The Religion and Philosophy of the Veda and Upanishads v2.c32.s1.1

v2.c32.s1.1

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.