Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Having performed ten fore-offerings, he says, ‘Bring the slayer!’ ‘Slayer, namely, the (butcher’s) knife is called. 5. He then takes the (svaru) chip of the sacrificial stake, and having anointed both (the slaughteringknife and the chip) at the top (with ghee) from the guhd-spoon, he touches the forehead of the victim with them, saying (V4g. S. VI, 11), ‘Anointed with ghee, protect ye the animals!’ for the chip of the stake is a thunderbolt, and the slaughteringknife is a thunderbolt, and ghee is a thunderbolt ; having thus fitted together the entire thunderbolt * he appoints it the keeper of this (victim), lest the evil spirits should injure it. He again conceals the chip of the stake (under the girding-rope of the stake). In handing the slaughtering-knife to the butcher, he says, ‘Be this thine approved edge!’ and deposits the two spoons. 6. Thereupon he says (to the Hotvz), ‘ Recite to Agni circumambient*®!’ Having taken a firebrand, with the formula ‘Ye yag4mahe, &c.’ See part i, p.148 note. The divine objects of these oblations of ghee are: 1. the Samidhs or kindling-sticks; 2. either Tanfinapat or Nardfsamsa; 3. the Idas; 4. the Barhis (sacrificial grass on the altar); 5. the gates (of heaven and worshipping-ground) ; 6. Dawn and Night; 7. the two divine Hotr#s; 8. the three goddesses (Sarasvatf, Ida, and Bharat!); 9. Tvash/r#; 10. Vanaspati (the tree, or lord of the forest); r1. the SvahAkritis (calls of ‘ All-hail,’ which at this, the last offering-prayer, are repeated before the names of the principal deities of the sacrifice). For this last fore-offering, see III, 8, 2, 23 seq. 1 See I, 5, 3, 16. ? For the three parts of the thunderbolt, see p. 108, note 2. 5 The Hotr# recites the triplet, Rig-veda IV, 15, 1-3. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 9. 187 the Agnidh carries the fire round (the victim). Why he carries the fire round, is that he encircles it (the victim) by means of the fire with an unbroken fence, lest the evil spirits should seize upon it; for Agni is the repeller of the Rakshas; therefore he carries the fire round. He carries it round the place where they cook it (the victim '). 7. As to this they say, ‘Let him take back that firebrand (to the Ahavantya); and having there (at the Samitra) churned out a new fire, let them cook it (the victim) thereon. For this (firebrand), surely, is 4havantya (fit to offer upon); it is not for the purpose that they should cook ‘uncooked (food) thereon, but for this that they should sacrifice cooked (food) thereon.’ 8. Let him, however, not do this. For in that he carries fire round it, it (the victim) becomes as food swallowed by that (firebrand), and it would be as if he were to seize and tear out food that has been swallowed and offer it to some one else; let them, therefore, crumble some coals off that same firebrand, and thereon cook that (victim).
2g. Thereupon the Agnidh, taking a (new) firebrand, walks in front: whereby he places Agni in front, thinking, ‘Agni shall repel the evil spirits in front!’ and ? Sayama seems to take ‘abhipariharati’ in the sense of ‘he takes it round to the place where they cook.’ According to Katy. VI, 5, 2, 3, the Agnidh circumambulates thrice from left to right, either the place comprising the victim, the ghee, the slaughteringplace, the sacrificial post, the 4atvala, and Ahavaniya; or only the ghee, the victim, and slaughtering-place. He then throws the firebrand back on the Ahavantya, and performs the circumambulation as many times in the opposite direction. On the Paryagnikaraza, see also part i, p. 45 note. 188 SATAPATHA-BRAHMANA. they lead the victim after him (to the slaughteringplace) on a (way) free from danger and injury. The Pratiprasthatzz holds on to it from behind by means of the two spits}, and the Adhvaryu (holds on to) the Pratiprasthatvz, and the Sacrificer to the Adhvaryu. 10. As to this they say, ‘That (victim) must not be held on to by the sacrificer, for they lead it unto death ; therefore let him not hold on to it.’ But let him nevertheless hold on to it; for that (victim): which they lead to the sacrifice they lead not to death; therefore let him hold on to it. Moreover he would cut himself off from the sacrifice, were he not to hold on to it; therefore let him hold on to it. It is held on to in a mysterious way; by means of the spits the Pratiprasth4tzz (holds on to it); to the Pratiprasthatrz the Adhvaryu, to the Adhvaryu the Sacrificer ; thus then it is held on to in a mysterious way. 11. Thereupon the Adhvaryu takes two stalks of grass from the covered altar, and having called for the Sraushaé, he says (to the Maitravaruza), ‘O Hotvz, prompt again (the Hotz? to recite for) the offerings to the gods?!’ This is what belongs to the All-gods at the animal offering. 12. He then makes (the Sacrificer) say the text (Vag. S. VI, 11), ‘O thou prosperous! upon 1 For the two omentum-spits, see note on III, 8, 2, 16. * The Maitravaruna’s additional cue or order (upapraisha) is ‘ Agni has been victorious; he has won wealth!’ On the Hotr?’s recitation—the so-called Adhrigu litany—commencing ‘Ye divine quieters (slaughterers), commence, as well as ye that are human!’ and consisting of formulas usually pronounced by the Adhvaryu (and hence perhaps going back to a time when the Hotr? had to perform all but the menial parts of the sacrificial service), see Ait. Br. II, 6-7; Roth, Yaska XXXVII seq. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 15. 189
3had to perform all but the menial parts of the sacrificial service), see Ait. Br. II, 6-7; Roth, Yaska XXXVII seq. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 15. 189 the Sacrificer,—the prosperous one, forsooth, is Speech, it is because she speaks much, that Speech is prosperous,—' bestow thou what is agreeable unto him! Approach thou,—thereby he means to say, ‘Approach thou an existence free from affliction, —‘from the wide air, along with the divine wind;’ for the Rakshas moves about the air rootless and unfettered on both sides, even as man here moves about the air rootless and unfettered on both sides: he means to say, ‘Meeting together with the wind, protect thou this one from the wide air, when he says ‘from the wide air, along with the divine wind.’ 13. ‘Offer thou with the self of this oblation!’ whereby he means to say to Speech, ‘ Offer thou with the soul of this unblemished oblation ;’— ‘Unite thou with its body!’ whereby he means to say to Speech, ‘ Unite thou with the body of this unblemished oblation !’ 14. In front! of the place where they cut it up, he throws down a stalk of: grass, with, ‘O great one, lead the lord of sacrifice unto greater sacrifice!’ he thus strews barhis (an underlayer of sacrificial grass) for it, that no sacrificial food may be spilt; whatever may now be spilt of it when it is cut up, that settles thereon and thus is not lost. 15. They then step back (to the altar) and sit down turning towards the Ahavantya, ‘lest they should be eye-witnesses to its being quieted (strangled).’ They do not slay it on the frontal bone’, for that is human 1 According to Katy. VI, 5,15, the stalk is put down behind the Samitra (i. e. the fire at the slaughtering-place) with the top towards the east. 3 Lit. ‘by means of the frontal bone.’ Sayama explains it by ‘in 190 SATAPATHA-BRAHMANA, manner; nor behind the ear, for that is after the manner of the Fathers. They either choke it by merely keeping its mouth closed, or they make a noose. Therefore he says not, ‘Slay! kill!’ for that is human manner, but, ‘ Quiet it! It has passed away!’ for that is after the manner of the gods. For when he says, ‘It has passed away,’ then this one (the Sacrificer) passes away to the gods: therefore he says, ‘It has passed away.’ 16, When they hold it down, then, before the strangling, he offers with ‘Hail, to the gods!’ And when (the butcher) says, ‘Quieted is the victim, he offers with, ‘To the gods, Hail!’ Thus some of the gods are preceded by ‘ Hail,’ and others followed by ‘Hail;’ he thereby gratifies them, and thus gratified both kinds of gods convey him to the heavenly world. These are the so-called ‘paripasavya'’ oblations ; he may offer them if he choose; or, if he choose, he need not mind them. SEconD BRAHMANA. 1. When he (the slaughterer) announces, ‘The victim has been quieted!’ the Adhvaryu says, ‘Nesh¢ar, lead up the lady!’ The Neshévz leads up the (sacrificer’s) wife bearing a vessel of water for washing the feet.
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.
1Having performed ten fore-offerings, he says, ‘Bring the slayer!’ ‘Slayer, namely, the (butcher’s) knife is called. 5. He then takes the (svaru) chip of the sacrificial stake, and having anointed both (the slaughteringknife and the chip) at the top (with ghee) from the guhd-spoon, he touches the forehead of the victim with them, saying (V4g. S. VI, 11), ‘Anointed with ghee, protect ye the animals!’ for the chip of the stake is a thunderbolt, and the slaughteringknife is a thunderbolt, and ghee is a thunderbolt ; having thus fitted together the entire thunderbolt * he appoints it the keeper of this (victim), lest the evil spirits should injure it. He again conceals the chip of the stake (under the girding-rope of the stake). In handing the slaughtering-knife to the butcher, he says, ‘Be this thine approved edge!’ and deposits the two spoons. 6. Thereupon he says (to the Hotvz), ‘ Recite to Agni circumambient*®!’ Having taken a firebrand, with the formula ‘Ye yag4mahe, &c.’ See part i, p.148 note. The divine objects of these oblations of ghee are: 1. the Samidhs or kindling-sticks; 2. either Tanfinapat or Nardfsamsa; 3. the Idas; 4. the Barhis (sacrificial grass on the altar); 5. the gates (of heaven and worshipping-ground) ; 6. Dawn and Night; 7. the two divine Hotr#s; 8. the three goddesses (Sarasvatf, Ida, and Bharat!); 9. Tvash/r#; 10. Vanaspati (the tree, or lord of the forest); r1. the SvahAkritis (calls of ‘ All-hail,’ which at this, the last offering-prayer, are repeated before the names of the principal deities of the sacrifice). For this last fore-offering, see III, 8, 2, 23 seq. 1 See I, 5, 3, 16. ? For the three parts of the thunderbolt, see p. 108, note 2. 5 The Hotr# recites the triplet, Rig-veda IV, 15, 1-3. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 9. 187 the Agnidh carries the fire round (the victim). Why he carries the fire round, is that he encircles it (the victim) by means of the fire with an unbroken fence, lest the evil spirits should seize upon it; for Agni is the repeller of the Rakshas; therefore he carries the fire round. He carries it round the place where they cook it (the victim '). 7. As to this they say, ‘Let him take back that firebrand (to the Ahavantya); and having there (at the Samitra) churned out a new fire, let them cook it (the victim) thereon. For this (firebrand), surely, is 4havantya (fit to offer upon); it is not for the purpose that they should cook ‘uncooked (food) thereon, but for this that they should sacrifice cooked (food) thereon.’ 8. Let him, however, not do this. For in that he carries fire round it, it (the victim) becomes as food swallowed by that (firebrand), and it would be as if he were to seize and tear out food that has been swallowed and offer it to some one else; let them, therefore, crumble some coals off that same firebrand, and thereon cook that (victim).
2g. Thereupon the Agnidh, taking a (new) firebrand, walks in front: whereby he places Agni in front, thinking, ‘Agni shall repel the evil spirits in front!’ and ? Sayama seems to take ‘abhipariharati’ in the sense of ‘he takes it round to the place where they cook.’ According to Katy. VI, 5, 2, 3, the Agnidh circumambulates thrice from left to right, either the place comprising the victim, the ghee, the slaughteringplace, the sacrificial post, the 4atvala, and Ahavaniya; or only the ghee, the victim, and slaughtering-place. He then throws the firebrand back on the Ahavantya, and performs the circumambulation as many times in the opposite direction. On the Paryagnikaraza, see also part i, p. 45 note. 188 SATAPATHA-BRAHMANA. they lead the victim after him (to the slaughteringplace) on a (way) free from danger and injury. The Pratiprasthatzz holds on to it from behind by means of the two spits}, and the Adhvaryu (holds on to) the Pratiprasthatvz, and the Sacrificer to the Adhvaryu. 10. As to this they say, ‘That (victim) must not be held on to by the sacrificer, for they lead it unto death ; therefore let him not hold on to it.’ But let him nevertheless hold on to it; for that (victim): which they lead to the sacrifice they lead not to death; therefore let him hold on to it. Moreover he would cut himself off from the sacrifice, were he not to hold on to it; therefore let him hold on to it. It is held on to in a mysterious way; by means of the spits the Pratiprasth4tzz (holds on to it); to the Pratiprasthatrz the Adhvaryu, to the Adhvaryu the Sacrificer ; thus then it is held on to in a mysterious way. 11. Thereupon the Adhvaryu takes two stalks of grass from the covered altar, and having called for the Sraushaé, he says (to the Maitravaruza), ‘O Hotvz, prompt again (the Hotz? to recite for) the offerings to the gods?!’ This is what belongs to the All-gods at the animal offering. 12. He then makes (the Sacrificer) say the text (Vag. S. VI, 11), ‘O thou prosperous! upon 1 For the two omentum-spits, see note on III, 8, 2, 16. * The Maitravaruna’s additional cue or order (upapraisha) is ‘ Agni has been victorious; he has won wealth!’ On the Hotr?’s recitation—the so-called Adhrigu litany—commencing ‘Ye divine quieters (slaughterers), commence, as well as ye that are human!’ and consisting of formulas usually pronounced by the Adhvaryu (and hence perhaps going back to a time when the Hotr? had to perform all but the menial parts of the sacrificial service), see Ait. Br. II, 6-7; Roth, Yaska XXXVII seq. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 15. 189
3had to perform all but the menial parts of the sacrificial service), see Ait. Br. II, 6-7; Roth, Yaska XXXVII seq. 111 KANDA, 8 ADHYAYA, I BRAHMANA, 15. 189 the Sacrificer,—the prosperous one, forsooth, is Speech, it is because she speaks much, that Speech is prosperous,—' bestow thou what is agreeable unto him! Approach thou,—thereby he means to say, ‘Approach thou an existence free from affliction, —‘from the wide air, along with the divine wind;’ for the Rakshas moves about the air rootless and unfettered on both sides, even as man here moves about the air rootless and unfettered on both sides: he means to say, ‘Meeting together with the wind, protect thou this one from the wide air, when he says ‘from the wide air, along with the divine wind.’ 13. ‘Offer thou with the self of this oblation!’ whereby he means to say to Speech, ‘ Offer thou with the soul of this unblemished oblation ;’— ‘Unite thou with its body!’ whereby he means to say to Speech, ‘ Unite thou with the body of this unblemished oblation !’ 14. In front! of the place where they cut it up, he throws down a stalk of: grass, with, ‘O great one, lead the lord of sacrifice unto greater sacrifice!’ he thus strews barhis (an underlayer of sacrificial grass) for it, that no sacrificial food may be spilt; whatever may now be spilt of it when it is cut up, that settles thereon and thus is not lost. 15. They then step back (to the altar) and sit down turning towards the Ahavantya, ‘lest they should be eye-witnesses to its being quieted (strangled).’ They do not slay it on the frontal bone’, for that is human 1 According to Katy. VI, 5,15, the stalk is put down behind the Samitra (i. e. the fire at the slaughtering-place) with the top towards the east. 3 Lit. ‘by means of the frontal bone.’ Sayama explains it by ‘in 190 SATAPATHA-BRAHMANA, manner; nor behind the ear, for that is after the manner of the Fathers. They either choke it by merely keeping its mouth closed, or they make a noose. Therefore he says not, ‘Slay! kill!’ for that is human manner, but, ‘ Quiet it! It has passed away!’ for that is after the manner of the gods. For when he says, ‘It has passed away,’ then this one (the Sacrificer) passes away to the gods: therefore he says, ‘It has passed away.’ 16, When they hold it down, then, before the strangling, he offers with ‘Hail, to the gods!’ And when (the butcher) says, ‘Quieted is the victim, he offers with, ‘To the gods, Hail!’ Thus some of the gods are preceded by ‘ Hail,’ and others followed by ‘Hail;’ he thereby gratifies them, and thus gratified both kinds of gods convey him to the heavenly world. These are the so-called ‘paripasavya'’ oblations ; he may offer them if he choose; or, if he choose, he need not mind them. SEconD BRAHMANA. 1. When he (the slaughterer) announces, ‘The victim has been quieted!’ the Adhvaryu says, ‘Nesh¢ar, lead up the lady!’ The Neshévz leads up the (sacrificer’s) wife bearing a vessel of water for washing the feet.
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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