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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of Ancient Sanskrit Literature, p. 461 seq. 3 See especially Taitt. S. VII, i, i, 4. 5 ; Weber, Ind. Stud. X, pp. 8, 26. In Szt. Br. II, 4, 3, 6. 7, Indra and AgTii are identified with the Kshatra (? power in general) and the Visvc DevaA with the Vis. Sometimes Br/haspati or Brah- ma«aspati, the lord of prayer or worship, takes the place of Agni, as the representative of the priestly dignity (especially Taitt. S. IV, 3, 10, 1-3 ; Va^. S. 14, 28-30) ; and in several passages of the Rik this god appears to be identical with, or at least kindred to, Agni, the purohita and priest (see Max Miiller, Translation of Rig-veda, I, 77 ; J. Muir, Original Sanskrit Texts, V, p. 272 seq.) In Rig-veda X, 68, 9, where BWhaspati is said to have found (avindat) the dawn, the sky, and the fire (agni), and to have chased away darkness with his light (arka, sun), he seems rather to represent the element of light and fire generally (das Ur-licht, cf. Va^. S. IX, 10-12). In the second INTRODUCTION. XVll the older Indo-Iranian god Trita^, and to have gradually- encroached on the province of Varuwa, who perhaps was originally one of the highest deities of the Aryan (Indo-Germanic) pantheon. The warlike chiefs and clans- men evidently saw in Indra a more congenial object of their adoration. It can scarcely be without significance that of all the Vedic T^zshis, Vasish///a, the priest par excellence^ has ascribed to him by far the greatest number of hymns addressed to Varuwa (and Mitra-Varuwa), while there is not a single hymn to Varu;m in the family collection of the royal j??/shi Vij-vamitra, whose religious enthusiasm is divided almost exclusively between Agni, Indra, and the Vijve Deva//. Lastly, the identification of the common people with a whole class of comparatively inferior deities would naturally suggest itself. Hence we also find the Maruts'-, the constant companions and help- mates of Indra, the divine ruler, employed in a similar Mawcfala the hymns to Bnhaspati are placed immediately after those to Agni and Indra. Though the abstract conception represented by this deity may seem a comparatively modern one, it will by no means be easy to prove from the text of the hymns addressed to him, that these are modern. It would almost seem as if two different tendencies of adoration had existed side by side from olden times; the one, a more popular and sensuous one, which, in Vedic times, found its chief expression in Indra and his circle of deities ; and the other, a more spiritual one, represented originally by Varuna (Mitra, &c. ; cf., however, .S'at. Br.
2side from olden times; the one, a more popular and sensuous one, which, in Vedic times, found its chief expression in Indra and his circle of deities ; and the other, a more spiritual one, represented originally by Varuna (Mitra, &c. ; cf., however, .S'at. Br. IV, r, 4, 1-4), and in Vedic times, when the sacerdotal element more and more asserted itself, by Br/haspati, aid especially by Agni. The identi- fication of this god with the priestly office was as happy as it was natural ; for Agni, the genial inmate of every household, is indeed vaisvanara, the friend of all men. Shadowy conceptions, such as Br/haspati and Brahman, on the other hand, could evoke no feelings of sympathy in the hearts of the people generally. Of peculiar interest, in this respect, are the hymns in which Agni is associated with Indra (see Max Mliller's Science of Language, Second Series, p. 495 ; J. Muir, Original Sanskrit Texts, V. pp. 219, 220), and the passages in which Agni has ascribed to him functions which legitimately belong to Indra ; viz. the slaying of Vntra and destruction of the enemies' cities. The mutual relation of Indra and Varuwa has been well discussed in Dr. Hillebrandt's treatise 'Va- ru«a and Mitra,' p. 97 seq. It is most concisely expressed by Vasish/Aa, Rig-veda VII, 83, 9, ' The one (Indra) slays the enemies in battles ; the other (Varuwa) ever defends the ordinances.' ^ See the present volume, p. 48 note ; R. Roth, Zeitsch. der D. M. G , VI, p. 7,^ seq. ^ The Maruts are identified with the visaA, or clans, in S'at. Br. II, 5. i, 12 ; 2, 24 ; 27 ; 35, etc. In .S"ankh. 16. 17, 2-4 the heaven of the Maruts is assigned to the Vaii)'a (^Ind, Stud. X, p. 26). [12] b XVlll SATAPATHA-BRAHMAiVA. sense. The identification of the Vis with the Vij-ve Deva./i, which ultimately obtained; was probably determined chiefly by etymological considerations. The same triad of divinities, as representative of the mutual relations of the social grades of the Aryan com- munity, is repeatedly met with in the sacrificial ritual, and especially in its dogmatic exposition. This identification fiinds its most complete expression in the well-known passages of the Taittiriya-sawhita (VII, i, 1,4-5) '^"^ ^^^ Ta«^ya-brahma;/a (VI, i, 6-11)1. According to these authorities, Pra^apati, the lord of creatures, created from his mouth the Br ah ma //a, together with Agni, the tri- vr/t stoma, the gayatri metre (and the rathantara saman and he-goat, according to the first source ; or the spring, according to the other).
3these authorities, Pra^apati, the lord of creatures, created from his mouth the Br ah ma //a, together with Agni, the tri- vr/t stoma, the gayatri metre (and the rathantara saman and he-goat, according to the first source ; or the spring, according to the other). From his breast and arms he created the Ra^anya, together with Indra, the pa.fi ka- dasa. stoma, the trish/ubh metre (and the hrihat saman, and the ram ; or the summer respectively). From the middle part of his body he created the V a ii-y a, together with theVii-ve Deva//, the saptadaj-a stoma, the^agati metre (and the vairupa saman, and the kine ; or the rainy season respectively). Finally, from his feet he created the vSudra, together with the ekav'wisa. stoma and the anush/ubh metre (and the vaira^a saman and the horse, according to the Taitt. S.), but no deity, and no season. In accordance with these speculations, single objects of those here enume- rated are frequently found elsewhere identified with their respective deities and castes. On the same principle, the three savanas, or morning, mid-day, and evening libations ^ at the Soma-sacrifice, as well as the first three days of the ' See Weber, Ind. Stud. X, p. 8. ^ In Ath.-veda IX, i, ii, the three savanas are assigned to the Asvins, Indra- Agni, and the /2/bhus (cf. Ait. Br. VI, 1 2) respectively; and in another passage of the same collection. VI, 47, i, to a. Agni ; b. the Visve Deva^, Maruts and Indra ; and c. the Bards (kavi). In Va^. S. XIX, 26, also, the morning libation is assigned to the Axvins (? as the two Adhvaryus of the gods, cf. Sa.t. Br. I, i, 2, 1 7 ; IV, I, 6, 15 ; Ait. Br. I, 18) ; but in Taitt. S. II, 2, 3, i ; Ait. Br. Ill, 13 ; ^at. Br. II, 4, 4, 12; IV, 2, 4, 4-5 they are referred to Agni, Indra, and the Visve DevaA respectively. See, also, Sat. Br. IV, 3, 5, i, where the Vasus (related to Agni III, 4, 2, 1 ; VI, i, 2, 10), Rudras, and Adityas (cf. VI, i, 2, 10, and Ait. Br. Ill, 13) are connected with the three libations. INTRODUCTION. xix Dvadai'aha^ are generally assigned to Agni, Indra, and the Vii-ve Devkh respectively. If in the ekadajini, or traditional order of eleven victims that have to be immolated at the Soma-sacrifice, the victim sacred to Agni is placed first, while those to the Vij-ve Deva/? and to Indra only come sixth and seventh respectively, we have probably to assume that this order was too firmly established (just as the so-called apri-hymns are) by long usage to have been easily altered ; the more so as the privileged position of the sacerdotal class was not thereby affected.
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.
1of Ancient Sanskrit Literature, p. 461 seq. 3 See especially Taitt. S. VII, i, i, 4. 5 ; Weber, Ind. Stud. X, pp. 8, 26. In Szt. Br. II, 4, 3, 6. 7, Indra and AgTii are identified with the Kshatra (? power in general) and the Visvc DevaA with the Vis. Sometimes Br/haspati or Brah- ma«aspati, the lord of prayer or worship, takes the place of Agni, as the representative of the priestly dignity (especially Taitt. S. IV, 3, 10, 1-3 ; Va^. S. 14, 28-30) ; and in several passages of the Rik this god appears to be identical with, or at least kindred to, Agni, the purohita and priest (see Max Miiller, Translation of Rig-veda, I, 77 ; J. Muir, Original Sanskrit Texts, V, p. 272 seq.) In Rig-veda X, 68, 9, where BWhaspati is said to have found (avindat) the dawn, the sky, and the fire (agni), and to have chased away darkness with his light (arka, sun), he seems rather to represent the element of light and fire generally (das Ur-licht, cf. Va^. S. IX, 10-12). In the second INTRODUCTION. XVll the older Indo-Iranian god Trita^, and to have gradually- encroached on the province of Varuwa, who perhaps was originally one of the highest deities of the Aryan (Indo-Germanic) pantheon. The warlike chiefs and clans- men evidently saw in Indra a more congenial object of their adoration. It can scarcely be without significance that of all the Vedic T^zshis, Vasish///a, the priest par excellence^ has ascribed to him by far the greatest number of hymns addressed to Varuwa (and Mitra-Varuwa), while there is not a single hymn to Varu;m in the family collection of the royal j??/shi Vij-vamitra, whose religious enthusiasm is divided almost exclusively between Agni, Indra, and the Vijve Deva//. Lastly, the identification of the common people with a whole class of comparatively inferior deities would naturally suggest itself. Hence we also find the Maruts'-, the constant companions and help- mates of Indra, the divine ruler, employed in a similar Mawcfala the hymns to Bnhaspati are placed immediately after those to Agni and Indra. Though the abstract conception represented by this deity may seem a comparatively modern one, it will by no means be easy to prove from the text of the hymns addressed to him, that these are modern. It would almost seem as if two different tendencies of adoration had existed side by side from olden times; the one, a more popular and sensuous one, which, in Vedic times, found its chief expression in Indra and his circle of deities ; and the other, a more spiritual one, represented originally by Varuna (Mitra, &c. ; cf., however, .S'at. Br.
2side from olden times; the one, a more popular and sensuous one, which, in Vedic times, found its chief expression in Indra and his circle of deities ; and the other, a more spiritual one, represented originally by Varuna (Mitra, &c. ; cf., however, .S'at. Br. IV, r, 4, 1-4), and in Vedic times, when the sacerdotal element more and more asserted itself, by Br/haspati, aid especially by Agni. The identi- fication of this god with the priestly office was as happy as it was natural ; for Agni, the genial inmate of every household, is indeed vaisvanara, the friend of all men. Shadowy conceptions, such as Br/haspati and Brahman, on the other hand, could evoke no feelings of sympathy in the hearts of the people generally. Of peculiar interest, in this respect, are the hymns in which Agni is associated with Indra (see Max Mliller's Science of Language, Second Series, p. 495 ; J. Muir, Original Sanskrit Texts, V. pp. 219, 220), and the passages in which Agni has ascribed to him functions which legitimately belong to Indra ; viz. the slaying of Vntra and destruction of the enemies' cities. The mutual relation of Indra and Varuwa has been well discussed in Dr. Hillebrandt's treatise 'Va- ru«a and Mitra,' p. 97 seq. It is most concisely expressed by Vasish/Aa, Rig-veda VII, 83, 9, ' The one (Indra) slays the enemies in battles ; the other (Varuwa) ever defends the ordinances.' ^ See the present volume, p. 48 note ; R. Roth, Zeitsch. der D. M. G , VI, p. 7,^ seq. ^ The Maruts are identified with the visaA, or clans, in S'at. Br. II, 5. i, 12 ; 2, 24 ; 27 ; 35, etc. In .S"ankh. 16. 17, 2-4 the heaven of the Maruts is assigned to the Vaii)'a (^Ind, Stud. X, p. 26). [12] b XVlll SATAPATHA-BRAHMAiVA. sense. The identification of the Vis with the Vij-ve Deva./i, which ultimately obtained; was probably determined chiefly by etymological considerations. The same triad of divinities, as representative of the mutual relations of the social grades of the Aryan com- munity, is repeatedly met with in the sacrificial ritual, and especially in its dogmatic exposition. This identification fiinds its most complete expression in the well-known passages of the Taittiriya-sawhita (VII, i, 1,4-5) '^"^ ^^^ Ta«^ya-brahma;/a (VI, i, 6-11)1. According to these authorities, Pra^apati, the lord of creatures, created from his mouth the Br ah ma //a, together with Agni, the tri- vr/t stoma, the gayatri metre (and the rathantara saman and he-goat, according to the first source ; or the spring, according to the other).
3these authorities, Pra^apati, the lord of creatures, created from his mouth the Br ah ma //a, together with Agni, the tri- vr/t stoma, the gayatri metre (and the rathantara saman and he-goat, according to the first source ; or the spring, according to the other). From his breast and arms he created the Ra^anya, together with Indra, the pa.fi ka- dasa. stoma, the trish/ubh metre (and the hrihat saman, and the ram ; or the summer respectively). From the middle part of his body he created the V a ii-y a, together with theVii-ve Deva//, the saptadaj-a stoma, the^agati metre (and the vairupa saman, and the kine ; or the rainy season respectively). Finally, from his feet he created the vSudra, together with the ekav'wisa. stoma and the anush/ubh metre (and the vaira^a saman and the horse, according to the Taitt. S.), but no deity, and no season. In accordance with these speculations, single objects of those here enume- rated are frequently found elsewhere identified with their respective deities and castes. On the same principle, the three savanas, or morning, mid-day, and evening libations ^ at the Soma-sacrifice, as well as the first three days of the ' See Weber, Ind. Stud. X, p. 8. ^ In Ath.-veda IX, i, ii, the three savanas are assigned to the Asvins, Indra- Agni, and the /2/bhus (cf. Ait. Br. VI, 1 2) respectively; and in another passage of the same collection. VI, 47, i, to a. Agni ; b. the Visve Deva^, Maruts and Indra ; and c. the Bards (kavi). In Va^. S. XIX, 26, also, the morning libation is assigned to the Axvins (? as the two Adhvaryus of the gods, cf. Sa.t. Br. I, i, 2, 1 7 ; IV, I, 6, 15 ; Ait. Br. I, 18) ; but in Taitt. S. II, 2, 3, i ; Ait. Br. Ill, 13 ; ^at. Br. II, 4, 4, 12; IV, 2, 4, 4-5 they are referred to Agni, Indra, and the Visve DevaA respectively. See, also, Sat. Br. IV, 3, 5, i, where the Vasus (related to Agni III, 4, 2, 1 ; VI, i, 2, 10), Rudras, and Adityas (cf. VI, i, 2, 10, and Ait. Br. Ill, 13) are connected with the three libations. INTRODUCTION. xix Dvadai'aha^ are generally assigned to Agni, Indra, and the Vii-ve Devkh respectively. If in the ekadajini, or traditional order of eleven victims that have to be immolated at the Soma-sacrifice, the victim sacred to Agni is placed first, while those to the Vij-ve Deva/? and to Indra only come sixth and seventh respectively, we have probably to assume that this order was too firmly established (just as the so-called apri-hymns are) by long usage to have been easily altered ; the more so as the privileged position of the sacerdotal class was not thereby affected.
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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