The current explanation of the Acvins is that they represent two periods between darkness and dawn, the darker period being nearer night, the other nearer day.  But they probably, as inseparable twins, are the twinlights or twilight, before dawn, half dark and half bright.  In this light it may well be said of them that one alone is the son of bright Dyaus, that both wed Dawn, or are her brothers.  They always come together.  Their duality represents, then, not successive stages but one stage in day’s approach, when light is dark and dark is light.  In comparing the Acvins to other pairs[111] this dual nature is frequently referred to; but no less is there a triality in connection with them which often in describing them has been ignored.  This is that threefold light which opens day; and, as in many cases they join with Dawn, so their color is inseparable.  Strictly speaking, the break of red is the dawn and the white and yellow lights precede this[112].  Thus in V. 73. 5:  “Red birds flew round you as S[=u]ry[=a] stepped upon your chariot”; so that it is quite impossible, in accordance with the poets themselves, to limit the Acvins to the twilight.  They are a variegated growth from a black and white seed.  The chief function of the Acvins, as originally conceived, was the finding and restoring of vanished light.  Hence they are invoked as finders and aid-gods in general (the myths are given in Myriantheus).

Some very amusing and some silly legends have been collected and told by the Vedic poets in regard to the preservation and resuscitating power of the Acvins—­how an old man was rejuvenated by them (this is also done by the three Ribhus, master-workmen of the gods); how brides are provided by them; how they rescued Bhujyu and others from the dangers of the deep (as in the classical legends); how they replaced a woman’s leg with an iron one; restored a saint’s eye-sight; drew a seer out of a well, etc, etc.  Many scholars follow Bergaigne in imagining all these miracles to be anthropomorphized forms of solar phenomena, the healing of the blind representing the bringing out of the sun from darkness, etc.  To us such interpretation often seems fatuous.  No less unconvincing is the claim that one of the Acvins represents the fire of heaven and the other the fire of the altar.  The Twins are called n[=a]saty[=a], the ‘savers’ (or ’not untrue ones[113]’); explained by some as meaning ‘gods with good noses[114].’

HYMN TO THE HORSEMEN.

Whether ye rest on far-extended earth, or on the sea in house upon it made, ’come hither thence, O ye that ride the steeds.  If ever for man ye mix the sacrifice, then notice now the Kanva [poet who sings].  I call upon the gods [Indra, Vishnu[115]] and the swift-going Horsemen[116].  These Horsemen I call now that they work wonders, to seize the works (of sacrifice), whose friendship is preeminently ours, and relationship among all the gods; in reference to whom arise sacrifices ...  If, to-day, O Horsemen, West or East ye stand, ye of good steeds, whether at Druhyu’s, Anu’s, Turvaca’s, or Yadu’s, I call ye; come to me.  If ye fly in the air, O givers of great joy; or if through the two worlds; or if, according to your pleasure, ye mount the car,—­thence come hither, O Horsemen.