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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 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. 34, 11, where it is said that one must [12] E 50 -SATAPATHA-BRAHMAiVA, 6. At first, namely, the gods offered up a man as the victim ^ When he was offered up, the sacrificial essence went out of him. It entered into the horse. They offered up the horse. When it was offered up, the sacrificial essence went out of it. It entered into the ox. They offered up the ox. When it was offered up, the sacrificial essence went out of it. It entered into the sheep. They offered up the sheep. When it was offered up, the sacrificial essence went out of it. It entered into the goat. They offered up the goat. When it was offered up, the sacrificial essence went out of it. 7. It entered into this earth. They searched for it, by digging. They found it (in the shape of) those two (substances), the rice and barley : therefore even now they obtain those two by digging ; and as much not perform the dvada^aha for any one, since in having to eat of the victim, the cake, &c., one would eat the sacrificer's own flesh, &c. Cf. Weber, Ind. Streifen, I, p. 73. In accordance with these notions it would seem that man originally sacrificed his equal, as the best substitute for his own self; and that, as advancing civilisa- tion rendered human sacrifices distasteful, the human victim was supplied by domestic animals, ennobled by constant contact with man ; and finally by various materials of human diet. ^ On this legend and the one in the Ait. Br. II, 8, but slightly differing from ours, see Max Muller's History of Ancient Sanskrit Literature, p. 420; A.Weber's Ind. Streifen, I, p. 55; Haug's Transl. of the Ait. Br. p. 90 ; J. Muir's Original Sanskrit Texts, IV, p. 289 note. Professor Max INIuller remarks: 'The drift of this story is most likely that in former times all these victims had been off'ered. We know it for certain in the case of horses and oxen, though aftei-wards these sacrifices were discontinued. As to sheep and goats, they were considered proper victims to a still later time. When vegetable offerings took the place of bloody victims, it was clearly the wish of the author of our passage to show that, for certain sacrifices, these rice-cakes were as efficient as the flesh of animals.' Cf. also II, i, 4, 3. I KANDA, 2 ADHYAYA, 3 BRAHMAiSTA, 9.
2erings took the place of bloody victims, it was clearly the wish of the author of our passage to show that, for certain sacrifices, these rice-cakes were as efficient as the flesh of animals.' Cf. also II, i, 4, 3. I KANDA, 2 ADHYAYA, 3 BRAHMAiSTA, 9. 5 1 efficacy as all those sacrificed animal victims would have for him, so much efficacy has this oblation (of rice &c.) for him who knows this. And thus there is in this oblation also that completeness which they call ' the fivefold animal sacrifice.' 8. When it (the rice-cake) still consists of rice- meal, it is the hair\ When he pours water on it, it becomes skin ^ When he mixes it, it becomes flesh : for then it becomes consistent ; and consistent also is the flesh. When it is baked, it becomes bone : for then it becomes somewhat hard ; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call 'the five- fold animal sacrifice.' 9. The man (purusha) whom they had offered up became a mock-man (kim-purusha^). Those two, the horse and the ox, which they had sacrificed, ' According to Sayawa, because, like the hair of the victim, the particles of the ground rice are minute and numerous. According to Ait. Br. II, 9, on the other hand, the awn or beard of the rice represents the hair ; the husks the skin ; the minute particles of chaff removed by the final winnowings, the blood ; the ground rice the flesh ; and ' whatever other substantial part is in the rice ' are the bones of the victim. ^ ' Because it becomes as flexible as skin,' Saya^m. ' It is doubtful what particular kind of being the term kim pu- rusha (depraved man) is here intended to denote. The authors of the St. Petersburg Dictionary, whom Professor Weber follows (Ind. Stud. IX, 246), take it (probably correctly) to denote ' a monkey.' Professor Haug, on the other hand, in his transla- tion of the corresponding passage in the Ait. Br. II, 8, thinks 'the author very likely meant a dwarf,' whilst Professor Max JMiiller (History of Ancient Sanskrit Literature, p. 420) translates it by * a savage.' Perhaps one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMAiVA. became a bos gaiirus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel.
3one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMAiVA. became a bos gaiirus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel. The goat which they had sacri- ficed, became a ^arabha^ For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure). Fourth Brahmajva. 1. When Indra hurled the thunderbolt at Vrz'tra, that hurled one became fourfold. Of (three parts of) it the wooden sword (sphya) represents one-third or thereabouts, the sacrificial post one-third or there- abouts, and the chariot one-third or thereabouts. That piece, moreover, with which he struck him, was broken off (srz) ; and on falling down it became an arrow (^ara) : hence the designation arrow, because it was broken off. And in this way the thunderbolt became fourfold. 2. In consequence of this, the priests make use of two (of these pieces) at the sacrifice, and men of the military caste (ra^anyabandhu) also make use of two of them in battle : viz. the priests make use of the sacrificial post and the wooden sword, and the men of the military caste of the chariot and the arrow. 3. Now when he takes up the wooden sword-, he raises that thunderbolt against the wicked, spiteful enemy, even as Indra at that time raised the thunder- bolt against Vrztra : that is the reason why he takes the wooden sword. 4. He takes it, with the text (Va^. S. I, 24) : * At the impulse of the divine Savitr/, I take thee with ^ A fabulous kind of deer with eight legs, w hich was supposed to kill elephants and lions. ^ See note on I, i, 2, 8. I KANDA, 2 ADHYAYA, 4 BRAHMAA7A, 7. 53 the arms of the A^vins, with the hands of Piishan ; thee that performs sacred rites to the gods ! ' S a v i t ?' /, namely, is the impeller of the gods : thus he thereby takes that (wooden sword) as one impelled by Savitrz. ' With the arms of the A^vins,' he says, because the A^vins are the two Adhvaryu priests (of the gods) : with their arms he therefore takes it, not with his own. Pushan is distributer of portions (to the gods) : with his hands he therefore takes it, not with his own; for it is the thunderbolt, and no man can hold that : he thus takes it with (the assistance of) the gods. 5. 'I take (thee) that performs sacred rites to the gods,' he says, because a sacred rite means a sacrifice : ' that performs sacrifices to the gods,' he thereby says.
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.
1I, 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. 34, 11, where it is said that one must [12] E 50 -SATAPATHA-BRAHMAiVA, 6. At first, namely, the gods offered up a man as the victim ^ When he was offered up, the sacrificial essence went out of him. It entered into the horse. They offered up the horse. When it was offered up, the sacrificial essence went out of it. It entered into the ox. They offered up the ox. When it was offered up, the sacrificial essence went out of it. It entered into the sheep. They offered up the sheep. When it was offered up, the sacrificial essence went out of it. It entered into the goat. They offered up the goat. When it was offered up, the sacrificial essence went out of it. 7. It entered into this earth. They searched for it, by digging. They found it (in the shape of) those two (substances), the rice and barley : therefore even now they obtain those two by digging ; and as much not perform the dvada^aha for any one, since in having to eat of the victim, the cake, &c., one would eat the sacrificer's own flesh, &c. Cf. Weber, Ind. Streifen, I, p. 73. In accordance with these notions it would seem that man originally sacrificed his equal, as the best substitute for his own self; and that, as advancing civilisa- tion rendered human sacrifices distasteful, the human victim was supplied by domestic animals, ennobled by constant contact with man ; and finally by various materials of human diet. ^ On this legend and the one in the Ait. Br. II, 8, but slightly differing from ours, see Max Muller's History of Ancient Sanskrit Literature, p. 420; A.Weber's Ind. Streifen, I, p. 55; Haug's Transl. of the Ait. Br. p. 90 ; J. Muir's Original Sanskrit Texts, IV, p. 289 note. Professor Max INIuller remarks: 'The drift of this story is most likely that in former times all these victims had been off'ered. We know it for certain in the case of horses and oxen, though aftei-wards these sacrifices were discontinued. As to sheep and goats, they were considered proper victims to a still later time. When vegetable offerings took the place of bloody victims, it was clearly the wish of the author of our passage to show that, for certain sacrifices, these rice-cakes were as efficient as the flesh of animals.' Cf. also II, i, 4, 3. I KANDA, 2 ADHYAYA, 3 BRAHMAiSTA, 9.
2erings took the place of bloody victims, it was clearly the wish of the author of our passage to show that, for certain sacrifices, these rice-cakes were as efficient as the flesh of animals.' Cf. also II, i, 4, 3. I KANDA, 2 ADHYAYA, 3 BRAHMAiSTA, 9. 5 1 efficacy as all those sacrificed animal victims would have for him, so much efficacy has this oblation (of rice &c.) for him who knows this. And thus there is in this oblation also that completeness which they call ' the fivefold animal sacrifice.' 8. When it (the rice-cake) still consists of rice- meal, it is the hair\ When he pours water on it, it becomes skin ^ When he mixes it, it becomes flesh : for then it becomes consistent ; and consistent also is the flesh. When it is baked, it becomes bone : for then it becomes somewhat hard ; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call 'the five- fold animal sacrifice.' 9. The man (purusha) whom they had offered up became a mock-man (kim-purusha^). Those two, the horse and the ox, which they had sacrificed, ' According to Sayawa, because, like the hair of the victim, the particles of the ground rice are minute and numerous. According to Ait. Br. II, 9, on the other hand, the awn or beard of the rice represents the hair ; the husks the skin ; the minute particles of chaff removed by the final winnowings, the blood ; the ground rice the flesh ; and ' whatever other substantial part is in the rice ' are the bones of the victim. ^ ' Because it becomes as flexible as skin,' Saya^m. ' It is doubtful what particular kind of being the term kim pu- rusha (depraved man) is here intended to denote. The authors of the St. Petersburg Dictionary, whom Professor Weber follows (Ind. Stud. IX, 246), take it (probably correctly) to denote ' a monkey.' Professor Haug, on the other hand, in his transla- tion of the corresponding passage in the Ait. Br. II, 8, thinks 'the author very likely meant a dwarf,' whilst Professor Max JMiiller (History of Ancient Sanskrit Literature, p. 420) translates it by * a savage.' Perhaps one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMAiVA. became a bos gaiirus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel.
3one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P- 356. E 2 52 SATAPATHA-BRAHMAiVA. became a bos gaiirus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel. The goat which they had sacri- ficed, became a ^arabha^ For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure). Fourth Brahmajva. 1. When Indra hurled the thunderbolt at Vrz'tra, that hurled one became fourfold. Of (three parts of) it the wooden sword (sphya) represents one-third or thereabouts, the sacrificial post one-third or there- abouts, and the chariot one-third or thereabouts. That piece, moreover, with which he struck him, was broken off (srz) ; and on falling down it became an arrow (^ara) : hence the designation arrow, because it was broken off. And in this way the thunderbolt became fourfold. 2. In consequence of this, the priests make use of two (of these pieces) at the sacrifice, and men of the military caste (ra^anyabandhu) also make use of two of them in battle : viz. the priests make use of the sacrificial post and the wooden sword, and the men of the military caste of the chariot and the arrow. 3. Now when he takes up the wooden sword-, he raises that thunderbolt against the wicked, spiteful enemy, even as Indra at that time raised the thunder- bolt against Vrztra : that is the reason why he takes the wooden sword. 4. He takes it, with the text (Va^. S. I, 24) : * At the impulse of the divine Savitr/, I take thee with ^ A fabulous kind of deer with eight legs, w hich was supposed to kill elephants and lions. ^ See note on I, i, 2, 8. I KANDA, 2 ADHYAYA, 4 BRAHMAA7A, 7. 53 the arms of the A^vins, with the hands of Piishan ; thee that performs sacred rites to the gods ! ' S a v i t ?' /, namely, is the impeller of the gods : thus he thereby takes that (wooden sword) as one impelled by Savitrz. ' With the arms of the A^vins,' he says, because the A^vins are the two Adhvaryu priests (of the gods) : with their arms he therefore takes it, not with his own. Pushan is distributer of portions (to the gods) : with his hands he therefore takes it, not with his own; for it is the thunderbolt, and no man can hold that : he thus takes it with (the assistance of) the gods. 5. 'I take (thee) that performs sacred rites to the gods,' he says, because a sacred rite means a sacrifice : ' that performs sacrifices to the gods,' he thereby says.
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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