62 E. IV. Hopkins, 



Saman, for that was his wish when chanting it, and this Sriman 

 fulfills wishes, 11. 8. 8. 



Two other Angirasas deserve to be mentioned because the}' appear 

 in TS. 7. 1. 4. 1, where it is said that Havismat and Havisl\rt were 

 two Angirasas who were left behind when the others went to heaven, 

 but the two by means of a two-night rite succeeded in follow- 

 ing them. In almost the same words it is said (PB.) 20. 11. 3—6 

 that " the Angirasas went to heaven, but Havismat and Haviskrt 

 were left. The two went to the place where the Angirasas had 

 gone to heaven and practised austerity. They saw their two 

 Samans and with them performed a two-night rite and so went to 

 heaven. A worthy man who, so to speak, gets left, pamjyo Ulna 

 iva, should sacrifice with this rite. He gets an advantage over his 

 predecessors, apnoti purvesam prahaui, as did the two Angirasas. 

 One who desires children should sacrifice with this rite, for children 

 are one's second self; and one who desires to go to heaven should 

 practise this rite, for the farthest world is accessible from the second 

 (intermediate) world. Hard to attain, they say (are heaven and) 

 the rite of two days, dvitJyaui liy etad yat praja . . . dvitlyad dhi lokat 

 paro loko 'bJiiprakramyo, dftradho dvirntra ify alnihr The Sriman 

 is a peg by which to secure the day of the rite, for " with a peg 

 one secures what is not secure," it is said in a second account of 

 these same saints, at 11. 10. 8—11, where it is asserted that one of 

 them succeeded on the second day of a twelve-night rite and one . 

 on the ninth day, with the Samans called Havismata (and Haviskrta, 

 Comm.). The same figure is employed at 12. 9. 16, only the in- 

 secure is here made secure with a rein instead of a peg, yad va 

 adliiiani abhlsuna {saukuna) tad dadliara. As compared with the 

 TS. version, the PB. version is later in having incorporated two 

 stereotyped phrases (" went to the place where . . . had gone to 

 heaven," and "secures an advantage"); cf. 17. 1. 1 and 16. 14. 2. 



Who these Angirasas were (fire-worshipers, or a clan-name) is 

 not clear. But they are as common a poiisto for a stor}' as the 

 " sons of Bhrgu," with whom they sometimes exchange identity. 

 The chief use made of them as a group is to set them oft" as saintly 

 fire-worshipers against the ogres and other children of darkness, 

 though they are also set against the children of the sun in a noble 

 rivalry of holiness. Of the first sort, the following sections are a 

 good example.^ 



^ In 12. 9. 18, there is a (Siiman) caturiiidlianam Aiigirasam and ib. 

 11. 10 tlie Kalyana story (below). 



