Pursuing the subject still further, it has been found possible to conjecture with no little confidence what was the condition of family life in this great race of Central Asia, before its dispersion. The original stock has received the name Aryan. This designation occurs in Manu (II. 22), who says: "As far as the eastern and western oceans, between the two mountains, lies the land which the wise have named Ar-ya-vesta, or inhabited by honorable men." The people of Iran receive this same appellation in the Zend Avesta, with the same meaning of honorable. Herodotus testifies that the Medes were formerly called Ἄριοι (Herod. VII. 61). Strabo mentions that, in the time of Alexander, the whole region about the Indus was called Ariana. In modern times, the word Iran for Persia and Erin for Ireland are possible reminiscences of the original family appellation.
The Ayrans, long before the age of the Vedas or the Zend Avesta, were living as a pastoral people on the great plains east of the Caspian Sea. What their condition was at that epoch is deduced by the following method: If it is found that the name of any fact is the same in two or more of the seven tribal languages of this stock, it is evident that the name was given to it before they separated. For there is no reason to suppose that two nations living wide apart would have independently selected the same word for the same object. For example, since we find that house is in Sanskrit Damn and Dam; in Zend, Demana; in Greek, Δόμος; in Latin, Domus; in Irish, Dahm; in Slavonic, Domu—from which root comes also our English word Domestic—we may be pretty sure that the original Aryans lived in houses. When we learn that boat was in Sanskrit Nau or nauka; in Persian, Naw, nawah; in Greek, Ναῦς; in Latin, Navis; in old Irish, Noi or nai; in old German, Nawa or nawi; and in Polish Nawa, we cannot doubt that they knew something of what we call in English Nautical affairs, or Navigation. But as the words designating masts, sails, yards, &c. differ wholly from each other in all these linguistic families, it is reasonable to infer that the Aryans, before their dispersion, went only in boats, with oars, on the rivers of their land, the Oxus and Jaxartes, and did not sail anywhere on the sea.
Pursuing this method, we see that we can ask almost any question concerning the condition of the Aryans, and obtain an answer by means of Comparative Philology.
Were they a pastoral people? The very word pastoral gives us the answer. For Pa in Sanskrit means to watch, to guard, as men guard cattle—from which a whole company of words has come in all the Aryan languages.
The results of this method of inquiry, so far as given by Pictet, are these. Some 3000 years B.C.,33 the Aryans, as yet undivided into Hindoos, Persians, Kelts, Latins, Greeks, Teutons, and Slavi, were living in Central Asia, in a region of which Bactriana was the centre. Here they must have remained long enough to have developed their admirable language, the mother-tongue of those which we know. They were essentially a pastoral, but not a nomad people, having fixed homes. They had oxen, horses, sheep, goats, hogs, and domestic fowls. Herds of cows fed in pastures, each the property of a community, and each with a cluster of stables in the centre. The daughters34 of the house were the dairy-maids; the food was chiefly the products of the dairy and the flesh of the cattle. The cow was, however, the most important animal, and gave its name to many plants, and even to the clouds and stars, in which men saw heavenly herds passing over the firmament above them.
But the Aryans were not an exclusively pastoral people; they certainly had barley, and perhaps other cereals, before their dispersion. They possessed the plough, the mill for grinding grain; they had hatchet,35 hammer, auger. The Aryans were acquainted with several metals, among which were gold, silver, copper, tin. They knew how to spin and weave to some extent; they were acquainted with pottery. How their houses were built we do not know, but they contained doors, windows, and fireplaces. They had cloaks or mantles, they boiled and roasted meat, and certainly used soup. They had lances, swords, the bow and arrow, shields, but not armor. They had family life, some simple laws, games, the dance, and wind instruments. They had the decimal numeration, and their year was of three hundred and sixty days. They worshipped the heaven, earth, sun, fire, water, wind; but there are also plain traces of an earlier monotheism, from which this nature-worship proceeded.
§ 4. The Aryans in India. The Native Races. The Vedic Age. Theology of the Vedas.
So far Comparative Philology takes us, and the next step forward brings us to the Vedas, the oldest works in the Hindoo literature, but at least one thousand or fifteen hundred years more recent than the times we have been describing. The Aryans have separated, and the Hindoos are now in India. It is eleven centuries before the time of Alexander. They occupy the region between the Punjaub and the Ganges, and here was accomplished the transition of the Aryans from warlike shepherds into agriculturists and builders of cities.36
The last hymns of the Vedas were written (says St. Martin) when they arrived from the Indus at the Ganges, and were building their oldest city, at the confluence of that river with the Jumna. Their complexion was then white, and they call the race whom they conquered, and who afterward were made Soudras, or lowest caste, blacks.37 The chief gods of the Vedic age were Indra, Varuna, Agni, Savitri, Soma. The first was the god of the atmosphere; the second, of the Ocean of light, or Heaven; the third, of Fire;38 the fourth, of the Sun; and the fifth, of the Moon. Yama was the god of death. All the powers of nature were personified in turn—as earth, food, wine, months, seasons, day, night, and dawn. Among all these divinities, Indra and Agni were the chief.39 But behind this incipient polytheism lurks the original monotheism—for each of these gods, in turn, becomes the Supreme Being. The universal Deity seems to become apparent, first in one form of nature and then in another. Such is the opinion of Colebrooke, who says that "the ancient Hindoo religion recognizes but one God, not yet sufficiently discriminating the creature from the Creator." And Max Müller says: "The hymns celebrate Varuna, Indra, Agni, &c., and each in turn is called supreme. The whole mythology is fluent. The powers of nature become moral beings."
Max Müller adds: "It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute. Agni is called 'Ruler of the Universe'; Indra is celebrated as the Strongest god, and in one hymn it is said, 'Indra is stronger than all.' It is said of Soma that 'he conquers every one.'"
But clearer traces of monotheism are to be found in the Vedas. In one hymn of the Rig-Veda it is said: "They call him Indra, Mitra, Varuna, Agni; then he is the well-winged heavenly Garutmat; that which is One, the wise call it many ways; they call it Agni, Yama, Matarisvan."
Nothing, however, will give us so good an idea of the character of these Vedic hymns as the hymns themselves. I therefore select a few of the most striking of those which have been translated by Colebrooke, Wilson, M. Müller, E. Bumont, and others.
In the following, from one of the oldest Vedas, the unity of God seems very clearly expressed.
RIG-VEDA, X. 121.
"In the beginning there arose the Source of golden light. He was the only born Lord of all that is. He established the earth, and