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Vedic Mythology c6: IV. Mythical Priests and Heroes

Vedic Mythology c6

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IV. Mythical Priests and Heroes

§ 50. Manu

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— As the appellation Manu or Manus is often used in the sense of 'man', there is sometimes an uncertainty as to when it has the value of a proper name in the RV. It appears to have the latter signification nearly twenty times in the form of Manu and almost as often in that of Manus. Manu is five times styled a father, and in two of these passages more definitely as 'our father' (2, 33¹³ &c., cp. § 9). Sacrificers are spoken of as the people (*viśaḥ*) of Manus (4, 37¹ &c.) and Agni is said to abide among the offspring of Manu (1, 68⁴). Manu was the institutor of sacrifice. For when he had kindled the fire, he presented the first offering with the seven priests to the gods (10, 63⁷). The sacrifice of Manu is the prototype of the present sacrifice. For the latter is compared to the sacrifice which Manus offered to the gods (1, 76⁵). Such comparisons are frequently made with the adverb *manuṣvat*, 'like Manus'. Worshippers make Agni the accomplisher of sacrifice, as Manus did (1, 44¹¹). They kindle Agni like Manus (5, 21¹ &c.). Like Manus, they invoke Agni who was kindled by Manu (7, 2³). They offer Soma as Manus did (4, 37³). Soma is prayed to flow as he once flowed for Manu (9, 96¹²). Manu established Agni as a light for all people (1, 36¹⁹). Manu is also mentioned with other ancient sacrificers, with Aṅgiras and Yayāti (1, 31¹⁷), with Bhṛgu and Aṅgiras (8, 43¹³), with Atharvan and Dadhyañc (1, 80¹⁶), with Dadhyañc, Aṅgiras, Atri and Kaṇva (1, 139⁹). The gods (1, 36¹⁰), Mātariśvan (1, 128²), Mātariśvan and the gods (10, 46⁹), and Kāvya Uśanā¹ (8, 23¹⁷) are said to have given Agni to Manu or to have instituted him a sacrificer for Manu. In the last four passages the word has perhaps only the appellative meaning of 'man'.

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Indra is said to have drunk Soma beside Manu Vivasvat (Vāl. 4¹) or Manu Sāṃvaraṇi (Vāl. 3¹), and to have drunk the Soma of Manus, three lakes, to strengthen himself for the Vṛtra-fight (5, 29⁷). Soma is said to have been brought to Manu by the bird (4, 26⁴). In the TS. and the ŚB. Manu is also frequently described as a celebrator of religious ceremonies.

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Manu appears to have been regarded as the son of Vivasvat even in the RV.; for he is once (Vāl. 4¹ cp. 3¹) called Manu Vivasvat (cp. p. 42). In the AV. (8, 10²⁴) and the ŚB. (13, 4, 3³), as well as in post-Vedic literature, he bears the regular patronymic Vaivasvata. Yama also is a son of Vivasvat, and the first of mortals. Manu is thus a doublet of Yama as ancestor of the human race². But Manu is regarded as the first of men living on earth, while Yama, as first of men who died, became the king of the dead in the other world. Hence in the ŚB. (13, 4, 3³⁻⁵) Manu Vaivasvata is described as ruler of men, and Yama Vaivasvata as ruler of the Manes. Yāska (Nir. 12, 10) explains Manu to be the son of Vivasvat, the sun (*Āditya*), and of Savarṇā the substitute of Saraṇyū (cp. 10, 17²; p. 125), counting him (Nir. 12, 34) among the divine beings of the celestial region (Naigh. 5, 6).

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² Possibly ancestor of the Āryans only, as he is in several passages contrasted with Dasyus, cp. OST. 1, 174; Sp.AP. 272. —

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The ŚB. (1, 8, 1¹⁻¹⁰) relates a legend of how Manu was saved in a ship from a deluge, which swept away all other creatures, by a fish (in post-Vedic mythology an Avatār of Viṣṇu). Manu is then said to have become the progenitor of mankind through his daughter Iḍā, who was produced from his offerings. That the story of the flood was known as early as the time of the AV. is implied in a passage of that Saṃhitā (19, 39⁸)³. The myth of the deluge occurs in the Avesta also, and may be Indo-European⁴. It is generally regarded as borrowed from a Semitic source⁵, but this seems to be an unnecessary hypothesis⁶.

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¹ An ancient sage and sacrificer, see § 58 B. —

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³ HRL. 166. —

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⁴ Lindner, Die iranische Flutsage, FaR. 213—6. —

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⁵ Burnouf, Bhāgavata Purāṇa, preface, li—liv; Weber, IS. 1, 160 ff.; Sp.AP. 271—4; ORV. 276 note. —

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⁶ MM., India 133—8; HRI. 160. KHF. 21; KZ. 4, 91; Corssen, KZ. 2, 32; Weber, IS. 1, 194; ZDMG. 4, 302; 18, 286; Roth, ZDMG. 4, 430; ZDMG. 5, 525 ff.; KZ. 12, 293; 19, 156; Ascoli,

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KZ. 17, 334; MUIR, JRAS. 1863, 410—16; 1865, 287 ff.; OST. 1, 162—96; BRV. 1, 62—70; ORV. 275—6; HRI. 143.

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§ 51. Bhṛgus. — Bhṛgu is a name met with twenty-one times in the RV., besides two occurrences in the adverbial form *bhṛguvat*. It is found only once in the singular; and appears therefore to have properly designated a group of mythical beings. Mentioned twelve times in Agni hymns, they are chiefly connected with the communication of fire to men. Mātariśvan brought Agni as a treasure to Bhṛgu (1, 60¹) or kindled the hidden Agni for ¹ the Bhṛgus (3, 5¹⁰). Mātariśvan and the gods fashioned Agni for Manu, while the Bhṛgus with might produced him (10, 46⁹). The Bhṛgus found Agni lurking in the waters (10, 46²); worshipping him in the waters, they placed him in the abodes of Āyu or man (2, 4² cp. 4). They established Agni like a friend well-deposited in the wood (6, 15²) or as a treasure among men (1, 58⁶). For Agni is the Bhṛgus’ gift (3, 2⁴). Rubbing him they invoked him with prayer (1, 127⁷). With songs of praise they caused him to shine forth (10, 122⁵) in wood (4, 7¹). They brought him to the navel (cp. p. 92) of the earth (1, 143⁴). While Atharvan established rites with sacrifices, the Bhṛgus showed themselves as gods with their dexterity (10, 92¹⁰). Their skill, primarily manifested in producing fire, is incidentally spoken of as artistic. For worshippers make a prayer for Indra or the Aśvins as the Bhṛgus (made) a car (4, 16²⁰; 10, 39¹⁴).

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They are an ancient race. For sacrificers speak of them, together with the Aṅgirases and Atharvans, as their Soma-loving fathers (10, 14⁶) and invoke Agni as the Bhṛgus (*bhṛguvat*), the Aṅgirases, and Manu did (8, 43¹³). They implore Indra to hear their prayer like those of the Yatis and Bhṛgus (8, 6¹⁸), or to aid them as he did the Yatis, Bhṛgus, and Praskaṇva (8, 3⁹). The Bhṛgus are mentioned, along with the Druhyus and Turvaśa, as the foes of king Sudās (7, 18⁶). In the last three passages their name appears in the historical character of the designation of a tribe. The Bhṛgus are invoked to drink soma with all the thirty-three gods, the Maruts, the Waters, the Aśvins, Uṣas, and Sūrya (8, 35³). They are compared with suns and said to have gained all their desires (8, 3¹⁶). In one passage (9, 101¹³) they are connected with an unknown myth, when worshippers express a wish to drive away the niggardly, as the Bhṛgus the demon (*makham*).

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Thus the Bhṛgus never designate actually existing priests in the RV., but only a group of ancient sacrificers and ancestors, to which Bhṛgu bears the relation of chief, just as Aṅgiras does to the group of the Aṅgirases, or Vasiṣṭha to that of the Vasiṣṭhas.

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The myth of the descent of fire and its communication to man is chiefly connected with Mātariśvan and the Bhṛgus. But while Mātariśvan brings it from heaven as lightning, the Bhṛgus do not fetch it, but are rather regarded as kindling it for the establishment and diffusion of the sacrifice on earth.

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In the later Vedic literature Bhṛgu occurs as the name of a seer representing a tribe (AV. 5, 19¹; AB. 2, 20⁷). He arises as a spark from Prajāpati’s seed and being adopted by Varuṇa receives the patronymic Vāruṇi (AB. 3, 34¹ cp. PB. 18, 9¹) and is expressly called a son of Varuṇa (ŚB. 11, 6, 1¹)².

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¹ Cp. OLDENBERG, SBE. 46, 243. —

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² WEBER, ZDMG. 9, 240 ff. —

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Etymologically the word *bhṛgu* means ‘shining’ from the root *bhrāj*, ‘to shine’. BERGAIGNE³ thinks there can hardly be a doubt that *bhṛgu* was originally a name of fire, while KUHN⁴ and BARTH⁵ agree in the opinion that the form of fire it represents is lightning. KUHN⁶ and WEBER⁷ further identify the Bhṛgus as fire-priests with the Greek φλεγύαι.

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³ BRV. 1,

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52—6; cp. HOPKINS, JAOS. 16, 280. — 4 KHF. 9—14. — 5 BRI. 10. — 6 KHF. 21—2. — 7 ZDMG. 9, 242. — OST. 1, 170; ORV. 123; HRI. 168.

§ 52. Atharvan

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The name of Atharvan occurs fourteen times in the RV., thrice in the plural, and is also several times found in the AV. Atharvan generally appears in the character of an ancient priest. He rubbed Agni forth (6, 16¹³) and priests rub Agni as Atharvan did (6, 15¹⁷). Agni produced by Atharvan became the messenger of Vivasvat (10, 21⁵). Atharvan first established (order) by sacrifices, while the Bhṛgus showed themselves gods by their skill (10, 92¹⁰). By sacrifices Atharvan first extended the paths; then the sun was produced (1, 83⁵). Atharvan along with Father Manu and Dadhyañc practised devotion (1, 80¹⁶). Indra is the helper of Atharvan as well as of Trita, Dadhyañc and Mātariśvan (10, 48²). The goblin-destroying Agni is invoked to burn down the fool with divine flame like Atharvan (10, 87¹²). The AV. adds some further traits. Atharvan brought a cup of Soma to Indra (AV. 18, 3⁵⁴). A miraculous cow was given to him by Varuṇa (AV. 5, 11; 7, 104). Atharvan is a companion of the gods, is related to them, and dwells in heaven (AV. 4, 1⁷, &c.). In the SB. Atharvan is spoken of as an ancient teacher (14, 5, 5²². 7, 3²⁸).

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In the plural the Atharvans are enumerated as Fathers along with the Aṅgirases, Navagvas, and Bhṛgus (10, 14⁶). They dwell in heaven and are called gods (AV. 11, 6¹³). They destroy goblins with a magical herb (AV. 4, 37⁷).

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In a few passages of the RV. the word *atharvan* appears to have the appellative meaning of 'priest'. Thus it is an attribute of Bṛhaddiva, the composer of a hymn (10, 120⁹ cp. ⁸). In this sense it seems to be an epithet of Agni, when a seer is described as pouring the libation on the Atharvan (8, 9⁷). The word also means priest when it is said that the Atharvans mix Soma (9, 4²) or that they receive a hundred cows from a patron (6, 47²⁴). That this is the original sense is borne out by the fact that the cognate Avestan word *āthravan* signifies 'fire-priest', which is also the etymological sense; for *ātar* (for *āthar*), fire, is the same as the Vedic *athar-*¹, which also occurs in *athar-yú*, flaming (said of Agni, 7, 1¹). This old name must then have been mythologically applied to designate an ancient priestly race of a semi-divine character, generally represented in the singular by their chief.

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¹ BRUGMANN, Grundriss 2, 360; cp. BLOOMFIELD, SBE. 42, XXIII, n. 2; BARTHOLOMAE, IF. 5, 221, rejects the connexion of *ātar* with *atharvan*. — Cp. also LASSEN, Indische Alterthumskunde 1, 523; KHF. 10; IS. 1, 289 ff.; OST. 1, 160; BRV. 1, 49; HRI. 160, n. 1.

§ 53. Dadhyañc

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Dadhyañc, who is the son of Atharvan (6, 16¹⁴; 1, 116¹². 117²²), is mentioned nine times in the RV. and, with one exception, only in the ninth, the tenth, and especially the first book. He is a seer who kindled Agni (6, 16¹⁴) and is mentioned with Atharvan, Aṅgiras, Manu, and other ancient sacrificers (1, 80¹⁶. 139⁹).

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The Aśvins gave a horse's head to Atharvan's son Dadhyañc, who then proclaimed to them the (place of the) mead (*madhu*) of Tvaṣṭṛ (1, 117²²). With the head of a horse Dadhyañc proclaimed to the Aśvins the (place of the) mead (1, 116¹²). The Aśvins won the heart of Dadhyañc; then the horse's head spoke to them (1, 119⁹). Indra is also connected with this myth. For it is said that, when seeking the head of the horse hidden in the mountains, he found it in Śaryaṇāvat and slew with the bones of Dadhyañc ninety-nine Vṛtras (1, 84¹³. ¹⁴). Indra, besides producing cows from the dragon for Trita, gave cowstalls to Dadhyañc (and) Mātariśvan (10, 48²). These are probably the cowstalls which Dadhyañc opens by the power of Soma (9, 108⁴). It is noteworthy that in the only older passage (6, 16¹⁴) in which the name of Dadhyañc occurs, he is the son of the ancient fire-priest Atharvan and is himself a kindler of fire. Otherwise he is chiefly connected with the secret abode of Soma and with Indra in the release of the cows. Owing to his horse's head and his name he can hardly be altogether dissociated from the steed Dadhikrā. The etymological sense of *dadhi-añc*, 'curd-ward' might signify either 'possessing'¹ or 'fond of' 'curdled milk'. In Bergaigne's opinion Dadhyañc does not differ essentially in origin from Soma². The evidence is, however, insufficient to justify any certain conclusion. But it does not seem an altogether improbable conjecture that Dadhyañc originally represented the lightning form of fire. The horse's head would indicate its speed, the voice with which it speaks, the thunder, its bones, the thunderbolt. His connexion with the secret abode of Soma, would resemble that of the eagle with the celestial Soma. The name, too, suggests the curdling effect of the thunderstorm. In post-Vedic literature the name generally occurs in the form of Dadhīca, and in the Mahābhārata the thunderbolt for slaying Vṛtra is said to have been fashioned out of his bones³.

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¹ 'Uni au lait', BRV. 2, 457. —

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² BRV. 2, 458. —

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³ PW. s. v. — Cp. also BRV. 2, 456—60; GRV. 2, 84; Perry, JAOS. 11, 138; LRF. 120—2; Oertel, JAOS. 18, 16—18.

§ 54. Aṅgirases

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The Aṅgirases are sons of heaven² (3, 53⁷; 10, 67² cp. 4, 2¹⁵). They are seers who are sons of the gods (10, 62⁴). A single Aṅgiras being regarded as their ancestor, they are also termed 'sons of Aṅgiras' (10, 62⁵). Poets speak of them as 'fathers' (ib. ²), 'our fathers' (1, 71²), or 'our ancient fathers' (1, 62²). They are once mentioned as fathers with the Atharvans and Bhṛgus (10, 14⁶), being especially associated with Yama (ib.³⁻⁵). They are also in a more general way connected with other groups of divine beings, the Ādityas, Vasus, Maruts (7, 44⁴; 8, 35¹⁴), or the Ādityas, Rudras, Vasus, as well as the Atharvans (AV. 11, 8¹³). Soma is offered to them (9, 62⁹), and they are invoked like gods (3, 53⁷; 10, 62). They are brahman priests (7, 42¹). They found Agni hidden in the wood (5, 11⁶) and thought of the first ordinance of sacrifice (10, 67²). It is by sacrifice that they obtained immortality as well as the friendship of Indra (10, 62¹).

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With the latter deity the Aṅgirases are closely associated. To them Indra disclosed the cows (8, 52³), for them he opened the stall (1, 51³. 134⁴), and drove out the cows which were hidden, casting down Vala (8, 14⁸). Accompanied by them Indra pierced Vala (2, 11²⁰) and drove out the cows (6, 17⁶). As their leader Indra is twice called *aṅgirastama*, chief Aṅgiras (1, 100⁴. 130³). Soma (as inspiring Indra) is also once said to have opened the cowstall for the Aṅgirases (9, 86²³). In connexion with the myth of the deliverance of the cows the song of the Aṅgirases is characteristic. Praised by them Indra pierced Vala (2, 15⁸), and burst the cowstalls (4, 16¹⁸), slew Vala and opened his citadels (6, 18⁵), or dispelled the darkness, spread out the earth, and established the lower space of heaven (1, 62⁵). So characteristic is their singing that the Maruts with their varied songs are said to be like the Aṅgirases (10, 78⁵), and the gods are invoked to the offering with the chants of the Aṅgirases (1, 107²). Hymns addressed by actual priests to Indra are also several times compared with those of the Aṅgirases (1, 62¹. ² &c). Incidentally Indra assumes a less prominent position than the Aṅgirases in the myth of the cows. Thus the Aṅgirases are said to have emptied the stall containing cows and horses, with Indra as their companion (10, 62⁷). Here we have the transition to the omission of Indra altogether, his characteristic action being directly attributed to the Aṅgirases themselves. By the rite they drove out the cows and pierced Vala (ib. ²), caused the sun to mount the sky, and spread out mother earth (ib. ³). By the rite they cleft the rock and shouted with the cows (4, 3¹¹). Singing they found the cows (1, 62²). They burst the rock with their songs and found the light (1, 72²). The Aṅgirases are further connected with the finding of the cows of the Paṇis for Indra by Saramā (10, 108⁸. ¹⁰), who is said to have assisted Indra and the Aṅgirases in tracking them (1, 62³ cp. 72⁸). The Aṅgirases are also described alone as having found the cows and steeds of Paṇi (1, 83⁴). Bṛhaspati, who is connected with the same myth (10, 108⁶. ¹¹), receives the epithet *Āṅgirasa* when piercing the rock and capturing the cows (6, 73¹) or giving cows like Bhaga (10, 68²).

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Bṛhaspati is even directly called Aṅgiras when he drives out the cows and releases the waters with Indra (2, 23¹⁸). Otherwise in nearly all the occurrences of the word in the singular, Aṅgiras is an epithet of Agni, who is the first seer Aṅgiras (1, 31¹), the ancient Aṅgiras (10, 92¹⁵) or the oldest (1, 127²) and the most inspired (6, 11³) of the Aṅgirases. Agni is several times also called the chief Aṅgiras (1, 75² &c.). This term is, however, once or twice applied to Indra, Uṣas, and Soma. Sometimes Aṅgiras only designates an ancient priest without direct allusion to Agni, as when ‘the ancient Aṅgiras’ is mentioned in an enumeration of ancestors (1, 139⁹) or when the context shows that in the form *aṅgirasvat* the singular sense ‘like Aṅgiras’ is meant (1, 45³). In one passage (1, 31¹⁷), in which the poet exclaims, ‘O Agni, come to us as to Manus, as to Aṅgiras, o Aṅgiras’, the name designates both the ancestor and Agni.

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¹ KHF. 10; OST. 5, 23; GW.; BRV. 1, 47—8; 2, 308—21; WC. 69—72; ORV. 127—8. —

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² Cp. BDA. 45. —

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According to the tradition found in the Anukramaṇī of the RV., the Aṅgirases must have been regarded as an actual priestly family, as the composition of the ninth book is attributed to members of it³. Priestly families also seem to be alluded to in the compound Atharvā-aṅgirasaḥ, which occurs as a designation of the AV. in that Veda itself (AV. 10, 7²⁰) and later (ŚB. 11, 5, 6⁷ &c.)⁴.

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⁴ Cp. Bloomfield, JAOS. 17, 180—2; SBE. 42, xvii—xxvii. —

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On the whole it seems probable that the Aṅgirases were originally conceived as a race of higher beings intermediate between gods and men, as attendants of Agni, who is so often described as a messenger between heaven and earth (p. 96), and that their priestly character was a later development⁵. They may possibly have been personifications of the flames of fire as messengers to heaven (cp. RV. 7, 3³). This view is borne out by the etymological connexion of *aṅgiras* with the Greek ἄγγελος, ‘messenger’⁶. Weber, however, is of opinion that they were originally priests of the Indo-Iranian period⁷.

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³ Cp. Weber, History of Ind. Lit., Engl. tr. p. 31. —

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⁵ Cp. Roth, PW.; BRV. 2, 309; cp. HVBP. 109; ORV. 127. —

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⁶ Brugmann, Grundriss 2, 188; HRI. 167. —

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⁷ IS. 1, 291 ff.

§ 55. A. Virūpas

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— Closely connected with the Aṅgirases are the Virūpas, whose name is mentioned three times in the plural. The Aṅgirases, the Virūpas, are sons of heaven (3, 53⁷). The Virūpas are seers, sons of Aṅgiras, born from Agni, from heaven (10, 62⁵. ⁶). Virūpa once occurs as the name of a single being, who sings the praises of Agni, in a stanza (8, 64⁶) immediately following one in which Aṅgiras is invoked. The name also has the singular sense in the adverb *virūpavat*, ‘like Virūpa’, as is indicated by the occurrence in the same stanza (1, 45³) of *Priyamedhavat*, *Atrivat*, besides *Aṅgirasvat*. The word once occurs in its patronymic form in a verse (10, 14⁵) in which Yama is invoked with the Aṅgirases and the Vairūpas. As the word is most usually a simple adjective meaning 'of variable form' and, when a name, is always found in company with that of Aṅgiras or the Aṅgirases, it would seem to have been hardly more than an epithet of the latter.

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B. Navagvas². The name of these beings occurs altogether fourteen times in the RV., six times in association with that of the Aṅgirases. The Navagvas are spoken of as 'our ancient fathers' (6, 22²), or as 'our fathers' along with the Aṅgirases, the Atharvans, and the Bhṛgus (10, 14⁶). Like the Aṅgirases, they are connected with the myth of Indra, Saramā, and the cows of the Paṇis (1, 62³·⁴; 5, 45⁷; 10, 108⁸). Indra with the Navagvas as his friends sought the cows (3, 39⁵). Pressing Soma they laud Indra with songs; they broke open the stall of the cows (5, 29¹²). In one hymn they are described as having sung with the pressing stones for ten months (5, 45⁷·¹¹). In two of its occurrences in the plural the word *navagva* is a simple adjective, being in one of these cases an attribute of the rays of Agni (6, 6³). It is also found three times in the singular, when it appears to be an epithet of Aṅgiras (4, 51⁴; 10, 62⁶) or of Dadhyañc (9, 108⁴). It apparently means 'going in (a company of) nine'³, designating as a plural noun a group of nine ancient priestly ancestors.

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C. Daśagvas². This name occurs seven times in the RV., three times in the singular, and only twice unassociated with that of the Navagvas. The Daśagvas were the first who offered sacrifice (2, 34¹²). Indra with the Navagvas sought the cows and with the ten Daśagvas found the sun (3, 39⁵). With the Navagvas and the Daśagvas Indra rent the rock and Vala (1, 62⁴). The Navagvas and Daśagyas praise Indra and broke open the stall of the cows (5, 29¹²). The dawns shine on the Navagva Aṅgira and the seven-mouthed Daśagva (4, 51⁴). Daśagva, mentioned with Navagva, is once spoken of as chief Aṅgiras (10, 62⁶). Daśagva is described in one passage as having been succoured by Indra (8, 12²). The name, being merely a numerical variation of Navagva, was most probably suggested by the latter.

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D. The seven Ṛṣis⁴. The ancient seers are represented by a definite numerical group as 'the seven Ṛṣis', who are, however, only mentioned four times in the RV. One poet speaks of them as 'our fathers, the seven seers' (4, 42⁸). They are called divine (10, 130⁷), and in another passage (10, 109⁴) the 'seven ancient seers' are associated with the gods. The number may have been suggested by that of the seven technical priests (enumerated in 2, 1²), of whom they would, in that case, have been regarded as the prototypes. In the ŚB. they become individualized by each receiving a name (ŚB. 14, 5, 2⁶; Bṛhadār. Up. 2, 2⁶). In the same Brāhmaṇa (2, 1, 2⁴ cp. 8, 1, 10) they are also regarded as the seven stars in the constellation of the Great Bear and are stated to have been originally bears⁵. This identification is doubtless due partly to the sameness of the number in the two cases and partly to the similarity of sound between *ṛṣi*, 'seer', and *ṛkṣa*, which in the RV. means both 'star' (1, 24¹⁰) and 'bear' (5, 56³).

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Probably the same ancient sacrificers are referred to as the seven priests (*viprāḥ*) who with the Navagvas praise Indra (6, 22² cp. 3, 31⁵; 4, 2¹⁵), or the seven Hotṛs⁶ with whom Manu made the first offering to the gods (10, 63⁷). Similarly the 'two divine Sacrificers' (*daivyā hotārā*) mentioned nearly a dozen times in the RV. seem to have been the celestial counterpart of two technical priests⁷.

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¹ GW. s. v. *virūpa*; BRV. 2, 307, note 4. —

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² BRV. 2, 145—6. 307—8. — 3 Cp. YN. 11, 19; BRV. 2, 145: 'having nine cows'. — 4 Roth, PW.; Oldenberg, ZDMG. 42, 236; ORV. 276—8. — 5 Weber, IS. 1, 167; Eggeling, SBE. 12, 282, n. 2. — 6 Cp. Hopkins, JAOS. 16, 277; ORV. 383—4; SBE. 46, 189. 322. — 7 ORV. 391; SBE. 46, 11; cp. BRV. 1, 234—5.

§ 56. Atri

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This is one of the seers of ancient days most frequently mentioned in the RV. The name occurs there about forty times in the singular and six times in the plural as a designation of his descendants. Atri is spoken of as a seer belonging to the five tribes (1, 117³) and is mentioned along with Manu and other ancestors of the human race (1, 39⁹).

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Agni is said to have helped Atri (7, 15⁵) as well as other ancient seers (1, 45³; 10, 150⁵). Indra also heard the prayer of Atri (8, 36⁷) and opened the cowstall for him and the Aṅgirases (1, 51³). Atri is, however, chiefly represented as the protégé of the Aśvins, and the characteristic myth about him is connected with them. They delivered Atri from the darkness (6, 50¹⁰; 7, 71⁵). They rescued him out of a chasm (5, 78⁴) with all his host (1, 116⁸. 117³), when they destroyed the wiles of the malignant demon (1, 117³). The chasm into which he has fallen and from which they deliver him is a burning one, but they gave him a strengthening draught (1, 116⁸. 118⁷). They made the burning chasm (*ṛbīsa*) or his abode (*gṛha*) agreeable for him (10, 39⁹; 8, 62⁷); they prevent the fire from burning him (8, 62⁸). They rescued Atri who was in the heat (10, 80³), they protected him from the heat with coolness (1, 119⁶; 8, 62³), and made the burning heat agreeable for him (1, 112⁷). Once they are said to have rejuvenated Atri, who had grown old (10, 143¹· ²).

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In one hymn Atri is said to have found the sun when it was hidden by the demon Svarbhānu and to have placed it in the sky (5, 40⁶· ⁸). But in the very next verse (9) this deed is attributed to the Atris collectively. The AV. also refers to Atri finding and placing the sun in the sky (AV. 13, 2⁴· ¹²· ³⁶). In the ŚB. Atri is a priest who dispelled darkness (4, 3, 4²¹), originated from Vāc (1, 4, 5¹³), and is even identical with her (14, 5, 2⁵).

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The plural form of the name in the RV. regularly occurs in the last or one of the last verses of a hymn. The Atris here designate the family of seers who are the composers of the hymns (5, 39⁵ &c.). The whole of the fifth book is attributed to the family of the Atris, and about one-fourth of the occurrences of the name in the singular or plural are found in that book.

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The name is perhaps derived from the root *ad*, to eat, in the sense of 'devouring', as the cognate word *atrin*, a frequent adjective in the RV. used to describe demons, seems to have this meaning. The word *atri*¹ itself is once employed as an attribute of Agni, probably with this signification (2, 85). Bergaigne² is even of opinion that, though Atri has become a priest, he originally represented some form of Agni. The name of Atri is four times accompanied or, in the next verse, followed by that of Saptavadhri. The latter is a protégé of the Aśvins, a seer whom they are invoked to release from captivity (5, 78⁵· ⁶), and who is said to have sharpened the blade of Agni with his prayer (8, 62⁸). For Atri Saptavadhri the Aśvins made the burning chasm agreeable (10, 39⁹). The two are therefore probably identical³.

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¹ Cp. Oldenberg, SBE. 46, 35. 214.

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² BRV. 2, 467—72.

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³ Op. cit. 467; Baunack, ZDMG. 50, 266. — Cp. also PW., s. v. Atri; Oldenberg, ZDMG. 42, 213; Baunack, ZDMG. 50, 266—87.

§ 57. Kaṇva &c.

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The name of Kaṇva occurs about sixty times in the RV. as that of an ancient seer and of his descendants, the occurrences in the singular and plural being nearly equally divided. Kaṇva is spoken of as the son of Nṛṣad (10, 31¹¹) and bears the patronymic Nārṣada (1, 117⁸;

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AV. 4, 19²). He is mentioned in an enumeration of ancient ancestors such as Manu and Aṅgiras (1, 139⁹). The gods gave Agni to Kaṇva and others, who kindled him and were blessed by him (1, 36¹⁰. ¹¹. ¹⁷). Agni helped Kaṇva, as well as Atri, Trasadasyu, and others, in battle (10, 50⁵), and is spoken of as a friend and chief of the Kaṇvas (10, 115⁵). Indra conferred gold and cattle on Kaṇva, Trasadasyu, and others (Vāl. 1¹⁰. 2¹⁰). The Maruts bestowed wealth on Kaṇva along with Turvaśa and Yadu (8, 7¹⁸). The Aśvins are several times said to have helped Kaṇva (1, 47⁵. 112⁵; 8, 5²⁵. 8²⁰). He was blind when succoured by the Aśvins (8, 5²³), who restored his sight (1, 118⁷).

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Most of the hymns of the eighth book of the RV. are attributed to the family of Kaṇva, and poets there speak of themselves as Kaṇvas. The name as that of a family is therefore historical. But the ancestor whose name was transferred to them in reality¹ never appears in the RV. as that of a contemporary. Roth thinks his origin may have been mythical like that of Aṅgiras²; and Bergaigne is of opinion that the blind Kaṇva represents the sun during the night or, more generally, the hidden Agni or Soma³.

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¹ Oldenberg, ZDMG. 42, 216—7. — ² PW. s. v. Kaṇva. — ³ BRV. 2, 465. — ⁴ Oldenberg, ZDMG. 42, 217. ¹ KHF. 54 ff.; BRV. 2, 333—8; Perry, JAOS. 11, 181; PVS. 1, 24; GVS. 2, 35. 163 ff.; ZDMG. 42, 211; ORV. 158—60; JAOS. 18, 31—3. —

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Medhyātithi, a descendant of Kaṇva, being called by the patronymic Kāṇva (8, 2⁴⁰), is mentioned nine times in the RV., occasionally with Kaṇva in enumerations of ancestors (1, 36¹⁰. ¹¹. ¹⁷). The name seems to mean ‘he who has a sacrificial guest (i. e. Agni)’. Priyamedha, whose name occurs four or five times and is found beside that of Kaṇva (8, 5²⁵), belongs to the past, but his descendants often speak of themselves in the plural as Priyamedhas⁴.

§ 58. A. Kutsa

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This warlike hero belonging to the Indra myth is mentioned nearly forty times in the RV. The name occurs only once in the plural as a designation of a family of singers who address a hymn to Indra (7, 25⁵). Kutsa is four times called by the patronymic Ārjuneya, son of Arjuna (1, 112²³ &c.). Mention is made of a son of his, whom Indra aided in fight against a Dasyu (10, 105¹¹). Kutsa is young and brilliant (1, 63³). He is a seer, who called upon Indra for aid when plunged in a pit (1, 106⁶). Kutsa rides on the same car as Indra (4, 16¹¹; 5, 29⁹), who wafts him (5, 31⁸; 8, 1¹¹) or takes him as his charioteer (2, 19⁶; 6, 20⁵). Kutsa is similar to Indra (4, 16¹⁰) and is even invoked with him in a dual compound as *Indrākutsā*, the pair being besought to come on their car (5, 31⁹).

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The foe against whom Kutsa is associated with Indra is Śuṣṇa. Indra smote Śuṣṇa for Kutsa (1, 63³. 121⁹; 4, 16¹²; 6, 26³), aided Kutsa against Śuṣṇa (1, 51⁶), subjected Śuṣṇa to him (7, 19²), or, associated with Kutsa and the gods, vanquished Śuṣṇa (5, 29⁹). Indra is invoked to fight with Kutsa against Śuṣṇa (6, 31³) or to bring Kutsa as a slayer of Śuṣṇa (1, 175⁴). Indra fights for Kutsa even against the gods (4, 30²⁻⁵) or against Gandharva (8, 1¹¹). The conflict with Śuṣṇa results in the stealing of the wheel of the sun (1, 175⁴; 6, 31³). For Kutsa pressed by his foes Indra tore off the wheel of the sun (4, 30⁴) while the other he gave to Kutsa to drive on with (5, 29¹⁰). This miracle of stopping the sun (cp. 1, 121¹⁰; 10, 138³) seems to be a transference of the myth of Indra gaining the sun for human happiness, to the reminiscence of a semi-historical battle. In winning the sun Indra is said to have made wide space for his charioteer Kutsa (6, 20⁵). He is invoked to crush the fiends with Kutsa and to roll forward the wheel of the sun (4, 16¹²). In one passage Indra is said to have subjected other foes than Śuṣṇa to Kutsa, viz. Tugra, Smadibha, and the Vetasus (10, 49⁴).

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Kutsa, whom Indra aided and loved (1, 33¹⁴), nevertheless sometimes appears as his enemy. Thus Indra struck down the heroes of Kutsa, Āyu, and Atithigva (2, 14⁷), harassed Āyu, Kutsa, and Atithigva (Vāl. 5²), delivered these three into the hand of the young king Tūrvayāṇa (1, 53¹⁰), or smote them to the earth for him (6, 18¹³). This seems to indicate the historical character of Kutsa. For a deity of light would naturally have been regarded by the Vedic poets as always a friend, and a demon of darkness always as a foe. Tradition also attributes a number of the hymns of the first and ninth book of the RV. to a seer Kutsa of the family of the Aṅgirases. Bergaigne, however, thinks that Kutsa is purely mythical, originally a form of Agni (or Soma), sometimes seeming to represent the sun. In the Naighaṇṭuka (2, 20) *kutsa* appears as one of the synonyms of thunderbolt (*vajra*).

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B. Kāvya Uśanā². The ancient seer Uśanā is mentioned eleven times in the RV. He is twice called a sage (*kavi*) and five times receives the epithet Kāvya. He is characteristically wise; for Soma uttering wisdom is compared (9, 97⁷) and, owing to his wisdom, is identified with Uśanā (9, 87³). Kāvya Uśanā established Agni as the *hotṛ* of sacrifice (8, 23¹⁷). He is said to have driven hither the cows, in the same verse in which Atharvan, the institutor of sacrifice, is referred to as having prepared the path of the sun (1, 83⁵). He was a protégé of Indra (6, 20¹¹), who rejoiced with him (1, 51¹¹) and who is represented as identifying himself with Uśanā as well as Kutsa and others (4, 26¹). He was associated with Indra when the latter, along with Kutsa, vanquished Śuṣṇa (5, 29⁹). Uśanā also fashioned for Indra the bolt for slaying Vṛtra (1, 121¹²; 5, 34² cp. 1, 51¹⁰).

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² BRV. 2, 338—41; Sp.AP. 281—7. —

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C. Several other ancient seers of a historical or semi-historical character are mentioned in the RV. Such are Gotama, Viśvāmitra, Vāmadeva, Bharadvāja and Vasiṣṭha³ to whom, or to whose families, the composition of the second, third, fourth, sixth, and seventh books are respectively attributed. Agastya is another seer mentioned several times in the RV.⁴. More or less historical warriors of the olden time are king Sudās, Purukutsa and his son Trasadasyu, as well as Divodāsa Atithigva⁵.

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³ Cp. BRV. 1, 50—2; Oldenberg, ZDMG. 42, 203 ff.; Oertel, JAOS. 18, 47—8. —

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⁴ Cp. ZDMG. 34, 589 ff.; 39, 65—8. —

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⁵ Oldenberg, ZDMG. 42, 199—247; HRI. 111. —

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Even the most mythical of the ancestors of man or of particular families treated of in this chapter seem, with perhaps two or three exceptions, to have been either actual men of bygone days or to have been projected into the past to represent the first progenitors of actually living men. The deeds attributed to them are partly historical reminiscences, partly aetiological myths, and partly poetical creations. By association with the gods they are often drawn into participation in the mythological actions, such as the winning of the sun, on which the order of nature is founded. Most of what is told about the priestly ancestors, is intended to furnish evidence of sacerdotal art and power, which are therefore treated supernaturally. It is not likely that they represent powers of nature and are faded gods come down to earth⁶.

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⁶ Cp. Gruppe, Die griechischen Culte 1, 298 ff.; ORV. 273—4.

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