24 E. W. Hopkins, 



which suffices to prove that each of these is the mouth or chief 

 of its kind, and also explains why a priest has more power in his 

 mouth than in his arms (ib. 6; TS. 7. 1. 1. 4—5 etc.). Other pas- 

 sages emphasise the burning effort and woe of the creator, till his 

 efforts were rewarded by increase and " in time he overlived his 

 woe."i He grows "old and feeble-minded" at last, but recovers 

 his strength by means of a sacrifice lasting a thousand 3'ears, 25. 

 17. 3—4 (cf. SB. 10. 4. 4. 1). His creation " would not stand for 

 him " or " would not stand for his superiority," and he had to win 

 it back by caresses or food, or, it is said, he weakened them by 

 removing their power and they come back to him of necessity. 

 They feared him as death, for even the gods feared death.'- 



Despite the mesh of ritual, this Creator (= God) is a lofty figure. 

 He sits above the worlds, 11. 10. 12, and sees "in himself the seed 

 of creation," 10. 3. 1—3 ; a person towering above the other gods, 

 identical with sun and heaven, and hence devoid of sorrow since 

 "there is no sorrow in heaven" (16. 5. 17; 18. 2. 14; 21. 8. 3 

 and 10. 1. 18 = SB. 8. 4. 1. 24, cf. TS. 5. 3. 7. 1). He is "the un- 

 explained," or known only as "universal peace" (7. 8. 3; 18. 6. 8; 

 9. 8. 13, sarvasya santih, cf. SB. 13. 3. 7. 6), so ' that he is the 

 essence of music and all the (ten) vital airs, an " inflated bag " of 



^ 6. 5. 1, from liis head as burning woe came the sun ; cf. ib. 18 and 

 7. 5. 1. In 18. 2. 4, the year is identified with sun and heaven. Pecu- 

 liarly Prajapati's are the horse and the strong (16. 6. 4) tidiimbara (wood), 

 the " gods 'strength ", 6. 4. 1 ; 18. 2. 11 ; with the chaunter (6. 5. 18), who 

 is the sacrificer's god, 7. 10. 16, answering to Prajapati. On the horse, 

 PB. 21. 4. 5, and 11 = SB. 18. 3. 4. 5 ; TS. 5. 4. 11. 12. 



2 7. 5. 2 ; 10. 18 ; 8. 8. 14-17 ; 14. 5. 18 ; 15. 5. 35 ; 20. 3. 1 ; 21. 2. 1 : 

 22. 12. 1 (cf. TS. 2. 3. 2. 1 ; the gods feared death and Prajapati gave 

 them immortality). In SB. 2. 2. 4. 1, Prajapati himself fears death, from 

 fire. The " baldness "' of the original creation here ib. 4, is paralleled in 

 several passages of PB. The first creation was " hairless " (without 

 plants and cattle) and rough, 20. 14. 5 (cf. 13. 11. 11, pasavo I'Cii loind)^ 

 etc. P. at first was " rough " ; 24. 13. 2-5 (cf. 5. 8. 1). It is character- 

 istic that the power to bestow the boon of immortality is attained not 

 only by one rite but by three, for which, one after the other, tlie same 

 claim is made, 22. 12. 1 (nine-night rite) ; 23. 12. 2—3 (eighteen nights) ; 

 24. 19. 2 (one hundred). So he " created men " by quite different rites, 

 6. 9. 15 ; 22. 9. 2 ; 23. 14. 2. Each account of immortality (above) adds 

 thiit man's immortality consists " in growing better to the end of a long 

 life." To " get to the thii-teenth (intercalated ?) mouth " is to " live many 

 years," 23. 2. 3 (so Comm). 



