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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1S. XX XVII, 2), ‘They harness the mind, and they harness the thoughts, the priests of the priest, of the great inspirer of devotion; the knower of the rites alone hath assigned the priestly offices: great is the praise of the god Savitvz ;’—the import of this is the same as before *. 9. He then takes the lump of clay with the (right) hand and spade on the right (south) side, and with the (left) hand alone on the left (north) side’, with (Vag. S. XXXVII, 3), ‘O divine Heaven and Earth, —for when the sacrifice had its head cut off, its sap flowed away, and entered the sky and the earth: what clay (firm matter) there was that is this (earth), and what water there was that is yonder (sky); hence it is of clay and water that the Mahavira (vessels) are made: he thus supplies and 1 See I, 1, 2, 173 VI, 3, 1, 38 seq. * See III, 5, 3, 11-12. * Between the two actions referred to in paragraphs 8 and 9, the digging up of the clay takes place, and hence the spade, or trowel, has changed hands. Cf. VI, 4, 2, 2. [44] Gg 450 SATAPATHA-BRAHMANA. completes it (the Pravargya) with that sap; wherefore he says, ‘O divine Heaven and Earth,— ‘May I this day compass for you Makha’s head,—Makha being the sacrifice, he thus says, ‘May I this day accomplish for you! the head of the sacrifice ;;—‘on the Earth’s place of divine worship,'—for on a place of divine worship of the earth he prepares it;—‘for Makha thee! for Makha’s head thee!’—Makha being the sacrifice, he thus says, ‘ For the sacrifice (I consecrate) thee, for the head of the sacrifice (I consecrate) thee.’ 10. Then an ant-hill? (he takes, and puts on the skin), with (V4g. S. XX XVII, 4), ‘Ye divine ants,—for it was they that produced this: just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (ants);—‘the firstborn of the world,—the firstborn of the world, doubtless, is this earth*; it thus is therewith that * The pronouns in this and the subsequent corresponding formulas (vam, vaf, te) are taken by Mahfdhara as accusatives (‘te’ according to him standing for ‘tvém’) to which he supplies ‘Adaya ’—‘having taken you, may I this day compass Makha’s head.’ The pronouns are certainly somewhat awkward, as they can scarcely be taken as genitives of material—of you, of thee. * See VI, 3, 3, 5, where ‘valmikavap4’ is qualified by ‘sushiri,’ hollow. The comm. on Katy. XXVI, 1, 2 explains ‘ valmfkavap4’ as the vap4 (omentum)-like inner lump (? surrounded by a kind of net) of an ant-hill: in the present case, this substance is likewise placed on the black antelope-skin to be mixed with the clay.
2The comm. on Katy. XXVI, 1, 2 explains ‘ valmfkavap4’ as the vap4 (omentum)-like inner lump (? surrounded by a kind of net) of an ant-hill: in the present case, this substance is likewise placed on the black antelope-skin to be mixed with the clay. * Whilst in the text of the formula this word must be taken as being plural ‘ prathamagaf,’ the Brahmaza (making use of the Sandhi-form) treats it as if it were singular ‘ prathamag4.’ Mahidhara also, apparently influenced by the Brahmana, explains, ‘ the earth is the firstborn of creatures, and, from their connection with it, ants also are called firstborn.’ XIV KANDA, I ADHYAYA, 2 BRAHMANA, 12, 451 he supplies and completes it;—‘may I this day compass for you Makha’s head on the Earth’s place of divine worship:—for Makha thee! for Makha’s head thee!’—the import of this is the same as before. 11, Then (earth) torn up by a boar (he takes), with (Vag. S. XXXVII, 5), ‘Only thus large was she in the beginning,—for, indeed, only so large was this earth in the beginning, of the size of a span. A boar, called Emdsha, raised her up, and he was her lord Pragdpati: with that mate, his heart’s delight, he thus supplies and completes him!;—‘ may I this day compass for you Makha’s head on the Earth’s place of divine worship: for Makha thee! for Makha’s head thee!’ the import of this is the same as before. 12, Then Adara? (-plants), with (Vag. S. XX XVII, 6), ‘Indra’s might ye are,—for when Indra encompassed him (Vishzu) with might, then the vital sap of him, thus encompassed, flowed away ; and he lay there stinking, as it were. He said, ‘Verily, after bursting open (4-dar), as it were, this vital sap has sung praises:’ thence Adara (-plants originated); and because he lay there stinking (pdy), as it were, therefore (they are also called) Pattka ; and hence, when placed on the fire 1 That is, he supplies Prag4pati (and hence also his counterpart, the Sacrificer) with the Earth, his mate. See J. Muir, Orig. Sansk. Texts, vol. i, p. 53; vol. iv, p. 27; and cp. Taitt. I, 10, 8, where the earth is said to have been uplifted by a black boar with a thousand arms. ® At IV, 5, 10, 4 we met with this plant—here also called Pfitika, and explained, by the comm. on K&ty., as=the flowers (!) of the Rohisha plant (? Guilandina, or Caesalpinia, Bonducella)—as a substitute for Soma-plants. Gg2 452 SATAPATHA-BRAHMANA. as an offering, they blaze; and hence also they are fragrant, for they originated from the vital sap of the sacrifice. And inasmuch as Indra, on that occasion, encompassed him with might, therefore he says, ‘Indra’s might ye are ;’—‘may I this day compass for you Makha’s head on the Earth’s place of divine worship: for Makha thee! for Makha’s head thee!’ the import of this is the same as before.
3And inasmuch as Indra, on that occasion, encompassed him with might, therefore he says, ‘Indra’s might ye are ;’—‘may I this day compass for you Makha’s head on the Earth’s place of divine worship: for Makha thee! for Makha’s head thee!’ the import of this is the same as before. 13. Then goat’s milk ;—for when the sacrifice had its head cut off, its heat went out of it, wherefrom the goat was produced: it is with that heat? ‘that he thereby supplies and completes it ;—with, ‘For Makha thee! for Makha’s head thee!’ the import of this is the same as before. 14. These, then, are the five equipments with which he equips (the Pravargya),—fivefold is the sacrifice, and fivefold the victims, and five seasons are in the year, and the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies. These (objects), thus brought together, he touches with, ‘For Makha (I consecrate) thee! for Makha’s head thee!’ the import of this is the same as before. 15. Now there is an enclosed space ? on the north } Thus perhaps ‘suk’ should also have been rendered at VI, 4, 4, 7, where it is used in connection with the ass. ® Viz. a space five cubits square enclosed with mats on all sides, and with a door on the east side, the ground being raised in the middle so as to form a mound covered with sand (cf. III, 1, 3, 2). The object of this enclosed space is to prevent any unauthorised person (such as the Sacrificer’s wife, and people uninstructed in the scriptures) from seeing the manufacturing of the Mahivfra (during which the door is kept closed), as well as the completed pot. XIV KANDA, I. ADHYAYA, 2 BRAHMANA, 17. 453 side: whilst proceeding towards that (shed) they mutter (V4g.S. XX XVII, 7; Reg-v. I, 40, 3), ‘May Brahmamaspati go forward !’—Brahmaaaspati (the lord of devotion) doubtless is he that shines yonder, and the Pravargya also is that one: it is him he thus gratifies; hence he says, ‘May Brahmamaspati go forward;’—‘may the goddess Gladness go forward!’—for the goddess Gladness she (V4é') is;—‘unto the hero’, kindly to men and the dispenser of fivefold (offerings),’/— he thereby praises and magnifies it (the Pravargya), —‘unto the sacrifice may the gods lead us!’— he thereby makes all the gods its guardians. 16. It is an enclosed space ;—for at that time the gods were afraid, thinking, ‘We hope that the fiends, the Rakshas, will not injure here this our (Pravargya):’ they accordingly enclosed for it this stronghold, and in like manner does this (Sacrificer) now enclose for it this stronghold. 17. He then deposits (the sambhdras*) on the mound with, ‘For Makha thee! for Makha’s head thee!’ the import of this is the same as before. He then takes a lump of clay and makes the Mah4vira (pot) with, ‘For Makha thee! for Makha’s head thee,—the import of this is
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.
1S. XX XVII, 2), ‘They harness the mind, and they harness the thoughts, the priests of the priest, of the great inspirer of devotion; the knower of the rites alone hath assigned the priestly offices: great is the praise of the god Savitvz ;’—the import of this is the same as before *. 9. He then takes the lump of clay with the (right) hand and spade on the right (south) side, and with the (left) hand alone on the left (north) side’, with (Vag. S. XXXVII, 3), ‘O divine Heaven and Earth, —for when the sacrifice had its head cut off, its sap flowed away, and entered the sky and the earth: what clay (firm matter) there was that is this (earth), and what water there was that is yonder (sky); hence it is of clay and water that the Mahavira (vessels) are made: he thus supplies and 1 See I, 1, 2, 173 VI, 3, 1, 38 seq. * See III, 5, 3, 11-12. * Between the two actions referred to in paragraphs 8 and 9, the digging up of the clay takes place, and hence the spade, or trowel, has changed hands. Cf. VI, 4, 2, 2. [44] Gg 450 SATAPATHA-BRAHMANA. completes it (the Pravargya) with that sap; wherefore he says, ‘O divine Heaven and Earth,— ‘May I this day compass for you Makha’s head,—Makha being the sacrifice, he thus says, ‘May I this day accomplish for you! the head of the sacrifice ;;—‘on the Earth’s place of divine worship,'—for on a place of divine worship of the earth he prepares it;—‘for Makha thee! for Makha’s head thee!’—Makha being the sacrifice, he thus says, ‘ For the sacrifice (I consecrate) thee, for the head of the sacrifice (I consecrate) thee.’ 10. Then an ant-hill? (he takes, and puts on the skin), with (V4g. S. XX XVII, 4), ‘Ye divine ants,—for it was they that produced this: just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (ants);—‘the firstborn of the world,—the firstborn of the world, doubtless, is this earth*; it thus is therewith that * The pronouns in this and the subsequent corresponding formulas (vam, vaf, te) are taken by Mahfdhara as accusatives (‘te’ according to him standing for ‘tvém’) to which he supplies ‘Adaya ’—‘having taken you, may I this day compass Makha’s head.’ The pronouns are certainly somewhat awkward, as they can scarcely be taken as genitives of material—of you, of thee. * See VI, 3, 3, 5, where ‘valmikavap4’ is qualified by ‘sushiri,’ hollow. The comm. on Katy. XXVI, 1, 2 explains ‘ valmfkavap4’ as the vap4 (omentum)-like inner lump (? surrounded by a kind of net) of an ant-hill: in the present case, this substance is likewise placed on the black antelope-skin to be mixed with the clay.
2The comm. on Katy. XXVI, 1, 2 explains ‘ valmfkavap4’ as the vap4 (omentum)-like inner lump (? surrounded by a kind of net) of an ant-hill: in the present case, this substance is likewise placed on the black antelope-skin to be mixed with the clay. * Whilst in the text of the formula this word must be taken as being plural ‘ prathamagaf,’ the Brahmaza (making use of the Sandhi-form) treats it as if it were singular ‘ prathamag4.’ Mahidhara also, apparently influenced by the Brahmana, explains, ‘ the earth is the firstborn of creatures, and, from their connection with it, ants also are called firstborn.’ XIV KANDA, I ADHYAYA, 2 BRAHMANA, 12, 451 he supplies and completes it;—‘may I this day compass for you Makha’s head on the Earth’s place of divine worship:—for Makha thee! for Makha’s head thee!’—the import of this is the same as before. 11, Then (earth) torn up by a boar (he takes), with (Vag. S. XXXVII, 5), ‘Only thus large was she in the beginning,—for, indeed, only so large was this earth in the beginning, of the size of a span. A boar, called Emdsha, raised her up, and he was her lord Pragdpati: with that mate, his heart’s delight, he thus supplies and completes him!;—‘ may I this day compass for you Makha’s head on the Earth’s place of divine worship: for Makha thee! for Makha’s head thee!’ the import of this is the same as before. 12, Then Adara? (-plants), with (Vag. S. XX XVII, 6), ‘Indra’s might ye are,—for when Indra encompassed him (Vishzu) with might, then the vital sap of him, thus encompassed, flowed away ; and he lay there stinking, as it were. He said, ‘Verily, after bursting open (4-dar), as it were, this vital sap has sung praises:’ thence Adara (-plants originated); and because he lay there stinking (pdy), as it were, therefore (they are also called) Pattka ; and hence, when placed on the fire 1 That is, he supplies Prag4pati (and hence also his counterpart, the Sacrificer) with the Earth, his mate. See J. Muir, Orig. Sansk. Texts, vol. i, p. 53; vol. iv, p. 27; and cp. Taitt. I, 10, 8, where the earth is said to have been uplifted by a black boar with a thousand arms. ® At IV, 5, 10, 4 we met with this plant—here also called Pfitika, and explained, by the comm. on K&ty., as=the flowers (!) of the Rohisha plant (? Guilandina, or Caesalpinia, Bonducella)—as a substitute for Soma-plants. Gg2 452 SATAPATHA-BRAHMANA. as an offering, they blaze; and hence also they are fragrant, for they originated from the vital sap of the sacrifice. And inasmuch as Indra, on that occasion, encompassed him with might, therefore he says, ‘Indra’s might ye are ;’—‘may I this day compass for you Makha’s head on the Earth’s place of divine worship: for Makha thee! for Makha’s head thee!’ the import of this is the same as before.
3And inasmuch as Indra, on that occasion, encompassed him with might, therefore he says, ‘Indra’s might ye are ;’—‘may I this day compass for you Makha’s head on the Earth’s place of divine worship: for Makha thee! for Makha’s head thee!’ the import of this is the same as before. 13. Then goat’s milk ;—for when the sacrifice had its head cut off, its heat went out of it, wherefrom the goat was produced: it is with that heat? ‘that he thereby supplies and completes it ;—with, ‘For Makha thee! for Makha’s head thee!’ the import of this is the same as before. 14. These, then, are the five equipments with which he equips (the Pravargya),—fivefold is the sacrifice, and fivefold the victims, and five seasons are in the year, and the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies. These (objects), thus brought together, he touches with, ‘For Makha (I consecrate) thee! for Makha’s head thee!’ the import of this is the same as before. 15. Now there is an enclosed space ? on the north } Thus perhaps ‘suk’ should also have been rendered at VI, 4, 4, 7, where it is used in connection with the ass. ® Viz. a space five cubits square enclosed with mats on all sides, and with a door on the east side, the ground being raised in the middle so as to form a mound covered with sand (cf. III, 1, 3, 2). The object of this enclosed space is to prevent any unauthorised person (such as the Sacrificer’s wife, and people uninstructed in the scriptures) from seeing the manufacturing of the Mahivfra (during which the door is kept closed), as well as the completed pot. XIV KANDA, I. ADHYAYA, 2 BRAHMANA, 17. 453 side: whilst proceeding towards that (shed) they mutter (V4g.S. XX XVII, 7; Reg-v. I, 40, 3), ‘May Brahmamaspati go forward !’—Brahmaaaspati (the lord of devotion) doubtless is he that shines yonder, and the Pravargya also is that one: it is him he thus gratifies; hence he says, ‘May Brahmamaspati go forward;’—‘may the goddess Gladness go forward!’—for the goddess Gladness she (V4é') is;—‘unto the hero’, kindly to men and the dispenser of fivefold (offerings),’/— he thereby praises and magnifies it (the Pravargya), —‘unto the sacrifice may the gods lead us!’— he thereby makes all the gods its guardians. 16. It is an enclosed space ;—for at that time the gods were afraid, thinking, ‘We hope that the fiends, the Rakshas, will not injure here this our (Pravargya):’ they accordingly enclosed for it this stronghold, and in like manner does this (Sacrificer) now enclose for it this stronghold. 17. He then deposits (the sambhdras*) on the mound with, ‘For Makha thee! for Makha’s head thee!’ the import of this is the same as before. He then takes a lump of clay and makes the Mah4vira (pot) with, ‘For Makha thee! for Makha’s head thee,—the import of this is
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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