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ON HUMAN SACRIFICES IN THE
intended for a sacrifice, but stolen by Indra. Sunahśepha is accordingly conveyed to the place of sacrifice, and being dressed in red garments and decorated with garlands of red flowers, is bound to the stake. By the advice of Viśwámitra he prays to Indra and Agni with two sacred verses (gáthás, according to Schlegel's edition; richas, in Gorresio's) communicated to him by the Rishi, and Indra bestows upon liim long life, whilst at the same time the king is not disappointed of his reward. This version of the legend leaves it doubtful whether an actual sacrifice of the victim, or one only typical, is intended.
The reference made in the Rámáyana to the sacred verses by which Sunahsepha propitiated Indra, might lead us to expect some account of the transaction in the text of the Veda; and accordingly, in the first Ashtaka of the Rig-veda the sixth section contains a series of seven hymns, attributed to Sunahśepha, who addresses different divinities in succession. The object of his prayers is not, however, very decidedly pronounced, and in many respects they resemble those of any other worshipper soliciting food, wealth, cattle, and long life; and although liberation from bonds is asked for, yet the text itself intimates that these are only figurative, being the fetters of sin. Neither does it appear that any of the deities called upon to rescue
jitam. Schlegel's edition also has a passage to the same purport, that the stolen victim is to be recovered, or a man substituted in its place, and virtually, therefore, the two editions agree, although not exactly in words.
