to the part where the point is fixed on the shaft (kulmah\). Compare the corresponding passage in Taitt. Br. I, 6, 6 : ' The gods and Asuras were contending. Agni spake, "My body is anikavat (possessed of an army, ace. to Sayawa): satisfy it and you will overcome the Asuras !" The gods prepared a cake on eight potsherds for Agni Anikavat. Agni Anikavat, being pleased with his share, produced for himself four anikas; and thereby the gods prevailed and the Asuras were defeated. . . . Now Agni Anikavat is yonder sun: his rays are the anikas.' Here anika would rather seem to mean either ' dart ' or ' face.' [In Taitt. Br. I, 6, 2, 5, in the battle between the gods and Asuras, Agni is repre- sented as the mukham of the gods, which Sayawa takes to mean the 'van-guard' or 'the champion' of the gods. Compare also Sat Br. II, 6, 4, 2 ; XI, 5, 2, 4.] Ace. to the Black Yai^-us, the cake to Agni Anikavat is to be prepared (or offered) simultaneously (sakam) with the rising of the sun; whence is probably derived the term ' Sakam-edha.'
^ I. e. into a sharp-pointed weapon ; or, perhaps, ' after appoint- ing Agni their leader.' Cf. p. 449 note; and .S'at. Br.V, 3, i, i.
4IO DATAPATH A-BRAIIMAiVA.
away the calves (from the cows) with the (palai-a-)
branch, and having (all the cows) milked into the
pot containing the strainers. Now, whenever (in
preparing the pap) they use (whole) rice-grains, then
that is a /'aru : this nourishment^ the eods took
when they were about to slay Vmra on the morrow ;
and so does he (the Sacrificer) now take that
nourishment, being about to slay his wicked, spiteful
enemy. The reason, then, why it is milk-pap, is that
milk is nourishment, and rice-grains are nourishment,
and that he thus puts into him (atman) that twofold
nourishment. For this reason it is a rice-pap
(prepared) with milk.
5. The practice, in regard to this (pap, is as
follows). The same altar covered (with sacrificial
grass) which served for the (oblation to) the Maruts,
the Scorchers, is (now used)^ Near this covered
altar they lay down the enclosing-sticks and pieces
of wood. Having had (the cows) milked in the
same way (as before), he (the Adhvaryu) cooks the
pap ; and having cooked it and basted it with butter,
he removes it from the fire.
6. They then rinse either two plates or two dishes, and put that (pap) thereon in two equal
* That is, strengthening food. Instead of medhas, the Ka«va recension has throughout medham (as once in our text).
^ At the preceding offering, that to the INIaruta// Sdntapana//, the ish/i is either to be interrupted at the end of the Samish/aya^us (see I, 9, 2, 25-28), or only the offering of the Barhis (I, 9, 2, 29- 31) is to be omitted. The concluding ceremonies are to be per- formed either on the same day, after the ofTering to the INIaruto G/'/hamedhina// — which itself concludes with the L/a, and (ace. to Taitt. Br. I, 6, 6, 6) has neither fore-offerings nor after-offerings — or the following morning after the Darvihoma (see par. 17). Katy. V, 6, 3-5; 32-33.
II KANDA, 5 ADHYAYA, 3 BRAHMAiVA, 9. 4 II
parts. Having then made a hollow in each (pap), he
(the Adhvaryu) pours clarified butter therein, and
wipes both the dipping-spoon and the offering-
spoon. Thereupon he takes the two dishes of pap,
and walks up (to the altar) ; and again, he takes
the dipping and offering spoons, and walks up ; and
having touched^ the covered altar, and laid the
enclosing-sticks round (the fire)-, he puts on as
many pieces of firewood as he thinks fit. He then
deposits those two dishes of pap, and the dipping and
offering spoons, in their places (outside the altar).
The Hotri sits down on the Hotr/'s seat. Takino- the
dipping and offering spoons, he (the Adhvaryu) says, —
7. ' Pronounce the invitatory prayer to Agni ! '
with reference to Agni's butter-portion. He then
takes four ' cuttings ' of butter from the hollow
of the southern pap, and steps over (to the south
side of the fire). Having stepped over, and called
for the (Agnidhra's) ' ^'rausha/,' he says (to the Hotri),
' Pronounce the offering-prayer to Agni !' and pours
out the oblation, as soon as the Vasha/ has been
uttered.
8. He then says, ' Pronounce the invitatory prayer
to Soma!' with reference to Soma's butter-portion. He
then takes four cuttings of butter from the hollow of
the northern pap, and steps over. Having stepped
over and called for the ' ^'rausha/,' he says, ' Pro-
nounce the offering-prayer to Soma!' and pours out
the oblation, as soon as the Vasha/ has been uttered.
9. He then says, * Pronounce the invitatory prayer
^ According to Katy. V, 6, 14, he is to do so either silently, or with the text (Va^. S. II, 2) used in spreading the sacrificial grass on the altar. See I, 3, 3, 1 1.
' See I, 3,3, 13; 3, 4, I seq.
412 ^-ATAPATHA-BRAHMAJVA.
to the Maruts, the Householders!' He makes an
' under-layer' of butter (in the offering-spoon) from
the hollow of the southern pap, takes two cuttings
from the latter, pours some butter thereon, and steps
across. Having stepped across and called for the
' ^Srausha/,' he says, ' Pronounce the offering-prayer to
the Maruts, the Householders!' and pours out the
oblation as soon as the Vasha/ has been uttered.
10. He then says, ' Pronounce the invitatory prayer
to Agni Svish/akm^ !' He makes an under-layer of
butter from the hollow of the northern pap, takes two
cuttings from the latter, pours some butter thereon,
and steps across. Having stepped across and called
for the ' ^'rausha/,' he says, ' Pronounce the offering-
prayer to Agni Svish^'akm!' and pours out the
oblation as soon as the Vasha/ has been uttered.
Thereupon he cuts off the I^^a-, but no fore-portion ^
Having invoked (the I^a), they cleanse themselves.
This is one mode of performance.
11. Then there is this other. The same altar
covered (with sacrificial grass) which has served for
the Maruts, the Scorchers, is (used now). Near
this covered altar they lay down the enclosing-sticks
and pieces of firewood ; and having had (the cows)
milked in the same way (as before) he cooks the rice-
pap. The butter he puts on so as to be no mere
accessory ^ Having cooked (the pap) and basted
^ See I, 7, 3, i seq. '^ See I, 8, i, i seq.
* See I, 7, 4, 6 seq.
* Ned eva prative.?am %yam adhurayati. There seems to be some mistake here. The commentary on Katy. V, 6, 6 has ' tad eva ' instead of ' ned eva.' Sayawa says that the butter is put on the Dakshi«agni ; but according to Katy. V, 6, 24, it is put on the fire together with the pap. The Kawva text has, abhyardha %yaw
II KANDA, 5 ADllYAYA, 3 BRAHMAiVA, I 3. 413
it, and removed it (from the fire), he anoints it. He
then removes the butter in the pot (from the fire),
and wipes the dipping and offering spoons. There-
upon, taking the dish with the pap, he walks up (to
the altar) ; and again, taking the butter in the pot, he
walks up ; and again, taking the dipping and offering
spoons, he walks up (to the altar). He then touches
that covered altar, lays the enclosing-sticks round
(the Ahavaniya fire), and puts on as many pieces of
wood as he thinks fit. He then deposits successively *
(in their respective places) the dish with the pap,
the pot with butter, and the dipping and offering
spoons. The Hotrz sits down in the Hotr^'s seat.
Taking the dipping and offering spoons, he (the
Adhvaryu) says, —
12. 'Pronounce the invitatory prayer to Agni!'
with a view to (offering) Agni's butter-portion. He
then takes four 'cuttings' of butter from the pot
and steps across (to the offering-place on the south
side of the fire). Having stepped across and called
for the (Agnidhra's) KSrausha/, he says (to the Hotrt),
' Pronounce the offering-prayer to Agni ! ' and pours
out the oblation, as soon as the Vasha/? has been
uttered.
13. He then says, 'Pronounce the invitatory
prayer to Soma ! ' with a view to Soma's butter-
portion. He then takes four cuttings of butter
from the pot, and steps across. Having stepped
sthalyam adhijrayati, 'he puts on the butter in the pot on the near side.'
^ In the original this is expressed by repetition of the verb, as was the case in the last sentence but one, where the original con- struction is retained. The Ka«va text has merely, ' Having taken (the pap) with the dish, he hastes up (udadravati).'
414 SATAPATHA-BRAHMAiyrA.
across, and called for the ^'rausha/, he says, ' Pro-
nounce the offering-formula to Soma!' and pours out
the oblation, as soon as the Vasha/ has been uttered.
14. Thereupon he says, ' Pronounce the invita-
tory prayer to the Maruts, the Householders ! ' He
then makes an * under-layer ' of butter (in the ^^uhti),
takes two cuttings from that pap, pours some butter
thereon, re-anoints (replenishes with butter the parts
of the sacrificial dish from which he has made) ^ the
two cuttings, and steps across (to the offering-place).
Having stepped across and called for the 6'rausha/,
he says, ' Pronounce the offering-prayer to the Maruts,
the Householders!' and pours out the oblation, as
soon as the Vasha/ has been uttered.
15. Thereupon he says, 'Pronounce the invitatory
prayer to Agni Svish/akm!' He then makes an
under-layer of butter, takes one cutting from the
pap, pours twice butter thereon, without, however,
re-anointing the (place of the) cutting ; and steps
across. Having stepped across, and called for the
^rausha^, he says, ' Pronounce the offering-prayer
to Agni Svish/akr/t !' and pours out the oblation,
as soon as the Vasha/ has been uttered.
16. He then cuts off the I^a, but no fore-portion.
Having invoked (the Ida), they (the priests) eat it.
As many members of (the sacrificer's) household as
are entitled to partake of the remains of sacrificial
^ ' Pratyanakti ' is probably the same as ' pratyabhigharayati,' generally applied to the basting of the avadana-sthana, or that part of the havis from whence the cuttings have been made (Katy. I, 9, 1 1 ; the ' replenishing ' of the havis in ^at. Br. I, 7, 3, 6 refers to the same thing). See, however, Katy. V, 6, 22, where it is ruled that no pratyabhigharawa is to take place at the present sacrifice. The Kawva MS., on the other hand, reads, 'he does not re-anoint the two cuttings.' Perhaps he is to anoint separately the two cut-off pieces.
II KANDA, 5 ADHYAYA, 3 BRAHMAJVA, I 7. 4x5
food 1 may eat (of the pap) ; or the officiating priests
may eat it ; or, if there be abundant pap, other
Brahmans also may eat of it. The pot having then
been covered, before it is quite emptied, they put
it away in a safe place, for the ' full-spoon ceremony.'
Thereupon they let the calves together with their
mothers ; and thus the cattle take that nourishment.
That night he performs the Agnihotra with rice-
gruel. In the morning they milk a cow, which
suckles an adopted calf 2, for the purpose of the
offering to the fathers.
17. Thereupon, in the morning, either after or
before the performance of the Agnihotra — which-
ever he pleases — he cuts out (the remaining
rice-pap) with the darvi-spoon^ from the un-
emptied pot, with the text (Va^. S. Ill, 49), 'Full,
O spoon, fly away, well filled fly back to us !
^ That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7, i the mistress of the house is not to eat of it, but an additional (prative^a) pap is to be cooked specially for her on the Dakshiwa fire.
2 'In the morning they tie up the (adopted) calf of a nivanya (cow suckling a strange calf),' Ka«va text.