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Hence a Pard^ara must not marry the daughter of a ParH^ara. 2. Persons belonging to the same Gotra must not intermarry. Hence a Vifiv&mitra must not marry the daughter of a Visvdrmitra. 8. There are exceptions to this rule among the Bhrigus and Angirasas. As a general rule, persons are called sagotra, if but one of the Rishis whom they invoke is the same. Hence an Upamanyu must not marry the daughter of a Pard.6ara, because the name of Vasishtha occurs in the try&rsheya pravara of both. But the three Gotras of the Bhrigus,^ from the l^yaitas to the Sunakas, may intermarry. The first four Gotras of the Bhrigus must not, neither the six first Gotras of the Gotamas. The Prishada&vas, Mudgalas, Vishnuvriddhas, Kanvas, Agastyas, Haritas, San- kritis, Kapis and Yaskas may intermarry among themselves, and with the J&madagnyas, &c. Dhir- ghatamas'y on the contrary, Auchathyas and Kak- shivats are to be considered as members of one Gotra, nor are marriages allowed between the Bharadv&j&g- niveSis, Rikshas, Sunga-iSaiSiris, (or Sungas, Saifiiris), Katas, and, according to some, the Gargas. It is clear from this that the science of genealogy, being so intimately connected with the social and ecclesiastical system of the Brahmans, must have been studied with great care in India, and that the brAhmanas. 389 genealogical lists which have been preserved to us in ancient works represent something real and his- torical. After we have thus gained an insight into the system by which the Brd.hmanas were handed down from generation to generation, we now return to a consideration of the literary merits of these works. The Br&hmanas represent no doubt a most interest- ing phase in the history of the Indian mind, but judged by themselves, as literary productions, they are most disappointing. No one would have supposed that at so early a period, and in so primitive a state of society, there could have risen up a literature which for pedantry and downright absurdity can hardly be matched anywhere. There is no lack of striking thoughts, of bold expressions, of sound reason- ing, and curious traditions in these collections. But these are only like the fragments of a torso^ like pre- cious gems set in brass and lead. The general cha- racter of these works is marked by shallow and insipid grandiloquence, by priestly conceit, and antiquarian pedantry. It is most important to the historian that he should know how soon the fresh and healthy growth of a nation can be blighted by priestcraft and superstition. It is most important that we should know that nations are liable to these epidemics in their youth as well as in their dotage. These works deserve to be studied as the physician studies the twaddle of idiots, and the raving of madmen. They will disclose to a thoughtful eye the ruins of faded grandeur, the memories of noble aspirations. But let us only try to translate these works into our own language, and we shall feel astonished that c c 3 390 brAhmanas. human language and human thought should ever have been used for such purposes. The foUomng is a small specimen, and it has not been chosen to give an unfavourable idea of the Br&hmanas. It is the beginning of the Aitareya-brlLhmana, and ex- plains a sacrificial act in itself full of meaning. Ori- ginally the Dikshaniy4 as this ceremony is called, was meant to represent^by simple and natural emblems, the new birth through which a man, on his first ad- mission to the sacrifice, was believed to enter a new life. Let us see what became of this act in the hands of the Brahmans. Aitareya-brdhmana. — Dikshantyd. Agni is the first among the Gods, Vishnu the last.^ Between them stand all the other deities.' They oflTer a Purol&Sa to Agni and Vishnu which has been prepared for the Dikshaniyfi, in eleven jars.* The commeBtator says that the gods among whom Agni and Yishna are the first and kst^ are the gods to whom prayers are offered at the ceremonies belonging to the Agnishtoma. There are 12 prayers (sastra), and the first is addressed to Agj^i (bhiir Agnir jyotih) ; the last, which is an &gnimaruta^ contains a verse in praise of Vishnu (Yishnor nu kam). See Kaashitaki-br&hmana, Tiii. 1. This passage proves nothing as to the rektive dignity of Agni and Yishna. In the Kaush.-br. Agni is called ayararddhya, Yishnu pararddhyas, and the Com. explains these terms as signi- fying the first in the former, and the first in the latter half. A purojaia is a baked fiour cake (pakvah pishtapindah), and nirvapf to strew, means originally to take four handfuls of rice BRiHMANAS. 891 They oflfer it indeed to all the deities of this cere- mony, without any difference.^ For Agni is all the deities, Vishnu is all the dei- ties.^ They are the two extremities of the sacrifice, Agni and Vishnu. Thus when men offer the Purold^ to Agni and Vishnu, they worship the deities at both ends.* Here they say, if there be a Purol&sa prepared in eleven jars, and there be two gods, Agni and Vishnu, what rule is there for the two, or what division ?* The PuroldAa of eight jars belongs to Agni, for the G&yatri verse consists of eight syllables, and the Gftyatri is Agni's metre. That of three jars belongs to Vishnu, for Vishnu strode thrice through this universe. This is their rule here, and this the division.^ from the cart and throw them into a winnowing basket. Here, however, it means the offering of the oblation which has been prepared in that manner. The original meaning of Diksha is said to be ** shaving or cleansing.^ ^^f%*Mltiri ^H!!c|f^"^4 t^^^frqiKiTTr ^1^^^ c c 4 392 brAhmanacl He who thinks himself without wealth, may offer a Charu in ghee (clarified butter).^ On this earth no one succeeds who has no wealth.^ The ghee in the Charu, is the milk of the woman, the grains belong to the man ; both together are a pair. Thus the Charu increases him by this very pair with progeny and cattle, so that he may prosper.® He who knows this is increased with progeny.* He who performs the New^moon and Full-moon sa- crifices, has commenced with the sacrifice and with the gods.^ After having sacrificed with the new moon or full-moon oblation, he may perform the Diksh& on the same oblation and the same sacrificial seat.^ ^^IJliT TPH^wT mjfi^: iwraf^ iniT^H The commentator tries to show that the Dar^p&rna-masa sacrifices are connected with all other rites. Although the Soma sacrifice is not a modification of the Darto-pfirna-m&sa, still tho Ishfis, as, for instance, the Dikshaniya and Prayanty&, are, and they form part of the Soma sacrifice. The Agnihotra also, with all iU parts, does not follow the rule of the D. P., hut it has reference to the Ahavaniya and the other sacred fires, and these fires most be placed by means of the Pavamana-ishti. Now, as all the Ishtis are modifications of the D. P., the relation is esta- blished ; and therefore the D. P. may be called the beginning of all sacrifices. ^ The commentator says: hatfih means the sacrifice, and barhih brjIhmanas. 393 This is one Dtksha.^ The Hotri must recite seventeen S&midheni verses.^ The Prajftpati, the Lord of the World, is seventeen- fold, the months are twelve, and the seasons five, by putting the Hemanta and I§i6ira seasons as one. So much is the year, and the year is Praj&pati.^ He who knows this prospers by those verses which reside in Praj&pati.^ The sacrifice went away from the gods. They wished to find it by means of the Ishtis. The Ishtis are called Ishtis because with them they wished (ish^ to wish) to find it.^ They found it.^ means the same, and he takes the two locatives in the sense of "after this new moon and full moon sacrifice has been performed." > The last words, " this is one Diicsh^," indicate that there is an- other ; that is to saj, some allow the Soma sacrifice, which begins with the Diksha, before the Darsa-piirna-masa. The number is stated, because generally the Samidhents are ' onlj fifteen in nnmber. These fifteen were originallj but eleven verses, of which the first and last are repeated three times. * i<^IMgll€|<HlPn:^Ttfr TTVtf^ ^ TT^ ^11 III * The Br&hmana gives here three fanciful etymologies of ishfiy the technical name of the sacrifice ; of ^tih^ the oblations enjoined at the sacrifice ; and of ti^ another name for the same. The real etymology of ishii is not ishy to wish, but paj\ to sacrifice ; of 6hut^ not hvayaU^ to call, but juhoti^ to offer ; of uH, not ayhH^ to come, but avatiy to protect. 394 BRimiANAS.