Chips from a German Workshop, Volume 1. Friedrich Max Müller

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СКАЧАТЬ Youngest of the gods, their messenger, their invoker, most deserving of worship, come, at our praise, to him who worships thee and longs for thy help.

      7. For thou, O sage, goest wisely between these two creations (heaven and earth, gods and men), like a friendly messenger between two hamlets.

      8. Thou art wise, and thou hast been pleased; perform thou, intelligent Agni, the sacrifice without interruption, sit down on this sacred grass!

      The following hymn, partly laudatory, partly deprecatory, is addressed to the Maruts or Rudras, the Storm-gods:

Hymn to the Maruts (Rv. I. 39).24

      1. When you thus from afar cast forward your measure, like a blast of fire, through whose wisdom is it, through whose design? To whom do you go, to whom, ye shakers (of the earth)?

      2. May your weapons be firm to attack, strong also to withstand! May yours be the more glorious strength, not that of the deceitful mortal!

      3. When you overthrow what is firm, O ye men, and whirl about what is heavy, ye pass through the trees of the earth, through the clefts of the rocks.

      4. No real foe of yours is known in heaven, nor in earth, ye devourers of enemies! May strength be yours, together with your race, O Rudras, to defy even now.

      5. They make the rocks to tremble, they tear asunder the kings of the forest. Come on, Maruts, like madmen, ye gods, with your whole tribe.

      6. You have harnessed the spotted deer to your chariots, a red deer draws as leader. Even the earth listened at your approach, and men were frightened.

      7. O Rudras, we quickly desire your help for our race. Come now to us with help, as of yore, thus for the sake of the frightened Kanva.

      8. Whatever fiend, roused by you or roused by mortals, attacks us, tear him from us by your power, by your strength, by your aid.

      9. For you, worshipful and wise, have wholly protected Kanva. Come to us, Maruts, with your whole help, as quickly as lightnings come after the rain.

      10. Bounteous givers, ye possess whole strength, whole power, ye shakers (of the earth). Send, O Maruts, against the proud enemy of the poets, an enemy, like an arrow.

      The following is a simple prayer addressed to the Dawn:

Hymn to Ushas (Rv. VII. 77)

      1. She shines upon us, like a young wife, rousing every living being to go to his work. When the fire had to be kindled by men, she made the light by striking down darkness.

      2. She rose up, spreading far and wide, and moving everywhere. She grew in brightness, wearing her brilliant garment. The mother of the cows, (the mornings) the leader of the days, she shone gold-coloured, lovely to behold.

      3. She, the fortunate, who brings the eye of the gods, who leads the white and lovely steed (of the sun), the Dawn was seen revealed by her rays, with brilliant treasures, following every one.

      4. Thou who art a blessing where thou art near, drive far away the unfriendly; make the pasture wide, give us safety! Scatter the enemy, bring riches! Raise up wealth to the worshipper, thou mighty Dawn.

      5. Shine for us with thy best rays, thou bright Dawn, thou who lengthenest our life, thou the love of all, who givest us food, who givest us wealth in cows, horses, and chariots.

      6. Thou, daughter of the sky, thou high-born Dawn, whom the Vasishthas magnify with songs, give us riches high and wide: all ye gods, protect us always with your blessings.

      I must confine myself to shorter extracts, in order to be able to show to you that all the principal elements of real religion are present in the Veda. I remind you again that the Veda contains a great deal of what is childish and foolish, though very little of what is bad and objectionable. Some of its poets ascribe to the gods sentiments and passions unworthy of the deity, such as anger, revenge, delight in material sacrifices; they likewise represent human nature on a low level of selfishness and worldliness. Many hymns are utterly unmeaning and insipid, and we must search patiently before we meet, here and there, with sentiments that come from the depth of the soul, and with prayers in which we could join ourselves. Yet there are such passages, and they are the really important passages, as marking the highest points to which the religious life of the ancient poets of India had reached; and it is to these that I shall now call your attention.

      First of all, the religion of the Veda knows of no idols. The worship of idols in India is a secondary formation, a later degradation of the more primitive worship of ideal gods.

      The gods of the Veda are conceived as immortal: passages in which the birth of certain gods is mentioned have a physical meaning: they refer to the birth of the day, the rising of the sun, the return of the year.

      The gods are supposed to dwell in heaven, though several of them, as, for instance, Agni, the god of fire, are represented as living among men, or as approaching the sacrifice, and listening to the praises of their worshippers.

      Heaven and earth are believed to have been made or to have been established by certain gods. Elaborate theories of creation, which abound in the later works, the Brâhmanas, are not to be found in the hymns. What we find are such passages as:

      'Agni held the earth, he stablished the heaven by truthful words' (Rv. I. 67, 3).

      'Varuna stemmed asunder the wide firmaments; he lifted on high the bright and glorious heaven; he stretched out apart the starry sky and the earth' (Rv. VII. 86, 1).

      More frequently, however, the poets confess their ignorance of the beginning of all things, and one of them exclaims:

      'Who has seen the first-born? Where was the life, the blood, the soul of the world? Who went to ask this from any that knew it? (Rv. I. 164, 4).25

      Or again, Rv. X. 81, 4: 'What was the forest, what was the tree out of which they shaped heaven and earth? Wise men, ask this indeed in your mind, on what he stood when he held the worlds?'

      I now come to a more important subject. We find in the Veda, what few would have expected to find there, the two ideas, so contradictory to the human understanding, and yet so easily reconciled in every human heart: God has established the eternal laws of right and wrong, he punishes sin and rewards virtue, and yet the same God is willing to forgive; just, yet merciful; a judge, and yet a father. Consider, for instance, the following lines, Rv. I. 41, 4: 'His path is easy and without thorns, who does what is right.'

      And again, Rv. I. 41, 9: 'Let man fear Him who holds the four (dice), before he throws them down (i. e. God who holds the destinies of men in his hand); let no man delight in evil words!'

      And then consider the following hymns, and imagine the feelings which alone could have prompted them:

Hymn to Varuna (Rv. VII. 89)

      1. Let me not yet, O Varuna, enter into the house of clay; have mercy, almighty, have mercy!

      2. If I go along trembling, like a cloud driven by the wind; have mercy, almighty, have mercy!

      3. Through want of strength, thou strong and bright god, have I gone wrong; have mercy, almighty, have mercy!

      4. Thirst came upon the worshipper, though he stood in the midst of the waters; have mercy, almighty, have mercy!

      5. Whenever we men, O Varuna, commit an offence before the СКАЧАТЬ