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Regarding the earliest form of Hinduism we must The most ancient writings of India.draw our conceptions from the Veda, or, to speak more accurately, the four Vedas. The most important of these is the Rig Veda; and internal evidence proves it to be the most ancient. It contains above a thousand hymns; the earliest of which may date from about the year 1500 BC The Hindus, or, as they call themselves, the Aryas, had by that time entered India, and were dwelling in the north-western portion, the Panjab. The hymns, we may say, are racy of the soil. There is no reference to the life led by the people before they crossed the Himalaya Mountains or entered by some of the passes of Afghanistan.

It would be very interesting if we could discover the pre-Vedic form of the religion. Inferentially this may, to some extent, be done by comparing the teachings of the Vedas with those contained in the books of other branches of the great Aryan family—such as the Greeks, the Romans, and, above all, the Iranians (ancient Persians).

The ancient Hindus were a highly gifted, energetic race; civilized to a considerable extent; not nomadic; chiefly shepherds and herdsmen, but also acquainted with agriculture. Commerce was not unknown; the river Indus formed a highway to the Indian Ocean, and at least the Phenicians availed themselves of it from perhaps the seventeenth century BC, or even earlier.

As soon as we begin to study the hymns of the Veda we are struck by their strongly religious The hymns are strongly religious.character. Tacitly assuming that the book contains the whole of the early literature of India, many writers have expressed themselves in strong terms regarding the primitive Hindus as religious above all other races. But as we They are a selection.read on we become convinced that these poems are a selection, rather than a collection, of the literature; and the conviction grows that the selection has been made by priestly hands for priestly purposes. An acute critic has affirmed Pre-eminently sacerdotal.that the Vedic poems are "pre-eminently sacerdotal, and in no sense popular."1 We can thus explain a pervading characteristic of the book which has taken most readers by surprise. There is a want of simplicity in the Veda. It is often most elaborate, artificial, overrefined—one might even say, affected. How could these be the thoughts, or those the expressions, of the imperfectly civilized shepherds of the Panjab? But if it be only a hymn-book, with its materials arranged for liturgical purposes, the difficulty vanishes.2 We shall accordingly take it for granted Present the religious thought of the ancient Hindus.that the Veda presents only the religious thought of the ancient Hindus—and not the whole of the religious thought, but only that of a very influential portion of the race. With all the qualifications now stated, the Veda must retain a position of high importance for all who study Indian thought and life. The religious stamp which the compilers of the Veda impressed so widely and so deeply has not been obliterated in the course of thirty centuries.

Their religion is Nature-worship. The prevailing aspect of the religion presented in the Vedic hymns may be broadly designated as Nature-worship.

All physical phenomena in India are invested with a grandeur which they do not possess in Physical phenomena in India.northern or even southern Europe. Sunlight, moonlight, starlight, the clouds purpled with the beam of morning or flaming in the west like fiery chariots of heaven; to behold these things in their full magnificence one ought to see them in the East. Even so the sterner phenomena of nature—whirlwind and tempest, lightning and thunder, flood and storm-wave, plague, pestilence, and famine; all of these oftentimes assume in the East a character of awful majesty before which man cowers in helplessness Their effect on the religion.and despair. The conceptions and feelings hence arising have from the beginning powerfully affected the religion of the Hindus. Every-where we can trace the impress of the grander manifestations of nature—the impress of their beneficence, their beauty, their might, their mystery, or their terribleness.

The Sanskrit word for god is deva, which means bright, shining. Of physical phenomena The deities are "the bright ones," according to the language of the sacred books of India.it was especially those connected with light that enkindled feelings of reverence. The black thunder-cloud that enshrouded nature, in which the demon had bound the life-giving waters, passed away; for the glittering thunder-bolt was launched, and the streams rushed down, exulting in their freedom; and then the heaven shone out again, pure and peaceful as before. But such a wonder as the dawn—with far-streaming radiance, returning from the land of mystery, fresh in eternal youth, and scattering the terrors of the night before her—who could sufficiently admire? And let it be remembered that in the Hindu mind the interval between admiration and adoration is exceedingly small. Yet, while it is the dawn which has evoked the truest poetry, she has not retained the highest place in worship.

No divinity has fuller worship paid him than Agni, Fire much worshiped.the Fire (Ignis). More hymns are dedicated to him than to any other being. Astonishment at the properties of fire; a sense of his condescension in that he, a mighty god, resides in their dwellings; his importance as the messenger between heaven and earth, bearing the offerings aloft; his kindness at night in repelling the darkness and the demons which it hides—all these things raised Agni to an exalted place. He is fed with pure clarified butter, and so rises heavenward in his brightness. The physical conception of fire, however, adheres to him, and he never quite ceases to be the earthly flame; yet mystical conceptions thickly gather round this root-idea; he is fire pervading all nature; and he often becomes supreme, a god of gods.

All this seems natural enough; but one is hardly prepared for the high exaltation to which Soma highly exalted.Soma is raised. Soma is properly the juice of a milky plant (asclepias acida, or sarcostemma viminale), which, when fermented, is intoxicating. The simple-minded Aryas were both astonished and delighted at its effects; they liked it themselves; and they knew nothing more precious to present to their gods. Accordingly, all of these rejoice in it. Indra in particular quaffs it "like a thirsty stag;" and under its exhilarating effects he strides victoriously to battle. Soma itself becomes a god, and a very mighty one; he is even the creator and father of the gods; 3 the king of gods Soma becomes a very mighty god. and men;4 all creatures are in his hand. It is surely extraordinary that the Aryas could apply such hyperbolical laudations to the liquor which they had made to trickle into the vat, and which they knew to be the juice of a plant they had cut down on the mountains and pounded in a mortar; and that intoxication should be confounded with inspiration. Yet of such aberrations we know the human mind is perfectly capable.

We have first referred to Agni and Soma, as being the only divinities of highest rank which still retain Connection with Persian, Greek, and Roman systems.their physical character. The worship paid to them was of great antiquity; for it is also prescribed in the Persian Avesta, and must have been common to the Indo-Iranian branch of the Aryan race before the Hindus entered India. But we can inferentially go still further back and speak of a deity common to the Greeks, Romans, Varuna, the god of heaven. Persians, and Hindus. This deity is Varuna, the most remarkable personality in the Veda. The name, which is etymologically connected with Ουρανος, signifies "the encompasser," and is applied to heaven—especially the all-encompassing, extreme vault of heaven—not the nearer sky, which is the region of cloud and storm. It is in describing The sublimity of the Vedic description of him.Varuna that the Veda rises to the greatest sublimity which it ever reaches. A mysterious presence, a mysterious power, a mysterious knowledge amounting almost to omniscience, are ascribed to Varuna. The winkings of men's eyes are numbered by him. He upholds order, both physical and moral, throughout the universe.

The winds are his breath, the sun his eye, the sky his garment. He rewards the good and punishes the wicked. Yet to the truly penitent he is merciful. It is absolutely confounding to pass from a Contrast with the laudations of Agni and Soma. hymn that celebrates the serene majesty and awful purity of Varuna to one filled with measureless laudations of Soma or Agni. Could conceptions of The loftier conceptions of divinity the earlier. divinity so incongruous co-exist? That they could not spring up in the same mind, or even in the same age, is abundantly manifest. And, as we have mentioned, the loftier conceptions of divinity are unquestionably the earlier. It is vain to speak, as certain writers do, of religion gradually refining itself, as a muddy stream can run itself pure; Hinduism resembles the Ganges, which, when it breaks forth from its mountain cradle at Hardwar, is comparatively pellucid, but, as it rolls on, becomes more and more muddy, discolored, and unclean.5

Various scholars affirm that Varuna, in more ancient pre-Vedic times, held a position still higher than the very high one which he still retains. This is probable; indeed, it is certain that, before later divinities had intruded, he held a place of unrivaled majesty. Indra.But, in the Vedas, Indra is a more conspicuous figure. He corresponds to the Jupiter Pluvius of the Romans. In north-western India, after the burning heat, the annual return of the His achievements.rains was hailed with unspeakable joy; it was like life succeeding death. The clouds that floated up from the ocean were at first thin and light; ah! a hostile demon was in them, carrying off the healing waters and not permitting them to fall; but the thunder-bolt of Indra flashed; the demon was driven away howling, and the emancipated streams refreshed the thirsty earth. Varuna was not indeed dethroned, but he was obscured, by the achievements of the warlike Indra; and the supersensuous, moral conceptions that were connected with the former gradually faded from the minds of the people, and Varuna erelong became quite a subordinate figure in the Pantheon.

Number and relations of deities uncertain. The deities are generally said in the Veda to be "thrice eleven" in number. We also hear of three thousand three hundred and thirty-nine. There is no system, no fixed order in the hierarchy; a deity who in one hymn is quite subordinate becomes in another supreme; almost every god becomes supreme in turn; in one hymn he is the son of some deity and in another that deity's father, and so (if logic ruled) his own grandfather. Every poet exalts his favorite god, till the mind becomes utterly bewildered in tracing the relationships.

We have already spoken of Agni, Varuna, and Indra, as well as Soma. Next to these in importance may come the deities of light, namely, the sun, the dawn, and the two Asvina or beams that accompany the dawn. The winds come next. The earth is a goddess. The waters are goddesses. It is remarkable that the stars are very little mentioned; and the moon holds no distinguished place.

In the religion of the Rig Veda we hardly see fetichism—if by fetichism we mean the Hardly any fetichism in the Rig Veda.worship of small physical objects, such as stones, shells, plants, etc., which are believed to be charged (so to speak) with divinity, though this appears in the fourth Veda—the Atharva. But even in the Rig Veda almost any object that is grand, beneficent, or terrible may be adored; and implements associated with worship are themselves worshiped. Thus, the war-chariot, the plow, the furrow, etc., are prayed to.

A pantheistic conception of nature was also present in the Indian mind Early tendency toward pantheism. from very early times, although its development was later. Even in the earliest hymns any portion of nature with which man is brought into close relation may be adored.6

We must on no account overlook the reverence Reverence of the dead.paid to the dead. The pitris (patres) or fathers are frequently referred to in the Veda. They are clearly distinguished from the devas or gods. In later writings they are also distinguished from men, as having been created separately from them; but this idea does not appear in the Veda. Yama, the first mortal, traveled the road by which none returns, and now drinks the Soma in the innermost of heaven, surrounded by the other fathers. These come also, along with the gods, to the banquets prepared for them on earth, and, sitting on the sacred grass, rejoice in the exhilarating draught.

The subjects of the hymns of the Rig Veda. The hymns of the Rig Veda celebrate the power, exploits, or generosity of the deity invoked, and sometimes his personal beauty. The praises lavished on the god not only secured his favor but increased his power to help the worshiper.

There is one prayer (so called) which is esteemed pre-eminently holy; generally called—from The holiest prayer.the meter in which it is composed—the Gayatri.7 It may be rendered thus:

"Let us meditate on that excellent glory of the Divine Son (or Vivifier); may he enlighten our understandings!"

It has always been frequently repeated in important rites.

So far we have referred almost exclusively to the Rig Veda. The next in importance is the Atharva Veda.Atharva, sometimes termed the Brahma Veda; which we may render the Veda of incantations. It contains six hundred and seventy Inferior morally and spiritually to the Rig Veda. hymns. Of these a few are equal to those in the Rig Veda; but, as a whole, the Atharva is far inferior to the other in a moral and spiritual point of view. It abounds in imprecations, charms for the destruction of enemies, and so forth. Talismans, plants, or gems are invoked, as possessed of irresistible might to kill or heal. The deities are often different from those of the Rig Veda. The Atharva manifests a great dread of malignant beings, whose Explanation of deterioration.wrath it deprecates. We have thus simple demon-worship. How is this great falling-off to be explained? In one of two ways. Either a considerable time intervened between the composition of the two books, during which the original faith had rapidly degenerated, probably through contact with aboriginal races who worshiped dark and sanguinary deities; or else there had existed from the beginning two forms of the religion—the higher of which is embodied in the hymns of the Rig Veda, and the lower in the Atharva. We believe the latter explanation to be correct, although doubtless the superstitions of the aborigines must all along have exerted an influence on the faith of the invaders.

The offerings presented to the gods consisted chiefly The offerings.of clarified butter, curdled milk, rice-cakes, and fermented Soma juice, which was generally mixed with water or milk. All was thrown into the fire, which bore them or their essences to the gods. The Soma was also sprinkled on the sacred grass, which was strewn on the floor, and on which the gods and fathers were invited to come and seat themselves that they might enjoy the cheering beverage. The remainder was drunk by the officiating priests. The offerings were understood to nourish and gratify the gods as corporeal beings.

Animal victims are also offered up. We hear of sheep, goats, bulls, cows, and buffaloes Animal victims.being sacrificed, and sometimes in large numbers. But the great offering was the Asvamedha, or sacrifice of the horse. The body of the horse was hacked to pieces; the fragments were dressed—part was boiled, part roasted; some of the flesh was then eaten by the persons present, and the rest was offered to the gods. Tremendous was the potency—at least as stated in later times—of a hundred such sacrifices; it rendered the offerer equal or superior to the gods; even the mighty Indra trembled for his sovereignty and strove to hinder the consummation of the awful rite.

Human sacrifice. Human sacrifice was not unknown, though there are very few allusions to it in the earlier hymns.

Even from the first, however, the rite of sacrifice occupies a very high place, and allusions Sacrifice deemed of very high importance. to it are exceedingly frequent. The observances connected with it are said to be the "first religious rites." Sacrifice was early believed to be expiatory; it removed sin. It was substitutionary; the victim stood in place of the offerer. All order in the universe depends upon it; it is "the nave of the world-wheel." Sometimes Vishnu is said to be the sacrifice; sometimes even the Supreme Being himself is so. Elaborated ideas and a complex ritual, which we could have expected to grow up only in the course of ages, appear from very early times. We seem compelled to draw the inference that sacrifice formed an essential and very important part of the pre-Vedic faith.8

In the Veda worship is a kind of barter. In exchange for praises and offerings the deity is asked to bestow favors. Temporal blessings are implored, such as food, wealth, life, children, cows, horses, success in battle, the destruction of enemies, and so forth. Not much is said regarding sin and the need of forgiveness. A distinguished scholar9 has said that "the religious notion of sin is wanting altogether;" but this affirmation is decidedly too sweeping.

No image-worship. The worship exemplified in the Veda is not image-worship. Images of the fire, or the winds, or the waters could hardly be required, and while the original nature-worship lasted, idols must have been nearly unknown. Yet the description of various deities is so precise and full that it seems to be probably drawn from visible No public worship.representations of them. Worship was personal and domestic, not in any way public. Indeed, two men praying at the same time had to pray quite apart, so that neither might disturb the other. Each dealt with heaven, so to speak, solely on his own behalf.

No temples.We hear of no places set apart as temples in Vedic times.

A Veda consists of two parts called Mantra or Sanhita, and Brahmana. The first is composed of hymns. The second is a statement of The treatises on ritual. ritual, and is generally in prose. The existing Brahmanas are several centuries later than the great body of the hymns, and were probably composed when the Hindus had crossed the Indus, and were advancing along the Gangetic valley. The oldest may be about the date of 800 or 700 BC

The Brahmanas are very poor, both in thought and expression. They have hardly their match in any literature for "pedantry and downright absurdity."10 Poetical feeling and even religious feeling seem gone; all is dead and dry as dust. By this time the Sanskrit language had ceased to be generally understood. The original texts could hardly receive accessions; the most learned man could do little more than interpret, or perhaps misinterpret, them. The worshiper looked on; he worshiped now by proxy. Thus the priest had risen greatly in importance. He alone knew the sacred Growth of priestly power.verses and the sacred rites. An error in the pronunciation of the mystic text might bring destruction on the worshiper; what could he do but lean upon the priest? The latter could say the prayers if he could not pray. All this worked powerfully for the elevation of the Brahmans, the "men of prayer;" they steadily grew into a class, a caste; and into this no one could enter who was not of priestly Schools for the study of sacred books, rites, and traditions.descent. Schools were now found necessary for the study of the sacred books, rites, and traditions. The importance which these attach to theology—doctrine—is very small; the externals of religion are all in all. The rites, in fact, now threw the very gods into the shade; every thing depended on their due performance. And thus the Hindu ritual gradually grew up into a stupendous system, the most elaborate, complex, and burdensome which the earth has seen.

It is time, however, to give a brief estimate of the moral character of the Veda. The first Moral character of the Veda.thing that strikes us is its inconsistency. Some hymns—especially those addressed to Varuna—rise as high as Gentile conceptions regarding deity ever rose; others—even in the Rig Veda—sink miserably low; and in the Atharva we find, "even in the lowest depth, a lower still."

The character of Indra—who has displaced or overshadowed Varuna11—has no high attributes. Indra supersedes Varuna.He is "voracious;" his "inebriety is most intense;" he "dances with delight in battle." His worshipers supply him abundantly with the drink he loves; and he supports them against their foes, ninety and more of whose cities he has destroyed. We do not know that these foes, the Dasyus, were morally worse than the intrusive Aryas, but the feelings of the latter toward the former were of unexampled ferocity. Here is one passage out of multitudes similar:

"Hurl thy hottest thunder-bolt upon them! Uproot them! Cleave them asunder! O, Indra, overpower, subdue, slay the demon! Pluck him up! Cut him through the middle! Crush his head!"

Indra, if provided with Soma, is always indulgent to his votaries; he supports them per fas et nefas. Deterioration begins early.Varuna, on the other hand, is grave, just, and to wicked men severe.12 The supersession of Varuna by Indra, then, is easily understood. We see the principle on which it rests stated in the Old Testament. "Ye cannot serve the Lord," said Joshua to the elders of Israel; "for he is a holy God." Even so Jeremiah points sorrowfully to the fact that the pagan nations clung to their false gods, while Israel was faithless to the true. As St. Paul expresses it, "they did not like to retain God in their knowledge." Unless this principle is fully taken into account we cannot understand the historical development of Hinduism.

Varuna the only divinity possessed of pure and elevated attributes.The Veda frequently ascribes to the gods, to use the language of Max Müller, "sentiments and passions unworthy of deity." In truth, except in the case of Varuna, there is not one divinity that is possessed of pure and elevated attributes.