also called hari-sipra, the ruddy-jawed (x. 96, 4, 9, 12); hari-keśa, the ruddy- or golden-haired (x. 96, 5, 8); hari-śmaśāru,157 the ruddyor golden-bearded, or moustached (x. 96, 8; x. 23, 4). His beard is violently agitated when he is exhilarated, or puts himself in motion (ii. 11, 17, pradodhuvat śmaśrushu prināṇaḥ; x. 23, 1, pra śmaśru dodhuvat). 158 His whole appearance is ruddy or golden (hari-varpas, x. 96, 1ff., where the changes are rung upon the word hari). He is sometimes also described as hiranyaya, golden (i. 7, 2; viii. 55, 3), and as having golden arms (hiranya-bāhu, vii. 34, 4); and sometimes as of an iron hue, or frame (āyasa) (i. 56, 3; x. 96, 4, 8). His arms are long and far-extended (vi. 19, 3, pṛithū karasnā bahulā gabhastī; viii. 32, 10, sripra-karasna; viii. 70, 1, mahāhastin). 159 But his forms are endless; he can assume any shape at will (iii. 38, 4, viśvarupo amṛitāni tasthau; iii. 48, 4, yathāvaśam tanvam chakre esha; iii. 53, 8, rūpam rūpam maghavā bobhavīti māyāḥ kṛinvānas tanvam pari svām; vi. 47, 18, rūpam rūpam pratirūpo babhūva tad asya rūpam pratichakshanāya | Indro māyābhiḥ pururupaḥ iyate).

(3) His chariot and horses.

Carrying in his hand a golden whip (kaśā hiranyayi, viii. 33, 11), he is borne on a shining golden car, with a thousand supports (vi. 29, 2, a rathe hiranyaye rathesthāḥ; viii. 1, 24 f., rathe hiranyaye; viii. 58, 16, ā ratham tishṭha hiranyayam sahasrapādam), which moves more swiftly than thought (x. 112, 2, yas te ratho manaso javīyān ā Indra tena somapeyāya yāhi), and is drawn by two 160 tawny (hari, ruddy, or

157 I suppose this is the same as hiri-smaśru applied to Agni in R.V. x. 46, 5 (instead of which the Sama-veda in the parallel passage reads harismaśru. In R.V. ii. 2, 5, Agni is called hiriśipra, which Sayana interprets to mean either harana-sʻilahanu, "he whose jaws carry away," or diptoshnisha, "with flaming head-dress.”

158 A beard is also assigned to Pushan, who similarly shakes it (x. 26, 7). 159 In a verse which does not occur in the Rig-veda, the Sama-veda, ii. 1219, thus describes Indra's arms: Indrasya bahū sthavirau yuvānāv anādhṛishyau supratīkāv asahyau | tau_yunjita prathamau yoge agate yābhyām jitam asurānām saho mahat | "When the occasion arrives may Indra employ first those arms strong, youthful, unassailable, well-shaped, unconquerable, with which the great power of the Asuras was overcome."

160 In ii. 18, 4-7 Indra is invited to come with two, four, six, eight, ten, twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety, or a hundred horses (compare viii. 1, 9) to drink the soma-juice. In iv. 46, 3, a thousand horses are said to convey

golden) steeds, snorting, neighing, and irresistible (i. 30, 16, śaśvad Indraḥ popruthadbhir jigāya nānadadbhiḥ śāśvasadbhir dhanāni; i. 81, 3, madachyutā hari),161 with flowing golden manes, keśinā (i. 10, 3; i. 82, 6; viii. 17, 2; hiranya-keśyā, viii. 32, 29; viii. 82, 24), with hair like peacock's feathers (iii. 45, 1 (=A.V. vii. 117, 1), ā haribhir yāhi mayūra-romabhiḥ), and peacock's tails (mayūraśepyā, viii. 1, 25), which rapidly traverse vast distances (ii. 16, 3, yad āśubhiḥ patasi yojanā puru), and transport him as a hawk is borne by its wings (viii. 34, 9, ā tvā madachyutā harī śyenam paksheva vakshataḥ). His car and horses appear to have been formed by the Ribhus (i. 111, 1, Takshan ratham suvṛitam vidmanā 'pasas takshan hari Indravāhā vṛishanvasū | takshan pitṛibhyām ribhavo yuvad vayaḥ; v. 31, 4, anavas te ratham aśvāya takshan). The following are some of the other texts which refer to Indra's chariot and horses: i. 6, 2; i. 16, 1, 2 (where the horses are called sun-eyed, surachakshasaḥ); i. 55, 7; i. 84, 6; i. 101, 10; ii. 11, 6; viii. 13, 11, 27; x. 44, 2. He is also said to be borne by the horses of the Sun (x. 49, 7, aham sūryasya pari yāmi āśubhiḥ pra etasebhir rahamānaḥ ojasā), or by those of Vata, the wind (x. 22, 4–6, yujāno aśvā Vatasya dhuni devo devasya vajrivaḥ). 162 The same deity, Vayu, the wind, is said to have Indra for his charioteer, or companion in his car (iv. 46, 2; iv. 48, 2, Indra-sarathi; vii. 91, 6, Indra-vāyū saratham yātam arvāk). The horses of Indra are declared to be yoked by the power of prayer (i. 82, 6, yunajmi te brahmanā keśinā harī; ii. 18, 3, hari nu kam rathe Indrasya yojam āyai sūktena vachasā navena ; iii. 35, 4, brahmanā te brahmayujā yunajmi harī sakhāyā sadhamādā āśū; viii. 1, 24, brahmayujo harayaḥ; viii. 17, 2, brahmayujā hari; viii. 2, 27; viii. 45, 39, à te etā vachoyujā harī gribhne; viii. 87, 9, yunjanti hari ishirasya gāthayā urau rathe uruyuge | Indravāhā vacho-· yujā), which is no doubt only another mode of saying that it is in con

Indra and Vayu (compare vi. 47, 18). In viii. 1, 24, Indra's horses are said to be a thousand and a hundred. From such a text as iii. 35, 7, where Indra is informed that food has been provided for his horses, as well as soma-juice to fill his own belly (verse 6), it would appear that the worshipper had a perfect assurance of the god's presence. In another place, however (x. 114, 9), the enquiry is made (among several others denoting difficulty and mystery), "Who has perceived the two horses of Indra?" (hari Indrasya ni chikāya kaḥ svit | ).

161 On the sense of the word madachyut see Müller's Trans. of the R.V. i. 118 f. 152 Compare Psalms, 18, 10; 104, 3.

sequence of the importunity of his worshippers that he makes ready his chariot to come and receive their oblations and fulfil their desires.

(4) His thunderbolt and other weapons and instruments.

The thunderbolt of Indra is generally described as having been fashioned for him by the Indian Hephaistos, Tvashtri, the artificer of the gods (i. 32, 2: Tvashṭā asmai vajram svaryam tataksha; i. 61, 6, asmai id u Tvashṭā takshad vajram svapastamam svaryam raṇāya; i. 85, 9, Tvashța yad vajram sukṛitam hiranyayam sahasrabhṛistim svapāḥ avarttayat | v. 31, 4, Tvashță vajram dyumantam takshat; vi. 17, 10, adha Tvashță te mahe ugra vajram sahasrabhṛishṭim vavṛitat śatāśrim | x. 48, 3, mahyam Tvashță vajram atakshad āyasam); but according to other texts it appears to have been made and given to Indra by Kavya Uśanas (i. 121, 12, yam te Kāvyaḥ Uśanā mandinam̃ dād vṛittrāhaṇam pāryaṁ tataksha vajram; v. 34, 2, sahasrabhṛishțim Usanā vadham yamat).163 Its natural mode of production is alluded to in viii. 89, 9, where it is said: "The thunderbolt lies in the (aerial) ocean, enveloped in water" (samudre antaḥ sayate udnā vajro abhīvṛitaḥ). This thunderbolt is sometimes styled golden, hiranyaya (i. 57, 2; i. 85, 9; viii. 57, 3; x. 23, 3), sometimes ruddy, harita (x. 96, 3); but it is also described as being of iron, ayasa (i. 52, 8; i. 80, 12; i. 81, 4; i. 121, 9; viii. 85, 3; x. 48, 3; x. 96, 3; x. 113, 5); sometimes it is represented as fourangled, chaturaśri (iv. 22, 2), sometimes as hundred-angled, śatāśri (vi. 17, 10), sometimes as hundred-jointed, sataparvan (i. 80, 6; viii. 6, 6; viii. 65, 2; viii. 78, 3), 164 and sometimes as having a thousand points, sahasrabhṛishți (i. 80, 12; i. 85, 9; v. 34, 2; vi. 17, 10). Indra is in one place (i. 55, 1) represented as sharpening his thunderbolt, as a bull his horns (śisite vajram tejase na vamsagaḥ). In viii. 59, 2, the thunderbolt put into Indra's hand is compared to the sun placed in the sky (dive na sūryaḥ). In other passages this god is spoken of

163 The Ait. Br. iv. 1, says: devāḥ vai prathamena ahnā Indrāya vajram samabharan | tam dvitīyena ahnā asinchan | tṛitīyena ahnā prāyachhan | tam chaturthe ahan prāharat | "The gods provided the thunderbolt for Indra by the first day's (ceremony). By the second day's they moistened it. By the third day's they gave it to him. On the fourth day he hurled it." See Prof. Haug's Trans. p. 255.

164 Compare A.V. iv. 37, 8: bhīmāḥ Indrasya hetayaḥ śatabhṛishṭīr ayasmayiḥ; and the next verse, which is the same, with the substitution of hiranyayiḥ for ayasmayiḥ; and A.V. viii, 5, 15.

as armed with a bow and arrows (viii. 45, 4; viii. 66, 6, 11; x. 103, 2, 3). His arrows are described as golden (viii. 66, 11), as having a hundred points, and as being winged with a thousand feathers (viii. 66, 7). Indra is also declared to carry a hook (ankuśa). Thus in viii. 17, 10, it is said: dirghas te astu ankuso yena vasu prayachhasi | yajamānaya sunvate "May the hook be long wherewith thou reachest wealth to the worshipper who offers oblations." And similarly in Atharva-veda, vi. 82, 3, yas te ankuśo vasudāno bṛihann Indra hiranyayaḥ | tenā janiyate jāyām mahyam dhehi sachipate | "With that great golden hook of thine which confers wealth, o lord of power (Indra), reach a wife to me who am longing for one." 165 Another text in which this word occurs is R.V. x. 134, 6 (= Sāmā-veda ii. 441): dirgham hi ankuśam yathā śaktim bibharshi mantumaḥ | pūrvena maghavan padā ajo vayām yatha | "Thou, o wise (Indra), carriest a long hook like a spear, and (holdest fast therewith), as a goat (catches) a branch with its fore foot." The word is also found in x. 44, 9: "I carry to thee this well-made goad, wherewith, o magnificent god, thou mayest rend the Sapharuj demons" 166 (imam bibharmi sukṛitam te ankuśaṁ yena ārujāsi maghavan śaphārujaḥ).

Another instrument of warfare, a net, is assigned to Indra in the A.V. viii. 8, 5 ff.: antariksham jālam āsīj jāladanḍā diśo mahīḥ | tenābhidhāya dasyūnām sakraḥ senām apātayat | 6. Brihad hi jalam brihataḥ śakrasya vājinīvataḥ | tena śatrūn abhi sarvān nyubja yathā na muchyātai katamaśchana eshām | 7. Brihat te jālam bṛihataḥ Indra śūra sahasrarghasya sataviryasya | tena sahasram ayutam ni arbudam jaghana sakro dasyūnām abhidhāya senayā | 8. ayam loko jālam āsīt sakrasya mahato mahān | tenāham Indrajālena amūms tamasā 'bhi dadhāmi sarvān |

165 In these passages I follow Roth's explanation of ankusa, as given in his Lexicon, 8.0. In his translation of this passage from the A.V. in Indische Studien v. 241, Professor Weber understands the word (ankuśa) of a goad with which cattle are driven. In A.V. vii. 115, 1, Ill fortune, Pāpī Lakshmī, is said to be drawn or driven away with an iron hook (ayasmayena ankena).

166 I am indebted to Professor Aufrecht for pointing out the sense of this verse, as well as of the preceding. S'aphāruj seems to mean a demon, or an animal that destroys with its hoofs. The word occurs also in x. 87, 12, where it is an epithet of Yatudhāna, a demon, and appears to refer to some goblin which was conceived to tear with its hoofs.

"The air was a net, and the great quarters of the sky the poles of the net. With it Sakra (or the powerful god) enveloped the army of the Dasyus, and cast them down. 6. Great is the net of the great Sakra, bestower of food. With it so overwhelm all the foes that not one of them may escape. 7. Great is thy net, o heroic Indra, who art great, and a match for a thousand, and equalling the strength of a hundred foes. Sakra, with his host, slew a thousand, ten thousand, a hundred millions of the Dasyus, enveloping them in it. 8. This world was the great net of the great Sakra. With this net of Indra I envelope them ́all in darkness.” 167

(5) His love of soma-juice.

Invoked by his mortal worshippers, Indra obeys the summons, and speedily arrives in his chariot to receive their offerings. He finds food provided for his horses (iii. 35, 7, stirnam te barhiḥ sutaḥ Indra somaḥ kṛitā dhānā attave te haribhyam), and large libations of soma-juice are poured out for himself to quaff. He becomes exhilarated by these libations, which are also frequently described as stimulating his warlike dispositions and energies, and fitting him for his other functions, even for supporting the earth and sky (ii. 15, 2: avamśe Dyām astabhāyad bṛihantam. . . . sa dhārayat Prithivīm paprathat cha somasya tā made Indraś chakāra). The following are a few of the numerous passages which refer to this worship of Indra: i. 4, 8; i. 32, 3; i. 80, 1 f.; i. 84, 1 (where the poet hopes the draught may fill him with strength, as the sun fills the air with his rays: ā tvā pṛinaktu indriyam rajaḥ sūryo na raśmibhiḥ), 4 (where it is said to be an "immortal stimulant "-amartyam madam); ii. 15, 1, 2; ii. 19, 1 f.; ii. 21, 1; iii. 36, 3; iii. 40, 1 ff.; iii. 42, 1 ff.; vi. 23, 1, 5, 6; vi. 27, 1 f.; vi. 29, 4; vii. 22, 1 f.; vii. 29, 1 f.; viii. 3, 1; viii. 81, 5, 6; x. 104, 1 ff.; etc., etc. The gods are described as all hastening eagerly to partake of this beverage, viii. 2, 18 (yanti pramādam atandrāḥ); viii. 58, 11: apād Indro apād Agnir viśve devāḥ amatsata | “Indra has drunk, Agni has drunk; all the gods have become exhilarated;"' 168

167 Compare A.V. xix. 66, 1: ayojālāḥ asurāḥ māyino 'yasmayaiḥ pāśair ankino ye charanti | tāms te randhayāmi harasā Jātavedaḥ sahasrabhṛishṭiḥ sapatnān praminan yahi vajraḥ.

168 Ait. Br. vi. 11: mādyanti iva vai madhyandine devatāḥ sam eva tṛitīya-savane