LITMIR.BIZ

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not altogether unworthy a man's life. What added to the charm of it was that it had once before been undertaken by Frederick Rosen, a young German scholar, who died in England before he had finished the first book, and that after his death no one seemed willing to carry on his work. What I had to do, first of all, was to copy not only the text, but the commentary of the Rig-veda, a work which when finished will fill six of these large volumes. The author or rather the compiler of this commentary, Sâyana Âkârya, lived about 1400 after Christ, that is to say, about as many centuries after, as the poets of the Veda lived before, the beginning of our era. Yet through the 3000 years which separate the original poetry of the Veda from the latest commentary, there runs an almost continuous stream of tradition, and it is from it, rather than from his own brain, that Sâyana draws his explanations of the sacred texts. Numerous MSS., more or less complete, more or less inaccurate, of Sâyana's classical work, existed in the then Royal Library at Paris, in the Library of the East-India House, then in Leadenhall Street, and in the Bodleian Library at Oxford. But to copy and collate these MSS. was by no means all. A number of other works were constantly quoted in Sâyana's commentary, and these quotations had all to be verified. It was necessary first to copy these works, and to make indexes to all of them, in order to be able to find any passage that might be referred to in the larger commentary. Many of these works have since been published in Germany and France, but they were not to be procured twenty years ago. The work, of course, proceeded but slowly, and many times I doubted whether I should be able to carry it through. Lastly came the difficulty,—and by no means the smallest,—who was to publish a work that would occupy about six thousand pages in quarto, all in Sanskrit, and of which probably not a hundred copies would ever be sold. Well, I came to England in order to collect more materials at the East-India House and at the Bodleian Library, and thanks to the exertions of my generous friend Baron Bunsen, and of the late Professor Wilson, the Board of Directors of the East-India Company decided to defray the expenses of a work which, as they stated in their letter, 'is in a peculiar manner deserving of the patronage of the East-India Company, connected as it is with the early religion, history, and language of the great body of their Indian subjects.' It thus became necessary for me to take up my abode in England, which has since become my second home. The first volume was published in 1849, the second in 1853, the third in 1856, the fourth in 1862. The materials for the remaining volumes are ready, so that, if I can but make leisure, there is little doubt that before long the whole work will be complete.

      Now, first, as to the name. Veda means originally knowing or knowledge, and this name is given by the Brahmans not to one work, but to the whole body of their most ancient sacred literature. Veda is the same word which appears in the Greek οἶδα, I know, and in the English wise, wisdom, to wit.11 The name of Veda is commonly given to four collections of hymns, which are respectively known by the names of Rig-veda, Yagur-veda, Sâma-veda, and Atharva-veda; but for our own purposes, namely for tracing the earliest growth of religious ideas in India, the only important, the only real Veda, is the Rig-veda.

      The other so-called Vedas, which deserve the name of Veda no more than the Talmud deserves the name of Bible, contain chiefly extracts from the Rig-veda, together with sacrificial formulas, charms, and incantations, many of them, no doubt, extremely curious, but never likely to interest any one except the Sanskrit scholar by profession.

      The Yagur-veda and Sâma-veda may be described as prayer-books, arranged according to the order of certain sacrifices, and intended to be used by certain classes of priests.

      Four classes of priests were required in India at the most solemn sacrifices:

      1. The officiating priests, manual labourers, and acolytes; who have chiefly to prepare the sacrificial ground, to dress the altar, slay the victims, and pour out the libations.

      2. The choristers, who chant the sacred hymns.

      3. The reciters or readers, who repeat certain hymns.

      4. The overseers or bishops, who watch and superintend the proceedings of the other priests, and ought to be familiar with all the Vedas.

      The formulas and verses to be muttered by the first class are contained in the Yagur-veda-sanhitâ. The hymns to be sung by the second class are in the Sâma-veda-sanhitâ.

      The Atharva-veda is said to be intended for the Brahman or overseer, who is to watch the proceedings of the sacrifice, and to remedy any mistake that may occur.12

      Fortunately, the hymns to be recited by the third class were not arranged in a sacrificial prayer-book, but were preserved in an old collection of hymns, containing all that had been saved of ancient, sacred, and popular poetry, more like the Psalms than like a ritual; a collection made for its own sake, and not for the sake of any sacrificial performances.

      I shall, therefore, confine my remarks to the Rig-veda, which in the eyes of the historical student is the Veda par excellence. Now Rig-veda means the Veda of hymns of praise, for Rich, which before the initial soft letter of Veda is changed to Rig, is derived from a root which in Sanskrit means to celebrate.

      In the Rig-veda we must distinguish again between the original collection of the hymns or Mantras, called the Sanhitâ or the collection, being entirely metrical and poetical, and a number of prose works, called Brâhmanas and Sûtras, written in prose, and giving information on the proper use of the hymns at sacrifices, on their sacred meaning, on their supposed authors, and similar topics. These works, too, go by the name of Rig-veda: but though very curious in themselves, they are evidently of a much later period, and of little help to us in tracing the beginnings of religious life in India. For that purpose we must depend entirely on the hymns, such as we find them in the Sanhitâ or the collection of the Rig-veda.

      Now this collection consists of ten books, and contains altogether 1028 hymns. As early as about 600 b.c. we find that in the theological schools of India every verse, every word, every syllable of the Veda had been carefully counted. The number of verses as computed in treatises of that date, varies from 10,402 to 10,622; that of the words is 153,826, that of the syllables 432,000.13 With these numbers, and with the description given in these early treatises of each hymn, of its metre, its deity, its number of verses, our modern MSS. of the Veda correspond as closely as could be expected.

      I say, our modern MSS., for all our MSS. are modern, and very modern. Few Sanskrit MSS. are more than four or five hundred years old, the fact being that in the damp climate of India no paper will last for more than a few centuries. How then, you will naturally ask, can it be proved that the original hymns were composed between 1200 and 1500 before the Christian era, if our MSS. only carry us back to about the same date after the Christian era? It is not very easy to bridge over this gulf of nearly three thousand years, but all I can say is that, after carefully examining every possible objection that can be made against the date of the Vedic hymns, their claim to that high antiquity which is ascribed to them, has not, as far as I can judge, been shaken. I shall try to explain on what kind of evidence these claims rest.

      You know that we possess no MS. of the Old Testament in Hebrew older than about the tenth century after the Christian era; yet the Septuagint translation by itself would be sufficient to prove that the Old Testament, such as we now read it, existed in MS. previous, at least, to the third century before our era. By a similar train of argument, the works to which I referred before, in which we find every hymn, every verse, every word and syllable of the Veda accurately counted by native scholars about five or six hundred years before Christ, guarantee the existence of the Veda, such as we now read it, as far back at least as five or six hundred years before Christ. Now in the works of that period, the Veda is already considered, not only as an ancient, but as a sacred book; and, more than this, its language had ceased to be generally intelligible. The language of India had changed since the Veda was composed, and learned commentaries were necessary in order to explain to the people, then living, the true purport, nay, the proper pronunciation, of their sacred hymns. But more than this. In certain exegetical compositions, which are generally comprised under the name of Sûtras, and which are contemporary with, or even anterior to, the treatises on the theological statistics just mentioned, not only are the ancient hymns represented

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