Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This is why the Neshévz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass. 9. He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards; but let him rather ascend from the south northwards (udak), for thus it goes upwards ({udak). 10. Being about to ascend, he (the Sacrificer) addresses his wife, ‘Come, wife, ascend we the sky!’—‘Ascend we!’ says the wife. Now as to why he addresses his wife: she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. ‘Complete I want to go to that supreme goal,’ thus (he thinks) and therefore he addresses his wife. 11, He ascends, with, ‘We have become Pragépati’s children;’ for he who offers the Vagapeya indeed becomes PragApati’s child. 12. He then touches the wheat (top-piece) *, with, * Viz. because her ordinary seat is at the back, or west, end of the altar. * According to the ritual of the Black Yagus (Say. on Taitt. S. I, 7, 9, vol. i, p. 1039), the Sacrificer, having ascended, lifts up his v KANDA, 2 ADHYAYA, I BRAHMANA, 17. 33 ‘We have gone to the light, O ye gods!’ for he who offers the Vagapeya, indeed goes to the light. 13. And as to why he touches the wheat: wheat is food, and he who offers the Vagapeya, wins food, for vaga-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it,— therefore he touches the wheat (top-piece). 14. He then rises by (the measure of) his head over the post, with, ‘We have become immortal!’ whereby he wins the world of the gods. 15. Thereupon, while looking in the different directions, he mutters (V4g. S. IX, 22), ‘Ours be your power, ours your manhood and intelligence, ours be yourenergies!’ For he who offers the Vagapeya wins everything here, winning as he does Prag4pati, and Pragdpati being everything here ;— having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own: that is why he mutters, while looking in the different directions. 16. They throw up to him bags of salt; for salt means cattle, and cattle is food; and he who offers the Vag4peya wins food, for viga-peya is the same as anna-peya: thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his’ own,—therefore they throw bags of salt up to him. 17. They (the pieces of salt) are done up in asvattha arms to heaven, praying, ‘We have gone to the light, to the gods, we have become immortal; we have become PragApati’s children!’ [41] D 34 SATAPATHA-BRAHMANA,
217. They (the pieces of salt) are done up in asvattha arms to heaven, praying, ‘We have gone to the light, to the gods, we have become immortal; we have become PragApati’s children!’ [41] D 34 SATAPATHA-BRAHMANA, (ficus religiosa) leaves; because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree’, therefore they are done up in asvattha leaves. Peasants (vis) throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman): hence peasants throw them up. There are seventeen (bags), for Pragdpati is seventeenfold: he thus wins Prag4pati. 18. Thereupon, while looking down upon this (earth), he mutters, ‘Homage be to the mother Earth! homage be to the mother Earth!’ For when Brvzhaspati had been consecrated, the Earth was afraid of him, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder*!’ And Brthaspati also was afraid of the Earth, thinking, ‘I fear lest she may shake me off!’ Hence by that (formula) he entered into a friendly relation with her; for a mother does not hurt her son, nor does a son hurt his mother. 19. Now the Brvzhaspati Soma-feast® is the same as the Vagapeya; and the earth in truth is afraid of that (Sacrificer), thinking, ‘Something great 1 See part ii, p. 334, with note 2. On the ‘asvattha devasadana’ cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn, Herabkunft des Feuers und des Gittertranks, p. 126 seq. (Mythol. Stud. i. p. 112 seq.). % Or, ‘I hope he will not rend me asunder.’ For this construction—exactly corresponding to the German ‘dass (or, wenn) er mich nur nicht aufreisst !’ (cf. also the colloquial use of the French ‘ pourvu,’—‘ pourvu qu'il ne me déchire pas !’}—-see part ii, p. 31, note I. * The Brzhaspatisava is performed by a Brahmaaa with a view to obtaining the office of Purohita (royal chaplain, or family priest). For Asvaldyana’s rule, which places it on a level with the Ragashya sacrifice of a king, see p. 4, note 1. v KANDA, 2 ADHYAYA, I BRAHMANA, 24. 35 surely has he become now that he has been consecrated: I fear lest he may rend me asunder!’ And he himself is afraid of her, thinking, ‘I fear lest she may shake me off!’ Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son; neither does a son hurt his mother. 20. He then descends (and treads) upon a piece of gold ;—gold is immortal life: he thus takes his stand on life immortal. 21. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon : upon that—or indeed upon this (earth) itself—he (the Sacrificer) steps. 22. They then bring a throne-seat for him; for truly he who gains a seat in the air’, gains a seat above (others): thus these subjects of his sit below him who is seated above,—this is why they bring him a throne-seat.
322. They then bring a throne-seat for him; for truly he who gains a seat in the air’, gains a seat above (others): thus these subjects of his sit below him who is seated above,—this is why they bring him a throne-seat. 23. Itis made of udumbara wood,—the Udumbara tree being sustenance, (that is) food,—for his obtainment of sustenance, food: therefore it is made of udumbara wood. They set it down in front of the Havirdh4na (cart-shed), behind the Ahavantya (fire). 24. He then spreads the goat-skin thereon; for truly the he-goat is no other than Prag4pati, for they, the goats, are most clearly of Prag4pati (the lord of generation or creatures) ;—whence, bringing forth thrice in a year, they produce two or three*®: thus he thereby makes him (the Sacrificer) to be Pragdpati himself,—this is why he spreads the goat-skin thereon. ’ The Sacrificer is supposed to have done so by the symbolical act of raising his head above the sacrificial post; see paragraph 14 above. * See IV, 5, 5, 6; part ii, p. 407, note 3. D2 36 SATAPATHA-BRAHMANA. 25. He spreads it, with, ‘This is thy kingship"!’ whereby he endows him with royal power. He then makes him sit down, with, ‘Thou art the ruler, the ruling lord!’ whereby he makes him the ruler, ruling over those subjects of his ;—‘ Thou art firm, and stedfast!’ whereby he makes him firm and stedfast in this world ;—‘ Thee for the tilling !— Thee for peaceful dwelling !—Thee for wealth! —Thee for thrift!’ whereby he means to say, ‘(here I seat) thee for the welfare (of the people).’ SEconD BRAHMANA. 1. He now proceeds with the Barhaspatya pap. Its svish¢akvzt remains yet unoffered, when he (the Adhvaryu) brings? him (the Sacrificer) some food ; for he who offers the Vagapeya wins food, vagapeya being the same as anna-peya: thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him. 2. In a vessel of udumbara wood—the Udumbara tree being sustenance, (that is) food—for the obtainment of sustenance, food: therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him. 3. Now some bring seventeen kinds of food, 1 Thus the formula ‘iyam te r4¢’ is interpreted by Mahfdhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word ‘r4g’ would indeed seem to mean here something like the energy (sakti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity. ? He collects (sambharati), or provides food for him ; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambhd4ras, at the Agny-Adhana; see II, 1,1, I seq.; part i, p. 276, note 1, Vv KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 37
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.
1This is why the Neshévz, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass. 9. He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards; but let him rather ascend from the south northwards (udak), for thus it goes upwards ({udak). 10. Being about to ascend, he (the Sacrificer) addresses his wife, ‘Come, wife, ascend we the sky!’—‘Ascend we!’ says the wife. Now as to why he addresses his wife: she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. ‘Complete I want to go to that supreme goal,’ thus (he thinks) and therefore he addresses his wife. 11, He ascends, with, ‘We have become Pragépati’s children;’ for he who offers the Vagapeya indeed becomes PragApati’s child. 12. He then touches the wheat (top-piece) *, with, * Viz. because her ordinary seat is at the back, or west, end of the altar. * According to the ritual of the Black Yagus (Say. on Taitt. S. I, 7, 9, vol. i, p. 1039), the Sacrificer, having ascended, lifts up his v KANDA, 2 ADHYAYA, I BRAHMANA, 17. 33 ‘We have gone to the light, O ye gods!’ for he who offers the Vagapeya, indeed goes to the light. 13. And as to why he touches the wheat: wheat is food, and he who offers the Vagapeya, wins food, for vaga-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it,— therefore he touches the wheat (top-piece). 14. He then rises by (the measure of) his head over the post, with, ‘We have become immortal!’ whereby he wins the world of the gods. 15. Thereupon, while looking in the different directions, he mutters (V4g. S. IX, 22), ‘Ours be your power, ours your manhood and intelligence, ours be yourenergies!’ For he who offers the Vagapeya wins everything here, winning as he does Prag4pati, and Pragdpati being everything here ;— having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own: that is why he mutters, while looking in the different directions. 16. They throw up to him bags of salt; for salt means cattle, and cattle is food; and he who offers the Vag4peya wins food, for viga-peya is the same as anna-peya: thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his’ own,—therefore they throw bags of salt up to him. 17. They (the pieces of salt) are done up in asvattha arms to heaven, praying, ‘We have gone to the light, to the gods, we have become immortal; we have become PragApati’s children!’ [41] D 34 SATAPATHA-BRAHMANA,
217. They (the pieces of salt) are done up in asvattha arms to heaven, praying, ‘We have gone to the light, to the gods, we have become immortal; we have become PragApati’s children!’ [41] D 34 SATAPATHA-BRAHMANA, (ficus religiosa) leaves; because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree’, therefore they are done up in asvattha leaves. Peasants (vis) throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman): hence peasants throw them up. There are seventeen (bags), for Pragdpati is seventeenfold: he thus wins Prag4pati. 18. Thereupon, while looking down upon this (earth), he mutters, ‘Homage be to the mother Earth! homage be to the mother Earth!’ For when Brvzhaspati had been consecrated, the Earth was afraid of him, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder*!’ And Brthaspati also was afraid of the Earth, thinking, ‘I fear lest she may shake me off!’ Hence by that (formula) he entered into a friendly relation with her; for a mother does not hurt her son, nor does a son hurt his mother. 19. Now the Brvzhaspati Soma-feast® is the same as the Vagapeya; and the earth in truth is afraid of that (Sacrificer), thinking, ‘Something great 1 See part ii, p. 334, with note 2. On the ‘asvattha devasadana’ cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn, Herabkunft des Feuers und des Gittertranks, p. 126 seq. (Mythol. Stud. i. p. 112 seq.). % Or, ‘I hope he will not rend me asunder.’ For this construction—exactly corresponding to the German ‘dass (or, wenn) er mich nur nicht aufreisst !’ (cf. also the colloquial use of the French ‘ pourvu,’—‘ pourvu qu'il ne me déchire pas !’}—-see part ii, p. 31, note I. * The Brzhaspatisava is performed by a Brahmaaa with a view to obtaining the office of Purohita (royal chaplain, or family priest). For Asvaldyana’s rule, which places it on a level with the Ragashya sacrifice of a king, see p. 4, note 1. v KANDA, 2 ADHYAYA, I BRAHMANA, 24. 35 surely has he become now that he has been consecrated: I fear lest he may rend me asunder!’ And he himself is afraid of her, thinking, ‘I fear lest she may shake me off!’ Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son; neither does a son hurt his mother. 20. He then descends (and treads) upon a piece of gold ;—gold is immortal life: he thus takes his stand on life immortal. 21. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon : upon that—or indeed upon this (earth) itself—he (the Sacrificer) steps. 22. They then bring a throne-seat for him; for truly he who gains a seat in the air’, gains a seat above (others): thus these subjects of his sit below him who is seated above,—this is why they bring him a throne-seat.
322. They then bring a throne-seat for him; for truly he who gains a seat in the air’, gains a seat above (others): thus these subjects of his sit below him who is seated above,—this is why they bring him a throne-seat. 23. Itis made of udumbara wood,—the Udumbara tree being sustenance, (that is) food,—for his obtainment of sustenance, food: therefore it is made of udumbara wood. They set it down in front of the Havirdh4na (cart-shed), behind the Ahavantya (fire). 24. He then spreads the goat-skin thereon; for truly the he-goat is no other than Prag4pati, for they, the goats, are most clearly of Prag4pati (the lord of generation or creatures) ;—whence, bringing forth thrice in a year, they produce two or three*®: thus he thereby makes him (the Sacrificer) to be Pragdpati himself,—this is why he spreads the goat-skin thereon. ’ The Sacrificer is supposed to have done so by the symbolical act of raising his head above the sacrificial post; see paragraph 14 above. * See IV, 5, 5, 6; part ii, p. 407, note 3. D2 36 SATAPATHA-BRAHMANA. 25. He spreads it, with, ‘This is thy kingship"!’ whereby he endows him with royal power. He then makes him sit down, with, ‘Thou art the ruler, the ruling lord!’ whereby he makes him the ruler, ruling over those subjects of his ;—‘ Thou art firm, and stedfast!’ whereby he makes him firm and stedfast in this world ;—‘ Thee for the tilling !— Thee for peaceful dwelling !—Thee for wealth! —Thee for thrift!’ whereby he means to say, ‘(here I seat) thee for the welfare (of the people).’ SEconD BRAHMANA. 1. He now proceeds with the Barhaspatya pap. Its svish¢akvzt remains yet unoffered, when he (the Adhvaryu) brings? him (the Sacrificer) some food ; for he who offers the Vagapeya wins food, vagapeya being the same as anna-peya: thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him. 2. In a vessel of udumbara wood—the Udumbara tree being sustenance, (that is) food—for the obtainment of sustenance, food: therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him. 3. Now some bring seventeen kinds of food, 1 Thus the formula ‘iyam te r4¢’ is interpreted by Mahfdhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word ‘r4g’ would indeed seem to mean here something like the energy (sakti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity. ? He collects (sambharati), or provides food for him ; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambhd4ras, at the Agny-Adhana; see II, 1,1, I seq.; part i, p. 276, note 1, Vv KANDA, 2 ADHYAYA, 2 BRAHMANA, 4. 37
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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