Nor was the keeping up of this fire a mere matter of unmeaning form, a simple custom to which no signification of any particular importance was attached; it was essentially connected with the people’s most ancient and cherished religious beliefs. So serious a matter was it that even the particular kind of wood was specified. Virgil and Plutarch distinctly state that only certain trees ought to be used for such a purpose, and these were kept sacred and forbidden for other uses. The fire, according to Euripides and Ovid, must be kept pure—no polluted object might be cast into it, no offensive action might be performed in its presence.
As we remark in another place, there was one day in the year (March 1st in Rome) when all fires and lights were put out—but immediately renewed with the observation of many rites. The strictest rules had to be attended to on these occasions; it was forbidden to renew the fire from any remaining spark of the old—indeed it was essential to thoroughly extinguish every spark of the previous flame—neither might a spark be struck from flint and steel; only by the sun’s rays or by rubbing two pieces of wood together might the new fire be started into being, for the fire was regarded as the representative of the sun—the greatest of lights and fires, and as such was adored. Well it was not unreasonable or to be wondered at, that men, for want of better knowledge, should render divine honours to that from which they received such benefits; they saw the light and heat of the sun pouring down upon the earth and in conjunction with the rain and dew, softening its crust, swelling and fructifying its seed and bringing forth from it food and nourishment for man and beast. And so they prayed as we read in the Orphic hymns: “Render us always flourishing, always happy, O fire: thou who art eternal, beautiful, ever young; thou who nourishest, thou who art rich, receive favourably these our offerings, and in return give us happiness and sweet health.”
The fire seems to have been perpetually invoked; hardly a monument was made, hardly a household or business duty performed or engagement fulfilled, without a prayer to it; if a man left his home for a brief while, he worshipped the fire; when he returned, before he saluted his nearest relatives, the same duty was observed. Æschylus tells of Agamemnon returning from Troy, and instead of going to the temple and returning thanks to Jupiter, offering thanksgiving before the fire in his own house. Euripides, also, represents the dying Alcestis speaking to the fire: “Mistress, I go beneath the earth, and for the last time fall before thee, and address thee. Protect my infant children; give to my boy a tender wife, and to my daughter a noble husband. Let them not die, like their mother, before the time, but may they lead a long and happy life in their fatherland.”
De Coulanges says “the sacred fire was a sort of providence in the family. Sacrifices were offered to it, and not merely was the flame supplied with wood, but upon the altar were poured wine, oil, incense and the fat of victims. The god graciously received these offerings and devoured them. Radiant with satisfaction, he rose above the altar, and lit up the worshipper with his brightness. Then was the moment for the suppliant humbly to invoke him and give heartfelt utterance to his prayer.”
Corresponding with the “grace” of modern times, recited before and after meals, was the tribute of prayer and praise uttered by the ancient before his fire when he was about to partake of food and when he had satisfied his hunger. He went even further than the modern does, for before a particle of food was eaten a due proportion of meat and drink had to be poured out upon the altar and presented to the god. And when the flame rose up, they regarded it as the deity rearing himself in their midst and consuming what had been presented.
If we turn to the Sacred Books of the East we shall find how strong a hold this Fire Worship has upon the Hindoo mind, and the importance attached to a due observance of all points of ritual connected with it. In the “Laws of Manu” we find directions for his guidance extending to the most ordinary domestic necessities and some of which we cannot very well repeat in these pages. Some of his private necessities must not be satisfied in view of the fire but he must retire either into darkness or out of sight of it. “Let him not blow a fire with his mouth—Let him not throw any impure substance into the fire, let him not warm his feet at it—Let him not place fire under a bed or the like; nor step over it, nor place it when he sleeps at the footend of his bed—Let him keep his right arm uncovered in a place where a sacred fire is kept—A Brahmana who is impure must not touch with his hand a cow, a Brahmana, or fire; nor, being in good health, let him look at the luminaries in the sky while he is impure.” Then again, “A Brahmana shall offer of the cooked food destined for the Vaisvadeva in the sacred domestic fire to the following deities: First to Agni, and next to Soma, then to both these gods conjointly, further to all the gods, and then to Dhanvautari, further to Kuhu (the goddess of the new moon day), to Anumati (the goddess of the full moon day), to Pragapati (the lord of creatures), to heaven and earth conjointly, and finally to Agni Svishtakrit (the fire which performs the sacrifice well).” And so on in many other places, in one of which the king is to behave like fire. “Let the king emulate the energetic action of Indra, of the sun, of the wind, of Yama, of Varuna, of the moon, of the fire, and of the earth. If he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked vassals, then his character is said to resemble that of fire.”
Turning to the Rig Veda we find “Hymns to Agni (the god of fire) and the Maruts (the storm gods).”
“1. Thou art called forth to this fair sacrifice for a draught of milk; with the Maruts come hither, O Agni!”
“2. No god, indeed, no mortal, is beyond the might of thee, the mighty one; with the Maruts come hither, O Agni!”
“3. Those who know of the great sky, the Visne Devas without guile; with those Maruts come hither, O Agni!”