LITMIR.BIZ

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regarded by one or other of these as traditional and indispensable. The traditional prayers and songs of praise were regarded as magical spells, of which even the gods could not escape the power. This exchange and combination of spells and rubrics of sacrifice no doubt made the ritual more complicated. The strictly-preserved and now extended possession of these prayers, invocations, and customs, which were known to the priests, separated that order from the Kshatriyas, and the Vaiçyas; they stood in opposition to the other orders, as the exclusive possessors of the knowledge of the customs of sacrifice, and efficient invocations. It was only among the members of this order that the correct observances and invocations were known; how could the Kshatriya or the Vaiçya avoid errors in his offering or invocation, such as would remove their efficacy and change them into their opposite? The constant increase of the prayers and forms accompanying every step in the sacrifice occupied more priests: the Hotar offered the invitation to the god to come down and receive the sacrifice; the Udgatar accompanied the preparation of the offering with the solemn forms and prayers; the Adhvaryu performed the actual rite.

      Thus an equality of knowledge, advantage, and interests united the priests against the Kshatriyas, Vaiçyas, and Çudras. By the consciousness that they were in possession of the means to win the favour of the gods for the king, the nobles, and the people, the pious feeling aroused among them was greatly assisted towards gaining the recognition of the other orders. Like the Kshatriyas, they must have scorned to descend to the occupations of the Vaiçyas; they must have felt that only the priest born a priest could perform the priestly service, or offer pleasing sacrifice to the gods. They must have maintained that birth alone in the order could confer the capacity for so important and lofty a calling as theirs. If nobles and priests debarred the Vaiçyas from entrance into their order, their occupations, and modes of life, they must have been no less careful to maintain the advantages of their birth against the Çudras.

      If the separation of the orders was the result of a natural progress, if the effort of the favoured classes to close their circles was essentially promoted by the common contrast of the immigrants to the remnant of the old population, the natural conditions in which the Aryas were placed on the Ganges were not without an influence on the maintenance of the separation when once introduced. In the land of the Indus the Aryas had not learned to endure such a climate and such heat as they found on the Ganges. The atmosphere began by degrees to undermine the active and vigorous feeling of the Aryas, to lead them to a life of greater calm and rest, which inclined them to retain the conditions and circumstances once introduced.

      The orders attain complete exclusiveness and become castes when not only the change from one to another is forbidden, but when even marriage between the members of different orders is either impossible, or if allowed entails the loss of order, and other disadvantages. We do not exactly know to what extent the mutual exclusiveness of the Kshatriyas, the Brahmans, and the Vaiçyas was carried; we only know that these distinctions existed, and that marriages between the orders took place at the time when the priests succeeded in wresting the first place on the throne and in the state from the Kshatriyas, who had maintained it for centuries.

      The priests would never have succeeded in raising themselves above the Kshatriyas and repressing the ancient pre-eminence of the armed nobility so closely connected with the kings, who belonged to their order, and were their born chiefs, had they not succeeded in convincing the people on the Ganges, that the effectual sacrifice was the most important and all-decisive act; that the position in which men stood to the gods was a matter far transcending all other relations. They must have transformed the old religious conceptions by a new doctrine, and by means of this transformation given to themselves a special position, with a peculiar sanction from above. This rise of the priesthood, and their elevation to the first order, is the decisive point in the development of the Arians in India. It was a revolution of Indian life, of the Indian state, of Indian history, of which the effects still continue. It has been observed that the peculiar relations of the tribes on the Ganges, and the nature of the land, tended to fix more strongly there than elsewhere the separation between the orders. But that this division is the sharpest known in history; that the orders became castes, sub-divided in turn into a number of hereditary under-castes; that this unnatural social system has continued in spite of the severest attacks and most violent shocks, and still does continue in unbroken force – this is due to a development of the religious views supplied by the priests, and to the position of the priesthood which was founded on this transformation. The victory over the Kshatriyas was the first step on this path. It was won by means of a new conception of the idea of God, and a scheme of the origin of the world, and the stages of created beings established thereon. On this foundation it was that the priests obtained the highest position.

      When the priestly families on the Ganges passed beyond the borders of their several states in their contact with each other, they perceived the extent of the whole treasure of sacrificial song and forms of prayer, which the races had brought over in separate portions from the Indus. The confusing multitude of deities and their attributes, which now forced themselves upon the priests, led to the attempt to discover some unity in the mass. The astonishing abundance of conceptions and the number of the supreme deities in the old prayers were essentially due, as has already been pointed out, to the fact that the Indians desired to render to every god whom they invoked the proper and the highest honour. With this object the number of attributes was increased, and the god in question endowed to a greater or less degree with the power and peculiarities of other deities; and in order to win the favour of the deity to whom the sacrifice was offered, men were inclined to praise him as the highest and mightiest of all gods. This inclination was supported by the circumstance that the quick and lively fancy of the Indians never fixed the outlines of their deities or separated them as individuals, and further, by the blind impulse already noticed, to concentrate the power of the gods in one highest god, and seize the unity of the divine nature. Thus we saw that Indra and Agni, Mitra and Varuna, were in turns extolled as the highest deity. The task now before the priests was to understand the meaning of these old prayers, to grasp the point of agreement in these various invocations, the unity in these wide attributes, ascribed sometimes to one god and sometimes to another. This gave a strong impulse to the reflective mind of the Brahmans, and no sooner did the Indians begin to meditate than their fancy became powerful. The form of Indra, and the conception lying at the base of his divinity – the struggle against the black spirits of darkness – faded away in the land of the Ganges. In that region tempests do not come on with the same violence as in the Panjab; the hot season is followed by the rainy season and the inundation without any convulsions of the atmosphere. Again, as the life of war fell into the background, the position of Indra as a god of war and victory became less prominent. Least of all could the priests in a time of peace recognise the god of their order in the god of war, and in any case the national, warlike, heroic character of Indra could offer few points of contact with priestly meditation. If in consequence of the new circumstances and relations of life, Indra passed into the background – the old gods of light, the common possession of the Aryas in Iran and India, Mitra, Aryaman, Varuna, beside and above whom Indra had risen, were again allowed to come into prominence. The effort to grasp the unity of the divine power seemed to find a satisfactory basis in the form of Varuna, who from his lofty watch-tower beholds all things, is present everywhere, and sits throned in unapproachable light on the waters of heaven, and in the ethical conceptions embodied in the nature of this deity. The Brahmans struck out another path: they set aside altogether Aditi, i. e. the imperishable, who in the old poems of the Veda is the mother of the gods of light, i. e. of "the immortal" (p. 45, n. 2), and in other poems is extolled as the heaven and the firmament, as procreation and birth, as well as other attempts to conceive this unity. The effort to grasp the unity of the divine Being, the attempt to comprehend its nature, took quite another direction – highly significant and important for the character and development of the Indians.

      The soma was offered most frequently to Indra, the Açvins, and the Maruts, and by it they are strengthened and nourished. The drink which gave strength to men and intoxicated them nourished and inspired the gods also in the faith of the Indians; it gave them strength, and thus won for men the blessing of the gods. To the Indians it appeared that a potency so effectual must itself be divine – a deity. Hence the soma itself is invoked as a god, and by consistently following out the conception, the Indians see in it the nourisher and even the creator of the gods. "The soma

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