56 E. W. Hopkins, 



But there is another side to the worship of Indra, one which re- 

 veals the fact that there was distrust and unbelief in him, carefully 

 as the fact is veiled. The saint who was lacking in faith is ex- 

 pressly mentioned, but stronger confirmation comes from the delib- 

 erate suppression of the tnith, such as is contained in the version 

 of the dolphin-seer in the Great Brahmana, as compared with the 

 accovmt in JB. cited by Prof. Oertel in this volume. The seer 

 of JB. 3. 193 flouts the god and is only brought to his senses by 

 Indra's inducing Prajapati to dry up the water and leave the scorner 

 humbled, while in PB. the account is as follows : All loeings praised 

 Indra. He, meeting Sarkara, a dolphin-! sisumarajseer, said, " Praise 

 me." He, scattering water, said, " So much would I praise thee " 

 (JB. has " I will not praise thee '' ). Therefore (the god) caused a 

 commotion (swelling ? vega) of the water. This seer then thought 

 himself deficient Qowered, hlna), as it were. He saw this (Sru'kara) 

 Siiman. Therewith he compassed not the water {\. e. his praise 

 exceeded the water !). That only was his wish. This STirkara 

 Saman is a wish-winner; by it one wins ones wish, H. 5. 15. 



But in 13. 11. 10, Vidanvat, "sou of Bhrgu," dares more, or his 

 act cannot be concealed. " He struck at Indra.' Perhaps the tale 

 is for the moral whoU}', as " sorrow assailed him." However, he 

 practiced penance and saw four Samans and •' removed his sorrow."' 

 In the JB. version (given by me in JAOS. 26. 43 and 63), Vidanvat 

 supports Cyavana, another son of Bhrgu, against Indra, when the 

 god opposed C3'avana's offering a libation to the Asvins. Cyavana 



is known only by his metronymic, Vamneya, " son of the woman 

 VSmnT," 14. 9. 38 ; but as it is said that he annasya piirod/nini <ii^acrliat^ 

 and the same expression is used of Vamadeva, 13. 9. 27 (whose vannuft'TVd 

 is otherwise explained in 7. 8. 1) it may be that he i-eall3' is (called) 

 Vamadevj^a (as elsewhere). Some of the metronymics are explained as 

 })ati-onymics by the commentator. Thus he says that KaksTvat Ausija 

 was son of a man called Usija, whereas this saint 'was the son of a 

 slave-girl, Usij, 14. 11. 17 (at 25. 16. 3, he has Usiputra ; list as in 

 TS. 5. 6. 4. 5). The name of the seer who " saw " the Saman and gained 

 an advantage from it is usually given to the Saman in patrom-mic form 

 (.". ,^'-., " Sukti Angirasa straightway saw heaven by means of the Saukta 

 Saman," 12. 5. 15); though sometimes the Saman is merely known as 

 " of him," as in cases already mentioned. So the " Sunaskania Stfmia " 

 w^as employed (no personal advantage is mentioned in this case) by 

 Sunaskarna, son of Baskiha, 17. 12. 6. The Saman, however, has some- 

 times only a clan name, c g. ds'u hhCirgaTam. 14. 9. 9. In 13. 3. 12. S. 

 has Vrsa I'dijCma^ chaplain of Tryariiiia. son of Tridbatn (Aiksviika). 



