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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. And on the fifth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotvz) says.—‘ Havai hotar!’ replies the syat tan nigadet’—‘ let him tell some approved medicine (i.e. some specific, or charm against disease).’ 1 The comm. on Saakh. S. remarks, ‘Somo Vaishzava iti katurthe; Somo Vaishnavo rAgeti Satapathasrutek; pratikagraham4ny et&ni.’ This seems to show clearly that he takes this as merely the opening words of the legend. Here, again, his words can hardly be taken to refer to a legend regarding Soma in the Satapatha-Brahmana. 2 ¢Yuvatiz sobhan4 upadisati, tasyaitah (? tasyaitabhyas) sabhayam anydsém apravesat,’ comm. on Sankh. S.,—? because no other (Apsaras) but these come to his court. * The Sankh. S, has ‘let him recite the Ghora’—which the commentator again takes to be the title of a special work of the Atharvans—whilst the Asv. S, reads ‘let him recite some approved ghora (magic spell or operation).’ xml KANDA, 4 ADHYAYA, 3 BRAHMANA, 10. 367 Adhvaryu.—‘ King Arbuda KdA4draveya?, he says; ‘his people are the Snakes, and they are staying here;’—both snakes and snake-charmers? have come thither: it is these he instructs ;—‘ The Sarpavidya (science of snakes) is the Veda: this it is;’ thus saying, let him go over one section of the Sarpavidy4® as if reciting it. The Adhvaryu calls in the same way (on the masters of luteplayers), but does not perform the Prakrama oblations. 10. And on the sixth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotz) says.—‘ Havai hotar!’ replies the Adhvaryu.— King Kubera Vaisravaza,’ he says; ‘his people are the Rakshas, and they are staying here ; ’—evil-doers, robbers‘, have come thither: it 1 *«Arbudak KAdraveyo rfgety 4heti srute# (thus also on the name of the next king),’ comm. on Sankh. S. * Lit. ‘(men) knowing about snakes’—which the comm. on Asv. S. explains by ‘ those knowing the K4syaptya and other treatises (tantra) on venoms.’ Instead of the conjunctive double ‘ 4a,’ the Sankh.S. hasa single ‘va’—the snakes, or (rather) snake-charmers— and Asv. S. an explanatory ‘ iti’—the snakes, i.e. snake-charmers. * The S4nkh. S. has, ‘let him recite the Sarpavidy4’ (i. e. either the Garuda or Kankanty4 sarpavidy4, as the comm. explains); the Asv. S. ‘let him recite the Vishavidya (science of venoms). 4 4 The etymology and exact meaning of ‘ selaga’ is doubtful :— here, again, whilst ‘ papakritak’ is added either appositionally, or attributively (wicked selagas), the Sankh. S. adds it by means of ‘ vA,’ and the Asv. S, by ‘iti’—both apparently meant in an explanatory sense. The Ait. Br., on the other hand, has VII, 1, ‘selag4 va papakrito va ;’ and VIII, 11, ‘nishada va selaga va papakrito va.’ The comm. on Asv. S. explains ‘selaga’ by ‘maddened by a snake ;’ the comm. on Sankh. S. by ‘selagis senyagdyanyas (?) pipakrsto va mlekhas,’
2The Ait. Br., on the other hand, has VII, 1, ‘selag4 va papakrito va ;’ and VIII, 11, ‘nishada va selaga va papakrito va.’ The comm. on Asv. S. explains ‘selaga’ by ‘maddened by a snake ;’ the comm. on Sankh. S. by ‘selagis senyagdyanyas (?) pipakrsto va mlekhas,’ 368 SATAPATHA-BRAHMANA. is these he instructs;—‘The Devaganavidya' (demonology) is the Veda: this it is;’ thus saying, let him go over one section of the Devaganavidyaé, as if he were reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 11. And on the seventh day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotv2) says.—‘ Havai hotar!’ replies the Adhvaryu.— King Asita Dhanva’,’ he says; ‘his people are the Asura; and they are staying here ;’—usurers have come thither: it is these he instructs ;—‘ Magic® is the Veda: this it is;’ thus saying, let him perform some magic trick. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 12. And on the eighth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotvz) says.—‘ Havai hotar!’ replies the 1 That is, the science, or knowledge of the divine (or supernatural) beings. The S4nkh. S. has, ‘the Rakshovidya is the Veda, ... "Jet him recite the Rakshovidya’—on which the commentator remarks ‘ prasiddhaiva kuhukur(ipé rakshovidyeti.’ (?=‘kuhakar(p4,’ cheats, or deceitful imps). Asv. S. has ‘yat kiméit pisitasamyuktase nisantam,’ ‘ some approved (spell or operation ?) connected with the Pisizas, or demons.’ * Sankh. S. has ‘ Asita Dhanvana.’ $ The two Sfitras read ‘ Asuravidy4 ’—asuravidyendragaladinaé ‘tannirdesin m4yém api kaméit kury4d anguliny4sarip4m (‘a trick by sleight of hand,’ M. Maller), comm. on Saakh. S. On ‘indragalavidy4’ (‘magic art, trickery’), cf. Dasakum., p. 25, |. 12. The association of the black art with the usurer or money-lender (kusfdin) is rather curious. XII] KANDA, 4 ADHYAYA, 3 BRAHMANA, 12. 369 Adhvaryu.—‘ King Matsya SAmmada},’ he says; ‘his people are the water-dwellers, and they are staying here;’—both fish and fishermen? have come thither: it is these he instructs ;—‘the Itihasa*® is the Veda: this it is;’ thus saying, let him tell some Itihasa. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
3have come thither: it is these he instructs ;—‘the Itihasa*® is the Veda: this it is;’ thus saying, let him tell some Itihasa. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 13. And on the ninth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotvz) says.—‘ Havai hotar!’ replies the Adhvaryu.u— King T4Arkshya Vaipasyata‘, he says; ‘his people are the Birds, and they are staying here ;’—both birds and bird-catchers ® have come thither: it is these he instructs;—‘ the Purdza® is the Veda: this it is;’ thus saying, let him tell some Pur4va*. The Adhvaryu calls 1 “Matsyak S4mmada ity ashfame, Matsyak Sammado régeti sruteh pratikagrahamam etat,’ comm. on Sankh. S. * « G&tisambandhena matsyavido va, mainikin p&shinAdiviseshavikalp4n vidanti ye tan v4,’ comm. on Sankh. S. * Regarding the Itih4sa (cosmogonic account) and Puraza (ancient legend), see p. 98, note 4.. The Asv. S. connects the Itih4sa with the ninth, and the Purfza with the eighth day. ‘ Itihdsam 4fakshita, itihasavedasya prithagbh4vena darsanft,’ comm. on S4nkh. S. ‘ Asv. S. has TArkshya Vaipastita——‘ Tarkshyo Vaipasyato ragety dheti pratika(m) sruted,’ comm. on Sankh. S. 5 Lit., men acquainted with the science of birds (vayovidyika). The two Sfittras, on the other hand, here identify the birds with ‘brahmaf4rizaf,’ or religious students. * According to the comm. on Sankh. S.,it is the Vayupuraza (puranam vayuproktam) that is to be recited (from),and not the hymn Rigveda X, 130 (‘tasya vedaikadesatvat’). This hymn is probably Teferred to in this connection chiefly on account of the passage ‘yagile gate purfixe ’ in verse 6. (44) Bb 370 SATAPATHA-BRAHMANA. in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 14. And on the tenth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotz) says.—‘ Havai hotar!’ replies the Adhvaryu. King Dharma Indra’, he says, ‘his people are the Gods, and they are staying here ;'— learned srotriyas (theologians), accepting no gifts °, have come thither: it is these he instructs; ‘the S4man (chant-texts) are the Veda: this it is;’ thus saying, let him repeat* a decade of the S4man. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
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.
19. And on the fifth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotvz) says.—‘ Havai hotar!’ replies the syat tan nigadet’—‘ let him tell some approved medicine (i.e. some specific, or charm against disease).’ 1 The comm. on Saakh. S. remarks, ‘Somo Vaishzava iti katurthe; Somo Vaishnavo rAgeti Satapathasrutek; pratikagraham4ny et&ni.’ This seems to show clearly that he takes this as merely the opening words of the legend. Here, again, his words can hardly be taken to refer to a legend regarding Soma in the Satapatha-Brahmana. 2 ¢Yuvatiz sobhan4 upadisati, tasyaitah (? tasyaitabhyas) sabhayam anydsém apravesat,’ comm. on Sankh. S.,—? because no other (Apsaras) but these come to his court. * The Sankh. S, has ‘let him recite the Ghora’—which the commentator again takes to be the title of a special work of the Atharvans—whilst the Asv. S, reads ‘let him recite some approved ghora (magic spell or operation).’ xml KANDA, 4 ADHYAYA, 3 BRAHMANA, 10. 367 Adhvaryu.—‘ King Arbuda KdA4draveya?, he says; ‘his people are the Snakes, and they are staying here;’—both snakes and snake-charmers? have come thither: it is these he instructs ;—‘ The Sarpavidya (science of snakes) is the Veda: this it is;’ thus saying, let him go over one section of the Sarpavidy4® as if reciting it. The Adhvaryu calls in the same way (on the masters of luteplayers), but does not perform the Prakrama oblations. 10. And on the sixth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotz) says.—‘ Havai hotar!’ replies the Adhvaryu.— King Kubera Vaisravaza,’ he says; ‘his people are the Rakshas, and they are staying here ; ’—evil-doers, robbers‘, have come thither: it 1 *«Arbudak KAdraveyo rfgety 4heti srute# (thus also on the name of the next king),’ comm. on Sankh. S. * Lit. ‘(men) knowing about snakes’—which the comm. on Asv. S. explains by ‘ those knowing the K4syaptya and other treatises (tantra) on venoms.’ Instead of the conjunctive double ‘ 4a,’ the Sankh.S. hasa single ‘va’—the snakes, or (rather) snake-charmers— and Asv. S. an explanatory ‘ iti’—the snakes, i.e. snake-charmers. * The S4nkh. S. has, ‘let him recite the Sarpavidy4’ (i. e. either the Garuda or Kankanty4 sarpavidy4, as the comm. explains); the Asv. S. ‘let him recite the Vishavidya (science of venoms). 4 4 The etymology and exact meaning of ‘ selaga’ is doubtful :— here, again, whilst ‘ papakritak’ is added either appositionally, or attributively (wicked selagas), the Sankh. S. adds it by means of ‘ vA,’ and the Asv. S, by ‘iti’—both apparently meant in an explanatory sense. The Ait. Br., on the other hand, has VII, 1, ‘selag4 va papakrito va ;’ and VIII, 11, ‘nishada va selaga va papakrito va.’ The comm. on Asv. S. explains ‘selaga’ by ‘maddened by a snake ;’ the comm. on Sankh. S. by ‘selagis senyagdyanyas (?) pipakrsto va mlekhas,’
2The Ait. Br., on the other hand, has VII, 1, ‘selag4 va papakrito va ;’ and VIII, 11, ‘nishada va selaga va papakrito va.’ The comm. on Asv. S. explains ‘selaga’ by ‘maddened by a snake ;’ the comm. on Sankh. S. by ‘selagis senyagdyanyas (?) pipakrsto va mlekhas,’ 368 SATAPATHA-BRAHMANA. is these he instructs;—‘The Devaganavidya' (demonology) is the Veda: this it is;’ thus saying, let him go over one section of the Devaganavidyaé, as if he were reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 11. And on the seventh day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotv2) says.—‘ Havai hotar!’ replies the Adhvaryu.— King Asita Dhanva’,’ he says; ‘his people are the Asura; and they are staying here ;’—usurers have come thither: it is these he instructs ;—‘ Magic® is the Veda: this it is;’ thus saying, let him perform some magic trick. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 12. And on the eighth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotvz) says.—‘ Havai hotar!’ replies the 1 That is, the science, or knowledge of the divine (or supernatural) beings. The S4nkh. S. has, ‘the Rakshovidya is the Veda, ... "Jet him recite the Rakshovidya’—on which the commentator remarks ‘ prasiddhaiva kuhukur(ipé rakshovidyeti.’ (?=‘kuhakar(p4,’ cheats, or deceitful imps). Asv. S. has ‘yat kiméit pisitasamyuktase nisantam,’ ‘ some approved (spell or operation ?) connected with the Pisizas, or demons.’ * Sankh. S. has ‘ Asita Dhanvana.’ $ The two Sfitras read ‘ Asuravidy4 ’—asuravidyendragaladinaé ‘tannirdesin m4yém api kaméit kury4d anguliny4sarip4m (‘a trick by sleight of hand,’ M. Maller), comm. on Saakh. S. On ‘indragalavidy4’ (‘magic art, trickery’), cf. Dasakum., p. 25, |. 12. The association of the black art with the usurer or money-lender (kusfdin) is rather curious. XII] KANDA, 4 ADHYAYA, 3 BRAHMANA, 12. 369 Adhvaryu.—‘ King Matsya SAmmada},’ he says; ‘his people are the water-dwellers, and they are staying here;’—both fish and fishermen? have come thither: it is these he instructs ;—‘the Itihasa*® is the Veda: this it is;’ thus saying, let him tell some Itihasa. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
3have come thither: it is these he instructs ;—‘the Itihasa*® is the Veda: this it is;’ thus saying, let him tell some Itihasa. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 13. And on the ninth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotvz) says.—‘ Havai hotar!’ replies the Adhvaryu.u— King T4Arkshya Vaipasyata‘, he says; ‘his people are the Birds, and they are staying here ;’—both birds and bird-catchers ® have come thither: it is these he instructs;—‘ the Purdza® is the Veda: this it is;’ thus saying, let him tell some Pur4va*. The Adhvaryu calls 1 “Matsyak S4mmada ity ashfame, Matsyak Sammado régeti sruteh pratikagrahamam etat,’ comm. on Sankh. S. * « G&tisambandhena matsyavido va, mainikin p&shinAdiviseshavikalp4n vidanti ye tan v4,’ comm. on Sankh. S. * Regarding the Itih4sa (cosmogonic account) and Puraza (ancient legend), see p. 98, note 4.. The Asv. S. connects the Itih4sa with the ninth, and the Purfza with the eighth day. ‘ Itihdsam 4fakshita, itihasavedasya prithagbh4vena darsanft,’ comm. on S4nkh. S. ‘ Asv. S. has TArkshya Vaipastita——‘ Tarkshyo Vaipasyato ragety dheti pratika(m) sruted,’ comm. on Sankh. S. 5 Lit., men acquainted with the science of birds (vayovidyika). The two Sfittras, on the other hand, here identify the birds with ‘brahmaf4rizaf,’ or religious students. * According to the comm. on Sankh. S.,it is the Vayupuraza (puranam vayuproktam) that is to be recited (from),and not the hymn Rigveda X, 130 (‘tasya vedaikadesatvat’). This hymn is probably Teferred to in this connection chiefly on account of the passage ‘yagile gate purfixe ’ in verse 6. (44) Bb 370 SATAPATHA-BRAHMANA. in the same way (on the masters of lute-players), but does not perform the Prakrama oblations. 14. And on the tenth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. ‘Adhvaryu!’ he (the Hotz) says.—‘ Havai hotar!’ replies the Adhvaryu. King Dharma Indra’, he says, ‘his people are the Gods, and they are staying here ;'— learned srotriyas (theologians), accepting no gifts °, have come thither: it is these he instructs; ‘the S4man (chant-texts) are the Veda: this it is;’ thus saying, let him repeat* a decade of the S4man. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
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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