Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See III, 8, 1, 6-16. * For the symbolic import of this, see III, 8, 2, 4. * These are just three variants used in addressing a mother (Mutter, Mfitterchen, Mittterlein), or, indeed, as here, any woman (good lady! good woman!) Acc. to Katy. XX, 6, 12, this is the formula which the assistant priest (the Nesh/r:, or, according to others, the Pratiprasthatrz, cf. K4ty. VI, 5, 27-28) makes the king’s wives say whilst leading them up to the slain horse to cleanse it. It is, moreover, to be preceded by the formula used, at this juncture, at the ordinary animal sacrifice, viz. ‘ Homage be to thee, O wide-stretched one, advance unresisted unto the rivers of ghee, along the paths of sacred truth! Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared! may ye be well-prepared preparers!’ (III, 8, 2, 2-3). The words ‘Amba!’ &c. are, according to Mahfdhara, addressed by the women to one another. The latter part of the formula as given in the Vag. Samh. (viz. ‘ the horse sleeps near Subhadrik4, dwelling in K4mpfla’) is apparently [44] Y 322 SATAPATHA-BRAHMANA, wives!: he thereby has called upon them (to come), and, indeed, also renders them sacrificially pure. 4. With (Vag. S. XXIII, 19), ‘We call upon thee, the host-leader of (divine) hosts, O my true lord!’ the wives walk round?! (the horse), and thus make amends to it for that (slaughtering): even thereby they (already) make amends to it; but,
24. With (Vag. S. XXIII, 19), ‘We call upon thee, the host-leader of (divine) hosts, O my true lord!’ the wives walk round?! (the horse), and thus make amends to it for that (slaughtering): even thereby they (already) make amends to it; but, rejected (?as antiquated, or inauspicious) by the author of the “Braéhmana. The ceremony of lying near the dead horse being looked upon as assuring fertility to a woman, the formula used here is also doubtless meant to express an eagerness on the part of the women to be led to the slaughtered horse, representing the lord of creatures, Pragdpati. On this passage compare the remarks of Professor Weber (Ind. Stud. I, p. 183), who takes the formula to be spoken by the queen consort to her three fellow-wives; and who also translates the words ‘na m4 nayati kas 4ana’ (nobody leads me) by ‘nobody shall lead me (by force to the horse ; but if I do not go) the (wicked) horse will lie near (another woman such as) the (wicked) Subadhr& living in K4mpfila.’—Harisvamin’s commentary on this passage is rather corrupt, but he seems at all events to assume that each of the four wives apostrophizes the others with the above formula (probably substituting their real names for the words ‘amba,’ &c.) :—lepsam (? lipsim) tévad esha patnivaktraka/ (? patnivaktrataz) prapnoti, katham, ekaik4 hi patni itarfs tisra Amantrya seshak paridevayam4na drisyate, he ambe he ambike he ambalike yyam apusy4 nishp4dotv asya (?) samipam, sa ka pakshapatf kutsitossvako mayi yushmfkam sasasti meva (!) subhadrikém kampflavasinim ida (? iha) surfp4m na tu mam kaskit tatra nayatiti; sasastity eva vartamanas4mipye vartamfnavad (Pam. III, 3, 131) ity A4sannasevane drash/avyak.— This barbarous ceremony was evidently an old indigenous custom too firmly established in popular practice to be easily excluded from the sacrificial ritual. That it had nothing to do with Vedic religion and was distasteful to the author of the Brahmama is evident from the brief way in which he refers to it, and from the far-fetched symbolic explanations attached to the formulas and discourses, 1 Viz. from their ordinary place near the Garhapatya he leads them whilst holding jars of water in their hands. * Apahnuvate vismaranty evasmai etat pradakshi#dvartanena samgfapanam unnayanti, comm, x11 KAwpA, 2 ADHYAYA, 8 BRAHMANA, 5. 323 indeed, they also fan’ it, Thrice they walk round ?; for three (in number) are these worlds: by means of these worlds they fan it. Thrice again they walk round *,—that amounts to six, for there are six seasons: by means of the seasons they fan it.
3323 indeed, they also fan’ it, Thrice they walk round ?; for three (in number) are these worlds: by means of these worlds they fan it. Thrice again they walk round *,—that amounts to six, for there are six seasons: by means of the seasons they fan it. 5. But, indeed, the vital airs depart from those who perform the fanning at the sacrifice. Nine times they walk round‘; for there are nine vital airs: vital airs they thus put into their own selves, and the vital airs do not depart from them. ‘I will urge the seed-layer, urge thou the seedlayer!’ (the Mahisht says*);— seed, doubtless, means offspring and cattle: offspring and cattle she thus secures for herself. [V4g. S. X XIII, 20,] ‘Let us stretch our feet,’ thus in order to secure union. ‘In heaven ye envelop yourselves’ (the Adhvaryu says),—for that is, indeed, heaven . where they immolate the victim: therefore he 1 Thus Harisvaimin :—dhuvate dhfnane(na) upavagayanti, evam asvam rfganam iva vyaganair etat,—‘they shake themselves,’ St. Petersb. Dict.; and, indeed, it is doubtless by the flutter of the garments produced in walking round first one way and then another, that the fanning is supposed to be produced. * Viz. in sunwise fashion (pradakshiz4), that is so as to keep the object circumambulated on one’s right side. > Viz. in the opposite, the ‘apradakshizam’ way, as is done in’ the sacrifice to the departed ancestors. They do so with the text, ‘We call upon thee, the dear Lord of the dear ones, O my true lord |’ ‘ Viz. another three times in the sunwise way. Having completed their circumambulation, the king’s wives cleanse the horse’s apertures of the vital airs (mouth, nostrils, eyes, &c.), as the Sacrificer’s wife did at the ordinary animal sacrifice (III, 8, 2, 4), which they do with the text, ‘We call upon thee, the treasurelord of treasures, O my true lord!’ > Cf. II, 5, 2, 1 seqq. Y2 324 SATAPATHA-BRAHMANA. speaks thus—‘May the vigorous male, the layer of seed, lay seed!’ she says in order to secure union. NintH BRAHMANA. 1. But, indeed, that glory, royal power, passes away from him who performs the Asvamedha. 2. [The Udgatrz! says concerning the king's favourite wife, Vag. S. XXIII, 26,] ‘Raise her upwards?,’,—the Asvamedha, doubtless, is that glory, royal power: that glory, royal power, he thus raises for him (the Sacrificer) upward. 3. ‘Even as one taking a burden up a mountain,’—glory (pomp), doubtless, is the burden of royal power: that glory, royal power, he thus fastens on him (as a burden); but he also endows him with that glory, royal power. 4. ‘And may the centre of her body prosper, —the centre of royal power, doubtless, is glory: glory (prosperity), food, he thus lays into the very centre of royal power (or, the kingdom). 5. ‘As one winnowing in the cool breeze, — the cool of royal power, doubtless, is security of
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.
1See III, 8, 1, 6-16. * For the symbolic import of this, see III, 8, 2, 4. * These are just three variants used in addressing a mother (Mutter, Mfitterchen, Mittterlein), or, indeed, as here, any woman (good lady! good woman!) Acc. to Katy. XX, 6, 12, this is the formula which the assistant priest (the Nesh/r:, or, according to others, the Pratiprasthatrz, cf. K4ty. VI, 5, 27-28) makes the king’s wives say whilst leading them up to the slain horse to cleanse it. It is, moreover, to be preceded by the formula used, at this juncture, at the ordinary animal sacrifice, viz. ‘ Homage be to thee, O wide-stretched one, advance unresisted unto the rivers of ghee, along the paths of sacred truth! Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared! may ye be well-prepared preparers!’ (III, 8, 2, 2-3). The words ‘Amba!’ &c. are, according to Mahfdhara, addressed by the women to one another. The latter part of the formula as given in the Vag. Samh. (viz. ‘ the horse sleeps near Subhadrik4, dwelling in K4mpfla’) is apparently [44] Y 322 SATAPATHA-BRAHMANA, wives!: he thereby has called upon them (to come), and, indeed, also renders them sacrificially pure. 4. With (Vag. S. XXIII, 19), ‘We call upon thee, the host-leader of (divine) hosts, O my true lord!’ the wives walk round?! (the horse), and thus make amends to it for that (slaughtering): even thereby they (already) make amends to it; but,
24. With (Vag. S. XXIII, 19), ‘We call upon thee, the host-leader of (divine) hosts, O my true lord!’ the wives walk round?! (the horse), and thus make amends to it for that (slaughtering): even thereby they (already) make amends to it; but, rejected (?as antiquated, or inauspicious) by the author of the “Braéhmana. The ceremony of lying near the dead horse being looked upon as assuring fertility to a woman, the formula used here is also doubtless meant to express an eagerness on the part of the women to be led to the slaughtered horse, representing the lord of creatures, Pragdpati. On this passage compare the remarks of Professor Weber (Ind. Stud. I, p. 183), who takes the formula to be spoken by the queen consort to her three fellow-wives; and who also translates the words ‘na m4 nayati kas 4ana’ (nobody leads me) by ‘nobody shall lead me (by force to the horse ; but if I do not go) the (wicked) horse will lie near (another woman such as) the (wicked) Subadhr& living in K4mpfila.’—Harisvamin’s commentary on this passage is rather corrupt, but he seems at all events to assume that each of the four wives apostrophizes the others with the above formula (probably substituting their real names for the words ‘amba,’ &c.) :—lepsam (? lipsim) tévad esha patnivaktraka/ (? patnivaktrataz) prapnoti, katham, ekaik4 hi patni itarfs tisra Amantrya seshak paridevayam4na drisyate, he ambe he ambike he ambalike yyam apusy4 nishp4dotv asya (?) samipam, sa ka pakshapatf kutsitossvako mayi yushmfkam sasasti meva (!) subhadrikém kampflavasinim ida (? iha) surfp4m na tu mam kaskit tatra nayatiti; sasastity eva vartamanas4mipye vartamfnavad (Pam. III, 3, 131) ity A4sannasevane drash/avyak.— This barbarous ceremony was evidently an old indigenous custom too firmly established in popular practice to be easily excluded from the sacrificial ritual. That it had nothing to do with Vedic religion and was distasteful to the author of the Brahmama is evident from the brief way in which he refers to it, and from the far-fetched symbolic explanations attached to the formulas and discourses, 1 Viz. from their ordinary place near the Garhapatya he leads them whilst holding jars of water in their hands. * Apahnuvate vismaranty evasmai etat pradakshi#dvartanena samgfapanam unnayanti, comm, x11 KAwpA, 2 ADHYAYA, 8 BRAHMANA, 5. 323 indeed, they also fan’ it, Thrice they walk round ?; for three (in number) are these worlds: by means of these worlds they fan it. Thrice again they walk round *,—that amounts to six, for there are six seasons: by means of the seasons they fan it.
3323 indeed, they also fan’ it, Thrice they walk round ?; for three (in number) are these worlds: by means of these worlds they fan it. Thrice again they walk round *,—that amounts to six, for there are six seasons: by means of the seasons they fan it. 5. But, indeed, the vital airs depart from those who perform the fanning at the sacrifice. Nine times they walk round‘; for there are nine vital airs: vital airs they thus put into their own selves, and the vital airs do not depart from them. ‘I will urge the seed-layer, urge thou the seedlayer!’ (the Mahisht says*);— seed, doubtless, means offspring and cattle: offspring and cattle she thus secures for herself. [V4g. S. X XIII, 20,] ‘Let us stretch our feet,’ thus in order to secure union. ‘In heaven ye envelop yourselves’ (the Adhvaryu says),—for that is, indeed, heaven . where they immolate the victim: therefore he 1 Thus Harisvaimin :—dhuvate dhfnane(na) upavagayanti, evam asvam rfganam iva vyaganair etat,—‘they shake themselves,’ St. Petersb. Dict.; and, indeed, it is doubtless by the flutter of the garments produced in walking round first one way and then another, that the fanning is supposed to be produced. * Viz. in sunwise fashion (pradakshiz4), that is so as to keep the object circumambulated on one’s right side. > Viz. in the opposite, the ‘apradakshizam’ way, as is done in’ the sacrifice to the departed ancestors. They do so with the text, ‘We call upon thee, the dear Lord of the dear ones, O my true lord |’ ‘ Viz. another three times in the sunwise way. Having completed their circumambulation, the king’s wives cleanse the horse’s apertures of the vital airs (mouth, nostrils, eyes, &c.), as the Sacrificer’s wife did at the ordinary animal sacrifice (III, 8, 2, 4), which they do with the text, ‘We call upon thee, the treasurelord of treasures, O my true lord!’ > Cf. II, 5, 2, 1 seqq. Y2 324 SATAPATHA-BRAHMANA. speaks thus—‘May the vigorous male, the layer of seed, lay seed!’ she says in order to secure union. NintH BRAHMANA. 1. But, indeed, that glory, royal power, passes away from him who performs the Asvamedha. 2. [The Udgatrz! says concerning the king's favourite wife, Vag. S. XXIII, 26,] ‘Raise her upwards?,’,—the Asvamedha, doubtless, is that glory, royal power: that glory, royal power, he thus raises for him (the Sacrificer) upward. 3. ‘Even as one taking a burden up a mountain,’—glory (pomp), doubtless, is the burden of royal power: that glory, royal power, he thus fastens on him (as a burden); but he also endows him with that glory, royal power. 4. ‘And may the centre of her body prosper, —the centre of royal power, doubtless, is glory: glory (prosperity), food, he thus lays into the very centre of royal power (or, the kingdom). 5. ‘As one winnowing in the cool breeze, — the cool of royal power, doubtless, is security of
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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