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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. They are joined (fitted) together along their edge’, for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes: thus, after uniting (mithunikyztya) these two worlds, he consecrates him thereon. 3. But if there be only one (skin), then it is an image of these (three) worlds; then he consecrates him on these (three) worlds. Those (hairs) which are white are an image of the sky; those which are black are (an image) of this (earth) ;—or, if he likes, conversely: those which are black are an image of the sky, and those which are white are (an image) of this (earth). Those which are of a brownish yellow colour’, are an image of the atmosphere. Thus he consecrates him on these (three) worlds. 4. And let him, in that case, turn in the hind end (of the skin)*: thus, after uniting these worlds with each other, he consecrates him thereon. 5. He then squats down behind the two skins, with his face towards the east and with bent (right) knee; and while touching them thus‘ at a place The two skins are fitted together at the inner sides, and stretched along the ground by means of wooden pins driven into the ground and passed through holes all round the edge of the skins ; the hairy sides of the latter remaining outside (above and below). At their hind parts they are tacked together by ‘means of a thong passed through the holes and tied together in a loop.’ 2 Y4ny eva babhrfmiva harizi. The KAzva text reads, Yany eva madhye babhr(imi v4 hariai v4, ‘those in the centre (or between the black and white) which are either brown or yellow (grey). 5 According to K4ty. VII, 3, 21 it would seem that the two hind feet, or one of them, should be doubled up (at the joint) and sewed under. According to the Sfitras of the Black Yagus, on the other hand, the right fore-foot is turned under. * According to the Sftras of the Black Yagus, he is to touch at III KANDA, 2 ADHYAYA, I BRAHMANA, 9. 27 where the white and black (hair) join, he mutters (Vag. S. IV, 9),‘Ye are the images of the Rk and S4man;’—an image doubtless is what is conformable!: ‘Ye are conformable to the 774s and s4mans’ he thereby means to say. 6. ‘I touch you.’ Now, he who is consecrated becomes an embryo, and enters into the metres: hence he has his hands closed, since embryos have their hands closed. 7. And when he says,‘I touch you,’ he means to say, ‘I enter into you.’ ‘Do ye guard me up to the goal of this sacrifice!’ whereby he says, ‘Do ye protect me until the completion of this sacrifice !’
27. And when he says,‘I touch you,’ he means to say, ‘I enter into you.’ ‘Do ye guard me up to the goal of this sacrifice!’ whereby he says, ‘Do ye protect me until the completion of this sacrifice !’ 8. He then kneels down with his right knee (on the skin), with the text, ‘Thou art a refuge: afford me refuge!’ for the skin (4arma) of the black deer it is indeed among men, but among the gods it is a refuge (sarma): therefore he says, ‘Thou art a refuge: afford me refuge. ‘Homage be to thee: injure me not!’ Nowhe who raises himself upon the sacrifice! doubtless raises himself to one that is his better; for the black deer skin is a (means of) sacrifice. Hereby, now, he propitiates that sacrifice, and thus that sacrifice does not injure him: for this reason he says, ‘ Homage be to thee: injure me not!’ 9. He must indeed sit down first on the hind part (of the skin). Were he, on the other hand, to sit down at once in the middle (of the skin), and were the same time the white hair with his thumb and the black with his fore-finger. Say. on Taitt. S, I, 2, 2 (vol. i, p. 297). 1 Sreyimsam va esha up4dhirohati yo manushya’ san yagiam up&dhirohati. Kava recension. 28 SATAPATHA-BRAHMANA. any one there to curse him, saying, ‘ He shall either become demented or fall down headlong!’ then that would indeed come to pass. Let him therefore first sit down on the hind part (of the skin). 10. He then girds himself with the zone. For once upon a time when the Angiras were consecrated, they were seized with weakness, for they had prepared no other food but fast-milk. They then perceived this (source of) strength (viz. the zone), and this (source of) strength they put in (or round) the middle of their body as a (means of attaining) completion: and thereby they attained completion. And so does he now put that (source of) strength in the middle of his body and thereby attain completion. 11. It is made of hemp. Hempen it is in order to be soft. Now when Pragapati, having become an embryo, sprung forth from that sacrifice, that which was nearest to him, the amnion, became hempen threads: hence they smell putrid. And that which was the outer membrane (and placenta) became the garment of the consecrated. Now the amnion lies under the outer membrane, and hence that (zone) is worn under the garment. And in like manner as Pragapati, having become an embryo, sprung forth from that sacrifice, so does he become an embryo and spring forth from that sacrifice. 12. It (the cord) is a triple one, because food is threefold, food being cattle. (Moreover) the father and mother (are two), and that which is born is a third: hence it is a triple (cord). 13. It is intertwined with a shoot of reed (muzga) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited after 111 KANDA, 2 ADHYAYA, I BRAHMANA, I8. 29
313. It is intertwined with a shoot of reed (muzga) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited after 111 KANDA, 2 ADHYAYA, I BRAHMANA, I8. 29 the manner of a braid of hair. For were it to be twisted' sunwise (from left to right) as any other cords, it would be human; and were it twisted contrary to the course of the sun, it would be sacred to the Fathers: hence it is plaited after the manner of a braid of hair. 14. He girds himself with it, with the text (Vag. S. IV, 10), ‘Thou art the strength of the Angiras,—for the Angiras perceived this (source of) strength ;—‘ soft as wool, bestow thou strength on me!’ there is nothing obscure in this. 15. He then tucks up the end of his (nether) garment, with the text, ‘Thou art Soma’s tuck.’ For heretofore it was the tuck of him, the unconsecrated; but now that he is consecrated, it is that of Soma?: therefore he says, ‘Thou art Soma’s tuck.’ 16. He then wraps up (his head)*. For he who is consecrated becomes an embryo ; and embryos are enveloped both by the amnion and the outer membrane: therefore he covers (his head). 17. He covers himself, with the text, ‘Thou art Vishau’s refuge, the refuge of the sacrificer.’ He who is consecrated indeed becomes both Vishzu and a sacrificer; for when he is consecrated, he is Vishzu ; and when he sacrifices, he is the sacrificer : therefore he says, ‘Thou art Vishzu’s refuge, the refuge of the sacrificer.’ 18. Thereupon he ties a black deer’s horn to the * Twisted and plaited is here expressed by the same term ‘ srishia.’ * Literally, but now (it being that) of (him) the consecrated, (it is that) of Soma. * With his upper garment, or, according to others, with a turban. Katy. VII, 3, 28 scholl. .30 SATAPATHA-BRAHMANA. end (of his garment'). Now the gods and the Asuras, both of them sprung from Prag4pati, entered upon their father Pragdpati’s inheritance: the gods came in for the Mind and the Asuras for Speech. Thereby the gods came in for the sacrifice and Asuras for speech; the gods for yonder _ (heaven) and the Asuras for this (earth). 19. The gods said to Yag#a (m., the sacrifice), ‘ That Vaé (f., speech) is a woman: beckon her, and she will certainly call thee to her. Or it may be, he himself thought, ‘That V4é is a woman: I will beckon her and she will certainly call me to her.’ He accordingly beckoned her. She, however, at first disdained him from the distance: and hence a woman, when beckoned by a man, at first disdains him from the distance. He said, ‘ She has disdained me from the distance.’ 20. They said, ‘ Do but beckon her, reverend sir, and she will certainly call thee to her.’ He beckoned her; but she only replied to him, as it were, by shaking her head: and hence a woman, when beckoned by a man, only replies to him, as it were, by shaking her head. He said, ‘She has only replied to me by shaking her head.’
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.
12. They are joined (fitted) together along their edge’, for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes: thus, after uniting (mithunikyztya) these two worlds, he consecrates him thereon. 3. But if there be only one (skin), then it is an image of these (three) worlds; then he consecrates him on these (three) worlds. Those (hairs) which are white are an image of the sky; those which are black are (an image) of this (earth) ;—or, if he likes, conversely: those which are black are an image of the sky, and those which are white are (an image) of this (earth). Those which are of a brownish yellow colour’, are an image of the atmosphere. Thus he consecrates him on these (three) worlds. 4. And let him, in that case, turn in the hind end (of the skin)*: thus, after uniting these worlds with each other, he consecrates him thereon. 5. He then squats down behind the two skins, with his face towards the east and with bent (right) knee; and while touching them thus‘ at a place The two skins are fitted together at the inner sides, and stretched along the ground by means of wooden pins driven into the ground and passed through holes all round the edge of the skins ; the hairy sides of the latter remaining outside (above and below). At their hind parts they are tacked together by ‘means of a thong passed through the holes and tied together in a loop.’ 2 Y4ny eva babhrfmiva harizi. The KAzva text reads, Yany eva madhye babhr(imi v4 hariai v4, ‘those in the centre (or between the black and white) which are either brown or yellow (grey). 5 According to K4ty. VII, 3, 21 it would seem that the two hind feet, or one of them, should be doubled up (at the joint) and sewed under. According to the Sfitras of the Black Yagus, on the other hand, the right fore-foot is turned under. * According to the Sftras of the Black Yagus, he is to touch at III KANDA, 2 ADHYAYA, I BRAHMANA, 9. 27 where the white and black (hair) join, he mutters (Vag. S. IV, 9),‘Ye are the images of the Rk and S4man;’—an image doubtless is what is conformable!: ‘Ye are conformable to the 774s and s4mans’ he thereby means to say. 6. ‘I touch you.’ Now, he who is consecrated becomes an embryo, and enters into the metres: hence he has his hands closed, since embryos have their hands closed. 7. And when he says,‘I touch you,’ he means to say, ‘I enter into you.’ ‘Do ye guard me up to the goal of this sacrifice!’ whereby he says, ‘Do ye protect me until the completion of this sacrifice !’
27. And when he says,‘I touch you,’ he means to say, ‘I enter into you.’ ‘Do ye guard me up to the goal of this sacrifice!’ whereby he says, ‘Do ye protect me until the completion of this sacrifice !’ 8. He then kneels down with his right knee (on the skin), with the text, ‘Thou art a refuge: afford me refuge!’ for the skin (4arma) of the black deer it is indeed among men, but among the gods it is a refuge (sarma): therefore he says, ‘Thou art a refuge: afford me refuge. ‘Homage be to thee: injure me not!’ Nowhe who raises himself upon the sacrifice! doubtless raises himself to one that is his better; for the black deer skin is a (means of) sacrifice. Hereby, now, he propitiates that sacrifice, and thus that sacrifice does not injure him: for this reason he says, ‘ Homage be to thee: injure me not!’ 9. He must indeed sit down first on the hind part (of the skin). Were he, on the other hand, to sit down at once in the middle (of the skin), and were the same time the white hair with his thumb and the black with his fore-finger. Say. on Taitt. S, I, 2, 2 (vol. i, p. 297). 1 Sreyimsam va esha up4dhirohati yo manushya’ san yagiam up&dhirohati. Kava recension. 28 SATAPATHA-BRAHMANA. any one there to curse him, saying, ‘ He shall either become demented or fall down headlong!’ then that would indeed come to pass. Let him therefore first sit down on the hind part (of the skin). 10. He then girds himself with the zone. For once upon a time when the Angiras were consecrated, they were seized with weakness, for they had prepared no other food but fast-milk. They then perceived this (source of) strength (viz. the zone), and this (source of) strength they put in (or round) the middle of their body as a (means of attaining) completion: and thereby they attained completion. And so does he now put that (source of) strength in the middle of his body and thereby attain completion. 11. It is made of hemp. Hempen it is in order to be soft. Now when Pragapati, having become an embryo, sprung forth from that sacrifice, that which was nearest to him, the amnion, became hempen threads: hence they smell putrid. And that which was the outer membrane (and placenta) became the garment of the consecrated. Now the amnion lies under the outer membrane, and hence that (zone) is worn under the garment. And in like manner as Pragapati, having become an embryo, sprung forth from that sacrifice, so does he become an embryo and spring forth from that sacrifice. 12. It (the cord) is a triple one, because food is threefold, food being cattle. (Moreover) the father and mother (are two), and that which is born is a third: hence it is a triple (cord). 13. It is intertwined with a shoot of reed (muzga) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited after 111 KANDA, 2 ADHYAYA, I BRAHMANA, I8. 29
313. It is intertwined with a shoot of reed (muzga) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited after 111 KANDA, 2 ADHYAYA, I BRAHMANA, I8. 29 the manner of a braid of hair. For were it to be twisted' sunwise (from left to right) as any other cords, it would be human; and were it twisted contrary to the course of the sun, it would be sacred to the Fathers: hence it is plaited after the manner of a braid of hair. 14. He girds himself with it, with the text (Vag. S. IV, 10), ‘Thou art the strength of the Angiras,—for the Angiras perceived this (source of) strength ;—‘ soft as wool, bestow thou strength on me!’ there is nothing obscure in this. 15. He then tucks up the end of his (nether) garment, with the text, ‘Thou art Soma’s tuck.’ For heretofore it was the tuck of him, the unconsecrated; but now that he is consecrated, it is that of Soma?: therefore he says, ‘Thou art Soma’s tuck.’ 16. He then wraps up (his head)*. For he who is consecrated becomes an embryo ; and embryos are enveloped both by the amnion and the outer membrane: therefore he covers (his head). 17. He covers himself, with the text, ‘Thou art Vishau’s refuge, the refuge of the sacrificer.’ He who is consecrated indeed becomes both Vishzu and a sacrificer; for when he is consecrated, he is Vishzu ; and when he sacrifices, he is the sacrificer : therefore he says, ‘Thou art Vishzu’s refuge, the refuge of the sacrificer.’ 18. Thereupon he ties a black deer’s horn to the * Twisted and plaited is here expressed by the same term ‘ srishia.’ * Literally, but now (it being that) of (him) the consecrated, (it is that) of Soma. * With his upper garment, or, according to others, with a turban. Katy. VII, 3, 28 scholl. .30 SATAPATHA-BRAHMANA. end (of his garment'). Now the gods and the Asuras, both of them sprung from Prag4pati, entered upon their father Pragdpati’s inheritance: the gods came in for the Mind and the Asuras for Speech. Thereby the gods came in for the sacrifice and Asuras for speech; the gods for yonder _ (heaven) and the Asuras for this (earth). 19. The gods said to Yag#a (m., the sacrifice), ‘ That Vaé (f., speech) is a woman: beckon her, and she will certainly call thee to her. Or it may be, he himself thought, ‘That V4é is a woman: I will beckon her and she will certainly call me to her.’ He accordingly beckoned her. She, however, at first disdained him from the distance: and hence a woman, when beckoned by a man, at first disdains him from the distance. He said, ‘ She has disdained me from the distance.’ 20. They said, ‘ Do but beckon her, reverend sir, and she will certainly call thee to her.’ He beckoned her; but she only replied to him, as it were, by shaking her head: and hence a woman, when beckoned by a man, only replies to him, as it were, by shaking her head. He said, ‘She has only replied to me by shaking her head.’
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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