OpenLLM-France/wikimedia huggingface dataset:
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 5

5. That the Jews could understand nothing of the Scriptures unless they first believed in Christ.
In Isaiah: “And if ye will not believe, neither will ye understand.” Also the Lord in the Gospel: “For if ye believe not that I am He, ye shall die in your sins.” Moreover, that righteousness should subsist by faith, and that in it was life, was predicted in Habakkuk: “Now the just shall live by faith of me.” Hence Abraham, the father of the nations, believed; in Genesis:  “Abraham believed in God, and it was counted unto him for righteousness.” In like manner, Paul to the Galatians: “Abraham believed in God, and it was counted unto him for righteousness. Ye know, therefore, that they which are of faith, the same are children of Abraham. But the Scripture, foreseeing that God justifieth the heathens by faith, foretold to Abraham that all nations should be blessed in him.  Therefore they who are of faith are blessed with faithful Abraham.”

## Footnotes

* ↑ Isa. vii. 9.
* ↑ John viii. 24.
* ↑ Hab. ii. 4.
* ↑ Gen. xv. 6.
* ↑ The Burgundian codex reads, “are justified.”
* ↑ Gal. iii. 6–9.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 7

7. Also that they should lose the Light of the Lord.
In Isaiah: “Come ye, and let us walk in the light of the Lord. For He hath sent away His people, the house of Israel.” In His Gospel also, according to John: “That was the true light which lighteth every man that cometh into this world. He was in this world, and the world was made by Him, and the world knew Him not.” Moreover, in the same place: “He that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God.  And this is the judgment, that light is come into the world, and men loved darkness rather than light.”

## Footnotes

* ↑ Isa. ii. 5, 6.
* ↑ John i. 9, 10.
* ↑ John iii. 18, 19.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 9

9. That the former law which was given by Moses was to cease.
In Isaiah: “Then shall they be manifest who seal the law, that they may not learn; and he shall say, I wait upon the Lord, who turneth away His face from the house of Jacob, and I shall trust in Him.” In the Gospel also:  “All the prophets and the law prophesied until John.”

## Footnotes

* ↑ Isa. viii. 16, 17.
* ↑ Matt. xi. 13.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Heads

Second Book.
Heads.
1. That Christ is the First-born, and that He is the Wisdom of God, by whom all things were made.
2. That Christ is the Wisdom of God; and about the sacrament of His incarnation, and passion, and cup, and altar, and the apostles who were sent and preached.
3. That Christ also is Himself the Word of God.
4. That the same Christ is God’s hand and arm.
5. That the same is Angel and God.
6. That Christ is God.
7. That Christ our God should come as the Illuminator and Saviour of the human race.
8. That although from the beginning He had been Son of God, He had yet to be begotten again according to the flesh.
9. That this should be the sign of His nativity, that He should be born of a virgin—man and God—Son of man and of God.
10. That Christ is man and God, compounded of either nature, that He might be a mediator between us and the Father.
11. That He was to be born of the seed of David after the flesh.
12. That He should be born in Bethlehem.
13. That He should come in lowly condition on His first advent.
14. That He was the righteous One whom the Jews should put to death.
15. That He was called a Sheep and a Lamb who would have to be slain, and concerning the sacrament of the passion.
16. That He is also called a Stone.
17. That subsequently that stone should become a mountain, and should fill the whole earth.
18. That in the last times the same mountain should be manifested, upon which the Gentiles should come, and on which the righteous should go up.
19. That He is the Bridegroom, having the Church as His bride, from whom children should be spiritually born.
20. That the Jews should fasten Him to the Cross.
21. That in the passion and the sign of the cross is all virtue and power.
22. That in this sign of the cross is salvation for all who are marked on their foreheads.
23. That at mid-day, during His passion, there should be darkness.
24. That He should not be overcome of death, nor should remain in hell.
25. That He should rise again from hell on the third day.
26. That when He had risen, He should receive from His Father all power, and His power should be eternal.
27. That it is impossible to attain to God the Father, except through the Son Jesus Christ.
28. That He is to come as a Judge.
29. That He is to reign as a King for ever.
30. That He is both Judge and King.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Part 11

11. That Christ was to be born of the seed of David, according to the flesh.
In the second of Kings: “And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus saith the Lord, Thou shalt not build me an house to dwell in; but it shall come to pass, when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee who shall come from thy loins, and I will establish His kingdom. He shall build me a house in my name, and I will set up His throne for ever; and I will be to Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.” Also in Isaiah: “And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill Him.” Also in the cxxxist Psalm:  “God hath sworn the truth unto David himself, and He has not repudiated it; of the fruit of thy belly will I set upon my throne.” Also in the Gospel according to Luke: “And the angel said unto her, Fear not, Mary. For thou hast found favour before God.  Behold, thou shalt conceive, and shalt bring forth a son, and shalt call His name Jesus. The same shall be great, and He shall be called the Son of the Highest; and the Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.” Also in the Apocalypse: “And I saw in the right hand of God, who sate on the throne, a book written within, and on the back sealed with seven seals; and I saw a strong angel proclaiming with a loud voice, Who is worthy to receive the book, and to open its seals? Nor was there any one either in heaven or upon the earth, or under the earth, who was able to open the book, nor even to look into it. And I wept much because nobody was found worthy to open the book, nor to look into it. And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals.”

## Footnotes

* ↑ 2 Sam. vii. 5, 12–16.
* ↑ Isa. xi. 1–3.
* ↑ Ps. cxxxii. 11.
* ↑ Luke i. 30–33.
* ↑ Rev. v. 1–5.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 6

6. That the Jews should lose Jerusalem, and should leave the land which they had received.
In Isaiah: “Your country is desolate, your cities are burned with fire: your land, strangers shall devour it in your sight; and the daughter of Zion shall be left deserted, and overthrown by foreign peoples, as a cottage in a vineyard, and as a keeper’s lodge in a garden of cucumbers, as a city which is besieged. And unless the Lord of Sabaoth had left us a seed, we should have been as Sodoma, and we should have been like unto Gomorrah.” Also in the Gospel the Lord says: “Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children as a hen gathereth her chickens under her wings, and thou wouldst not! Behold, your house shall be left unto you desolate.”

## Footnotes

* ↑ Isa. i. 7–9.
* ↑ Matt. xxiii. 37, 38.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book I/Part 8

8. That the first circumcision of the flesh is made void, and the second circumcision of the spirit is promised instead.
In Jeremiah: “Thus saith the Lord to the men of Judah, and to them who inhabit Jerusalem, Renew newness among you, and do not sow among thorns: circumcise yourselves to your God, and circumcise the foreskin of your heart; lest my anger go forth like fire, and burn you up, and there be none to extinguish it.” Also Moses says: “In the last days God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God.” Also in Jesus the son of Nave: “And the Lord said unto Jesus, Make thee small knives of stone, very sharp, and set about to circumcise the children of Israel for the second time.” Paul also, to the Colossians: “Ye are circumcised with the circumcision not made with hands in the putting off of the flesh, but with the circumcision of Christ.” Also, because Adam was first made by God uncircumcised, and righteous Abel, and Enoch, who pleased God and was translated; and Noah, who, when the world and men were perishing on account of transgressions, was chosen alone, that in him the human race might be preserved; and Melchizedek, the priest according to whose order Christ was promised. Then, because that sign did not avail women, but all are sealed by the sign of the Lord.

## Footnotes

* ↑ Jer. iv. 3, 4.
* ↑ Deut. xxx. 6.
* ↑ Josh. v. 2.
* ↑ Col. ii. 11.
* ↑ This appears to be the natural reading, but it rests on slight authority; the better accredited reading being “seminis” for “feminis.”
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II
## Contents

* Heads
* Part 1
* Part 2
* Part 3
* Part 4
* Part 5
* Part 6
* Part 7
* Part 8
* Part 9
* Part 10
* Part 11
* Part 12
* Part 13
* Part 14
* Part 15
* Part 16
* Part 17
* Part 18
* Part 19
* Part 20
* Part 21
* Part 22
* Part 23
* Part 24
* Part 25
* Part 26
* Part 27
* Part 28
* Part 29
* Part 30
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book II/Part 10

10.  That Christ is both man and God, compounded of both natures, that He might be a Mediator between us and the Father.
In Jeremiah: “And He is man, and who shall know Him?” Also in Numbers: “A Star shall arise out of Jacob, and a man shall rise up from Israel.”  Also in the same place: “A Man shall go forth out of his seed, and shall rule over many nations; and His kingdom shall be exalted as Gog, and His kingdom shall be increased; and God brought Him forth out of Egypt. His glory is as of the unicorn, and He shall eat the nations of His enemies, and shall take out the marrow of their fatnesses, and will pierce His enemy with His arrows. He couched and lay down as a lion, and as a lion’s whelp. Who shall raise Him up?  Blessed are they who bless Thee, and cursed are they who curse Thee.” Also in Isaiah: “The Spirit of the Lord is upon me; on account whereof He hath anointed me: He hath sent me to tell good tidings to the poor; to heal the bruised in heart, to preach deliverance to the captives, and sight to the blind, to proclaim the acceptable year of the Lord, and the day of retribution.” Whence, in the Gospel according to Luke, Gabriel says to Mary: “And the angel, answering, said to her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Wherefore that holy thing which is born of thee shall be called the Son of God.” Also in the first Epistle of Paul to the Corinthians: “The first man is of the mud of the earth; the second man is from heaven. As was he from the soil, such are they also that are of the earth; and as is the heavenly, such also are the heavenly. As we have borne the image of him who is of the earth, let us also bear the image of Him who is from heaven.”

## Footnotes

* ↑ Jer. xvii. 9.
* ↑ Num. xxiv. 17.
* ↑ [Here the English (q. v.) gives the more literal reading, which the Septuagint treats as a proverb, unfolding its sense. “Water from the bucket” seems to have signified the same as our low proverb “a chip from the block,” hence = a Son from the Father. Num. xxiv. 7.]
* ↑ The Oxford translator follows the English version, and reads, “over Agag.”
* ↑ Num. xxiv. 7–9.
* ↑ Isa. lxi. 1, 2.
* ↑ Luke i. 35.
* ↑ “Limo.”
* ↑ 1 Cor. xv. 47–49.
# Atharva-Veda Samhita/Book XV/Paryaya 3

3. Paryāya the third.
Translated: Aufrecht, Ind. Stud. i. 131; Griffith, ii. 188.—In part also by Zimmer, p. 155.
1. He stood a year erect; the gods said to him: Vrātya, why now standest thou?
One ms. (O.) accents ūrdhvó ‘t-. The Anukr. apparently reads -vó at- and scans as 10 + 6 + 8 = 24.
2. He said: Let them bring together a settle ⌊āsandī́⌋ for me.
The Anukr. implies só ab- and -tu íti.
3. For that Vrātya they brought together a settle.
The Anukr. implies -yāya ās-. With the description that follows compare that of a similar structure in KBU. i. 5, and JB. ii. 24, ⌊AB. viii. 12, and my note to xiv. 2. 65⌋.
4. Of it, both summer and spring were two feet, both autumn and the rains [were] two.
5. Both bṛhát and rathaṁtará were the two length-wise [pieces], both yajñāyajñíya and vāmadevyá the two cross[-pieces].
Nearly all our mss. (not Bp., which has -cye íti) give anūcyè; ⌊and SPP. so reads without note of variant⌋. At the end, the majority have tiraçcé or else -çcè (E.O.K. have -çcè: but Bp. has -çce íti); and this accent ⌊the svarita⌋ points distinctly toward tiraçcyè, which is doubtless the true reading; it is given by R.T., and I. has -çcyé, with wrong accent; our text is to be emended accordingly to tiraçcyè (cf. adharācyà, anūcyà, apīcyà, udīcyà, pratīcyà, prācyà). ⌊SPP. reads tiraçcyè with no less than six of his authorities; and these are supported, pro tanto, by nine others that read -çcè.⌋
6. The verses (ṛ́c) the forward cords (tántu), the sacrificial formulas (yájus) the cross ones.
The descriptions in KBU. and JB. have ātāna instead of tantu.
7. The Veda the cushion (āstáraṇa), the bráhman the pillow (upabárhaṇa).
​8. The chant (sā́man) the seat, the udgīthá the support (?).
The translation implies that udgīthò ‘paçrayáḥ at the end (p. -tháḥ: apa॰çrayáḥ) is a corruption for -thá upaçrayáḥ, this being favored by udgītha upaçrīḥ ⌊so the Poona ed., p. "114-13," top⌋ in KBU.; the Pet. Lexx. conjecture 'cushion' (Polster) for apaçrayá, but one does not see how the word should get any such sense; Aufrecht conjectures 'coverlet,' as does M. Müller ⌊SBE. i. 278⌋ for upaçrī: but the latter should be something that leans against or is leaned against.
9. That settle the Vrātya ascended.
10. Of him the god-folk were the footmen, resolves (saṁkalpá) the messengers (prahāyyà), all beings the waiters (upasád).
The mss. vary considerably in their readings of prahāyyàs; Bp.O. ⌊and five of SPP's authorities⌋ have -āryy-, R.p.m. -āry-, R.s.m. -āy-, E. -āyyà v-, P.M.W. -āyyā́n. ⌊SPP. reads prahāyyā̀ḥ with twelve of his authorities.⌋
11. All beings become his waiters who knoweth thus.
R. is the only ms. that has the last two words.
# Atharva-Veda Samhita/Book XV/Paryaya 4

4. Paryāya the fourth.
[dvyūnā viṅçati. a of 1, 5, 6. dāivī jagatī; a. of 2, 3, 4. pājāpatyā gāyatrī; 1 b, 3 b. ārcy anuṣṭubh; 1 c, 4 c. 2-p. prājāpatyā jagatī; 2 b. prājāpatyā pan̄kti; 2 c. ārcī jagatī; 3 c. bhāumārcī⌊?⌋ triṣṭubh; 4 b. sāmnī triṣṭubh; 5 b. prājāpatyā bṛhatī; 5 c, 6 c. 2-p. ārcī pan̄kti; 6 b. ārcy uṣṇih.]
Translated: Aufrecht, Ind. Stud. i. 131; Griffith, ii. 188.—For a table of the seasons and months, see the Introduction to my translation of the Karpūra-mañjarī (ed. Konow), p. 214.
1. ⌊1.⌋ For him, from the eastern quarter, ⌊2.⌋ they made the two spring months guardians, and bṛhát and rathaṁtará attendants. ⌊3.⌋ The two spring months guard from the eastern quarter, and bṛhát and rathaṁtará attend (anu-sthā), him who knoweth thus.
The subdivisions of verses ⌊see page 772, ¶ 2 above⌋ acknowledged by the Anukr. in this hymn are those marked by the mss. and edition; 1 a has one syllable less than belongs to it by the definition (and so also 1 b, but there is no name* for a division containing 23 syllables). In b is to be read in all the verses ákurvan, with the mss. The Pet Lexx. render anuṣṭhātṛ́ by 'accomplisher,' which does not suit well with anu-sthā in c. *⌊That is, no express name: gāyatrī nicṛt is a description by reference to another metrical unity.⌋
2. ⌊4.⌋ For him, from the southern quarter, ⌊5.⌋ they made the two summer months guardians, and yajñāyajñíya and vāmadevyá attendants. ⌊6.⌋ The two summer months guard from the southern quarter, and yajñājñíya and vāmadevyá attend, him who knoweth thus.
3. ⌊7.⌋ For him, from the western quarter, ⌊8.⌋ they made the two rainy months guardians, and vāirūpá and vāirājá attendants. ⌊9.⌋ The ​two rainy months guard from the western quarter, and vāirūpá and vāirājá attend, him who knoweth thus.
The Anukr. implies in a pratī́ci-ās. For c, the definition bhāumārcī ⌊so the Berlin ms. and SPP's excerpts in his Critical Notice, p. 22$^4$⌋ is elsewhere unknown, and appears to be equivalent to simple ārcī.
4. ⌊10.⌋ For him, from the northern quarter, ⌊11.⌋ they made the two autumn months guardians, and çyāitá and nāudhasá attendants. ⌊12.⌋ The two autumn months guard from the northern quarter, and çyāitá and nāudhasá attend, him who knoweth thus.
Here again (as in 2. 4), the mss. vary between çyāitá and çāitá in b and c, but Bp. this time has çyāi-.
5. ⌊13.⌋ For him, from the fixed quarter, ⌊14.⌋ they made the two winter months guardians, and earth and fire attendants. ⌊15.⌋ The two winter months guard from the fixed quarter, and earth and fire attend, him who knoweth thus.
6. ⌊16.⌋ For him, from the upward quarter, ⌊17.⌋ they made the two cool months guardians, and heaven and Āditya attendants. ⌊18.⌋ The two cool months guard from the upward quarter, and heaven and Āditya attend, him who knoweth thus.
# Atharva-Veda Samhita/Book XV/Paryaya 16

16. Paryāya the sixteenth.
[saptaka. 1, 3. sāmny uṣṇih; 2, 4, 5. prājāpatyo ’ṣṇih; 6. yājuṣī triṣṭubh; 7. āsurī gāyatrī.]
⌊The metrical definitions of the Anukr. imply in every verse the inclusion of the words yo ‘sya (pronounced as yo asya), and the reading of apānaḥ as 3 syllables.—As noted at p. 771, end, SPP. puts each time before yo ‘sya the words tásya vrā́tyasya with an avasāna-mark.⌋
In this hymn, the mss. in general omit at the beginning both yó and asya, while in 15 and 17 they omit only yó. Some, however, have asya here also (so K.; R. yó asya throughout).
Translated: Aufrecht, Ind. Stud. i. 137; Griffith, ii. 198.
1. His expiration that is first, that is the day of full moon.
2. His expiration that is second, that is the day of the moon's quarter (áṣṭakā).
3. His expiration that is third, that is the day of new moon.
4. His expiration that is fourth, that is faith.
5. His expiration that is fifth, that is consecration.
6. His expiration that is sixth, that is sacrifice.
7. His expiration that is seventh, that is these sacrificial gifts.
⌊Bloomfield, AJP. xvii. 411, makes some observations on the word çraddhā, vs. 4.⌋
# Atharva-Veda Samhita/Book XV/Paryaya 7

7. Paryāya the seventh.
[pañcaka. 1. 3-p. nicṛd gāyatrī; 2. 1-p. virāḍ bṛhatī; 3. virāḍ uṣṇih; 4. 1-p. gāyatrī; 5. pan̄kti.]
Translated: Aufrecht, Ind. Stud. i. 133; Griffith, ii. 191.
1. That greatness, becoming sessile (? sádru), went to the end of the earth; it became ocean.
⌊Or, 'He, becoming a sessile greatness, went' etc.: so W. suggests in a pencilled note.⌋ Aufrecht and the Pet. Lexx. suspect a play of words between sádru and samudrá, but the likeness is too slight to make the matter certain. Aufrecht renders sádrur bhūtvā́ by "setting itself in motion," as if sa + dru, and the Pet. Lexx. seem to favor the same etymology as had in view by the writer, but it is hardly to be credited. Aufrecht reads in the third pāda sa samudro; I have noted sá only as inserted sec. manu in one ms. (O.); if read, it would make the verse answer better the metrical description. ⌊SPP. does in fact read sá samudró, with the support of all his authorities.⌋
2. After it, turned out both Prajāpati and the most exalted one and the father and the grandfather and the waters and faith, becoming rain.
3. To him come waters, to him cometh faith, to him cometh rain, who knoweth thus.
All our mss. read gachati after ā́pas; ⌊and so all of SPP's authorities⌋.
4. Unto it turned about both faith and sacrifice and world and food and food-eating, coming into being (bhūtvā́).
5. To him cometh faith, to him cometh sacrifice, to him cometh a world, to him cometh food, to him cometh food-eating, who knoweth thus.
⌊Here ends the first anuvāka with 7 paryāyas: see above, p. 770, end. For the summation of avasānarcas (112), see p. 771, near end.⌋
# Atharva-Veda Samhita/Book XV/Paryaya 8

8. Paryāya the eighth.
[trika. 1. sāmny uṣṇih; 2. prājāpatyā ’nuṣṭubh; 3. ārcī pan̄kti.]
Translated: Aufrecht, Ind. Stud. i. 134; Griffith, ii. 192.
1. He became impassioned (raj); thence was born the noble (rājanyà).
Both elided initial a's need to be restored in order to fill out the metrical description of the Anukr.
2. He arose toward (abhi॰) the tribes (víç), the kinsmen, food, food-eating.
Half the mss. (Bp.Bs.p.m.E.O.D.K.) omit ánnam; the metrical definition of the Anukr. implies its presence.
3. Verily both of the tribes and of the kinsmen and of food and of food-eating doth he become the dear abode who knoweth thus.
# Atharva-Veda Samhita/Book XV/Paryaya 17

17. Paryāya the seventeenth.
[daça. 1, 4. prājāpatyo ’ṣṇih; 2, 7. āsury anuṣṭubh; 3. yājuṣī pan̄kti; 4. sāmny uṣṇih; 6. yājuṣī triṣṭubh; 8. 3-p. pratiṣṭhā ”rcī pan̄kti; 9. 2-p. sāmnī triṣṭubh; 10: sāmny anuṣṭubh.]
Translated: Aufrecht, Ind. Stud. i. 137; Griffith, ii. 198.
1. His out-breathing that is first, that is this earth.
2. His out-breathing that is second, that is the atmosphere.
3. His out-breathing that is third, that is the sky.
4. His out-breathing that is fourth, that is the asterisms.
5. His out-breathing that is fifth, that is the seasons.
6. His out-breathing that is sixth, that is they of the seasons.
7. His out-breathing that is seventh, that is the year.
8. The gods go about the same purpose (ártha); thus (etát) verily the seasons go about after the year and the Vrātya.
One ms. (R.) prefixes tásya vrā́tyasya also to this and the two following verses. ⌊In the Bombay ed., each verse begins with tásya vrā́tyasya and an avasāna-mark: see p. 771, end.⌋ The sense of the three is obscure; Aufrecht leaves them untranslated.
9. As they enter together into the sun (ādityá), just so [do they] also into new-moon day and full-moon day.
The great majority of the mss. (all save Bs.D.K.) accent amāvāsyā́m.
10. One [is] that immortality of theirs: to this effect (íti) [is] the offering.
Except two (D.R.), all the mss. accent éṣām.
# Atharva-Veda Samhita/Book XV/Paryaya 18

18. Paryāya the eighteenth.
[pañcaka. 1. dāivī pan̄kti; 2, 3. ārcī bṛhatī; 4. ārcy anuṣṭubh; 5. sāmny uṣṇih.]
Translated: Aufrecht, Ind. Stud. i. 138; Griffith, ii. 199.
1. Of that Vrātya—
2. As for (yát) his right eye, that is yonder sun (ādityá) as for his left eye, that is yonder moon.
3. As for his right ear, that is this fire; as for his left ear, that is this cleansing one ('wind').
4. Day-and-night [are his] two nostrils; Diti and Aditi [his] two skull-halves; the year [his] head.
5. With the day [is] the Vrātya westward, with the night eastward: homage to the Vrātya.
⌊Here ends the second anuvāka, with 11 paryāyas: see above, p. 770. For the summations of avasānarcas (questionable), see p. 771.⌋
⌊Here ends the thirtieth prapāṭhaka.⌋