brought the hidden Agni from heaven, and whose function was the establishment and diffusion of the sacrificial fire on earth.
A numerically definite group of ancestral priests, rarely mentioned in the Rigveda, are the seven Rishis or seers. In the Brāhmaṇas they came to be regarded as the seven stars in the constellation of the Great Bear, and are said to have been bears in the beginning. This curious identification was doubtless brought about partly by the sameness of the number in the two cases, and partly by the similarity of sound between ṛishi, "seer," and ṛiksha, which in the Rigveda means both "star" and " bear."
Animals play a considerable part in the mythological and religious conceptions of the Veda. Among them the horse is conspicuous as drawing the cars of the gods, and in particular as representing the sun under various names. In the Vedic ritual the horse was regarded as symbolical of the sun and of fire. Two hymns of the Rigveda (i. 162–163) which deal with the subject, further show that horse-sacrifice was practised in the earliest age of Indian antiquity.
The cow, however, is the animal which figures most largely in the Rigveda. This is undoubtedly due to the important position, resulting from its pre-eminent utility, occupied by this animal even in the remotest period of Indian life. The beams of dawn and the clouds are cows. The rain-cloud, personified under the name of Pṛiçni, "the speckled one," is a cow, the mother of the Storm-gods. The bountiful clouds on which all wealth in India depended, were doubtless the prototypes of the many-coloured cows which yield all desires in the heaven of the blest described by the Atharva-veda, and which are
