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The Sanskrit Drama in its Origin, Development, Theory & Practice c6.s3.1

The Sanskrit Drama in its Origin, Development, Theory & Practice c6.s3.1

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English

c6.s3.1

When we leave out of account the enigmatic dialogues of the *Rgveda* we can see that the Vedic ritual contained within itself the germs of drama, as is the case with practically every primitive form of worship. The ritual did not consist merely of the singing of songs or recitations in honour of the gods; it involved a complex round of ceremonies in some of which there was undoubtedly present the element of dramatic representation; that is the performers of the rites assumed for the time being personalities other than their own. There is an interesting instance of this in the ritual of the Soma purchase for the Soma sacrifice. The seller is in some versions at the close of the ceremony deprived of his price, and beaten or pelted with clods. Now there can be no doubt that we have here, not a reflex of a disapproval of trafficking in Soma, but a mimic account of the obtaining of Soma from its guardians the Gandharvas, and there is some truth in the comparison drawn between the Çūdra who plays the role of the mishandled seller and the much misused Devil of the mediaeval mystery plays.¹ But we must not exaggerate the amount of representation; it falls very far short of an approach to drama, a point which is overlooked by Professor von Schroeder throughout his discussions. A drama proper can only be said to come into being when the actors perform parts deliberately for the sake of the performance, to give pleasure to themselves and others, if not profit also; if a ritual includes elements of representation, the aim is not the representation, but the actors are seeking a direct religious or magic result. It would be absurd, for instance, to treat the identification in the marriage ritual of the husband and wife with the sky and the earth as in any sense dramatic or to see any drama in the performance of the royal consecration, which is based carefully on the divine consecration of Indra, doubtless in the view that thus the king was for the time being identified with the great god, and so acquired some measure of his prowess.