thus the minstrels found a strong tendency to unite in the mighty warrior, the thunderer, the sum total of divine power. But Mitra and Varuna were not forgotten; and as the warlike life fell into the back-ground, and the impulse to seize the unity of the divine nature became stronger, these ancient forms were in their turn more easily idealized, and framed into a higher ethical conception than was possible with the peculiarly warlike nature of Indra. In the songs of praise addressed to Varuna, which have been quoted, it is impossible not to see the effort to concentrate in him as the highest god the highest divine power.
If in the conception of the gods in the Veda we find besides sensuous views important ethical elements, and traits transcending sense, we also find in the worship of the Aryas, in the relation of man to the gods, a certain simplicity coexisting with sharply defined ethical perception. Men pray to the gods for protection against the evil spirits, for the preservation and increase of the herd, for help in sickness, and long life, for victory in battle. It is allowed that sacrifices are offered in order to obtain treasures and wealth. Indra is to "give gift for gift;" he is to send wealth "so that one may wade therein to the knee." From this the god will obtain his advantage in turn; if Indra gives horses, chariots and bulls, sacrifices will be offered without ceasing.103 Like flies round a jar of honey, we are told in another place, do the suppliants sit round the bowl of the offering; as a man sets his foot in the chariot, so does the host of minstrels longing for treasure place their confidence in Indra.104 In a hymn, the minstrel says to Indra: "If I were the lord of cattle, master of such wealth as thou art, Indra, then would I assist the minstrel; I would not leave him in need."105 But, on the other hand, it is emphatically stated that Indra rejects the wicked, as a man spurns a toadstool with his foot;106 that no evil is concealed from Mitra and Varuna. It is left to Indra to give to the sacrificer whatever he considers best and most valuable; he is entreated to instruct the sacrificer, to give him wisdom, as a father to his child.107 Stress is laid on the fact that sacrifice can remove a multitude of sins, and purify him who offers it, and we saw how earnestly Varuna was invoked to forgive the guilt that had been incurred.
The naïve conception that the god drank vigour and courage out of the sacrificial bowl is developed among the Aryas in a very peculiar manner. From this fact they derived the idea that the sacrifice gave power to the gods generally to increase their strength; that the gods "grew" by prayer and sacrifice. Thus we read: "The suppliants, extolling Indra by their songs of praise, have strengthened him, to slay Ahi. Increase, O hero Indra, in thy body, praised with piety, and impelled by our prayers. The hymns whet thy great strength, thy courage, thy power, thy glorious thunder-club."108 As it is men who offer sacrifice to the gods, this conception gives mankind a certain power over the deities; it lies with them to strengthen the gods by sacrifice and gifts; they can compel the gods to be helpful to them, if only they understand how to invoke them rightly. The holy words, i. e. the invocations, are, in the conception of the Veda, "a voyage which leads to heaven." Hence those who are acquainted with the correct mode of prayer and offering become magicians, who are in a position to exercise force over the gods. The idea that man has power to compel the gods is very naïve, childlike, and childish; in its most elementary form it lies at the root of fetishism. In other nations also great weight is laid on the correct mode of offering sacrifices, as the essential condition of winning the grace of the gods; but the conception that a hearing must attend a sacrifice and prayer correctly made is far more strongly present in the Indians, than in any other civilised people. Yet the hymns of the Veda are far above fetishism, which attempts to exercise direct external compulsion upon the gods. The Indian faith is rather that this effect is obtained not merely by the custom of sacrifice, but by the intensity of invocation, by the power of meditation, by elevation of spirit, by the passionate force of prayer, which will not leave the god till he has given his blessing. It is inward, not outward compulsion that they would exercise. Developed in a peculiar direction, this mode of conception is of deep and decisive importance for the religious and civic views of the Indians.
The power ascribed to the sacrificial prayers of bringing down the gods from heaven; the eager desire of every man to invite the gods effectually to his own sacrifice, in order that he may scorn the sacrifice of his enemy; the notion that it was possible by the correct and pleasing invocation to disturb the sacrifice of the enemy and make it inoperative, had their natural effect. The singers of these prayers, who knew the strongest forms of invocation, or could "weave" them – the priests – early obtained a position of importance. It has been already remarked what rich presents they boast to have received from the princes. The minstrel Kakshivat tells us that king Svanaya had presented him with one hundred bars of gold, ten chariots with four horses each, a hundred bulls and a thousand cows.109 Other songs advise the princes to place before them a pious suppliant at the sacrifice, and to reward him liberally. These suppliants or priests were called purohita, i. e. "men placed before." "He dwells happily in his house," we are told; "to him the earth brings fruit at all times; to that king all families willingly give way, who is preceded by the suppliant; that king is protected by the gods, who liberally rewards the suppliant who seeks food."110 The invocations which have drawn down the gods and have obtained an answer to the prayer of the sacrificer, are repeatedly used, and handed down by the minstrel to his descendants. This explains the fact that even in the Veda we find these families of minstrels; that some of the hymns are said to spring from the ancestors of these races, while others are mentioned as the new compositions of members of these families; that the supposed ancestors are considered the first and oldest minstrels and suppliants, and have already become mythical and half-divine forms, of whom some kindled the first sacrificial fire, and offered the first sacrifice with Manu, the progenitor of the Aryas.
The hymns of the Veda make frequent mention of the dead. They are invited to the sacrificial meal; they are said to sit at the fire; to eat and drink the gifts set before them on the grass. Those who have attained "life," are entreated to protect the invocations of their descendants, to ward off the evil spirits, to give wealth to their descendants. We know from a later period that daily libations were offered "to the fathers," and special gifts were given at the new moon; that a banquet of the dead was kept. In Iran also similar honours were given to the spirits of the dead. Yama, who first experienced death, who ascended from the depths of the earth to the summit of heaven, has discovered the path for mortals (p. 31). He dwells with Varuna in the third heaven, the heaven of light. To him, in this heaven of light, come the heroes who are slain in battle, the pious who are distinguished by sacrifices and knowledge, who have trodden the path of virtue, who have observed justice and have been liberal, i. e. all those who have lived a holy and pure life, and have thus purified their own bodies. In this body of light they walk in the heaven of Yama. According to the Mahabharata, the heroes and saints of ancient days shine in heaven in a light of their own (chapter viii.). In the heaven of Yama is milk, butter, honey, and soma, the drink of the gods, in large vats.111 Here the weak no longer pay tribute to the strong;112 here those whom death has separated are again united; here they live with Yama in feasting and rejoicing. The souls of the wicked, on the other hand, fall into darkness.113 According to an old commentary on the Rigveda, the heaven of Yama is in the South-east, one thousand days journey on horse from the earth.114
The Aryas buried their dead, a custom which was also observed in old time among the Arians of Iran. A form of words, to be spoken at the burial, which is preserved among the more recent hymns of the Veda, shows that even at this period burial was practised. The bow was taken from the hand of the dead; a sacrifice was offered, in which the widow of the dead and the wives of the family took part, and during the ceremony a stone was set up as a symbol between the dead and the living. "Get thee gone, death, on thy way," – such is this form of words –
"Samaveda," Benfey, 1, 3, 2, 4.
"Samaveda," 2, 8, 2, 6.
"Samaveda," 1, 4, 1, 2; 2, 9, 2, 9.
"Samaveda," 1, 6, 2, 1.
"Rigveda," 1, 32; "Samaveda," 1, 3, 2, 4.
"Rigveda," 5, 31, 10; 1, 63, 2; 2, 20, 8; 1, 54, 8.
"Rigveda," 1, 126, 2, 3.
"Rigveda," 4, 50, 8, 9. Roth, "Z. D. M. G.," 1, 77. Lassen,
M. Müller, "Z. D. M. G.," 9, 16. These bright bodies of the fathers led to the idea that the souls of the fathers had adorned the heaven with stars, and that they were these stars. "Rigveda," 10, 68, 11.
"Atharvaveda," 3, 29, 3; in Muir,
Muir,
"Aitareya-Brahmana," 2, 17; in Muir,
