XXXVIU HYMNS OF THE ATHARVA-VEDA.
samani, atharvangirasa//, brahma;/ani, itihasan, pura;^ani,
kalpan, gatha/^, naraj^awsi//.
The only mention of the Atharvan as a literary type in
6"ahkhayana's vSrauta-sutra is at XVI, 2, 2 ft'., again in the
series, j-t'ko veda/i, ya^urveda//, atharvavedaZ; The AV. in ,. . • i i i i \ „ . . , ,
the remain- (in connection With bhesha^amj, angiraso veaa/i
ing jrauta- ^j,-j connection with ghoram), sarpavidya, ra- kshovidya, asuravidya, itihasaveda//, pura;/a- vedci/i, samaveda/^. Very similarly in Ai-valayana's 5rauta- SLitra X, 7, 1 ff., riko veda/^ ya^urveda//, atharva;za/« veda./i (with bhesha^am), angiraso veda/^ (with ghoram), vishavidya, pii'a/^avidya, asuravidya, purawavidya, itihaso veda./i, samaveda/^. These passages are essentially iden- tical with 5at. Br. XIII, 4, 3, 3 ff., above ; their chief interest lies in the differentiation of atharvan and ahgiras, respectively as representatives of the auspicious (bhesha^'-am) and terrible (ghoram = abhiMrikam) activities of this Veda ; cf. above, p. xviii ff. In the Pa7^/v'avi///j"a-brahmawa, XII, 9, 10; XVI, 10, 10, the Atharvan charms are mentioned favourably : bhesha^a;;/ va atharvawani, and bhesha^aw vai devanam atharva;/o bhesha^yayai^va^rish/yai. Cf. also XXIII, 16, 7; Ka//!. S. XI, 5 (cf. Ind. Stud. 111,463).
The Va^asaneyi-sa7«hita mentions the traividya (or rik and saman without yagu/i) frequently, IV, 1.9; VIII, 12 ; XVIII. 9. 29. 6y • XX, 12 ; XXXIV, 5 ; XXXVI, 9 ; the x'\tharvan is nowhere mentioned in connection with the other three. Once at XXX, i5=:Tait. Br. 111,4, i, 11, a woman that miscarries (avatoka) is devoted to the Atharvans ; the reference, in the light of AV. VI, 17 ; Kaui-. ^j, 12 (a charm to prevent miscarriage), seems to be to Atharvan hymns or Atharvanic practices. Otherwise the word athar- van occurs in connections that admit of no special, or at any rate obvious, reference to the fourth Veda, VIII, 56 ; XI, 32. Neither is there, as far as is known, any mention of the Atharvan in the Maitraya;n-sa;;zhita, the Aitareya and Kaushitaki-brahma;/as, or Katyayana's and La/ya- yana's 6"rauta-sutras.
The position of the Atharvan in the j^rauta-literature according to this evidence is what might be naturally