the horse was of essential value in drawing the war-car; he was also indispensable in the chariot-race, to which the Vedic Indian was devoted. He was, however, not yet used for riding. The horse-sacrifice, moreover, was regarded as the most important and efficacious of animal sacrifices.
Of the birds of the Rigveda I need only mention those which have some historical or literary interest. The wild goose or swan (haṃsa), so familiar to the classical poets, is frequently referred to, being said to swim in the water and to fly in a line. The curious power of separating soma from water is attributed to it in the White Yajurveda, as that of extracting milk from water is in the later poetry. The latter faculty belongs to the curlew (krunch), according to the same Veda.
The chakravāka or ruddy goose, on the fidelity of which the post-Vedic poets so often dwell, is mentioned once in the Rigveda, the Açvins being said to come in the morning like a couple of these birds, while the Atharva-veda already refers to them as models of conjugal love. Peahens (mayūrī) are spoken of in the Rigveda as removing poison, and parrots (çuka) are alluded to as yellow. By the time of the Yajurveda the latter bird had been tamed, for it is there described as "uttering human speech."
A good illustration of the dangers of the argumentum ex silentio is furnished by the fact that salt, the most necessary of minerals, is never once mentioned in the Rigveda. And yet the Northern Panjāb is the very part of India where it most abounds. It occurs in the salt range between the Indus and the Jhelum in such quantities that the Greek companions of Alexander,
