INDIA. the worshippers in the gratifica posed to be atnoise of the mor. tar and churn ing sticks. prepared in large quantities, and presented to the HISTORY OF invisible gods with curds, cakes, ghee, and milk; and the so-called sacrifice would be followed by a great feast amongst the guests assembled. In the hymns recited on such festivals, the worshippers Exultation of would exult in the joy and satisfaction which the tion of the gods. gods would feel in quaffing the soma, or in consuming the choice viands which had been prepared. In one vigorous hymn it is said that the gods, filled with food, are as impatient to enjoy the soma as bridegrooms long for their brides. Sometimes a The deities supdeity is supposed to be attracted by the grateful tracted by the sound of the stone and mortar by which the soma juice was expressed from the plant; or by the musical noise of the churning-sticks by which the wine was apparently stirred up and mixed with curds; and the eager invokers implore the god not to turn aside to the dwelling of any other worshipper, but to come to them only, and drink the libation which they had prepared, and reserve for them all his favours and benefits. Indeed, the relations Relations bebetween the Vedic Aryans and their deities appear Aryans and their to have been of a child-like and filial character; the evils which they suffered they ascribed to offence of omission or commission which had been given to a deity; whilst the good which they received was in like manner ascribed to his kindness and favour. In order, however, the more fully to appre- Necessity for a hend the general scope and character of the religious ment of the cha ideas of the Vedic Aryans, it may be advisable to ties. some 7 Rig-Veda, Mand. I. Hymn 83, v. 2. Wilson's Translation. It may here be noted that all references are made to Wilson's translation of the Rig-Veda, unless otherwise stated. tween the Vedic deities resem bling those be tween children and a father. further develop racteristics of the leading dei INDIA. PART I. HISTORY OF indicate, with a greater degree of detail, the leading characteristics of those deities who are prominent both in the Epics and the Rig-Veda. Characteristics The most prominent and popular deity in the god of the firma- Vedic ritual appears to be Indra, the giver of rain, and subsequently regarded as the sovereign of the Attributes of a gods. This deity, more than any of the others, is of Indra, or the human hero su peradded to of the firma ment. those of the god represented in the character of a human hero, rather than as a spiritual divinity, or, in other words, is more distinctly and intensely personified. It is true that he appears prominently as the god of the firmament, the hurler of the thunderbolt, who smote the rain-cloud and brought down the waters; and his worshippers implore him for blessings, such as robust health and plentiful harvests, long life and numerous progeny, and other good things of this world, which none but deity can bestow. But in many of the hymns he is represented as a warrior chief, endowed perhaps with supernatural strength and energy, but still with more of the human than of the miraculous type, and who especially shielded and protected those who were his friends, and smote Frequently ad- and destroyed those who were his foes. Moreover, he is frequently addressed in familiar terms, and in tones of remonstrance, which are incompatible with the idea of an omniscient and invisible deity. He is supposed to take especial delight in quaffing the soma juice; and his capacity in drinking it is celebrated with all the sympathetic praise and exaggerated description with which the northern bards loved to celebrate the Bacchanalian exploits of their dressed in familiar terms. Partiality for strong drink. 8 • Comp. Rig-Veda, Mand. I. Hymns 51 and 55, for the human character of Indra. INDIA. discoverer of the of Indra into a the firma Indra the hero of the Aryans, and foe of the heroes of the olden time. Indeed, he is hymned as HISTORY OF the discoverer of the soma plant, which was said to PART I. have been brought from heaven, and to have pre- Hymned as the viously lain hidden in a rock like the nestling of a soma plant. bird.9 In many passages however, as already Spiritualization stated, his existence seems to have been spirit- personified idea ualized until he becomes a mere personified idea of ment. the god of the sky or the firmament, and the winds are declared to be his followers, with whom hé battles against the clouds in order to release the rain. Even in this capacity the popular imagination still delighted in depicting him in a human form, driving furiously in a chariot drawn by champing and foaming steeds; as the hero and protector of the fair-complexioned Aryans, who worshipped aborigines. him with acceptable hymns and large oblations, and Character of the the enemy and destroyer of the black-complexioned dressed to Indra. aborigines, the Rákshasas, the Dasyus, the Asuras, the Krishuas, and the Pisachis,-who neither sung his praises nor offered him the delicious and inebriating soma. He was thus a national deity, showering gifts upon his worshippers, but trampling upon those who gave him no libations, as a strong man tramples upon a coiled-up snake. He slew his enemies by thousands, and destroyed their cities by hundreds; he brought back the spoil, and recovered the cows which they had carried away. His wor- Invocations to shippers called upon him to hasten, assail, subdue; to destroy his enemies with his thunderbolt; to smite the rain-cloud Vritra and bring down the waters.10 "Slayer of Vritra, ascend thy chariot, Rig-Veda, Mand. I. Hymn 130, v. 3. 10 Rig-Veda, Mand. I. Hymn 80, v. 3. Vedic hymns ad Indra in his hu man capacity. PART I. 11 HISTORY OF for thy horses have been yoked by prayer; may INDIA. the sound of the stone that bruises the soma attract thy mind towards us." "1 "Showerer of benefits, destroyer of cities, propitiated by our new songs, reward us with gratifying blessings." 12 In one hymn the worshippers are naïvely represented as saying:-"Quaff the soma juices, satiate thy appetite, and then fix thy mind on the wealth that is to be given to us." 13 In another Indra is told that the minds of his worshippers adhere to him, as affectionate wives to a loving husband. Thus there Invocations to Indra as the Supreme Being. are verses which describe him as a mere human chief, a strong man rejoicing in his strength, a warrior delighting in war, as well as in eating and drinking; and there are others in which his deeds and attributes are lauded with an Oriental exaggeration which renders his deification complete: "He who as soon as born is the first of the deities, who has done honour to the gods by his exploits; he at whose might heaven and earth are alarmed, and who is known by the greatness of his strength; he, men, is Indra. "He who fixed firm the moving earth; who tranquillized the incensed mountains; who spread the spacious firmament; who consolidated the heavens; he, men, is Indra. "He who, having destroyed Ahi, set free the seven rivers; who recovered the cows detained by Bala; who generated fire in the clouds; who is invincible in battle; he, men, is Indra. "He under whose control are horses and cattle, and villages, and all chariots; who gave birth to the sun and to 11 Rig-Veda, Mand. I. Hymn 87, v. 3. 14 Rig-Veda, Mand. I. Hymn 62, v. 11. 15 Ahi is another name for Vritra, or the rain-cloud. Sometimes Vritra, or Ahi, is represented as a heavy cloud charged with water, and sometimes as a chief among the aboriginal tribes with whom the Aryas are at war. the dawn; and who is the leader of the waters; he, men, is HISTORY OF Indra. "He to whom heaven and earth bow down; he at whose might the mountains are appalled; he who is the drinker of the soma juice, the firm of frame, the adamant armed, the wielder of the thunderbolt; he, men, is Indra.1o "May we envelope thee with acceptable praises, as youthful husbands are embraced by their wives."" INDIA. of Agni or Fire. tributes of fire. tions connected climates. Another famous Vedic deity, and one perhaps Characteristics who is superior to Indra, although he never acquired the sovereignty of the gods, is Agni, or Fire. Even Mysterious atto the eye of the man of science there is something spiritual in the varied manifestations of fire, and something divine in its powers of destruction and purification. To this must be added the fact that Family asciain colder climates, like that from which the Vedic with fire in cold Aryans appear to have emigrated, the presence of fire is associated with home pleasures and family ties, and the domestic hearth becomes a vivid conception embodying pleasant memories and warm affections. But to man in a primitive state of existence, the Reverence expresence of fire excites feelings of reverence. powers raise it to the rank of a deity whose operations are felt and seen. It burns and it consumes. It dispels the darkness, and with it drives away, not only the imaginary horrors which the mind associates with darkness, but also the real horrors, such as beasts of prey. In its lower manifestations as mere General utility heat, it cooks the food and warms the dwelling, and it enables the artisan to forge weapons for the warrior, or to fashion jewelled ornaments to enliven the VOL. I. 16 Rig-Veda, Mand. II. Hymn 12, v. 1, 2, 3, 7, 13. 17 Rig-Veda, Mand. II. Hymn 16, v. 8. 2 Its cited amongst a primitive peo ple by the presence of fire. of fire. |