Synopsis
Excerpt from The Atharvaveda
It is not to be doubted that the simple practices which are at the bottom of the systematic house-books were at all times accompanied by prayers to such gods, genii, and demons as peopled the fancy of the simple folk4. To be sure the Grhya-sfitras in their finished form are later redactorial products of schools of Vedic learning, and as such participate to a large extent in the entire stock of hymns, stanzas, and liturgic prayers of their particular school without careful regard to the original purpose for which these hymns, stanzas, etc., were composeds. In other words, as the practice of home-rites passed more and more into the hands of the Brahmans, the latter did not stint them their spiritual learning; they decked out the practices with mantras often ludicrously misapplied to the situation. We may also suppose that many ancient prayers were remodelled by the Brahmans to accord better with their own religious ideas and literary habits. Yet it is impossible to believe that marriage-ceremony, burial-rite, medical charm, exorcism and the like can ever have been carried on without prayer, and it will be ultimately a distinct task of Vedic study to find out what are the original grhya-mantras and grhya formulas in distinction from the later importations. Such a body of prayers would be even more fit to be trusted as a report of early customs than the Siitras themselves, they would cancel for themselves all suspicion that we are dealing with individual trumped up fancies. The prayers of the Grhya-sfitras are either woven into the account of the practices themselves, or they are preserved as separate collections (mantra-brd/zmagza, mantra-payed): the Sam hitas of the av. Are, as it were, Mantra-pathas on a large scale, broader m scope and freer from school-in?uence than those of the house-books proper. We may expect to find in their hymns a picture of the private antiquities of ancient India, painted on a large canvass with no particular choice of favored subjects placed in the fore-ground; a picture such as cannot be furnished by the Grhya-sutras, because they limit themselves eclectically to good or pious subjects in the main. The light and the shadows, the good and the evil in the life of this ancient people must appear in due proportion.
Présentation de l'éditeur
Excerpt from The Atharvaveda
2. Relative chronology of the popular and hieratic literatures. - Anyhow this difference of nomenclature between the three Vedas on the one side and the Atharvan on the other is an important and profound one in the history of Vedic literature. Leaving aside the beginnings of speculative theosophic literature which are represented freely in both types (Rv. and Av.), we are lead to two main divisions of Vedic literature, the three Vedas with their soma-sacrifices, and the Av. with the house-ceremonies (grhya) i.e., respectively, the hieratic and the popular religion. The statement put in this form is of importance for the relative chronology of the Atharvan writings: it becomes evident at once, and from the ethnological point of view a fortiore that there can have been no period of Vedic history in which house-customs and mantras of essentially Atharvanic character were wanting,; while at the same time the more elaborate hieratic mantras and soma-sacrifices were present. In fact, in some form or other both are prehistoric. The hieratic religion joins the Avestan haoma-worship; the Atharvanic charms and practices are very likely rooted in an even earlier, perhaps Indo-European, antiquity. At least, he who does not regard the analoga between Atharvanic charms and practices and those of the Teutonic and other I.E. peoples as entirely accidental (anthropological) must hesitate to ascribe all the mantras of the Av. and Grhyasutras to a late Vedic period. In the case of some, e.g. the wedding-charms and the funeral hymns, this is manifestly impossible; it is not less so in the case of at least some hymns embodied in the Av. Samhitas alone, as, e, g. 4. 12.This point of view gains much firmness from a complete survey of the vast armory of charms, blessings, and curses contained in the Av., such as may be gained by reading over the analysis of the vulgate as given in this book (Part Iii). What is the nature of the impulse which created e...
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