________________
632
HYMNS OF THE ATHARVA-VEDA.
in XI, 9, and especially XI, 10 with a third, Trishamdhi, •Three-joints,' who is evidently the personification of a three-jointed weapon (vágrena trishamdhinâ in XI, 10, 3 and 27). Cf. the trishamdhi ishu, or the trikânda ishu, 'threejointed arrow,' in Ait. Br. I, 25, 5; III, 33, 5; Sat. Br. II, 1, 2, 9. Further, the employment of the two hymns (XI, 9 and 10) in the Kausika renders it possible to assume that all three divinities are personifications of peculiar weapons, or machines employed in the rough warfare of the time. The warlike practices in question (Kesava and Sayana, gayakarmâni) are described, Kaus. 16, 21-26, as follows:
21. 'With the two hymns, XI, 9 and 10 (the king's chaplain, the purohita), exhorts (the warriors) in accordance with the indications (of the hymns). 22. For sacrifice he employs “speckled gheel." 23. He next performs the practices which end with the act of handing over (the bow), and the practices of scattering (snares and traps in the way of the enemy). 24. Along with the scattered (snares, &c.) he places three-jointed weapons (trishamdhini), weapons that have the form of bolts (vagrarûpâni), and weapons that have the form of arbudi 3. 25. A white-footed (cow) is anointed with the dregs of ghee and fastened with a rope of darbha-grass to the staff which serves the king to rest upon (?). 26. A second (white-footed cow) is driven (toward the enemy).' The last two Sûtras bristle with
1 CF. XI, 10, 19, Speckled ghee' is ghee mixed with sour milk. See the Pet. Lex. s. v. prishadâgya.
• They are given in detail, respectively at Kaus. 14, 8-11 (cf. the introduction to VI, 97), and 14, 28-9.
: Dârila : The trishamdhîni are for cutting (khedâya), the vagrarûpâni are for breaking (bhedâya), the arbudirûpâni are for bringing to fall (pâlâya). To these vague statements may be added the following, vagrarûpâni pâmduramgakapalakartrikâ shashtikatushkam arbuder eva rûpam yeshâm vartulâni. And further all are made of brass, all are tied with ropes.' They would seem to be destructive instruments placed in the way of the enemies' attack. Sâyana explains trisamdhîni (!) as lohamayâni pâtrâni, 'brazen vessels.' Kesava offers nothing of consequence.
Digized by Google
