6 DEMONS AND FIENDS

67. A. Asuras. Opposed to the beneficent gods is a body of malevolent beings called by various designations. Asura is throughout the Vedicliterature the name of the celestial demons who are regarded as the regularadversaries of the gods in their mythical conflicts and who only rarely appearas present foes of men (e. g. AV. 8, 65; KS. 8;16; 88 1 ). The term, however,occurs only a few times in the RV. with the later sense of demon. It is

there found only four times in the plural with this meaning. Indra is invokedto scatter the godless Asuras (8, 85 9). Otherwise they are only mentioned in the tenth book, always as opposed to the gods in general. The gods, it is said, smote the Asuras (10, i57 4;. Agni promises to devise a hymn by whichthe gods may vanquish the Asuras (10, 53 4). The gods are even said to have placed faith in the formidable Asuras (10, i5i 3 ). The word also occursthree times as the designation of an individual demon. Brhaspati is besoughtto pierce with a burning stone the heroes of the wolfish Asura (2, 3 o4). Indrashattered the forts of the crafty Asura Pipru (10, i383 ) and Indra-Visnu smotethe i oo ooo heroes of the Asura Varcin (7, 995). The sense of demon is also found in the epithet asurahan, Asura-slayer , \vhich occurs three timesand is applied to Indra (6, 22 4 ), to Agni (7, 13*), and to the Sun (10, i7o2). The older Rigvedic notion of the conflict of a single god with a single demon,mainly exemplified by Indra and Vrtra, gradually developed into that of thegods and the Asuras in general being arrayed against each other in twohostile camps. This is the regular view of the Brahmanas. A new andfrequent feature of the conflicts constantly described in these works is thatthe gods are worsted at the outset and only win by artifice. The mostnotable illustration of this notion is the myth of Visnu taking his three strides in the form of a dwarf on behalf of the gods1.

In the Brahmanas the Asuras are associated with darkness (SB. 2,4, 25)2. Day belongs to the gods, night to the Asuras (TS. i, 5, 92 ). They are, however, constantly spoken of as being the offspring of Prajapati and as havingoriginally been equal to and like the gods 3 . It is perhaps for this reasonthat malignant spirits are sometimes included by the term deva (TS. 3, 5, 41; AV. 3, i 5 5j. In the AV. and later asura means demon only; but in the RV. theword is predominantly a designation of gods, and in the Avesta Ahura(== asura) is the name of the highest god. Thus the sense of god is clearly the older. An attempt has been made to explain the transition from this meaning to that of devil , from national conflicts in consequence of whichthe Asuras or gods of extra-Vedic tribes became demons to the Vedic Indian 4. There is, however, no traditional evidence in support of this view. The ex planation seems rather to be found in the following development within theVeda itself 5. Asura as compared with deva has in its older sense a peculiarshade of meaning. It is especially applied to Varuna or Mitra-Varuna b, whose maya or occult power is particularly dwelt upon 7. But the wordmaya in the sense of craft is also applied to hostile beings8 and is closelyconnected with the bad sense of asura (10, I245. i38 3)9. To the Vedic poetsasura must therefore have meant possessor of occult power10 and as suchwould have been potentially applicable to hostile beings. In one hymn ofthe RV. (10, 124) both senses seem to occur". Towards the end of theRigvedic period the application of the word to the gods began to fall into disuse. This tendency was perhaps aided by the want of a general word to

DEMONS AND FIENDS. 67. ASURAS, PANIS, DASAS. 157

denote the higher hostile demoniac power and by an incipient popular etymo logy12 recognising a negative in the word and leading to the invention of sura, god (first found in the Upanisads) I3.

B. Pan is. A group of demons of the upper air, primarily the enemies of Indra (6, 2o4. 392J, secondarily also of his allies Soma, Agni, Brhaspati,, and the Angirases, are the Panis. In nearly all the passages in which these demons are named, their cows are either expressly mentioned (10, 108; 6, 392) or alluded to as the treasure or wealth of the Panis (2, 246; 9, in 2). There is a similar reference when Agni is said to have opened the doors of the Panis (7, 92 ). In one passage the gods are described as having found in the cow the ghee hidden by the Panis (4, 58*). The Panis are comparatively powerful, for they are said to be surpassed in might by Indra (7, 5610) and not to have attained to the greatness of Mitra-Varuna (i, i5i 9). The name occurs in the RV. about sixteen times in the plural, but is also found four times in the singular as representative of the group. Thus Indra or Agni-Soma are described as having robbed the cows from Pani (10, 676; i, 934), or Soma is invoked to strike down the voracious Pani who is a wolf (6, 51 14). The word pani occurs with considerably greater frequency, and here oftener as a singular than a plural, in the sense of niggard , especially with regard to sacrificial gifts. From this signification it developed the mythological meaning of demons similar to those who primarily withhold the treasures of heaven 14 .

C. The word ddsa or its equivalent dasyu, is also used to designate atmospheric demons. Its history is the converse of that of Vrtra ( 68). Primarily signifying the dark aborigines of India contrasted with their fair Aryan conquerors, it frequently rises to mythological rank in the RV. as the line between what is historical and mythical is not clearly drawn. This is especially the case with individual Dasas, some of whose names even (e. g. Susna) lend themselves to a mythological interpretation, though others seem to be those of non-Aryan men (e. g. Ilibisa)1 ^. Thus both the singular (2, i2 10, &c.) and (mostly of dasyu) the plural (i, ioi 5) are frequently used to designate foes vanquished by Indra, some times beside the name of Vrtra (6, 232, &c.). Hence Indra is sometimes called dasyuhan, Dasyu-slayer (i, zoo12, &c.) and the combat is several times referred to as dasyuhatya (i, 5i 5- 6, &c.). In favour of individual proteges Indra sent to sleep (i. e. slew) 30000 Dasas (4, 3o21), bound a thousand Dasyus (2, i39), or won cowstalls from the Dasyus for Dadhyanc (and) Matarisvan (10, 482). When Indra s aid is invoked against both Arya and Dasa foes (10, 38 3, &c.) or when he is spoken of as discriminating between Aryas and Dasyus or Dasas (i, 51; 10, 86 IQ), terrestrial foes are undoubtedly meant. This is probably also the case when Indra fights against the Dasyus in favour of the Aryas (6, i8 3. 252). Owing to the Dasas being so frequently taken captive by the conquering Aryans, the word ddsa comes to be used two or three times in the RV. (7, 86 7; Val. 83) in the sense of servant , slave , its ordinary meaning in post-Vedic Sanskrit l6. On the other hand, the Dasyus who endeavouring to scale heaven are cast down by Indra (8, i414 cp. 2, i2 12), the Dasyu whom he burnt down from heaven (i, 337), whom he vanquished from birth (i, 51; 8, 66 I 3) ? Or against whom he aids the gods (10, 541 ), must be demons. This is also the case, when Indra attacks the Dasyu, scattering the mist and darkness (10, 73 5), or wins the sun and the waters after slaying the Dasyus (i, ioo l8), and when the gods and the Dasyus are contrasted as foes (3, 299). A demon must be meant

158 III. RELIGION, WELTL. WISSENSCH. u. KUNST. i A. VEDIC MYTHOLOGY.

by the Dasa who is the husband of the waters (i, 32"; 5, 30$; 8, 85l8), which by his victory Indra makes the wives of a noble husband (10, 438). The seven forts of the Dasas, which, like those of Vrtra (i, i742), are calledautumnal (6, 2o 10 cp. 7, 103 9), are doubtless atmospheric. As the words ddsa and dasyu primarily mean malignant foe and thendemon I7, it seems convenient to render them by fiend . They are frequentlyadded as a generic term to the names of individual fiends combated by

Indra., being most commonly thus applied to Namuci (5,307 ~9, &c.), Sambara(4, 3o14, &c.), Susna (7, 19*, &c.), sometimes to Pipru (8, 32*; 10, i38 3), Cumuri and Dhuni (2, 15$; 7, i9 4), Varcin (4, 3o15; 6, 4721), Navavastva (10,

496- 7), once to Tvastra (2, n19) and to the dragon Ahi (2, n 2). i MACDONELL, JRAS. 27, 168 77. 2 HRI. 187. 3 OST. 4, 52. 5862;5, 15. 18. 22. 230. 4 Cp. BDA. 109. 5 Otherwise EDA. 106. 6 Op. cit. 120 ff. 7 BRV. 3, 81 cp. GVS. I, 142. 8 BRV. 3, 80. 9 AV. passim; cp. ORV. 164, note 2. - - 10 ORV. 162 5; cp. DARMESTETER, Ormazd et Ahriman269 f. The Indo-Iranian meaning was according to BDA. 86 Herr (lord). " OLDENBERG, ZDMG. 39, 70, note 2. - - 12 On the etymology cp. v. BRADKE,ZDMG. 40, 3479- - X 3 Cp. PW. s. v. sura. - - H Cp ORV. 145; otherwise HVM. i, 83 ff. J 5 Cp. WACKERNAGEL, Altindische Grammatik i, xxn. 16 Cp. Slave , originally = captive Slav . */" Cp. AIL. 10913. 68. A. Vrtra 1. - - Of the individual atmospheric demons by far themost important and the most frequently mentioned is Vrtra, who is the chiefadversary of Indra and for whose slaughter that deity is said to have beenborn or grown (8, 785; I0, 55). Hence the most distinctive epithet of Indrais vrtrahan, Vrtra-slayer . This compound is analyzed in two passages ofthe RV.: May the Vrtra-slayer slay Vrtra (8, 78^) and Vrtra-slayer, slay theVrtras (8,179). Indra s conflict with Vrtra is also frequently referred to withvrtrahatya, slaughter of Vrtra and sometimes with vrtraturya^ conquestof Vrtra .

It has already been shown that Vrtra is conceived as having the formof a serpent ( 64). Hence he is without feet or hands (i, 32?; 3, 3o8) 2. His head, which Indra pierces, is mentioned several times (i, 52; 8, 6b. 652 ), as well as his jaws, into which Indra strikes his bolt (i, 526). Hishissing or snorting is sometimes referred to (8, 85 7; 5, 29 4 cp. i, 52. 6i 10; 6, i710). He has thunder at his disposal (i, 8o12), as well as lightning, mist, and hail (i, 32*3).

Vrtra s mother is called Danu and is compared with a cow (i, 32 9). This name seems to be identical with the word ddnu, which is several timesused as a neuter meaning stream and once as a feminine to designate thewaters of heaven 3. The same term is applied as a masculine, apparently in the sense of a metronymic, to Vrtra or the dragon (2, 12"; 4, 30?), as wellas to the demon Aurnavabha (2,n l8), and to seven demons slain by Indra(10, i2o6). The regular metronymic Danava is used five times to designatea demon combated by Indra and doubtless identical with Vrtra. Indra cast down the wiles of the wily Danava (2, n 10), he struck down the snortingDanava (5, 294), to release the waters (5, 321 ). Vrtra has a hidden (ninya) abode, whence the waters, when released byIndra, escape overflowing the demon (i, 3210). Vrtra lies on the waters(i, 121"; 2, ii 19) or enveloped by waters at the bottom (budhna) of therajas or aerial space (i, 526). He is also described as lying on a summit(sdnu), when Indra made the waters to flow (i, 8o5); or as having been castdown by Indra from lofty heights (8, 3*9). Vrtra has fortresses, which Indrashatters when he slays him (10, 89 7 J and which are ninety-nine in number(7, i9 5; 8, 82 2).DEMONS AND FIENDS. 68. VRTRA, VALA c. 159

There can be no doubt that the word vr-tra is derived from the root vr, to cover or encompass4 . Poets several times speak of Vrtra as having en compassed the waters, apo varivdmsam (2, 14% &c.) or vrtvl (i, 526j, or as

being an encompasser of rivers, nadl-vrt (i, 522; 8, i2 26 cp. 6, 30*; 7, 2i3). These are clearly allusions to the etymology of the name. There is also evidently a play on the derivation when it is said that Indra encompassed the encompasser , vrtram avrnot (3,433), or that in slaying Vrtra he uncovered (apa vr) the prison of the waters (i, 32". 5i 4). A similar notion is implied in a passage in which the (cloud) mountain (parvata) is described as being within the belly of Vrtra and Indra strikes the streams, placed in a covering (vavri), down declivities (cp. i, 576). Vrtra is also said to be an encloser (paridhi) of the streams (3, 336J.

It has been shown above that Indra s epithet vrtrahan was understood by the Vedic poets to mean not only slayer of Vrtra but also as slayer of Vrtras . This plural, which is of frequent occurrence in the RV. and is always neuter, sometimes appears in passages mentioning the names of various individual fiends (7, 19*; 10, 496). The result of Indra s conflict with the Vrtras is the release of the waters (7, 34^) or of the rivers (8, 85l8) which are encompassed , vrtdn (4, 42 ?). It is the Vrtras which, as well as the fiends, he is to smite as soon as born (6, 2<) 6) and to destroy which he has been produced by the gods (3, 49T ). With the bones of Dadhyanc he slew 99 Vrtras (i, 84 13 ) just as he shatters the ninety-nine forts of Vrtra (7,195).

The term Vrtras, which is regularly employed with the verb ban, to slay , also refers to terrestrial foes, as when Aryas and Dasas are distinguished as two kinds of Vrtras (6, 22 10. 33 3). There are, moreover, many passages in which it is quite as applicable to human enemies as to celestial demons. Then, however, it does not mean simply enemy , which is amitra (= inimicus) or satru (cp. 6, 732), but is employed with a side-glance at the demon Vrtra, much as the English word fiend in its present use, when applied to men, is suggestive of devil . This relation of meaning is the converse of that in dasa or dasyu, which first meant ffoe and then fiend . The use of vrtra in the plural, as it is then always neuter, can hardly be derived from a generali zation of the proper name Vrtra, but must be based on an earlier meaning such as obstruction , then obstructor . In the Avesta verethra means victory , which is, however, a secondary development of obstruction .

In the Brahmanas Vrtra is interpreted as the moon, which is swallowed by Indra identified with the sun, at new moon 5.

B. Vala6. This word occurs about twenty-four times in the RV. and is regularly connected with the release of the cows by Indra or his allies, especially the Angirases ( 54). Vala is a guardian of cows, whom Indra rent when he robbed Pani of his cows (10, 676 cp. 6, 392 ). He laments for his cows when taken by Brhaspati (10, 68 10 cp. 676). He has castles which were forced open by Indra (6, i8 15), fences which were pierced by Indra (i, 52 s), and an unbroken summit which was broken by Indra (6, 392 ). The TS. (2, i, 51 ) speaks of Indra having opened the hole (bila) of Vala and cast out the best beast in it, a thousand others following. There are, how ever, several passages in which the word is still unpersonified. The primary meaning in these cases seems to have been covering or cave (from the root vr, to cover). Thus the word is twice (i, 62 4; 4, 5o 5) used in appo sition with phaliga, the receptacle of the (atmospheric) waters (8, 32 25j and appears in the Naighantuka (i, 10) as a synonym of megha, cloud . Indra is said to have driven out the cows and opened (apa var) the vala (2, i43) or to have opened (apdvar) the aperture (cp. i,32XI ) of the vala containing

160 III. RELIGION, WELTL. WISSENSCH. u. KUNST. i A. VEDIC MYTHOLOGY.

cows (i, ii 5 ). The PB. (19, 7) speaks of the cave (vald) of the Asurasbeing closed with a stone. In several passages the word may have either the primary or the personified sense (i, 525; 2, 12 3; 3, 3410). It has probablythe latter in Indra s epithet valamruja, breaker of Vala , which occurs immediately after vrtrakhdda, destroyer of Vrtra (3, 45* cp. 2, 12*). The transition to the personified meaning appears in a passage (3, 3o10) in which Vala is spoken of as the stable (vraja) of the cow and as having opened (vi ara) for fear before Indra strikes. That the personification is not fully developed,is indicated by the action of Indra and others, when they attack Vala, beinggenerally expressed by bhidt to pierce , sometimes by dr, to cleave , Qiruj, to break , but not (as in the case of Vrtra) by han> to slay . The connexionof the verb bhid with the name of Vala is preserved in valabhid, which is afrequent epithet of Indra in post-Vedic literature. Here Vala is regarded as the brother of Vrtra, and the two are associated in Indra s compound epithet vala-vrtra-han, Slayer of Vala and Vrtra .

C. Other demon foes of Indra. Arbuda is mentioned seven times (twice oxytone, five times proparoxytone) in the RV., always as an adversaryof Indra. He is a wily beast, whose cows Indra drove out (8, 39). Indracast him down (2,n 20. 14 cp. 8, 323), trod him down with his foot (i, 5i6), pierced him with ice (8, 322) or struck off his head (10, 6;12). He is mentioned two or three times with Vrtra (or Ahi) and appears to be cognate in nature to him 7.

Visvarupa 8, the son of Tvastr, is a three-headed demon slain by bothTrita and Indra, who seize his cows (10, 88- 9). He is mentioned simply byhis patronymic Tvastra in two or three other passages, in which he is de scribed as rich in horses and cattle (10,7 63) and is said to have been deliveredover by Indra to Trita (2, ii J 9; cp. pp. 61. 67). In the TS. (2, 5, i1) Visva rupa, though related to the Asuras, is spoken of as Purohita of the gods 9. In the Mahabharata (5, 22f.) the three-heated son of Tvastr and Vrtraare identical.

Svarbhanu 10is a demoniac (asura) being mentioned four times in onehymn of the RV. (5, 40). He is described as eclipsing the sun with darkness. Indra fought against his wiles and Atri put the eye of the sun (back)in heaven. This demon is also mentioned several times in the Brahmanas.In post-Vedic mythology his place is taken by Rahu. The name appears to mean withholding the light of the sun .

Urana, a demon slain by Indra and described as having ninety-ninearms, is mentioned only once (2, 144).

i BREAL, Hercule 8799; BRV. 2, 196208; ORV. 1356; ZDMG. 50, 665 f. 2 Cp. Agni in 4, i" cp. 2, 23. 3 BRV. 2, 220 ; cp. OLDENBERG, SEE. 46, 123 ; according to PW. and GW. the words are distinct - - 4 Cp. PERRY, JAOS. n, 135; Vrtra = Restrainer HRI. 94. 5 HRI. 197. _ 6 p\y. ; GW. s. v. vala\ BRV. 2, 319 21. 7 Cp. GW. 8 Cp. HVM. i, 519. 5312. 9 Cp. OST. 5, 230-2.

10 IS. 3, 164 f.; LRV. 5, 508; BRV. 2, 468; OLDENBERG, ZDMG. 42, 213; HVM.i, 464. 507, n. i; LANMAN, FaR. 187 90.

69. Individual Dasas. A. Susna 1. This fiend, who is mentionedabout forty times in the RV., is the chief enemy of Kutsa, for or with whomIndra vanquishes him (4, i6 12; 5, 299, &c.). He is horned (i, 3312). He haseggs (8, 4o 10- 1X), i. e. a brood (cp. 10, 22"), from which it may be inferredthat he is a serpent. He is described as hissing (svasana-. i, 545)2. Heis six times spoken of as asusa, a term which is otherwise only once appliedto Agni and perhaps means devouring 3. He has strong forts (i, 51") or afort (4,3oT 3), which is moving (8, i 28). Indra releases the waters in shatteringSusna s forts (i, 51"), obtains the receptacle of waters (krivi) in smiting

DEMONS AND FIENDS. 69. SUSNA, SAMBARA, &c. 161

Susna (Val. 38), or wins heavenly (svarvafiJi) waters when he destroys the brood of Susna (8, 40T0). The name of Susna is four times accompanied by the epithet kuyava, causing bad corn or harvest . In the two passages in which this word is used independently as the name of a demon (i, io38. io43), it may refer to Susna. The result of the conflict between Indra and Susna is not always the release of the waters, but is als9 the finding of the cows (8, 85 17), or the winning of the sun (cp. 58). Susna in his conflict with Indra moves in darkness, is a son of mist , miho napdt, and a Danava (5? 324)- In the Kathaka (IS. 3, 466) Susna is called a Danava who is in possession of the amrta. The above evidence seems to point to Susna having been a demon of drought from the beginning rather than a reminiscence of some historical human foe. This view is supported by the etymological meaning which must be either hisser (from the root svas, sus) or scorcher (from sus, to dry ).

B. Sambara. The name of this fiend occurs about twenty times in the RV. He is mentioned along with others, chiefly Susna, Pipru (i, ioi 2. io38; 2, i96; 6, i8 8), and Varcin., Indra was re-inforced by the Maruts in the fight against the dragon and Sambara (3, 47 4). Indra shook the summit of, heaven when he cut down Sambara (1,54*). He found Sambara dwelling in the mountains (2, I2 11) and struck him down from the mountain (i, 130?; 6, 26 s). He struck down from the great mountain the Dasa ^Sambara, the son of Kulitara (4, 30^). He struck down from the height Sambara, who thought himself a little god (7, i8 20). Sambara is often said to have forts, ninety (1,1307), generally ninety-nine (2,i96, &c.), or a hundred (2, i46, &c.). The word sambara once occurs in the neuter plural, meaning the forts of Sambara 4. These Brhaspati is said to have cleft and then to have entered the mountain rich in treasure (2, 242). Indra vanquishes Sambara in the interest of Atithigva (i, 5i6), but generally of Divodasa (2, ig6, &c.), and sometimes of both (i, 130?; 4, 26 3). The two names are usually thought 5 to refer to the same person, but this is doubted by BERGAiGNE 6.

C. Pipru. This fiend, mentioned eleven times in the RV., is the enemy of Indra s protege (Val. i 10) Rjisvan, who offers Soma to Indra and is aided by him in the conflict (5, 29"; 10, 99"). Indra with Rjisvan (i, IOI T - 2; 10, i38 3) or for him (4, i6 13; 6, 2o 7) conquered Pipru. The fiend, who has the wiles of Ahi, possesses forts which are shattered by Indra (i, 51$; 6, 2o 7). When Indra slew the Dasa Pipru as well as some other rarely mentioned beings, he shed the waters (8, 322 ). When the sun unyoked his chariot in the midst of the sky, the Aryan found a match for the Dasa: Indra acting with Rijisvan, shattered the strong forts of the wily Asura Pipru (10, 1383). He delivered the wild beast (mrgaya) Pipru to Rjisvan, overthrew 50000 blacks, and rent the forts (4, i6 3). With Rjisvan he drove out those who have a black brood 7 (i, ioi 1 ). Since Pipru is called an Asura as well as a Dasa, it is doubtful whether he represents a human foe with a historical foundation, as some scholars think 8. The name has the appearance of a Sanskrit word as a reduplicated derivative of the root par or pr (like si-sn-u from \fsan) 9, possibly meaning resister , antagonist .

D. Namuci I0 is mentioned nine times in the RV. besides several times in the VS., TB., and SB. He once receives the epithet asura, demoniac , in the RV. (10, 13 i*; SB. 12, 7, i 10) and is called an Asura in later Vedic texts. He is also spoken of as a Dasa in three or four passages of the RV. (5 37 8> &c.) and once as wily (i, 53 7 ). In vanquishing Namuci Indra is twice associated with Nam! Sapya as his protege (i, 53 7; 6, 2o6). Namuci is slain like several other demons (2, 148; 7, 195) Or struck down (i, 53") by Indo-arische Philologie. III. 1 A. \

1 62 III. RELIGION, WELTL. WISSENSCH. u. KUNST. i A. VEDIC MYTHOLOGY.

India. Indra destroyed a hundred castles, slaying Vrtra and Namuci (7, i9 5). The characteristic feature about the conflict is that Indra twirls ( }fmath) off the head of Namuci (5, 30; 6, 2o6), while he is said to pierce \rbhid) that of Vrtra. Otherwise Indra is described as having twisted (uartayd) the headof Namuci (5, 307) or to have twisted it off with the foam ofwater (8, 14 X 3). TheBrahmanas also refer to Indra s cutting off Namuci s head with the foam ofthe waters 11. In one passage of the RV. (10. 1314-5) Indra is described as having drunk wine beside the demoniac Namuci, when the Asvins aided andSarasvati cured him (cp. p. 87).

The etymology of the name is according to Panini (6, 3, 75) na-muci,not letting go . In that case it would mean the demon withholding the waters I2. E. Dhuni and Cumuri 13. The Dasa Cumuri is mentioned six times, with one exception always along with Dhuni. The closeness of the associationof these two is shown by their names once appearing as a dual compound(6, 2o T 3). Indra sent them to sleep (2, i5 9; 6, 20^; 7, i94)^rhe same beingsaid of Cumuri alone (6, 266). Along with Sambara, Pipru, Susna,, they werecrushed by Indra, so that their castles were destroyed (6, iS 8). They weresent to sleep or overcome by Indra (10, ii39) in favour of Dabhlti, whopressed Soma for him (6, 20*3) and who was rewarded by the god for his faith (6, 266). Without any mention of the two fiends, Indra is also said to have sent to sleep for Dabhlti 30000 Dasas (4, 3o21) and to have boundthe Dasyus for him without cords (2, i3 9).

Dhuni means Roarer (}/ dhvari), the word being frequently also usedin the RV. as an adjective in the sense of roaring, raging . Cumuri on theother hand looks like a borrowed aboriginal name 14 .

F. V arc in and others. Varcin is mentioned four times, always withSambara. He is called an Asura (7, 99$), but he and Sambara together aretermed Dasas (6, 472I). Indra is said to have shattered the hundred forts of Sambara and to have dispersed or slain the 100000 warriors of the DasaVarcin (2, i46; 4, 30I 5). The name appears to mean shining , from varcas,brilliance .

Several others, whose names occur only once, are mentioned, along withVala, Susna, Namuci and other fiends, as vanquished by Indra. Such areDrbhika, Rudhikra (2,14^5), Anarsani 15, Srbinda (8,322), and Ilibisa (1,3312). They probably preserve a historical reminiscence of prominent terrestrial foes. For the last two of these names have an un-Aryan appearance; nor does it seem likely that original individual demons should have received names whichdo not designate a demoniac attribute like the appellations Vrtra, Vala,and Susna.

i KHF. 52 ff.; BRV. 2, 333-8; GVS. 2, 163 ff.; HVM. i, 516; ORV. 155. 15861. – 2 Cp. ysvas and svasatha applied to Vrtra. – 3 Cp. ORV. 159. - 4 Perhaps through the influence of the neut. pi. vrtrani. – 5 PW., GW., OLDEN

BERG, ZDMG. 42, 210. 6 BRV. 2, 3423. 7 Ace. pi. fern.: = waters, GW.s. v. krsnagarbha. 8 LRV. 3, 149; EDA. 95; ORV. 155. 9 BRV. 2, 349, but with the sense of filler or rescuer . o LRV. 5, 145; BRV. 2, 3457; LANMAN,JAS. Bengal 58, 2830; Sanskrit Reader 375b; BLOOMFIELD, JAOS. 15, 14363;OLDENBERG, Gottinger Nachrichten 1893, 3429; ORV. 16 1. - - n BLOOMFIELD,JAOS. 15, 1556. 12 Cp. KUHN, KZ. 8, 80. 13 BRV. 2, 350; ORV. 157. - 14 WACKERNAGEL, Altind. Gr. i, xxn. 15 Cp. JOHANSSON, IF. 2,45; PERRY, whotreats of all the demons combated by Indra, JAOS. n, 199 205.

70. A. Raksases. By far the most frequent generic name in theRV. for terrestrial demons or goblins1, enemies of mankind, is raksas. It is mentioned (upwards of fifty times) both in the singular and plural, nearlyalways in connexion with a god, who is invoked to destroy or praised for

DEMONS AND FIENDS. 70. RAKSASES. 163

having destroyed these demons. In two hymns of the RV. (7, 104; 10, 87) which deal with the Raksases, the much less common terms ydtu or ydtu dhana (strictly speaking sorcerer )2 alternate with, and in some verses appear to be used in the same sense as, raksas. As the latter word designates evil spirits in general (especially in the YV.), raksas here perhaps expresses the genus and ydtu the species 3 .

These demons have the form of dogs, vultures, owls, and other birds (7, 104.2 22). Becoming birds they fly about at night (ib.l8). Assuming the form of a brother, husband, or lover, they approach women and desire to destroy their offspring (10, 162$). They also lie in wait for women in the shape of a dog or an ape (AV. 4, 37IX). Thus they are dangerous during pregnancy and childbirth (AV. 8, 6). They prowl around the bride at wed dings, and little staves are therefore shot into the air to pierce the eye of the Raksases (MGS. i, 10). The AV. gives the most detailed account of the appearance of the Raksases. They have mostly human form, their head, eyes, heart, and other parts being mentioned; but they have frequently some kind of monstrous deformity, being three-headed, two-mouthed, bear-necked, four-eyed, five-footed, fmgerless, with feet turned backwards, or with horns on their hands (AV. 8, 6; HGS. 2, 3?). Blue and yellow or green demons are also spoken of (AV. 19, 22 4<5)4. They are further described as male and female, having families and even kings (AV. 5, 22 12; HGS. 2, 3"); and they are mortal (AV. 6, 322 &.). The Yatudhanas eat the flesh of men and horses, and drink up the milk of cows (10, 87 l6 - 17). In order to satisfy their greed for flesh and blood the Raksases attack men, usually by entering them. Agni is besought not to let the Raksas enter (d vis} into his worshippers (8, 4920), and the AV. des cribes a demon of disease, which flies about, as entering into a man (AV. 7, 76 4). These evil spirits seem chiefly to have been regarded as entering

by the mouth, especially in the process of eating and drinking (AV. 5, 296 ~8), but also by other entrances (AV. 8, 6 3). When once within they eat and lacerate a man s flesh and cause disease (AV. 5, 295-10). The Raksases are also said to produce madness and take away the power of eloquence (AV. 6, in 3; HGS. i, 1 5s). Human dwellings are invaded by them (KS. I359). Some of these spirits are described as dancing round houses in the evening, braying like donkeys, making a noise in the forest, laughing aloud, or drinking out of skulls (AV. 8, 610 - " 4; HGS. 2, 3?). The time of the Raksases is the evening or night (7, io4l8).s In the east they have no power, because they are dispersed by the rising sun (TS. 2, 6, 6 3). A falling meteor is regarded as an embodiment of a Raksas (KS. 1269). It is especially the dark time of new moon that belongs to evil spirits, as to the souls of the dead (AV. i, i6 J; 4, 36 3). The sacrifice is peculiarly exposed to their attacks. Thus the RV. speaks of Raksases that have produced taints in the divine sacrifice and of Yatus that throw the offering into confusion (7, io4l8> 2I). They are haters of prayer (10, i82 3). Agni is besought to burn them in order to protect the sacrifice from curse (i, 76 3 ). The AV. contains a spell meant to nullify the sacrifice of an enemy through the wiles of Yatudhanas and of the Raksas (AV. 7, 7o2 ). These evil spirits also obtrude themselves at the sacrifice to the dead in the form of the souls of ancestors (AV. 18, 228 cp. VS. 2, 29)6. In post-Vedic literature this notion of the Raksases (there often also called rdksasd) dis turbing the sacrifice is still familiar.

Agni, being the dispeller of darkness as well as the officiator at the sacrifice, is naturally the god who is oftenest opposed to them and who is 11*

1 64 in. RELIGION, WELTL. WISSENSCH. u. KUNST. i A. VEDIC MYTHOLOGY.

frequently invoked to burn, ward off or destroy them (10, 87 3- 6, &c.) 7 . Inthis capacity he (as well as some other deities) receives the epithet ofraksohan, Raksas-slayer .

These evil spirits injure not only spontaneously but also at the insti gation of men. Thus the RV. speaks of the yoker of Raksases , raksoyuj(6, 62 9), and refers to the Raksas and the Yatu of sorcerers (7,104^;8, 6o 20). One suffering from hostile sorcery drives away the Raksases bysacrificing to Agni Yavistha (TS. 2, 2, 3*), and in a hymn of the AV. (2,24)demons are called upon to devour him who sent them.

As a designation of demons raksas is both masculine as an oxytone andneuter as paroxytone (in the latter case meaning also injury ). It may bederived from the root raks to injure8, which occurs in only one verbal formin the AV. (cp. also rksay injurious ). It is, however, possibly connectedwith the ordinary root raks to protect9. In this case it must have meant

that which is to be warded off . BERGAIGNE, however, thinks it may originallyhave signified (avaricious) guardian of celestial treasure. B. Pisacas. A third and important class of goblins are the Pisacas.The name occurs only once in the RV. as a singular in the form of pisdci(J > I 33 5)- Indra is here invoked to crush the yellow-peaked (pisangabhrstim)watery (ambhrnam} Pisaci and to strike down every Raksas. In the TS.(2, 4, i1 ) the three hostile groups of Asuras, Raksases, and Pisacas are opposedto the three classes of gods, men, and Pitrs. The Pisacas would thereforeseem to have been specially connected with the dead. They are frequentlyspoken of as kravyad, eaters of raw flesh or corpses (AV. 5, 299 &c.), aterm which may be regarded as a synonym of Pisaca 10. Agni is besoughtto restore to the sick man the flesh which the Pisacas have eaten away(AV. 5, 295). They were thus apparently a kind of ghoul. Pisacas are alsospoken of as shining in water (AV. 4, 20?. 3710)", or infesting humandwellings and villages (AV. 4, 368). A lesser group of demons, mentioned about a dozen times in the RV.and frequently in later Vedic texts, are the Aratis 12, a personification ofilliberality (a-rati) and, owing to the gender of the word, always feminine.A group of injurious demons, the Druhs, both male and female, is referredto about twelve times in the RV. They are Indo-Iranian, their name occurringin the Avesta as druj ( 5, p. 8).

Goblins of various kinds are usually conceived as forming an indefinitecrowd, but are sometimes thought of as pairs. The latter constitute a classnamed Kimidin, already mentioned in the RV. (7, io423; 10, 87 24) 13. The nature of the spirits which surround the everyday life of man consists in injury, and that of their various species in a particular kind of injuryusually indicated by their names. They are as a whole unconnected withphenomena or forces of nature, seeming partly at least to be derived fromthe spirits of dead enemies 14. Less personal than the demons mentionedabove and probably due to a more advanced order of thought, are the hostilepowers which are conceived as a kind of impalpable substance of disease,childlessness, guilt, and so forth, which flying about in the air produce in fection, and to deflect which to enemies is one of the chief tasks of sorceryI5 . Some of these terrestrial spirits are, however, not injurious, but areregarded as helping at the harvest or weaving long life for the bride, whileothers, with Arbudi at their head, assist in battle by striking terror into thefoe (AV. 3,24. 25 ; 14, i 45; u, 912)-

i BRV. 2, 21619; ORV. 262 73.2 Yatu in the Avesta = sorcery andsorcerer : Sp.AP. 21822. 3 Cp. ORV. 263, note I. 4 HOPKINS, AJP. 1883,

ESCHATOLOGY. 71. DISPOSAL OF THE DEAD. 165

p. i^s. 5 ORV. 269. 6 Cp. CALAND, Altindischer Ahnencult, Leiden 1893, p. 3. 4. - - 7 Cp. HlLLEBRANDT, ZDMG. 33, 248 51.- - PW., GW. – 9 Cp. BRV. 2, 218; WHITNEY, Sanskrit Roots, s. v. raks * ORV. 264 note. " Cp. ROTH, FaB. 978. Cp. HILLEBRANDT, 1. c." – J 3 WEBER, IS. 13, 183 ff. - M ORV. 602; cp. ROTH, FaB. 98. 15 Cp. RV. 10, 10312; KS. 14, 22; IS. 17, 269.