Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Let him, however, not do this; but let him only set up the one opposite the fire. For after setting it up the Adhvaryu does not quit his hold of it till the girding; but those (others) remain 1 No satisfactory explanation of ‘ prakubrat&’ occurs to me. It seems to be derived from ‘kubra,’ to which the dictionaries assign the meanings ‘ hole for sacrificial fire’ and ‘thread’ (besides those of ‘forest,’ ‘ earring,’ and ‘ cart’). Un4d. II, 28, derives this from a root ‘kub,’ to cover, shelter. ? For the safe foundation (or the protraction) of to-morrow’s Soma feast. The KAnva text, on the other hand, reads: ‘ Some, now, raise all (the stakes) on the upavasatha (day before the Soma feast) for the sake of quickening (? prakudratayai) the work, thinking, ‘we will quickly bring the sacrifice to a close.’ lI KANDA, 7 ADHYAYA, 2 BRAHMANA, 8. 177 ungirt during that night. Thus there would be an offence, since it is for the victim that the stake is set up, and the victim is (only) slaughtered on the next morning: let him therefore set up (the others) on the next morning. 5. Let him first set up that (stake) which stands (immediately) north of the one opposite the fire, then the one on the south, then a northern one,— last of all the one on the southern flank: thus it (the row of stakes) inclines to the north. 6. But they also say conversely!, ‘Let him first set up that which is south of the one opposite the fire, then the northern one, then a southern one,— last of all the one on the northern flank : and thus indeed his work attains completion towards the north.’ 7. Let the largest be the one forming the southern flank ; then shorter and shorter; and the one forming the northern flank the shortest: thus (the row of stakes) inclines to the north. 8. Thereupon they set up the wife-stake for the wives. It is for the sake of completeness, forsooth, that the wife-stake is set up: there they seize (and bind) the victim for Tvashérz, for Tvashévz fashions the cast seed, and hence he fashions the seed now cast. It (the victim to Tvashérz) is an animal with testicles, for such a one is a begetter. Let him not slay that one, but let him set it free after fire has been carried round it. Were he to slay it, there would assuredly be an end to offspring, but in this way he sets free the offspring. Therefore let him not 1 The Kaava text first mentions the practice set forth in the preceding paragraph, as the teaching of ‘some,’ but then rejects it in favour of the second alternative. [26] N 178 SATAPATHA-BRAHMANA. slay it, but let him set it free after fire has been carried round it. Tuirp BRAHMANA. B. Tue Kiriine or tue Victim. 1. There are both an animal and a sacrificial stake, for never do they immolate an animal without a stake. And as to why this is so :—well, animals did not at first submit thereto that they should become food, as they are now become food; for just as man here walks two-footed and erect, so did they walk two-footed and erect.
2And as to why this is so :—well, animals did not at first submit thereto that they should become food, as they are now become food; for just as man here walks two-footed and erect, so did they walk two-footed and erect. 2. Then the gods perceived that thunderbolt, to wit, the sacrificial stake; they raised it, and from fear thereof they (the animals) shrunk together and thus became four-footed, and thus became food, as they are now become food, for they submitted thereto: wherefore they immolate the animal only at a stake and never without a stake. 3. Having driven up the victim, and churned the fire, he binds it (to the stake). And as to why this is so :—well, animals did not at first submit thereto that they should become sacrificial food, as they are now become sacrificial food and are offered up in the fire. ‘ The gods secured them: even thus secured they did not resign themselves. 4. They spake, ‘ Verily, these (animals) know not the manner of this, that it is in fire that sacrificial food is offered, nor (do they know) that secure resort (the fire): let us offer fire into the fire after securing the animals and churning the fire, and they will know that this truly is the manner of sacrificial food, III KANDA, 7 ADHYAYA, 3 BRAHMANA, 9. 179 this its resort; that it is truly in fire that sacrificial food is offered: and accordingly they will resign themselves, and will be favourably disposed to the slaughtering.’ . 5. Having, then, first secured the animals, and churned the fire, they offered fire into the fire; and then they (the animals) knew that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered. And accordingly they resigned themselves, and became favourably disposed to the slaughtering. 6. And in like manner does he now offer fire into the fire, after securing the animal and churning the fire. It (the animal) knows that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered; and accordingly it resigns itself and becomes favourably disposed to the slaughtering. Therefore having driven up the victim and churned the fire, he binds it (to the stake). 7. As to this they say, ‘Let him not drive up (the victim), nor churn the fire; but having taken the rope and straightway gone thither and put (the rope) round it, let him bind it.’ Let him, however, not do this; for it would be as if he intended to commit secretly some lawless action. Let him therefore go round there. 8. Then, taking a straw, he drives it up, thinking, ‘having a companion, I will secure it;’ for he who has a companion is strong. 9. He takes the straw with (Vag. S. VI, 7), ‘ Thou art a cheerer!’ for a companion does cheer one: therefore he says, ‘Thou art a cheerer. ‘The celestial hosts have approached the gods;’ N 2 180 SATAPATHA-BRAHMANA.
39. He takes the straw with (Vag. S. VI, 7), ‘ Thou art a cheerer!’ for a companion does cheer one: therefore he says, ‘Thou art a cheerer. ‘The celestial hosts have approached the gods;’ N 2 180 SATAPATHA-BRAHMANA. the celestial hosts, forsooth, are those beasts: ‘they have submitted to the gods’ he means to say, when he says, ‘The celestial hosts have approached the gods.’ 10. ‘The considerate!, best of leaders;’ for the gods are wise: therefore he says, ‘The considerate, best of leaders.’ 11. ‘O divine Tvashévz, settle the wealth!’ for Tvash¢rz is lord of beasts (cattle), and wealth means cattle, it is with regard to those which did not submit that the gods then said to Tvash¢rz, ‘Quiet them,’ when he says, ‘O divine Tvashév, settle the wealth !’ 12. ‘May the offerings be relished by thee!’ Since they themselves submitted thereto that they should become sacrificial food, therefore he says, ‘May the offerings be relished by thee!’ 13. ‘Rejoice, ye prosperous!’ for cattle are prosperous: therefore he says, ‘ Rejoice ye prosperous. ‘O Lord of prayer, preserve our goods!’ The Lord of prayer, forsooth, is the Brahman; and goods mean cattle: those, which did not submit, the gods on that occasion enclosed with the Brahman on the farther side, and they did not pass over it. And in like manner does he now enclose them with the Brahman on the farther side, and they do not pass over it: therefore he says, ‘O Lord of prayer, preserve our goods!’ Having made a noose he throws it over (the victim). Now then as to the binding itself. ' Usig rather means ‘willing, loving, devoted.’ * According to the Taitt. authorities (Sayaza on Taitt. S. I, 3, 8), the rope is wound round the right fore-leg and then passed upwards 1. Having made a noose, he throws it ie victim) with (Vag. S. VI, 8), ‘With the noose of sacred order I bind thee, O oblation to the gods!’ for that rope, forsooth, is Varuza’s : therefore he thus binds it with the noose of sacred order, and thus that rope of Varuza does not injure it. 2. ‘Be bold, O man?!’ for at first man dared not® to approach it (the victim); but now that he thus binds it with the noose of sacred order, as an oblation to the gods, man dares to approach i therefore he says, ‘Be bold, O man!’ 3. He then binds it (to the stake) with (Vag. S. VI, 9), ‘At the impulse of the divine Savit7z, I bind thee with the arms of the Asvins, with the hands of Pashan, thee agreeable to Agni and Soma!’ Even as on that occasion’, when taking out an oblation for a deity, he assigns it, so does he now assign it to the two deities. He then sprinkles it,—one and the same, forsooth, is the to the head. From Katy. VI, 3, 27, on the other hand, it would seem that the rope is passed either between the horns (and under the neck ?), or round the horns.
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.
14. Let him, however, not do this; but let him only set up the one opposite the fire. For after setting it up the Adhvaryu does not quit his hold of it till the girding; but those (others) remain 1 No satisfactory explanation of ‘ prakubrat&’ occurs to me. It seems to be derived from ‘kubra,’ to which the dictionaries assign the meanings ‘ hole for sacrificial fire’ and ‘thread’ (besides those of ‘forest,’ ‘ earring,’ and ‘ cart’). Un4d. II, 28, derives this from a root ‘kub,’ to cover, shelter. ? For the safe foundation (or the protraction) of to-morrow’s Soma feast. The KAnva text, on the other hand, reads: ‘ Some, now, raise all (the stakes) on the upavasatha (day before the Soma feast) for the sake of quickening (? prakudratayai) the work, thinking, ‘we will quickly bring the sacrifice to a close.’ lI KANDA, 7 ADHYAYA, 2 BRAHMANA, 8. 177 ungirt during that night. Thus there would be an offence, since it is for the victim that the stake is set up, and the victim is (only) slaughtered on the next morning: let him therefore set up (the others) on the next morning. 5. Let him first set up that (stake) which stands (immediately) north of the one opposite the fire, then the one on the south, then a northern one,— last of all the one on the southern flank: thus it (the row of stakes) inclines to the north. 6. But they also say conversely!, ‘Let him first set up that which is south of the one opposite the fire, then the northern one, then a southern one,— last of all the one on the northern flank : and thus indeed his work attains completion towards the north.’ 7. Let the largest be the one forming the southern flank ; then shorter and shorter; and the one forming the northern flank the shortest: thus (the row of stakes) inclines to the north. 8. Thereupon they set up the wife-stake for the wives. It is for the sake of completeness, forsooth, that the wife-stake is set up: there they seize (and bind) the victim for Tvashérz, for Tvashévz fashions the cast seed, and hence he fashions the seed now cast. It (the victim to Tvashérz) is an animal with testicles, for such a one is a begetter. Let him not slay that one, but let him set it free after fire has been carried round it. Were he to slay it, there would assuredly be an end to offspring, but in this way he sets free the offspring. Therefore let him not 1 The Kaava text first mentions the practice set forth in the preceding paragraph, as the teaching of ‘some,’ but then rejects it in favour of the second alternative. [26] N 178 SATAPATHA-BRAHMANA. slay it, but let him set it free after fire has been carried round it. Tuirp BRAHMANA. B. Tue Kiriine or tue Victim. 1. There are both an animal and a sacrificial stake, for never do they immolate an animal without a stake. And as to why this is so :—well, animals did not at first submit thereto that they should become food, as they are now become food; for just as man here walks two-footed and erect, so did they walk two-footed and erect.
2And as to why this is so :—well, animals did not at first submit thereto that they should become food, as they are now become food; for just as man here walks two-footed and erect, so did they walk two-footed and erect. 2. Then the gods perceived that thunderbolt, to wit, the sacrificial stake; they raised it, and from fear thereof they (the animals) shrunk together and thus became four-footed, and thus became food, as they are now become food, for they submitted thereto: wherefore they immolate the animal only at a stake and never without a stake. 3. Having driven up the victim, and churned the fire, he binds it (to the stake). And as to why this is so :—well, animals did not at first submit thereto that they should become sacrificial food, as they are now become sacrificial food and are offered up in the fire. ‘ The gods secured them: even thus secured they did not resign themselves. 4. They spake, ‘ Verily, these (animals) know not the manner of this, that it is in fire that sacrificial food is offered, nor (do they know) that secure resort (the fire): let us offer fire into the fire after securing the animals and churning the fire, and they will know that this truly is the manner of sacrificial food, III KANDA, 7 ADHYAYA, 3 BRAHMANA, 9. 179 this its resort; that it is truly in fire that sacrificial food is offered: and accordingly they will resign themselves, and will be favourably disposed to the slaughtering.’ . 5. Having, then, first secured the animals, and churned the fire, they offered fire into the fire; and then they (the animals) knew that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered. And accordingly they resigned themselves, and became favourably disposed to the slaughtering. 6. And in like manner does he now offer fire into the fire, after securing the animal and churning the fire. It (the animal) knows that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered; and accordingly it resigns itself and becomes favourably disposed to the slaughtering. Therefore having driven up the victim and churned the fire, he binds it (to the stake). 7. As to this they say, ‘Let him not drive up (the victim), nor churn the fire; but having taken the rope and straightway gone thither and put (the rope) round it, let him bind it.’ Let him, however, not do this; for it would be as if he intended to commit secretly some lawless action. Let him therefore go round there. 8. Then, taking a straw, he drives it up, thinking, ‘having a companion, I will secure it;’ for he who has a companion is strong. 9. He takes the straw with (Vag. S. VI, 7), ‘ Thou art a cheerer!’ for a companion does cheer one: therefore he says, ‘Thou art a cheerer. ‘The celestial hosts have approached the gods;’ N 2 180 SATAPATHA-BRAHMANA.
39. He takes the straw with (Vag. S. VI, 7), ‘ Thou art a cheerer!’ for a companion does cheer one: therefore he says, ‘Thou art a cheerer. ‘The celestial hosts have approached the gods;’ N 2 180 SATAPATHA-BRAHMANA. the celestial hosts, forsooth, are those beasts: ‘they have submitted to the gods’ he means to say, when he says, ‘The celestial hosts have approached the gods.’ 10. ‘The considerate!, best of leaders;’ for the gods are wise: therefore he says, ‘The considerate, best of leaders.’ 11. ‘O divine Tvashévz, settle the wealth!’ for Tvash¢rz is lord of beasts (cattle), and wealth means cattle, it is with regard to those which did not submit that the gods then said to Tvash¢rz, ‘Quiet them,’ when he says, ‘O divine Tvashév, settle the wealth !’ 12. ‘May the offerings be relished by thee!’ Since they themselves submitted thereto that they should become sacrificial food, therefore he says, ‘May the offerings be relished by thee!’ 13. ‘Rejoice, ye prosperous!’ for cattle are prosperous: therefore he says, ‘ Rejoice ye prosperous. ‘O Lord of prayer, preserve our goods!’ The Lord of prayer, forsooth, is the Brahman; and goods mean cattle: those, which did not submit, the gods on that occasion enclosed with the Brahman on the farther side, and they did not pass over it. And in like manner does he now enclose them with the Brahman on the farther side, and they do not pass over it: therefore he says, ‘O Lord of prayer, preserve our goods!’ Having made a noose he throws it over (the victim). Now then as to the binding itself. ' Usig rather means ‘willing, loving, devoted.’ * According to the Taitt. authorities (Sayaza on Taitt. S. I, 3, 8), the rope is wound round the right fore-leg and then passed upwards 1. Having made a noose, he throws it ie victim) with (Vag. S. VI, 8), ‘With the noose of sacred order I bind thee, O oblation to the gods!’ for that rope, forsooth, is Varuza’s : therefore he thus binds it with the noose of sacred order, and thus that rope of Varuza does not injure it. 2. ‘Be bold, O man?!’ for at first man dared not® to approach it (the victim); but now that he thus binds it with the noose of sacred order, as an oblation to the gods, man dares to approach i therefore he says, ‘Be bold, O man!’ 3. He then binds it (to the stake) with (Vag. S. VI, 9), ‘At the impulse of the divine Savit7z, I bind thee with the arms of the Asvins, with the hands of Pashan, thee agreeable to Agni and Soma!’ Even as on that occasion’, when taking out an oblation for a deity, he assigns it, so does he now assign it to the two deities. He then sprinkles it,—one and the same, forsooth, is the to the head. From Katy. VI, 3, 27, on the other hand, it would seem that the rope is passed either between the horns (and under the neck ?), or round the horns.
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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