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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ble, has not rendered them unintelligible. Those who have given any attention to the Brahma;/as and the sacrificial system of the Hindus, know- how difficult the task is, and how easy it is to commit mis- takes regarding the intricate minutiae of the ceremonial. The Brahma/i-as presuppose a full knowledge of the course of sacrificial performance, and notice only such points as aftbrd an opportunity for dogmatic and symbolic explanations, or seem to call for some authoritative decision to guard them against what were considered as heretical practices. In order to enable the reader to follow the course of the performance with something like completeness, I have supplied in my notes the chief details from Katyayana's Kalpa-sfitras. That not a few of these details did not belong to the sacrificial ceremonial of the vSatapatha, but were the result of later development, or of an adaptation of sacrificial practices of other schools, can scarcely be doubted. Dr. Hillebrandt^ is of opinion that sacrificial manuals, somewhat similar to the later Prayogas, must have existed as early as the time of the composition of the Brahmawas. In the absence of any direct evidence, speculation on this point can scarcely lead to any definite results. I may say, however, that it seems to me quite sufficient to assume that the performance of sacrifices was taught as a practical art, and that the theoretic instruction, supplied by the Brahma^as, was conveyed orally in connection with such practical performances. That the latter was the case, is sufficiently evident from the constant occurrence in the Brahma//as of demonstrative pronouns and particles of a 'deictic' force ^. I have occasionally referred to corresponding passages of the Taittiriyas : an exhaustive comparison of the two branches of the Ya^ur-veda, however interesting this might be, lay outside the scope of my notes. A general view of ' Das Altindische Neu- und Vollmondsopfer p. xv. ' See, for instance, 5'at. Br. I, 3, i, 7 ; 8, 1, 14. xlviii ^ATAPATHA-BRAHMAJVA. the sacrificial system might be considered desirable in this place ; but I have found it necessary to defer this part of my duty as translator to some future opportunity. Those who desire further information on this point, I may refer to Professor Weber's general surv^ey of Hindu sacrifices, in vols. X and xiii of his Indische Studien. No other scholar has contributed so much to our knowledge of the sacrificial ceremonial of the Hindus.
2o desire further information on this point, I may refer to Professor Weber's general surv^ey of Hindu sacrifices, in vols. X and xiii of his Indische Studien. No other scholar has contributed so much to our knowledge of the sacrificial ceremonial of the Hindus. I need hardly say that I have also obtained much useful information from the late Pro- fessor Haug's notes to his translation of the Aitareya- brahmawa, although on many points the practices of modern 6'rotriyas, on which he chiefly relied, are manifestly at vari- ance with those enjoined by the old ritualistic authorities. For the first ka;/^a, I have also been able to avail myself of Dr. Hillebrandt's careful exposition of the new and full- moon sacrifice ; and though I had already worked myself through that part of the ritual before the appearance of his treatise, his constant references to the Sutras of the Black Ya^r-veda have been of great assistance to me. The Brahma;/as and Kalpa-sutras treat of the so-called 5rauta or Vaidik sacrifices, requiring for their performance three sacrificial fires; while the Paka-ya^/ias, or simple oblations of cooked food prepared on the domestic fire, are dealt with in the Gr^liya-sutras. The present volume con- tains that portion of the Brahma;/a which deals with the Havir>'a^y?as — or offerings of milk, butter, rice, barley, and similar materials — as distinguished from the animal and Soma sacrifices. The new and full-moon offering being considered as the normal type of an ish/i, or simplest form of a com- plete sacrificial performance, the place of honour is assigned to it in most texts of the Ya^s : only points of difference being generally noted regarding the performance of ish/is, as parts of subsequent sacrifices. In point of time, the Dar^-a- pur;/amasau ought to be preceded — as indeed they are in the Kawva text of the Brahmawa — by the Agnyadhana, or esta- blishment of a sacred fire on the part of a young householder; and by the Agnihotra, or morning and evening libations. DATAPATH A-BRAHAIA.VA. FIRST KAiVZ^A. THE DAR5APUR.VAMASA-ISH7i OR NEW AND FULL-MOOX SACRIFICES. First Adhyaya. First Brahmajs-a. A. The Vow of Abstdcexce. Each of the two half-monthly sacrifices, the regular performance of which is enjoined on the Brahmawical householder for a period of thirty years from the time of his performance of the ceremony of agny-adhana, or setting up of a fire of his own, — according to some authorities even for the rest of his life — usually occupies the greater part of two consecutive days.
3eholder for a period of thirty years from the time of his performance of the ceremony of agny-adhana, or setting up of a fire of his own, — according to some authorities even for the rest of his life — usually occupies the greater part of two consecutive days. Whilst the first day — the upavasatha or fast-day — is chiefly taken up with preparatorj' rites, such as the sweeping and trimming of the fire-places and lighting of the fires ; and the formal taking of the vow of absti- nence (vrata) by the sacrificer and his wife; the second day is reserved for the main performance of the sacrifice. As to the exact days of the month appointed for these ceremonies, there is some diflference of opinion among native authorities, some of them deciding in favour of the last two days of each half of the lunar month, whilst the generality of ritualistic writers consider the first day of the half-month — or the first and sixteenth day of the month respectively — to be the proper time for the main perform- ance. The personal restrictions involved in the householder's entering on the vrata include chiefly the abstention from certain kinds of food, especially meat, and from other carnal pleasures ; the cutting (optional, according to some) of the beard and hair, except the crest-lock ; the sleeping on the ground in one of the chief fire-houses ; and the obser\ance of silence during the cere- monies. It was, however, permitted to compress the two-days' [12] B ^ATAPATHA-BRAHMAiVA. rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable. The ceremonies begin with the preparation of the sacrificial fires. [First, the fivefold lustration successively of the Ahavaniya and Dakshiwagni fire-places, to render them fit for receiving the fire from the Garhapatya or householder's fire, viz. by thrice sweeping the hearths; thrice besmearing them with gomaya; drawing three lines across them from west to east, or south to north, with the wooden sword (sphya); removing the dust from the lines with the thumb and ring-finger; and thrice sprinkling the lines with water\] Then the Adhvaryu performs the agny-uddha- ra«a, or twice taking out of the fire from the Garhapatya, and putting it successively on the forepart of the Ahavaniya and Dakshiwagni hearths. After this takes place the agny-anva- dhana, or putting (fuel) on the fires, by either the householder or the Adhvaryu ; two logs being put on each of the three fires. This may be done in three different ways, viz.
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.
1ble, has not rendered them unintelligible. Those who have given any attention to the Brahma;/as and the sacrificial system of the Hindus, know- how difficult the task is, and how easy it is to commit mis- takes regarding the intricate minutiae of the ceremonial. The Brahma/i-as presuppose a full knowledge of the course of sacrificial performance, and notice only such points as aftbrd an opportunity for dogmatic and symbolic explanations, or seem to call for some authoritative decision to guard them against what were considered as heretical practices. In order to enable the reader to follow the course of the performance with something like completeness, I have supplied in my notes the chief details from Katyayana's Kalpa-sfitras. That not a few of these details did not belong to the sacrificial ceremonial of the vSatapatha, but were the result of later development, or of an adaptation of sacrificial practices of other schools, can scarcely be doubted. Dr. Hillebrandt^ is of opinion that sacrificial manuals, somewhat similar to the later Prayogas, must have existed as early as the time of the composition of the Brahmawas. In the absence of any direct evidence, speculation on this point can scarcely lead to any definite results. I may say, however, that it seems to me quite sufficient to assume that the performance of sacrifices was taught as a practical art, and that the theoretic instruction, supplied by the Brahma^as, was conveyed orally in connection with such practical performances. That the latter was the case, is sufficiently evident from the constant occurrence in the Brahma//as of demonstrative pronouns and particles of a 'deictic' force ^. I have occasionally referred to corresponding passages of the Taittiriyas : an exhaustive comparison of the two branches of the Ya^ur-veda, however interesting this might be, lay outside the scope of my notes. A general view of ' Das Altindische Neu- und Vollmondsopfer p. xv. ' See, for instance, 5'at. Br. I, 3, i, 7 ; 8, 1, 14. xlviii ^ATAPATHA-BRAHMAJVA. the sacrificial system might be considered desirable in this place ; but I have found it necessary to defer this part of my duty as translator to some future opportunity. Those who desire further information on this point, I may refer to Professor Weber's general surv^ey of Hindu sacrifices, in vols. X and xiii of his Indische Studien. No other scholar has contributed so much to our knowledge of the sacrificial ceremonial of the Hindus.
2o desire further information on this point, I may refer to Professor Weber's general surv^ey of Hindu sacrifices, in vols. X and xiii of his Indische Studien. No other scholar has contributed so much to our knowledge of the sacrificial ceremonial of the Hindus. I need hardly say that I have also obtained much useful information from the late Pro- fessor Haug's notes to his translation of the Aitareya- brahmawa, although on many points the practices of modern 6'rotriyas, on which he chiefly relied, are manifestly at vari- ance with those enjoined by the old ritualistic authorities. For the first ka;/^a, I have also been able to avail myself of Dr. Hillebrandt's careful exposition of the new and full- moon sacrifice ; and though I had already worked myself through that part of the ritual before the appearance of his treatise, his constant references to the Sutras of the Black Ya^r-veda have been of great assistance to me. The Brahma;/as and Kalpa-sutras treat of the so-called 5rauta or Vaidik sacrifices, requiring for their performance three sacrificial fires; while the Paka-ya^/ias, or simple oblations of cooked food prepared on the domestic fire, are dealt with in the Gr^liya-sutras. The present volume con- tains that portion of the Brahma;/a which deals with the Havir>'a^y?as — or offerings of milk, butter, rice, barley, and similar materials — as distinguished from the animal and Soma sacrifices. The new and full-moon offering being considered as the normal type of an ish/i, or simplest form of a com- plete sacrificial performance, the place of honour is assigned to it in most texts of the Ya^s : only points of difference being generally noted regarding the performance of ish/is, as parts of subsequent sacrifices. In point of time, the Dar^-a- pur;/amasau ought to be preceded — as indeed they are in the Kawva text of the Brahmawa — by the Agnyadhana, or esta- blishment of a sacred fire on the part of a young householder; and by the Agnihotra, or morning and evening libations. DATAPATH A-BRAHAIA.VA. FIRST KAiVZ^A. THE DAR5APUR.VAMASA-ISH7i OR NEW AND FULL-MOOX SACRIFICES. First Adhyaya. First Brahmajs-a. A. The Vow of Abstdcexce. Each of the two half-monthly sacrifices, the regular performance of which is enjoined on the Brahmawical householder for a period of thirty years from the time of his performance of the ceremony of agny-adhana, or setting up of a fire of his own, — according to some authorities even for the rest of his life — usually occupies the greater part of two consecutive days.
3eholder for a period of thirty years from the time of his performance of the ceremony of agny-adhana, or setting up of a fire of his own, — according to some authorities even for the rest of his life — usually occupies the greater part of two consecutive days. Whilst the first day — the upavasatha or fast-day — is chiefly taken up with preparatorj' rites, such as the sweeping and trimming of the fire-places and lighting of the fires ; and the formal taking of the vow of absti- nence (vrata) by the sacrificer and his wife; the second day is reserved for the main performance of the sacrifice. As to the exact days of the month appointed for these ceremonies, there is some diflference of opinion among native authorities, some of them deciding in favour of the last two days of each half of the lunar month, whilst the generality of ritualistic writers consider the first day of the half-month — or the first and sixteenth day of the month respectively — to be the proper time for the main perform- ance. The personal restrictions involved in the householder's entering on the vrata include chiefly the abstention from certain kinds of food, especially meat, and from other carnal pleasures ; the cutting (optional, according to some) of the beard and hair, except the crest-lock ; the sleeping on the ground in one of the chief fire-houses ; and the obser\ance of silence during the cere- monies. It was, however, permitted to compress the two-days' [12] B ^ATAPATHA-BRAHMAiVA. rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable. The ceremonies begin with the preparation of the sacrificial fires. [First, the fivefold lustration successively of the Ahavaniya and Dakshiwagni fire-places, to render them fit for receiving the fire from the Garhapatya or householder's fire, viz. by thrice sweeping the hearths; thrice besmearing them with gomaya; drawing three lines across them from west to east, or south to north, with the wooden sword (sphya); removing the dust from the lines with the thumb and ring-finger; and thrice sprinkling the lines with water\] Then the Adhvaryu performs the agny-uddha- ra«a, or twice taking out of the fire from the Garhapatya, and putting it successively on the forepart of the Ahavaniya and Dakshiwagni hearths. After this takes place the agny-anva- dhana, or putting (fuel) on the fires, by either the householder or the Adhvaryu ; two logs being put on each of the three fires. This may be done in three different ways, viz.
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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