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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
132. Now the reason why he does not walk across (to the ordinary place of offering), but pours out the oblation after stepping up (to the fire) on the same side, is that the fathers have departed once for all; and the reason also, why he cuts but once from each of the sacrificial dishes, is that the fathers have departed once for all. And the reason why in making the cuttings, he keeps them together, is that the fathers are the seasons ;—he thus keeps the seasons together, joins them to one another: that is why in making the cuttings, he keeps them together. 33. Here now some hand over that entire (remaining) porridge to the Hotvz; and the Hotrz, having invoked it?, smells it and hands it to the ? According to the comm. on Katy. V, 9, 13, ‘mantha’ is, in that case, substituted for ‘id4’ in the invocation, see I, 8, 1, 19 seq. The Kazva MS. has as follows: Thereupon, by way of ida, they place that same porridge into the hand of the Hotz, The Hotri, having invoked it, smells it. They hand it to the Agntdhra. The Agntdhra smells it. They hand it to the Brahman. The Brahman smells it. As to this Asuri said, ‘As from any other oblation they cut off the “ida” and the fore-portion, so let them cut off and smell, 432 SATAPATHA-BRAHMANA. Brahman. The Brahman smells it and hands it to the Agntdhra; and the Agntdhra also smells it. And so indeed they do this. But, as from any other oblation they cut off the Id4 and the foreportion, so let them cut from this also; and having invoked it (the Id4) they smell it, but do not eat it. ‘But,’ said Asuri, ‘we think that some should be eaten, of whatever is offered up in the fire.’ 34. Now he who is about to present (the obsequial cakes to the fathers),—either the Adhvaryu or the Sacrificer,—takes the vessel of water and walks thrice round (the altar) from right to left sprinkling all about (the altar). He then, with the text, ‘N.N., wash thyself!!? pours out water (in the north-west corner of the altar) for the Sacrificer's father? to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the grandfather; and (in the south-east corner), with ‘N.N., wash thyself!’ for the great-grandfather. but not eat: some indeed must be eaten of that of which offering is made in the fire.’
2to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the grandfather; and (in the south-east corner), with ‘N.N., wash thyself!’ for the great-grandfather. but not eat: some indeed must be eaten of that of which offering is made in the fire.’ 1 See II, 4, 2, 16 seq. According to the comm. on Katy. V, 9, 17, some sprinkle three times round the altar for each of the three ancestors. But according to the Paddhati, he sprinkles once round the altar, beginning from the north-west corner ; then he sits down and pours out water in that corner for the father. Thereupon, after walking round in the opposite direction (from left to right) to the south-west corner, he again sprinkles all round, and in the same way pours out water in that corner for the grandfather ; and after retracing his steps as far as the south-east corner, he performs the same circumambulation, and pours out water in that corner for the great-grandfather ; whereupon he again retraces his steps up to the west of the altar. 2 In the case of a sacrificer whose father is still alive, these ceremonies are performed in honour of the father’s father, grandfather, and great-grandfather. 11 KANDA, 6 ADHYAYA, I BRAHMANA, 37. 433 As one would pour out water for (a guest) who is to take food with him, so in this case. 35. Thereupon he takes one ‘cutting’ from the cake and puts it in his left hand; from the parched grain also he takes one cutting and puts it in his left hand; and from the porridge also he takes one cutting and puts it in his left hand. 36. And in the corner (of the altar) opposite this intermediate quarter (viz. the north-west), he then presents (an obsequial cake’) to the Sacrificer’s father, with the formula, ‘N.N., this for thee!’ And in the corner opposite this intermediate quarter (the south-west), he presents one to the Sacrificer’s grandfather, with ‘ N.N., this for thee!’ And in the corner opposite this intermediate quarter (the southeast), he presents one to the Sacrificer’s great-grandfather, with ‘N.N., this for thee!’ And in the corner opposite this intermediate quarter (the northeast), he cleanses (his hands), with the text (Vag. S. IT, 31), ‘Here, O Fathers, regale yourselves! Like bulls come hither, each to his own share!’ whereby he means to say, ‘Eat ye each his share!’ And the reason why he thus presents (food) to the Fathers is that in this way he does not exclude his own fathers from this sacrifice. 37. Thereupon they all, being sacrificially invested, walk out (of the shed) on the north side, (pass along the east side of, and) stand by the (north) side of, the Ahavantya fire. For he who has established his fires, and performs the New and Full-moon sacrifices, approaches the gods; but they have just been 1 He mixes the three pieces (about as much as a thumb’s joint each) cut from the sacrificial dishes, and forms them into three pindas or round cakes. [12] - Ff 434 SATAPATHA-BRAHMANA.
3[12] - Ff 434 SATAPATHA-BRAHMANA. performing the sacrifice to the Manes, and therefore they now propitiate the gods. 38. They stand by the Ahavantya fire (worshipping) with two (verses) addressed to Indra [viz. Rig-veda I, 82, 2-3; V4g. S. III, 51-52], since the Ahavantya is Indra. ‘The friends have eaten, and regaled themselves, and have shaken off (the enemies)!; the self-shining bards have extolled (thee) with their newest hymn: yoke, then, thy pair of bay steeds, O Indra!— To thee, the splendid, we will sing praises, O bountiful one! Thus praised, do thou now issue forth, with well-filled car, agreeably to our desire! yoke, then, thy pair of bay steeds, O Indra!’ 39. Thereupon they return to the Gdrhapatya and stand by it worshipping with the verses (Rigveda X, 57, 3-5; Vag. S. III, 53-55), ‘We invoke the Mind with man-lauding strain*, and with the hymns of the fathers——May the Mind come back to us for (us to obtain) wisdom, vigour, and life, and that we may long see the sun!—May the divine race restore to us the Mind, O Fathers, that we may abide with the living kind!’ They have indeed been performing the sacrifice to the Manes; but now they return to the (land of the) living: hence he says, ‘That we may abide with the living kind!’ 40. Thereupon he who has presented (the obsequial cakes) again shifts his sacrificial cord to the right shoulder and betakes himself (to the fire in the shed), and mutters (V4g. S. II, 31), ‘The 1 ‘the friends have shaken off (their intoxication),’ Ludwig ; ‘— they showered down upon us Ccelightful gifts,’ Grassmann ; ‘ they shook their dear (bodies),’ SAyana ; ‘—have trembled through their precious (bodies),’ Wilson. * The Rig-veda has ‘somena’ instead of ‘stomena.’ II KANDA, 6 ADHYAYA, I BRAHMANA, 42. 435 Fathers have regaled themselves: like bulls they came each to his share:’ whereby he means to say, ‘they have eaten each his own share.’ 41. He now takes the vessel of water and again, while sprinkling, walks thrice round (the altar) from left to right (sunwise). With ‘N. N., wash thyself!’ he pours out water (in the respective corner) for the Sacrificer’s father to wash himself; with ‘N. N., wash thyself!’ for the grandfather; with ‘N.N., wash thyself!’ for the great-grandfather. As one would pour out water for (a guest) who has taken food with him, so in this case. And as to his again walking thrice round from left to right, while sprinkling,—they think, ‘This holy work of ours shall be accomplished sunwise?, and hence he walks thrice round from left to right, while sprinkling.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
132. Now the reason why he does not walk across (to the ordinary place of offering), but pours out the oblation after stepping up (to the fire) on the same side, is that the fathers have departed once for all; and the reason also, why he cuts but once from each of the sacrificial dishes, is that the fathers have departed once for all. And the reason why in making the cuttings, he keeps them together, is that the fathers are the seasons ;—he thus keeps the seasons together, joins them to one another: that is why in making the cuttings, he keeps them together. 33. Here now some hand over that entire (remaining) porridge to the Hotvz; and the Hotrz, having invoked it?, smells it and hands it to the ? According to the comm. on Katy. V, 9, 13, ‘mantha’ is, in that case, substituted for ‘id4’ in the invocation, see I, 8, 1, 19 seq. The Kazva MS. has as follows: Thereupon, by way of ida, they place that same porridge into the hand of the Hotz, The Hotri, having invoked it, smells it. They hand it to the Agntdhra. The Agntdhra smells it. They hand it to the Brahman. The Brahman smells it. As to this Asuri said, ‘As from any other oblation they cut off the “ida” and the fore-portion, so let them cut off and smell, 432 SATAPATHA-BRAHMANA. Brahman. The Brahman smells it and hands it to the Agntdhra; and the Agntdhra also smells it. And so indeed they do this. But, as from any other oblation they cut off the Id4 and the foreportion, so let them cut from this also; and having invoked it (the Id4) they smell it, but do not eat it. ‘But,’ said Asuri, ‘we think that some should be eaten, of whatever is offered up in the fire.’ 34. Now he who is about to present (the obsequial cakes to the fathers),—either the Adhvaryu or the Sacrificer,—takes the vessel of water and walks thrice round (the altar) from right to left sprinkling all about (the altar). He then, with the text, ‘N.N., wash thyself!!? pours out water (in the north-west corner of the altar) for the Sacrificer's father? to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the grandfather; and (in the south-east corner), with ‘N.N., wash thyself!’ for the great-grandfather. but not eat: some indeed must be eaten of that of which offering is made in the fire.’
2to wash himself; and (in the southwest corner), with ‘N.N., wash thyself!’ for the grandfather; and (in the south-east corner), with ‘N.N., wash thyself!’ for the great-grandfather. but not eat: some indeed must be eaten of that of which offering is made in the fire.’ 1 See II, 4, 2, 16 seq. According to the comm. on Katy. V, 9, 17, some sprinkle three times round the altar for each of the three ancestors. But according to the Paddhati, he sprinkles once round the altar, beginning from the north-west corner ; then he sits down and pours out water in that corner for the father. Thereupon, after walking round in the opposite direction (from left to right) to the south-west corner, he again sprinkles all round, and in the same way pours out water in that corner for the grandfather ; and after retracing his steps as far as the south-east corner, he performs the same circumambulation, and pours out water in that corner for the great-grandfather ; whereupon he again retraces his steps up to the west of the altar. 2 In the case of a sacrificer whose father is still alive, these ceremonies are performed in honour of the father’s father, grandfather, and great-grandfather. 11 KANDA, 6 ADHYAYA, I BRAHMANA, 37. 433 As one would pour out water for (a guest) who is to take food with him, so in this case. 35. Thereupon he takes one ‘cutting’ from the cake and puts it in his left hand; from the parched grain also he takes one cutting and puts it in his left hand; and from the porridge also he takes one cutting and puts it in his left hand. 36. And in the corner (of the altar) opposite this intermediate quarter (viz. the north-west), he then presents (an obsequial cake’) to the Sacrificer’s father, with the formula, ‘N.N., this for thee!’ And in the corner opposite this intermediate quarter (the south-west), he presents one to the Sacrificer’s grandfather, with ‘ N.N., this for thee!’ And in the corner opposite this intermediate quarter (the southeast), he presents one to the Sacrificer’s great-grandfather, with ‘N.N., this for thee!’ And in the corner opposite this intermediate quarter (the northeast), he cleanses (his hands), with the text (Vag. S. IT, 31), ‘Here, O Fathers, regale yourselves! Like bulls come hither, each to his own share!’ whereby he means to say, ‘Eat ye each his share!’ And the reason why he thus presents (food) to the Fathers is that in this way he does not exclude his own fathers from this sacrifice. 37. Thereupon they all, being sacrificially invested, walk out (of the shed) on the north side, (pass along the east side of, and) stand by the (north) side of, the Ahavantya fire. For he who has established his fires, and performs the New and Full-moon sacrifices, approaches the gods; but they have just been 1 He mixes the three pieces (about as much as a thumb’s joint each) cut from the sacrificial dishes, and forms them into three pindas or round cakes. [12] - Ff 434 SATAPATHA-BRAHMANA.
3[12] - Ff 434 SATAPATHA-BRAHMANA. performing the sacrifice to the Manes, and therefore they now propitiate the gods. 38. They stand by the Ahavantya fire (worshipping) with two (verses) addressed to Indra [viz. Rig-veda I, 82, 2-3; V4g. S. III, 51-52], since the Ahavantya is Indra. ‘The friends have eaten, and regaled themselves, and have shaken off (the enemies)!; the self-shining bards have extolled (thee) with their newest hymn: yoke, then, thy pair of bay steeds, O Indra!— To thee, the splendid, we will sing praises, O bountiful one! Thus praised, do thou now issue forth, with well-filled car, agreeably to our desire! yoke, then, thy pair of bay steeds, O Indra!’ 39. Thereupon they return to the Gdrhapatya and stand by it worshipping with the verses (Rigveda X, 57, 3-5; Vag. S. III, 53-55), ‘We invoke the Mind with man-lauding strain*, and with the hymns of the fathers——May the Mind come back to us for (us to obtain) wisdom, vigour, and life, and that we may long see the sun!—May the divine race restore to us the Mind, O Fathers, that we may abide with the living kind!’ They have indeed been performing the sacrifice to the Manes; but now they return to the (land of the) living: hence he says, ‘That we may abide with the living kind!’ 40. Thereupon he who has presented (the obsequial cakes) again shifts his sacrificial cord to the right shoulder and betakes himself (to the fire in the shed), and mutters (V4g. S. II, 31), ‘The 1 ‘the friends have shaken off (their intoxication),’ Ludwig ; ‘— they showered down upon us Ccelightful gifts,’ Grassmann ; ‘ they shook their dear (bodies),’ SAyana ; ‘—have trembled through their precious (bodies),’ Wilson. * The Rig-veda has ‘somena’ instead of ‘stomena.’ II KANDA, 6 ADHYAYA, I BRAHMANA, 42. 435 Fathers have regaled themselves: like bulls they came each to his share:’ whereby he means to say, ‘they have eaten each his own share.’ 41. He now takes the vessel of water and again, while sprinkling, walks thrice round (the altar) from left to right (sunwise). With ‘N. N., wash thyself!’ he pours out water (in the respective corner) for the Sacrificer’s father to wash himself; with ‘N. N., wash thyself!’ for the grandfather; with ‘N.N., wash thyself!’ for the great-grandfather. As one would pour out water for (a guest) who has taken food with him, so in this case. And as to his again walking thrice round from left to right, while sprinkling,—they think, ‘This holy work of ours shall be accomplished sunwise?, and hence he walks thrice round from left to right, while sprinkling.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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