The work in which these youthful deities, who "assume many forms," are concerned has at times a humorous aspect. Thus, they persuaded a holy man to teach them forbidden science; and when, for this offence, their instructor lost his head, the Aswins took a horse's head, and stuck it on his shoulders in place of his own. This one might feel inclined to view as simply ludicrous; but the explanation given above of Aswa, horse, as applied to the sun, shows a much deeper meaning. The man upon whom the Aswins conferred a horse's head was made, in fact, to participate in the nature of the sundeities.

So also when the Aswins enable the lame to walk, and the blind to see; and restore an aged man to youth, as a wheelwright repairs a worn-out car," the poet may perhaps be expressing in hyperbolic language the invigorating power of sunshine. One man they brought up from a well of water, in which he lay hidden "like a jar of buried gold;" another who was scorched by fire they relieved with snow. An emaciated cow they made to give milk, and a field of barley they caused to be sown. To king Pedu they gave a white steed ensuring victory, and from the hoof of another steed they produced a hundred jars of wine. For Divodâsa they yoked the bull and the tortoise, and carried food and treasure to his dwelling in a car. And Bhujyu, who sailed in a hundred-oared ship, and went to sea, and was nearly drowned, they brought back in vessels of their own along the bed of the ocean.1

Ushas, the Dawn, or the first flush of day-light, is a very favourite subject with Hindu poets. "Auspicious rays are visible like showers of rain." They rise up "in the east like the pillars planted at sacrifices," and then drive away evil spirits or the

I Wilson's trans., i. pp. 307-310; R. V. i. 116.

2 Ushas answers precisely to the Latin Aurora and the Greek 'Hús. It is derived from "ush," burn.

3 "Rakshasas and other evil spirits vanish with the dawn."-Wilson, note to vol. i. p. 298.

4

USHAS, THE DAWN.

2

11

the

malevolent,1 and bring health. She sets open the two gates of heaven,3 and sends her rays abroad as (a cow-herd drives) the cattle (to pasture). They expand "like flowing water." She comes "purple-tinted radiant leading the sun."6"Ushas gives back all the regions which had been swallowed up in darkness."7 "Let the blazing fires rise up. "8 "When the sacred fire is kindled," Ushas disperses darkness. Ushas "approaches from the east; she harnesses her team of purple oxen (sacred) fire is kindled in every dwelling. . . . from their nests, and men who have to earn their bread (quit their homes)." Ushas "restores the consciousness (of living beings)." 10 Ushas "like a matron awakens (her) sleeping (children)." "The opulent (dawn) arouses to exertion the man bowed down in sleep,-one man to enjoyments, another to devotion, another to the acquirement of wealth." 12

.

. . birds rise up

It was remarked by a writer in the "Saturday Magazine," that the expressions used in the Rig-Veda, when speaking of Saramâ, were very similar to those in which Ushas is said "to

⚫ Wilson's trans., vol. ii. p. 8; R. V. i. 123.

9 Ibid, vol. ii. p. 10-13; R. V. i. 124. 10 Ibid, vol. i. p. 237; R. V. i. 92. 11 Ibid, vol. ii. p. 11; R. V. i. 124. 12 Ibid, vol. i. p. 129; R. V. i. 113. 13 R. T. Griffith, Specimens of Old Indian Poetry; R. V. i. 48.

cross the waters unhurt," "to lay open the ends of heaven, to produce the cows." Saramâ is asked "to wake those who worship the gods, but not to wake the Panis." R. V. i. 124, 10.

Saramâ, it says, "peers about, and runs with lightning quickness across the darkness of the sky. She is looking for something. she has found it. She has heard the lowing of the cows, and returns to her starting-place

...

دو

But this

lively description of the phenomena of the world's waking after the sleep of night is quite as applicable if we identify Saramâ, not with the flush of dawn, but with the breeze which awakes1 at sunrise.

But to return to the fire which had to be kindled when Ushas struck down darkness.?

The first duty of a pious Hindu was to kindle flames at dawn upon his domestic altar. Thus Ushas, the dawn, introduces us to Agni, fire, one of the best beloved of Hindu gods. When the devout" desist from slumber, they propitiate the mighty Agni." The Vedic expressions of awe and wonder at the production of fire, by rubbing pieces of wood against each other, are very poetical.

66

Dark is the path of thee who art bright; the light is before thee; thy moving radiance is the chief of (all luminous) bodies; when the present (worshippers) take up the germ (in the sticks of attrition) thou art speedily generated."4

After they have kindled fire in the mode prescribed they say, "Agni has sat down upon the altar, let us approach on bended knees."

Although Agni is awful as divinity, and terrific as fire, he is, nevertheless, regarded as a divine guest, blessing the homes of men.

66

"The gods left Agni as a dear friend amongst the human races.' Agni sits in the sacrificial chamber diffusing happiness, like a benevolent man amongst mankind." Agni diffuses happiness in a dwelling, like a son newly-born." "Men sit in his presence like sons in the dwelling of a parent."

This affectionate, domestic character, attributed to Agni, illustrates the happiness of Hindu family life, for Agni is happy with his worshippers, as a father with his sons; he resembles in purity "an irreproachable and beloved wife," and "ornaments. the chamber of sacrifice, as a woman adorns a dwelling."

We value all these tender and respectful allusions to women, whether exemplified by Ushas or by Agni, as tokens that women and home were highly prized in early Hindu life.

But fire on the altar is not only the beloved guest of the early Hindus, it is also the messenger which calls the gods to receive offerings and listen to petitions.

The altar flames leap up and bring down the gods to earth.

"The flames of thee who art mighty and eternal, heavens."3

Thee, Agni, have gods and men in every age retained as their messenger, immortal bearer of oblations."1

Some of the invocations to Agni deplore sin, as in a hymn of which Kutsa is the Rishi, which begins :

May our sin, Agni, be repented of; manifest riches to us. May our sin be repented of.

'We worship thee for pleasant fields, for good roads, and for riches. May our sin be repented of." 3

The concluding verses are :

"Do thou, whose countenance is turned to all sides, send off our adversaries as if in a ship. May our sin be repented of.

"Do thou convey us in a ship across the sea, for our welfare. May our sin be repented of."4

Why

In another hymn the worshipper says: "Why, Agni, dost thou reproach us (for our sin) to Varuna? repeat it to the bountiful Mitra ? . . .

Why to man-destroying Rudra? . . . . . The object of worship, the giver of the

.

oblation? Why tell our sin to the extensive year?

Agni, worthily worshipped, conservator, conciliated (by our offerings), protect us with thy protections; enlighten us; entirely extirpate our sin."

995

Agni is sometimes identified with Rudra, as:

Or,

"Call to your succour Agni, the terrible (rudra).” 7