Abstract
In the poems of the Rigveda (Ṛgveda) not only are the gods of the Vedic pantheon praised and in return asked for the fulfillment of various wishes, there are also numerous statements about the poetry by means of which these requests are brought forward. In many Rigvedic hymns reference is made to poetic language and its special character and already at this early stage a terminology is developed with which this language is analyzed. One of the key terms is nā́man, usually translated as the cognate “name”, but with a much larger scope of meaning, comprising “essence” as well as “form of appearance”. Furthermore, its use is not restricted to concrete beings, as it has also been applied to e. g. denote state of affairs. These features have already been extensively treated in the literature yet it might be worthwhile to take a closer look at a seemingly paradoxical circumstance: On the one hand, some of these names are said to be secret, and they are mentioned, but never quoted. On the other hand, Rigvedic poetry accompanies ongoing ritual activities and is recited in public. After a survey of the most important features of names it will be argued that these names are simultaneously secret and recited in public, and that the Rigvedic poets used the full range of poetic devices to achieve this.
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