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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See, also, Sat. Br. IV, 3, 5,1, where the Vasus (related to Agni III, 4, 2, 1; VI, 1, 2,10), Rudras, and Adityas (cf, VI, 1, 2, 10, and Ait. Br. III, 13) are connected with the three libations. ‘ INTRODUCTION. xix Dvadas4ha!’, are generally assigned to Agni, Indra, and the Visve Devak respectively. If in the ekAdasini, or traditional order of eleven victims that have to be immolated at the Soma-sacrifice, the victim sacred to Agni is placed first, while those to the Visve Dev4# and to Indra only come sixth and seventh respectively, we have probably to assume that this order was too firmly established (just as the so-called Apri-hymns are) by long usage to have been easily altered; the more so as the privileged position of the sacerdotal class was not thereby affected. At the haviryagiias not less prominent a place is assigned to the divine yepresentatives of the two leading classes. The first oblation at every ishéi belongs to Agni. The second oblation at the new-moon sacrifice is offered either to Indra, or to Indra* and Agni; at the full-moon sacrifice, to Agni and Soma, the latter of whom constitutes Indra’s chief source of strength. Indra also plays an important part at the Seasonal offerings which indeed, according to the dogmatic, and by no means improbable, explanation of the Brahmamas, are performed with special reference to Indra’s struggle with V7itra, the demon of drought. At the Agny-upasth4na, or worship of the fires, which succeeds the Agnihotra, the first prayer is addressed to Agni, the second to Indra and Agni*. Indeed, while Agni appears everywhere as the Purohita, the ‘yagfasya deva ritvik,’ or divine priest of the sacrifice, Indra is the god of sacrifice‘, the Maghavan, or munificent patron of the priest. From these indications it would appear far from improbable that the arrangement of the hymns in which the collections of the Rig-veda were finally handed down, was intended, as far as the leading deities are concerned, to 1 See, for instance, Ait. Br. IV, 29; 31; V,1. 3 The special oblations of the offering of first-fruits consist of a rice-cake to Indra and Agni, and a pap of rice-grains to the Visve Devas. 3 See Vag. S. III, 12-13; Sat. Br. II, 3, 4, 11-12. ‘Indra-Agni are everything,— Brahman, Kshatra, and Vis,’ Sat. Br. IV, a, 2, 14. § See, for instance, Sat. Br. I, 4, 5, 4; II, 3, 1,38; 3, 4.38; and especially IV, 1, 2, 15,‘ for Indra, indeed, is the Maghavan, the ruler (netr#) of the sacrifice.’ He is, as it were, the divine representative of the human sacrificer or patron, who is the yagfiapati or lord of sacrifice. b 2 xx SATAPATHA-BRAHMANA.
2Br. I, 4, 5, 4; II, 3, 1,38; 3, 4.38; and especially IV, 1, 2, 15,‘ for Indra, indeed, is the Maghavan, the ruler (netr#) of the sacrifice.’ He is, as it were, the divine representative of the human sacrificer or patron, who is the yagfiapati or lord of sacrifice. b 2 xx SATAPATHA-BRAHMANA. exhibit a social gradation of the Hindu community which was either already firmly established or was steadily kept in view by the sacerdotal class as ‘a consummation devoutly to be wished.’ In either case the claims of the priests could not fail to be materially strengthened by the pre-eminent position assigned to their divine prototype in the inspired utterances of the Rishis. The question, whether the present arrangement is entirely the result of the final redaction, or whether it was already a feature of the earlier redactions, will perhaps never receive a quite satisfactory answer. It cannot, however, be denied that there is some force in Professor Ludwig’s! argument,— that, if the arrangement of the several collections had lain with the authors of the final redaction, the result would probably have been a far greater uniformity than they now present. The idea of bringing together the different family collections would seem first to have suggested itself to the priests at a time when the hitherto divided Aryan tribes had moved from the Panjab to the eastern plains and became consolidated into larger communities, and the want of a more uniform system of worship would naturally make itself felt. To the same period, then, we may refer the first attempts at a systematic arrangement of the entire ceremonial of worship, and the definitive distribution of the sacrificial | duties among four classes of priests,—viz. the Adhvaryu, or performer of the material part of the ‘sacrifice; the Udgatrz, or chanter of hymns; the Hotr#, or reciter of solemn sacrificial prayers; and the Brahman, or superintendent of the entire performance. Though some of these offices had no doubt existed for a long time, we possess no definite information as to the exact extent of the duties entrusted to them*. The institution of the office 1 Der Rig-veda, vol. iii. p. 45. * Compare the following remarks of M. Haug, who believed in the identity of the Vedic Adhvaryu and the Zota and Rathwi of the Zend-Avesta :—‘ At the most ancient times it appears that all the sacrificial formulas were spoken by the Hotar alone; the Adhvaryu was only his assistant, who arranged the sacrificial compound, provided the implements, and performed all manual labour. It was only at the time when regular metrical verses and hymns were introduced into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu. INTRODUCTION. Xxi
3It was only at the time when regular metrical verses and hymns were introduced into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu. INTRODUCTION. Xxi of Brahman, doubtless the latest of all, marks a new era in the development of the sacrificial system. While the other priests were only required to possess an accurate knowledge of their own special departments, the Brahman was to be the very embodiment of the sacrificial art and Vedic lore in general, so as to be able to advise the other priests on doubtful points and to rectify any mistakes that-might be committed during the performance of sacrifices. Neither had the Hotr? priest any special manual of his formulas assigned to him. He was rather expected to have acquired a thorough knowledge of the whole of the Rzk-samhita, from which the sacrificial prayers recited by him were exclusively selected. It was probably out of this class—or the Bahvrikas, as the followers of the Rig-veda came to be called—more than from any other, that individual priests would fit themselves for the office of Brahmam As regards the two rémaining classes of priests—the Udgatris and Adhvaryus—we have no means of determining in what form and to what extent the stock of chants and sacrificial formulas used by them may have existed from the time of the institution of their offices down to the formation of the collections that have been handed down, viz. the SAama-veda-samhité and the Yagur-veda. From the close connection that exists between the Sdman and the eighth and ninth mazdalas of the Rzk, as well as from the fact that most of the hymns of these two mandalas are ascribed to authors whose family collections (including, in several instances, hymns of their own) are contained in earlier mazdalas,—we may perhaps assume that already at the time when the first nine mavdalas were collected the then existing hymns of the eighth and ninth mazdalas were set apart for the purpose of being chanted at the Somasacrifice. In course of time—hand in hand with the fuller development of the Soma ritual and the gradual influx of new hymn material which was either incorporated with the old collections or formed into a new mavdala—additional chants (or more suitable ones in the place of those hitherto There are in the present ritual traces to be found, that the Hotar actually must have performed part of the duties of the Adhvaryu.’ Ait. Br. I, p. 31. xxii SATAPATHA-BRAHMANA. used) might be required and selected from the hymns of other mavdalas. In its original connected form, the material of these chants would naturally remain all along an essential part of the Rzk-samhita, for the use of the Hotvi and Brahman priests; and thus each of these two collections would henceforth have a history of its own, and discrepancies in the texts common to both would gradually become more and more numerous,
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.
1See, also, Sat. Br. IV, 3, 5,1, where the Vasus (related to Agni III, 4, 2, 1; VI, 1, 2,10), Rudras, and Adityas (cf, VI, 1, 2, 10, and Ait. Br. III, 13) are connected with the three libations. ‘ INTRODUCTION. xix Dvadas4ha!’, are generally assigned to Agni, Indra, and the Visve Devak respectively. If in the ekAdasini, or traditional order of eleven victims that have to be immolated at the Soma-sacrifice, the victim sacred to Agni is placed first, while those to the Visve Dev4# and to Indra only come sixth and seventh respectively, we have probably to assume that this order was too firmly established (just as the so-called Apri-hymns are) by long usage to have been easily altered; the more so as the privileged position of the sacerdotal class was not thereby affected. At the haviryagiias not less prominent a place is assigned to the divine yepresentatives of the two leading classes. The first oblation at every ishéi belongs to Agni. The second oblation at the new-moon sacrifice is offered either to Indra, or to Indra* and Agni; at the full-moon sacrifice, to Agni and Soma, the latter of whom constitutes Indra’s chief source of strength. Indra also plays an important part at the Seasonal offerings which indeed, according to the dogmatic, and by no means improbable, explanation of the Brahmamas, are performed with special reference to Indra’s struggle with V7itra, the demon of drought. At the Agny-upasth4na, or worship of the fires, which succeeds the Agnihotra, the first prayer is addressed to Agni, the second to Indra and Agni*. Indeed, while Agni appears everywhere as the Purohita, the ‘yagfasya deva ritvik,’ or divine priest of the sacrifice, Indra is the god of sacrifice‘, the Maghavan, or munificent patron of the priest. From these indications it would appear far from improbable that the arrangement of the hymns in which the collections of the Rig-veda were finally handed down, was intended, as far as the leading deities are concerned, to 1 See, for instance, Ait. Br. IV, 29; 31; V,1. 3 The special oblations of the offering of first-fruits consist of a rice-cake to Indra and Agni, and a pap of rice-grains to the Visve Devas. 3 See Vag. S. III, 12-13; Sat. Br. II, 3, 4, 11-12. ‘Indra-Agni are everything,— Brahman, Kshatra, and Vis,’ Sat. Br. IV, a, 2, 14. § See, for instance, Sat. Br. I, 4, 5, 4; II, 3, 1,38; 3, 4.38; and especially IV, 1, 2, 15,‘ for Indra, indeed, is the Maghavan, the ruler (netr#) of the sacrifice.’ He is, as it were, the divine representative of the human sacrificer or patron, who is the yagfiapati or lord of sacrifice. b 2 xx SATAPATHA-BRAHMANA.
2Br. I, 4, 5, 4; II, 3, 1,38; 3, 4.38; and especially IV, 1, 2, 15,‘ for Indra, indeed, is the Maghavan, the ruler (netr#) of the sacrifice.’ He is, as it were, the divine representative of the human sacrificer or patron, who is the yagfiapati or lord of sacrifice. b 2 xx SATAPATHA-BRAHMANA. exhibit a social gradation of the Hindu community which was either already firmly established or was steadily kept in view by the sacerdotal class as ‘a consummation devoutly to be wished.’ In either case the claims of the priests could not fail to be materially strengthened by the pre-eminent position assigned to their divine prototype in the inspired utterances of the Rishis. The question, whether the present arrangement is entirely the result of the final redaction, or whether it was already a feature of the earlier redactions, will perhaps never receive a quite satisfactory answer. It cannot, however, be denied that there is some force in Professor Ludwig’s! argument,— that, if the arrangement of the several collections had lain with the authors of the final redaction, the result would probably have been a far greater uniformity than they now present. The idea of bringing together the different family collections would seem first to have suggested itself to the priests at a time when the hitherto divided Aryan tribes had moved from the Panjab to the eastern plains and became consolidated into larger communities, and the want of a more uniform system of worship would naturally make itself felt. To the same period, then, we may refer the first attempts at a systematic arrangement of the entire ceremonial of worship, and the definitive distribution of the sacrificial | duties among four classes of priests,—viz. the Adhvaryu, or performer of the material part of the ‘sacrifice; the Udgatrz, or chanter of hymns; the Hotr#, or reciter of solemn sacrificial prayers; and the Brahman, or superintendent of the entire performance. Though some of these offices had no doubt existed for a long time, we possess no definite information as to the exact extent of the duties entrusted to them*. The institution of the office 1 Der Rig-veda, vol. iii. p. 45. * Compare the following remarks of M. Haug, who believed in the identity of the Vedic Adhvaryu and the Zota and Rathwi of the Zend-Avesta :—‘ At the most ancient times it appears that all the sacrificial formulas were spoken by the Hotar alone; the Adhvaryu was only his assistant, who arranged the sacrificial compound, provided the implements, and performed all manual labour. It was only at the time when regular metrical verses and hymns were introduced into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu. INTRODUCTION. Xxi
3It was only at the time when regular metrical verses and hymns were introduced into the ritual, that a part of the duties of the Hotar devolved on the Adhvaryu. INTRODUCTION. Xxi of Brahman, doubtless the latest of all, marks a new era in the development of the sacrificial system. While the other priests were only required to possess an accurate knowledge of their own special departments, the Brahman was to be the very embodiment of the sacrificial art and Vedic lore in general, so as to be able to advise the other priests on doubtful points and to rectify any mistakes that-might be committed during the performance of sacrifices. Neither had the Hotr? priest any special manual of his formulas assigned to him. He was rather expected to have acquired a thorough knowledge of the whole of the Rzk-samhita, from which the sacrificial prayers recited by him were exclusively selected. It was probably out of this class—or the Bahvrikas, as the followers of the Rig-veda came to be called—more than from any other, that individual priests would fit themselves for the office of Brahmam As regards the two rémaining classes of priests—the Udgatris and Adhvaryus—we have no means of determining in what form and to what extent the stock of chants and sacrificial formulas used by them may have existed from the time of the institution of their offices down to the formation of the collections that have been handed down, viz. the SAama-veda-samhité and the Yagur-veda. From the close connection that exists between the Sdman and the eighth and ninth mazdalas of the Rzk, as well as from the fact that most of the hymns of these two mandalas are ascribed to authors whose family collections (including, in several instances, hymns of their own) are contained in earlier mazdalas,—we may perhaps assume that already at the time when the first nine mavdalas were collected the then existing hymns of the eighth and ninth mazdalas were set apart for the purpose of being chanted at the Somasacrifice. In course of time—hand in hand with the fuller development of the Soma ritual and the gradual influx of new hymn material which was either incorporated with the old collections or formed into a new mavdala—additional chants (or more suitable ones in the place of those hitherto There are in the present ritual traces to be found, that the Hotar actually must have performed part of the duties of the Adhvaryu.’ Ait. Br. I, p. 31. xxii SATAPATHA-BRAHMANA. used) might be required and selected from the hymns of other mavdalas. In its original connected form, the material of these chants would naturally remain all along an essential part of the Rzk-samhita, for the use of the Hotvi and Brahman priests; and thus each of these two collections would henceforth have a history of its own, and discrepancies in the texts common to both would gradually become more and more numerous,
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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