The Religion and Philosophy of the Veda and Upanishads v2.c32.s1: § 1. The Relations of Magic to Religion

The Religion and Philosophy of the Veda and Upanishads v2.c32.s1

Language: English

§ 1. The Relations of Magic to Religion

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THE theory that all religion is later than magic has already been discussed, and its fundamental weakness pointed out,¹ and it is therefore possible to consider the question of the relation of these two factors apart from any preconceived doctrine of the priority of magic. The position in the literature of Vedic India is a simple one: with very few exceptions the Rigveda is a book in which magic is not dealt with: a few late hymns are indeed found there, but these stand out as exceptions in a religious milieu. The Atharvaveda is a book of magic, mingled with some theosophy: that it is priestly magic, and not popular magic uninfluenced by the priests is clear: the priests have constantly altered, and changed much of what they dealt with, but the book itself is conclusive proof that the priests of that time were keenly concerned with magic rites. The position is further made clear by the Brāhmaṇas, which show beyond possibility of doubt that the whole of the sacrifice was penetrated by conceptions of magic. Scarcely any rite but can be so adapted as to produce magic ends: the rites are often varied in detail for this very purpose, the mode in which the post is covered with the cord will determine the amount of rain which will fall, the priest can bring to nothing the kingdom if he varies by manipulations the offering; he is constantly told how to alter the words, when he dislikes the sacrificer, or when he seeks to obtain for him such special blessings as a male child.

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¹ Cf. also Jevons, *Idea of God* (1910).

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The Atharvaveda and the Brāhmaṇas prove, therefore, that the India of their period was one in which magic and religion were inextricably blended: the same conclusion is suggested by the Rigveda itself: the man who is pure complains that he is called a magician and a companion of evil spirits,² and doubtless many among the priests who composed the songs of the Rigveda were not devoted to magic or specially interested in it. The exaltation which saw in the poetry of the Rigveda the highest form of honour which the gods could receive, would scarcely trouble itself about the lower field of magic. But we cannot believe³ that there was ever a time when the Vedic sacrifice was not filled with magic elements,⁴ and all that we can say with certainty is that the desire to see magic in everything was one which was growing in the period of the Brāhmaṇas, which degrade the sacrifice from the position of an appeal to the bounty of heaven to the position of the greatest power on earth, which controls the gods and produces whatever is desired by the priests. Magic thus won a powerful support from theosophy, and we cannot in the Vedic literature say that magic was regarded as a wicked thing, except when it was practised by others against a man. If he could, he would himself use magic to confound his enemies.¹ The code of Manu² in effect well sums up the point of view of its own, and also of the earlier Vedic period, in the doctrine that, while witchcraft is a bad thing, the Brahman who is wronged need not seek redress tamely by civil process through the intervention of the royal authority, but should assert his own power by his magic arts. The position is natural enough; all religions have to contend with magic, and, while the higher religions cast much aside, they cannot be successful in removing all. The Vedic religion had, however, developed no such moral or religious basis as would render it possible to demand the disappearance of magic rites, and thus magic flourished under its aegis in almost a disconcerting degree. Nothing shows how much the idea of the magic power of the sacrifice and its importance superseded moral considerations in the minds of the priests than the offerings prescribed by one text³ to enable a man to break faith at pleasure without punishment by Varuṇa.

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² RV. vii. 104. 16.

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³ Magic and sacrifice represent two different aspects of man's efforts to accomplish his desires. They are essentially distinct and are felt to be so in the higher faiths. But in primitive religions the elements lie side by side in no strongly felt differentiation.

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⁴ So the Babylonian and in less degree the Greek; Farnell, *Greece and Babylon*, pp. 158, 176–9, 291–301; Fossey, *La magie assyrienne*; R. C. Thompson, *Semitic Magic* (1908). For Vedic magic, see V. Henry, *La magie dans l'Inde antique*, and Caland, *Altindisches Zauberritual*; Macdonell, *ERE.* viii. 311–21. For the Roman attitude to magic, see Warde Fowler's *Religious Experience of the Roman People*.

Linked texts (4)

Mānava Dharmaśāstra — Manu & Bhṛgu, Sanskrit
Taittirīyasaṃhitā — Sanskrit
Ṛgvedasaṃhitā — Sanskrit
Atharvavedasaṃhitā — Atharvan & Aṅgiras, Sanskrit