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'''Ribhus''' ([[Sanskrit]]: ऋभु, ṛbhu, also Arbhu, Rbhus, Ribhuksan) is an [[ancient India]]n word whose meaning evolved over time.<ref name="CoulterTurner2013p918">{{cite book|author1=Charles Russell Coulter|author2=Patricia Turner|title=Encyclopedia of Ancient Deities|url=https://books.google.com/books?id=VWxekbhM1yEC|year=2013|publisher=Routledge|isbn=978-1-135-96397-2|page=918|chapter=Ribhus}}</ref> In early layers of the Vedic literature, it referred to a sun deity.<ref name="CoulterTurner2013p918"/> It evolved to being a wind deity, thereafter referred to three male artisans whose abilities and austerities make them into divinities in later Vedic texts.<ref name="CoulterTurner2013p918"/><ref>{{cite book|author=HH Wilson|title=Rig-Veda-Sanhita, The First Ashtaka or Book|url=https://books.google.com/books?id=yJ4-AAAAcAAJ&pg=PA46|edition=2nd|year=1866|publisher=London: Trubner & Co.|pages=46–48 with footnotes, 284–285}}</ref> Their individual names were Ribhu (or Rhibhu), Vaja and Vibhvan (also called Vibhu), but they were collectively called '''Rhibhus''' or '''Ribhus''' ({{IAST|ṛbhú-}}, pl. ṛbhava, also called Ribhuksan). Their name's meaning is "clever, skillful, inventive, prudent", cognate to [[Latin]] ''labor'' and [[Gothic language|Gothic]] ''arb-aiþs'' "labour, toil", and perhaps to English ''[[elf]]''.<ref>suggested in [[OED]]</ref> | '''Ribhus''' ([[Sanskrit]]: ऋभु, ṛbhu, also Arbhu, Rbhus, Ribhuksan) is an [[ancient India]]n word whose meaning evolved over time.<ref name="CoulterTurner2013p918">{{cite book|author1=Charles Russell Coulter|author2=Patricia Turner|title=Encyclopedia of Ancient Deities|url=https://books.google.com/books?id=VWxekbhM1yEC|year=2013|publisher=Routledge|isbn=978-1-135-96397-2|page=918|chapter=Ribhus}}</ref> In early layers of the Vedic literature, it referred to a sun deity.<ref name="CoulterTurner2013p918"/> It evolved to being a wind deity, thereafter referred to three male artisans whose abilities and austerities make them into divinities in later Vedic texts.<ref name="CoulterTurner2013p918"/><ref>{{cite book|author=HH Wilson|title=Rig-Veda-Sanhita, The First Ashtaka or Book|url=https://books.google.com/books?id=yJ4-AAAAcAAJ&pg=PA46|edition=2nd|year=1866|publisher=London: Trubner & Co.|pages=46–48 with footnotes, 284–285}}</ref> Their individual names were Ribhu (or Rhibhu), Vaja and Vibhvan (also called Vibhu), but they were collectively called '''Rhibhus''' or '''Ribhus''' ({{IAST|ṛbhú-}}, pl. ṛbhava, also called Ribhuksan). Their name's meaning is "clever, skillful, inventive, prudent", cognate to [[Latin]] ''labor'' and [[Gothic language|Gothic]] ''arb-aiþs'' "labour, toil", and perhaps to English ''[[elf]]''.<ref>suggested in [[OED]]</ref> | ||
Ribhus are depicted in some legends of the Vedic literature as three sons of the goddess of morning light named ''Saranyu'' and Hindu god [[Indra]].<ref name="CoulterTurner2013p918"/> In other legends, such as in the [[Atharvaveda]], they are sons of ''Sudhanvan'', which means good archer.<ref name="CoulterTurner2013p918"/><ref name="Griffith1895p270"/> In either legends, they are famous for their creative abilities, innovation and they design chariots, the magic cow of plenty, channels for rivers, and tools for Indra and other gods, which makes many envious.<ref name="CoulterTurner2013p918"/><ref>{{cite book|author=HH Wilson|title=Rig-Veda-Sanhita, The First Ashtaka or Book|url=https://books.google.com/books?id=yJ4-AAAAcAAJ&pg=PA46|edition=2nd|year=1866|publisher=London: Trubner & Co.|pages=46–48 with footnotes, 135, 171, 283–287}}</ref> In later Hindu mythology, the Ribhus are born in human form who then bring their innovation to earth, remain humble and kind.<ref name="CoulterTurner2013p918"/> This makes some gods angry and the Ribhus are refused entry back to heaven.<ref name="CoulterTurner2013p918"/> Other gods intervene and make the inventive Ribhus immortal. They are revered in ancient Hindu texts as sages, as stars, or rays of the sun.<ref name="CoulterTurner2013p918"/><ref name="Griffith1895p270">{{cite book|author=Ralph Thomas Hotchkin Griffith|title=The Hymns of the Atharvaveda|url=https://books.google.com/books?id=L9YoAAAAYAAJ|year=1895|publisher=E. J. Lazarus & Company|pages=270 footnote 3 on The Sages}}</ref> | Ribhus are depicted in some legends of the Vedic literature as three sons of the goddess of morning light named ''Saranyu'' and Hindu god [[Indra]].<ref name="CoulterTurner2013p918"/> In other legends, such as in the [[Atharvaveda]], they are sons of ''Sudhanvan'', which means good archer.<ref name="CoulterTurner2013p918"/><ref name="Griffith1895p270"/> In either legends, they are famous for their creative abilities, innovation and they design chariots, the magic cow of plenty, channels for rivers, and tools for Indra and other gods, which makes many envious.<ref name="CoulterTurner2013p918"/><ref>{{cite book|author=HH Wilson|title=Rig-Veda-Sanhita, The First Ashtaka or Book|url=https://books.google.com/books?id=yJ4-AAAAcAAJ&pg=PA46|edition=2nd|year=1866|publisher=London: Trubner & Co.|pages=46–48 with footnotes, 135, 171, 283–287}}</ref> In later Hindu mythology, the Ribhus are born in human form who then bring their innovation to earth, remain humble and kind.<ref name="CoulterTurner2013p918"/> This makes some gods angry and the Ribhus are refused entry back to heaven.<ref name="CoulterTurner2013p918"/> Other gods intervene and make the inventive Ribhus immortal. They are revered in ancient Hindu texts as sages, as stars, or rays of the sun.<ref name="CoulterTurner2013p918"/><ref name="Griffith1895p270">{{cite book|author=Ralph Thomas Hotchkin Griffith|title=The Hymns of the Atharvaveda|url=https://books.google.com/books?id=L9YoAAAAYAAJ|year=1895|publisher=E. J. Lazarus & Company|pages=270 footnote 3 on The Sages|isbn=9780524075036}}</ref> | ||
==Origin and meaning== | ==Origin and meaning== | ||
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According to Bal Gangadhar Tilak referring to [[Mandala 1|RV 1]].161.13 the twelve days, when the Ribhus rested at the house of Agohya, took place "at the end of the year".<ref name="The Orion, p.113 f">''The Orion'', p.113 f.</ref> He describes them as the holiest days of the year of which the ancestors of today's Indians believed, that the devas then would leave heaven to visit the homes of the humans.<ref>Bal Gangadhar Tilak ''The Orion'', p.139</ref> As David Frawley mentioned in context of the seasons, according to [[RV 7]].103.7 - 8 also as the long [[Atiratra]] rite of [[Soma (drink)|Soma]] was celebrated at this time.<ref>David Frawley ''Gods, Sages And Kings'', first Indian Edition, Delhi 1993, p.173</ref> | According to Bal Gangadhar Tilak referring to [[Mandala 1|RV 1]].161.13 the twelve days, when the Ribhus rested at the house of Agohya, took place "at the end of the year".<ref name="The Orion, p.113 f">''The Orion'', p.113 f.</ref> He describes them as the holiest days of the year of which the ancestors of today's Indians believed, that the devas then would leave heaven to visit the homes of the humans.<ref>Bal Gangadhar Tilak ''The Orion'', p.139</ref> As David Frawley mentioned in context of the seasons, according to [[RV 7]].103.7 - 8 also as the long [[Atiratra]] rite of [[Soma (drink)|Soma]] was celebrated at this time.<ref>David Frawley ''Gods, Sages And Kings'', first Indian Edition, Delhi 1993, p.173</ref> | ||
Bal Gangadhar Tilak further interpreted the hound or dog, which according to [[Mandala 1|RV 1]].161.13 woke the Ribhus, as the "dogstar" [[Sirius]], which appears at the [[March equinox|vernal equinox]] "at the end of the Pitriyana".<ref name="The Orion, p.113 f"/> The "Pitriyana" (meaning "the path of the fathers", called [[Pitrs]]),<ref>''Gods, Sages And Kings'', p.177</ref> are the six southern signs of the [[Zodiak]], by Tilak also called "the eternal waters of Yamaloka".<ref>''The Orion'', p.114, see also p.109</ref> Illustrative Maitrayani [[Upanishad]] VI, 1<ref>http://www.gatewayforindia.com/upanishad/maitrayeni_upanishad.htm</ref> describes the year as divided into two halfes, one of which belongs to Agni (Fire) and the other to [[Varuna]] (Water).<ref>''Gods, Sages And Kings'', p.157</ref> Thus according to Bal Gangadhar Tilak in 1893 the year started at the time of the ''Rigveda'' at the vernal equinox<ref>''The Orion'', p.170</ref> and the Ribhus recommenced working after their awakening in the beginning of the new year.<ref>''The Orion'', p.169</ref> [[William Dwight Whitney]] 1895 rejected this interpretation by Tilak.<ref>''Dates and Eras of Ancient Indian History'' Vol.1, p.52 f., referring to W.D. Whithey in ''Indian Antiquity''</ref> In this context Tilak also pointed to the fact that because of [[Mandala 1|RV 1]].161.13 not the solar year but the anticlockwise movement of the [[precession of the equinoxes]] must be meant which he calls an "equinoctial year",<ref>''The Orion'', p.169, compare p.115</ref> but he didn't refer to this in his further interpretation. | Bal Gangadhar Tilak further interpreted the hound or dog, which according to [[Mandala 1|RV 1]].161.13 woke the Ribhus, as the "dogstar" [[Sirius]], which appears at the [[March equinox|vernal equinox]] "at the end of the Pitriyana".<ref name="The Orion, p.113 f"/> The "Pitriyana" (meaning "the path of the fathers", called [[Pitrs]]),<ref>''Gods, Sages And Kings'', p.177</ref> are the six southern signs of the [[Zodiak]], by Tilak also called "the eternal waters of Yamaloka".<ref>''The Orion'', p.114, see also p.109</ref> Illustrative Maitrayani [[Upanishad]] VI, 1<ref>{{Cite web|url=http://www.gatewayforindia.com/upanishad/maitrayeni_upanishad.htm|title = Maitrayani Upanishad}}</ref> describes the year as divided into two halfes, one of which belongs to Agni (Fire) and the other to [[Varuna]] (Water).<ref>''Gods, Sages And Kings'', p.157</ref> Thus according to Bal Gangadhar Tilak in 1893 the year started at the time of the ''Rigveda'' at the vernal equinox<ref>''The Orion'', p.170</ref> and the Ribhus recommenced working after their awakening in the beginning of the new year.<ref>''The Orion'', p.169</ref> [[William Dwight Whitney]] 1895 rejected this interpretation by Tilak.<ref>''Dates and Eras of Ancient Indian History'' Vol.1, p.52 f., referring to W.D. Whithey in ''Indian Antiquity''</ref> In this context Tilak also pointed to the fact that because of [[Mandala 1|RV 1]].161.13 not the solar year but the anticlockwise movement of the [[precession of the equinoxes]] must be meant which he calls an "equinoctial year",<ref>''The Orion'', p.169, compare p.115</ref> but he didn't refer to this in his further interpretation. | ||
====Interpretation==== | ====Interpretation==== | ||
Bal Gangadhar Tilak then interpreted also in 1893 the Period of twelve days as the twelve [[intercalary day]]s,<ref>''The Orion'', p.168 f.</ref> to fix the difference between the [[lunar year]] of 354 days and the [[solar year]] of 366 days.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p. 51</ref> While he interpreted the beginning of the year at the vernal equinox, [[Arthur Anthony Macdonell]] 1917 stated that the twelve intercalary days "in all probability" were inserted at the [[winter solstice]].<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.76, Note 86, referring to A.A. Macdonell ''A History of Sanscrit Literature'', p.106</ref> A.B. Keith 1925 also criticized Tilak's interpretation by pointing to "... the fact that a year of 360 days and 12 months is ... the only year clearly known to the whole of Vedic literarure prior to the late Sutras".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56, referring to A.B. Keith ''Philosophy and Religion of the Veda and Upanishads'' Vol.1</ref> Because he also "admits that ancient Indians had knowledge of intercalation" his statements on that point are considered "confused".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57; 56</ref> But already 1895 a similar view in terms of the length of the year was stated by [[George Thibaut]]<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56</ref> and W.D. Whitney<ref name="Ancient Indian History Vol p.57">''Dates and Eras in Ancient Indian History'' Vol.1, p.57</ref> in ''Indian Antiquity''. In 1960 Narendra Nath Law wrote in ''Indian Antiquity Quarterly'' that: "W<hitney> would be correct if the 7th season or the 13th month (presumably for intercalation) had not been mentionend."<ref name="Ancient Indian History Vol p.57"/> He was referring to [[Mandala 1|RV 1]].164.15 which was interpreted by [[H.H. Wilson]] as describing seven seasons.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.55, referring to H.H. Wilson ''Rigveda'' (Translation) Vol.2, p.131 f.</ref> But according to the translation of [[Ralph Thomas Hotchkin Griffith]] [[Mandala 1|RV 1]].164.15 means the seven [[Rishis]],<ref>Ralph Thomas Hotchkin Griffith ''The Hymns of the Rigveda'' Vol.1, Benares 1889, Reprint USA 2012, p.286</ref> which according to David Frawley were actually eight seers, representing the [[Big Dipper]].<ref>''Gods, Sages and Kings'', p.167</ref> The eighth star of the big dipper is according to his later reference to [[Mandala 3|RV 3]].56.2 in connexion with [[Mandala 1|RV 1]].164.15 not the unseen fourth star of the handle forming a double star system but the [[Pole Star]] around which the big dipper rotates.<ref>''Gods, Sages and Kings'', p.172, refer also p.167, the 8th seer</ref> Already [[Moritz Winternitz]] 1907 pointed "to the fact that there are certain passages in the Vedic texts which admid of various interpretations."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.49, referring to M. Winternitz ''A History of Indian Literature'' Vol.1, German 1907, English translation 1927, p.30</ref> So A.B. Keith's and A.A. Macdonell's 1912 statement is still applicable, the 12 days were "merely the 'reflexion of the year' (samvatsarasya pratima) in the same way that they represent the twelve months and have no relation to chronology at all."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57, referring to A.B. Keith and A.A. Macdonell ''Vedic Index of Names and Subjects'' Vol.2 "Samvatsara", p.411-13</ref> | Bal Gangadhar Tilak then interpreted also in 1893 the Period of twelve days as the twelve [[intercalary day]]s,<ref>''The Orion'', p.168 f.</ref> to fix the difference between the [[lunar year]] of 354 days and the [[solar year]] of 366 days.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p. 51</ref> While he interpreted the beginning of the year at the vernal equinox, [[Arthur Anthony Macdonell]] 1917 stated that the twelve intercalary days "in all probability" were inserted at the [[winter solstice]].<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.76, Note 86, referring to A.A. Macdonell ''A History of Sanscrit Literature'', p.106</ref> A.B. Keith 1925 also criticized Tilak's interpretation by pointing to "... the fact that a year of 360 days and 12 months is ... the only year clearly known to the whole of Vedic literarure prior to the late Sutras".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56, referring to A.B. Keith ''Philosophy and Religion of the Veda and Upanishads'' Vol.1</ref> Because he also "admits that ancient Indians had knowledge of intercalation" his statements on that point are considered "confused".<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57; 56</ref> But already 1895 a similar view in terms of the length of the year was stated by [[George Thibaut]]<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.56</ref> and W.D. Whitney<ref name="Ancient Indian History Vol p.57">''Dates and Eras in Ancient Indian History'' Vol.1, p.57</ref> in ''Indian Antiquity''. In 1960 Narendra Nath Law wrote in ''Indian Antiquity Quarterly'' that: "W<hitney> would be correct if the 7th season or the 13th month (presumably for intercalation) had not been mentionend."<ref name="Ancient Indian History Vol p.57"/> He was referring to [[Mandala 1|RV 1]].164.15 which was interpreted by [[H.H. Wilson]] as describing seven seasons.<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.55, referring to H.H. Wilson ''Rigveda'' (Translation) Vol.2, p.131 f.</ref> But according to the translation of [[Ralph Thomas Hotchkin Griffith]] [[Mandala 1|RV 1]].164.15 means the seven [[Rishis]],<ref>Ralph Thomas Hotchkin Griffith ''The Hymns of the Rigveda'' Vol.1, Benares 1889, Reprint USA 2012, p.286</ref> which according to David Frawley were actually eight seers, representing the [[Big Dipper]].<ref>''Gods, Sages and Kings'', p.167</ref> The eighth star of the big dipper is according to his later reference to [[Mandala 3|RV 3]].56.2 in connexion with [[Mandala 1|RV 1]].164.15 not the unseen fourth star of the handle forming a double star system but the [[Pole Star]] around which the big dipper rotates.<ref>''Gods, Sages and Kings'', p.172, refer also p.167, the 8th seer</ref> Already [[Moritz Winternitz]] 1907 pointed "to the fact that there are certain passages in the Vedic texts which admid of various interpretations."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.49, referring to M. Winternitz ''A History of Indian Literature'' Vol.1, German 1907, English translation 1927, p.30</ref> So A.B. Keith's and A.A. Macdonell's 1912 statement is still applicable, the 12 days were "merely the 'reflexion of the year' (samvatsarasya pratima) in the same way that they represent the twelve months and have no relation to chronology at all."<ref>''Dates and Eras in Ancient Indian History'' Vol.1, p.57, referring to A.B. Keith and A.A. Macdonell ''Vedic Index of Names and Subjects'' Vol.2 "Samvatsara", p.411-13</ref> | ||
==Notes== | ==Notes== | ||