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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
141 Srausha/, he says, ‘Pronounce the offeringprayer to Agni Svish¢akrzt!’ and offers as the Vasha/ is uttered. 19. He then puts the Id4 on (the id4p4tri). The Ida having been invoked’, he, having touched water, draws the M4hendra cup. Having drawn the Mahendra cup, he sets the chant agoing*. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the Stotra, in attendance at the Sastra. 20. Here now some, having performed that, perform that*; but let him not do it thus; for the Stotra is his (the Sacrificer’s) own self, and the Sastra is his people (or offering) : thereby then he ruins the Sacrificer; he goes astray, he stumbles ;—hence having performed that, let him perform that :— 21. He puts the IdA on (the dish). The Id4 having been invoked, he, having touched water, draws the Mahendra cup. Having drawn the Méhendra cup, he sets the (Przshéha-) Stotra agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the chant (stotra), in attendance at the recitation (sastra). ' See I, 8, 1, 18 seq. * That is, the (first or Hotrz’s) Prish/ha-stotra, for which see above, p.15, note 1; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-sastra, recited by the Hotrz. ’ That is to say, according to Sayaza,—they make the Svish/akrit, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the ‘uggiti’ formulas, the drawing of the Mahendra cup, and the performance of the Stotra and Sastra. 42 SATAPATHA-BRAHMANA. B. THE RAGASUYA, or INAUGURATION OF A KING. Seconp ApHyAyA. THrirD BRAHMANA. 1. He offers a full-offering '; for the full means the All: ‘May I be consecrated after encompassing the All!’ thus he thinks. At this (offering) he bestows a boon ; for a boon means all : ‘ Having encompassed the All (the universe), may I be consecrated!’ thus he thinks. He may perform this offering, if he chooses ; or, if he chooses, he may disregard it. 2. And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati*. And whatever portion of (the grains) being ground, —either flour or rice-grains,—falls down behind the pin, that he throws together into the dipping-spoon 1 On the pfirz4huti, or libation of a spoonful of ghee, see part i, p. 302 note. According to KAty. Sr. XV, 1, 4 seq., Asv. Sr. IX, 3, 2, and other authorities, this full-offering is preceded by the Pavitra (purificatory ceremony), a Soma-sacrifice with four dikshas or initiation days (?commencing on the first day of the bright fortnight of Phalguna), serving as the ordinary opening offering (anvarambhaviyeshf). That it formed part of the ceremonial at the time of the composition of the Brahmaza there can be little doubt (cf. Pazkav. Br. 18, 8, 1), but as it is an ordinary Agnishfoma, the author had no reason to refer to it.
2That it formed part of the ceremonial at the time of the composition of the Brahmaza there can be little doubt (cf. Pazkav. Br. 18, 8, 1), but as it is an ordinary Agnishfoma, the author had no reason to refer to it. 3 J. e. the approval or favour of the deities, personified —According to Yag#ika Deva (to K&ty. Sr. XV, 1, 8), the ceremonies now beginning would commence on the roth day of the bright half of Phalguni; the fifth day’s ceremony from this day, viz. the first of the four seasonal offerings, having to be performed on the Fullmoon of that month; see p. 47, note I. v KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 43 (sruva)?. They take a firebrand from the Anvahdryapaéana (or southern) fire, and therewith go southward. And where he finds a self-produced hollow ? or cleft,— 3. Having there made up a fire, he offers with (Vag. S. IX, 35),‘ This, O Nirvzti,is thy portion: accept it graciously, hail!’ For Nirvzti is this (Earth) ; whomsoever she seizes upon with evil, him she seizes upon with destruction (nirvzti): hence whatever part of this (Earth) is of the Nirvzti nature, that he thereby propitiates; and thus Nirvzti does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or * The authorities of the Black Yagus prepare therewith a cake on one kapila. Taitt. S. I, 8, 1. * Sayana, perhaps rightly, takes ‘irima’ here (and on Taitt. S. vol. ii, p. 6) in the sense of ‘@shara,’ a spot of barren (or saline) soil. Cf. VII, 2, 1, 8: ‘In whatever part of this (earth) there is produced (of itself) a cleft, or in whatever part of it plants are not produced, verily that part of it Nirrzti seizes upon.’—Kausika-sfitra XIII, 28 (A. Weber, Omina und Portenta, p. 386) recommends the following propitiatory rites in case of a sudden cleft in the ground: ‘If in the village, or house, or fire-house, or meeting-place, (the ground) should burst open, four cows are got ready, a white, a black, a red, and a one-coloured one. For twelve days he puts down the butter, milked together from these. In the morning of the twelfth, having made up a fire north of where there was that cleft, having swept and sprinkled it, and strewn sacrificial grass around it; and having mixed (the butter) with ghee from the white (cow), and addressed it (the spot) with the three verses, Ath.-veda XII, 1, 19-21 ( Agni is in the earth, in the plants, the waters carry Agni, Agni is in the flints, Agni is within men; in cows, in horses are Agnis,” &c.), and touched it, let him then offer. In the same way on the south side; in the same way on the western side. Having concluded on the north side, let him offer with the (formulas addressed) to VAstoshpati (the tutelary genius of the dwelling). Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.’ 44 SATAPATHA-BRAHMANA. cleft, is that that much of this (earth) is possessed with Nirvcti.
3Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.’ 44 SATAPATHA-BRAHMANA. cleft, is that that much of this (earth) is possessed with Nirvcti. 4. They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth); and whosoever knows to do that work which he intends to do, for him indeed she approves (anu-man) thereof: hence it is her he thereby pleases, thinking ‘May I be consecrated, approved by that (genius of) approval!’ 5. And as to why it is a (cake) on eight potsherds,—the GAyatri consists of eight syllables, and this earth is Gayatri. And as to why he offers of the same sacrificial food? both (oblations) : thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering) : for even as one clad in a garment does not venture into the forest, but having deposited that garment(somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated. 6. And on the following day he prepares a cake on eleven potsherds for Agni and Vishau, and offers it in the same way as the (regular) ish¢i: this indeed is just what that approved initiation-offering to Agni and Vishzu is there*. Now Agni is all the deities, since in Agni one offers to all deities; and Agni forsooth is the lower end, and Vishzu is the upper end: ‘May I be consecrated, after thus encompassing all the deities, and after encompassing ? Though he has offered twice (to Nirr:ti and Anumati), he has only once taken out rice for oblation. * Viz. at the ordinary Soma-sacrifice ; for the Dikshaniyesh/éi, see part ii, p. 12. v KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 45 the whole sacrifice!’ thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vishau. Gold is the sacrificial fee for this (offering); for to Agni belongs this sacrifice, and gold is Agni’s seed. As to Vishzu, he is the sacrifice, and Agni forsooth is the sacrifice: nevertheless this is Agni’s alone, therefore gold is the fee. 7. And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ishdi, for it was thereby Indra slew Vrztra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. ‘May I be consecrated, when safety and security from evil-doers have been gained!’ thus he thinks: hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon! they slay while setting him at liberty ?: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ;—therefore a bull set at liberty is the fee.
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.
141 Srausha/, he says, ‘Pronounce the offeringprayer to Agni Svish¢akrzt!’ and offers as the Vasha/ is uttered. 19. He then puts the Id4 on (the id4p4tri). The Ida having been invoked’, he, having touched water, draws the M4hendra cup. Having drawn the Mahendra cup, he sets the chant agoing*. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the Stotra, in attendance at the Sastra. 20. Here now some, having performed that, perform that*; but let him not do it thus; for the Stotra is his (the Sacrificer’s) own self, and the Sastra is his people (or offering) : thereby then he ruins the Sacrificer; he goes astray, he stumbles ;—hence having performed that, let him perform that :— 21. He puts the IdA on (the dish). The Id4 having been invoked, he, having touched water, draws the Mahendra cup. Having drawn the Méhendra cup, he sets the (Przshéha-) Stotra agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the chant (stotra), in attendance at the recitation (sastra). ' See I, 8, 1, 18 seq. * That is, the (first or Hotrz’s) Prish/ha-stotra, for which see above, p.15, note 1; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-sastra, recited by the Hotrz. ’ That is to say, according to Sayaza,—they make the Svish/akrit, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the ‘uggiti’ formulas, the drawing of the Mahendra cup, and the performance of the Stotra and Sastra. 42 SATAPATHA-BRAHMANA. B. THE RAGASUYA, or INAUGURATION OF A KING. Seconp ApHyAyA. THrirD BRAHMANA. 1. He offers a full-offering '; for the full means the All: ‘May I be consecrated after encompassing the All!’ thus he thinks. At this (offering) he bestows a boon ; for a boon means all : ‘ Having encompassed the All (the universe), may I be consecrated!’ thus he thinks. He may perform this offering, if he chooses ; or, if he chooses, he may disregard it. 2. And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati*. And whatever portion of (the grains) being ground, —either flour or rice-grains,—falls down behind the pin, that he throws together into the dipping-spoon 1 On the pfirz4huti, or libation of a spoonful of ghee, see part i, p. 302 note. According to KAty. Sr. XV, 1, 4 seq., Asv. Sr. IX, 3, 2, and other authorities, this full-offering is preceded by the Pavitra (purificatory ceremony), a Soma-sacrifice with four dikshas or initiation days (?commencing on the first day of the bright fortnight of Phalguna), serving as the ordinary opening offering (anvarambhaviyeshf). That it formed part of the ceremonial at the time of the composition of the Brahmaza there can be little doubt (cf. Pazkav. Br. 18, 8, 1), but as it is an ordinary Agnishfoma, the author had no reason to refer to it.
2That it formed part of the ceremonial at the time of the composition of the Brahmaza there can be little doubt (cf. Pazkav. Br. 18, 8, 1), but as it is an ordinary Agnishfoma, the author had no reason to refer to it. 3 J. e. the approval or favour of the deities, personified —According to Yag#ika Deva (to K&ty. Sr. XV, 1, 8), the ceremonies now beginning would commence on the roth day of the bright half of Phalguni; the fifth day’s ceremony from this day, viz. the first of the four seasonal offerings, having to be performed on the Fullmoon of that month; see p. 47, note I. v KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 43 (sruva)?. They take a firebrand from the Anvahdryapaéana (or southern) fire, and therewith go southward. And where he finds a self-produced hollow ? or cleft,— 3. Having there made up a fire, he offers with (Vag. S. IX, 35),‘ This, O Nirvzti,is thy portion: accept it graciously, hail!’ For Nirvzti is this (Earth) ; whomsoever she seizes upon with evil, him she seizes upon with destruction (nirvzti): hence whatever part of this (Earth) is of the Nirvzti nature, that he thereby propitiates; and thus Nirvzti does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or * The authorities of the Black Yagus prepare therewith a cake on one kapila. Taitt. S. I, 8, 1. * Sayana, perhaps rightly, takes ‘irima’ here (and on Taitt. S. vol. ii, p. 6) in the sense of ‘@shara,’ a spot of barren (or saline) soil. Cf. VII, 2, 1, 8: ‘In whatever part of this (earth) there is produced (of itself) a cleft, or in whatever part of it plants are not produced, verily that part of it Nirrzti seizes upon.’—Kausika-sfitra XIII, 28 (A. Weber, Omina und Portenta, p. 386) recommends the following propitiatory rites in case of a sudden cleft in the ground: ‘If in the village, or house, or fire-house, or meeting-place, (the ground) should burst open, four cows are got ready, a white, a black, a red, and a one-coloured one. For twelve days he puts down the butter, milked together from these. In the morning of the twelfth, having made up a fire north of where there was that cleft, having swept and sprinkled it, and strewn sacrificial grass around it; and having mixed (the butter) with ghee from the white (cow), and addressed it (the spot) with the three verses, Ath.-veda XII, 1, 19-21 ( Agni is in the earth, in the plants, the waters carry Agni, Agni is in the flints, Agni is within men; in cows, in horses are Agnis,” &c.), and touched it, let him then offer. In the same way on the south side; in the same way on the western side. Having concluded on the north side, let him offer with the (formulas addressed) to VAstoshpati (the tutelary genius of the dwelling). Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.’ 44 SATAPATHA-BRAHMANA. cleft, is that that much of this (earth) is possessed with Nirvcti.
3Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.’ 44 SATAPATHA-BRAHMANA. cleft, is that that much of this (earth) is possessed with Nirvcti. 4. They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth); and whosoever knows to do that work which he intends to do, for him indeed she approves (anu-man) thereof: hence it is her he thereby pleases, thinking ‘May I be consecrated, approved by that (genius of) approval!’ 5. And as to why it is a (cake) on eight potsherds,—the GAyatri consists of eight syllables, and this earth is Gayatri. And as to why he offers of the same sacrificial food? both (oblations) : thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering) : for even as one clad in a garment does not venture into the forest, but having deposited that garment(somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated. 6. And on the following day he prepares a cake on eleven potsherds for Agni and Vishau, and offers it in the same way as the (regular) ish¢i: this indeed is just what that approved initiation-offering to Agni and Vishzu is there*. Now Agni is all the deities, since in Agni one offers to all deities; and Agni forsooth is the lower end, and Vishzu is the upper end: ‘May I be consecrated, after thus encompassing all the deities, and after encompassing ? Though he has offered twice (to Nirr:ti and Anumati), he has only once taken out rice for oblation. * Viz. at the ordinary Soma-sacrifice ; for the Dikshaniyesh/éi, see part ii, p. 12. v KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 45 the whole sacrifice!’ thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vishau. Gold is the sacrificial fee for this (offering); for to Agni belongs this sacrifice, and gold is Agni’s seed. As to Vishzu, he is the sacrifice, and Agni forsooth is the sacrifice: nevertheless this is Agni’s alone, therefore gold is the fee. 7. And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ishdi, for it was thereby Indra slew Vrztra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. ‘May I be consecrated, when safety and security from evil-doers have been gained!’ thus he thinks: hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon! they slay while setting him at liberty ?: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty ;—therefore a bull set at liberty is the fee.
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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