A similar linkage of ideas, with different vocabulary, can be found in
Graeco-Aryan tradition.^9 The hymns of the Rigveda were the work of priest-
poets called Rishis (r ́
̇
s
̇i-); Zarathushtra uses the corresponding Avestan word
ərəsˇi - of himself (Y. 31. 5). It is related to Armenian her ̇‘anger’, Lithuanian
arsˇù s‘violent’, and German rasen‘to rage’, so its basic meaning will have been
‘one who goes into a frenzy’. Another Vedic word for a poet or singer is vípra-,
which means ‘inwardly stirred, inspired, wise’. The Greek word for a seer,
mántis, is derived from the verbal root man-‘make/be mad, frenzied’.
In his role as eulogist the Vedic poet is a stotr ́
̇
; the Avestan equivalent is
staotar, and the verb to which these are the agent nouns appears in Homeric
Greek as στε ται, ‘he claims, boasts’. Another Vedic term for a praise-poet
iska ̄rú-, and this too has a Greek cognate in the shape of κ ρυξ‘herald’.
‘(Travelling) poet’ is presumably the older meaning, and the concepts
remained close enough for Pindar to declare that ‘the Muse raised me up as
her chosen κα ́ ρυξ of skilful verses for Hellas’.^10
We see that while terminology diverged in different parts of the Indo-
European world, two specific roles in which poets appeared can be identified
in both east and west. They functioned on the one hand as bestowers of
praise, whether on men or gods, and on the other as prophets or seers, gifted
with special knowledge, perhaps through an altered state of consciousness.
Both of these solemn offices naturally called for a heightened form of utter-
ance, that is, for ‘poetic’ diction. Both roles could be combined in the service
of the gods: Zarathushtra designates himself both as an ərəsˇi and as Ahura
Mazda ̄’sstaotar, his praise-singer, and the Vedic Rishis likewise use stotr ́
̇
of
themselves in appropriate contexts.
Status, training, rewardsThese functions were important to the community and to its ruler (or
whoever was the poet’s patron), especially as he and/or his ancestors were
principal beneficiaries of the finely formed public praises that the poet could
bestow or withhold. And such services could not be performed by any Tom,
Dick, or Harry. They called for special knowledge, skill, and training. Con-
sequently a master poet enjoyed a high status, and in some cases felt able to
address his prince or patron almost as an equal. Pindar is notable for the lack
of deference with which he dispenses advice to his aristocratic paymasters. In
(^9) Durante (1960), 231 f. ~ (1976), 167; Schmitt (1967), 303.
(^10) F. Specht, ZVS 64 (1937), 3; P. Thieme, ZDMG 107 (1957), 85; Schmitt (1967), 301 f.; Pind.
fr. 70b. 23, cf. Nem. 4. 74; Bacchyl. 13. 231; Solon 1. 1.
- Poet and Poesy 29