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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The sacrificial fee for this is a whitebacked bullock ; for to Bvzhaspati belongs that upper region, and there above lies that path of Aryaman (the sun)': therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock). 3. And on the following day he prepares a cake on eleven potsherds for Indra at the dwelling of him who is being consecrated (the king); for Indra is the Kshatra (ruling power), and he who is consecrated is Aditi) ; 4. The king’s favourite wife (pap to Bhaga); 5. A discarded wife (pap to Nirr#ti); 6. Commander of the army (cake of eight kap. to Agni); 7. Sfita (charioteer, Say.—cake of ten kap. to Varuna); 8. Gramant (cake of seven kap. to Maruts); 9. Kshattr7 (chamberlain, or superintendent of seraglio, Say.—cake of twelve kap. to Savitr:); 10. Samgrahitr: (treasurer, Say.—cake of two kap. to Asvins); 11. Bhagadugha (collector of taxes, Say.—pap to Pashan); 12. Aksh4vapa (dyfitakfra, superintendent of gambling, Say.—gavidhuka pap to Rudra).—Finally the king offers in his own house two cake-oblations (of eleven kapalas) to Indra Sutraman (the good protector) and Indra Amhomuk (the deliverer from trouble). 1 Whence the back of that upper region is white, or bright. 60 SATAPATHA-BRAHMANA. the Kshatra: hence it is for Indra. The sacrificial fee for this is a bull, for the bull is Indra’s own (animal). 4. And on the following day, he goes to the dwelling of the Queen, and prepares a pap for Aditi; for Aditi is this Earth, and she is the wife of the gods ; and that (queen) is the wife of that (king) : hence it is for Aditi. And she, the Queen, assuredly is one of his (the king’s) jewels: it is for her that he is thereby consecrated, and he makes her his own faithful (wife). The sacrificial fee, on her part, is a milch cow; for this (earth) is, as it were, a milch cow: she yields to men all their desires; and the milch cow is a mother, and this (earth) is, as it were, a mother: she bears (or sustains) men. Hence the fee is a milch cow. 5. And on the following day, he goes to the house of the Sfta (court-minstrel and chronicler), and prepares a barley pap for Varuma,; for the Sita is a spiriter (sava), and Varuma is the spiriter of the gods: therefore it is for Varuza. And he, the Sata, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated ; and him he makes his own faithful (follower). The sacrificial fee for this one is a horse, for the horse is Varuza’s own. 6. And on the following day, he goes to the house of the Headman (Gramazt’), and prepares a cake
2The sacrificial fee for this one is a horse, for the horse is Varuza’s own. 6. And on the following day, he goes to the house of the Headman (Gramazt’), and prepares a cake ? The exact function of this officer is not clearly defined. Though the term is also used of an ordinary village headman (Patel, Adhik4rin, Adigar), this could hardly apply here. Sdyana, on one passage, indeed explains the term by ‘Gramam nayati,’ but elsewhere he explains it by ‘Gram&n4m neta4;’ and some such meaning it may perhaps have here,—the head of commu... administration, either for a district (like one of Manu’s lords of a hundred, or a v KANDA, 3 ADHYAYA, I BRAHMANA, 8. 61 on seven potsherds for the Maruts; for the Maruts are the peasants, and the headman is a peasant; therefore it is for the Maruts. And he, the headman, assuredly is one of his (the king’s) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a spotted bullock, for in such a spotted bullock there is abundance of colours; and the Maruts are the clans (or peasants), and the clan means abundance; therefore the sacrificial fee is a spotted bullock. 7. And on the following day he goes to the house of the Chamberlain (kshattvz), and prepares a cake on either twelve, or eight, potsherds for Savitvz; for Savit7z is the impeller (prasavitvz) of the gods, and the chamberlain is an impeller: hence it is for Savitvz. And he, the chamberlain, assuredly is one of his (the king’s) jewels : it is for him that he thereby is consecrated, and him he makes his own faithful (follower). The sacrificial fee for this (jewel) is a reddish-white draught-bullock ; for Savitrz is he that burns yonder, and he (the sun) indeed moves along ; and the draught-bullock also moves along, when yoked. And as to why it is a reddish-white one ;— reddish-white indeed is he (the sun) both in rising and in setting: therefore the sacrificial fee is a reddish-white draught-bullock. 8. And on the following day he goes to the house thousand villages), or for the whole country. If, however, the headman of a single village be intended (as the coupling of the office with the Maruts might lead one to suppose), he would probably be a hereditary territorial proprietor residing near the place where the inauguration ceréavny takes place. Cf. V, 4, 4,18; and Zimmer, Altindisches Leben, p. 171. 62 SATAPATHA-BRAHMANA.
3Cf. V, 4, 4,18; and Zimmer, Altindisches Leben, p. 171. 62 SATAPATHA-BRAHMANA. of the Charioteer (samgrahityz), and prepares a cake on two potsherds for the Asvins; for the two Asvins are of the same womb; ahd so are the chariot fighter! and the driver (sdrathi) of the same womb (standing-place), since they stand on one and the same chariot: hence it is for the Asvins. And he, the charioteer, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a pair of twin bullocks, for such twin bullocks are of the same womb. If he cannot obtain twins, two bullocks produced by successive births (of the same cow) may also form the sacrificial fee, for such also are of the same womb. g. And on the following day he goes to the house } Savyash/hri (otherwise savyesh/Ar?, savyesh‘ha ;—savyastha, K4nva rec.) is explained by the commentaries as a synonym of sarathi, charioteer (with which it is compounded in savyesh¢hasdrathi, Taitt. Br. I, 7, 9, 1, where SAyaza makes them the two charioteers standing on the left and right side of the warrior), but it seems more probable that the former terms refer to the warrior (sapa- Bays) himself (as savyash/24, Atharva-veda VIII, 8, 23, undoubtedly does), who stands on the left side of the driver (sfrathi, qvioxos) ; the change of meaning being perhaps due to caste scruples about so close an association between the Kshatriya warrior and his Sidra servant, as is implied in this and other passages. (Cf. V, 3, 2, 2 with note.)—On Taitt. S.I, 8, 9, Sdyaza explains samgrahftr? as the treasurer (dhanasamgrahakart4 kosadhyakshaA), but on I, 8, 16 optionally as treasurer or charioteer; while the Sfita is I, 8, 9 identified by him with the charioteer (sfrathi). It is more probable, however, that at the time of the Brahmaza the Sfita occupied much the same position as that assigned to him in the epics, viz. that of court-bard and chronicler. The connection of the samgrahftrs with the Asvins can also scarcely be said to favour the interpretation of the term proposed by SAyazsa (who, moreover, is himself compelled, on Taitt. S. I, 8,15; Taitt. Br. I, 7, 10, 6, to take it in the sense of charioteer). v KANDA, 3 ADHYAYA, I BRAHMANA, IO. 63 of the Carver (bh4gadugha’), and prepares a pap for Pdshan, for Pdshan is carver to the gods; and that (officer) is carver to that (king): therefore it is for Pdshan. And he, the carver, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta *.
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.
1The sacrificial fee for this is a whitebacked bullock ; for to Bvzhaspati belongs that upper region, and there above lies that path of Aryaman (the sun)': therefore the fee for the Barhaspatya (oblation) is a white-backed (bullock). 3. And on the following day he prepares a cake on eleven potsherds for Indra at the dwelling of him who is being consecrated (the king); for Indra is the Kshatra (ruling power), and he who is consecrated is Aditi) ; 4. The king’s favourite wife (pap to Bhaga); 5. A discarded wife (pap to Nirr#ti); 6. Commander of the army (cake of eight kap. to Agni); 7. Sfita (charioteer, Say.—cake of ten kap. to Varuna); 8. Gramant (cake of seven kap. to Maruts); 9. Kshattr7 (chamberlain, or superintendent of seraglio, Say.—cake of twelve kap. to Savitr:); 10. Samgrahitr: (treasurer, Say.—cake of two kap. to Asvins); 11. Bhagadugha (collector of taxes, Say.—pap to Pashan); 12. Aksh4vapa (dyfitakfra, superintendent of gambling, Say.—gavidhuka pap to Rudra).—Finally the king offers in his own house two cake-oblations (of eleven kapalas) to Indra Sutraman (the good protector) and Indra Amhomuk (the deliverer from trouble). 1 Whence the back of that upper region is white, or bright. 60 SATAPATHA-BRAHMANA. the Kshatra: hence it is for Indra. The sacrificial fee for this is a bull, for the bull is Indra’s own (animal). 4. And on the following day, he goes to the dwelling of the Queen, and prepares a pap for Aditi; for Aditi is this Earth, and she is the wife of the gods ; and that (queen) is the wife of that (king) : hence it is for Aditi. And she, the Queen, assuredly is one of his (the king’s) jewels: it is for her that he is thereby consecrated, and he makes her his own faithful (wife). The sacrificial fee, on her part, is a milch cow; for this (earth) is, as it were, a milch cow: she yields to men all their desires; and the milch cow is a mother, and this (earth) is, as it were, a mother: she bears (or sustains) men. Hence the fee is a milch cow. 5. And on the following day, he goes to the house of the Sfta (court-minstrel and chronicler), and prepares a barley pap for Varuma,; for the Sita is a spiriter (sava), and Varuma is the spiriter of the gods: therefore it is for Varuza. And he, the Sata, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated ; and him he makes his own faithful (follower). The sacrificial fee for this one is a horse, for the horse is Varuza’s own. 6. And on the following day, he goes to the house of the Headman (Gramazt’), and prepares a cake
2The sacrificial fee for this one is a horse, for the horse is Varuza’s own. 6. And on the following day, he goes to the house of the Headman (Gramazt’), and prepares a cake ? The exact function of this officer is not clearly defined. Though the term is also used of an ordinary village headman (Patel, Adhik4rin, Adigar), this could hardly apply here. Sdyana, on one passage, indeed explains the term by ‘Gramam nayati,’ but elsewhere he explains it by ‘Gram&n4m neta4;’ and some such meaning it may perhaps have here,—the head of commu... administration, either for a district (like one of Manu’s lords of a hundred, or a v KANDA, 3 ADHYAYA, I BRAHMANA, 8. 61 on seven potsherds for the Maruts; for the Maruts are the peasants, and the headman is a peasant; therefore it is for the Maruts. And he, the headman, assuredly is one of his (the king’s) jewels : it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a spotted bullock, for in such a spotted bullock there is abundance of colours; and the Maruts are the clans (or peasants), and the clan means abundance; therefore the sacrificial fee is a spotted bullock. 7. And on the following day he goes to the house of the Chamberlain (kshattvz), and prepares a cake on either twelve, or eight, potsherds for Savitvz; for Savit7z is the impeller (prasavitvz) of the gods, and the chamberlain is an impeller: hence it is for Savitvz. And he, the chamberlain, assuredly is one of his (the king’s) jewels : it is for him that he thereby is consecrated, and him he makes his own faithful (follower). The sacrificial fee for this (jewel) is a reddish-white draught-bullock ; for Savitrz is he that burns yonder, and he (the sun) indeed moves along ; and the draught-bullock also moves along, when yoked. And as to why it is a reddish-white one ;— reddish-white indeed is he (the sun) both in rising and in setting: therefore the sacrificial fee is a reddish-white draught-bullock. 8. And on the following day he goes to the house thousand villages), or for the whole country. If, however, the headman of a single village be intended (as the coupling of the office with the Maruts might lead one to suppose), he would probably be a hereditary territorial proprietor residing near the place where the inauguration ceréavny takes place. Cf. V, 4, 4,18; and Zimmer, Altindisches Leben, p. 171. 62 SATAPATHA-BRAHMANA.
3Cf. V, 4, 4,18; and Zimmer, Altindisches Leben, p. 171. 62 SATAPATHA-BRAHMANA. of the Charioteer (samgrahityz), and prepares a cake on two potsherds for the Asvins; for the two Asvins are of the same womb; ahd so are the chariot fighter! and the driver (sdrathi) of the same womb (standing-place), since they stand on one and the same chariot: hence it is for the Asvins. And he, the charioteer, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a pair of twin bullocks, for such twin bullocks are of the same womb. If he cannot obtain twins, two bullocks produced by successive births (of the same cow) may also form the sacrificial fee, for such also are of the same womb. g. And on the following day he goes to the house } Savyash/hri (otherwise savyesh/Ar?, savyesh‘ha ;—savyastha, K4nva rec.) is explained by the commentaries as a synonym of sarathi, charioteer (with which it is compounded in savyesh¢hasdrathi, Taitt. Br. I, 7, 9, 1, where SAyaza makes them the two charioteers standing on the left and right side of the warrior), but it seems more probable that the former terms refer to the warrior (sapa- Bays) himself (as savyash/24, Atharva-veda VIII, 8, 23, undoubtedly does), who stands on the left side of the driver (sfrathi, qvioxos) ; the change of meaning being perhaps due to caste scruples about so close an association between the Kshatriya warrior and his Sidra servant, as is implied in this and other passages. (Cf. V, 3, 2, 2 with note.)—On Taitt. S.I, 8, 9, Sdyaza explains samgrahftr? as the treasurer (dhanasamgrahakart4 kosadhyakshaA), but on I, 8, 16 optionally as treasurer or charioteer; while the Sfita is I, 8, 9 identified by him with the charioteer (sfrathi). It is more probable, however, that at the time of the Brahmaza the Sfita occupied much the same position as that assigned to him in the epics, viz. that of court-bard and chronicler. The connection of the samgrahftrs with the Asvins can also scarcely be said to favour the interpretation of the term proposed by SAyazsa (who, moreover, is himself compelled, on Taitt. S. I, 8,15; Taitt. Br. I, 7, 10, 6, to take it in the sense of charioteer). v KANDA, 3 ADHYAYA, I BRAHMANA, IO. 63 of the Carver (bh4gadugha’), and prepares a pap for Pdshan, for Pdshan is carver to the gods; and that (officer) is carver to that (king): therefore it is for Pdshan. And he, the carver, assuredly is one of his (the king’s) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta *.
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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