the kindlingsticks?!’ Thus he proceeds with ten fore-offerings,
1 The text has only ‘apy4yayanti,’ but the verb with which the author connects the verb ‘Apri’ is either a-prenati, he fills; or (more correctly) ‘4-priz4ti,’ he gratifies, propitiates, corresponding to the Zand 4frinaiti. Perhaps some words have been lost here. The Kanva text has: sa yad etabhir Apribhi# punar Apydyata etabhir enam 4pri#4ti tasm4d 4priyo nama. On the Apri verses, which form the offering-prayers (yagy4s) at the fore-offerings of the animal sacrifice, and vary according to different families, see Ait. Br. II, 4; Max Muller, Hist. of A. S. L., p. 463 seq.; Haug, Essays, p. 241.
* See I, 5, 3, 8. The Adhvaryu calls out to the Agnfdh, ‘O stivaya (make listen)!’ The Agnidh calls out,‘Astu sraushaf (yea, may one hear)’ The Adhvaryu calls on the MaitrAvarusa, ‘ Preshya samidhaA (prompt as to the kindling-sticks)!’ [or, ‘ Preshya Tanfnapatam or Narasamsam’ &c. in the succeeding fore-offerings. ] The Maitravaruna calls out, ‘Hot yakshat samidham [Tanfnapatam, &c.], (let the Hotr? pronounce the offering-prayer to the kindling-sticks, &c.!)’ Each offering-prayer (Apri) is introducedp. 186 saying, ‘Prompt...’ at each, and pouring the ghee together at every fourth fore-offering'. Having performed ten fore-offerings, he says, ‘Bring the slayer!’ ‘Slayer, namely, the (butcher’s) knife is called.
Having performed ten fore-offerings, he says, ‘Bring the slayer!’ ‘Slayer, namely, the (butcher’s) knife is called.
5. He then takes the (svaru) chip of the sacrificial stake, and having anointed both (the slaughteringknife and the chip) at the top (with ghee) from the guhd-spoon, he touches the forehead of the victim with them, saying (V4g. S. VI, 11), ‘Anointed with ghee, protect ye the animals!’ for the chip of the stake is a thunderbolt, and the slaughteringknife is a thunderbolt, and ghee is a thunderbolt ; having thus fitted together the entire thunderbolt * he appoints it the keeper of this (victim), lest the evil spirits should injure it. He again conceals the chip of the stake (under the girding-rope of the stake). In handing the slaughtering-knife to the butcher, he says, ‘Be this thine approved edge!’ and deposits the two spoons.
6. Thereupon he says (to the Hotvz), ‘ Recite to Agni circumambient*®!’ Having taken a firebrand,
with the formula ‘Ye yag4mahe, &c.’ See part i, p.148 note. The divine objects of these oblations of ghee are: 1. the Samidhs or kindling-sticks; 2. either Tanfinapat or Nardfsamsa; 3. the Idas; 4. the Barhis (sacrificial grass on the altar); 5. the gates (of heaven and worshipping-ground) ; 6. Dawn and Night; 7. the two divine Hotr#s; 8. the three goddesses (Sarasvatf, Ida, and Bharat!); 9. Tvash/r#; 10. Vanaspati (the tree, or lord of the forest); r1. the SvahAkritis (calls of ‘ All-hail,’ which at this, the last offering-prayer, are repeated before the names of the principal deities of the sacrifice). For this last fore-offering, see III, 8, 2, 23 seq.
1 See I, 5, 3, 16.
? For the three parts of the thunderbolt, see p. 108, note 2.
5 The Hotr# recites the triplet, Rig-veda IV, 15, 1-3.
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the Agnidh carries the fire round (the victim). Why he carries the fire round, is that he encircles it (the victim) by means of the fire with an unbroken fence, lest the evil spirits should seize upon it; for Agni is the repeller of the Rakshas; therefore he carries the fire round. He carries it round the place where they cook it (the victim ').
7. As to this they say, ‘Let him take back that firebrand (to the Ahavantya); and having there (at the Samitra) churned out a new fire, let them cook it (the victim) thereon. For this (firebrand), surely, is 4havantya (fit to offer upon); it is not for the purpose that they should cook ‘uncooked (food) thereon, but for this that they should sacrifice cooked (food) thereon.’
8. Let him, however, not do this. For in that he carries fire round it, it (the victim) becomes as food swallowed by that (firebrand), and it would be as if he were to seize and tear out food that has been swallowed and offer it to some one else; let them, therefore, crumble some coals off that same firebrand, and thereon cook that (victim).
g. Thereupon the Agnidh, taking a (new) firebrand, walks in front: whereby he places Agni in front, thinking, ‘Agni shall repel the evil spirits in front!’ and
? Sayama seems to take ‘abhipariharati’ in the sense of ‘he takes it round to the place where they cook.’ According to Katy. VI, 5, 2, 3, the Agnidh circumambulates thrice from left to right, either the place comprising the victim, the ghee, the slaughteringplace, the sacrificial post, the 4atvala, and Ahavaniya; or only the ghee, the victim, and slaughtering-place. He then throws the firebrand back on the Ahavantya, and performs the circumambulation as many times in the opposite direction. On the Paryagnikaraza, see also part i, p. 45 note.
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they lead the victim after him (to the slaughteringplace) on a (way) free from danger and injury. The Pratiprasthatzz holds on to it from behind by means of the two spits}, and the Adhvaryu (holds on to) the Pratiprasthatvz, and the Sacrificer to the Adhvaryu.
10. As to this they say, ‘That (victim) must not be held on to by the sacrificer, for they lead it unto death ; therefore let him not hold on to it.’ But let him nevertheless hold on to it; for that (victim): which they lead to the sacrifice they lead not to death; therefore let him hold on to it. Moreover he would cut himself off from the sacrifice, were he not to hold on to it; therefore let him hold on to it. It is held on to in a mysterious way; by means of the spits the Pratiprasth4tzz (holds on to it); to the Pratiprasthatrz the Adhvaryu, to the Adhvaryu the Sacrificer ; thus then it is held on to in a mysterious way.
11. Thereupon the Adhvaryu takes two stalks of grass from the covered altar, and having called for the Sraushaé, he says (to the Maitravaruza), ‘O Hotvz, prompt again (the Hotz? to recite for) the offerings to the gods?!’ This is what belongs to the All-gods at the animal offering.
12. He then makes (the Sacrificer) say the text (Vag. S. VI, 11), ‘O thou prosperous! upon
1 For the two omentum-spits, see note on III, 8, 2, 16.
* The Maitravaruna’s additional cue or order (upapraisha) is ‘ Agni has been victorious; he has won wealth!’ On the Hotr?’s recitation—the so-called Adhrigu litany—commencing ‘Ye divine quieters (slaughterers), commence, as well as ye that are human!’ and consisting of formulas usually pronounced by the Adhvaryu (and hence perhaps going back to a time when the Hotr? had to perform all but the menial parts of the sacrificial service), see Ait. Br. II, 6-7; Roth, Yaska XXXVII seq.
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had to perform all but the menial parts of the sacrificial service), see Ait. Br. II, 6-7; Roth, Yaska XXXVII seq.
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the Sacrificer,—the prosperous one, forsooth, is Speech, it is because she speaks much, that Speech is prosperous,—' bestow thou what is agreeable unto him! Approach thou,—thereby he means to say, ‘Approach thou an existence free from affliction, —‘from the wide air, along with the divine wind;’ for the Rakshas moves about the air rootless and unfettered on both sides, even as man here moves about the air rootless and unfettered on both sides: he means to say, ‘Meeting together with the wind, protect thou this one from the wide air, when he says ‘from the wide air, along with the divine wind.’
13. ‘Offer thou with the self of this oblation!’ whereby he means to say to Speech, ‘ Offer thou with the soul of this unblemished oblation ;’— ‘Unite thou with its body!’ whereby he means to say to Speech, ‘ Unite thou with the body of this unblemished oblation !’
14. In front! of the place where they cut it up, he throws down a stalk of: grass, with, ‘O great one, lead the lord of sacrifice unto greater sacrifice!’ he thus strews barhis (an underlayer of sacrificial grass) for it, that no sacrificial food may be spilt; whatever may now be spilt of it when it is cut up, that settles thereon and thus is not lost.
15. They then step back (to the altar) and sit down turning towards the Ahavantya, ‘lest they should be eye-witnesses to its being quieted (strangled).’ They do not slay it on the frontal bone’, for that is human
1 According to Katy. VI, 5,15, the stalk is put down behind the Samitra (i. e. the fire at the slaughtering-place) with the top towards the east.
3 Lit. ‘by means of the frontal bone.’ Sayama explains it by ‘inp. 190 manner; nor behind the ear, for that is after the manner of the Fathers. They either choke it by merely keeping its mouth closed, or they make a noose. Therefore he says not, ‘Slay! kill!’ for that is human manner, but, ‘ Quiet it! It has passed away!’ for that is after the manner of the gods. For when he says, ‘It has passed away,’ then this one (the Sacrificer) passes away to the gods: therefore he says, ‘It has passed away.’
16, When they hold it down, then, before the strangling, he offers with ‘Hail, to the gods!’ And when (the butcher) says, ‘Quieted is the victim, he offers with, ‘To the gods, Hail!’ Thus some of the gods are preceded by ‘ Hail,’ and others followed by ‘Hail;’ he thereby gratifies them, and thus gratified both kinds of gods convey him to the heavenly world. These are the so-called ‘paripasavya'’ oblations ; he may offer them if he choose; or, if he choose, he need not mind them.
SEconD BRAHMANA.
1. When he (the slaughterer) announces, ‘The victim has been quieted!’ the Adhvaryu says, ‘Nesh¢ar, lead up the lady!’ The Neshévz leads up the (sacrificer’s) wife bearing a vessel of water for washing the feet.