[Footnote 95: Clouds.]

[Footnote 96: The sun.]

[Footnote 97: The priest to whom, and to whose family, is ascribed the seventh book.]

[Footnote 98: JAOS., XV. 270.]

[Footnote 99: Much theosophy, and even history (!), has been read into II. 15, and IV. 30, where poets speak of Indra slaying Dawn; but there is nothing remarkable in these pa.s.sages. Poetry is not creed. The monsoon (here Indra) does away with dawns for a time, and that is what the poet says in his own way.]

[Footnote 100: Transferred by Roth from the penultimate position where it stands in the original. Dawn here pays Night for the latter's malutinal withdrawing by withdrawing herself. Strictly speaking, the Dawn is, of course, the sunset light conceived of as identical with that preceding the sunrise ([Greek: usas, heos], 'east' as 'glow').]

[Footnote 101: Late as seems this hymn to be, it is interesting in revealing the fact that wolves (not tigers or panthers) are the poet's most dreaded foes of night. It must, therefore have been composed in the northlands, where wolves are the herdsman's worst enemies.]

[Footnote 102: Myriantheus, _Die Acvins_; Muir, OST. v.

p.234; Bergaigne, _Religion Vedique,_ II. p. 431; Muller, _Lectures_, 2d series, p. 508; Weber, _Ind. St_. v. p. 234.

S[=a]yana on I. 180. 2, interprets the 'sister of the Acvins' as Dawn.]

[Footnote 103: Muir, _loc. cit_. Weber regards them as the (stars) Gemini.]

[Footnote 104: Weber, however, thinks that Dawn and Acvins are equally old divinities, the oldest Hindu divinities in his estimation.]

[Footnote 105: In the Epic (see below) they are called the lowest caste of G.o.ds (c[=u]dras).]

[Footnote 106: X. 17. 2; I. 46. 2.]

[Footnote 107: I. 181. 4 (Roth, ZDMG. IV. 425).]

[Footnote 108: T[=a]itt. S. VII. 2. 7. 2; Muir, _loc. cit_.

p. 235.]

[Footnote 109: vii. 67. 2; viii. 5. 2; x. 39. 12; viii. 9.

17; i. 34. 10; x. 61. 4. Muir, _loc. cit._ 238-9. Compare _ib_. 234, 256.]

[Footnote 110: Muir, _loc. cit_. p. 237. RV. vi. 58. 4; x.

85. 9ff.]

[Footnote 111: They are compared to two ships, two birds, etc.]

[Footnote 112: In _cat. Br_. V. 5. 4. it to the Acvins a red-white goat is sacrificed, because 'Acvins are red-white.']

[Footnote 113: Perhaps best with Brannhofer, 'the savers'

from _nas_ as in _nasjan_ (AG. p. 99).]

[Footnote 114: _La Religion Vedique_, II. p. 434. That _n[=a]snya_ means 'with good noses' is an epic notion, _n[=a]satyadasr[=a]u sunas[=a]u,_ Mbh[=a]. I. 3. 58, and for this reason, if for no other (though idea is older), the etymology is probably false! The epithet is also Iranian.

Twinned and especially paired G.o.ds are characteristic of the Rig Veda. Thus Yama and Yam[=i] are twins; and of pairs Indra-Agni, Indra-V[=a]yu, besides the older Mitra-Varuna, Heaven-Earth, are common.]

[Footnote 115: Perhaps to be omitted.]

[Footnote 116: _Pischel_, Ved. St. I. p. 48. As swift-going G.o.ds they are called 'Indra-like.']

[Footnote 117: VIII. 9 and 10.]

[Footnote 118: Doubtful]

[Footnote 119: The last verse is not peculiar to this hymn, but is the sign of the book (family) in which it was composed.]

CHAPTER IV.

THE RIG VEDA (CONTINUED).--THE MIDDLE G.o.dS.

Only one of the great atmospheric deities, the G.o.ds that preeminently govern the middle sphere between sky and earth, can claim an Aryan lineage. One of the minor G.o.ds of the same sphere, the ancient rain-G.o.d, also has this antique dignity, but in his case the dignity already is impaired by the strength of a new and greater rival. In the case of the wind-G.o.d, on the other hand, there is preserved a deity who was one of the primitive pantheon, belonging, perhaps, not only to the Iranians, but to the Teutons, for V[=a]ta, Wind, may be the Scandinavian Woden. The later mythologists on Indian soil make a distinction between V[=a]ta, wind, and V[=a]yu (from the same root; as in German _wehen_) and in this distinction one discovers that the old V[=a]ta, who must have been once _the_ wind-G.o.d, is now reduced to physical (though sentient) wind, while the newer name represents the higher side of wind as a power lying back of phenomena; and it is this latter conception alone that is utilized in the formation of the Vedic triad of wind, fire, and sun. In short, in the use and application of the two names, there is an exact parallel to the double terminology employed to designate the sun as S[=u]rya and Savitar. Just as S[=u]rya is the older [Greek: helios] and sol (acknowledged as a G.o.d, yet palpably the physical red body in the sky) contrasted with the interpretation which, by a newer name (Savitar), seeks to differentiate the (sentient) physical from the spiritual, so is V[=a]ta, Woden, replaced and lowered by the loftier conception of V[=a]yu. But, again, just as, when the conception of Savitar is formed, the spiritualizing tendency reverts to S[=u]rya, and makes of him, too, a figure reclothed in the more modern garb of speech, which is invented for Savitar alone; so the retroactive theosophic fancy, after creating V[=a]yu as a divine power underlying phenomenal V[=a]ta, reinvests V[=a]ta also with the garments of V[=a]yu. Thus, finally, the two, who are the result of intellectual differentiation, are again united from a new point of view, and S[=u]rya or Savitar, V[=a]yu or V[=a]ta, are indifferently used to express respectively the whole completed interpretation of the divinity, which is now visible and invisible, sun and sun-G.o.d, wind and wind-G.o.d. In these pairs there is, as it were, a perspective of Hindu theosophy, and one can trace the G.o.d, as a spiritual ent.i.ty including the physical, back to the physical prototype that once was worshipped as such alone.

In the Rig Veda there are three complete hymns to Wind, none of these being in the family books. In x. 186, the poet calls on Wind to bring health to the worshipper, and to prolong his life. He addresses Wind as 'father and brother and friend,' asking the power that blows to bring him ambrosia, of which Wind has a store. These are rather pretty verses without special theological intent, addressed more to Wind as such than to a spiritual power. The other hymn from the same book is directed to V[=a]ta also, not to V[=a]yu, and though it is loftier in tone and even speaks of V[=a]ta as the soul of the G.o.ds, yet is it evident that no consistent mythology has worked upon the purely poetic phraseology, which is occupied merely with describing the rushing of a mighty wind (x. 168). Nevertheless, V[=a]ta is worshipped, as is V[=a]yu, with oblations.

HYMN TO WIND (V[=a]ta).

Now V[=a]ta's chariot's greatness! Breaking goes it, And thundering is its noise; to heaven it touches, Goes o'er the earth, cloud[1] making, dust up-rearing; Then rush together all the forms of V[=a]ta; To him they come as women to a meeting.

With them conjoint, on the same chariot going, Is born the G.o.d, the king of all creation.

Ne'er sleepeth he when, on his pathway wandering, He goes through air. The friend is he of waters; First-born and holy,--where was he created, And whence arose he? Spirit of G.o.ds is V[=a]ta, Source of creation, goeth where he listeth; Whose sound is heard, but not his form. This V[=a]ta Let us with our oblations duly honor.

In times later than the Rig Veda, V[=a]yu interchanges with Indra as representative of the middle sphere; and in the Rig Veda all the hymns of the family books a.s.sociate him with Indra (vii. 90-92; iv. 47-48).

In the first book he is a.s.sociated thus in the second hymn; while, ib.

134, he has the only remaining complete hymn, though fragments of songs occasionally are found. All of these hymns except the first two simply invite V[=a]yu to come with Indra to the sacrifice, It is V[=a]yu who with Indra obtains the first drink of soma (i. 134. 6). He is spoken of as the artificer's, Tvashtar's, son-in-law, but the allusion is unexplained (viii. 26. 22); he in turn begets the storm-G.o.ds (i. 134. 4).

With V[=a]yu is joined Indra, one of the popular G.o.ds. These divinities, which are partly of the middle and partly of the lower sphere, may be called the popular G.o.ds, yet were the t.i.tle 'new G.o.ds'

neither wholly amiss nor quite correct. For, though the popular deities in general, when compared with many for whom a greater antiquity may be claimed, such as the Sun, Varuna, Dyaus, etc., are of more recent growth in dignity, yet there remains a considerable number of divinities, the hymns in whose honor, dating from the latest period, seem to show that the power they celebrate had been but lately admitted into the category of those G.o.ds that deserved special worship. Consequently new G.o.ds would be a misleading term, as it should be applied to the plainer products of theological speculation and abstraction rather than to Indra and his peers, not to speak of those newest pantheistic G.o.ds, as yet unknown. The designation popular must be understood, then, to apply to the G.o.ds most frequently, most enthusiastically revered (for in a stricter sense the sun was also a popular G.o.d); and reference is had in using this word to the greater power and influence of these G.o.ds, which is indicated by the fact that the hymns to Agni and Indra precede all others in the family books, while the Soma-hymns are collected for the most part into one whole book by themselves.

But there is another factor that necessitates a division between the divinities of sun and heaven and the atmospheric and earthly G.o.ds which are honored so greatly; and this factor is explanatory of the popularity of these G.o.ds. In the case of the older divinities it is the spiritualization of a sole material appearance that is revered; in the case of the popular G.o.ds, the material phenomenon is reduced to a minimum, the spirituality behind the phenomenon is exalted, and that spirituality stands not in and for itself, but as a part of a union of spiritualities. Applying this test to the earlier G.o.ds the union will be found to be lacking. The sun's spiritual power is united with Indra's, but the sun is as much a physical phenomenon as a spirituality, and always remains so. On the other hand, the equation of Varunic power with Indraic never amalgamated the two; and these are the best instances that can be chosen of the older G.o.ds. For in the case of others it is self-evident. Dyaus and Dawn are but material phenomena, slightly spiritualized, but not joined with the spirit-power of others.

Many have been the vain attempts to go behind the returns of Vedic hymnology and reduce Indra, Agni, and Soma to terms of a purely naturalistic religion. It cannot be done. Indra is neither sun, lightning, nor storm; Agni is neither hearth-fire nor celestial fire; Soma is neither planet nor moon.

Each is the transient manifestation of a spirituality lying behind and extending beyond this manifestation. Here alone is the latch-key of the newer, more popular religion. Not merely because Indra was a 'warrior G.o.d,' but because Indra and Fire were one; because of the mystery, not because of the appearance, was he made great at the hands of the priests. It is true, as has been said above, that the idol of the warriors was magnified because he was such; but the true cause of the greatness ascribed to him in the hymns lay in the secret of his nature, as it was lauded by the priest, not in his form, as it was seen by the mult.i.tude. Neither came first, both worked together; but had it not been for the esoteric wisdom held by the priests in connection with his nature, Indra would have gone the way of other meteorological G.o.ds; whereas he became chiefest of the G.o.ds, and, as lord of strength, for a time came nearest to the supreme power.

INDRA.

Indra has been identified with 'storm,' with the 'sky,' with the 'year'; also with 'sun' and with 'fire' in general.[2] But if he be taken as he is found in the hymns, it will be noticed at once that he is too stormy to be the sun; too luminous to be the storm; too near to the phenomena of the monsoon to be the year or the sky; too rainy to be fire; too alien from every one thing to be any one thing. He is too celestial to be wholly atmospheric; too atmospheric to be celestial; too earthly to be either. A most tempting solution is that offered by Bergaigne, who sees in Indra sun or lightning. Yet does this explanation not explain all, and it is more satisfactory than others only because it is broader; while it is not yet broad enough. Indra, in Bergaigne's opinion, stands, however, nearer to fire than to sun.[3] But the savant does not rest content with his own explanation: "Indra est peut-etre, de tous les dieux vediques, celui qui resiste le plus longtemps a un genre d'a.n.a.lyse qui, applique a la plupart des autres, les resout plus ou moins vite en des personnifications des elements, soit des phenomenes naturels, soit du culte" (ibid. p. 167).

Dyaus' son, Indra, who rides upon the storm and hurls the lightnings with his hands; who 'crashes down from heaven' and 'destroys the strongholds' of heaven and earth; whose greatness 'fills heaven and earth'; whose 'steeds are of red and gold'; who 'speaks in thunder,'

and 'is born of waters and cloud'; behind whom ride the storm-G.o.ds; with whom Agni (fire) is inseparably connected; who 'frees the waters of heaven from the demon,' and 'gives rain-blessings and wealth' to man--such a G.o.d, granted the necessity of a naturalistic interpretation, may well be thought to have been lightning itself originally, which the hymns now represent the G.o.d as carrying. But in identifying Indra with the sun there is more difficulty. In none of the early hymns is this suggested, and the texts on which Bergaigne relies besides being late are not always conclusive. "Indra clothes himself with the glory of the sun"; he "sees with the eye of the sun"--such texts prove little when one remembers that the sun is the eye of all the G.o.ds, and that to clothe ones' self with solar glory is far from being one with the sun. In one other, albeit a late verse, the expression 'Indra, a sun,' is used; and, relying on such texts, Bergaigne claims that Indra is the sun. But it is evident that this is but one of many pa.s.sages where Indra by implication is compared to the sun; and comparisons do not indicate allotropy. So, in ii. II. 20, which Bergaigne gives as a parallel, the words say expressly "Indra [did so and so] _like a sun_."[4] To rest a building so important on a basis so frail is fortunately rare with Bergaigne. It happens here because he is arguing from the a.s.sumption that Indra primitively was a general luminary. Hence, instead of building up Indra from early texts, he claims a few late phrases as precious confirmation of his theory.[5] What was Indra may be seen by comparing a few citations such as might easily be amplified from every book in the Rig Veda.

According to the varying fancies of the poets, Indra is armed with stones, clubs, arrows, or the thunderbolt (made for him by the artificer, Tvashtar), of bra.s.s or of gold, with many edges and points.