quotes, above a hundred jami-leaves and above a thousand kariras should be strewn over the two dishes of curds. Cf. Taitt. Br. I,
' A kind of porridge prepared with roasted barley, coarsely frround, and sour curds.
39^ 5ATAPATHA-BRAHMAiy^A.
delivers the creatures from Varu;/a's noose through conjugal union.
1 7. The ewe he places on the southern, and the
ram on the northern dish of curds ; for in this way
alone a proper union is effected, since the woman
lies on the left (or north) side of the man.
18. The Adhvaryu places all the (other) sacrificial
dishes upon the northern altar ; and the Pratipras-
th3.tri places on the southern altar that dish of
curds (belonging to the Maruts).
19. Having thus placed the sacrificial dishes, he
churns the fire ; and having churned it and placed it
on (the hearth) \ he offers thereon. The Adhvaryu
in the first place says (to the Hotr?')^, ' Recite to the
fire that is being kindled!' Both (the Adhvaryu and
the Pratiprasth^tr?) then put firewood on (the fire)
and both reserve one kindling-stick each ; and they
both pour out the first libation (aghara). There-
upon the Adhvaryu says, 'Agnidh, trim the fire!'
Although the summons is given, the trimming does
not take place (immediately) ^
20. Thereupon the Pratiprasthatr/ returns (to
where the sacrificer's wife is seated). When he is
about to lead the wife away, he asks her, ' With
^ The author here apparently alludes to a different way of trans- ferring the fire to the new fire-places from that detailed by Katya- yana (see p. 392, note i). The same mode seems to be referred to by the Paddhati on Katy. V, 4 (p. 467). According to this mode (called samaropawa, or mounting of the fire), the old fires are 'taken up' by means of the two arawis being lighted, or rather heated, at them, and then ' churned out' and placed on the newly- prepared hearth-mounds.
^ For the detailed course of procedure, see I, 3, 5, i seq.
^ Asawsrzsh/am eva bhavati sampreshitam. The Ka;/va recen- sion reads, asawsr/sh/a evagnir bhavati sampreshita/2. Cf. par. 30.
II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 22. 397
whom boldest thou intercourse?' Now when a
woman who belongs to one (man) carries on inter-
course with another, she undoubtedly commits (a sin)
against Varu;^a. He therefore thus asks her, lest
she should sacrifice with a secret pang in her mind;
for when confessed the sin becomes less, since it
becomes truth ; this is why he thus asks her. And
whatever (connection) she confesses^ not, that indeed
will turn out injurious to her relatives.
21. He then makes her say the text (HI, 44),
' We invoke the Maruts, the voracious consumers of
eneimies, delighting in their porridge.' This (verse)
is (of like import) as the invitatory prayer : she
therewith invites them to these dishes ^.
22. Of these (dishes) there is one for each de-
scendant ; as many (children) as there are in the
(sacrificer's) family, so many (dishes) there are, ex-
ceeded by one. There being one for each descendant,
he thereby delivers from Varu/^a's noose one by
one the children born to him ; and' there being an
additional one, he thereby delivers from Varu;/a's
' According to Katy. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, ' with no one else.' Comm.] — ' He makes the wife speak (confess) : (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare " N. N. is my paramour," by thus declaring (any one) she causes him to be seized by Varu«a.' Taitt. Br. I, 6, 5, 2.
2 According to the Black Ya^s, the Pratiprasthatr/ mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Va^. S. Ill, 46); while the offering-prayer (Va^. S. Ill, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt, I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvakya.
398 ^atapatha-brAhmaata.
noose those children of his that are as yet unborn :
this is why there are (the same number of dishes)
exceeded by one.
23. (In the form of) dishes they are, because it
is from cHshes that food is eaten ; and of barley
they are prepared, because it was when they (the
creatures) had eaten the barley corn that Varu;^a
seized them. From the winnowing basket she
offers, because food is prepared by means of the
winnowing basket. The wife offers (together with
her husband) : thus he delivers his offspring from
Varu;2a's noose through conjugal union.
24. She offers previously to the sacrifice, pre-
viously to the oblations, since the people do not
eat offerings, and the Maruts are the people. Now
when Pra^apati's creatures, being seized by Varu;-Ja,
became rent all over, and sat and lay them down,
breathing in and breathing out, then the Maruts
destroyed their sin ; and so do the IMaruts now
destroy the sin of his (the sacrificer's) offspring.
This is why she offers previously to the sacrifice,
previously to the oblations.
25. He^ offers in the southern fire, with the text
(III, 45), 'Whatever (sin we have committed) in
the village and forest,' — for both in the village and
in the forest sin is committed; — 'whatever in society
and in our own self,' — by * whatever (we have com-
mitted) in society,' he means to say 'against man;'
and by 'whatever in our own self (indriya), he
means to say 'against the gods;' — 'whatever sin
^ According to Katy. V, 5, 11, either the mistress alone oflers, or she together with her husband. In the latter case, the offering- formula (as well as the dedicatory formula, 'This to the Maruts') is pronounced by both.
II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 29. 399
we have here committed, that we expiate by offering,
Svaha !' — whereby he says * whatsoever sin we have
committed, from all that we rid ourselves.'
26. Thereupon he mutters the (verse) addressed
to Indra and referring to the Maruts. — Now when
the Maruts destroyed the sin of Pra^apati's crea-
tures, he thought within himself, ' I hope they will
not destroy my creatures.'
27. He muttered that (verse) addressed to Indra
and referring to the Maruts. Indra indeed is the
nobility, and the Maruts are the people ; and the
nobility are the controllers of the people : ' They
shall be controlled,' he thought ; and therefore (that
verse, Vaj^. S. Ill, 46) is addressed to Indra.
28. ' Let there not, O Indra, be (fight) for us here
in battles with the gods, since there is a share for
thee in the sacrifice, O fiery one ! — for thee, the
mighty showerer of gifts, whose Maruts the song
of the offerer stream-like celebrates.'
29. He then makes her say the text (Va^. S. Ill,
47), ' The men skilled in the work have done the
work,' — those skilled in the work have indeed done
the work; — ' with pleasing song;' — for with song
they have done it. * Having done the work for the
gods;' — for the gods indeed they have done the
work; — 'go home, ye companions!' — they are now
tocrether with her while she Is led thither from an-
other place: hence she says, *ye companions' (sa/^a-
bhti, ' being together'). ' Go home,' she says, because
that wife doubtless is the hind part of the sacrifice,
and he has just now made her take her seat to the east
of the sacrifice. 'Home' doubtless means the house,
and the house is a resting-place : hence he thereby
makes her rest in that resting-place, the house.
400 .SATAPATHA-BRAHMAJVA.
30. Having led her back (to her seat) the Prati-
prasthatn returns (to his place by the side of
the southern altar). They now trim the fire \ When
the fire has been trimmed, both (the Adhvaryu and
Pratiprasthatrz) make the second libation (of butter).
Thereupon the Adhvaryu, having called (on the
Agnidhra) for the ' ^rausha/,' chooses the Hotri.
The chosen Hotrz then seats himself on the
Hotrz's seat beside the northern altar ; and having
seated himself, he urges (the Adhvaryu and Prati-
prasthatr^) to proceed. Being thus urged to proceed,
they both take up the spoons and step across (to
the south side of the fires). After stepping across
and calling for the ' 6'rausha^',' the Adhvaryu says
(to the Hotr^), 'Pronounce the offering-prayer on
the kindling-sticks!' and 'Pronounce the offering-
prayer !' at each (subsequent fore-offering). Pouring
(the butter in the spoons) together (into the ^uhu)
at the fourth ^, they both proceed with the nine
fore-offerin<Ts^
31. Thereupon the Adhvaryu says (to the Hotrz),
^ The Kawva text has more correctly, 'He trims both fires;' since it is the Agnidhra who has to trim both the northern and southern fires. See par. 19.
^ The recipients of the first four fore-offerings are the same as at the normal havirya^o'?la (cf. p. 146 note), viz. i, the kindling-sticks (samidhs); 2. Tanunapat (or Narajawsa); 3. the Ids; 4. the Barhis. The remaining ones are — 5. the doors (of heaven); 6. dawn and night ; 7. the two divine Hotr/s ; 8. the three god- desses (Sarasvaii, Ida, and Bharati) ; 9. all the deities to whom offering is made during the sacrifice (see I, 5, 3, 22 seq.). The objects of the first eight offerings are identical with those of the first eight verses of the Apri hymns.
^ Or, 'at every fourth (fore-offering)?' According to the Pad- dhati on Katy. V, 5, the butter is poured together at the fourth and seventh praya^as. See also I, 5, 3, 16.
II KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 35. 40!
' Pronounce the invitatory prayer to Agni ! ' referrino-
to Agni's butter-portion ^ Both (the Adhvaryu and
Pratiprasthatr/) having taken four ' cuttings ' of
butter, they step across (to the north side of their
respective fires). Having stepped across and called
for the ' ^'rausha/,' the Adhvaryu says (to the
Hotrz), 'Pronounce the offering-formula to Agni!'
After the 'Vasha/' has been uttered, they both
pour out the oblation.
32. The Adhvaryu then says, ' Pronounce (the
invitatory prayer) to Soma!' referring to Soma's
butter-portion. Both having taken four cuttings
of butter, they step across. Having stepped across
and called for the ' ^'rausha/,' the Adhvaryu says
(to the Hotr/), ' Pronounce the offering-prayer to
Soma ! ' After the ' Vasha^ ' has been uttered, they
both pour out the oblation.
7,^. Thus whatever has to be done by speech, that
the Adhvaryu does, and not the Pratiprasthatrz. Now
as to why the Adhvaryu alone calls for the '^'rausha/.'
Here indeed when the ' Vasha/' is pronounced, —
34. The Pratiprasthatre is merely the imitator of
what is done (by the Adhvaryu). For Varu;^a is the
nobility, and the Maruts are the people : hence he
thereby makes the people the imitators, the followers
of the nobility. But were the Pratiprasthatre. also
to call for the '6'rausha/,' he would doubtless make
the people equal in power to the nobility : for this
reason the Pratiprasthatr/ does not call for the
35. The Pratiprasthatrz' sits down, after taking the two offering-spoons in his hand. The Adhvarju then
^ See I, 6, I, 20 seq. [12] D d
402 fi'ATAPATHA-BRAHMAJVA.
proceeds with those oblations, — viz. Agni's cake
on eight potsherds, Soma's pap, Savitr^'s cake on
twelve or eight potsherds, Sarasvati's pap, Pushan's
pap, and Indra and Agni's cake on twelve potsherds.
2,6. Thereupon, being about to proceed with
those two oblations of curds, (the Adhvaryu and
Pratiprasthatr/) exchange (the ram and ewe) : the
ram which was on the Maruts' (dish of curds) he
(the Adhvaryu) places on that of Varu;^a ; and the
ewe which was on Varu;^a's (dish of curds) he (the
Pratiprasthatrz) places on that of the Maruts. Now
the reason why they make this exchange, is this, —
Varu/^a is the nobility, and the male represents
energy : hence they thereby bestow energy on the
nobility. The female, on the other hand, is without
energy ; and the Maruts are the people : hence they
thereby cause the people to be without energy.
This is why they make this exchange.
37. The Adhvaryu now says (to the Hot;-/), 'Pro-
nounce the invitatory prayer to Varu;^a!' He then
pours an ' under-layer ' of butter (into the ^uhu),
takes two cuttings from Varu;2a's curds, and with
either of the two cuttings puts the ram (in the
spoon). He then pours butter thereon, replenishes
(the place whence) the two cuttings (have been
made), and steps across (to the south side of the
fire). After stepping across and calling for the
* ^rausha/,' he says (to the Hotri), ' Pronounce the
offering-prayer to Varu;/a ! ' and, on the ' Vasha/ '
being uttered, he pours out the oblation.
38. Thereupon the Adhvaryu takes both spoons
in his left hand ; and taking hold of the Prati-
prasthit;Vs garment, says (to the Hotr/), ' Pro-
nounce the invitatory prayer to the Maruts ! ' The