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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Thee forthe sky, thee forthe sun!’ This, on the other hand, he says with a view to the world of the gods. When he says, ‘Thee for the sky, thee 1 According to K4ty. VIII, 9, 24-25, on the previous evening,— immediately after the carrying round and depositing of the Vasativari water,—the Soma is placed on a seat (4sandi) in the Agntdhra fire house, where the sacrificer has to watch over it during that night. This is not mentioned in the Brahmaaa, and from what follows it would rather seem that the Soma is taken down from the cart (see III, 6, 3, 17 seq.). Otherwise we might translate, ‘He brings him down (from the Agnidhra).’ 3 That is, with their broad sides turned towards each other. Q 2 228 SATAPATHA-BRAHMANA. for the sun,’ he means to say, ‘ Thee for the gods!’ ‘Upwards convey thou to the sky, to the gods, this cult, these invocations!’ Cult, doubtless, means sacrifice: he thereby means to say, ‘ Upwards carry thou this sacrifice to the sky, to the gods!’ 6. [V4g. S. VI, 26], ‘O Soma, king, descend unto all thy people!’ whereby he brings him down for the lordship, for the sovereignty of these people (creatures). 7. Having quitted his hold (of Soma) he sits down by him, with, ‘May all thy people descend to thee. Now, in saying, ‘Descend unto all thy people,’ he does what is unseemly, for Soma being the nobility, he thereby, as it were, confounds good and bad},—and, indeed, in consequence thereof, people now confound good and bad. But in this (formula) he does what is right and according to order,—in saying, ‘May all thy people descend to thee,’ he makes all his subjects go down (on their knees) before him; and hence when a noble approaches, all these subjects, the people, go down before him, crouch down by him on the ground?. Sitting near (Soma), the Hotvz is about to recite the morning-prayer. 8. Then, while putting a kindling-stick (on the fire), he (the Adhvaryu) says, ‘Recite to the gods ' «He commits a papavasyasam, i. e. according to Haug, Ait. Br. P- 413, ‘a breach of the oath of allegiance’ (where Sdyana explains it by ‘exceedingly bad’); or ‘an (act of) perversity,’ Weber, Ind. Stud. IX, p. 300. Sayama, to our passage, explains it by ‘ mixing the bad with the good (or better).’ The literal translation is ‘a bad-bettering.’ What is chiefly implied in the term is evidently the showing of disrespect by an inferior to a superior person. * Tasmat kshatriyam upary 4stnam adhastad visa ima’ pragA upasate. Ké4zva text. III KANDA, 9 ADHYAYA, 3 BRAHMANA, IO. 229 the early-coming!’ Now the early-coming gods are the metres, as the after-offerings are the metres; and the after-offerings are performed with, ‘ Prompt (the Hotz? to recite) to the gods! Recite (the offeringprayer) to the gods!’
2Ké4zva text. III KANDA, 9 ADHYAYA, 3 BRAHMANA, IO. 229 the early-coming!’ Now the early-coming gods are the metres, as the after-offerings are the metres; and the after-offerings are performed with, ‘ Prompt (the Hotz? to recite) to the gods! Recite (the offeringprayer) to the gods!’ g. And so some say, ‘ Recite to the gods!!’ But let him not say so; for the early-coming gods are the metres, as the after-offerings are the metres, and the after-offerings are performed with, ‘ Prompt— to the gods! Recite (the offering-prayer) to the gods!’ therefore let him say, ‘ Recite to the gods, the early-coming!’ 10. And when he puts on a kindling-stick, it is the metres he thereby kindles, And when the Hotvz recites the morning-prayer*, he thereby * Here now, some say only, ‘ Recite to the early-coming!’ not ‘to the... gods!’ but let him not say this. K4zva text. ? The Pratar-anuvaka, or morning-prayer (matin chant), has to be recited by the Hotr? in the latter part of the night before any sound (of birds, &c.) is to be heard. It may begin immediately after midnight, and conclude as soon as daylight appears. When called upon by the Adhvaryu to recite the moming-prayer, the Hotr7' first makes an oblation of ghee on the Agnidhra fire, with the mantra, ‘Protect me from the spell of the mouth, from every imprecation, Haill’ and then two oblations on the Ahavaniya with appropriate mantras. Thereupon he betakes himself to the Havirdhana (cart-shed), in entering which, by the east door, he touches successively the front-wreath (rara#4, cf. III, 5, 3, 9) and the doorposts, with formulas. He then squats down between the yokepieces of the two Soma-carts, and begins his recitation with Rig-veda X, 30, 12,‘Ye, O wealthy waters, verily possess good things; ye confer desirable energy and immortality ; ye command riches with abundant offspring: may Sarasvatt (the river S., and Speech) bestow on the bard that vital vigour!’ The ‘early-coming’ deities to whom the recitation is successively addressed, are Agni, Ushas (the dawn), and the two Asvins (the precursors of the sun); the prayer thus consisting of three sections, termed kratu (Agni- 230 SATAPATHA-BRAHMANA. again strengthens the metres, makes them to be of unimpaired vigour; for the metres had their vigour impaired by the gods, since it was through the metres that the gods reached the heavenly worlds ; they neither sing praises (chants) nor recite (sastras) here. Hereby he now again strengthens the metres and makes them to be of unimpaired vigour; and by means of them, thus unimpaired in vigour, they
3Hereby he now again strengthens the metres and makes them to be of unimpaired vigour; and by means of them, thus unimpaired in vigour, they kratu, &c.). The hymns and detached verses making up these sections are arranged according to the seven metres (thus forming seven sub-sections of each), viz. gdyatrf, anush/ubh, trish/ubh, brzhati, ushaih, gagatt, and pankti. The prayer may consist of as many verses as can be recited between midnight and daybreak ; but there should be at least one hymn in each of the seven metres to each of the three deities; nor should the recitation consist of less than a hundred verses. From the beginning of the recitation up to the end of the last hymn but one, Rig-veda I, 112, there is to be a gradual modulation of the voice so as to pass upwards through the seven tones (yama) of the deep scale (mandrasvara). Moreover, that hymn is to be repeated (if necessary) till daylight appears. As soon as this is the case, he passes on without any break from the last (25th) verse to the last hymn (v. 75, 1-9), which he intones in the lowest tone of the middle scale, after shifting his place further east towards the gate. The recitation of the first eight verses of this hymn again gradually ascends through the whole of the middle scale; when—after once more shifting his place so as to be seated between the two door-posts —he intones the last verse— ‘The Dawn hath appeared with her shining kine, Agni hath been kindled at his appointed time: your car hath been yoked, ye mighty, mead-loving(?) Asvins, showerers of wealth, hear my call !’ in reciting which he makes his voice pass through the several tones of the high scale. The Subrahmamy4, likewise, has to chant the Subrahmazyé litany (see III, 3, 4,17 seq.)—as he had to do on the previous evening— inserting in it the names of the sacrificer’s father and son. The Agnfdh, in the meantime, prepares the five havis-oblations (savanty4A purodésah) to be offered at the morningpressing (cf. IV, 2, 4, 18), and the Unnetr? puts the numerous Soma-vessels in their respective places on the khara, and about the Soma-carts. lll KANDA, 9 ADHYAYA, 3 BRAHMANA, 14. 231 perform the sacrifice; this is why the Hotz? recites the morning-prayer. 11. Here now they say, ‘What is the (Adhvaryu’s) response to the morning-prayer'?’ The Adhvaryu should wait through (the prayer) waking, and when he blinks, this is his response. But let him not do this; if he fall asleep (again) he may as well sleep. When the Hotz? brings his morningprayer to a close?,—there is an offering-spoon called Prakaramt,—having therein taken ghee in four ladlings, he (the Adhvaryu) offers it. 12. For when the head of Yagzia (the sacrifice) was struck off, his sap, running, entered the waters ; that (sap) he fetched yesterday with the Vasativart water ; and he now goes for what sap of the sacrifice remains therein.
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.
1‘Thee forthe sky, thee forthe sun!’ This, on the other hand, he says with a view to the world of the gods. When he says, ‘Thee for the sky, thee 1 According to K4ty. VIII, 9, 24-25, on the previous evening,— immediately after the carrying round and depositing of the Vasativari water,—the Soma is placed on a seat (4sandi) in the Agntdhra fire house, where the sacrificer has to watch over it during that night. This is not mentioned in the Brahmaaa, and from what follows it would rather seem that the Soma is taken down from the cart (see III, 6, 3, 17 seq.). Otherwise we might translate, ‘He brings him down (from the Agnidhra).’ 3 That is, with their broad sides turned towards each other. Q 2 228 SATAPATHA-BRAHMANA. for the sun,’ he means to say, ‘ Thee for the gods!’ ‘Upwards convey thou to the sky, to the gods, this cult, these invocations!’ Cult, doubtless, means sacrifice: he thereby means to say, ‘ Upwards carry thou this sacrifice to the sky, to the gods!’ 6. [V4g. S. VI, 26], ‘O Soma, king, descend unto all thy people!’ whereby he brings him down for the lordship, for the sovereignty of these people (creatures). 7. Having quitted his hold (of Soma) he sits down by him, with, ‘May all thy people descend to thee. Now, in saying, ‘Descend unto all thy people,’ he does what is unseemly, for Soma being the nobility, he thereby, as it were, confounds good and bad},—and, indeed, in consequence thereof, people now confound good and bad. But in this (formula) he does what is right and according to order,—in saying, ‘May all thy people descend to thee,’ he makes all his subjects go down (on their knees) before him; and hence when a noble approaches, all these subjects, the people, go down before him, crouch down by him on the ground?. Sitting near (Soma), the Hotvz is about to recite the morning-prayer. 8. Then, while putting a kindling-stick (on the fire), he (the Adhvaryu) says, ‘Recite to the gods ' «He commits a papavasyasam, i. e. according to Haug, Ait. Br. P- 413, ‘a breach of the oath of allegiance’ (where Sdyana explains it by ‘exceedingly bad’); or ‘an (act of) perversity,’ Weber, Ind. Stud. IX, p. 300. Sayama, to our passage, explains it by ‘ mixing the bad with the good (or better).’ The literal translation is ‘a bad-bettering.’ What is chiefly implied in the term is evidently the showing of disrespect by an inferior to a superior person. * Tasmat kshatriyam upary 4stnam adhastad visa ima’ pragA upasate. Ké4zva text. III KANDA, 9 ADHYAYA, 3 BRAHMANA, IO. 229 the early-coming!’ Now the early-coming gods are the metres, as the after-offerings are the metres; and the after-offerings are performed with, ‘ Prompt (the Hotz? to recite) to the gods! Recite (the offeringprayer) to the gods!’
2Ké4zva text. III KANDA, 9 ADHYAYA, 3 BRAHMANA, IO. 229 the early-coming!’ Now the early-coming gods are the metres, as the after-offerings are the metres; and the after-offerings are performed with, ‘ Prompt (the Hotz? to recite) to the gods! Recite (the offeringprayer) to the gods!’ g. And so some say, ‘ Recite to the gods!!’ But let him not say so; for the early-coming gods are the metres, as the after-offerings are the metres, and the after-offerings are performed with, ‘ Prompt— to the gods! Recite (the offering-prayer) to the gods!’ therefore let him say, ‘ Recite to the gods, the early-coming!’ 10. And when he puts on a kindling-stick, it is the metres he thereby kindles, And when the Hotvz recites the morning-prayer*, he thereby * Here now, some say only, ‘ Recite to the early-coming!’ not ‘to the... gods!’ but let him not say this. K4zva text. ? The Pratar-anuvaka, or morning-prayer (matin chant), has to be recited by the Hotr? in the latter part of the night before any sound (of birds, &c.) is to be heard. It may begin immediately after midnight, and conclude as soon as daylight appears. When called upon by the Adhvaryu to recite the moming-prayer, the Hotr7' first makes an oblation of ghee on the Agnidhra fire, with the mantra, ‘Protect me from the spell of the mouth, from every imprecation, Haill’ and then two oblations on the Ahavaniya with appropriate mantras. Thereupon he betakes himself to the Havirdhana (cart-shed), in entering which, by the east door, he touches successively the front-wreath (rara#4, cf. III, 5, 3, 9) and the doorposts, with formulas. He then squats down between the yokepieces of the two Soma-carts, and begins his recitation with Rig-veda X, 30, 12,‘Ye, O wealthy waters, verily possess good things; ye confer desirable energy and immortality ; ye command riches with abundant offspring: may Sarasvatt (the river S., and Speech) bestow on the bard that vital vigour!’ The ‘early-coming’ deities to whom the recitation is successively addressed, are Agni, Ushas (the dawn), and the two Asvins (the precursors of the sun); the prayer thus consisting of three sections, termed kratu (Agni- 230 SATAPATHA-BRAHMANA. again strengthens the metres, makes them to be of unimpaired vigour; for the metres had their vigour impaired by the gods, since it was through the metres that the gods reached the heavenly worlds ; they neither sing praises (chants) nor recite (sastras) here. Hereby he now again strengthens the metres and makes them to be of unimpaired vigour; and by means of them, thus unimpaired in vigour, they
3Hereby he now again strengthens the metres and makes them to be of unimpaired vigour; and by means of them, thus unimpaired in vigour, they kratu, &c.). The hymns and detached verses making up these sections are arranged according to the seven metres (thus forming seven sub-sections of each), viz. gdyatrf, anush/ubh, trish/ubh, brzhati, ushaih, gagatt, and pankti. The prayer may consist of as many verses as can be recited between midnight and daybreak ; but there should be at least one hymn in each of the seven metres to each of the three deities; nor should the recitation consist of less than a hundred verses. From the beginning of the recitation up to the end of the last hymn but one, Rig-veda I, 112, there is to be a gradual modulation of the voice so as to pass upwards through the seven tones (yama) of the deep scale (mandrasvara). Moreover, that hymn is to be repeated (if necessary) till daylight appears. As soon as this is the case, he passes on without any break from the last (25th) verse to the last hymn (v. 75, 1-9), which he intones in the lowest tone of the middle scale, after shifting his place further east towards the gate. The recitation of the first eight verses of this hymn again gradually ascends through the whole of the middle scale; when—after once more shifting his place so as to be seated between the two door-posts —he intones the last verse— ‘The Dawn hath appeared with her shining kine, Agni hath been kindled at his appointed time: your car hath been yoked, ye mighty, mead-loving(?) Asvins, showerers of wealth, hear my call !’ in reciting which he makes his voice pass through the several tones of the high scale. The Subrahmamy4, likewise, has to chant the Subrahmazyé litany (see III, 3, 4,17 seq.)—as he had to do on the previous evening— inserting in it the names of the sacrificer’s father and son. The Agnfdh, in the meantime, prepares the five havis-oblations (savanty4A purodésah) to be offered at the morningpressing (cf. IV, 2, 4, 18), and the Unnetr? puts the numerous Soma-vessels in their respective places on the khara, and about the Soma-carts. lll KANDA, 9 ADHYAYA, 3 BRAHMANA, 14. 231 perform the sacrifice; this is why the Hotz? recites the morning-prayer. 11. Here now they say, ‘What is the (Adhvaryu’s) response to the morning-prayer'?’ The Adhvaryu should wait through (the prayer) waking, and when he blinks, this is his response. But let him not do this; if he fall asleep (again) he may as well sleep. When the Hotz? brings his morningprayer to a close?,—there is an offering-spoon called Prakaramt,—having therein taken ghee in four ladlings, he (the Adhvaryu) offers it. 12. For when the head of Yagzia (the sacrifice) was struck off, his sap, running, entered the waters ; that (sap) he fetched yesterday with the Vasativart water ; and he now goes for what sap of the sacrifice remains therein.
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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