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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hail!’ Him who was emptied he fills again, when he says, ‘grant ye wealth to the sacrificer, Hail!’ 1 ? The author of the Brahmaza would rather seem to take it in the sense of ‘with the priestly authority (sacerdotium) instituted by the gods.’ Iv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. 377 10. [The fourth with Vag. S. VIII, 181], ‘Accessible homes have we prepared for you, O gods, who graciously came to this Soma feast ;’— whereby he .means to say, ‘seats easy of access we have prepared for you, O gods, who have graciously come to this Soma feast ;—‘ Carrying and driving the offerings,’ thereby he dismisses the several deities ; ‘ Those forsooth who are without cars may go away carrying; and those who have cars may go away driving,’ this is what he means to say; therefore he says, ‘ Carrying and driving the offerings ;'— ‘bestow goods on him, ye good! Hail!’ 11. [The fifth with Vag. S. VIII, 19; Atharva-veda VII, 97, 3) ‘The willing gods whom thou, O God, broughtest hither,s peed them each tohis own abode, O Agni!’ For to Agni he said, ‘ Bring hither such and such gods! bring hither such and such gods!’ and to him he now says, ‘Whatever gods thou hast brought hither, make them go whithersoever their course lies !"—‘ Ye have alleaten and drunk,’—for they have eaten the cakes of the animal offering, and they have drunk the king Soma: therefore he says, ‘ ye have all eaten and drunk ;\—‘ Draw ye nigh to the air, to the heat, to the light! Hail!’ Hereby, then, he dismisses the deities. 12. [The sixth with Vag. S. VIII, 20], ‘Thee, O Agni, have we chosen here for our Hotz? at the opening of this sacrifice: severally hast thou offered to them, and severally hast thou toiled; well-knowing the sacrifice, draw thou nigh*, thou the wise! Hail!’ by this (verse) he releases Agni, dismisses Agni. ' Cf. Atharva-veda VII, 97, 4. * That is, according to Mahidhara, ‘knowing that the sacrifice 378 is SATAPATHA-BRAHMANA. 13. [The seventh with Vag. S. VIII, 21], ‘Ye path-finding gods,—for the gods are, indeed, the finders of the path;—‘having found the path,—‘ having found the sacrifice,’ he thereby means to say ;—‘go ye in the path!’ therewith he dismisses them in due form ;—‘O divine Lord of mind, this sacrifice—Svaha4!—give thou to the wind!’ for the sacrifice, indeed, is yonder blowing - (wind): having thus completed this sacrifice, he establishes it in that sacrifice, and thus unites sacrifice with sacrifice,—hence he says, ‘Svaha! give (it) to the wind!’
2give (it) to the wind!’ 14. [The eighth with Vag. S. VIII, 22], ‘O sacrifice, go to the sacrifice, go to the lord of the sacrifice, go to thine own womb, Hail!’—the sacrifice, thus established, he thereby establishes in its own womb. [The ninth he offers with], ‘This is thy sacrifice, Olord of the sacrifice, bestowing numerous heroes, together with the song of praise: dothou accept it, Hail!’ the sacrifice, thus established, bestowing numerous heroes, together with the song of praise he thereby finally establishes in the sacrificer. Firty BRAHMANA. _ 1. He now betakes himself to the expiatory bath (avabhvztha). The reason why he betakes himself to the expiatory bath is this. What vital sap there has been in him (Soma and the sacrificer), that (sap) of his he (the priest) has produced (extracted) for the offerings. Now that body (of Soma, i.e. is accomplished, go thou to thine own house!’ Cf. Atharva-veda VII, 97, 1 (‘draw near to Soma!’). IV KANDA, 4 ADHYAYA, 5 BRAHMANA, 3. 379 the Soma-husks),—there is no sap in it; (yet) it is not to be cast away: they take it down to the water and—water being sap—he puts that sap into it. Thus he unites him with that sap, and thus he produces him from it,—he (Soma), even when produced, produces him (the sacrificer)!: and because they take it down (ava-h7z?) to the water, therefore (the bath is called) avabhzztha. 2. In the first place he performs the Samishéayagus offerings, for the Samishéayagus are the extreme end of the sacrifice. As soon as he has performed the Samishéayagus, they go together to the £atv4la (pit) with whatever he (the sacrificer) has about him?*: both the black-deer’s horn‘ and the girdle he throws into the pit,— 3. With (Vag. S. VIII, 23), ‘Be thou nor adder nor viper!’ Now when they take the Soma-husks down to the water, that forsooth is the wishing of ‘ good-speed®!’ to it, and this now.is the ‘good-speed !’ to him (the sacrificer); for snakes are like rope, and snakes’ haunts are like wells (pits), and there is as it were a feud between men and snakes: ‘ Lest that should spring therefrom,’ he thinks, and therefore he says, ‘ Be thou nor adder nor viper!’ 1 ? That is, as the Soma plants become juicy again, so the sacrificer has his vital sap or spirit restored. * Or, according to the St. Petersburg Dictionary, ‘they throw it into the water.’ 5 Or, whatever is connected with Soma(?). According to Katy. X, 8,12, 19 the throne (4sandi) and Audumbarf, as well as the Soma vessels, Dronakalasa, &c., are to be carried in the first place to the 44tvala, and from there to the water. * See III, 2,1, 18. The Pratiprasth4tr: is silently to throw after the lady’s zone and peg (for scratching herself). ® For the ‘svagak4ra,’ see I, 8, 3, 11. 380 SATAPATHA-BRAHMANA.
3* See III, 2,1, 18. The Pratiprasth4tr: is silently to throw after the lady’s zone and peg (for scratching herself). ® For the ‘svagak4ra,’ see I, 8, 3, 11. 380 SATAPATHA-BRAHMANA. 4. He then makes (the sacrificer) say (Rig-veda I, 24, 8), ‘Broad forsooth is the path which king Varus#a hath made for the sun to walk along,’'—whereby he means to say, ‘even as there is for the sun that broad path, free from danger and injury, so may there be for me here a broad path, free from danger and injury.’ 5. ‘For the footless hath he made feet to put down’, for, although he (the sun) is footless, yet he is able to walk ;—‘And the forbidder is he ofall that woundeth the heart, —thus he frees him from every guilt and evil of the heart. 6. He then says, ‘Sing the SAman!’ or ‘ Speak the Saman!’ but let him rather say ‘Sing,’ for they do sing the SAman. The reason why he sings the Sdman is that the evil spirits may not injure that body of his outside the sacrifice, for the SAman is a repeller of the evil spirits. 7. He (the Prastotv7) sings a (verse) to Agni, for Agni is a repeller of the evil spirits. He sings in the Atié#andas; for this, the Ati#/andas, is all the metres?: therefore he sings in the Ati#/andas. 8. He sings, ‘Agni burneth, Agni encountereth with flames—Ahavas! Ah4ava&?!’ Thus he drives the evil spirits away from here. ! Or, ‘To the footless he has given to put down his feet:’ in either sense it seems to be taken by the author of the Brahmaza (and the St. Petersburg Dictionary). Perhaps, however, ‘apade’ had better be taken, with Mahidhara (and Sdyama?), in the sense of ‘padarahite,’ i.e. ‘in the trackless (ether) he caused him (the sun) to plant his feet.’ Similarly Ludwig, ‘Im Ortlosen hat er sie die Fisse niedersetzen lassen.’ § «Esha vai sarvam ati yad ati#Aandah,’ Kaava text. Atigfandas, i.e. Over-metre, redundant metre, is the generic term for metres consisting of more than forty-eight syllables. * All the priests, as well as the sacrificer, are to join in the Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 13. 381 9. They walk out (from the sacrificial ground) northwards, along the back of the pit and the front side of the Agntdhra : then they proceed in whatever direction the water is. 10. Where there is a standing pool of flowing water, there let him (the sacrificer) descend into the water—for whatsoever parts of flowing water flow not, these are holden by Varuza; and the expiatory bath belongs to Varuza—to free himself from Varuza. But if he does not find such, he may descend into any water. 11. While he makes him descend into the water, he bids him say, ‘Homage be to Varuza: downtrodden is Varuza’s snare!’ thus he delivers him from every snare of Varuza, from every (infliction ') of Varuza.
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.
1Hail!’ Him who was emptied he fills again, when he says, ‘grant ye wealth to the sacrificer, Hail!’ 1 ? The author of the Brahmaza would rather seem to take it in the sense of ‘with the priestly authority (sacerdotium) instituted by the gods.’ Iv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. 377 10. [The fourth with Vag. S. VIII, 181], ‘Accessible homes have we prepared for you, O gods, who graciously came to this Soma feast ;’— whereby he .means to say, ‘seats easy of access we have prepared for you, O gods, who have graciously come to this Soma feast ;—‘ Carrying and driving the offerings,’ thereby he dismisses the several deities ; ‘ Those forsooth who are without cars may go away carrying; and those who have cars may go away driving,’ this is what he means to say; therefore he says, ‘ Carrying and driving the offerings ;'— ‘bestow goods on him, ye good! Hail!’ 11. [The fifth with Vag. S. VIII, 19; Atharva-veda VII, 97, 3) ‘The willing gods whom thou, O God, broughtest hither,s peed them each tohis own abode, O Agni!’ For to Agni he said, ‘ Bring hither such and such gods! bring hither such and such gods!’ and to him he now says, ‘Whatever gods thou hast brought hither, make them go whithersoever their course lies !"—‘ Ye have alleaten and drunk,’—for they have eaten the cakes of the animal offering, and they have drunk the king Soma: therefore he says, ‘ ye have all eaten and drunk ;\—‘ Draw ye nigh to the air, to the heat, to the light! Hail!’ Hereby, then, he dismisses the deities. 12. [The sixth with Vag. S. VIII, 20], ‘Thee, O Agni, have we chosen here for our Hotz? at the opening of this sacrifice: severally hast thou offered to them, and severally hast thou toiled; well-knowing the sacrifice, draw thou nigh*, thou the wise! Hail!’ by this (verse) he releases Agni, dismisses Agni. ' Cf. Atharva-veda VII, 97, 4. * That is, according to Mahidhara, ‘knowing that the sacrifice 378 is SATAPATHA-BRAHMANA. 13. [The seventh with Vag. S. VIII, 21], ‘Ye path-finding gods,—for the gods are, indeed, the finders of the path;—‘having found the path,—‘ having found the sacrifice,’ he thereby means to say ;—‘go ye in the path!’ therewith he dismisses them in due form ;—‘O divine Lord of mind, this sacrifice—Svaha4!—give thou to the wind!’ for the sacrifice, indeed, is yonder blowing - (wind): having thus completed this sacrifice, he establishes it in that sacrifice, and thus unites sacrifice with sacrifice,—hence he says, ‘Svaha! give (it) to the wind!’
2give (it) to the wind!’ 14. [The eighth with Vag. S. VIII, 22], ‘O sacrifice, go to the sacrifice, go to the lord of the sacrifice, go to thine own womb, Hail!’—the sacrifice, thus established, he thereby establishes in its own womb. [The ninth he offers with], ‘This is thy sacrifice, Olord of the sacrifice, bestowing numerous heroes, together with the song of praise: dothou accept it, Hail!’ the sacrifice, thus established, bestowing numerous heroes, together with the song of praise he thereby finally establishes in the sacrificer. Firty BRAHMANA. _ 1. He now betakes himself to the expiatory bath (avabhvztha). The reason why he betakes himself to the expiatory bath is this. What vital sap there has been in him (Soma and the sacrificer), that (sap) of his he (the priest) has produced (extracted) for the offerings. Now that body (of Soma, i.e. is accomplished, go thou to thine own house!’ Cf. Atharva-veda VII, 97, 1 (‘draw near to Soma!’). IV KANDA, 4 ADHYAYA, 5 BRAHMANA, 3. 379 the Soma-husks),—there is no sap in it; (yet) it is not to be cast away: they take it down to the water and—water being sap—he puts that sap into it. Thus he unites him with that sap, and thus he produces him from it,—he (Soma), even when produced, produces him (the sacrificer)!: and because they take it down (ava-h7z?) to the water, therefore (the bath is called) avabhzztha. 2. In the first place he performs the Samishéayagus offerings, for the Samishéayagus are the extreme end of the sacrifice. As soon as he has performed the Samishéayagus, they go together to the £atv4la (pit) with whatever he (the sacrificer) has about him?*: both the black-deer’s horn‘ and the girdle he throws into the pit,— 3. With (Vag. S. VIII, 23), ‘Be thou nor adder nor viper!’ Now when they take the Soma-husks down to the water, that forsooth is the wishing of ‘ good-speed®!’ to it, and this now.is the ‘good-speed !’ to him (the sacrificer); for snakes are like rope, and snakes’ haunts are like wells (pits), and there is as it were a feud between men and snakes: ‘ Lest that should spring therefrom,’ he thinks, and therefore he says, ‘ Be thou nor adder nor viper!’ 1 ? That is, as the Soma plants become juicy again, so the sacrificer has his vital sap or spirit restored. * Or, according to the St. Petersburg Dictionary, ‘they throw it into the water.’ 5 Or, whatever is connected with Soma(?). According to Katy. X, 8,12, 19 the throne (4sandi) and Audumbarf, as well as the Soma vessels, Dronakalasa, &c., are to be carried in the first place to the 44tvala, and from there to the water. * See III, 2,1, 18. The Pratiprasth4tr: is silently to throw after the lady’s zone and peg (for scratching herself). ® For the ‘svagak4ra,’ see I, 8, 3, 11. 380 SATAPATHA-BRAHMANA.
3* See III, 2,1, 18. The Pratiprasth4tr: is silently to throw after the lady’s zone and peg (for scratching herself). ® For the ‘svagak4ra,’ see I, 8, 3, 11. 380 SATAPATHA-BRAHMANA. 4. He then makes (the sacrificer) say (Rig-veda I, 24, 8), ‘Broad forsooth is the path which king Varus#a hath made for the sun to walk along,’'—whereby he means to say, ‘even as there is for the sun that broad path, free from danger and injury, so may there be for me here a broad path, free from danger and injury.’ 5. ‘For the footless hath he made feet to put down’, for, although he (the sun) is footless, yet he is able to walk ;—‘And the forbidder is he ofall that woundeth the heart, —thus he frees him from every guilt and evil of the heart. 6. He then says, ‘Sing the SAman!’ or ‘ Speak the Saman!’ but let him rather say ‘Sing,’ for they do sing the SAman. The reason why he sings the Sdman is that the evil spirits may not injure that body of his outside the sacrifice, for the SAman is a repeller of the evil spirits. 7. He (the Prastotv7) sings a (verse) to Agni, for Agni is a repeller of the evil spirits. He sings in the Atié#andas; for this, the Ati#/andas, is all the metres?: therefore he sings in the Ati#/andas. 8. He sings, ‘Agni burneth, Agni encountereth with flames—Ahavas! Ah4ava&?!’ Thus he drives the evil spirits away from here. ! Or, ‘To the footless he has given to put down his feet:’ in either sense it seems to be taken by the author of the Brahmaza (and the St. Petersburg Dictionary). Perhaps, however, ‘apade’ had better be taken, with Mahidhara (and Sdyama?), in the sense of ‘padarahite,’ i.e. ‘in the trackless (ether) he caused him (the sun) to plant his feet.’ Similarly Ludwig, ‘Im Ortlosen hat er sie die Fisse niedersetzen lassen.’ § «Esha vai sarvam ati yad ati#Aandah,’ Kaava text. Atigfandas, i.e. Over-metre, redundant metre, is the generic term for metres consisting of more than forty-eight syllables. * All the priests, as well as the sacrificer, are to join in the Iv KANDA, 4 ADHYAYA, 5 BRAHMANA, 13. 381 9. They walk out (from the sacrificial ground) northwards, along the back of the pit and the front side of the Agntdhra : then they proceed in whatever direction the water is. 10. Where there is a standing pool of flowing water, there let him (the sacrificer) descend into the water—for whatsoever parts of flowing water flow not, these are holden by Varuza; and the expiatory bath belongs to Varuza—to free himself from Varuza. But if he does not find such, he may descend into any water. 11. While he makes him descend into the water, he bids him say, ‘Homage be to Varuza: downtrodden is Varuza’s snare!’ thus he delivers him from every snare of Varuza, from every (infliction ') of Varuza.
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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