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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1317 invited together?, he (the Adhvaryu) rises. He takes a piece of the cake, and at the place where the A#fAvaka, being seated, is now (about to) recite, he puts the piece of cake in his hand and says, ‘O A&favaka, say what thou hast to say!’ Now, the A#sAvaka was excluded (from the Soma) *. 2. Indra and Agni preserved him for the production of creatures, whence the A#Aavaka priest belongs to Indra and Agni. But it is by means of that sacrificial food, the piece of cake which he now puts in his hand, and by means of that (saying) of the seers which he now recites, it is thereby they (Indra and Agni) preserve him. 3. When the Aé#Aavaka has (again) taken his seat dvidevatya cups. The remains are poured into the Hotrz’s cup, and portions of the puroda4sas having then been put into those cups, they are deposited in the left track of the southern cart. The Adhvaryu and Pratiprasthatr? then drink the remains of the Sukra and Manthin cups ; the other priests also drinking from their cups, without, however, quite emptying them, after which the cup-bearers deposit them in the Havirdhana, behind the axle of the southern cart. Henceforward, till the Vaisvadeva cup is drawn (IV, 3,1, 25), those cups are called nfrasamsa. The Adhvaryu then takes a piece of the sacrificial cake and rises, calling out, ‘We are invited together ;’ after which follows the rehabilitation of the A&avaka, referred to above. Being called upon by the Adhvaryu, he recites the verse Rig-veda V, 25, 1 (beginning with ‘ a4#4,’ whence perhaps his name), ‘ Hither will I sing Agni the god for your protection,’ &c., and then says, ‘Ye Brahmans, invite us Brahmans also!’ whereupon the Adhvaryu says, ‘This Brahman desires an invitation: invite him, Hotr/!’ Being then invited, he pronounces an anuvaky4, and his cup-bearer fills his cup, which henceforth ranks last but one, thus preceding that of the Agnidhra. He now drinks from his cup, and the latter is then deposited along with the other Kamasas; whereupon the priests, who have taken part in the offering of the purodasas, and the sacrificer eat the Ida in the Agnidhra fire-house. ? Or rather, we have been mutually invited, ® See III, 6, 2, 12. 318 SATAPATHA-BRAHMANA. (behind his hearth), he (his Adhvaryu) proceeds with the libations of the seasons (Aztugraha). The reason why he proceeds with the libations of the seasons when the A&#avaka is seated, is that the A&havaka represents a sexual union, since the AZZavaka belongs to Indra and Agni, and Indra and Agni are two, and a productive union means a pair: from that same productive union he produces the seasons, the year. 4. And again why he proceeds with the libations of the seasons, when the A&favaka is seated. The seasons, the year, are everything; he thus produces everything: this is why he proceeds with the libations of the seasons when the A#Aavaka is seated.
24. And again why he proceeds with the libations of the seasons, when the A&favaka is seated. The seasons, the year, are everything; he thus produces everything: this is why he proceeds with the libations of the seasons when the A#Aavaka is seated. 5. Let him draw twelve of them,—twelve months there are in the year: therefore he should draw twelve (cups of Soma). But he may also draw thirteen, for, they say, there is a thirteenth month? Let him nevertheless draw twelve only, for such is completeness. 6. He draws them from the Dronakalasa (Soma trough), for the Drozakalasa is Pragdpati, and from out of that Pragdpati he produces the seasons, the year. 7. He draws them by means of double-mouthed cups ?;—for where is the end of those two (cups) that are double-mouthed ? Hence this year revolves without end. When he has drawn this (libation), he does not deposit it: whence this year is ceaseless. 8. He recites no invitatory prayer; since one 1 See part i, p. 321, note 6. * The two Retu vessels are made of karshmarya or asvattha wood, of the shape of spoon-bowls, with spouts on both sides. Katy. IX, 2,13. Iv KANDA, 3 ADHYAYA, I BRAHMANA, 10. 319 invites with an invitatory prayer, and the present season has already come, either by day or by night. Nor does he utter a second Vashaé, lest he should turn away the seasons. Simultaneously they (the Adhvaryu and Pratiprasthatyz) draw the two first and the two last libations: thus they embrace everything here by means of the year, and everything here is embraced within the year. g. Out (of the Havirdhdna shed) walks the one, in steps the other, whence these months pass following one another. But were both to walk out together, or were both to enter together, these months would assuredly pass separated one from the other : therefore while out walks the one, in steps the other. 10. Six times they perform' with, ‘With the
3But were both to walk out together, or were both to enter together, these months would assuredly pass separated one from the other : therefore while out walks the one, in steps the other. 10. Six times they perform' with, ‘With the 1 The twelve Retugrahas are drawn alternately by the Adhvaryu and Pratiprasthétr:—the first two and the last two simultaneously, the others singly, so that the one enters the cart-shed while the other leaves. Both in entering and leaving the Pratiprasthatr? passes by the Adhvaryu on the north side, and for a moment encircles him by passing his arms round him and holding his own vessel south of him. With the exception of the last two libations, the libations are offered up entire (holocausts). When either of them is about to offer one of the first six libations, he calls on the Maitravaruma to ‘Prompt (the Hotr?, &c.) by the season !’—and at the four succeeding ones (after turning round the vessels so as to put the other mouth in front) to ‘Prompt by the seasons!’ For the last two libations they again reverse the vessels to the previous position and call on him to ‘Prompt by the season!’ The Maitravaruaa’s formula runs thus: ‘ Let the Hotr? pronounce the offering prayer to Indral—From the Hotrz’s cup, from heaven to earth, may he drink Soma together with the season (or, seasons)! O Hotri, pronounce the offering prayer!’ Whereupon the Hotr? (Potr, &c.) recites—‘We who worship,—From the Hotr?’s cup, from heaven to earth, may he drink Soma together with the season (or, seasons)! Vausha/!’ These formulas are slightly varied according to the deity to whom the libation is offered, and the priest who pronounces the offering prayer and Vausha¢. The 320 SATAPATHA-BRAHMANA. season ’—thereby the gods created the day; and four times with, ‘With the seasons’—thereby they created the night. And, assuredly, were only this much (used), there would be nothing but night: it would never pass away. 11. Over and above they perform twice with the formula ‘With the season ;’ thereby the gods subsequently gave the day (again), whence it is now day here, then it will be night, and to-morrow day. 12. By ‘ With the season’ the gods forsooth created the men, and by ‘ With the seasons’ the beasts ; and because they created the beasts in the middle of those (men), therefore these beasts (cattle), being shut in on both sides, have come into the power of men. 13. And having performed six times with, ‘ With the season,’ they both turn round their vessels to the other side; and having performed four times with, ‘With the seasons, they turn round their vessels to the other side: from the one side (or mouth) indeed the gods created the day, and from the other side the night; from the one side the gods created men, and from the other beasts. 14. Now he draws the cups (for the seasons)
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.
1317 invited together?, he (the Adhvaryu) rises. He takes a piece of the cake, and at the place where the A#fAvaka, being seated, is now (about to) recite, he puts the piece of cake in his hand and says, ‘O A&favaka, say what thou hast to say!’ Now, the A#sAvaka was excluded (from the Soma) *. 2. Indra and Agni preserved him for the production of creatures, whence the A#Aavaka priest belongs to Indra and Agni. But it is by means of that sacrificial food, the piece of cake which he now puts in his hand, and by means of that (saying) of the seers which he now recites, it is thereby they (Indra and Agni) preserve him. 3. When the Aé#Aavaka has (again) taken his seat dvidevatya cups. The remains are poured into the Hotrz’s cup, and portions of the puroda4sas having then been put into those cups, they are deposited in the left track of the southern cart. The Adhvaryu and Pratiprasthatr? then drink the remains of the Sukra and Manthin cups ; the other priests also drinking from their cups, without, however, quite emptying them, after which the cup-bearers deposit them in the Havirdhana, behind the axle of the southern cart. Henceforward, till the Vaisvadeva cup is drawn (IV, 3,1, 25), those cups are called nfrasamsa. The Adhvaryu then takes a piece of the sacrificial cake and rises, calling out, ‘We are invited together ;’ after which follows the rehabilitation of the A&avaka, referred to above. Being called upon by the Adhvaryu, he recites the verse Rig-veda V, 25, 1 (beginning with ‘ a4#4,’ whence perhaps his name), ‘ Hither will I sing Agni the god for your protection,’ &c., and then says, ‘Ye Brahmans, invite us Brahmans also!’ whereupon the Adhvaryu says, ‘This Brahman desires an invitation: invite him, Hotr/!’ Being then invited, he pronounces an anuvaky4, and his cup-bearer fills his cup, which henceforth ranks last but one, thus preceding that of the Agnidhra. He now drinks from his cup, and the latter is then deposited along with the other Kamasas; whereupon the priests, who have taken part in the offering of the purodasas, and the sacrificer eat the Ida in the Agnidhra fire-house. ? Or rather, we have been mutually invited, ® See III, 6, 2, 12. 318 SATAPATHA-BRAHMANA. (behind his hearth), he (his Adhvaryu) proceeds with the libations of the seasons (Aztugraha). The reason why he proceeds with the libations of the seasons when the A&#avaka is seated, is that the A&havaka represents a sexual union, since the AZZavaka belongs to Indra and Agni, and Indra and Agni are two, and a productive union means a pair: from that same productive union he produces the seasons, the year. 4. And again why he proceeds with the libations of the seasons, when the A&favaka is seated. The seasons, the year, are everything; he thus produces everything: this is why he proceeds with the libations of the seasons when the A#Aavaka is seated.
24. And again why he proceeds with the libations of the seasons, when the A&favaka is seated. The seasons, the year, are everything; he thus produces everything: this is why he proceeds with the libations of the seasons when the A#Aavaka is seated. 5. Let him draw twelve of them,—twelve months there are in the year: therefore he should draw twelve (cups of Soma). But he may also draw thirteen, for, they say, there is a thirteenth month? Let him nevertheless draw twelve only, for such is completeness. 6. He draws them from the Dronakalasa (Soma trough), for the Drozakalasa is Pragdpati, and from out of that Pragdpati he produces the seasons, the year. 7. He draws them by means of double-mouthed cups ?;—for where is the end of those two (cups) that are double-mouthed ? Hence this year revolves without end. When he has drawn this (libation), he does not deposit it: whence this year is ceaseless. 8. He recites no invitatory prayer; since one 1 See part i, p. 321, note 6. * The two Retu vessels are made of karshmarya or asvattha wood, of the shape of spoon-bowls, with spouts on both sides. Katy. IX, 2,13. Iv KANDA, 3 ADHYAYA, I BRAHMANA, 10. 319 invites with an invitatory prayer, and the present season has already come, either by day or by night. Nor does he utter a second Vashaé, lest he should turn away the seasons. Simultaneously they (the Adhvaryu and Pratiprasthatyz) draw the two first and the two last libations: thus they embrace everything here by means of the year, and everything here is embraced within the year. g. Out (of the Havirdhdna shed) walks the one, in steps the other, whence these months pass following one another. But were both to walk out together, or were both to enter together, these months would assuredly pass separated one from the other : therefore while out walks the one, in steps the other. 10. Six times they perform' with, ‘With the
3But were both to walk out together, or were both to enter together, these months would assuredly pass separated one from the other : therefore while out walks the one, in steps the other. 10. Six times they perform' with, ‘With the 1 The twelve Retugrahas are drawn alternately by the Adhvaryu and Pratiprasthétr:—the first two and the last two simultaneously, the others singly, so that the one enters the cart-shed while the other leaves. Both in entering and leaving the Pratiprasthatr? passes by the Adhvaryu on the north side, and for a moment encircles him by passing his arms round him and holding his own vessel south of him. With the exception of the last two libations, the libations are offered up entire (holocausts). When either of them is about to offer one of the first six libations, he calls on the Maitravaruma to ‘Prompt (the Hotr?, &c.) by the season !’—and at the four succeeding ones (after turning round the vessels so as to put the other mouth in front) to ‘Prompt by the seasons!’ For the last two libations they again reverse the vessels to the previous position and call on him to ‘Prompt by the season!’ The Maitravaruaa’s formula runs thus: ‘ Let the Hotr? pronounce the offering prayer to Indral—From the Hotrz’s cup, from heaven to earth, may he drink Soma together with the season (or, seasons)! O Hotri, pronounce the offering prayer!’ Whereupon the Hotr? (Potr, &c.) recites—‘We who worship,—From the Hotr?’s cup, from heaven to earth, may he drink Soma together with the season (or, seasons)! Vausha/!’ These formulas are slightly varied according to the deity to whom the libation is offered, and the priest who pronounces the offering prayer and Vausha¢. The 320 SATAPATHA-BRAHMANA. season ’—thereby the gods created the day; and four times with, ‘With the seasons’—thereby they created the night. And, assuredly, were only this much (used), there would be nothing but night: it would never pass away. 11. Over and above they perform twice with the formula ‘With the season ;’ thereby the gods subsequently gave the day (again), whence it is now day here, then it will be night, and to-morrow day. 12. By ‘ With the season’ the gods forsooth created the men, and by ‘ With the seasons’ the beasts ; and because they created the beasts in the middle of those (men), therefore these beasts (cattle), being shut in on both sides, have come into the power of men. 13. And having performed six times with, ‘ With the season,’ they both turn round their vessels to the other side; and having performed four times with, ‘With the seasons, they turn round their vessels to the other side: from the one side (or mouth) indeed the gods created the day, and from the other side the night; from the one side the gods created men, and from the other beasts. 14. Now he draws the cups (for the seasons)
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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