The Satapatha-Brâhmana, Part III — SBE Vol. 41 (trans. Julius Eggeling, 1894)

3. He then produces foam and puts it thereto: the second form which was created (in the shape of) foam *, that form he thus makes it. And the clay he now mixes is that very clay which was created as the third form. It was from these forms that he (Agni) was created at the beginning, and from them he now produces him.

4. He then mixes it with the goat’s hair, just for the sake of firmness. And as to why with goat's hair,—the gods then collected him (Agni) from out of the cattle, and in like manner does this one now collect him from out of the cattle. And as to why with goat’s hair, it is because in the he-goat (is contained) the form of all cattle; and as to its being hair, form is hair ¢.

5. [Vag. S. XI, 53] ‘Mitra having mixed the earth and ground with light,—Mitra doubtless

1 The whole triplet runs thus: ‘Refreshing ye are, O waters; lead us to strength, to see great joy |—whatever is your most benign sap, therein let us share, like loving mothers!—For you we will readily go to him, to whose abode ye urge us, O waters, and quicken us.’

* See VI, 1, 1, 12. * VI, 1, 1, 13.

* That is, the hair of cattle is the most obvious characteristic of their outward appearance.

evi KANDA, 5 ADHYAYA, I BRAHMANA, 9. 231 is the breath, and the breath first did this sacred work ;—‘I mix (fashion) thee, the well-born knower of beings, for health to creatures,—as the text, so its meaning.

6. Then there are these three kinds of powder (dust) —(sand of) gravel, stone, and iron-rust—therewith he mixes (the clay), just for firmness. And as to why (it is mixed) therewith, it is because thereof this (earth) consisted when it was created in the beginning : thus whatlike this (earth) was created in the beginning, such he now makes it (the earth, or fire-pan).

7. [Vag. S. XI, 54] ‘The Rudras, having mixed the earth, kindled the great light ;’—for this Agni is yonder sun: thus it is that great light which the Rudras, having mixed the earth, did kindle ;—‘yea, never-failing and brilliant, their light shineth among the gods; ’—for that neverfailing and brilliant light of theirs does indeed shine among the gods.

8. With two (verses) he mixes (the clay),—twofooted is the Sacrificer, and the Sacrificer is Agni : as great as Agni is, as great as is his measure, so great he thus mixes (fashions) him.

9. He then kneads it, with (Vag. S. XI,55), ‘Mixed by the Vasus, the Rudras,—for this (clay) has indeed been mixed both by the Vasus and the Rudras: by the Vasus, because by Mitra; and by the Rudras, because by the Rudras ;—‘ by the wise, the clay suitable for the work ;’—for wise those (gods) are, and suitable for the (sacred) work is this clay;—‘ making it soft with her hands, may Sintvalt fashion it!’—Sintvalt doubtless is speech : thus, ‘May she, having made it soft with her hands, fashion it!’

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10, [Vag. S. XI, 56] ‘Sinivalt, the fair-knotted, fair-braided, fair-locked,—for Sinivalt is a woman, and that is indeed the perfect form of woman, to wit, the fair-knotted, fair-braided, fairlocked: he thus makes her perfect;—‘may she place the fire-pan into thy hands, O great Aditi!’—the great Aditi doubtless is this earth: it is to this earth that he says this.

11, [V4ag. S. XI, 57] ‘Let Aditi fashion the fire-pan, by her skill, her arms, her wisdom!’ —for by her skill, by her arms, and by her wisdom she does indeed fashion it ;—‘may she bear Agni in her womb, even as a mother (bears) her son in her lap! ’—that is, ‘as a mother would bear her son in her lap, so may she (Aditi) bear Agni in her womb !’

12, With three (formulas) he kneads (the clay),— threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus kneads him. With two (verses) he mixes,—that makes five ;—of five layers consists the fire-altar (Agni) ; five seasons are a year, and the year is Agni: as great as Agni is, as great as is his measure, so great does this become. With three (formulas) he pours water thereto,—that makes eight ;—-of eight syllables the G4yatrt metre consists, and Agni is GAdyatra: as great as Agni is, as great as is his measure, so great does this become. And, moreover, as one of eight syllables? this (earth) was created in the beginning : thus as great as this (earth) was created in the beginning, so great he thus makes this (fire-pan representing the earth).

1 See VI, 1, 2, 6-7.

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Sreconp BRAHMANA.

1. He then takes a lump of clay, as much as he thinks sufficient for the bottom part, with, ‘Makha’s head thou art!’—Makha, doubtless, is the sacrifice, and this is its head; for the Ahavantya fire is the head of the sacrifice, and that Ahavantya (fire-altar) he is now about to build: hence he says, ‘ Makha’s head thou art!’

2. And, again, as to why he says, ‘ Makha’s head thou art!’—when he (Agni) is built up, then he is born, and it is by the head (issuing first), by the top, that he who is born is born: ‘when he is born, may he be born by the head, by the top!’ so he thinks.

And, again, as to why he says, ‘ Makha’s head thou art!’—when he (Agni) is built up, then he is born, and it is by the head (issuing first), by the top, that he who is born is born: ‘when he is born, may he be born by the head, by the top!’ so he thinks.

3. He spreads it out, with (V4g. S. XI, 58), ‘May the Vasus, Angiras-like, fashion thee by the Gayatri metre!’—for the bottom part is this (terrestrial) world, and this the Vasus fashioned by means of the Géyatri metre; and in like manner does this one now fashion it by means of the Gayatri metre ; —‘ Angiras-like,’ he says, for Angiras is the breath. ‘Thou art steadfast !’—that is, ‘thou art firm,’ or, ‘thou art fixed ;’"—‘ Thou art the earth! ’—for this bottom part is indeed the earth;—‘Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the Vasus, having fashioned this (terrestrial) world, invoked this blessing thereon; and in like manner does the Sacrificer, having fashioned this world, now invoke this blessing thereon. Having made it of the measure of a span (in each direction), he then turns up its edge on each side.

4. He then lays thereon the first (lower) side-part,p. 234 with, ‘May the Rudras, Angiras-like, fashion thee by the Trish¢ubh metre!’—for this sidepart is the air, and this the Rudras fashioned by means of the Trish¢ubh metre; and in like manner does this one now fashion it by means of the Trish¢ubh metre ;—‘ Angiras-like,’ he says, for Angiras is the breath ;—‘ Thou art steadfast !’— that is, ‘thou art firm,’ or ‘thou art fixed ;’—‘ Thou art the air!’ for this side-part is indeed the air ;— ‘Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the Rudras, having fashioned the air, invoked this blessing thereon ; and in like manner does this Sacrificer, having fashioned the air, now invoke this blessing thereon. Having stroked and smoothed it all over—

5. He lays on the upper side-part, with, ‘May the Adityas, Angiras-like, fashion thee by the Gagatt metre!’ for this side-part is yonder sky, and this the Adityas fashioned by means of the Gagatt metre; and in like manner does this one now fashion it by means of the Gagati metre ;—‘ Angiraslike,’ he says, for Angiras is the breath ;—‘ Thou art steadfast!’—that is, ‘thou art firm,’ or ‘thou art fixed ;’—‘ Thou art the sky!’ for that side-part is indeed the sky ;—‘ Establish in me offspring, increase of wealth, lordship of cattle, manhood, clansmen for the Sacrificer!’ For the Adityas, having fashioned the sky, invoked this blessing thereon ; and in like manner the Sacrificer, having fashioned the sky, now invokes this blessing thereon.

6. He then makes it (complete), with this fourth prayer, ‘May the All-gods, the friends of all

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