MR J. MUIR ON THE PRINCIPAL DEITIES OF THE RIGVEDA. 571 



they pervade everything — the one of them with moisture, the other with light. 

 AuRNABHAVA says they are denominated Asvins, because they have horses 

 (asvaih). But who are these Asvins? 'Heaven and Earth,' say some. 'Day 

 and Night,' say others. ' Two kings, performers of holy acts,' say the legendary 

 writers. Their time is subsequent to midnight, whilst the break of day is de- 

 layed." 



It may seem singular that two gods of a character so little defined as that of 

 the Asvins should have been the objects of so enthusiastic a worship as appears, 

 from numerous hymns in the Rigveda, to have been paid to them in ancient 

 times. But the reason may have been, that they were regarded and hailed as 

 precursors* of the return of day, after the darkness and dangers of the night. 



According to one of the hymns in the tenth book of the Rigveda (xvii. 1, 2), 

 they appear to have been regarded as the twin sons of Vivasvat and Saranyu. 

 They are also called the grandsons of the Sky, and the offspring of the Sea — whether 

 this means the terrestrial or the atmospheric ocean. The time of their appearance 

 is the early dawn, when they yoke their horses to their car, and descend from 

 heaven to receive the adorations and oflerings of their votaries. In one place their 

 sister is mentioned ; and the Indian commentator considers that Ushas or Aurora 

 is meant.f Their chariot is of a singular formation, being three- wheeled, trian- 

 gular, and triple in some other parts of its construction, which are not very easy 

 to explain. They are also fancifully requested to bestow a number of different sorts 

 of blessings thrice. Their chariot is further described (like those of other gods) 

 as golden, as swifter than thought, or than the twinkling of an eye, as thousand- 

 formed, and decorated with a thousand banners. They are sometimes said to be 

 drawn by a single ass, I but more frequently by fleet and winged horses. 



The Asvins themselves are represented as young, beautiful, radiant, of golden 

 form, wearing many shapes, and decked with lotus garlands, agile, fleet as thought, 

 skilful, profound in wisdom, strong, awful, overthrowers of pride, armed with 

 terrible and golden spears. They are also described as physicians, and restore 

 the blind, sick, and emaciated to sight, health, and strength. In several hymns 

 the numerous succours of various kinds which they had in former times granted 



X * Roth says of them (Jom-nal Germ. Orient. Society, iv. 225), " The two Asvins, though, like 



the ancient interpreters of the Veda, we are by no means at one about the conception of tlieir character, 

 hold yet, according to their signification, a perfectly distinct position in the entire body of the Vedic 

 deities of light. They are the first bringers of light in the morning sky, who in their chariot rapidly 

 precede the Dawn, and prepare the way for her." Compare Professor Max Muller's "Lectures on 

 the Science of Language," 2d Series (which have just been published as this paper is passing 

 through the press), pp. 489, ff. 



t The passage alluded to is Rigveda, i. 180, 2. In another text, i. 123, 5, Ushas is said to 

 be the sister of Bhaga and Varuna. 



J See Haug's " Aitareya Brahmana," vol. ii. p. 273. " The Asvins were winners of the race 



' with a carriage drawn by donkeys ; they obtained (the prize). Thence (on account of the excessive 

 efforts to arrive at the goal) the donkey lost its (original) velocity, became devoid of milk, and the 

 slowest among all animals used for drawing carriages," &c. The race alluded to is one which the 

 gods ran to settle a point in dispute between them. See p. 270 of the work just quoted. 



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