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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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. 1 Thus the author appears to take the formula ‘dharshé manushah.’ It would rather seem to mean, ‘ Be bold: [I am (or he, the slaughterer, is)]a man.’ Mahidhara interprets, ‘May he (the Samitr’) be bold enough!’ Either the Kazva reading ‘ dharshan m4nushah’ or that of the Taittiriyas ‘dharsha manushan’ would seem preferable. * The KAnva text has ‘dhrishnoti’ for ‘adhrishnot,’ which renders it more simple: ‘At first the man (the slaughterer) dares not approach it, but when he thus binds it, &c.’ * Viz. at the Haviryagiia; see I, 1, 2, 17. 182 SATAPATHA-BRAHMANA. significance of sprinkling: he thereby makes it sacrificially pure. 4. He sprinkles with, ‘For the waters—thee, for the plants!’ whereby it (the victim) exists, thereby he thus makes it sacrificially pure. For when it rains, then plants are produced here on earth; and by eating plants and drinking water that sap originates, and from sap seed, and from seed beasts: hence whereby it exists, wherefrom it springs, thereby he thus makes it sacrificially pure. 5. ‘May thy mother grant thee permission, and thy father—-,;’ for it is from its mother and father that it is born: hence wherefrom it is born, thereby he thus makes it sacrificially pure ; ‘—thine own brother, thy fellow in the herd;’ whereby he means to say, ‘whatever kin there is of thine, with their approval I slay thee. ‘I sprinkle thee, agreeable to Agniand Soma;’ he thus makes it pure for those two deities for whom he slays it. 6. With (Vag. S. VI, 10), ‘Thou art a drinker of water, he then holds (the lustral water) under (its mouth), whereby he renders it internally pure. He then sprinkles it underneath (the body), with, ‘May the divine waters make it palatable,a true palatable offering to the gods!’ he thus makes it sacrificially pure all over. 7. Thereupon he says (to the Hotvz),‘ Recite to the fire being kindled!’ when he has made the second libation of ghee!, and returned (to his former place) without letting the two spoons touch one another?, he anoints the victim with the (ghee in the) 1 For the course of performance, see I, 3, 5, 1 seq.; I, 4, 4, I seq. ? See I, 4, 5, 5- II KANDA, 7 ADHYAYA, 4 BRAHMANA, 10. 183 guht. For the second libation is the head of the sacrifice, and the sacrifice here indeed is that victim: hence he thereby puts the head on the sacrifice and therefore anoints the victim with the guhd. 8. With ‘May thy breath unite with the wind!’ he anoints it on the forehead; with ‘Thy limbs with those worthy of sacrifice’ on the shoulders; with ‘The lord of sacrifice with (the object of) his prayer!’ the loins; whereby he means to say, ‘For whatsoever object the animal is slain, do thou obtain that!’
2g. For, indeed, the breath of the victim when slain here passes into the wind: ‘ Obtain thou that thy breath may pass into the wind!’ is what he thereby means to say. ‘Thy limbs with those worthy of offering’ he says, because it is with its limbs that they sacrifice: ‘Obtain thou that they may sacrifice with thy limbs’ is what he thereby means to say. ‘The lord of sacrifice with his prayer,’ hereby they invoke a blessing on the sacrificer: ‘Obtain thou that through thee they may invoke a blessing on the sacrificer’ is what he thereby means to say. He then deposits the two spoons and calls for the Srausha¢ with a view to the Pravara (election of the Hotzz)'. The significance of this is the same (as before). 10. Thereupon he calls a second time for the Srausha/, for on this occasion there are two Hotzzs: it is with regard to the Maitravaruza? that he now calls for the Srausha¢. But it is the sacrificer whom 1 See I, 5, 1, 1 seq. (also note to parti, p. 115). 4 The Maitravaruna or Pras4str? is the Hotri’s chief assistant. He receives, as the badge of his office, the staff which the sacrificer 184 ' SATAPATHA-BRAHMANA, he chooses, saying, ‘Verily, Agni is the leader of the divine hosts,’ for Agni is the head of the deities; wherefore he says, ‘Verily, Agni is the leader of the divine hosts;’—‘this sacrificer of the human;’ for that community wherein he sacrifices is behind (inferior to) him; wherefore he says, ‘ This sacrificer (is the head) of the human.’ ‘May the household of these two shine brightly, not (like a cart yoked) with one bullock, for a hundred winters,—two yoke-fellows!’ whereby he means to say, ‘May their household matters be free from calamities for a hundred years’.’ 11. ‘Uniting blessings, not uniting bodies;’ whereby he means to say, ‘ Unite ye your blessings only, but not also your bodies;’ for were they also to unite their bodies, Agni (the fire) would burn the sacrificer. Now when this one sacrifices in the fire, he gives gifts to Agni; and whatever blessing the priests here invoke upon the sacrificer, all that Agni accomplishes. Thus they unite only their blessings, but not also their bodies: wherefore he says, ‘ Uniting blessings, not uniting bodies.’ Eicutu ApnuyAya. First BRAHMANA. C. Tue Osvations. 1, Thereupon the Hotvz, having sat down on the Hotvz’s seat whereon he sits down after being chosen *, held while he was consecrated, and has, at the instance of the Adhvaryu, to call on the Hotr? for the offering-prayers,—his summons (praisha) beginning with Hota yakshat, ‘let the Hotr? worship (or, pronounce the offering-prayer) . . .,’—and occasionally himself to pronounce the invitatory prayer. * See I, 9, 3, 19. * Viz. at the north-west corner (or left hip) of the altar. For the formulas used by him, see I, 5, 1, 24-2, 1. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 4. 185 urges, and thus urged the Adhvaryu takes the two spoons,
3.,’—and occasionally himself to pronounce the invitatory prayer. * See I, 9, 3, 19. * Viz. at the north-west corner (or left hip) of the altar. For the formulas used by him, see I, 5, 1, 24-2, 1. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 4. 185 urges, and thus urged the Adhvaryu takes the two spoons, 2. They then proceed with the Aprt (verses). The reason why they proceed with the Aprts is this. With his whole mind, with his whole self, forsooth, he who consecrates himself prepares and endeavours to prepare the sacrifice. His self is, as it were, emptied out; with those Apris they fill it again; and because they fill’ it therewith, therefore they are called Apri. For this reason they proceed with the Apris. 3. Now there are here eleven fore-offerings; for here in man there are ten vital airs, and the eleventh is the self wherein those vital airs are contained; this is the whole man; thus they fill his whole self, and therefore there are eleven fore-offerings. 4. [The Adhvaryu] having called (on the Agntdhra) for the Srausha¢, he says (to the Maitrdvarumza), ‘Prompt (the Hotvz to recite to) the kindlingsticks?!’ Thus he proceeds with ten fore-offerings, 1 The text has only ‘apy4yayanti,’ but the verb with which the author connects the verb ‘Apri’ is either a-prenati, he fills; or (more correctly) ‘4-priz4ti,’ he gratifies, propitiates, corresponding to the Zand 4frinaiti. Perhaps some words have been lost here. The Kanva text has: sa yad etabhir Apribhi# punar Apydyata etabhir enam 4pri#4ti tasm4d 4priyo nama. On the Apri verses, which form the offering-prayers (yagy4s) at the fore-offerings of the animal sacrifice, and vary according to different families, see Ait. Br. II, 4; Max Muller, Hist. of A. S. L., p. 463 seq.; Haug, Essays, p. 241. * See I, 5, 3, 8. The Adhvaryu calls out to the Agnfdh, ‘O stivaya (make listen)!’ The Agnidh calls out,‘Astu sraushaf (yea, may one hear)’ The Adhvaryu calls on the MaitrAvarusa, ‘ Preshya samidhaA (prompt as to the kindling-sticks)!’ [or, ‘ Preshya Tanfnapatam or Narasamsam’ &c. in the succeeding fore-offerings. ] The Maitravaruna calls out, ‘Hot yakshat samidham [Tanfnapatam, &c.], (let the Hotr? pronounce the offering-prayer to the kindling-sticks, &c.!)’ Each offering-prayer (Apri) is introduced 186 SATAPATHA-BRAHMANA, saying, ‘Prompt...’ at each, and pouring the ghee together at every fourth fore-offering'. Having performed ten fore-offerings, he says, ‘Bring the slayer!’ ‘Slayer, namely, the (butcher’s) knife is called.
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.
1He 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. 1 Thus the author appears to take the formula ‘dharshé manushah.’ It would rather seem to mean, ‘ Be bold: [I am (or he, the slaughterer, is)]a man.’ Mahidhara interprets, ‘May he (the Samitr’) be bold enough!’ Either the Kazva reading ‘ dharshan m4nushah’ or that of the Taittiriyas ‘dharsha manushan’ would seem preferable. * The KAnva text has ‘dhrishnoti’ for ‘adhrishnot,’ which renders it more simple: ‘At first the man (the slaughterer) dares not approach it, but when he thus binds it, &c.’ * Viz. at the Haviryagiia; see I, 1, 2, 17. 182 SATAPATHA-BRAHMANA. significance of sprinkling: he thereby makes it sacrificially pure. 4. He sprinkles with, ‘For the waters—thee, for the plants!’ whereby it (the victim) exists, thereby he thus makes it sacrificially pure. For when it rains, then plants are produced here on earth; and by eating plants and drinking water that sap originates, and from sap seed, and from seed beasts: hence whereby it exists, wherefrom it springs, thereby he thus makes it sacrificially pure. 5. ‘May thy mother grant thee permission, and thy father—-,;’ for it is from its mother and father that it is born: hence wherefrom it is born, thereby he thus makes it sacrificially pure ; ‘—thine own brother, thy fellow in the herd;’ whereby he means to say, ‘whatever kin there is of thine, with their approval I slay thee. ‘I sprinkle thee, agreeable to Agniand Soma;’ he thus makes it pure for those two deities for whom he slays it. 6. With (Vag. S. VI, 10), ‘Thou art a drinker of water, he then holds (the lustral water) under (its mouth), whereby he renders it internally pure. He then sprinkles it underneath (the body), with, ‘May the divine waters make it palatable,a true palatable offering to the gods!’ he thus makes it sacrificially pure all over. 7. Thereupon he says (to the Hotvz),‘ Recite to the fire being kindled!’ when he has made the second libation of ghee!, and returned (to his former place) without letting the two spoons touch one another?, he anoints the victim with the (ghee in the) 1 For the course of performance, see I, 3, 5, 1 seq.; I, 4, 4, I seq. ? See I, 4, 5, 5- II KANDA, 7 ADHYAYA, 4 BRAHMANA, 10. 183 guht. For the second libation is the head of the sacrifice, and the sacrifice here indeed is that victim: hence he thereby puts the head on the sacrifice and therefore anoints the victim with the guhd. 8. With ‘May thy breath unite with the wind!’ he anoints it on the forehead; with ‘Thy limbs with those worthy of sacrifice’ on the shoulders; with ‘The lord of sacrifice with (the object of) his prayer!’ the loins; whereby he means to say, ‘For whatsoever object the animal is slain, do thou obtain that!’
2g. For, indeed, the breath of the victim when slain here passes into the wind: ‘ Obtain thou that thy breath may pass into the wind!’ is what he thereby means to say. ‘Thy limbs with those worthy of offering’ he says, because it is with its limbs that they sacrifice: ‘Obtain thou that they may sacrifice with thy limbs’ is what he thereby means to say. ‘The lord of sacrifice with his prayer,’ hereby they invoke a blessing on the sacrificer: ‘Obtain thou that through thee they may invoke a blessing on the sacrificer’ is what he thereby means to say. He then deposits the two spoons and calls for the Srausha¢ with a view to the Pravara (election of the Hotzz)'. The significance of this is the same (as before). 10. Thereupon he calls a second time for the Srausha/, for on this occasion there are two Hotzzs: it is with regard to the Maitravaruza? that he now calls for the Srausha¢. But it is the sacrificer whom 1 See I, 5, 1, 1 seq. (also note to parti, p. 115). 4 The Maitravaruna or Pras4str? is the Hotri’s chief assistant. He receives, as the badge of his office, the staff which the sacrificer 184 ' SATAPATHA-BRAHMANA, he chooses, saying, ‘Verily, Agni is the leader of the divine hosts,’ for Agni is the head of the deities; wherefore he says, ‘Verily, Agni is the leader of the divine hosts;’—‘this sacrificer of the human;’ for that community wherein he sacrifices is behind (inferior to) him; wherefore he says, ‘ This sacrificer (is the head) of the human.’ ‘May the household of these two shine brightly, not (like a cart yoked) with one bullock, for a hundred winters,—two yoke-fellows!’ whereby he means to say, ‘May their household matters be free from calamities for a hundred years’.’ 11. ‘Uniting blessings, not uniting bodies;’ whereby he means to say, ‘ Unite ye your blessings only, but not also your bodies;’ for were they also to unite their bodies, Agni (the fire) would burn the sacrificer. Now when this one sacrifices in the fire, he gives gifts to Agni; and whatever blessing the priests here invoke upon the sacrificer, all that Agni accomplishes. Thus they unite only their blessings, but not also their bodies: wherefore he says, ‘ Uniting blessings, not uniting bodies.’ Eicutu ApnuyAya. First BRAHMANA. C. Tue Osvations. 1, Thereupon the Hotvz, having sat down on the Hotvz’s seat whereon he sits down after being chosen *, held while he was consecrated, and has, at the instance of the Adhvaryu, to call on the Hotr? for the offering-prayers,—his summons (praisha) beginning with Hota yakshat, ‘let the Hotr? worship (or, pronounce the offering-prayer) . . .,’—and occasionally himself to pronounce the invitatory prayer. * See I, 9, 3, 19. * Viz. at the north-west corner (or left hip) of the altar. For the formulas used by him, see I, 5, 1, 24-2, 1. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 4. 185 urges, and thus urged the Adhvaryu takes the two spoons,
3.,’—and occasionally himself to pronounce the invitatory prayer. * See I, 9, 3, 19. * Viz. at the north-west corner (or left hip) of the altar. For the formulas used by him, see I, 5, 1, 24-2, 1. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 4. 185 urges, and thus urged the Adhvaryu takes the two spoons, 2. They then proceed with the Aprt (verses). The reason why they proceed with the Aprts is this. With his whole mind, with his whole self, forsooth, he who consecrates himself prepares and endeavours to prepare the sacrifice. His self is, as it were, emptied out; with those Apris they fill it again; and because they fill’ it therewith, therefore they are called Apri. For this reason they proceed with the Apris. 3. Now there are here eleven fore-offerings; for here in man there are ten vital airs, and the eleventh is the self wherein those vital airs are contained; this is the whole man; thus they fill his whole self, and therefore there are eleven fore-offerings. 4. [The Adhvaryu] having called (on the Agntdhra) for the Srausha¢, he says (to the Maitrdvarumza), ‘Prompt (the Hotvz to recite to) the kindlingsticks?!’ Thus he proceeds with ten fore-offerings, 1 The text has only ‘apy4yayanti,’ but the verb with which the author connects the verb ‘Apri’ is either a-prenati, he fills; or (more correctly) ‘4-priz4ti,’ he gratifies, propitiates, corresponding to the Zand 4frinaiti. Perhaps some words have been lost here. The Kanva text has: sa yad etabhir Apribhi# punar Apydyata etabhir enam 4pri#4ti tasm4d 4priyo nama. On the Apri verses, which form the offering-prayers (yagy4s) at the fore-offerings of the animal sacrifice, and vary according to different families, see Ait. Br. II, 4; Max Muller, Hist. of A. S. L., p. 463 seq.; Haug, Essays, p. 241. * See I, 5, 3, 8. The Adhvaryu calls out to the Agnfdh, ‘O stivaya (make listen)!’ The Agnidh calls out,‘Astu sraushaf (yea, may one hear)’ The Adhvaryu calls on the MaitrAvarusa, ‘ Preshya samidhaA (prompt as to the kindling-sticks)!’ [or, ‘ Preshya Tanfnapatam or Narasamsam’ &c. in the succeeding fore-offerings. ] The Maitravaruna calls out, ‘Hot yakshat samidham [Tanfnapatam, &c.], (let the Hotr? pronounce the offering-prayer to the kindling-sticks, &c.!)’ Each offering-prayer (Apri) is introduced 186 SATAPATHA-BRAHMANA, saying, ‘Prompt...’ at each, and pouring the ghee together at every fourth fore-offering'. Having performed ten fore-offerings, he says, ‘Bring the slayer!’ ‘Slayer, namely, the (butcher’s) knife is called.
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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