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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 9, 1, 12 seq. I KANDA, 8 ADHYAYA, I BRAHMANA, 39. 227 I obtain prosperity!’ Now in praying for the blessing of cattle, he prays for prosperity; for cattle means prosperity: hence through these two benedictions everything is obtained; and therefore these two benedictions are here pronounced. 37. [He continues to call], ‘ Hither (he is) called to this (sacrifice, for the prayer’), “May the gods graciously accept this my offering (havis)!”’ he thereby invokes complete success on the sacrifice; for what offering the gods graciously accept, by that one gains great things: for this reason he says, ‘may they graciously accept *.’ 38. They (the priests and sacrificer) eat it (the idA), and do not offer it up in the fire; for assuredly the id&A means cattle: hence they do not offer it in the fire, lest they should throw the cattle into the fire. 39. In the vital airs rather it is offered, partly in the Hotvz, partly in the Sacrificer, partly in the Adhvaryu. Now, when he has broken off the forepart of the (Agni) cake, he places it before the dhruvd-spoon. But the dhruv4 represents the sacrificer: hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them ' See Sdyana’s comm. on Taitt. S. II, 6, 7, 6. * Before this formula the Black Yagur-veda inserts, ‘ Called (he is) to the heavenly abode!’ and after it as the final formula, ‘ All that is dear to him (the sacrificer) is called! Called (he is) of (?by) everything dear that is called!’ Taitt. Br. III, 5, 9, 3. For the modifications of the concluding mantras in the case of the ida being invoked for the mistress of the house (Sat. Br. I, 9, 2, 5), see Taitt. Br. III, 5, 13. Q 2 228 SATAPATHA-BRAHMANA, eat (of the id4): ‘May it be offered for me in all!’ thus (he thinks). Five eat of it,—the id4 indeed means cattle, and cattle are fivefold: hence five eat of it. 40. Now when he (the Hotvz) intones (in a loud voice)!, he (the Adhvaryu) divides the (Agni) cake into four parts, and lays it on the barhis (the sacrificial grass covering the altar). Here it lies in place of the fathers; for there are four intermediate quarters, and the intermediate quarters represent the fathers: for this reason he divides the cake into four parts, and lays it on the barhis *. 1 Viz. ‘1d4 is called hither!’ see par. 24. According to Katy. III, 4, 12, all (the other priests and the sacrificer, probably with the exception of the Brahman) touch the id4 (or, according to Karka, they touch the Hotr? who holds the ida) whilst the invocation of the idé takes place. The quartering of the cake, according to ib. 13, is done with the text, ‘Make swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!’
2The quartering of the cake, according to ib. 13, is done with the text, ‘Make swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!’ 2 According to K4ty. III, 4, 14, the Adhvaryu puts the four parts on the barhis and assigns one to each priest. But according to the commentary and to other Sfitras, it is the sacrificer who allocates the portions by laying them down so as to correspond with the four intermediate regions, commencing in the south-east (or Agni’s) region, and saying, ‘This for the Brahman,’ ‘ This for the Hotri,’‘ This for the Adhvaryu,’ ‘ This for the Agnidh.’ The sacrificer then shifts his Bréhmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Vag. S. II, 31), ‘ Here, O fathers, regale yourselves! Like bulls come hither (avrishayadhvam) each to his own share!’ He then quits his hold of the portions, and murmurs, ‘ The fathers have regaled themselves: like bulls they came each to his own share!’ See Sat. Br.II, 4,2, 20 seq.; Vag. S.p.57. [The Kazva text of the Brahmaza does not mention the formulas here any more than does our author.] He then shifts the cord back on his left shoulder, touches water, and hands the portions to the priests for them to eat, KaAty. III, 4, 16-18, I KAwDA, 8 ADHYAYA, I BRAHMANA, 43. 229 41. And when he recites, ‘ Hither are called heaven and earth,’ he hands it (the shadavatta?) to the Agntdhra. The Agnidhra eats (the two pieces), with the respective texts (V4g. S. II, 10-11), ‘Hither is called mother Earth; may mother Earth call me to her! Agni (am I) by virtue of my Agnidhraship. Hail!’ ‘Hither is called father Heaven; may father Heaven call me to him! Agni (am I) by virtue of my Agnidhraship. Hail!’ He, the Agntdhra, truly is the representative of heaven and earth, and therefore he eats (the shadavatta) in this manner. 42. And when (the Hotvz) pronounces the benediction?, then (the sacrificer) mutters (V4g. S. II, 10a), ‘May Indra bestow on me that power of his! may abundant riches accrue to us! may there be blessings for us! may there be true blessings for us!’ For indeed this is a receiving of blessings: hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own. 43. [On the conclusion of the invocation and the eating *] they cleanse themselves (with water poured)
3may there be true blessings for us!’ For indeed this is a receiving of blessings: hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own. 43. [On the conclusion of the invocation and the eating *] they cleanse themselves (with water poured) 1 Katy. Sr. III, 4, 19. There is some uncertainty as to the particular time when the Adhvaryu cuts the shadavatta; cf. Hillebrandt, p. 123. Mahidhara on Vag. S. II, 10 remarks: When the Hotr7 pronounces the call to heaven and earth, then he (the Adhvaryu), having put one piece of each of the two cakes in (the two bowls of) the Shadavatta (vessel), gives it to the Agnfdh ; and the latter eats it with the formulas ‘ Hither is called (the mother Earth),’ &c. The ‘six cuttings’ of the Shadavatta consist of a piece of the Agni cake with an ‘underlayer’ and a dripping of butter for each of the two bowls of the Shadavatta dish. 2 That is, the formula ‘Hither is called the sacrificer,’ see par. 29. 5 The priests eat first their quarter of the cake and then, with the sacrificer, their share of the id&. The Hotr# eats also the avantared4, with the text (Asv. S. I, 7, 8), ‘O Ida, accept graciously our share!’ &c. 230 SATAPATHA-BRAHMANA, through the two strainers (pavitra, ‘ purifier’). For they have now performed the id4, which represents the domestic offerings; and thinking, ‘Purified by the purifiers we will now perform what part of the sacrifice remains still unaccomplished,’ they cleanse themselves with the strainers. 44. He (the Adhvaryu) then throws the two strainers on the prastara!. The prastara, doubtless, represents the sacrificer, and the two strainers the out-breathing and in-breathing: hence he thereby invokes out-breathing and in-breathing on the sacrificer; and for this reason he throws the strainers on the prastara. © SEconD BRAHMANA. Tue Arter-Orrerines (ANUYAGAS). 1. They now remove two burning samidhs (from the Ahavantya fire). That fire, indeed, is now worn out, (and therefore useless) for the after-offerings, since it has been carrying the sacrifice to the gods: ‘Let us perform the after-offerings in such (fire) as is not out-worn !’ thus they think, and for this reason they remove those two burning samidhs (from the fire). 2. Thereupon they again move them close (to the fire). Thereby they cause the fire to increase again and to be no longer out-worn: ‘Let us perform what part of the sacrifice remains still unaccomplished in such (fire) as is not out-worn!’ so think they, and for this reason they again move them close (to the fire). 3. He (the Agntdhra) then puts on the kindling- 1 See I, 3, 2, 5 seq. The K4zva text omits this paragraph. I KANDA, 8 ADHYAYA, 2 BRAHMANA, 5. 231 stick (which was reserved at the time of kindling)?. He thereby kindles that (fire): ‘Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished!’ thus he thinks, and for this reason he puts on the samidh.
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.
1I, 9, 1, 12 seq. I KANDA, 8 ADHYAYA, I BRAHMANA, 39. 227 I obtain prosperity!’ Now in praying for the blessing of cattle, he prays for prosperity; for cattle means prosperity: hence through these two benedictions everything is obtained; and therefore these two benedictions are here pronounced. 37. [He continues to call], ‘ Hither (he is) called to this (sacrifice, for the prayer’), “May the gods graciously accept this my offering (havis)!”’ he thereby invokes complete success on the sacrifice; for what offering the gods graciously accept, by that one gains great things: for this reason he says, ‘may they graciously accept *.’ 38. They (the priests and sacrificer) eat it (the idA), and do not offer it up in the fire; for assuredly the id&A means cattle: hence they do not offer it in the fire, lest they should throw the cattle into the fire. 39. In the vital airs rather it is offered, partly in the Hotvz, partly in the Sacrificer, partly in the Adhvaryu. Now, when he has broken off the forepart of the (Agni) cake, he places it before the dhruvd-spoon. But the dhruv4 represents the sacrificer: hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them ' See Sdyana’s comm. on Taitt. S. II, 6, 7, 6. * Before this formula the Black Yagur-veda inserts, ‘ Called (he is) to the heavenly abode!’ and after it as the final formula, ‘ All that is dear to him (the sacrificer) is called! Called (he is) of (?by) everything dear that is called!’ Taitt. Br. III, 5, 9, 3. For the modifications of the concluding mantras in the case of the ida being invoked for the mistress of the house (Sat. Br. I, 9, 2, 5), see Taitt. Br. III, 5, 13. Q 2 228 SATAPATHA-BRAHMANA, eat (of the id4): ‘May it be offered for me in all!’ thus (he thinks). Five eat of it,—the id4 indeed means cattle, and cattle are fivefold: hence five eat of it. 40. Now when he (the Hotvz) intones (in a loud voice)!, he (the Adhvaryu) divides the (Agni) cake into four parts, and lays it on the barhis (the sacrificial grass covering the altar). Here it lies in place of the fathers; for there are four intermediate quarters, and the intermediate quarters represent the fathers: for this reason he divides the cake into four parts, and lays it on the barhis *. 1 Viz. ‘1d4 is called hither!’ see par. 24. According to Katy. III, 4, 12, all (the other priests and the sacrificer, probably with the exception of the Brahman) touch the id4 (or, according to Karka, they touch the Hotr? who holds the ida) whilst the invocation of the idé takes place. The quartering of the cake, according to ib. 13, is done with the text, ‘Make swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!’
2The quartering of the cake, according to ib. 13, is done with the text, ‘Make swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!’ 2 According to K4ty. III, 4, 14, the Adhvaryu puts the four parts on the barhis and assigns one to each priest. But according to the commentary and to other Sfitras, it is the sacrificer who allocates the portions by laying them down so as to correspond with the four intermediate regions, commencing in the south-east (or Agni’s) region, and saying, ‘This for the Brahman,’ ‘ This for the Hotri,’‘ This for the Adhvaryu,’ ‘ This for the Agnidh.’ The sacrificer then shifts his Bréhmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Vag. S. II, 31), ‘ Here, O fathers, regale yourselves! Like bulls come hither (avrishayadhvam) each to his own share!’ He then quits his hold of the portions, and murmurs, ‘ The fathers have regaled themselves: like bulls they came each to his own share!’ See Sat. Br.II, 4,2, 20 seq.; Vag. S.p.57. [The Kazva text of the Brahmaza does not mention the formulas here any more than does our author.] He then shifts the cord back on his left shoulder, touches water, and hands the portions to the priests for them to eat, KaAty. III, 4, 16-18, I KAwDA, 8 ADHYAYA, I BRAHMANA, 43. 229 41. And when he recites, ‘ Hither are called heaven and earth,’ he hands it (the shadavatta?) to the Agntdhra. The Agnidhra eats (the two pieces), with the respective texts (V4g. S. II, 10-11), ‘Hither is called mother Earth; may mother Earth call me to her! Agni (am I) by virtue of my Agnidhraship. Hail!’ ‘Hither is called father Heaven; may father Heaven call me to him! Agni (am I) by virtue of my Agnidhraship. Hail!’ He, the Agntdhra, truly is the representative of heaven and earth, and therefore he eats (the shadavatta) in this manner. 42. And when (the Hotvz) pronounces the benediction?, then (the sacrificer) mutters (V4g. S. II, 10a), ‘May Indra bestow on me that power of his! may abundant riches accrue to us! may there be blessings for us! may there be true blessings for us!’ For indeed this is a receiving of blessings: hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own. 43. [On the conclusion of the invocation and the eating *] they cleanse themselves (with water poured)
3may there be true blessings for us!’ For indeed this is a receiving of blessings: hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own. 43. [On the conclusion of the invocation and the eating *] they cleanse themselves (with water poured) 1 Katy. Sr. III, 4, 19. There is some uncertainty as to the particular time when the Adhvaryu cuts the shadavatta; cf. Hillebrandt, p. 123. Mahidhara on Vag. S. II, 10 remarks: When the Hotr7 pronounces the call to heaven and earth, then he (the Adhvaryu), having put one piece of each of the two cakes in (the two bowls of) the Shadavatta (vessel), gives it to the Agnfdh ; and the latter eats it with the formulas ‘ Hither is called (the mother Earth),’ &c. The ‘six cuttings’ of the Shadavatta consist of a piece of the Agni cake with an ‘underlayer’ and a dripping of butter for each of the two bowls of the Shadavatta dish. 2 That is, the formula ‘Hither is called the sacrificer,’ see par. 29. 5 The priests eat first their quarter of the cake and then, with the sacrificer, their share of the id&. The Hotr# eats also the avantared4, with the text (Asv. S. I, 7, 8), ‘O Ida, accept graciously our share!’ &c. 230 SATAPATHA-BRAHMANA, through the two strainers (pavitra, ‘ purifier’). For they have now performed the id4, which represents the domestic offerings; and thinking, ‘Purified by the purifiers we will now perform what part of the sacrifice remains still unaccomplished,’ they cleanse themselves with the strainers. 44. He (the Adhvaryu) then throws the two strainers on the prastara!. The prastara, doubtless, represents the sacrificer, and the two strainers the out-breathing and in-breathing: hence he thereby invokes out-breathing and in-breathing on the sacrificer; and for this reason he throws the strainers on the prastara. © SEconD BRAHMANA. Tue Arter-Orrerines (ANUYAGAS). 1. They now remove two burning samidhs (from the Ahavantya fire). That fire, indeed, is now worn out, (and therefore useless) for the after-offerings, since it has been carrying the sacrifice to the gods: ‘Let us perform the after-offerings in such (fire) as is not out-worn !’ thus they think, and for this reason they remove those two burning samidhs (from the fire). 2. Thereupon they again move them close (to the fire). Thereby they cause the fire to increase again and to be no longer out-worn: ‘Let us perform what part of the sacrifice remains still unaccomplished in such (fire) as is not out-worn!’ so think they, and for this reason they again move them close (to the fire). 3. He (the Agntdhra) then puts on the kindling- 1 See I, 3, 2, 5 seq. The K4zva text omits this paragraph. I KANDA, 8 ADHYAYA, 2 BRAHMANA, 5. 231 stick (which was reserved at the time of kindling)?. He thereby kindles that (fire): ‘Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished!’ thus he thinks, and for this reason he puts on the samidh.
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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