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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. He urges on the two oxen. If they be both black, or if either of them be black, then let him know that it will rain, that Parganya will have abundance of rain that year: such indeed is science. 12. He (the Adhvaryu) first yokes them, with the text (Vag. S. IV, 33), ‘Ye oxen, come hither, patient of the yoke!’ for they are indeed oxen, and they are patient of the yoke ;—‘Let yourselves be yoked, tearless!’ for they are now being yoked; and tearless means unscathed ;—‘ not man-slaying, this means ‘not doing wrong ;’— ‘speeding the Brahman, for they are indeed speeders of the Brahman (worship, or the priests) ;— ‘Go ye happily to the sacrificer’s dwelling!’ this he says in order that the evil spirits may not injure them on the way. 13. Having then gone round to the back (of the 1 See I, 7, 1, 1; part i, p. 183. According to Ait. Br. III, 26, Krisfnu the Soma-keeper’s arrow cut off one of the talons of GAyatri’s left foot, which was turned into a porcupine. 111 KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 79 cart) and taken hold of the drag’, he says (to the Hotrz)?,‘ Recite to the bought Soma!’ or,‘—to Soma, now driven about!’ whichever way he pleases. 14. He then makes (the sacrificer*) say the text (Vag. S. IV, 34), ‘Thou art gracious unto me, go forth, O Lord of the world—,’ for he (Soma) is indeed gracious to hinr, wherefore he heeds no other but him. Even his (Soma’s own) kings* come (to 1 Apalamba, a piece of wood fastened to the back part of the cart to prevent its running backwards when going up-hill; or, according to others, a rope used for retarding the progress of the cart in going down-hill. Katy. VII,9,15 comm. The cart stands with the oxen towards the east ; it is then wheeled round towards the right to the west and driven to the hall, in front of which it is turned towards the north; the Soma being then taken down. See Ait. Br.I, 14. * The duties of the Hotrz, while the Soma-cart is driven to the hall, are set forth Asv. Srautas. IV, 4: He stands three feet behind the cart between the two wheel tracks, and throws thrice dust towards the south with the fore-part of his foot without moving the heel, with the formula, ‘Thou art wise, thou art intelligent, thou upholding all things: drive away the danger arising from men!’ Thereupon, after uttering the sound ‘ Him,’ he recites eight verses, or, the first and last being recited thrice each, in all twelve verses. Cf. Ait. Br. I, 13. He first remains standing in the same place and recites thrice the first verse. Then in following the cart he recites the five following verses. The cart having now stopped, he walks round it on its right (south) side, and while looking on the Soma follows it while it is placed on the throne. He then touches it and completes his recitation by the last two verses. The first of these two verses is the same which the sacrificer is to mutter (with the Adhvaryu) while Soma is carried into the hall, and which is given in paragraph 30.
2He then touches it and completes his recitation by the last two verses. The first of these two verses is the same which the sacrificer is to mutter (with the Adhvaryu) while Soma is carried into the hall, and which is given in paragraph 30. 8 While the Soma is driven to the hall, the sacrificer has to hold on to it from behind. ‘ ‘Asya ragfnah sabhag4z ;’—-Soma seems to be compared here with an emperor or overlord of kings (adhirago ragfi4m, V, 4, 2, 2), who is holding a royal court (régasabh4), or a Darbar, to which the under-kings are flocking. Sfyaa seems to interpret the passage differently : apy asya ragAnad iti sabhagd ity anena ra4g%4m anatikra- 80 SATAPATHA-BRAHMANA. him) to attend the assembly, and he is the first to salute the kings, for he is gracious. This is why he says, ‘Thou art gracious.’ ‘Go forth, O Lord of the world,’ he says, because he (Soma) is the lord of beings. ‘To all dwellings, ‘all dwellings’ doubtless means the limbs; with reference to his limbs he says this, ‘May no prowling enemies meet thee! may no waylayers meet thee! May no malicious wolves meet thee!’ this he says lest the evil spirits should meet him on his way. 15. ‘Having become a falcon, fly away!’ he thereby makes him fly forward after becoming a falcon; for the evil spirits fly not after what is fearful: now he, the falcon, forsooth is the most fearful, the strongest of birds, and as such a one he makes him (Soma) fly forwards when he says, ‘Having become a falcon, fly away!’ 16. Now they (can) only hit his body’, ‘Go to the sacrificer's dwelling,—that is the place prepared for us.’ In this there is nothing obscure. maziyam uktam bhavati; api sambh4vanay4m madhuparkam 4ha ‘rage skiryasvasurapitrivyamatulanam heti’ (Asv. Grshyas. I, 24) sambhavanfyandm madhye ragi4m prathamato nirdisena (!) sresh‘hy4vagamad itarapfyopalakshakatven4py asya rfg4na iti nirdesa iti mantavyam, ragfia 4gatin svayam prahva eva san pfirvas tebhyak prag evabhivadati vagvyavah4ram karoti. The K4nva text reads: For he is his gracious lord, therefore he heeds not even a king ; and yet (?) he is the first to salute the kings: thus he is indeed gracious to him : ‘esha va etasya bhadro bhavati, tasmad esha na rfganam fanadriyate tho pfirvo ragiio’bhivadati tath4syaisha eva bhadro bhavati(!),’ 1 Or, they can only shoot after his body, ‘sartram evanvavahanti.’ The KAnva text has ‘athasyedam sarfram evanas4 ’nvavahanti,’ i. e. ‘Now they only bring his body with the cart.’ The MS. of Saéyana also has ‘anvavahanti,’ but it explains it by ‘syenibhdvad up4deyasya sframsasya badhabhavdd dhanta sariram evanugatya hanti nétmanam,’ III KANDA, 3 ADHYAYA, 4 BRAHMAVA, 18. 8I
3e. ‘Now they only bring his body with the cart.’ The MS. of Saéyana also has ‘anvavahanti,’ but it explains it by ‘syenibhdvad up4deyasya sframsasya badhabhavdd dhanta sariram evanugatya hanti nétmanam,’ III KANDA, 3 ADHYAYA, 4 BRAHMAVA, 18. 8I 17. Thereupon he recites the Subrahmamyé litany. Even as one would say to those for whom he intends to prepare a meal, ‘On such and such a day I will prepare a meal for you;’ so does he thereby announce the sacrifice to the gods. ‘Subrahmazyém! Subrahmazyém! Subrahmazyém!’ thus he calls, for the Brahman indeed moves the gods onward. Thrice he says it, because the sacrifice is threefold. 18. ‘Come, O Indra!’ Indra is the deity of the sacrifice: therefore he says, ‘Come, O Indra!’ ‘Come, O lord of the bay steeds! Ram of Medhatithi!! Wife of Vvrzshamasva*! Bestriding buffalo! Lover of Ahaly4*!’ Thereby he wishes him joy in those affairs of his. 1 This myth, according to which Indra was supposed to have assumed the form of a ram and to have carried off Medhatithi, the Kanva (or, according to others, to have robbed him of his Soma), appears to be alluded to in Rig-veda VIII, 2, 40. On the possible connection of the myth with the Greek one of Ganymede, see Weber, Ind. Stud. IX, p. 40. Sayaza does not explain the Subrahmany4 formula, but remarks, that he has already done so in the Sama-brahmama (viz. in the Shadvimsa). 2 According to Rig-veda I, 51, 13, Indra became the wife (men4) of Vrishazasva (Mena) ; the reason for this transformation being, according to the Shadvimsa Br., that he was in love with Mena or Menaké, the daughter of that king (or sage). Ind. Stud. I, p. 38. The later explanation of the simple statement of the Rik seems of doubtful authenticity, unless the choice of the word men4 for ‘wife’ was intended by the bard as an allusion to the name of the king’s daughter. It is more likely that the myth alluded to in the Rik had been forgotten at the time of the Brahmamas, and a new version of it was invented, based on the ‘men4’ of the original. Haug, Transl. Ait. Br. p. 383, takes Mena here as a name. 3 This is another of Indra’s love-myths about which very little is known. Ahaly& (Maitrey?) is said to have been the wife of the Rishi Gautama (or of Kausika, according to Shady. Br.) and to have been loved by Indra. (26] G 82 SATAPATHA-BRAHMANA. 19. ‘O Kausika!, Brahman, thou who callest thee Gautama®’ Just so has this (formula) been devised in these days by Arumi, to wit, ‘thou who callest thee Gautama :’ he may say it, if he choose, and if he does not choose, he need not attend to it®, ‘In so and so many days, to the Somafeast,’ (stating) in how many days from hence thé pressing is to be. 20. ‘Ye gods and priests, come hither*!’ This he says to the gods and Brahmans, because it is of these two, the gods and Brahmans, that he has need.
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.
111. He urges on the two oxen. If they be both black, or if either of them be black, then let him know that it will rain, that Parganya will have abundance of rain that year: such indeed is science. 12. He (the Adhvaryu) first yokes them, with the text (Vag. S. IV, 33), ‘Ye oxen, come hither, patient of the yoke!’ for they are indeed oxen, and they are patient of the yoke ;—‘Let yourselves be yoked, tearless!’ for they are now being yoked; and tearless means unscathed ;—‘ not man-slaying, this means ‘not doing wrong ;’— ‘speeding the Brahman, for they are indeed speeders of the Brahman (worship, or the priests) ;— ‘Go ye happily to the sacrificer’s dwelling!’ this he says in order that the evil spirits may not injure them on the way. 13. Having then gone round to the back (of the 1 See I, 7, 1, 1; part i, p. 183. According to Ait. Br. III, 26, Krisfnu the Soma-keeper’s arrow cut off one of the talons of GAyatri’s left foot, which was turned into a porcupine. 111 KANDA, 3 ADHYAYA, 4 BRAHMANA, 14. 79 cart) and taken hold of the drag’, he says (to the Hotrz)?,‘ Recite to the bought Soma!’ or,‘—to Soma, now driven about!’ whichever way he pleases. 14. He then makes (the sacrificer*) say the text (Vag. S. IV, 34), ‘Thou art gracious unto me, go forth, O Lord of the world—,’ for he (Soma) is indeed gracious to hinr, wherefore he heeds no other but him. Even his (Soma’s own) kings* come (to 1 Apalamba, a piece of wood fastened to the back part of the cart to prevent its running backwards when going up-hill; or, according to others, a rope used for retarding the progress of the cart in going down-hill. Katy. VII,9,15 comm. The cart stands with the oxen towards the east ; it is then wheeled round towards the right to the west and driven to the hall, in front of which it is turned towards the north; the Soma being then taken down. See Ait. Br.I, 14. * The duties of the Hotrz, while the Soma-cart is driven to the hall, are set forth Asv. Srautas. IV, 4: He stands three feet behind the cart between the two wheel tracks, and throws thrice dust towards the south with the fore-part of his foot without moving the heel, with the formula, ‘Thou art wise, thou art intelligent, thou upholding all things: drive away the danger arising from men!’ Thereupon, after uttering the sound ‘ Him,’ he recites eight verses, or, the first and last being recited thrice each, in all twelve verses. Cf. Ait. Br. I, 13. He first remains standing in the same place and recites thrice the first verse. Then in following the cart he recites the five following verses. The cart having now stopped, he walks round it on its right (south) side, and while looking on the Soma follows it while it is placed on the throne. He then touches it and completes his recitation by the last two verses. The first of these two verses is the same which the sacrificer is to mutter (with the Adhvaryu) while Soma is carried into the hall, and which is given in paragraph 30.
2He then touches it and completes his recitation by the last two verses. The first of these two verses is the same which the sacrificer is to mutter (with the Adhvaryu) while Soma is carried into the hall, and which is given in paragraph 30. 8 While the Soma is driven to the hall, the sacrificer has to hold on to it from behind. ‘ ‘Asya ragfnah sabhag4z ;’—-Soma seems to be compared here with an emperor or overlord of kings (adhirago ragfi4m, V, 4, 2, 2), who is holding a royal court (régasabh4), or a Darbar, to which the under-kings are flocking. Sfyaa seems to interpret the passage differently : apy asya ragAnad iti sabhagd ity anena ra4g%4m anatikra- 80 SATAPATHA-BRAHMANA. him) to attend the assembly, and he is the first to salute the kings, for he is gracious. This is why he says, ‘Thou art gracious.’ ‘Go forth, O Lord of the world,’ he says, because he (Soma) is the lord of beings. ‘To all dwellings, ‘all dwellings’ doubtless means the limbs; with reference to his limbs he says this, ‘May no prowling enemies meet thee! may no waylayers meet thee! May no malicious wolves meet thee!’ this he says lest the evil spirits should meet him on his way. 15. ‘Having become a falcon, fly away!’ he thereby makes him fly forward after becoming a falcon; for the evil spirits fly not after what is fearful: now he, the falcon, forsooth is the most fearful, the strongest of birds, and as such a one he makes him (Soma) fly forwards when he says, ‘Having become a falcon, fly away!’ 16. Now they (can) only hit his body’, ‘Go to the sacrificer's dwelling,—that is the place prepared for us.’ In this there is nothing obscure. maziyam uktam bhavati; api sambh4vanay4m madhuparkam 4ha ‘rage skiryasvasurapitrivyamatulanam heti’ (Asv. Grshyas. I, 24) sambhavanfyandm madhye ragi4m prathamato nirdisena (!) sresh‘hy4vagamad itarapfyopalakshakatven4py asya rfg4na iti nirdesa iti mantavyam, ragfia 4gatin svayam prahva eva san pfirvas tebhyak prag evabhivadati vagvyavah4ram karoti. The K4nva text reads: For he is his gracious lord, therefore he heeds not even a king ; and yet (?) he is the first to salute the kings: thus he is indeed gracious to him : ‘esha va etasya bhadro bhavati, tasmad esha na rfganam fanadriyate tho pfirvo ragiio’bhivadati tath4syaisha eva bhadro bhavati(!),’ 1 Or, they can only shoot after his body, ‘sartram evanvavahanti.’ The KAnva text has ‘athasyedam sarfram evanas4 ’nvavahanti,’ i. e. ‘Now they only bring his body with the cart.’ The MS. of Saéyana also has ‘anvavahanti,’ but it explains it by ‘syenibhdvad up4deyasya sframsasya badhabhavdd dhanta sariram evanugatya hanti nétmanam,’ III KANDA, 3 ADHYAYA, 4 BRAHMAVA, 18. 8I
3e. ‘Now they only bring his body with the cart.’ The MS. of Saéyana also has ‘anvavahanti,’ but it explains it by ‘syenibhdvad up4deyasya sframsasya badhabhavdd dhanta sariram evanugatya hanti nétmanam,’ III KANDA, 3 ADHYAYA, 4 BRAHMAVA, 18. 8I 17. Thereupon he recites the Subrahmamyé litany. Even as one would say to those for whom he intends to prepare a meal, ‘On such and such a day I will prepare a meal for you;’ so does he thereby announce the sacrifice to the gods. ‘Subrahmazyém! Subrahmazyém! Subrahmazyém!’ thus he calls, for the Brahman indeed moves the gods onward. Thrice he says it, because the sacrifice is threefold. 18. ‘Come, O Indra!’ Indra is the deity of the sacrifice: therefore he says, ‘Come, O Indra!’ ‘Come, O lord of the bay steeds! Ram of Medhatithi!! Wife of Vvrzshamasva*! Bestriding buffalo! Lover of Ahaly4*!’ Thereby he wishes him joy in those affairs of his. 1 This myth, according to which Indra was supposed to have assumed the form of a ram and to have carried off Medhatithi, the Kanva (or, according to others, to have robbed him of his Soma), appears to be alluded to in Rig-veda VIII, 2, 40. On the possible connection of the myth with the Greek one of Ganymede, see Weber, Ind. Stud. IX, p. 40. Sayaza does not explain the Subrahmany4 formula, but remarks, that he has already done so in the Sama-brahmama (viz. in the Shadvimsa). 2 According to Rig-veda I, 51, 13, Indra became the wife (men4) of Vrishazasva (Mena) ; the reason for this transformation being, according to the Shadvimsa Br., that he was in love with Mena or Menaké, the daughter of that king (or sage). Ind. Stud. I, p. 38. The later explanation of the simple statement of the Rik seems of doubtful authenticity, unless the choice of the word men4 for ‘wife’ was intended by the bard as an allusion to the name of the king’s daughter. It is more likely that the myth alluded to in the Rik had been forgotten at the time of the Brahmamas, and a new version of it was invented, based on the ‘men4’ of the original. Haug, Transl. Ait. Br. p. 383, takes Mena here as a name. 3 This is another of Indra’s love-myths about which very little is known. Ahaly& (Maitrey?) is said to have been the wife of the Rishi Gautama (or of Kausika, according to Shady. Br.) and to have been loved by Indra. (26] G 82 SATAPATHA-BRAHMANA. 19. ‘O Kausika!, Brahman, thou who callest thee Gautama®’ Just so has this (formula) been devised in these days by Arumi, to wit, ‘thou who callest thee Gautama :’ he may say it, if he choose, and if he does not choose, he need not attend to it®, ‘In so and so many days, to the Somafeast,’ (stating) in how many days from hence thé pressing is to be. 20. ‘Ye gods and priests, come hither*!’ This he says to the gods and Brahmans, because it is of these two, the gods and Brahmans, that he has need.
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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