As Heimdal, in his Scef-child form, was sent to mankind by the gods, “Matarisvan[74] brought Agni to Bhrigu as a gift, precious like wealth, of double birth, the carrier, the famous, the beacon of the sacrifice, the ready, the immediately successful messenger.... The Bhrigus worshipping him in the abode of the waters have verily established him among the clans of Ayu. The people have established beloved Agni among the human clans as (people) going to settle (establish) Mitra” (i, 60). Oldenberg explains that people going anywhere secure safety by ceremonies addressed to Mitra, i.e. by concluding alliances under the protection of Mitra. Another reference reads, “Agni has been established among the tribes of men, the son of the waters, Mitra acting in the right way”. Oldenberg notes that Mitra is here identified with Agni; Mitra also means “friend” or “ally” (iii, 5. 3, and note). Scyld in _Beowulf_, the mysterious child of the sea, became a king over men. Agni “indeed is king, leading all beings to gloriousness. As soon as born from here, he looks over the whole world.... Agni, who has been looked and longed for in Heaven, who has been looked for on earth—he who has been looked for has entered all herbs” (i, 98).[75] To Agni's love affairs upon earth there are epic references, and in the “Vishnu Purana” he is mentioned as the father of three human sons. [74] A demi-god. [75] _Vedic Hymns_, trans. by Oldenberg. (_Sacred Books of the East_, vol. xlvi.) The reference to the Bhrigus, to whom Agni is carried, is of special interest. This tribe did not possess fire and were searching for it (_Rigveda_, x. 40. 2). In another poem the worshippers of Agni are “human people descended from Manush (Manu)” (vi, 48. 8). The Bhrigus were a priestly family descended from the patriarch Bhrigu: Manu was the first man. Two of the Teutonic patriarch names are Berchter and Mannus. Agni was the messenger of the gods; he interceded with the gods on behalf of mankind and conducted the bright Celestials to the sacrifice. The priest chanted at the altar: Agni, the divine ministrant of the sacrifice, the greatest bestower of treasures; may one obtain through Agni wealth and welfare day by day, which may bring glory and high bliss of valiant offspring. Agni, whatever sacrifice and worship thou encompassest on every side, that indeed goes to the gods. Thou art King of all worship.... Conduct the gods hither in an easy-moving chariot.[76] [76] _Rigveda_, i, 13 and i, 26 (Oldenberg). Like Indra, Agni was a heavy consumer of Soma; his intensely human side is not lost in mystic Vedic poetry. Agni, accept this log, conqueror of horses, thou who lovest songs and delightest in riches.... Thou dost go wisely between these two creations (Heaven and Earth) like a friendly messenger between two hamlets.... His worshippers might address him with great familiarity, as in the following extracts:—