Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 26.5

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

xxvi. 9. 'With what array, of one age, of one home?' is the Marutvatīya; that is called the 'prosperity hymn'. With it Indra and the Maruts came to an accord. The pre-eminence of him who knows thus men accept. It contains (the word) 'hither' in 'With what mind have they come hither, and whence?', and is connected with the Rathantara. 'That ram that winneth the light I glorify' is a Jagatī, containing (the word) 'hither' in 'Hither Indra would I turn for aid with good offerings', and is connected with the Rathantara. They say, 'Seeing that the Rathantara is normally the Pṛṣṭha of the seventh day, then why is the Bṛhat performed daily?' These days have great Stomas; therefore daily is the Bṛhat performed, to confer equality of might on these days, to secure inequality of might of these Stomas. Having recited the extension of the Bṛhat he recites the basis of the Rathantara. 'Our father did not teach us any recitation of the basis; each stood alone', Kauṣītaki used to say, 'But whenever the Sāmans fall together on the same day then he should recite also the basis of the one or the other'.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.

‘But, if they use the Rathantara of Kaṇva, then he should not recite also the basis, for the basis of other Pṛṣṭhas is not to be recited’, Kauṣītaki used to say. ‘Praise him who hath might to overcome’, and ‘Towards this ram much invoked, worthy of praise’ are hymns in Triṣṭubh and Jagatī, both containing (the word) ‘towards’; this is a symbol of the Rathantara. Two hymns each are recited in the Niṣkevalya and the Marutvatīya of the first Chandoma; the sacrificer has two feet; (they serve) for support. They make up four; the Chandomas are cattle; cattle are fourfold; moreover, they are four-footed; (they serve) for the obtaining of cattle.