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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1it is done, he covers it over (with hot ashes) : ' Lest the evil spirits, the Rakshas, should espy it,' thus (he thinks) ; and ' Lest it should lie, as it were, naked and despoiled ! ' thus also (he thinks) : — that is the reason why he covers it over. 17. He covers it over, with the text (Va^. S. I. 23): 'May the sacrifice not be liable to languish, nor the sacrificer's race liable to languish ! ' ' That the sacrifice or the sacrificer may not languish after this, when I cover this over,' thus (he thinks, and) for this reason he covers it over in this manner (i. e. with the above text). ^ On the upper side it is baked by burning straw put on or held over it, whereby it takes a crust (tva/-, 'skin'). Schol. on Katy. n, 5. 23. ^ With the name of no other God the epithet deva (' shining,' 'God') is so frequently used as with that of Savit//: hence, according to the author's reasoning, it is he that must be intended, whenever a god not otherwise specified is alluded to. I KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 2. 47 18. He then pours out for the Aptya deities the water with which the dish has been rinsed and that in which he has washed his finders \ The reason why he pours it out for the Aptyas (is this) : Third Brahmajva. The Preparation of the Altar. 1. Fourfold, namely, was Agni (fire) at first. Now that Agni whom they at first chose for the office of Hotri priest passed away. He also whom they chose the second time passed away. He also whom they chose the third time passed away ^. There- upon the one who still constitutes the fire in our own time, concealed himself from fear. He entered into the waters. Him the gods discovered and brought forcibly away from the waters. He spat upon the waters, saying, 'Bespitten are ye who are an unsafe place of refuge, from whom they take me away against my will ! ' Thence sprung the Aptya deities, Trita, Dvita, and Ekata. 2. They roamed about with Indra, even as now- adays a Brahman follows in the train of a king. When he slew Vi^-varupa, the three-headed son of T vash/re, they also knew of his going to be killed ; and straightway Trita slew him. Indra, assuredly, was free from that (sin), for he is a god ^. ^ The washing of the fingers and the dish, and has taken place after the putting on and touching over of the cake, and before the paryagnikara;/am is performed. ^ In I, 3, 3, 13-16, the three former Agnis (or the three brothers of Agni, ace. to Mahidh., Va^. S. II, 2) are said to have fled from fear of the thunderboh, in the shape of the vasha/ formula. ^ Cf.
2e cake, and before the paryagnikara;/am is performed. ^ In I, 3, 3, 13-16, the three former Agnis (or the three brothers of Agni, ace. to Mahidh., Va^. S. II, 2) are said to have fled from fear of the thunderboh, in the shape of the vasha/ formula. ^ Cf. I, 6, 3, I seq. In the Taitt. Sa;«h. II, 5, i, i, Vijvariipa, the Tvash/ra, is said to have been a sister's son of the Asuras, and 48 .SATAPATIIA-BRAHMAiVA. 3. And the people thereupon said : ' Let those be guilty of the sin who knew about his going to be killed ! ' ' How ? ' they asked. ' The sacrifice shall wipe it off upon (shall transfer it to) them !' they said. Hence the sacrifice thereby wipes off upon them (the guilt or impurity incurred in the preparation of the offering), when they pour out for them the water with which the dish has been rinsed, and that in which he (the Adhvaryu) has washed his fingers. 4. And the Aptyas then said : ' Let us make this pass on beyond us ! ' ' On whom ? ' they asked. ' On him who shall make an offering without a dakshi;«a (gift to the officiating priests)!' they said. Hence one must not make an offering without a da- kshi?^a; for the sacrifice wipes (the guilt) off upon the Aptyas, and the Aptyas wipe it off upon him who makes an offering without a dakshi;^a. 5. Thereupon the gods ordained this to be the house-priest (purohita) to the gods, and to have been killed by Indra, because he had secretly contrived to let the oblations go to the Asuras, instead of to the gods. Thus by killing him, Indra (or Trita, according to our version of the legend) became guilty of that most hideous crime, the brahmahatya, or killing of a Brahma«a. Trita, the Aptya (i.e. probably 'sprung from, or belonging to the ap, or waters of the atmosphere'), seems to have been a prominent figure of the early Indo- Iranian mythology, the prototype, in many respects, of Indra, the favourite god of the Vedic hymns. The notion of wishing evil and misfortune away to Trita, or far, far away, is a familiar one to the Vedic bards. The name Traitana also occurs once in Rig-veda (I, 158, 5), though in a rather dark passage. On the connection between Trita (? Traitana) and the Iranian Thraetona (Feridiin), son of Athvya, see E. Burnouf, Journ. Asiat. V, 120; R. Roth, Zeitschr. d. Deutsch. Morg. Ges. II, p. 216 seq. Dvita (the second) and Ekata are no doubt later abstractions suggested by the etymology of the name Trita (the third), although the former, Dvita, occurs already in the Vedic hymns. I KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 5.
3d. Deutsch. Morg. Ges. II, p. 216 seq. Dvita (the second) and Ekata are no doubt later abstractions suggested by the etymology of the name Trita (the third), although the former, Dvita, occurs already in the Vedic hymns. I KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 5. 49 dakshi;2a at the new- and full-moon sacrifices, to wit, the Anvaharya mess of rice^, 'lest the obla- tion should be without a dakshi/za.' That (rinsing water) he pours out (for each Aptya) separately : thus he avoids a quarrel among them. He makes it hot (previously)^ : thus it becomes boiled (drinkable) for them. He pours it out with the formulas, * For Trita thee !' ' For Dvita thee !' ' For Ekata thee !' — Now it is as an animal sacrifice that this sacri- ficial cake is offered^. ^ The Anvaharya consists of boiled rice prepared from the rice-grains that remain after the sacrificial cakes have been pre- pared. It is put on the Dakshiwa fire by the Adhvaryu for cooking after covering over the cakes and pouring out the water. Katy. II, 5, 27. Sayawa explains the term as 'that which takes away (anva-hn) from the sacrificer the guilt incurred by mistakes during the sacrifice;' but the St. Petersburg Dictionary offers the more probable explanation of it as ' that which serves to supple- ment (anva-hr/) the sacrifice.' ^ According to Sayawa ' he makes the poured-out water hot with a coal.' Katyayana (II, 5, 26) and his commentators, on the other hand, supply the following particulars : ' Having heated (with straw lighted in the Garhapatya) the water which has been used for washing the dish and hands, he pours it out for the Aptyas (from east to west into three lines drawn with the wooden sword from west to east, north of the sacrificial ground) in such a manner that it does not flow together, with the formulas, " For Trita thee !" &c., respectively.' ^ That is to say, the sacrificial cake is a substitute or symbol (pratima) for the animal sacrifice (as this it would seem was ori- ginally a substitute for the human sacrifice) by which the sacrificer redeems himself from the gods. Cf. 6'at. Br. XI, r, 8, 3 ; Taitt. Br. •Ill, 2, 8, 8. The initiation (diksha) of the sacrificer constitutes his consecration as the victim at the animal sacrifice (^at. Br. XI, 7,1,3; Ait. Br. II, 3 ; 9 ; 11; Taitt. Br. II, 2, 82 ; T. S. VI, i, 1 1, 6 ; Kaush. Br. X, 3 ; XI, 8), or as the sacrificial food at the havir- yagnz (6'at. Br. Ill, 3, 4, 21 ; Taitt. Br. Ill, 2, 8, 9), or as the horse at the horse-sacrifice (Taitt. Br. Ill, 9, 17, 4-5), &c. See, also, Taitt. S.VII, 2, 10, 4; KaM.
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.
1it is done, he covers it over (with hot ashes) : ' Lest the evil spirits, the Rakshas, should espy it,' thus (he thinks) ; and ' Lest it should lie, as it were, naked and despoiled ! ' thus also (he thinks) : — that is the reason why he covers it over. 17. He covers it over, with the text (Va^. S. I. 23): 'May the sacrifice not be liable to languish, nor the sacrificer's race liable to languish ! ' ' That the sacrifice or the sacrificer may not languish after this, when I cover this over,' thus (he thinks, and) for this reason he covers it over in this manner (i. e. with the above text). ^ On the upper side it is baked by burning straw put on or held over it, whereby it takes a crust (tva/-, 'skin'). Schol. on Katy. n, 5. 23. ^ With the name of no other God the epithet deva (' shining,' 'God') is so frequently used as with that of Savit//: hence, according to the author's reasoning, it is he that must be intended, whenever a god not otherwise specified is alluded to. I KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 2. 47 18. He then pours out for the Aptya deities the water with which the dish has been rinsed and that in which he has washed his finders \ The reason why he pours it out for the Aptyas (is this) : Third Brahmajva. The Preparation of the Altar. 1. Fourfold, namely, was Agni (fire) at first. Now that Agni whom they at first chose for the office of Hotri priest passed away. He also whom they chose the second time passed away. He also whom they chose the third time passed away ^. There- upon the one who still constitutes the fire in our own time, concealed himself from fear. He entered into the waters. Him the gods discovered and brought forcibly away from the waters. He spat upon the waters, saying, 'Bespitten are ye who are an unsafe place of refuge, from whom they take me away against my will ! ' Thence sprung the Aptya deities, Trita, Dvita, and Ekata. 2. They roamed about with Indra, even as now- adays a Brahman follows in the train of a king. When he slew Vi^-varupa, the three-headed son of T vash/re, they also knew of his going to be killed ; and straightway Trita slew him. Indra, assuredly, was free from that (sin), for he is a god ^. ^ The washing of the fingers and the dish, and has taken place after the putting on and touching over of the cake, and before the paryagnikara;/am is performed. ^ In I, 3, 3, 13-16, the three former Agnis (or the three brothers of Agni, ace. to Mahidh., Va^. S. II, 2) are said to have fled from fear of the thunderboh, in the shape of the vasha/ formula. ^ Cf.
2e cake, and before the paryagnikara;/am is performed. ^ In I, 3, 3, 13-16, the three former Agnis (or the three brothers of Agni, ace. to Mahidh., Va^. S. II, 2) are said to have fled from fear of the thunderboh, in the shape of the vasha/ formula. ^ Cf. I, 6, 3, I seq. In the Taitt. Sa;«h. II, 5, i, i, Vijvariipa, the Tvash/ra, is said to have been a sister's son of the Asuras, and 48 .SATAPATIIA-BRAHMAiVA. 3. And the people thereupon said : ' Let those be guilty of the sin who knew about his going to be killed ! ' ' How ? ' they asked. ' The sacrifice shall wipe it off upon (shall transfer it to) them !' they said. Hence the sacrifice thereby wipes off upon them (the guilt or impurity incurred in the preparation of the offering), when they pour out for them the water with which the dish has been rinsed, and that in which he (the Adhvaryu) has washed his fingers. 4. And the Aptyas then said : ' Let us make this pass on beyond us ! ' ' On whom ? ' they asked. ' On him who shall make an offering without a dakshi;«a (gift to the officiating priests)!' they said. Hence one must not make an offering without a da- kshi?^a; for the sacrifice wipes (the guilt) off upon the Aptyas, and the Aptyas wipe it off upon him who makes an offering without a dakshi;^a. 5. Thereupon the gods ordained this to be the house-priest (purohita) to the gods, and to have been killed by Indra, because he had secretly contrived to let the oblations go to the Asuras, instead of to the gods. Thus by killing him, Indra (or Trita, according to our version of the legend) became guilty of that most hideous crime, the brahmahatya, or killing of a Brahma«a. Trita, the Aptya (i.e. probably 'sprung from, or belonging to the ap, or waters of the atmosphere'), seems to have been a prominent figure of the early Indo- Iranian mythology, the prototype, in many respects, of Indra, the favourite god of the Vedic hymns. The notion of wishing evil and misfortune away to Trita, or far, far away, is a familiar one to the Vedic bards. The name Traitana also occurs once in Rig-veda (I, 158, 5), though in a rather dark passage. On the connection between Trita (? Traitana) and the Iranian Thraetona (Feridiin), son of Athvya, see E. Burnouf, Journ. Asiat. V, 120; R. Roth, Zeitschr. d. Deutsch. Morg. Ges. II, p. 216 seq. Dvita (the second) and Ekata are no doubt later abstractions suggested by the etymology of the name Trita (the third), although the former, Dvita, occurs already in the Vedic hymns. I KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 5.
3d. Deutsch. Morg. Ges. II, p. 216 seq. Dvita (the second) and Ekata are no doubt later abstractions suggested by the etymology of the name Trita (the third), although the former, Dvita, occurs already in the Vedic hymns. I KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 5. 49 dakshi;2a at the new- and full-moon sacrifices, to wit, the Anvaharya mess of rice^, 'lest the obla- tion should be without a dakshi/za.' That (rinsing water) he pours out (for each Aptya) separately : thus he avoids a quarrel among them. He makes it hot (previously)^ : thus it becomes boiled (drinkable) for them. He pours it out with the formulas, * For Trita thee !' ' For Dvita thee !' ' For Ekata thee !' — Now it is as an animal sacrifice that this sacri- ficial cake is offered^. ^ The Anvaharya consists of boiled rice prepared from the rice-grains that remain after the sacrificial cakes have been pre- pared. It is put on the Dakshiwa fire by the Adhvaryu for cooking after covering over the cakes and pouring out the water. Katy. II, 5, 27. Sayawa explains the term as 'that which takes away (anva-hn) from the sacrificer the guilt incurred by mistakes during the sacrifice;' but the St. Petersburg Dictionary offers the more probable explanation of it as ' that which serves to supple- ment (anva-hr/) the sacrifice.' ^ According to Sayawa ' he makes the poured-out water hot with a coal.' Katyayana (II, 5, 26) and his commentators, on the other hand, supply the following particulars : ' Having heated (with straw lighted in the Garhapatya) the water which has been used for washing the dish and hands, he pours it out for the Aptyas (from east to west into three lines drawn with the wooden sword from west to east, north of the sacrificial ground) in such a manner that it does not flow together, with the formulas, " For Trita thee !" &c., respectively.' ^ That is to say, the sacrificial cake is a substitute or symbol (pratima) for the animal sacrifice (as this it would seem was ori- ginally a substitute for the human sacrifice) by which the sacrificer redeems himself from the gods. Cf. 6'at. Br. XI, r, 8, 3 ; Taitt. Br. •Ill, 2, 8, 8. The initiation (diksha) of the sacrificer constitutes his consecration as the victim at the animal sacrifice (^at. Br. XI, 7,1,3; Ait. Br. II, 3 ; 9 ; 11; Taitt. Br. II, 2, 82 ; T. S. VI, i, 1 1, 6 ; Kaush. Br. X, 3 ; XI, 8), or as the sacrificial food at the havir- yagnz (6'at. Br. Ill, 3, 4, 21 ; Taitt. Br. Ill, 2, 8, 9), or as the horse at the horse-sacrifice (Taitt. Br. Ill, 9, 17, 4-5), &c. See, also, Taitt. S.VII, 2, 10, 4; KaM.
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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