ᎢᎻᎬ ᎡᎥᏀ ᏙᎬᎠᎪ,

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APPENDIX B. (See p. 39.)

The Rig Veda and its Theology.

I do not know a duller book to read in itself, or a more interesting one, through the thoughts which it suggests, than the Rig Veda, the oldest work of Hindoo literature and religion,-to judge, at least, by the two books out of its eight which have been translated by Professor Wilson, from Professor Max Müller's edition of the original.

In the first place, strongly contrasting in this respect with later Hindooism,-it has no pretence to be primordial. It speaks of "forefathers," of ancient sages "* of "elder divinities."+ "From a remote period" night and dawn have traversed earth and heaven, and worship has been performed. The gods "Ancient cities" have been destroyed. Early legends and myths are constantly referred to. And, accordingly, the state of society which is implied in it is one of at least semicivilisation. Although much less is said of the cities of the Aryas than of those of their enemies, and the very prominent place given to cattle and horses, as compared with the products of agriculture, shows a people still in the main pastoral, still there is mention of cultivation, of ploughing, of barley. Metal work

are invoked "with an ancient text."

* "May that Agni who is to be celebrated by both ancient and modern sages conduct the gods hither."-" As did Manu, and Angiras, and Yayáti, and others of old."-" Adorable Ushas, whom the ancient sages invoked "-"in like manner as of old."

"Veneration to the great gods, veneration to the lesser, veneration to the young, veneration to the old; we worship the gods as well as we are able: may I not omit the praise of the elder divinities." "The hundred ancient cities' of Sambara.' "The ancient cities of Asna."

must have been thoroughly understood, since the sacrificial implements include axes, knives, caldrons, ladles, besides spits, skewers, dish-covers, brushes. The use of chariots and wagons is perpetually referred to, both for the conveyance of persons and of produce. The horse, the ox, the ass, the camel, were already domestic animals. There were cars with three benches; the spoked wheel had already succeeded the solid one. The yokes of oxen are spoken of; the girths, reins, halters, shafts of horses or chariots. The art of the weaver existed, and that of the ship-builder. The Aryas had a respectable knowledge of astronomy, an elaborate grammatical and metrical system. Trade was a distinct calling. Heralds were employed. Theft was a social offence. Prostitution already a social corruption.

But so broad is the gap between the "Aryas" of whom the Rig Veda speaks and the present Hindoos that, according to the remark of Mrs. Speir above alluded to, that gap is almost exactly co-extensive with the one which divides now these latter from the aborigines. The Hindoos, says General Briggs, in distinction from the aborigines, are divided into castes; but no castes appear in the Rig Veda, or what is now a caste was then only a class. "Hindoo widows are forbidden to marry,' "-not so the Arya widows of the Rig Veda. "The Hindoos abhor the spilling of blood,-venerate the cow, and abstain from eating beef,"-in the Rig Veda, cows as well as horses are sacrificed and eaten. "The Hindoos abstain from the use of fermented liquors," -the Aryas of the Rig Veda drink the fermented somajuice. "The Hindoos have a Brahminical priesthood," -in the Rig Veda kings perform sacrifice. "The Hindoos burn their dead"-the dead are buried in the Rig Veda. (See Life in Ancient India, pp. 146-7.)

The spiritual differences strike far deeper still. The most obvious characteristic of the Rig Veda-except in a few hymns and passages,-is its earthliness, selfishness, animalism, outsideness. The immense bulk of it, -unless completely transformed by the most wilful, far-fetched system of allegorising-must be wholly in

capable of furnishing the slightest nourishment to those deep spiritual cravings with which the Hindoo mind has certainly been more constantly stirred than any other outside of the pale of Judaism or Christianity. Food, riches, prosperity, destruction of enemies, such are the perpetual objects of the hymns of the Rig Veda, to whatsoever deity addressed. He may be asked to avert "sin" from the worshipper; but there is little to show that sin is anything else than the neglect of religious rites. The gods are, of course, treated as having no higher needs than the worshippers, as delighting in food and drink and conquest. 'strong drink" of the soma-juice is the choicest offering which can be held out to them. The drunkenness of India is spoken of as "most intense;" he is “ voracious," his belly "swells like the ocean.

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Still, the race who offer this worship are a free, brave race, not decrepit, but full of youth. Their gods are fierce like themselves, but are no malignant demons. They are wise, they are truthful, and the source of truth in the worshipper, the fountain of blessings to him. The Fire-god Agni is ever young and wise,' 'the observer of truth," "the constant illuminator of the truth," "the purifier," "the benefactor of the universe;" he is "as a loving father to a son, as a kinsman to a kinsman, as a friend to a friend," "all

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wise, "the giver of delight," the domestic guardian of mankind,' "immortal sustainer of the universe," "cherisher of friends," "giver of rewards, provider of dwellings,' "rich in righteous acts," "the speaker of truth," "the friend of man." The Day-god, Mitra, the Night-god, Varuna, are "born for the benefit of many," "the refuge of multitudes," "lords of true light." The Moon-god, Soma, is "the guide of men," "the purifier," the protector." The Speech-goddess, Saraswati, is "the purifier, ," "the inspirer of those who delight in truth, the instructress of the right-minded." Heaven" and "Earth" are "benignant," "the diffusers of happiness on all, encouragers of truth," they "satisfy with food," they are "fatherly" and "motherly." The

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Firmament-god Indra is "the exhilarator of mankind," "the protector of the virtuous, ever young, ever wise," a giver among the givers of thousands ;” “veracious," "bountiful," "devoid of malice," ""the root of happiness, "desirous of giving to man," "the foremost in liberality," "the performer of good deeds," "engaging in great conflicts for man." Brahmanaspati, -probably the Prayer-god,-is "the healer of disease, the augmenter of nourishment," "a sage of sages,' "true," "benefactor," "a kind protector." The Maruts or Wind-gods, are most wise," "benevolent to devoid of malignity," liberal donors,"

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nificent," "pure from sin.' The Sun-god Savitri or Surya is "life-bestowing," "radiant with benevolent light." The Road-god Pushan is "sagacious," "free from anger," "bestower of happiness." Rudra, afterwards identified with Siva, is "most bountiful,' diant," the wise," "the showerer of benefits," "the cherisher," "the protector of the virtuous.' The Aswins, a somewhat nondescript pair of divinities, are "of pleasing appearance," willing dispensers of wealth and granters of dwellings," causers of felicity," "in whom there is no untruth," "omniscient.” The Dawn-goddess Ushas is bountiful," nourishing," "auspicious," "bringer of good," "the protectress of mortals,' endowed with truth." The Universal gods" are omniscient," "devoid of malice,” 'protectors and supporters of men, bestowers." The gods generally are addressed as the "kinsmen" of the worshipper.

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Something in these praises may, no doubt, be attributed to that fear of divine wrath which led the Greek to address the furies as "well disposed." This is, indeed, expressly avowed with a good deal of simplicity in one of the hymns, which says that the worshipper "loves not, but fears to speak evil, as a gambler fears his adversary, holding the four dice, until they be thrown." But, making this allowance, there can be no doubt that the Arya of 3,300 years ago looked upon his gods as friends, not as enemies. There are but

few traces of his having deemed any of them capable of delighting in human suffering as such. And so far as the aboriginal worship may have been mere devilworship, this would go far to explain how he was inspired to overthrow it.

The following hymn to Indra, from the second book, affords a good sample of the staple of the Rig Veda :—

"Bring the desired soma to the adorable Indra, the lord of all, the lord of wealth, the lord of heaven, the perpetual lord, the lord of man, the lord of earth, the lord of horses, the lord of cattle, the lord of water.

"Offer adoration to Indra, the overcomer, the destroyer, the munificent, the invincible, the all-enduring, the creator, the all-adorable, the sustainer, the unassailable, the evervictorious.

"I proclaim the mighty exploits of that Indra, who is ever victorious; the benefactor of man, the overthrower of man, the caster down, the warrior; who is gratified by our libations, the granter of desires, the subduer of enemies, the refuge of the people.

"Unequalled in liberality, the showerer, the slayer of the malevolent, profound, mighty, of impenetrable sagacity, the dispenser of prosperity, the enfeebler, firm, vast, the performer of pious acts, Indra has given birth to the light of the morning.

"The wise Usijas [certain holy men,] celebrating his praises, have obtained by their sacrifice, from the sender of water, knowledge of the path of their cattle; seeking the aid of Indra, and celebrating his praises, they have acquired treasures, whilst uttering hymns and offering adoration.

"Indra, bestow upon us most excellent treasures, the reputation of ability, prosperity, increase of wealth, security of person, sweetness of speech, and auspiciousness of days.'

Here is a portion of a yet wilder strain

"Offer worship quickly to Indra; recite hymns; let the poured-out drops exhilarate him; pay adoration to his superior strength.

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When, Indra, thou harnessest thy horses, there is no

(1) See Vol. II. of Professor Wilson's "Rig Veda," pp. 259-260. I have shortened his translation wherever possible, by the omission of the later glosses of Sáyana, which seem to me often to weaken instead of explaining the original.

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