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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1According to Goldstticker (s.v. abhishefaniya) this game of dice is intended to symbolize the victory of the present age, or kali-yuga, over the former ages; but the commentator rather takes it as symbolizing the king's dig-vigaya, or victorious sway in every quarter. ' 108 SATAPATHA-BRAHMANWA. one, the Kali, is indeed dominant over the (other) dice, for that one dominates over all the dice : therefore he says, ‘Dominant thou art: may these five regions of thine prosper!’ for there are indeed five regions, and all the regions he thereby causes to prosper for him. 7. They (the Adhvaryu and his assistants) then silently strike him with sticks on the back ;—by beating him with sticks (dazda) they guide him safely over judicial punishment (dasdabadha) : whence the king is exempt from punishment (adandya), because they guide him safely over judicial punishment. 8. Thereupon he chooses a boon; and, verily, whatsoever boon he who has been anointed chooses, that is completely fulfilled for him: therefore he chooses a boon. 9. ‘O Brahman!’ thus he addresses (the priest) the first time ', thinking, ‘I will first utter the (word) 1 If it were not for the clear and unmistakable interpretation of the commentators on the Brahmaza and KA4tyAyana, one might feel inclined to translate, ‘thus he addresses the first—the second,’ &c., so as to bring it into accord with the practice of the Black Yagus. This practice is as follows (Taitt. S. I, 8, 16, with commentary).— The priest moves the previously uplifted arms of the Sacrificer down to the Vaisvadeva dish of curds (cf. above, V, 4, 3, 27), with, ‘Thou art Mitra !—thou art Varuna!’ He then places the khadira throne-seat on the vedi, covers it with a leathern (or fur) cover, with, ‘ Thou art the navel of the Kshatra, the womb of the Kshatra,’ and makes the king sit down with, ‘Seat thee on the pleasant one, seat thee on the soft-seated!’ The king sits down, with, ‘ May it not injure thee! may it not injure me!’ The priest then addresses him, with, ‘He hath sat down, the upholder of the sacred law, Varuaa in the home-steads, for supreme rule, he the wise!’ The priests and Ratnins (see V, 3, 1, 1 seq.) then sit down in a circle round the king in order to do homage to him,—the Adhvaryu being seated towards the east, the Brahman towards the south, the Hotr? Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. —‘ 109 Brahman, I will speak speech sped by the Brahman :’ this is why he first addresses him with ‘O Brahman!’ The other answers, ‘Thouart Brahman! Thou art Savitz of true impulsion!’—he thereby lays vigour into him, and causes Savitvé to be of true impulsion. 10. ‘O Brahman!’ thus he addresses him the second time. The other answers, ‘Thou art Brahman! Thou art Varuza of true power!’— he thereby lays vigour into him, and causes Varuna to be of true power.
210. ‘O Brahman!’ thus he addresses him the second time. The other answers, ‘Thou art Brahman! Thou art Varuza of true power!’— he thereby lays vigour into him, and causes Varuna to be of true power. 11. ‘O Brahman!’ thus he addresses him the third time. The other answers, ‘Thou art Brahman! Thou art Indra, mighty through the people!!’—he thereby lays vigour into him, and causes Indra to be mighty through the people. 12, ‘O Brahman!’ thus he addresses him the towards the west, the Udgatr? towards the north. The king then addresses the Adhvaryu, with, ‘O Brahman, (Om)!’ That priest replies, ‘Thou, O king, art Brahman, thou art Savitr? of true impulsion.’” In the same way the king addresses the Brahman, ‘O Brahman!’ and that priest replies, ‘Thou, O king, art Brahman, thou art Indra, of true energy!’ Then the Hotrz, who replies, ‘,.. thou art Mitra, the most kindly !’—the Udgatr?: ‘... thou art Varuna, of true laws!’ Thereupon the Brahman hands the sacrificial sword to the king, with, ‘Indra’s thunderbolt thou art!’ He then hands to him five dice, with, ‘ This king has overcome the regions |’ see next note.—The charioteer, treasurer, and chamberlain are invited by the king (to the game?) by auspicious epithets (‘far-famed one,’ ‘ most prosperous one,’ ‘true king’), Thereupon the Hotr? recites the story of Suna#sepa, whereupon follows the offering of the svish/akrit of the cake of the Maruts, and the dish of curds to the Visve Devas. 1 Or, he whose strength is the people (vis, visa),—that is, the Maruts, in the case of Indra, and the subjects or peasantry in that of the king. Say. T1O SATAPATHA-BRAHMANA. fourth time. The other answers, ‘Thou art Brahman! Thou art Rudra, the most kindly!’— he thereby lays into him (the king) those former energies, and he appeases him (Rudra); and he, Rudra, therefore, is gracious to every one, because he (the priest) appeases him. 13. ‘O Brahman!’ thus he addresses him the fifth time. The other answers (undefinedly), ‘Thou art Brahman!’—undefined means unlimited: thus heretofore he laid limited vigour into him; but now he answers undefinedly ; and undefined meaning unlimited, he thereby lays complete, unlimited vigour into him: therefore he answers here undefinedly. 14. He then hails him as one bearing auspicious names,—' Much-worker, better-worker, moreworker!!’ Whoever bears such names speaks auspiciously even with a human voice. 15. A Brahmamza then hands to him the sacrificial (wooden) sword,—either the Adhvaryu, or he who is his (the king’s) domestic chaplain—with, ‘Indra’s thunderbolt thou art: therewith serve me! ’—the sacrificial sword being a thunderbolt, that Brahmaza, by means of that thunderbolt, makes the king to be weaker than himself; for indeed the king who is weaker than a Braéhmaza, is stronger than his enemies: thus he thereby makes him stronger than his enemies.
3’—the sacrificial sword being a thunderbolt, that Brahmaza, by means of that thunderbolt, makes the king to be weaker than himself; for indeed the king who is weaker than a Braéhmaza, is stronger than his enemies: thus he thereby makes him stronger than his enemies. 16. The king hands it to the king’s brother, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the king makes his brother to be weaker than himself. 17, The king’s brother hands it either to the 1 That is, increaser of the prosperity of himself and his people. Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 21. III Sata (minstrel and chronicler), or to the Governor, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the king’s brother makes the Sita, or the Governor, to be weaker than himself. 18, The Sita, or the Governor, hands it to the Grémant (village-headman’), with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the Sata, or the Governor, makes the headman to be weaker than himself. 19. The Gramazt hands it to a tribesman 2, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the headman makes the tribesman to be weaker than himself. And as to why they mutually hand it on in this way, they do so lest there should be a confusion of classes, and in order that (society) may be in the proper order. 20. Thereupon the tribesman and the Pratiprasthdt7z 5, with that sacrificial sword, prepare the gaming-ground, (close) by the original fire *, with the purorué verse of the Sukra®. The Sukra is the eater: he thereby makes (him) the eater. 21. With the purorué verse of the Manthin® they then put up a shed (vimita). The Manthin cup is 1 See p. 60, note. ? The sag4ta would seem to be one of the peasant proprietors or ‘sharers’ constituting the village ‘brotherhood’ ruled over by the headman, and often actually belonging to the same family as the latter (Gaugenosse, clansman). * The first assistant of the Adhvaryu. ‘ That is, north of the Ahavantya fire, where the cart stands, containing the original (hall-door) fire. ® For this verse (Vag. S. VII, 12; Rik S. V, 44, 1), preceding the ordinary formula with which the Soma-cups are drawn, see IV, 2, 1, 9 (part ii, p. 280). 6 Vag. S. VII, 16; Rrk S. X, 123, 13 see IV, 2, 1, 10. 112 SATAPATHA-BRAHMANA. he that is to be eaten,—thus having first made (him) the feeder, they now make for him one to be fed upon: that is why they put up a shed with the purorué verse of the Manthin cup. 22. The Adhvaryu then takes clarified butter in four ladlings, places a piece of gold on the gamingground, and offers with (V4g. S. X, 29), ‘May ample Agni, the lord of rites, delighted,—may ample Agni, the lord of rites, accept of the butter, hail!’
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.
1According to Goldstticker (s.v. abhishefaniya) this game of dice is intended to symbolize the victory of the present age, or kali-yuga, over the former ages; but the commentator rather takes it as symbolizing the king's dig-vigaya, or victorious sway in every quarter. ' 108 SATAPATHA-BRAHMANWA. one, the Kali, is indeed dominant over the (other) dice, for that one dominates over all the dice : therefore he says, ‘Dominant thou art: may these five regions of thine prosper!’ for there are indeed five regions, and all the regions he thereby causes to prosper for him. 7. They (the Adhvaryu and his assistants) then silently strike him with sticks on the back ;—by beating him with sticks (dazda) they guide him safely over judicial punishment (dasdabadha) : whence the king is exempt from punishment (adandya), because they guide him safely over judicial punishment. 8. Thereupon he chooses a boon; and, verily, whatsoever boon he who has been anointed chooses, that is completely fulfilled for him: therefore he chooses a boon. 9. ‘O Brahman!’ thus he addresses (the priest) the first time ', thinking, ‘I will first utter the (word) 1 If it were not for the clear and unmistakable interpretation of the commentators on the Brahmaza and KA4tyAyana, one might feel inclined to translate, ‘thus he addresses the first—the second,’ &c., so as to bring it into accord with the practice of the Black Yagus. This practice is as follows (Taitt. S. I, 8, 16, with commentary).— The priest moves the previously uplifted arms of the Sacrificer down to the Vaisvadeva dish of curds (cf. above, V, 4, 3, 27), with, ‘Thou art Mitra !—thou art Varuna!’ He then places the khadira throne-seat on the vedi, covers it with a leathern (or fur) cover, with, ‘ Thou art the navel of the Kshatra, the womb of the Kshatra,’ and makes the king sit down with, ‘Seat thee on the pleasant one, seat thee on the soft-seated!’ The king sits down, with, ‘ May it not injure thee! may it not injure me!’ The priest then addresses him, with, ‘He hath sat down, the upholder of the sacred law, Varuaa in the home-steads, for supreme rule, he the wise!’ The priests and Ratnins (see V, 3, 1, 1 seq.) then sit down in a circle round the king in order to do homage to him,—the Adhvaryu being seated towards the east, the Brahman towards the south, the Hotr? Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. —‘ 109 Brahman, I will speak speech sped by the Brahman :’ this is why he first addresses him with ‘O Brahman!’ The other answers, ‘Thouart Brahman! Thou art Savitz of true impulsion!’—he thereby lays vigour into him, and causes Savitvé to be of true impulsion. 10. ‘O Brahman!’ thus he addresses him the second time. The other answers, ‘Thou art Brahman! Thou art Varuza of true power!’— he thereby lays vigour into him, and causes Varuna to be of true power.
210. ‘O Brahman!’ thus he addresses him the second time. The other answers, ‘Thou art Brahman! Thou art Varuza of true power!’— he thereby lays vigour into him, and causes Varuna to be of true power. 11. ‘O Brahman!’ thus he addresses him the third time. The other answers, ‘Thou art Brahman! Thou art Indra, mighty through the people!!’—he thereby lays vigour into him, and causes Indra to be mighty through the people. 12, ‘O Brahman!’ thus he addresses him the towards the west, the Udgatr? towards the north. The king then addresses the Adhvaryu, with, ‘O Brahman, (Om)!’ That priest replies, ‘Thou, O king, art Brahman, thou art Savitr? of true impulsion.’” In the same way the king addresses the Brahman, ‘O Brahman!’ and that priest replies, ‘Thou, O king, art Brahman, thou art Indra, of true energy!’ Then the Hotrz, who replies, ‘,.. thou art Mitra, the most kindly !’—the Udgatr?: ‘... thou art Varuna, of true laws!’ Thereupon the Brahman hands the sacrificial sword to the king, with, ‘Indra’s thunderbolt thou art!’ He then hands to him five dice, with, ‘ This king has overcome the regions |’ see next note.—The charioteer, treasurer, and chamberlain are invited by the king (to the game?) by auspicious epithets (‘far-famed one,’ ‘ most prosperous one,’ ‘true king’), Thereupon the Hotr? recites the story of Suna#sepa, whereupon follows the offering of the svish/akrit of the cake of the Maruts, and the dish of curds to the Visve Devas. 1 Or, he whose strength is the people (vis, visa),—that is, the Maruts, in the case of Indra, and the subjects or peasantry in that of the king. Say. T1O SATAPATHA-BRAHMANA. fourth time. The other answers, ‘Thou art Brahman! Thou art Rudra, the most kindly!’— he thereby lays into him (the king) those former energies, and he appeases him (Rudra); and he, Rudra, therefore, is gracious to every one, because he (the priest) appeases him. 13. ‘O Brahman!’ thus he addresses him the fifth time. The other answers (undefinedly), ‘Thou art Brahman!’—undefined means unlimited: thus heretofore he laid limited vigour into him; but now he answers undefinedly ; and undefined meaning unlimited, he thereby lays complete, unlimited vigour into him: therefore he answers here undefinedly. 14. He then hails him as one bearing auspicious names,—' Much-worker, better-worker, moreworker!!’ Whoever bears such names speaks auspiciously even with a human voice. 15. A Brahmamza then hands to him the sacrificial (wooden) sword,—either the Adhvaryu, or he who is his (the king’s) domestic chaplain—with, ‘Indra’s thunderbolt thou art: therewith serve me! ’—the sacrificial sword being a thunderbolt, that Brahmaza, by means of that thunderbolt, makes the king to be weaker than himself; for indeed the king who is weaker than a Braéhmaza, is stronger than his enemies: thus he thereby makes him stronger than his enemies.
3’—the sacrificial sword being a thunderbolt, that Brahmaza, by means of that thunderbolt, makes the king to be weaker than himself; for indeed the king who is weaker than a Braéhmaza, is stronger than his enemies: thus he thereby makes him stronger than his enemies. 16. The king hands it to the king’s brother, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the king makes his brother to be weaker than himself. 17, The king’s brother hands it either to the 1 That is, increaser of the prosperity of himself and his people. Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 21. III Sata (minstrel and chronicler), or to the Governor, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the king’s brother makes the Sita, or the Governor, to be weaker than himself. 18, The Sita, or the Governor, hands it to the Grémant (village-headman’), with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the Sata, or the Governor, makes the headman to be weaker than himself. 19. The Gramazt hands it to a tribesman 2, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the headman makes the tribesman to be weaker than himself. And as to why they mutually hand it on in this way, they do so lest there should be a confusion of classes, and in order that (society) may be in the proper order. 20. Thereupon the tribesman and the Pratiprasthdt7z 5, with that sacrificial sword, prepare the gaming-ground, (close) by the original fire *, with the purorué verse of the Sukra®. The Sukra is the eater: he thereby makes (him) the eater. 21. With the purorué verse of the Manthin® they then put up a shed (vimita). The Manthin cup is 1 See p. 60, note. ? The sag4ta would seem to be one of the peasant proprietors or ‘sharers’ constituting the village ‘brotherhood’ ruled over by the headman, and often actually belonging to the same family as the latter (Gaugenosse, clansman). * The first assistant of the Adhvaryu. ‘ That is, north of the Ahavantya fire, where the cart stands, containing the original (hall-door) fire. ® For this verse (Vag. S. VII, 12; Rik S. V, 44, 1), preceding the ordinary formula with which the Soma-cups are drawn, see IV, 2, 1, 9 (part ii, p. 280). 6 Vag. S. VII, 16; Rrk S. X, 123, 13 see IV, 2, 1, 10. 112 SATAPATHA-BRAHMANA. he that is to be eaten,—thus having first made (him) the feeder, they now make for him one to be fed upon: that is why they put up a shed with the purorué verse of the Manthin cup. 22. The Adhvaryu then takes clarified butter in four ladlings, places a piece of gold on the gamingground, and offers with (V4g. S. X, 29), ‘May ample Agni, the lord of rites, delighted,—may ample Agni, the lord of rites, accept of the butter, hail!’
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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