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sacrifice for thee.' 'With what victim?' he asked. 'With this bull,' they replied. 'Be it so,' he answered. When it had been slaughtered, the voice departed out of it, and entered into Manu's wife Mânavî. Wherever they hear her speaking, the Asuras and Râkshasas continue to be destroyed in consequence of her voice. The Asuras said, 'She does us yet more mischief; for the human voice speaks more.' Kilâta and Akuli said, 'Manu is a devout believer: let us make trial of him.' They came and said to him, 'Manu, let us sacrifice for thee.' 'With what victim?' he asked. 'With this (thy) wife,' they replied. 'Be it so,' he answered" O. S. T., vol. i. p. 188).
 * liever: let us make trial of him.' They went and said to him, 'Let us

Sometimes, though not often, the Brâhmanas contain references to moral conduct. A very theological definition of Duty is given in the Chhândogya Upanishad, where it is stated, "Threefold is the division of Duty. Sacrifice, study, and charity constitute the first; penance is the second; and residence by a Brahmachârin (a student of theology) exclusively in the house of a tutor is the third. All those [who attend to these duties] attain virtuous regions; the believer in Brahma alone attains to immortality" (A. B., vii. 2. 10). In another Brâhmana it is asserted that "the marriage of Faith and Truth is a most happy one. For by Faith and Truth joined they conquer the celestial world" (Chhand. Up., ch. ii. sec. 23). And the the story of Sunahsepa, which contains an emphatic repudiation of human sacrifice, has a moral bearing. As a rule, however, the Brâhmanas do not concern themselves with ethical questions. The rules of sacrifice, and the doctrines of a complicated theology, are their main business; and the topics they are thus led to debate in elaborate detail must frequently impress the European reader as not only uninteresting, but un-*meaning.

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