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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. He considered, ‘ For different deities, indeed, I mean to slaughter now; but I myself desire (kam) ne ee ? Or, I will make them part of mine own self.—Similarly St. Petersburg dictionary, ‘I will change them into myself.’ But differently Professor Delbrtick, Altind. Synt., p. 239, ‘I will make myself to be these, change myself into these.’ This is on account of the middle form of the verb, which, however, is quite justified also in the former interpretation. Cf. VI, 8, 2,1, where there is no question of changing the whole sacrifice into a heap of ashes, but of taking over the ashes, or some of it, to form part of the sacrifice. vi KANDA, 2 ADHYAYA, I BRAHMANA, 8. 163 Agni’s forms: well then, I will slaughter them for the Agnis, as for the (object of my) desire. He slaughtered them for the Agnis, as for (his) desire, —to wit, ‘for the Agnis,’ because many were the forms of Agni he had set his mind upon; and ‘for the desire,’ because it was with a desire that he slaughtered them. Having appeased them and carried the fire round them, he led them northwards and slew them. 7. He considered, ‘ Those glories (signs of excellence ') upon which I have set my mind are contained in the heads: well then, I will only put on the heads ®.’ He cut off the heads and put them on (himself, or the altar). The remaining trunks he then let float on the water °, and brought the sacrifice to its completion by means of (the offering of) a he-goat, thinking, ‘Lest my sacrifice be pulled to pieces.’ After performing that animal sacrifice, Pragdpati saw that he had not yet reached the end of Agni (the fire-altar). . 8. He considered, ‘I must search for that body ‘* which I let float on the water.’ He searched for it; and what (part) of those (bodies) cast into the water had settled therein, that water he gathered; and what (had settled) in this earth, that clay (he gathered)®, And having gathered both that clay 1 See VI, 1, 1, 4. ' # That is, on the fire-altar, or (which is the same thing) on himself, PragApati, the sacrifice. The heads of the five victims are placed in (a dish introduced into) the bottom layer of the altar so as to impart stability to it. See VII, 5, 2, 1 seq. 5 Or, he washed them, cleaned them, in water. ‘ Literally, that self, i.e. that part of mine own self, the sacrifice (?). 5 It seemed desirable here to leave the construction of the original text unchanged. M 2 164 SATAPATHA-BRAHMANA. and water, he made a brick: hence a brick consists of these two, clay and water. 9. He considered, ‘Surely, if I fit! this (matter) such as it is unto mine own self, I shall become a mortal carcase, not freed from evil: well then, I will bake it by means of the fire.’ Sosaying, he baked it by means of the fire, and thereby made it immortal ; for the sacrificial food which is baked by fire is indeed immortal (or, ambrosia). Hence they bake the bricks with fire: they thereby make them immortal,
2Hence they bake the bricks with fire: they thereby make them immortal, 10. And inasmuch as he saw them after offering (ishéva) the animal, therefore they are bricks (ish¢ak4). Hence one must make the bricks only after performing an animal sacrifice; for those which are made before (or, without) an animal sacrifice are ‘anishéaka?.’ And, moreover, there is this other (consideration). ' 11, As to those glories, they are these same heads of the victims; and those (headless) trunks are these five layers (of the fire-altar): thus when he builds up the layers after putting on the heads of the victims, he thereby unites those trunks with those heads. 12, And because Agni is all those animal victims, therefore animals delight (being) near the fire °,— 1 Sayama explains ‘abhisamskarishye’ by ‘Adhiyag#ike sarira upadhasyami,’ ‘if I were to put this (clay and water) on the sacrificial body.’ 3 A play on the word which may mean either ‘non-bricks,’ or ‘being without oblation (ish/a).’ 8 Sayama seems to take this to mean, that animals (cattle) delight, or sport, when the sacrificial fire is established; that is to say, they feel at home and increase wherever a new household is established (?) ;—tasmfd agnav ahite pasavo ramante, 4tmany eva sA pritir ity abhiprayaZ. Adhuna:gned pasushv 4tmabhfteshu pritia VI KANDA, 2 ADHYAYA, I BRAHMANA, 16. 165 there animals sport with animals. Hence the (sacrificial) fire is set up with him who possesses cattle; for inasmuch as Agni (was) the same as cattle, therefore Pragdpati (the lord of creatures or generation) became Agni. 13. Here now some say, ‘It is at this (point of the performance) that he should offer up all those (five) victims; for had Pragdpati then offered up all of them, he would certainly have reached the end of the fire (altar): hence were he (the Sacrificer) now to offer up all those (victims) he would certainly reach the end of the fire (altar).’ Let him not do so: he thus would stray from where the gods have gone, he would stray from the path ;—and what would he then gather!? For those same bodies, those layers, he gathers: let him therefore not do so. 14. Now when he slaughters those animals, he prepares a home for Agni; for nowhere but in his home does one enjoy himself. But the home means food: it is that he lays down in front, and when Agni sees that, he turns unto him. 15. There are a man, a horse, a bull, a ram, and a he-goat; for such are all the animals (used for sacrifice). Animals are food: he thus lays down in front whatever food there is; and seeing that, Agni turns unto him. 16. There are five; for there are those five Agnis, darsayann 4ha, yasm4d agnir esha yat pasavas tasmad yasya manushyasya pasavo bhavanti tasminn etad agnir Adhiyate, tatra hi sa AtmabhfitaiZ pasubhi ramate nanyatra; evam yad agnydtmikak pasavas tatas tam agnim 4tm4-=bhisamskritya prag4patir agnir abhavat. 1 That is, what ‘sambh4ras’ or equipments of the fire should he then collect? Cf. part i, p. 276.
31 That is, what ‘sambh4ras’ or equipments of the fire should he then collect? Cf. part i, p. 276. 166 SATAPATHA-BRAHMANWA. to wit, the five layers (of the fire-altar) : for them he thus lays down five homes; and seeing that, Agni turns unto him. 17. And when (he offers) ‘to the Agnis,— it is because there are here many Agnis, to wit, those layers; and when (he offers) ‘to the desire,’ it is in order that the Sacrificer may obtain the object for which he performs that ceremony. 18, A man (purusha) he slaughters first, for man is the first of animals; then a horse, for the horse comes after man; then a bull, for the bull (or cow) comes after the horse; then a ram, for the sheep comes after the cow; then a he-goat, for the goat comes after the sheep: thus he slaughters them according to their form, according to their excellence. 19. Their ropes may be unequal; that of the man being the longest, then shorter and shorter: thus he makes the ropes according to the form of the animals, to avoid confusion between good and bad. But let them be all alike, all similar; for all these victims are alike, all similar, for they are (all) called Agnis, they are called food: hence they are alike and similar. 20. Here now they say, ‘How is that complete five-bricked fire of his gained in the animals ?’— Well, in the kapAlas of the sacrificial cakes that first brick, the earthen one, is obtained; and when he slaughters the animal, thereby the animal brick is obtained, and when two gold chips are (placed) on both sides of the omentum, thereby the gold brick is obtained; and what firewood, stake, and enclosing sticks there are, thereby the wooden brick is obtained; and what ghee, sprinkling-water, and cake there are, thereby the fifth brick, the food, is VI KANDA, 2 ADHYAYA, I BRAHMANA, 24. 167 obtained: thus then that complete five-bricked fire of his is gained in the animals. 21. For these (victims) there are twenty-four kindling-verses'; for the year consists of twenty- | four half-moons, and Agni is the year: as great | as Agni is, as great as is his measure, by so much he thus kindles him. 22. And, again, why there are twenty-four,—the G4yatrt consists of twenty-four syllables, and Agni is Gayatra®: as great as Agni is, as great as is his measure, by so much he thus kindles him. 23. And, again, why there are twenty-four,—man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs ; and Pragépati is the Purusha, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
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.
16. He considered, ‘ For different deities, indeed, I mean to slaughter now; but I myself desire (kam) ne ee ? Or, I will make them part of mine own self.—Similarly St. Petersburg dictionary, ‘I will change them into myself.’ But differently Professor Delbrtick, Altind. Synt., p. 239, ‘I will make myself to be these, change myself into these.’ This is on account of the middle form of the verb, which, however, is quite justified also in the former interpretation. Cf. VI, 8, 2,1, where there is no question of changing the whole sacrifice into a heap of ashes, but of taking over the ashes, or some of it, to form part of the sacrifice. vi KANDA, 2 ADHYAYA, I BRAHMANA, 8. 163 Agni’s forms: well then, I will slaughter them for the Agnis, as for the (object of my) desire. He slaughtered them for the Agnis, as for (his) desire, —to wit, ‘for the Agnis,’ because many were the forms of Agni he had set his mind upon; and ‘for the desire,’ because it was with a desire that he slaughtered them. Having appeased them and carried the fire round them, he led them northwards and slew them. 7. He considered, ‘ Those glories (signs of excellence ') upon which I have set my mind are contained in the heads: well then, I will only put on the heads ®.’ He cut off the heads and put them on (himself, or the altar). The remaining trunks he then let float on the water °, and brought the sacrifice to its completion by means of (the offering of) a he-goat, thinking, ‘Lest my sacrifice be pulled to pieces.’ After performing that animal sacrifice, Pragdpati saw that he had not yet reached the end of Agni (the fire-altar). . 8. He considered, ‘I must search for that body ‘* which I let float on the water.’ He searched for it; and what (part) of those (bodies) cast into the water had settled therein, that water he gathered; and what (had settled) in this earth, that clay (he gathered)®, And having gathered both that clay 1 See VI, 1, 1, 4. ' # That is, on the fire-altar, or (which is the same thing) on himself, PragApati, the sacrifice. The heads of the five victims are placed in (a dish introduced into) the bottom layer of the altar so as to impart stability to it. See VII, 5, 2, 1 seq. 5 Or, he washed them, cleaned them, in water. ‘ Literally, that self, i.e. that part of mine own self, the sacrifice (?). 5 It seemed desirable here to leave the construction of the original text unchanged. M 2 164 SATAPATHA-BRAHMANA. and water, he made a brick: hence a brick consists of these two, clay and water. 9. He considered, ‘Surely, if I fit! this (matter) such as it is unto mine own self, I shall become a mortal carcase, not freed from evil: well then, I will bake it by means of the fire.’ Sosaying, he baked it by means of the fire, and thereby made it immortal ; for the sacrificial food which is baked by fire is indeed immortal (or, ambrosia). Hence they bake the bricks with fire: they thereby make them immortal,
2Hence they bake the bricks with fire: they thereby make them immortal, 10. And inasmuch as he saw them after offering (ishéva) the animal, therefore they are bricks (ish¢ak4). Hence one must make the bricks only after performing an animal sacrifice; for those which are made before (or, without) an animal sacrifice are ‘anishéaka?.’ And, moreover, there is this other (consideration). ' 11, As to those glories, they are these same heads of the victims; and those (headless) trunks are these five layers (of the fire-altar): thus when he builds up the layers after putting on the heads of the victims, he thereby unites those trunks with those heads. 12, And because Agni is all those animal victims, therefore animals delight (being) near the fire °,— 1 Sayama explains ‘abhisamskarishye’ by ‘Adhiyag#ike sarira upadhasyami,’ ‘if I were to put this (clay and water) on the sacrificial body.’ 3 A play on the word which may mean either ‘non-bricks,’ or ‘being without oblation (ish/a).’ 8 Sayama seems to take this to mean, that animals (cattle) delight, or sport, when the sacrificial fire is established; that is to say, they feel at home and increase wherever a new household is established (?) ;—tasmfd agnav ahite pasavo ramante, 4tmany eva sA pritir ity abhiprayaZ. Adhuna:gned pasushv 4tmabhfteshu pritia VI KANDA, 2 ADHYAYA, I BRAHMANA, 16. 165 there animals sport with animals. Hence the (sacrificial) fire is set up with him who possesses cattle; for inasmuch as Agni (was) the same as cattle, therefore Pragdpati (the lord of creatures or generation) became Agni. 13. Here now some say, ‘It is at this (point of the performance) that he should offer up all those (five) victims; for had Pragdpati then offered up all of them, he would certainly have reached the end of the fire (altar): hence were he (the Sacrificer) now to offer up all those (victims) he would certainly reach the end of the fire (altar).’ Let him not do so: he thus would stray from where the gods have gone, he would stray from the path ;—and what would he then gather!? For those same bodies, those layers, he gathers: let him therefore not do so. 14. Now when he slaughters those animals, he prepares a home for Agni; for nowhere but in his home does one enjoy himself. But the home means food: it is that he lays down in front, and when Agni sees that, he turns unto him. 15. There are a man, a horse, a bull, a ram, and a he-goat; for such are all the animals (used for sacrifice). Animals are food: he thus lays down in front whatever food there is; and seeing that, Agni turns unto him. 16. There are five; for there are those five Agnis, darsayann 4ha, yasm4d agnir esha yat pasavas tasmad yasya manushyasya pasavo bhavanti tasminn etad agnir Adhiyate, tatra hi sa AtmabhfitaiZ pasubhi ramate nanyatra; evam yad agnydtmikak pasavas tatas tam agnim 4tm4-=bhisamskritya prag4patir agnir abhavat. 1 That is, what ‘sambh4ras’ or equipments of the fire should he then collect? Cf. part i, p. 276.
31 That is, what ‘sambh4ras’ or equipments of the fire should he then collect? Cf. part i, p. 276. 166 SATAPATHA-BRAHMANWA. to wit, the five layers (of the fire-altar) : for them he thus lays down five homes; and seeing that, Agni turns unto him. 17. And when (he offers) ‘to the Agnis,— it is because there are here many Agnis, to wit, those layers; and when (he offers) ‘to the desire,’ it is in order that the Sacrificer may obtain the object for which he performs that ceremony. 18, A man (purusha) he slaughters first, for man is the first of animals; then a horse, for the horse comes after man; then a bull, for the bull (or cow) comes after the horse; then a ram, for the sheep comes after the cow; then a he-goat, for the goat comes after the sheep: thus he slaughters them according to their form, according to their excellence. 19. Their ropes may be unequal; that of the man being the longest, then shorter and shorter: thus he makes the ropes according to the form of the animals, to avoid confusion between good and bad. But let them be all alike, all similar; for all these victims are alike, all similar, for they are (all) called Agnis, they are called food: hence they are alike and similar. 20. Here now they say, ‘How is that complete five-bricked fire of his gained in the animals ?’— Well, in the kapAlas of the sacrificial cakes that first brick, the earthen one, is obtained; and when he slaughters the animal, thereby the animal brick is obtained, and when two gold chips are (placed) on both sides of the omentum, thereby the gold brick is obtained; and what firewood, stake, and enclosing sticks there are, thereby the wooden brick is obtained; and what ghee, sprinkling-water, and cake there are, thereby the fifth brick, the food, is VI KANDA, 2 ADHYAYA, I BRAHMANA, 24. 167 obtained: thus then that complete five-bricked fire of his is gained in the animals. 21. For these (victims) there are twenty-four kindling-verses'; for the year consists of twenty- | four half-moons, and Agni is the year: as great | as Agni is, as great as is his measure, by so much he thus kindles him. 22. And, again, why there are twenty-four,—the G4yatrt consists of twenty-four syllables, and Agni is Gayatra®: as great as Agni is, as great as is his measure, by so much he thus kindles him. 23. And, again, why there are twenty-four,—man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs ; and Pragépati is the Purusha, and Pragdpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
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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