TO T H E

BY lE

PR O F ES S O R F ; M AX
MEM BE R OF TH E F R E N CH INSTI

T WO V O L U M ES

V O L . II

L O N G M A N S, G R E E N,

3 9 PA T E R N O STE R R O \V , L ONDON
N EW YO R K AN D B O MBAY
1 89 7
 CO N T E N T S .

C H AP TE R V I .

V E D I C MYT H OL O G Y .

In W ht a s e nse is th e V e d a p r m t i i iv e

Le tt i h Myth
s o o lgy
T h e S k y ree t
J a so n a n d t h e G o l
d e n Fl
eec e

Antec e d e n t s of V ed i c M yt l h o o gy

C omp os it e C h t
ara c e r o f Myt h o l
o gy

C h t
a r a c er o f i G
V ed c o ds p r e d o m na n l
y p ysi t h i ca l
A ge of Ve d i L it
c t er a u re

Re l
a ti on b tw e ee n t he V ed i c and o th A y n M yth lgi
er r a o o es

M o re M o d e m I ng re d i ents in Ve d i My t h lgy
c o o

C ere m o n i lI d
a ea s 1 11 V ed i c H yni ns

S acr ifi c e a nd P ra y e r
Ma gi c and Witchc ra f t
V o n I h e ring
’
s Ra ti o na l
ism
At h a rv a -
v ed a

M o rd v i nia n a nd VVo tj a kia n S a c r f ii ce s

S oc é é F i t inn o - O ug r ienn e

Ve d i D iti
c e es

Y as ka
’
s Cl
ass i fi ti
ca on of V ed i c De va tas
De v ta
a

T h re e Cl
a sses of V ed i c De iti es

Tr i ad o f V ed i c De iti es
Nu m b er o f God s
Th e T hi r ty - th ree G od s
I . Ag ni
II . I n d ra
Vi C ON T E N T S .

P A GE

I II . Ad itya
V e d i c Deitie s no t r e s tit
r c e d to o ne L o ca li
ty
G od s b y B r i th a nd b y Cre at i on

Th e Pant eo n h of t h e Rig v ed a H y m ns
Y as ka
’
s Pa nt h eo n

E arler i a nd L at er G o d s
-

Th e R e gn o f Dy a u si
Dy ava p mt h iv i
'

P a r al
lelDe v lp m nt
e o e . Z eus I
‘
e Ae co u
'

i it f Myth lgi lC
L m s o o o ca o m p a ri so n s
a d Ch a t
M nif l f th
o a r c er o e An ci ent G o d s
H er e
E u r ep e
K ro nos

K ro n o s .

Th e Wives o f Z eu s . 1 . E u rynom e
2 . Z eu s, L et o , Ap o l
lon and Arte m i s
3 . Zeu s , L ed a H ,
l
e e na

4 . i
Z eu s , A gina , Aia k o s
5 . Z eu s, K a l
ls o , a n d Ar k as it
6 . Z eu s , Al
k m en e, a nd H era k l
es .

7 Z e u s a n d S em e l
. e

T w i n Dei t i e s
8 . Z e u s , An ti o p e, Am p hi o n a nd Z et h o s
9 . Z eu s , DiOn e , Dia
IO . Z eu s , P ro to g en e ia , Aet h l io s
1 1 . Z e u s, El
e ktra ,
H a rm o n i a , Dard a n o s, a nd Jas i on

12 . Z eu s, Da n a e a nd P erse u s
V ed i n d th A c a o er r
yan M yt h li
o o g es

I n d i n M y th
a s

Dem et E th er . ar

G i
a a a n d Dem et er

Deo . E riny s
V a r u na
V a r u na as Mo o n
Ad ityas
A d iti
Asvina u a nd o th er Du a lGo d s and H ero e s

T h e Rel
a ti ons of t h e Asv ns i
 C ON T E N T S . vii

N a m es a nd L e g en d s of t h e Asv in s
T h e Da w n as th e M ot h er o f Tw i ns

Su n a nd Daw n as H orse a n d Ma re
S arany u a s t h e Daw n
M ea n i n g o f t h e O l
d Myt h

Yam a as the F i tb
rs o rn a n d t he fi tt
rs o d ie
Wa s Y a m a z Ad a m
‘
P

G r eek a nd R o m a n T w ins
Ot h er N a m es of t h e Asv ns i

Asvin s as T e m p o ralGods
Ac hi v e e m ents of t h e Asv n s i

V a n d a na
B h u gy u Ta u grya

Re bh a

V im a d a
V a d h rim a t i
G h o sh a

Pe d u a nd t he H orse Pa id v a
S erp en w o rs t-
h ip i t h V d
n e e a

T ru e a nd u n d fi e d Ch
ne t a r a c er o f i
t h e Asv n s
R u d ra a nd t h e R u d ras
R u d ra iv as S a

Ya k Myth lgy
’
s a s o o

Di ff n s and S i m i l
er e cea iti r es

T h Ch i l
e d n f S nyure o a ra

H erak l
es a nd Ip h ikl
es

Am p h it y r on

P erse u s
V il i C ON T E NT S .

K am a , son o f P rit h a

Ad v er sar i es of H erakl
es

d en Appl
The G ol e

Th e H nd i of K ery nei a
K er b ero s

Th e T w o with t h e O ne

H ar m o ni a
H a h n s
’
S agw isse nsch aft

H elos i
S ury a
Ro hit a

T h reefo d C h aracter
l of S urya and Ag ni
Ol
y m p o s

Po s e d o n i
i
Tr t a a nd T ri a t
Tr in G r ee k My o l
it a o gy th
H e rm e s a n d Ap o l
lon

H er m es . S ara m a
S ara m ey au
Co gna t e G od s
Ap o l
lon

Ap h d it ro e

At h e ne

Z eu s an d Ma ia
Ap o l
lon

Il yith i a or E ilithy i
e a

G r e ek and It lia n G od s
a

Ap o l
lo n a n d Ma rs

Ma m u r i u s
At ene h
N a m e o f At ene h
h
Ap ro d ite C ari s h
Art em i s
I n d ra
I m po r t a n ce o f N am e s
I n d ra in t h e V e d a
And ra
 C ON T E N T S . ix

I n d ra , an Ag ent
I nd ra S u p rem e

Dasa s
C o nqu e s t of Co w s
Cacu s an d H l
e rcu e s

I nd ra , U s h a s, &c .

I n d ra , as Del
iv erer of Wo m en
H erak l
es a nd h is H i
er o n e s

Daw n . F ers

Ag n i in I n d ia i a nd P e rs a

Th F i v A gn i in I n d i
e e nd s a a P ers ia
Agn i in t h V d a e e

F i e in th
r Myth o lg i s
o er o e

H ep h i t s V ln
a s o . u ca

B h u ra ny u —
z
zPh or en eu s
V ul
c anu s . Ul
ka
F er o n i a

H ep h a ist o s -
a nd Y avish tha

A ng iras

P ro m e th eu s

M iny s Ma nu,

A b t t D iti
s r ac e es

B ri h asp a ti a nd h
B ra m ana sp at i
Co m p a r i so n o f M yth s in lt
u n re a e d L ang uag es
B el i
ef in a no th L i f
er e

IN D E X
 CO N T R IB U TI O N S
T O TH E

SC IE N CE OF M YT H O L OG Y .

C H APTE R VI .

V E DI C MY H T O L OG Y .

WE ppro a ch t h e mytho l ogy of the a ncie nt

no w a

Ary a n inh a bit a nts of I ndi a to see whether their ,

mythology a nd likewise those of the other closely

rel a ted Ary a n na tio ns p a rticul a rly the Greeks a nd
,

Rom a ns w ill yield to the s a me solve nts a nd disclose

,

the s a me eleme nts which we fou nd without much

e ffort in the myth ologic a l l a ngu a ge of Mordvi ni a n s
a n d Fi ns people e ntirely u nco nnected by blood or
,

l a ngu a ge with the Ary a n fa mily of speech .

I n W h at s e ns e is t h e V ed a p r im it i ve
The chief superiority which Vedic mythology ma y
cl a im over a l lmythologies co nsists in the gre a t
we a lth of tr a ditio na l litera ture h a nded dow n to us
by a n a l most mira culous process a nd d a ti ng from ,

a period duri ng which th e myt h op oeic process w a s

still in full opera tio n The questio n of the ex a ct

.

d a te of Vedic liter a ture does n o t co ncer n us here

, ,

though I m ay a s wel l st a te for the be nefit of th ose

V OL . II . B
42 8 IN WH AT S E N S E I S TH E V E DA PR IMI T IV E [
C H AR

w ho a ccuse me of h a vi ng ex a ggera ted its a n tiquity

th a t a mo ng S a nskrit schol a rs I h a ve a lw a ys bee n
bl a med for a ssigni ng fa r too modern a d a te to
the Ved a a bout 1 2 00 B C while the l a te Professor
,
. .
,

Whit ney cl a imed 1 50 0 B C others 2 000 or eve n . .

,

5 000 a s more likely d a tes I h a ve go n e eve n .

further a nd h a ve repe a tedly decl

,
a red th a t I should

b e extre mely gl a d to be a ble to esc a pe from the

stri nge ncy of my o w n a rgume nts a nd to be a ble to
.
,

a ssig n a more rece n t d a te to the Vedic a e But

g .

wh a tever th e chro nologica l d a te of the Ved a ma y be ,

I h a ve a lw a ys felt th a t without a k nowledge of the

period of mythologic a l ferme nt a tion which is pre
se nted to us in the Vedic hym ns a nd Brahm a na s it ,

would h a ve bee n a lmost impossible to u nderst a nd

the mythology of a ny of the Ary a n l a ngu a ges more ,

p a rticul a rly of the Greeks a nd Rom a n s Does a ny .

n
o e de ny this n o w ? Does a ny o ne de ny th a t for
c a tch i ng the fa i nt voices of th e most dist a nt Ary a n
a ntiquity we h a ve n oth i ng to pl a ce b the side of
, y
the Ved a ? We must no t ex a ggera te a n d I a m a fr a id ,

th a t of l a te the d epth to which the sh a ft O f the

Ved a ca n le a d us ha s sometimes bee n ex a gger a ted
, .

It m a y e na ble us to liste n to the voices of the e a rth

’
bor n so ns Of M a nu if suc h a met a phor is a llowed
,

with refere nce to the origi na l me a ni ng of M a nu ;

but it will h a rdly e na ble us to he a r the i na rticul ate
shouts of the so n s O f na ture the N a t u rv Ol k e r who
’

, ,

w ere supposed to lurk closely behi nd the b a cks of

t h e Vedic R ish is This would be cl a imi ng too much
.

for the Ved a We m a y for i nst a nce le a r n from the

.
, ,

a n cie n t S a nskrit na me O f d a ughter th a t d a ughter , ,

d u hit r i me a nt origi na lly milker

,
But to discover .

behi nd this ch a rmi ng Ary a n idyll a still more

 IN WH AT S E NS E I s TH E V E DA PR IMI T IV E ? 42 9

dist a nt idyll whe n cows were n o t yet milked or ,

.

bec a use d u h it r i is m a sculi ne in form were mil ked ,

by m e n o nly a s the he a ve nly cows were by I ndra

,
.

requires a power of visio n or im a gi na tio n th a t is no t

give n to m a ny Possibly a future M a nnh a rdt ma y
.

prove th a t the d a ughters of the house were no t too

proud to milk the cows eve n in much more rece nt
times j ust a s u nm a rried wome n co nti nue to be
,

c a lled spi nsters eve n a fter spi nni ng ha s lo ng go ne

,

out of fa shio n .

M a ny thi ngs which seem i ncredible to cl a s

s ica lschol a rs exist a s simple fa cts in the Ved a .

Wh a t from a Greek poi nt Of V iew is a dist a nt

p a st is here pl a ced b efore us a s still a ctu a lly
prese nt .Wh a t to the Greek schol a r seems w ild
a nd fa n ciful is simply a m a tter of fa ct before the

eyes of the stude nt of the Vedic hym ns It ha s .

bee n doubted whether Zeus ha d a nyth ing to do with

the sky Apollo n with the s u n Ath e ne with the
, ,

mor ni ng but no o ne could questio n th a t in the Ved a

,

Dy a us S pr a ng from the sky S a vit r i from the su n

, ,

Ah a na from the mor ni ng light Some of the gre a test .

h orrors of Greek mythology i ncestuous rel a tio ns ,

betwee n sisters a nd brothers na y betwee n mothers ,

a nd so n s betr a y their physic a l origi n in the Ved a

, ,

so a s to exclude a ny possib ility of doubt We must .

no t im a gi n e th a t Greek a nd R om a n mythology a re

Vedic mythology in a l a ter st a ge There is no such .

direct co nti nuity betwee n the two a s little a s ther e ,

is bet w ee n the l a ngu a ges of Greece a nd I ndi a .

Greek gods h a ve never bee n Vedic gods but both ,

Greek a nd Vedic gods h a ve st a rted from the s a me

germs a nd it is with these germs n o t with the full
, ,

grow n trees th a t C omp a r a tive Mythology is chiefly

,

B 2
43 0 IN W H AT S E NS E Is TH E V E DA PR IMI T IV E ? [C H A R
co ncer ned Looki ng upo n Vedic a nd Greek mythology
.

a s two p a r a l l e l stre a ms which st a rt from the s a me

source we ca n cle a rly see th a t the Vedic stre a m

,

o ffers a n im m e nse a dva nta ge by e na bli ng us to follo w

it much further b a ck a nd much ne a rer to wh a t ,

seems to h a ve bee n its source th a n the Greek stre a m ;

na y I should sa y so fa r th a t in the Ved a we some
, ,

times see the stre a m of mythologic a l thought welli ng

up before our eyes from its true source the hum a n ,

he a rt The merely chro nologic a l a ntiquity of t he

.

Veda is therefore of little co nseque nce to us For .

wh a t S hould we g a in if we could d a te the Ved a b a ck

to 6 0 00 or 4 00 0 B O ? Beyo nd 2 000 al
lis
tohu v a bohu empti ness a nd d a rk ness mere v a n ity
, ,

a nd vex a tio n of spirit without a ra y of light from ,

a nywhere The h a lluci na tio ns a bou t the Ved ic

.

poets being sep a r a ted by a few ge nera tio ns o nly

from a r a ce of Homi nes a l a l i who h a d liste ned to ,
‘

the music of the mor ni ng st a rs a nd the S houts of th e

so ns O f God or wh o c a n represe nt to u s m a n in his
,
’

m ost primitive st a t e a s h e c a me direct from the ,

m i nd a nd the h a nds O f God or if we m a y believe ,

D a rwi n from the womb of his Simi a n mother if

, ,

they ever existed a mo ng schol a rs exist no lo nger , ,

no r is there a n v a lour in o nce more sl a yi ng the

y
S la in Al lth a t ca n be seriously m a i nt a i ned is th a t
.

we possess n oth i ng more primi t ive in Ary a n litera

ture th a n the Ved a a nd th a t it would seem useless ,

to look in a ny other liter a ture for the a ntecede nts

of th a t i ntellectu a l world which is O pe ned before us
in the Ved a .

L e t t ish M y t h ol
o gy .

We should perh a ps m a ke o ne exceptio n in fa vour

of the popu l a r poetry of a sm a ll bra nch of the Ary a n
vx
] L E TT IS H MYTH OLOGY .
43 1

fa mily of speech w hich ha s hith erto bee n too little

rega rded by stude nts O f mythology but the im ,

port a nce of which w a s poi nted out m a ny ye a rs a g o

by M a nnh a rdt — I me a n the Lettish The Lets who .

with the L it u a nia ns represe nt a n i ndepe nde nt divi

sio n o f the Sl a vo nic br a n ch S how a s w a s poi nted , ,

out by Bopp a nd Pott sever a l rem na nts of a very

,

primitive ch a ra cter in their gra mm a r though mixe d ,

up with form a tio ns of a much l a ter a g e These .

primitive forms preserved in th e l a ngu a ge of the

L it u a nia ns h a ve misled sever a l schol a rs i nto a belief
th a t the whole of th a t l a ngu a ge h a s ret a i ned its
primitive st a mp . This however is no t the c a se
, , ,

a n d we must gu a rd a g a i n st committi ng the s a me

mist a ke with reg a rd to the myth ologic a l ele m e nts

preserved in the popul a r so ngs of the Lets It .

c a nnot be de nied however th a t by the S ide of much

, ,

th a t is decidedl y moder n full O f C hristi a n a nd eve n

,

Moh a mmed a n ide a s we m eet there a t the s a me time

,

with thoughts a nd expressio n s which a r e no t o nl y

Vedic in their S implicity but seem to c a rry us in some
,

c a ses to a st a ge more S imple more primitive a nd , ,

more i ntelligible th a n the mythologic a l phra seology

of those a ncie nt hym ns We must no t ex a gger a te
.
,

a nd no t k now i ng much of Lettish myself I ought to ,

spe a k with gre a t reserve It seems to me a very .

gre a t loss th a t th e C ollect a ne a which M a nnh a rdt

left o n Lettish a nd L it u a nia n mythology w hich Dr ,
.

Berkhol zO f Riga u ndertook to publish ( see Q uelle n

u nd Forschu nge n p xxix ) h a ve never a ppe a red
, .
,
.

His L it u a nia n rese a rches would o f course be more

v a lu a ble eve n th a n wh a t h e ha s left u S o n the
Lettish Sol a r Myth for L it u a nia n is t o Lettish
,

wh a t Old Norse is to Middle High Germ a n a nd ,

43 2 L E TT IS H MY TH OLOG Y .
[ C H AR

wou l d pro b a bly give us the key to m a ny secrets not

o nly in Lettish but a lso in Greek a nd Rom a n m y t h o
,

logy A gre a t tre a sure lies hidde n there will n o o ne

.

lift it Trusti ng in Ma nnha r d t s st a teme nts I m a y ’

a t l e a st s a y so much th a t there a r e c a ses in whic h ,

the phr a seology of the Ved a seems str a nge or hol d

to u s but where it is neverth e l ess suppor t ed by the
,

phr a seology Of Lettish a nd other Sl a vo nic popul a r

so ngs It ha s bee n doubted whether whe n the
.

Vedic poets spe a k S imply of th e cow or the mother ,

of the cows ( RV IV 5 2 we a re j ustified in

.
, ,

tr a nsl a ti ng these na mes by the D a w n a nd whether

i nste a d of s a yi ng it is mor ni ng a nybody in h is ‘
,
’

se nses could h a ve s a id the red cow lies a mo ng ,

‘

B u t in Russi a n so ngs ( see M a nn

’
the bl a ck co w s .

the bl a ck cow is simply a na m e fo r

'

h a rdt p ,
.

the night the d a y is c a lled the grey or th e white

,

ox a nd the twiligh t the grey bull

,
The D a w n in 1
.

the Ved a is co nst a ntly c a lled D ivo dub it a the ,

d a ughter of Dy a us or the Sky If we could doubt .

a s to th e me a n i ng of this na me the Lettish na me ,

for the D a w n Diew o d u k t e would cert a i nly remo v e

, ,

al lu ncert a i nty She is disti n ctly s a id to be Sau l

.
y t e ,

the su n ( i e of th e mor ni ng ) or S a ules meit a In the

. .
,
.

Ved a we O fte n he a r of m a ny Da w ns or D a w n m a ide ns -

,

a nd the poets of the Let s spe a k l ikewise of m a ny

be a utiful Sky d a ugh ters or God d a ughters Die w o

- -
,

Afa na sie ff in his P o etis c e N a t u ra nsc au u n ge n, I , 6 5 9 , g i es h h v

a b
nu m e r o f r i d d l lo f m yt ol
es , fu l o g i ca lg e rm s, su c as : T h e h h
bl kac t
co w h as o ss e d a nd k il
ld e th e p e o p l
e, t h e w it e c o w h ash
m d a th m
e l iv e a e a ga ni ; th e b la c k co w h a s im p r s o n e d t h e i
p p l t h W h it
eo e, e e c ow has b ro u g ht t h e m o u t a ga in ; t h b l k e ac

co w h b i d
as a r r ca ed th e d oor t h e g r ey b u l
llooke d th g h t he
ro u

w i nd w & M
o ,
c. a nn h dt
ar , p .
3 0 8 , no te .
vi j L E TT IS H MYTH OLOG Y .
4 33

el
D u k ru z es . It ha s bee n doubted whether this
d a ugh t er of Dya us the Ush a s of th e Veda could be
, ,

represe nted in Greece by C h a ris or Aphrodite But .

the Lettish so ngs tell us O f the D a w n brilli a nt in her

golde n cro w n a nd holdi ng her golde n horses wit h
,
.

her golde n ra ys Sh e ha s cle a rly in the eyes of the

.

Lets become a goddess O f be a uty a nd love wooed by ,

the Moo n a nd the God so ns In the morni ng we a r e

-
.
,

told th a t her fire is lit by the Mor n i ng St a r in the ,

eve ni ng the E ve ni ng St a r is s a id to m a ke her bed .

She is a lso represe nted a s cryi ng over the golde n

a pple th a t ha s fa lle n from the a pple tree a n d o v er
-
,

the golde n bo a t t ha t ha s su nk i nto th e se a These .

a re some O f the mythologic a l germs out O f wh ich

grows in time t he r a nk veget a tio n of mythology .

Wh a t the golde n bo a t is th a t S i nks i nto the sea a nd

is mour ned for by the d a ughter O f the sky ( N O .

h owever doubtful it m a y be e lsewhere is no t to be ,

mist a ke n in the mythology of the Lets It is the .

setti ng su n which in the Ved a ha s to be s a ved by

the Asvi ns ; it is the golde n bo a t in which H e lios
a nd H e r a kles s a il from West to E a st Sometimes .

it is the S u n d a ughter herself th a t is drow ned like

-

Ky a v ana in the Ved a a nd a s Ky a v ana a nd simil a r

,

heroes h a ve to be s a ved in the Ved a by the As vi ns ,

the Lets a lso c a ll upo n the God so ns (ALOO K O p O L) to

-
'

row in a bo a t a nd s a ve the S u n d a ughter ( N o 3 -

.

Al lthese a re o nly disj oi nted eleme nts of mythology ,

b u t th a t is their gre a test i nterest ; they a re still

c ha otic but th ey a fterw a rds ga ther rou n d a ce ntre
,

a nd a r e reduced to some ki n d of order rega rdless ,

O fte n of their origi na l ch a r a cter a nd i nte ntio n We .

m a y observe co ntr a dictio ns betwee n these m y t h o

logic a l a phorisms from the very begi nni ng How .
43 4 L E TT IS H MYTH OLO G Y . [C H A R
could it be oth erwise wh e n it w a s ope n to every
poet to i n terpret the phe nome na O f na ture a ccordin g
to h is ow n sweet will Thus the Lettish so ngs tell
us th a t the God so n who woos the S u n d a ughter ha s
- -

grey horse s But t h ese grey h orses a r e elsewhere

.

ca lled the h orses of the Moo n a nd ridde n by t he ,

God — so ns wh e n wooi ng the d a ughter of the Su n

( S u ry a). The n a g a i n we a r e told th a t th e Moo n

h a s n o horses of his o w n or th a t the Mor n i ng ,

a n d E ve n i ng St a rs a r e his horses I n other so ngs .

the st a rs a re c a lled the suitors of the Su n d a ughter -

,

a nd they a l so seem to c a rry her O ff while the Moo n , ,

a fter h a vi ng c a rried her O ff seems to h a ve fors a ke n

,

h er a nd to h a ve bee n pu nished by Perk u n for h is

,

fa ithless n ess There a re S imil a r co ntr a dictio ns wit h

.
-

refere nce to th e suitors of Sfi ry a the S u n d a ughter ,

-
,

in the Ved a a nd some of these co nt a i n the germs

,

of those very tr a gedies which surprise us in most

myth ologies Wh e n the Su n ha d promised her
.

d a ugh ter to the G o d so n a nd a fterw a rds give n

-

h er to the M oo n Perk u n who w a s i nvited to th e

, ,

wedding cut the Moo n in pieces a nd destroyed

,

the gre a t oa k tree In other so ngs the Su n is r epr e

-
.

se nted a s h a vi ng cut the Moo n in pieces bec a use he

h a d t a ke n a w a y the betrothed bride from the
Mor ni ng St a r ( N O But a fter the Moo n ha d
.

wedded th e Su n he is s a id to h a ve fa lle n in love

wit h the Mor n i ng St a r a nd for th a t to h a ve bee n cut
,

in t w o by Pe rk u n ( No .

T h e S k y -t r ee .

There is a gre a t o a k tree or a pp l e tree or rose tree

- - -
,

ofte n me ntio ned in the Lettish so ngs a nd there ,

seems to me l ittle doubt th a t it w a s me a nt for a n

v1
] TH E S KY - TR EE .
43 5

im a gi na ry tree o n which every d a y the s u n w a s

supposed to grow up in the E a st The s u n is c a lled .

th e rose a s well a s the golde n a pple a n d a s a rose ,

or a n a pple a lw a ys requires a ste m to gro w o n a n ,

i nvisible tree w a s supposed to S pri ng up every mor n

ing to grow higher a nd higher till n oo n a nd the n to
, ,

come dow n a g a i n or to be cut dow n in the e ve ni ng S O ,

th a t a llits bra nches w ere sc a ttered a bout This would .

le nd some me a ni ng to wh a t ha s hitherto be e n a gre a t

pu z zle t o m a ny stude nts of mythology na mely the ,

Weltb a um of wh ich Kuh n a nd other schol a rs S pe a k

,

a s if everybody k new wh a t it me a nt wh ile it h a s ,

a l w a ys seemed to me very di fficult to co nn ect a n

y
cle a r ide a with th a t na me If the clouds a lso were .

supposed to belo ng to th a t tree it would come very ,

n e a r the Germ a n Wetterb a um t h e tree O f the ,

th u nderclouds wh ich seems to h a ve bee n im a gi ned

,

bec a use the clouds a lso like the foli a ge of a tree , ,

presupposed a support or a stem from wh ich they ,

could S pri ng a nd o n wh ich they were supposed to rest .

If the n w e a ccept th is Lettish co nceptio n O f a s u n

tree whether a rose ( N O 8 4 ) or a n a pple tree or
, .
-

a n o ak we S h a ll u n derst a nd how the S u n d a ughter

,
-

could h a ve bee n fa bled to a sce nd o n the rose —tree to

the sky ( N O like J a ck o n th e be a nst a lk a nd
.
,

how the s a me S u n d a ughter S hould h a ve cried over -

the a pple th a t fell from the tree ( N O th a t a pple .

bei ng the d a ily s u n wh ich drops in the West a nd ,

w a s supposed to lie there til l it could be recovered

by some god or powe rf ul hero 1
.

I
Th e S u n d a u g-
ht er is tl
od n ot to c ry o v er t he l b e ca u se
ap p e,

t he G od -
so n s wi l
l co m e in t h e m o rn ing to ro lt h e
l g o l
d e n a pp l
e

( No . or to h ur lit on h i gh .
43 6 TH E SKY- TR EE .
[C H A R
Here it seems to me we get a n i nte l lige nt b a ck
grou nd for the a pple or the a pples of th e Hesperides ,

wh ich ha d to be brought b a ck by H e r a kles a s the ,

heroic represe nta tive O f the su n The story would .

h a ve b ee n origi na lly no more th a n th a t the s u n of

the morni ng w a s th e a pple th a t ha d fa l
le n from the
tree in t he eve ni ng a n d which no o ne could bri ng ,

b a ck except some powerful hero , some H e r a kles ,

himse l f of sol a r origi n This outli ne o nce give n .

,

a nythi ng else th a t we h e a r of the l a bours of

H e r a kles in recoveri ng the a pple or eve n the a pples
-

of the Hesperides would become more or less

i ntelligible .

J as o n a nd d en F l
t h e G ol eece .

The s a me tree a s the gre a t oak tree w a tche d by -

,

dr a go n s m a y help us to i nterpret the exploit of

,

a nother hero na mely J aso n ( Iota a w) ,

We must -
.

of course disti nguish a s the Greeks d id betwee n , ,

Tao [C1 4 th e s o n O f Zeus a n d E lectr a ( or H e mer a ) a n d

-
1

brother of Da r d a n o s w h o o n th e thrice ploughed — ,

field bega t with D e m e ter Pl o u t o n or Pl o u t os a nd ,

w a s killed by the th u nderbolt O f Zeus a nd I oiO w V

i
'

, ,

the s o n O f Ais o n a nd Po l y m e d e the gr a ndso n of ,

Kr et h e u s O f J O l
k o s a nd th e fa mous co n queror of the ,

golde n fl eece a nd of M e dei a t he d a ughter of Aiet e s ,

.

But the na mes a nd t h eir v a rieties a r e di ffi cult to

keep a p a rt except th a t T to w t h e Argo na u t ha s
,
o
-
a ,

a m no t mist a ke n)
S hort i a nd lo ng a while
( if I , ,

H d ian lc 0 9 la ev g h a ve lo ng i a nd S hort
” i ’
-
a r }
,
a ,
a

a bec a use the na me correspo n ds to S l

,
< V iv asv a11 th e .
,

s u n which tr a n sl iter a ted i n to Greek would become

,

’ ’ ’

F Fd o v i e I o cuv or I cr [ wv The tr a ditio n w a s

-
i ,
. . a
. a .

th a t J aso n ha d bee n i nstructed by C he iro n a nd ha d ,

vr JA SON A ND TH E GOLD E N FL EE C E .
43 7

received from him the na me of J aso n i e the he a ler , . .

,

i nste a d of his former na me O f Diom e des Here .

therefore the lo ng a of Ed a Ha would be right though -

t ,
’

it does no t follow th a t Ioi0 wv w a s origi na ll y me a nt '

for he a ler But the belo v ed of D e m e ter who is

.

c a lled no t o nly J asio n but Jasos a nd Jasios ha d , ,

origi na lly a S hort a a nd its i w a s le ngthe ned in

,

order to m a ke the na me possible in hex a meters .

This J asio n the n origi na lly J aso n wou ld be me a nt

, ,

for V iv asv an t he su n a nd who could with D e m e ter,

beget the we al th of the fields if n o t the su n ? ,

AS to the other J aso n u nless origi na lly he w a s ,

l ikewise V iv asv an the s u n a nd a fterw a rds mis

, ,

interpreted a s a he a ler Za f p cis he would le nd himself , ,

re a dily a s t he c h ief ac tor in se v er a l of the a d v e n

tures of the Argo na ut J aso n Let us remember .

th a t Phrix o s a fter losi ng Helle ( a n other S u ry a)

, ,

h a d c a rried the golde n fleec e t o Aia th e cou ntry ,

ruled by Aiet e s who w a s the husb a n d O f Id y ia

,

( the k n owi n g a n other

,
n a me of Hek a te
) a nd the ,

fa ther of M e dei a ( the wise ) It is true it is d iffi .

cult to suggest a n etymology for Aia E ve n if it .

could st a nd for G a i a th a t would help us very l ittle

. .

Mim ner m o s ho w ever a s quoted by Str a bo i 2

, , , , ,

gives us a n import a nt hi nt by telli ng us th a t Aia

w a s the cou ntry where the r a ys ( am az es
) O f th e

swift H e lios a re kept in a golde n ch a mber o n the

shore of Ok ea n os If this w a s the popul a r belief
.

in his time the n Aia w a s the West where H e lios

,

deposits every d a y h is r a ys a s the S u n d a ughter ,

-

deposits her cro w n a nd w here h e dwells till he

,

a ppe a rs a g a i n w ith his r a y s in the E a st L a ter .

poets spe a k of o ne Aia in the \Vest which they

a ssig n to K irke a nd a nother Aia in the E a st w hic h
,
43 8 JA SO N A ND TH E G OLD E N FL EE C E .
[C H A R
be l o ngs to the brother O f Kirke Aiet es b o t h c hildre n , , ,

it S hould be observed Of H e lios a nd Perse In the , .

O dyssey Aia is cle a rly the Aia in the West 1

.

The next questio n is wh a t could be me a nt by the ,

golde n fleece It w a s the fl

? eece of the golde n ra m
o n which Helle a nd Ph rix o s childre n of Nephele , ,

h a d crossed the Helles po nt Helle ( S nry a) w a s .

drow ned like the S u n—d a ughter wh ile her brother

, ,

P hr ix o s ( ripple ) whe n a rrivi ng in Aia hu ng the fleece

o f the ra m o n which he a nd h is sister ha d bee n
2

ridi ng o n a gre a t o a k tree wh ich w a s gu a rded by -

a dr a go n The Lets seem to k now n othing O f th e

.

d a ngerous j o u rne v O f Phr ix o s a nd Helle but they ,

k now of a woolle n cloth which M a ri a here the S u n ,

d a ughter h a d hu ng o n th e gre a t o a k tree a nd

,
-

which ha d bee n besp a ttered with the blood of the

o a k tree whe n it w a s struck dow n by Pe rk u n N O
-

( .

This woolle n cloth is O fte n me ntio ned in the Lettish

so ngs it ha d to be cle a ned w a shed a nd dried We
, , ,
.

h a ve see n a lre a dy th a t the gre a t o a k tree wh ich -

grew in the West is re a lly the s a me a s th e s u n tree - 3

th a t spri ngs up in the mor ni ng a nd is cut dow n

every eve n i ng The br a nches of it were no t to be
.

ga thered but th e S u n d a ugh ter is s a id to h a ve

,
-

c a rried Off o ne golde n bough ( Nos 4 5 8 2 ) The .

,
4
.

1
Th i n mere f th d k h l
s a f f th m n w hi h
a e o u e ar a o e oo c o cc rs

in t h S t p t h b ah m a n V II I 4
e a a a a n d m i g ht b
a- r id n tia , ,
2
,
I I ,
e e

fi d wit h m n m l
e y ay cwa
a B t v n if p h n ti l
,
a e ly p ibl . u e e o e ca o ss e,

it w l d n t h l
ou p f o di v i ng t h i gi nal n epti n f
e us or sco er e or co c o o

the co u nt y f Aiet r o es .
2
Cf B a . b r. p ds
Ba de cy ( bp u d p a hhcw dpdcb a a s
9 3 , 7, K t
’ ‘
.

b e a m z Zo u ne nb o o m ( Wi l la m s, B e lg M u se u m , i
3
S u n- .
,
4
T he sa me t re e is ca l
led in F i nni h p u u J um a l
s an, th e r ee t
of G o d , in E st Ta a ra . ta m m e, t h e o a k o f T a a ra , p l
a n ed b
y the t
S un -
so n, Es t on . Pa iw a p oe ga or b y Taa ra
’
s s o n. Wh e n, h ow
v1 ] JA SON AND TH E GOLD E N FL EE C E .
43 9

red woolle n c l oth th a t w as hu ng o n it by the S u n

d a ughter ca n h a rdl y h a ve bee n me a nt for a nythi ng
but the red of the eve ni ng or the setti ng s un some ,

times c a lled her red clo a k Wh e n it is s a id th a t .

this woolle n cloth whe n ga thered up w a s full of

silver pieces ( N O this c a n o nly h a ve bee n me a nt
.

for the silver st a rs wh ich ha d rise n wh ere the red of

the eve n i ng ha d bee n spre a d out before .

If the n we t a ke this red cloth o n t he o a k — tree for

the origi na l for m of the fleece hu ng o n the o a k tree -

in Aia i e in the West its recovery by some hero

, . .
,

would simply be th e repetitio n O f the recovery of the

golde n a pple by H e r a kles This recovery could o nly .

be the work O f a sol a r hero who bri ngs the n ext ,

d a y a nd might well h a ve bee n c a lled V iv asv an o r

,

J aso n the su n ( no t y e t J aso n t h e he a ler ) bei ng

, , ,

the fa ther of the two Asvi ns a nd th e husb a nd of ,

E ri nys ( Sa r a ny fi ) The fu nd a me nt a l ide a of th is.

expeditio n of J aso n a s O f sever a l of the l a bours of

H e r a kles such a s the fetchi ng of th e a pples of the
,

Hesperides the recovery of th e girdle Of Hippolyte

,

u n d a ughter a l a se O f
( the S so
-
h a s h e r girdle ) the ch ,

the golde n hor ned Ke ry ne a n doe (ge nera lly t a ke n

-

for a represe nt a tive O f the moo n) seems to h a ve ,

a lw a ys bee n the s a me the bri ngi ng b a ck of the ,

wester n s u n At first we must suppose th a t there

.

were a ncie nt s a yi ngs a mo ng the people such a s the ‘

gre a t o a k —tree ha s bee n cut dow n th e red woolle n ,

’

clo t h h a s bee n spre a d out the girdle ha s bee n ,

’ ‘

’
brought b a ck the golde n a pple in the West ha s
,
‘

e v e r, it is sa i d th t t h i ta s re e o v ers h a d ow s the w h l S ky
o e a nd

d o es no t a l
low su n a nd m oo n t o h i it w
s ne, ou l
d s ee m to b e t he
Wetterb a u m th u nd er t ree ,
-
,
ra t h th t h
er an t
e s u n - re e .
44 0 JA SON AND TH E GOLD E N FL EE C E .
[C H A R
’
bee n fou nd th e gold hor ned doe ha s bee n c a ught
,
‘ -

—a l lme a n ing no more th a n wh a t we me a n whe n we

sa
y the bright su n light h a s come b a ck A s this .

retur n or recovery could no t be a chieved by itself ,

some a ge nt h a d to be supplied to do the work a nd ,

the a ge n t could o nly be the s u n a ga i n in his diurna l

a nd h a lf hum a nised ch a r a cter
-
Allthis m ay sou nd .

very str a nge but to the st u de nt Of a ncie nt l a ngu a ge it

,

is so by no me a ns o nly we must w a it till we get more

,

ligh t from a ncie n t L it u a nia n sources in a dditio n to

w h a t M a nnh a r dt h a s a lre a dy obt a i ned from more
modern Lettish poetry Wh a t with proverbi a l say .

i ngs a nd popul a r riddles mythology wo u ld spri ng up ,

in a bu nd a nce a nd a nswers would re a dily be give n by

,

im a gi na tive gr a nnies to a ny questio ns th a t might be

a sked If fo r i nst a nce the O l
.
,
d people were a sked ,

who m a de crow n s a nd girdles for the S u n da ughter -

a nd the God so n s they w ould soo n tell of a He a ve n

-
,

smith who m a kes c r ow ns a nd girdles a nd ri ngs a nd

S purs while they would p o m t to the st a rs a s the
,

S p a rks th a t come flyi ng from h is smithy a nd fa ll ,

i nto the gre a t w a ters 1

.

A nt e c e d e n t s of V ed ic M y t h o l
o gy .

This must su ffice to show in wh a t se nse Lettish

s a ga s m a y be s a id to a llow us a gl a nce i nto t he
a n tecede n ts eve n O f Vedi c mythology If th a t is .

so we sh a ll of course be told th a t the study O f the

,

mythology O f T a sm a ni a ns or And a m a n isl a nders

will c a rry us still fur t her b a ck This m ay be qu ite .

true though we must never forget th a t the L it u a

,

n ia ns a re A ry a s the M inco u pie s a re no t

,
But .

I
S ee Ma n n h dtar ,
tt h
L e is c e e 6 —
S o nne n my t n, N o s 3 3 8
h . .
VI
] ANTE C E D E NT S OF V E DI C MY TH OLOGY .
44 1

I h a ve no t a w ord to s a y a ga i nst a ny a ttempts to

fi n d the right key to mythologica l riddles wherever ,

it ca n be fou nd .

I h a ve fully de a lt with these specul a tio n s a nd

I S ha ll o nly a d d he r e th a t wh a t seems to me sur
,

prisi ng is th a t no o ne who holds those views should

h a ve percei ved t he necessity of first provi ng th a t the
p a l a eolithic s a v a ges O f to d a y or yesterd a y bega n
their life or their historica l developme nt o n e a rth
o ne d a na y o ne hour l a ter or e a rlier th a n the
y , ,

A rya s of I ndi a or Litu a ni a We k now from t he l an .

gua ges a nd from some of th e complic a ted customs O f

u ncivilised r a ces th a t those s o c a lled so ns of na ture -

h a ve ha d m a ny ups a nd dow ns before they b ec a me

wh a t they a r e no w yet no o ne ha s a ttempted to prove
,

th a t their ups a nd dow ns were ex a ctly the s a me

a s the ups a nd dow n s of the A ry a s We must try .

to thi nk cle a rly a nd must no t a llow oursel ve s to be

,

c a rried a w a y by mere pl a usibilities Gr a nted th a t .

the A ry a s must h a ve bee n s a v a ges does it re a lly ,

follow th a t a l ls a v a ges a ny more th a n a l lcivilised

,

r a ces were a like or th a t the A ry a n s a va ges in t h eir

, ,

el a bora tio n of myths a nd customs a cted ex a ctly like

other s a va ges ? E ve n moder n s a v a ges di ffer most
ch a ra c t eristic a lly from e a ch other As Dr Bl e ek . .

h a s poi nted out the mere fa ct th a t the B antu

,

l a ngu a ges h a ve no m a sculi n e a nd femi ni ne ge nder ,

a ccou n ts for the pove rty of their myth o logy Who .

the n is to determi ne wh a t ph a se of s a v a gery ,

Red I ndi a n Afric a n T a sm a ni a n or And a m a n

, , ,
-
,

u nderlies directly or i ndirectly the chil

,
dhood of the ,

A ry a s
C o m p o s it e C h a r a c t e r of t
M y h ol
ogy .

Ancie nt l angu a ges ,

an cie nt beliefs a nd customs
4 4 2 C OM P OSI T E C H A R A C TER OF M Y TH OLO G Y .
[CH AR

were no t formed a ccordi ng to rule E ve n if we were .

to a dmit th a t a l lhum a n bei ngs were born a like ,

their surrou ndings h a ve a l w a ys bee n very differe nt ,

a nd their i ntellectu a l ro d u c t io n s m u st h a ve di ffered

p ‘

in co nseque nce Mythology is no t a thi ng t h a t is wh a t

.

it is by necessity It is determi ned in its growth

, .

by ever so m a ny a ccide nt a l circumst a nces by ever ,

so m a ny k now n a nd u nk now n i nflue nces eve n by ,

i ndividu a l poets or s a ges Whe n it re a ches us it .

,

ha s p a ssed t hrough ever so m a ny b a nd s It form s .

the n a n imme nse co nglomer a te wh ich excludes

h a rdly a nythi ng th a t h a s ever p a ssed through the
m i nd Of m a n Wh a t S hould we sa y if some g e ol
. o

gists a fter discoveri ng shells or fl a kes of fli nt in o ne

,

O f their puddi ng sto n es were to sa y th a t these

,

co nglomer a tes co n sisted by necessity of shells a nd

flint s ? Yet th a t is ex a ctly wh a t m a ny of our
,

comp a r a tive mythologists h a ve l a tely bee n doi ng .

Whe n they ha d discovered for i nst a nce th a t some , ,

m ythologic a l gods a nd heroes were historic a l ch a ra c

ters a t o nce they st a rted a theory th a t a l
,
lgods a nd
al lheroes were origi na l l y re a l m en a nd wome n We .

s a w h ow the story of D a ph ne fleei ng before Phoibos

w a s expl a i ned a s the recollectio n of a n a dve n ture ,

such a s might h a ppe n a ny d a y of a d a msel of the ,

na me of Miss D a w n bei ng pursued by a ru ffi a n of

the na me of Mr S u n . .

Whe n eth nologists s a w th a t revere nce w a s p a id

by cert a i n tribes to a sto n e or a shel l or the
t a il of a lio n a t o n ce fetishism w a s m a de the sol
,

ve n t Of a llmythologica l a nd religious pu zzles The .

di ffere n ce th a t fetishes a re obj ects worshipped a s ,

fa r a s t he worshippers a r e co n cer n ed without a ny ,

rhy me or re a son w hile other obj ects 110W O fte n

, ,
 C OM P OSI T E CH A R A CT E R OF MYTH OLOGY .
44 3

cl a ssed fetishes such a s a mulets crosses relics

as , , , ,

p alla d io ns u
y p a s or m a ypoles if they a re worshipped
, , ,

at al la re worshipped for a very i ntelligible re a so n

, ,

w a s completely ig n ored .

AS soo n a s it bec a me k now n th a t in sever a l

l a ngu a ges both a ncie nt a nd moder n the na mes O f
, ,

some divi ne or h a lf divi ne bei ngs me a nt origi na lly

-

lio ns or bulls totemism bec a me the order of the d a y

, ,

a nd w a s pre a ched most persu a sively a s the fo u n d a

tio n of a l lreligious a nd mythologic a l worship The .

O bj ectio n th a t a totem me a nt origi na lly a cl a n m a rk -

w a s tre a ted a s schol a stic ped a ntry till a t l a st the ,

totemistic epidemic a tt a cked eve n those who ought

to h a ve bee n proof a ga i n st this i nfa ntile compl a i nt .

It is a w ell k now n a nd e a sily u nderstood fa ct

-

th a t m a ny na tio ns both civilised a nd u n civilised

, ,

preserve the memory of the ir fa thers gra ndfa thers , ,

a nd gre a t —gr a ndfa thers th a t they revere their ,

na mes ,
a nd O fte n a t their me a ls a nd o n other
occ a sio n s h o nour them with simple O fferi ngs .

Al lth is is h um a n a nd i n telligible a nd in th a t, , ,

se nse primitive If e a rlier tr a ces of such customs

,
.

ca n be fou n d a mo ng moder n s a v a ges by a l

lme a n s ,

let us h a ve them O nly we must not a llo w our.

selves to be c a rried a w a y i nto a bli ndfolded

a ccept a nce of a ncestor w orship a s expl a i ned by -
,

Mr Herbert Spe ncer or of totemism or fetishism

.
,

or a n imism wh e n used a s the solve nts of a l

,
lthe
problems Of religio n a nd mythology .

O n t h e other h a nd a fter we h a ve o nce u nderstood

,

th e comprehe nsive ch a r a cter of m ythology it w ould ,

be folly to d e ny th a t there m a y be i nst a nces of wh a t

by these most ill de fined terms a re c a lled fetishism
-

totemism a nd a ncestr a l spiritism in the Ved a in

, ,

V OL . II . 0
4 44 C OM P OSI T E CH A R A CT E R OF MY TH OLO G Y [C H A R .

Homer or eve n in the Bible ; but if there a r e such

, ,

they must be tre a ted e a ch o n its o w n merits It .

would be a l t ogether beggi ng the question to sa y

th a t these isol a ted i nst a nces a r e rem na nts or so
c a lled surviv a ls from a complete period of a ncie nt
thought a n d worship which co nsisted of noth i ng b u t ,

fetishism totemism or spiritism a s pra ctised by the

, , ,

a n cestors O f a l
lthe Arya n ra ces na y of a l lm a nki nd , .

It would be e a sy to produce i nst a nces eve n in our

o w n times of wh a t we a re i nvited to comprehe n d

u nder these v a gue terms .

Ar e there n o t priests a nd n u n s a mo ng us who

we a r a mulets ( fetishes) ? Ar e there no soldiers
re a dy to die for their colours ( totems) ? Ar e there
no commemor a tive services in ho n our of a ncestors

dep a rted lo ng a g o ? But the truth is th a t eve n

a mo ng the most b a ckw a rd s a v a ges we n ever fi nd a

religio n co nsisti ng exc l usively of a belief in fetishes ,

in totems or in a ncestr a l spirits

,
A closer study ha s 1
.

a lw a ys show n th a t these a r e i ngredie nts or a ccretio n s

or excresce n ces O f a more comprehe n sive a nd compre

h e nsib le fa ith a nd th a t the i nflue nce of na tura l
,

phe nome na is visible in th e religious tr a ditio ns of

most if no t of a l
,
lso c a l led fetish worshippers - -
,

tote m ists a nd spirit ist s ,

g
.

C h ar a c t er of V e d ic y p h y sic a l
G o d s p r e d o m in a nt l .

I do no t believe th ough we h a ve bee n told so , ,

t h a t a ny serious stude nts of Vedic liter a ture h a ve

ever de nied the p hysic a l origi n of the Vedic gods ,

1
H ibb t er L ec t u r e s, 1 8 7 8,
p . 10 7 :
‘
NO re l
igi o n it
c o ns s s of

feti h i s s m on l
y.
’

2
S ee M M . .
,
i
P re s d e n ti lAd d
a r ess at t h e An th li l
r op o og ca

S ec ti o n of th e B r iti h As i ti n in
sso c a o 1 89 1
, p . 1 2.
 ]
vr V E DIC G ODS PH YS IC A L .
445

a nd h a ve j oi ned the r a nks of th ose who represe nt

them a s a ncestr a l spirits a s fetishes or totems , , .

Professor Tiele ha s stro ngly protested a ga i nst the

suppositio n th a t he ha d ever j oi ned the school of
M G a id o z As to M B a rth he decl a res in no
. . .
,

u ncert a i n to ne : N O o ne co ntests a ny lo nger th a t

‘

myths a re from the first the n a tura l a nd popul a r

expressio n of very S imple fa cts th a t p a rticul a rly the ,

most a ncie nt h a ve refere nce to the most commo n

phe nome na O f na ture a nd th a t they depe nd very
,

closely o n l a ngu a ge while Professor Olde nberg in

1

his Religio n des Ved a ,p 5 3 though he seems to me .

,

in some pl a ces fa r too s a ng u i n e in his hopes of

fi ndi ng a ntecede nts a nd expl a na tio ns of Vedic
myths a nd customs a mo ng the lowest of the low ,

st a tes without hesit a tio n th a t the fu nd a me nt a l ‘

stock of Vedic myth s m a y be expected to co n sist O f

physic a l eve nts . Wh a t more ca n we w a nt ? At
’

a l a ter time Professor Olde nberg h a s gu a rded h im

self eve n more c a refully a ga i n st bei ng supposed t o

h a ve j oi ned our S O c a lled a dvers a ries He shows
-
.

cle a rly the evolutio n of Ary a n mythology through

the three successive h istorica l periods the I ndo ,

E urope a n the I ndo Ir a ni a n a nd the Vedic a nd if

,
-

, ,

he a d m its a more dist a nt st a ge O f s a v a gery before

the begi nni ng of the Ary a n period this is wh a t 110 ,

o ne would de ny a s a possibil ity though a s yet it ,

seems outside the sphere of pr a ctic a l politics a nd ,

need no t disturb us for the prese nt .

Age Of V ed ic L it e r a t u r e .

There a re m a ny th i ngs which a re perfectly u nder

stood a mo ng S a nskri t schol a rs though they a re no t ,
.

A nt h ro
pol
og i lR l
ca i gi e o n, p .
424 .

C 2
4 46 A GE OF V E DI C LI T E R AT U R E .
[C H A R
O fte n discussed in public ; for the simple re a so n th a t
there a re no defi nite fa cts o n which these u nder
st a n di ngs could be show n to rest We spe a k for .
,

i nst a n ce of t h e d a te O f Ved ic poetry a s a bout 1 2 00

,

to 1 50 0 but a l
,
lwe me a n by th is is th a t we h a ve
n o a uthority to e na ble us to fix o n a n e a rlier or
y
l a ter d a te But whoever k nows the Vedic hym ns
.

k nows th a t they presuppose nay th a t the y ,

n ecessit a te i ndefi nite periods of i ntellectu a l a nd

,

li nguistic growth which no merely chro nologic a l

plummet ca n ever fa thom It ma y be s a id th a t .

chi l dre n l e a r n quickly to perceive to co nceive , ,

a nd to spe a k a nd th a t th e s a me m a y ha ve
,

bee n t h e c a se in th e childhood of our r a ce But .

it is no t a questio n of ye a rs it is a questio n ,

of v a st periods of i ntellectu a l growth th a t must ,

h a ve p a ssed before a ny nou n could be formed a n d

declin ed before a ny verb could h a ve bee n el a bor a ted
,

a nd co nj uga ted As to the growth of religious

.

th ought we ca n cle a rly see how in the Vedic hym ns

,

a r a ce of old gods the Asur a s such a s Dy a us a nd

, ,

V a ru na a re v a n ishi ng a nd the ne w gods the Deva s

, , , ,

a r e still u n cert a i n betwee n th eir physic a l a nd their

mor a l me a n i ng Some of the commonest words

.
,

such a s y ap/ 71a s a cri fice br a h m a n word a nd pr a yer

, , , ,

N it a l
,
a w a n d order Aditi the Beyo n d h a ve a lre a dy in
, ,

the Ved a lost their etymologic a l me a ni ng a nd le a ve ,

o n u s th e impressio n th a t eve n their tr a ditio na l

me a ni ng ha d become very u n cert a i n The period .

duri ng which these words spoke a s it were for , ,

themselves lies fa r beyo n d the period of the Vedic

,

R ishis . There is besides a whole stre a m of thought

a n d l a ngu a ge in I n di a wh ich in its liter a ry e m b o d i
,

me nt is tre a ted a nd rightly tre a ted a s post — Vedic ,

v1
] A GE OF V E DI C LI T E R A T U R E .
44 7

but which requires a ntecede nts w h ic h a s they a re ,

no t fou n d in Vedic litera ture must be a llo w ed to ,

h a ve existed elsewhere a nd to h a ve p a ssed through ,

a p a r a llel developme nt goi ng b a ck to Vedic or eve n ,

pre Vedic times

-
The epic eleme nts collected in
.

the M a hab h éira t a a nd R am ay a na required time t o

grow up before they could h a ve bee n ga thered in
these giga ntic poems And the s a me a pplies to the .

l a ws a nd to m a ny popul a r stories wh ich meet us for

,

the first time in the S astr a s of the Br ah m a ns a nd

the G at a k a s Of the Buddhists no t a s rece nt pro ,

d u c t io ns but a s O l,
d or a s wh a t is c a lled S m r iti
, , ,

r e collectio n a s disti nct fro m S ruti revel a tio n

-

, , .

But eve n this is no t a l l We k now th a t there .

w a s a time whe n the A r a s of I ndi a a n d Persi a were

y
n o t yet sep a r a ted a nd we h a ve historic a l rem a i ns O f
,

th a t period in wh a t the Ved a a nd Avest a sh a re in

commo n whether in l a ngu a ge in religio n ceremo ni a l
, , , ,

or mythology In th a t period th e O l
. d na me of god
a sura must h a ve bee n the recog nised n a me for gods
, ,

a hu ra = a su ra bei ng the pri ncip a l eleme nt in the

na me O f the supreme deity Ah u r O m a z d ao while -
,

dev a w a s no t used a t a l la s a na me of god or gods .

The n a ga i n before th a t I ndo Ir a ni a n period there

,
-

w a s th a t equ a lly re a l period wh ich preceded the

Ary an Sep a r a tio n a nd which h a s its history in the
,

a nna ls of words co m mo n to t h e two gre a t divisio n s

of th a t fa mily the S outher n a nd the N orther n If

, .

we co nsider the i ntellectu a l work a ssig ned to th a t

period we sh a ll hesit a te i ndeed before a ssig ni ng to
,

it a ny defi nite chro nologic a l limits .

And if the n we a sk ourselves the questio n w hether

th a t Pa n Ary a n period could h a ve bee n immedi a tely
-

preceded by a period of wh a t is c a lled s a va gery or ,

4 48 AGE OF V E DI C LI T E RAT U R E .
[C H A R
r a ther by a ny speci a l ki nd of s a v a gery whether ,

North Americ a n or South Afric a n I feel sure th a t ,

al ltrue schol a rs w ill h esit a te before committi ng

themselves to a ny O f these fa r re a chi ng theories -
.

Sr a d d h a .

An i nst a nce will expl a i n wh a t I me a n If we .

’
t a ke such a word a s fa ith or to believe it m a y seem , ,

to us very simple a nd na tur a l ; but th a t the ide a O f

believi ng a s differe nt from seei ng k nowi ng de nyi ng
, , , ,

or doubti ng w a s no t so e a sily el a bor a ted is best

, ,

show n by the fa ct th a t we look for it in v a i n in t he

dictio na ries of m a ny u ncivilised r a ces E ve n the .

Greeks do no t sa y much of fa ith though they ha VC ,

the word Wh a t they recomme nd is ez

. i o eBa a
’
-
’

revere nce piety r a ther th a n 77 50 7 13 fa ith Mere

, ,
-
, .

’
va gue belief o incn s w a s c a lled by Hera clitus iep d
, ,

a s a cred m a l a dy Now whe n w e fi nd in

'

v o iJ
-
o os .

S a nskrit S ra d d a dh am a s a nd in L a ti n cr ed imu s
- -

in Sk sra d d a db a n a nd in L a ti n cr ed id i in Sk
.
-

,
.

g ra d d h it a m a nd in L a ti n c r ed it u m we c a nn ot doubt
-
,

th a t these words existed before the Br ahm a ns c a me

to I ndi a before the A ry a s of I ndi a a nd Persi a
,

sep a r a ted na y before the origi na l Ary a n fa mily

,

broke up i nto its two br a nches And if the word .

ha d bee n el a bor a ted the ide a O f fa ith a lso in its , ,

simplest form must h a ve bee n re a l ised before th a t

,

e a rly d a te But wh a t w a s me a nt by this sr a t In

.

g ra d d a d b a n i e
-
I m a ke or t a ke a s sr a t a word O f
, . .
,

wh ich little tra ce is left in cr e do for cred do ? -

Da rm e st e t e r ide ntified sr a t or sra d with h r id he a rt , ,

L a t cor Gr K a p 8 a Goth ha irt e Irish cride which

'

.
,
. t ,
.
, , ,

would give us the origi na l co ncept of putti ng in the

he a rt or t a ki ng to he a rt But is this the germ of .

the ide a expressed by to believe ? The pho netic ‘ ’

vr
] S R A DD H A .
4 49

di fficulty of s ( sr a t ) t a ki ng the pl a ce of h ( h r z
’

d ) in
two co ntempor a neous words in S a nskrit might
possibly be got over but there is a p a ss a ge in the ,

Rig ved a no t co nsidered by Da rm e st e t e r wh ich

-
, ,

m a kes it impossible to a ssig n to sra t the origi na l

me a ni ng of he a rt In R V VIII 7 5 2 : s rat v isv a . .
, ,

v ary a k r id hi M a ke a l
’
lthi ngs wished for true O
, , ,

Ag n i
’
Here the me a ni ng O f he a rt would be cle a rly
.

impossible sr a t seem s to me a n true sra t k r i to m a ke ,

true sra t d ha to hold true In some p a ss a ges

,
-

, .

sr a ddh a would be a r the me a n i n g O f promise or troth

for i nst a nce R V I 1 0 8 6 , .

, ,

Yat ab ra v a m pra t h a m a m
’

V i l
m vr inf mah
Ay am s o m a k as u ra ih na h V ihav ya iu
Tam m
’
sra d d h im a z bh i a: b i m
’

sa t é at a
’

y y
A th a sO m a sy a p ib a t a m su t as
y u a

Wh a t I s a id whe n first a dori ng you this Som a , ,

”
of ours is to be c a lled for by the gods o n this true ,

prom ise come ne a r a nd the n dri nk of th e Som a th a t ,

’
h a s bee n pressed for you .

In VI 2 6 6 a lso t v am sr a d d hab hih m a n d a sanah

, , , ,

s Om a ih the o nly se n se possible seems to be

,
Thou , ,

’
rej oici ng in our vo w s a nd O fferi ngs of Som a Most .

freque ntly both the verb a nd the subst a ntive a re

used in the se nse of trusti ng a nd believi ng in the
gods a nd in their power a nd a r e co nstrued the n ,

with the d a tive R V I 5 5 5 : . .

, ,

A dh a ka na sr at d a d ha t i t v is hima t e
Ind raya ag r a m n ig h anighna t e v a d ham
V .

The n
‘
i ndeed m e n believe in I ndr a
the fier y ,

w a rrior who a ga i n a nd a ga i n hurls dow n the

’
thu nderbolts .

I n L a ti n we h a ve a lre a dy the a ccus a tive in Alte

‘

t o na nt e m cre d id imu s Jovem The Vedic poets .

45 0 SR A DD H A . AP .

a ctu a lly a ppe a l to the mighty works of I ndr a to

m a ke people believe in h im RV I 103 5 . .
, ,

Tat a sy a id am p a sy a t a b hiir i p u sh tam

S r at ind r a sy a d ha t t a na V ir y dy a .

Look a t this his gre a t a nd mighty work a nd b e

, ,

’
lieve in the power of I ndra The regul a r successio n .

of the he a ve nly phe nome na is sometimes poi nted out

a s a w a rr a nt for seei ng a nd believi ng RV I 1 0 2 2 . .
, ,

Asm e S ury aka nd ra masa a bhi kak she sr a d d h é k am

,
-

I ndr a ka ra t a h V it a r t u r am S u n a nd Moo n move o n

,

’
a lter na tely th a t we should see a nd believe
, .

In the se nse of trusti ng or relyi ng sr a ddh a is a lso ,

construed with the a ccus a tive R V I 1 0 3 3 S ah . .

, ,

g a t fib h a r m a sra d d ad hana h O a k

y p u r a h v ib hin d an

a ka r a t V i d asi k
’
He the be a rer of the thu nderbolt
, , ,

trusti ng in h is stre ngth moved a lo ng cutti ng the

, ,

hostile stro ngholds to pieces I m e ntio n a llthis in

.
’

order to S how through how m a ny successive ph a ses

of thought the Ary a n mi n d must h a ve worked its
w a y before such a co n cept a s fa ith could h a ve bee n
,

fi nished a s embodied in o ne of the O ldest Arya n

compou nds sr a t d ha And yet a l . lthis must h a ve
bee n fi nished lo ng before t he Vedic lo ng before the ,

—
I ndo Ary a n lo ng before the e nd O f the Pa n Arya n
,
-

period beca use thus o nly ca n we expl a i n the c o

,

existe nce o f sra d d hit a m in S a nskrit a nd cr ed it u m in

L a ti n I nto wh a t dist a nt p a s t the history of th is
.

Ary a n co m pou nd c a rries u S would be di fficult to sa y

chro nologic a lly ; psychologic a lly ho w ever we m a y , ,

be cert a in th a t it w a s a good de a l l a ter th a n wh a t

is repr ese nted by their period O f mere s a v a gery .

Before people could be a sked to believe in the gods ,

the gods (whether a sur a s or dev a s) must h a ve bee n

el a bor a ted na y a period of primitive scepticism must
,
VI
] S R AD DH
I A .
43 1

h a ve i nterve ned before fa it h could be required a nd

,

represe nted a lmost a s a virtue ( R V II 2 6 3 I 1 0 4 .

, , , ,

The gods w h om m e n w ere a sked to believe in

were in the Ved a the gods O f n a ture N o o ne w h o .

k nows the Ved a c a n doubt th is ; no o n e eve n w ith ,

the gre a test te nder ness for eth nologic a l specul a tio n s ,

would I feel sure ever m a ke the slightest co ncessio n

, ,

o n this the fu nd a me nt a l pri nciple of C omp a r a tive

,

Mythology Our first duty therefore is to try to

.

i nterpret t he Ved a from itsel f The n ext step is .

to look for light in cog na te l a ngu a ges a nd cog na te

mythologies If a l lthis fa ils it w ill be time to c a st
.
,

a lovi ng gl a nce a t the folklore of u nrel a ted a nd

u ncivilised r a ces though I a m bou nd t o sa y I
, ,

k now a s yet of few c a ses o nly where T a sm a ni a ns

, , ,

Minc o u pie s or Bl a ckfeet h a ve proved h a lf a s useful

,

’
to us a s eve n S ay a na s much a bused comme nt a ry .

R el
a t io n b e t w e en the V ed ic a nd o t h er A r y an
M yt h l
o o g ie s .

It h a s bee n questio ned wheth er th e mythology of

the Ved a is re a lly so i ntim a tely co nnected with th a t
of other Ary a n na tio ns a s its l a ngu a ge ha s b ee n
proved to be a nd whether it is more primitive th a n
,

al lthe rest Here a g a i n we must try to come to

.

a cle a r u nderst a ndi ng Th a t the Ary a n mythologies .

spri ng from a commo n source th e o ne equ a tio n of ,

Dy a u S h pit a r Z en
-
s c mp a n d J u piter h a s pl a ced
a ,
-

o nce for a l lbeyo nd the re a ch of re a so na ble doubt .

An d whe n w e sa y th a t Vedic mythology represe nts

a period of thought w hich h a d a lmost e ntirely p a ssed

a w a y before we ca n co n ceive the possibility of the

Olympi a n P a ntheo n or of the mythologic a l cre a tio ns

,

of It a ly a nd Germ a ny we do no t spe a k S imply of ,

45 2 V E DI C AN D O TH E R A R YA N M Y TH OL O G I E s .
[C H A R
chro nologic a l priority Wh a t chro nology is there
.

th a t could settle the d a tes O f the birth a nd the de a th

of the Ary a n gods ? Some myths die soo n a nd a r e
forgotte n wh ile others possess S O peculi a r a V it a lity
,

th a t they survive from a g e to a g e in a l ltheir fresh

ness a nd youthful ness th a t is in their i ntelligibility
, , ,

or wh a t h a s bee n c a lled their tr a nsp a re ncy If the .

Vedic mythology such a s it is could be proved to

, ,

h a ve spru ng up but yesterd a y in a desert isl a n d

or in the m Oo n its psych ologic a l priority a nd its
,

psychologic a l i nterest would rem a i n j ust the s a me .

Still however simple in its co n ceptio ns Vedic

,

mythology m a y be a s comp a red to Greek a nd ,

R om a n mythology it would no t b e right to cl a im

,

for it a pri m ordi a l ch a ra cter wh a tever th a t m a y ,

me a n .

M o r e M o d e r n I n g r e d ie nt s in V e d i c M y t h o l
og y .

E ve n the O ldest Vedic hym ns a nd the oldest

Vedic gods ofte n exhibit a decidedly seco nd a ry a nd
terti a ry ch a ra cter As we find here a nd ther e in
.

Greek L a ti n or L it u a nia n gra mm a tica l forms more

, ,

prim itive th a n their correspo n di ng forms in S a n skrit ,

we fi nd in their mythologies a lso some na mes a nd

lege nds less disturbed th a n wh a t correspo nds to
them in th e Ved a This ha s a lwa ys bee n a dmitted
.

by a l lserious schol a rs .

C e r e m o nia lI d e a s in V e d ic H y mns .

But some of th em seem to me to h a ve go ne

a gre a t de a l too fa r in m a i nt a i n i ng t h a t a l
lVedic
hym ns a re productio ns of a moder n or seco nd a ry
g
a e compositio ns in fa ct of priests a nd solely
, ,

inte nded a s a ccomp a n ime nts to a highly developed

VI
] C E R E MONI A L ID E A S IN V E D IC H Y MN s .
453

s a crifici a l ceremo ni a l The re a so n of this mis

.

co nceptio n is th a t some schol a rs h a ve formed to

themselves a ki nd O f ide a l of w h a t pri m itive poetry
ought to be a nd st a rti ng from this ide a l which ha s
, ,

n o e x iste n ce except in their br a i n of a pre a d a mite ,

-

or h a lf a ngelic ch ildhood of the hum a n ra ce they

-

decl a re eve n the most a ncie nt poems a s time — worn

a nd e ffete .Th e questio n is do we k now a ny Ary a n,

poetry less time wor n a nd more a ncie nt th a n th a t

-

of the Ved a ? Th a t a co nsider a ble portio n O f our

Vedic hym ns w a s preserved S imply bec a use they
could be fitted i nto the s a crifici a l fr a mework of the
Br ahm a n s no Vedic schol a r ha s ever doubted But
,
.

this is very differe nt from a sser t i ng th a t we possess

no Vedic poetry na th a t n o Vedic poetry ex isted
,y
before the i nstitutio n of the Vedic ceremo ni a l .

S a c r ifi c e an d P r a y er .

Some theoris t s we n t eve n further a nd m a i nt a i ned

th a t by some i nw a rd necessity s a crifice everywhere
comes first a nd s a cred poetry seco nd Such ge ner a l .

a ssertio ns c a rry little weight Al ld epe nds here o n .

wh a t we me a n by s a crifice If a s the Vedic poet s a ys

.
, ,

it is a s a crifice to Agni the god of fire to put but

, ,

o n e log of wood o n the he a rth if to be nd the k nee 1

,

before the risi ng s u n or to lift the h a nds to w a rds

,

he a ve n d uri ng a thu nderstorm is to be c a lled

worship the n it w ould cert a i nly b e di ffi cul t to sa y
,

wh ich comes first pra ise or worship But if s a crifice

,
.

me a ns w h a t the Br ahm a n s me a nt by their Yag fz a a ,

most co m plic a ted ceremo ni a l thoug h presupposed ,

eve n in m a ny of the hym ns the n to suppose th a t n ,

o

Apa st . Su t ra s I I, 9 , 2 1.
45 4 S A CR IFI C E AN D PR A Y E R .
[C H A R
word of pr a yer or pra ise did ever proceed in me a sured
c a de n ce from the lips of the Br ahm a ns till they ha d ,

el a bora ted their mi n ute s a crifici a l ceremo ni a l their ,

S ra u t a s a crifices is O pposed to a l
,
l we k n ow whether ,

from psychology or fro m history Who is com .

pete n t to settle who c a me first the priest or the ,

poet if n ot the priest himself ? Yet the a uthor of

,

Hym n 8 8 in the te nth M a nd a l a whether we c a ll ,

him priest or poet s a ys R V X 8 8 8 , ,

.
, ,

S uk t a v ak am pr a t ha mam fit it a gnim ,

A t I t h a v ih aga nay a nt a dev ak

’ '
.

‘
The gods cre a ted fi r s t the reciter of h y m ns ,

t h e n Ag ni ( the s a cri fi ci a l fire ) t h e n the s a crificia l ,

O fferi n gs
’
.

This looks a lmost like a n i nte ntio na l protest

a ga i n st the O pposite theory at a lleve nts it c a nn ot ,

be tre a ted a s a merely c a su a l a nd u nimport a nt

rem a rk There a re in the Rig ved a hymn s utterly
.
-

i na ppropri a te for s a crifici a l purposes a nd there a r e ,

other hym ns th a t ha d a ctu a lly to be a ltered in some

mi nute poi nts ( uha ) in order to suit the requireme nts
of a complic a ted liturgy If former stude nt s of the .

Ved a neglected the liturgic a l eleme nts those who ,

h a ve si nce c a lled a tte ntio n to their existe nce a nd

import a nce h a ve a s usu a l a llowed themselves to be
, ,

c a rried a w a y much too fa r in the O pposite directio n .

It is true no doubt th a t in very e a rly times t he

, ,

s a crifice ha s t a ke n a l a rger developme nt in I ndi a

th a n a nywhere else O nly we should be ca reful. .

If we a r e told th a t k a rm a n must be tr a nsl a ted

by s a crifice t his is true ; but the re a so n is th a t
,

s a crifice in e a rly times w a s simply a ny a ct th a t

a ccomp a n ied a pra yer Nor must we im a gi ne
.
,

beca use we tra nsl a te yag fi a kra tu a d hv a ra by , ,

VI
] S A CR IFI C E AND PR AY E R .
4 55

s a crifice t h a t therefore the a ncie nt s a cri fices in I ndia

,

were the s a me thi ng a s th e s a crifices of wh ich we

re a d a mo ng the Jews Greeks a nd R om a ns or it , , , ,

m a y be the s a crifices a nd orgies of u ncivilised a nd

,

s a v a ge ra ces The growth of s a cri fici a l custom s ha s

.

to be studied sep a r a tely in every cou ntry If we .

fou nd th e mi nute s a crifici a l r u les w hich h a ve bee n

preserved to us in th e Brahm a na s a nd S u tr a s in I ndi a ,

repe a ted in Greece a nd Rome or eve n in the c a n o ns ,

of th e C hristi a n C hurch we S hould sa y a t o nce th a t ,

such rules c o uld o nly be th e result of a lo ng c o n

t inu e d a nd therefore of a fa r a dv a n ced a nd very
,

moder n civilis a tio n a nd th a t they prove the existe nce

,

of a long est a blished a n d powerful priesthood I .

poi nted out m a ny ye a rs a go 1 8 5 9 in my History O f , ,

Ancie nt S a nskrit Litera ture p 4 9 3 how perplexi ng , .

,

it w a s to see the most mi nute ceremo n i a l disti n ctio ns

recogn ised no t o nly in t he Br ahm a na s a nd S u tr a s ,

but a lre a dy in the hym ns O f the Rig ved a I sho w ed -

.

how t he na mes of t he seve n differe nt cl a sses of

priests i nte nded e a ch for their o w n speci a l s a crifici a l
,

a cts ,
such a s Hot r i Pot r i N e s h t r i Ag nid h , , , ,

Pra sas t r i Adhv a ryu a nd Br a hm a n occurred in the

, , ,

hym n s a nd h a d become S O fa mili a r th a t some O f

,

th em ha d a ctu a lly bee n tr a nsferred to Ag ni the ,

god of t he s a crifici a l fire I h a ve noth i ng to retr a ct .

from wh a t I s a id the n a nd I ca n o nly repe a t th a t

, ,

in order to a ccou nt for the a pp a re ntly a rtifici a l a nd

moder n ide a s occurri ng in these hym ns I should ,

give a nythi ng to be a ble to a ssig n to the fi na l

collectio n of the hym ns of the Rig ved a a much -

l a ter d a te th a n wh a t is commo nly a ssig ned to it .

But I see a s yet no ch a nce of esc a pe from my o w n

a rgume nts a n d I O fte n w ish th a t those who repe a t
,
45 6 S A CR IFI C E AND PR A Y E R . C H A P.

a ga i n a nd a ga i n th a t Vedic litera ture ha s bee n

proved to be much more moder n th a n I supposed it
to he would give me their proofs N O o ne would
, .

be more gr a teful for them th a n I But a s th e c a se .

st a nds a t prese nt I a m a fra id th a t n oth i ng rem a i ns

,

but to try to le a r n a ne w lesso n na mely th a t ,

religious a cts a nd eve n mi nute ceremo ni a l rules a nd

,

dist in ctio n s m a y u n der fa vouri ng circumst a nces

,

S pri ng up in a much e a rlier st a ge of civilis a tio n th a n

we were led to suppose from a study of the religio n

of the Jews the Greeks a nd Rom a ns or eve n of
, ,

s a v a ge r a ces At a l
. leve nts the fa ct th a t m a ny of ,

th e Vedic h y m ns presuppose o n the p a rt of th e poets

a fa m ili a rity with se n seless ceremo ni a l mi nuti a e ,

c a nnot possibly j ustify the h istori a n O f religio n in

m a i nt a i ni ng th a t in I n di a ceremo ni a l c a me first a nd ,

s a cred poetry seco nd still less a s ha s bee n a sserted

, ,

by some writers w h o a re no t Vedic schol a rs th a t ,

there a r e n o hym n s in the Rig ved a which were n o t -

from the first composed by priests a nd exclusivel y ,

for s a crifici a l purposes O ne c a nnot well prove w h a t

.

st a nds writte n o n so m a ny p a ges of t h e Rig ved a -

.

If we c a ll every petitio n a ddressed to the Dev a s ,

every pr a ise of their power a nd m aj esty which w a s ,

a fterw a rds employed in the course of cert a i n

s a crifices a s a crifici a l hym n the n no doubt the
, ,

m aj ority of the poems collected in the Rig ved a -

m a y go by th a t na me If we im a gi n e th a t no gift
.

O f w a ter ho n ey m ilk butter or c a ke could be m a de

, , , ,

to the gods except by a priest or th a t every lib a tio n ,

a t the begi nn i ng or e n d of a me a l every surre nder ,

of a v a lued possessio n o n t he fu nera l pile or o n

a fresh gr a ve is a s a crifice the n most O f the hym n s
, ,

O f the Vedic R ishis though eve n the n by n o me a n s

,
VI l S ACR IFI C E AND PR AY E R .
45 7

a l
l m a y be c a lled mere
,
ccessories of s a crifici a l
a

perform a nces But there a r e surely recurre nt a nd

.
,

more or less solem n a cts in the mor ni ng a nd th e

eve ni ng if co nsisti ng o nly in t he stirri ng a nd
,

lighti ng of the fire o n the he a rth in th e mor ni ng ,

a n d its c a reful m a ki ng up in the eve n i ng there is ,

th e glory of the full moo n a nd the retur n of th e ,

ne w moo n which c a ll forth religious feeli ngs a n d ,

become a n excuse for more or le ss boisterous

festivities There w a s eve n a defi nite pr a ctica l
.

purpose in the celebra tio n of th e retur n of the

se a so n s w hether three or four Or five or six in th e
, ,

O bserv a tio n of t h e four st a tio n s of the s u n a t the time

O f the S hortest a nd the lo ngest d a ys a nd l a ter o n , , ,

at the ver na l a nd a utum na l equi n oxes Al lt h is .

is na tura l a nd i ndispe ns a ble simply for the s a ke of

, ,

keepi ng time though it does not presuppose a priest

,

hood o r a ceremo n i a l c a no n I feel more a nd more

.

co nvi nced th a t the true origi n of the solem n public

s a cri fi ces must be sought for in the n ecessity of
est a blish i ng a nd m a i nt a i ni ng a ki nd of c a le nd a r for
recko ni ng d a ys se nn ights fort n ights mo nths se a
, , , ,

so ns a nd ye a rs Th is would na tur a l
, . ly le a d to the
est a blishme nt O f festiv a ls o n cert a i n d a ys O f the ye a r ,

but these need no t h a ve bee n more a t first th a n

ga th eri ngs a nd fe a sti ngs of fa milies cl a ns or , ,

vill a ges w ith pr a ises of cert a i n gods who a r e more

,

i ntim a tely co nn ected with cert a i n d a ys or se a so ns ,

a n d with frie n dly recollectio n s of dep a rted members

of th e f amily But whe n w e meet with a fixed

.

number O f priests a nd their v a rious O ffices a n ,

el a bora te co nstructio n O f the a lt a rs i nte nded for

v a rious fires a l a rge number of s a crifici a l impl
, e

me nts a nd the prep a r a tio n of every ki nd of s a crifici a l

,
45 8 S A CR IFI C E AND PR AYE R .
[C H A R
o fferi ng we fee l no doubt th a t we h a ve re a ched
,

a ne w a nd comp a r a tively moder n st a ge O nly need .

we suppose th a t such a st a ge w a s n ever re a ched ,

before some poetic a l expressio n h a d bee n give n to

the motives w h ich we c a nnot doubt i nspired every , ,

o n e of these solem n perform a nces ? It is quite ‘

possible th a t such poetic a l utter a n ces h a d a n

i ntim a te rel a tio n to such a cts a s the lighti ng of the
fire in th e morn i ng a nd its protectio n in the eve ni ng
but a n expressio n of gra titude for the ge n i a l w a rmth
of the fire o n the he a rth or a pr a ise of the su n a t ,

the retur n of spri ng n eed surely n o t ha ve w a ited ,

til l there w a s a speci a l priest to perform th e a c t of

k i ndli ng the fire till the logs th a t should be used
,

for such a purpose ha d b ee n c a reful l y me a sured a nd

n umbered & c , .

I a m a lw a ys most re l uct a nt to differ o n questio ns

of th is ki nd from Grimm Grim m ( Klei nere .

Schrifte n ii p 4 6 0 ) a dmits a s is well k now n

, ,
.
, ,

three successive periods the first where people ,

s a crificed o nly the seco nd w here th ey s a crificed a nd

,

pra yed the third where they pr a yed o nly I do n o t

, .

see however th a t th is w a s more th a n a postul a te

, ,

with Grimm a nd I doubt whether th ere a r e fa cts to

,

support it .

M a g ic and W it c h c r a f t .

It h a s bee n s a id a n d I thi nk truly s a id th a t m uch

, ,

of the Vedic ceremo ni a l s a vours O f m a gic a nd “

witchcra ft a nd be a rs a cert a i n like ness to the

,

sorcery a nd bl a ck a r t pr a ctised by s a v a ge ra ces in

a n cie nt a nd m oder n times It could h a rdly be .

otherwise for every s a crifice co nt a i ns the germs O f

,

m a gic withi n it S a crifices eve n of th e simplest

.
v1
] MAG I C AN D WI TC H C R A FT .
45 9

ki nd were supposed to produce a n e ffect i ndirectly

through the i nterve ntio n Of divi ne bei ngs This too .

m a y be c a l l ed superstitious but a t the time a nd to ,

the perso ns most co ncer ned it w a s not without ,

a cert a i n logic Belie ving in gods a s they did they

.
,

na tura lly believed th a t their gods were a ccessible to

the s a me a rgume nts a nd the s a me bribes which

produced a n e ffect o n their frie nds o n e a rth As .

soo n however a s these D ev a s were left out O f

, ,

co nsider a tio n s a crifice a nd pr a yer by themselves

,

were supposed to exercise a direct a nd co nstra i ni ng

i nflue nce o n na ture in produci ng the eve nts th a t
were desired They m a y the n be s a id to h a ve
.

a ssumed a m a gic a l ch a r a cter It is di fficult to dr a w .

a sh a rp li ne of dem a rc a tio n betwee n these two ki nds

of ceremo nies a nd betwee n the psycho l ogic a l dis

,

positio ns th a t ga ve rise to them The very words .

we use a re ill d efine d In Germ a n the word

-
.

commo nly used for m a gic is Z a uber but it is by no ,

me a ns e a sy to sa y u n der wh a t circumst a nces Za uber

comprehe nds sorcery witchcr a ft e nch a ntme nt a nd , , ,

bl a ck a r t If a priest implores the help of the god

.

of r a i n or Offers prese nts to Pa rg a nya this would

, ,

prob a bly be c a lled a s a crifice but if by his S pells a nd ,

co ntortio n s he prete n ds to force pa rg a nya the r a i n ,

cloud to se n d dow n r a i n it would seem a t o nce to

, ,

become m a gic or Za uber Still there is cle a rly a 1

.

tra n sitio n betwee n the two M a gic in fa ct seems .

, ,

to st a nd to s a crifice in the s a me rel a tio n in w h ic h

superstitio n st a nds to fa ith or logos to myt h a nd it , ,

m a y be st a ted without fe a r O f co ntr a dictio n th a t ,

every s a crifici a l a c t the origi na l purpose Of w h ich

,

1
Ol
d en b erg , lc . .
, pp .
4 3 5, 4 4 8, 4 5 9 s e q.

V OL . II. D
4 6 0 M A GI C A ND W IT C H C R A F T .
[C H A R
ha s bee n forgotte n is very a pt to become m a gic a l
,
.

Or if this seems t o be too wide a ge nera lis a tio n we ,

m ay sa y a t a lleve nts th a t every m a gic a l a ct which

no w seems irr a tio na l ,
l
must o rigm a ly h a ve h ad

a re a so n a n d th a t it is the highest obj ect O f our

,

studies to discover th a t re a so n .

V on I h e r in g ’
s R a t io na l
is m .

In th is respect Prof Ihe ring ha s set us a S ple ndid

.

ex a mple to follow showi ng us ho w th ere must be

,

a nd h o w there is re a so n a t the bottom of everythi ng ,

however u nre a so na ble it seem s to us in the customs ,

a nd l a ws of the a ncie nt world Wh a t could see m .

more m a gic a l th a n the a nguri a t a ke n by a n a rmy

o n its m a rch ? Why did they throw gra i n before
the fowls a nd w a tch their moveme nts ? Bec a use
origi na lly a s Pro f Ihering ha s S how n whe n e nter
, .
,

ing i nto a n u nk n ow n cou ntry it w a s ofte n a questio n

,

O f life a nd de a th whether t h e gr a i n a nd berries th a t

w ere fou nd growi ng wild were poiso n ous or whole

some The o nl y w a y to fi nd th is out w a s to thro w
.

some of these gra i ns before the fowls which ha d

bee n brought o n purpose a nd to w a tc h the result
, .

As soo n a s the re a l purpose w a s forgotte n this ,

a u u r iu m bec a me a purely m a gic a l a r t k ept up by

g ,

th e a ugurs for their o w n purposes but deprived of ,

its origi na l purpose ( Zweck ) We a r e told th a t in .

some of the isl a nds of the Southern S e a the na tives

will e a t no berries u nless some of th em h a ve bee n
eek e d by the birds
p .

It is cle a r th a t such a cts which ha d dwi ndl ed

,

dow n to mere superstitio ns a r e fa r more likely ,

to receive some ki nd of expl a na tio n in cou ntries

w hich possess a n a ncie nt liter a ture or tr a ditio n
w] V ON IH E R I N G S
’
RA T IONA LISM .
46 1

th a n a mo ng Afric a n or Austra li a n s a va ges where ,

we never get beyo nd the surfa ce O f the d a y In .

I ndi a in Greece in It a ly we m a y c a tch a glimpse

, ,

no w a nd the n through the t w ilight of a more or less

co nti nuous tra ditio n ; in Afric a a nd Austra li a we

move in complete d a rk ness It is much m ore likely .
,

therefore th a t a study of such works a s t he At ha r v a

,

ved a the Ka u sika —s u tr a s the Ad b hu t a br ah m a na

, ,
-

the G r ihy a —sfi t ra s & c m a y help us to u nderst a nd

,
.
,

the m a gic a l pra ctices of Zul us a nd Red I ndi a ns th a n

vice v erse a nd noth i ng ca n be more useful to the
,

a nthropologist by professio n th a n a c a reful study

of the Vedic a ge with its pra yers its s a crifices
, , ,

its imprec a tio ns a nd superstitio ns if he w ishes to ,

u nderst a nd some of the secret spri ngs of m a gic a nd

w itchcr a ft a s pr a ctised by Red I ndi a ns or M a oris .

A study of the S raddh a s a crifices of the cult of the ,

Pit r is in I ndi a a nd of the Fr a v a shis of Persi a ha s

, ,

helped us to u nderst a nd for the first time the

true me a ni ng O f a ncestor worsh ip so widely spre a d -
,

a mo ng civilised a nd u n civilised r a ces of the prese nt

d a y why S hould no t more light come from the s a me

qu a rter in elucid a tio n of Sh a m a nism or Hw a ng ki a o -

ve d a A t h arv a -
.

I k now there a re m a ny schol a rs wh o would pro

test a ga i nst studyi ng wh a t they me a n by Vedic
Religio n in such w orks a s the At ha r v a ved a the -

K a u s ik a S fi t ra s or th e Ad b hu t a —
-

,
br ah m a na a nd it ,

is ge nera lly a greed th a t the At ha r va ved a is very -

moder n a s comp a red to the t ig ved a E ve n th ose -

.

who st a nd up for the a nti quity of the At ha rv a

hym ns would prob a bly a dmit th a t they belo ng to
,

a tot a lly d i ffere nt stra tum from th a t wh ich ga ve

D 2
 6
4 2 A T H A R V A- VE D A .
[C H A R
—
rise to the hym ns Of the Rig ved a Stil l we k no w .

of nothi ng n e a rer to the other Ved a s th a n the

At ha rv a ved a a nd th ough most schol a rs would a gree
-
,

th a t the At ha r v a ved a S hould a t first be studied by

-

itself a nd no t be mixed up with the other Ved a s

, ,

m a ny of the superstitio n s a nd purely m a gic a l

m a ntr a s of the At ha r v aiI g ira sa s ca n o nly be ex
'

pl a i ned by a refere n ce to the Rig ved a a nd no t b y -

,

co nsulti ng th e a ccou nts of tr a vellers a mo ng the

tribes of Norther n Asi a a nd Norther n Americ a .

M o r d vinian and W o tj a k ia n S a c r ifi c es .

But though I a m no t very s a ngui ne of our e v er

ga i ni ng complete light o n the origi n of s a crifici a l a nd
m a gic a l perform a nces from the lowest of s a v a ges ,

from Bushme n or Austr a li a ns I h a ve a lwa ys bee n ,

re a dy to le a r n a lesso n from th e ceremo ni a l customs

Of such r a ces a s Mo rd v ines a nd Wo tj a k es who ,

possess someth i ng like trustworthy tra ditio ns of t he

p a st a nd w hose l a ngu a ge ha s bee n c a refully studied
,

by re a l schol a rs We a l . lk now how prec a rious a nd

how perplexi ng the study of a ncie nt customs is how ,

ra rely we ca n fi nd compete nt a nd trustworthy

a uthorities a nd how a lmost impossible it is to get
,

an
y historic al i n form a tio n exte ndi ng beyo n d the

prese nt ge ner a tio n a nd l a yi ng b a re the roots from

,

whic h cert a i n customs h a ve S pru ng The expl a na .

tio n give n by a na tive is ge ner a lly co nsidered

a s settli ng such m a tters but it is o nly too we l,
l
k now n by those who h a ve trusted to th a t ki nd of
evide n ce how re a dily a na tive supplies wh a tever is
,

w a nted a nd how i nn oce ntly he te nders his o w n

,

priv a te impressio ns a s represe nti ng the opi nio n of

a who l e cl a n or a w hole people .
vx
] SO C IE T E FINNO OUG R I E NN E -
. 6
4 3

S o c ié t é F inn o - O u g r ie nne .

We ought to be a l lthe more gra teful therefore , ,

to the Société F innO Ougrie nne for h a vi ng se nt -

from time to time compete nt schol a rs to report no t

o nly o n the poetry but likewise o n the customs ,

s a crifici a l or otherwise of r a ces still in a tr a nsitio n,

st a te a nd without a s a cred litera ture Of their o w n

, ,

a nd eve n w he n a cqu a i nted wit h a nd p a rti a lly co n

,

verted to C hristi a n ity still performi ng their p a ga n ,

s a crifices a nd worshippi ng their p a ga n deities Such .

a re for i nst a n ce the Mordvi n i a ns sc a ttered in the

, , ,

district of Astr a kh a n o n the upper course O f the

Volga a s l a tely described by M W M a i h of in
, . .

the fifth volume of the Jour na l de l a Société Fi nn o

Ougrie nne 1 8 8 9 Such a re the E rz, j a nia ns a br a nch

.
,

O f the Mordvi ni a ns whose pr a yers ridd l es a nd

, , ,

i nc a nt a tio ns h a ve bee n studied by M H Pa a so nen . .

in the t w elfth volume of the s a me Jour na l 1 8 9 4 ,

.

And such a r e the Wo tj a k ia ns S pecime ns of whose ,

popul a r a nd s a cred poetry h a ve bee n collected a nd

published by M Yrj O Wichm a nn in the eleve nth
.

volume 1 8 9 3 These Wo tj a kia ns a re chie fly fou nd

, .

in the go v er n me nts O f Wj a tk a K a s a n a nd Perm , , .

Amo ng such r a ces if a nywhere we m a y hope to , ,

le a r n someth i ng O f the true origi n of s a crifici a l a cts

a nd s a crifici a l poetry a nd of the mutu a l rel a tio n of

the two The a uthorities which I S h a ll quote a re

.

al lF innO Ugri a n schol a rs a nd in their h a nds we

-

m a y feel s a fe a g a i nst such blu nders a nd m is u nd e r

st a ndi ngs a s a re but too commo n in the works O f
c a su a l tra vellers a nd missio na ries eve n if st a tio ned
, ,

for ye a rs in the s a me pl a ces Anyhow it w ill be .

see n th a t I h a ve no t neglected to study coll a tera l

 SO C IE T E OU GR I E NN E H R
’

6
4 4 F I N N o- .
[C A
evide nce eve n if t a ke n from no n Arya n ra ces if o nly
,
-
,

the a uthorities we h a ve to follow a re trustwor t hy

a nd v ouched for by so emi ne n t a body a s the S oci et e
-

Finn O Ougrie nne

-
.

We fou nd before how the mythology of these

F innO Ugri a n r a ces Offered striki n g a na logies to the
-

mythology of the Ved a a nd it is possible therefore , , ,

th a t their s a crifici a l customs a lso m ay exhibit some

useful p a r a llels to th e e a rly ceremo ni a l Of the Vedic
priesthood .

In ex a mi n i ng the p a pers published in the Jour na l

de l a Sociét é FinnO Ougrie nn e we ca n still -
c a tch
a few glimpses of the e a rlie st periods of religious
thought a nd we find there hym ns a nd formul a s
,

a cco m p a n ied by the S implest s a crifici a l or super

s t it io u s a cts which O fte n remi n d u s of simil a r m a n

tr a s in the At ha rv a ved a Thus in the collectio n of

-
,

E rz j a nia n i nc a n t a tio ns in volume twelve we re ad ,

the followi ng li nes i nte nded to cure a n ill ness c a used

,

by a fa ll ( p 5 ) . O free light Da rij a the glo a mi ng , , ,

a nd M a rij a th e d a w n a nd thou light N a st a sij a

, , , ,

a ssist us help us !
,
Goddess of the E a rth I pl a ce ,

before thee bre a d a n d s a lt a nd a sk for thy gr a ce , .

Where th a t m a n Andrej fell cure him ma ke h im

, , , ,

whole a ssist him help him thou e a rt h ru l

, ,
ing god ,
~

dess Ulj a na .

‘
Th a nks to thee th a t thou ga vest help I h a ve .

give n thee food a nd dri nk I h a ve pl a ced before .

thee sweet bre a d a nd s a lt I h a ve O ffered thee good ,

eggs a nd c a ke a s a rew a rd for thy help I scr a pe .

togeth er a t w o k o pek piece I dedic a te to thee ,

a pud of silver a pud O f copper

,
a nd a hu n dred ,

’
roubles of mo ney .

Here we see a str a nge mixture The very na me .

VI ] SO C I ET E FINNO OUG R I E NN E -
.
4 65

of Andrej i e Andrew shows the prese nce of , . .

,

C hristi a nity the t w o kopeks a re of a still more

,

moder n d a te b u t the i nvoca tio ns of the D a w n the

, ,

Glo a m i ng a nd the E a rth a s goddesses a r e pure

,

p a ga n ism The petitio n w a s i nspired by a nxiety

.

for the life of Andrew a nd by a belief in the he a li ng ,

po w er of these p a ga n deities We sometimes fi nd 1

.

a c a rtwheel used by these Ugri a n tribes for he a li ng

dise a ses ( p j ust a s it w a s in Vedic times a nd

.

a mo ng the Germ a n s In the Offeri ngs of eggs c a ke .

, ,

a nd mo ney we m ay discover germs of s a crifici a l

,

a cts but we ca n a lso cle a rly perceive th a t th ese a cts

,

would h a ve bee n i nco nceiva ble without the thoughts

cont a i ned in the pr a yer whether uttered out w a rdly ,

or felt i nw a rdly Pr a yer a lo ne gives S ig nifica nce to .

the a ct ; we ca n im a gi ne the pr a yer without the -

c a ke but h a rdly the c a ke without the pr a yer

,
.

Whe n a fter a thu nderstorm the S ky begi ns to

cle a r the E rz , j a n ia ns recite the followi n g words ,

which m ight perfectly w ell h a ve formed p a rt of

a hym n of the Y a ur ved a a ddressed to I ndr a or to
g
-
,

Ush a s ( p M a nej come forth come forth ! I

.
‘
, ,

sh a ll give thee a be a utiful egg I S h a ll kill for thee ,

’
a white cock .

Amo ng the Wo tj a kia n li nguistic speci m e ns ( vol .

xi ) we fi nd m any pra yers most of them a ccomp a nied

, ,

by Offeri ngs or wh a t m a y be c a lled S imple s a crifici a l

a cts Some a re a ctu a lly a ddressed to C hrist others
. ,

begi n with Bismill a h ( p but most a r e a ddressed .

to p a ga n deities such a s Inm a r Mu Zie m Mumi ,

( Mother E a rth
) S u n di Mumi ( S u n mother
) Mother ,
- -

V 0 20 8 0 ,
5
.

S ee Ku h n, I nd i h sc e un d G e rm a n i h sc e S e g e n s sp r u c h e , K Z .

m m, 4 9 .
4 66 SO C IE T E FINNO OUG R I E NN E -
.
[C H A R
Thus we re a d ( p My osto Inma r my .
,

gre a t Inma r cre a tor Inma r give a good ye a r give

, , ,

thy w a rm r a i n give thy w a rm nights give thy dew , ,

He a r our pra yers We s a crifice old bre a d give us .

,

still more Of new bre a d

P 1 24 We pl a ce Offeri ngs in the l a
‘
p Of t he

gre a t Inm a r the Kimd z

. .

m the fertile Sky the ’

z
, , ,

D im k m d in h cor —cre ti g Sky the M

'
t e n a n ,
uI ,

the e a rth fertilisi ng Sky a nd the Mu z ie m M u m i l ’

-
, ,

the Mother E a rth th a t we m ay h a ve good l uck , .

Give us a good ye a r give thy w a rm nights give thy , ,

w a rm r a i n give thy dew give thy flowers

, , .

My G m d ir i Mum i Thu nder Mother a nd my -

,
-

—
Su ndi Mum i Su n Mother We remember you with
,
-

good broth a nd w ith bre a d Give us wa rm d a ys .

,

a n d fa ir su m
’
mer a nd w a rm r a i n ,
.

An cestr a l spirits a lso a re i n voked a s in the n ext ,

pr a yer ( p 1 2 6 ) .

There thou h a st somethi ng Ma y it fa ll before .

thee ! We sh a ll give thee a horse Gra nd fa ther .

,

gr a ndmother fa ther mother a l lm embers of our

, , ,

fa mily M a y the s a crifice fa ll before you I

We give a horse to the fa ther a nd m a y it ple a se ,

h im M a y th e other horses prosper

. Give good .

life to the whole herd Let the whole herd prosper !

Or a ga i n p 1 4 3 a fter a n i nvoc a tio n of the gre a t
,
.
,

deities the a ncestors a re i nvoked : And you a lso

,
‘
,

dep a rted fa thers a nd mothers ! Do no t fors a ke u s

1
Ma y I t ity f p t i ng n m w h t
t ake t hi s Opp o r u n o re ea o ce o re a

I h av ft n ei d th t t h i nt d ti n f m any d i iti l
o e sa ,
a e ro uc o o a cr ca

m a k m k s p i nt i ng n y v n int l
r s a e lig nt d i ng
r l
m st ,
a e e e e r ea ,
a o

im p ib l
eossW h l d in w iti ng k p
. m h e s
p ibl ou r ee ,
as uc as o ss e,

t b ad
o ph n ti
ro teg i es nd l v t h p p p on n ia
er o e c ca or ,
a ea e e ro er r u c

ti on t o th w ho k now each p eci ll

ose a ng u g s a a e.
v1
] SO C IE T E FINNO OUG R I E NN E
-
. 6
4 7

you ng people ! Bri ng up our good flock ! M a ke

the cor n we h a ve sow n he a vy a n d good Protect .

us a ga i nst h a tred a nd troubles

The gre a t gods a lso a re someti m es a ddressed a s
p a re nts a nd Inma r is i nvoked to look dow n from o n
,

high o n his ch ildre n ( p I 5 .

The Wo tj a k es in the district of Jel a buga s a crifice

to M a rd a n a s their a ncestor ( p We bri ng .
‘

a horse a s a n Offeri ng to thee F a ther M a rd a n , ,

beca use thou h a st g ive n us good ch ildre n bec a use ,

thou h a st give n us good cor n a nd good bre a d We .

’
th a nk thee F a ther M a rd a n
,
.

Sometimes we find th e Rivers i nvoked a s mothers

( p . j ust a s in the Ved a : Of o ne mi n d with

our good neighbours we c a me to thy S hore with ,

beer a nd k u my schk a TSu pt Si a nd Pizep you fertile

.
’

mothers give to our people a n e a sy ye a r luck a n d

, ,

well — bei ng in a llthi ngs O mothers who never r u n

dry , c a rry Off with your w a ters a l
’

lS ick nesses O my .

V u murt ( w a ter spirit) ca rry our good ca ttle a nd

- 1
,

our flock well a cross the stre a m a cross the ford I f ,

.

thou c a rry them wel l a cross if thou t a kest gre a t ,

c a re of them there will be somethi ng for thee a lso

, ,

somethi ng O f the s a crifice w ill be left for thee You .

fa st ru nn i ng fertile mother stre a ms give to t he

-

,
-

’
gra ss a nd to the seed someth i ng of your m oisture .

O n p 1 6 0 we re a d : O mother V O ZO !
. Do not ‘

go a w a y a ngry Let thy w a rm m ild r a i n pour dow n

.
,

o n our field DO no t frighte n thy people DO n o t

be a ngry with u S eve n though w e c a me a lo ng noisily !
Thou a lso Inm a r do no t fors a ke us I
, ,
’

Al lthis is full of the S pirit of Vedic poetry a nd ,

it is very S imple a nd childlike .

On V u m u r
-
t ,
see a so l p . 1 63 .
4 68 SO C I E T E FI NN O O U GR I E NN E -
.
[C H A R
The Wo tj a k es eve n a fter their co nversio n were
, ,

evide ntly a fr a id to le a ve th eir old gods a ltogether ,

a n d at th e s a me time they did n o t wish to o ffe n d

C hrist Thus we re a d ( p
. My C hristus do.
‘
,

no t be a ngry though we do no t a l
,
lkeep the fa st .

Gu a rd our good fl ock a nd a lso ourselves Ma y the

,

cor n we h a ve so wn grow well O my C hrist ,

Sometimes it w a s no t a S imple horse or a n ox or

a goose th a t w a s sl a ughtered for gods a nd a n cestors ,

but the victim ha d to be ca refully prep a red so a s to

h a ve S ilver hoofs a n d golde n h a ir ( p
,
Those .

who s a crificed ha d to be cle a n a nd a fter h a vi ng ,

w a shed in the b a th room they ha d to a ppe a r in

-
,

white S hirts a nd wh ite clothes The broth ha d to .

be put i n to cups a n d th e cups to be pl a ced o n the

t a ble in rows of three ( p And whe n it w a s
.

sc a ttered o n th e fir wood bo a rd i nvoc a tio ns like the

-
,

Vedic niv id s ha d to be used such a s My Inma r , , ,

if ’
se nd u S w a rm mild r a i n a t the right se a so n !
,

Nor w a s the ceremo ni a l a lwa ys so S imple Some .

times it su fficed th a t the worsh ipper S hould turn

tow a rds the risi ng su n t a ke his S p a de a nd sc a tter
,

the gr a i n a ga i nst the wi nd s a yi ng O Inm a r let the

, , ,

gr a i ns S p a rkl e like sil ver a nd gold ; we a sk thee

’
for good luck a nd well be ing Sometimes h owever
-
.
, ,

a l a rge n umber O f priests were w a n ted a s in the ,

Ved a priests of differe nt na mes a nd differe nt occup a

,

tio n s a n d mostly Ol
,
d m e n who k new how to pra y
a nd how to perform the a n cie n t s a crifices Mist a kes .

a t a s a crifice were evide ntly fa t a l a n d there is o n e ,

pr a yer ( p 1 5 2 ) where we re a d
.

We you ng m e n m a y s a y a t the begi nni ng wh a t

ought to be s a id a t the e nd But do thou correct .

us O Inm a r ! There a r e m any thi ngs which we

, ,
v1
] SO C IE T E F I N N o- OUG R I E NN E . 6
4 9

you ng people c a nnot sa y a nd pro nou nce properl

, y .

But eve n if we sa y three words o nly be thou ,

gra cious to us
Who does no t here remember S imil a r w a rn ings
a g a i n st fa lse pro n u n ci a tio n s in the Ved a ?

We get much fuller descriptio ns of th e Mordvi ni a n

s a crifices in Ma ino f s p a per There ( p 1 1 ) we meet
’
. .

w ith an a ccou n t of a horse sa cr ifice a s see n by -

B a rb a ro a n It a li a n in the sixtee nth ce ntury

, ,
The .

horse w a s fa ste ned by the neck a nd the four feet to

sticks stuck in the e a rth ; the people the n killed it ,

with a rrows tore Off the ski n a nd a t e the flesh

, ,

O bservi ng most complic a ted rules Th e S ki n w a s .

the n stu ffed with stra w a nd lifted to the top of

a tree to receive the pr a yers of th e multitude The .

tree w a s a dor ned with r a gs ri ba n ds a nd other , ,

O fferi ngs like the s a cred trees in I n di a a nd like

, ,

m a ny trees whic h ma y be see n eve n no w in Moh a m

med a n cou ntries Somethi ng Of this ceremo ny ha s
.

bee n preserved a m o ng the Mordvi ni a n s to the prese nt

d a y o nly th a t the horse is no w represe nted by t w o
,

m en h idde n u nder the S ki n of the horse In the .

provi nce O f Pe nz a people still recollect the s a crifice

of a st a llio n dedic a ted to Ch ka i the god of th e su n

’

, ,

a nd the s a crifice of a white bull w h o must h a ve

a bl a ck m a rk o n the forehe a d a nd o n th e stom a ch .

Other gods such C him Pa z( the su n) required a red

,
-

bull ( v p , .

Although the rules of the s a crifice w ere k now n to

the old people in a vill a ge we a re told by the ,

Archim a ndrite M a ka riu s ( Jour na l V p th a t he , ,

.

k new a M o rd v ine Kou z m a by na me w ho ha d

, ,

collected a complete ritu a l This took pl a ce no t

.

more th a n si x ty ye a rs a go a nd his desce nd a nts still

,
4 70 SO C IE T E FINNO OUG R I E NN E -
.
[C H A R
e nj oy co nsider a b l e ve ner a tio n a nd possess some of ,

the impleme nts used by him a mo ng the rest the ,

sto ne k nife or sto ne s a w w h ich w a s used a t the

s a crifice lo ng a fter steel k nives ha d come i nto use
( v, p . This k n ife w a s co n sidered s a cred a n d ,

drops O f w a ter th a t ha d bee n poured over it were

give n a s medici ne (p As in the Vedic s a crifices
.
,

we find a mo ng the M o rd vin e s a lso the brewi ng of a n

i ntoxic a ti ng bever a ge some ki nd of Som a co nt a i ni ng
, ,

hops a nd ho ney a s an e sse nti a l p a rt of their s a cri

,

fi cia l festiv a ls Sm a ll c a kes were b a ked to be e a te n

.

a t the s a me time .

Whe n t he V ictim whether a horse or a bull w a s

, ,

to be kil led the priest s k nelt dow n a nd s a id : O

,

Bull our fa ther ! he no t a ngry with us a nd do no t

,

compl a i n ! Die for us for the glory of the gods a nd ,

’
for our welfa re If thou die we S h a ll live Th 1s is , .

supposed to be th e surviv a l of a hum a n s a crifice ,

a nd there a re cert a i nly some tr a ces left O f hum a n

victims h a vi ng bee n immol a ted in former times .

But eve n a p a rt from th a t the custom Of a ski ng

forgive ness of the a nim a ls before they were killed
w a s very ge ner a l The followi ng is a pra yer of
.

wome n a ddressed to Angu e P a t a y Give us be nches -

full of childre n a nd let them be in perfect he a lth !

,

We ought to immol a te two wome n in thy na m e a nd ,

’
we kill o nly two sheep How old these s a crifices .

a n d the hym n s which the Mordvi n i a ns recited to

M a ino f must h a ve bee n we m a y g a ther from the fa ct ,

th a t the people co nfessed they did no lo nger u nder

st a nd them . C e so nt de bo nnes p a roles they s a id
‘
,
’

m a is nous ne s a vo ns plus ce q u elles veule nt dire

‘ ’

( p. Might n o t the Br a hm a n s eve n duri ng the

Brahm a na period h a ve s a i d the s a me ? Some of the

vx ] SO C IE T E FINNO OUG R I E NN E -
.
47 1

i nvoc a tio ns a re o nly whispered ( u pamsu like some ,

as p
O f the niv id s of the Y a ur ved a
g ) such ( 3 7) -

,
.

Ch i m P z S n g d V ln P z G d ‘
-
a , f th u -
o ,
e e -
a ,
o o e

V ny P z g
a -
di n g d
a ,
fil d u ar a -
o , e s,

M t m P z E th g d
as or o V ny m iz
-
t n v a ar -
o ,
a o , sa e us
‘
V a ny m iz
t o n, sa v e us !
’ ‘
A ng u é p at ia i P a z
,
G o d d ess
‘

‘
h
N ic k e P a z G r e a
-
, tg od , m o t er, h
‘
Sve t V er n ichk é ,
bl doo re d
-
Oz
n ym iz
t o n, p ray for us

ig ht
l ,

We see therefore a mo ng the h a lf civilised Fi nno

, ,
-

Ugr ia n tribes m a ny residu a preserved a lmost to the ,

prese nt d a y of a system of s a crifices i ntelligible in

,

their origi n but in their prese nt form O fte n merely

,

tr a ditio na l a rti fi ci a l complic a ted a nd u n i ntelligible

, , ,
.

We see th a t pr a yers a ddressed to the deities of

na ture were perfectly possible without s a crifici a l

gifts while s a crifici a l gifts w ithout pra yers or

,
.
,

w ithout some words a ddressed to those for whom

they w ere i nte nded a re no w here to be met with , .

A mute s a crifice is no s a crifice a t a l l a pra yer ,

u na ccomp a n ied by a ny s a crifici a l demo nstra tio ns

is perh a ps the best cert a i nly the most na tur a l , ,

a nd therefore prob a bly the e a rliest m a nifest a tio n of

religious se ntime nt .

If therefore we m a y le a rn some lesso ns from

, ,

a comp a r a tive study of other religio ns a nd if eve n ,

Vedic poetry a nd Vedic s a crifices a r e n ot so e ntirely

di ffere nt from the poetry a nd t h e ceremo ni a l of
other religio ns a s to w ithdr a w themselves from com
p a riso n we m a y in future tre a t the religious poetry
,

O f the Ved a a s a ntecede nt to th e ceremo ni a l O f the

B rzihm a na s though fully a dmitti ng th a t the priests

,

who employed these hym ns eve n a fter they ha d lost ,

1
Al
so Mas t or Pa z
, p 4 6,
-
. a nd Mastyr Pa z -
.
4 72 SO C IE T E FINNO OUG R I E NN E -
.
[C H A R
a perfect u nderst a ndi ng of the m modified them , ,

corrupted them a nd imit a ted them without a ny

,

m isg iv m gs .

We owe much to the Br ahm a na priests To .

them a nd more p a rticul a rly to th e Hot r i priests

, ,

w h o ha d to le a rn the whole collectio n of the hym n s by

he a rt in order to recite them a t th e gre a t s a crifices ,

we prob a bly o w e the a lmos t m ira culous preserv a tio n

of Vedic poetry but cert a i nl y no t its first cre a tio n
,
.

We must be gra teful to the s a crifici a l a ge the a ge O f ,

the Br ah m a na s for h a vi ng preserved by me a ns of a

,

most perfectly orga n ised ora l tr a ditio n wh a tever w a s

left a t th eir time of ge nui ne a ncie nt poetry j ust a s ,

the Mo rd v ines a r e gra teful to Kou zm a for h a vi ng

collected a ki n d of pr a yer book a nd s a crifici a l guide -

for their priesthood .

V ed ic D eit ie s .

It h a s sometimes bee n m a i nt a ined th a t wh a tever

th e origi n of the Vedic gods m ay h a ve bee n th e ,

poets of the Ved a k new nothi ng a bout it a s little a s ,

Homer k new the origi n of Apollo n or Ath e ne .

Y es k a Cl
a ss ifi c a t io n e d ic D e v a t as
’
s of V .

But whe n we co nsult Yesk a o ne of the e a rl iest ,

I ndi a n theologi a ns who lived before P ani ni a nd

, ,

prob a bly before the rise of Buddhism we find him ,

no t o n ly fully a w a re of t h e physic a l ch a r a cter of the

Vedic gods but cl a ssifyi ng them a t o nce a ccordi ng

,

to the v a rious pl a ces a nd spheres of a ctivity which

e a ch O f them occupied in na ture He divides them .

i nto t h ree cl a sses gods Of th e e a rth gods of the a ir

, , ,

a nd gods of the S k
y .
vx
] D E VA TA .
4 73

De vat a .

’
In ex a mi ni ng Yask a s a n cie n t c a t a logue of th e
gods we must be a r in mi nd th a t with him deity or
,

deva t a me a ns someth i ng di ffere nt from wh a t it

me a ns with us E very O bj ect th a t is pra ised by
.

a poet in a hym n or eve n in a S i ngl e verse is in h is ,

tech nic a l l a ngu a ge a dev a t a a deity We should , .

S imply s a it w a s the O bj ect of worship or pr a ise

y .

Thus if a horse is pra ised or a bird or frogs or

, , , ,

a sto n e a ch a riot a bow a bowstri ng a whip or a

, , , , ,

mort a r they a re a l lput dow n a s d e v a t as I w o n

,
.

der th a t th is h a s no t bee n used a s a proof of t h e

existe n ce of fetish worship a mo ng th e Vedic R ishis
-
.

Would no t the existe nce O f sto nes ch a riots bows , , ,

&c a s D ev a t as seem
.
,
to settle o n ce for a l lthe
existe nce of fetish worship in the Ved a ? It would -

cert a i nly be a stro nger a rgume nt th a n m a ny th a t

h a ve bee n produced for th a t purpose though we see ,

th a t the na me of dev a t a deity owes its origi n , ,

simply to a theory of a theologica l school a nd me a nt ,

with them no more th a n a n obj ect pra ised m a g nified , ,

or s a nctified .

T h e T h ree C l
a s se s of V e di c De t i ies .

In the a rra nge m e nt which Yask a gives of th e

pri n cip a l deities of the Ved a it is no t a l w a ys e a sy to ,

disti nguish betwee n a ncie nt tr a ditio n a nd l a ter

theory If I s a y l a ter theory I me a n of course l a ter
.
, , ,

in comp a riso n w ith t he Vedic hym ns a nd the Br ah

m a na s We must a l w a ys remember th a t wh a t w e c a ll
.

the N iru k t a wh ich is a scribed to Y ask a presupposes

, ,

the N igha ntu or t h e N igha a t u s the lists of words of ,

which the N iru k t a forms but a ki nd of comme nt a ry .

4 74 TH E THR EE C L ASS E S OF V E DI C D E I T I E S .
[C H A R
N ow these N igha ntu s a re cert a i nly a ncie nt they a re
a ctu a ll y me ntio ned in a n import a n t p a ss a ge O f the

Dipa v a nsa V 6 2 Here the you ng Tiss a is i ntro

, ,
.

d u ce d a s a ski ng the Ther a S igga v a a di fficult questio n

co ncer ni ng the Rig v ed a the Yag ur ved a the S em a -

,
-

V ed a a nd a lso the N i ha n t u
, g ( n o t yet the N ir u k t a
) ,

a n d fi ft hl the It ih as a This is supposed to h a ve

y .

t a ke n p l a ce in 3 5 9 B C It is true th a t the . .

D ipa v a nsa c a nn ot be older th a n the begi nn i ng of

-

the fourth ce ntury A D but it rests o n O lder . .

,

a uthorities p a rticul a rly o n the Attl

,
t a k a t h a of the

M a hf wira fra ter n ity ; a nd the a bse nce of a ny m e n

tio n O f t he At ha rv a ved a w ould seem to a ssign to -

the st a teme nt in questio n a very co n sidera ble

a ntiquity Anyhow we see from this p a ss a ge the
.

h igh a uthority a ssigned to the N igha nt u eve n by

the e a rly Buddhists a nd we m a y ga ther from it a t ,

al leve nts th a t the N igha a tu s were pre Buddhistic -

.

Yask a the a uthor of the N iru kt a quotes r epre

, ,

s e nt a t iv es of his o w n theories the s o c a lled N a iru k t a s ,

-

who ha d lived before h is time a nd if Y ask a is O lder ,

th a n P ani ni th is would bri ng us to a t le a st 50 0 B 0

,
. .

But m a ny of these N a iru k t a theories a r e ba sed o n

p a ss a ges in the Br ah m a na s na y eve n in the hym ns , ,

a nd would therefore prove a still more remote

a ntiquity for the period in whic h theologic a l s e cu
p
l a tio n a s represe nted in the Br ahm a na s w a s rife
, ,

in I ndi a It ca n a lso be proved by i ndepe nde nt

.

evide nce th a t the fu nd a me nt a l theory o n which

Yesk a s divisio n O f the Vedic deities is b a sed na mely
’

’
th e three loc a lities to which th e pri n cip a l deities a re
referred d a tes cert a i nly from the Brahm a na period
, ,

na h as a s we S h a ll see cert a i n w a rr a nts e ve n in

y , ,

the hym ns .
 TR IA D OF V E D IC D E ITI E S .
4 75

T ria d of V e di c D ei ies t .

Ap a rt fro m the phil osophic a l doctri ne th a t a llg ods

a re o nl y m a nifest a tion s Of the supreme Self the ,

A tm a n Yask a quotes a s we sa w the N a iru kt a s in

, , ,

s upport O f a tri a d of gods

( )
1 those O f the e a rth , ,

( )
2 those of the a ir a nd
( 3 ) those of the sky Agni , .

( )
fire a s Yask a s a ys h a s his pl a ce o n e a rth V ayu
, , ,

r a nd S u ry a
( w i n d ) or I n dr a in the a i ( su n) in the ,

sky .

N u mb er o f G od s .

’
This tri a d of deities is no t Yask a s i nve ntio n It .

is c l e a rly i ndica ted a lre a dy in the Brahm a na s Thus .

we re a d in the Ait a r ey a — i hm a na th a t Pr ag apa t i

b re
cre a ted three gre a t nesses Agni Vayu S dry a In , , , .

the K hand o gya Up a nish a d ( IV 1 7 I ) we re a d : -

, ,

Pra g fipa t i brooded over th e worlds a nd from them ,

thus brooded over he squee z ed out the esse nces ,

Ag ni from the e a rth V ayu from the S k y A ditya , ,

( )
’
the s u n from he a ve n .

E ve n in the hym ns this threefold divisio n of e a rth ,

a ir a nd S k or a s sometimes tr a nsl a ted e a rth S k

, y , , y , , ,

a nd he a ve n is well est a blished ,

Thus we re a d in .

R v X 6 5 9 O f terrestri a l gods pdrt h iv a of celesti a l

.
, , , , , ,

divy a a nd O f those w h o dwell in the w a ters ( clouds )

, ,

e a psu Their n umber is gi ve n a s thirty three

y
-
.

( R V I .
45 1 III
, 6 9 ; VIII ,
2 8 divided i,
nto , , ,

three cl a sses of eleve n e a ch .

T h e T hir t y -t h r e e G o d s .

This number O f thirty three must be old for it -

,

occurs in the Avest a a lso Accordi ng to a nother .

divisio n however the gods w ere no t thrice eleve n

, , ,

V OL . 11 . E
 4 76 TH E T H I RTY THR EE -
G OD S .
[C H A R
but were twelve A ditya s eleve n Rudr a s a nd eight , ,

Ya sus The na mes of these three cl a sses occur in

.

the hym ns ( I 4 5 I ) but no t their respective num

, , ,

bers except th a t of the A dity a s wh ich in th e

, ,

hym ns is give n a s seve n not yet a s twe l ve In , .

the S a t a pa t ha —br ahm a na IV 5 7 2 their numbers , , , , .

a r e give n a nd Dy a us a nd P r ithivi
,
or I ndr a a nd ,

Pr ag apa t i a r e a dded in order to bri ng th e nu m b er

,

up to th irty three A S imil a r a ccou nt is give n in

-
.

the Ait a r eya br ahm ana II 1 8 where the two

-
, ,

a dditio na l gods a r e PragApa t i a nd V a sha tk ara .

There a re other cl a ssific a tions of these gods in the

hym ns O f the Rig veda such a s -
,

I I , 3 , 4 , V a su s , V s e D e a s, Adi y as , iv v t
III , 2 0 , 5 , I , 4 5 , I , V a su s , R u d ra s, Ad yas, it
IV , 8 , 8 , Ad t y as, R u d ra s, V a su s,
i
V II, 5 1 , 3 , Ad y a s, M ar u t s, De as, it v
X , 2 5 , 1 , R u d ra s , V asu s, V s e iv .

S ometimes the number of the gods seems to be

r a ised a t r a ndom though t he nu mber th ree preva ils
,

through out Thus in R V IV .

9 we T
re a d of .
, ,

ods who worshipped A n i wh ile there is a curious

‘

g g ,

p a ss a ge in the Br iha d ar a ny a k a Up a nish a d III 9 - -

, ,

where the number O f the gods is first st a ted a s

a nd the n step by step reduced to thirty three
, ,
-

to six to three to two to o ne a nd a h a lf a nd fi na lly

, , ,
- - -
,

to o ne .

Accordi ng to Y esk a the three pri n cip a l deities

dwelli ng o n e a rth in the a ir a nd in the S ky i e , , , . .

Ag n i I n dr a a nd A dity a receive di ffere nt na mes

, , ,

a ccordi ng to their di ffere nt a ctivities which a re

celebr a ted by the Vedic poets They a r e co nceived .

a lso a s e ndowed with v a rious forms The Supreme .

Self ( A t m a n ) a t the root of a llthe gods is of course , ,

vx ] TH E TH I RTY -
THR EE G ODS .
477

without a ny form wh a tever but the i ndividu a l ,

deities a re supposed to be e ndowed with form na y , ,

in m a ny c a ses with hum a n form In the c a se of .

deities l ike Fire Wi nd a nd Su n the form is , , ,

i ndic a ted by the na me ; in the c a se of deities like

G at a v e d a s Rudr a I ndr a Pa rga nya a nd Asv ina u
, , , , ,

who do no t exhibit so cle a rly the visible obj ects in

na ture from which they spr a n g it is cle a r a t l e a st ,

th a t they a r e pr a ised a s if they were no t only

se ntie nt but i ntellige nt a lso a nd c a p a ble of u nder
, ,

st a ndi ng wh a t is sa id to them a nd of them They .

a r e co nceived in fa ct a s m a nlike a nd a s possessi ng

, , ,

the ordi na ry members of hum a n bei ngs The Vedic .

poets me ntio n for i nst a nce the a rms of I ndr a ( IV

, , ,

3 1 , the fist Of I ndr a ( III 1 5) they a l so a scri b e , ,

to them such thi ngs a s belo ng to m en o nly Thus .

I ndr a is s a id to h a ve a be a utiful wife ( III 2 0 I ) , , ,

a nd his two horses a re the H a ris 2 4 6 8 or 1 0 in , , , , ,

n umber Vayu ( wi nd) too ha s his N iyu t s ( steeds )

.
, , ,

S u ry a ( su n) h is H a rit s PIIsha n (su n) his Ag as ,

’

( go a ts
) Ush
, a s ( d a w n) her Ar u nis
( reddish horses ) .

The a cts a ga i n which they a r e s a id to perform a re

, ,

like the a cts of m en They he a r a nd see they e a t .

,

a nd dri nk a nd this n o t o nly like a n im a ls but like

, ,

m en who u nderst a nd a nd a r e co nscious of wh a t ,

they a re doi ng .

There h a ve however bee n di ffere nces of opi nio n

, ,

o n this poi nt Some a ncie nt i nterpreters of the

.

Ved a seem to h a ve a rgued th a t the gods such a s ,

Fire Wi nd S u n E a rth a nd Moo n were no t e n

, , , , ,

dowed with a hum a n form a nd th a t their bei ng ,

a ddressed a s if they were i ntellige nt bei ngs proves ,

nothi ng bec a use ri vers pl a nts dice a nd other

, , , ,

thi ngs a lso a re a ddressed in the s a me w ay a s if ,

E 2
4 78 TH E TH I RT Y THR EE -
G OD S .
[C H A R

performi ng hu ma n a cts a nd a s if possessed of a ,

hum a n body This is expl a i ned a s met a phoric a l

.

r u a k a l a ngu a ge
( p ) If a river is a ddressed a s drivi n g
.

o n a ch a riot it would be impossi b le to t a ke thi s

,

litera lly a nd h e nce it is to be t a ke n a s a r upa k a

,

pra vad a The preva le nt Opi nio n however seem s to

.
, ,

h ave bee n th a t th e gods ha d to be co nceived a s

e ndo w ed with a hum a n form th ough from the Ol d , ,

Ved ant a point of vie w they were v a rious m a nifest a

,

tio n s o nl y of the A tm a n or the Supreme Self .

The cl a ssific a tio n of the Vedic deities in three

cl a sses a ccordi ng to the loc a lities in which they a re
supposed chiefly to dwell though very imperfect ,

in its det a ils deserves n evertheless to be c a refully

,

ex a mi ned a s a first a ttempt a t theologic a l specu

l a tio n .

We sh a ll see th a t for a proper u nderst a nding O f

the Vedi c gods a nd their rel a tio n to e a ch other this ,

V iew of their a ctivity na O f their very esse n ce

y , ,

a s determi ned by the sphere in which they a ct is ,

extremely import ant a nd usefu l At fir st sight the .

ide a th a t there were origi na lly three gods o nl y ,

Ag n i I ndr a a nd A dity a represe nti ng cert a i n

, , ,

phe nome na o n e a rth in the a ir a nd in the sky a nd

, , ,

th a t these received differe nt na mes a ccordi ng to the

speci a l work a ssigned to them seems very a rti fici a l , ,

a nd therefore wro ng An d yet there is some truth

.

in it if we do no t t a ke it in too litera l a se nse

, We .

must no t suppose th a t Agni a fter h a vi ng bee n na med ,

a nd recog nised a s a speci a l deity w a s a fterw a rds ,

ch a nged i nto Dra v ino d a s Ta nfi na pat Tv a sh tr i or , ,

S u ry a or th a t I ndra w a s na med a t a l a ter time

,

V ayu Rudra Pa rga ny a or th a t A dity a a ssumed

, , ,

the form of Ush a s the Asvina u of Vish nu Or , ,

vr] TH E TH I RTY THR EE
-
G O DS .
4 79

Va ru na Yet there is truth hidde n in Yask a s

.
’

theory na mely this th a t though Agni m a y b

, ,
'

st a rted from the fire o n the he a rth he w a s I ,

restricted to it b u t w a s recog nised in a l ,

lt h\
m a nifest a tio ns O f light o n e a rth a nd in the S ky .

I ndr a a ga i n though origi na lly the giver of ra i n

, , ,

could be recognised not o nly a s the co nqueror of the

c l ouds but a s the a ge nt in a l
,
lth a t t a kes p l a ce in
the a ir wh ile A dity a w a s a ccepted no t simply a s th e
,

su n but a s the a ctive power in the whole sky

,
The .

fa ult of Yask a s threefold divisio n is no t th a t it is

’

too ge ner a l but th a t in some c a ses it is re a lly too

,

na rrow bec a use there a re De v a t as who exte nd their

,

i nfluence over more th a n o ne of these three spheres

of na ture Ag ni for i nst a nce though origi na lly
.
, ,

recognised in the house fir e a nd t herefore belo ngi ng -

,

to the e a rth is likewise see n by the Vedic poets a s

,

prese nt in th e light ni ng Of the a ir in the bright ness ,

of the sky na y a ccordi ng to a very common co n

, ,

ce t io n in the w a ters a lso whether the clouds or

p , ,

the sea i nto wh ich he plu nges every eve ni ng a nd

, ,

from which he u ses in the mor ni ng In some c a ses .

the na mes give n to the divi ne a ge nts in the three

re a lms O f na ture v a ry a ccordi ng to the speci a l work
performed b y e a ch of them in others the ge ner a l ,

na mes O f Agn i I ndr a A dity a a re ret a i ned through

, ,

out In these c a ses Agni I ndr a a nd A dity a O fte n

.
, ,

oversh a dow the speci a l gods of their o w n spheres ,

na y they e ncro a ch eve n o n the spheres no t speci a lly

their o w n a nd thus produce a co nfusio n which is

,

ofte n very perplexi ng to those who w a nt to fi nd in

the Ved a their o w n views or those wh ich they h a ve ,

derived from the more speci a lised mythology of

other na tio ns .
480 A G NI .
[CH A R

I . A g ni .

F o l lowi ng therefore the guid ance,

Yask a we ,
Of ,

begi n With Agni whether he belo ngs to the e a rth or ,

t he e a rth belo ngs to him To him a ccordi ng to .

,

Yask a belo ng a lso the Mor ni ng lib a tio n ( pr at a h

,

s a v a na m ) the S pri ng a mo ng the se a so ns the G ay a tr i

, ,

a mo ng the metres the Triv r it a mo ng the stom a s ,

a t h a nt a ra a mo ng the S am a ns so ngs
( pr a ises ) the R , ( ) .

Much of this is of course seco nd a ry a nd a rtifici a l ,

but it rests on a true pri ncip l e Agni is supposed .

to ha ve a ssoci a tes a nd followers ( Deva ga na s ) a nd ,

these a r e no t o nly gods a nd goddesses but l ikewise ,

a n umber of O bj ects with which he is thought to be

more or less i ntim a tely co nnected Thus the deit ies .

i nvoked in the Apri hym ns a r e a l lsupposed to be 1

,

his or he is supposed to be co nnected with every

,

o ne O f them .

First of a l ltwo na mes of Agni the god of fire

, , ,

a r e give n a s sy no nymous v iz 2 Gat a v e d a s ( k nowi ng ,

. .

al l thi ngs a nd 3 V a isv anar a ( be l o ngi ng to a l l

m e n)
. .

The n follow the na mes of the Apri deities 3

I . 4 . Dravino d as ( gi ver of 7 . N arasa msa ( m an

w eal ) th .
p ra i se) .

5 . Id h m a ( fu el
) . 8 . Il
a, l ca l
a so led Il
itak
6 . T a n fln ap at f b o rn )
( l se -
. i( m p l
o re d ) .

V ed i c H y m ns , S B E . . .
, VO lx l
. vi , p . 1 0.
2
Wi t h refere n ce t o RV . V I, 1 5, 1 3, V isva v e d a ganim a gat a
V ed e n, I t ra nsl
ate o m n i sc i ent, no t a l
lp ossesso r
-
. T htv a ed a s

do es no t o ccu r b y t sel
f, isi no o bj ti ec o n , s e e co mp o u nd s w it h
g o sh a s , os h a s, &c . S ee , h ow e v er ,V e d i c H y m ns, v o ll i . .

3
S ee H it s o ry An ci ent
of S a nsk rit L ite ratu re, p 4 1 3 . s e q.

Mo d e r n th
as ese Ap ri ym ns seem t o h u s, afr i h ym ns a re k no wn
in t h e Avesta .
VI ] AG NI .
48 1

9 . B a rb i s ( t h e t u rf-
a l
tar) . P r i hivi, I l
ta, o r t i

1 0. Dv ara h ( t h e d o ors of ra ti I l
a
, ,

h eav en , t h e E as t) . Tv ash tr i( t h e carp ent er,

I I U sh asanakt a( d awn a n d creat or ) .

n i g h t) . V a nasp a ti ( th e sacr i
1 2. Da iv ya H o t arau ( t he fi cialree) t .

t wo d ivine p i ts) r es . S vah ak rit is ( th e invo

1 3 . Tisr o Devik ( t h e t h ree ca tio n ) s .

g o d d esses, Agnay i,

M a ny of these na mes refer to v a rious obj ects

i nvoked by the poets in the so c a lled A pri hym ns -
.

Ag ni if no t ex actly ide ntified with them w a s

, ,

supposed to be represe nted by them a nd to t a ke ,

cog nis a nce of the i nvoc a tio ns a ddressed to their

na mes The n follows a lo ng list of other na mes
.

which a r e likewise co nsidered a s na mes of O bj ects

s a cred to Agni a s we shou l d sa y a nd ofte n , ,

me ntio ned in hym ns a ddressed to this deity Such .

a re

II . I Asva ( t h e h o rs e ) . 1 4. Is h u ( arro w) .

2 Sak u ni ( t h e bi r d) . 1 5. Asvaga ni (h o rse- whip ) .

3 Ma nd uk a ( t h e frog ) . 1 6 . Ul
uk h
l ( m o rtar)
a a .

4 Ak s h( t h e d i ce )
a . I 7 . V r ish ab h a ( bu l
l , a

5 G rav a n ( sto ne s ,
sa c r i to o l) .

fi cia l
) . 1 8 . Dru g h a na ( h atch et) .

6 N arasamsa ( p anegyri c 19 . P itu ( fo o d ) .

hym n, o r t he o bj t ec 2 0. Nad i ( ri v ers ) .

Of it) . 2 1. Ap ( w at ers ) .

th
q R a a ( c a rio ) h t . 2 2. h b
Osh a d h i ( S ru s) .

o
o Du nd ub hi ( d ru m ) . 2 3 . R at i ( i g h t )
r n .

o
\
I sh u d h i ( q u iv er ) . 2 4. A ra nyan i ( fo rest
I0 H as t a gh n a ( ar m -
b a nd Sp r i it) .

a ge ) . 25 . h
S ra d d a ( fa ith ) .

I I Ab h isu ( i n
re s ) . 26 . P ri t hi v i ( ea r th ) .

12 Dh a nu s ( b o w ) . 2 7 . Ap v a ( d i sease) .

I 3 Gy a ( b o w stri ng ) . 2 8. Ag nay i ( w i fe Of Ag ni ) .

V ed i c H y m ns, S B E . . .
,
vo lx l
vi .
, p . 1 2.
4 82 A G NI .
[CH A R

2 9. Ul
uk h lmu sal
a a- e ( m or 34 . S u nasirau ( wind a nd

t ar a n d p est l
e) . su n, or I nd ra an d

30 . H av ir d h an e ( w a g g o ns V ay u ) .

for S o ma o fferin g s) -
.
35 . Devi gosh tri ( t h e tw o
3 1. DyaV a p mth iv i-
’

( h v ea en l
o vi ng g o d d esses) .

a nd e art h) .
36 . Dev i urgahu t i ( t h e tw o
2
3 . V ip atkhu t u d ri ( t h e t w o fo o d -g iving go d
i
r v er s , Yip es a nd d esses, H eav e n a nd

S u t u d ri) . Ear th ,
Day an d

33 . Art ni ( t h e tw o e nd s o f N i g ht ,
Au tu m n a nd

a b ow) . Y ear ) .

It is cle a r th t these so c a l l ed deities were put

a -

together by Yask a without much system Those from .

2 9 to 3 6 however a r e cl a ssed together a s D va n dv a

, ,

or du a l deities a nd some such a s the Three God

, ,

desses (Ag nét yi P r ithivi a nd Il , a or Bh ara t i Ila a nd , , , ,

S a ra sv a ti ) a r e cl a ssed together a s the wives of Agni

, .

In wh a t se nse these 3 6 Dev a t as m a y be re ga rded

a s deities m a y e a s il y be see n from a n of the i n voc a
y
tio n s a d dressed to them Thus the Art nis the two .
,

e nds of a b o w a re pra ised in R V VI 7 5 4 :

,
.
, ,

The two e nds of the bow d a rti ng a su nder of o ne

a ccord m a
’

y strike a w a y the e nemies th e fie n ds ,

.

The b ow is pr a ised in the R V VI 7 5 2 .

, ,

‘
Let u s w in cows with the b o w let us w in the ,

ra ce with the bow let us w in h a rd b a ttles with ,

th e how ; the ho w does i nj ury to the e nemy l e t us ,

w in a l lcou ntries with the bow

The bowstri ng is pr a ised in RV VI 75 3 .
, ,

Like o ne who is goi ng to wh isper she comes ne a r

to the ea r like a wom a n embra ci ng her de a r frie nd
she hums stretched a l o ng t he ho w helpfu l in b a tt l e
, ,
.
’

It is cle a r th a t if such a ddresses were supposed to

ch a nge a bow a nd a bowstri ng i nto a deity or i nto
a fetish there would be no poet eve n in our d a y s
,
vr] AGNI .
4 83

who w a s not a n ido l a tor or a fetish worshipper -

.

But suppose we were to c a ll the bowstri ng a s ,

a ddressed by the Ve d ic poet a fetish i nste a d of , ,

a poetic a l fa n cy wh a t should we g a i n ? ,

The pri ncip a l a ctivity O f Agn i co nsists a ccordi ng ,

to Yask a in c a rryi ng obl a tio ns to the gods or

,

bri ngi ng the gods to the s a crifice l

.

There a r e cert a i n gods who a r e pra ised together

with Agni v iz I ndr a Som a V a ru na Pa rg a nya the
, .
, , , ,

R itus ( se a so ns ) Vis hnu a nd P u sh a n though they

.
,

sh a re in the s a me Offeri ngs with Agni were no t ,

pra ised together with him in the s a me verses 1

II . I nd r a .

I ndr a belo ngs to the a ir or the a ir to I ndra ,

.

He a nd V ayu ( wi nd) a re t a ke n by Y ask a for the

s a me bei ng His a re the Noo n lib a tio n ( m ad hya n
.
-

d ina sa v a na ) the su m mer the Trish tu b h metre the

, ,
-
,

Pa nka d asa Stom a a nd the B r iha t S am a n His com ,

-
.

p a nio n s a r e the M a ruts the Rudr a s besides a number , ,

of deities recorded in the N igha ntu V 4 5 I give , , , .

them a s they a r e fou nd there

I II . V ay ( w i nd )
1 . u V ak sp at i (l d
. f a or o

V2. n ( ky)
aru a s p ch b th )
. s ee ,
r ea .

3 Ru d .
( st o
ra m ) A p a m m ar
p at ( ff p i ng . O s r

4 I nd a (
. i n gi v )
r ra f th -
wt er . o e a er , or

5 P g ny ( l d )
. ar a a A g ni ) c ou . .

6 B ih p ti
. r as(ld fa Y m or O a a.

Sp h) e ec M it . ra .

7 B h m nasp ati ( l
. ra o d fa K r o a.

p y ) ra er S . vt a ra s a .

8 K h t . s y p ati ( l d
e r as V isv k a m n ( m k
a f or a r a a er o

f t h ln d )
o e lalthing ) . a s .

9 V a t sh p t i ( l d
. s o f Ta k hya
a
( g iv f or o r s er o

th h )
e o u se i n) . ra .

S e e, h o we v er, Rv X , . 1 7, 3 .
4 84 I N D RA .
[CH A R
1 8 . Ma ny u ( ang er) . 2 7 . I nd u ( rain m oo n) , .

1 9. Da d h ik rava n ( racer) . 2 8. Pr agap at i (l o r d o f cr ea

S a vit m ( ) t u re s)
’

2 0. su n . .

2 1. T v ash tri ( m ak er, su n ) . 2 9 . Ahi ( d ra go n) .

30 . Ahirb u d h ny a ( d rago n
23. Ag ni ( fi re) . o f t h e d eep ) .

2 4 . V e na .
31 . S u p a rna ( b i rd ) .

2 5 . Asu nit i ( sp i rit, -

b th )
r ea .
32 . Pu rur avas ( a hero ) .

ta ( i ght lw )
26 . Ri r ,
a .

Another cl a ss of gods l ikewise belo ngi ng to th e

a ir a r e

1. S y e na ( fal
con , h o rse ) . 1 6. Ad it i 3

2. S om a ( m o on or S oma 1 7 . S ara m a 3
( fe m ) .

pl
l
ant ) , 1 8. S ara s v tia
3

3 . K a n d ra m a s ( m o o n ) 1 9. V ak ( Sp ee c h th,
u nd e r ) .

4 . Mmt yu ( d eat )
'

h . Anu m at i ( m o on, w h en
5 . V isvanara ( al
so Va is l fu l
nea r y l) .

V ana ra , b l i
e o ng ng to Rak a ( fu llm o o n ) -

i ( n ew m
.

l
a lm en) . S in ival oon
) .

6 . Dh at ri ( cr eat or ,
a s ra n i K u hn ( m o o n, n ea r l
y
inv isib l
e) .

7 . V id h at ri ( cre a t o r, as Y a m i ( fem U s . h as ) .

ra in U rv a si
Ma r u t ( st orm )
2
8 .
-
go d s . 2 6 . Pr it hivi
9 . Ru d ra( t s or m s) . 2 7. I nd rani ( w ife o f I nd ra ) .

1 0. R ib h u ( t h e Ribh u s) . 28 . G a u ri ( fem .
,
l
c ou d

I I. Angiras ( t h e Angiras ,
2 9. Go ( co w ) .

R is h i s) .
30 . Dh e nu ( co w ) .

Pit m ( F a t h ers Mane s) A gh ny a ( co w )

’

1 2. . .
,

1 3 . A t h a r v a n ( t h e A t h ar 32 . P a t h y a ( sa l
v ati o n ) .

va ns R ish is) , .
33 . S v ast i (wel lb ei ng) -
.

1 4. m g u ( t h e B h rigu s
’

, 34 . U s h a s ( d a w n) .

R is h i s ) . Ila ( e art h ) .

I
5 . Ap t ya ( R ish is) . R o d asi ( wife o f R u d ra ) .

Al
lt hese gods a nd goddesses a re s a id to belo ng to
1
H Mauga v a t o V a
a im av a t o .

2
De v ag a nas, com pa ni o n s o f g o d s .

3
Wi v es o r com p anio ns o f Ind ra .
v1 ] I N DRA. 4 85

the a ir a nd to the clouds where I ndr a performs his

pri ncip a l work in killi ng V r it ra a nd other demons of f

d a rkness in se ndi ng dow n dew a nd r a i n a nd in

, ,

performi ng other a cts of v a lour Though a l lthe .

gods d w ell ing in the a ir betwee n e a rth a nd he a ve n

a re looked upo n a s his st a ff h is g a na s comp a nio ns , ,

properly so c a lled a r e such bodies a s the M a ruts , ,

Rudr a s &c while the femi ni ne deities a re looked

, .
,

upo n a s u nder his protectio n .

The gods with whom I ndr a is pr a ised in the s a me

hym ns a r e Ag ni Som a V a ru na P u sh a n B r ih a sp a ti
, , , , , ,

Bra hm a na sp a ti Pa r v a t a Kuts a Vish nu a nd V ayu , , , , .

Other gods of the midd l e sphere pra ised together

a re Mitr a with V a ru na Som a with P u sh a n Som a
, , ,

with Rudra P u sh a n with Ag ni a nd Pa rg a ny a wit h

, ,

V at a .

III . A d it y a .

A ditya ( su n) belo ngs to yo nder world ( he a ve n) .

His is the thir d S a v a na the a utum n the G ay a tri , ,

metre the Sapt a d a sa Stom a a nd the V a ir upa

, ,

S am a n .

His a ssist a nt gods a r e

V . I. Asvinau d
( ya a nd P ush an ( )
su n .

n ig ht) 1
. V i hn
s u
( su n) .

2. U s h
( d a w n)
as . V isvanar a , cf. IV .
5 .

3 . S ury a ( su n , V a ru na, cf . III . 2.

4 . V rish ak ap ay i ( wife of K esi n (

solc rinit us ) .

V r ish akap i, t he K esins ( t ree K esins h ,

su n
) . Ag ni, V ay u o r V i
5 . S ara nyu ( end of n ig ht ,
d yu t , a nd S ury a) .

da wn) . V r is h akap i ( s u n ) .

6 . I . 14 . Ya ma, cf . I II . 12 .

7 . v
S a itr i ( s u n) . Aga e k ap ad ( su n) .

8 . B h ag a ( s u n ) . Pri th i vi ( ear th o r S ky
)

9 . S ury a ( su n) . c f. II . 2 6 ; IV . 2 6 .

V asa t ya , a so n o f Us h a s, p . 6 0 8, a nd N asa t ya .
486 ADI T Y A .
[CH AR

2 0. S am u d ra ( s e a) . 2 6 . Devas ( t h e g o d s ) .

2 1. hi)
Da d h y a n ( Ris . 2 7. V isv e d evak ( t h e Al
l
2 2. At h n ( Ri h i )
a r va s .
god s ) .

2 3. M (R i hi )
a nn s . 2 8. Sad hy as .

2 4 . Ad ity as ( t h e so ns of 2
9 . V a su s .

A d iti ) .
30 . V ag i ns .

2 5. S ap t a R ish ayah ( th e 31 . Dev a p at nis ( t h e w ive s

sev e n R is hi s
) . of t h e g o d s) .

The chief work of A dity a is the l ifti ng of moisture ,

a nd wh a tever deed is most pre emi ne nt m a be sup

y
-
,

posed to be do ne by him The gods pr a ised together .

with him a re Ka nd ra ma s V ayu Sa mv a t sa ra ( the ye a r ) , ,

.

We a re a lso i nformed th a t whe never th ere is a ny

refere nce in a verse to a utum n whe n the metre is ,

Anu sh t u b h th e Stom a Ek a v imsa the S am a n V a irag a

, , ,

we m a y co nclude th a t the verse is a ddressed to Agni .

Whe n the se a so n is wi nter the metre Pa nkt i the , ,

Stom a Tr ina v a a nd the S am an S ak v a ra the prob a

, ,

b ilit y is th a t the verse is i nte nded for I ndr a a s ,

dwelli ng in the a ir .

Whe n the se a so n is S isira (S pri ng ) the m etre ,

At ikkha nd a s the Stom a Tra y a st rimsa t he S am a n

, ,

R a iv a t a the verse is supposed to refer to A dity a

, ,

a s dwellin g in the S k
y A llthis is a rtifici a l but .
,

i nteresti ng a s givi ng th e system a tised views of l a ter

,

Br ahm a n ic theologi a ns .

Th is gives us the followi ng scheme

AG N I . I N D RA . AD I T Y A .

Worl d s E art h
: Air S ky
L ib ati o ns M o ni ng r N o on T hi rd

S ea so ns S p i ng
: r S u mm e r Ra ins
( an d Autu m n) ( a nd Wi nter ) ( a nd S isir a )
Metre s : G ayat i r Trish tub h Gagati
( a nd A nu sh tub h ) ( a nd Pa nk t i) ( a nd At ikkhand as)
Sto ma s T rivr it Pa fl ka d a sa S ap t a d a sa
( a nd E kavimsa ) ( a nd i va)
Tr na ( a nd Traya st rimsa)
v1 ] ADITYA .
48 7

AG NI . IN DR A . A D IT Y A .

S am ans : Rat h ant ara B rih at V a irup a

( a nd V airaga) ( a nd S akv ara ) ( a nd Raiv at a )
Att e nd ants
S ee N i g h . V, 1 —3
Wo m en i b id .

Work d o ne
Carry i ng o b lati o ns G iv ing fo rt h of Ta k i ng up m oistur e
m o i st u r e
Bri ng ing t h g d s K il
li ng V
e o r it ra H o l
d ing m o i stu re
M k in g t h ing V i ib l Any p w
a s s e o er u f lact Pre em -
in nt d
e ee d s

Although
much in these cl a ssific a tio ns of Yask a is
cle a rly moder n yet it is not very fa r removed from
,

the theology O f the Brahm a na s Whether rightly or .

wro ngly we c a nnot doubt th a t in Yask a s time let

,
’

u S sa
y 5 0 0 B c t h e Vedic gods were. looked
. upo
,
n ,

a s he represe nts them a s residi ng in the three ,

worlds e a rth a ir a nd Sky ; th a t is to sa y they

, , , ,

were recognised not o nly a s gods Of na ture in ge nera l ,

but a s a ctive bei ngs e a ch a ctive in his o w n speci a l ,

sphere .

V e d ic D eit ie s no t r e s t r ic t e d t o o ne L oca l
it y .

But a s I pointed out before the a ncie nt Hi ndu

, ,

theologi a ns k new a lso th a t cert a i n gods were no t

restricted to their o w n speci a l loc a lity but th a t they ,

m a nifested themselves a t the s a me time o n e a rth in ,

the a ir a nd in the sky Thus besides the Ag ni o n .

,

e a rth who w a s t he pri ncip a l Ag ni they a dmit t

, ,

a n Ag n i in the a ir m a d h a ma
( y ) a nd a n other ( u t t a ma
) ,

in the S k y th a t is to sa y the ordi na ry fire the

, , ,

light ni ng a nd the su n Agni w a s a ctu a lly c a lled

, .

t rim urd ha n h a vi ng three he a ds possibly occupyi ng

, ,

three pl a ces The D a w n a lso w a s no t o nly a goddess

.

of the sky a s a comp a nio n of the su n but likewise ,

488 D E IT I E S N OT R E S TR I CT E D TO O N E L OC A LI T Y [CH A R .

a
g o d dess of the a ir in her co nnectio n with the
clouds ( N iru k t a ed
.
,
. Sa t y a v r a t a vol iv p
, .
, .

G o d s b y B ir t h a nd b y C r e a t io n .

The a ncient Hi ndu theologi a ns knew th a t some of

these deities ha d bee n r a ised to a divi ne r a nk
( K a rm a d e v a t ah
) wh ile others were divi
1
n e by birth
,

A
( g ana d ev a t ah
) a nd they disti nguished
,
betwee n

gods who were o nly ce l ebr a ted by hym ns and others ,

who were both celebra ted by hy mns a nd ho noured

by obl a tio ns (ha v irb hag a nd suk t ab hag ) Al lt hese .

m a y be l a ter theologic a l specul a tio n s but they S how ,

neverth eless th a t these N a iru k t a s h a d c a reful l y

thought a bout the true ch a ra cter of their gods far ,

more th a n for i nst a nce the Greeks a t the time of

, ,

Sokra tes This is a l esso n wh ich ought no t to be

.

neglected We ought no doubt to preserve our

.
, ,

o w n i n depe nde nt j udgme nt but we ought no t to ,

im a gine th a t the a nc ie nt a uthority of the N a ir uk t a s

ca n be lightly set a side in fa vour of mere a priori

theories however i nge niously i nve nted a nd le a rnedly

,

defe nded .

T h e P a nt h e o n of t h e R ig -v e d a H y m ns .

The P a ntheo n set before us by Yask a m a y s a fely be

a ccepted a s the P a ntheo n O f the Br ahm a na s thoug h ,

no t a s th a t of the a ncie nt poets of the Rig ved a -

It is in fa ct a lmost impossible to spe a k of the

, ,

religio n O f th e poets of the Rig ved a a s a whole -

,

or to a ssert a nythi ng ge ner a l a bout th em ; a nd this

for a very good re a so n Let us a ccept the d a te of .

1 00 0 B C a s the
. time whe n th e S a mhit a th e
.
,

1
S ee N ir u k t a , ed . S at yavrat a, vo l iv
.
, p .
3 2 2 , no t e. S at a
pa th a b-
r. X IV , 7, I,
34 .
v1} TH E P A NTH E ON OF TH E RI G VE DA H Y MNS
-
.
4 89

collectio n O f the Vedic hym ns ha d bee n completed , .

E ve n the n there a r e ever so m a ny periods beyo n d ,

duri ng wh ich the Vedic hym ns were composed a nd

collected in differe nt fa milies Attempts h a ve bee n
.

m a de by di ffere nt schol a rs to est a blish cert a i n

chro nologica l divisio ns betwee n the t en books of the
Rig ved a but a s yet with little success for we h a ve
-
, ,

to co nte nd wit h two di fficulties The first a rises .

from the i ndividu a l freedom with which e a ch poet

utters his thoughts a nd feeli ngs without a s yet a ny ,

restr a i nts such a s a rise from tra ditio n or from

,

co nstituted a uthorities ; the seco nd is due to the

lo ng co nti nu a nce of or a l tra ditio n which though ,

most te na cious Of mi nute niceties opposes but S l ight ,

b a rriers to l a ter ch a nges a nd a dditio n s or omissio ns

, ,

whe never they seemed useful or desir a ble I do no t .

hi nt a t a nythi ng like i nte ntio na l fr a ud I o nl y .

me a n th a t the s a me free h a ndli ng which has bee n

O bserved in our o w n time a mo ng the reciters of
Fi nnish epic poetry cou l d h a rdl ,y h a ve bee n e ntirely
a bse nt in I ndi a Th a t there a re moder n middle
.
, ,

a nd a n cie nt hym ns in the Ved a no E urope a n schol a r ,

would doubt though few would ve nture to a ssig n

,

chro nologic a l d a tes to these cl a sses We k now th a t .

the t en collectio ns or M a nd a l a s a r e cl a imed a s their

property by di ffere nt fa milies E very o ne of these
.

fa milies if settled in neighbouri ng v a lleys would

, ,

soo n develop th e ir ow n poetry a nd we must remem ,

ber th a t wh a t seems to us more moder n or more

a ncie n t,
m a y be no more th a n the result of th a t
i ndividu a lity which a t a l ltimes a nd in a l lpl a ces
disti nguishes differe nt poets di ffere nt fa mi l ies , ,

di ffere nt cl a ns a nd di ffere nt colo n ies

,
.

But though it would be difficul t to i ntroduce

49 0 TH E PA N TH E O N O F TH E RI G VE D A
-
H Y M NS .
[CH A R

chro no l ogica l order i nto the co l lectio n Of hymns

w hich go by the na me of the Rig ved a S a mhit a - -
,

there a re a few fa cts to which I c a lled a tte ntio n in

,

1 8 5 9 in my History O f An cie nt S a n skrit Liter a ture ,

a nd which see m to me to S how th a t the t e n books

or M a nd a l a s of wh ich th is collection co nsists were

co l lected a ccordi ng to o ne a nd the s a me system .

E ight out Of the t en Ma nd a l a s begi n w ith hym ns

a ddressed to Agni a nd these hym ns with the
, ,

exception of the te nt h M a nd a l a a re i nv a ri a bly ,

fo l lowed by hym n s a ddressed to I ndra Afterw a rds .

fo ll ow hym ns to the Vi sve Deva s a nd other gods , ,

who a re not however a rra nged a ccordi ng to one a nd

, ,

the s a me system It is not likely th a t the hym ns

.

a ddressed to Ag ni a nd I n dr a would h a ve occupied

this promi ne nt pl a ce in every o ne of these eight

M a nd a l a s u nless there ha d bee n a n u nderst a ndi ng
,

betwee n the col l ectors Seco ndl y we fi nd the so

.
,

c a l led A pri hym ns in seve n of the t en M a nd a l a s ,

wh ich proves th a t e a ch of the pri ncip a l Vedic fa mil ies

for w h om these M a nd a l a s were collected thought it
n ecess a ry to possess such a hym n in their o w n priv a te

collectio n Al . lthese hym ns a re m a de a fter o ne a nd

the s a me p a tter n a nd this pro v es a ga in th a t the
,

compilers of the M a nd a l a s worked a ccordi ng to

a commo n pl a n .

Th irdly it is e a sy to see from the Anu kra ma nlka

,

or I ndex th a t the successio n O f hym ns in e a ch of

,

the Anu vak as or sectio ns O f th e M a nd a l a s follo w

e a ch other a ccordi ng to the number of their verses .

This is a ga i n a pri nciple fol l owed by the compilers of

e a ch M a nd a l a a nd requires the a dmissio n of a n
,

u nderst a ndi ng betwee n them It is true th a t this .

numeric a l pri nciple is O fte n viol a ted in the col l ectio n

 TH E PA NTH E ON O F TH E R I G VE D A H Y M N S
-
.
49 1

of the Rig ved a a s we possess it but t h e pri ncip l e

-
,

itself is so cle a rly est a blished th a t schol a rs h a ve felt

j usti fied in re a rra ngi ng the order of t he hym ns a nd ,

removi ng l a ter a ddit io ns by S imply c a rryi ng out the

fund a me nt a l pri nciple such a s it must h a ve bee n ,

co nceived origi na lly by a l lthe col lectors of the t en

M a nd a l a s na mely to a rr a nge the hym ns in e a ch
, ,

Anu v ak a a ccordi ng to th e decre a si ng number of their

verses There is o ne more poi nt to which I c alled
.

a tte ntio n m a ny ye a rs a o a nd which S hows in the

g ,

cle a rest w a y th a t a t the time whe n the P a d a text of

the hym n s w a s co nstituted the S am hit a text existed
in its complete ness In th a t text the iter a t a in the
.

hym ns a re not repe a ted but a r e left out ( ga lit a ) , ,

a nd this a ccordi ng to speci a l ru l es a s det a iled in the

G a lit a —
p ra d i a
p From this we le.a r n two thi ngs ,

first th a t the S a mh it a w a s co nsidered a t the time a s

,

o ne corpus O f Vedic poetry a nd seco ndly th a t these ,

verb a ti m iter a t a a ffected a like a llthe M a nd a l a s of

the S a mh it a a nd t h erefore presupposed the existe nce
,

of a recognised S a mh it a text .

Y ask a ’
s P a nt h e o n .

Though we ma y a ccept Yask a s P a ntheo n not ’

o nl y for his o w n time but for the time of the ,

Br ahm a na s a lso we c a nnot a ccept it for the hym ns

,

Of t he Rig ved a still less for th a t period which

-
,

preceded our hym ns a nd which we m a y p a rti a lly ,

reco nstruct from wh a t we k now of t he gods of the

I ndo Ira nic a n d Of the Ary a n periods We sa w th a t
-
.

a ccordi ng to Y ask a the three pri ncip a l deit ies were

Ag ni I ndr a a nd A dity a or a s they a re sometimes

, , ,

c a lled R V I I 5 8 1 Ag ni V at a a nd S u ry a the u n see n

,
.
, , , , , ,

powers a ctive in light in a ir a nd the highest S k y , ,

.

V OL . II . F
492 EA RL I E R AND L AT E R G ODS.
[CH AR

E arl
ie r a nd L a t er G od s .

But in the hym ns of the Rig ved a we ca n still -

disc o ver cle a r tra ces Of a more a ncie nt s upreme

deity na mely Dya us whom Yask a does no t eve n
, ,

m e ntio n a s a sep a r a te god but whose existe nce is

'

proved by sever a l hym ns O f the Rig ved a a nd by -

,

the evide nce of Greek L a ti n a nd Germ a nic my t ho , ,

logy . Perh a ps it is ha rdly fa ir to ch a rge Yaska

with ignora nce of this god for he me ntio ns him a t ,

le a st in the compou nd na mes O f the deity Dy av a

r it h iv a u He ave n a nd E a rth D aV a bh u m i the
p y y
-
, , ,

s a me a nd Dy u nisa u d a y a nd night It is wro ng to

, , .

sa th a t the Anu k r a m a ni p a sses him by ; for h e is

y
me ntio ned there o nce a t le a st a s the O ptio na l deity
of o ne verse I 9 4 1 6 by the side of Ag ni with
, , , , ,

Mitr a V a r u na u Aditi Si ndhu a nd P r ith ivi ; a nd

-
, , ,

these gods together with Dyu ( or Agni ) a re s a id to

, ,

form S ix gods .

T h e R e ig n of Dy au s .

In the hym ns of the Rig ved a however we ca n -

, ,

c l e a rly disti nguish a period duri ng wh ich Ag ni or

I ndr a were no t yet the pri ncip a l or represe nt a tive
deities but whe n such gods a s Dyn ( no m Dy a us )
,
.

a nd V a ru na occupied a fa r more import a n t pl a ce .

Th a t this period w a s a ntecede nt to the Agni a nd ‘

I ndra period we m a y I thi nk co nclude from the , ,

fa ct th a t the na mes of neither Agn i no r I ndr a a s ,

gods ca n be discovered in the mytho l ogy of other

,

Arya n na tio ns while Dy u ha s ret a i ned his p l a ce in

,

Greek Rom a n a nd Teuto nic mythology a nd Va ru na

, , ,

ha s left cle a r tr a ces O f himself in Persi a a nd Greece .

Dyu ha s lo ng bee n represe nted a s the supreme god

VI J TH E R E IGN OF D YA US .
4 93

Of the A ry a s a nd I k n ow of no re a l a rgume nt why

,

he S hould not The god of the S ky is a ccordi ng to

.
,

his very na ture supreme a nd is so a s a m a tter of

, , ,

fa ct in most of the a ncie nt religio ns He must

,
.

cert a i nl
y h a ve existed before th e sep a ra tio n O f the
South E a ster n a nd North Wester n br a nches of
- -

th e Ary a n fa mily beca use he ex ists both in S a nskrit ,

a nd Greek a nd h is former superiority over I ndr a is

,

recognised eve n in cert a i n of the hym ns Of the Rig

l
ved a Besides if he w a s not supreme a mo ng the
.
,

other gods who w a s ? ,

D y av a-p rit hiv i .

I h a ve S O O fte n discussed the origi n a nd history of

this the most a ncie nt of Ary a n gods Dya u S h ,

Zeus p a t e r J u piter ( a nd T y r ) th a t I need no t in

,
- 2
,

this pl a ce give more th a n the s a lie nt fa cts .

I n I ndi a Dy u a s a m a sculi ne deity is well ,

nigh ,

forgotte n while in ordi na ry S a nskrit Dyn ha s become

,

a n a ppell a tive is a femi n i ne a n d me a n s S k For

, y ,
.

a lo ng time d n in the Ved a a lso w a s tr a nsl a ted

y
throughout by S ky or d a y a nd it w a s supposed th a t ,

Dyn h a rdly deserved a pl a ce of h is o w n a mo ng the

Vedic deities I believe it is true th a t in the V ed a
.

Dy n is n o t o ne of the h a v irb hag sa cr ifi ce receivi ng ,

-

deities But though he receives no speci a l obl a tio ns

.
,

h e receives pr a ise ( st o m a b hag ) a nd the very highest ,

th a t could be bestowed 0 11 a ny god Nor is it quite .

true th a t he belo ngs to a very a ncie nt period o nly .

At a l l eve nts in the At ha r v a veda which is ge ner a lly -

,

co nsidered a s fa r more modern th a n the R ig ved a -

,

Sci n e ce o f L a ng u a g e, vo l11 .
, p .
542 .

2
Ib i d . vo lii .
, p .
53 7 .

F 2
4 94
—
DY AV A P R I TH I V I .
[CH A R

Dy n occurs a nd is evide ntly a fa mili a r a nd popul a r

,

deity Thus we re a d At h VI 4 3 in a hym n to

. .
, , ,

v a rious deities U ru shya na u rug ma nn apra y u kkha n '

Dya ushpit a r yav ay a d u kkhim a y a Protect us

’ ’ ‘
, ,

Wide R a nger without fa il He a ve n fa ther re m ove

-
, ,
-
,

al ldisa sters ’
.

I h a d poi nted out m a ny ye a rs a go wh a t seemed to

me a decisive fa ct th a t whe n Dy n occurs in t he ,

Rig veda together with other gods he ge nera lly

-

occupies the first pl a ce It S hould a lso be remem .

bered th a t he is represe nted a s the fa ther a nd

gra ndfa ther O f other gods eve n of I n dra who , ,

a fter w a rds supp l a nted his fa ther so th a t the fa ther ,

h a d to bow before his so n .

Most freque ntly however Dyn is co nnected with , ,

P r ithivi e a rth a nd a lthough He a ve n a nd E a rth

, , ,

form a divi ne D v a ndva or p a ir Dyn is i nvoked ,

sep a r a tely a lso by the S ide of P r ithivi e g V I 2 0 2 : , . .

, ,

N amo D iv e nam a h pr it hiv yai nam a Osha d hib hya h ,

Revere nce to Dyu revere nce to the e a rth revere nce , ,

.

’
to the pl a nts Here no doubt it might b e s a id
.
, ,

th a t Dy n w a s me a nt for the sky no t yet person i ,

fi ed a nd d y n cert a i nly occurs no w a nd the n with

,

this purely loc a l m e a ni ng but in most ca ses wh ere ,

he a ve n a nd e a rth a r e simil a rly i nk ed Dy u ha s ,

cle a rly a perso na l a nd a m a sculi ne ch a ra cter For .

i nst a n ce I 3 2 4 D iv e l
, ,
ea v isv av e d a s e
,
p r it h iv a i ka
y ‘

a k a r a m nam a h TO the a l lk nowi ng Dy n a nd to the

,
-

’
E a rth h a ve I p a id a dor a tio n .

Here the a dj ective v isvav e d a se S hows th a t Dyn is

t a ke n a s a deity u nited with yet i ndepe nde nt of
, , ,

the E a rth j ust a s in other c a ses the a dditio n of a n

a dj ective in the femi ni n e ge nder forces us to t a ke

d y n a s a femi ni ne a nd a s a n a ppell a tive e g VI 6 3 , . .

, , ,
v1 ] D Y AV A- R I P TH IV I .
49 5

YO na h Som a a b hid asa t i S anab hir yas ka m sh tya h ’ ’

Apa t asy a b al a m tir a m a hiv a d y a ur v a d ha t m ana

'

O Som a whoever a tt a cks us a rel a tio n or a str a nger , ,

dra w thou a w a y h is stre ngth strike him thyself , ,

like the gre a t S ky ! Here no doubt we expect Dy n ’

, ,

as a m a sculi ne a nd both Ludwig a nd Gri ffith

,

’
tr a nsl a te like the mighty Dya us
‘
But m a hi ca n .

o nly be a femi ni ne a nd is so i ntim a tely co nnected ,

with dy a us th a t there is no excuse for ch a ngi ng th e

text The true rel a tio n betwee n Dy n a nd P r ith ivi
.

is see n in p a ss a ges like IX 1 0 1 2 R V I 1 6 4 3 3 : , , , .

, ,

Dya ur na h pit a g a nit a nab hir atra

' ’

, ,

B and hu r n o m at a p r ith ivi ma hiy am

' ’ ’

Dy n is the fa ther who beg a t us our origi n is

‘
,

’
there this gre a t E a rth is our p a re nt mother
,
.

In the Rig ved a where Dy av a p r ithivi a re O fte n

-
,
-

celebra ted together there is no hym n a ddressed to ,

Dyn si ngly though th ere is to P r ith ivi ( V

,
In ,

the verses a ddressed to Dyava pmt hiv i or to Dyav a

’

( du a l ) a n d P r ith ivi
1
( du al
) it is di fficult to sa
y why ,

Dy n w a s ch a nged to Dy av a while it rem a i ned nu ,

ch a nged in d yu nisa u Dy av a c a nn ot be a femi ni ne .

formed O f Dy u like U sha sa of Ush a s a nd in the ,

compou nd Dyav a p r ithivi it cert a i nly represe nts -

the S ky a s a m a le deity a nd in a du a l form ( See .

Pan VI 3 . In the hym ns a ddressed to Dy av a

, ,

p r ithivi ( a lso R o d a si) Dy u is a lw a ys S poke n of a s ,

the fa ther P r ithivi a s the mother a ccordi ng to

, ,

a world wide met a phor wh ich G

-
r e se nt s he a ve n a nd

e a rth a s the p a re nts O f the hum a n r a ce i v I I 5 9 .

, ,

T hi Dy av a h a s t o b e t a k e n igi n l
l a a d u alo f d yu , l ke i
s as o r y
Ag n i h
-
s o m a n, S ury a m asa, & c -
. I n t he g e n .
, h v
o w e e r, t h e fo r m

Di v a s- p r it hivy o e lis fo u nd ( Pan . V I 3, .

 D Y AV A-P R I TH IV i
4 96 .
[CH A R
But they a re likewise like Zeus a nd H ere looked
, ,
'
upo n a s brother a nd S ister (g ami s ayo ni R V I , .
,

1 59 ,
A son is me ntio ned of He a ve n a nd E a rth
who ca n h a rdly be a ny o ne but S u ry a or Agni t he ,

s u n s a id to be movi ng a lo ng betwee n them ( I 1 6 1

, , ,

St ill this is no t quite cle a r p a rticul a rly a s the s a me

,

s o n is soo n a ft er s a id to h a ve himself S h a ped he a ve n

a nd e a rth
(
,
I 1 60 ,
wh ile in other pl a ces I ndr a is

c a lled the so n of Dy u Such i nco ngruities however

.
, ,

do no t disturb the Vedic Rishis o n the co ntra ry , ,

they delight in them The story of the m a rri a ge

.

u nio n a nd Of the sep a ra tio n O f He a ve n a nd E a rt h

with a l lits co nseque nces is S O widely S pre a d th a t ,

t he l a te Professor Mu nr o mig ht well h a ve s a id :

‘
From the Ved a to the Pervigilium Ve neris poets
a nd philosophers h a ve loved to celebra te this u n io n

of ether a nd e a rth ether a s fa ther desce ndi ng in

,

showers i nto the l a

p of mother e a rth .
’

Though Dyn a nd P r ithivi together a re a ddressed

a s al -
n ll
lpowerful a d a embra ci ng yet in certa in
— ,

pl a ces they seem subj ect to other gods They a r e .

eve n s a id to O bey the l a w of Mitra

( IV 5 6 a nd , ,

the comm a nd of V a ru na ( VI 76 , ,

The former supreme positio n of Dy n ha s i ndeed

fa ded a w a y a l most e nt irely from the memory Of
m a ny of the Vedic poets yet there a re p a ss a ges ,

w h ich le a ve n o doubt th a t there w as a time l e ss ,

re m oved from the Ary a n Sep a r a tio n th a n the Ved a ,

whe n Dy n w a s supreme w a s before I ndr a w a s

, ,

gre a ter th a n I ndra w a s in fa ct like Zeus the lord of

, ,

gods a nd m en . Thus we re a d in a hym n a ddressed

to I ndra ( R V IV 1 7
.
,
Dy u thy fa ther w a s
,
‘
, ,

reputed stro ng the m a ker of I ndra w a s mighty in

,

h is w orks he who bega t the he a ve nly I ndra a rmed ,

v1 ] D Y AV A- R I P TH IV I .
49 7

with the thu nderbolt who like the e a rth is im , , ,

’
mova ble from his se a t This co nsidering the whole .
,

te nor of the hym n which is a p anegyr ic O f I ndra s ,

’

power would seem to S how th a t the poet co nsidered

,

th e gre a t ness of Dy u a s a m a tter of the p a st And .

th is a ppe a rs eve n more cle a rly from ver 1 2 where .

,

the poet s a ys : How much does I ndr a c a re for his

‘

mother or for the fa ther th a t bega t him ? N a y in

, ,

I 1 3 1 I we re a d : Before I ndra the divi ne Dy n

, , ,
‘

( m a sc
) b owed before I dr a bow e d the gre a t E a rth
’
. n , .

And in I 6 1 9 it is s a id th a t the gre a t ness of I ndr a

, , ,

exceeded he a ve n ( dy a us ) e a rth a nd S ky while in , , ,

X 5 4 3 the poet is so overwhelmed by I ndr a s

, , ,
’

gre a t ness th a t he e x cl a im s
l
z Wh a t poets livi ng ‘

before u s h a ve re a ched the end of a l lthy gre a t ness

for thou h a st i ndeed begotte n thy fa ther a nd thy
’
mother together fro m thy o w n body ! Th is gives
a n ide a of the flo a ti ng ch a r a cter of Vedic mythology
‘

whe n the so n m a y b e the fa ther of his p a re nts na y ,

the lover of his d a ughters a ccordi ng a s the rel a tio ns ,

betwee n the phe nome na origi na lly sig nified by their ,

mythologic a l na mes ch a nge a nd prese nt themsel ves ,

u nder di ffere nt a spects to the mi nds of their

worshippers .

P a ss a ges like these le a ve h a rdly a ny doubt th a t

there w a s a time whe n a mo ng the A rya s of I ndi a
a s a mo ng the A ry a s O f Greece Dy n w a s supreme ,

a mo ng the gods while such epith ets a s IV 1 7 ,

13 , , ,

v ib ha n a nl / d a im the destroyer h
’

g ll a n as n a n w o ,

wields the thu nderbolt pl a ce the old Dy u before ,

our eyes a s a fighti ng god a nd a s a wielder of ,

the thu nderbolt like I ndr a a nd like Zeus .

1
M M . I nd i a, p . 161 .
4 98 D Y AV A-P R I TH I V i .
[CH A R
I need not go further i nto the evide nce which
s upports the origi na l ch a r a cter whic h I a scribe to

Dy u in th e a n cie nt a nd in the pre Vedic times O f,

-

I ndi a I m ay refer to my former co ntributions to

.
1

this the m ost import a nt ch a pter of C omp a ra tive

,

Mytho l ogy I believe th a t the O bj ectio ns which

.

were o nce r a ised a ga i nst the equ a tion of Dy a us a nd

Zeus on the grou nd th a t Dy a us w a s S imply a na me
,

of the sky h a v e no w bee n surre ndered E ve n the

,
.

most stubbor n oppo ne nts of a l la ttempts a t tra ci ng

Greek a nd I ndi a n gods b a ck to a commo n source
s eem to h a ve yielded a n u nwilli ng a sse nt to the
re l a tio nsh ip betwee n the Greek Z eus wa r fip th e ,

Vedic Dy a u S h pit a r the L a ti n Jupiter a nd the Teu

-
, ,

to nic Tyr But they do no t seem to h a ve per ceived

.

th a t in m a ki ng this co ncessio n they h a ve re a lly

co nceded everythi ng or a t a l le v e nts the fu nd a ,

me nt a l pri ncip l e O f scie ntific mytho l ogy If it is .

o n ce a dmitted th a t t he Supreme God of the a ncie nt

world w a s k now n u nder o ne a nd the s a me na me

before the a ncestors O f Hi ndus Greeks Rom a ns , , ,

a nd Germ a ns beca me perm a n e ntly sep a r a ted a nd ,

th a t the a ncie nt Ary a n na me of th a t deity ha s

survived in the most a ncie nt litera ry relics of e very
o ne O f these na tio n s it would surely seem to follow ,

t h a t th is could no t h a ve bee n the o nl y na me which

thus survived If the word for t e n is the s a me in

.

the pri ncip a l Arya n l angu a ges S hould we not be ,

surprised to find th a t a l lthe other n umera ls were

f f
di ere t n ? If the stem of the pro nou n of the first
perso n w as ide ntic a l in S a nskrit a nd Greek should ,

we no t be surprised if the seco nd person S howed

L e sson Of Ju p it
e r,
’
t
Nin e th
een C en tu y
r O c t ,
.
,
1 885 .
VI
] DY AV A-P RI TH I V i .
4 99

no simil a rity wh a tever It is true th a t in C om ?

a r a t iv e Mythology we must n ot expect to discover

p
more th a n the origi na l st a rti ng— poi nts from which
two or more stre a ms of mythologic a l fa ncy took
their begi nni ng We must be s a tisfied if the root is
.

the s a me h owever much the deriva tio n su ffixes m ay

,

differ for we k now how they v a ry in Greek itself

,
.

Whe n we h a ve Once discovered the commo n st a rti ng

poi nt a s in the c a se of Dy a u sh pit a r a nd 2 6 139 n a T rjp
,
-
,

we ought to be s a tisfied Wh a t ha s grow n up .

a fterw a rds o n Greek soil or o n I ndi a n soil ca n h a rdly

be expected to be fou nd in the hym ns of the Ved a

the utmost we ca n expect is th a t these p a r a llel
developme nts m ay sometimes h elp to expl a i n o ne
a nother .

P ar a l
le lD e v e l
o p m ent . Z 6 69 T ek é wu ,

We h a vefor i nst a nce in Greek i nscriptio ns

, , ,

a Z eu Wh a t c an th is y ehewv me a ?
’ ’

s F ekewv
1
. n

B enfey ha s S hown th a t yehefv which H e sy ch iu s f

,

expl a i ns by Adi/ n ew w a s co nn ected with Sk g v a l

a ,
.
,

to fl a me a nd likewise the a ccus a ti ve y e Aa v which

,
’

H e sy chiu s expl a i ns by a l
j
yn fi
v lu ov From th e s a me
’ ’

root comes of course th e Gr y ekav in the se nse of .

l a ughi ng a nd this l a ugh i ng must h a ve me a nt

,

origi na lly be a mi ng The close co nnectio n betwee n .

these two v erbs be a mi ng a nd l a u ghi ng is brought , ,

out very cl e a rly in the Vedic expressio n ( II 4 6 ) , ,

Dy au h iv a s may a mana h nab h ob hih Here Agni is .

comp a red with Dy u the Sk y wh e n l a ughi ng in the , ,

clouds this l a ughi ng in the clouds bei ng evide ntly

,

1
Cf M H
. . . E Me . i e r, Die De m e n von Atti ca ,
nac hI ns c h ift
r en

v on i
L u d w g R o ss , 1 8 4 6 B e nfe y , N a c h i ht r c en d e r K G e se l
l .

sc h t af z u G o t n e n, Ja n
g ti . 1 7, 1 8 7 7.
5 00 P A RA LL E L D E V E LO P M E N T .
[CH AR

me a nt for l i ght ni ng a s B enfey ha s proved in o ne 1

,

of his most i nge nious a rticles o n g aghg ha t is ( for

g a k sh a t is fro m h as to,
l a ugh
) We re ad
,
R V I 2
.
, .
,

t a h p r it h iv y am
’
8 av a s m a y a nt a V id y il Th e ‘
1 68
’

, , ,

light ni ngs l a ughed dow n o n the e a rth a nd in I 79 , ,

2 s iv db hih na s m a a m anab hih a a g at p at a nti m I h a h

' ’

,
y
st a na a nt i a b h ra He c me with the smili g ( light
’

y a ,
n

the r a i n dr ops fa ll the c l ouds thu nder

’
n ings fem ) , ,
-

,
.

Al lthis shows th a t in I ndi a a t a l leve nts light n i ng

w a s sometimes co n ceived a s l a ug hi ng a nd th a t ,

therefore the god who held the th u nderbolt ( Dy aus

a saniman
) might be co n ceived as the l a ughi n
g
Dy a us If the n the Greek Z eb g I eAewv is a ccordi ng
.
'
‘ ’

to H e sy chiu s the be a mi ng Zeus we m a y c a rry the

, ,

i nterpret a tio n a step further a nd expl a i n the

be a mi ng a s light ni ng a nd the Z eus I eAewv a s Z eus ,
‘ ’

Te n tk é a v vo g or K e a v vo c wr s Th is peculi r develop
p p p p j a .

me nt of Dy a us a nd Zeus prob a bly took p l a ce

i ndepe nde ntly in I ndi a a nd Greece still the te nde ncy ,

w a s due to a commo n impulse c a rried a w a y fro m

the commo n Ary a n home .

L imit s of M yt h ol
o g ica lC o m p a r is o n s .

I S hould a l w a ys look upo n such a coi ncide nce a s

betwee n the smili ng Dya us a nd the Zeus Gele en a s
re a l
ly more th a n we h a ve a ny right to expect a nd it ,

is due to repe a ted a ttempts to discover more a nd m ore

of such very mi nute coi ncide nces betwee n Vedic a nd
Greek gods th a t m a ny schol a rs h a ve withheld their
a sse nt eve n to the fa r more import a nt fu n d a me nt a l ,

1
S na t L
e r ,
a L egen d e d u h pp 3 3 —4
B udd a, . 2 .

2
N h i ht
ac r c en d er K . G ese l h ft z G otting
l sc a u e n, Ju ne 2 8,
1 8 76 .
 LIMI T S OF MY TH OLOGI C A L C OM P AR ISONS .
5 01

but na tur a ll y more ge nera l simil a rities which h a ve

bee n poi nted out by Vedic schol a rs In comp a r a tive .

mythology a lso there a r e some thi ngs which a r e too

good to be true We do not expect myths such a s
.

we meet with in the Pur ana s to h a ve left tr a ces in

Greek a nd L a ti n neither S hould we expect l a ter
,

Greek myths such a s for i nst a n ce the pe a cock O f

, , ,

Ju no to fi nd their cou nterp a rts in the Ved a

, It is .

e vide nt th a t both in I ndi a a nd in Greece m a ny

myths h a ve S pru ng up a fter the Ary a n Sep a r a tio n ,

a nd a n comp a riso n betwee n the m would either be

y
a n a na chro n ism or le a d us from a ge ne a logic a l
,

to a purely a na logic a l or psychologic a l study of

mythology Whe n we h a ve discovered in Va ru na
I

a nd Our a nos the origi na l ide a of the coveri ng S k

y ,

we h a ve do ne e nough Whe n we h a ve discovered .

in the H a rit a s a nd C h a rites the represe nt a tives of

the bright ness Of the mor n i ng s u n we n eed go no ,

further We S h a ll never fi nd the C h a rites a s horses

.

in Homer no r the H a rit as a s the G r a ces in the

,

Ved a If we fi nd in the Ved a the seve n H a rit a s

.

a ssumi ng a femi ni n e ch a r a cter a s m a ide n s or S isters ,

we h a ve re a lly ga i ned more th a n we h a d a ny right

to expect There is n o Svara in the Ved a no
.
,

[30 6311 9 71 67 1 11 H p n no CO W eyed W ife of Dy a us Al

1 21
"

,
l
-
.

we ca n s a y is th a t H e re presupposed Sv ar a the ,

he a ve nly whether recog nised a s the w ife O f the S ky

,

or not The germ w a s in the Ved a b u t no t the

.
,

flower which grew up u nder the S k y of Greece .

B ha r a ny u in the Ved a is no t wh a t Pho r One u S is in

Greece a l lw e ca n sa y is th a t they st a rted from the
s a me root bh a r here used in the se nse of he a ring or
, ,

bei ng bor ne a lo ng a nd a pplied in bo t h cou ntries to

,

the nimble a nd swiftly — movi ng fire SO fa r they .

5 02 LIM I T S OF M YTH O L O G I C A L C O M PA R I S O N S .
[CH AR

ha d commo n origin a nd growth but no further

a , .

So fa r they prove the commo n beginnings of a n Ary a n

m ythology before the Ary a n Sep a r a tio n E very .

th ing else beyo nd this should be gr a tefully a ccepted

whe never it exists but S houl d not be postul a ted a s
,

a m a tter O f right .

M a n ifo l
d C h ar a c t e r of t h e A n c ient G od s .

We must a lso be a r in mi nd th a t in the begi nn i ng ,

before a na me grew i nto the na me Of a defi nite deity ,

it ha d O fte n bee n used in a more ge ner a l a nd l eS S

defi nite se nse Dya us before it bec a me th e na me of

.
,

a god me a nt S k b u t before it me a n t S k it prob a bly

, y , y
h a d the eve n more ge ner a l me a ni ng of light And .

eve n a fter Dya us ha d b ecome the na me of a n

a ctive a nd perso na l power it or he might be ,

co nceived in m a ny v a rious w a ys .

Dya us might be co nceived a s the sublime bright

n ess o n high ( hoc sublime ca nd e ns a nd sh a re in t h e
) ,

ch a r a cter of sere nity s u blimity a nd i nfi nity wh ich , , ,

dist i nguish the Greek Zeus in his highest co ncep

tio n But t he sky might a lso be a dored a s the giver
.
’

O f r a i n a s the light of the mor n i ng a s th e dispel l er

, ,

O f d a rk n ess a s fighti ng the nigh t

,
a s hurli n g the ,

light ni ng a s te a ri ng th e clouds na y wh a tever

, ,

work ca n be a scribed to the su n or the moo n to the ,

storms a nd the se a so ns m a y al ldirect l y or i ndirectly ,

be referred to the represe nt a tive of the sky th a t is , ,

to Dya us In I ndi a the dr a m a tic ch a r a cter of

.

Dy a us ha d a lmost p a ssed a w a y b efore the hym ns of

the Ved a in which he is me ntio ned were composed .

We o nly c a tch some fa i nt remi nisce n ces of his former

gre a tness but most of the a cts th a t migh t be
,

a scribed to h im h a ve bee n tr a n sferred to other deities

, ,

such a s I ndra Mitr a V a ru na Vish nu P u sh a n &c

, , , , , .
VI ] M A NIF O LD CH AR A CT E R O F TH E A NCI E NT G OD S .
5 3
0

Greece Zeus st ands before us no t o nly a s th e

In
supreme deity the fa ther O f gods a nd m en but every
, ,

physic a l eve nt th a t ca n be more or less dista n tly

referred to the S ky is represe nted a s comi ng withi n ,

the sphere of h is a ctivity His brothers Poseido n a nd .

,

H a des h a ve lo ng bee n recognised a s merely loc a lised

,

repetitio ns of Zeus a s v o lro o a Sé w a nd

’
-
,

Ka r a
x dd m o s or Z eus d AAos A nd a s Zeus is no t o nly .

the god O f a l lthe Helle nes ( Pa n Helle nic ) but -

,

e nj oyed a lso S peci a l loc a l worship in ever so m a ny

p a rts of the cou ntry in hills a nd v a lleys ne a r rivers , ,

or o n the s ea S hore h is ch a r a cter took every ki nd of

-
,

loc a l colouri ng na y h e beca me respo nsible for m a ny

,

O f the a dve ntures th a t h a ppe ned in tow n s a nd

colo n ies supposed to be u nder his speci a l protectio n .

M a ny of these h a ve a ch a r a cter O f h istoric a l re a lity ,

which ought a t o nce to discour a ge a ny a ttempt a t

mythologic a l a na lysis .

O ne side in the ch a r a cter of Zeus is tot a lly a bse n t

in the Ved a We ca n m a tch his physic a l qu a lities in
.

these a ncie nt hym ns we m a y e a sily tra nsl a te some ,

of his epithets i nto S a nskrit such a s uen o g Jupiter ,

’

pluvius 5571 3 p ,se nder of r a i n r p o qbaimo g n ourisher

.
, , , ,

d
H eka w e w s
i wr a pped
‘
in ,
d a rk clouds Ke a l
p im os , ,

wieldi ng the th u nder veqSeAny ep er ns cloud ga therer ,

’

,
-
,

o g A igis be a ri ng a nd storm se ndi ng

mn
’
a i l
’ ’
o el v e o g
y x
- -

, , ,

sere ne But we S hould look in v a i n for th e mor a l

.

qu a lities of Zeus a s expressed in such epithets a s ,

’
m a n o s Jupiter F id iu s d Lo s protector of o a ths
, ,
‘

, ,

femo g protector O f the rights of hospit a lity Ide a s

’

, .

such a s th a t O f M e tis wisdom bei ng the first wife , ,

of the god O f he a ve n or of Themis L a w a cti ng a s , , ,

his a ssist a nt or of Dike Justice bei ng h is d a ughter

, , , ,

were foreign to the R ishis in their pr a ises of Dy a us .

5 04 H ER E .
[CH A R

H er e .

The recognised wife of Zeus in Homer is H e re ,

a ccordi ng to Greek mythology his sister C on , .

s id e r in the ch a r a cter of her husb a nd she could

g
h a rdly be a nythi ng but either the sky co nceived a s ,

a wom a n a nd in th a t c a se ofte n S peci a l ised a s the

,

D a w n or eve n the E a rth

, .

Her na me of H e re however l e a ves litt l e doubt on , ,

this poi nt It is true th a t it ha s bee n connected

.

with é p a the e a rth but there would be both

’
, ,

pho netic a nd m a teri a l di fficulties in the w a y She .

is co nceived a s S itti ng o n a golde n thro ne ( v o é -

dp o vo g) a s mother of the C h a rites wh ich poi nts to

, ,

a celesti a l r a ther th a n to a terrestri a l bei ng It is .

c’

na tura l therefore to look upo n H n a s represe nti ng

p
*
a S a n skrit Sv ar a a s a femi ni ne of s v a r the su n
, ,

a nd the bri ht S k
g y .

Origi na lly S he might h a ve bee n the bright a ir

betwee n Sky a nd e a rth a k ind of a nt a rik sha prah or , ,

Sk perv a di ng goddess a n epithet a pplied in th e Ved a

y
-
,

to U r v a si ( X 9 5 I a s a well k now n represe nt a tive

, ,
-

of the d a w n .

Much mig ht be s a id however for a nother , ,

e t ymology from the r oot va s to shine Fro m this ,

we h a ve in Greek é a p (v a sa r) a nd np spri ng a nd ’

, , ,

in her m a rri a ge with Zeus ( the iep b g y dp o s) she1 ‘

disti nctly S hows the ch a r a cter of a ver na l goddess .

The fa ct a lso th a t Zeus is first u nited with her ,

a fter a ssumi ng th e form O f a c uckoo might be i nter ,

re t ed in fa vour of a spri ng goddess O n th e 2

p .

other h a nd the freque nt qu a rrels betwee n Zeus a nd

,

1
I lx. iv ,
1 5 2 se .
q
2
H i
es od , Op . et Di es, 4 86 .
 H e re fi nd a b etter expl a na tio n in t he storms in
which the god of the highest he a ve n seems to be
fighti ng with the clouds H e re suspe nded in the .
,

Sk by Zeus with her h a n ds tied by golde n fetters

y
a nd her feet weighted with a n vi l s would seem to be ,

a more a pprop r i a te im a ge for a cloud th a n for a ,

ver na l deity or for the e a rth Typhao n a lso the .

, ,

child which She bore by herself could o nly h a ve ,

bee n me a nt for a hurric a ne t he Offspri ng of the cloudy ,

a tmosphere which is n e a r O
( n p
é d o vo g
) to the brilli a n t
Sk but submissive to Zeus We must be s a tisfied
y
, .

with these ge nera l outli nes of H e re It is the ide n .

tity of the germ wh ich gives us the co nvictio n th a t

the commo n begi nning of Greek a nd Vedic m yt ho
logy is a h istoric a l fa ct a nd it is this historic a l fa ct
,

which is of supreme import a n ce to the stude nt of

C omp a r a tive Mythology a s the begi nni ng of the ,

history of the hum a n mi nd If we a re a ble to .

discover m ore fa r re a ch ing S imil a rities or ide ntities

-

a s D a u sh pit a r a nd Jupiter a s sar d ho m ar u t a s a nd

y
-

e rfo M a rtio d at ero v a sunam = 8w7 i we

fip
’
1
c ,
es ec w v ,

ought to be th a nkful but we ought never to forget

,

th a t our re a l Obj ect is to m a ke the fou nd a tio n sure ,

to est a blish the fa ct of a commo n begi nni ng of

mythology a nd to fix th a t begi nni ng a s a ntecede nt
,

to the Ary a n Sep a ra tio n The fa ct therefore th a t

.

H e re does not exist in the Ved a a s a goddess c a lled

Svara ough t to be no dis a ppoi ntme nt p a rticul a rly
, ,

if we see how her pl a ce is occupied there by other

na mes such a s Aditi or Ush a s or U r v a si who is ,

c a lled raga sa h v im ani tr a versi ng the clouds like

’

, ,

H e re tr a versi ng the Sky o n her ch a riot prep a red by

1
S B E
. . .
,
vo lxxx ii
.
, p . xx v .
5 06 H ERE .
[CH AR

H e be a nd by the Hor a e The l a ter developme nt of .

H e re a s protectress of m a rri a ge a s a ssisti ng with

, ,

E ileithyi a a t the birth of ch ildre n a s represe nti ng th e ,

dignity of m a rried wom a nhood a l lthis does no t a nd ,

could not exist in the Ved a St il lif the o a k im a ges .

,

O f H e re in the grove of Al alk o m ena e a nd the ,

woode n st a tues of S m il is cou l d gro w i nto the J 11110 .

L u d o v isi why S hould n o t a cloud or a ir goddess of

,

I ndi a whether c a lled Sv ar a or U r v a si or a ny other

,

such na me h a ve supplied the fir st germs from

,
“

which the B o él m g m ir vw H )O77 in a l lher m aj esty .

c'

, ,

desce nded
E u r Op e .

Amo ng the m a ny epithets of H e re there is o ne

th a t S heds more light o n her ch a r a cter If we a re .

right in supposi ng th a t na mes begi nni ng wit h GOp v ,

wide a re ge nera lly na mes of su n gods or d a w n

,
-

goddesses a nd if in severa l of th e heroi nes c a rried Off

,

by Zeus we h a ve reco gnised a ncie nt represe nt a tives

,

of th e d a w n we ca n h a rdly be wro ng in t a ki ng Zeus

,

E u ry o pa the wide seei ng Zeus for Zeus in his so l a r

,
-

c ha r a cter a nd if so the n E ur o pe th e wide seei ng or

, , ,
-

w ide S hi ning c a rried o ff by Zeus in th e sh a pe of

-

a white bull a s a S lightly disguised d a w n goddess

,
-
.

But if th a t is a dmitted it becomes import a nt to ,

O bserve th a t H e re a lso is c a lled E u r O ia a n d thus

p ,

betra ys her ch a r a cter a s origi na lly a m a tuti na l

a pp a ritio n though a fterw a rds exte ndi ng h er sw a y
,

through t he a ir ( a nt a rik sha pra) over he a ve n a nd

e a rth If some schol a rs m a i nt a i n th a t n o ne of these
.

a rgume nts is c l i nch i ng a nd th a t a mere i n credulous

,

smile ca n dispose of them a l lh a ve they never ,

thought wh a t a n extra ordi na ry st a te of t hing s it

'

w ould be if a l lthese coi ncide nces were the result o f

v1 ] E U R OPE .
5 7
0

mere a ccide nt ? There w a s a time w he n in geology

Ammo nites a nd S imil a r petrifa ctio n s were tre a ted a s
mere lusus na tur a e but th a t time is over a nd ought , ,

to h a ve bee n over lo ng a g o in mythology a lso The .

orga nic na ture of myths ought to be recog nised o nce

for a l la nd if we c ann ot a s yet discover the origi na l
,

life in a l lmyths a s little a s in a l lgeologic a l petri

,

fa ctio ns the ge ner a l pri nciple ought to rem a i n u n

,

S h a ke n t h a t there is n othi ng in mythology th a t ha d

no t origi na lly a me a n i ng a purpose a n org a n ic th a t , , ,

is a r a tio na l structure .

K r o no s .

Kro nos who w a s the fa ther O f Zeus of H e re

, , ,

Hesti a D e m e ter H a des a nd Poseido n is u nk now n

, , , ,

in I ndi a E ve n in Greece he w a s a god without

.

a history a n d I still with Welcker

,
hold it to be , ,

most likely th a t he w a s i nve nted ex post in order to ,

a ccou nt for the na me of th e K ves or the K o m S l

’ ’

p m w
p o a .

Kp é vo g m a y wh a tever m a y be s a id to the co n
,

t ra ry st a nd di a lectic a lly for Xp é vo g time a nd a s

, , ,

a e v it e r nu s from a evum time c a me to me a n a e t e r nu s

, , , ,

eter na l Kp é mo g too m a y h a ve bee n a na me of t he

, , ,

etern a l gods o i olel dvr eg a nd whe n no lo nger

,
’ ’
e ,

u nderst o od m a y h a ve s uggested a Kp dvo s a s the ,

fa ther O f t he Kp o viwv eg a s O lJp vOs w a s th e fa ther ,

’
a
‘

O f the O O a v iwz This of course m a be c a lled

p eg
y/ .
, ,

a mere hypothesis but wh a t else could it be ? O nly

, ,

u n t il a better hypothesis ca n be fra med it ma y ,

w ell be a llowed to hold th e grou nd .

Ak m on .

Though in the Ved a we he a r neither of a fa ther

or gr a ndfa ther of Dya us correspo ndi ng to Kro nos or ,

V OL . II . G
5 08 A K M ON .
[CH A R
Our a nos for V a ru na is no t c a lled the fa ther of
,

Dy a us it m a y be th a t th e l a ngu a ge of t he V e d a a nd
,

Avest a ca n help u s to expl a i n the na m e O f o ne who ,

a ccordi ng to E u st a t h iu s w a s the fa ther of Our a n os , ,

na
y wh ,
o w a s a lso c a lled the fa ther of Kro nos
1
.

This is Ak m o n which in Greek me a ns meteoric ,

sto ne thu nderbolt a nd a nvil

,
But how could .

Ak m o n in a ny of these se nses be c a lled the fa ther O f

O ura nos ? The riddle l ike m a ny other mythologica l ,

riddles ha s bee n so l ved by etymology

,
Ak m o n is .

cle a rly the Vedic a sm a n which me a ns sto ne a nd , ,

a fterw a rds thu nderbolt but a lso he a ve n so th a t its , ,

du a l is a ctu a lly used in the se nse of he a ve n a nd

e a rth ( R V II 1 2 3 ) It is cle a r therefore t h a t the
.
, ,
2
.

Sk h a d o n ce bee n co n ceived a s a sto n e v a ult a nd

y ,

this is co nfirmed by the fa ct th a t in the Avest a a lso

a sm a n me a n s sky a nd h a s rem a i n ed the na me of ,

Sk to the pre s e nt d a in the moder n Persi a n word

y y
for sky which is asm an ,
.

Fro m a sm a n in the se nse of S ky o r fro m 6619 1 0 1 ,

)

in the s a me se n se w a s derived 1 19 1 0 1 58011 a ccordi ng ,

2 ,

to H esy chiu s a nother n a me for O z i a m da l

p,
A S th e
’ ’
.

O u r a nid a e required a n Our a n os the K ro nid a e a ,

Kro nos a nd a s we a re told the A dity a s a n Aditi

, , , ,

the Ak m o n id a e requ ired a perso nified Ak mo n no t in ,

the se nse of either sto ne thu nderbolt or a nvil but , , ,

1
E u st Co m m . . 1 1 5 4, 2 5 0, 5 9
3; R o , in Z D M G 11, p 4 4
I 1 . th . . . . . .

2
Y ah asm a n o h an t m gaga na , H e w h o p ro d u c e d Ag n
ah a gu l
‘ ’

i
fr o m b tw
e een th e tw o a sm a ns.
’
We ca nn o tt ra n s a e lt th i s by
‘
h e w h o p r o d u ce d fi r e fro m e w ee n t w o fl in t s , bt ’
b e ca u s e it o ccu rs

a m o ng t h e er o c a c h i
e e m e n s O f I n d ra , s u c hi v t il l
i ng t h h as k e

s erp e n t Ag n i ,
a nd dr i v in g t h e co w t f th c v
s ou o f V l w h il
e a e o a a, e

st r i king S p a rk s ou t o f fl i nt
a i ha dl
s y n h
r ia h i v m nt
er o c ac e e e

fo r a go d .
v flJ AK MON .
5 9
0

in the se nse of C lip v g S k y a nd therefore like

’
a
’
o , , ,

Our a nos sometimes represe nted a s a s o n of G a i a

, .

In S a nskrit the su n a lso is co n ceived a s a sto ne ,

for i nst a nce I n the S a t — hr IX 2 I4 a sa u V a .

, , ,

ad it y o s m a p r isnih Th a t su n is a d a z zli ng sto ne

‘ ’
s
, .

It is in this w a y th a t na m es of Greek gods such ,

a s Zeus H e re or Ak m o n ca n be re ndered i n telligible

, , , ,

whether their prototypes in S a nskrit h a d a ssumed

a perso na l mythologic a l ch a r a cter a s in th e c a se of ,

Zeus or whether they existed in the S h a pe O f

,

n ou ns o nly but of n ou ns i ntelligible in th eir e t m o

, y
logica l structure a nd someti mes in the Ved a still
,

used in their origi na l me a n i ng .

Whe n we a re de a li ng with the poetic a l cre a tio ns

of a n a ge beyo nd the begi nn i ngs of history w e must ,

n o t expect a bsolute cert a i nty we must be s a tisfied ,

with prob a bility Who w a s prese n t a t the n a mi ng

.

of Kro n os of Zeus or H e re ?
,
Still we m a y be
,

s a tisfied of o ne thi ng th a t every o ne O f the na mes

,

of the Ary a n gods ha d a begi nn i ng ha d a re a so n , ,

O r wh a t is the s a me thi ng
,
a n etymology If such , .

a re a so n ca n be discovered we sh ould n o t thi n k th a t

it must be wro ng bec a use it is no t a bsolutely co n

v inc in no t a ltogether b eyo nd the re a ch O f doubt
g , .

Th a t some r a ys of light ha ve fa lle n from the Ved a

to light up the d a rk recesses of Greek mythology ,

n o o ne who h a s eyes to see c a n h a ve fa iled to see .

Sever a l comp a riso ns of Vedic a nd Greek deities

wh ich a t first seemed i ncredible h a ve ye a r a fter
ye a r become more a nd more evide nt Scepticis m is .

most useful in a l lscie ntific rese a rches but sce pticis m ,

m a y become a s per nicio u s to the progress of le a r ni ng

a s dogm a tism if a t the very begi nni ng of ne w
,

i nquiries it dem a nds the s a me d egree of cert a i nty

G 2
5 10 AK M ON .
[CH A R
which ca n o nly be the result of a lo ng a ccumul a tio n
O f evide nce I c a n still remember th e time whe n it
.

w a s stoutly de n ied by m a ny cl a ssic a l schol a rs th a t

the l a ngu a ge O f I ndi a could cl a im a ny rel a tio nship
with the cl a ssic a l l a ngu a ges Greek a nd L a ti n ,
.

Who doubts it no w ? If a comp a riso n of I ndi a n

a nd Greek deities w a s tre a ted na y is still tre a ted , ,

with flippa nt co ntempt by cert a i n schol a rs is th a t ,

an
y re a so n why we S hould n o t persevere I S it

l ikely th a t a mi n e which ha s yielded wh a t eve n the

most ig nor a nt must a ccept a s sterli ng go l d S hould ,

yield n oth i ng else if o nl y we persevere u nd a u nted

, ,

by dis a ppoi ntme nts u ndism a yed by gibes a nd j eers,

K r o no s .

If there is a nother expl a na tio n of Kro nos wh ich

would m a ke O f h im a prim a ry n ot a merely seco nd a ry ,

deity why shou l d we no t ex a mi n e it disp a ssio na tely

, ,

a nd if it seems prefer a ble a ccept it ? I do no t look,

upo n Welcker a s i nfa llible still less upo n myself ,

.

Al lI a sk for is a cert a i n a mou n t of serious ness a nd

scie ntific temper .

It ha s bee n m a i nt a i ned by severa l schol a rs a nd ,

a pp a re ntly a pproved by C urtius whom in m a tters ,

of Greek schol a rship I still ve nture to co n sider a s

a n a uthority th a t Kro nos m ay be co nn ected with
,

( p
'
K a t vw
p f
K a a l vw
) to perform
t G
,
Herm a nn for the . .

s a me re a so n h a d re ndered Kro nos by Pe rficu s This .

p)
’
K al
p ( p
v w K CflT w h a s bee n co nn ected with
/
the S a n s ,

krit k m ( k ri nomi k a rm a n) a nd this k m ha s in S a ns

’ ’

' -

, ,

krit a lre a dy a ssumed the ge n era l me a n i ng of to m a ke ,

to do I n this w a y Kro nos wou l d me a n the m a ker

.
,

possibly the cre a tor of the world Now I a sk first .

,

of a l lis Kro n os ever represe nted a s th e m a ker or

,
v1
] K R O N OS .
5 11

cre a tor of the world I might eve n go o n to a sk w a s ,

an o ne O f the Greek gods origi na lly co n ceived

y
in th a t ch a r a cter ? O thers h a ve poi nted to th e
Vedic krana stro ng a s the n e a rest a ppro a ch to
, ,

Kro nos There would be n o pho netic di fficulty

.
,

but is Kro nos t he stro ng god in a ny se nse O f the

word
Besides roots of such fa ded me a ni ng a s k m, to m a ke
, ,

m a y a lw a ys be a ccepted a s belo ngi ng to a seco nd a ry

ph a se of thought We k now th a t eve n in Hebrew .
,

b a ra to cre a te me a nt origi na lly to c u t to hew to

, , , ,

S h a pe a n d this I S hould th ink w a s a lso the origi na l

, , ,

me a n i ng of k a r In some form s such a s th e a o r .

,
.

a sk r it a we c a n cle a rly see th a t k a r w a s origi na lly

,

Sk a r a nd correspo nds to Greek K e f w for o K e l w

’
1 -
, p p ,

Ze n d k a r In L a ti n we fi nd cul ter k nife but

.
-

, ,

sc a r ifi co to scr a pe a nd if c u r t u s S hort a nd sco r

, , , ,

tum hide a re referred to k r it to cut ra ther th a n

, , , ,

to k r i w e must remember th a t k r it itself is o nly

,

a di ffere nti a ted form of k r i And here we see the .

n a tur a l developme n t of thought begi nn i ng with ,

cutti ng she a ri ng scra pi ng a nd t a nni ng a h ide ( cf

, , ,
.

gerbe n) a nd e ndi ng with prep a ri ng m a ki ng a nd

, , ,

cre a ti ng The se nse O f cutti ng a nd scra pi ng a ppe a rs

.

a g a i n in S k k r it t i hide in cortex b a rk & c

.
, , , ,
.

For the s a me re a so n which m a kes me hesit a te t o

see in Kro nos a mere m a ker or eve n cre a tor I should ,

feel most u nwilli ng to see in C erus m a nus a mere ,

bo nus cre a tor or to a dmit th a t C eres w a s a cre a ndo

,

dict a To m a ke a nd to cre a te a re fa r too a bstr a ct

. ,

na too met a physic a l ide a s to fi nd a legitim a te pl a ce

y
in the mythop oeic a g e which lived 0 11 fa r more ,

1
C u rt i u s, G r u nd z
ug e , p 429 . .
5 1 2 K R O No s .
[CH A R

p a lp a ble a nd subst a nti a l ide a s th a n those of m a ki ng

or cre a ti ng .

These a r e my re a so ns why I a m u nwil li ng to see in

Kro nos a cre a tor but W hy I stil l a dhere to Welcker s
,
’

view th a t Kro nos w a s n o t a prim a ry but a seco nd a ry

deity formed to a ccou nt for the Kp OV LO L or Kp o v iwveg
,

or Kp o m Sa while I see in Kp é vo g a di a lectic v a riety

’
c,
’

Of é a nd in é vo g a word possibly co nnected

Xp vo g
Xp
,

with k sha na a mome nt ,

a fterw a rds time

in ge n er a l by the or d i na ry tr a nsitio n from the

,

speci a l to the ge nera l from a time to the time a nd , ,

al ltime .

Of course if cert a i n schol a rs sa y th a t a l

,
lth is is
pure r a tio na lism a nd th a t we must no t a ttempt to
,

r a tio na lise mythology it is impossible to r a tio na lise ,

or to re a so n with them .

Wh a t a rgume nt wh a t re a l re a so n ha s ever bee n ,

brought forw a rd a ga i nst Zeus a s the husb a nd O f

D e m e ter ( who sh a res with H e re the na me of E u r Ope )
bei ng Dy a us the bright sky fertilisi ng the e a rth
, , ,

a nd begetti ng of her t h a t you ng veget a tio n th a t ,

( / 7)
K C07 wh ich retur n s every s p ri n g to her mother a n d ,

every wi nter is c a rried a w a y by the u nsee n god of

the lower world ? Wa s n o t the s a me story told of
Dem e ter a nd J aso n ( viv a sv an) o nly th a t their child ,

w a s c a lled Plo ntos or we a lth ? It w a s surely no

,

v ery gre a t stretch of poetic a l fa n cy if th a t you ng

veget a tio n w a s c a lled Kore the ch ild a nd

1
w as , ,

represe nted a s c a rried O ff in wi nter by H a des the ,

i nvisible the god of the subterr a neous regio ns

, .

I do no t s ay th a t th is is perfectly cert a i n but it is ,

1
S e e M a nn h a rd t
,
on t h e p a ra l
lelsm i
e w ee n c bt h il
d a n d c o r n,

Q u el
len , p .
307 a nd c h t ap er V i, K ind u n d K o rn, p .
3 50 se q.
v1] K R O N OS .
5 3
1

an i nterpret a tio n more or less remembered by t he

Greeks themselves a nd till a better o ne ca n be dis
,

covered it m a y te a c h us a t a l
,
leve nts th a t th e
Greeks a lso were fully a w a re th a t beh i nd their
mythologic a l stories there must be somethi ng re a l ,

somethi ng t a ngible so methi ng i ntelligible

,
The .

myth of D e m e ter a n d Kore is perfectly i ntelligible

to a ny o ne who ha s a feeli ng for poetry It is .

poetry which a ppe a ls eve n to us whe n in the first

w a rm d a ys of spri ng we w a tch the m a rvellous retur n
of our fa vourite flowers a nd a sk ourselves a s w e see
, ,

them bre a ki ng forth fro m the h a rd soil or from t h e

d a rk dry br a nches of our S hrubs a nd trees where ,

they ca n h a ve bee n h idde n u nsee n by mort a l eyes

,
.

Nor is the s a d ness a nd the w a ili ng Of D e m e ter

beyo nd our symp a thy whe n d a y a fter d a y the
fl owers a nd le a ves wither a nd fa ll a nd the trees ,

st a nd a ga i n be fore us de a d a nd d a rk a nd w e a sk ,

ourselves whether we S h a ll live to see them a g a i n .

We m a y k no w where the germs of a ne w life of ,

a n e w be a utifu l spri ng a r e hidi ng but ca n w e s a

y ,

more th a n th a t th ey a re in i n visible h a nds or in the ,

h a nds O f H a des the i nvisible a nd th a t the ch ild

, ,

or the spri ng will retur n w he never D e m e ter or the

e a rth is embr a ced by Zeus th e bright ness of th e,

Sk ? Zeus a s u n ited w ith H e re w ith De m e ter a nd

y , ,

with m a ny other goddesses a nd heroi nes is a l w a ys ,

the s a me Zeus a nd in the b a ckgrou nd we m a y

,

a l w a ys discover the s a me Dy a us .

The W iv e s of Z eu s . 1 . E u r y nom e .

Let u s e x a mi ne some O f these wives O f Zeus Whe n .

Zeus is c a lled the husb a n d of E ury nome the very ,

na me of E ury n ome begi nni ng w ith el uru

( S k
’

lp v ,
.
,
5 14 TH E W IV E S OF ZE US . E U RYNOM E .
[CH AR

wide ) suggests her me a ni ng a s th e D a w n She is s a id .

to h a ve bee n a n O l d goddess who h a d ru l ed o n Olym

pos before Kro n os a n d Rhe a If S h e i s s a id to h a ve 1

become by Zeus the m other of the C h a rites wh a t is ,

th a t a ga i n b u t the O fte n repe a ted story of Dya us a s ,

the lover of Ush a s th e d a w n surrou nded or c a rried , ,

a lo ng by the H a rit a s t he bright r a ys or h orses of ,

the morni ng su n ? If S he a s B a silei a is c a lled the , ,

wife of Hyperio n a nd mother Of H e lios a nd Sel e n e

( D iod iii . ca n we doubt,
Of her origi n al

ch a r a cter

2 . Z e u s , L et o a nd . A p ol
lon a nd A r t e m is .

Next if Zeus with L e to begets Apo ll o n a nd

,

Artemis why sh ould we doubt th a t L e to w a s the

,

n ight from Aa v dd v ew
,
l a tere the sister of Asteri a , ,

th e st a rry S ky or th a t D e los th e birthpl a ce O f , ,

Apollo n w a s the bright E a st whil

,
e O rt y gia the , ,

birthpl a ce O f Artemis is C xpl a i ned by the S a nskrit ,

v a r t ik a the qu a il i e the retur n i n g mor n or spri ng ?

3
. .
, ,

1
Of c o u rse a lt h ese
l myt h s sp ra n g u p ind ep e n d en l
y t , n o t o ne

fro m t h e o th er , and w er e t
af e rw ar d s a r ra ng e d g e n ea l
o g ca l
ly i
a nd c h ro n o o
g ca li l
ly Wh e n . K r o no s w a s sa id to b e t h e u s and h b
of Rh ea , o r B hi e a, R h eia w as n o t y e t t h e Magna Mat e r, no r
H eka e. t Sh e pro bb a ly w a s no ng b u t a n ear th i
g o d d ess, a n d th -

h er na m e m ig ht w e l
lb e acc ep t ed a s c o rr e s p n d i ng
o to u r V i, the
b ro a d , a V ed i c nam e fo r t h e E a r th . Ur vi t nd s a s fo r
*
V arv i

a nd the i niti l a e of
* ’

p e¢ a
e is l o st in G r e ek ,
se e L ob eck ,
De p ro st h e si e t a p h aere si v o ca ls e, i Pa t h o lo gia I p , .
46 . Wh e n
t w
a f er a rd s h b
R ea e ca m e p w it h Dem et
m x ed w ith i u er,

H k te n d wit h t h
a e a M gn M t nd K y b l it i d i ffi u l
t if e a a a er a e e s c ,

n t im p
o ibl t f l lw h d v lp m nt S h b m
o ss e, o n o o er e e o e . e eco es a

A i ti
s a th t h n G k g d d
c ra nd f w t
er b y nd
a a re e o e ss , a e ra c e s, e o

h n m
er a lft f h A y n i g i n
e , are e O er r a or .

g m nt lb t d by F y l p 4 n t
1
S th ee e ar u e e a o ra e a ,
. c. , .
,
o e.

S i n
”
1
f L ng u g
c e ii 6 6 ce o a a e, ,
2 .
 ZE US, L ET O AND A P OLLON AN D A RT E MIS .
515

In the Ved a th is V a rt ik a is represe nted a s

swa llowed by a wolf but delivered from his mouth ,

by the Asvi ns , th e gods of the e a rly mor n i ng .

Wh a t th e me a ni ng of such a myth w a s is surely ,

n o t di fficult to see if we h a ve o nce le a r nt th a t the

,

chief subj ects of a ncie nt mythologic a l l a ngu a ge were

t a ke n from the ch a nges O f d a y a nd night of light ,

a nd d a rk ness of S pri ng a nd wi nter

,
It m a y be quite .

true th a t such words a s L e to a nd L a to na a s derived ,

from A deiv a nd l a tere a r e no t in a ccord a nce with

a
’

the pho netic rules which determi ne the form a tio n of

a ppell a tive n ou n s It would i ndeed be extr a ordi na ry
.

if th ey were a nd if in mythology a lo ne proper na mes

,

were free from a l lthe a ccide nts w hich befa ll them

everywhere else Besides th e pri ncip a l stre ngth of
.
,

our a rgume nts in support of these comp a riso ns lies

in the fa cts w hile the na m es supply us with c o n
,

fir m a t o ry evide nce o n ly a nd would le a ve the fa cts ,

to spe a k for themselves eve n if n o li nguistic ,

evide nce were forthcomi ng in support of them We .

a r e n ever surprised if we see the gods c a lled the

childre n of Zeus the god of the Sk y a nd if these

, ,

childre n must h a ve mothers wh a t is more na tur a l ,

th a n th a t they S hould be goddesses or represe nt a tives

of the e a rth or of the d a w n or of the a ir ?
, ,

3 . Z e u s , L ed a, H l
e ena .

I therefore h a ve no h esit a tio n in seei ng in t he

heroi n e c a lled L e d a a lso a nother represe nt a tive of
the first grey d a w n th e Vedic Sa ra nyu If Zeus , .

w a s supposed to h a ve a ppro a ched her in the S h a pe

O f a sw a n we k n ow th a t in the Ved a
, a s well a s in ,

the l a ter mythologic a l l a ngu a ge O f Ind ia h a m s a sw a n , , ,

w a s a well k now n represe nt a tive of the su n If her

-
.
5 1 6 ZE US , L ED A , H E L E NA .
[CH A R

so ns th e twi n s the Dio sk ou ro i i e th e Asvi n s

a re , ,
. .
,

d a y a nd n ight her d a ughter Hele na ca n be n othi ng

, , ,

but the be a utiful mor ning the Offspri ng of the d a rk ,

twilight I do n o t a ttempt a t prese nt a ny e t y mo

.

logic a l expl a na tio n o f K a stor a nd Polydeukes but I ,

a m a s stro n ly co n vi n ced a s ever th a t in the n a me

g
of Hele na we h a ve a rem nant of the Vedic S a r a m a ,

a n e a r rel a tio n O f S a r a n u S h e is represe nted a s a

y .

dog a s Sa r a ny u is represe nted a s a horse a nd if the

, ,

H a r it a s the horses of the s u n bec a me C h a ris ( Aphr o

, ,

dite ) a nd the C h a rites w hy should no t S a r a m a the , ,

dog h a ve become Hele na

,
? If we re a d th a t S a ra m a
w a s the first to discover th e c a ttle in the c a ve ( the
n ight
) wh ich I n dr
,
a bre a ks ope n every morn i n g ,

wh a t c a n she be in the a n cie nt mythologic a l phr a se

o l ogy of I ndi a if no t the mor ni ng light ? I a m
,

fully a w a re th a t th e ch a nge of 111 i nto 11 in th e

m iddle of a word is co nditio ned a s in Ba ilw ga my a ,
/ ,

&c by a followi ng y
.
,
But I hold th a t in a proper
.

na me such a n irregul a rity a s n for m is a dmissible .

Besides we should no t forget th a t the root sa r is

use d with speci a l refere nce to the r a ys of light ( R v V .
,

a n d th a t deriv a tive su ffixes v a ry most of a l l i

I I
, ) ,
n ,

Greek so th a t out of m a ny deriv a tives Of the root

,

s a r S a r a na would h a ve bee n quite a s possible a form

,

as S a r a m a or Sa ra ny u ( u shna = u shm a for n us ,

fo r m u s) But the re a l questio n is this We h a ve

. .

in the Ved a a S a r a m a wh o is c a rried O ff by th e

P a nis but is restored to her rightful liege a nd we
,

h a ve in Greece a Hele na wh o is c a rried o ff by P a ris ,

but restored in th e e nd to her rightful husb a nd Th e .

s a me perso n is in the Ved a in close rel a tio n with twi ns ;

S a r a m a a s mother of the S ara m ey a u Hele na a s sister ,

of the Dio sk o u r o i In the G r ib y a sutra s of Para sk a ra

.
-

,
w] ZE U S , L EDA , H E L E NA .
5 7
1

I 1 6 2 4 w e a ctu a lly re a d of t w i n brothers of

, , ,

S a ra m a v iz S yam a S a b a l
,
au Is it likely the n th a t
.
-
.

these two perso ns S hould be a r a na me the s a me ,

in every vowel a nd co n so na n t except the m wh ich ,

ought no t to a ppe a r a s n in Greek except whe n fi na l ,

( t am T V
) or whe n followed
O by y ,(g y
a m t
a e B l
l w) ? a /

N O doubt it S hould h a ve bee n E x a m no t E ke vn

‘ ’

, ,

though it might surely h a ve bee n in S a nskrit

S a ra na a s well a s S a r a m a IS a l lthis mere a ccide nt .
,

a nd w a s there no thought rel a tio nship wh a tever -

betwee n S a r a m a a nd Hele na in the fa r dist a nce ?

It is n o doubt a mere a ccide nt st ill it is curious ,

th a t Hele na ha s rega i ned the m in her most rece nt

form for it is well k now n th a t th e Feu de St E lme
,
.

w a s origi na lly the fire of Hele na C f L y d u s ( De . .

O s t e nt is ) T O 83 T O O iJT O V O Xn O i 7 97 d d
’

, p a k flL v ,
'

V a
'

D ne l p
K A
( e ch a r l
’

n heo vr e s OiJO w c
'

a .
, . .
,
.

It ha s bee n a rgued very gr a vely th a t S a r a m a is o nly

a bitch a nd Hele n a the most be a utiful wom a n of
,

Greece Yes but t h e H a rit a s in th e Ved a a re o nly

.
,

horses th e C h a rites in Greece a re the Gra ces And

,

why is S a ra m a a s u ni or K é wv ? Not like Hele n , ,

for her S h a meless nes s but simply bec a use S he w a s 1

,

co nceived a s hu nti ng rou nd the e nds of the sky to

discover th e stole n c a ttle of I n dra 2
.

More di ffi cult th a n th e m a rri a ges O f Zeus hitherto

me ntio ned is his u nio n w i th M a i a ( M i ) a nd her
,
a a

becomi ng through h im the mother O f Hermes the ,

S ar a m ey a M a i a h a s bee n t a ke n for a represe nt a tive

.

of the e a rth or of t he d a w n ( m a h i ) a n etymology ,

wh ich w e sh a ll h a ve to discuss here a fter whe n w e ,

h a ve first cle a red up the ch a r a cter O f Hermes her so n , .

1
11 . vi , 3 4 4, 3 5 6 .
1
RV . X ,
1 0 8, 5 .
5 18 ZE US , A I G iN A , A I A K OS .
[CH AR

4 . Z eu s , A ig in a , A ia k o s .

To expl a i n a l lthe love a ffa irs of Zeus would be

di fficult if not impossible
,
M a ny O f them a re mere .

v a ri a tio n s of o ne a nd the s a me theme Some of .

them a r e cle a rly of loc a l origi n Thus whe n a roy a l .

fa mily ha d o nce a ssumed the title of At o y eveig or ,

Zeus bor n Zeus w a s soo n fa bled to h a ve bee n their

-

re a l a ncestor a nd his wife would na tur a lly be the

,

cou ntry over which they reig ned or the river ru n ,

n i ng by the side of the roya l c a stle Thus if Aia k o s .

w a s ki ng of Aigi na by the gr a ce of Zeus Aigi n a ,

would na tura lly become his mother a nd Zeus her ,

h usb a nd . He nce a rose without a ny effort the

lege nd th a t Zeus whose ch a r a cter a s a true p a ter
,

p a tri a e w a s well k n o w n a l lover Greece ha d in the ,

form O f a n e a gle c a rried O ff Aigina Sh e w a s .

the d a ughter of As o pus o ne of th e m a ny rivers of ,

th a t na me a na me prob a bly tr a nsferred fro m the

,

river in the Pelopo nnesus to th a t in Aigi na Aigi na ,

h a vi ng bee n colo n ised by emigr a nts from the Pelo

p o nne s u s As.o pus o ff e n ded by the viole
,
n ce Of Zeus ,

fought a ga i nst him but w a s drive n b a ck by th e ,

thu nderbolt of the god Aia k o s the so n O f Zeus .

,

a n d Aigi na ruled in Aigi na which before it w a s

, ,

colo nised ha d the na me of O inOne or O inOpia It

,
.

is cle a r therefore th a t the myth of Aia k o s a nd Of

his p a re nts Zeus a n d Aigi na co nt a i n s a number
, ,

O f loc a l or historic a l eleme n ts wh ich c a nnot be

x e c t e d to yield to a n li n guistic a na lysis If we
p y .

c a ll them historic a l we must remember th a t Aia k o s

,

w a s the fa ther of P e leus a nd P e leus the fa ther of ,

Achilles both belo ngi ng to pre h istoric a nd my t h o

,
-

logic a l r a ther th a n to historic a ges Still in the .

v1
] ZE US , A IG iN A , A IA K OS .
5 9
1

c a se O f Aia k o s fa cts a nd myths seem to co nfirm e a ch

other a nd we m a y be s a tisfied th a t the story of the
,

m a rri a ge betwee n Zeus a nd Aigi na is no more th a n

a lege n d a ry tr a ditio n th a t O inOne w a s colo n ised by

Greeks from th e Pelopo nnes u s th a t its na me w a s ,

ch a nged from O inOne to Aigi na owi ng possibly to ,

a ch a nge from vi ne culture to go a t breedi ng a nd

- -

th a t Aia k o s its first ruler w a s na tura lly c a lled the

, ,

s o n of Aigi na a n d like m a n y
,
fou nders O f roy a l
dy na sties the s o n O f Zeus In much the s a me w a y
, .

the hero e po ny m os of m a ny other cou ntries w a s

represe nt ed a s the so n of Zeus a nd some loca l
ny m ph .

If such a myth ha d o nce bee n st a rted poets w ere ,

perfectly free to el a bora te it a nd to a d d wh a tever

would most ple a se their he a rers In a l lsuch c a ses we .

m ust b e s a tisfied w ith the m a i n outli n es of th e myth ,

a n d n o t a ttempt a n more mi n ute elucid a tio n It

y .

is possible th a t A ia k o s me a nt origi na lly a s o n of A La ,

or the e a rth a ki nd of y ny e ng or terri ge na b u t we

,
v
’
-

mus t a lw a ys remember th a t the poetic a l flights of

fa ncy of poets five thous a nd ye a rs a go m ay h a ve
di ffered from our o w n .

5 . Z eu s , K al
list o , a nd Ark as .

Otfried Muller without a ny help from C omp a ra

,

tive Philology ha s succeeded in u nra velli ng sever a l

,

of these love a ffa irs of Zeus .

There is a n Ark a d ia n lege nd th a t Zeus a fter ,

ch a ngi ng K a llisto the d a ughter of L y k ao n a nd

, ,

a comp a n io n of Artemis i nto a b e a r ha d from her , ,

a s o n of the na me O f Ark a s O tfried M u ller sees in .

this lege nd t he usu a l cl a im of a divi ne desce nt pu t

forwa rd by the Ark a d ia ns a s by other Greek tribes , .
5 20 ZE US ,
KA L L I S T O , AND A R K AS .
[CH A R

If the Ark a d ia n s ha d chose n a s their a ncestors Zeus

L y k a io s a nd Artemis K a llisto everythi ng else might ,

be left to the im a gi na tio n of Ark a d ia n b a rds though ,

moder n i nterpreters m ig ht possibly detect in the

na me of the Ar k a d es a nd in t h e ch a n ge of K a llisto
1

i nto a be a r tr a ces of totemism u nsuspected by

,

Otfried M u ller Simil a r c a ses Of the hero epo nym o s .

of a cou ntry bei ng m a de the son of Zeus a r e ,

freque n t Ak ra ga s Da r d a no s Myrmido n Or c ho
, , , ,

me nos L o k ro s Argos Helle n M a g nes L a ked a imo n

, , , , , ,

Ma k e d o n a l la re represe nted a s the so ns of Zeus a nd

,

some nymph i nve nted a d hoc .

6 . Z eu s, A l
k m en e , and H er a k l
es .

Th a t m a ny i ngredie nts in the ch a ra cter of

H e ra kles were sol a r is prob a bly no lo nger de n ied by ,

a nybody Th a t Zeus S hould he c a lled h is fa ther is

.

therefore na tur a l e n ough but the me a n i ng of the ,

na me O f h is mother Alkm e ne is more di ffic ult to

expl a i n u nless we a r e s a tisfied with tr a ci ng it to

,

the roo t a rk to shi ne from wh ich C urtius ha s , ,

”
derived th e na me of her fa t her H Aem p v w a nd of ’
a ,
’

H Ae K7 wp a n old na me of the s u n used by Ho m er

’
-
, ,

a nd by E mpedokles
2
.

7 . Z eu s a nd S em el
e .

It is
peculi a r fe a ture in the m a rri a ges of Zeus
a

a n d o f gods correspo n di ng to him a s represe nti ng ,

the sky or the su n th a t their wives a re O fte n ,

doomed to de a th like Semele a nd the childre n of ,

1
,

1
Sk . r ik s h b
a, ea r, iz
p
’
-
Kr o s
,
u r su s, Ir . art .

2
E m ped okl 6 3, filx fid
’

d
'

e s, 2 xe rw
p 7 6 w re Ka i e

3
The or i gi n lh a c a ra c e r o ft S em el
e re m a in s d ou btf lB u t w hy
u .

S h ou l
d she be ca l
led H ye ( rai n) ,
wh i l Z e eus is cal
le d H y es a n d

H y et ios Are no t th es e na m e s d i ve d f
er ro m the sa me ro o t su
v1 ] ZE US AN D SE ME L E .
5 2 1

the m a rri a ge exposed or deserted The chil dr e n a r e .

O fte n twi ns a n d there is O fte n a third chil

,
d ge nera lly ,

a be a utiful sister The fa cts of na ture w hich expl a i n

.

these lege nds a re the S hort u n io n betwee n the su n

a nd eith er the d a rk n ight or the first glimmeri ngs O f

the mor ni ng light The de a th O f Semele before the .

brilli a nt effulge nce of Zeus is o nly a Greek re nderi ng ,

of the V iole n ce do n e to Ush a s ( d a w n) by I ndra a nd ,

her dis a ppe a ra nce in co nseque nce The d a ughter of .

th a t u nio n is sometimes th e d a w n a ga i n which ,

v a nishes a s soo n a s the su n rises a bove the hori zo n ,

or which rem a i ns visible for a short time duri ng the ,

bright h ours of the mor ni ng n a y which someti mes ,

is recog nised a s retur ni ng a ga i n i nto the a rms of

the setti ng su n a s the twilight of the eve ni ng ,
.

T w in D e it ie s .

twi ns h a ve bee n recog nised by u s a s represe nt

Th e
ing the promi ne n t du a l a spects O f the diur na l dra m a ,

th a t is light a nd d a rk ness mor n i ng a nd eve n i ng d a y

, , ,

a nd n ight he a ve n a nd e a rth sometimes s u n a nd moo n

, , ,

summer a nd wi nter These double a spects a re r e pre .

se nted in S a nskrit u nder v a rious na mes such a s ,

As v ina u Dy u n isa u ( r o d a sy a u ) Dy aV a pr it hivy a u

,
~
,
-

U S haS a na kt a Ah o r frt r a u a lso Y a m a u Bhr at a r a u

-
, , , ,

na eve n Mitr a v a ru na u Ag n i v a ru na u & e E very

y
- -
.
, ,

o ne O f these n a mes a nd co ncepts m a le a d to n e w

y
lege nds in a ppe a r a nce tot a l
,
ly di ffere nt from e a ch
other a nd yet in their deepest roots the s a me
, .

w h i h gi v
c es u s Soma a nd Sa v it ri in t h e V e d a ? IV h y h S ou l
d
a no th fer o h er na m e s b e T y on e , h a nd T h y One u s th t a of

Di o ny so s, w h o w h as er s o n b y Ze u s ? T h e G r e e ks t o o k t h e
na m e S em e l
e d i l ti v i ty
as a a ec c ar e of in t h e s e nse Of

ea r t h . Are allth q ti n d i p
es e u es o s s ose d O f b y t he d is v co ery o f

Sam l
a th
5 22 ZE US, A N TI OP E , A M PH iO N AND Z ETH OS .
[CH AR

8 . Z eu s , A nt io p e , A m p h io n and z
et h os .

The two Dio sk o u ro i t he brothers of Hele na th e sons , ,

of L ed a a re a pp a re nt l y very di ffere nt from Amph io n

,

a n d Z é t h o s the tw i n so n s of Zeus a nd Antiope yet

, ,

we sh a ll see how these two couples of twi ns a lso

were in their origi n ne a rl y rel a ted .

Antiope is c a lled the d a ughter of N yk t eu s j ust a s ,

the d a w n is freque ntly represe nted a s S pru ng from

’
the night The na me of Avn y o vela h a s bee n
.
’

expl a i ned by Steph a nus By z by mac e 6 0 71 67010 9 .

-
,

wester n It is possible therefore thoug h I S hou l d

.
, ,

sa no more th a t the s a me ide a w a s expressed in

y ,

th e na me of Antiope wh o would th e n be th e ,

wester n bride Of Amphio n And who could .

Amphio n be if he is the s o n of Zeus a nd Antiope ,

a nd if he is ca l l ed he who moves a rou nd l ike ,

Hyperio n he who is a bove if no t t he da ily su n ?

, ,

He bec a me a fterw a rds the husb a nd of N iobe a nd ,

th u s e ntered i nto a new mythic a l cycle .

If the Diosk o u ro i the twi n so ns O f L e da were , ,

origi na lly d a y a nd n ight wh a t else ca n Amphio n ,

a nd Z é t h o s h a ve bee n in the begi nn i ng of their

mythologic a l c a reer ? And does no t E uripides in
t h e Pho e nissa e 6 0 9 a ctu a lly c a ll Amphio n a nd ,

Z é t hos the two Dio sk o u r o i o n their w h ite horses 1

9 . Z eu s , D iOn e , D ia .

Other m a rri a ges Of Zeus a dmit of simil a r expl a na

tio n In the s a me w a y in which E ury nome bec a me
.

the mother O f the C h a rites by Zeus DiOne ( Sk ,

.

bec a me by him the mother of Aphrodite ,

the pri ncip a l C h a ris .

H esy chiu s, i E MT/ 779 ideh d mf,

(
o mco v o c, i Z ijdo g i
'
S v.
. Al p o c Ka Ka

Ap d iw u, Aevx o n w ho r ho dp eum
’

Ka .
vi ] ZE US ,
D i oN E , D iA .
52 3

Dia ( Aia )
other wife of Zeus becomes through,
an ,

him ( who h a d a ssumed the form of a horse ) or

through Ixio n the mother of Pe ir it h o o s a g a i n he, , ,

who ru ns rou nd Kuh n expl a i ned Ixio n a s th e sol a r .

wheel M a nnh a rdt t a kes him in the se nse of a w h irl

,

wi nd a nd Dia in the se nse of N ephele or cloud

, .

M Michel B ré a l
.
( Mél a nges p 169
) sees in Ixio n th e , .

Sk word a k s hiv a n i e with a wheel a nd expl a i ns

.
, . .
,

him a s the sol a r wheel tur n i ng rou nd a nd rou nd

every d a y Whe n th is which w a s origi na lly a
.

simple physica l fa ct ce a sed to be u nderstood it w a s ,

expl a i ned a s a pu nish me nt The n c a me the time .

whe n the questio n w a s a sked why Ixio n w a s

pu n ished in th a t w a y a nd the a nswer w a s th a t ,

he a s o n e of the C e nt a urs or cloud heroes ha d

,
-

a ttempted to do viole nce to H e re ,the bright a ir a nd ,

the wife of Zeus And a s this seemed too gre a t a n .

outr a ge a nother story a rose th a t Zeus ha d cre a ted

,

N ephele a cloud to t a ke the pl a ce of h is wife

, ,

i nste a d of H e re With these few questio ns a nd .

a nswers M Michel Br e a l thi nks th a t the whole

,
.

myth of I x io n ca n be a ccou nted for a nd I thi nk he ,

is right in the m a i n but there still rem a i ns the ,

di fficulty why Ixio n or the w heel if a sol a r hero , ,

should h a ve bee n a C e nt a ur or a G a ndh a rv a or ,

a cloud a nd whether the cloud overc a sti ng the a ir

,

could h a ve bee n t a ke n for a n i nsult t o l ié r e

medit a ted by Ixio n Here some other motives h a ve .

still to be discovered Before w e ca n hope to di s cover .

the root of this myth it sh ould he settl e d w hether ,

Ai is simply me a nt f r Ai
a i e he a ve nl y or d ivi ne o a ,
. .
,

or whether it is a n i ndepe nde nt w ord The divi ne .

could h a rdly h a ve bee n the na me of a n i ndividu a l

deity p a rticul a rly a s w e h a ve d i ffer e nt godde sse s a nd
,

V OL . 11 . 11
5 4
2 ZE US , DI GN E ,
D iA .
[ C H AR

heroi nes u nder the s a me n a me We decli ned to .

a ccept At h a n a t o s immort a l a s th e origi na l na me

, ,

of Ath e ne nor could we a ccept Thei a whe n w ife

, ,

of Hyperio n a nd m other of H e lios Sel e ne a nd , ,

E os in the ge nera l se nse of a goddess or divi ne

,

perso n She could o nly be devi in the se n se of

.

brilli a nt There m a y eve n h a ve bee n a A60 9 for

.
,

the gre a t festiv a l of the P a ndi a seems to postul a te

t h e existe n ce of a Z eb ; H air 810 9 but this is a questio n/ .
,

wh ich must be left to Greek schol a rs to a nswer ,

while L a ti n schol a rs will h a ve to a ccou nt for their

Dea d ia .

10 . Z e u s , P r o t o g en e ia , A e t hl
io s .

If Zeus is s a id to be th e fa ther of Ae t hl
io s i e the ,
. .

r a ce horse this r a ce horse ca n o nly be th e horse

- -

th a t every d a y ra ces a cross the sky a nd if h is ,

mother is c a lled Protoge nei a the fi rst bor n her ,

-
,

n a me spe a ks for itse l f a s th a t of the d a w n

( Primige n i a
) .

11 . Z eu s , fil
ek t r a , H ar m o nia , D ar d ano s , and J asio n .

On simil a r grou nds E lektr a the bright ca n o nly , ,

be the d a w n a nd if she by Zeus bec a me the mother

,

of H a rmo n i a a nd of Da r d a no s a nd J asion we h a ve ,

here a ga i n the usu a l birth of the d a w n goddess a nd -

of th e diur na l twi n s cor respo ndi ng to Hele na a nd

the two Dio sk ou r o i .

12 . Z eu s, D ana e , a nd P e r s eu s .

It is more di fficult to discover the etymology of

D ana e .Bei ng the mother of Perseus in m a ny ,

respects a seco n d H e ra kles sh e must be a r epre ,

se nt a t iv e of the mor ni ng like Alkm e n e like , ,

E urymede E u rym ede or E ury nome di ffere nt na mes

, ,
vi
j ZE US ,
DA NA E , A ND PE R S E US . 2
5 5

of t h e mother of Belleropho n or like Ait hra ( A id/0 , a ,

cle a r sky) whom Belleroph o n wished to m a rry but

, ,

who bec a me the mother of Th e seus by Aig eu s We .

th i nk first of the d a w n wh e n D a na e is s a id to
receive show e rs of the golde n r a ys of the su n or the
sky in her bosom but she m a y a lso h a ve bee n me a nt
,

for the e a rth bei ng revi v ed by the r a ys of the su n

, .

D a na e m a v be a h a lf historic a l na me if it -

could be t a ke n a s the femi ni ne of Aa va o g a nd we ’

should remember th a t D ana e is the gre a t gra nd -

d a ughter o f o ne of the D ana ides Hyperm ne stra ,

.

But the na me h a s a lso bee n co nnected with the

Vedic D anu which me a n s a demo n both in the
, ,

si ngul a r a nd plura l a nd is re a lly a sy no nym of

V rit ra though in o ne p a ss a ge it seems to be the
f
,

na me of the mother o f V r it r a The desce nd a nts of .

this D anu or the D ana va s a re the demo n s who a re

, ,

a lw a ys the e n emies of the Dev a s We h a ve see n .

th a t sever a l of the bright deities a re represe nted a s

the o ffspri ng of the d a rk powers for the simple re a so n ,

th a t the first light of the d a y might be s a id to

S pri ng from t he d a rk ness of the night D ana e .
1

would the n sta nd for Dana v i a nd her noctur na l ,

n a ture would w ell h a rmo n ise with her bei ng kept

in a d a rk tower with t h e na me of her mother E ury

,

dike a nd likewise with th a t of her fa ther Ak risio s

,

i( ndisti nct But the na me is in this c a se of little

help while the ge nera l ch a r a cter of the story is such
,

th a t it c a nnot h a ve ha d a ny but a sol a r origi n It .

is a thoroughly sol a r ide a for i nst a nce th a t the , ,

offspri ng is desti ned to become t he murderer of his

T he S h t i g
or en n of t he v owe lin Dana e a nd Dana i d e s m a y
b e d ue e i t h t th
er o e re q i
u re m en t
s of t he ep c i h e x a m e t er, o r t o

a re c o l
le c t io n of t he hi t i
s o r ca lna m e of t h e Da na o i .

H 2
5 26 ZE US , DANA E , A N D PE R S E US .
[C H AR
fa ther or gra ndfa ther This fa te seems i nevit a ble
.

wit h every you ng su n or comi ng d a y whose very ,

birth implies the de a th of the precedi ng d ay Thu s . .

O id ipu s is the predesti ned murderer of his fa ther

L a ios J aso n i ndirectly of Peli a s a nd P erseus of h is
, ,

gr a ndfa ther Ak risio s Perseus wh a tever else h e

.
,

m a y he me a nt for w a s cle a rly a l umi nous hero

, ,

o o m r o s the s o n of a golde n fa ther

-

v p x , .

Wh a tever m a y be s a id a ga i nst this or th a t na me ,

is it likely th a t in this cluster of the wives of Zeus the

s a me ide a should suggest itself a g a i n a nd a ga i n with
out a c a use ? No doubt if we re a d of Ait hra bei ng
t a ke n c a ptive by K a stor a nd Polydeukes a nd se nt to
Troy a s the sl a ve of Hele na a g a i n if we re a d how her
,

gr a ndso n D emopho n cl a imed her from Aga mem no n ,

a nd how Ag a mem n o n a t l a st obt a i n ed her freedom

from Hele na we perceive little of the cle a r sky

,

her or of t he birth of the mor ni ng in Th e seus This .

physic a l b a ckgrou n d lies fa r beyo nd the begi nn i ng of

wh a t we possess of Greek myth ica l poetry but it ,

existed n evertheless a s surely a s the co a rse Xo a na

ex isted before the st a tues of Phidi a s a s surely a s ,

eve n in the Fre nch word Jour na l there hides th e

na m e of Dy a us And is it no t str a nge th a t eve n in
.

her lege nd a ry ch a r a cter Ait hra should be the ca ptive

of the Dio sk o u ro i a nd the sl a ve of Hele na a l lof ,

them a s we sa w m a tuti na l deities a l

, ,
lof them ,

childre n o f Zeus th e br ight sky a nd of some ny m

,
ph ,

or god d ess represe nti ng the m a ny sided a nd m a ny -

na med D a w n ? Surely these bro a d fa cts c a nnot be

put a side for the s a ke of some pho neti c irregul a rities ,

supposi ng th ey existed or bec a use to our modern ,

mi nd m a ny of these a ncie nt fa ncies see m fa r fetched -

or mo noto nous or mo nstrous It is e a sy to c a vil a t .

’
vx ] ZE US , DA N A E , A N D PE R S E US .
5 7
2

this or th a t equ a tio n but to tre a t the whole m a ss ,

a s a fa rr a go of mere u n me a ni ng coi n cide n ces is more ,

I hope th a n eve n the most determi ned E uhemerist

,

would ve nture to a ttempt .

V e di c a nd ot h er Ary a n M y t h l
o o g ie s .

It is true the lesso n of the origi n of the Ary a n

gods is le a r nt more e a sily from t he Ved a th a n from
any other source but whe n o nce le a r nt we c a nnot
,

h esit a te to a pply it to other myth ologies a lso Th a t .

we sh a ll ever ga i n perfect cert a i nty in our i nterpret a

tio n s is out of the questio n a nd th a t we sh a ll ever ,

co nv ince those who do no t wish to be co nvi nced ,

a nd who shut their eyes to the d a ngerous ch a rms of

Vedic litera ture is extremely doubtful But th a t

, .

shoul d never discour a ge serious i nqu iry p a rticul a rly ,

wh e n some of the most i nteresti ng a nd most impor

t a nt questio n s in the e a rly developme nt of the
hum a n r a ce a re a t st a ke We k n ow th a t it w a s .

impossible to co nvi nce the most le a r ned c a rdi na ls of

the moveme nt of the e a rth We a r e better o ff th a n .

G a lilei for a t a l
,
leve nts we a re no t forced to rec a nt ,

wh a tever a na them a popul a r j our na lists m a y hurl a t .

o u r he a ds We a re co n vi nced in our he a rts a nd

.
,

truth we k now is in no hurry

, ,
.

I n di a n M y t h s.

The c a se of Zeus Dy a us w ill S how us most

cle a rly wh a t w e ought to expect in comp a ri ng Greek
a nd Vedic mythology a nd likewise wh a t we ought ,

n o t to expect There a r e m a ny lege nds in I ndi a

.

which a re exclusively I ndi a n a nd of which we c a n ,

w a tch the growth o n I ndi a n soil such a s the stories ,

of S iva Vish nu a nd Br a hm a n It is true th a t eve n

, ,
.
5 28 I N DI A N M Y TH S . C H AP .

these h a ve a ntecede nts th a t m a y go b a ck to a

fa r more dist a n t a n tiquity th a n w e im a gi n e ; still
the form in which they h a ve re a ched us is so
peculi a rly I ndi a n th a t n o o ne would th ink of a com
p a riso n be t wee n them a nd Greek or Rom a n lege nds
on ge ne a logic a l pri nciples U n fortu n a te l
. y these
were the very myth s o n wh ich Sir Willi a m Jo nes
a nd his co ntempor a ries exercised their i nge n uity so

th a t S iv a w a s equ a ted with Z eus G a ne sa with ,

J a n us a nd a n opi nio n w a s expressed th a t E gypti a n

,
‘

priests ha d come from the N il e to the G a ng a a nd

Ya mu na to visit the S arm a ns of I ndi a a s the Greeks
v isited th em a t a l a ter time r a ther to a cquire th a n
,

to imp a rt k now l edge These prem a ture a ttempts

a t C omp a r a tive Mythology roused a feeli ng a mo n g

schol a rs which is no t yet exti nct a nd which ha s bee n,

stre ngth e n ed of l a te by Professor G ru ppe s a ttempt ’

to expl a i n the simil a rities betwee n a l lthe religio ns

a nd mythologies of the world by me a n s of a ctu a l

export a tio n from I ndi a a nd no t a s the result of

,

a commo n developme nt like th a t of the l a ngu a ge

of the A ry a s in Asi a a nd E urope If others h a ve .

a g a i n a nd a g a i n e x pressed their co n victio n th a t it

w a s impossible th a t the a n cie n t A ry a s S hould h a ve

el a bor a ted so m a ny of their oldest myths from the
s a me sol a r m a teri a ls a l ,
lwe ca n sa y is th a t by
a study of the Ved a they S hould try to le a r n wh a t

is re a l before they a ttempt to prove wh a t is

,

impossible Th a t people who k now the Ved a should

.

ever doubt the prev a le nce of sol a r ide a s in the Vedic

hym ns a nd th e surviva l of some of them in the
,

mythologies of other Ary a n spe a kers I co nsider ,

1
C h ip iv
s, , p . 209 .
VI
] I N DI A N M YT H S .
5 9
2

si mply impossible However re a dy some of us m a y

.

be to liste n to wh a t M a oris a nd H o t t e nt o t s h a ve to
tell us not hi ng will sh a ke our co nvictio n th a t the
,

subst a nce of the Vedic a nd most of the Ary a n gods

is physic a l O ne thi ng is cert a i n a nd not de nied
.
,

eve n by the most determi ned doubters na mely th a t , ,

the com m o n b a ckgrou nd of Zeus Jupiter a nd Dy a us , ,

h a s bee n discovered in the Vedic hym ns N ay .

,

eve n those who a r e fo nd of sco ffing a t the l a bours of

such m e n a s Kuh n B ré a lDa r m es t et e r a n d others
, , ,

fa ll dow n before Zeus = Jupiter = Dy a us Th ey .

believe in the fa ther of the deva s but no t in his ,

so ns a nd d a ughters Now it is quite true th a t .

the ide a of a divi ne fa mily u nder the p a tri a rch a l

a uthority of a fa ther of gods a n d m e n is much less

promi ne nt in the Ved a th a n in Homer yet it ex ists , ,

a nd the thought th a t the pri n cip a l gods a r e the so ns

of Dy a us a s th ey a re of Zeus meets us cle a rly in

, ,

sc a ttered p a ss a ges of the Ved a We k now th a t .

Ath e ne Apollo n Artemis Ares E ileithyi a Hermes

, , , , , ,

H e ph a istos D io ny sos Persepho ne H e be a nd

, , , ,

Aphrodite besides mi nor deities such a s the

, ,

C h a rites the Muses the Hora e the Dio sk o u ro i a nd

, , , ,

Hele na a nd m a ny other heroi nes a r e a l

,
lreprese nted ,

in Greece a s the childre n of Zeus The f amily of .

Dya us is no t so l a rge still the na me of Div a s putra , ,

D ivo dubit a or Divo na pat is a ssig ned to m a ny gods

,

in the Ved a a lso Ush a s is co nst a ntly c a lled Divo

.

du b it a the d a ughter of Dy a us a nd is the prototype

, , ,

a s we h a ve see n of ever so m a ny of the d a ughters

,

of Zeus The Asvi ns a r e a lw a ys the D ivo na pat a

.
,

the two desce nd a nts or Divo na r a the t w o m e n of , ,

Dy a us The M a ruts a re the so ns of D ya us or his

.
,

m e n ( na r a h) E ve n Ag n i ( III 2 5 I ) a nd I ndra
.
, ,
53 0 I N D I AN M YTH S .
[ C H AR

( IV 1
, 7 4 ) a ppe a
,
r in some pl a ces a s h is so n s a nd ,

the s a me a pplies to Pa rga ny a ( VII 1 0 2 I ) S t uya , , ,

-

( X , 37 I
) A p
,
a k the w a,
ters or ,
clouds ( III ,

a h v ih
) eve to the O sh a d h is or pl a nts ( VII
'

n a
y n
y , ,

7 0 ,
But though this l a rge a ssembly of the

ch ildre n of Zeus in G reece a nd of Dy a us in the Ved a

e x h ibits the commo n b a ckgrou nd of Greek a nd
Vedic myth ology in the cle a rest light we see a t ,

the s a me time the ch a ra cteristic di ffere n ce betwee n

these cre a tio n s of t h e Greek a nd of the I ndi a n ge nius .

The Greek to whom everythi ng divi ne ha d b ecome

,

h um a n postul a ted for e a ch ch ild of Zeus a mother

, ,

a nd thus a n umber of goddesses a nd heroi nes were

c a lled i nto bei ng a nd dra w n i nto t h e ne t of m

,
ore or
less exciti ng i ntrigues There is little or nothi ng of .

t his in the Ved a Th e so ns no doubt presuppose

.
, ,

a fa ther a n d th a t fa ther is decidedly Dy a us a s a

,

m a sculi ne But no further questio n w a s a sked a s to

.

who in e a ch c a se w a s their mother nor were such ,

stories inve nted a s th a t of Zeu s givi ng birth by

h imself to his d a ughter Ath e ne th e fa mous Divo ,

d u h it a of the Ved a or of H e re t a ki ng her reve nge

,

by becomi ng by h erself th e m other of H e ph a istos .

D em et er . E ar t h .

P r ith ivi the E a rth is th e comp a n io n of Dy a us in

, ,

th e compou nd n a me of Dy av a p r ithivi By hers elf -

.

sh e ha s a t le a st o ne hym n of three verses a ddressed

to her in the Rig ved a V 84 But she is much -

, , .

more fully celebr a ted in th e At ha r v a v ed a Here in -

.

XII 1 sh e st a nds before us a s a full grow n goddess

,
~

like D e m e ter in Greece like Tellus in It a ly like , ,

1
Cf L u d w g ,
. i iii , p .
313 .
 ] D EM ETE R E A R TH
v1 . .
53 1

Nerthus in Germ a ny In I ndi a th is P r ithvi is .

i nvoked a s th e mother of m en ( 7 Allmort a ls ,

a r e s a id to be bor n of h e r a nd to be supported by

her ( v Her na me P r ith ivi for P r ith vi seems

.

at first very u nme a ni ng It correspo nds to the .

Greek wA T eEa a nd me a ns no more th a n bro a d But

a ,
.

th a t t his bro a d goddes s ha d bee n recog nised a t

a very e a rly time we le a r n from fi ndi ng a si m il a r

word used in Icel a ndic a nd like w ise a s a na me of

the e a rth It is Fold in Icel a ndic folde in Anglo
.
,

S a xo n Feld in Germ a n In the E dd a ( H y m is

, .

k w id ha 2 4 ) we re a d ,

R o ck s c r as h ed , gul fs owl h
ed ,

Th e o d ea r t h
l ( fo l
d 6 11) t re m b ld i gh i
e s ng .

The Vedic poet c a lls hi mself the s o n of the E a rth ,

a nd he spe a ks of Pa r a n a r a i n cloud ) a s h is fa ther

g y (
-

( vv 12. I n a,n other verse of the s a me hym n ,

however I ndr a is s a id to be her husb a nd n ay

, ,

Agni ( v v 6 1 9 ) a nd Dy u a lso ( v 6 3 ) a r e me n tio ned

.
, .

a s in close co nnectio n with her Th is S hows a ga i n

the a s yet pli a nt ch a r a cter of t h e Vedic gods .

Though they h a ve a ssumed a few defi nite fe a tures ,

they a l lseem to rise from a n u ndefi ned b a ckgrou nd

in wh ich they lose their defi nite outli nes a nd a re
mi ngled with other deities Thus I ndr a though .
,

di ffere nt fro m Pa rg a ny a m ay in sever a l of his ,

a ctivities p a rticul a rly in th e givi ng of r a i n be

, ,

a ct u a lly repl a ced by h im j ust a s D n the god of 1

y , ,

the sky m a y be merged in Ag ni a s t he god of light

, , ,

or be a bsorbed by I ndr a a s the god of the thu nder

storm N a y V iv a sv a t Tv a sh t r z G a nd ha r v a z all
'

.
, , ,

1
Cf RV
. . X , 1 0, 4 .

2
RV . X ,
1 0, 4 G a nd h arvah a p su ap y a Ira y osh a s i
rna h n ab h ih
 D EM ETE R
5 3 2 . E ART H .
[C H AR
occur a s na mes of Dy u Th is a l lel
o t h e ist ic te n de ncy .
,

though perfectly i ntelligible led to very perplexi ng ,

complic a tio ns whe n some of these na mes a n d phr a ses

were worked up i nto a complete story wh ere fa ther
a nd s o n mother a nd wife could n o lo nger be kept
, ,

a p a rt though they were quite a p a rt in t he mi nds

,

of th ose who ga ve them their first na mes a nd their

origi na l fu nctio ns .

The best kn own i nst a nce is th a t of the Su n a nd

th e D a w n the Su n u nder h is v a rious n a mes a nd dis
, ,

guises bei ng c a lled the fa ther o f the D a w n a nd a t

, ,

th e s a me time her follower or l over ( R v I 9 2 1 .

, ,

her husb a nd ( VII 7 5 na y sometimes her de , ,

stroyer a lso ( II 1 5 These a r e fa cts no t fa ncies

, , ,
.

From very e a rly times a nd before th is mythology w a s ,

fi nished the people of I ndi a ha d begu n to be S h ocked

,

themselves a t wh a t seemed to them a c a se of i ncest ,

s a nctio ned by the gods Some of their theologi a n s .

were a ble to a ccou nt for these a pp a re nt horrors a nd ,

to cle a r their gods from this terrible ch a rge but ,

eve n duri n g the m ythop oeic ag e a lege nd spr a ng up

th a t the gods were so i nce nsed a ga in st Pr ag apa t i or
wh a tever na me the sol a r deity the n bore th a t they ,

ha d h im pu n ished by a n a rrow disch a rged a t the

culprit The s a me story might h a ve bee n told
.

a g a i n st Ag n i for of him too our poet X 3 3)

, ( R v .
, ,

s a ys th a t he followed his sister from beh i nd s v as ara m ,

r a bh i eti a skf the s a me th a t w a s s a id of

'

a a h i t
‘

g p ,

S u ry a I I 1 5 2 S firy a h devim u shasa m r oka manam

' ’

, , , ,

m ary a h na y osham a bh i eti pa skat The S u n goes ’

from beh i nd a fter the brilli a nt S h i n i ng D a w n a s ,

’
a m a n follows a wom a n .

p a ra m am gam i t at nau ,
‘
Th e G a nd h v ar a in t h e w a t ers a n d t he
wt w a er -
o m a n, th at i s o u r or i g i n th t i
,
a s o ur h i g h t k i nd
es re d .
’
 D EM ET E R
v1 ] . E A RT H .
533

Th a t such th i ngs should h a v e o ffe nded the Mrs .

’
Gru n dy s of four th ous a nd ye a rs a g o is i n telligible ,

but th a t mythologists h a rde ned by lo ng i nter ,

course with s a va ges should express themselves ,

u nspe a k a bly shocked a t the C hro nique sc a nd a leuse

of the Vedic gods seems stra nge Wh a t would ,
.

they sa y of E gypti a n mythology where O siris is the

fa ther the brother the husb a nd a nd s o n of Isis
, , , ,

na
y the s o n of their child Horus ?
( Le P a ge Re n ouf ,

Hibbert Lectures p , .

G a ia an d D em et e r .

If now we tur n our eyes from I ndi a w here we

fou n d P r ithivi the E a rth a s the comp a nio n of
, ,

Dy a us to Greec e w e see the E a rth represe nted

, ,

there no t o nly by o ne but two gre a t goddesses by , ,

G a i a a nd D e m e ter the former represe n ti ng the ,

e a rth in her purely eleme nt a ry ch a ra cter the l a tter ,

a s the field cultiv a ted by the h a n d of m a n Homer .

k nows of G a i a a s a gre a t goddess i nvoked by people

in t a ki ng a n o a th Hesiod pl a ces her in the very
.

ce ntre of h is theogo ny a s the first bor n a fter C h a os , ,

a s the mother of Our a nos of mou nt a i ns a nd s e a ,

.

From her u nio n with Oura nos spr a ng w e a r e told , ,

the Tit a ns Kro nos Themis B hei a Ok ea nos K o io s

, , , , , ,

Krios Hyperio n J a pe t o s Thei a M n e mosy ne Pho ihe

, , , , , ,

T e thys the Kykl o pes Bro nt e s Steropes Arges

, , , , ,

Kottos Bri a reus a nd Gyges Some of these na mes

, ,
.

spe a k for the m selves a nd a re cle a rly represe nt a tive ,

of phy sic a l powers others a re a s yet quite u n ,

expl a i ned etymologic a lly a nd those who hea r the m ,

a ct h a rdly a ny de fi nite p a rt in the m y thologic a l

dra m a of G reece so f ar a s it is k now n to us The
,
.
5 34 GA I A A ND D EM ETE R . C H A P.

m ost import a nt a mo ng them is Kro nos who w a s ,

i nstiga ted by his moth er to mutil a te h is fa ther with

a n a d a m a nti n e sickle Drops of blood fa lli ng o n G a i a
.

bec a me the E ri nyes the Giga ntes a nd the Meli a n

,

n ymphs a lso Aphrod ite

,
M a ny more childre n of .

G a i a a re me ntio ned for she w a s i n deed a m a ter

,

o m n i a r e ns e t a lm a By the m a rri a ge of two of

p .

her childre n Kro n os a nd B hei a a new divi ne

, ,

dy na sty w a s ushered in Their childre n Hesti a .

, ,

D e m e ter H e re Pl
, o u t o n a nd Poseido n a fter h a vi ng
, , ,

bee n sw a llowed by Kro nos were delivered by the ,

you ngest child Zeus with the a ssist a nce of his ,

m other B hei a a nd
,
of Métis the d a ughter of ,

Ok ea no s The n followed the t en ye a rs w a r betwee n

.
’

the Kr o nid a i a nd the old Tit a n s which e nded in the ,

d efe a t of the Tit a n s a nd th e perm a ne nt suprem a cy

,

o f Zeus a n d the Olympi a n gods .

Of a l lth is we fi nd no tr a ce in t h e Ved a a further ,

proof th a t this theogo ny of Hesiod though it ma y ,

co nta i n a ncie nt eleme nts is re a lly the outcome of

a l a ter period a nd possibly the work of a n a ncie nt
,

Greek ph ilosopher ra ther th a n a mere chro nicle of

,

loc a l tra ditio n s As to the story of the gods bei ng

.

sw a llowed a nd brought up a ga i n though we c a nnot ,

m a tch it ex a ctly we sa w before th a t its fu nd a me nt a l

,

thought w a s most likely th a t of the bright gods or

Deva s bei ng sw a llowed by the Night a nd brought
b a ck a ga i n by t h e Mor ni ng a lthough possibly ,

Wi nter a nd Spri ng a lso might a ct the p a rt of N ight

a nd M orn i ng Whe n we fi nd in Greek a nd in
.

S a nskrit such ge ner a l coi ncide n ces as th a t the E a rt h

is ca lled mother supporter wide spre a d ( whether
, ,
-

u r u v a ka s
y or efi u
p e vo g
) the firm se at
'
f
a r
p ,

d cr a Aé s a id or d hr u v am S ad a h) we c a nnot see in ,
 D EM ETE R
vx ] G A IA A ND .
5 35

them more th a n the na tur a l coi ncide nces of hum a n

thought We should prob a bly fi nd the s a me in
.

every cou ntry a nd in every l a ngu a ge which ha s

a na me for e a rth a s a n a bstra ct bei ng or a s ,

a goddess We a re told th a t in Greek D e m e ter

.

st a nds for G é —m e ter a nd me a nt origi na lly E a rth ,

mot her th a t is E a rth a s mother a s Z eog w r np

, , a
’

me a nt Sky a s fa ther Pho n etic co nscie nces might .

rebel a ga i nst th e ch a nge in the na me of D e m e ter

of g i nto d but so fa r a s the a ncie nt Greeks a re
,

co ncer ned there ca n be no doubt th a t they ha d

a ccepted D e m eter a s G e m e ter or Mother E a rth - 1
.

It is cert a i nly str a nge th a t G e so commo n in Greek , ,

shoul d in the na me of the goddess ha ve bee n

ch a nged to D e There is re a lly no excuse for it
.

( A h re n s Di,
al Dor a nd
. strict pho n etici
. a ns

would sa y th a t it w a s impossible St ill a s the .

irregul a rity occurs in a proper na me it ha s to be

a ccepted the m a teri a l evide nce bei ng too stro ng in
,

fa vour of D e m e ter bei ng a n e a rth —goddess We .

h a ve o nly to look a t her epithets which a re ,

ge nera l ly very useful i ndic a tio ns of the true ch a ra cter

of gods a nd goddesses to see wh a t S he w a s to the ,

Greeks She is c a lled b f d x ng givi ng i ncre a se

. a r t a
’

, ,

k b é o g bri ngi ng gree n S prouts lso k oé

x o
ng p ,
a
x p fl og ,
x a ,

or S imply C hloe Other epithets of the s a me

.
‘

ch a r a cter a re K CLp 7TO 7TO 69 fruit m a ker a r x vn¢> 6p o g L ,

-
,
a

a nd q Sep o r x v g be a ri ng e a rs o w o qfiop o g a nd S m i
’
-
e a , ,
e ,

é whe t —
be ri g bo bri gi g th e
v o
d p og a , a n cf
pnq p og n n , i ,

se a so n s or the fruits of t he se a so ns oiv c Sp a nd ,

a a a

d unm SCSp a who bri ngs up gifts iAw is belo ngi ng to o o

the thresh i ng floor mm a bu nd a nt

, , ,

-
,
goddess a , ,

l ‘
d r if t , Bi o « Afigm
’

Pa u s d p a r epa Pu Ia u
’

X, 12 1 0, I pn o ix s
‘
. xa .
,
 ’

6 D IEM ETE R
53 G AI A AN D .
[ C H AR

of S he a ves The goddess wh o ca n be a r a l

. lthese
na mes a nd m a n y more of the s a me ki n d ca n o nly be

the goddess of th e plough ed field a nd m a ny of them ,

she sh a res in commo n with G a i a t h e e a rth , .

Homer does no t tell us much a bout D e m e ter ,

except in the hym n a ddressed to her still he k n ows

of the m a rri a ge betwee n her a nd J asio n o n a thrice ,

ploughed field a nd of their so n Pl ou t os Wh a tever

, .

Iaso n I a sio n I a sos or Ia sio s (no t Iaso n) m a y be

, , ,

me a nt for whether su nlight or r a i n there ca n

, ,

be little doubt th a t Pl ou t o s their offspri ng w a s , ,

me a nt for the we a lth th a t S pri ngs from the thrice

ploughed field He nce she is a lso c a lled 7T) O U T O . \

Sé r et p we a lth —giving
a ,
.

Triptolemos the you ng frie nd of D em eter who is , ,

represe nted a s the i nve ntor of the plough a n d a s

spre a di ng a griculture everywhere is evide ntly na med ,

from th is threefold plough i ng (we Ev y fiv pol a re

'

a gros ) The me a ni ng of a l
. lth is is so cle a r th a t it
m ight be c a lled a n a llegory r a ther th a n a myth .

And the s a me a pplies a s we sa w to the story of , ,

K ore a s the d a ughter of D e m e ter

,
She is me a nt .

for the a nnu a l veget a tio n spri ngi ng from the e a rth ,

but c a rried o ff every wi nter by Aid eneu s or the ,

u nsee n power of th e lower world The return of .

Kore or a s she is a lso c a lled Persepho ne represe nts

, ,
1
,

1
Th e n am e O f P ersep h o n e, H ep o e
dx iur) ( fmvet a a nd
H ep a ec
'
fb e
po e

p
cé m a
) , see m s to h v b a e e en a fi ti n f m odi i th ca o o
-
n e

s e nse of d ea th b i n g i n g
-
r . Sh b g ht d t h v y y
e wh
r ou ea e er e ar en

sh e d i sa pp e a re d , a n d it is i m p t t t b v t h t h m th
or an o o s er e a er o e r,

Deo , w as ca l
led cre
p
’

ea fiw s ,
lif b i gi g Th
e- f
r n f
n n . e e ar o cor o

Dem eter, the o rt ix v s “

q fip r
‘
os
,
IS l
ik ewi s e lled i fe g i v i ng
l ca -
.

P ro serp in a is a cu r o u s i i m it ti a on o f P ers e p h o n e a n d e v i d e ntl

y ,

i nte n d ed to c o nv ey the id a e of p ro serp en s, t h e fo r th co m in g

 D EM ET E R
v1] G A IA A ND .
53 7

the return of S pri ng while the co nditio n th a t in ,

future she is to rem a i n two se a so ns with her mother ,

the E a rth a nd o ne with her husb a n d the l

,
ord of ,

the lower world cle a rly refers t o the gre a t l

, aw

of na ture wh ich c a uses the three se a so ns spri ng , ,

summer a nd wi nter to succeed e a ch other with

, ,

out fa il wh ich c a uses the desce nt ( d do So s) a nd

,
x

the a sce nt ( d z0 80 9 ) of Kore the d a ughter of the

/ ,

E a rth a nd the represe nt a tive of the ever retur n i ng

,
-

veget a tio n of na ture Owi ng to the loc a lis a tio n of the

.

pri nc ip a l eve nts of the story a t E leusis a nd the cele ,

br a tio n of th e E leusi ni a n mysteries this S imple myth ,

ha s bee n surrou n ded by a l a rge nu mber of det a ils

wh ich defy expl a na tio n a s much a s the E leusi ni a n
mysteries the mselves The origi na l story however .
, ,

a nd this a lo n e is of i nterest to t h e C omp a r a tive

Mythologist is very tr a nsp a re nt a nd would be
, ,

utterly me a ni ngless u nless in this myth a t le a st w e

took D e m e ter in th e se nse of E a rth mother -
.

Dé o. E r in y s .

But wh ile this p a rt o f the story told a bout

D e m e ter is quite i ntelligible there is a nother which ,

it seems impossible to bri ng i nto h a rmo ny with a

deity of the e a rth We a re told th a t a t Phyg a l
. ia
in Ark a di a there w a s a s a n ctu a ry of D e m e ter or
D e o — the two na mes a re supposed to be o ne
co nsisti ng of a c a ve with a co a rse idol in it th a t ,

this idol w a s destroyed by fire a nd repl a ced by a

bro n ze st a tue by O na t a s represe nti ng the goddess ,

see d . If th e re w as aR o m a n g o d d e s s P ro s e rp na , re p res en ng i ti
th m i ng v t t i
t h e fo r co e e a
g o n it i s c
, le ar a th t
t h e R o m a ns m u s t
h v d i v d in P p h n
a e s co e re e rs e o e a s i m il ar m ea ni n g ,
a nd h e n ce

i d nti fi d h with t h i w n P
e e er e r o r o se r pina.
53 8 D fil
o . i
E R NY S .
[
C H AR

with a fem a le body but with th e he a d a nd m a ne of

a h orse a n d surrou n ded by serpe nts
,
Here we see .

th a t Greek a rt sh a red in its begi nn i ngs the fa ili ngs

of other a rts whether E gypti a n B a bylo ni a n or
, , ,

I ndi a n It is quite true th a t st a tues must be used

.

with gre a t c a utio n by the C omp a r a tive Mythologist .

They h a rdly ever c a n help us to discover the true

ch a ra cter of a god or goddess beca use the a rtist w a s ,

ofte n i nflue nced by his o w n poetic a l fa ncy more eve n

th a n by fort u itous loca l tr a ditio ns But in our .

c a se where we h a ve evide ntly to de a l with a n

,

a ncie nt a n d h a lf b a rb a rous work of a r t a n d where

-

n either the ch a r a cter of the E a rth mother n o r the -

usu a l symbols of the e a rth could h a ve suggested

these equi ne a ttributes we a r e j ustified it would , ,

seem in t a ki ng them a s i ndic a tio ns of a n a ncie nt

,

myth And no t o nly w a s the goddess represe nted

.

in th is str a nge a nd mo nstrous m a nne r but a story ,

w a s told th a t in order to esc a pe from Poseido n she ,

h a d ch a nged h erself i n to a m a re a nd h a d bee n over ,

powered by Poseido n who ha d likewise a ssumed a n ,

equi ne form a nd th a t she ha d give n birth to a horse

, ,

v izto Ar e io n a nd to a d a ughter k n ow n by
1
.
,

the na me of Despoi na (mistress ) We might a ccept .

the equi ne form of Pose ido n for he is k now n a s ,

in m o s im rnyefl ys ifrrn a px o s
'
'

,
'
but the met a
'

, ,

morphosis of the E a rth goddess i n to a m a re is more -

st a rtli ng E ve n if we a ccepted the expl a na tio n

.

give n by Decha rm e th a t horse w a s ofte n me a nt for

S pri ng a nd th a t a spri ng might well h a ve bee n
,

c a lled the ch ild of the e a rth a nd of the god of th e

s ea there would still rem a i n the di fficulty a bout the
,

1
Pa u s . viii ,
1
5 7 ; 4 2, 7
,
.
 E R iN Y s
A

v1 ] DEo . .
5 39

ch a nge of the e a rth i nto a m a re We must a lso .

remember th a t D e m e ter a s the mother of these ,

two childre n w a s c a lled no t o nly D e o but likewise

, ,

E ri nys a s the Greeks thought from ep w fiew to be

’

, , ,

a ngry where a s e w é e w c a n o nly be a de n omi na tive

’

, p
v erb derived from e w é g a n d me a n i ng origi na lly to
’

p ,

b eh a ve like E ri nys 1
.

The sister of Are io n c a lled Despoi na w a s ide ntified , ,

with Persepho ne wh o however w a s re a lly th e , , ,

d a ughter of Zeus a nd D e m e ter Here the n we .

h a ve in Greece a goddess c a lled D e o a lso E ri nys , ,

who in order to esc a pe from Poseido n is ch a nged

i nto a m a re a nd we h a ve a god wh o likewise is
,

ch a nged i nto a horse a nd begets two childre n , ,

c a lled Are io n a nd Despoi na .

If we look a bout for a na logies we fi nd noth i ng a s , ,

fa r a s I k now correspo ndi ng to the well m a rked

,
-

fe a tures of this b a rb a rous myth a mo ng a ny of the

u ncivilised tribes of the e a rth If we did how we .
,

S hould rej oice ! Why the n should we no t rej oice

whe n we fi nd in the Rig ved a X 1 7 a n a llusio n to -
, , ,

a story which must h a ve bee n well k n ow n before a

poet could a llude to it in such fe w words Liter a lly

tr a n sl a ted the text s a ys
T va s h t r i m a kes a weddi ng for his d a ughter
‘
,

thereupo n the whole world comes together ; the

mother of Ya m a h a vi ng bee n w edded S he w ho is , ,

’
the w ife of t he gre a t V iv a s v a t v a nished ,
.

They hid the immort a l o ne from the mort a ls

‘
,

h a vi ng m a de o ne like her they ga ve her to V iv a sv a t

whe n th a t ha d t a ke n pl a ce she bore the two As vi ns , ,

’
a nd S a r a n u left behi n d the two twi n couples
y
-
.

1
Ii Z g w fie w el
l/i t‘s x p fio da t
. .
,
V , 4 5 4, p .

V OL . II . I
 A

5 4 0 DEO . E R INY S . [CH AR

This would of course be quite u ni nte l ligible by
itself but Yask a in order to exp l a i n these verses
, , ,

tells us in so m a ny words th a t S a ra ny u th e ,

d a ughter of Tv a sh im ha d tw i ns from V iv a sv a t
'

, ,

the A dity a ( su n ) th e well k now n twi ns th e o ffspri ng

,
-
,

of th e s u n She substituti ng a nother like u nto h er

.
, ,

a ssumed th e form of a m a re a n d r a n a w a y The n .

V iv a sv a t the A dity a a ssumi ng l ikewise a n equi ne

, ,

form c a me together with her a nd he nce the two

, ,

As vi n s were bor n but M a nu w a s bor n from the ,

substitute .

The fa cts there fore a re much the s a me in I ndi a n

a nd Greek m thology
y A god persecutes a godde .

The goddess ru ns a w a y a nd a ssumes the form of

a m a re Upo n this t he god a lso a ssumes the form
.

of a horse a nd a fter they h a ve come together a

,

couple of t wi ns a r e born But tho u gh the a na logy .

is very m a rked still a s I h a ve ofte n s a id such, , ,

a na logies would no t h elp us very fa r except w he n ,

the na mes of the pri ncip a l a ctors give us a clue t o

their origi na l me a ni ng .

N o w in our c a se there is a stro ng coi n cide nce

in th e na mes For the goddess th a t is c a lled
.

S a r a ny u in the Ved a is c a lled E ri nys in Greek Is .

th is mere a ccide n t ? F e w people would be bold

e nough to sa y so but they might rightly a sk the ,

questio n why both Sa ra ny u a nd E ri nys sh ould h a ve

,

bee n believed to h a ve bee n ch a nged i nto horses .

But here too Y ask a a nd his comme nt a ries come to

, ,

our help In expl a na tio n of the story of Sa r a ny u

.

Y ask a a d d s a fe w words
N ight is th e wife of A dity a she v a nishes a t su n ,

’
rise He therefore t a kes Sa ra ny u for the night a nd
.
,

I thi nk he is right o nly we must no t t a ke Sa ra nyu ,

 D Eo E R iNY S
v1
] . .
5 4 1

as st a ndi ng for the whole night or for the d a rkest ,

time of the night but r a ther a s the mome n t whe n ,

nigh t a nd mor n i ng meet a nd p a rt th a t is th e e nd ,

of th e night the begi nni ng of the d a y or the first

, ,

da wn . ask a m a kes this cle a r by s a yi ng th a t the

[

time of the As vi n s the so ns of Sa ra ny u is a fter mid

, ,

n ight ; th a t a fter the a ppro a ch of light the d a rk

, ,

p a rt is M a d hy a ma ( Asv in) a nd the light p a rt is 1

,

A dity a ( Asv in) but t ha t though o ne Asv in a bides

,

in mid a ir a nd the other in th e sky they a r e in

-
,

sep a r a bly u nited a nd a lwa ys perform the s a me a cts

, .

They a re in fa ct d a rk ness a nd light the o ne dimi n ,

ish ing while the other is i ncre a si ng a nd vice vers a , .

He n ce w e ca n u nderst a nd why they were ide n

t ifi e d with Dyav a p r it h iv y a u He a ve n a nd E a rth
-
, ,

w ith Ah o r at ra u Da y a nd Night with S fi ry a ff a nd r a

, ,
-

m a s a u S u n a nd Moo n Al
,
lthese ide ntific a tio ns .
,

if properly u nderstood a r e more or less right na y , ,

oth ers might be a dded such a s M itr a a nd Va ru na , ,

I ndr a a nd Ag ni &c , .

If the n S a ra ny ti w a s the mother of these twi ns it ,

is cle a r th a t like E ri nys she must h a ve represe nted ,

origi na lly the grey d a w n a s m a nifested in th e first

,

stre a ks of glimmeri ng light creepi ng a lo ng the ,

d a rk ness of the sky .

Whe n m a rried to V iv a s v a t A dity a the s u n , ,

S a ra ny ti might b e s a id to give birth to th e Y a m a u ,

th e t w i ns origi na lly d a y a nd n ight Aho r at ra u

, ,

a ft erw a rds a lso represe nted by Y a m a a n d a sister

c a lled Ya mi the two bei ng t a ke n by a very

,

n a tur a l m isu nderst a n di ng for the firs t mort a ls .

After a time we a re told th a t S a ra ny u is

,

I V h e n d a rk n e s s p re a ls o er v i v i g h t th a t
l ,
is Ma d h ya m a ;
h
W en l i h
g t p re a l v i
s o e r d a rk ne ss , v th at is A d ty a i .
’

I 2
 D Eo E R iN Ys [C H AR
54 2 . .

hidde n th a t is the d a w n dis a ppe a rs a nd the su n

, ,

rises But Sa ra ny u is followed by her husb a n d

.

V iv a sv a t a nd she gives bir t h to the As vi n s the

, ,

desce nd a nts of Asv a the m a re a ga i n represe nt a ,

t iv es of d a rk ness a nd light ( V asa t a = no ct u r nu s

y .
,

N asa t y a voo n o s redux ) The im a ge or substitute

'

,
.

of S a ra ny fi or the e a rly d a w n give n to V iv a sv a t

, , ,

m a y h a ve bee n me a nt for the glo a mi n g a nd M a nu ,

for the moo n risi ng whe n the s u n ha s set in the west

,
.

L a stly a s S a ra ny u or E ri nys D e m eter w a s the wife

,

of V iv a sv a t the husb a nd or fa vourite of D e m e ter

,

w a s a s we sa w J aso n i e V iv a s v an
, , , . .

There still rem a i ns t h e questio n why in S a nskrit

Sa ra ny u should h a ve bee n represe nted a s ch a nged
i nto a m a re a nd h er husb a n d the su n i nto a horse
, ,

a nd why in Greece O na t a s should h a ve represe nted

D e o with a n equi ne he a d This seems si mply to .

h a ve bee n due to the fa ct th a t quite a p a rt from th is ,

myth the su n ha d in I ndi a a t le a st ofte n bee n

, , ,

co nceived a s a horse of R v II 3 5 6 asv a sy a atr a , . .

, , ,

g a n im a a sy a ka sv ab the birth of th e horse w a s ,

‘

there a nd his w a s the su n a nd beca use in th e s a me

,

m a nner the d a w n ha d bee n like ned to a m a re see ,

R V IV 5 2 2 so th a t in th e M a h abh ar a t a I 6 6 2 5
.
, , , , , , ,

she is without a ny expl a na tio n spoke n of a s v a d a v a ,

the m a re the wife of S a v it m a nother na me of the

'

, ,

s u n a nd a s the mother of th e As vi n s If a fter th a t .

o ne of the m a ny na mes of d a y a nd night w a s

Asv ina u this a s we sa w need n ever h a ve me a nt
, , ,

the horseme n a t a l lbut simply the co nnec t io ns or ,

desce nd a nts of the As va a nd As va a s the d e scen ,

d a nts of K r isasv a a re c a lled the Kr isasv ins Pan ,

.

IV 2 6 6
, , .

It m u s t no t be supposed th a t such a myth a s th a t

 E R iNY s
A

v1 ] DEO . .
5 43

of S a ra nyfi the S u n god S pri ngs i nto life full

a nd -

a n d complete In our c a se it prob a bly beg a n w ith

.

such popul a r h a lf met a phoric a l expressio ns a s

,
-

y a m a u the twi ns bei ng me a nt for d a y a nd n ight

, , ,

a m a suh the twi n mot h er i e the d a w n ; a s v a the

y
-
. . ,
, ,

horse i e the s u n v a cl
,
. . a v a the m a re i e t h e d a w n , ,
. .

a sv ina u the horse childre n i e d a y a nd night

,
-

,
. . .

Give n these expressio ns some of which were very ,

likely to lo se their origi na l me a ni ng w e ca n u nder ,

st a nd th e form a tio n o f such phr a ses a s Sa r a ny fi is

’
wedded to V iv a s v a t or E ri nys to J aso n i e the , ,
. .

grey d a w n is embra ced by th e s u n Other phr a ses .

would be S a ra nyu ha s left her twi ns i e the d a w n ,

’
. .

ha s go ne V iv a sv a t t a kes h is seco nd wife i e the

’
. .
,

s u n i s setti ng in th e glo a mi ng ; the horse ru ns ‘

a fter the m a re i e the su n ha s set If l a stly a l

,
’
.l . .

these s a yi ngs a r e throw n together a n d a rr a nged a s

p a rts of o ne story we h a ve wh a t we fi nd in the ,

mythology both of Vedic I ndi a a nd of Greece It .

follows from the na ture of the c a se th a t the reco n

structio n of th e origi na l myth a s give n a bove ca n , ,

be hypothetic a l o nly for we c a nnot expect positive ,

cert a i nty in a sy nthesis of thoughts th a t p a ssed

through the mi nds of people lo ng before th e a g e of
the Ved a lo ng it m a y be before the Ary a n
, , ,

Sep a ra tio n Still two such words a s S a r a ny u a nd

.

E rinys like V iv a s v an a nd J aso n st a nd before us

, ,

li ke two i nscriptio n s th a t h a ve to be deciphered

somehow a nd I a t le a st c a nnot bri ng myself to
,

believe th a t such coi ncide nces c a n be put a side a s

mere a ccide nt Th a t S a ra ny fi w a s origi na lly a na me
.

of the d a w n the d a ughter of the night ha s I thi nk

, , , ,

bee n fully proved Th a t the E ri nys o r the E ri nyes

S i n f L ng g ii 6 9 3 c e ce o a ua e, , .
 A

5 44 DE O . E R iNY S .
[
CH AR

would find out a l lh idde n crimes me ant therefore

origi na lly no more th a n th a t th e d a w n would bri ng
to light every crime committed u nder cover of the
n ight The s a me d a w n a s th e e nd of th e d a rk
.
,

n ight wh e n u n ited with th e s u n might well be

, ,

c a lled th e mother of d a y a n d n igh t ( or in a nother

form of th e first p a ir of mort a ls ) a nd a s she h a d bee n
, ,

spoke n of a s a m a re j ust a s the su n ha d bee n c a lled

,

a horse r a ci ng a cross the sky sh e would re a dily be ,

a ccepted a s the mother of the two As vi n s who a r e ,

but a repetitio n of the du a l or correl a tive deities th a t

divide betwee n the m light a nd d a rk ness d a y a nd ,

night he a ve n a nd e a rth na y life a nd de a th

, ,
.

So fa r th e Vedic myth would be i ntelligible but ,

a s the chief a ctors in it a r e n ight a nd d a it would

y ,

be quite impossible to u nderst a n d how the myth th a t

w a s true of E ri nys th e e a rliest d a w n could h a ve
, ,

bee n told of a n E a rth goddess su ch a s D e m e ter ha d -

,

cert a i nly become in Greece Schw a rt za nd others .

h a ve ofte n expressed their doubts a s to D em eter

bei ng origi na lly the e a rth a nd I myself h a ve ,

formerly suggested th a t D e m e ter w a s origi na lly -

Dee m eter D a w n mother somethi ng like Dy av a

-

,
-
,

m at a D a w n a s mother correspo n di ng to Dy a u sh
, ,

pit a Sky fa ther But th a t would c a rry us too fa r

,
-
.

beyo nd the very begi nni ngs of Greek l a ngu a ge

a n d Greek myt hology In e a rly Greek mytho l ogy .

D e m e ter is the E a rth goddess a nd nothi ng e l se -

.

Her epith ets le a ve no doubt a b out this Whe n .

she is see n by Zeus embr aced by J asion she is cle a rly

the goddess of the field 1
.

mp ,
1 " ’
Od y S S . V ,
’
hox a p o g Any a
'

12 5 5 677 61 I a cn w m . evfl
-

pLAO T Q T l x a i i;
'

iga a a , Ii iy r]
i

p d up e
’

( ? e
-
( . et v
-

e m r m o hc
A II I

w p
as .
p .
 A

E R iN Y S
VI ] DE o . .
5 45

If the n we a r e cert a i n th a t D e m e ter with the

Greeks w a s the E a rth goddess wh a t rem a i n s but to -

a dmit t ha t the story of th e horse w a s told origi na lly

of a n other goddess whether E ri nys or D e o a nd th a t , ,

this n a me of Dec or Dy av a w a s mixed up with a

hyp o k o rist ic form of D e m e ter D e o a nd thus led to , ,

the tra nsfere nce of her story to D e m e ter ? I k n ow

this will sou nd very u nlikely to Greek schol a rs yet ,

I see no other w a y out of our difficulties .

Th a t Dyav a a s a femi ni ne of Dyu could be

*
, ,

represe nted by Ana; ca n h a rdly be doubted We .

S hould perh ps expect Z i but s we h a ve Aeiig

l
a
n a a ,

di a lectic a lly by the side of Z ea we m a y a ccept ,

A776 a lso i nste a d of Znai We should the n h a ve to .

a dmit two stre a ms of myth o ne st a rti ng from ,

D e m e ter E a rth mother th e wife of Zeus a nd a lso

,
-
, ,

of J aso n a n d the mother of Kore the c h ild the

, , ,

other St a rti ng from D eo = Dyav a the D a w n the , ,

wife of V iv a sv a t J aso n the mother of the t w i ns, , ,

the As vi n s a nd c a lled by her o w n na me S a ra ny u or

,

E ri nys Whe n their na mes bec a me ide ntic a l

.
,

D e m e ter bei ng ch a nged both to D e mo a nd Dec ,

some of their lege nds a lso wou l d become m ixed .

Her d a ughter bei ng c a lled D é ois a nd Dé eine S h ows

at al leve nts how old the na me of D e o must h a ve
bee n .

V a r u na .

Next to Dy a us I look upo n V a ru na a s o ne of th e

oldest na m es of gods in the Ved a for in spite of a l l ,

H ere, a s in T r p i t lm
o e o s, the t hi r ce - p o u gl h dfie e l
d r e fe r s t o t h e y r}
T
pl
S fi en o
‘
lnp é
‘
x
] , na m e
vr l
y to t he fip o r o s x eL/I ep w cis , d cp w os a n d t h e
" ‘
‘
r
p ir o s
6 g ar a ge T o ri-r a w . S e e Ma nn h ard t
,
M yt h
lF o rsc h u ng n
o . e ,
p . 2
39 .

A h re n s , D i lA l p
a . eo .
,
. 1 75, Di a lDo r .
p 95 .
, . Cur ti us

G r u nd z
ug e , p 6 2 0 . .
54 6 V AR U NA .
[C H AR
the sh a ki ng of he a ds a nd shruggi ng of shoulders
there ca n be no doubt wh a tever th a t V a ru na w a s
the prototype of O ep a vé s Wh a tever m a y h a ve bee n .

s a id a nd repe a ted a s to the equ a tio n of Our a nos

V a ru na bei ng pho netic a lly u nte na ble I hope I h a ve ,

show n th a t no solid pho netic obj ectio n ca n co n

s ist e nt l be z
’ ’

y urged a g a i n st it But if O i a vo s
p .

spr a n g from the s a me source a s V a ru na it follows , ,

or a t a l
,
le v e nts it is extremely l ikely th a t V a ru na
, ,

me a nt a t o ne time the s a me a s O z i a vé g
p n a mely
’

sky though more p a rticul a rly the d a rk the coveri ng

, ,

or the eve n i ng sky .

But the equ a tio n V a r u na z o iip a vé g h a s bee n ’

a s s a iled not on
,
ph o netic grou n ds o nly These .

purely pho netic obj ectio ns h a ve bee n removed b e 1

fore a nd it seems a lmost a n emesis th a t th e very

,

form wh ich a ccordi ng to Lud w ig Our a nos ought to

, ,
'

h a ve in S a nskrit i e V a r a na ha s no w b e e n fo u nd
,
. .
, ,

j ust a s a nother postul a ted form b ha ra ny a t i a s the , ,

postul a ted etymo n of Phor o neus ha s bee n dis ,

covered by the side o f b hu ra nya t i I nto these ques .

tio ns therefore I need no t e nter a g a i n But ne w

, ,
.

obj ectio n s h a ve bee n r a ised It h a s bee n co nte nded .

th a t V a ru na w a s a rece nt a nd extr a neous god eve n ,

in the Ved a Now first of a l

. lthe s a me might be ,

s a id of Our a nos Our a nos ha s no a n cie nt h istory

.

in Greek mythology He ha s b ee n represe nte d a s

.

a m ere postul a te a s a co n clusio n dr a w n from the

,

O bp a v wveg or O z i a m Sa L j us t a s Kro n os m a
’ ’
e
p
’

y h a ve ,

bee n a god postul a ted o n the stre ngth of t h e

Kp o v tw ve s or Kp o m Ba L liter a lly the eterna l bei ngs
’

.
,

Still eve n in th a t c a se O ura nos must h a ve bee n

1
S ee p 5 0 1 . se q .
 V AR UN A .
547

me a n t for the sky in Greek mythology a s in the

cl a ssic a l Greek l a ngu a ge it me a ns sky But Our a nos .

h a s cert a i n a ntecede n ts in Greek mythology which

look l ike someth i ng more th a n mere mythologic a l
postul a tes Th a t h e should h a ve bee n dethro n ed
.

by the O u ra nion e s h is childre n might be a ccepted , ,

a s a mere theory but th a t the drops of h is blood ,

ga ve birt h to th e E ri nyes th e Giga ntes a nd the , ,

M eli a n nymph s na y eve n to Aphrodite le a ves the

, , ,

impressio n of re a l mythology o n our mi nd .

IS there a ny evide n ce the n in support of a theory ,

th a t V a ru na in the V ed a w a s a god of rece nt i ntro

ductio n na y th a t a s Olde nberg suggests he w a s
, , ,

borrowed fro m a Semitic source ? It is true th a t

the s a me w a s s a id m a ny ye a rs a g o by D r Pyl of .

M itr a the co n st a nt comp a n io n of V a ru na b u t I a m

, ,

n o t a w a re th a t it h a s fou nd fa vour w ith a ny Vedic

schol a r We h a ve see n th a t V a ru na a s a comp a n io n

.

of Mitr a w a s cert a i nl y k n ow n before th e sep a ra tio n

of the I ndi a n a nd Ir a n i a n br a nches of the Ary a n
fa mily a nd th a t though his na me is u nk n ow n in
,

the Avest a h e is k now n in fa ct u nder the na me of

,

Asura in Ze n d Ahur a
,
This a s it se ems to me .
, ,

h a s bee n fully proved by the commo n Vedic com

pou n d Mitra—V a r u na u bei ng represe nted in the
, ,

Avest a by M it ra + Ah u ra The etymologic a l me a n .

ing of Mitr a m a y be doubtful Some derive it from .

mith so th a t it should me a n co nfeder a te or a lly ;

,
]

others from mid a s if it ha d bee n me a n t for a lover

,
.

But wh a tever the true etymology m a y be it is quite ,

cle a r th a t in the a ctu a l l a ngu a ge of the Ved a Mitr a

I n t he A v t es a p ro m i se s a n d t r eati es a re u nd e r t h e p ro t ti
ec on

of Mi t h ra .
5 48 V AR U N A .
[C H AR
m e a ns frie nd a nd th a t its a pplic a tio n to the su n a s
,

the frie n d of a l llivi ng ha s become so well est a b

lishe d th a t e ve n in the l a test S a nskrit m it r o d a y a
is a well k now n word for su nrise These two gods
-
.
,

Mitra a nd V a ru na h a ve a l w a ys bee n so closely ,

co nn ected th a t wh a t a pplies to o ne a pplies t o the

other There w a s eve n a speci a l priest for the two
.
,

c a lled M a it r ava ru na a nd a s a crifici a l o fferi ng c a lled

,

M a it rav a ru niy a Besides there w a s a well k now n

.
-

tr a ditio n th a t V a sish tha the fa mous R ish i of the ,

seve nth M a nd a l a w a s the o ffspri ng of Mitr a V a r u na u

,
-
.

He is a ctu a lly c a lled Ma it rava ru na in R v VII .

,

33 I I
,
. We re a d :
‘
An d thou a rt M a it rav a r u na ( so n of Mitr a
V a r u na u ) O V a sis htha bor n of their love for U r v a si
, , ,

O Br a hm a n a s a drop spilled by he a ve nly fervour ,

al lthe gods received thee in a lotus b l ossom ( or m

a s a crifici a l

This verse presupposes a lege nd of wh ich Yask a

gives the outli nes ( N ir V a nd which is vouched .
,

for by the Br iha d d e v a t a a lso .

Whe n Mitr a V a ru na u sa w the be a utifu l U rv a si

-
,

ret a s ka sk a nd a It fell i n to the s a crific ia l vessel

.
,

c a lled V asa t iv a ra a nd fro m it were produced

,

the two R ish is Aga sty a a lso c a lled M ariy a a nd

, , ,

V a sish tha the Ma it rav a r u na

,
.

Here the n we h a ve in th e Rig ved a no t o nly the -

gods Mitra a nd V a ru na but eve n their o ffspri ng , ,

perfectly well k now n ; a nd yet we a re told th a t

o ne of these gods V a ru na w a s borrowed from a
, ,

Semitic source ! At wh a t time the n could such

a lo a n h a ve bee n effected ? Wa s th e comp a nio n
of V a ru na Mitr a likewise borrowed from the s a me
, ,

source ? Mitra a nd V a ru na a re so i nsep a ra ble th a t

 ] V AR UN A
v1 .
5 49

in the Brahm a na s they a r e c a l l ed the i nbre a thi ng

a nd u b r e a t hin S
p g ( a t a p br ah IX 5 I Yet
-
. .
, , ,

Mitra s n a me w a s well k now n before the A ry a s of

’

Persi a sep a ra ted from the A ry a s of I ndi a Besides .

,

if V a ru na w a s borrowed from a Semitic source wh a t ,

p a rticul a r source w a s it a nd wh a t Semitic deity

,

w a s there th a t coul d h a ve suggested such a bei ng

,

a s V a ru na is in th e Ved a ? L a stly is there a ny ,

c a se wh ere a foreign god ha s bee n borro w ed a nd ,

yet ha s fou nd h is na tura l pl a ce in the na tio na l

p theo a s V a ru na ha s in the Ved a
a n n ?

If we see in th e ret a s sk a nna m of V a ru na th a t

g a ve birth to V a sish tha the very bright one a , ,

myth a na logous to th a t of the m a g 01467069 of the

S ea of Our a n os th a t g a ve birth to the brightest of
’

pn
Greek goddesses Aphrodite or Phil,
o mm ed e ia we ,

might vi ndica te to V a r u na a d a te prev ious eve n to

the Ary a n Sep a r a tio n But w ithout i nsisti ng o n
.

this let us remember th a t eve n in the hym ns of the

,

Rig ved a V a ru na is sometimes represe nted a s eve n

-

a bove Dy a us if we m a a n sl a te R v V 6 3 3 Dy am
'

, y tr .
, , ,

v a rsh a a t ha h Asu ra s a m ay ay a You c a use Dy a us

‘
y y ,

to r a i n by the power of the Asur a The na me of .

’

Div a spa t i a lso the t w o lords of Dy a us or the S k y

, ,

m a y imply a simil a r suprem a cy of the two M itra .

eve n by himself is s a id to o vercome the sky of

Dy a us a nd the e a rth ( t v III 5 9 . Al lth is , ,

shows a t a l leve nts t he high posi t io n a lw a ys m a i n

t a ine d by V a ru na a nd Mitr a in Vedic mythology .

Is it possible the n to t a ke V a ru na out of the Vedic

p a ntheo n without upsetti ng th e whole structure ?
’
It is qu ite true th a t V a ru na s ch a r a cter a s a n ,

ethic a l deity the preserver of l

,
a w a nd order a nd ,

the pu nisher of s in di ffers co nsidera bly from th a t

,
55 0 V AR UN A .
[ CH AP

of th e purely physic a l deities of th e Ved a But .

th a t does no t pro v e th a t h e ha d no t l ike other ,

gods a physic a l b a sis In fa ct his physic a l germs

, .

seem to me still perfectly visible Mitr a a nd V a ru na .

,

in the h ym n s of the Rig ved a a r e represe nted a s -

dwelli ng in the high est he a ve n a nd looki ng dow n

upo n the world They mou nt their ch a riot in the
.

mor n i ng a nd c a use the su n to shi ne In other .

pl a ces the s u n is c a l led the eye of Mitr a V a ru na u -

,

or su n a nd moo n a r e represe nted a s V a ru na s two ’

eyes V a ru na is a ddressed a s we a ri ng golde n a rmour

.
,

a nd a s sitti n g dow n surrou nded by h is spies who

behold both w orlds He is the ki ng of a l lthe worlds

.
,

a n d the old title of deity a sur a is more freque n tly , ,

a pplied to h im th a n to a n other Vedic god This

y .

m a y a c cou n t for h is a ppe a ri ng u n der the na me of

Ahur a in the Avest a E veryth i ng is k now n to .

V a ru na everybody is to obey h is comm a nds But

,
.

if o n a ccou nt of h is sublime ch a r a cter it were sup

posed th a t Va ru na must ha ve ha d a n origi n d i ffere nt
from t ha t of th e other Vedic gods surely he does
n o t st a n d so e ntirely a lo n e w ith his high mor a l a t t r i

butes Other gods a lso preserve the l

. a w a n d order

of the world a nd a r e c a lled r it a spa t i lord of right , ,

T it a kid ,
r it a g fi a ,
r it a d hit a ,
r it a pa ,
r it av a n ,
r it a sp r is ,

85 0 . They pu nish a l la nr it a u nrighteous ness a nd ,

1
,

a r e i n voked a s fa ther a nd mother to be n e a r their

worsh ippers with their fa vours And a s we see in .

Greece th a t Zeus ret a i ns the tr a ces of h is physic a l

or igi n though a t the sa me time h e h a s rise n to th e
,

height of a divi n e ide a l w hy should no t the s a me ,

h a ve h a ppe ned to V a ru na

S ee B e rg aig ne, vo liii.

, p . 2 9 9 se .
q
v1 ] V AR UN A .
55 1

I find it simply impossible to u nderst a nd why

V a ru na should h a ve bee n tre a ted a s a n a lie n god ,

though he cli ngs so firmly with a l lhis roots to

Vedic so il The o nly re a so n I c a n surmise is his
.

bei ng the he a d of th e seve n A ditya s But eve n ,

these A ditya s a nd their n u mber a s seve n occur in

t he R ig ved a I X 1 1 4 3 dev ak ad it y ah yé s a pt a
'
’
-
.
, , , ,

They a r e c a lled t h e so n s of Aditi a n d in X 7 2 8 , , ,

eve n a n eighth ( Mart and a) is me ntio ned who ha d ,

bee n disc a rded They form a cl a ss of gods ( deva

.

g a na
) like the V a su s Rudr a s or M a ruts , ( R V VIII ,
.
,

3 5 I 4 ) a n d others
, Of t ha t cl a ss V a ru na bec a me
.

the he a d j ust a s Ag ni d id of the V a su s a n d I ndr a ,

of the Rudra s Al lthis looks system a tic a nd in

1
,

co nseque n ce l a te but there is a uthority for it in

,

th e hym ns of the Rig ved a or in the Brahm a na s -

, ,

a nd th e A dity a s h a ve a s much right to V a ru na a s

their chief a s the V a su s to Ag ni or the M a ruts to

,

I ndr a Who the seve n A dity a s were origi na lly we

.

k now a s little a s who the eight V a su s or the eleve n

M a ruts were The na mes v a ry a nd it looks very
.
,

much a s if the system ha d bee n dr a w n out first ,

i ncludi ng eve n the numbers of e a ch cl a ss of gods ,

a n d h a d the n bee n filled with such na mes a s seemed

most a ppropri a te Th a t the seve n A dity a s should

.

represe nt su n a nd moo n a nd five pl a nets is extremely

u nlikely bec a use the pl a nets w ere never noticed by
,

the a ncie nt R ishis still less ha d they bee n c l

,
a ssed

in the s a me c a tegory with su n a nd moo n \Vhe n .

the n umber of the A dity a s w a s r a ised from seve n to

twelve we ca n h a rdly doubt th a t they w ere me a nt
,

for the twel ve mo nths th a t is for the su ns of e a ch , ,

K hand U p I I I, 8 ,.
-
. 1 .
55 2 V AR UNA .
[ C H AR

mo nth a nd it seems th erefore to h a ve bee n the

,

co nseque nce r a th er th a n the c a use th a t the Ga ga ti 1

metre co nsisti ng of twelv e syll a bles w a s a ssig ned

, ,

to the A dity a s .

C o nsideri ng h ow little we k n o w a bout the seve n

A ditya s with the exceptio n of V a ru na Mitra a nd
, , ,

Ary a m a n it would be very h a z ,

a rdous to co nn ec t

them historic a lly a s Professor Olde nberg suggests , ,

with the seve n Am e sh a spent a s or Am sha spa nd s -

of th e Avest a No doubt the Am esha S p ent a s a r e .

-

seve n but m a ny thi ngs a re seve n in a ncie nt religio n

, .

Ah ur a m a y be c a lled the lord of the Am e s ha spe nt a s -

a nd V a ru n a the he a d of the A dity a s But Ahura .

existed i ndepe nde ntly of the Am esha spent a s j ust -

a s V a ru n a of the A dity a s V a ru na h owever who ,

, ,

is so closely u nited with t h e seco nd of the A dity a s ,

Mitr a ha s no suc h comp a nio n a mo ng the Am esha

,

s e nt a s for the Avestic Mithr a himself ha s n o pl a ce

p ,

a mo ng them
2
.

These powers a r e supposed to h a ve bee n cre a ted

by Ahur a a nd th ey represe nt a s we should sa y
, , ,

divine qu a lities o nly such a s Vohu Ma no = G o o d ,

Thought ( v a su m a na s ) Ash a V a hist a Perfect ,

Righteous ness ( R it a V a sish tha ) K hsha t hra V a irya ,

Good Roy a lty (k s ha t r a v irya ) Spe nt a Arm a it i -

.
-

P ious Modesty ( Ara m a t i) H a u r v a t at He a lth (sa r .

v a t at i
) Am e r e t at = Immort a lity
,
( a m r it a t v a
) Wh at .

S imil a rity is t h ere betwee n these a nd the A dity a s ,

such a s V a ru na M itra Ary a m a n ? And did no t , ,

1
Ol
d en b
e rg , R elg i i d es V e d a , p 1 8 6 n
on . .

2
Ol
d en b erg ,
lc . .
, p
1 9 2 , s e em s t o
. m a g ne i
at M i
ra t he
,
th ith
S u n go d , w a s
-
o ne o f t h e A m e S h a S p e n t a s, b u t M
-
r a is n o t ith
e v en m e nti o n e d in t h e G at h a s .
v1 ] V A R U IYA .
55 3

Da rm e st et er s theory deserve to be a t le a st m en
’

t io ne d th a t Vohu M a no is but a copy of the Alex

a ndri a n A6 0 ; 96 2 9 This would bri
0 ng th e seve n
7 .

Am e sha sp e nt a s dow n to the third ce ntury B C .

,

1 a ther too rece n t a d a te for th e Vedic A dity a s .

We k now fa r more of th e ch a r a cter of the Am es ha

S e nt a s th a n of the A dity a s A dity a me a ns the
p .

su n a n d the A dity a s seem to h a ve bee n i nte nded

,

origi na lly for cert a i n m a nifest a tio ns of the su n ,

whether in the course of the d a y or in th e course

of the ye a r There is no i ndic a tio n wh a tsoever
.

th a t they were me a nt for the five pl a nets or in fa ct ,

th a t th e ide a of five pl a nets w a s k now n a t so e a rly

a time An d how should we a ccou nt for the fa ct
.

th a t the five co nspicuous pl a nets ( if th e A dity a s ,

Ary a m a n Bh a ga Am sa & c were ever n a mes of

, , , .
,

the pl a nets ) should h a ve bee n ch a nged i nto such

a bstr a ct bei ngs a s Vohu M a n o Good Thought & c , , .

C a n we co nn ect a ny ide a with such a ch a nge or ,

c a n we poi nt out a n a n a logy in the w h ole h istory

y
of a stro nomy ? And if V a ru na w a s the first of the
A dity a s w ould he no t h a ve bee n the su n r a ther
,

th a n the moo n ? An d ho w should we be a ble to

expl a i n th e a bse nce of M itra the su n from the , ,

seve n Am e sha spe nt a s ? -

So fa r therefore from looki ng upo n V a ru na either

a s a moder n or a s a borrowed god or a s a r e r e s e n
p ,

t a t iv e of the 111 0011 I t a ke him a s o ne of t h e oldest

,

Vedic deities I n do E urope a n bec a use ide ntic a l in

,
-

n a me w ith O ii a vd s a nd thoroughly Vedic bec a use

’

p ,

i nsep a r a ble from other Vedic gods such a s Mitr a , ,

Ag ni I nd i a a nd Som a
b , ,
We fi nd hym ns a dd ressed .

to M it I a V a 1 u na u to Ag ni V a ru na u ( IV 1 2
,
to , ,

I nd i a V a 1 u na u ( I to Som a a nd V a i u na ( V 7 5
, , ,
 V AR U N A
5 54 [CH AR
Why should we te a r V a ru na a w a y from a l
l
these comp a n io ns ?

V a r u na as M o on .

There is no doubt some truth in the st a teme nt

supported by Hillebr a ndt H a rdy a nd Olde nberg , ,

p
( 1 9 3 ) th a t V a ru na ha s someth i ng to do with the
.

moo n The questio n is o nly in wh a t se nse ? The

.
,

Vedic go d s a s I h a ve tried to S how a r e ne v er th e

, ,

physic a l obj ects in wh ich their a cti vity w a s prim a ril y

discer ned Their ch a ra cter a s cle a rly see n by Yask a
.
, ,

is mu ch l a rger a nd comprehe nds a wide sphere of

a ctivity The god of fire is see n wherever light
.

a nd w a rmth a r e perceived Th e god of the thu nder.

storm ( I ndr a ) overcomes d a rk ness in every form ;

the Asvi ns a r e prese nt in every ki nd of du a lism
m a n ifested in na ture He nce to restrict V a ru na
.
,

to the moo n would be a s m isle a di ng a s to ide ntify

,

the Asvi ns with the mor ni ng a nd eve ni ng st a rs ,

I ndr a with the r a i n Agn i with the fire o n the he a rth

, .

V a ru na a s represe nti ng the coveri ng or d a rk sky

, ,

m a y cert a i nly be n e a rly rel a ted to the moo n a lso 1

,

j ust a s in Greek mythology Pho ib e (the moo n) is

, ,

the d a ughter a nd Asteri a (the st a r goddess ) the

,
-

gra ndd a ughter of Our a nos ( sky) But to co nfi ne .

V a ru na to th e na rro w sph ere of the moo n would

be u nna tura l a nd could never be brought i nto h a r
,

mo ny with th e m a gn ifice nt descriptio ns of V a ru na

in t h e Vedic hym ns Does h e no t S pre a d himself
.

out like a clo a k over a l lthe world ( VIII 4 1 , ,

D oes he no t e n close the nights a nd est a blish the

morni ngs bei ng visible everywhere ( VIII 4 1
, , ,

Does he no t ch a nge the bl a ck coveri ngs i nto white

S un a nd m o on a r e so m e tim e s ca l
led th e t w o Ad ityas .
v1
] V AR U N A AS M OON .
5 55

o nes ( VIII 4 1 1 0 ) ,
I s not the su n his eye a s well
,

a s the moo n D oes he no t dwell a t the sources of

1

the rivers ( VIII 4 1 a n d is he no t in the Ved a

, ,

a lre a dy c a lled the d a rk oce a n ( VIII 4 1 a prelude , ,

to his l a ter ch a r a cter a s god of the oce a n a nd the

Wester n qu a rter ? Al lthis is surely no t a d escrip
2

tio n of the moo n nay it is curious th a t though the

, ,

moo n is cert a i nly withi n his dom a i n so very l ittle ,

should h ave bee n s a id a bout the moo n in hym ns

a ddressed to V a ru na .

It used to be m a i nt a i ned th a t there w a s a com

p le t e bre a ch betwee n the V a ru na of the M a h ab ha

r a t a whe n he is th e god of th e w a ters a nd th a t of ,

the Ved a But tr a ces of his co nnectio n with the

.

w a ters ca n be discovered in the Ved a a lso a nd t h e ,

p a ss a ges quoted a bo v e from th e forty fir st hym n of -

the eighth M a nd a l a would be su fficie nt to prove it ,

eve n if we took the oce a n a nd the rivers for the '

w a ters of the a tmosphere or the clouds V a ru na .

is ofte n in the Ved a a sked to se nd r a i n ; he is

a ddressed a s the lord of rivers a n d in I i 6 i 1 4 h is , ,
v
, ,

proper dom a i n is s a id to be the w a ter ( a d b hih yati

sa mu d ra ih
) though n o t n ecess a rily the se a
, .

Ad i t y a s .

But though V a ru na a s the d a rk a nd Mitr a a s the

bright god a re cle a r a nd i ntelligible their na me a s ,

A dity a s rem a i ns obscure A dity a c a me to me a n .

the s u n but origi na lly it ca n h a ve me a nt s o n of the

,

1
In the l t h e Da y a ks o f B o r n eo t h e s u n is ca l
a ng u a g e of led

b e t u c h a n u h , fro m b e t u c h , e y e , a nd a nu h , d a y I n Ma l a a ss i
g .

l
a so t he sun is m a s o a n d ro , i . e . e
y e of d ay .

t d y am iv a
'

sa m u d r ah a p iky ah
2
RV V I I I,
. S et h u rah ro h a t i.

V OL . II . K
55 6 ADIT YA S [ C H AR

mother Aditi o nly (of R v I 7 2 or be l o ngi ng

. .
, ,

to Aditi Ol d e nb e rg s opi nio n ( p 2 0 3 ) th a t the

.
’
.

A ditya s ga ve rise to Aditi a s the Kro nid a i to ,

Kro nos is p l a usible but requires fuller proof

, ,
.

A d it i .

This Aditi is a goddess who ha s give n rise to very

di ffere nt expl a na tio ns E tymologic a lly Aditi me a n s
.

u nbou nd free a nd I h a ve a l w a ys t a ke n h er a s the

, ,

first th o ugh a s yet very m a teri a l co nceptio n of

,

the Beyo nd I f the h ori zo n if su nrise a nd su nset

.
,

m a rke d th e l imits of hum a n perceptio n the n wh a t ,

w a s postul a ted by the very ide a of hori z o n or l imit ,

w a s t he Beyo nd the U nbou n d i e th e U nlimited

, ,
. .
,

or wh a t in l a ter philosophy w a s c a lled the I nfi nite .

I see the difficulties but I see n o other bridge from

,

the etymologic a l to the mytho l ogica l me a ni ng of

Aditi To derive Aditi from a d to e a t in the Se nse
.
, ,

of the Devourer is possi b le b ut no more nor wou l d

, , ,

the fa ct th a t Ag ni is c a lled Aditi ( I 9 4 1 5) help u s , ,

to prove this deriva tio n I f the Vedic poets postu .

l a ted a third he a ve n a nd a he a ve n b eyond why no t ,

a n Aditi beyo n d th e world of se n se beyo n d the su n , ,

beyo nd the d a w n F rom th a t goddess su n moo n

.
, , ,

a nd other l umi n ou s m a n ifest a tio ns might wel l be

s u pposed to h a ve rise n a nd he n ce be c a lled A dity a s

,
.

The d a w n is a ctu a l l y c a l led t he fa ce of Aditi (a d it eh

a nik a m ; why the n should no t the su n h a ve bee n
)
c a lled the so of Aditi
n ? If t he Vedic I ndi a ns ha d
bee n fa mili a r with the five p l a nets I do not de ny ,

th a t these a lso might h a ve bee n c a lled t h e so ns of

Aditi .But eve n w ith the Greeks the discovery
of tr a velli ng by t he side of fixed st a rs belo ngs to
a com p a r a tively l a te a e a nd though the na mes of
g ,
 A DI TI
x7 1 ] .
55 7

th e A ditya s a re obscure a nd prob a bly therefore very

.

a n cie nt they do in no wise poi nt to the pl a nets

,
.

They m a y represe nt ph a ses of the su n in h is v a rious

m a nifest a tio ns but eve n th is c a nnot be proved
,
.

Wh a t t he n c a n be the me a ni ng of such st a teme nts

th t the Am e h a —
s e nt a s a r e the A dity a s a nd
as a s
p ,

wh a t S h a ll we sa y if we a re told th a t the existe nce

of seve n pl a n ets w a s k now n in the Vedic a ge ,

though prob a bly borrowed from a Se m itic source ?

The co nseque nces of such a st a teme nt would be fa r
re a chi ng i ndeed a nd would if fully proved r e v ol
, ,
u ,

t io nise the whole history of a stro n omy .

I k now well th a t the co nceptio n of Aditi a s the

Beyo n d m a y seem too moder n too met a physic a l for ,

the physic a l p a nth eo n of th e Ved a too a bstr a ct ,

for poets who a r e supposed to h a ve bee n no better

th a n na ked s a va ges But let schol a rs re a d t h e Rev
. .

W Gill s p a pers 011 Poly n esi a n folklore a nd they

.
’

w ill be surprise d to see with wh a t a iry a bstra e

tio ns eve n these na ked th i nkers were a ble to de a l .

Anyhow I c a nn ot for the prese nt fi nd a ny truer

expl a na tio n of Aditi a nd A dity a a nd I c a nnot sa y ,

th a t a nyth i ng better ha s a s yet bee n suggested .

Ol d e nb e rg s ide a th a t Aditi ma y h a ve me a nt freedom

’

is n ot very di ffere nt from my o w n o nly h e seems to ,

me to na rrow her sphere of a ctio n too much by

co nfi ni ng it to mor a l freedom or freedom from s in ,

( a na as t v am
g ) A diti. t a kes sometimes the pl a ce
of the wife of Tv a sh t r i i nste a d of B r iha d d iv a
, ,

a nd would in th a t ch a r a cter he the mother of

S a ra ny u a nd therefore a s yet thoroughly physic a l
, .

The Ved a keeps true to it s ch a r a cter a l lit s gods , ,

eve n V a ru na a re ch ildre n of na ture a nd if Mitr a

, ,

represe nts from the first the bright d a y V a ru na is ,

K 2
5 58 A D ITI .
[ C H AR

an re m a i ns in the Ved a the represe nt a tive of the

d
d a rk yet brilli a nt sky of the night a nd a l
,
lth a t is
, ,

co nnected with it 1
.

A sv in a u a nd o t h er D u a lG o d s a nd H e r o es .

I seem very perti na cious but in spite of a l

may l ,

th a t ha s bee n writte n si nce I a ttempted the first

expl a na tio n of the Asv m a u in my Lectures o n the
Scie nce of L a ngu a ge in 1 8 6 3 ( p 6 0 6 seq ) I sti l l .
,

hold to wh a t I the n wrote a bout the du a l gods I .

the n poi nted out t h a t i n th e most ge ner alse nse the

'

As v ina u were the m al e represe nt a tives of light a nd

d a rk ness the two Ah a ns a s they a re c alled i e d a y
, ,
-

, . .

a nd n ight a n d th a t th ey ex h ibit th e eter na l du a lism

,

of na ture which h a s fou n d expressio n in ever so

m a ny mythologic a l na mes a nd Stories Th e Asvi ns .

a r e in fa ct th e pri n cip a l a ctors in the diur na l dr a m a

which forms the ever recur ri ng theme of Ary a n

mythology In Greek a nd Rom a n mythology the
.

two a re ge ner a lly either brothers or twi ns ofte n ,

sep a r a ted b y a n irresisti b le fa te gre a t be nefa ctors or ,

rulers of m e n fou nders of ci t ies a nd ge nera lly more

, ,

or less closely rel a ted to some be a utiful wom a n ,

whether their mother their sist er t heir frie nd or , , ,

their wife .

T h e R el
a t io ns of t h e A sv ins .

To begi n with the Asvi ns we le a r nt before , ,

wh e n ex a mi ni ng the myth of S a ra ny fi E ri nys th a t ,

I h v i
a e s nce r e a d P ro f O l
d e nb erg
.
’
s d efe n ce , V a ru na u nd

d ie Ad ity as ,
’
b ut I hv a e no t hi ng to a l
ter in wh t I h d w itt n
a a r e

b e fo r e I i v ed it I a n d i v n
re ce . c sc o er o th ing n w in supp o t
e r

of a p o stult d S em iti c o i g i n o f V a u na
a e r r .
VI ] TH E R E L AT I O N S OF TH E A S V IN S .
559

Tv a sh tr i m a de
weddi ng fe a st for h is d a ughter
a

S a ra ny u a nd th a t she the wife of the gre a t

, ,

V iv a sv a t h a vi ng bee n wedded a nd become th e

mother of Ya m a dis a ppe a red Th e immort a l
,
.

( S y )
a r a n u w a s h idde n from the mort a ls a n d a like ,

ness of her w a s m a de a nd give n to V iv a s v a t She .

,

Sa ra ny ii the n bore the two As vi ns a nd left the two

,

couples behi nd .

This outli ne of a n old a nd Cle a rly physic a l myth

w a s filled out by tr a ditio n in v a rious w a ys a nd ,

we a re told th a t V iv a sv a t whe n ma rried to S a r a ny ii ,

bec a me the fa ther no t of Ya m a o nly but of twi ns , ,

c alled Ya m a a nd Ya mi a fterw a rd s of M a nu a s the , ,

so n of the wom a n who h a d bee n m a de to serve a s

a substitute for Sa r a nyfi a nd l a stly of the two ,

Asvi ns Accordi ng to a n oth er h a lf forgotte n m yth

.
-

it w a s no t V iva sv a t but her o w n fa ther Tv a sh tm ,

who w a s the proge n itor of a l lthese childre n or , ,

a ccordi ng to still a nother a ccou nt of V ast oshpa t i , ,

fi r e a nd Asv a the horse

, ,
.

N a m es a nd L e g e nd s of t h e A sv in s .

This is no t however the o nly a ccou nt give n of the

, ,

Asvi ns in the Ved a In v I 1 the d a ughter

. t .
,

of Sury a mou nts the ch a 1 io t of the Asvi n s ; i n

I 1 1 7 5 it is disti nctly s a id th a t sh e chose them
, , ,

a s her husb a nds In other pl a ces a ga i n they a c t a s

.
, ,

v a ra s or groomsme n o nly Som a is the bridegroom

, .
,

while Ag ni a cts a s her a ld a t the m a rri a ge processio n

( A t h XIV .8 In tryi ng to,
u n r a vel th is myth in
its v a rious forms a s co nt a i ned fo r i nst a nce in the , ,

R V X 1 7 we must remember th a t the Asvi ns a r e

.
, ,

co nst a ntly c a lled the gr a ndso ns of Dy a us D iv e ,

nap at a a nd I believe we m a t a ke th a t na me in its

, y
5 6 0 N A ME S AND L E G EN D S or TH E A S V I NS .
[
C H AR

liter a l se nse not simp l y a s the so ns or o ffspri ng of

,

Dya us but liter a lly a s his gra ndchildre n It would

,
.

follo w the nce th a t Tva sh tm their gra ndfa ther th e

'

, ,

fa ther of Sa r a ny u their mother is in this c a se but

, ,

a nother na m e for Dy a us th a t is Dy a us in his , ,

ch a r a cter of sh a per of the world In the Ved a a s .

,

we possess it t he suprem a cy of Dy a us a mo ng the

,

ods h a s come to a n e nd a nd his pl a ce h a s in m a ny

g ,

respects bee n t a ke n b y I ndr a his so n In order to ,

.

co nfirm th e ofte n n eglected ide ntity of Dy a us a nd

Tv a sh tm it is import a nt to observe th a t the s a me
'

I ndr a who is c a lled th e so n of Dy a us is likewise

, ,

represe nted a s the son of Tv a sh t r i We a lso sa w 1

.

th a t Tv a sh tm is c a lled b r iha d d iv a h ( X 6 4
'

a nd , ,

his wife Br iha d d iv a i e th e wide shi ni ng d a w n , . .

-

We must not h owever a ttempt to defi ne too much

, , ,

but be s a tisfied with t a ki ng Tv a sh t ri like Dy a us a s f

simply a n old god of former times th e m a ker the , ,

fa ther a nd in our c a se the p a re nt of Sa r a ny ti

, ,

the goddess of the d a w n who becomes the wife of ,

V iv a s v a t the S hi n i ng sky a nd the mother of Ya m a

, , ,

the twi n Who t his twi n w a s we S h a l l ha ve to

.
,

co nsider a fterw a rds .

As to V iv a sv a t there ca n be little doubt a bout the

me a ni ng of h is na me In the Ved a V iv a sv a t is still
.
,
‘

used a s a n a dj ective a nd me a ns brilli a nt Ush a s .

,

the d a w n is c a lled v iv a s va t i ( R V III 3 0

, As .
, ,

a subst a ntive V iv a sv a t h a s bee n tr a n sl a ted by s u n ,

a nd it cert a i nly h a s th a t me a ni ng in l a ter S a nskrit

a lso . In the Ved a however its me a n i ng is n o t yet

, ,

na rrowed dow n to s u n but V iv a sv a t m a st a nd for

y ,

1
RV . III, 4 8 , 2 a nd IV , 1 8, 3 .

2
RV V , 4 1 ,
. 1 9 ;
VI ] N A M E S A N D L E G E N D S o r T H E A sv I N s .
56 1

the bright sky th e bright d a y the e a rly mor ni ng , , ,

a nd it is in th a t ch a r a cter th a t V iv a s v a t a ppe a rs a s

th e husb a nd of S a ra ny fi The me a ni ng of S a ra ny u .

c a n h a rdly be doubtful if we remember th a t she is

the d a ughter of Dy a us Du h it a Diva k This a s we , .

,

k now is first of a l ,
lthe d a w n ; no r ca n there be
a more a ppropri a te wife for V iv a s v a t the mor n i ng ,

su n th a n Sa ra nyfi the d a w n
,
Thus we re a d , ,

RV X 39 1 2
.
, ,

Yasy a y Og e d u h it a g aga te divak

'

U b h é ah a ni sud i ne V iv as v a t a h
'

O Asvi ns wh e n your c ha riot is h a rnessed the

‘
, ,

d a ughter of Dy a us is bor n a n d th e t w o brigh t Ah a ns ,

V
’
d
( ya a nd n ight
) of iv a sv a t .

E very n ew a dditio n to the fa mily circ l e of V iv a sv a t

re nders its ge ner a l ch a r a cter more cle a rly perceptible .

S a ra ny u is s a id to be bor n wh e n the ch a riot of the

As vi ns is bei ng h a r n essed This surely me a ns th a t .

the d a w n a ppe a rs whe n the ch a riot of the As vi ns is

re a dy for their d a ily j our ney Th a t the s a me d a w n .

is the mother of the Asvi ns must no t perplex us for ,

in th e Ved a the physic a l me a n i ng of the gods is

co nst a ntly bre a ki ng through their myth ologica l
disguises The gods a re s a id to be bor n a nd die
.

with th eir d a ily a ppe a ra nce a nd dis a ppe a ra nce in

na ture b u t they a re c a lled immort a l gods for a l
, l
th a t a s if they were beyo nd th e re a ch of birth a nd
,

de a th In our c a se the d a ughter of the sky is bor n

.

(g y
a at e i e a ppe a rs ) ,wh ile. her o w
. n twi n so n s a re ,

w a iti ng for their ch a riot And whe n the poet .

co nti nues th a t the two Ah a ns of V iv a sv a t a re bor n ,

these two Ah a ns a re cle a rly m e a nt for d a y a nd

night t he twi ns a nd the very prototypes of the
, ,

As vi ns themse l ves .
 6 TH E DA W N AS TH E M OTH ER or TW I N S [C H A R
5 2 .

T h e Daw n as the M ot h er of T w in s .

The ide a th a t the d a w n gives birth to twi ns h a d

evide ntly become so fa m ilia r with the poets of the
Ved a th a t they were a ble to spe a k of her a s simply
,

Ya m a s fih i e twi n mother
, . . O ne p a ir of twi ns-
.

co nsisted of th e two Asvi ns But we m ust no w .

fa ce a new a nd very serious di fficulty n a mely th a t ,

in the Vedic hym n quoted a bove ( X it is s a id ,

th a t whe n first m a rried to V iva sv a t S a ra ny fi ga ve ,

birth to a Ya m a lit the twin ,

. .

Y a m a , t h e T w in .

W h a t c a n be me a nt by a S i n gle twi n ? Tr a ditio n

seems to h a ve supplied the a nswer by a ddi ng Y a m i ,

a s the sister of Y a m a This p a ir of twi ns w a s like

.

wise k now n in Vedic times though Ya mi is evide ntly ,

a l a ter cre a tio n a nd me ntio ned in o ne hym n of

,

the Rig ved a o nly ( X

-
a nd this cle a rly a com ,

a r a t iv e l l a te compositio n I n this hym n which is

p y .
,

a di a logue betwee n Y a m a a nd his sister Y a mi the ,

sister i nvites her twi n brother to become her -

husb a nd while the brother expresses his horror a t

,

so u nna tur a l a m a rri a ge .

This Ya m a a nd Y a mi a re supposed by some

schol a rs to h a ve bee n like Ad a m a nd E v e the , ,

proge n itors of the hum a n r a ce They ha d evidently 1

forgotte n th a t a ccordi ng to the Rig ved a Ya m a a nd

,
-
,

Ya mi were never m a rried a nd never bec a me pro ,

ge nitors There is besides this di ffi culty th a t the

.
,

poet in X 1 7 c a lls S a ra ny u the mo t her of Ya m a in

,

the si ngul a r though he a fterw a rds spe a ks of d v a

,

Cf E H
. . . Mey e r, G a nd h v ar as, p . 22
9 s e q.
v1
] YA MA ,
TH E TW I N . 6
5 3

m it hu na, two couples of childre n th a t is a s it would , ,

seem four childre n belo ngi ng to S ar a ny u Dv a

, .

m it hu nac a n h a rdly be me a nt simply for two chil dre n .

We sh a ll h a ve to a dmit I thi nk th a t this Ya m a in , ,

the singul a r w a s re a lly me a nt for the s u n but in ,

order to expl a i n why the su n could be ca lled the

twi n by himself we sh ould be obliged to look upo n ,

the s u n w he n represe nted by Y a m a a s a double

, ,

su n the s u n of the d a a nd the su n of the n ight

, y ,

co nceived a s o n e a nd yet a s two i nsep a r a ble bei ngs 1

This seems no doubt a very str a nge ide a but it is

, , ,

di fficult to a ccou nt for our Ya m a in a ny other w a y ,

a nd in studyi ng t h e a n cie n t poetry of the Ved a w e ,

must a ccustom ourselves to ide a s which to us m a y

seem stra nge a nd illogic a l but wh ich were n ot so to ,

people in their first e nde a vours t o co m prehe nd a nd

na me the d a ily m a rvels of na ture .

Sun a nd D aw n as H o rse and M ar e .

To us it m a y sou n d str a nge to c a ll the s u n S imply

the horse or th e d a w n the m a re Yet these were quite
, .

fa mili a r na mes to the Vedic poets At first the su n .

w a s spoke n of a s quick ( asu ) like a horse ( a sv a ) but ,

very soo n the l i k e w a s t a ke n a s u nderstood a nd the ,

horse or the wh ite horse w a s a ccepte d by everybody

I
A s M a nn h dtar re m a rk s , I . c. , p . 2 3 2 se q .
‘
t h e tw i g ht f
il o

t h e m o r n ng i a nd o f the e v ni ng
e ,
th e d a wn a nd the g l m i ng oa ,

are of ent tkn a e as o ne a nd the sa me p he no m e no n,

’
a nd on

p .
3 0 6 he w it r es
‘
F ur th e r r e s earc hh as s h ow n t h t th
a e app a

r e nt l
y d ou bl e ap iti n
par o as e v ni ng
e a nd m o r ni ng s ar t w as
so m e t im es take n i ng l
as s e a nd c a l
led the G od -
so n, a n d a t o th er

ti m es l
ed t o the admi i n ss o of tw o God -
s o ns , w ho t
o f e n, w h th e er

in the e v ni n g
e or t he m o rni ng, a re co n ce iv ed as ac ti ng
t o ge th e r.
’
 6 DA W N
5 4 SU N A ND AS H OR S E A ND M A RE .
[C H AR
as a me of the su n In R V IV 5 2 2 the d a w n
na . .
, , ,

is still spoke n of a s brilli a n t like a m a re asv a iv a in , ,

the M a h abh ar a t a ( A dip 2 5 9 9 ) va d a v a m a re is used.

, ,

a s the very n a me of the d a w n Wh e n the twi n .

so ns of the d a w n a r e c a lled Asv in th is ha s ge ner a lly ,

bee n tr a nsl a ted by horseme n a nd there is 11 0 doubt ,

th a t in l a ter times these gods were co nceived a s

ridi ng o n horseb a ck Origina lly however this1
.
, ,

ridi ng o n horseb a ck is by no me a ns a disti nguishi ng

fe a ture of th e Asvi ns a nd I much prefer therefore ,

to t a ke Asv in a s a p a tro nymic me a n i ng so n s or

desce nd a nts of the fa mous Asv a or Asv a i e th e 2
, . .

s u n a nd the d a w n .

S a r a ny u as t h e D aw n .

If we re nder S a ra nyfi by the d a w n it should be ,

u nderstood th a t the a n cie nts disti nguished a mo ng

severa l d a w ns or a mo ng sever a l a ge nts of the d a w n
, .

There w a s the first wh ich w a s still th e n ight ra ther

,

th a n the d a y the e a rliest glimmer of light a nd th is

, ,

w a s Sa ra ny u the retre a ti ng n ight a nd the retur ni ng

,

light .

In a Swedish so ng the S u n ( fem ) is represe nted

a s S itti ng o n a b a re sto n e a nd spi nn i ng three hours ,

before the su n rises ( M a nnh a rdt l c p . It ,

. .
,
.

w a s S h e wh o w a s the true mother of the Asvi ns t he ,

represe nt a tives of mor ni ng a nd eve n i ng who were ,

‘

r e a dy eve n before the ch a riot of the s u n h a d bee n

h a r nessed na y b efore their o w n mother w a s ho u r

,
.

This d a w n this Morge ngr a ue n migh t t 1 uly be c a lled

, ,

1
i i ng n h b
R d o o rse a ck w as s u pp o s e d to hv b a e een a t o g e t h er
l
u n k n wn in t h
o V d e e a, b ut I th ink I h v
a e p ro d u ce d e v id en c e

t
o s h w th t it w n
o a as ot .

2
L i k K isasvin f
e r ro m K r isasv a see a b v o e .
 S A R AN Y U AS DAW N 6
v1 ] TH E .
5 5

no t o nly the mother of t he As vi ns b u t their frie nd ,

a lso their sister a nd eve n their wife Al

, ,
lthese .

phe nome na of the morni ng a re so v a ri a ble a nd so

a t to r u n i nto e a ch other th a t Y ask a showed a wise
p ,

discretio n in defi ni ng th e ch a ra cter of the two

As vi ns by s a yi ng no more th a n th a t the o ne r e pr e
se nted l ight ga i ni ng o n d a rk ness a nd the other
d a rk ness g a i ni ng O11 light It would be equ a lly .

difficult to defi ne th e ex a ct dom a i n of the d a w n a nd

of her sister the night sometimes c a lled the bl a ck
, ,

sister As soo n a s th e o ne le a ves the other steps

.
,

i nto her pl a ce ( RV I 1 1 3 I 2 ; 1 6 ; 1 2 4 . As , , .
,

soo n a s S a ra ny fi the fl y i ng n ight bec a me the wife

, ,

of the bright sky the n ew su n of the d ay w a s bor n

,

of her a nd she for a time w a s the fa r sh i ni ng Ush a s

,
-
.

As the clouds of the sky were ofte n c a lled the w a ters ,

we ca n u nderst a nd why the d a w n w a s a lso c a lled

apy a y esh a a s in X 1 0 4 where Y a m a remi nds
, , , ,

h is sister th a t their commo n mother is this w a ter

wom a n apy a y esh a a nd their commo n fa ther the
, ,

G a ndh a rva in the w a ters a noth er na me a s we sa w , , ,

of V iv as v a t a nd i ndirectly of Dy a us We ca n a lso .

u nderst a nd why the Asvi ns should sometimes be

c a lled si ndhu m at a ra the ch ildre n of Si ndhu the
-

, ,

s ea a na me sh a red by the M a ruts a nd by Som a

, .

M e a ning of the Ol
d Myt h .

So the old myth of the Asvi ns seems in

fa r
t ellig ib l
e V iv a sv a t the bright S k y w a s u nited
.
, ,

w ith S a r a ny fi the a bsco ndi ng night or the retur ni ng

,

light ; a nd from their u nio n a rose Ya m a the t w i n , ,

th a t is t he i nsep a r a ble couple of d ay a nd nigh t the ,

Nychth e mero n or a s we sh ould sa y the N y ch

, , ,

t hé me ro s But there w a s a nother couple to be

.
5 66 M EA N I N G or TH E OL D M Y TH .
[
CH AR

a ccommoda ted If d a y a nd night ha d bee n spoke n of

.

a s the so n s of the m a re a s Asv ina u a nd if they , ,

a lso were looked upo n a s S pru ng from the bright

mor ni ng the V iv a sv a t it w a s necess a ry to i nve nt

, ,

a met a morphosis of the d a w n or S a ra ny ti i nto a

m a re a nd of V iv a sv a t her husb a nd i nto a horse
, , ,
.

As soo n a s th a t w a s do ne there followed the whole ,

story so ofte n told by Vedic folklorists t h a t

, ,

S a ra nyfi the d a w n ha d v a n ished for a time a lludi ng

, , ,

prob a bly to the dis a ppe a r a nce of the d a w n a fter the

rise of the su n a nd th a t her husb a nd ha d followed
,

her till from their u nio n a ne w couple w a s c a lled

,

i nto life o nly u nder a differe nt mythologic a l

,

n a me a nd disguise na mely t h e coup l ,

e of d a y a nd
n ight This is wh a t freque ntly h a ppe ns in a ncie nt
.

mythology The s a me th i ng is c a lled by two or

.
.

three di ffere n t na mes and these na mes h a ve a fter ,

w a rds to be a ccommod a ted a s brothers a nd sisters ,

a s fa thers a nd so n s thus ca usi ng co nfusio n w hich

,

is e n ough to bre a k up the best regul a ted fa milies in

he a ve n or o n e a rth Ya m a the twi n though he .
, ,

a fterw a rds received a S ister of the n a me of Y a m i ,

w a s origi na lly o nly in a very wide se n se the ditto of

,

the Asvi ns a nd we sa w how the two couples of twi ns

,

h a d fi n a lly to be S heltered u n der the s a me roo f .

Y am a .

We h a ve still to follow th e l a ter history of Ya m a .

Origi na lly h e w a s a s we sa w the d a ily su n a nd I

, , ,

see a s yet no other w a y of a ccou nti ng for his na me

except by t a ki ng him to represe nt the twi ns ,

morni ng a nd eve ni ng t a ke n a s o ne , .

Y am a as A g ni .

We must no w remember th a t the su n was ofte n

v1 ] Y A MA AS A G NI . 6
5 7

tre a ted in the Ved a a s o ne of the m a ny m a nifest a

tio ns of Ag ni the god of light a nd wa rmth a nd , ,

th a t this Agni is s a id to h a ve e ntered the su n na y 1

,

to be the su n j ust a s he w a s s a id to be Tv a sh tr i ,
2
,

I ndra Vish nu Mitr a a nd V a ru na in fa ct everythi ng

, , ,

th a t is bright Thus we re a d At h XIII 3 2 3 .

, .
, , ,

‘
Thou O Ag ni h a st sho ne a s the su n e nki n dled
, ,

a nd of Rohit a a n other n a m e of the s u n it is s a id , ,

th a t he is V a ru na a nd Ag ni a t eve ni ng risi ng in the ,

morni ng he is Mitra movi ng through the a ir he is ,

S a vit r i a nd a s w a rmi ng the sky in the m iddle

,

he is I ndr a ( At h XIII 3 We sa w how 3

.
, ,

Agni fire bei ng the si ne qu a no n of the begi nni ng

, ,

of a ny ci v ilised life w a s ofte n represe nted u nder ,

di ffere nt na mes a s the fou nder of tow ns a s th e ,

a ncestor of roy a l fa milies na y a s the a n cestor of ,

m a nki nd a t l a rge ( Phor o neus Prom e theus Let , ,

us the n t a ke into a ccou nt a very ge ner a l ide a th a t

the life of na ture a nd of m a n begi ns every mor ni ng
with su nrise a nd come s t o a n e nd every eve n i ng ,

with the setti ng or dyi ng su n This is no more .

th a n wh a t we still sa y ourselves whe n we spe a k of

a m a n whose su n h a s set i e whose life 011 e a rth ,
. .

ha s e nded .

1
Aj t b r V III , 5,
.
-
. 28 : Ad ity o V a ast a m ya n a gni m a nu p r a

V isa t i, a gne r V a ad it y o gay a t e . Ad ity a ,

t he su n , w h en s e tti ng ,

e n ersi nt Agni f m Ag ni Ad ity t h n i b n M

t o ro ,
a, e su ,
s or .
’
o re

f q ntl
re
y ti l
ue li Ag ni i d nti fi d with t h
s n in t h B ah s e e e su e r

m n a f i n st n S t b n IX
as, or 3 Su y sm i h
a i ce, a - i ,
2, ,
1 2 : r a ra r ar

k s h pu
e a tat S vita gy t i d yan g
ras m it y v ad ity
a o r u a a asra asa u a a

esh g nih O s
Wh n it i i d t h t S v it i with nny y nd
. e s sa a a r ,
su ra s a

g l
o d n h i be
ght f th in f nt t h
a r, t n ll ig ht it i i nd d
ro u or ro e e er a ,
s ee

y nd n it i t h i Ag n i (R X 39
’
o er su ,
s s V . 1
, ,
2
R V II , . 1, 5 .

3
S ee a so l V i cto r H en ry , V e d i ca , p . 15 .
5 6 8 YA MA A S F I R S TB OR N A N D F I R S T To D IE .
[C H AR

Y ama as t h e F irs t b o rn and t h e fi r s t t o d ie .

We h a ve o nly to co nti nue these two ide a s in

order to u nderst a nd wh a t is so ofte n s a id of Agni ,

th a t he w a s the firstbor n R V X 5 7 Ag m h h a na h
’

.
, , , ,

r a t ha m a ah r it as a A g i a s the firstbor n of
' ‘

p g y n w ,

R it a or order for us or th a t h e w a s our eldest

b rother R V X 1 1 2 Bhrat a na h g y esh thah p ra t h a
’

,
.
, , ,

m ah v i v o ka t i M a y our eldest brother spe a k first

,
1

But if Ag ni a s the twi n or a s o ne of the twi ns is the

, , ,

first who w a s bor n Ag ni a s the other twi n a s Ya m a, , , ,

’
w a s a lso t he first who died Ya m a a s Kuh n ‘
.
,

rem a rked lo ng a g o ( H era b k u nft p the god , .

‘
,

h a vi ng desce nded 011 e a rth fa lle n u nder the lot of ,

mort a ls becomes mort a l a nd the first of mort a ls

, ,

a nd Y a m a who is but a nother Agni is expressly

, ,

’
c a lled so in o ne of the Vedic hym ns In this I .

a gree with Kuh n except th a t I see n o evide n ce of

Ya m a h a vi ng bee n a god who desce nded o n e a rth .

Ya m a w a s S imply th e t w i n the d a il y su n more , ,

p a rticul a rly in his ch a ra cter a s the setti ng Su n or the

eve ni ng a nd in this ch a r a cter he w a s co nceived a s
,

the first inst a nce of de a th a s the foreru nner or ,

p a th fi nd er of a l
-
lwho dep a rted from this life a fter
him a fter the first of d a ys
,
.

Al lthis is mythologic a lly i ntelligible U nfor .

n l
t u a t e y a p a ss ge from the
a A t h a r v a —
ved a ha s bee n ‘

a ppe a led to by Kuh n a nd others to prove th a t Y a m a

w a s n o t a mythologic a l bei ng a t a l lbut w a s re a lly ,

a hum a n bei ng a n d the first of mort a ls In the .

At h ved a XVIII 3 1 3 we re a d : Y o m a m ara

'
-
.
, , , ,

h a m o mart y anam y ak prey ay a pra t ha m o l

ok am
’
ra t
p ,

1
Mr G rif
. fith th i nk th t V s a a r u na is h ere m ea nt .
v1 ] YA M A A S F I R ST B O R N A N D F I R S T To D I E . 6
5 9

et a m V a iVa sv a t am g a m a na m
g an an am y a m am
sa n

r a ana m ha v isha s a p a r y a t a
'

g .

Serve with o fferi ng the ki ng Ya m a the V a iv a s ,

va ta the ga therer of m en who died the first of

,
‘
,

’
mort a ls who we nt forw a rd the first to th a t world
, .

This verse is comp a r a tively moder n still it is 2

,

perfectly intelligible if we t a ke Y a m a the so n of ,

V iv a sv a t here c a lled a ki ng a s the type of m a nki nd

, , ,

a nd if we try to u n derst a n d how th is type w a s bor

rowed from Ya m a a s the diur na l twi n who every

, ,

d a y is bor n a nd dies a nd m a y in th a t se nse be c a lled

,

t h e first of those who were bor n a n d likewise ,

the first of those wh o died But if we took Ya m a .

here a s a re a l ki ng or a s the first hum a n bei ng who

,

lived a nd died the nerve of the whole myth would

,

be cut a nd we should a sk in v a i n why he w a s

,

c a lled V a iv a sv a t a the so n of the bright S k y why he

, ,

should h a ve bee n born a nd why it should be s a id ,

th a t he w a s the first to d ie .

Wa s Y am a A d am

It is e a sy to say th a t Y a m a w a s with the Vedic

poets wh a t Ad a m w a s to t h e Jews Inthe Bible .

the wh ole hum a n r a ce is derived from o ne couple ,

Ad a m a nd E v e the first m a n a nd the first mother

,
.

Such a couple is postul a ted in m a ny mythologies

a nd religio n s but it is supplied u n der very di ffere nt
,

forms in differe nt cou ntries Ad a m a nd E v e a re .

no t much more th a n simple a ncestors At a l a ter .

time h owever the Jews themselves a t le a st

, , ,

those who ha d embr a ced C hristi a nity a nd u nder ,

1
In th
o er pl
ace s sa my a m a na .

2
Th e w o rd L o k a, d i al
w l wor ,
s ay s a S ign of a lt a e or igi n .
5 70 WA S YA MA A DA M [CH AR
stood Neo Pl a to nic phi l osophy whe n they ha d to
-
,

give a n a ccou nt of Ad a m c a lled him the S 011 o f ,

God But such w a s no t th e Ary a n ide a of th e

.

begi nni ng of the h um a n r a ce .

M a ny of th e A ry a s believed in Autochtho nes m en ,

spru ng fro m their na tive soil In th a t c a se th e .

E a rth bec a me na tur a lly their mother a nd the god ,

of the sky or some other gre a t deity their fa ther .

How Agn i a lso a s fire bec a me the a ncestor of , ,

o ne r a ce a nd the n of a l,
lr a ces of m en we sa w before , ,

a n d we h a ve o nly to remember h ow in the Ved a Ag n i ,

fire a nd the su n a r e o ne a nd the s a me in o rder to

,

u nderst a n d the mythologic al s a yi ng th a t Ya m a the ,

sol a r twi n w a s the first of those who died And if

, .

th is is o nce cle a rly u nderstood the next step follows ,

a lmost of n ecessity Y a m a the twi n the first who .

, ,

died bec a me the ki ng a nd ruler of th e de a d th e

, ,

g a therer of m en the lord of the oth er world nay , ,

the god of de a th He is himself c a lled de a th a lre a dy . .

in the R V X 1 6 5 4 : Tasm a i Ya m ay a nam o a st u

.
, ,

M r it y av e ; a nd still more cle a r l y in the At ha r v a

ved a VI 2 8 3 Yak pr a t ha m ah pra v at a m a sa sz
, , ,
id a
’’

b a hii b hy a h p ant h am a nu pa spa sanah Yo sy é se dvi

’
s
,

p ado yas ka t ushpa d a s t asma i Y a m ay a namo a s t u ,

M r it y a v e Let th ere be revere nce to Ya m a to

,
‘
,

De a th who first a ppro a ched t he precipice fi ndi ng

, ,

out th e p a th for m a ny who rules over bipeds a nd ,

qu a drupeds ( of R V X 1 4 C ould this be s a id of

. .
, ,

a bei n g such a s Ad a m w a s co n cei v ed to h a ve bee n or ,

of the first of mort a l m e n ? I n the Rig ved a Ya ma -

,

a s the so n of V iv a sv a t ( X 14 a n d V a ru na a r e , ,

both represe nted a s dri nki ng with the gods in the

other world sitti ng u n der a tree Two dogs a lso a re
, .

me ntio ned in their comp a ny These a re the s a me .

vx ] WA S YAM A A DA M
5 7 1

as the dogs of S a ra m a the Sara m ey a u which the , ,

dep a rted a re told t o a void o n their w a y to Ya m a s ’

a bode
( R V X 14 10 If it
. is s a id th a t they
, ,

a r e the messe ngers of Y a m a ( here of de a th ) a nd we , ,

c a n recog n ise in them o nce more a remote repetitio n

of the twi ns th a t is of d a y a nd n ight the true

, , ,

messe ngers of de a th for they a re i ndeed a su t r ip a u ,

’
-
,

they fe a st every d a y o n the V it a l bre a th of m e n ,

a nd like a l
,
lthe other twi ns a re th e o ffspri ng of the ,

d a w n here i ntroduced u nder the na me of S a r a m a

,
.

This Ya m a however a s the ruler of the dep a rted or

, , ,

eve n a s De a th though best k now n to us from th e ,

l a ter liter a ture ha s his first begi nni ngs in the Vedic
,

co nceptio n of light a nd d a rk ness d a y a nd night , ,

mor ni ng a nd eve ni ng perso nified a s i n sep a r a ble

twi ns the so ns of the su n a nd of Sa ra ny fi the d a w n
, ,
.

Here we h a ve the simplest origi na l outli nes of

a myth first suggested by na ture but a fterwa rds
, ,

el a bor a ted with poetic a l freedo m hy the a ncie nt ‘

story tellers of I ndi a a nd Greece

-
.

It t a kes however a lo ng time before a n ide a

, ,

o nce st a rted a nd fitti ng in w ell with a ny fa vourite

system is give n up a ga i n Whe n in a nswe r to
,
.
,

Kuh n ( Roth s N iru kt a XIII 3 ’

I poi nted out , , ,

th a t there w a s no Vedic a uthority for t a ki ng Ya m a

a s a hum a n bei ng I ought no doubt to h a ve s a id ,

Rig vedic B ut this might h a ve bee n u nderstood

-
.
,

nor would it h a ve bee n sa fe to trust to th e At ha r v a

in such a m a t t er If Ya m a ha d re a lly bee n t he .

Vedic Ad a m is it likely th a t he should never h a ve

,

bee me ntio ned a s such in the Rig ved

n a ? -

The first que stio n to be a nswered would h a ve

bee n whether we a re to t a ke Ya m a a s a re a l ‘

perso n a s the first mort a l who died or simply a s

, ,

V OL . II . L
5 72 WAS YA MA A DA M [C H A R
a postu l a te to s a tisfy our l ogic a l i nsti ncts In either .

c a se we shoul d be c a lled upo n to co n ceive Ya m a a s

a m a n who a fter h is de a th w a s r a ised to the r a n k
, ,

of a god a nd of a lord of the dep a rted

, .

Now I a sk is there a ny other c a se in the Ved a

, ,

wh ere a m a n re a l or postul a ted h a s bee n ch a nged

, ,

i nto a god ? There a r e m a ny c a ses in which gods

h a ve su nk dow n to the level of mort a l s ( eve n Agni ) ,

but I know of no ne where a m a n ha s become a re a l

dev a .

The next questio n would be wheth er a ny m a n , ,

re a l or im a g inar y w a s ever in Rig vedic t imes ,

-

ho nou red with s a crificia l o fferi ngs ( R V X 1 4 I .

, , ,

Ya m am r ag ana m h a v ish a d UV a sya ) It would al so

'
-

be import a nt to see in whose comp a ny Ya m a is

me nt io n ed N oscitur a soci is It is well k now n th a t .

in l a ter tim es Ya m a bec a me o ne of the four or eight

L ok ap al as T hese a re a l
. lgods why the n S hould ,

Ya m a a lo ne h av e b ee n chose n from a mo ng morta l

be ings ? Ya m a c a nn ot eve n b e co nsidered a s o ne of
the Pit r is or fa thers for we re a d th a t the Pit r is go
,

t o him in the h ighest he a ve n a nd rej oice in his

comp a ny And if Yam a h a d bee n origi na ll
. y a re a l
m a n would n o t his two dogs a lso h a ve t o be t a ke n
,

a s re a l dog s ? But t hese messe ngers of Y a m a who

ro a m a bout a mo ng t he people who a re supposed to ,

be a ble to resto re to m an his V it a l bre a th a r e the ,

ch il dre n of S a r a m a a nd no o ne h a s yet m a i nt a i ned

’

th a t S h e a l
so w a s or igi na lly a hum a n bei ng .

Pro f Hillebr a ndt ha s poi nted out th a t eve n in the

.

At h a r v a ved a Y a m a is no t c a lled a m a n ( m a nu shy a

-

or g a na ) but o nl ,
y a mort a l a nd it is well k now n ,

th a t the gods a lso a re in the Ved a co nceived a s

subj ect to b irth a nd de a th Whe n Ya m a is c a ll ed .
VI
] WA S YAM A AD A M 5 73

the co l lector of m en (sa ng a m a no g a nanam) we c a n a

1

cle a rly see the disti nctio n betwee n h im t he gods , ,

a nd th e fa thers i e th e dep a rted

,
. . .

The myt h of Ya m a is perfectly i nte ll i gib l e if we

tr ac e its roots b a ck t o the su n of the eve ni ng whil e ,

t he a dmissio n of a n a potheosis of Y a m a which is ,

not eve n postul a ted by th e p a ss a ge in th e At ha rv a

ved a would completely isol a te him fro m his m yt h o

,

logic a l s u rrou ndi ngs .

I e sa w how the tr a gedies in the sol a r fa mil

V
y
beg in a lre a dy in t h e Ve d a Th ere is i ncest betwee n .

Tv a sh t r i a nd Sa ra ny u ther e is thre a te ned i n cest ,

betwee n Ya m a a nd Ya mi a nd the fa ct th a t Sa ra ny l i ,
’

is both the mothe r a n d t h e frie nd of th e Asvi ns

cont a ins the seeds of fu rther co mplic a tio n s Nor .

must we forget th a t there is a nother story ru nni ng ,

p a ra llel w ith the wed ding of the d a ugh t er of

Tv as h t r i na mely the wedding of Stiry a the d a ughter
, ,

of S arya or S a vit r i wit h Som a whe n th e Asvins

, ,

a cted a s best m en a nd Ag n i w a s the le a der of the

,

hyme n e a l processio n Here S tir y a the d a ugh t er of

.
,

S a vit r i the su n th a t is the d a wn ha s a g a i n to a ct

, , ,

a very d o u b t fii l p a rt for though her inte nded hus

,

b a nd is s a id to be Som a the moon she evide nt l y is , ,

in love with the As vi n s chooses them a s her hus ,

b a nds a nd is ca rried o ff by the m o n their golde n

,

ch a riot N ay a nother god V ayu the wi nd who is

.
, ,
f
, ,

ofte n co nfou nded with I ndr a is likewise c a ll ed the ,

so n— in—la w of Tv a sh t r za n d he n ce
’

it must be sup , ,

posed the husb a nd o f S a ra ny fi ( R V VIII 2 6

, .
, ,

Th a t the tra gedies of Aeschyl u s a nd Sophocles

should h a ve spm ng from these dist a nt ph y sic al
myt h s seems a t first i ncredible quite a s i ncre d ible ,

a s th a t a m a g nifice nt o a k tree should h a ve spru ng -

L 2
5 74 WAS Y A MA A DA M [
C H AR

from a sm a ll dec a yi ng a cor n but the one l esso n is ,

a s import a nt to le a r n a s the other This whole .

subj ect h a s bee n very fully tre a ted by Dr E b n i .

’
in his Der Vedische Mythus des Y a m a
‘

I a gree with him in a l lhe s a ys to prove th a t Ya m a

w a s the su n a nd could n ever h a ve spru ng i nto bei ng
a s the first of m en ; b ut I do n o t see the n ecessity of

h is el a bor a te a rgume nts to show how Ya m a could

h a ve become the first of those who died a n d a fter ,

w a rds the lord of the dep a rted nay the god of de a th ,

.

Al lth ese ide a s seem to me to a rise most S imply

a nd na tur a lly from a co n templ a tio n of th e setti ng

sun . Here if a nywhere we m ay co nsult the

, ,

thoughts of other na t io ns e v en of s a v a ge r a ces to fi nd , ,

out wh a t the Vedic poets cou l d h a ve me a nt whe n

they m a de Ya m a the first who died the fir st who ,

we nt over to the other w orld a nd bec a me there th e

ki ng a nd ru l er of the dep a rted To u s brought up .
,

o n Semitic ide a s th is postul a ted Ad a m m a seem a

, y
very na tur a l thought But if we w a nt to k now wh a t
.

thoughts were re a lly na tur a l o n such a subj ect why ,

n o t co nsult the tr a ditio ns of the re a l N a t u rv o lke r ,

o n poi nts where they might sa fely be co nsulted ?

I poi nted out lo ng a go h o w the Her v ey Isl a nders

-
1

spe a k of old a g e a s a m o u nt a in top yellow with the

‘

r a ys of the setti ng su n N o w with them to die . .

a na tur a l de a th is c a lled to f ollow in the tr a ck of ‘

the su n while if a m a n recovers from a serious

,
’

ill ness they sa y th a t he ha s come b a ck to the

,
‘

’
regio n of su nrise .

The M a or i s a lso express their desire to go dow n ‘

with the su n a nd o ne of their so ngs s a ys W a it

,
’
,

w a it a wh ile O su n a nd we will go dow n together

, ,
.

1
S c i e nce of L a ng u a ge, ii, p 6 3 5 . .
vi
j WA S YA MA A DA M 5 75

And did Germ a n poet a lso si ng

not a Ich mochte
hinge hn wie d a s Abe n droth ?
’
Why should such
ide a s which c a me quite na tur a lly to these s a v a ges
, ,

which a r e perfectly i ntelligible eve n to us h a ve ,

bee n a bse nt from the thoughts of the Vedic people

whe n they s a id th a t Ya m a ( the setti ng su n) ha d
bee n the first to fi nd the w a y th a t l e a ds to the
world beyo nd to the home of the dep a rted a fter
, ,

w a rds c a lled th e rea lm o f Ya m a a nd V a ru na a nd ,

th a t we a re but followi ng his guid a nce ?

B erga igne ( ii .

9 8 ; ,
fa ithful to h is o w n

peculi a r system of i nterpreti ng the thoughts of

the Vedic poets expl a i ns our myth by t a ki ng Viva s
,

vat a s the s a crifici a l fire a nd Ya mi a s pr a yer

, .

Such a view seems to me to destroy the wh ole

physic a l fou nd a tio n o f Vedic mythology a nd to ,

derive no support either from the utter a n ces of the

Vedic poets or from the st a teme nts of their a ncie nt
comme nt a tors Whe n Y aska s a ys th a t Ya m a is
.

a na me of Ag n i he prob a bly k new wh a t he me a nt

, ,

a nd felt himself supported by the a uthority of

a ncie nt tr a di t io n We a lso c a n with so m e little
.

effort co nnect a defi nite me a ni ng with his words .

For though it m a y be true a s Roth s a ys th a t , ,

Ya m a never occurs in the Ved a a s a n a me of

Ag ni we must remember th a t with Y ask a Ag ni
,

w a s more th a n the terrestri a l fire a nd th a t the ,

prese nce of Ag ni w a s perceived by him whe never

there w a s light or he a t In th a t se nse therefore
.
, ,

Ag ni m ight well be c a lled Ya m a a nd vice vers a ,

.

We sa w before th a t Ag ni a nd I ndr a together

were a ctu a lly c a lled the two Ya m a s or twi ns I sa y .

o nce more th a t in a c a se like this where we h a ve to ,

de a l with hum a n na ture in its most ge nera l ch a r a c

5 76 WA S Y AM A A DA M [CH AR
ter we m ay s a fely consult th e esch a to l ogic a l ide a s
,

of the so c a lled N a t u rv ol -
k e r a n d n ot a ttempt a ,

ph ilosoph ic a l i nterpret a tio n of Ya m a such a s h a s ,

bee n a ttempted by Prof Olde nberg a nd others I . .

ca n u n derst a n d th a t Vedic i n terpreters should h a ve

’

a dmitted two Y a m a s a Y a m a a nd a Y a m i but if , , ,

like Prof Olde nberg we a dmit but o ne origi na l

.
,

Y a m a ho w cou l d th a t bei ng if me a nt for the fir s t

, ,

m a n be s a id to h a ve give n the horse wh ich Trit a

,

h a rnessed a nd which I ndr a w a s the first to mou nt

,

a; horse which is ide ntified w ith A dity a

( x, 163 , ,

the su n ? How could he h a ve me ntio ned the s a me

Y a m a in I 1 6 4 4 6 a s betwee n Agni a nd Mat a risv a n
, , , ,

or in X 6 4 3 in the comp a ny of s u n a nd moo n of

, , , ,

Trit a V at a the w i nd the d a wn Aktu ( n ight ) a nd

, , , , ,

the As vi ns a l lmythologic a l bei ngs a mo ng whom

, ,

a mere m ort a l would seem to be e ntirely out of

p l a ce ? Dr E hni ha s a lso cle a rl y poi nted out how in

.

a myth a l l uded to in R V
,
X 6 1 Tv a sh tr i bec a me .
, ,

t h e husb a nd of his o w n d a ughter Sa r a ny fi a nd , ,

their childre n were V ast o sh pa t i ( i e Agni) a nd Asv a . .

,

the horse i e the su n ; a nd if so how could we

, . .
, ,

fi d
n a p l a ce here for the first m a n ?

Whe n Dr E hni tries to prove th a t Ya m a in order .

,

to be c a lled twi n must h a ve ha d a tw in a nd th a t , ,

th is twi n w a s Ya m i me a ni ng the moo n I c a nnot , ,

follow him No doubt it seems to st a nd to re a so n

.

th a t a twi n presupposes a nother twi n but mythology ,

a nd re a so n a re two very di ffere n t thi ngs In the .

T a itt S III 3 8 3 where Ya m a is expl a i ned a s

. .
, , , ,

Ag ni Ya mi is expl a i n ed a s the e a rth

,
I prefer to .

thi nk stra nge a s it sou n ds th a t the d a ily su n by

, ,

himself w a s c a l led Y a m a o n a ccou nt of his double

na ture bei ng both d a a nd night both bright a nd
, y ,
 v1 ] WAS YAM A ADA M 5 77

d a rk both Mitr a a nd V a ru na ; while I t a ke Ya m i

, ,

his sister to h a ve bee n a n a fterthought possibly a s

, ,

i nte nded for the n ight I re a dily a dmit however .

, ,

th a t o n th is poi nt th e evide nce is fa r too sc a n ty to

e na ble us to spe a k with a ny co nfide n ce a lesso n ,

which is impressed o n us more a nd more whe n we

try to restore from the sc a nty rui ns preserved in
the Ved a the old temple in which the Vedic Arya s
celebr a ted the ir Deva s .

G r ee k a nd R o m a n T w in s .

If new we look o nce more i nto G reek or Rom a n

mythology we find m a ny lege nds which remi nd us
,

of the myth of the Asvi ns o nly we must no t expect ,

to fi nd more th a n the grou ndwork of the Vedic

myth ofte n hidde n be ne a t h the m a rvellous stories
which Greek im a gi na tio n ha s erected on it We .

sh a ll e a sily discover the ge nera l outli n es a s descri b ed ,

before na mely two brothers a nd a be a utiful sister

, ,

or wife or frie nd a l lof them the childre n of o ne of

,

the gre a t gods a l lof th em mixed up in str a nge

,

a d ve ntures a n d in t h e e nd a dmitted to the comp a ny

,

of the gods but we must no t expect to be a ble to

,

a ccou nt for a l lthe det a i l s of these Greek stories

from Vedic sources These det a il s m a y h a ve bee n
.

historic a l a nd loc a l a nd though in some of them we

,

m ay recog nise mythologic a l eleme nts we ought no t ,

to a ttempt too much We must le a r n to be s a tis fied

.

if we ca n S how th a t the pri ncip a l a ctors in the tra gic

stories of Thebes Sp a rt a a nd Argos a re a p a ir of
, ,

brothers a nd a be a utiful sister or frie nd in order to ,

feel co nvi nced th a t the dis t a nt b a ckgrou nd of these

stories in their v a rious loc a lities w a s the s a me in
Greece a s in I ndi a Or ca n we bri ng our selves to
.
,
 8 G R EE K AN D R OMA N TW I N S [
57 . CH AR

believe th a t it is a mere a ccide nt if we fi nd in

Greece the s a me three a ctors the two with the ,
‘

’
a s in I ndi a ff
o nly u nder di ere nt a mes a s n ?
o ne , ,

for i nst a nce a s ,

1. K a stor Polydeukes a nd Hele na in L a k e d a i

, ,

m o n ( p a re n ts Zeus [Ty nd a reus] a nd L ed a )

,
.

2. Amphio n Z et h o s a nd Antiope in Thebes

, ,

a re n ts Z e u s E O e u S a nd An tiope
( p , [ p p ] .

) .

3 D
. a r d a no s J as io n ,
a n d H a rmo n i a i
,
n A rk a di a

a re n ts Zeus K o r t o s a nd E lektr a )
( p , [ y ] .

4 .Peli a s ,
N e leus in Pylos ( p a re
,
n ts Poseido n ,

[ K ]
r é t h e u s a n d Tyro
) .

5 .H e r a kles I p hi k l
,
es a nd A lkm e n e in ,
Thebes
a re nts Zeus Amphitryo n a n d Alkm e n e
( p , [ ] ) .

T here a r e some u nmist a k a ble li nes of a greeme nt

ru nni ng through a l lthese stories H e r a kles a nd .

Iphik l e s h a ve the s a me mother but differe nt fa thers , ,

e other h um a n Amphitryo n
o n e divi n e
( Zeus ) t h , ( )
S O h a ve K a stor a n d Polydeukes ( Zeus a nd Tyn
d a r e u s) a nd so h a ve Da r d a nos a nd J asio n ( Zeu s
a nd K o r t o s a nd a cert a i n exte nt Peli a s a nd
y ) ,
to , ,

N e leus Poseidon ( E nip eu s a nd Kr et he u s ) a nd

Amphio n a nd Z é t ho s ( Zeus a nd E p Opeu s) The .

childre n a re co nsidered d a ngerous to their p a re nts

or gr a ndp a re nts a nd a re therefore either ex,

posed or persecuted Sometimes in order to m a ke .

,
5

them i nnocuous they a r e se nt out o n desper a te

,

err a nds such a s to fetch the golde n fleece or to

, ,

perform the twelve l a bours Some of them such .

,

a s K a stor a nd Polydeukes Amphio n a nd Z et h os , ,

a r e a ctu a lly c a lled Ai da K o vp o i a nd white horsed -

,
-
,

Aev K OU wAO L, A6 15K L7T7TO L .

It would be useless to a ttempt to tr a ce in the

stories of these couples m ore th a n a very v a gue
w] GREEK AND R O MA N TW I N S .
5 79

memory of their origi na l ch a r a cter or to discover ,

an sol a r eleme nts in them beyo n d th e twi n hood of

y
d a y a n d n ight their desce nt from the sky or th e
,

su n their rel a tio n ship with the be a utiful d a w n a n d

, ,

their supposed d a ngerous ch a r a cter a risi ng from the

necess a ry destructio n of the precedi ng d a y or se a so n

or ye a r by e a ch succeedi ng o ne But o n th e other .

h a nd we ca n h a rdly believe th a t this fu nd a me nt a l

theme — R V VIII 2 9 8 D v a ka r a t a h é k a y a s a h a
.
, , ,
'

The two move a lo g together with the o ne

n — wh ich
a ppe a rs in a l lits na tura l simplici t y in the Ved a ,

should occur a g ain a nd a g a i n in Greek a nd other

Arya n myths u nless there w a s somethi ng more in
,

it th a n mere a ccide nt or u nless w e believe th a t our

,

commo n hum a n na ture is re a lly su fficie nt to a ccou nt

for a l lsuch coi n cide nces Of course our commo n
.

hum a n na ture a nd likewise the commo n physic a l

,

na ture by wh ich we a r e surrou nded h a ve somethi ng ,

to do with a l lmythology but where a s if we h a d to

,

de a l with Zulus or M inco u pies we S hould prob a bly

h a ve to be s a tisfied with this a ppe a l to our commo n
hum a n ity it seems to me th a t we h a ve here a little
,

more We h a ve somethi ng th a t ha s grow n a nd

.

become na med a nd fixed we h a ve Somethi ng in a cer

t a i n se nse h istoric a l a n d yet so prehistoric th a t it
,

must h a ve existed before the Ary a n Sep a ra tio n a nd ,

h a ve bee n c a rried o ff in its u ndeveloped st a ge by

the di ffere nt bra nches O f the Ary a n fa m ily .

O t h er N am es of t h e A sv in s .

And this is to a cert a i n exte nt co nfirmed by the

na mes a lso of some of these mythologic a l ch a r a cters .

Those na mes if they stood a lo ne might perh a ps

, ,

be put as ide a s u ncert a i n or a s the result of mere

5 80 O TH E R NAM E S or TH E A SV I N S .
[C H AR
a ccide nt but a s a dditio na l fulcr a they a r e of re a l
,

import a nce .

The Asvi ns a s we sa w were c a lled D ivo na p at a

, , ,

gr a ndchildre n of Dya us while th eir mother bore ,

the n a me O f Du b it a D iva k the d a ughter O f Dya us ,

.

In Greece n o t o nly the s o n s of L e d a but the so ns

, ,

of An tiope a lso were c a lled Accio K o vp o t i e the so ns

,
-
,
. .

of Zeu s The Asv i ns h a ve brilli a nt or white horses

.

( su ka a h
y ) the s u n,
itself is c a lled the wh ite horse ,

a nd the Dio sk o u ro i a lso a re supposed to ride o n

W hite horses ( A6 U K 67TOJAO L Aeiim m ro c) And be it ,
.

'
remembered th a t this epithet Aev K o fl o s i s m Greek '

a n epithet of H e mer a a lso or the d a ybre a k ,

.

D a sra is ofte n used a s the na me of o ne or both of

the Asvi ns Their mother who a s we sa w w a s
.
, ,

c a lled Ya m a suk moth er of the twi ns w a s in l a ter , ,

t imes c a lled Da sra suh a lso the mother of the ,

Da s r a s S ay a na expl a i ns d a sr a by destroyer of
.

e nemies Roth by wo nder worki ng It m a y possibly

,
-
.

be co nnected with d a s in the se nse of hu nti ng ( of .

a b h id as i
) which ,
m a
y h a ve bee n further developed n

Snp wio pt a t to wrestle a n d Ofip t g fight ( cf v a s v a sa r

, , ,
.
, ,

v a sra é a p 5p) u nless we co nn ect Sfip s with Sep w

,
’

, ,
c
’

rememberi ng th a t o ne Of the Diosk o u r o i Polydeukes , ,

is a lw a ys co nceived a s 77 15x 7 179 the pug ilist , .

N asa t y a .

N asa t y a lso is used whether of o ne or of both

a

the As vi ns They a r e c a lled N asa t y a u in the du a l

.
,

a ccordi ng to a very commo n Vedic custo m which

s a nctio ns Mitr a for Mitr a V a ru na u N a kt a a nd -

U sha s a for N a k t o sh a s a Dy av a a nd P r ith ivi for ,

Dy av a P r ith ivi B u t N asa t y a occurs in the si ngul a r

-
.

a lso R V IV 3 6 n as a t a a r i m a n e a nd we h a ve
'

, .
y y p a g , , , ,

th e compou nd I ndr a N asa t ya R V VIII 2 6 8 Wh a t -

,
.
, , .
vx
] N AS ATYA .
5 8 1

is more perplexi ng is the use in L a ti n of C a stores in

the plura l me a nt for the du a l for C a stor a nd Poll
,
ux ,

( P lin H N 10
. .a n d a ccordi ng to some eve n of
.
, ,

Po l lu c es as comprehe ndi ng both the Dio sk o u r o i

, .

How did the Rom a ns evolve this u se which is no t

s a nctio ned in Greek a nd how did they ch a nge Poly ,

d eu k e s i nto Pollux ? It is a very useful lesso n

o n the ch a nge a ble n ess of mythologic a l na mes but ,

it is di fficult to expl a i n the ex a ct process In Greek .

Dio sk o u r o i n ever occurs in th e si ngul a r except in

gr a mm a rs .

N asa t y a is a troublesome na me It is expl a i ned .

by S ay a na a s na a sa t y a not u ntruthful by others -

, ,

a s na s a ty a very truthful na y eve n a s nasa t y a

-
, , ,

(
na sutus B er a i n e )
g g I doubt whether an
y o n e of .

these expl a na tio ns ha s proved a ccept a ble My o w n .

deriv a tio n from na s is di fficult but no t impossible , .

The root na s me a ni ng to come tow a rds someth i ng

, ,

h a s p a rticul a rly in Greek t a ke n the me a ni ng of

, ,

retur ni ng This is S how n in mic a 0 9 retur n from

.
-
, ,

Goth is ) A import a nt portio of

’
v o
e
p r
(a n a n n . n .

Greek mytho l ogy co nsisted a s is well k nown in , ,

the N oo r o i or the retur ns of th e Greek heroes

-
.

The Odyssey w a s in fa ct the Nostos of Odysseus .

The heroes who return or w h o a re s a ved were

c a lled vocr r L/uo c a nd in their first begi nni ng lo ng , ,

before the rise of epic mythology these terms seem ,

to poi nt b a ck to the retur n of a l lthe he a ve nly

bodies whether a t the e nd of the night or a t the
, ,

e nd of the wi nter The Asvi n s a re most promi .

ne nt l the ever retur n i ng heroes a nd nas a t y a like

y
- -

V é G T L L O S would therefore h a ve bee n by n o me a n s

‘

[
-

a n i na ppropri a te term for o ne of them if w e derived ,

it from nas a retur n a nd the loc a l su ffix t y a This

, ,
.
 8
5 2 N AS ATY A .
[
C H AR

is no more th a n a guess which would c a rry little

weight by itself but m a y cl a im co nsider a tio n a s ,
.

throwi ng light o n the most dist a nt b a ckgrou n d of

Ary a n mythology a nd a s i ndic a ti ng o nce more the ,

physic a l origi n of this whole cluster of myths .

O n some poi nts in the ch a r a cter of the Asvi ns

the l a ngu a ge of the Ved a a llows of no doubt If .

it is s a id th a t S ary a the d a ughter of S u ry a w a s , ,

give n to the Asvi ns to be their wife or th a t they ,

w o n her in a r a ce a ga i n st a llthe gods no o n e would ,

doubt th a t S fi rya sometimes c a lled the d a ughter of ,

S u ry a w a s the su n in her fem a le ch a ra cter or th e

, ,

morni ng s u n the d a w n together with who m the

, ,

Asvi ns drive a lo ng 011 their ch a riot which is s a id to

strike the e nds of the sky ( VII 6 9 Sometimes , ,

they a r e a ctu a lly c a lled S nry av a sfi brilli a nt with ,

S fi rya ( VII 6 8 sometimes a s we sa w S firy a is

, , , ,

s a id to h a ve chose n them for herself ( VII 6 9 , ,

The Asvi ns a r e the son s of V iv a sv a t a nd they a r e ,

supposed in their i ndepe nde nt ch a r a cter to dwel l

, ,

w ith him I 4 6 I 3 v av a sana V iv asv a t i Anyhow

'
1
, , , ,
.
,

if a ny gods in he a ve n a r e sol a r th e Asvi ns a r e so , ,

a s represe n t a tives of d a a nd n ight st a rti ng every

y ,

morni ng o n their j our ney a nd retur n i ng the next ,

mor ni ng They a r e in co n seque nce i nvoked a nd

.

worshipped both in the e a rly morn i ng a nd in

the eve ni ng .

1
h T ere i ld v lp m nt in t h m ning f V iv sv t
is a sp e c a e e o e e ea o a a

wh i h mc ad h im p i t
e n t h j t a m n g t h g
r esd o e ar ,
us as a o e o s

V iv t l
asv a ik Agni p f m t h ffi
,
e f th p i t
,
W er o r s e O ce O e r es . e

m t m mb
us re th t th
e i fi n th i ft n n i m it ti n
er a e sa c r ce o ea r s o e a a o

of p h n m n in t h
e o e k y nda i v sa I n t h p le u lt h
s a v ce er . e ra e

V iv asv at s a e a p i stl
y fr m i l
y li k e t h A
r eng i s t h Bh ig & a e ra ,
e r u s, c.
 A S V IN S As TE M P O R A L G OD S . 8
5 3

A sv in s as T e m p o r a lG o d s .

Th a t everythi ng belo ngi ng to the As v i ns is golde n

or white would be quite co nso na nt with their sol a r
ch a r a cter b u t we must no t restrict their dra m a tic
,

S phere to th a t of the s u n o nly They a re from the .

begi nn i ng tempor a l r a ther th a n loc a l gods r epr e ,

se nti ng a l lth a t h a ppe ns in the d a ily struggle

betwee n night a nd d ay This tempora l ch a ra cter .

O f theirs a ccou nts for their m a nifold a n d v a rious

m a nifest a tio ns a nd the n umerous a cts a scribed to

1
,

them There a r e few thi ngs th a t c a nnot be c on

.

s id er e d a s the a cts of Da y a n d N i ht He ce i
g n n .

the mor ni ng the Asvi ns m a y be s a id to bri ng light

or to del iver the light from the fa ngs of the night .

They a lso m a y be pr a ised for deliveri ng the world

from d a rk ness a nd o ne m a y a d d from a l
, , lthe ,

miseries w hich Hesiod describes a s the brood of 2

the n ight .

Duri ng the d a y they m a y be a sked to a ssist both

th e l a bourers a nd the w a rriors a nd a t the end of ,

t he d a y to gr a nt victory pe a ce a nd rest There , ,

.

a re few thi ngs therefore from birth to de a th for

w hich di ffere n t poets m a y n o t h a ve i nvoked or
pra ised the Asvi ns a nd h e nce the m a ny lege nd s
,

a lluded to in the hym ns of the Rig ved a a n d t a ke n -

,

a s ge n er a lly k now n in wh ich the Asvi ns a ppe a r a s

,

be nefa ctors or deliverers .

vem ent f t h e A sv in
A c h ie s o s.

The perso ns whom they delivered m a y in some

7, 9 , p u ra V arp amsi Asvina d ad h ana

'
1
RV . I, 1 1 .

2
T h eo g o ny , V V . 2 1 1 —2 3 2 .
 8
5 4 A C H I E V E M ENTS OF TH E A S V IN S .
[CH AR
c a ses h a ve bee n re a l person s of whom of course we
ca n k now n oth i ng I n other c a ses h owever those
.
, ,

who were delivered by them were cle a rly like their ,

deliverers mythologic a l ch a r a cters The stories a re

,
1
.

very much a like a nd this by itself would i ndica te

,

their mythologic a l ch a ra cter There is gre a t si .

la r it
y in the misfortu nes th a t befa ll their fa vourites ,

a n d in the m a nn er in which they were delivered by

the Asvi ns The stories themselves a re ofte n so

.

u ni nteresti ng th a t u nless they ha d rested o n a ,

myth ologic a l fou nd a tio n they would h a rdly h a ve ,

bee n recorded at a l l Thus we re a d th a t a qu a il .

,

V a r t ik a h a d bee n sw a llowed by a wolf but w a s

, ,

delivered by t he As vi ns from his j a ws E ve n if .

we took V a rt ika a s the na me of a re a l wom a n her ,

bei ng s a ved from the j a ws o f a wolf would h a rdly

h a ve bee n of su fficien t import a nce to i nspire v a rious
Vedic poets no r is it cle a r how the Asvi ns cou l d
,

h a ve s a ved her from bei ng sw a llowed u nl ess with , ,

the Ait ihasik a s we took them for two a ncie nt

,

ki ngs .

V a r t ik a .

V a r t ik a inS a nskrit me a ns qu a il a nd correspo nds

2 3
,

to Greek Cpr v f The etymologic a l me a ni ng is the

’
.

retur n i ng bird like Vertum nus the retur ni ng or

, ,

revolvi ng ye a r If the n the Asvin s h a d rescued

.

a re a l qu a il or a re a l wom a n from the j a ws of a wolf ,

1
S ee My riant h e u s, Die A cv in s O d er Ar i sc h en Di o sk u ren,
1 8 76 .
2
Sc i e n ce o f L a n gu a ge , 11, p . 626 .

3
I n G re e k XeMBa w,
’

the S wal
low ,
sig n ifi es th e re u r nt of the
y e a r, se e B ergk , p . 1 03 4, fik d
’

, fikd e x eMOo w,
’

Ka x l
as ( 13p m dyo v o a ,
x a h o fz
s ema v r o fz
’

s .
 V A R TI K A
v1 ] .
5 85

would th a t h a ve bee n a n eve nt to be immort a lised

in Vedic mythology ? Surely we must look some
where else to a ccou nt for our V a rt ika myth V a r .

tik a the return ing might well h a ve represe nted

, ,

the return either of the d ay or of the spri ng If

,
.

she represe nted the return of the d a y i e the , . .

d a w n S he w a s i ndeed rescued by the Asvi ns from

,

the j a ws of the night if she represe nted t he return

of the ye a r she might h a ve bee n the spri ng rescue d
,

from the priso n of the wi nter It S hould a lso be .

remembered th a t H e ra kles cle a rly a sol a r hero , ,

w a s o nce revived by a n Ortyx ( Gerh a rd G riec h , .

Myt h 355 ,
We h a ve see n h o w these,
two
ide a s the m a tuti na l a nd the ver na l a re co nst a ntly
, ,

ru nni ng together in a ncie nt mythology If the n 1

.

we fi nd th a t L eto w a s delivered of her two childre n ,

Apollo n a nd Artemis in the isl a nd of Ort yg ia , ,

the qu a il isl a nd we ca n h a rdly look upo n this a s

-

a n a ccide nt a l coi ncide nce but h a ve to recog nise ,

here too a very S lightly a ltered repetitio n of the old

story th a t the sol a r god w a s delivered a t the retur n
of the mor ni ng or a t the begi nni ng O f the spri ng ,
.

We ca n the n u nderst a n d why Apollo n w a s c a lled

L yk o k t o nos the killer of the wolf a nd why his
, ,

sister Artemis w a s c a lled Or t yg ia Th a t isl a nd .

,

O rt yg ia which w a s origi na lly a mythologic a l pos

,

tul a te ra ther th a n a geogr a phic a l re a lity is best .

k now n by the na me of D e los a nd this a ga i n me a ns ,

the bright isl a nd or t h e mor ni ng isl a nd th a t is th e ,

E a ster n sky The complete lege nd o f L e to givi ng

'

S o nne K Z , . .
,
x , p . 1 2 1. I n G er m a ny t h e t
s o rk w as l
o o k ed

u po n as t h e aw are ; é u po c, a n d
’
th
e r e is a m o d e r n e p g ra m b y i
Ol V er l t
a e u m re d iit , r e d iit q u e c co n a g ra a Cf G rim m , i i t
‘ ’
eariu s : . .

Myt h li
o o g e, p .
723 .
5 86 V A RTI K A .
[
C H AR

birth to Apollo n a nd Artemis w a s a fterw a rds va ri

o u sl el a bor a ted by poets a nd story tellers but the
y
-

origi na l eleme nts of the lege nd need no t h a ve bee n

more th a n a fe w proverbi a l s a yi ngs su ch a s The ,
‘

’
wolf h a s sw a llowed the qu a il i e it is night ,
The
. .

qu a il ha s bee n delivered from the j a ws O f the wolf ,

’

i e it is mor ni ng The night ha s brough t forth her

. . .
‘

twi ns i e a new d a y ( d a y a nd night ) h a s begu n

,
’
. . .

S uch popul a r s a y ings a re a l lth a t we h a ve a right

to expect in the a s yet i ndi ffere nti a ted st a te of
Arya n mythology still if the occurre n ce of two such
words a s v a rt ik a in S a nskrit a nd 3707 11 5 ,
1
V a rt u k a
)
>‘

in Greek proves th a t the qu a il w a s k now n to the

,

A rya s before their sep a r a tio n the occurre nce of ,

V a rt ika a s s a ved by the Asvi ns from the mouth of

t he wolf a nd the birth of Or t ygia ( Artemis ) a nd of
,

Apollo n L yk o k t o no s in the isl a nd of O rt ygia prove ,

th a t the first germs of the much deprec a ted Sol a r

Myth ha d begu n to bre a k forth whe n the a ncestors
of Greeks a nd Hi ndus were still livi ng in close
co nt a ct together It is e a sier no doubt to sa y th a t
.
(

, ,

the qu a il m a y h a ve bee n a totem or a fetish it is ,

quite possible al so th a t the A rya s never a t e qu a ils in ,

which c a se we should be told th a t we n eed no t look

further or trouble ourse l ves w ith doubtful e t y m o
logies .

I th i nk on t he co ntr a ry tha t the story of the

V a r t ika ought to be a lesso n to us a nd th a t we ,

should le a r n in how m a ny fr a gme nts a n old m yt h

m a y h a ve bee n S ha ttered before it re a ches us .

There seems a t first li t t l e re a so n why the story

of a qu a il bei ng rescued from the j a ws of a wolf
should h a ve ha d a nythi ng in commo n with the
story o p ol lo n a nd Artemis bei ng bor n in the is l a nd
v1
] VA R T I K A . 8
5 7

of D e los But whe n we see th a t Artemis is c a lled

.

O rt y g ia a nd th a t the s a me na me is give n to t h e
,

isl a nd of D e los while in the Ved a the perso n

,

delivered from the wolf is c a lled V a rt ik a we begi n ,

to feel th a t there must be some re a so n for it a nd ,

th a t if w e but a dmit th a t in the most dist a nt Ary a n

p a st V a rt ik a me a nt both qu a il a nd d a w n we ca n
, ,

u nderst a nd how th e Ol d story of the delivery of the

ever retur ni ng d a w n fro m the d a rkness of the n ight
or the j a ws of the wolf might h a ve a ssumed these
differe nt disguises in the course of ce nturies na y , ,

of thous a nds of ye a rs th a t p a ssed betwee n the first

origi n of th ese e a rly s a yi ngs a nd the d a ys of th e
Vedic R ishis or the Greek rh a psodes Anyhow .
,

w e m a y le a r n the lesso n th a t if in this c a se the

b ei ngs delivered by the Asvi ns from the wolf were
the d a w n a nd the risi ng su n other bei ngs a lso , ,

delivered by the Asvi n s m a y h a ve ha d a S i mil a r ,

origi n a nd th a t if the V a rt ik a represe nted the

,

retur ni ng light the wolf killed b y th e L y k ok t o no s

, , ,

could h a rdl y h a ve bee n me a nt for a nythi ng but the

retre a ti ng d a rk n ess .

K y a v an a .

We re a d in the Vedic hy m n s th a t th e As v i ns
’

restored Ky a v ana to y outh d elivered him of h is ,

decrepi t body a nd m a de him a ccept a ble o nce m ore

,

to his wife We ca n s e e in this ca se h o w e a rly

.

these old stories were a mplified a nd diversified for ,

wh ile the hym n s presuppose nothi ng more we re a d ,

in the S a t a pa t ha br ahm a na IV I 5 a much fu l ler

-

, ,

a ccou nt We a re told there th a t the wife of [ ( y a

.

V ana w a s c a lled S u k a n a
y ( good girl ) a nd th a t she ,

w a s give n to the old a nd decrepit R ishi n a v ana 1

1
K yav ana in ts ea d o f K y av ana is t h e l
ater fo rm .

V OL . II . M
 K YAV AN A [C H AR
5 88 .

by ki ng S a ry at a to m a ke up for a n i nsult O ffered

,

him by the ki ng s people The n the Asvi ns c a me

’
.

a nd tried to tempt her a w a y but S h e would no t ,

le a ve her old husb a nd a nd eve n derided the Asvi n s ,

.

Whe n th e Asvi ns w ished to k no w why sh e derided

them she promised to tell them if they wo u ld m a ke
,

her husb a nd you ng a ga i n Upo n th is th e Asvi ns .

m a de Kya v a na step i n to a pool promisi ng th a t h e ,

should come out of it a t wh a tever a g e h e should

desire Whe n this h a d bee n done Kya v a na to l d
.
,

the Asvi ns th a t they were derided bec a use they

ha d formerly bee n excluded by th e gods from a
solem n s a crifice This story m a y h a ve existed
.

whe n th e hym n w a s composed for it co nt a i ns ,

some myth ologic a l eleme nts k now n in other Ary a n

m ythologies a lso There is a spri ng produced by
.

H a des ne a r th e pl a ce where th e e a rth ope ned to

receive hi m a nd P ersepho ne a nd where H e r a kles ,

is sup p osed to h a ve fou nded a gre a t a nnu a l festiv a l .

This spri ng is c a lled Ky a ne The pool c a lled .

,

sa isa v a youth seems the type of the Germ a n

, ,

J u ngb ru nne n O H G qu ick pru nno Grimm D M

,
. . .
, , . .
,

p 5 5 4 while S u k a nya a s th e wife of the old m a n

.
, , ,

w il lr e mind m a ny O f the story of EO S a nd Tit h Ono s

' 1
.

As to th e na me of Ky a v ana a fterw a rds Ky a v ana , ,

it is derived from ky u a nd kyu ha s bee n ide n ,

t ifi e d with a s expressi ng a n
y viole n t move

me nt n ot o nly th a t of drivi ng or push i ng but a lso

, ,

th a t of fa lling dow n e g t ar a a mb a r ak l c a v a nt e
y , . .
,

st a rs fa ll from the sky or set (R am V 1 3 or ,

’
.
, ,

s v a r ak k a v a t e lok at he fa lls from the Sv a rg a

‘
g y ,

My r ia nt h e u s, lo , p 9 4 .H is i d enti
. . . fi tica on of S u kany a
with Med e i a se ems very d o u tfu l b .
 K Y A V ANA 8
v1 ] .
5 9

world It ma y therefore h a ve bee n used for the set

.
’

or t he setti ng su n of which it might well be s a id ,

th a t it ha d fa lle n i nto the fiery or d a rk a byss of the

West the very a byss from whe nce the As vi ns were
,

born R V III 3 9 3 t apu sha h b u d hné a it a a nd th a t

, .
, , ,
’

it rose a ga i n rej uve na ted by th e Asvi ns in the

mor ni ng The ide a a lso th a t the As vi ns removed
.

Kya v ana s body like a n old clo a k would fi nd a n

’

expl a na tio n in the clouds surrou ndi ng a nd hidi ng

the su n a t its setti ng 1
.

A t ri .

Much the s a m e story is told of Atri He IS .

supposed to h a ve bee n throw n i nto a fiery pit some ,

times c a lled r ib isa a n ove n a nother met a phor it 2

, , ,

would seem for a fl a mi ng su nset ,

The Asvi ns .

protected him from the he a t a nd from the d a rk ness ,

a nd restored him a l so t o yout h a nd stre ngth In .

this c a se the na me of Atri is less cle a r th a n th a t of .

Kya v ana yet it m a y h a ve bee n co nn ected with

,

Avestic at a r tr a ces of which a re preserved in L a t

,
.

a trium a nd in S k , a th a r v a n fi re priest Others .

-
,
-
.

expl a i n Atri a s a d t m devourer a commo n na me

'

, ,

for e nemies of the gods ( O N j otu nn) In c a ses . .

3
.

like th is we c a n do 110 more th a n suggest ; we

1
I fi nd t h e sa me e x pl
a nati o n in V . H e nr
y
’
s Myt h es Na t u ra l
ist e s, p 1 2 Th e. . sa m e sc h o arl d er iv es t h e na m e of S sy p i h us

also fro m t h e r o o t ky u , in t he se n se o f pu s hi ng, a nd I th i nk

h e is r i g ht .

2
If r ib is a it w l d b th ld v n
m e a ns h ld go v e n, ou e e o o e ,
a o e u

in t h t h in w h i h m t w
e ea r k d ,
b k d by m n f c ea a s co o e or a e ea s o

h t t n
o s o k i n d f v n th t w
es , a d by v g t ib o Cf o e a a s u se sa a e r es . .

Ty l E l yHi t y p
o r, 6 ; K lm m K l
ar tu g s h i ht iii
s or , . 2 0 e ,
u r e c c e, ,
2 2 2.

M nnh d t G m Myth n p
3
a 68
ar ,
er . e ,
. 1 .

M 2
59 0 ATR I .
[ C H AR

c a nnot u ndert a ke to prove the origi n O f every

a ncie n t proper na me with m a them a tic a l cert a i nty .

V a nd a n a .

But it is import a nt to observe th a t a lmost the

s a me story a s told of Atri is told o nce more of ,

V a nd a na Whe n the Ol . d a nd decrepit V a nd a na ha d

bee n t hrow n i nto a pit a nd buried a live th e Asvi ns ,

rescued him th a t he might see the light a ga i n It .

would be di fficult to a chieve this eve n with the help

of the Asvi ns The ide a however th a t Atri or h is
.
, ,

body ha d bee n dug in (nik h at a ) occurs a ga i n a s we , ,

sh a ll see though in a somewh a t di ffere nt form whe n

, ,

it is s a id th a t t he As vi ns brought up gold th a t ha d
bee n dug in or h idde n ( RV I 1 1 7 1 2 It does .
, , ,

no t seem very bold to t a ke th is gold for t h e golde n

body O f th e su n ( hira ny a ga rb ha ) a nd to recog nise in ,

Atri a n other mythologic a l represe nt a tive of the su n .

I poi nted o ut m a ny ye a rs a g o h o w sometimes the

Vedic R ishis betra y t he secret of their myths by
usi ng the very comp a riso n from which cert a i n myths
origi na lly spra ng Thus U r v a si the d a w n s a ys t o
.
, ,

Pu rtir a v a s th a t she is go n e a w a y like the first O f the

d a w ns wh ile Pu r nra v a s c a lls himself V a sish tha
1
, ,

which m a y be tr a nsl a ted by the brightest but a lso ,

by the gre a test of th e V a su s th a t is the su n In , ,

.

the s a me w a y we re a d in R V I 1 1 7 5 th a t the .
, , ,

Asvi ns dug up for V a nd a na some brigh t buried gold

for ne w S ple ndour like o ne a sleep in the l ,
a
‘
p of
N ir rit i
’

( de a th
) like the s u n dwelli ng in d a rk n ess
2 ‘
.
,

1
C h ip s, v o li v
.
, p . 11 1 .

2
Th e sa m e e x p re ssi o n h e re u s ed o f the s u n, o r o f V a nd a na,
n ir r it e h u p ast h e, o ccu r s in X , 9 5, . 1 4 wi th re
gar d t o P u rura vas .

Is a lt h is m ere
l accid en t? O n N irrit i, se e C h ip s, v o liv .
, p 3 0 4 . .
v1
] V A N DA N A .
59 1

Possibl y su Shu pv amsa m ( like o ne a sleep ) refers like ’

wise to the su n or to Some of its m a ny represe nt a ,

t iv es .

B h u gy u T a u gr y a .

B hug yu other worshipper who is supposed to

,
an ,

h a ve bee n rescued by the As vi n s a fter his frie nds

ha d deserted him o n the sea m a y be a na me of the ,

flyi ng ( bhu g qSez iy ew ( trifw s) su n d row n ed in th e

, , ,

sea If he is c a lled g a hit a fors a ke n or drow n ed it

.
, ,

should be remembered th a t we h a ve from the s a me

root Gahu sha who is a nother hero s a ved by th e ,

Asvi ns This g a h ush a a grees in its r adic a l eleme nts

.
-

w ith { 64mg a nd Z ectvp o g the West or eve ni ng wi nd

’

.
,

( C f M. M in T ec h m.e r s I n tern a t
. Zeitschrift fu r ’
.
‘

Al lg e m Spr a chwisse n sch a ft

. vol i p Butt ,
.
, .

m a nn a lre a dy L e x il o us
g i 6 16 derived
,
2 6 6
4v , , ,

from £0060 9 .

mk a
’

V .

Of V r ik a wh o w a s likewise rescued by the Asvi ns

, ,

we k now little except th a t the word me a n s wolf .

This is ge ner a lly used a s a type of d a rk ness

a n d mischief r a ther th a n of light or a frie n d of

light He nce Apollo n w a s c a lled Av x o x r o vo s or wolf

.
’

killer It is o nly if we t a ke d a rk ness a s the a nte

.

cede nt the origi n th e p a re nt of light th a t we c a n

, , ,

a ccou nt for th e Asvi ns exte ndi ng their help to a

m a .

K al
i .

K a li whose youth the Asvi ns a re s a id to h a ve

,

re newed ca n h a rdly he me a nt for the su n ; K a l i

,

w a s origi na lly a na me of the l a st qu a rter of the

moo n a fterw a rds O f the fourth or l a st Yuga a lso
, ,
59 2 K AL I . C H AR

an d likewise of the l owest a mo ng the dice Of 1

th a t K a li the w a ni ng moo n it might wel l h a ve bee n

, ,

s a id th a t d ay a nd n ight or the two Asvi ns restored

the moo n s youthful stre ngth a nd this would be
’

further co nfirmed , if we a r e right in our int erpre

t a t io n of V ispa la .

V isp a l
a .

Of V ispa la it is s a id th a t her l eg which she h a d ,

lost in b a ttle w a s repl a ced by the Asvi ns by a n iro n

,

leg As v is + pa t n1 is a n epithet of S iniv al

. i the 2

goddess of the first d a y of the ne w moo n we ca n ,

h a rdly be wro ng in looki ng o n the restored iro n leg

a s the first qu a rter or p ad a of the n ew moo n c a lled ,

iro n 011 a ccou nt of its d a rk ness a s comp a red with the

golde n colour of the ful l moo n P ad a me a nt both .

foot a nd the fourth p a rt O f a nyth i ng .

We see therefore th a t the Asvi ns though ,

origi nally diur na l in th eir ch a r a cter a nd therefore ,

s a viours of the morni ng l ight gr a du a lly a ssumed the ,

more ge nera l ch a r a cter of he l pers helpi ng the moo n ,

in her distress a nd possibly the a nnu a l su n a lso in

,

h is we a k ness in his exile a nd his retur n a t the time

,

of t he wi nter solstice .

Nor do I de ny th a t a fter the Asvins ha d o nce

a ssumed this ch a r a cter of helpers they ma y ha ve ,

bee n pr a ised for helpi ng re a lperso ns a lso in their

distress Thus if we re a d th a t V ishnapu w a s
.

restored by the m to V isv a k a th a t he might see him , ,

it is quite possible th a t these t w o perso ns m a y h a ve

lived in I ndia th ough others might possibly detect
,

some rel a tio nsh ip betwee n V ishnapn a nd Vish nu .

But wh e n we a re told th a t the As vi ns restored

1
M M
. .
,
H ist . A S L
. . .
, p .
412 .
2
R V II , 3 2 , 7
. .
 V I S PA L A
VI ] .
5 93

h is eyes to R igrasv a i e R e d horse ( cf R o hid a sv a

,
. .
-
.
,

i e Agni H a ry a s v a i e I ndr a ) who ca n this perso n

. .
, , . .
,

with reddish horses be who w a s cured of bli nd ness ,

by the Asvi ns ? Is no t bli nd ness very commo nly

a scribed to the n ight a nd to th e wi n ter ? Dem
Wi nter die Auge n a ussteche n or a usbl a se n me a ns to
kill the wi nter ( Grimm D M p If therefore . . .
,
.

the Asvi ns a re s a id to h a ve restored his eyes to

R ig r asv a this m a y refer to the work of the As vi ns
,

both a s bri ngi ng a bout the retur n of t he ye a r or

of the d a y of the ye a rly or of the d a ily su n But
, .

the rest of the myth re m a i ns d a rk for the prese nt .

We a re told th a t Rigr asv a sl a ughte red 1 0 0 or 1 0 1

sheep a nd ga ve the m to m i the wolf a nd th a t , ,

011 th a t a ccou n t his o w n fa ther bei ng a ngry deprived , ,

him of h is sight Th e sh eep m a y be the st a rs wh ich

.
,

in other mythologies a lso a r e c a l led sheep a nd m a y ,

h a ve bee n s a id to h a ve bee n surre ndered in the

mor ni ng or eve n to h a ve bee n sl a ughtered by the
risi ng s u n If for this misdeed the diur na l su n w a s
1
.

pu nished a t first with bli nd ness before su nrise the ,

Asvi ns the two Ah a ns d a y a nd night might well

, , ,

h a ve bee n pra ised for h a vi ng restored his sight to

Red horse in the mor ni ng
-
.

P a r av r ig .

Another frie n d of the Asvi ns Pa r av r ig wh o w a s , ,

equ a lly bli nd a nd l a me ca n h a rdly be sep a ra ted from

,

Ky a v ana a nd R ig r asv a The su n a fter su nset or .

,

ne a r the wi nter solstice is bli nd a nd l a me An d if ,

.

he becomes a ga i n bright a nd brisk in the mor ni ng ,

or vigorous a nd triumph a nt in spri ng to whom ,

would this d a ily or ye a rly mir a cle be a scribed with

Cf My r ia nth e u s, 1
1
. . c .
, p . 80 .
5 94 PA R AV RI G .
[C H AR
gre a ter truth th a n to the Asvi ns Pa rav r ig me a n s
outc a st pra v mkt a is used of Rebh a in whom we
'

, ,

m a y recognise the w i nter su n I ca n fi nd however .

, ,

n o na me in other Ary a n mytho l ogies correspo ndi ng

to Pa rav r ig .

R eb h a .

Of Rebh a it is s a id th a t he w a s bou nd a nd over

whelmed in the w a ters a nd l eft t here till he w a s
ne a rly drow ned Here we fi nd th a t the Lets a l so
. ,

( M a n n h a rdt l c
, p 2.0 6 ) tell
. of
, the
. God so n s a s s a v i ng -

the golde n bo a t or t he S u n d a ughter in her bo a t from -

drow ni ng N a y in N e w Ze a l a nd it seems a commo n

.

s a yi ng th a t the setti ng su n h a s bee n throw n out of

a bo a t i n to the w a ter In the c a se of Rebh a o ne
.

import a nt ite m is a dded in the Vedic myth na mely ,

th a t he rem a i ned bou nd in the w a ter for t en n ights

a n d n i n e d a ys This is a bout the time a s B e nfey
.
,

h a s poi nted out a ssign ed to the wi nter solstice th e

, ,

s o c a lled twelve tide

-
the time wh e n th e su n seems
-

bou nd a nd to st a nd stil l till h e j umps up a nd tur ns

b a ck ( So nne nw e nde) Whether this time l a sted for
.

t e n or twelve nights would h a ve bee n di fficult to

settle eve n for more experie nced a stro nomers th a n
Vedic R ish is In Rome th e time for the S a turna li a
.
,

the fest a ca l e nd a ru m w a s from the 2 4 t h , ( or i 7t h )

of December to the 7t h of J a nu a ry .

And th ese t e n d a ys of the l a me ness the bli nd ness , ,

the bi ndi ng or drow ni ng of the su n m a y help to ,

co nfirm our expl a na tio n of the gold or the golde n

tre a sure or the pot of gold dug i nto the e a rth
( ik ) like a s body For R I
’
n h at a V a n d a n in V 1 16 . .
, ,

1 I we re a d th a t the As vi n s h a d throw n up somethi ng

,

like a pot of gold (nid him iv a apa g ti l ha m) o n the -

te nth d a y which is surel y the s a me th i ng a s the su n

,
VI ] R EB H A .
5 95

dwel l i ng in d a rk ness ( I ,
1 I 7 5)
,
a nd dug up for th e
s a ke of Va nd a na .

V im a d a .

Of V im a d a to w hom the Asvi n s brought t he

d a ughter or the wife of Pu ru m it ra we k now n othi ng ,

no r c a n we m a ke a nythi ng for the prese n t of her

na me K a m a d fi We m a be de a li ng here with
y y .

a str a tu m of mythology which h a s a bsorbed re a l or

historic a l eve n ts The s a me m a y a pply though no

.
,

o ne would ve nture to spe a k positively to severa l ,

more Of the protégés of the As vi ns But if the .

Asvi ns a r e a l w a ys the s a me th e obj ects of th eir ,

fa vour a lso sh a red most likely the s a me ch a r a cter .

If the n in some c a ses the perso ns who m they rescued

were represe nt a tives of light the ch a nces a re th a t ,

they were so in other c a ses a lso .

V a d h r im a t i .

If it is s a id th a t the Asvi ns g a ve to V a d hrim a t i

a so n c a lled H ir a n a h a st a we ca n e a sily see th a t
y ,

H ira nya h a s t a
’
Gold h a nd is the mor ni ng su n a nd
,
‘
-

, ,

th a t V a d hr im a t i therefore must be th e d a w n But .

’
why S hould she be c a lled the w ife of th e eu nuch
This m a y be expl a i ned by a noth er story wh ich tells
us th a t th e Asvi ns delivered Atri S a pt a v a d hr i a nd ,

ope ned a nd sh u t for h im the tree th a t is the w oode n ‘

,

c a se in which he ha d bee n impriso ned If this tree .

or th is woode n c a se is me a nt for the night the n by ,

bei ng kept shut up in it he w a s sep a r a ted from his

wife he w a s to her like a v a d hr i a nd in the mor n
, ,

1
IS t hi s t h e VVu nd e r e ich e SO fa m o u s in t h e F i nni h s a nd

Es t nio an m yt h lgy ?
o o C f Ma nn
. h dt
ar ,
lc . .
, p . 2 85 .
59 6 V A D H R I M AT i .
[ C H AR

ing o nly whe n delivered by the Asvi ns he bec a me

, ,

o nce more the husb a n d of the D a w n 1

But though we ma y u nderst a nd why duri ng the

night the su n shou l d be c a lled no t o nly l a me a nd

bli nd but a lso a eu nuch S O th a t h is wife possibly

, , ,

th e night might be c a lled V a d hr im a t i m a rried to a

, ,

eu n uch it would be di fficult to expl a i n why Atri in

, ,

h is ch a ra cter of the n octur na l su n sh ould be c a lled ,

n o t o nly a v a d hr i but S a t a v a d hr i a Seve n eu n uch

p
-
.
, ,

This S a pt a v a d hri ha s bee n derived from v a d hri ,

a le a ther n str a p so th a t Atri would represe n t the ,

s u n a s c a ught in a n e t a s it w a s by M a u i c a ugh t in ,

six no os es z But if va d hri occurs o nly a s a femi ni ne

.

( see P it would be di.fficult to deriv e s a t a va d hr i

p
fro m it S ay a na however ha s the m a sculi ne form
.
, , ,

a nd expl a i n s v a d hr in a by p ase na
( R V X 102 .
, ,

The na me of the husb a n d of V a d hrim a t i is no t

me ntio ned in the Ved a .

G h o sh a .

Of G ho sh a a lso to whom w h e n S he w a s O l d the

Asvi n s a re supposed to h a ve give n a husb a nd we ,

k n ow no more G h o sh a me a ns sou n d wh ich tells .

,

u s n othi ng ; a l
lwe ca n sa y is th a t a s a frie nd of ,

t h e As v ins she belo ngs to the s a me cl a ss of bei ngs

,

as V a d hr im a t i .

1
C o g na t e id a e s e x i st in h o th er m yt li
o o g e s. Ma nn h dt ar ,

lc
. .
, p . 2 4 2, w it s r e : ES i tw h
s hi l
i ha rsc e n c ,
d ass d as a e gyp tisch e

h
M ar c en e in u ra l
te r v erd u nk el
te r S o nnenmyth u s w ar ,
e in

h
Myt u s, d ie G e sc i ck e d e s S o nn e n g o tt es d ars te l
len d h ,
vo m
A b e nd , w a nn er s c i h d Z g n g gl as i d b hn id t
eu u s e a sc e e ,
b is zur

N ac ht w ,
an n er sti b t u nd in d n Am nti g ht
r nd e e e u ich
e nd l

z
u m Mo r e n
g a s l d as ne u e Ta ge ss o nn e n k ind e m p o rs e t igt .
’

Da s S c h a m gl
ie d d e s v o n Typ h on e rs t iick e l
z t e n O si ri s g e ht d nn a

l
v e r o r e n.
’

2
W W . . G lMyth
il ,
s a nd S o ng s fro m t h e S o ut,
h P ifi ac c, p 62 . .
 SA YU .
597

Nor c a n we sa y much m ore a bou t S a yu whose ,

cow We a re told a fter she ha d left off be a ri ng the

, , ,

As vi ns filled o nce more with milk C ow a s we s a w .

, ,

is a regul a r na me of the mor ni ng a nd e a ch m or ni ng ,

in its ch a nge from grey to bright m a y be s a id to ,

h a ve bee n rei nvigora ted by the As v i ns the powers ,

presidi ng over d a y a nd n ight S a yu derived fro m .

,

si to lie dow n would be a n a ppropri a te na me for

, ,

the n octur na l su n who a s we sa w w a s s a id to be , ,

sleepi ng in the d a rk n ess a nd to be brought forth by ,

th e Asvi ns for the s a ke of V a nd a na ( R V I 1 1 7 We .

, ,

might poss ibly thi nk of Ko io s th e fa ther of Asteri a ,

a nd L e to a n d gr a n dfa ther therefore of Hek a te th e

, ,

moo n but we k now too little of h is ch a r a cter a nd

,

a ntecede nts to e na ble u S to comp a re the two .

Ped u a nd th e H orse P a id v a .

If a noth er fa vourite of the Asvi ns Pedu receives , ,

from them a s w ift wh ite horse we m ust rest s a tis ,

fi e d th a t here a lso a s in a llthe other a chieveme nts ,

of the Asvi ns some m a tuti na l eve nt is referred to

, .

We k now th a t the white horse so well k n ow n from ,

th e Aev x dfrwko g fine/0a the K 6p 0 t Aeiik m rrm or the ,

'

Asa/« 77 71 0 9 Ao! g of Theocritus is a lw a ys me a nt for the

’

light of the su n The ide a th a t the Asvi ns ga ve such

.

a horse to Pedu or th a t th ey themselves possessed ,

such a horse occurs a ga i n a nd a g a i n And whe n

, .

in R V I 1 1 6 6 they a r e pr a ised for h a vi ng give n

.
, , ,

a white horse to A h asv a the rider of b a d horse

‘ ’

g a , ,

th is white horse is sometimes c a ll ed Pa id va the ,

horse of Pedu a nd l ike the ho rs e i f th e Asvi ns

, , )

themselves it is represe nted a s a h i K

, a n or serpe nt -

killi ng These a his or serpe nts therefore c a nnot be

.
 8 PE D U A N D TH E H OR SE PA I DV A [CH AR
59 .

t a ke n a s re a l serpe nts they ca n o nly be me ant for

th e d a ngerous brood of the d a rk n ight or the bl a ck
clouds .

I t sh ould be bor n e in mi nd th a t whe never these

three cl a sses of serpe nts a re me ntio ned those of 1
,

th e a ir those of the sky a nd those of t he e a rth th e

, , ,

l a st the terrestri a l serpe nts m a y i ndeed h a ve bee n

, ,

me a nt for re a l serpe n ts but those in the a ir a nd the ,

sky a nd in a l lthe qu a rters ca n be me a nt for demo ns

o nly for V r it ra s or e nemies of light Thus o nly ca n
,
.

we u nderst a nd th a t t hey should be trodde n u nder

foot by the white horse of Pedu so m etimes c a lled ,

U kka ihsra v a s ( with pricked u p e a rs or with glory o n -

,

high ) or killed by you ng H e ra kl es who w a s a

, ,

*
S v arasra v a s in his cr a dle If Dr Wi nter nit z is
,
. .

right in cl a ssi ng every wh ite horse in the m y t ho

logies of the Ary a n na tio ns a nd of other na tio n s ,
’
a lso a s the s u n th e e n emies crushed by th e horse s
, ,

h oofs must necess arily be t he powers O f n ight a nd

d a rk ness w hether we c a ll them demo ns or gobli n s
,

or a ny other u nme a ni ng na me .

S e r p e n t - w o r s h ip in t h e V ed a .

M a ny ye a rs a go it w a s stro ngly de nied by

F ergusso n a nd others th a t a belief in a nd worship of
serpe nts w a s ever of Ary a n origi n They were right .

if by serpe nt worship they me a nt th a t of Afric a n

-

s a va ges But there ca n be 11 0 doubt th a t a belief

.

in serpe nts ha d its origi n in the Ved a though the ,

serpe nts me a nt there were a t first the serpe nts of

the d a rk n ight or the bl a ck clouds the e nemies ,

of the sol a r deities such a s the Asvi ns a nd no t yet , ,

the poiso nous s na kes of t he e a rth The l a ter .

1
Cf . Wi nternitz S arpab a l
,
i p ,
. 2 7.
v1 ] S E R PE N T-W OR S H I P IN TH E V E DA .
5 99

deve l opme nt of these serpe nts a nd the ide a of

p a cifyi ng them by s a crifici a l o fferi ngs is likewise a s ,

h a s bee n well show n by Dr Wi nter n it z thoroughly .

,

Arya n n o r is there a ny n ecessity for a dopti ng

,

th a t l a ziest of a l lexpedie nts th a t of a scribi ng a l l ,

th a t seems b a rb a rous in I ndi a n religio n to the in

flue nce of the a borigi na l i nh a bit a nts of the cou ntry
of whom we k now n ext to nothi ng If people .

will o nly re a d wh a t Dr Wi nter n it z h a s collected .

in his Sa rpa b a l i we sh a ll prob a bly he a r no more

1
,

—
O f the N o n Ary a n ch a r a cter of Tree a n d S erpe n t

worship Th e L it u a nia ns kept fed or if you like

.
, , , ,

worshipped their house serpe n t (gy v at e) till very -

rece nt times a nd the Vedic people were no t so

,

di ffere n t fro m other r a ces th a t they would no t h a ve

ide ntified their old mythologic a l serpe nts of the a ir
a nd the sky with the re a l serpe nts in wh ich th eir

cou ntry a bou nded or th a t the fe a r a nd h a tred

,

which they felt for t h em should no t h a ve suggested

,

to them a lso th e ide a of p a cifyi ng the ir old e nemies

by ki n d words a nd ki n d deeds Wherever there .

a r e serpe nts in a n p a rt of t h e world we fi n d some

y ,

thi ng like serpe nt worship if o nly for propiti a ti ng

-

them a nd there is no re a so n wh a tever for supposi ng

,

th a t the Vedic people a lo ne ha d to borrow a feeli ng

o f fe a r a nd a w e for these mysterious cre a tures fro m

their N o n Ary a n n eighbours We should no t be

-
.

j ustified in s a yi ng th a t the serpe nt worship of Afric a -

a nd Americ a a lso must h a ve bee n preceded a s in the ,

Ved a by a belief in evil spirits or serpe nts of th e

,

a ir a nd the sky Th a t would be repe a ti ng the s a me

.

mist a ke which eth nologic a l mythologists a r e so a pt

to commit in their comp a riso ns betwee n Ary a n
1
L . c .
, p .
4 1 , no t e .
6 00 S E R P E NT-W O R S H I P IN TH E V E DA .
[C H AR
a nd N on Ary a n mytho l ogies There a r e cert a i nly
-
.

striki ng simil a rities betwee n the t w o but we k now ,

n othi ng a nd sh a ll prob a bly n ever k n o w a nyth i ng of

,

the a ntecede nts of Afric a n a nd Americ a n serpe nt

worship ; a nd u ntil we k now th e a ntecede nts or
c a uses or i nte ntio n s of a ny custom or belief a l l ,

comp a riso n s or eve n j uxt a positio ns a re v a i n a nd ,

m a y become eve n misch ievous We fi nd cromlech s .

in C or nwa ll a nd in the Dekh a n but u nless it c a n be ,

proved th a t they ha d the s a me obj ect or were ,

a ctu a lly built by the s a me builders a s Fergusso n ,

supposed is it not wro ng to c a ll them by the s a me

,

n a me ? P eople in It a ly venera te the bo nes of s a i nts

a s s a cred re l ics some n egroes in Afric a h a ve a bo ne
,

a s their fetish but would a nybody c a ll t he bo nes

,

worsh ipped in It a li a n churches fetishes co nsideri ng ,

how differe nt w a s their origi n their purpose a nd , ,

th eir whole ch a ra cter ? C omp a ri ng is o ne thi ng ,

co nfusi ng a nother Aga i n bec a use my frie n d Abeke n

.
,

a d a n a e in h is co a t of a rms sh ou l d
( sm p )
a ll a e h p ,

we c a ll the a pe his totem ? It is true I never sa w

him e a ti ng a n a pe but I feel cert a i n this w a s not
,

from a ny rega rd for his supposed a ncestor or totem ,

b ut w a s with him a mere m a tter of t a ste .

T h e t ru e a nd u n d e fi ne d c h ar a c t er of t h e A svins .

If we co n sider the evide nce hitherto e x a mi ned it ,

is no t surprisi ng th a t S a nskrit schol a rs whe n they

first become a cqu a i nted with t h e Asv ina u should a t
o nce h a ve decl a red th a t th ey a re the s a me a s the
Greek Diosk o u r o i o nly they S h ould h a ve st a ted
,

cle a rly wh a t they me a nt by the s a me If Professor .

P isch e ldecl a res with equ a l co nfide nce th a t they a re

n o t the D io sk o u r o i this m a y sou nd st a rtli ng sti l l
, ,

more whe n I ve nture to sa y th a t both opi nio ns seem

,
vi ] TR U E A N D U N DE F I NE D C H A R A CTE R O F AS V I N S . 60 1

to me perfectly te na ble I believe th a t this would

.

h a ve bee n see n by others a lso if the defe nders of ,

these opposite O pi nio ns ha d o nly cl e a rly st a t ed w ha t

they me a nt by their a ssertio n a nd by their n eg a tio n .

Whoever w a s the first to sa y th a t the Asvi ns

were the Dio sk o u ro i could no t possibly h a ve me a nt
th a t they were the s a me perso ns or the s a me
mythologic a l cre a tio ns a nd th a t the two horseme n
,

of the Ved a ha d g a lloped from I ndi a to Greece or ,

h a d bee n brought from o ne cou ntry to a nother like

the P a ll a dium or like Anchises o n the shoulders of
Ae ne a s We must never forget th a t the Asvi n s
.
,

like a llother divi ne or heroic perso na lities were no t ,

m a de of flesh a nd blood but represe nted S imply ,

O bj ects of poetic fa n cy These fa n cies spr a ng n o

.

doubt from someth i ng re a l a nd visible but their ,

further developme nt depe nded e ntirely o n the br a i n s

a nd he a rts of their worsh ippers It seems stra nge .

th a t it should be necess a ry to sa y this but c o n , ,

sid er ing some of the criticisms a ddressed to me it ,

w a s a bsolutely n ecess a ry to do so If therefore .

B e nfey or a ny o ne else s a id t h a t the Asvi n s were

, ,

the Dio sk o u ro i he a s a re a so na ble bei ng could no t

1
, , ,

h a ve me a nt more th a n th a t t h e first impulse give n

to these two mythologic a l cre a tio ns w a s o ne a nd the
s a me j ust a s the first impulse to such a word a s
,

dev a bright w a s the s a me though a s e a rly a s the

, , , ,

Avest a it c a me to me a n de v il in Medi a wh ile in

, ,

the Ved a it co nti nued to me a n god The o nly thi ng .

therefore 0 11 wh ich B e nfey might di ffer from Prof .

Pisc he lwould be the e x a ct poi nt re a ched in the

growth of th e origi na l co n cept of these he a ve nly ‘

’
twi ns before those wh o a t first held th a t co ncept in
,

1
My ria nt h eu s, Die Asvi ns, p .
49 .
6 02 TR U E AN D U N DE F I NE D C H A R A CT E R OF A S V I N S .
[C
commo n were completely sep a r a ted in l a ngu a ge a nd
mythology Whe never th a t sep a ra tio n betwee n the
.

a ncestors of Hi ndus a nd Greeks took pl a ce th e ,

commo n co n cept w ould flo w o n a fterw a rds in two

i ndepe nde nt ch a nnels a nd th ose who m a i nt a i ned ,

th a t t h e myth ologic a l ice c a rried dow n by the two

rivers w a s the s a me would be a s right a nd a s wro n g
a s those wh o a sserted th a t it w a s n o t the s a me It .

m a y be s a fely s a id th a t the As vi n s were no t t h e

Dio sk o u r o i a s litt l
e a s I ndi a w a s Greece a nd yet in
, ,

a n a lysi ng their ch a r a cter we m a discover by the

y
side of much th a t is decided l y Greek or decidedly
Ved i c some eleme nts commo n to both t h e pre se nce ,

of wh ich c a nnot be a ccou nted for by mere ch a nce .

Th a t the Asvi ns should be twi ns th a t they should ,

h a ve a be a utiful sister or frie n d th a t they should ,

be represe nted a s possessed of white horses th a t ,

they should bri ng b a ck l ight a nd s a fety wh e never

they a ppe a r a l lthis sh ows a commo n b a ckgrou n d
,

for the mythology of Greece a nd I ndi a It ca nnot .

b e mere a ccide nt a s little a s the fa ct th a t they h a ve

the na me of D iv o nap at a in the Ved a a nd of
A ria K o p o t in Greek
t
-
Al lthis le a ves o n my mi nd
.

the impressio n of somethi ng re a l a nd a lmost ,

historic a l somethi ng th a t w a s thought or do ne o nce

, ,

for a l lsome t h i ng th a t must d a te from before the

,

Arya n Sep a r a tio n Whe n we re a d h ow the Dios

.

kouroi w a ged w a r a ga i nst Th e seus who lo ng before ,

P a ris ha d c a rried o ff their sister Hele na or a ga i nst ,

I d a s a nd L y nk eu s the so ns of Aph a reus to whom

, ,

Th e seus ha d promised to give Hele na in custody a t

Ap h id na i a nd whe n we he a r of the br a ve twi ns
‘
,

1
Aph id n a i h a s b e en e x pl
a i ne d as Ah id a na, fo rm e d l
i ke
Ec hid na b ut th i s is v e ry d ou btf u l
.
VI ] TR UE AN D U N D E FIN E D C H A R A CTE R O F AS V I N S . 6 03

bri ngi ng b a ck their tru a nt sister with Ait hra the ,

mother of Th e seus in triumph to Athe ns we feel , ,

th a t we a r e movi ng o n Greek soil While when w e .

re a d of Ky a v ana a s a n old s a i nt ha v m g bee n pelted

a nd i nsulted by the so ns of S a ry at a a nd the n ,

p a cified by the gift of the be a utiful S u k a nya who ,

bec a me h is devoted wife a nd resisted the t em pt a

tio ns eve n of the divi ne Asvi ns we perceive cle a rly ,

th a t we a re movi ng in a l a te Vedi c a tmosphere .

But th is does not preve n t us from discoveri ng behi nd

both these stories a commo n though fa r dist a nt p a st .

In this w a y the views put forw a rd by d iffe reiit

'

schol a rs of the origi na l ch a r a cter of th e Asvi n s m a y

we l l be brought i nto h a rmo ny a nd we m a y le a rn ,

o nce more how right Yask a w a s whe n he defi ned the

Asvi ns by simply a ssigni ng to them their pl a ce a nd
their time They hid e in the sky he s a id a nd they
.
, ,

a ppe a r a fter mid n ight whe n light e n cro a ches slowly ,

o n d a rk ness The s a me ide a is expressed R v X

. .
,

61 4 , I i nvoke you O Asvi ns whe n the bl a ck cow

, , ,

( )
’
n ight sits a mo ng the red cows th a t is in the ,

morni ng whe n the night is surrou nded by the red

,

clouds in the E a s t As they a re twi n s two yet . , ,

i nsep a r a ble they must h a ve represe nted somethi ng

,

th a t correspo nds to th a t ch a r a cter a nd th is ca n o nly ,

h a ve bee n the N ychth e mero n ( Dy u nisa m ) night a nd ,

d a y co n ceived a s o ne a nd yet bei ng in ch a ra cter

, ,

two He nce the Asvi ns a re i nvoked no t o nly 111 the

.

mor ni ng but in the eve ni ng a lso cf R V X 4 0 4

, ,
. .
, , ,

Yu v am — dosh a v ast o r ha v is ha n i h v a y ama he We

’ ’ ‘

i nvoke you with o fferi ng by night a nd by d ay See .

a lso R V X 4 0 2 If we o nce a dmit a n a ge nt or

.
, ,
.

two a ge nts beh i nd these visible phe nome na of Da y

a n d N ight the n the a ge nts behi nd them m ay be
,

V OL . 11 . N
60 4 TR U E A N D U N D E FI N E D C H A R A C TER O F A SV I N S .
[CH AR
a ccepted a s re a lly possessi ng every o ne of the
ch a ra cters a scribed to the Asvi ns by di ffere nt
sch ol a rs whether na tive or E urope a n They m a y
,
.

h a v e bee n the a ge nts behi nd the ra ys of l ight ‘

precedi ng the d a w n ( L a sse n) they m a y h a ve bee n ,

the mor n i ng a nd eve ni ng st a rs ( Benfey) the ’

,
‘

first messe ngers of light ( Roth ) the tw ilight ’

,
’

M
( y ria nt h eu s) na y eve n the double st a r of the D ios
,

kouroi ( Weber ) E very o ne Of these phe nome na

.

m a y no w a n d the n be b ro ught u nder the i nflue nce of

the Asv ina u though no doubt some of them l ess
, , ,

na tur a lly th a n others I n o ne se nse we sa w th a t.

eve n I n dra a nd Ag ni sometimes c a lled y a m a u or ,

t w i ns m a y be Ide ntified with the Asv ina u ; na y

,
1

Mitr a a nd V a ru na m ay no w a nd the n seem to

exercise the fu nctio ns peculi a r to th e Asvi ns This 2
.

m a y be c a lled a v a gue but it is for th a t very re a so n

,

a mu ch truer expl a na tio n of m ythology th a n th a t

wh ich wou l d restrict th e a cti vity of mythologic a l

ch a r a cters to o ne sm a ll sph ere to o ne speci a l birth ,

pl a ce True a l
. lDeva s must h a ve st a rted from
,

o n e sm a ll n est but they soo n took wi ngs a nd so a red

,

a w a y fa r a nd wide
, .

Mitra m a y h a ve bee n in its origi n a na me O f the

s u n o nly but in the Ved a he is fa r more th a n
,

a mere represe nt a tive of the su n H e surp a sses .

he a ve n in gre a t n ess he surp a sses the e a rth in ,

a bu n d a nce Of food ; he sust a i ns a l lth e gods .

( R V .III A
, pollo n h a d n o doubt the s a me sol a r
’
origi n but eve n in Homer s time h e w a s no lo nger
,

a mere sol a r god a nd wh a t a di ffere n ce is there

,

betwee n h im a nd H e lios whose very na me a l w a ys ,

1
RV I , . 10
9, 4 .
2
RV . V, 2 5 , 5 ; At h I I I, 4 , 4
. .
VI
] TR U E A N D U N D E FI N E D C H AR ACTE R O F A SV IN S . 6 05

kept him withi n much na rrower limits I ndr a a s .

,

co nnected with i ndu must cert a inly a t first h a ve ,

bee n a god who se nt r a i n but he soo n bec a me the ,

stro ng fighti ng god who did everythi ng th a t

, ,

required stre ngth who ope ned the rock or the ,

st a ble of the night to free th e cows of the morni ng ,

who brought out the stre a ms Of w a ter ( or light )

from the rocks O f he a ve n i e the clouds who slew , . .
,

al lthe demo ns of d a rk ness whe n th ey kept b a ck the

l ight or the ra i n wh o lighted up the d a w n a nd
,

lighted up the su n who a t the he a d of the M a ruts ,

co nquered a l le nemies a nd dre nched the p a rched ,

e a rth with r a i n How di ffere nt from Pa rg a ny a

.

who a ga i n owi ng ch ie fl
,
y to the cle a r me ani ng of
his na me rem a i ned in the m i nds of m a ny of the
,

Vedic poets the simple a ge nt behi nd the r a i n cloud -

.

R u d ra a nd t h e R u d ras .

Sometimes we ca n see how the s a me na me th a t ,

is the s a m e god ret a i ns in o ne form h is origina l

, ,

ch a r a cter wh ile in a nother he has a ssumed l a rger

,

dime nsio ns a nd a wider me a ni ng The M a ruts a r e .

cle a rly t he storm gods So a re the Rudra s the two

-
.
,

na mes bei ng ofte n exch a n ge a ble But while we .

h a ve no M a rut in the si ngul a r ( th a t would be I ndr a ) ,

we h a ve a Rudra a nd this god ha s a ssumed quite

,

a n i n depe nde nt ch a r a cter The Rudra s a re a w ful : .

so is Rudr a The Rudr a s te a r the rocks the clouds

.
,

a rules in the
( cloud is clod i e rock
, )
. to pieces
. Rudr ,

mou nt a i ns becomes the mou nt a i n god a nd a fter in

,
-
, ,

l a ter times a ssumi ng the na me of S iv a h e ha s for

, ,

his wife P arv a ti the rock goddess Th a t the storm

,
-
.

is supposed to c a rry o ff the souls of the dep a rted ,

we k now from Germ a n a nd other mythologies The .

N 2
6 06 R U DR A AND TH E R UDRAS .
[C H A R
so u l ha d bee n co nceived a nd na med wi nd ( spiritus)
he nce th e souls might be co nceived a s in the wi nd ,

a nd the lord of the wi n ds might thus become the

le a der of the dep a rted ( d vx o fl o fu rcig) He nce th ere is

i
-
.

n othi ng u n usu a l in the M a ruts a nd Rudr a s bei ng co n

Al lRudr a s ’
ne ct e d with the souls of th e dep a rted .

qu a lities both the terrib l e a nd the b e neficent see m

, ,

to me to spri ng na tur a lly from the ch a r a cter of

the M a ruts a nd Rudr a s though loc a l worship m a y ,

h a ve impressed the st a mp of more s a v a ge tribes

upo n h im The Vedic Hi ndus were no t a l
. lV a sish
t ha s a nd eve n V as ish t ha k new how to utter s a v a ge
,

curses There is a n eleme nt in hum a n na ture which

.

requires a terrible god a nd th is cra vi ng w a s fu l ,

ly
s a tisfied by the worship of Rudr a or S iva .

R u d ra as S iv a .

The horrible worsh ip of S iv a a nd his wife must

no t be tre a ted a s a purely moder n i nve ntio n thoug h ,

there is no tr a ce Of it in Vedic ceremo n i a l At the .

time for i nst a nce whe n H io u e n t hsa ng tr a velled

, ,
-

pe a cefully from C h i na to his Holy L a nd a nd de ,

scribes I ndi a a s if it ha d bee n rul e d by s a i nts a nd

ph ilosophers a nd a bsorbed in the met a physics of
,

religio n in the seve nth ce ntury A D V ak pa t i the

,
. .
, ,

a uthor of the G a uol a v a h o gives us a very di ffere nt

'

picture He tells us wh a t the worship of P arv a ti

.
,

the co nsort of S iv a or Rudra re a lly w a s eve n a t ‘

th a t time
The door of her temple w a s covered with st a i ns
O f blood of the s a crifices O ffered She ha d a n eck .

l a ce of h u m a n skulls The flesh O f hum a n bei ngs

.

w a s exposed a t n ight a bout her temple for s a le to

those who w ished to o ffer it to her It w a s visited .
vx
] R U DR A AS S IV A . 60 7

by j a ck a ls in se a rch of flesh a nd blood lyi ng a bout

the temple Whe n a hum a n s a crifice w a s o ffered
.
,

the wome n of the Kolis hurried up to obta i n a sight

of the victim a s he w a s bei ng sl a ughtered Victims
, .

were sl a ughtered d a ily before th e goddess a nd ,

stre a ms of blood poured through the temple ga tes 1

.
’

This is wh a t ha d become of the Vedic Rudra a nd

his co nsort R o d a si the light n i ng with which she , ,

w a s still cle a rly ide ntified in V akpa t i s time

’
.

The light ni ng of Rudr a is no t u nk now n in t he

Ved a Few o nly of th e hym ns a ddressed to him
.

h a ve bee n preserved to us a nd these a r e a l ltr a ns ,

l a ted in the S B E vol x x x n Th ere we re a d. . .

,
. .
,

R V VII 4 6 3 : Ma y th a t thu nderbolt of thi ne

‘
.
, , ,

which se nt from he a ve n tr a verses the e a rth p a ss us

, , ,

’
by His ch a r a cter a s storm god could n o t h a ve bee n
.
-

more cle a rly expressed th a n in the words of v 4 : .

DO no t strike us O Rudr a m a y we no t be in
, .

thy w a y whe n thou r u shest forth furiously He .

’

is a ctu a lly c a lled the red bo a r of the sky the bright ,

t a w ny bull the fa ther of the M a ruts be a ri ng like

, ,

his so ns the R udr a s bow a nd a rrows

, ,
.

But it is extremely i nteresti ng to see how in other

hym ns a l lth a t is left O f the storm god Rudra is his -

stre ngth his purifyi ng ch a r a cter for the storm in

, ,

tropic a l cou ntries is a purifier a nd co nnected with ,

this his he a li ng power As in the c a se of Apollo n th e

,
.
,

god who se nds pestile nce c a n a lso se nd he a li ng a nd ,

this he a li ng power of R udr a ha s become so promi ne nt

th a t it is a ctu a lly s a id of h im R V I I 3 3 7 th a t his ,
.
, , ,

softly s t roki ng h a nd cures a nd relieves a nd th a t , ,

like Som a a nd the Asvi ns he is a physici a n na y the , ,

best of physici a ns ; a ble to remove eve n the evil

1
G a fi d a va h o , ed . Pa nd u ra ng, p . c iii .
60 8 R U DR A A s SI V A . C H AR

th a t m a n m a y h a ve committed ( VI 74 We , ,

h a ve o nl y to remember the s a yi ngs of modern phy

sicia ns th a t mou nt a i n a ir is the best medici n e
,
or ,

th a t wh a t c a nnot be cured by w a ter c a nnot be ,

cured a t a l lin order to u nderst a nd why R u dra who

, ,

is the storm — god a nd with th e M a ruts th e bri nger of

r a i n w a s pr a ised a s th e best of physici a ns by the
,

Vedic R ishis .

Y ask a ’
s M y t h ol
og y .

If we remember a l lth is we sh a l l h a ve to a dmit ,

th a t Y ask a ha s re a l ly show n gre a t j udgme nt a s a

mytholo gist by bei ng s a tisfied with defini ng th e 77 08
a nd 77 67 6 of the Vedic gods a dmitti ng the rest to ,

h a ve bee n left to the fa n cy O f the poets In the .

c a se of the Asvi ns a l lth a t he a dds to his loc a l a nd ,

tempor a l a ccou nt of them 1s th a t the o ne gives dew ,

a nd moisture the other light th a t the one dwe l ls

, ,

in the a ir the other in the sky th a t o ne represe nts

, ,

the i ncre a se of light over d a rk ness the other th e ,

i ncre a se of d a rk ness over light th a t o ne is m a dhy a , ,

the middle or I ndr a whi l e the other is the highest ,

or A di t y a He quotes a p a ss a ge from a n u nk now n

.

hym n : V asat y a a nya u kya t e ush a h putr as t a v an '

'
1

O a l)
ah
y (
ne is c a lled V as at a octur the other
‘
y , n n , ,

’
O Ush a s thy so n ,
.

I believe th a t this so c a lled u nscie ntific m ethod -

of Yask a will pro v e in the end th e truly scie ntific

o ne a nd th a t the less we a ttempt to speci a lise th e
,

origi n a nd to circumscribe the spheres of a ctivity of

the a ncie nt Vedic gods a nd heroes the ne a rer we ,

1
V asat y a , fo rm e d t o m a th c n asa t y a , o ccu rs h ere o n l
y
,
a nd is
d er iv ed fr o m v a sa ti nig ht B ing b nt in t h
, . e a se e Di cti o na ry of

B . a nd R . it i s a b nt in l
se lt h th d i ti n i
a e o er c o a r es.
v1] Y AS K A S
’
Y
M TH O L O G Y 6 09

sh a ll a ppro a ch to a n u nderst a ndi ng of th e u nfettered

im a gi na tio ns of the a ncie nt world ga thered up in ,

wh a t we c a ll their mythology a nd their s a cred

books .

D iff er e n c e s and S im il
ar it ie s .

Whe n we a ttempt to comp a re Vedic with Greek

gods the Vedic Asvi ns with the Greek Diosk o u roi
, ,

we must of course be prep a red to find di ffere nces a s

, ,

well a s simil a rities We ca n never expect to fi nd .

the s a me gods in Greece a nd I ndi a .

In the S a n skrit a nd Greek na mes for the d a w n ,

Ush a s a nd EOS o ne letter o nl y is the s a me a nd yet

, ,

to the eye of the gr a mm a ri a n the two a re simply

ide ntica l If the n we fi nd i nste a d of th e Vedic
.

S a ra ny u the Greek E ri nys we must no t expect ,

a complete like ness in their respective perso na l

ch a r a cters in Greece a nd I ndia Th a t the nam es were .

origi na lly the s a me in S pite of sm a ll di ffere nces will

, ,

h a rdly be de nied except by those who im a gi ne th a t

,

it is more schol a rlike to p oi nt out pho netic irregu

la r it ie s th a n to show h ow they c a n be a ccou nted

for Homer still k nows the na me o f o ne E ri nys

.

o nly though h e a lso spe a ks of m a ny This E ri nys

,
.

lives in E rebos j ust a s Sa ra ny u a ppe a rs a t the e nd

,

of the d a rk n igh t N o word could better depict the

.

ch a ra cter of Sa r a ny ti th a n the epithet of Greek

E ri nys fiep o to in g movi ng in the d a rk mist If
'

,
c , .

E pime nides described th e E ri nyes a s d a ughters of

Kro nos a nd E ury nome we should le a rn with how ,

much freedom the a ncie nt myths could be h a ndled

by poets a nd ph ilosophers We m a y i ndeed recog .

n ise in Kro nos the old postul a ted god a fitti ng ,

su bstitute for Tv a sh t r i or eve n for Dy a us wh ile in ,

E ury n ome we h a ve a na me correspo ndi ng in me a n i ng

610 D I F F E R E NC E S AND S I M IL A R ITI E S .
[
C H AR

to B r iha d d iv a the wife or d a ughter of Tv a sh tm in

’

the Ved a a nd represe nted in Greece a s the mother

,

or the prototype of the C h a rites E ve n Aphrodite .

,

it S hould no t be forgotte n is c a lled the sister of the

,

E r inyes ; Aeschylus spe a ks of them a s d a ughters

of the Nigh t Sophocles a s ch ildre n of Sk o t o s or
,

d a rk ness.

If it be a sked why the E ri nys should h a ve beco me

in Greek mythology t he discoverer a nd a ve nger of
al lcrimes the a nswer is surely e a sy e nough If
,
.

S h e represe nted the first r a ys of the d a w n these ,

r a ys might well be s a id to discover a nd disclose a ny

d a rk deeds performed u nbek now n duri ng th e n ight .

Th a t the night w a s the mother of every ki nd O f

crime w a s well k now n to Hesiod a nd other Greek
poets why the n S hould no t the e a rly d a w n h a ve
bee n co nceived a s the reve a ler a nd ipso fa cto a s
the a ve nger of a l lmisdeeds ?
If the Vedic people h a rdly k new why the grey
d a w n w a s c a lled S a ra ny fi still less could the Greeks
,

h a ve guessed the origi na l me a ni ng of their E ri nys .

In the Ved a however we h a ve cog na te words such

, ,

a s sa r a n iI a nd s a ra n a t i a nd they cle a rly c o n

’

y y , ,

nect e d with the root sa r to move express the ide a

, ,

of r a pid moveme nt or flyi ng Sa ra ny u seems there .

fore to h a ve bee n co nceived at first a s the ru nni ng

d a w n h a ste n i ng a w a y whe n her time w a s over a nd
, ,

whe n the light c a me to fill the pl a ce from which she

h a d bee n drive n forth Al lthis growth of me ani ng
.

from the physic a l to the purely ethic a l m a y na y , ,

must h a ve t a ke n pl a ce in very remote a nd dist a nt

periods of time ; but it would require cour a ge to
sa
y th a t it n ever took pl a ce a nd th a t w h a tever ,

simil a rities m a y be poi nted out betwee n the ch a r

vx
] DIF F E R E N C E S AN D S I M I L A R I TI E S . 611

a ct e r s a n dthe na mes of S a ra ny ii a nd E ri nys a re the ’

result of mere ch a nce the gre a t deity of ig nora nce

,

a n d i n di ffere n ce .

O ne other though r a ther v a gue i ndic a tio n of the

na ture O f the E ri ny es m a y be me ntio ned They .

were born from the drops of blood th a t fell from

Oura nos i nto th e l a
p of the e a rth We sa w th a t .

the s a me or a very simil a r birth w a s a scribed to

Aphrodite a nd a ga i n to U r v a si a d a w n goddess
, ,
-

S pru n g from th e seed of Mitr a a nd V a ru na The .

circumst a nces m ay be di ffere nt but the commo n ,

ide a seems to h a ve bee n the s a me th a t whe n the ,

n octur na l He a ve n ( V a ru na or O ur a nos ) h a d bee n

v a n quished some drops of blood or of semi na l light

, , ,

were received by the e a rth a nd spr a ng u p in the ,

light of goddesses in whom we c a nnot but recog nise

represe nt a tives O f t h e d a w n .

At a l leve nts we h a ve ga i ned in the equ a tio n of

S a ra ny fi = E r inys the first evide n ce to S how th a t
the na me a nd co ncept of E ri nys were commo n Ary a n
property a nd must h a ve bee n el a bor a ted in their
,

ge ner a l outli n e before t he Ary a n Sep a r a tio n took

pl a ce I a m a fr a id to go much furth er a nd to see
.
,

in the horse s he a d give n to E ri nys 0 11 a n cie nt gems

’

a rem na nt of the equi n e form a ssig ned to S a r a n ii

’

y .

This ki nd of evide nce m a y become stro nger in time ,

for the prese n t we must le a ve a side a l la rtistic

represe nt a tio ns in tryi ng to tr a ce the ch a ra cter of
a n cie nt gods a nd goddesses They belo ng cle a rly
’
.

to a n exclusively Greek soil a nd there is 11 0 tr a ce ,

of them in th a t period of Vedic mythology which

M il
1
ch h ofe r A nfang e d e r K u n s t
,
in Gr i h nlnd
ec e a ,
a nd

E II M e y e r, G a nd h a rv e n, p 1 0 9
. . . .
612 D I F F ER E N C E S AND S I M IL AR ITI E S .
[ C H AR

a lo ne co ncerns us We must be s a tisfied with bro a d

.

simil a rities of ch a ra cter a nd with more or less

,

a ccur a te simil a rities of na mes ; we c a nnot expect

simil a rity in pl a stic represe nt a tio n .

T h e C h il
dr en of S a r a ny u .

We h a ve now to co nsider the o ffspri ng of Sa ra ny iI ’

’
the twi ns a nd their frie nd the two with the o ne
, ,

a nd try to discover whether a n of the couples of

y
brothers or twi ns in Greek mythology betr a y some
tr a ces of their commo n origi n with the o ffspri ng of
S a ra nyfi .

H er a k l
es a nd Tp h ik l
es .

Th a t H e r a kles w a s in h is orig i n a nd his ch a r a cter

a sol a r hero is h a rdly de n ied a n lo n ger except by
, y
those wh o hold th a t mythology ha d no origi n a t a l l .

This H e r a kles ha d a brother o nly o ne n ight you nger

,

th a n h i mself His fa ther w a s Amphitryo n the

.
,

legitim a te husb a nd O f Alkm ene while th e fa ther of ,

H e r a kles w a s Zeus The serpe nts se nt to kill the

.

brothers in their cr a dle — w e know wh a t th ese ser

pe nts a r e — were str a ngled by H e r a kles while h is ,

brother Iphikl es w a s frighte ned by them We .

k now little of l phik l es except th a t he a ccomp a n ied

,

his brother o n some O f h is expeditio n s a nd w a s ,

killed lo ng before h is brother His na me a ls o tells .

us nothi ng a nd his o nly v a lue for mythologic a l

,

purposes is th a t he supplies th a t twi n or uteri ne

brother whom we h a ve a righ t to expect in the
story of heroes such a s H e r a kles The na me of .

H e r a kles is perplexi ng whe n we try to see in it a ny

i ndic a tio n of his rel a tio n to H ere for she w a s the ,

life lo ng e nemy of the hero It is o nly by a dmitti ng

-
.

a co nti nu a nce O f the origi na l me a ni ng of na mely

v1 ] H ER A K L E S AN D iP H Ix L E S . 613

*
svara from sva r the su n a n d the sky th a t we
, , ,

might possibly discover some i nte ntio n in the na me

c

of H lo ud wj g a s a hero of the sky or a sol a r hero

o , .

In Alkm e ne for Ark m en e we h a ve a right to recog

n ise a deriv a tive of the root oiAK Sk a r k to shi ne .
,
1
.

Her fa ther El ek t r o n h as a n a me derived from the

y
s a me root from which C urtius ha s correctly derived
,

A me of the u n a nd fiA bright
fi
’
eK r w a n a s e r ov x
p p
-
, , ,

m et a l a nd a mber We must no t go beyo nd a n d

.
,

try to a ccou nt mythologic a lly for th e de a th of the

fa ther of Alkm e ne by the h a nd of his so n in l aw - -

Amphitryo n There a re eleme nts in th a t story

.

which h a ve a mythologica l ri ng such a s the promise ,

ex a cted from Amphitryo n no t to a ppro a ch Alkm e ne

till Pt er el aos a nd the Ta phia ns ha d bee n pu nished 2

for the murder of her brothers The story a lso th a t .

the Ta phia ns though pu nished by Amphitryo n , ,

could n ot be e ntirely v a nquished so lo ng a s Pt e rel ao s

w a s a live w h o h a d o ne golde n h a ir give n him by
,

Poseido n in order to re n der him immort a l a n d th a t ,

o ne of the d a ugh ters of P t e re l ao s K o ma it ho from , ,

love for Amph itryo n cut o ff th is golde n h a ir ,

‘

( ge n er a lly expl a i ned a s the l a st ra y of the su n) is ,

cle a rly mythologic a l r a ther th a n h istoric a l With .

these det a ils however we h a ve 11 0 co ncer n a t pre

, ,

se nt a s they do no t seem to i nflue nce the story of

,

H e r a kles beyo nd the fa ct th a t they expl a i n how

,

he w a s the firstbor n of Al k m ene s childre n his

’

fa ther bei ng Zeus u nder the disguise of Amphitryo n ,

1
A c c o rd in g t o so me au th o itir es h er b th ro er w as ca l
led Al
k
l
m a i o n , g e n e ra ly d e ri v ed fro m di m}, s re n t gth .

2
Th e i lnd
s a of iv
T a p h o s m a y d e r e its na m e fro m t h e sa m e
ro o t Da h whi h c i v
w e d sco ere d in Da p ne , a nd w c ex s s h hi h it
l
i kew i s e in Grinr w , é m q mu & c , t o b u m , t o
'
'

, . u ry b .
6 14 H ER A K L E S AN D iPH IK L E s .
[ C H AR

wh ile Iphik l es w a s his j u n ior by o ne n ight a nd the ,

s o n of Amp h itryo n h imself a fter his retur n from ,

th e w a r a ga i nst the Ta phia ns .

A m p h it r y o n .

The na me of Amphitryo n yie l ds a me a ni ng

a n a logous to th a t of a ri m a n a pplied to the As vi n s
p g ,

a r deities wh o move
( R V .I 4 6 , a
,
n d oth er sol ,

a rou n d the S k
y or rou n d the e a rth A mph i would 1
.

express a rou nd the root would be tru a m o d ifica

, ,

tio n of t a r me a n i ng to rub to bore a nd to tur n

, , , .

Thus wh ile T ep er p o v me a ns a borer a nd

’

a ,

chisel 7 0p v0 9 is a circle Amphitryo n might there

, .

fore h a ve bee n o ne Of the m a ny mi nor n a mes O f

Zeus j ust a s pa r ig m a n is a n epithet of the sky or of
,

Dy a us (R V I 1 2 7 2 par ig m ana m iv a dy am) Whe n

.
, , ,
’
.

the epithet bec a me a n indepe nde nt na me Amphi ,

tryo n w ould t a ke the pl a ce of Zeus or Zeus of ,

Amphitryo n a s we see in their commo n a tt a chme nt

,

to Alkm e ne the bright o ne ,

S uch possibil ities .

would c a rry little weight if they stood a lo ne but , ,

they possess some import a n ce wh e n they come in in

support of wh a t we expect Suppose the dr a m a of .

the twi n s were no t in it s origi n sol a r would it not ,

be m ore th a n surprisi ng th a t the na mes of severa l of

the a ctors eve n in these much l a ter a nd purely
Greek developme nts of the twi n myth should h a ve ,

preser ved na mes th a t so e a sily le nd themselves to

a sol a r i n terpret a tio n ? We h a ve no right to expect
more a nd we should not therefore u nderv a lue w h a t
,

w e do fi nd If a l
.lthese stories were re a lly history ,

slightly disguised by poetry the occurre n ce of these ,

i nte ntio na l na mes would be impossible to a ccou nt for .

1
IV , 4 5, 1 , ra th ah p arig m a d iv ah .
v1 ] A M PH ITR Y ON . 615

An d th a t they require some ccou nt is a dmitted a

eve n by those wh o hold th a t H er a kles w a s simply

a pri nce of T hebes a you ng m a n of gre a t physic a l
,

stre ngth a nd he nce c a lled the so n of Al

,
km e ne
a nd the gr a n dso n of Al k a ios both n a mes supposed ,

to be derived from d l uc
j stre ngth But
'
r ,
though th e .

ge nera l outli nes of H e r a kles disclose h is re a l na ture

cle a rly e nough no o ne would thi nk of de nyi ng th a t
,

there m ay be h istoric a l a nd loc a l eleme nts mixed up

in the n umerous stories a bout this h a lf divi ne hero -
.

But we h a ve o nly to comp a re the pri ncip a l eve nts in

the life of H e r a kles with those of other sol a r her o es
to see th a t a llthese pictures a re embroidered o n the
s a me c a nva s though with di ffere nt colours
,
.

P e r se u s .

Let us t a ke Perseus who a ccordi ng to some ,

a ccou nts w a s the gr a ndfa ther both of Amphitryo n

,

a nd Alkm e n e — a nd there is more a t a vism in m t h o

y
—
logy th a n a nyw here else a nd we see th a t Perseus
like H e r a kles is the so n of Zeus a nd a pri ncess of
Argos D a na e E verythi ng w a s do ne to preve nt the
, .

birth of Perseus a s of H e r a kles which s imply re flects ,

the ide a th a t the birth of the su n is preceded by

a struggle betwee n d a rk n ess and light betwee n ,

n ight a n d d a y which m a y be wit nessed by a ny o ne

,

w h o ha s eyes to see Both Perseus a nd H e r a kles

.

were for a time in bo nd a ge Perseus to Po l y d

,
e k t es ,

H e ra kles to E urysthe nes Po l y d ek t e s bei ng a n a me

,

of the much embr a ci ng H a des a nd H a des origi na lly

-
,

a na me of the n o lo nger visible s u n the s u n th a t ,

h a s set in the West a nd ha s become like Ya m a

, , ,

the ruler of the i nvisible world the lord O f the ,

dep a rted .
6 16 PE R S E U S .
[ CH AR

P erseus who c a me from th e or from the E a st ,

mou nt a i n Dik t e o n the e a ster n side of Kr ete w a s ,

se nt to the West to fetch the he a d of Med o u sa ;

H era kles w a s se nt westw a rd to fetch the golde n
a pples . Perseus delivered Andromed a from a
mo nster a nd m a rried her H er a kles co nquered his
,

w ife D e i a neir a a fter a fierce fight with AchelOo s who ,

ha d a ssumed the S h a pe of a wild bull .

Such coi ncide nces ca n be neither h istoric a l no r

a ccide nt a l they ca n be due to th a t commo n store
,

o nl y from wh ich the a uthors of Greek mythology

took their m a teri a ls to work th em up i nto popul a r
poetry for the a museme nt of the people He nce we .

fi nd simil a r stories no t o nly in Greece but in I ndi a

a lso .

K am a , son of P r it h a .

In the M a h abh ar a t a o ne of the gre a t heroes is

K a r na His mother w a s fa bled to h a ve b ee n
.

Pr it ha ( H e/00 77 the d a ughter of ki ng K u n t ib hoga .

His fa ther w a s the su n god The child whe n bor n

-
.

w a s h idde n a nd throw n i nto a river whe nce it w a s ,

re scued a s Perseus w a s by Dik t y s a nd bro u ght up

, ,

by a serva nt a nd his wife The m o th e r who ha d in

.

n o w a y su ffered from h a vi ng give n birth to th is

child of the su n god bec a me a fterw a rds the l

-

,
e it i
g
m a te wife o f ki ng P and u a nd a s th e re were n o ,

childre n of th a t m a rri a ge she o nce more bec a me the

,

mother of the three gre a t heroes of the I ndi a n epic ,

Dh a rm a Bh im a se na a nd Arg u na bei ng respectively

, , ,

the so ns of the three gods Dh a rm a V at a a nd I ndra , ,

.

We see h ere the free use which epic poetry ha s

m a de of mythologic a l tra ditio ns And we fi nd .

a simil a r c a se in the myth of P erseus For while .

the a ncie nt Greek story tells us of P erseus a nd his

v1 ] K AR N A , S O N OF P R I TH A . 61 7

mother D a na e bei ng rescued in the isl a nd of Seriphos ,

Rom a n poets rel a te how the c a se which held her

an d her s o n w a s drive n tow a rd the It a li a n co a s t ,

where Pilum nus m a rried her A t hird lege nd spe a ks .

of her a rriva l in It a ly w ith two so ns Argos a nd ,

Arge ns t he chil dr e n of Phi neus a nd of her settle

, ,

me nt o n the spot where a fterw a rds Rome w a s

fou nded Wh a t h a ppe ned in It a ly a nd in I n di a
.

m a y h a ve h a ppe ned in the e a rl ies t home of the

A ry a s a lso .

If Pr it ha cou l d be t a ke n a s a p a ra l l el form of
P r ithivi or P r ithvi a na me of the e a rth a s the
, ,

bro a d th is might possibly expl a i n the na me of Perse

,

or Per s eis ( of a nd who w a s likewise

.

the wife of the su n god H e lios a nd of Perses her -

, ,

s o n freque ntly c a lled Perseus though di ffere nt from

, ,

the so n of D ana e Wh a t Pers e ca n be in Perse .

;

pho ne Per sepho neia or P erseph a ss a is more di fficult

, ,

to sa y .

If the sol a r ch a r a cter of H e r a kles is l ess pro

n o u nce d in his rel a tio n s to his v a rious wives a nd

sl a ves Alkm e ne bei ng his mother we h a v e in his

, ,

c a se the a dv a nt a ge of k nowi ng a gre a t de a l more of

his a dve ntures in l a ter life which le a ve l ittle doubt
a s to the ch a r a cter of the m a n w e h a ve to de a l with .

O nly we must be prep a red to fi nd by the side of

some of h is l a bours which a dmit of a mythologica l
expl a na tio n others wh ich refuse to a nswer to a ny
,

m ythologic a l tests a nd which for th e pres e nt a t , ,

le a st must be left a s either historica l o r purely

,

im a gi na tive .

L a b our s of H er a k l
es .

If we ex a mi ne the s o c a lled l a bours of H e r a kles -

,

wh a tever their number m ay origi na lly h a ve bee n— for

6 18 L AB O UR S OF H ER A K L E S .
[C H AR
I do no t thi nk th a t in the begi nn i ng they ha d much
to do with the twelve S ig s of the Zodi a c no doubt
n —

c a n rem a i n a s to the sol a r na ture of th a t hero H is 1

.

birth seems the very im a ge of the birth of Apollo n ,

o nly somewh a t l owered Both a re t he so ns of Zeus .

a nd of a hum a n heroi n e L e to in the c a se of Apollo n , ,

Alkm e ne in the c a se of H e r a kl es H e re is j e a lous .

of both of them eve n before their birth na y tries to , ,

preve nt th e birth of Apollo n wh ile she tries to ret a rd ,

a t le a st the birth of H e r a kles Immedi a tely a fter .

their birth sh e se nds mo n sters to kil l the o ne a nd

,

the other P y tho n a g a i nst Apollo n a nd serpe nts

, ,

a g a i nst H e r a kles It is import a nt a lso to observe .

th a t a s Apollo n s l a ys Li nos who d a res to be h is

ri va l H e r a kles kills Li nos who w a s his m a ster in
, ,

music Whe n H e r a kles in order to expi a te the

.
,

murder of his childre n whom he ha d killed in a fit

of m a d n ess becomes the bo ndm a n O f E urystheus
,
2
,

h e sh a res a ga i n the fa te of Apollo n who for a time ,

w a s bo ndm a n to Ad m et os This servitude of sol a r 3

.

heroes is a very ge ner a l fe a ture in a ncie nt myt ho

logy We fi nd the eleme nts of it in th e story of the
.

Peruvi a n I n c a who decli n ed to worsh ip the su n

, ,

bec a use it w a s no t free but ha d to perform its ,

a ppoi nted course from d a to d a a nd from ye a r to

y y
ye a r We fi nd the s a me ide a mythologised in t he
4
.

story of Perseus servi ng Po l y d ek t es a nd of B e l

ler o ,

pho n servi ng the ki ng of Lydi a a nd still more ,

obscured in the c a se of Siegfried whe n he ha d to a ct ,

1
T hi s has b ee n fu l
ly w o r k ed ou t b y De ch arm e in h is e x cel
l
e nt Myt h li
o og e l de
a G r ec e p 4 8 0 , . .

2
Or E u ry sth e n es like Po l y d e k t,
e s ,
a na m e o f H a d es .

C f A d a m a s t o s, nam e o f
3
. H a d es .
1
Na t u ra lRel
i g io n , p 3 45
. .
vi
j L A B OU R S OF H ER A K L E S . 619

as bo nd m a n to Gu nther the ki ng of the Burgu ndi a n s , .

This shows a t o nce how v a riously the s a me ide a m a y

be worked out how e a sil y it m a y be co nnected with
,

loc a l circumst a nces a nd eve n a s in the c a se o f , ,

Siegfried with re a l historic a l eve nts It w a r ns us

,
.

a t th e s a me time a g a i nst tryi ng to expl a i n every

thi ng We must be s a tisfied with discoveri ng the

.

fu nd a me nt a l ide a s a nd tr a ci ng the ge ner a l outli nes

,

of a myth a nd in the c a se of H e ra kles this fu nd a

,

me nt a l ide a is cle a rly the fight of light represe nted ,

by a hero a ga i nst d a rk ness a nd a l ,

lth a t is con
ne c t e d with d a rk ness such a s dr a go n s a nd other ,

mo nsters w il d be a sts n ox ious v a pours storm a nd

, , ,

r a i n clouds a nd deluge Whe n this fight is r epre

, .

se nted a s t a ki ng pl a ce in cert a in p a rts of Greece ,

whether in Argos Ark a di a E lis Thr a ce or ne a r , , , ,

the Bl a ck S ea we must be prep a red for loca l ,

eleme nts a nd these of course defy a l

,
lmythologic a l
, ,

a na lysis .

I Looki ng first of a l
. la t th e e nemies whom
H e r a kles ha s to co nquer we find the Neme a n Lio n , ,

loc a ted in th e E a stern p a rt of the Pelopo nne sos .

He is the Offspri ng of Ty ph ao n or of Orthros a nd ,

E chid na a nd belo ngs therefore to the ki t h a nd k in

,

of the powers of d a rk ness As lio n s were u nk now n .

in the Pelopo nn e sos my co nj ecture th a t the Neme a n ,

lio n owes its origi n to a misi nterpret a tio n of the

old na me of L e Opho n t e s i e De Opho nt e s Sk D as a ,
. . .

h a nt a proposed so lo ng a go a s 1 8 5 5 will prob a bly

, ,

ret a i n t h e a pprov a l of those wh o a re fa mili a r w ith

the origi n of mythologic a l na mes a nd perso n s .

II The seco n d e nemy is the Hydra of Ler na

.
,

loc a ted a ga i n in the Pelopo nn e sos n o t fa r from ,

Argos She a lso w a s a d a ughter of Ty phao n a nd

.

V OL . 11 . o
62 0 L AB O U R S OF H ER AK L E S .
[
C H AR

E ch id na sister therefore of Orthros a nd Kerberos

,
a ,

al lof noctur na l origin .

III The third mo nster is the Bo a r of E rym a nthos

.

in Ar k a di a The bo a r is ofte n a symbol of the

.

thu nderstorm In th e Ved a Rudr a the fa ther of

.
,

the M a ruts is c a lled V a raha the bo a r This fight

, , .

a g a i nst t he bo a r l ed to a n other fight a a i nst the

g
K ent a u r s who were v a nquished by H e r a kles
,
.

Thes e K e nt a u rs Op GO K éiO L were '

the so ns of Nephele the cl oud a nd Ixio n The , ,

.

na mes of some of these K e nt a u r s a r e su fficie nt to

decl a re their ch a ra cte r for i nst a nce Im b reu s ( r a i ner)

, ,

M el a n c h a it e s
( bl a ck h a ired
) Bromos
-

( thu nderi n g ) , ,

E urytion ( na me of the shepherd of G e ryo n a lso ) ,

Pe t r a ios Phl,
e ra io s
g P yretos & c ,
In Greek , .

mythology therefore w h a tever ha s h a ppe ned to ,

them a fterw a rds the Kent a u rs were a t first c on

,

c e iv e d a s cloud a nd storm gods -

.

IV The Sty m ph a lides o r birds of the l a ke ne a r

.

S t y mphal o s in Ark a di a a r e c a lled the o ffspri ng of

Ares . Their destructio n by H e r a kles seems to h a ve

h a d a purely loc a l origi n .

V The doe of the mou nt a i n of Kery nei a in

.

Ark a di a though u n der t he protectio n of Artemis

,

a nd Apollo n w a s sl a i n by H e r a kles
,
Its ch a r a cter .

is di ffi cult to u nderst a n d mythologic a lly u n less we ,

see in it the fra gme nts of a lu na r myth loc a lised ,

a nd revived in Ark a di a .

VI The st a ble of Au ge ia s or Au g eia s w a s in E lis

. .

Au g e ia s w a s the so n of H e lios a nd o ne of his oxe n ,

w a s a ctu a lly c a lled Ph a etho n which throws light ,

o n their origi na l ch a r a cter If we remember th a t .

in Vedic mythology every d a y a s c a rried O ff by ,

the power of night a nd d a rk ness w a s co nceived a s ,

VI ] L AB O U R S OF H ER AK L E S . 62 1

a cow kept by V i it ra in the d a rk st a b l e a nd

,
'

rescued from it by va rious represe nt a tives of light ,

it is possible th a t the s a me st a ble w a s me a nt by the

Auge a n st a ble burst ope n by a sol a r hero in his
,

m a tuti na l or ver na l c a p a city But it is possible .

a lso though we ca n sa n o more th a t the dir t a nd

, y ,

filth of the st a ble m a y h a ve been sugges t ed by the

st a te of fields a nd forests a t the end of the ye a r
which everybody who h a s eyes to see ca n see before ,

the ver na l w i nds sweep a w a y the de a d l e a ves a nd ,

the su n b ea u t ifies o nce more the mea dows a nd the

hedges .

VII The Kr at a n Bull h a d bee n give n to Mi nos of

.

Kr e te by Poseido n H e ra kles brought the wild .

a n im a l which is s a id to h a ve vomited fire to

, ,

Myk e na i a nd the n set it free .

VIII The m a res O f D iom e des the so n of Ares

.
, ,

ha d bee n fed o n hum a n flesh After H e r a kles ha d .

brought them to Thra ce to E urystheus he set them ,

free They fled to Mou nt Olympos a nd were torn to

.

pieces by wild be a sts .

IX Hippolyt a who ha d receive d a golde n girdle

.
,

from Ares w a s o ne of th e Am a zo ns
,
Their na mes .

such a s Aell a (ga le) a nd K el a ino ( bl a ck

) reve
,
a l o nce ,

more o ne side a t le a st of their ch a ra cter In h is .

fight a ga i nst them a nd in the co nquest of the girdle

, ,

H e ra kles w a s a ssisted by his double Th e seus ; a nd ,

it w a s a fter this V ictory th a t he w a s fa bled to h a ve ,

go ne to Troy .

X The l a st fight of H e r a kles took pl a ce ne a r the

.

Bl a ck S e a His l a bours n ow took H e r a kles beyo nd

.

the regio ns k now n to the a ncie nts a nd thus betr a y ,

a t o nce their mythologic a l ch a r a cter The isle of .

E ry t he ia though a fterw a rds ide ntified with G a d e ira

, ,

O 2
62 2 L AB OU R S ER A K L ES
OF H .
[
C H AR

w as origi na l l y a na me of the F a r West the red setti ng ,

of the su n Here G e ryones a so n of C hr ys aor a nd

.
,

K a l l isto possessed a l a rge herd of red oxe n protected

,

by a sh epherd E urytio n a nd gu a rded by th e dog ,

Orthros E urytio n is c a lled the so n of Ares a nd

.

E ry t he ia H e ra kles h a d to m a rch through E urope

.

a nd Liby a where he e r ected his two fa mous colum n s

,
.

After a n e n cou nter with H e lios he received from ,

him a golde n goblet in which h e crossed the

Ok ea nos a nd l a nded in E ry t he ia Att a cked by .

E urytio n he slew h im a nd his dog Orthros ( two

,

he a ded ) . G eryo nes ( three he a ded ) o n bei ng in

-

formed Of this by M e n o it io s a nother shepherd who ,

gu a rded the oxe n of H a des pursued H e ra kles but , ,

w a s kil l ed by his a rrows n e a r the river Ant h e m os .

After th a t H era kles retur ned with h is booty in the

,

golde n goblet a nd a fter S l a yi ng Alebion or Albio n

, ,

a nd D e rk no s w h o wished to c a rry O ff the oxe n h e

y ,

re a ched though no t without Va rious a dve ntures

, ,

the Hellespont a nd fi na lly Myk ena i w here E ury ,

st h e u s s a crificed the oxe n to H e re .

XI In eight ye a rs H e ra kl es h a d fi nished these

.

t e n l a bours but o n some excuse E urystheus required

,

two more na mely to bri ng him the golde n a pples of

, ,

the Hesperides a nd th e dog Kerberos The golde n

,
.

a pples were to be fou n d o n Mou nt Atl a s in t he

cou ntry of t h e Hyperbore a ns beyo nd the limits of ,

the k n ow n world These a pples o nce give n by

.
,

G e to H e re were gu a rded by a dr a go n a g a i n a so n
, ,

of T y pho n or Ty ph ao n a nd E chid na The H esperi .

des themselves were c a lled the d a ughters of N ight

a n d of E rebos O n his w a y th ither H er a kles killed
.

Ky k no s a so n O f Ares Ant a ios a so n of Poseido n

, , , ,

B o u sir is a nd his so n Amphid a m a s in E gypt E m a thio n ,

,
 L AB O UR S OF H ER A K L E S . 62 3

a so n of Tit h Onos in Ar a bi a
l a stly the e a gle ,
an d
who w a s feedi ng o n the liver O f Prom e th eus After .

freei ng Prom e theus he took himself for a time the ,

pl a ce of Atl a s whil e he se nt Atl a s to fetch the

,

a pples Whe n H e ra kles ha d brought the a pples to

.

E urystheus the ki ng restored th em to H e r a kles

, ,

who ga ve them to At h ene to be returned to their ,

former pl a ce in Hesperi a .

The l a st l a bour the co nquest of Kerberos w a s , ,

preceded by a desce nt i nto H a des Here H e r a kles .

ha d to fight o nce more with a Me no it io s whom he ,

strikes dow n a nd delivers to Persepho ne ,

He .

succeeds a t l a st in dr a ggi ng Kerberos to the light

ne a r Troi z e n rele a si ng him a fterwa rds to retur n to
,

his o w n pl a ce in H a des .

Di fficult na y impossible a s it would be to discover

,

the me a ni ng of a l lthese l a bours no o ne a cqu a i nted ,

with th e spirit of a ncie nt mythology ca n doubt th a t

throughout them a l lH era kles represe nts a so l ar

hero a power of light a nd wa rmth fighti ng a ga i nst

, ,

d a rk ness whether of the night or of the storm

,

clouds a nd becomi ng in the e nd the embodime n t of

,

v a lour a nd good ness a destroyer of evil in every ,

sh a pe like Apollo n or Zeus a bri nger of ,

light a nd a n est a blisher of order a nd l

,
aw This is .

e nough a n d we h a ve no right to expect more

,
.

And who were his e nemies ? Noscitur a b inim ic is

is a good rule for the C omp a r a tive Mythologist to
follow .

T h e A d ve i f H e ak l e rsar e s o r s .

His e nemies a re H e re Ares Poseido n a nd their , , ,

o ffspri ng ; his frie nds a re Ath e ne a nd Apollo n .

T y ph o n E chid na Orthros Kerberos E urytio n

, , , , ,

M e no it io s Nephele Nyx a nd E rebos a nd eve n

, , ,
62 4 TH E A D V E R S A R IE S OF H ER A K L ES .
[
C H AR

E urystheus ,
a lshow tra ces of
l octur na l or a n a n

i nferna l origi n But the modific a tio ns Of the origi na l

.

mythologic a l eleme nts brought together to form the

l a bours of H er a kles h a ve bee n very co nsider a ble .

We sa w th a t the lio n of Neme a m a y h a ve owed its

origi n to a misu nderst a ndi ng a nd the s a me ha s bee n ,

m a i nt a i ned eve n by a ncie nt a uthorities with rega rd

to the a pples of th e Hesperides The Greek nfika .

me a ni ng both a pples a nd herds it w a s supposed th a t , ,

a s in the c a se of the herds O f G eryo n es a n d of Au g e ia s ,

H e r a kles ha d to rescue t he herds of th e West a lso

1
,

herds which were origi na l ly the s a me a s the cows

so co nst a ntly me ntio ned in the Ved a v iz eith er , .

the d a ys c a rried o ff by the n ight or the r a i n ,

clouds he l d c a ptive by V r it ra the P a nis a nd , ,

other powers of d a rk ness to be rescued b y I ndr a ,

a nd other well k n ow n gods of l i ht This would be

g
-
.

a c a se of wh a t ha s bee n c a lled a dise a se O f l a ngu a ge ,

but in the na rrowest se nse Of the word a nd no t in the ,

se nse in which I ve ntured to c a ll the who l e of myt ho

logy a n a ffectio n or p a thos of l a ngu a ge a nd thought .

T h e G ol
d en A p p l
e .

There is ho w ever a n other expl a na tio n of the go l de n

, ,

a pples which ha s bee n suggested by M a nn h a rdt in

h is Lettische So nnenmy t h en where he shows th a t ,

the s u n a fter setti ng w a s S poke n of a s a golde n

, ,

a pple th a t h a d fa lle n from a tree To bri ng b a ck .

th is a pple would origi na lly h a ve m e a nt to bri ng

b a ck the su n from the West where it ha d v a nished ,

to th e E a st where it w a s to rise a g a i n a work wh ich ,

could be performed by a sol a r hero o nly th a t is by , ,

a h a lf hum a n represe nta tive of the su n ( M a nn

-
.

H era k l h im l l
le d Mel Mel
1
es se f is ca on and ios .
v1
] TH E G OL DE N A PP L E . 62 5

h a rdt L ettische So nnenmyt h e n pp 1 0 3

,
We , .
,

must no t a ttempt to be too positive in our re a di ng

of the riddles of mythology The ge nera l ch a r a cter .
,

however of the l a bours Of H e r a kles a s j ust expl a i n ed

, , ,

seems to me beyo nd the re a ch of scie ntific doubt

“

while with reg a rd to sm a ller det a ils we must never

forget th a t the lice nse of the a n cie nt story tellers -

w a s a s gre a t a s th a t of the a uthors of our moder n

historic a l novels .

T h e H in d of K e r y n eia .

We ca n well u nderst a n d why the killi ng of lio ns ,

of gi a nts a nd robbers should h a ve bee n a scribed to

,

a so n O f Zeus eve n though it ha d bee n performed

,

by a l oc a l hero but the killi ng of a hi nd h a rdly

,

see m s to require the i nterve ntio n of a H er a kles Yet .

o n e of his gre a t a chieveme nts the fifth is s a id to , ,

h a ve bee n the c a tchi ng of a hi nd It is true th a t it .

w a s a peculi a r hi nd j ust a s the el a n d w a s the

, ,

c a tchi ng of which proved the most di fficult t a sk for

Lemmi nk ai ne n before h e could w in the m a id of
'

Pohj ol a 1
It w a s a hi nd with golde n hor ns a nd
br a ze n feet a nd scie ntific people begi nni ng with
, ,

Aristotle ( Poetics xxv h a ve bee n a t gre a t p a i ns

, ,

to poi nt out the ignora nce of Pi nd a r ( 01 iii in .

,

spe a ki ng of a h i n d with hor ns They ought to h a ve .

remembered ho w ever th a t though re a l hi nds m a y

, ,

h a ve no hor ns le a st of a l ,
lgolde n hor ns a myth is , ,

free to spe a k of golde n hor ns a n d h as a s much right ,

to th a t poetic a l lice nse a s it ha s to the bra z e n feet

which a r e a scribed to the s a me h i nd E ve n in our .

time le a rned zoologists h a ve a ctu a lly w a sted their

time in tryi ng to prove th a t there is o ne species of

ewa l
Kal
1
a, r u ne B, V . 2 9 .
62 6 TH E H IN D OF K ER Y N E IA . CH AR

the cervi ne r a ce in which the fem a l e ha s a ntlers v iz ,

.

the rei ndeer O f the North of E urope a nd Asi a Now .

a s H e r a kles is supposed to h a ve go ne to the North

in h is ch a se of the K er y neia n hi n d th e fa ct of these ,

a ntlered rei n deer hi n ds h a s bee n supposed to prove

the re a lity of the exploit a scribed to H e r a kles .

Others h a ve tried to S h ow th a t we need no t suppose

th a t H e r a kles a ctu a lly we nt a s fa r a s Norw a y or
Icel a nd in se a rch of h is h i nd bec a use a ntlers of the ,

rei ndeer h a ve bee n discovered in the l a ke —dwelli ngs

in Swit z er l a nd or a s Dr N est l
,
e poi nts out ( Ac a demy
.
,

Dec 1 st
.
,
n e a r the spri ng of the S c hu s se n

( a little river flowi n g i n to the l a ke of C o n st a n ce

) ,

some twe nty kilom etres from the ne a rest poi nt of

the D a nube or Ister the sh a dy sources o f which
,

H e r a kles is s a id to h a ve re a ched in his j ourney in

se a rch of the golde n hor ned h i nd -
.

Allthis sh ows h ow myths ought no t to be tre a ted .

S urely we a r e no longer in th a t st a ge of m yt h ol o

ica lscie n ce whe n people tried to discover the

g
cra dle of Jupiter in Kr e te or the p a l a ce of Pri a mos
,

in Hiss a rlik or the bo nes of Arthur in the isl a n d of

,

Av alo n Wa s H e r a kles re a lly no more th a n a mighty

.

hu nter before th e Lor d a Gr a n t or Speke w ho we nt

,

out to shoot lio ns a nd stee nboks more p a rticul a rly ,

stee nboks wit h br a ze n feet a nd golde n horns I Th e

esse nti a l poi nts in the h i nd myth a re th a t the h i nd
-

is n ever tired th a t H e r a kles ha s to follow her for

,

a wh ole ye a r th a t the a n im a l whe n tired a t l a st

, , ,

retur ns to Ark a di a 011 the s a me ro a d o n which it ha d

fled a nd t a kes refuge in a s a nctu a ry of Artemis
, .

H e r a kles however c a tches it o n the b a n k of the

, ,

river L ad e n a nd is o n the poi nt of killi ng it whe n

,

Apollo n a nd his sister i ntercede for it a nd s a ve its ,

v1
] TH E H IND OF K ER Y N E IA . 62 7

life N O o ne a ccustomed to the true ri ng of m y t ho

.

logy ca n suppose th a t this h i nd w a s a re a l hi nd ,

th ough it ma y be di fficult to determi ne with cert a i nty

wh a t O bj ect it represe nts Preller ( G riech Myth . . .

ii 1 9 6 ) took it for the moo n ch a sed by th e su n a nd

,

c a ught a t l a st by its golde n hor ns the cor n u a lu na e ,

.

But the hi n d is a lso a na me of th e d a w n in the

Veda In the R V X 3 2 we re a d : K r ishnam y at
. .
, , ,
’

eni a bh i V ar pa s a b h tit
1
Whe n the brigh t ( hi nd ) ’

,
‘

overc a me the d a rk o ne (night ) with her a pp a ritio n .

’

It is true th a t eni a s the femi ni ne of et a is ex , ,

pressive of bright colour o nly but it soo n bec a me ,

the regul a r na me for hi nd a nd this is the very ,

process by which mythology a rises People sa y o ne .

thi ng but they a r e u nderstood a s me a ni ng a nother

,
.

If the n the d a w n w a s c a lled e ni a nd if th a t word ,

me a nt a t the s a me time h i n d wh a t w a s more na tur a l ,

th a n th a t a hero represe nti ng the su n should h a ve

, ,

bee n co nceived a s ch a si ng or followi ng the d a w n

( )
e n i a nd a s ,
c a tchi ng her a t l a st thoug h n o t ,

destroyi ng her a ltogether but letti ng her live for ,

a n other d a a t the i nst a n ce of Apollo n a n d Artemis ?

y
The stories of the moo n a nd the d a w n ofte n r u n
together a nd we need n ot a ttempt to sep a r a te wh a t
,

prob a bly in the e a rliest periods of mythologic a l

,

speech w a s no t a lwa ys sh a rply sep a r a ted

,
2
.

K erb er o s.

O ne
of the most fa mous mo nsters overcome by
H e r a kles w a s Kerberos of the s a me kith a nd k in a s ,

Ty ph ao n E chid na Orthros E urytio n G e ryo nes

, , , , ,

1
R ea d en i in t d
s ea of enim .

2
I n t he L tt i h
e s so n
gs we m ee t w it h a we th er w ith go l
den
h o r ns (p . m ea nt fo r t h e s u n.
62 8 K E R B E R OS .
[
C H AR

M eno it io s 810 ,
They a r e al lpowers of d a rk ness
.
,

n octur na l a nd i nfer na l powers th a t h a ve to be fought

a a i n a nd a g a i n by the represe nt a tives of light

g .

Th a t Kerberos w a s a represe nt a tive of the night a nd ,

th a t his na me is co nnected with t h e na me of night ,

S arv a ri w a s o ne of my e a rliest ide ntific a tio n s of Greek

,

a nd S a nskrit mytho l ogies I t w a s a t o n ce a dopted .

by Weber B enfey Aufrecht a nd others I ha d no t

, , .

s a id th a t Kerberos w a s sa b a l a though sa b a l a w a s c o n ,

ne ct e d with sa r v a ra The l oss of r is st a rtli ng but

.
,

I poi nted out the a na l ogous c a ses Of sa v a ra a nd

sa r v a rik a both me a n i ng b a rb a ri a n of S ar v a r a d a rk
, , , ,

misch ievous a nd sava r a low vile I a lso poi nted to

, , , .

p a ss a ges where it is s a id of the D a w n th a t by her light

she m a kes a l lthi ngs th a t ha d bee n coloured by no c
t u rna l d a rk ness (t a m a s aS arv a r ena d ig d ham) to a ppe a r
a s if they h a d bee n w a shed T h a t sa rv a ri w a s u n der .

stood in I ndi a a s a na me of the night is S h ow n by

such na mes of the moo n a s S a r va ripa t i or S a r v a risa ,

which co nti nued to be used in l a ter S a nskrit .

Much ne w e vide nce ha s si nce a ccumul a ted to co nfirm

my co nj ecture a s I poi nted out in a p a per o n Pro f
,
.

Bl oo m fi el d s C o n tributio ns to the I nterpret a tio n of

’

the Ved a in the Ac a demy Au g 1 3 1 8 9 2 Thus in

,
’

,
.
, .

the K atha k a sa m hit a XVII 1 4 it is simply st a ted

-

, ,

t ha t the two dogs of Ya m a were d a y a nd n ight .

And in th e K ath br ah m a na we re a d .
-
S a b a l a the ,

’
speckled is the d a y S y ama the d a rk is th e night
, , , , .

Here we must remember wh a t I ofte n poi nted out

before th a t the divi ne represe nt a tives of a ny physica l
,

phe nome na represe nt these phe nome na in a very

gener a l w a y Thus sa b a l a the speck led d a y i nste a d
.
, ,

of bei ng a lw a ys the d a y in a l lits sol a r bright ness ,

m a y st a nd for the begi nn i ng of the d a y or for the ,

v1
] K E R B ER O S . 62 9

first peep of th e mor ni ng th a t is the Kerberos or ,

S a r v a ra whom H e r a kles j ust dr a gs up to the light

a n d the n lets slip a ga in i nto H a des Th e s a me .

a pplies to Orthros or V mt r a
'

Sometimes these two .

dogs represent no t o nly d a y a nd n ight but eve n ,

s u n a nd moo n Thus wh ile in Greek mythology .

the represe nt a tive of the dim twilight survived in

Kerberos in I ndi a the dog who represe nted th e
,

mor n i ng a nd the mor ni ng su n a ssumed fa r gre a ter

promi ne nce a nd it is cle a r from p a ss a ges collected
,

by Professor Bloomfield in his C o ntributio ns th a t

Div y a h sv a i e the he a ve nly dog bec a m e a fterw a rds
, . .
,

simply the su n Thus we re a d in At h — ved a VI 80 z . .

,

He ( the su n) flies through the a ir looki ng dow n ,

upo n a l lbei ngs we desire to do hom a ge with h a vis ,

to thee (who a rt ) the m aj esty of the he a ve nly dog ,

’

or more liter a lly Th a t which is the m aj esty of the

, ,

’
he a ve nly dog u nder th a t form we worship thee , .

In the w a ters is thy origi n in he a ve n thy a bode , ,

in the midst of the s ea a nd upo n the e a rth thy

gre a t ness Th a t which is the m aj esty of the he a ve nly
.

dog u n der th a t form we worship thee with th is

,

’
h a vis .

But th e moo n a lso w a s c a lled the he a ve nly dog .

In S a t b r XI 1 5 1 we re a d : He ( the moo n ) is
.
-
.
, , , ,
‘

the he a ve nly dog ; h e w a tches the a nim a ls of the

s a crifice If the n su n a nd moo n d a y a nd night
.
’

, ,

a re c a lled the he a ve nly dogs the dogs of Y a m a the , ,

god of de a th th a t thought w a s evide ntly suggeste d

,

by the fa ct th a t d a y a nd night or su n a nd moo n go , ,

o n for ever looki ng out for m e n a nd a t l a st hu nti ng ,

them dow n like dogs seeki ng for prey ,

.

If we o nce k new th a t the two dogs of Ya m a were

su n a nd moo n d a a nd night c a lled a lso a s we sa w
y , , , ,
63 0 K E RB E R OS .
[CH AR
S abala ( speckled ) a n d S am a
y ( b l a ck
) we c a n u n der ,

st a n d w ha t is s a id in the Khand o gya Up a nish a d -

,

VIII 1 3 wh ere t he j our ney of the soul a fter de a th

, ,

is described a n d wh ere we re a d : From the bl a ck

,
‘

sa b a l a
(y
s am a
) I come to the spotted ( ) from the ,

spotted to the bl a ck th a t is from the su n to the ,

moo n from the moo n to the su n Su n a nd moo n or

, .
’

d a y a nd night in their regul a r successio n a re of

,

course the c a u se of de a th Not o n ly is the su n .

c a lled de a th S a t b r I I 3 3 7 a nd the ye a r
,
.
-
.
, , , ,

c a lled de a th bec a use it destroys life by me a ns of

d a y a nd n ight but we re a d in K ath b r II 9
,
.
-
.
,

Da y a nd night a re th e two a rms of de a th

’
.

Wh a t the n is more na tura l th a n th a t in Greek Ker

beros should be the dog of H a des or the dog of de a th , ,

a nd if he is c a lled Kerberos S a r v a r a ca n we doubt ,

th a t Kerberos me a nt origi na lly speckled a nd grey ,

a nd th a t Kerberos a nd S a r v a ra st a rted fro m th e

s a me source .

If a si ngle l etter in the equ a tio n S a r v a ra Kerberos -

is wro ng let us h a ve the pho netic rule which it

,

co ntr a ve n es But if Dr Gruppe ha s his doubts a nd

. .
,

if Professor Rhode ( Psyche p 2 8 1 ) decl a res th a t , .

the equ a tio n is b a dly supported wh a t sh a ll we sa y ?

,

Al lth a t Professor E rwi n Rhode s a ys a bout Kerberos

bei ng without a na me in Homer a nd na med for the
first time by Hesiod I h a d fully expl a i ned myself but
, ,

whe n the s a me O bj ectio ns a re r a ised a g a i n a nd a ga i n ,

a nd the fa ct th a t th ey h a ve bee n a n swered is p a ssed

over in sile n ce wh a t a r e we to do ? Iter a tio n is no

,

a rgu m e nt but n either is sile nce Aga i n how does

, .
,

t h e fa ct th a t eve n Greek poets looked upo n Kerberos

a s a ki n d he a rted a nd t a me dog
-
prove th a t others ,

did n ot look upo n him a s d a ngerous H e r a kles a t a l l .

v1
] K ER B ER O S . 63 1

eve nts did not l ook upo n him a s a frie ndly be a st a nd ,

in the K epBep o m z Ov i O 9 T ip r a p o 9 he w a s evide ntly

’
/ / o

looked upon a s d a ngerous Al lthese m a tters r e

.

quire c a reful study a nd a cert a in k nowledge no t ,

o nly of Greek but of S a nskrit a lso Whoever .

possesses th a t will h a ve little doubt th a t Kerberos

,

w a s origi na lly o ne of the m a ny p e rs o nifica t io ns of

the d a rk n ight while those who in th e Ved a a n d
,

in l a ter S a n skr it re a d of the two dogs who spy

a bout a mo ng m e n a n d c a rry o ff the victims of de a th ,

will e a sily discover the commo n b a ckgrou nd from

wh ich S a rv a r a in the Ved a a nd Kerberos in Greek
emerged .

If it be a sked wh a t could be the me a ni ng of

th e fight O f H e r a kles with Kerberos a nd of his ,

dr a ggi ng him forth from H a des if o nly for a short

t ime th a t is a questio n di fficult to a nswer in a ny
,

c a se But there is no re a so n why it should not

.

h a v e a rise n from some proverbi a l s a yi ng th a t th e

risi ng su n h a d gr a ppled with the d a rk ness of th e
n ight a nd let it fa ll b a ck i nto the a byss th e very

mo m e nt he himself ha d rise n to the sky V ictorious .

M a ny other exploits a scribed to H e r a kles beyo nd ,

h is fa mous twelve l a bours co nfirm I th i nk the V ie w , , ,

which we h a ve t a ke n of h im He is supposed to .

h a ve j oi ned in the Argo na utic expeditio n in the ,

Ka l y d o nia n ch a se n a
y he is
,
reported to h a ve

besieged the old Troy lo ng before the fa mous ,

siege described in the Ili a d This a lo n e should .

su ffice to S how to wh a t cl a ss O f sieges the siege of

Troy belo ngs a nd who were the w a rriors e ng a ged
,

in it in the Argo na utic expeditio n a nd in th e

, ,

Ka l y d o n ia n ch a se Th at the . siege of Troy by

Ag a mem no n w a s no t a n historic a l eve nt is surely
63 2 K ER B E R OS .
[
C H AR

proved if a ny proof were required b y t h e siege

, ,

bei ng a scribed to other heroes such a s H e r a kles ,

wh ile Hele a a lso w a s c a rried o ff by

( II
. V ,
n

more th a n o ne lover for i nst a nce by Th eseus eve n

, ,

before she ha d b ecome the wife of Menel aos Who .

ever believes in Hele na a s historic a l must a l so ,

believe a s I s a id before in her brothers a nd in the

, ,

egg of L e d a for in these m a tters we c a nn ot pick

,

a nd choose This however by no me a ns excludes

.
, ,

the possibility of some historic a l siege of Troy which ,

ha s bee n lighted up by the ra ys o f a nother siege

beyo nd the re a ch of a ny sp a de a nd shovel but ,

belo ngi ng to the he a ve nly dra m a th a t forms the

b a ckgrou nd of so much mythology a nd so m a ny
epic so ngs in Greece a nd elsewhere .

In tre a ti ng of mythologic a l cycles l ike th a t of ,

w h ich H e r a kles forms the ce n tre it must never be ,

forgotte n th a t ide ntic a l na mes in Greek a nd Vedic

mythology a re by no me a ns requisite in order to
e na ble us to see wh a t w a s the re a l b a ckgrou n d of
Ary a n mythology We should k now it eve n if t h e
.

gods a nd heroes ha d no na mes a t a l l But for a l l .

th a t the na me 1s a gre a t help a nd gives to the ,

a na lyser of myth s a 77 0 6 0 7 61 which n othi ng else

-

co u ld supply In our c a se the na me of H e ra k l es

.

u nfortu n a tely does no t tell us mu c h but poi nts ,

o nly in the most ge ner a l w a y to H e re by no me a ns ,

a frie nd but r a ther the decl a red e nemy of H er a kles

,
.

Still if H e re correspo nds to a possible Svar a a

,
*
,

femi ni ne of Sv a r sol she would represe nt the ,

bright sky or a tmosphere co nceived a s a femi ni ne

like S ary a while H e r a kles might h a ve bee n me a nt
,

from th e first for the glory or the hero of the bright

sky in some respects eve n a s a hum a n reflectio n of
,
v1 ] K E R B E R OS . 633

his divi ne fa ther Zeus He nce we can u ndersta nd .

why the two Zeus a nd H e r a kles sh a re sever a l

, ,

epithets in commo n such a s Al e x ik a k o s O l

,
m
y p ics , ,

Id a io s &c ,
they a re in fa ct in severa l c a ses , ,

s imply di ffere nt a ctors o ne divi ne the other hum a n

, , ,

of the s a me a cts But though this is true with

.

rega rd to the ge ner a l ch a r a cter of the god a nd the

h ero we must no t expect th a t we c a n fi nd a
,

mythologica l solutio n of a l lthe exploits a ssig ned

to the o ne or the other We k now from other .

mythologies th a t loc a l h istoric a l a nd purely fa nciful

, ,

a dditio n s were co n st a ntly mixed up with a n cie nt

a n d truly mythologic a l lore It is the u nwilli ng .

n ess to recog nise these na tur a l limits of my t h o

logic a l i nterpret a tio n wh ich ha s c a used so m a ny

fa ilures in e t y m o l
o icala n a lysis a nd
'

g mythologic al

i nterpret a tio n by tempti ng schol a rs t o expl a i n wh a t

by its very na ture defies i nterpret a tio n .

T h e T w o w it h t h e O ne .

In
looki ng further for pa ra llels to the old story
of the Two with the o n e we h a ve to ex a m i ne next ,
’

some more of th e lege nds of the Greek Dio sk o u r o i ,

properly so c a lled K a stor a nd Polydeukes IV e fi nd

,
.

their histor y loc a lised in the Pelopo nn e sos where

Tynd a re Os or reos w a s supposed to h a ve ruled
-
.

This Ty nd a re o s l ike a l lki ngs ha d of course to be

, ,

provided with a ge ne a logy He w a s represe nted a s .

the so n of Peri e res a nd Gorgopho n e a nd a s the ,

brother of Aph a reus L eu k ippo s Ik a r io s ( fa ther of

, ,

Penel o e ia
p ) a n d Ar e ne
,
Peri e res w a s the so n of
.

Ky no rt a s ( or of Aio l os a nd E na rete ) ; K y no r t a s ,

the so n of Am yk l a s ; Am k l
y as the s o n of L a ke ,

d a imo n a nd Sp a rte ; L a ked a imo n the s on of Z eus ,

63 4 TH E Tw o WIT H TH E ON E .
[CH AR
a nd T a ygete Thus the gre a t obj ect w a s obt a i ned
,
,

a nd the fa mily of the Ty nd a rid es w a s proved to

h a ve desce nded from Zeus a nd to rule by th e gra ce
of God These ge ne a logies v a ry co nsider a bly a ccord
.

ing to di ffere n t a uthorities a nd they betr a y their ,

true ch a r a cter in a lmost every na me The Greeks .

believed th a t these roy a l a n cestors h a d give n their

na mes to the loc a lities in wh ich they ruled It m ay .

be so but more likely the na mes of these loc a lities

, ,

of tow ns mou nt a i n s a nd rivers such a s Amyk l

,
ai , , ,

L a ked a imo n Sp a rte E ur o t a s a nd T a ygete existed

, , , ,

before t h eir time a nd were ch a nged a s eve n now , ,

In Scotl a n d i n to n a mes of perso n s a nd l a st l y

, ,

a rr a nged i nto re a l pedigrees At the he a d of them .

we ge ner a lly h a ve Zeus or some hero e pony m o s ,

of a whole r a ce a s for i nst a nce Lelex the fa ther

, , , ,

of E ur o t a s who represe nts the a ncie nt r a ce of the

,

L el e es in L a ko ni a formerly c a lled L e l e ia
g g , .

After Ty nd a re es h a d thus bee n provided with a

d ivi ne pedigree he w a s represe nted a s the husb a nd
,

of L e d a a nd a s the fa ther of Hele na Kl

, y t a im n est ra , ,

K a stor a nd Polydeukes Here a ga i n there a re .

v a rious versio ns the oldest bei ng th a t in the ni nth

,

book of the Odyssey where L e da a ppe a rs a s the ,

wife of Tynd a re Os a nd the m other of K a stor a nd ,

Polydeukes The Diosk o u r o i a r e there supposed to

.

h a ve died but to e nj oy for a l lth a t the privilege , ,

of bei ng er epfia ep o t i e bei ng de a d o ne d a y a nd ,

. .

a live the n ext Some tr a ditio ns represe nt the Dios

.

kouroi a nd Hele na a s ch ildre n of Zeus a nd L e d a ,

a n d a s bei ng bor n together a l lthree from the s a me ,

egg or Hele na from o ne egg the Diosk o u ro i from

, ,

a nother ; others m a ke Hele na a n d Polydeukes o n ly

childre n of Zeus K a stor a nd Kl y t a im né s t r a childre n

,
 T WO W I TH 63 5
vx
] TH E TH E ONE .

of Ty nd a re o s Pi nd a r represe nts L e d a a s b eco m

.

ing the mother of K a stor a nd Polydeukes in the

s a me night K a stor bei ng the so n of Ty nd a r e Os
, ,

Polydeukes of Zeus He n ce Polydeukes o nly w a s .

immort a l but K a stor mort a l til l Polydeukes ex

,

ch a nged h a lf of his immort a lity with his bro t her .

Why Zeus should h a ve bee n fa bled to h a ve a ssumed

the form of a sw a n a s the fa ther of the Dio sk ou r o i ,

is more di fficult to expl a i n from a purely Greek

poi nt of view But we k now th a t Vedic poets
.

spe a k of the s u n a s p a t a ng a th e bird or a s a ru na h , ,

s u a rna h
p ( S a t — br ahm IX 2 3 . the red bird .
, , , ,

a n d eve n a s h a ms a goose or sw a n a nd th a t in other

, ,

mythologies a lso the su n is spoke n of a s a fa lco n ,

a vulture a red fl a m ingo & c

,
In Greece we h a ve ,
.

a t le a st the poetic a l expressio n of Aeschylus who ,

spe a ks of the su n a s ZnV OQ 3p u 9 It is quite 1

.

possible however th a t the sw a n w a s re a lly sug

, ,

gested by the egg a nd t h e co nceptio n of the su n ,

a s a n egg is n o t o n ly n a tur a l but a ttested in v a riou s ,

m ythologies both a n cie nt a nd modern

, The m u n .

d a n e egg is me ntio ned in the Vedic Br ah m a na s ;

a duck who l a ys a go l de n egg in the mor n i ng ,

a nd a sil ver egg in the eve ni ng ( su n a nd moo n) is ,

me ntio ned in the Russi a n M arche n collected by

Afa na sie f while M a nnh a rdt (l c p 2 2 6 ) tells us
, . .
, .

of a Mil a nese riddle th a t is to be solved in the

s a me w a y
Pj o v , pj o v ,
L a ga ij ina fa lo e u V
’
.

‘
It i
r a n s, it ra ns , i
Th e h en l
ay s an e g g,
’

1
Cf Mann
. h dt ar ,
lc . .
, p . 2 3 3 , no t e.

V OL . II . P
63 6 TH E Tw o WI TH TH E ONE .
[ CH A R

th a t is the su n w ill shi ne whe n the ra i n is over

,
.

If the n we saw th a t in the Ved a the mother of

the t w i ns Sa ra ny fi w a s me a nt for the mome nt
, ,

be t wee n th e retre a t of the night a nd the return

o f the mor n i ng L e d a too while l a yi ng the sw a n s
’

, ,

egg m ay h a ve spru ng from th e s a me co nceptio n

,
.

In th a t c a se her twi ns could o nly be wh a t the twi n s

of Sa ra nyil were d a y a nd n ight ( Ah a ni) K a stor
’

, ,

a nd P olydeukes a nd her be a utifu l d a ughter the

, ,

bright d a w n As the twi ns of Sa ra nyti the Asvi ns

.
,

w ere represe nted a s the suitors of S ary a the su n , ,

fem who c a rried her o ff a ga i nst a l

.
,
lthe other
gods The c a rryi ng off of Phoib e a nd H il
. a e ira ,

the be a utiful L eu kippid es by the Diosk ou r o i may ,

therefore be a ccepted a s a very close cou nterp a rt

of the Vedic l ege nd .

If there could be a ny doubt a s to th e ch a r a cter of

’
their fa ther L eu k ippo s White horse the fa ct th a t ,
-
,

L e u k ippos like Phoibos w a s believed to h a ve bee n

the lover of D a ph ne a lso ( P a us viii 2 0 2 ) wou l d .
, ,

be sufficie nt to remove it a nd to prove in retur n ,

*
the me a ni ng a ssigned to D a ph ne a s D a h a na i e , . .

Ah a na d a w n ,
.

It is very tempti ng no doubt to see in K a stor , ,

a nd Polydeukes represe nt a tives of s u n a nd moo n ,

as M Decha rm e ha s do ne But did the Greeks

. .

ever look o n the moon a s a brother of t he su n a nd ,

could it be s a id th a t t he moon a lwa ys died whe n

the s u n a ppe a red ? The rel a tio ns of the moo n to
the su n a re so u ncert a i n a nd irregul a r th a t they
do no t e a sily le nd themselves to mythologic a l
expressio n Is it no t fa r more likely th a t the two
.

Dio sk o u r o i were re a lly wh a t the two Asvi ns were ,

d a y a nd night l ig ht a nd d a rk ness or the two sides

, ,
v1
] TH E Tw o WIT H TH E ON E . 63 7

of the su n in his d a ily course from morni ng to eve n

ing from this world to the next o ne twi n bei ng
, ,

i nvisible in the lower world wh ile the other w a s ,

ruli ng in the sky a nd the two ( y a m a u ) formi ng in

,

re a lity but o ne perso n the d a y of twe nty four hours ,

-
,

sometimes it would seem ca l l ed col l ectively Ya m a

, , ,

the Twi n
There is a nother p a ir of brot h ers represe nted a s ,

the cousi ns of the Dio sk o u ro i the sons of Aph a reus , ,

the brother of Ty nd a re o s k no w n a s I d a s a nd ,

L y nk eu s both expressi ng sh a rp S ighted ness or

,
-

brilli a ncy Their riva lry with their cousi ns is

.
‘

expl a i ned in differe nt w a ys ; th e pri ncip a l re a so n

seems to h a ve bee n th a t they ha d bee n betrothed to
the L eu k ipp id es a nd th a t K a stor a nd Polydeukes
,

ha d c a rried these o ff a s their i nte nded wives In .

the co nflict K a stor w as sl a i n by I d a s L y nkeu s by ,

P olydeukes Wh a t is s a id both of I d a s ( the seei ng )

.

a nd of L nk eu s ( the ly nx
y ) is th a t they could see ,

through everythi ng But while their o w n na mes

.

a gree to th is the na me of their fa ther Aph a reus

,

gives us no help It m a y be a s some h a ve suggested

.
, ,

th a t the two Apha rid es were but a loc a l Messe ni a n

repetitio n of the L a k o nia n Diosk ou ro i a nd he nce ,

their co nflict a bout the L eu k ippid es who m they ,

bot h cl a imed a s their o w n But this is o nly a guess .

,

a nd u nder the circumst a n ces c a nn ot be more .

A more import a n t a dve nture of the Dio sk o u ro i is

their fight a ga i nst Th eseus wh o ha d c a rried o ff their ,

be a utiful S ister Hele na a nd give n her to his mother ,

Ait hra to be gu a rded by her a t Aphid na i

, Here .

we see the ph y sica l outli nes more cle a rly through

the mist of loc a l lege nd Hele na is cert a i nly a Da w n .

goddess who a s we sa w w a s loved by a nd in love

, , ,

P 2
63 8 TH E Tw o WITH TH E ON E .
[C H AR
with ever so m a ny sol a r h eroes c a rried o ff by the m ,

for a time but reconquered a fter the twi ns Da y

, ,

a nd Night ha d performed their d a ily t a sk a nd

, ,

re a ppe a ri ng the next d a y in her old home the ,

brilli a nt E a st Th a t her na me a grees with her

.

ch a ra cter a s the d a w n we sh a ll see a fterw a rds no r ,

S hou l d it be forgotte n th a t the na mes of two other

heroi nes c a rried o ff by Th e seus Aigle a nd P h a idra

, , ,

a r e both n a mes m ost a ppropri a te to the brilli a nt

D a w n the l a tter bei ng the d a ughter of P asiph a e

,

( A phrodite ) a n d herself
,
c a lled Pa si ha eia
p a l
l ,

S hi n i ng The na me of the mother of Th e seus too

.
,

with whom Hele na a bides a t Aphid na i a nd who ,

a fterw a rds follows her a s her sl a ve to Troy is not ,

i na ppropri a te For Ait hra ca n o nly be a femi ni ne

.

form of Ait her the sere ne sky fro m which su n a nd

, ,

st a rs a r e supposed to h a ve rise n a nd who might ,

wel l h a ve bee n fa bled to h a ve bee n for a time the

gu a rdi a n of the d a w n We must never forget th a t
.

these na mes a nd the a dve ntures of the Dio sk o u ro i

which h a ve bee n preserved to us a r e but l ike ,

isol a ted rocks risi ng from a l a rge field covered with

s now a nd th a t this s now i e the a ccumul a ted folk
, , . .

lore o f ce nturies hides a nd a lwa ys will hide from

,

our eyes l a rge tr a cts of the surrou ndi n g cou ntry .

Wh a t the re a l mythologic a l l a ndsc a pe of a ncie nt

Greece m a y h a ve bee n we sh a ll never k now com ,

le t el We m a guess a t it here a nd th ere from

p y .
y
the V iew o ffered to us in the Ved a where the s no w ,

does no t yet lie so deep a s in other Ary a n cou ntries .

Some people thi nk th a t they k now of mythologica l

l a ndsca pes free a s yet from a l ls now such a s ,

Ta sm a ni a or the And a m a n Isl a nds It m ay be so .

,

but we must w a it p a tie ntly till by c a reful l a bour

v1 ] TH E Tw o W ITH TH E ON E . 639

schol a rs h a ve discovered the s a me str a tum in th e

homes of these so c a lled primordi a l so ns of n a ture
-

which we meet with in the homes of the A ry a s .

Rich fi nds of gold h a ve bee n pr o m 1se d us for m a nv

ye a rs but I a m no t a w a re th a t a si ngle n ugget ha s
,

a s yet re a ched our mi nt to be a ss a yed a nd tur ned ,

i nto curre nt coi n .

We sa w why the Asvi ns were believed to h a ve

a cted a s be n efa ctors a nd s a viours We sa w why .
'

in the Ved a they were supposed to h a ve rescued

cert a i n perso ns fro m drow n i ng a nd shipwreck .

This reput a tio n must h a ve clu ng to them for in ,

Greece a lso they were believed to h a ve s a ved the

Argo a nd eve n in historic a l times we ofte n he a r
,

of their help bei ng i nvoked with pr a yers a n d

s a crifices by crews whe n tossed a bout b y viole nt
g a les Their prese nce w a s supposed to be i ndic a ted
.

by phosphoresce nt light a fter a stor m .

This m a y possibly expl a i n the supposed rel a tio n

betwee n the Dio sk o u ro i a nd the Ka b e iro i a s wor
shipped chiefly in S a mothr a ce They were both .

”
c a lled Ava Ke9 a nd M ey d ko c O eo f a nd m a y h a ve ,

sh a red more th a n o ne fe a ture in commo n U m .

fortu na tely th e origi n o f the Ka b e iro i themsel ves

seems to me so mysterious a nd so u ncert a i n th a t
I ca n derive n o help from them in decipheri ng the
a dve ntures of the Diosk o u r o i Their na me h a s .

bee n derived from every possible a nd impossible

l a ngu a ge from Hebrew Syri a c Persi a n E gypti a n
, , , , ,

S a nskrit a nd Greek I sh a ll no t a d d a ne w ety

, .

m ol o
gy n or, an
y hypothesis a bout thei 1 origi n .

Their worship 1s loc a lised in so m a ny pl a ces in ,

Lem nos in S a mothr a ce Boeoti a E gypt Phe nici a

, , , , ,

Perga mos M a cedo ni a a nd E truri a th a t o ne feels

, , ,
64 0 TH E Tw o W I TH TH E O NE .
[C H AR
i ncli ned to a dmit a re a l prop a g a nda of Ka b e iric
mysteries eve n in h istoric a l times th ough where it ,

st a rted from a t first a nd where it e nded I shoul d , ,

no t ve nture to determi ne The na me is a pplied no t .

o nly to gods such a s Zeus a nd D io ny sos a nd to

, ,

heroes such a s Da rd a no s a nd J a sio n but a lso to the

, ,

priests a nd serva nts of these gods .

We a r e o n firmer grou nd whe n we ex a mi ne the

rel a tio n of the Diosk o u ro i to Hele na I c a nnot but .

look o n her na me a s a reproductio n of the Vedic

S a ra m a a nd I see in S a r a m a o ne of the m a ny
1
,

na mes of th e d a w n Our ide a s of Hele na a r e so .

e n tirely derived from the Ili a d th a t we fi nd it ,

very di fficu l t to believe th a t she w a s origi na lly a

goddess But it is a fa ct th a t in historic a l times
.

she w a s still worshipped a s a goddess by the 2

L ak o nia ns Besides her divi ne ch a ra cter is fully

.
,

a ttested n o t o nly by her b ei ng the d a ughter of

Zeus b u t by a no t her p a ir of p a re nts a scribed to her

,

by Hesiod Th etis a nd Ok ea nos Aphrodite a lso

3
, .

is c a lled her mother a nd she is eve n represe nted a s ,

the chi l d of H e lios a nd L e d a Another mother .

a ssig ned to her is Nemesis The story told of 4

.

Zeus a ssumi ng differe nt a nim a l forms in pursui t of

her a nd of her becomi ng a t l a st by him the mother
,

of Hele na is but the repetitio n of the t a le of S a rany fl

a s pursued by V iv a s v a t in the form of a horse In .

1
S ee pp 1 0 8 , 5 1 6 . .

2
I s o k ra t es, H e l
e nae E n co m i u m , I 3 .

3
Sc h o lP i nd N e m x
. Decharm e, p 6 1 1 , n
. .
,
1 50 . .

1
Th e cl
os e c o n necti o n
o f Ap r o d ite a nd N e m e s is is i n d i cate d h
b y t h e sto r y o f Ago ra krit os c a ng i ng h is statu e o f Ap r o d ite h h
h
into t at o f Nem esis b y a m ere c a ng e o f attri utes Plin h b . .

H . N 3 6, 4 , 4
.
 v1
] TH E TW O W ITH TH E ON E . 64 1

this Nemesis however we must recog nise not simply

, ,

the l a ter ethica l goddess but her physic a l prototype

, ,

Sa ra nyfi He nce she is c a lled the d a ughter of the

.

Night or of E rebos a nd is j oi ned with the E ri nyes

, ,

in pu nishi ng a l ld a rk deeds a nd righti ng wh a tever

seemed wro ng in the world H o w closely N emesis .

is co nnected with L e d a a nd with Hele na is show n

by a nother lege n d w hich tells of Nemesis the beloved ,

of Zeus l a yi ng a n egg whic h w a s fou nd by L e d a

,

a n d from which were produced the Diosk o u r o i a nd

Hele na The very v a riety of these lege nds shows

.

th a t behi nd a l lof them there w a s one a nd the s a me

origi na l theme of the D a w n a nd of Da y a nd Night , ,

bei ng produced fro m the golde n egg l a id by the dis

a ppe a ri ng Night whe n c a ught by the S u n Ca n a l l .

this be the result of mere a ccide t n ? Is there a ny

o ne left to m a i nt a i n th a t Hele na w a s origi na lly
a be a utiful pri n cess tempted a w a y from her hus
,

b a nd Menel ao s by P a ris a pri n ce of Troy a nd th a t

, ,

al lth a t remi nds us in her of her a urora l ch a ra cter

from her birth to her de a th is pure im a gi na tio n ?
For we must no t forget th a t eve n a fter her de a th
He l e na ret a i ns tr a ces of her divi ne origi n She is .

c a rried o ff by Apollo n to Olympos to live together ,

with such bei ngs a s H e re a nd H e r a kles Others .

rel a te th a t in t he isles of the Blessed or in the

isl a nd of Leuke ( light ) S he bec a me the wife of
Achilles a nd we k now from h istoric a l records th a t
,

her worship co nti nued in L a ko ni a till quite rece nt

times .

To my mi nd there is no ch a pter in mythology in

wh ich we c a n so cle a rly re a d the tra nsitio n of a n
a urora l myth of the Ved a i nto a n epic lege nd of

G reece a s in the ch a pter of Sa ra ny ti ( or S a ra m a)

6 42 TH E T wo WI T H TH E O NE .
[ CH AR

a nd the Asvi ns e nding in the ch a pter of Hele na

,

a nd h er brothers the AL60 K 0p 0 L hé U K Ofl wAO t

,
‘

A nt io p e .

We h a ve no w to proceed from Sp a rt a to Boeoti a

a nd see wh a t form our tw i n story h a s a ssumed in

Thebes a tow n which ge ner a lly cl a ims the Phe ni

,

o i a n K a d m os a s its fou n der but which a ccordi n g to , ,

the Odyssey ha d bee n fou nded a nd fortified by the

,

twi ns Amph io n a nd Z et hos lo ng before the a rriv a l

of the Phe n ici a n colo n ists The fa ct th a t they a lso
.

were c a lled Dio sk ou ro i a n d represe nted a s ridi ng o n

white horses su fficie ntly i ndic a tes their origi n Their .

fa ther w a s Zeus w ho requires n o expl a na tio n their

, ,

mother w a s Antiope This na me does no t tell us

.

much except th a t in Anti we m a y see a refere nce

,

to the eve n i ng or the West Steph a nus Byz a nt inu s

1
.

expl a i ns Antigo nei a by 7rp00 eo 7Tep o 9 Her fa ther - -

’
t .

is c a lled N yk t e u s which me a n s noctur na l a nd c a n ,

h a r dl y be put a side a s a merely a ccide nt a l na me .

Th is An t iope d a u ghter of the West possibly a n

, ,

eve ni ng goddess or goddess of the glo a mi ng beca me

, ,

by Zeus th e mother of twi ns She ha d to fly from .

Thebes to esc a pe from the fury of her fa ther a nd ,

whe n a rrived a t Sikyo n she w a s m a rried there to

E p Opeu s N y k t eu s killed h imself but o r d e r e d his
‘

.
,

brother L yk o s to t a ke ve nge a nce o n Antiope a nd

E p Op e u s Th is w a s do n e a nd Antiope ( like Hele na )
.
,

w a s brought b a ck by L y k o s to Thebes There is .

much discrep a ncy a bout her rel a tio n to L yk o s .

She is sometimes c a lled his wife a nd is s a id to h a ve ,

bee n rej ected by h im a fter S h e ha d bee n seduced b y

,

E p Opeu s a nd it w a s rel a ted th a t it w a s a fter her

,

1
I n S a n sk r it p ra ty a k is u se d in t h e sense o f West .
vi
] A N TIOP E . 64 3

seductio n by E pOpeu s a nd her rej ectio n by L yk o s

th a t o n her w a y b a ck to Thebes she ga ve birth to
the twi ns who cl a imed Zeus a s their fa t her Like
, .

most of these twi ns the childre n of Zeus these so ns

, ,

of Antiope a lso were exposed by their mother fou nd

a nd brought up by a cowherd a nd recog ni sed a t ,

l a st by their mother Next fo l lows the well k now n

.
-

Antiope esc a ped from th e priso n in which L yk o s

a nd his seco n d wife Dirke h a d kept her her twi n ,

so ns took up her c a use m a rched a ga i nst Thebes killed

, ,

L y k o s a nd tied Dirke to a bull till she w a s killed ,

a sce n e so powerfully represe n ted by the fa mous

F a r nese Bull a t N a ples H e r body w a s throw n i nto .

a spri ng a t Thebes be a ri ng her na me It is told of .

Amphio n th a t whe n he a nd his brother were buildi ng

the w a lls of Thebes he w a s a ble like Orph eus to , , ,

move the he a viest sto n es by the music of his lyre

w h ich ha d bee n give n to him by Hermes or Apollo n .

Z é t ho s is a fterw a rds m a rried to Aed o n ( nighti nga le )

or to Th e be while Amph io n m a rries Niobe th e
, ,

d a ughter of Ta nt a l os Aed o n e nvious of N iobe .

, ,

the mother of six so ns a nd six d a ughters i nte nds ,

to kill her eldest so n a nd by mist a ke kills her o w n ,

s o n It l os There a re sever a l v a rieties of this myth

y . .

It is impossible to follow the myth of the twi n s

Z et ho s a nd Amph io n w ithout seei ng th a t here a lso
we a re not de a li ng with historic a l fa cts but with
physic a l eve nts put i nto mythologic a l l a ngu a ge .

C ert a i n na mes in the story a re cle a r such a s ,

N yk t e u s night E p Ope u s the locker 011 the s u n

, , ,
-

, ,

Amphio n d p cfi wv the rou nd goi ng ( pa rig ma n) the

’
t
-

, , ,

diur na l su n a nd Antiope the opposite the West or

, , ,

glo a mi ng .
64 4 A NT I OP E .
[ C H AR

This Antiope the glo a mi ng the d a ughter of the

, ,

n ight a fter esc a pi ng from E O eu s the s u n of the

, p p ,

previous d ay might well be s a id whe n u nited w ith

, ,

Zeus the bright sky of the next mor n i ng to bri ng

, ,

forth the twi n s a ne w d a y a nd night a nd these

, ,

childre n might be supposed to h a ve killed L yk o s ,

t h e wolf well k now n in mythology a s the r e

,

prese nt a tive of d a rk ness But in tre a ti ng of these

.

det a ils there must a lw a ys be much u ncert a i nty .

The old myth m a kers a nd poets took a few na mes

-

a n d a few s a yi ngs th a t were flo a ti ng in the a ir but ,

in we a vi ng them i nto their stories they did no t a llow

themselves to be h a mpered but thought o nl y of ,

wh a t their he a rers might like to he a r Were we to .

a ttempt to discover in a l lthese det a ils some ex a ctly

correspo ndi ng physic a l eve nts we S hould a ttempt ,

wh a t from the na ture of the c a se is impossible .

M a ny such a ttempts h a ve bee n ma de Preller sees .

in Antiope the moo n which dis a ppe a rs in wi nter

a n d retur ns in S pri ng with L k o s
y the l ight But ,
.

does the moo n dis a ppe a r in wi nter ? Sir G C ox .

thi nk s th a t L yk os the light bri ngs b a ck Antiope

, , ,

the d a w n a fter she ha d been c a rried o ff by E p Opeu s

, ,

the su n Such diverge nt i nterpret a tio ns h a ve ofte n

.

bee n m a de use of to show th a t a belief in a physic a l

b a ck grou n d of Ary a n mythology is a ltogether a mis
t a ke While in re a lity they ough t to co nvey a very
,

di ffere nt lesso n to a l ltrue schol a rs by te a ch i ng ,

them tha t the a ncie nt myths before they re a ch ,

us eve n in Homer ha ve bee n so freely a nd fa nci

,

ful l y h a ndled tha t we must be s a tisfied if we ca n

,

discover wh a t ca n a t best be comp a red to a few

Rom a n bricks o nly imbedded in a m a gnifice nt
,

Norm a n w a ll As the prese nce of such bricks is

.
VI ] A NTIOPE . 64 5

su fficie nt to prove th a t there were Rom a ns in E ng

l a nd before the N orm a n con quest such na mes a s ,

Dio sk o u r o i L eu kippos E ri nys & c j ustify us in

, , ,
.
,

a dmitti ng th e existe n ce of a n e a rlier stra tum of

mythologic a l l a ngu a ge o n which Greek Rom a n a nd , ,

Vedic mythology h a ve a l lbee n bu il t up Wh a t .

is import a nt is the est a blishme nt of r a tio na l a nte

cede nts for irra tio na l mythology If th a t is gra nted .
,

a nd I believe th a t by this time it is we h a ve g a i n ed ,

the s a me a s wh a t geologists ga i ned by provi ng th a t

m a ny stra t a which seemed to be u nst ra t ifie d or
irra tio na l a re re a lly str a tified or r a tio nal If it is
, .

o nce a dmitted th a t behi nd the m a ny twi n stories

in G reek a nd other Ary a n mythologies there is the ,

old myth of the twi n s Da y a nd N ight we h a ve , ,

reco nquered a very import a n t period of hum a n

thought we h a ve stre ngthe ned our co nvictio n th a t
,

in the growth of the hum a n mi nd a s in the growth ,

a nd developme nt of n a ture in ge ner a l there is no ,

bre a k a nd th a t behi nd a l
, la pp a re nt u nre a so n there
is a nd there a lw a ys h a s bee n re a so n or c a use a nd ,

e ffect .

H ar m o nia .

The next twi n story is th a t of Dard a nos J asion ,

or I asio n a nd H a rmo ni a Their mother is E lektr a

, .
,

m a rried to Kory t ho s but their fa ther is Zeus or a s

, ,

in other simil a r c a ses the fa ther of Da rd a nos a nd

,

H a rmo ni a is Zeus t he fa ther of J a sio n is K o ry t ho s

,
.

The na me of E lektra a s we sa w before is cle a r a nd

, , ,

it shou l d be a dded th a t E u st a t hio s a ctu a lly c a l ls her

H e mer a d a y She therefore w a s origi na lly i nte nded
, .

for the Mor ni ng a nd the ch ildre n of the Mor ni ng

,

by Zeus a re the diurna l twi ns Their history ha s .

,

however bee n so much mixed up with historic a l or

,
6 46 H AR M O N I A .
[C H A R
l oc a l det a ils th a t there,
but few i ndic a tio ns left a re

of their physica l origi n Still two such na m es a s .

E lektr a a nd H e mera would be sufficie nt to i ndic a te

wh o these childre n were suppose d to h a ve bee n . .

Da rd a n o s h a s bee n loc a lised in K o ry t h o s ( C orto na ) in

It a ly a nd he is supposed to h a ve emigra ted to Phrygi a
,

a nd to h a ve fou n ded there the D a rd a n i a n ki ngdom ,

while his brother bec a me settled in S a mothr a ce .

The na me of the other brother I asio n v a ries betwee n

l
,

asio n Ias ios I asos a nd I aso n

, ,
These na mes seem
,
.

to h a ve ha d the s a me origi n but the perso ns be a r ,

ing the m h a v e bee n sep a r a ted in Greek mythology .

Two cert a i nly h a ve to be disti nguished I aso n th e , ,

s o n of Aiso n of Io l k os a nd I asio n the so n of Zeus , ,

a n d E lektr a H e mer a e
( ) the beloved of D em ter
,
But .

there a r e besides I a sos of Argos so n of Phor o neus , ,

or the so n of Argos or the son of IO a nd sever a l , ,

more I disti nguish the so n of Zeus a nd E lektr a

.

b y a short a the s o n of Aiso n a nd Po l

, y m e d e by

a lo n g a le a vi ng the s u ffixes u ndetermi n ed

,
I asio n .
,

the so n of Zeus a nd E lektr a w a s the fa vourite of ,

D e m e ter ; I aso n the so n of Aiso n a nd Pol

, y m ed e ,

w a s the husb a nd of M e dei a The na me of I aso n .

or I asio n correspo nds strictly to V iv a sv an the s u n , ,

FLFG
i i

O FwV
'

IoiO w v or Ia o v
, fwv ; a nd th is a s we sa w
'

, , ,

might a ccou nt for his m a rri a ge with D e m e ter

on the thrice p l oughed field a nd for the birth
-

of Plo ntos ( we a lth ) a s their ch ild The migr a tio ns .

of I asio n like those of his brother Da r d a no s from

,

It a ly or Kr e te to S a mothr a ce seem to poi nt to eve nts ,

outside the p a le of mythology a nd m a y possibly be ,

co nnected w ith the spre a di ng of the mysteries of

D e m e ter or t he goddess of a griculture As to .

H a rmo ni a we could h a rdly derive her na me from

,
v1 ] H AR M ON I A . 64 7

d pp é l pporw d a fo K m in the se nse of h a rmo ny ; ra ther

-
, ,

I thi nk from the s a me root th a t yielded the na mes

,

of S a ra m a Hele na a nd Hermes in the sense of

, ,
1
,

mor ni ng She is represe nted no t o nly a s the d a ughter

.

of Zeus a nd E lektra but likewise of Ares a nd Aphro ,

dite na y sometimes a s if to le a ve no doubt a s to

, ,

her ch a r a cter she is herself c a lled E lektra whil

,
e ,

E lektr a a s we sa w v a ries with H e mera Her

, , .

m a rri a ge with K a d m o s w a s celebra ted by gods a nd

m en .She received a peplos embroidered by Ath e ne ,

a n d the fa mous n eckl a ce wrought by H e ph a istos ,

while D e m e ter prese nted her with cor n a nd Hermes ,

with a lyre Al lthis shows th a t she w a s n ot a n

.

ordi na ry mort a l a Miss H a rmo ny a s Mr Herbert

, ,
.

Spe ncer would sa y but a goddess the well k now n , ,

-

goddess of sple ndour a nd be a uty After their de a th .

both K a d m o s a nd H a rmo ni a w ere like Hele na , ,

tr a nsferred to El y s io n Her d a ughters by K a d m o s .

were Semele the mother of Diony sos Ino the mo t her

, ,

of M el ik er t e s Auto noe mother of Akt a io n Aga u e , ,

mother of Pe ntheus a nd Po l y d Oros th e fa ther of

, ,

L a b d a k os .

It h a s bee n a very ge nera lly received opi nion th a t

in the na mes of K a d m o s a s well a s of some of his
desce nd a nts we h a ve i ndic a tio ns of Phe nici a n im
migr a tio n a nd th a t h is na me a nd th a t of his gra ndso n
,

Me lik e rt es su ffice to prove th is This m a y be so .

,

though I must still s a y th a t the o nly t a ngible

evide nce of Phe nici a n i nflue nce in the Ka d mea n
ki ngdom a re the K a d m ea n or Phe nici a n l etters .

Here we see the tr a ces of Phe nici a n school "

m ast e rs b et t e r th a n either in the a ncie nt a rchitecture

,

of Thebes or in the lege nds of the K a d m e a n fa mily

, .

1
H ar m o ni a sa rm a ny a, H er m e ias sara m e ya .
6 48 H AR M ONIA . [C H AR
The l a st thi ngs we shou l d a l w a ys remem b er th a t
, ,

a re a ffected by str a ngers a r e religio n a nd mythology

in a ncie nt a s well a s in moder n times The mere .

possibility of perso na l co nt a ct betwee n stra ng ers ,

whether simple tr a vellers missio na ries or eve n , ,

more nu merous colo nists ca n prove nothi ng a s to ,

a n a ctu a l gr a fti ng of foreig n ide a s o n the n a tive

mi nd Such ide a s eve n whe n they c a n be proved

.
,

by historic a l evide nce rem a i n a l w a ys iso l a ted u nl

,
es s ,

there is a complete co nquest of o ne na tio n by a nother ,

a system a tic extirp a tio n of a n old a nd a pl a nting

of a new religio n The i nflue nce of Phe nici a n o n
.

Greek religio n a nd mythology ha s a l wa ys bee n

a p ostul a te r a ther th a n a fully proved fa ct except ,

in some iso l a ted c a ses where Phe n ici a n idols were

in l a ter times ide ntified with Greek ide a ls in a w a y
th a t a dmits of no doubt .

Hitherto the fa ther of th e brothers or twi ns ha s

“

bee n Zeus But other gods a lso a ct the s a me p a rt

.
,

a s for i nst a n ce P oseido n who fa lli ng in love with ,

T y ro the wife of Kr et h eu s begot in the disguise

, ,

of E nipeu s a river god in Thess a ly the two brothers

,
-
,

P elia s a nd N eleus wh ile the other childre n of T y ro

, ,

Aiso n Pher e s a nd Amyth a o n were the ch ildre n of

, ,

K ret he u s Her childre n by P oseido n were a s usu a l

.
,

in these stories exposed a nd rescued by a shephe rd

,
.

Peli a s w a s kicked by a m a re N e leus w a s suckled ,

by a bitch These so ns whe n grow n up reve nged

.

their mother by killi ng her mother S id e ro who ,

( like D irke ) h a d bee n cruel to her u n fortu n a te

d a ughter .

After the de a th of Kr et he u s Peli a s sei z ed the ,

sceptre a nd expelled both his bro t her N aleus a nd

his h a lf brother Aison from J ol
-
ko s Afr a id of .
vx ] H AR M O N IA . 649

Aiso n s J aso n he m a de him j oi n the Argona utic

’
so n , ,

expedition but w a s m urdered th a t is cut up a nd

, , ,

boiled in order to be rej uve na ted by M e dei a the ,

wife of J aso n a fter their victorious retur n from

,

Kolchis There a re m a ny va rieties in this story

.
,

but the origi na l ch a ra cter of J aso n is i ndic a ted in 1

differe nt w a ys a s whe n H e re is s a id to h a ve bee n

,

in love with him a nd to h a ve bee n c a rried by him

a cross the river Ana u r os E ni e u s or E u en os
p , , .

Severa l more c a ses be l o ngi ng to the s a me cl a ss

might be me ntio ned from Greek mythology Most .

of these h a ve bee n c a refully collected by H a h n in

his Sa gw isse nscha ft liche Studie n a work fa r too ,

much neglected by stude nts of mythology He .

quotes a nother p a ra l l e l story of L yk a st os a nd

Pa rrha sio s from Plut Pa r m in 0 3 6 . . . .

Phylo nome the d a ughter of N y k t im os a nd

‘
,

Ark a di a whe n o n the ch a se with Artemis w a s

, [
,

c a rried o ff by Ares in the disguise of a shepherd .

She ga ve birth to twi ns a nd bei ng a fra id of her ,

fa ther threw them i nto the E rym a nthos Whe n

, .

they were drive n o n shore in a hollo w tree a she ,

wolf threw her o w n you ng i nto the river a nd suckl ed

the twi ns Afterw a rds a shepherd Ty l
. iph o s by ,

na me sa w them a nd brought them up like his o w n

,

childre n ca lli ng o ne L yk a st o s the other Pa r rha sio s

, , ,

who a fterw a rds succeeded a s ki ngs of the Ark a

di a ns .
’

As the a uthority of this story Z opyr os Byz a nt ios

is cited but the story itself is so commo n th a t it

,

h a rdly required a ny a uthority .

1
Jaso n b y e ng ,
bi
ith a dm t h l nd Z p w
c o nn e ct e d w ,
o ea ,
a ar
’

oc
,
as

s u pp o s e d , li i t h v d i v d h i n m f m h i kn w
k e Med e a, o a e er e s a e ro s o

l
ed ge of m d i in nd p i
e n c I at
es a w n m f Ap l
ln
o so s. ro s as a a e o o o .

It w o uld b b tt t t at t h i niti l
e e er wa y a a v o w el
al o re e a s s .
 S A G WI S S E N S C H A FT
’
65 0 H AI I N S .
[C H AR

H ah n s
’
S a g w is s e n s c h a f t .

Ha hn ha s t a bul a ted a number of these stories ,

a nd h a s show n how the poi nts o n which a l lor most

of the m a gree a re the illegitim a te birth of the
hero ; ( 2 ) the mother a na tive pri ncess ( 3 ) the
fa ther a god or a str a nger ( 4 ) w a r n i ng sign s give n
to rel a tio n s ; ( 5 ) the hero exposed ; ( 6 ) suckled by
a n im a ls ; ( 7) brought up by ( ch ildless ) shepherds ;

( )
8 pride of the boy ; ( )
9 ser v itude ; ( 1 0
) victorious
retur n a nd dep a rture for ne w e nterprises ; ( 1 1 ) fa l l
of his persecutors restor a tio n of the ki ngdom the
, ,

mother reve nged ; ( I 2 fou nd a tio n ofcity ( 1 3) peculi a r

de a th or a potheosis .

The i nst a nces chose n by him to illustr a te these

poi nts in the history of m ythologic a l heroes a re
t a ke n from ( I ) Argos ( P erseus ) ( 2 ) Argos Thebes
( H e r a kles O id i ) ( ) Th b ( A m h i d
'

p ou s ; 3 e es o n a n
, p
Z et h os ) ; ( 4 ) My nia n Thess a ly ( Peli a s a nd N e leus )
( 5 ) A rk a di a L
( y k a t
s o s a nd Pa r r ha sio s ;
) ( ) 6 Rome
( Romulus a n d Remus
) ( 7) A ttik a
( Th e seus ) ( ) 8 T h id
rek story ( Wittic h Siegfried ) ; ( 9 ) Wolfdietrich story
,

( Wolfdietrich ) ( )
; 10 Persi a K
( y ) ( )
r o s ; 1 1 B a k t ria

( yK a C h r o sr e w
) ( ) 1 2 I n di a
( K a r n a K r ish ,
n a
) .

O f course it is ope n to a l lE uhemerists to sa y th a t ,

for a l lwe k n ow these eve nts m a y h a ve a ctu a lly

,

h a ppe ned a nd for eth nologists to collect S imil a r

,

stories from s a v a ge tribes But u nless we ca n

.

discover the origi n of these s a va ge stories they ,

le a ve us ex a ctly where we were while by me a ns of ,

a n etymologic a l a na lysis of some a t l e a st of the pri n

ci al mythologic a l na mes of the A ry a s we m a c a tch

p y
the thoughts wh ich suggested th ese na mes a nd ,

discover the phe nome na of na ture which suggested

the th oughts Th a t these stories h a ve ofte n a t
.
 S A G W I S S E N S CH A FT
’
v1
] H AH N S . 65 1

tr a cted a nd a bsorbed historic a l recollectio ns c a nn ot

be doubted no r do I wish to de ny th a t some of t he
,

promi ne nt na mes m a y h a ve bee n wro ngly i nter

re t e d But e v e n thus e n ough will a lw a ys rem a i n
p .

to show th a t t h ere w a s origi na lly a purpose in the

na mes a nd in the stories a nd th a t is w h a t is of the ,

highest import a nce to the stude nt of history a nd

psychology If we t a ke the l a st me ntio n ed Ark a
.

di a n lege nd to sa y th a t the occurre n ce of such

,

na mes a s N k t im o s night a nd L k a st o s light a r e

y ( ) y ( ) 1

due to ch a nce o nly is more th a n could re a so na bly ,

be co n ceded .

It would be desira ble no doubt if we could , ,

a l w a ys discover n a mes a s cle a r a s some th a t occur

in the E dd a Here we re a d th a t a m a n of th e
.

na me of M u nd il fOr i h a d two ch ildre n fa ir a nd

’

be a utiful the boy c a lled M an i the girl S 6lm a rried

, , ,

to G l e nr The gods from e n vy pl a ced them in the

.

sky where S 61 ha s to le a d the horses of the su n s

,
’

ch a riot while M ani co nducts the moo n In the

,
.

poetic a l E dd a a lso we re a d of Mu nd il fOr i a s the

’

fa ther of M ani a nd S 6 1 who every d a y m a ke the ,

rou n d of the sky a nd m a rk the times of the ye a r .

Whe n we k now th a t m an i a nd 8 61 a r e na mes of

moon a nd s u n we c a n h a ve little doubt th a t ,

M u nd il fOr i i e the a x e mover is me a n t for the god

, . .
-

who m a kes th e world move rou nd its a x e In .

Greece this simple ph a se of mythologica l l a ngu a ge

is p a st but e nough rem a i ns to S how th a t it formerly
,

existed though it w a s a fterw a rds overl a id by

,

poetica l fa n cy or wh a t we should c a ll rom a ntic

i nve ntio ns .

V OL . II .
65 2 H EL I OS .
[ CH AR

H el
io s .

The su n u nder its ordi na ry na me of S ary a or

H e lios ha s no t become so much a s we should
h a ve expected th e ce ntre of a ttr a ctio n for the
flo a ti ng eleme nts of mythology U nder v a rious .

more or less i ntelligible na mes th e s u n ha s pl a yed ,

no doubt a n import a nt p a rt in the tr a ditio n s of th e

,

p a st But the na me of S ary a or H e lios seems to

.

h a ve bee n too cle a r a nd too i ntelligible to a dmit of

much mytho l ogic a l met a morphosis While Greek .

poets h a ve much to tel l us of Apollo n a nd H e ra kles

a nd other divi ne or heroic represe n t a tives of the

su n ,
they h a ve little to sa y of H e lios beyo nd his
bei ng the s o n of Hyperio n th e o ne on high a nd , ,

Thei a the bright ,

Who Thei a w a s we ca n e a sily1
.

guess from her substitute E u rypha essa We ca n ,

.

h a rdly c a ll it a s yet mythology whe n H e lios a ppe a rs

a s th e brother of E os the d a w n a nd Se l e ne the , , ,

moo n Th a t H e lios rises from the oce a n tr a verses

.
,

the sky a nd e nters i nto the oce a n through the ga tes

,

of the West is no more th a n wh a t our o w n poets

might sa y of th e su n a nd if a ncie n t poets fa bled of ,

a p a l a ce of H e lios in the E a st a nd a nother in the

West a nd of a st a ble for h is horses moder n poets

,

would no t h esit a te to follow their ex a mple H o w .

H e lios a fter divi ng in the West a ppe a rs a gai n in ,

the E a st w a s a problem which Homer a nd Hesiod

,

left u ntouched but wh ich w a s solved by other poets

, ,

either by givi ng him a golde n bo a t or a golde n bed ,

1
T hi h i n h dl
s na m e o f
y b t lt d b y g d lik
T e a ca ar e ra n s a e o e or

d i v in b t h w
e
,
th t h t t h p p l w h g v t h t n m
u s o s ra er a e eo e o a e a a e

were s lw
til f th i gi lm i g f th
a a re o d it e or na ean n o eo s a n s co n

n t i n w it h d
ec o e va.
v1 ] H EL I O S . 6 53

on which he flo a ts every night rou nd h a lf of th e

e a rth a nd the n a ppe a rs a ga i n every mor ni ng in
the E a st The story of H e ra k l es S hooti ng a n a rrow
.

a t H e lios till he g a ve him a golde n bo a t in which he

could cross the oce a n a nd retur n to E ry t he ia ,

shows the close rel a tio nship betwee n the god a nd

the hero Al lthis however is h a rdly a s yet my t h o
.

logy while the few m y ths told of H e lios th a t h e

,

possessed ch a riots a nd horses a nd th a t he owed ,

seve n herds of oxe n e a c h co nsis t i ng of fifty a nd , ,

n ever more no r less require h a r dl y a ny expl a na tio n

, .

S ur y a .

The s a me a s we sh a ll see a pplies to S ary a in the

, ,

Ved a There a r e se v era l hym ns a ddressed to him

.
,

but wh a tever they tell of him is cle a r a nd tr a ns

p a re nt wh ile whe n the s a me th i ngs a r e told of sol a r
,

gods such a s S a vit r i Mitra Vish nu a nd others the , , ,

mist of mythology rises a t o nce a nd ofte n re nders

the fe a tures of the god difficult to recog nise In .

the Ved a the fa ther of S arya 1s Dy a us ( sky ) his ,

wife is Ush a s ( d a w n ) but the Ush a s in the plura l ,

a r e likewise a nd very na tur a lly s a id to h a ve give n

birth to him Whether the ch a riot a ssig ned to

.

S ary a in I ndia a s well a s in Greece should be

a ccepted a s p a r t of the commo n Ary a n i nherit a n ce ,

or a s i nve nted i ndepe nde ntly in I ndi a a nd Greece ,

is di fficult to sa y bec a use the ide a itself is so very

,

na tur a l The ide a th a t S tiry a himself w a s a white

.

horse led forw a rd by the D a w n (sv e t a m na y a nt i

,

s u d r isik a m a s va m R V VII 7 7 m a y be c a lled

, .
, ,

Vedic though there a re a llusio ns to it in th e Greek

,

L e u k ippid es ; b u t the seve n ruddy horses the ,

H a rit a s th a t dr a w his ch a riot sh ow us by their

,

Q 2
65 4 S fIR Y A .
[ C H AR

na me th a t they were k now n before the first p a rti ng

of the Ary a n tribes These horses the H a rit a s a r e
.
, ,

femi ni ne in the Veda a nd c a lled ghr it aki na y they ,

a re a lre a dy spoke n of a s S isters such a s we see them ,

in Greece a s the C h a rites There is a lo ng hym n .

a ddressed to S ary a R V X 3 7 but fro m begi nni ng

,
.
, ,

to end we ca n h a rdly fi nd o ne ide a th a t ca n be

c a lled strictly mythologic a l .

Stirya is c a lled the eye of Mitr a a nd V a ru na a nd ,

is s a id to see fa r a w a y though th e floods of r a i n ,

se nt by the M a ruts a r e sometimes s a id to dim his

eye (R V V 4 9
. , He is the so n of Dya us like
, ,

m a ny of the Vedic gods He is c a lled irresist ible .

whe n he o nce ha s st a rted o n h is d a ily j our ney He is .

c a ll ed upo n to shi ne a nd to drive a w a y dise a se a nd

S leepless n ess a lso to gr a n t a lo ng a nd h a ppy life
, .

He is ca lled golde n h a ired (ha r ik esa ) a nd a sked to

-
,

bestow riches o n h is frie nds But h e is a lso i n voked .

to remove sin a nd to ca st a l,
lguilt 011 the e nemies
who distress h is worshippers In VI 70 S ary a is .
, ,

c a l l ed m a n—
eyed or ma n seei ng beholdi ng the good -
,

a nd evi l a cts of m e n He drives with his seve n

.

H a r it a s from their st a ble a cross th e wor l d but some ,

times he is s a id to be dra w n like a S hip through the

w a ter ( R V V 4 5
.
,
E clipses of the su n a r e
,

me ntio ned a nd t he demo n who a tt a cks Stirya is

Sv a r bh anu (no t yet R ahu ) who is in t h e e nd
-

destroyed by S ary a a fter the su n ha d bee n dis,

covered a nd set free a ga i n by Atri ( V 4 0 In , ,

a more poetic a l p a ss a ge ( IV 1 3 4 ) we re a d Thou , ,

m o v e st a lo ng with thy quickest horses spre a di ng

thy web a nd u ndoi ng the d a rk cloth ; the r a ys of
the trembli ng S ary a h ide the d a rk ness like a ski n , ,

in the w a ters
’
.
VI
] s RY A . 65 5

There is a slight a tte mpt a t mythology whe n in

I 1 1 5 2 we a re told th a t S iiry a follows the D a w n
, , ,
’

a s a youth follows a m a ide n a n d th a t a s soo n a s ,

he u nyokes h is horses th e N ight spre a ds out her ,

ga rme nt over the whole world .

In I 5 0 4 S ary a is c a lled t a ra ni k he who crosses

, , , , ,

which becomes a fterw a rds a n ordi na ry na me of the

su n a nd gives us a s we sh a ll see the key to a n other
, , ,

na me of the s u n T r it a n h e who ha s crossed , In , .

the At ha r v a ved a much is s a id a bout S ary a but

-

a g a i n h a rdly a nythi ng th a t would see m to require

mythologic a l a na lysis S ary a is s a id to survey the .

sky the e a rth a nd the w a ters He is c a lled the

, ,
.

si ngle eye of a l lth a t is ( XIII Whe n the two ,

D a w ns a re c a lled S fi ry a s wives ( At h VIII 9 1 2 ) ’

.
, ,

we k now wh a t this me a ns His bur ni ng a nd fa t a l .

r a ys a r e me ntio ned in VII 1 1 1 while from VI , , , ,

1 0 6 5 we le a r n th a t the light of S ary a w a s believed

, ,

to imp a rt i ntellige n ce thus expl a ining how Ah a na , ,

the d a w n bec a me Ath e ne the goddess of wisdom

, ,
.

R o hi t a .

th e At ha r v a —
In ved a we meet with a ne w na me
of a represe nt a tive of the su n R ohit a which does , ,

n o t occur in the R i ved a I n the Rig — ved a roh it a

g
-
.

me a ns the horse of Ag ni who is himself c a lled ,

R o hid a sv a possessor of a red horse In the At ha r v a

,
.

ved a however Rohit a is a god by himself cle a rly

, , ,

showi ng tr a ces both of su n a nd fi re but r a ised to ,

the h ighest positio n a b ove a l lgods by some of his

p a negyrists This R oh it a is s a id to h a ve produced
.

he a ve n a nd e a rth ( XIII I to h a ve m a de firm , ,

he a ve n a nd e a rth ( ver a nd to h a ve est a blished .

the light a nd the fi rm a me nt He cre a ted a l lth a t .

65 6 R O H I TA .
[
C H AR

ha s bre a th through ra i n ( XIII 1 na y it w a s , ,

through him th a t t he gods obt a i ned immort a lity

( ver .Th a t h e w a s co n ceived a s the su n we le a r n

from h is bei ng described a s a sce nding the he a ve n ,

a s filli ng the he a ve n a nd st a ndi ng h igh o n the ,

fi r m a m e nt a s a ge begetti ng a l
,
lforms, .

As Ag ni dwells in the s u n Rohit a ofte n represe nts ,

cert a i n S ides of Agni a lso a n d is disti nctly s a id to ,

shi ne a s Agni a nd to be the mouth of the s a crifice ,

th a t is Agni Th a t Rohit a should a lso be s a id to

, .

surp a ss Agni a nd S ary a ( ver 2 5) need no t surprise us . .

Does no t I ndr a surp a ss his fa ther Dya us a nd is no t ,

n e a rly every god pr a ised occ a sio na lly a s supreme ?

It st a nds to re a so n th a t a llth a t is ne w in Rohit a

a nd speci a l to him c a nnot be expected t o exist in
,

Greek or other Ary a n mythologies St ill the .

ge ner a l ch a ra cteristics of the sol a r god a re there ,

a nd we n eed n o t be surprised if some of these meet

us a g a i n a mo ng the so l a r gods of Greece .

T h r eefo l
d C h a r a c t er of s ur y a and A g ni .

O ne of th e most promi ne nt fe a tures in the

ch a r a cter of S tiry a the s u n a s well a s of Agni a s
, , ,

dwell ing 1n the s un consi sts in their triple ch a ra cter

1
, ,

a ccordi ng a s they represe n t the risi ng the c u l

m ina t ,

ing a nd the setti ng of the su n

, The birt h o f the .

s u n is from the w a ters his glory in the highest ,

h e a ve n th e ze n ith his rest in the wa ters a ga i n

, ,

a n d w h a t is beyo nd the w a ters .

In the At ha r v a ved a XIII 3 2 I we re a d e v e n of

-

, , , ,

three setti ngs ( nim r u k) three risi ngs ( v y u sh) of , ,

1
At h X II I, 3 ,
. 23,
‘
T h ou , Ag n i , w h en k i nd ld h st sh o n
e ,
a e

as t he su n in h v
ea en .
’
T v am agne a rkah sa m id d h a u d a ro

ka th a d i v i .
V1 ] T H R E E F O L D CH A R A C T E R O F S HE Y A AN D AG N I . 65 7

three welki ns ( r ag a s ) a nd three h e a ve ns ( div ) a nd , ,

o f three birthpl a ces o f Ag ni Ge ner a lly these three .

birthpl a ces of Ag ni a re expl a i ned a s he a ve n e a rth ,

( a lt a r
) a n d the w a ters
, ( clouds ) ( R V X 4 5 I
) a nd ,
.
, , ,

a g a i n R V I 9 5 3 a s the se a he a ve n a n d the w a ters

'

.
, , , , .

We fi nd a simil a r divisi o n in Greece where th e

whole world is divided i nto three re a lms the highest ,

Sk belo n gi ng to Zeus the sea to Poseido n a nd the

y , ,

lower world to H a des these three so ns of Kro n os ,

bei ng or igi na lly three pe rso nifi ca t io ns of the s a me

Zeus The three brothers were a l
. lc a lled Kro niOnes ,

O u ra niOne s na y eve n Olympi a ns ,

He nce we s a w .

th a t while Zeus is c a lled Z ea; H a des

w a s a ctu a lly c a lled Z eb 9 01 70 0 9 or K a T a x eé lLO S a nd 1 /
‘

Poseido n v o n o o et dcfiv .

Ol
y mp os .

Olympos a s the home of Zeus a nd the a bode

,

S
( p
ci a f a
) of most of the members of his fa mily w a s ,

origi na lly no doubt the na me of the mou nt a i ns o n

the norther n fro ntier of Thess a ly ( a bout feet
high ) though a fterw a rds it w a s ofte n used a s
,

sy no nymous with 0 1370011 69 sky It is u nfortu na te 2 , .

”
th a t no etymology ha s yet bee n fou nd of O Avi mo R
The deriv a tio n of C urti u s from Acipm ew to sh i ne is '

, ,

no t co nvi nci ng C urtius w a s a lw a ys better a s a .

critic th a n a s a n i nve ntor of etymologies But for 1

.

wh a tever re a so n Olympos received its na me it w a s ,

1
l
Ph o n e t ica ly
”
o 7\u p 7ro s o r o z
iAvp z
ro s
’’

m ig ht be id e nt ifi ed with
t h e V ed i c Dl
o k a, We itb l
i ck ,
u z o as in llz
u u o r iko lé fw, l
u

li se d l
n a sa um a s in Aé y g a n d , ,
kz p B u t t he e m o l
. o gy ty of

Ul
o k a itse l
f is u ncerta in ( J o u r n . Am Or S o c P ro ce e d , v o lx
. . . . vi ,

p . xxx v ) . If w e a d op e d t *
u rv a nk, t h e n a sa lisatio n m i g ht b e ex
l
a i ne d A s t o t h e m ea n in g , m pa re B al d e r s h o m e E r ei d a
’

p . co

hl
ik .
65 8 OL Y MPOS .
[ CH AR

due to its sublimity a nd impe n etra bility th a t it

w a s supposed to be the se a t of Zeus a n d the Oly m
pi a n gods while other mou nt a i ns in Mysi a L a ko ni a
, , ,

E lis L yk ia a nd Ky pro s were prob a bly c a lled Olym

, ,

pos in imit a tio n of the Thr a ci a n mou nt a i n .

If from his a bode o n Olympos Zeus w a s ca lled

Olympios he wa s c a lled Id a ios from a n other mou n
,

t a i n Id a the wooded mou nt a i n r a nge in the Tro a d

, , ,

though th ere is a lso a n Id a 111 Kr e te where Zeus ,

w a s supposed to h a v e bee n bor n But we k now .

from the Ili a d how Zeus in order to be ne a rer to ,

the b a t t lefield we nt from Olympos to Id a a nd his

, ,

a lt a r o n G a r a ron the h ighest pe a k of Id a w as

g , ,

widely k now n But though Zeus w a s c a lled Id a ios

.
,

th is na me w a s never a pplied to h is brothers Posei ,

d o n a nd H a des .

P o s e id o n.

Id a from which Id a io s is derived

,
ret a i ned its ,
ha s
a ppell a tive me a n i ng of w ood a nd we m a therefore
y ,

t a ke Id a a lso to h a ve me a nt origi na lly wooded l a nd

or terr a firm a Let us remember the n th a t the o l d
.

na me of Poseido n w a s P o t id a n a n d th a t sever a l ,

na mes of th is god express the ide a th a t he w a s

a lw a ys at w a r a g a i nst the l a nd held t h e l a nd ,

moved the l a nd (y a in9 K w nr np) or shook '

the l a nd ( evo a ix dwv evvo a iy a w 9 ) & 0 He is a lso

’

,
’

, .

c a lled H p 0 0 KA150 7 i 0 9 he who w a shes ( the shore ) with

'

h is w a ves If the n the god of the s e a impressed the

.

Greeks with his co nst a nt fight a ga i ns t the l a n d with ,

his e ncro a chme nts o n the l a nd a s see n in m a ny ,

p a rts of Greece a nd p a rticul a rly o n th e co a st of

t h e Tro a d e verywhere hollowed out b y th e s ea
1
, ,

1
On t he cu l
t o f P o se i d o n in t h e T ro a d , in t h e ne ig hb ou r h ood

of Id a, se e G er h ard , G riech My t . h li
o o g e, 2 3 4, 2 a.
v1
] P OS E I D O N . 659

might no t his na me Po t id a s Po t id an Pot id ao n be , , ,

expl a i ned a s a di a lectic form of Po t i+ id a io s ,

he who is ne a r or a g a i n st the wooded l a nd or ,

a g a i n st Id a formed like qrp o a ip n o g Trp o o ivms

,
o fc ,
-
o ,

&c . This na me would come very n e a r to fl p oo y e o g '

a nd w n y a o g ne a r the l a n d without n ecess a rily

’
o , ,

co nveyi ng a hostile me a ni ng We a ctu a lly h a ve .

’
Poseido n s old na me Po t id a ios preserved in the ,

na me of the tow n of Po t id a ia a fterw a rds K a ss a ndr a , ,

but no w c a lled a ga i n Po t id a ia o n the n eck of the ,

pe ni nsul a of Pa l lé ne c a lled so it would seem from

, , ,

its bei ng a ltogether a t the mercy of Poseido n Th a t .

Pos eido n is a l a ter form of Po t id an no t vice vers a , ,

c a nn ot be doubted a s v a rious i nscriptio n s co n firm

,

th is na me a s well a s the geogra phic a l na me of

,

Po t id a ia To derive the na me from 7ro o a 8 to

.
* -

swell tow a rds might be supported by wp o a x x ua n o s

,
'

but this would h a rdly expl a i n Po t id an There is .

a nother epithet of Poseido n na m ely é vvo o LSd g which

’
-
, ,

by the side O f evvo cr fya o g migh t suggest 8é ; a s

’
'
t

a represe nt a tive of d so th a t his na me of P o t id a s

‘

y s ,

might me a n the sa me a s d uct y co g But this e t ym o ’

c a .

logy would le a ve the lo ng i a nd e i u nexpl a i ned I .

therefore see in Po t id a ios a na me of the se a th a t

co nst a ntly moves a ga i nst the l a nd or a g a i nst Id a ,
.

If the n we see in Zeus Poseido n a nd H a des three , ,

expressio ns of the s a me god the Zeus of the sky the , ,

Zeus of the sea a nd the Zeus of the lower world it

, ,

must no t be supposed th a t these three gods a re simply

the sky in three di ffere n t m a nifest a tio ns or the s u n
, ,

in its three st a ges a s risi ng fro m be ne a th the w a ter

a nd the e a rth a nd culmi na ti ng in the sky a nd a s set ,

ti ng a ga i n in the w a ters of the West Di fficult a s it is .

to revive the lo ng forgotte n thoughts th a t led to the

-
660 P OS E I D O N .
[C H A R

cre a tio n of the gods a nd of the myths a bout the

gods we ought a lw a ys to remember th a t Dy a us w a s
,

no lo nger the mere sky in th e Ved a no r H e lios the ,

mere su n whe n the gods were system a tised in

Greece a n d e a ch ha d his o w n peculi a r pl a ce a ssigned
,

to him Zeus ha d lo ng become the a ge nt of the

.

sky a nd th erefore th e a uthor of a l

,
lthe import a nt
i nflue nces of the sky o n the e a rth or o n m a n before ,

he w a s c a lled Kro ni os or Kro nid e s the eter na l

-

, ,

be fore he h a d a fa ther Kro n os or a gr a ndfa ther,

Oura n os or a gre a t —gr a ndfa ther Ak m o n a ssig ned to

, ,

him before he w a s looked upo n a s o ne of t hree

,

bro t hers a nd before o ne o f the three re a lms of

,

na ture w a s a ssig ned to e a ch of them No doubt th is .

i nflue n ce of Zeus o n m a n a nd na ture w a s m ost

powerfully m a n ifested through the su n a n d in th a t ,

se nse some of the most promi ne nt a cts a ssig ned to

Zeus ma y be c a lled a cts of the su n but whoever it ,

w a s th a t divid e d th e ki ngdom of the world betwee n

Zeus th e wielder of the thu nderbo lt Poseido n the ,

wielder of the tride nt a nd H a des the i nvisible in his

,

helmet ( t a r nk a ppe ) he ha d le a r nt to thi nk of Zeus

,

a nd h is brothers a s a ge nts a s perso n s a s i ndepe n de nt

, ,

gods To sa y th a t the three Kr o nid es were the sky

.

u nder three a spects or the s u n in his three st a ges

, ,

would therefore be a n a na chro nism but th a t their ‘

deepest roots spra ng fr o m thoughts suggested by

the worki ngs of the sky or the m a nifest a tio ns of the
,

s u n is t he co n victio n sh a red by a l
,
lwho h a ve thought
o n the growth of l a ngu a ge mythology a nd religio n
, , ,

a nd studied its na sce nt tr a ces wh ether in I n di a ,

Greece or in Afric a a nd Mel a nesia a mo ng the

, ,

highest of t he h igh or a mo ng the lowest of the l ow

, .
v1 T R IT A AND T RI TA . 66 1

T r it a a nd T rit a .

m a ny hym ns of the Rig ved a Agni is the

As in -

a lter ego of S u ry a the su n we c a n u n derst a nd why

, ,

he like the s u n should so ofte n be represe nted in

, ,

a threefold ch a r a cter The three steps of the su n .

,

best k now n from the m y th of Vish nu a r e very 1

,

promi ne nt in t h e hym ns a ddressed to Agni But .

by the side of the three steps th a t is th e su nrise “

in the E a st the poi nt of culmi na tio n a nd the su nset

, ,

in the West there is in his c a se a noth er threefold

,

divisio n a ccordi ng a s the sol a r light is looked upo n

,

a s dwelli ng o n e a rth chiefly a s th e fire kept up o n ,

the he a rth a nd worshipped a s Agn i o n the a lt a r ,

seco ndly in the fi rm a ment a s the su n sometimes ,

a s the light n i ng a nd thirdly a s desce n di ng i nto

,

the se a a nd dwelli ng in th e u nsee n a byss of the

w a ters .

This threefold ch a r a cter of Agni or S u ry a must

h a ve bee n fully recog n i sed before the close of the
M a ntra period for we fi nd numerous p a ss a ges in
,

the hym n s a lludi ng to it Thus in R V III 2 6 7 . .

, , ,

Agn i spe a ki ng of himself s a ys a rk ab tri d hat u h

'
-

, ,

I a m the threefold sple ndour Aga i n in

’
a smi
‘
.
,

X 4 5 1 we re a d : Ag ni w a s bor n first in he a ve n
, , ,
‘
,

seco ndly from us ( from a mo ng me n o n e a rth ) thirdly ,

in the w a ters ( clouds of the sky or w a ters of the ,

A spri ng a lso is me ntio n ed from which Ag ni

w a s supposed to h a ve a rise n a nd this ca n o nly be ,

me a nt for t he pl a ce beyo nd the hori zo n from whe nce

the light of the s u n seems to spri ng every mor ni ng ,

the s a me pl a ce which if we a re right the a ncie nt , ,

Rishis a ssig ned to Aditi the i nfi n ite goddess ,

.

1
Rv I, . 1 54 .
662 TR I TA AN D T R I TA .
[ CH AR

We thus fi nd three lights a ccordi ng a s Agn i fire , , ,

a ppe a rs
( 1
) o n e a rth a s th e a ctu a l fire ki ndled by ,

ru b bi ng w it h fi re sticks ; ( 2 ) a s the fire in the sky -

,

th e d a w n the s u n a nd duri ng a thu nderstorm th e

, , ,

light ni ng ; a nd ( 3 ) a s the fire beyo nd th e sky the ,

s u n a fter it ha s set in the w a ter a nd desce n ded i nto

the i nvisible world .

This l a st light of the su n wh e n it ha d fi nished ,

its course a nd ha d p a ssed beyo nd the e n ds of th e

sky w a s c a lled T r it a (no t yet Trit a ) liter a lly p a ssed
, , ,

go ne s e t from the root t a r l a ter t r i to p a ss wh ich

, , , , ,

could be re ndered by tra nsitus Soo n ho w ever this .

, ,

t r it a ( whether more or less regul a r th a n the l a ter

l n d me n i n g origi
t irna ) a a na lly go ne b e o nd w a s t a ke n
, y ,

for t r zt a or t r it iy a in the se nse of third a n d the n

'

, ,

irregul a rly ch a nged to Trit a in a na logy with tri three , ,

.

By the side of this u ngra mm a tic a l Trit a the Third , ,

a n other deity of the n a me of D v it a th e Seco n d w a s , ,

i nve nted wh o occurs a lre a dy in the Rig ved a L a ter

,
-
.

o n the Br ahm a na s a dded eve n a n E k a t a the First a , ,

fl a gra n t solecism Little is k now n of these fa nciful .

bei ngs D v it a a nd E k a t a but much is s a id a bout Trit a ,

in the Rig ved a which ma y throw light o n Greek

-

m ythology .

Whe n it is a sked why th e su n should h a ve bee n

c a lled T r it a i e go ne p a ssed a w a y we should
, . .
, ,

remember th a t t a r a ni goi ng beyo nd origi na lly , ,

a n a dj ective ha s a fterw a rds become a well k no w n

,
-

na me of the s u n Ta riy an me a ns p a ssi ng through .

or over a nd the w a nderer would seem a s good a

,

na me of th e su n a s Mu n i th e hermit The nigh t ,

.

eve n ha s bee n c a lled a pa riv rag a k a Thus we .

re a d R V V 4 1 1 2 th a t Ag n i ( urg am p ati k p ari

, .
, , ,
’

On th f m of ot li k t ri
e d S s u
or 4 ro s e ,
s ee e au s re , 1 .
v1
] T R IT A AND T R ] TA . 663

g m a) tra verses the sky quickly nab ha h t ariy an , .

We re a d in R V VII 6 3 4 : Div al a r u k m ah uru .

’

, ,

kak sh ah ut eti d u ré a r t ha h t a ran i k b hr ag a m ana h

'
-

‘
Th e j ewel of the sky th e wide seei ng a nd fa r ,
-

re a chi ng o ne rises p a ssi ng o nw a rd resple nde nt

, , , .
’

We s a w before h ow the dis a ppe a r a nce of the s u n

w a s m et a morphosed in the Ved a a nd freque ntly ,

represe nted a s a fa lli ng i nto a pit of cert a i n heroes

wh o represe nted the setti ng s u n a nd who were ,

rescued by the Asvi ns the represe nt a tives of d a y ,

a nd n ight In the s a me w a y it is s a id of Trit a

.

th a t h e fell i nto a pit ( R V I 1 0 5 a n d th a t h e .

, ,

w a s rescued by B r ih a sp a ti or by Ag ni ( R V X 8 .
, ,

Th a t the Vedic Trit a represe nted a fa r o ff deity -

t h e most remote k n ow n to the poets of th e Ved a ,

m a y be see n from p a ss a ges such a s R V VIII 4 7 .

, ,

16 : O Ush a s c a rry sleepless ness to Trit a a nd

‘
,

Dv it a which me a ns of course C a rry it fa r a w a y

’

, , , .

Aga i n R V VIII 4 7 1 7,
. lsleepless ness
We bri ng a l , ,

to Apt y a where Apt y a st a nds for Trit a Apt y a

,
’

i e t h e Trit a w ho a bi d es in th e w a ters This we

. . .

see still more c l e a rly in R V VIII 4 7 1 3 : O gods .

, ,
‘
,

wh a t ever s in is ope n or hid put a l

-
lthis a w a y from ,

us o n Trit a Apt y a This would seem to be a .

’

su fficie n t expl a na tio n of how T r it a bec a me wh a t

Prof Bloomfield c a lled the sc a pego a t of the gods
.
1
.

Wh a t w a ters were m e a nt a s th e a bode of Trit a

we le a r n wh e n we re a d th a t he dwells with Y a m a ,

t he god of the dep a rted or with M a nu the s o n of , ,

V iv a s v a t th e comp a n io n of Y a m a or whe n h e is
, ,

me ntio ned im m edi a tely a fter Ahi Bu d hny a a nd Aga

e k a ad II
p ( R V
3 1 .
, ,

Am O r S o c P r o c e e d
. . . .
,
Ma rc h ,
1 8 9 4,
p . cx x .
664 T R I TA AND T R I TA .
[C H A R
I a m fully a w a re th a t th is i nterpret a tio n of Trit a a s
th e setti ng or set su n di ffers from a l li nterpret a tio ns
hitherto proposed These i nterpret a tio n s di ffer very
.

muc h from e a ch other but wh a t they a l la gree in is

,

th a t Trit a must h a ve bee n the na me of a very remote

deity Some h a ve expl a i ned Trit a a s the wi nd of
.

whom we k no w no t whe nce it cometh a nd this is ,

co nfirmed by his supposed dwelli ng in comp a ny wit h

the M a ruts or storm gods ; others h a ve t a ke n him -

for the highest sky for he dwells with Vish nu , ,

others for the s ea bec a use the s a mudr a is s a id to

,

be his a bode He ha s a lso bee n ide ntified with

.

light ni ng with Ag ni V ayu Som a a nd I ndra

1
, , , , .

The truth in these expl a na tio ns is th a t Trit a w a s

a god dwelli ng in the most dist a nt regio n the ,

su nset ; their mist a ke co nsists in their neglecti ng

to pa y a ny a tte ntio n to the v a rious re a di ng of
T r it a a nd in tryi ng to co nfi ne the sphere of h is
,

a ctivity too na rrowly Trit a di ffers from other .

gods in th a t he does no t represe nt a visible obj ect ,

for the set or i nvisible s u n ca n h a rdly be c a l led

a V isi b le obj ect He is no t ,however like B r ih a sp a ti
.
,

or Tv a sh t m or Aditi a purely a bstr a ct deity for

'

though he c a nnot be poi nted a t he w a s nevertheless ,

in his begi nn i ng a S u ry a or a n Agn i If we keep in .

mi nd the na tur a l sphere of his a ctivity in t he F a r

West a nd in the w a ters beyo nd a nd a ga i n h is
, ,

return in the mor ni ng in the E a st it ca n e a si l y be ,

u nderstood th a t h is a ctivity m a y ofte n h a ppe n to

be th e s a me a s th a t of other gods like I ndr a S u rya , ,

or Agn i wh e n overcome by d a rk ness a nd whe n

,

issui ng i nto light a fter a V ictory over their e nemies .

See a v a ua l bl
e p a p er b y P r o f Ma cd o ne l
. lin t h e J R A S . . . .
,

vo lxx v
.
, p .
419 s eq .
v1 ] TR I TA AND T R I TA . 66 5

Agni more p a rticul a rly m a y occupy the pl a ce of Trit a

or V ice vers a whe n he is s a id to be h idi ng in the ,

w a ters a nd to e merge from them a s th e Ap am n a pat

a d At h I 2 5 I Y
( R V V 41 . Thus,
we re ,
ad a g nik , .
, ,

ap a k ad a b a t pr a v isya
'
t atr a t a ahu h pa ra m am
a m t ra m Where A g i bl az ed h a vi ng e n tered th e
’
‘
g n , ,

’
w a ters there they sa y is thy highest birth pl a ce
, , , .

But though I believe th a t this V iew of Trit a

would h a rmo nise with most p a ss a ges in which his
na me occurs there is this di fficulty why his n a me , ,

in the Rig ved a should h a ve bee n ch a nged to Trit a

-

a n d me a n the third Trit a never me a ns the third in .

S a nskrit H o w e a rly h owever T r it a w a s t a ke n a s

.
, ,

Trit a in the se nse of the third we see from the fa ct ,

th a t two other na mes were formed in a ccord a nce with

Trit a V iz Dv it a a nd E k a t a And more th a n th a t
, . ,
,

we fi nd a deriva tio n Tra it a na which presupposes ,

Trit a n o t T r it a to sa y nothi ng of the Germ a n Thrid i

, ,

( S B
. E vol. xxxii p .
, .
, .

But old a s th is a ccept a tio n of the origi na l T r it a

m a y b e — a nd we ma y s a fely a scribe it to a period
,

before t he sep a r a tio n of the Vedic a nd Avestic

A ry a s — it would seem extra ordi na ry th a t the pos
,

t ula t e d form of T r it a of which no tr a ce occurs in ,

the Rig ved a should turn up in the At ha r va ved a

-
,
-

which b y commo n a sse nt is reg a rded a s of l a t e r

origi n u nless we remember th a t the At ha rv a ved a
,
-
,

though co nt a i ni ng m a ny moder n eleme nts ha s no w ,

a nd the n preserved very a ncie nt rem na nts a lso .

C ert a i n it is th a t i nste a d of Trit a we fi nd in the

At h a r va ved a throughout Tr it a t ra ns it o r a fa ct
-

, ,

th a t c a nnot be s a fely ig nored .

We h a ve see n th a t Trit a wh a tever else h e might ,

be w a s cert a i nly a dist a nt deity fa r removed from

, ,
666 TRITA AND T RI TA .
[C H A R
m en a nd
from the other gods If the n we fi nd th a t .

his n a me of T r it a a s preserved in the At h a r v a ved a

,
-
,

would h a ve me a nt dep a rted go n e dist a nt we c a n , , ,

h a rdly look upo n this a s a modern i nve ntio n pa r ,

t icu l a rl if w e co n sider th at the other me a n i ng

y
a ssig n ed to Trit a a s the th ird Agni would be
opposed to gr a m
,

m a r a nd would require th e in
,

v e nt io n of a seco nd if n o t a first Agni of a , ,

D v it a a nd E k a t a both gra mm a tic a l m o n sters

,
.

Trit a is cle a rly a represe nt a tive of Ag n i a s Agni ,

is of S u ry a wh ile in some of h is a cts he t a kes th e

,

pl a ce of I ndr a Like Ag n i Trit a h a s to fight

.
,

V mt r a a nd is a ssisted in his b a ttle by the M a ruts

'

who a r e k now n a s the co nst a nt helpers of I ndr a in

the s a me b a ttle Trit a like I n dr a is s a id to h a ve
.
, ,

cleft the defe nces of V a l a Whe n hidde n in th e .

“

w a ters Trit a w a s s a id to h a ve bee n i n side the

,

v a vra the very na me give n elsewhere to the hid ing

,

pl a ce of the cows the cows of T v ash tra ( V isv a r upa )

, ,

which Trit a ha d to rescue ( R V X 8 or which .

, ,

I ndra rescued for him (R V X 4 8 Here we see .

, ,

a g a i n h o w e a sily th e Vedic gods exch a nge pl a ces ,

a n d how th ey perform the s a me work o nly u n der ,

differe nt na m es The h idi ng pl a ce of Trit a the

.
-
,

v a vr a is re a lly the s a me a s the a nara m bha na m

,

t a m a s the e n d l
,
ess d a rk ness fro m wh ich t he l ight ~

a nd some of its lege nd a ry represe nt a tives such a s

Atri V a nd a na a nd others emerge every d a y

,
.

Sometimes v a vr a occurs in th e plur a l a s the

e ndless h idi ng pl a ces ( v a v ran a na nt an R V VII
-
’ '

,
.
,

’
1 04 17
, ) i nto which evil S pirits a r e t o fa ll Trit a s .
-

home a nd ch a ra cter a ppe a r very cle a rly whe n it is

expl a i ned ( R V I 1 6 3 2 ) how the gods m a de a h orse
.
, ,

out of the su n th a t is represe nted the su n a s a

, ,
v1 ] TR I TA AND TR I TA . 66 7

horse At th a t time Ya m a it is s a id the most

.
, ,

dist a nt deity ga ve the horse ; the next in pl a ce , ,

Trit a h a r nessed it a nd I ndra wa s the first to b e

, ,

stride it Sometimes this sol a r horse is a ctu a lly

.

ide ntified with Y a m a a nd Trit a ( R V I 1 6 3 or .

, ,

it is s a id th a t Trit a st a n di ng a s it were behi nd , , ,

the risi ng s u n blows like a smith with h is bellows ,

upo n the risi ng Agni ( R V V 9 It is s a id of the .

, ,

s a me Agni th a t he w a s fou n d b y Trit a ( i e in th e . .

fa r dist a nce ) before he Ag n i whether fire or su n , , ,

bec a me by his light the frie nd of a l lhouseholders

( R V X.
4 6 , ,

The difficult p a rt of the Trit a myth is his fi ght

with Tv ash tra V isv a r upa Before we ca n a ttempt .

to expl a i n this we must 1 e me mb er th a t Trit a b efo 1 e

h is fight dri nks Som a a nd likewise provides Som a ,

to imp a rt stre ngth to I n dra for his d a ily fight The .

u nderlyi ng ide a seems to h a ve been th a t T va sh t ri ,

who w a s the fa ther of S a ra nyfi the e a rliest d a w n , ,

w a s a lso t h e fa ther of the moo n c a lled t r isir a s , ,

three he a ded ( the w a xi ng the full a nd the w a n i ng

-

, ,

moo n) sa p t a ra smi seve n ra yed ( the se nnight ) a nd

, ,
-

s h a d a k sh a six eyed ( se a so ns This demo n w a s

,
-

sl a i n by I ndr a a s well a s by Trit a a nd thus the ,

Som a or Am r it a in the moo n w a s set free Th a t .

Tv as h tra t h e s o n of Tv a sh t m w a s me a nt for the

'

moo n is 1nd ica t e d by the epithet v isv a 1 upa a ssum ,

ing a l lforms i e co nst a ntly ch a ngi ng a nd a s such ,

. .
,

a proper epithet of the co n st a n tly ch a n gi ng moo n .

R V VI 4 1 3
. E sh ak d ra psa h v o isha b ha h V isv ai fipa h
, ,
.

1nd ra a V 7 {sh ne sam a k a ri s o m a k The stro g multi ‘

y n ,

The sea so n s a re s o m eti m es ca l

led the b thro er s o f S o m a, c f.

H lb
il e ra n d t , p . 2 98 .

V OL . II .
668 TR ITA AND T RI TA .
[C H A R
form drop Som a w a s prep a red for the stro ng I ndra
, , .
’

Tv a sh tm himself a lso is c a lled V is v ar fipa ( R V III

'

.
,

55 ,
a nd h e is s a id to h l
a ve cre a ted a l forms a nd

al lth i ngs .

If therefore th e moo n or V isv a r upa held the

, ,

Som a the r a i n or the refreshi ng dew of the night

,
1
,

it w a s but na tura l th a t Trit a or a ny other sol a r

deity should in order to ga i n the i nvigora ti ng
,

Som a fight him or cut o ff h is three he a ds In this

, .

w a y we ga i n so m e ki nd of me a n i ng in the destru o
tio n of Trisira s V isv a rupa the so n of T va sh t r i by , ,

Trit a or by I ndra Whether this is the ex a ct .

me a ni ng wh ich w a s in the m i n ds of th e poets of

—
the Rig ved a or th e writers of the Br ahm a na s ,

I should no t ve nture to a ssert positively but it is ,

a t al leve nts the me a n i ng a t which a nother sch ol a r ,

Prof Hillebr a ndt a rrived i ndepe nde ntly in his

.
,

Vedische Mythologie p 5 3 se q No better i nter , . .

r e t a t io n h a s a s yet bee n suggested a nd til l th a t

p ,

is do ne it m a y be a llowed to st a nd
,
.

If the n we sa w in Trit a a deriva tive of o ne root

, ,

t a r to go through older th a n t r i a nd if th a t co n
, , ,

ce t io n of the tr a n sit of the he a ve nly bodies from

p
E a st to West fou nd co n st a nt expressio n in the Ved a ,

the questio n is whether it ha s left some tr a ces in

Greek mythology a lso .

T r it a in G r e ek M y th ol
o gy .

We t ha t Trit a w a s supposed to dwell in the

sa w

most dist a nt regio n from whe n ce rose the su n or ,

the sol a r horse This is to a l li nte nts a nd purposes

.

the pl a ce which the Greeks me a nt by Ta rta ros .

T a rt a ros however w a s origi na lly like H a des no t

, , , ,

Y a d ar d ra m t a t s au m ya m , rat rih sau m ya. Ta itt . Sa m h . I,

6, 3, 23. H lb
il
e ra n d t , p .
4 59 .
v1 ] TR I TA IN G RE E K M Y TH OL O G Y . 6 69

the na me of
pl a ce but of a perso n the son of
a , ,

Ait h er a nd G 6 h imself fa ther of Typh o eus E chidna

, , ,

a nd the Gig a ntes Homer a lw a ys uses H a des a s

.

a perso n a l no t yet a s a loc a l na me

,
We ca n w a tch .

the s a me tra nsitio n in the c a se of Trit a for though ,

origi na lly cle a rly a perso n we c a n see how in certa i n ,

p a ss a ges Trit a a lso a ssumes a loc a l ch a r a cter In .

Sah Trit asy a adhi s ana vi

'
R V IX 3 7 4 we re a d
.
, , , ,

)
’

( he lighted up the su n o n th e top of Trit a

‘
.

T a rt a ra would be a reduplic a ted form of the

s a me root th a t yielded Trit a or r a ther T r it a for , ,

which we expect in Greek T a p r o s a nd would origi '

na lly h a ve me a nt he w h o co nst a ntly goes beyo n d or

sets in the sea or in th e pl a ce where the noctur na l

s u n a fter its setti n g w a s supposed to dwell the ,

pl a ce of Ya m a himself origi na lly the setti ng su n

, ,

sometimes spoke n of a s the first of those who died .

B e nfe y ha s show n th a t T a rt a ros is a p a r a llel

1
,

for m of T a l at a l a which me a ns the lower world in ,

S a nskrit but h e t a kes it in the ge ner a l se nse of

,

wh a t is below the desce n t or th e botto m ( t a l a )

, ,
.

He ha s removed a l lform a l obj ectio ns to the equ a

tio n p r a po s = t a l at a l
a but he did no t perceive ,

the mythologic a l co nnectio n betwee n T r it a a nd n ip

Ta 09 -
The i n te n sive of t r i is t at a rit i a nd t at a rt i
p . .

H a vi ng now cle a red up the me a ni ng of Trit a a nd

his close rel a tio n with the lo w er world in th e w a ters
sa m u d r e ) or u nder the w a ters I feel more i n cli n ed
( ,

th a n formerly to a ccept the equ a tio n Trit a ( Apt y a )

Trito n Of course the Greek i in Trito n is lo ng
.
,

a nd therefore the equ a tio n is irregul a r but so is ,

T r it a from t r i a nd Trit a from tri three a nd y e t both

, , ,

H er m es, Mi nos u nd Ta r t a ros, 1 877 .

R 2
 TR ITA IN GREEK Y
M TH O L OG Y .

a re re a l forms If the irregu l a rity in S a nskrit is

.

due to a n a ttempt to supply a cle a rer me a ni ng to

T r it a could no t the le ngth in Greek Trito n be due
,

to the le ngth of the i in Tritoge nei a ? This w a s

a very commo n a n d popul a r na me a nd if the i h a d ,

o nce bee n le ngthe ned in it in order to m a ke the ,

na me possible in epic poetry it would become a lmost ,

a n ecessity to spe a k of Trito n a double perversio n ,

of T r it a Th e ch a nge of T r it a i nto Trit a would

.

the n seem to be previous no t o nly to the I ndo

Ira ni a n but eve n to th e Arya n Sep a ra tio n The
,
.

deriv a tive su ffi x in Trito n di ffers a s th a t of Pl ou t o s

a nd Pl o u t On but if Trit o n is a s o n of Poseido n a nd

,

Amph itrite ( or K e l a ino

) if he with the other
,
Trito n s
lives with h is fa ther o n the bottom of the sea this ,

would a gree with the true Tr ita na y it would help us ,

to u nderst a n d w hy t he s a me na me occurs in differe nt

pl a ces in Greece th a t is wherever the su n seemed
, ,

to desce nd a nd d a rk surrou ndi ngs ha d suggested

,

a n e ntr a n ce i nto th e lower regio n s of th e e a rth .

The n a mes of Ath e ne a s Tritoge nei a Trito Trit o n i a

, , , ,

a nd Trit o n is might thus receive ne w light for if

, ,

the su n w a s supposed in the Ved a to rise from t he

top of T r it a the goddess of the d a w n could no t
,

c l a i m a truer birthpl a ce .

We n eed h a rd ly refer to the O l d deriv a tio ns of

T rit o gene ia from the Kr et a n word f p w ai which is
s a i d to h a ve me a n t he a d or from the Boeoti a n river
,

Trito n which fa lls i nto the L a ke of K Opa is ne a r the

, ,

Pel a sgi a n city of Ath e na i Bot h deriv a tio ns wou l d

.

give to the na me of Tritoge nei a too loc a l a nd too

na rrow a ch a ra cter a nd they both le a v e the impres
,

sio n of bei ng schol a stic i nterpret a tio ns of a na me

th a t ha d become u ni ntelligible In l a ter times .
v1 ] T R ITA IN G R EE K M Y TH OL OGY . 671

wherever there w a s a river Trito n the people ,

na tur a lly cl a imed Trito n i a or Tritoge n ei a a s the ir

goddess .

O ne more step rem a i ns We sa w th a t M a nu .

V a iv a sv a t a w a s me ntio ned in co nj u nctio n with Trit a

( R V VIII .
5 2 1 ) a n
,
d with Y
,
a m a the lord of the ,

dep a rted Th a t M a nu is the S a nskrit form to

.

which Mi nos correspo nds in Greek ca n no lo nger be

doubted a fter the expl a na tio n give n by Kuh n a nd
a fterw a rds by B e nfey We thus a rrive a t a n 1
.

import a nt co n clusio n na mely th a t before the Ary a n,

Sep a r a tio n took pl a ce not o nly ha d a belief grown ,

up in a n u n derworld but o ne perso n a t le a st ha d ,

bee n n a med whose duty it w a s to represe nt it ,

M a n u a mo ng the a ncestors of the I ndi a ns Mi nos ,

a mo n g the a ncestors of the Greeks .

I suggested some time a g o th a t the ide a of a third

god a Trit a ha d bee n re a ched before the Teuto nic
, ,

a nd I n di a n br a nches sep a r a ted I thought this .

could be a dmitted o n th e stre ngth of the Old N orse

Thrid i a na me of Odi nn a s the m a te of H air a nd
, , ,

z ’
J a fnhar Grimm s Tw egg i however is very doubtful
.
, , ,

a nd could n o t represe n t D v it a If we a ccept Trit a .

in S a n skrit a s a mis a pprehe n sio n of T r it a we should ,

h a ve to a dmit th a t this mis a pprehe nsio n took pl a ce

before the Ary a n Sep a r a tio n But the a dmissio n .

of three ch a r a cters a s the represe nt a tives of the

s u n a s mor n i ng n oo n a nd n ight is so na tur a l th a t
, , ,

we c a nn ot de ny the possibility of its h a vi ng a rise n

i ndepe nde ntly a mo ng di ffere nt br a nches O f the Arya n
fa mily O n the other h a nd we ca n h a rdly doubt
.
,

th a t the mis a pprehe nsio n took pl a ce before the

1
H m e s , Mi no s u n d T a rta r os, pp
er . 1 1 —1 4 .

2
G erm Myt o l.
, p
h
149 . . .
6 72 TR ITA 1N G REEK Y
M TH O L OG Y .
[C H A R
Sep a ra tio n of t h e A ry a s of I ndi a a nd Persi a for ,

the Avestic form Thra é t a o na presupposes a form

derived from Trit a such a s Tr a it a na ( R V I I 5 8
, .
, ,

n o t from T r it a Besides in the Avest a Thr it a is

.
,

co nst a ntly spoke n of a s the third of So m a priests -

,

a s the most be n efici a l of the S am a s the third mort a l ,

wh o prep a red Som a for the mort a l world 85 0 ,

.

It w a s prob a bly the most bri l li a nt discovery ever

m a de in C omp a ra tive Myth ology th a t the na me of
the gre a t hero of the Persi a n epic the S hahnam eh , ,

Feridu n is a li ne a l desce nd a n t of the S k Trit a a nd

,
.

Tra it a na th a t the Vedic Trit a Apt ya a ppe a rs in

,

the Avest a a s Thra et a o na so n of At hw y a It is ,

.

extr a ordi na ry th a t this discovery of B u rno u f s ’

should a ga i n a nd a ga i n h a ve bee n a scribed to Roth ,

who I believe would h a ve bee n the first to protest

, ,

a g a i n st it The ide ntity of V iv a sv a t a nd V iv a nhv a t

.

w a s discovered by Bopp b ut it w a s Bu rno u f wh o ,

tr a ced the Persi a n Feridu n b a ck to Thra é t a o na a nd ,

the Persi a n G ershasb t h e Avestic K er e saspa b a ck

, ,

t o the Vedic K r isasv a It w a s from 1 84 0 to 1 84 6

.

th a t B u r no u f published in the Journa l Asi a tique his

‘
Etudes sur l a L a n gue e t les Textes Ze nds a nd ,
’

showed for th e first time how the three epic heroes

of Persi a Je m shid Feridu n a nd G ershasb desc e nded
, , ,

from Yim a Ksha et a Thra é t a ona a nd K er esasp a the

, , ,

Avestic represe nt a tives of th e three e a rliest ge ner a

tio ns of m a nki nd whose more dist a nt prototypes
,

a g a i n c a n be discovered in the Vedic Y a m a Trita , ,

a n d K r isasv a He showed further th a t a s V iv a sv a t

.

w a s the fa ther of Y a m a in the Ved a V iv a nh v a t ,

w a s the fa ther of Yim a in the Avest a a nd th a t a s ,

Trit a is c a lled Apt y a in the Ved a Thra et a o na in ,

Persi a is the so n of At hw y a Zoh ak the P ersi a n .

,
vx ] T R ITA IN G RE E K M Y TH O L OG Y . 6 73

tyra nt who w a s sl a i n by Feridu n w a s likewise tra ced ,

b a ck to the Avestic A z hi d a h ak a the serpe nt the , ,

Ahi of the Ved a These brilli a nt discoveries were

.

import a n t not o nly a s sh owi ng the i ntim a te rel a

,

tio n betwee n th e Ved a the Avest a a nd the Sh ah

, ,

nameh ( 1 0 0 0 A but a s a p a lp a ble illustr a tio n

.

of the tr a n sitio n of a ncie nt mythology i nto epic

poetry a nd l a stly i nto so c a lled history a tr a nsition
,
-
,

which ha s bee n so lightly set a side a s i ncredible ,

whe n it w a s a ttempted to prove th a t the siege of

Troy w a s a mythologic a l a nd no t a historic a l eve nt
in the s t rict se nse of the word .

H er mes a nd Ap o l
lon .

If we a ccept Zeus a s represe nti ng the god of the

sky in his highest glory a s the {Mao T o g p ey ur r o s of
,
-
'
‘

the gods a nd if we le a ve th e e a rth the commo n

, ,

re a lm of the three K ro nid a i a s represe nted chiefly ,

by D e m e ter Kore Hesti a a nd other fem a le a ge nts

, , , ,

we h a ve still to a na lyse some other gods r e pre ,

se nti ng the su n a t his risi ng a nd setti ng or a s the ,

mor ni ng a nd eve ni ng sky v iz Hermes a nd Apollo n ,

. .

We h a ve a lre a dy ex a mi ned severa l na mes of the

D a w n ; but there is o ne more of gre a t import a nce ,

n o t so much for the s a ke of the D a w n herself a s for

th a t of her so n .

H er m e s . S ar a m a .

We h a ve see n a lre a dy th a t S a ra m a like Sa ra ny u

w a s origi na lly me a nt for the D a w n the na mes ,

me a ni ng the swift ru nner This m ay seem a very u n .

me a ni ng na me for the D a w n But we k now by this .

time th a t ne a rly a l
lna mes were in their begi nni ng
very ge ner a l a nd in th a t se nse u nme a ni ng It could
, ,
.

no t be otherwise Thus from the root sa r to go we

.
, ,
6 74 H E R ME S . SA RA MA .
[C H A R
h a ve no t o nly S a r a m a the swift goer but l ikewise , ,

s a ra w a terfa ll s a r a ta wi nd s a ra s w a ter s a rit river

, , , , , , , ,

s a r a yu wi n d a ir s a ri spri ng s a rm a motio n Al
, , , , l , , .

t h ese words were ge ner a l in th e begi nn i ng but ,

they were na rrowed dow n a nd m a de speci a l by

co n st a nt us a ge .

The n a me of Hermes however w a s no t derived , ,

direct from the root sa r but from a deriv a tive of ,

th a t root na mely from S a r a m a We sa w whe n

,
.
,

ex a mi ni ng the m a ny stories of t he Two with the ‘

One th a t her na me ha d bee n c a rried a lo ng o n the

’

stre a m of myth ology a s th a t of the sister of the

Dio sk o u ro i a nd a fterw a rds a s Hele n of Troy
,
We .

must no t im a gi ne th a t S a r a m a in the Ved a a nd

Hele na in Homer a r e o ne a nd the s a me perso n .

There would be no se nse in th a t Al lwe h a ve a .

right to s a y is th a t they both st a rted from S a r a m a ,

used in the Ved a a s a na me of the D a w n or from ,

somethi ng older still But a fterw a rds whe n .

,

n umerous stories c a me to be told of the D a w n the ,

w a ys O f Greeks a nd H i ndus p a rted o nce for a l l .

S a r a m a though she bec a me the c a use of w a r betwee n

,

I ndra a nd the P a nis n ever bec a me the be a utiful ,

wom a n of wh om Homer tells Hele na a fter she ha d .

,

o nce bee n ch a nged i nto the d a ughter of Zeus a nd

L ed a the wife of M e nel
,
aos a n d the c a use of the
Troj a n w a r showed no l ,
o nger a ny tr a ces of her a urora l .

or O f her c a ni ne origi n In Greece we h a ve more th a n

.

o n e Hele n a for she ca n h a rdly be c a lled the s a me

,

mythologic a l perso n whe n ca rried O ff by Th e seus a nd

whe n c a rried O ff by P a ris Al lthese stories a nd .
,

prob a b l y m a ny more were told by the people of ,

Argos a nd wh a t th ey ha d in commo n w a s n o more

,

th a n the fa r dist a nt physic a l b a ck grou nd of the

V1 ] H ERME S . S ARAM A . 6 75

D a w n bei ng loved a nd c a rried Off by ever so m a ny

suitors a nd bei ng reco n quered a fter a lo ng fight
,

betwee n the powers of the E a st a nd th e West of ,

Light a nd D a rk ness .

S a ra m a in the Ved a is spoke n of a s a dog ( not a s

a totem however ) but a s a swift dog ru nn i ng a lo ng
, ,

the S ky th a t w a s supp osed to fi nd out the cows th a t

h a d bee n c a rrie d o ff by t he P a nis a nd h id in a c a ve .

Wh a t is s a id of Ush a s is sa id of S a ra m a th a t she ,

espied th e stro ng st a ble of the cows th a t S h e dis ,

covered the cleft of the rock a nd th a t S h e led the ,

cows out But she is represe nted a s doi ng a l

. lthis ,

no t of h e r o w n free will b u t a s the messe nger of ,

I ndr a We he a r in Greek mythology of a S imil a r

.

dog th a t be l o nged to E rigo n e the e a rly bor n but ,

-
,

there is but little k now n of th a t dog c a lled M a ira , ,

a nd wh a t she h a s t o fi nd is n o t the herd of cows but ,

the corpse of E rigo ne s fa ther Ik a r io s wh a tever ’

, ,

th a t lege nd ma y h a ve bee n me a nt for .

The Vedic story tells us of a st a ble beyo nd the

h a lf re a l h a lf mythic a l river R a s a S a r a m a ha d to
,
.

cross th a t river in order to re a ch the cows The .

st a ble is O pe ned a t l a st by I ndra or B r ih a sp a ti a nd ,

the cows th a t is the r a ys of the mor ni ng a re

, , ,

rele a sed This is o nly the Ol

. d story of the m or n i n g
cows told o nce more u nder a n ew form a nd a fter ,

the v a rious versio ns of it which we h a ve ha d before

us it n eed no t det a i n us a t prese nt
,
1
.

s ar a m e y a u .

Wh a t i nterests us a t prese nt is th a t S a ra m a is
s a id to be the mother of o ne or two dogs c a lled ,

S ar a m ey a
’
It w a s Kuh n s merit to h a ve discovered
.

1
Au frec ht ,
in Z D M G
. . . . x iii , p .
493 .
6 76 S AR A M E Y A U .
[C H A R
the ide ntity of the na me Sara m eya with the Greek
H er m e ia s
. This discovery m a rked a ne w st a rti ng
poi nt in our studies a nd it w a s so brilli a nt a nd so
,

co nvi nci ng th a t for a t ime it took eve n cl a ssic a l

schol a rs by storm Afterw a rds followed a re a ctio n
. .

E very ki nd of pho netic di fficulty w a s r a ised but ,

every obj ectio n w a s met a nd a fter Be nfey s e x ha u s

,
’

tive p a per o n Hermes M inos a nd T a rt a ros th e

, , ,

pho netic obj ectors were fi na lly sile nced Th a t the .

Greek Hermes is a ch a ra cter very di ffere nt from

S ara m ey a w a s never de nied It seemed to h a ve
.

bee n fo rgotte n th a t C omp a r a ti v e Mythology must be

s a tisfied with a comp a riso n of mythologic a l germs ,

a nd th a t w e ca n n ever hope to expl a i n wh a t is

seco nd a ry a nd p ec uli a rly Greek in the ch a r a cter of
Hermes from Vedic sources E tymology t a kes us .

b a ck to the cra dle of a god but seldom to his l a ter

,

m a nhood Otfried M u ller k ne w very well wh a t h e

.

me a n t by s a yi ng th a t na me a nd myth a r e coev a l
‘ ’

but for th a t very re a so n the na me c a nnot tell us al l

’
th a t h a ppe n ed to a god in his l a ter ca reer Kuh n s .

discovery would I believe never h a ve bee n

, ,

ch a lle nged if no a ttempts ha d bee n m a de to comp a re

too mi n utely t he d e t a ils of the myth of Sar a m eya
with those of the myth of H er me ia s We k now .

very little a bout S ara m ey a As a couple the two .

S ara mey a s a r e described a s bro a d nosed four eyed -

,
-
,

grey gu a rdi ng the p a th to the re a lm of Ya m a a lso

, ,

a s m ovi ng a b out to fi nd th ose who a r e to die a nd

a ccomp a nyi ng them to the a bode of th e de a d In .

the si ngul a r Sara meya seems to be a more or less

mythic a l w a tch dog who is implored no t to hurt the
-

worshipper of I ndr a 1
.

1
Au frec ht ,
I nd S
. tu d iv .
, 337
.
v1
] SAR AME Y AU . 6 77

Wh a t is im port a nt is th a t in R V VII 5 5 2 o ne .
, , ,

Sara m ey a is c a lled a rg u na bright wh ile the other , ,

is c a lled pisa nga reddish brow n a su fficie nt i ndic a

, ,

tio n th a t the two dogs were origi na lly me a nt for d ay

a nd n ight a n d th erefore disti nguished a s a r u na
, g ,

white a nd pisa nga brow n or t a w ny In other pl a ces

, , .
,

however they a r e c a lled syama sa b a l

, au bl a ck a nd -
,

bri ndled Th a t the na me of o ne of these dogs is

.

fou nd a ga i n in the Greek K epBep o g we sa w before ’

.

It would seem d iflticu l t to co nstruct out of such

poor fr a gme nts a mythologic a l story We must be
1
.

s a tisfied to t a ke the two S ara m ey a s a s the so ns of

the d a w n th a t is a s d a y a nd n ight a s the Two with
, ,

the O ne i 6 with their mother S a r a m a It is qu ite

,
’
. . .

di ffere nt with Hermes Greek poetry ha s built up .

a complete ch a r a cter in which the tr a ces of the

S ara m ey a dogs h a ve a lmost if no t a ltogether , ,

va n ished or a r e a t a l
,
leve nts no t e a sy to discover .

Al lwe ought to do is to try a nd u nderst an d how out

of the poor seeds which a r e prese nted to us in the
Ved a so m a gnifice nt a pl a n t a s Her mes could h a ve
,

grow n up in Greece The mist a ke th a t h a s bee n .

m a de co n sisted here a s elsewhere in tryi ng to prove

, ,

too much while the re a l t a sk of the comp a r a tive

,

myth ologist is simply to S how th a t gr a nted th a t , ,

the two na mes a re pho netic a lly o ne it is possible ,

to a ccou nt for the di ffere nces betwee n Hermes a nd

S ara m ey a in the ir l a ter c ar eers in Greece a nd I ndi a .

It m a y seem th a t in tryi ng to discover the origi na l

ch a r a cter of Hermes di ffere nt schol a rs h a ve a rrived
a t very di ffere nt co nclusio ns But the di ffere nce is .

no t so gre a t a s it seems R o s c he r sees in Hermes .

a represe nt a tive of the wi n d so does C ox M e na nd , .

S ci en ce
1
of L a n g u a ge , 11, 594 .
6 78 S AR A M E Y AU .
[C H A R
t a kes him for the twilight so does Pl o ix a nd Mehlis , ,

sees in him a ge nera l sol a r deity I nste a d of tryi ng .

to u nderst a n d w hy these schol a rs di ffer from e a ch

other their diverge nce h a s bee n represe nted a s th e
,

surest proof of their i ncompete nce S t ill D a rwi n .

a n d Ag a ssi zwere a llowed to di ffer without bei ng

c a lled h a rd na mes nor w a s C omp a ra tive Physiology

,

t a booed bec a use it w a s progressive .

The diverge nce betwee n these schol a rs w a s chiefly

due to their a ttempti ng to circumscribe too na rrowly
the a ctivity of the a ncie nt gods Hermes a s th e .
,

s o n of S a r a m a belo n gs cert a i nly to the d a w n a nd

,

the twilight but the mor ni ng wi nd belongs by right

,

to the s a me dom a i n a nd a s the twil igh t of mor n i ng

,

a nd eve n i ng w a s freque n tly co n ceived a s o ne the ,

god of the mor ni ng m a y well fi nish h is course a s god

of th e eve ni ng In this w a y the v a rious ch a ra cters
.

of Hermes a s messe nger of the gods a s wi nged a s

, , ,

the robber of the cows a nd a s musici a n m a y a l lbe , ,

tra ced b a ck to o ne a nd the sa me origi na l co ncept .

N or does the V iew of Mehlis i nterfere a t a l lwith 1

t h e other expl a na tio ns of Hermes for Hermes a s ,

the so n of the d a w n m a y well be c a lled a sol a r

deity o nly no t of a sol a r deity in ge ner a l but a s
, ,

o n e of m a ny a ge nts discovered in the mor n i n g su n .

If we t a ke this more comprehe nsive a nd a t the s a me

time more na tur a l view of Hermes we S h a ll see how ,

n e a rly a llh is epithets h a rmo n ise with h is origi na l

ch a r a cter I quote the epithets from the v a lu a ble
.

ess a y of Dr Mehlis Her m es a s th e risi ng su n is

. .

c a lled ( fia t gp ds bright Aev k ds W hite efim co wo s fa r

‘

, , , , ,

seei ng X a pp é c/Jp wv j oyous fiyq u bv X a p v le a der of

, , ,
'
’
c ,

the C h a rites ( the d a w n goddesses ) -

,

1
Di G nd i d
e d H m 8 75
ru 8 77 ee es er e s, 1 ,
1 .
w] S AR A M E Y A U . 6 79

e rly the mor n i n g wi n d A LE) ; T O the ru er

np t, a , p X g nn ,
L ,

of Zeus His O ldest na mes were A OiK ro p o g the hu nts

. L
'

m a n a nd ,
th e S l a yer of Argos ofte n ,

together a s A d m o p o g Apy e ¢ 6vms Mehlis

’ ’
u sed c a .

deriv a tio n of Ami/( 7 0700 9 from a root 8Ld K = 8 cBK is L

doubtful still more th e comp a riso n w ith Germ a n j a c

,

in j a g On ( pra y ag y u ) 1
But n oth i ng better h a s yet .

bee n suggested a nd the m e a ni ng of S tormi ng for

,
‘

w a rd would a t a l
’
leve n ts h a ve bee n a ppropri a te to
’
the god of the risi ng s u n Dr Mehlis etymology of . .

Argeiph o ntes a lso is somewh a t doubtful The .

a n cie n ts expl a i n ed it a s the sl a yer of Argos un ,

disturbed by the cc for 0 ; or a s he who m a kes .

everyth i ng to become bright an ?) 7 0 5) d py cfis ,

wail7 a ( fia fve w K a i
/ Preller a ccepts th e
.

former Welcker th e l a tter expl a n a tio n Mehlis

,
.

t a kes ip ye for a n a dverbi a l form l ike dp a x ef 77 a

o
'
t ,
!!

&c in the se nse of white ( c f Sk a rg u na

.
,
. .
-
,

dp y a nd ( o r 7 7 9 for ( a r 7 sh i i n g no t in the
t 7 t n
'

7 9 / / 7 , ,

se nse of sl a yi ng If the origi na l me a ni ng of Ar ge i

.

p h o nt es w a s the wh ite illumi n

‘
a tor th e myth of ,

the S l a yi ng of Argos would t a ke its pl a ce a mo ng the

n umerous myths which owe th eir origi n to a dise a se

of l a ngu a ge in th e na rrowest se nse of th a t term

, ,

th a t is to a m ere misu nderst a ndi ng This is con .

firmed by the fa ct th a t n either Homer n o r Hesiod

k nows of the S l a yi ng of Argos b y Hermes no t eve n ,

the a uthor of the hym n to Hermes The story of .

Argos grew however most r a pidly ,

Argos a gi a nt
, .
,

with a thous a nd eyes beca me the keeper of I o , ,

a fter S h e h a d bee n ch a nged i nto a cow by H e re .

Hermes bei ng se n t by Zeus to deliver I o killed ,

Argos ( a s Argeipho ntes ) Aeschylus ( Prom 5 6 8 ) is . .

V ed i c H ym n S B E
1
On p ay gy r a u , se e n p 335 s, . . . x x x , . .
68 0 S AR A M E Y A U .
[C H A R
the first who me ntio ns it He a l so c a lls Argos .

p a noptes a l lseei ng but the story itself m ay of

,
-

course h a ve bee n much older l ike m a ny myths no t ,

me ntio ned by Homer .

Dr Mehlis ha s give n us a n exh a ustive tre a t me nt

.

of the whole mythology of Hermes a nd ha s tr a ced ,

h is n umerous epithets b a ck to wh a t w a s discovered

a s his origi na l ch a r a cter .

As Hermes or S ar a m eya the so n of S a r a m a

, , ,

sh a red in the double na ture of his mother both the ,

morn i ng a nd the eve ning t w ilight suc h epith ets a s ,

vfi t o g n octur na l V U K T OS the seer of the

x , ,

night a nd wp o o e Anv o g before the moo n spe a k for

’
-
, , ,

themselves Like S a ra m a her so n too c a me fro m

.
,

the E a st a nd O pe ned the brilli a nt ga tes of the sky ,

but he a lso desce nded in th e West a nd a s the ,

setti ng of the s u n a nd of other he a ve nly bodies w a s

l ooked upo n a s a desce nt u nder the e a rth the na me ,

of X dé mo g in the se nse of below the e a rth wou l d

, ,

na tur a lly le a d to the co nceptio n O f Hermes a s co n

ductor of the de a d to the ir subterr a neous a bode .

Almost a l lthe b l essi ngs which a s we sa w before , , ,

were referred to the D a w n a s bri ngi ng light l ife , ,

h a ppi ness a nd we a lt h to her worshippers cou l d be

, ,

a scribed i ndirectly to her s o n a lso to Hermes who , ,

a ppe a rs a s Sarr w e cicov giver of a l

lgood hi
' ’
‘

p t ng s o ne , ,

of the O ldest na mes a s we sa w of the b eneficent gods

of the A ry a s ( d at a v a S unam Ze nd d at a v a nhv am ) , , ,

or é p co fim o g the re a dy helper or luck bri nger which

’

,
-
,

bec a me in the e nd a proper na me of the god himse l f .

C o g na t e G o d s .

There is a very usefu l w a y of testi ng the a ccur a cy

a nd truth of our comp a riso ns of mythologic a l na mes ,
vx ] C OG N A TE G ODS . 68 1

na mely by fi ndi ng out whether gods th a t st a rt from

some speci a l poi nt of na ture a nd exte nd their ,

a ctivity over a defi nite dom a i n a re a fterw a rds ,

brought i nto co nt a ct whether frie ndl y or hostile , ,

with other gods th a t a r e supposed to h a ve ha d the

s a me origi n a nd to rule over the s a me dom a i n
,
.

Ap o l
lon .

E very would a dmit the sol a r ch a r a cter of

o ne

Apollo n .Th a t like Hermes h e w a s more pa rt icu

, ,

la rl a represe nt a tive of the risi ng su n a nd the

y
ope ner of the he a ve nly ga tes is i ndic a ted by his ,

L a ti n na me of Apert a preserved to us by Festus , ,

a nd by such Greek epithets a s wp o flvp a co g a nd ’

wp o m ix t o g in Greek
a Their bei ng thus co ntiguous
.

in their origi n would a ccou n t for Hermes a nd

,

Apollo n bei ng brought together a ga i n a nd a g a i n in

Greek mythology Hermes w a s supposed to h a ve
.

stole n some of Apollo n s cows th a t is two out of ’

, ,

the fifty It ha s bee n im a gi ned th a t there is a n

.

a stro n omic a l me a ni ng in these numbers the two ,

killed co w s bei ng supposed to st a nd for the two

i nterca l a ry mo nths wh ich a dded to the forty — eigh t , ,

would complete the period of four ye a rs or th e

Olympi a d It m a y be so but Apollo n like H e lios
.
, , ,

h a s a lw a ys ha d h is herd of cows a nd if Hermes ,

w ished to est a blish his reput a tio n a mo ng the gods ,

’
39 r dx gp ekkev
im kvr czEpya p e r
‘ ’

pa vé ew d da vdr o rm (96 0 20 111,

'
( x
‘

n oth i ng w a s more na tura l th a n th a t he S hould try to

S how himself cleverer th a n Apollo n who ne v e rt he ,

less rem a i ned his frie nd a nd brother .

The re a lly import a nt poi nt is the brotherhood a nd

the commo n a ctivity of Apollo n a nd Hermes They .
68 2 A POL L O N .
[C H A R
Sh a re some a ttrib u tes in commo n such a s the lyr a ,

a n d the st a fl, a nd their a nt a go n ism is m ore a pp a re nt

th a n re a l E ve n in their worship they rem a i ned

.

u nited O fte n sh a ri ng th e s a me a lt a rs
,
Sever a l .

epi t hets belo ng to the o ne a s well a s to the other .

Apollo n is perh a ps more cle a rly the bril l i a nt fa r ,

sh i n i ng god but in other respects a nd eve n in their

, ,

best k n ow n st a tues it is ofte n di fficult to tell the

-

o ne from the other .

A p h r o d it e .

If Aphrodite w a s origi na lly the pri ncip a l of the

C h a rites a n d the C h a rites were the H a rit a s the
, ,

bright r a ys of th e mor ni ng s u n embodied in fem a le ,

form we c a n u nderst a n d a ga i n why Hermes should

,

h a ve bee n c a lled the le a der of th e C h a rites fiy eucbv ,

X a p frwv ‘
The na mes of d va Ov o p ez
.
jq a nd d py v vm ?
’
/
’

le a ve no doubt a s to the co n ceptio n of Aphrodite a s

the bright s u n risi ng from the w a ves of the sea ,

w here the C h a rites b a th e d her a nd a noi nted her

with immort a l oil ( Od viii .
,

A t h en e .

And if I hold Ath ene a lso w a s a na me of the

,
as ,

D a w n we ca n a ccou nt for the st a tue of Hermes

,

bei ng pl a ced in the temple of Ath e ne Poli a s a t

Athe ns a nd for the cock bei n g s a cred to her a s w ell
,

a s to Hermes

If Herse or E rse the Dew w a s the beloved of , ,

Hermes who ca n Hermes h a ve bee n if not the risi ng

,

s u n ?

If D a ph nis is the so n of Hermes must no t his ,

mother h a ve bee n a nymph like D a ph ne the beloved ,

of Phoibos Apollo n ?

Most e x tra ordi na ry is the myth th a t Pe nelope 1

,

1
In h e x am et ers H quex é nq a nd H que
’
n et a .
v1 ] A TH EN E . 68 3

the very type of a fa ithful wife in Homer S h ould b e ,

represe nted a s the beloved of Hermes a nd by h im ,

the mother of Pan This ca n o nly be a n old .

tra ditio n O lder th a n the Odyssey a nd wh ich there

, ,

fore could no t e a sily be suppressed Pan however is .

, ,

represe nted a lso a s the so n of Pe nelope a nd

Odysseus a nd there a r e n o doubt m a ny p o m t s of
, , ,
'

S imil a rity be t wee n the WO N T 0 077 0 9 Odysseus a nd the

/
Hermes So Aco g K GPSCE IO S & c Whether we m a y go
’

,
‘

,
.

a s fa r a s Dr Mehlis a nd look upo n the myth of .

,

Odysseus a nd Pe nelope a s a heroic v a ri a tio n of the

s a me physic a l theme of which w e h a ve the divi ne
versio n in Hermes is a questio n th a t must be left ,

to future rese a rch The we a vi ng a nd u nwe a vi ng of .

th e d a w n is a lluded to in R V III 6 1 4 if I a m .
, , ,

right in tr a nsl a ti ng— Av a sy u m a iv a kinv a t i m a ghOni ’

'

ush ah The mighty d a w n a s if u nwe a vi ng her

,
‘

’
h a ndiwork I derive sy um a n from siv to sow
.
, ,

from which suo m c 0 15C) & c Sowi ng a nd we a vi ng ,

a
-
, .

were no t so di ffere nt from e a ch other in a ncie nt a s

in moder n times a n d eve n if a s Mr Gr iffith pro , ,
.

poses we were to tra nsl a te sy um a n by rei ns a

, ,

m e a n i ng which it seems to h a ve in sy um a g a b ha s t i ,

we could h a rdly re nder a v a kinv a t i by droppi ng It .

is curious th a t the na me of Pé nel o e ia ha s lo ng bee n

p
expl a i ned a s we a ver fro m wfivo g woo f If so it , ,
.
,

might be possible to see in l o e ia a deriv a tive of

p
the root r a p Aem u (a lso rup lup ) to te a r o ff so th a t
,
’

, , ,

the me a ni ng of her na me might h a ve bee n from the

’
begi nni ng she who te a rs or u ndoes the woof If
,
‘
.

we a dopt th a t V iew 0 8v o a eé g would h a ve to be ,

’

expl a i ned a s Sv a o ev g the setti ng su n from 815m , , ,

Ov a 7 77 the setti ng s u n bei ng likewise the retur ni ng

-
11 ,

(
s u n vcio T L o s of which we S poke before
)
'

p .

V O L 11 . s .
684 A TH EN E .
[CH AR
Mehlis recognises in Odysseus a represe nt a tive of
the su n wh o in t h e morni ng ha s t o fors a ke his wife ,

a nd a fter tra velli ng over the whole world a nd

desce ndi ng eve n i nto th e lower regio ns retur ns a ga i n ,

to deliver her from her su itors a nd to kill them with

the a rro w s s h ot from h is bow which no o ne else
could be nd .

Z eu s a nd M a ia .

We h a ve still to co nsider th e p a re nts of Hermes

i
,

Zeus a nd Ma ia His mother M a ta is c a lled t he

.
.

d a ughter of Atl a s a nd Pl e io ne the O ldest of the ,

Plei a de s wh om Zeus met in a c a ve o n the Ark a d ia n

,

mou nt a i n Kyll e ne Her na m e which the Greeks .

,

took in the se nse of Ol d mother ha s bee n tr a ced ,

b a ck by B e nfe y Kuh n a nd Gr a ssm a nn to th e Vedic

, ,

M a h i M a hi for M a hy a is di fficult but t he omissio n

.
“ >
,

of the h ca n be p a r a lleled in L a ti n where S he is c a lled ,

M aj a by m aj or for m a hior ; in G reek we could o nly

,

a ppe a l to such words a s 6 ve w &c M a hi me a ns ’

.
, ,

gre a t a nd gr a n d a nd is ofte n used of goddesses

, ,

m ore p a rticul a rly of the D a w n a nd the E a rth The .

D a w n is c a lled m a hi R V I 4 8 1 4 ; I 6 VII 8 1 4 ; ,
.
, , , ,

VIII 9 1 7 IV 1 4 3 Ag ni is c a ll ed the frie nd of

, , , ,

the mighty D a w n R V VIII 1 9 3 1 t v am m a hinam ,

.
, , ,
'

u shas am a si ri
p y ah .

The E a rth a lso is c a lled m a hi R V I I 3 1 1 a nd , .

, ,

more p a rticul a rly m a h i m at a M a gna M a ter R V I ’

, . .
,

Dy a uh me pit a g a nit a nab h ih atr a

' ’ '

1 64 , 33 ,

Band hu h me m at a p r ithivi m a h i iy am
’

Dy a us is '

,
‘

my fa ther a nd begetter my birth is there my k in , ,

’
a nd mother is th e e a rth this gre a t o ne ,
.

The questio n the n a rises whether we should t a ke

M a i a the mother of Hermes a s the E a rth or a s the
, ,

D a w n In S a nskrit m a hi ha s ret a i ned the me a ni ng

.
v1 ] ZE US AND M A IA . 68 5

Of e a rth to the prese nt d a y The Rom a ns a lso held .

th a t M aj a w a s Tellus a nd likewise Bo na Dea a nd ,

F a u na ; a nd a s in th e Ved a a lso m a hi p r ithivi

occurs freque ntly a nd is me ntio ned a s the wife of ,

Dy a us a nd th e mother of Ush a s the Greek M a i a ,

a lso m a it seems to me be s a fely t a ke n in th a t

y , ,

se nse It should be remembered th a t E a rth a nd

.

D a w n a re closely co nnected whe never there is a

questio n of the su n a s spri ngi ng from the e a stern
qu a rter of the e a rth or from th e E a st in the S ky .

Thus L e to the mother of Apollo n though S he m a y

, ,

be the night m a y likewise be the e a rth a t night

, ,

a nd this would expl a i n why L e to is c a lled both

'
n octur na l a nd p v fa emb a yed
1
vv t a
x ,
x , , .

Ap ol
lon .

In lysi ng the a ntecede nts O f Hermes we h a ve

a na

sever a l times come a cross the tr a ces of Apollo n .

But though the two gods a re S imil a r though they ,

S h a re some epithets in commo n such a s vcimo s , ,

K o v o r d fio g d Oile ffK a K o g M though

j
’ '
r rw
p p q p eT
e n og
'

y , , x , ,

they a ctu a lly exch a nge some of their Offices Apollo n ,

t a ki ng the lyre which h a d bee n discovered by

Hermes a nd Hermes a ccepti ng his w a nd of gold
,

from Apollo n it is e a sy to see th a t in the thoughts

,

of Greek poets Apollo n occupied a fa r more ex a lted

pl a ce th a n Hermes The first a nd most import a nt .

questio n however is wh a t w a s the first co n ceptio n

, , , ,

the origi n a nd me a n i ng of Apollo n for no o ne who ,

k nows Vedic a nd Homeric poetry would expect to

fi nd the full grow n Apollo n in the Ved a -
Apollo n .

is cert a i nly a di fficult na me to a na lyse a nd th a t its ,

true etymologic a l me a ni ng w a s lost lo ng before we

1
H er m es l
a so is ca l
led v é x tos .

S 2
68 6 A POL L O N .
[C H A R
k now a nyth i ng of Greek litera ture is show n by the ,

v a i n a ttempts m a de by the Greeks themse l ves to

discover a ny etymolo gic a l me a ni ng in it .

I referred before to a L a ti n na me of Apol l o n ,

na mely Apert a ae This is evide ntly a n old L a ti n

,
-
.

n a me of a L a ti n deity worshipped in It a ly before ,

the na me of Apollo n w a s k now n there But j ust .

a s C o elu s S 01 a nd Lu na were k n ow n in It a l y before

, ,

Our a nos H elios a nd Sel e ne were gr a fted o n them

, , ,

Apert a a lso w a s a deity represe nti ng th e ope ner of

the mor ni n g S k y ; na y it m a y possibly h a ve bee n
a n epithet of J a n us About the me a n i ng of Apert a
.

there could never h a ve bee n a doubt a mo ng the

people though the le a r ned expl a i ned it by qui a
,
‘

p a te nte corti na respo ns a a b e o d a re nt u r But if .

’

the people tr a n sferred this na me of Apert a to

Apollo n the re a so n ca n o nl
,
y h a ve bee n th a t th ey
h a d discovered in the Greek god the ch a r a cter of
Apert a the ope ner
,
If they c a lled him Apo ll
. o th a t ,

w a s prob a bly no more th a n a n a d a pt a tio n of Apollo n ,

while Apert a must h a ve bee n a n old a nd truly It a li a n

na me .

As we look further a mo ng the Greek epithets of

Apo ll o n we fi nd a co nsidera ble number a lludi ng to
,

his co nnectio n with the ga tes AS J a n us w a s c o n .

n e ct e d with j a nu a Apollo n w a s c a lled dv a io g 7T 0

'

,
p p ,

t o g al l
H é ka co q H
m expressi g the s me ide
’
o cr m n a a
p , p ,

of a god wh o presides over the doors or wh o ope ns ,

the ga tes Wh a t these ga tes were re a lly me a nt for

.

we ca n best le a r n from his epithet E 430 9 a urora l ,

.

There ha s a lw a ys bee n gre a t u nwilli ngness o n the

p a rt of cl a ssic a l schol a rs to a dmit the sol a r ch a r a cter
of Apollo n no r ca n it be de n ied tha t Apollo n a s
,
.

co nceived by Homer displ a ys but little of his sol a r ,

 1
] A P OL L O N . 68 7

origi n Some scho l a rs h a ve therefore go ne so fa r

.
1

a s to s a th a t in the Homeric poems Apollo n w a s

y
n o t y e t a sol a r deity which seems a curious i nver ,

sio n of the growth of Ary a n myth ology It would .

h a ve bee n fa r more correct to sa y th a t in Homer

Apollo n w a s n o l o n g e r a sol a r deity And the .

s a me might be s a id of most of the Homeric gods .

They a re no lo nger wh a t they were in the begi n

n i ng they h a ve left their physic a l st a ge behi n d a nd
, ,

h a ve become h a lf hum a n h a lf divi ne , .

In the eyes of the poet of the Ili a d a nd Odyssey ,

Apollo n w a s the so n a nd the beloved so n of Zeus ,

’
a lw a ys c a rryi ng out his fa ther s beh ests He w a s .

disti nguished by m a nly be a uty fa mous for h is gift ,

of so ng a nd poetry e ndowed with wisdom a nd ,

prophetic powers Stil l there a re tra ces left of h is

.

former physic a l na ture He c a rries b o w a nd a rrows .

,

the usu a l a ttributes of sol a r deities a l lover the

world In O bedie nce to his fa ther Zeus he pu n ishes
.

the Greeks by se ndi ng pestile nti a l a rrows i nto their

c a mp He is (760138 0 9 pure a nd ra di a nt like his
.
, ,

sister Artemis the moo n ; he is Av Knyewfs ,

-

( Il iv. light,
b or n This w a s a fterw a rds ex
-
.

pl a i ned a s bor n in L y k ia bec a use M m; ha d ce a sed to ,

be u nderstood in Greek a s me a n i ng light But the .

ge nera lly a ccepted birthpl a ce of Apollo n w a s D élos ,

the bright isl a nd a nd ha d nothi ng to do with ,

the re a l L yk ia no r with the isl a nd a fter w a rds

,

ca lled Délos a nd O r t y gia It w a s however a s a n .

, ,

Ol d represe nt a tive of the su n a nd no t a s the god ,

of poetry a nd wisdom th a t Apollo n spr a ng first ,

i nto life E ve n in Homeric times he w a s still sup

.

1
Fr i ih
e d re c ,
R eale n in d er I l
i ad e i u nd O d y sse e, p . 696 .
68 8 APOL L O N .
[C H A R
posed to be the freque nt a uthor of de a th AS su n .

a nd moo n were in a ncie nt mythology co nsidered a s

the givers of life they co nseque ntly bec a me th e ,

givers of de a th a lso He nce both Apollo n a nd h is .

S ister Artemis se n d de a th with their r a ys either ,

sudde nly or ge ntly 1

.

As to the na me a nd the first co nceptio n of Apol l o n ,

m a ny co nj ectures h a ve bee n st a rted The l a test .

’
is th a t of Dr v o n Schroeder in Kuh n s Zeitschrift
.
,

x xix p 1 9 3 He derives Apollo n from th e Vedic

,
. .

S a pa ry eny a worshipful a n epithet of Agni fire or

, , ,

light I quite a gree with Dr v o n Schroeder in h is

. .

tr a ci ng m a ny O f the fe a tures of Apollo n b a c k to t he

ch a r a cter of the Vedic Agn i ( S u ry a ) a nd some of ,

h is p a r a llels seem to m e irrefut a ble B ut the ety .

mo l o
gy proposed by hi m would be di fficult F irst .

of a l lthe me a n i ng of sa pa ry e ny a is fa r too a bstr a ct

,

for a n origi na l na me of a deity Al lthe gods migh t .

h a ve bee n c a lled sa pa ry eny a s no t o ne S O cle a rly ,

st a ndi ng out from a l lth e rest a s Apollo n For su ch .

a god w e w a nt a more i n dividu a l n a me if it were

'

o nly Phoibos But Phoibos a nd Apollo n st a rt from

.

i ndepe nde nt begi nni ngs a nd were u nited in l a ter ,

times o nly .

i
Seco ndly Afl d wv « 01 0 9 could o nly be S apa ry a n
,
'

,
2
, ,

a nd th a t would me a n worshippi ng n o t worshipped ,

.

But a s Dr v o n Schroeder s a ys himself p 2 2 9 note

.
, .
, ,

his equ a tio n of Apollo n a nd Agn i would rem a i n u n

a ffected eve n if his etymology proved u nte na ble
, ,

a nd though I v e nture to propose a d ifler e n t ge n esis

’
of the god s ch a ra cter I fully a ccept the ge ner a l ,

outli ne of it a s tra ced by Dr vo n Schroeder . .

1
S ee S c w ar h tzP ,
ra hist o r S . tu d i e n, pp .
3 28 se q . a n d 412 .
v1 ] A PO L L O N . 68 9

If now we turn to Greek myt hology no o ne , ,

I suppose would d isse nt if we c a lled H e lios the

,

s u n or the god of the s u n or a sol a r deity

,
But if , .

we sa y the s a me of Apollo n there will be a n outcry ,

in the whole cl a ssic a l c a mp And yet Apollo n a s .

,

we sh a ll see is a s much a sol a r deity a s Mithra ,

or S a vit r i The a n cie nts derived . from

owré A A— m i the se se of destroyer a nd whe
’

u n n n ,

K a ss a ndr a in Aesch Aga mem n o n 1 0 8 1 excl a ims .

, , ,

Am w a y Ciyv ef 7 d H OAv Apollo n my le a der

” ’
‘
'
,
t ) ,

S he cle a rly ha d th is etymology in

’
a n d destroyer ,

her mi nd Ph o netica lly there is nothi ng to be s a id

.
,

a ga i nst it for by the S ide of verb a l stems in u or nu

,

DAM /1 L st a nds
”
there were O fte n stems in a or y a .

of course for vv a c but o ff l

d evo s presupposes
7 p
-
, x

oi ilo t a t for
p x
*
O> a nd from a stem such a s ( 3A \ AO ,

if no t migh t well h a ve bee n

derived So much for t h e form But we c a nnot
. .

d ecide o n a n etymo l ogy by me a ns of pho netic l a ws

o nly The me a n i ng a lso ha s a right to be co n
.

s id e re d Now we h a ve no right to say th a t from

.

the begi nni ng Apollo n w a s a destructive god It .

is qu ite true a nd c a nnot be too ofte n repe a ted th a t

, ,

th e e a rliest i nform a tio n withi n our re a ch a s to the

or igi na l ch a r a cter of the Ary a n gods is a lwa ys wh a t ,

is i nvol ved in their na mes But th a t i nform a tio n .

,

though highly import a nt is by its very na ture very ,

limited And a fter the etymologic a l ph a se there

.

ge ner a lly follows a ga p which m a y be of a hu ndred

or a th ous a nd ye a rs Whe n we meet with a Greek .

Apollo n he is a work of poetic if no t ye t of a pl a stic ,

a rt a nd he S hows the li nes of a lo ng growth

,
He .

’
holds a S ilver bow a n d Apy vp 61 o § g ha s become ,
-
o

o ne of his recog nised na mes He ha s a rrows which .

69 0 A P OL L ON .
[C H A R
is c a l led
e

n ever fa il ,
he E fcoiepy o g a nd ,

E x amC g a l limplyi ng his power to hit from a dist a nce

c
-
.
,

These a rrows a re no doubt ge ner a lly pernicious but ,

h e is by no me a n s a n evil spirit Whe n disch a rgi ng .

his a rrows h e m a y ofte n be me a n t a s a pu nisher a nd

reve nger but he is likewise the protector a nd he a ler
, ,

e ffK a K o g d fi o r dfl a t o s OiK eO T w a nd O wT r He is
jp
'

OiA
'

p p
' ' '
.
, , ,

the god of wisdo m of musi c of prophecy Al ,

lthese ,
.

ide a s require time to grow but they cert a i nl y could ,

n o t S pri ng from the germ of Apollo n if th a t na me h a d ,

from the begi nni ng bee n me a nt for a noxious spirit .

The Greek verb a l stem C A or o p m ay represe nt

n o t o nly the root AR to i nj ure but likewise th e , ,

root V AR or Fo p in its va rious me a ni ngs V a r in

, .

S a nskrit if preceded by a p a me a ns to u ncover to

, , ,

ope n a nd this v ar with a pa or vi in th e se nse of

, ,

u ncoveri ng reve a li ng ope ni ng is co nst a ntly a pplied

, , ,

in Vedic S a n skrit to sol a r deities who a ppe a r in

the mor ning uncoveri ng the d a rk ness of the clouds
, ,

reve a li ng the light a nd ope ni ng the sky for the birth

of the d a y .

For i nst a n ce 2 '

R V I 6 8 I S rinan upa s t hat d iv a m b hu ra ny uh

.
, ,

s t h at uk ka r at h a m a k t fin v i ur no t
'

The quick o ne ,
‘

with his he a t ha s a ppro a ched the S k y ; he ha s

reve a led the n ight a nd a l lth a t st a nds a nd moves
, .
’

R V I 1 3 2 4 : Yat ang ir o b hy a h av mno h apa v rag am

’

.
, , ,

Th a t thou Opened st the st a ble ( of the n ight ) for

‘

the Ang ira s .

’

R V I 5 1 3 : Tv am got ram ang ir o b hy a k a v r ino h

.
, ,

apa Thou Ope ne d st th e cow st a ble for the

‘

Ang ira s
’
.

The s a me is s a id of Som a IX 8 6 2 3 a nd of I ndr a , , , , .

R V I 5 1 4 : Tv am a p am a pid hana a v r inoh apa

’ ’
.
, , ,
vr] A POL L O N . 69 1

nd r a ) u nco v e r e d s t the
Thou ( I coveri ngs of t h e

w a ters ( the
R V II 1 1 1 8 : Apa a v r m o h gy Ot ih ary aya Thou
'

.
, , ,

a ) r e v ea l e d s t the light to the A ry a

’

( I n dr .

R V II 3 4 1 2 : Ush ah na r am ih a r u na ik apa fi rnu t e

’ '

, ,
.
,

Lik e the da w n they u ncover the n ights with th e

red r a ys (urnu t e
R V X 8 1 2 : V 1 dy am a ur no t m a hi na v isv aka k sh ah
' ’
.
, , ,

V isv a k a rma n the a l lseei ng u ncovered the sky by

,
-

’
his might .

R V III 34 3 : I ndra h v r it ram a v r mo t

.
, ,I ndr a ,

r it r a
( )
u n covered V ( t h e demo n of

R V X 8 8 1 2 : Ay ah t a t ana u shasa h v ib hat ih apo

’ '

.
, ,

u m oti t am a s a rkisha yan He w ho spre a ds out the ,

‘

shi ni ng d a w n s u ncovers the d a rk ness movi ng in , ,

’
light .

In R V X 4 0 8 the two Asvi ns a r e s a id to ope n

.
, , ,

th e st a ble (v rag a sa pt asya ) of the n ight Th is st a ble ’

.

is c a lled gavy a urv ah in VII 9 0 4 a nd the w a ters , , ,

a re s a id to flow out whe n it h a s bee n ope ned ,

.

In R V VIII 4 0 5 I n dr a a nd Ag ni u n cover th e
.
, , ,

a r na va th e sea sa t ab u d hn a ) of the fi rm a m e nt
,( p .

In R V III 3 1 2 1 we re a d : D u r a h ka v isv ah
.
, , ,

a v r ino t a a s v ah H e ope ned a ll his doors cf X

'

p ,
.
,

1 20, 8 .

In R V X 1 3 9 6 Apa a v r ino t d u r a k asm a v ra g a

.
, ,

11 am S a vit r i ope ned the doors of the sto ne st a bles

,
‘ -
.
’

The cows in these st a bles a re likewise s a id to

h a ve bee n discovered by th e bright gods Thus .

R V VIII 6 3 3 S ah v id v an ang ir o b hy a h I ndr a h g ah

' ’
.
, ,

a v r ino t apa He the wise I ndra ope ned or dis ,

‘
, ,

covered the cows for the Ang ira s wh ile in R V II ,

’
.
,

34 1
,
we see ,
the s a me a c t performed by th e M a ruts .

Sometimes two doors a re me ntio ned in the du a l

69 2 A PO L L O N .
[ C H A R

which Agn i ope ns whe n he bri ngs l ight a nd we a l th

to his worshippers Ge ner a lly h owever they a ppe a r .
, ,

in the plur a l a s the doors O f we a lth ( I 6 8 a s th e , ,

doors ( d v ara u ) of R it a a lso a s the doors of d a rkness ,

( III 5
, These , doors c a lled by v a rious n a mes , ,

a r e the eter na l he a ve n ly g a tes through wh ich th e

represe nt a t ives of the light of d a y co me a nd go .

Wh a t w a s o n this side of the he a ve nly ga tes w a s ,

the home of m a n wh a t w a s o n the other side w a s , ,

the home of the gods They a ssumed a fterw a rds .

a ki n d of mythologic a l perso na lity a nd u n der the ,

n a me of Devir Dv ara h the he a ve nly g a tes we , ,

s a w th a t they ha d a defi n ite p l a ce a ssig ned to them

in the A pri hym n s Thus we re a d a ga i n a nd a ga i n

.

( V , 5 He
, a ve n ly G a tes move ‘
a su n der e a sy of ,

a ccess for our protectio n fill the s a crifice more

, ,

a n d more
’
.

If the n pho netic a lly there is no possible obj ectio n

, ,

to the deriv a tio n of A77 6A) w v from a S a n skrit form \

ii — —
Apa v a r y a n or Apa —l v a la n
y a n d if the ope n i ng
,
>‘
-
1
,

of the he a ve nly ga tes w a s a ch a r a cteristic fe a ture

of sever a l of th e sol a r or lu mi n ou s dei t ies in the
Ved a th e questio n a rises wh ether m the myths
,

a bout Apollo n a lso some tr a ces of this ch a r a c t er of

door ope ner or porter of the sky m a y be discovered

-
.

We h a ve me ntio ned a lre a dy some of the epithets of

Apollo n cle a rly referri ng to the O pe ni ng of g a tes
, ,

such a s th a t O f This is Apollo n of

'

flvp a o g i
2
.

the door a n a me which like Pr o py l

,
a io s w a s in l a ter , ,

times expl a i n ed a s he whose st a tue stood a t the

door but which lo ng before the i n ve ntio n of st a tues
,

h a d a very di ffere n t me a ni ng a s ope n i ng the g a te of ,

Th e C y p r o fo r m i s t a nd s fo r An e7\y co u
’ '

Ap a vary a n .

2
h
G er ar d , G riech My . th lgi o o e, 3 0 8, 6 .
V1 ] A PO L L O N . 69 3

the sky a nd a s steppi ng forth from the door of the

,
’ ’

mor n i ng a s E K BCiO Lo s a nd E71 BCZO Lo s Besides h a vi ng

, ,
~ -

,
-
.

the epithet of E gfio g he is a ctu a lly c a lled ,

which w a s the Kr et a n na me of H e lios the su n a nd , ,

ha s sometimes bee n co nsidered a s th e true etymo n

of H e lios Artemis h is sister bor n with him a t
.
, ,

D élos is likewise c a lled Pr Opyl

,
a ia A nymph wh o .

by Apollo n beca me the mother of Kyk nos w a s c a lled ,

Thy ria wh ile a n other c a lled Th e ro bore him a so n

, , ,

c a lled C ha ir o n These na mes a r e ge nera lly ex

.

pl a i ned a s derived from loc a lities w here Apollo n

w a s w orsh ipped but the questio n is whether here , ,

a s in other c a ses the loc a lities were n o t origi na lly

,

c a lled a fter Apollo n a nd his frie nds Thy rion w a s .

the pl a ce of a temple of Apollo n ne a r C ha ir One ia 1

,

a n d in It a ly Thu r iu m or Thu rii the moder n Syb a ris , ,

w a s fa mous a s a pl a ce of worship of Apollo n It is .

quite possible therefore th ough I S h a ll sa y no m ore

, , ,

th a t the nymphs who were u nited with Apollo n

received their na mes origi na lly for the s a me re a so n
for which hehimself ha d bee n c a lled Thyra io s .

I write a l l this bei ng well a w a re of the obj ectio ns

which h a ve bee n r a ised a ga i nst expl a i ni ng the na me
of Apollo n or Apel l on a s me a ni ng origi na lly the
ope ner of the he a ve nly ga tes Greek schol a rs how .
,

ever S hould no t forget th a t we a ctu a lly h a ve in the

,

Aio l ic di a lect me AAw in the se nse of o mo e w to

’ ' ’ ’

o L ,

shut o ff a nd th a t the a ct of S hutti ng O ff the d a rk

,

ness implies the a ct of bri ngi ng out the light If .

m a them a tic a l proof is required of h a vi ng

bee n Apa v a ry a n ( Ab w e hrer) I co nfess I c a nnot ,

produce it It is e a sy to sa y th a t a mere O pe ner

.
,

a
j a nit o re or eve n a her a ld of th e d a
, y could n ever
1
G er h a rd , lc . .
, p .
32 1.
6 94 A PO L L O N .
[C H A R

h a ve grow n i nto the glorious persona l ity of the

Greek Apollo n But we must n ot be so positive in
.

our nega tive criticism Just a s th e most perfec t .

Greek st a tues were the l a st outcome of a moveme nt

th a t bega n with crude sto n es a nd h ideous idols j ust ,

a s the Herm es of Pr a xiteles is the direct desce n d a n t

of th e Ol d im a ges of the god which co n sisted of

two sto nes o n e a ch S ide a nd a th ird pl a ced a cross 1
,

the mythologic a l a nd religious co nceptio ns a lso Of

Aeschylus a nd Sophocles presuppose a co nti nuous
growth begi nni ng with th e S implest a nd crudest
conceptio ns of the a ge nts or powers of na ture F a r .

from looki ng o n the Vedic hym ns or o n the Homeric

poems a s represe nti ng the primev a l begi nn i ngs of
mythologic a l a nd religious thought a mo ng the
A rya s I h a ve poi nted out a ga in a nd a ga in th a t we
,

c a n perceive r i ngs with i n r i ngs in their l a ngu a ge ,

ri ngs w ithi n ri ngs in their mythology a nd t ha t the ,

a ntecede nts which we h a ve to postul a te require to

be me a sured by geologic a l r a th er th a n by historic a l

periods We m ay fi nd it di fficult to u nderst a nd why
.

a god of light of w isdom of prophecy a nd O f he a li ng

, , ,

should origi na lly h a ve bee n ca lled the Ope ner or ,

Reve a ler Apa v a ry a n or Apollo n ; why his e nemies

“
,
>
,

th e powers of d a rk ness whether of the d a rk night ,

or of the d a rk clouds should h a ve bee n c a lled ,

C overers ( V r it ra) a nd why a t l a st this v r it ra should

,

come to me a n e nemy in ge ner a l so th a t v r it ra ghna , ,

lit V r it ra killer bec a me the ge nius of V ictory

.
-
, ,

a n d the l a ter Persi a n B a hr am the n a me of the fire ,

th a t is kept bur ni ng to the prese nt d a y to secure

protectio n a nd victory to its worshippers .

Casa no w ics , R elg C e r em o n i i in t h e Tal

m u d , Pr o ce ed ing s
1
. es

of Am Ori ent S o c
. . iety ,
Ma rc h ,
1 8 9 4, p . l
xx ix .
v1
] AP OL L O N . 695

If V r it ra from v a r w a s the coverer or the ge nius

, ,

of d a rk ness Apa v rit ra Apa v m nv a n or Apa v a ry a n

’

- - -

, , ,

would h a ve bee n the most a ppropri a te na mes of th e

u nc o v e r e r or the ge nius of light o ne of those fu nd a ,

me nt a l co nceptio ns which w a s perso n ified in Agn i ,

in I ndr a a nd in ever S O m a ny Ary a n go ds

,
.

This might suffice to S how th a t the na me of

Apollo n or Ap el lo n w a s origi na ll
y me a nt for the god
who shuts Off the d a rkn ess of the night or the d a rk
ness of the clouds — both a s we s a w co nst a ntly , , ,

—
ru nni ng together a nd wh o thus ope ns or reve a ls ,

the light In m a tters like these we must le a r n

.

to be s a tisfied with wh a t is possible or prob a ble ,

we c a nnot na y we ought no t to cl a mour for

,

m a them a tic a l cert a i nty .

As I derive Apollo n n o t from a pa a r or o mo AAvp

’ ’

,
i,

but from a pa v a r it might be obj ected th a t the

-
,

Greek form o p or ep would h a ve ha d a n i niti a l

Dig a m m a a nd this ought to h a ve a sserted its former
,

prese nce by preve nti ng co ntr a ctio n with the fi na l

V owel of the prepositio n Thus we h a ve oifl o ep yw ’
'
.
,

Oirro em eiv & c But by the side of Oi7ro em efv

’
'
.
,

we fi nd d wem efv in cl a ssic a l Greek so th a t ,

*
for d 7TO . would rest o n very stro ng a na logy .

There is besides the Lesbi a n oureAAw in which é M w ’ ’ ’

Dor F41 Hom efAw cert a i nly begi ns wit h the

. 0) ,
.
,

Diga mm a a nd in which th e fi na l 0 of the prepositio n

,

is omitted j ust a s it is in the Doric form of

1
.

If the n etymology te a ches us th a t Apollo n w a s in

, ,

th e begi nni ng co n ceived a s a reve a ler of light if h is ,

epithets te a ch u S th a t his origi na l home w a s in

1
B m gm a nn, G ru nd r i ss, 61 1 .
69 6 APO L L O N .
[C H A R

D élos or in the E a st th a t he w a s Phoibos brilli a nt

, , , ,

h a vi ng for h is sister Pho ib e th e moo n th a t he w a s , ,

L yk e ios illumi na ti ng gold h a ired a nd with blo nde

, ,
-
,

locks is it no t cle a r th a t ne a rly a l

, lthe stories
told of h im confirm h is origi na l ch a ra cter or a t a l l
eve nts a r e n ever in co nflict with it ? We sa w
a lre a dy th a t the n a me of his mother L e to me a nt , ,

the night or it m a y be the e a rth duri ng the d a rk

, ,

n ess of the n ight It is quite true th a t L e to c a nnot

.

be derived directly fro m Aa fleiv but t h a t does no t

’

preve nt us from t a ki ng Aa fleiv a nd l a tere a s p a r a llel

roots A comp a riso n of L e to with R ati for R atri
.
,

night is tempti ng but h a rdly necess a ry D élos

, ,
.

like As t eri a me a nt origi na lly the brigh t pl a ce where

He a ve n a nd E a rth seemed to meet a nd whe n ce ,

spr a ng the golde n light of the you ng su n who w a s ,

he nce c a lled Dé l io s th e brilli a nt If o ne myth tells us

,
.

th a t L e to w a s in tra v a il for n i ne d a ys th a t m a y refer ,

to the ver na l su n who before begi nni ng his north ,

w a rd course w a s supposed a t th e summer solstice

, , ,

to rem a i n st a tio na ry for n i ne or eve n twelve d a ys .

In th a t c a se Apollo n though the d a ily s u n would , ,

h a ve bee n l ooked upo n a s begi nni ng his victorious

ver na l c a reer a t the time of the Norther n solstice .

In th a t c a se eve n the precedi ng tra vels O f L e to a l l

over the e a rth might fi nd a n expl a na tio n H er .

l a yi ng hold of a p a lm tree remi nds o ne of S imil a r -

’
c a ses p a rticul a rly th a t of Buddh a s mother M ay a
, ,
1
.

Il
it h y ia or E il
e it hy i a.

ASto Ilithyi a who w a s kept a w a y by

H e re but brought at l a st by Iris to a ssist a t the
1
It se em s to me im p o ss i b lt e o s ee in th i s a ct a n a l
lusi o n to
t h e fi re S
-
ti ck s , a s v . Sc h roe d er t
s u g ge s s .
v1 ] I L I TH YIA . 69 7

birth of Apollo n her n a me is di fficult to expl a i n

,
.

It must be remembered th a t she like the D a w n in ,

the Ved a w a s origi na lly re prese nted a s more th a n

,

o ne the Ilithyi a s but th a t a fter the time of Homer

, , , ,

she is spoke n of a s o ne goddess a nd no t o nly a s ,

a ssisti ng others a t childbirth but a s herself ,

givi ng birth to a child She w a s c a lled Auge

.

n a n d a s Auge w a s a na me of the
( y) 6 m )
’
A ? eu
7 m ,

d a w n it w a s supposed th a t she received th a t na me

,

bec a use she presided over the d a w n of life In .

L a ti n too she is c a lled Luci na or Ju no Luci na wh ich ,

poi nts to light a s her origi na l ch a r a cter If S h e w a s .

c a lled older th a n Kro nos t h a t a ga i n w a s i nter ,

re t e d a s implyi ng th a t ge n er a tio n beg a n at the

p
begi nni ng of a l lth i ngs Sometimes H e re wh o .
,

w a tches over m a rri a ge ( y mjx s) a nd who is c a lleda to ,

the mother of Ilithyi a is ide ntified with her ,

d a ughter na y Artemis a nd D i a na eve n ( possibly

, ,

like Luci na represe nti ng the moo n) a re supp osed to

,

h a ve performed her fu nctio n s .

The na me is give n a s E iAe flv t io n E iAnfiv t a ’

c a , .
’

a nd a lso a n d it seems to me th a t

El e u t h o i nste a d of bei ng a n a bbrevi a tio n is possibly

, ,

the simple p a r a llel form of E l e u t h ia a n d E ileithyi a

y .

She would the n h a ve bee n c a lled the comer or if , ,

we t a ke i nto a ccou nt th e Kr é t a n eAev flw to bri ng ’ ’

, ,

the Bri nger a me a ni ng th a t would be welcomed by

,

al lwho see in Fors primige ni a the Bri nger of good

th i ngs Kr e te w a s the home of E l
. e u t ho she herself ,

w a s bor n there in the Am nis ia n c a ve The s a me .

root s Av d ( ruh ) might supply a key to the n a me of

’

H )115m v th a t which is to come l a ve nir a s the

’
o , , ,

na me of the E lysi a n fields in the West the home of ,

the blessed .
69 8 A PO L L ON .
[ C H A R
We no w retur n to Apollo n who a fter the a dve nt of ,

th e comi ng goddess E ileithyi a w a s bor n a t D e los 1

,

i e in the E a st a lso c a lled Ort yg ia ( v a r t ik a) for

. .
,

re a so ns expl a i n ed before a n d Asteri a , .

Apollo n s e a rly love for D a ph ne a lso ha s lo ng bee n

’

a ccou n ted for a s referri n g to t h e D a w n Th a t his .

fight with P y tho n ( Ahir b u d hny a ) S hould be his first

heroic a chieveme nt m a y possibly be expl a i ned by
,

th e fa ct th a t a t his first a ppe a ra nce a bove the

hori z o n he ha d o nly j ust esc a ped from the powers of
the lower regio ns ( b u d h na ) the serpe nts w ho were ,

killed by the first r a ys or a rrows of the you ng god .

It is k now n however th a t other a uthorities defer

, ,

this fight a ga i nst P ytho n to a l a ter time a nd to

a di ffere nt loc a lity This shows the freedom with
.

w hich mythology w a s h a ndled in its origi n a nd ,

S h ows how fully j ustified we a re in cl a imi ng a

simil a r freedom in our a na lysis of mythology Th a t .

the origi na l ide a of the fight of Apollo n a ga inst

P y tho n w a s th a t of th e struggle of the light of the
morni ng a ga i n st the d a rk ness below the hori zo n or
of the v a nishi ng night a dmits of little doubt But .

it is perfectly co nceiva ble th a t whe n Apollo n s ’

s a nc t u a ry w a s est a blished a t Delph i the s a me myth ,

S hould h a ve bee n loc a lised th ere Prof Forch . .

h a mmer who h a d explored the neighbourh ood of

,

D elphi most c a refully gives us a n expl a na tio n of the

,

b a ttle betwee n Apollo n a nd P y tho n which deserves ,

more a tte ntio n th a n it ha s h itherto received I .

quite follow the O pi nio n expressed by M Decha r m e .

in h is v a lu a ble M ythologie de l a G r cc e p 100 , . .

1
Gu n
,
if it o cc u rs at t he end of ot h er m yt h l i lnam es
o o g ca ,

w ou d l s eem t o m e an w nd , i cf . Gé ekk a , so t ht
a
’
Op e t 9
'

w ou l
ut a d be
t h e m o u n ta i n w i nd .
VI ] A PO L L O N . 699

M F o rchha m me r he writes a D a nish schol a r (no

‘
.
,
’

,
‘
,

Germ a n ) a fter h a vi ng c a refully explored the na ture

,

of t h e soil a t Delphi t a kes the dr a go n Pytho n a s the

,

symbol of the torre nt which a t the begi nni ng of

spri ng desce nds from the S lopes of P a r na ssus forms ,

a w a terfa ll betwee n the two rocks N a upli a a nd ,

H ya mp e ia bou nds a lo ng the successive terr a ces of

,

th e Delphic a mphithe a tre a nd precipit a tes itself ,

i nto the v a lley of the Pl e ist o s This torre nt .

,

swolle n by the r a i n s of wi nter a nd the melti ng of

the s n ow o n the hills a s it c a rries a lo ng a nd destroys
,

everythi ng in its impetuous fury movi ng a lo ng ,

tortuously like a serpe nt might well h a ve bee n ,

comp a red by the people O f Delph i to a formid a ble

dr a go n dev a st a ti ng the cou ntry a nd terrifyi ng the
,

people a nd their flocks But in summer the w a ter .

flows Off fa lls a nd ev a pora tes a nd the hot ra ys of the

, ,

su n dry the bed of the torre nt The mo nster h a s .

bee n pierced by the a rrows of the god His body .

begi ns to pu t r ify a nd he receives he n ceforth the

na m e of Pytho n th a t is the putrid
’

, .
,

I c a nnot sa y th a t I feel quite co nvi nced but th a t ,

these seco nd a ry myths S pri ng up sometimes from

a mere wish to expl a i n u n i ntelligible n a mes we sa w ,

in such c a ses a s th a t of Argeipho ntes a nd if this ,

expl a na tio n o ffered itself to F o rc hha mm e r while

explori ng th a t n eighbourhood it is quite possible ,

th a t it m ay h a v e occurred to th e a ncie nt Greeks

a lso whe n est a blishi ng the ne w a nd perm a n e nt s a n c
,

t u a ry for Apollo n a t Delphi .

Wh a t is the me a ni ng of the ser v itude imposed

o n Apollo n u nder Ad m é t o s I h a ve S how n before ,

by a refere nce to the Mexic a n I nc a who though

a worshipper of the su n na worshipped h imself
y ,

a s a desce nd a nt of the s u n decli ned to recog nise ,

the su n a s the Supreme God o n a ccou nt of

V OL . 11 . T
7o o A POL L ON .
[C H A R
The c hi
a ns

T h t bi
a nd th ee t o t h e p at h th t a God ord a ins
T h t th tt h ou l
1
a ou s ds rac e

This servitude ha s bee n p a i nted in di ffere nt w a ys ,

but the origi na l thought is a lw a ys the s a me And .

a s the sol a r god w a s represe n ted a s possessi ng herds

of 3 5 0 oxe n or sheep it w a s na tura l th a t a s a sl a ve

,

a lso he S hould be e m ployed a s Apollo n w a s by ,

L aomedo n to w a tch his c a ttle

, .

Ag a i n whe n the a nnu a l tr a ve l s O f the su n h a d

led him fa r a w a y to the n orth where h e rem a i ned ,

duri ng the lo ng wi nter Apollo n h imself w a s supposed

,

to e nj oy a mo ng the Hyperbore a ns a h a ppier time

th a n the r a w wi nter in Greece .

There ca n h a rdly be a ny doubt th a t the j our ney

to a nd the st a y of Apollo n with the Hyperbore a ns
reflect the a nnu a l moveme nts of the su n from South
to North a nd from North to South We h a ve o nly
, .

to re a d Plut a rch who tells us th a t from spri ng to

,

a utum n Delph i resou nds with hym n s of pr a ise a nd

p a e a ns to Apollo n whil e in wi nter the p a e a n w a s

,

S ile n t a nd n othi ng w a s he a rd but the dithyr a mbos

a nd so ngs o n the su fferi ngs of Dio n y sos in order to ,

u nderst a nd the ch a r a cter of the Greek Hyperbore a n s

a n d of Apo ll
’
o n s rel a tio n to them The d a te of the .

retur n of Apollo n from the Hyperbore a ns to Greece

v a ries from spri ng to the middle of summer His .

dep a rture w a s the 8177 0 87171 601 his retur n the em 8 771 5a
,
’

1 .

If however a ny doubt could st ill rem a i n a s to the

, ,

sol a r origi n of Apollo n his i ntim a te rel a tio ns with

,

the Ch a rites would settle it a s in the c a se of Hermes , .

Sometimes these C h a rites a re c a lled the d a ughters

of H e lios a nd Aigle na mes which spe a k for them
,

1
C h ip iv
s, , p . 1 2 2.
V1
] A P OL L O N .
7 01

selves nor a re their o w n na mes Agl a i a E uphrosy ne , , ,

Th a li a P asiph a e K l
,
é t a or Ph a e nna less signific a nt
, , ,
.

Th e epithet K vpo r p ddmt they sh a re in commo n with

o

Apollo n Apollo n w a s represe nted a s c a rryi ng the

.

three C h a rites o n his h a nd wh ich is the s a me ide a ,

a s whe n the s un god in the Ved a is represe nted o n

-

h is golde n ch a riot dra w n by his H a rit a s They a re .

c a lled L a mpo s a nd Ph a etho n or Py r oe is E OOS , , ,

Ait ho n or Phlego n in Greece na mes th a t a re very ,

outspoke n while in I ndi a these horses of th e s u n

,

a r e simply c a lled H a r it a s i e the red or bright o n es ,

. . .

Though Apollo n w a s origi na lly a light givi ng j oy -

,

givi ng a nd gra cious god we ca n e a sily u nderst a nd

, ,

th a t the more terrible a spects of the s u n a lso should

h a ve bee n reflected in him The su n helps veget a .

tio n but the s a me su n m a y destroy the h a rvest

, ,

m a y se nd pestile nce a nd kill th e very people who

worshipped him In the Ved a a lso the sol a r powers
.
‘

a ssume from time to time a terrible ch a r a cter a nd

Apollo n a s the a ngry god a s movi ng a lo ng vv m i ,

eo u ais like u nto night a s 0 15M g b a neful a s owré A

’ ’ ’

c , v ,
o , , ,

supposed to me a n destroyer comes so ne a r to the ,

Vedic Rudr a th a t Rudra r a ther th a n Ag ni in his

ch a r a cter of S u ry a h a s bee n looked upo n a s the ,

prototype of Apollo n And curious e nough a s ]

.
,

Apollo n w a s co nceived no t o nly a s se ndi ng pestil e n ce

a nd de a th but likewise a s the physici a n a n d he a ler
,

of ill ness no t o nly a s 0 15M0 9 b a neful but a lso a s

’

, , ,

5M0 9 he a lthful Rudr a the terrible a lso w a s sup

’

01 , , , ,

posed to be possessed of a l lmedici nes He nce .

Askl e pios the physici a n of the gods w a s fa bled t o

, ,

n A ~ J ‘
L §]
b e the S O 11 01 the other he l ing god
. -

p
e “ a o k e “
,
-
,

1
K Z . .
,
xx i x ,
2 2 5.

T 2
702 A POL L O N .
[C H A R
Pa ié on or P a i a n ( H a mw v H a rd y ) w a s a ctu a lly ide n
’

, ,

t ifi e d with Apollo n . Th a t he bec a me likewise the

physicia n of the soul the p urifier a nd deliverer
,

from sin ( o w -
these a re ch a r a cteristics which we
must no t hope to fi nd in the Vedic gods though ,

they a re not e ntirely a bse nt a s we m a y see in the ,

pra yers for forgive ness of s in a ddressed to V a ru na

a nd others Neither c a n we look in the Ved a for
.

a god represe nt a tive of music a nd of prophecy a s

Apollo n w a s in Greece .These a re the reflexio ns of

Greek life a nd though they m a y h a ve bee n a ssig ned
,

to Apollo n without co ntr a ve ni ng his origi na l physic a l

ch a r a cter they a re of Greek no t of Ary a n growth
, , .

In a l lthese respects the c a se of Apollo n a llows

,

us to see very cle a rly wh a t we m a y a nd wh a t we

m a y not expect in a comp a riso n of Vedic a nd Greek
or a ny other Ary a n mythology There a re some .

schol a rs who de ny the V ery e x iste nce of a Pa n Ary a n -

mythology With them a fter a l

.
,
lth a t ha s bee n
writte n I suppose I need no t a rgue But these a re
, .

the very writers who in t he a bse nce O f a l la rgume nts

try to throw discredit o n mythologic a l rese a rches by
poi nti ng the fi nger of scor n a t the w an t of a greeme nt
in t he comp a riso n of Ary a n deities a nd in the i nter
r e t a t io n of Ary a n myths It is well k n ow n th at
p .

Kuh n ha s tried to ide n tify Apollo n with Rudra , v o n

Schroeder with Ag ni a nd I myself with neither of them
, ,

or r a ther with both I h a ve O pe nly st a ted the c a se

.

so a s to give our a dvers a ries a sple n did opportu nity .

And yet to those who h a ve followed me up to this

poi nt my a nswer c a nnot be doubtful I hold th a t .

it is a fu nd a me nt a l mist a ke to expect coi ncide nces

in the na mes a nd a chie v eme nts of Ary a n gods a fter
they h a ve o nce e ntered i nto their na tio na l ph a se .
v1
] A POL L O N .
7 0
3

If such coincide nces occur they a r e exceptio ns a nd , ,

h a ve to be a ccou nted for j ust a s we h a ve to fi nd ,

excuses if we ide ntify the E nglish to h a ve with ‘ ’

L a ti n h a bere
‘
Whe n Ary a n words h a ve e ntered
.
’

o n their na tio na l developme n t whe n the commo n ,

Ary a n l a ngu a ge ha s o nce become L a ti n or Fre nch ,

Gothic or E nglish we must no t look for close resem ,

bl a nces betwee n Gothic a nd L a ti n E nglish a nd ,

Fre nch We must remember first of a l

. lwh a t is
pecul ia rly L a ti n or peculi a rly Gothic a nd the n strip ,

th e words of these l a ter crusts before we try to dis

cover their origi na l form If w e co m e a cross such .

a pp a re nt coi n cide n ces a s to c a ll a nd m i sty to c a re ’

,
’

a nd cura w e should k now a t o nce th a t they c a nn ot

,

be re a l beca use E nglish a nd Greek a nd E nglish a nd

,

L a ti n h a ve no right to a gree so mi nutely or if they ,

’ ’
do a s in the c a se of t o h a ve a nd h a bere such
,
‘ ‘
,

exceptio na l a greeme nts h a ve to be very c a refully

j ustified .

It is much the s a me in mythology If we a re .

told for i nst a n ce a s K u h n ha s poi nted out th a t

, , ,

’
Rudr a s h a ir is represe nted a s br a ided a nd tied up in
a n d th a t Apollo n s h a ir w a s r e r e
( p )
’
a k not ka a r d in , p
se nted a s a rra nged in the s a me m a nner
this is first of a l
,
lnot quite correct a nd seco ndly it
, , ,

would prove too much 1

.

Al lth a t we a r e j ustified a nd a l lI believe th a t , ,

Kuh n re a lly me a nt w a s tha t a god represe nted a s

m ovi ng r a pidly through the a ir like Apollo n would , ,

n a tur a lly be co nceived a s h a vi n g his h a ir flowi ng

freely a bout his he a d a nd this is ho w he is re pr e ,

se nted in the oldest st a tues while in the c a se of ,

1
K Z . .
,
iii, 3 3 5 ; a nd v o n Sc h r o e d e r, K Z . .
,
xx i x ,
22 7 .
 0
7 4 AP O L L O N .
[C H AR
R u dr a h is k a p a rd a or top k n ot formed like a shell -
, ,

m a y be no more th a n a repetitio n of the h a ir k n ot -

a ffected by his worshippers a s l a ter o n by th e , ,

worshippers of S iva 1
.

If Kuh n comp a red the epithet of Apollo n Loxi a s , ,

O blique with the epithet of Rudr a v a n

,
k u a thw a rt , , ,

he could h a rdly h a ve t a ke n Loxi a s in the se nse of

Ao fé s crooked a s a lludi ng to the crooked or deceit
, ,

ful me ani ng of Apollo n s or a cles This i nterpret a tio n ’

.

of Loxi a s ha d bee n rej ected lo ng a go by Otfried

Mu ll er who sho w ed th a t Apollo n s S ister Artemis
,
’

, ,

w a s likewise c a lled L o x o though S h e n ever w a s ,

a ccused of h a vi ng uttered or a cles whether str a ight ,

or crooked Wh a t Kuh n re a lly me a nt w a s th a t

.

van k u a s a pplied to Rudr a w a s prob a bly i nte n ded

, ,

for rushi ng viole n tly a thwa rt the a ir a nd th a t ,

Lox i a s ha d the s a me physic a l mea ni ng whe n origi na lly

a pplied to Apollo n But ma ny gods a re re p rese nted
.

as moving or rushi ng without bei ng therefore ,

ide n tic a l no r is v a nk u a n epithet exclusively

,

belo nging to Rudra .

The s a me m a y be s a id a bout Kuh n s rem a rk th a t ’

Apollo n pl a yed the l yre a nd th a t there w a s a music a l

i nstrume n t c a lled rudri possibly the s a me word a s ,

Aé p a . R udri is a very l a te word a n d little a u t h en

t ica t e d in S a n skrit liter a ture The music al ch a ra c .

ter of Apollo n a s le a der Of the Muses is fa r too

peculi a rly Greek to a llow of comp a riso n with Rudra ,

whose music if a ny w a s more like the whistli ng

, ,

a nd howli ng of the storm th a n the str a i n s of the

lyre Still if Kuh n w a nted o nly to refer to the

.
,

physica l ch a r a cter of Rudr a he might h a ve ,

1
M M . .
, S B E
. . .
,
vo lx x x u
.
, p .
424 .
V1 ] A POL L O N .
70
5

stre ngthe ned his c a se by a refere n ce to the Rudr a s ,

plur th a t is the M a ruts storm wi nds who in the

.
, ,
-

Ved a a r e co nst a ntly represe nted a s si ngers (a rki n) 1

.

It is true th a t both Apollo n a nd Rudra h a ve bow

a nd a rrows but so h a ve other gods both in Vedic
,

a nd Greek mythology Agn i co nst a ntly shoots .

his a rrows Artemis H e r a kles a nd Odysseus were

, , ,

fa mous a s a rchers though with the a n cie nt Greeks ,

the use of the bow w a s no t co nsidered S O ho nour a ble

a s sword or l a n ce .

Th a t both Apo l lo n a nd R udr a a re represe nted

a s the best of physici a n s is cert a i nly st a rtli ng a nd ,

S h ows th a t a s we sh a ll see there w a s some truth in

, ,

Kuh n s theory th a t Rudra a nd Apollo n were cog na te

’

gods Wh a t Kuh n omitted to co nsider were the

.

m a ny poi nts of di ffere nce betwee n Apollo n a nd

R udr a which a r e equ a lly import a nt for our purpose
,
.

’
We no w tur n to ex a mi ne v o n Schroeder s V iew
th a t th ere w a s a deity Apol l o n—
Ag ni th a t is to sa y , , ,

th a t wh a t the Vedic poets c a lled Ag ni the Greeks

c a lled Apollo n Th is V iew co nt a i ns u ndoubtedly a
.

cert a i n a mou nt of truth if o nly Ag n i is t a ke n a s he , ,

so ofte n a ppe a rs in the Ved a no t S imply a s the fire ,

the ord i na ry ign is but a s the he a ve nly fire or the ,

he a ve nly light How close the co nnectio n betwee n

.

these two m a nifest a tio ns of light o n the he a rth a nd

in the E a st is ha s bee n S how n a g a i n a nd a ga i n
,
If .

therefore v Schroeder would t a ke Ag ni no t in the

.

ordi na ry se nse of fire but a s the fiery su n more , ,

p a rticul a rly the risi ng su n I should feel in full ,

a greeme n t with him Both Rudra a nd Ag ni a s .

,

prese nted to us in the Ved a a re too fa r developed to ,

1
M M
. .
,
V ed i c H ym n s, S B E
. . .
,
vo lx x x u
.
, p 95
. .
 06
7 A P O L L ON .
[
C H AR

le nd themselves to a comp a riso n with so th oroughly

Greek a deity a s Phoibos Apollo n We must go .

beh i nd the Vedic gods before we ca n hope to fi nd

the roots of the ide a s which o n Greek soil produced
Apollo n o n I ndi a n soil Ag ni
,
The co nst a nt use of .

a a v ar
p
-
with refere n ce to the d a ily revel a tio n

wrought by the risi ng su n shows th a t beh i nd ,

Apollo n a nd behi nd the v a rious perso na lities of the

risi ng su n there l a
y ,
the commo n ide a O f a reve a li ng

or mor ni ng deity the germ a lso of the Devir

,

D v ara h or the E verl a sti ng G a tes Of the ps a lmist

‘

.
,

If from this ce ntra l ide a there spra ng seco nd a ry

thoughts co nnected w ith the na me of Apollo n in
Greece or with the na me of Agn i S u rya or Rudr a
, , ,

in S a nskrit a l lcoi ncide n ces eve n the most mi nute

, ,

a nd a pp a re n tly u nme a ni ng will be welcome a s ,

S howi ng th a t the mythologic a l growth which beg a n

in Pre Vedic times followed the s a me na tur a l course

-

in I n di a a nd in Greece prese nti n g m a ny S imil a rities

, ,

but no t preve nti ng dissimil a rities a lso betwee n the

gods of Greece a nd the gods of I ndi a Apollo n ca n .

n o t be Rudr a no r Ag ni a s little a s the Greek Archo n

, ,

is the Buddhist Arh a n or eve n L a ti n rex the Sk rag

, . .

Rudr a w a s origi na lly a storm — god wh a tever m ay ,

be s a id to the co ntr a ry If th e M a ruts were storm .

gods a nd eve n in moder n S a nskrit m a rut me a n s

,

wi nd we must no t forget th a t th e M a ruts a r e c a lled

,

n o t o n ly the so ns of R udra but Rudr a s themselves , .

Whe n we re a d th a t Rudr a is the most be a utiful

a mo ng the gods th a t he holds b o w a n d a rrow th a t
, ,

h e is the lord of so ngs ( gath a p a ti ) a nd th a t he is -

the best of physici a ns a nd a ble a lso to remove the

evil th a t m a n ha s committed ( VI 74 we seem to , ,

h a ve a god before us who cert a i nly remi nds us of

V1
] A POL L O N .
7 7
0

Apollo n but whe n Rudra is c a lled the fierce god

,

with stro ng limbs who a tt a cks like a wild be a st

, ,

whe n he is c a lled the red bo a r whe n in the At ha r v a ,

V ed a his belly is s a id to be blue a n d his b a ck red , ,

we c a n no lo nger recogn ise in him the fe a tures of

Apollo n eve n in his most terrible moods Still less .

would it be possible to ide ntify Rudra a nd th e

Rudr a s with mere F a u ns a nd S a tyrs with spirits of ,

the forest a nd the hills for Rudr a is a m aj estic 1

,

god he sh i nes like the bright su n ( I 3

, he is , ,

the lord of this wide world a nd divi ne power will ,

n ever dep a rt from him ( II 3 3 , ,

G r e ek a nd I t al
ia n G o d s .

If i t is impossible n a y irr a tio na l to a ttempt to

, ,

ide ntify Vedic a nd Greek gods a fter they h a ve

a ssu m ed a defi nite i n dividu a lity in I n di a or Greece

it is equ a lly S O with gods th a t h a ve a ssumed a

defi nite ch a r a cter in Greece a nd in It a ly Wh a t .

C omp a ra tive Mythology ca n do is to try to go behi nd

such gods a nd to discover if possible their commo n
, , ,

b a ckgrou n d fa r a w a y from It a ly a nd Greece ; but

we c a nnot a nd we S hould no t a ttempt to tra ce w h a t
,

is S pecific a lly Greek in It a li a n mythology .

I h a ve a lw a ys a dmired Rosch er s ess a y o n Apollo n ’

a nd M a rs published m a ny ye a rs a o in 1 8 7 3 It is
, g .

full of profou nd le a rni ng a nd cle a r discernme nt a nd ,

h a s bee n followed up by other works w orthy of th a t

bril li a nt begi nni ng Nor do I de ny eve n no w th a t
.

there a re m a ny thi ngs which these two gods sh a re

in commo n but I c a nn ot believe th a t they st a rted
,

from o ne a nd the s a me germ Apollo n w a s cert a i nly .

,

a s Ro s c h e r ha s fully show n a god of light a ( IDC Z

BS , , C ,

1
Ol
d en b e rg , R eld es V e d a , p
. . 22 .
3
7 08 GR E EK AND 1TA L 1A N G OD S .
[C H A R
c ”
A15K et o g Av ia n/ sw ig A iy kfir ng , E ait o g , a nd E v a v p o s, ‘

a
'

, ,

he w a s likewise a god of the ye a r th a t is a sol a r , ,

god he w a s more p a rticul a rly a god of spri ng a nd

,

summer he w a s a fi ght ing god a nd like most gods

,
-

, , ,

a reputed a ncestor of fa milies of cl a ns a n d of whole , ,

tribes a p a tro n of cities a le a der of colo n ies Al

,
l ,
.

th is spri ngs n a tur a lly from his sol a r ch a r a cter He .

w a s a n a pa v a rya n but he h a d no t become in d iv i

-
,

du a lised in a ny of the i ndividu a l deities of the Ved a ,

as we k n ow it If therefore we supposed with

.
, ,

R o sch e r th a t for a cert a i n time this a s yet u ndefi n ed

Apa v a ry a n w a s c a rried o n in the s a me bed of
mythologic a l thought a s a n It a li a n god wh o c a me ,

to be c a lled or a ctu a lly w a s c a lled M a rs we S hould

, ,

h a ve to gr a nt a lo ng co n ti nued u nsep a r a ted existe nce -

of wh a t is c a lled a nd I believe wro ngly c a lled , , , ,

the G ra ecO It a lic bra nch of the Arya n fa mily a nd

-
,

a developme n t of a Gr a c co —
It a lic mythology di ffere nt
in its peculi a r ch a r a cter from a l lother bra n ches of
Ary a n mythology And while this w a s goi ng o n .
,

we Should be c a lled upo n to belie v e th a t the na me

of o ne of these cogna te G ra eco It a lic deities bec a me -

Apollo n in Greece but M a rs in It a ly th a t the na me

, ,

ch a nged but th a t the substa n ce rem a i ned the s a me

,
.

I do no t de ny th a t gods m a y be the s a m e in sub

st a nce though differe nt in name but I doubt t he
, ,

possibility of the existe n ce of a ny Ary a n deities

without a na me We sa w a cle a r i nst a nce in the
.

c a se of V a ru na a nd Ahura M a z d a a nd Professor ,

R osch e r h a s me ntio ned sever a l S imil a r c a ses such a s ,

the E ri nyes the E ume nides Ara e a nd Sem na e ;

, ,

Pl o u t o n H a des K l
, y m e no s H e,
be a n d G a nym e des ;

Aphrodite Kyp ris a nd Ky t h er e ia ; Persepho ne

, , ,

Kore a nd Pherseph a tt a But these c a ses a re not

, .
v1 ] GR E E K AND 1TA L 1A N G OD S .
70 9

l
lto the poi nt We must disti nguish betwee n
'

a .

ca ses where a divi ne i ndividu a lity receives a nu mber

of na mes a nd where o ne or the other of them b e
,

comes in time a n i n depe n de nt na me If Aphrodite .

or Aphroge n ei a w a s c a lled Ky t h ere ia a nd K ypr is ,

bec a use S h e received speci a l worship in these isl a nds ,

a nd if a fterw a rds S h e seemed u nder these n a mes ,

whether they ha d bee n mere epithets or ind e pen

de nt na mes to become a new deity we ca n cle a rly
, ,

see th a t wh a t m a y be c a lled her subst a n ce rem a i ned

the s a me t h ough her na me w a s ch a nged But this
,
.

is not wh a t Prof R o sche r supposes to h a ve bee n th e

.

c a se with Apollo n a nd M a rs He does no t hold if .

,

I u nderst a n d him right th a t Apollo n ever received,

the epithet of M a rs or M a rs th a t of Apollo n but

, ,

ra ther th a t the s a me a s yet a no nymous deity

received the na me of Apollo n in Greece a nd of ,

M a rs in It a ly th a t M a rs a n d Apollo n were in fa ct
,

di a lectic sy no nyms Here we must before a l. lthi ngs

try to th i nk the m a tter out cle a rly We sa w th a t .

every d eity begi ns its existe nce with its na me .

I hold th a t eve n the su n a nd moo n did no t exist

for m e n a s th i nki ng bei ngs— till they ha d bee n
na med ; but a t a l leve nts H e lios a nd Sel e ne could
h a ve ha d no e x iste n ce till they h a d bee n cre a ted by
the (ii 07 7 967 779
/ 1 01 0 .

There n ever w a s a H e lios or a n Apollo n e x cept in

the mi nd of him who ga thered up cert a i n se nsuous
impressio ns comprehe nded or co nceived them a nd
,

na med them from o ne of their promi ne n t ch a ra c

t e r ist ics a nd thus c a lled a reve a li ng god a n Apollo n

, , ,

i nto e x iste nce After th a t two thi ngs ma y h a ppe n

.
,
.

Apollo n m a y receive a number of epithets a nd ,

some of them such a s H e ka t o s fa r—

,
re a chi ng or , ,
7 1 0 G R EE K AND 1TA L 1A N G O DS .
[C H A R

H e k a t eb olos the F a r d a rter or D el

,
io s bright or
-
, ,

bor n in D e los m a y a ssume a ki nd of mythologic a l

,

i ndepe nde n ce ; or seco n dly the s a me impressio ns

wh ic h c a lled forth the na me of Apollo n m a y without ,

an
y refere n ce to th a t na me c a ll forth a nother na me ,

a n d a nother god so n e a r to Apollo n th a t the two

could no t be kept a p a rt a nd a fter a time bec a me ,

o ne . In this w a y Phoibos the brilli a nt w a s so , ,

cle a r l y me a nt for the s a me con cept a s Apollo n th a t ,

the two were j oi ned a s Phoibos Apollo n a nd ,

Phoibos ce a sed to be a sep a ra te deity a nd w a s

a fterw a rds a ccepted a s a mere epithet of Apollo n ,

like H ek a t os though re a lly produced by a n i nde

,

pe nde nt process .

If the n we a sk wh a t w a s the rel a tio n of the

—
G ra e co It a lic Apollo n to the G r a eco It a lic M a rs we -
,

c a nnot possibly a ccept o ne a s the epithet of th e

other b u t we c a n o nly h old th a t the s a me co ncept
,

which received the na me of Apollo n received likewise

the na me of M a rs Ca n th a t be proved ? .

Ap ol
lon a nd M ars .

Professor R o sch er seems no t to h a ve bee n a w a re

th a t the ide n tity of Apollo n a nd M a rs ha s bee n
m a i nt a i ned by the Greeks themselves Plut a rch .

F ra m p 1 5) a rgues th at if two goddesses

( g . . a re

represe nted a s mothers of the s a me child there must

h a ve bee n a commo n eleme nt in b oth L e to there .
,

fore he thi nks c a nnot be d ifl er ent from H e re b e

’

, , ,

c a use L e to is the mother of Artemis a nd Artemis , ,

whe n c a lled E ileithyi a is the d a ughter of H e re , .

He the n goes o n to a rgue th a t a s Ares a nd Apollo n

h a ve the s a me ch a ra cter the o ne bei ng th e
s o n of H ere the other of L eto it fo l lows o nce more
, ,
v1
] AP O L L O N A ND M AR S .
7 1 1

th a t L e to a nd H e re must be t a ke n a s the s a me
goddess .

But this would h a rdly s a tisfy Professor R o sc he r ,

for a lthough the R om a n s were led to ide ntify their

M a rs with the Greek Ares h e ha s rightly poi nted ,

out ( p 1 4 ) th a t th is m ay h a ve bee n don e a t a l a ter

.

time a nd u nder a mista ke n V iew a nd th a t these ,

two gods ha d become differe nt in ch a r a cter lo ng

before they met a ga i n a t Rome The questio n .

therefore is whether the re a l Rom a n M a rs S hows

,

evide nce of a sol a r origi n a nd of a former ide ntity

with Apollon so th a t we should h a ve to t a ke the
,

Greek Apollo n a nd the L a ti n M a rs a s mere syno nyms ,

me a nt from the begi nni ng for th e s a me O bj ect .

Th a t M a rs w a s o ne of the bright light bri ngi ng ,

-

gods is S how n by his h a vi ng bee n worshipped a s

Leuc e t iu s or Louc et iu s wh ile Apollo n s epithets
-

,
-

,
’

were Av K a fo g Afik e o s Av ia n 6 1 779 &0

, t
‘

,
/ 1 , .

But though this epithet would cert a i nly prove

th a t M a rs belo nged to the bright gods the dev a s , ,

it would o nly prove th a t he w a s on e of the dev a s ,

a bright bei ng no t th a t he w a s a sol a r god or

,

ide ntic a l wi t h Apollo n L u cet iu s a s a n epithet .

, ,

belo ngs a s much to Jupiter a s to M a rs if no t more , .

Festus s a id L u cet iu m Jovem a ppel

,
‘
la b a nt quod
’
c u m lucis esse c a us a m c r e d e b a nt a nd a ccordi ng to ,

M a crobius it w a s this v ery Jupiter L u cet iu s whom

the S a lii celebra ted in their so ng a nd no t M a rs ,
1

The wife of this Jupiter L u ce t iu s w a s c a lled L u ce t ia

a nd Luci na while the wife of M a rs w a s N eri a
, .

But t hough we h a ve to surre nder the stro ngest

a rgume n t for the ide ntity of M a rs a nd Apollo n ,

1
H t
a r u ng , Die R e l
i gio n d er Ro m er , 11, 9 .
7 1 2 A P OL L O N AND MA R S .
[C H A R
na mely his na me of L u c et iu s we m a y ret a in never ,

t h eles s the fa ct th a t M a rs belo nged to the Dev a s a n d ,

th a t he w a s supposed to bri ng light a nd a s we sh a ll ,

see the w a rmth of spring a lso His w a s therefore

,
.

th e mo nth M a rtius or M a rch the begi nning of spri ng , .

in It a ly He w a s in fa ct a thoroughly It a li a n deity
.
,

a nd in a l lhis fe a tures a god of It a li a n pe a s a nts .

TO begi n with his na me I still hold for re a so n s , ,

expl a i ned in my I ntroductio n to the Vedic Hym n s ,

vol x xxii p xx iv th a t M a rs M a rtis correspo nds to

.
,
.
, , ,

M a rut the storm wi nd a nd me a nt origi na lly the

,
-
,

sm a sher or pou nder like Pilum nus with his p ilum , ,

a n d Picum n us co nn ected with the Piou s M a rtius ( the

,

woodpecker ) The Ol d deriv a tio n of M a rut from m a r

.
,

to be brilli a nt l a bo u rs u nder gre a t dis a dva nt a ges

, .

If such a root is Ary a n a t a l lit cert a i nly ha s ,

left n o o ffspri ng in S a n skrit no t eve n m a ri ki The , .

deriv a tio n from m a r a lso in the se n se of dyi ng is

u nte na ble in S a nskrit bec a use there is no a llusio n ,

in th e hym ns a ddressed to the M a ruts to their

represe nti ng th e spirits of the dep a rted a nd h a rdly ,

an a s to their co n ducti ng these spirits to their l a st

y
resti ng pl a ce We seldom find S O striki ng a coi n
-
.

c id e n c e a s betwee n the Vedic sa rdh a m ar u t a t he ,

troop Of the M a ruts a nd the Umbri a n cerfo M art in, ,

which re a lly ought to h a ve se t tled the questio n Of

the co nnectio n betwee n M a rs a nd M a rut Th a t the .

w i nd or the hurric a ne should be r a ised to the ra nk

of a supreme god is very na tur a l a mo ng pe a s a n ts
a nd S hepherds a n d the s a me process ca n be w a tched
,

no t o nly in the c a se of H u ra k a n ‘
but likew ise in ,

th a t of Wu o t a n z Th a t the wi nds possess a l lthe .

M M N a t u ra lR el i n p 4 53
1
. .
,
ig o , . .

P h y s i alR lig i n
2
L . c .
p .
324 . c e o , pp .
3 1 4, 3 2 4 .
V1
] A PO L L O N AND MA R S .
713

qu a lities which a ppe a r in the w a rlike ch a r a cter of

M a rs th a t the M a ruts a re in fa ct represe nted in
,

the Ved a a s fight ing m e n in ful l a rmour ca n e a sily

-
,

be see n in the volume which gives a tr a nsl a tio n 1

of a l lth e hym ns a ddressed to the M a ruts which we

possess But th a t Ma rs a s the represe nt a tive of
.

the wi nds S hould h a ve bee n rega rde d a s b ene fioe nt

to fields a nd me a dows a nd forests is more di fficult
to expl a i n Our ide a of Ma rch wi nds is t a ke n o nly
.

from wh a t is p a i nful in them But i n souther n .

clim a tes the M a rch wi nds m a rk the retur n of th e

su n a nd of su nn y we a ther The wi nds th emselves .

a r e felt to be n ecess a ry for sweepi ng the fields for ,

drivi ng a w a y wh a tever rem a i ns of fa lle n le a ves or

s now or dust for dryi ng the d a mp soil a nd purifyi ng
,

the a ir for cle a ni ng in fa ct the st a ble of Au g e ia s

, .

He nce Deverra the sweeper w a s a fit comp a nio n of

, ,

Pilum n us while Piou s or Picum nus w a s credited with

,

the i ntroductio n of m a nuri ng both bei ng frie nds a nd ,

comp a n io ns sometimes the very deputies of M a rs

, .

The S O 11 O f Piou s a nd fa ther of L a ti nus a nd the

tutel a ry deity of a griculture w a s F a u nus F a u nus .

a nd the F a u n i were a fterw a rds ide ntified with the

Greek Pan a nd P anes Their na me is ge ner a lly .

derived from fa vero to protect but a s there is a cl a ss

, ,

of bei ngs c a lled Dhu ni in the Ved a which me a ns ,

S h a kers or S houters F a u nu s is more likely a deri

,
-

v a t iv e of dhu or d h e v from w hich dik AA a s well ,

a

a s fu m u s th a n of the u n me a n i ng fa vore to b e pro

, ,

pitious The form Ma v o rs by the S ide of M a rs is

.

di fficult to expl a i n M a urs occurs in i nscriptio ns

.
,

a nd is t a ke n by Mommse n a s represe nti ng M a rs the ,

1
S B E
. . .
, vo lx x x n
. .
7 4
1 A P OL L ON AND M AR S .
[C H A R
murderer R it schl
. t a kes it a s represe nti ng Ma v o rs
but wh a t i s Ma v o r s ? U nless it could be t a ke n a s
a mere elo ng a tio n of M a urs ( like F a vo n ius of F a u nus ) ,

I see no possibility of expl a i ni ng it C or sse n expl a i ns .

it a s a co ntra ctio n of m a g vors a nd t a kes m a g a s

-
,

a possible L a ti n for m of ud x n This would give the.

—
me a ni ng of b a ttle tur ner like 7 7007 0120 9 in Greek
, .

A simil a r ide a must h a ve bee n e ntert a i ned by L a ti n

writers who t a ke Ma v o r s to be qui m a g na v e r t it
,
.

But a l lthis is extremely doubtful if no t impossible , ,

o n pho n etic grou n ds .

M a m u r iu s .

Another perplexi ng na me is M a m urius wh ich is ,

evide ntly derived from the s a me root m a r but in ,

the se nse of dyi ng a nd ha s I believe nothi ng

, , ,

wh a tever to do with M a rs The ide a th a t th is

.

M a murius is M a rs h a s cre a ted gre a t co nfusio n .

M a murius ha s I believe no more to do with M a rs

, ,

th a n th a t in the mo nth of M a rs whe n the ne w ye a r

begi ns the old dyi ng ye a r V e t u riu s M a murius dies
a nd ha s to be buried .

The birth of t he ne w ye a r a nd the de a th of the old

were stil l celebr a ted in Germ a ny whe n I w a s a boy .

They prob a bly co nti nue to be celebr a ted in outlyi ng

vill a ges eve n no w th ough those who celebr a te them
,

a re h a rdly a w a re whether these festivities a r e o f

‘

C hristi a n or pre C hristi a n origi n But while such

-
.

customs a re r a pidly dyi ng out in the tow ns ofGerm a ny

before the a ppro a ch of eleme nt a ry schools ra ilwa ys , ,

a nd telegra phs they see m to co nti n ue to form

,

the chief st a ple of public festivities a mo ng m a ny

of the Sl a vo nic tribes in the e a st of E urope To .

the m the birth of the verna l su n h is fig ht a ga i nst ,

the a rmy of wi nter his fi na l victory his summer

, ,
V1 ] M AM U R IUS . 1
7 5

sw a y his a utum na l decli ne a nd a t l a st his de a th

, , ,

a r e the gre a t eve nts of the ye a r ; a n d eve n whe n

these popul a r rej oici ngs a nd mourni ngs h a ve bee n

ch a nged i nto C hristi a n festiva ls the Ol d he a the n ,

fe a tures ca n ofte n be recog nised behi nd their new

ecclesi a stic a l veil 1
.

’
To us t he expressio n th a t the ye a r ha s died is ‘

commo n e nough but whe n usi ng th a t phr a se we ,

h a rdly th ink of more th a n th a t the ye a r is go ne .

Our ye a r dies with the civil ye a r o n the l a st d a y

of December Sylvester d a y a nd the buryi ng of St
,
-
,
.

Sylvester o n th a t d a y together with m a ny other

2
,

n o t quite C hristi a n customs pro Ve th a t this period ,

w a s o n ce observed a s a p a g a n festiv a l In m a n y .

pl a ces it is n either C hristm a s nor the Sylvester ,

n ight but the E piph a ny wh ich is co n sidered a s

,

the re a l begi nn i ng of the C hristi a n ne w ye a r But .

with the a ncie nt people the fight of the su n a ga i nst

the old ye a r or a ga i nst the might of wi nter c o n
,

t inu e d till the first S ig ns of spri ng of n e w ligh t ,

a nd ne w w a rmth a ppe a red The a n cie nt R om a n s .

bega n their ye a r with the mo nth of M a rch the ,

Sl a ves with the retur n of spri ng At th a t time .

,

a bout the ver na l equi nox it is still the custom in ,

m a ny p a rts of E urope to c a rry out the ye a r th a t ‘

,
’

is to bury it To c a rry out w a s me a nt origi na lly

,
.

for c a rryi ng the de a d body out of the V ill a ge to

bur n or bury it th e L a ti n e ffe rre or co nd e re In , ,
11
.

the Voigtl a nd ( in S a xo ny ) the childre n were see n

some thir t y ye a rs a go a nd possibly ma y still be ,

1
See H a nu s c h , Wisse nsc h a ft d e r S l
a v is ch e n My t h e n, p . 1 40
i
G r mm, De u t h sc e Myt h li
o o g e, p .
73 0 ; U s e n er , I i h
t l a sc e

Myth e n, p . 18
9 .

2
U s e n er , lc
. .
, pp 1 —
9 5 196. .
1
S ec U s e nor, lc . .

V OL . II . U
7 16 MA M U RI U S .
[C H A R
see n o n the Su nd a y O f L a et a re ( M a rch ) m a rch i ng ,

through the streets a nd si ngi ng

‘
Wir a l
le ,
w ir a l
le k om m e n
’
ra u s ,

U nd t ra
ge n h td Td n
eu en o
’
a u s.

K o mm , F ru hl
i g wi d
n m it ,
e er u ns in d a s Dorf,
Wi l
lk o m m en e er n ,
i b F uh l
l i g r .
’

We al
‘
lw e a llare co m i ng fo rth
, ,

An d carry o ut Deat h t o d ay -
.

C o m e, S p r i ng ,
w ith u s a ga i n i nt o t he v lg
il a e

We l
co m e , d ear S p i ngr .
’

Here De a th is cle a rly me a nt for Wi nter the ,

de a th of na ture a nd opposed to Spri ng a s the new

, ,

e a r a nd the ne w life
y .

These customs a nd tr a ditio n s ch a nge a ccordi ng

a s Wi nter or the dyi ng ye a r is co n ceived a s a n old

m a n or a s a n old wom a n Their time a lso v a r ies .

S lightly a ccordi ng a s the se a so n s v a ry a nd a s the ,

re a l periods of the ver na l a nd a utum na l equi nox

a re modified by civil or ecclesi a stic a l h olid a ys .

Besides the d a ys a lre a dy me ntio ned the Su nd a y ,

of L a et a re (Mid Le nt ) Good Frid a y the d a y of

-
, ,

St Gregory the d a y of St Rupertus ( 2 7 M a rch )

.
,
.
,

or the Mo nd a y a fter the ver na l equi nox the first ,

of April eve n the first of Ma y h a ve a l

,
lbee n chose n ,

in di ffere nt p a rts of E urope for c a rryi ng out De a th

’
or Wi nter But the four gre a t eve nts in the
.
‘

a nnu a l c a reer of the s u n rem a i ned everywhere the

four gre a t eve nts in the life of a fa mily or of a

vill a ge a n d produced s a yi ngs riddles a nd lege nds
, , ,

which still perva de though h a rdly u nderstood the , ,

phra seology of our moder n l ife .

I S h a l lgive a few e x tr a cts from the collectio n s

m a de by H a nu soh Grimm a nd U se ne r ( It a lische
, ,

M y the n) a nd though the repetitio n of the s a me

,
v1
] MA M UR IUS .
717

stories m a y seem tedious it is a fter a l lo nly by a n ,

a ccumul a tio n of evide n ce th a t th e i ncredulity of

those who doubt the existe nce of sol a r customs
a nd sol a r myths a n d of a l lt ha t is co nn ected with
sol a r worship ca n be e ffectu a lly removed
,
.

The Sl a ves wherever w e meet them in their

,

vill a ge life tell of a n old wom a n who a bout the

,

time of the ver na l equi n ox ( sometimes o n the

Su nd a y of L a et a re sometimes o n P a lm Su nd a y ) is ,
-

c a rried out a nd either bur nt or buried or drowned , , ,

or cut or s a wed to pieces

, In Mor a vi a S h e is .

c a lled M a re na in Pol a nd a n d Silesi a M a r za na in

, ,

Bohemi a S m rt a mo ng the We nds S m e ré elsewhere

, ,

M u r ie na or Ma m u r iend a ( of M a murius ) . .

Al lthese words seem to h a ve me a nt origi na lly

De a th a nd Wi nter whil e the ne w ye a r wh ich is ,

sometimes brought i nto the vill a ge wh e n the old

ye a r ha s bee n c a rried out is in Bohemi a n so ngs ,

c a lled N ové let o the ne w summer 1

,
.

The M a sures a noth er Sl a vo n ic tribe rel a te th a t

, ,

on the 1 2 th of M a rch the d a y of St Gregory ,

.
,

Zim a ( the wi nter ) goes to sea Ge n era lly the .

Wi nter or the Old Ye a r is represe nted by a figure

m a de of str a w a nd is re ndered h ideous by a white
,

m a sk a nd other p a ra pher na li a Sometimes it is not .

co nsidered e no u gh either to bur n or to drow n t h a t

figure but it is be a te n dra gged a bout na iled
, , ,

a ga i nst a tree a nd fi na lly bur nt while the a shes

, ,

a r e sc a ttered over the fields or throw n i nto the

w a ter Amo ng both n orther n a n d southern Sl a ves
.
2

Th e S l
a v ni lt o c e o co r re sp o n d s to our t
L e n ; in B o h mi
e a

it is u sed fo r y ear ; w l e hi j a ro , t h e G e rm a n y e ar, m ea ns in

Bo h mi e an i
S p r ng
’
U se n er,
. lc
. .
, p . 1
94 .

2
U s e n e r, p . 1 91 .
7 18 M AM U R I U S .
[C H A R
this M are na is s a w ed in two a nd the ch il dre n a re ,

m a de to believe th a t a n Ol d wom a n h a s a ctu a lly

bee n t a ke n out of the vill a ge a nd killed w ith a sa w .

E x a ctly the s a me custom a nd th e s a me belief wh a t ,

the Sl a ves c a ll b abu re z ati to sa w the old wom a n , ,

’

must h a ve existed a mo ng the Rom a nic na tio n s a l so ,

for sega re l a vecchi a to sa w the old wom a n is the , ,

’

na me give n to a popul a r a museme nt a t B a rcelo na

1
,

where o n the s a me Su nd a y of L a et a re boys m ay be

see n ru nni ng through the streets c a rry i ng s a ws , ,

a nd a ski ng for the O ldest wom a n th a t they m a

y
c a rry her out of the tow n a nd sa w her in pieces .

In It a ly a g a i n a t the s a me time a h i d eous doll

, , ,

is t a ke n through the streets a nd u nder fe a rful ,

S houti ngs s a wed in two In Ve nice th is custom .

is c a lled S ieg ar l a vechi a n e a r R overedo a nd Triest ,

sega r l a vecci a in Tusc a ny seg a re l ,

a mo na c a These 2
.

a r e striki ng a n d st a rtli ng coi n cide nces more so th a n ,

the mere burni ng or drow ni ng of the figure would

h a ve bee n In P a rm a a doll th a t is bur nt on Mid
.

Lent is c a l l ed l a vecci a d a b r u sa r while in Tusc a n y ,

the usu a l expressio n is fa re ilgiorgio 3

.

While these popul a r a museme nt S embody th e -

recollectio n of the de a th of the Ol d ye a r a bout

the time of the ver na l solstice S im il a r customs ,

1
i
G r mm , Deu t h
sc l i p 74 2 e Myt h o og e, . .

P F anfa ni V o ca b o l a ri o d el lu so toscan o p 8 0 5 S v scam ’

2
. . . .
, , ,

p a nata ; B o e ri o Di z io na r i o d el d ial
,
etto v e n e z i a no p 6 6 0 ; , .

G ia m b Az. z olin i V o ca b o l a ri o
,
v er naco l o ita l ia n o p 4 0 8 ; -
,
.

G Patr i ar ch i V o ca b o l
.
,
a ri o v eneziano e p a d o v ano p 1 7 9 ; ,
.

A Ro b i o l
. a ,Diz io n u n i vers d e l . la l i ng u a i t a l .
4 429 ; .
,

q u ote d b y U sener lc p 1 9 2 ,
. .
, . .

U s en er e x p l a i n s th i s e x p r es s i o n a s b o rr owe d fro m S t G eo r g e
3
.

( Ap r i l w h o k il le d t h e d rag o n a nd d el i v e re d t h e m a i d p os ,

s ib l
y ( h o rr i b i l
e d i ct u ) g
a a i n a s o l a r m y t h o r cu s to m .
V1
] M AM UR I U S .
7 19

h a ve ga thered rou nd the Fe a st of the E piph a ny ,

the first m a n ifest a tio n of C hrist to the Ge ntiles .

The doll which is c a rried a bout a nd destroyed a t

th a t time is c a lled the Befa na or Befa ni a which ,

is a ccepted a s a corruptio n of E piph a ni a This .

cert a i nly sou nds str a nge bec a use it seem s th a t the
,

E piph a ny itself would more na tur a lly h a ve bee n ide n

t ifi e d with customs celebr a ti ng the retur n of light ,

a nd of the n e w ye a r wheth er n a tur a l or civ il a nd

, ,

no t wit h the expulsio n of the O l d ye a r This r e .

qu ires some expl a na tio n But the two eve nts h a ng

.

together a nd the fa ct rem a i ns th a t o n the d ay of

,

the E piph a ny or o n the d a y before it the s a me ,

custom with outbursts of popul a r hil a rity ca n be

wit nessed in It a ly a nd in Swit zerl a nd a figure repro ,

se nti ng some detested or d a ngerous ch a ra cter be ing

c a rried a bout u nder h ideous noises a nd fi na lly ,

disposed of D iffere nt from this is the c a rryi ng

.

o ff or buryi ng of the C a rn iva l which seems to ,

h a ve little to do with a ny promi ne nt epoch of the

na tur a l ye a r a nd to sig nify no more th a n a biddi ng
,

fa rewell to the a museme nts of the se a so n If the 1

buryi ng of the C a r niva l is c a lled in some pl a ces

bruci a re l a vecchi a — a d this is doubtful
n ,
— it could ,

o nly be so bec a use the origi na l me a ni ng O f bruci a re

la vecchi a w a s completely forgotte n .

These extr a cts m a y su ffice to S how ho w m a ny

of our still existi ng popul a r customs a nd festiva ls
owe their origi n to the observa tio n of the i nflue nce
of the su n o n na ture a nd o n m a n a nd how m a ny ,

stories a nd lege nds th a t a re now told of L a Vecch i a ,

of M u r iena or Befa na of Ma mu r ie nd a or M a murius

, ,

1
S ee, hwv
o e e r, U se ne r , lc
. .
, pp . 1 9 9, 2 0 2.
72 0 M AM U RI U S .
[C H A R
ha d at first a purely sol a r me a ni ng In a ncie nt .

times both customs a nd lege nds were na tur a lly

fa r more tr a n sp a re nt a nd i ntelligi b le th a n they a re
a t prese nt .

Th a t the lustrum a t Rome represe nted a qui n

u e nnia lsol a r cycle h a s never bee n doubted but
q , ,

th a t lustrum fa cere me a nt origi na l ly a buryi ng of

the cycle a s the buryi ng of L a Vecchi a me a nt the
,

buryi ng O f the Ol d ye a r is a n i nge n ious guess of ,

U sener wh ich deserves serious co nsider a tio n

,
1
.

E a ch ye a r w a s i na ugur a ted a t Rome by the

festiv a l of Anna Pere nna o n the Ides of M a rch .

People dra nk a s m a ny dr a ughts of wine a s they

wished to live ye a rs a nd the result m a y no t h a ve ,

b ee n very differe nt from wh a t h a ppe ns in moder n

Rome o n the Su nda y of L a et a re .

Anna the ye a r wro ngfully ide ntified with Anna

, , ,

the sister of Dido w a s supposed to h a ve bee n drow ned

,

in the river N u m iciu s a nd this seems to h a ve bee n ,

al lth a t rem a i ned of the drow ning of the old ye a r 2

.

Besides this festiv a l of Anna Pere nna a t the time

of t h e ver na l equi nox there w a s a nother shortly , ,

before the time of the summer solstice dedica ted to ,

Anna a nd a n other lege nd w a s told of her a s a n O l

,
d
wom a n who ha d o n ce duri ng a fa mi ne fed the plebs
,

with c a kes This m a y refer to Anna a s the goddess

.

of the ye a r in the se nse of h a rvest for we h a ve a n

, ,

a n cie n t s a crifici a l formul a preserved by V a rro Te 3

, ,

1
U se ne r , pp lc . .
, . 2 04, 2 0 6 . L iv . i , 4 4,
‘
ibi inst ru ct u m ex e r

c it u m o m n e m su o v e t a u ril
ib u s l
u st ra vit ,
id q u e co n d it u m l
u str u m

ap p e l
lat u m ,
q i u a in c e nsen d o fi nis fa c t u s e st .
’

Co r ss e n, in K Z . .
,
ii , 34 U s ener, lc . .
, p . 2 0 8.
3
V a rr o , F ra gm . ed . B u ec h l
e er , p . 2 1
9 U sene r, lc
. .
, p . 2 0 9.
V1
] MAM U R I US .
72 1

Anna ac P a nd a C el a te P a les in which

Pe ra nna 1
, , ,
’

she is i nvoked together with goddesses of a S imil a r

ch a r a cter .

E ve n in the lege nd told of Anna the old wom a n , ,

wh o whe n a sked by M a rs to procure him the love

,

of Mi nerva ( origi na lly of Neri a ) disguised herself a s ,

a you ng wom a n the S pri n g a nd the n l a ughed a t M a rs

, , ,

we ca n stil l recognise the old ye a r a nd the you ng

ye a r a nd surviv a ls of customs o nce very preva le nt
,

a mo n g the Ary a n na tion s Besides th is fem a le 2

.

represe nt a tive of t h e ye a r Anna a nd Pe ra nna w e , ,

fi nd in a ncie nt Rome a m a sculi ne represe nt a tive a lso

of the old ye a r We sa w th a t in Germ a ny where
.
,

the n a mes for wi nter a nd de a th a r e m a sculi ne the ,

Ol d ye a r w a s ofte n represe nted a s a n O l d m a n no t , ,

a s a mo ng the Sl a vo n ic tribes a s a n Ol d wom a n , .

The figure to be be a te n or bur ned a t the e nd of the

ye a r is c a lled the Stra w m a n the De a th m a n or the -
,
-

Old Je w In the s a me w a y the Rom a ns celebr a ted

.

their M a m u ra l ia a bout the time o f the ver na l

equi nox p a rt of their rej oici ngs co n sisti ng in c a rry
,

ing a bout a m a n clothed in S ki ns a nd be a ti ng him

, ,

u nmercifully till he w a s drive n out of the tow n .

This m a n w a s M a murius a nd w a s supposed to h a ve ,

m a de the ne w a ncil ia whe n the old S hields whic h , ,

were be l ieved to h a ve origi na lly fa lle n dow n from

the sky ha d bee n lost duri ng the reig n of Num a
,
.

U s e ne r ide ntifies this festiv a l of M a murius wit h

the F e ria e M a rtis C ert a i n it is th a t the S a lii w ho
.
,

c a rried the t w elve S hields ( a ncili a ) in processio n ,

1
P e ra nna is t h e o l
d est au th nti e c fo r m in t
s ea d of P e r e nna ,

a nd p e ra nna r e is u sed in t h e s e n se o f i v i ng
l o ne y ear . P e re nn i s

w as or i gin l
l
a
y p er e m nis , l
ik e so l
le m n is .

2
S ee U s e ner, lc
. .
, p . 2 2 4.
7 22 MAM UR IU S .
[C H A R
i nvoked M a murius V e t u riu s a t the end of their
c a rme n s a li a re a ccordi ng to some tr a ditio ns a s a
, ,

rew a rd for the service re ndered by the clever Ol d

smith M a murius in m a ki ng eleve n new a ncili a a fter
the p a tter n of th e o nly old a ncile which rem a ined ;
but fa r more likely a s the represe nt a tive of the Ol d
or dyi ng ye a r But a lthough M a rs w a s the god of
.

the S a lii there seems no excuse wh a tever for ide n

,

t ify ing M a murius with M a rs M a rm a r a nd M a mers .

ca n be u nderstood a s n a mes of M a rs derived from ,

the s a me root a s M a rut though i ndepe n de nt in their ,

form a tio n but M a murius w a s from the first me a nt

,

for somethi ng no t o nly di ffere n t from M a rs but in ,

o ne se nse th e very opposite of him the dyi ng ye a r ,

a s opposed to the n ew ye a r i ntroduced by M a rs If .

M a murius represe nted the old ye a r its de a th would ,

t a ke pl a ce a bout the s a me time whe n the new verna l

god M a rs a sserted his u nivers a l sw a y I ve nture
, , .

to go eve n further a nd to suggest th a t the eleve n

a n cili a which were lost a nd were repl a ced by the

smith M a murius V e t u riu s a ki nd of R ib hu a nd , ,

which were c a rried a bout by the twelve S a lii were 1

,

i nte nded origina lly for the eleve n mo nths of the old
ye a r which were lost but forged a ga i n a fter the ,

p a tter n of the l a st mo nth by the old smith or the

No doubt a l lthis w a s forgotte n a t
~

old ye a r .
,

Rome yet some recollectio ns seem to h a ve survived

,
.

For wh a t c a n V a rro h a ve me a nt whe n he wrote

( L L 6 .
4 5 ,
p ,
I t a
q u
. e S a lii quod c a n
‘
t a n t
Ma V m
’
muri e t u r i sig n ific a n t v e
,
t e e
r memori a m ?

Wh a t ca n be the me a ni ng of a p a ss a ge in th e
Liber gl o ssa r u m V ala t l
( cod at P at .1 773 f . . .
, .

1
U sener, lc
. .
, p . 22 6 .
V1
] MA M URI US .
72 3

An cili a scut a a nni u n ius

,
Professor U sene r 1
,

though like C o r ssen h e ide n tifies M a murius w it h 2

M a rs is evide ntly of O pi nio n th a t these na mes a n d

,

the lege nds co nnected with them refer to the old

a n d the n e w ye a r He a lso a ccepts the a ncile which
.

fell from the sky o n the first of M a rch the na t a l is ,

M a rtis a s the first mo nth of the new ye a r If the n

, .

we h a ve recog nised in V et u riu s M a murius the dyi ng

ye a r a nd in M a rs th e god of the mo nth of M a rch a s ,

the begi nni ng of t he ne w ye a r we ca n well u nder ,

st a n d w hy M a rs a s Prof R o sc he r ha s S O well S how n

,
.
,

should like Apollo n though for di ffere nt re a so n s

, , ,

h a ve bee n looked upo n a s the god of the ye a r the ,

se a so ns a nd the mo nths With Apollo n this w a s

,
.

due to h is sol a r na ture with M a rs to his represe nti ng ,

the se a so n of the M a rch wi nds ( the M a r u t a s) the ,

retur n of spri ng a nd the begi nn i ng of the ne w ye a r

, .

He nce we na tur a lly find severa l poi nts of coi ncide nce
betwee n Apollo n return i ng from his wi nter 6171 87174 501 0 ,

a nd M a rs drivi ng out the old a nd bri ngi ng in the n e w

’

ye a r But the re a so ns a re d ifl e re nt M a rs is n e ver

. .

supposed to h a ve bee n a bse nt a mo ng Hyperbore a ns ,

or in Ait hiOpia or in hiber na Lyci a ; his existe nce

,

begi ns every ye a r in M a rch a nd nothi ng is s a id ,

a bout h is where a bouts in wi nter It m a y be .

a dmitted th a t Apollo n a nd M a rs h a d the s a me

birthd a y but their very birth ha d a di ffere nt me a n
,

ing Apollo n w a s bor n o n ce a nd the S pri ng though

.
, ,

it m a y be c a lled his birth w a s re a lly looked upo n a s ,

his retur n o nly from a dist a nt l a nd In the c a se of .

M a rs we he a r of no birth in D e los or a ny w here

, ,

1
C o rs se n , in K Z . .
,
11, 55 U s e ner, lc
. .
, p . 2 1 3 .

2
F o rm e d l
ik e M erc u ri u s, a p u r el
y La ti n na m e d er iv ed fro m
m er c, in m erx , m erci s, b u t se e p .
725 .
72 4 M AM U R I U S .
[C H A R

a nd it is extremely doubtful whether h is so c a lled -

birthd a y in M a rch w a s ever looked upo n a s his retur n

from a fa r cou ntry .

There is h a rdly a ny th i ng told of Apollo n th a t

c a nnot be expl a i n ed by his sol a r ch a r a cter by h is ,

ope n i ng th e he a ve nly ga tes while in the c a se of ,

M a rs though there a r e some sol a r tra ces they a re

, ,

restricted to his represe n ti ng the S pri ng a nd a l l

th a t a t Rome w a s co nnected with the spri ng th e ,

festivities of the S a lii w a rlike expeditio ns a nd emi

,

g r a t io ns such a s the ver s a crum & 0

,
A s the fa ther ,
.

of Romulus a nd the p a tro n of the people of Rome ,

M a rs could h a rdly a void becomi ng a w a rlike deity ,

a M a rs G ra d iv u s r a ther th a n a M a rs Silv a n us a n d ,

the l a ter ide ntific a tio n of M a rs with the Greek Ares

m a y h a ve helped to a cce ntu a te his w a rlike fe a ture
more stro ngly a nd to give him a s his comp a nio ns
,

P a llor a nd P a vor l ike Aeip o s a nd ( DOBO C in Greek

’

.
,

Th a t the Greek Ares w a s ever ge netic a lly co nnected

with M a rs seems to me fa r more doubtful no w th a n
formerly though Pro f De char m e ha s cert a i nly
,
.

brought out a number of striki ng coin cide nces

betwee n Ares a nd the M a ruts which ha d esc a ped
me whe n writi ng my Lectures o n the Scie nce of L a n
gu a ge Ares ho w ever w a s a Thra ci a n r a ther th a n
.
, ,

a Greek god a n d th e loss of a n i niti a l m

,
in his
na me though possible would be very exceptio na l
, , .

We must le a ve the successful a na lysis of Ares to

future rese a rches Neither his bei ng ch a i n ed duri ng
.

thirtee n mo nths by the Al oa d a i no r his bei ng ,

ch a i ned by H e ph a istos a llows us to see a ny cle a r ,

physic a l b a ckgrou nd beh i nd th e veil of mythology .

After a l lthe Greeks were a t no time restra i ned

,

from i n dulgi ng in poetic a l fa n cies a bout their gods ,

v1
] MA M U RI U S .
7 5
2

a nd a so ng of De m o d o k os however risqu é w a s sure

, ,

to fi nd a n a ppreci a tive a udie n ce .

If M a rs w a s origina lly a god of the storm a nd ha d ,

his na me in commo n with the M a ruts the n a me O f ,

Mercurius if l ike Hermes origi na lly a wi n d god

, ,
-

might be a v a riety of M er t u r iu s by a ch a nge ,

a na logous to th a t of M a rcus M a rcellus a nd Ma r , ,

tellus .

There were loc a l stories a t Athe ns a bout Ares a s

a more pe a ceful deity but t hose too h a ve hitherto
,

resisted successful i nterpret a tio n .

A t h en e .

NO god d ess ha s c a used so much co ntroversy a s

Ath e n e She is so well k now n from the Homeric
.

poems a nd she ha s g a i n ed so m a ny frie n ds a nd

,

a dmirers th a t a ny a ttempt t o tra ce her glorious

,

fe a tures b a ck to a more humble origi n ha s bee n

resisted a s if it were a n outr a ge or eve n a sa crilege , .

But a re we to m a ke a n exceptio n in fa vour of the

beloved d a ughter of Zeus if Zeus himself a nd ,

Apollo n a nd Hermes h a ve bee n m a de to disclose

their physic a l a tecede nts
n ? E ve n if S he S pri ngs
full a rmed from the he a d of Zeus is not th a t he a d ,

of Zeus the Vedic m u rdh a div a k the forehe a d or

’

the he a d of the sky th a t is th e E a st ? The su n

, ,

a lso is s a id in the Ved a to h a ve bee n bor n from the

he a d (sirsha t ah 9 . 1mm X 8 8 ,
And wh a t
, ,

goddess spri ngs from the E a st if no t the D a w n the , ,

K o ryph a sia of Messe ne the Akri a of Argos the

, ,

Ag ry a of the Ved a a nd the C a pit a of R ome

,

It is quite true th a t Homer does no t rel a te her

more mira culous birth from the he a d of Zeus whe n ,

l a id ope n by the a x e of H e ph a istos or o f Pro m é t he u s , ,

72 6 A TH EN E .
[C H A R
or of Hermes But th a t does no t prove th a t he or
.

his co ntempora ries did no t k no w of it th a t it w a s ,

in fa ct a post Homeric cre a tio n

-
At a lleve nts he .

k nows of no mother of At he ne a nd he s a ys in Ilv ,

.
,

T eK eg d c
’
d Ko u for thou h a st
tp
' ‘
8 75 , y p o va
pnv ,

begotte n the deme nted m a id a nd a ga i n II V 8 80 ,

’

, .
, ,

d t Sno
’
s ey e fva o 7m ? a s if wishi ng to thro w
’
aa ,

the whole respo nsibility for Ath e ne o n the shoulders

of Zeus She is c a lled OBa o H dr pn the d a ughter
.
,

of a m ighty fa ther a nd S he is throughout the ,

d a ughter of Zeus j ust a s Ush a s the D a w n is the

, , ,

d u hit a Div a k If there w a s no other ev ide nce this

.
,

would su ffice in th e eyes of a ny comp a r a tive m yt ho

lo ist to S how th a t the prototype O f At h ene however
g ,

dist a nt from the hori z o n of Homer w a s the D a w n , ,

bor n from the forehe a d of the sky

N ame of A t h ene .

But let us see o nce more wh a t is the origi n of her

n a me ? It is mere a ccide nt th a t there should o nly
be o ne p a ssa ge in the Rig ved a where the na me -

of the D a w n th a t correspo nds to Ath e ne h a s bee n

preserved Th a t na me is Ah a n a a nd in the o nly
.
,

p a ss a ge in which it occurs it me a ns d a w n I h a ve .

tried to S how in the ch a pter o n pho netics th a t th e

equ a tio n Of Aha naz At hene is pho netic a lly irre
roa c h a b l a nd I hope th t I n eed n ot retur n
p e , a

a g a i n to this poi nt We possess fr a gme nts o nly

.

of Vedic poetry a s it w a s four thous a nd ye a rs

a o fra gme nts o nly of Greek mythology a s it w a s
g ,

duri ng the Homeric period We must no t dem a n d .

more th a n we h a ve a ny right to dem a nd a nd be ,

gra teful for the u nexpected emerge nce of Ah a na

from the deluge th a t ha s buried so m a ny words
V1 ] NAM E OF ATH ENE .
72 7

a nd so m a ny thoughts of those who lived before

Ag a mem no n a nd before V a sish tha If a nybody .

expected to find Ath e ne the goddess of wisdom , ,

the protectress of every Greek a r t a nd of a l lthe ,

’ ’
é p y a A 977va f779 a mo n g the h a lf fl e d g ed goddesses,
-

of the Ved a he will be dis a ppoi nted , .

Ath e ne h a vi ng lo ng bee n the protectress of

Athe ns na tur a lly reflected the ch a r a cter of the
,

Athe ni a ns a nd no t of Vedic R ishis

,
She bec a m e .

’
B o vAa Ea presidi ng over the Se na te Ay o p a £a w a tch
, , ,

’
ing over the popul a r a ssemblies E py d vn a nd ” fi x a ,

vl the work wom a n ; but a fter the victories of

’

n s ,
-

the Athe ni a ns a nd a fter the erectio n of her sta tue,

by Phidi a s see n from a fa r by tra vellers a nd s a ilors

, ,

every Athe ni a n thought of her chiefly a s the fight

ing goddess a s wo mo ax o g protectress of the tow n
-

, , ,

as m
mt p
é og V ictorious
r a s N un) Ofir re o g
p,
Victory ,
’ '

witho u t wi ngs th a t is never flyi ng a w a y from , ,

Athe n s .

Whether al lthis cou l d h a ve grow n out of a god

dess of light ni ng a s Decha rm e seems i ncli ned to ,

suppose is a di fficult questio n Light ni ng no doubt

,
.
, ,

is a light bri nger but it seems fa r too mome nt a ry a

-
,

phe nome no n to serve a s the support of a n immort a l

goddess It is di ffere n t with the D a w n w ho retur ns
.

regul a rly every mor ni ng who is represe nted no t ,

o nly a s lighti ng up the whol e of na ture but a s ,

w a ki ng m e n to a ne w life a s imp a rti ng to a l lbei ngs ,

the blessi ng of ne w i ntellige nce To be a w a ke a nd to .

be i ntellige nt a r e oft e n expressed by the s a me word ,

a n d he nce the r a ys of th e mor n i ng h a ve bee n com

p a red to the bright thoughts of the m i nd Why .

S hould n o t the s a me met a phor h a ve occurred to the

a ncie nt A ry a s who s a w so much more in na ture th a n

7 28 N AM E OF A TH EN E .
[C H A R
we ble to discover E ve n the stories of Ath e ne s
a re a .
’

rel a tio ns with H e lios H e ph a istos a nd H e ra kl es

, , ,

co nflicti ng a s they a re with her l a ter ch a r a cter of

the wa p flevo g or t he virgi n would h a rdly h a ve
’

s u rvived if duri ng her purely physic a l st a ge she

, ,

h a d no t bee n in cl ose co nt a ct with these sol a r gods

a nd heroes Such i nco ngruities a r e sometimes very

.

i nstructive AS they ru n cou nt er to the l a ter a nd

.

est a blished c ha r a cter of cert a i n gods they m a y be ,

supposed to be of a n e a rly d a te a nd to a llo w us ,

an i n sight i nto wh a t these gods were or were

co n sidered to be before they ha d t a ke n their pl a ce
in th e well — orga nised p a ntheo n of Homer or Hesiod .

A p hr o d it e C h a r is .

If the ch a nge of the D a w n i nto a goddess such a s

Ath e ne requires c a reful proof the met a morphosi s ,

of the s a me na tur a l a pp a ritio n i nto the goddess of

be a uty a nd love u nder her n umerous na mes ha s
, ,

bee n a ccepted without much demur The old .

questio n ha s of course bee n a sked H o w is it ,

possible ? How c a n th a t ch a rmi ng bei ng whom

the Greeks worsh ipped a s Aphrodite h a ve bee n
the red blus h of the mor ni ng ? And how ca n the
s a me a pp a ritio n be c a lled the horse (a sv a or h a rit )
the dog ( s a r a m a) the co w ( go ) the bird ( p a t a nga )
, , ,

Al
lwe ca n swer is th a t we h a ve to de a l with
an

fa cts th a t m a y be ig nored but c a nn ot be a nn i

,

h il a t e d a nd th a t a l
,
lth a t the histori a n of the hum a n
mi n d c a n do is to a ccept fa cts a nd to t ry to u n der
st a n d them Whe n the Vedic poet s a ys ( I 1 6 3
.
, ,

Ye V a su s y o u h a ve m a de a horse out of the s u n

, ,

l a ngu a ge could h a rdly be cle a rer Th a t the D a w n .

V1 ] A P H R OD iTE CH A R IS .
72 9

w as poke n of a s a cow w a s cle a rly show n before

S

from p a ss a ges of the Ved a a nd from verses of

E sto ni a n pe a s a n ts Th a t the red horses the H a r it a s
.
, ,

were m e a nt for the D a w ns a s comp a nio ns of the su n ,

is no lo nger c a lled in questio n a nd th a t S a r a m a ,

who fi nds the e ntra n ce of the bl a ck sta ble of the

night is represe nted a s a swift dog belo ngi ng to
,

I ndra a ny o ne who ca n re a d the text or a tr a ns

,

l a tio n O f the hym n s of the Rig ved a m a y see for -

,

h imsel f O ne verse will su ffice to describe wh a t the

.

Vedic poets sa w or im a gi ned they sa w every mor n

ing B m ha spa t i drove out the cows he split the
’

‘
.
,

c a ve b y his word he hid d a rk ness a nd m a de the , ,

s u n to be see n ( R V II 2 4 Are these cows to

’
. .
, ,

be c a lled Ku hfe t ische ? ( O l d e nb R eldes Ved a .

, .
,

p . Or in less met a phoric a l l a ngu a ge R V I ,

.
,

1 57 1 ,
Ag n i a woke the su n rises from the e a rth
‘
,

the bright mighty D a w n O pe ns with her S ple ndour

, ,

the Asvi ns h a ve yoked their ch a riot for their course ,

S a vit r i ( su n) ha s brought forth every livi ng thi ng .

’

And wh a t should we g a i n by c a lli ng the D a w n

a K u hfe t isoh In th e V ed a the D a w n ha s a lre a dy ,

become a wom a n a be a utiful wom a n a rra yed in , ,

be a utiful g a rme nts d a n ci ng a nd displ a yi ng her ,

ch a rms She a ppe a rs in golde n S ple ndour d r a w n

.
,

by red horses a nd followed by the S u n a s by , ,

a lover I ve ntured m a ny ye a rs a g o to expl a i n

.

the na me of C h a ris ( Aphrodite ) a s the Greek

equiva le nt O f H a rit plur H a rit a s a nd I h a ve show n ,
.
,

a g a i n a nd a g a i n th a t pho n etic a lly no obj ectio n c a n

be ra ised But ho w it ha s bee n a sked a g a i n a nd

.
,

a g a i n could H a ri t th e na me of the red horses of the

, ,

s u n h a ve become the n a me of Aphrodite ?

, It did
no t become no S a nskrit word ever becomes a Greek
,
73 0 A P H ROD iT E OH A R 1 s .
[C H A R
word But both C h a ris a nd H a rit were derived by
.

the s a m e suffix fro m the s a me root H a r to S h i ne ,

.

f —
The seve n horses or a r sh i ni ng r a ys of the su n
were c a lled h a rit the S ple ndour of the d a w n w a s ,

l ikewise c a lled h a rit Sple ndour a nd brilli a ncy c a me .

to me a n be a uty a nd gr a ce Xi t g a nd to be bright , ,

(x p )
a f ew c a me to me a n to be gl a d to rej oice Where ,
.

is there a ny di fficulty ? E ve n in the Ved a th e

seve n red horses a re sometimes whe n the work ,

a ssig ned to them is more a ppropri a te for wome n ,

repl a ced by t he seve n sisters the seve n m a ide ns ,

‘
,

who nursed the wh ite o ne whe n b or n the red o ne , ,

whe n growi ng But immedia tely a fterw a rds the

poet co nti n ues t h e m a res c a me ne a r a s to a fo a l
,
‘

whe n bor n the gods a dmired Agni a t his birth

’
.
,

Sometimes these seve n sisters a re c a lled g ami rel a ,

tio ns a s whe n we re a d in IX
,
th a t Som a h as ,

brighte ned up the su n together with the sisters .

We must not j udge Vedic poets by our o w n

st a nd a rds of t a ste a nd we must remember th a t ,

whe n they c a lled the quickly spre a di ng sple ndours -

of the D a w n red horses be a utiful m a ide ns or bright

, , ,

co ws these were met a phors th a t c a me na tur a l to

,

pe a s a nts however str a nge they m a y sou nd to modern

,

poets a nd a s their D a w n ha d no t a s yet a ssumed

,

the s ha rp a nd settled outli ne of a wom a n like Aphro

dite they did no t j a r o n Vedic a s they would h a ve
,

j a rred o n Greek e a rs Homer c a lls Aphrodite the .

C h a ris a nd a s such the wife of H e ph a istos This

2
, .

1
S ee l RV X 5 5
a so .
, ,
8, 3 ( sv asrih ar u sh ih) .

2
T h e cl
ose c o nn ecti o n of Ap h t
r o d i e a nd the C h it ar es is v ou c h
s a fe d by in s cri
p ti o ns fo u n d n ear t h e T h e s e io n , wh ere an a l
ta r
w as d e di t
ca e d fiy ep dvy 7 01 7 Orjp o v Ka i X ci
p w w . S ee G ru p p e ,
Ja h re sb erich t , p .
70 .
 ] A P H R O D iT E CH ARIS
V1 .
73 1

m a rri a ge is supposed to express t he u nio n of the

crude h a ndicr a ft of the smith H e ph a istos with the
ch a rms O f the goddess of be a uty a nd a r t It m ay .

be so but if th is a llegory S hould seem too moder n

,

for Homer the m a rri a ge of H e ph a istos a nd C h a ris

might pOS S 1b l y be tr a ced b a ck to the u n io n in n a ture

of the fire of the mor ni ng S u n emergi ng from the

d a rk smithy of the n igh t with the S ple ndour a nd ,

ch a rm of the D a w n But we must no t a ttempt to .

expl a i n too much It is e nough for us to k now th a t .

w n n —
C h a ris a s H a rit ( mor i g sple ndour) j ust a s she
w a s Argy nnis the S k a rg u n i the bright a nam e ,
.
, ,

of the D a wn in the Ved a a nd j us t a s a rg u na is the ,

epithet give n to the child ( va ts a ) bor n of the d a rk

night ( At h XIII 3 Why this D a w n C h a ris
.
, ,
-

should h a ve bee n c a lled E na l ia a nd P o nti a becomes

cle a r whe n we remember th e be a uty of the su nrise
o n the co a sts a nd the isl a n ds of Greece though ,

origi na lly it is quite possible th a t the sea fro m wh ich

S he rises m a h a ve bee n i nte nded for th e clouds th a t
y
looked like a s ea in the S k y fro m which both Su n
a nd D a w n were d a ily see n to rise The D a w n is .

ofte n c a lled Apyz i y o sh a t h e W a ter wom a n a nd .

,
-
,

the d a ughter of Dy a us du b it a D iva k a l lflo a ti ng ,

’

mythologic a l molecules wh ich a ssumed S h a pe a nd

be a uty in the h a nds of the Greeks till the fi nished
goddess st a nds before us a s Aphroge nei a the cloud ,

l
bor n ( a b hra is cloud in S a nskrit) Aph ro d it e th e , ,

fo a m bor n Ana dyome ne risi ng fro m the s e a a nd

-

, , ,

Oura ni a the he a ve nly the d a ughter a s she w a s

, , ,

1
T h o ug h 8m ; h as no t y et b ee n e xpl
a i ne d ,
it m u s th v a e c o rr e

S p o nd e d i ng t
in m ea n o du b ita or -
y e va a . Pr o fess o r Vi t c or H e nr
y
e xpl
a i ns Ap h d it ro e as a b h ra - d i ta ,
ce l
le qu i v ol
e cl
a ns l
o n u age ,

lc . .
, p .
7, a nd RV . I, 1 80 , 1.

V OL . II .
73 2 A p H R O D iT E C H AR IS .
[C H A R
c a l l ed a t E lis of Our a nos a nd H é m e ra of sky a nd
, ,

mor ni ng .

Th a t a t th e time whe n the Greeks c a me in cont a ct

with Semitic na tio ns they S hou l d h a ve recog nised ,

their Aphrodite in the foreig n goddesses of l o Ve a nd

be a uty wh ether Mylitt a or Ast a rte is i ntelligible

, , ,

but it would no t be i ntelligible were we to suppose

th a t it w a s o nly by the help of these hideous idols
th a t th e Greeks formed the first co nceptio n of their
C h a ris or their Aphrodite
,
1
.

A r t e m is .

The l a st of the gre a t Greek goddesses whom we

h a ve to co nsider is Artemis Her na me we sh a ll .
,

see h a s received m a ny i nterpret a tio ns but no ne

, ,

th a t ca n be co n sidered a s well est a blished no ne th a t , ,

eve n if it were so would h elp us much in d ise n ,

t a ngli ng the m a ny myths told a bout her E a sy to .

u nderst a n d a s her ch a r a cter seems whe n we co n fi ne

our a tte ntio n to Homer it becomes extremely com ,

plic a ted whe n we t a ke i nto a ccou nt the numerous

loc a l forms of worship of which S h e w a s the obj ect .

We h a ve here a good opportu nity of comp a ri ng the

i nterpret a tio ns put forw a rd by those who thi nk th a t
a study of the myth s a nd customs of u ncivilised

tribes ca n help us tow a rds a n u nderst a ndi ng of

Greek deities a nd the views a dvoc a ted by cl a ssic a l
,

schol a rs wh o dr a w their i nform a tio n first of a l l , ,

from Greek sources a nd a fterw a rds o nly from a com ,

p a riso n of the myths a nd customs of cogna te r a ces ,

more p a rticul a rly from wh a t is preserved to us in

a n cie nt Vedic liter a ture before they plu nge i nto the ,

1
The co m m on b ack g r o u n d o f At en e h and Ap h ro d i e t h as b ee n

i
p o nt e d o u t , a s I se e , h
b y S c w a rt z
,
b u t h e d o es no t m e nti o n t h e
t itl e of th e b o ok wh ere h is ev id e n ce h as b een g iv en.
 A RTE M I S .
73 3

wh irlpool of ill d e fine d a nd u n i ntelligible Ka fir folk

-

lore The former u nderta ke to expl a i n Artemis by

.

showi ng us the progress of hum a n i ntellige nce from

the co a rsest spo nt a neous a nd primitive ide a s to the
most be a utiful a nd brilli a n t co n ceptio n of poets a nd
S culptors They poi nt out tr a ces of hideous cruelties
.

a mou nti ng a lmost to c a nn ib a lism a nd of a s a v a ge ,

cult of be a sts in the e a rlier history of the goddess ,

who w a s celebr a ted by d a n ces of you ng girls dis

guised a s be a rs or imit a ti ng the moveme nts of
be a rs &c She w a s represe nted a s H o Auna O T o s a nd
,
.
-
,

this ide a we a r e told w a s borrowed fro m the E a st

, , ,

which is a l a rge term We a r e told th a t her most

. .

a ncie nt history is to be stu d ied in Ark a di a where ,

we ca n see the goddess still closely co nnected with

the worship of a nim a ls a ch a r a cteristic fe a ture of
,

the lowest st a ge of religious worship a mo ng the

lowest r a ces of m a nki nd \V e a re the n told the old
.

story of L yk ao n the ki ng of Ar ka di a who ha d

, ,

a be a utiful d a ughter c a lled K a llisto As Zeus fell .

in love with her H e re from j e a lousy ch a nged h er

,

i nto a be a r a nd Artemis killed her w ith o ne of her

,

a rrows .Her child ho w ever w a s s a ved by Hermes

, , ,

at the comm a nd of Zeus a nd wh ile K a llisto w a s ,

ch a nged to the co nstell a tio n of th e Urs a her s o n ,

Ark a s b ec a me the a ncestor of the Ar k a d ia ns Here .

,

we a re told we h a ve a cle a r i nst a nce of m e n bei ng the

,

desce nd a nts of a n im a ls a nd of wome n bei ng ch a nged

,

i nto wild be a sts a nd st a rs belie fs well k no w n a mo ng

,

the Ca hro cs a nd t h e K a mil a ro is .

Otfried M u ller in 1 8 2 5 tre a ted the s a me myth

without a v a ili ng himself of the light no w to be
derived from the Ca hr o cs a nd the K a m il a ro is He .

quoted P a us a n i a s a s st a ti ng th a t the tumulus of

X 2
73 4 A RTE M 1S .
[C H A R
K a llisto w a s ne a r the s a n ctu a ry Of Artemis Kal l
ist é ,

a nd h e S imply took K a llisto for a n epithet of

Artemis which a s in m a ny other c a ses h a d bee n
, ,

t a ke n for a sep a r a te perso na lity He a lso poi nted .

out th a t a t Bra u r o n in Attik a Artemis w a s wor

’
s hipped by you ng m a ide n s c a lled dp K T O but he L,

co ncluded no more from th is th a n th a t the be a r w a s

a n a nim a l s a cred to Artemis He did not go so fa r .

a s some moder n mythologists who w a nt us to believe

th a t origi na lly the a nim a l the she — be a r w a s the , ,

goddess a nd th a t a l a ter worship h a d repl a ced the

,

a n cie n t worship of th e a n im a l pur e t simple We .

a re told no w though without a ny refere nce to

,

P a us a ni a s or a ny other Greek writers th a t the ,

you ng m a ide ns th e dip /( T o r whe n d a nci ng rou n d

, ,

Artemis were cl a d in a n cie nt times in be a r S ki ns a nd

,
-

th a t this is a pretty commo n custom in the d a nc es

of totemic r a ces In support of this however we
.
, ,

a r e n o t referred to re a lly totemic r a ces who

pa i nt ed
t h e g rav e p os on -
t
s,

v
O n t h e g ra e s y e t u nfor g o t en, t
Eac h
h is o w n a n c es r a lt o e m , t t
Eac h th e sy m b o lo f h is h ouse h o l
d
F ig u r e s of the b ear , the i
re n d eer,

Of t h e t u r tl e, c ra n e , a nd b v ea e r,

bu t to the H irpi of It a ly a nd to the Ai a; K SSwv in , a

E gypt . The fa ct th a t the goddess w a s or ig ina lly

a S he —be a r is we a re told prob a bly the most
, ,

a rch a ic eleme nt in the wh ole ch a r a cter of Artemis .

Fortu na tely however th is ph a se in her mystic a nd

, ,

religious evolutio n is a lmost imperceptible a nd such ,

questio n s a s ho w the complex na ture of Artemis

a rose h ow it w a s develo ed a t wh a t ex a c t time it
, p ,

freed itself from s a v a ge beliefs a nd by wh a t process ,

VI
] AR T E M I S .
735

the im a ge of the Greek goddess formed itself from

such eleme nts will prob a bly never be a nswered
, ,

though we a r e referred to a na logies in th e p a rticul a r

rel a tio n bet w ee n the gods of S a mo a a n d the di ffere nt
totems (p a ce Dr C odri ngto n) in wh ich they a re
.

supposed to m a nifest themselves .

Let us no w see wh a t cl a ssic a l schol a rs deprived of

the light to be derived fro m totems a nd fetishes
h a ve m a de of the lege nds of Artemis Th a t her 1
.

worship cont a i ns tr a ces of s a v a ge rites possibly of ,

hum a n s a crifices ha s lo ng bee n k now n a nd th a t

, ,

both the Greeks a nd the neighbours of the Greeks

in the N orth a nd in the West ha d no t a lw a ys bee n
like the Greeks of Phidi a s a nd Perikles ha s n ever
bee n doubted Wh a t is most i nteresti ng in t he
.

worship of Artemis is th a t we ca n still discover

the substitutio n of a nim a l for hum a n victims na y ,

of the mere dr a w i ng of blood by fl a ge l l

a t io n or

some other process for re a l immol a tio n The .

Greeks themselves w ere perfectly a w a re of these

their re a l s a v a ge a ntecede nts na y t hey seem to h a ve ,

bee n much l eS S troubled by them th a n we S hou l d

h a ve e x pected .

B u t let us no w t a ke the cl a ssic a l V iew O f Artemis ,

a nd let us try to recover wh a t w a s her co nceptio n

in the m i nd O f Homer There S h e is the S ister of

.

Apollo n the d a ughter of Zeus a nd L o to I n Homer s

’
.
,

poems S he is chiefly the goddess of the ch a se but to ,

Ae sc l iy los
( g
fra m 169
) she w a s
. a lre a dy the s a me a s

Sel e ne the goddess of the moo n If Apollo n th e

,
.
,

s o n of L e to w a s of sol a r origi n w h a t could his sister

, ,

Artemis h a ve bee n fro m the very begi nni ng if no t ,

y G h
ti l l G rie c h M yt h
1
S ee p a r cu a r er ar d , .
, pp .
3 36 3 67
-
.
73 6 A R TE M I S .
[ HAcR

some goddess co nnected with the moo n ? She is

c a lled x pv a nAOiK a T o s with golde n a rrows K eha fiew vj
'

, , ,

boisterous eAa a BOAO S deer S hooti ng io Xea ip a pour

,
’

,
-

,
’

ing forth a rrows she is k now n as the S ister o p o l lon ,

the d a ughter of Zeus a nd L e to (T eK va A109 K a i 11777 013 9 '

.

fi n )
fi x é ro o. Sh e is co n ceived a s a be a utiful m a ide n ,

gra ceful in st a ture a virgi n in mi nd a nd body

, ,

a m aj estic hu ntress Homer does n o t yet k no w of

.

her a s a ssisti ng wome n in childbirth a nd th is ,

peculi a r O ffi ce of Artemis i nste a d of E ileithyi a is ,

e a sily a ccou nted for whether we tr a ce it b a ck to her

a rrows wh ic h ca n bri ng de a th but he a li ng a lso or ,

to her lu n a r ch a r a cter the moo n bei ng everywhere ,

co n sidered a s determi ni ng th e birth of childre n .

As little however a s Apollo n w a s the s u n c a n

, , ,

we s ay th a t Artemis w a s the moo n though a s , ,

cert a i nly a s the ch ief ch a r a cteristics of Apollo n were

borrowed from the su n were those of Artemis ,

borrowed from the moo n In th a t se nse but in th a t .

,

se n se a lo ne m a y we sa y th a t Apollo n w a s a sol a r
, ,

a nd Artemis a lu n a r deity di ffere nt the o ne fro m ,

H e lios the ot h er from Sel e ne a s much a s a portra it

, ,

is di ffere nt from a mere photogr a ph .

The first th i ng we must try to expl a i n is how ,

a lu na r goddess could h a ve become wh a t Artemis

’
w a s in Homer s eyes a hu n tress th e p a tro ness of
’

, ,

the ch a se the gu a rdi a n of the forests a nd of the

,

be a sts of the forest .

Here we must remember th a t th e ch a se in O l de n

t imes w a s no t a s it is with us t he wholes a le
, ,

sl a ughteri ng of ga me by d a ylight The chief a rt of .

the sportsm a n w a s to fi nd the wild be a sts to tr a ce ,

them to their l a irs a nd the n to surprise th em there

,
.

And this w as do ne in the mor ni ng twilight na y ,

VI
] A R TE M I S .
73 7

eve n duri ng the night no t a t midd a y He n ce , .

Artemis w a s no t o nl y Dikt y nna so c a lled from ,

setti ng nets but a lso D adou chos c a rryi ng torches

, ,

which served to find a nd to frighte n t he ga me Al l .

th is ha d to be d o ne u nder the eye of the moo n a nd ,

wh a t w a s more n a tur a l therefore th a n th a t the

lu na r goddess should h a ve bee n co nceived a s p a rti
c i a t in in the ch a se as the protectress a nd
p g
goddess of the ch a se ? He nce eve n Homer k new
th a t it w a s Artemis who ha d t a ught Sk a m a nd rios
to hu nt a nd th a t it w a s sh e who in the p a st ha d
,

se nt the bo a r to K a l y d o n to a ve nge the n eglect of

her s a crifices .

Whe n we h a ve o nce got so fa r a nd recog nised in

Artemis the hu ntress a nd the lu na r goddess the ,

rest of h er story a t le a st w h a t w a s of purely

,

Helle nic growth in it will soo n become i ntelligible

,

eve n witho u t c a lli ng in the a id of Ca hr ocs a nd

K a mil a r o is or trusti n g to the rel a tio n in which the
,

gods of S a mo a st a nd to the di ffere nt totems in which

they a re supposed to m a nifest themselves .

We h a ve to de a l w ith Ark a di a a cou ntry of ,

wooded h ills the most excelle nt cou ntry for sport

, .

We h a ve o nly to a dmit wh a t ha s never bee n

doubted th a t Artemis such a s we k now her received
, ,

speci a l worsh ip from the Ark a d ia ns Almost every .

Greek r a ce a s we sa w tried to tra ce its origi n b a ck

, ,

to Zeus . If the n the Ark a s the a ncestor of ,

Ark a d es ha d bee n recog nised a s o ne of the m a ny

,

so ns O f Zeus who could w ell be his mother if no t

, ,

t h e fa vourite goddess of the cou ntry th a t is ,

Artemis u nder o ne of her m a ny n a mes ? O ne of her

,

na mes w a s K a llist o the most be a utiful

,
But how .

cou l d the virgi n goddess herself be the mother of

73 8 AR TE M I S .
[C H AR
Ark a s This bei ng impossible her worshippers h a d ,

no gre a t trouble in fi ndi ng a w a y out of their

di fficulty by slightly ch a ngi ng th e na me of Ka l

,
list e
i nto K a llist o a nd represe nti ng her no t a s th e goddess
, ,

herself but a s o ne of her a tte nd a nt comp a nio ns

,
.

However eve n thus K a llisto ha d i n curred no t o nly

,

the j e a lousy of H e re but likew ise th e a nger of ,

Artemis a nd a s the na me of Ark a s remi n ded th e

,

Ar ka d ia n s of a rk t o s or a rkos be a r a nd a s there w a s , ,

a fa mous a rk t o s the Urs a M aj or a s a co nstell a tio n in

, ,

the sky wh a t w a s more na tur a l I a sk a g a i n th a n

, , ,

th a t K a llist o should be ch a nged i nto a n a rk t o s a ,

—
S h e be a r sl a i n by Artemis a n d the n pl a ced by Zeus
, , ,

h er lover in the sky a s the bright st a r shi ni ng in

,

the wi nter n ights ? The ch a nge i nto a she — be a r w a s

suggested prob a bly by the custo m c a lled i fcrev ew ,
'
'

which me a nt the dedic a ti ng of the you ng Ark a d ia n

girls to th e service of Artemis a nd their performi ng
the service of the goddess in their well k now n -

ursi ne disguise See H a rpo cr s v oip m eficr a t

. 7 0 . . .
,
-

eta w l
K a d e w fifiva
t
p y / t 771 0 961 o
7 7
73 } 1 }

1
7
5 M o v vv
q ) 77 p v
i 7 B a vf t
g .

Whether the na me of Ark a s Ark a d es w a s co n ,

nect e d w ith the na me of a rk t o s ursus be a r so th a t , , ,

Ark a di a m e a n t origi na lly the Be a r cou ntry is a -

,

questio n wh ich c a nnot be a nswered positivel y It ,

is possible for the t is dropped in op LAO S a you ng

’

, ,

be a r a nd 66p m ; a lso occurs for ofp m o g while in Sk we

’

.
, ,

h a ve r iksh a in L a t ursus In th a t c a se the d a n ces

,
. .

of the m a ide ns c a lled op r O L would receive a n e a sy

’
'

, ,

i nterpret a tio n They were Ark a d es a nd why no t

.
,

d p x r o c a nd if ip K rO L w hy n o t cl a d in be a r ski ns a nd
’ '
f

,
o ,
-

al lth e rest E ve n in the Middle Ages we he a r of

the Burgu ndi a ns disguisi ng themse l ves a s c a lves or
V1 ] A RT E M I S .
739

st a gs for the festiv a l of the N e w Ye a r s Da y But

’
1
.

if a nybody prefers to sa y th a t the a rctos w a s

someth i ng like a totem of the Ark a d ia ns a nd th a t ,

these Ark a d ia ns most likely a bst a i ned from e a ti ng

the flesh of their reputed a n cestor the be a r why , ,

no t ? O nly a s in a l
lm ythologica l solutio n s we must
le a r n no t to be too positive a nd be s a tisfied with ,

wh a t is ne a rest eve n though fa r fetched simil a rities

,
-

with C a hr o cs a nd K a m il a r o is m a
y in the eyes of
some of us h a ve a ch a rm a nd v a lue of their o w n
which esc a pes the stude nt of Greek or Vedic
mythology .

This must su ffice a s a co ntr ibutio n towa rds t h e

solutio n of th e riddle of Artemis a s she ha s grow n ,

up 011 purely Helle n ic soil a nd from purely Helle n ic

sources a nd it m a y serve a t the s a me time a s a n
,

illustr a tio n of the di ffere nt m ethods a dopted by t he

two schools of mythologic a l scie nce th e Ge ne a logic a l ,

a nd the E t h no psychologic a l e a ch useful in its w a

y
-

, ,

th ough h a r d ly O f th e s a me v a lue in the eyes of

schol a rs But if the story of Artemis a s here
.

expl a i ned a ccou nts for the kernel of the myth it ,

is no t to be supposed th a t it a lso a ccou nts for the

m a ny stories th a t h a ve ga thered rou nd it The .

circumst a nces u nder wh ich purely Helle nic myths

beca me the ce ntre of a ttra ctio n either for the ,

flo a ti ng folklore of outlyi ng settleme nts in Greece

or o n the borders of Greece or for the fu lly deve ,

loped religious myths of foreig n na tio ns w hether ,

Phe nici a ns E gypti a ns B a bylo n i a ns or the inh a b i

, , ,

t a nts of Asi a Mi nor h a ve never bee n fully e x pl a i ned

, ,

a nd prob a bly n ever will be With the l imited .

1
N o ne, G es c hi ht c e d es H e id e n t h u m s, ii ,
1 67 Ma nn h a rd t ,

G erm M . yth en, p .

41 .
740 A R TE M I S .
[C H AR
k nowledge a t our dispos a l a t prese nt we ca n o nly ,

sa th a t Greek mythology a nd religio n like Greek

y ,

l a ngu a ge w a s by itself a fully developed orga nism

,

before it c a me in co nt a ct with these more or less

foreig n eleme nts a nd bega n to a bsorb them Th a t
, .

in some c a ses it should seem a s if there w a s nothi ng

left of the origi na l growth but the st a nd a rd o n
which t he foreig n god w a s gr a fted is no t surprisi ng ,

for loc a l fa bles a nd loc a l worship h a ve th e growth of

weeds a nd their v ery str a nge ness seems to secure to
,

them a more i nte nse i nterest a nd a wider prop a ga

tio n But a s little a s Zeus a w a ited his birth till
.

the G reeks bec a me a cqu a i nted w ith th e worship of

Pt a h Ammo n did C h a ris del a y her risi ng from the
,

w a ves a s Aphroge nei a or Ana dyome ne t i l l the fra ntic

,

worsh ippers of B a a l t is Ast a rte or of Ist a r h a d

i nva ded the isl a n ds a nd the very shores of G reece .

Mythology is a s old a s l a ngu a ge a n d older th a n the

,

oldest records we possess As little a s th e Greeks

.

modified or e nrich ed their l a ngu a ge by the a doptio n

of Phe n ici a n E gypti a n a nd B a bylo ni a n words
, , ,

except in a few well k n ow n a nd quite i ntelligible

-

c a ses did they w a it for the a dve n t of Phe nici a n

,

s a ilors or E gypti a n a nd B a bylo n i a n exiles before

they cre a ted their gods a nd goddesses their heroes ,

a n d heroi nes This is the o nly s a fe positio n from

.

wh ich the i nflue nce of Orie nt a l o n Greek religio n

a nd mythology ca n be rightly j udged a nd though ,

we h a ve little historic a l i nform a tio n o n the differe nt

periods whe n the Greeks tried to recognise their
gods a nd goddesses in those of Phe n ici a E gypt or , ,

B a byl o n still wh a tever there is te nds to show th a t

,

the Olympi a n gods a re a s Ol d a s the gods of a ny

other cou ntry a nd a s l ittle borrowed from other
,
V1
] A R TE M I S .
7 4 1

na tio ns a s the gods of t he Ved a were from the

Akk a d i a n s .

The na me of Artemis which ought to disclose the ,

first co nceptio n of the goddess ha s hitherto yielded ,

no i nform a tio n It ha s bee n derived from 811 716 71 779

.
,

no t tre m bli n g u n moved c a lm or a s some re nder

, , ,

th e word fresh V irgi na ] But this is fa r too moder n

, ,
.

a co n ceptio n for a n a n cie nt deity Besides 617 716 7 779 is . 1

A
’ ”
no t Of r u s n other form of her n a me is A r n ns
p q .
p / o a ,

a n d if 1 1 9 could be a ccepted a s a deriv a tive a s

7 ,

in def /1 19 0671 80 9 we should h a ve a rt a derived

.
, 1 ,

from the root a r wh ich in S a nskrit ha s yielded ,

deri va tives expressive of order a nd l aw a s in r it a , ,

a nd more p a rticul a rly of the order of time a s in ,

ma se a so n But
, is a prim a ry su ffix where a s
.
,

’
in ipm p s we h a ve a seco nd a ry su flix
c -
t Wh a t o ne .

would expect is a compou n d such a s l ga nd ra — ma s ,

na mely r it a m a s determi n i ng th e order of the time

-

, ,

or me a suri ng the se a so ns a nd the mo nths But this .

is a mere pium votum a nd we mus t for the prese nt ,

le a ve Ar t a m is a s a na me belo ngi ng to fa r too a ncie nt

a str a tum of Ary a n S peech to a llow us to fi nd the

co nnecti ng li nks betwee n it a nd eve n the e a rliest

-

rem na nts of t h e Greek l a ngu a ge .

And eve n if we could prove the na me of Artemis

to h a ve bee n origi na lly a na me of the moo n a s the
me a surer of time we S hould be a ble to a ccou nt for ,

o ne S ide o nly a nd perh a ps no t the most origi na l

, ,

of her ch a ra cter She is c a lled very truly .

H o kv w v v
nfn ( Ca l
l im Di a n a nd h e r
npv f 6 671 7 . . a 12 01 01,

derived from mou nt a i ns forests a nd rivers struck , , ,

eve n the a ncie nts .

It S hould be me ntio ned th a t i nste a d of L e to ,

D e m e ter a nd Persepho ne a lso a re c a lled her mothers ,

74 2 A R TE M I S .
[
C H AR

Zeus bei ng her fa ther in e a ch c a se ; a nd it is

importa nt to observe th a t One Of her epithets ,

71 00 0 7 5
7 79 m a
01, tuti n a shows o nce m,
ore the close
co nt a ct betwee n goddesses of the moo n a nd of th e
d a w n Da ph na ia Akri a a nd Pr o pyl
.
,
a ia a lso a re ,

it h et s of Artemis a nd m a co n t a i n hi nts a s to her

p y ,

origi na l ch a r a cter .

Artemis w a s w orshipped in ever so m a n y pl a ces

a nd with ever so m a ny na mes in Thess a ly e ra ia
( P h , ,

M o u ny chia) in Thra ce ( Kotys Hek a te Be nd is ) in

, , , ,

Lem nos a nd T a uros ( Ta u rik a T a uro O re il oc he I phi , , ,

g e ne ia in E u b o ia
( A it h o
p ia P r o s e Oa
) in Thebes , ,

( E u kl e ia ) in Aitoli a ( L a phri a ) in Pho kis Kriss a

, , , ,

Del p h o i Sibyll a
( ) in A ttik a ,( A groter a C hit o n e A ris .
,

t ob o u l e S el a s h o r o s Am a r s ia a n d Pro la ia ) in th e
, p y , py ,

Pelopo nne sos ( Akri a Peith o S o t e ira L y k e ia Orthi a or

, , , ,

Or t h o s ia O u p is L e u k o p hry ne K a ry a t is Da phna ia )
, , , , ,

more p a rticul a rly in Ark a di a ( K a llisto) in the isl a nd ,

of Kr e te ( Brito m a rtis Dik t ynna ) in S a mos Aigi na , , , ,

Rhodos D e los ( O rt y g ia ) In Asi a M i n or she w a s

, .

worsh ipped a t E phesos in Lydi a Mysi a a nd L yk ia , , ,

l a stly in M a g na G ra ecia a nd It a ly But though we , .

m a y thus le a r n h ow widely the n a me a nd the cult

of Artemis were k now n more widely it would seem , , ,

th a n th e na me of a ny other Greek goddess yet ,

beyo n d her loc a l na mes we h a ve little i nform a tio n a s

to wh a t w a s her peculi a r ch a ra cter and her peculi a r
worship in di ffere n t p a rts of the world In m a ny .

c a ses p a rticul a rly whe n we he a r of her worship in

,

E gypt K a ppa d o kia a nd Persi a we c a n o nly suppose

, , ,

th a t her na me w a s give n to a na tive goddess who

possessed some a ttributes in c o mmo n with her ,

H
"
y c h iu s
” ’ '
es sa y s Ap -
re
p ug , O p91a Ap -r ep us .
V1
] A RTE MI S .
74 3

whether a s goddess of the moo n ( as Hek a te S e l é ,

l
ne ,

Pho sph o ros OiO T ep wfl Ov Op p a Anr qi g d ng) or a s

'
' ' '

,
a ,

goddess of the ch a se ( K o ry pha ia Akri a O reil o ch e , , ,

Io c he a ira Dilo noh o s Kl

,
y t ot ox o s Agr a ia a nd , ,

Agrotera M e t e r th e r o n) ,
.

To the Greeks of Athe ns a nd Delphi however , ,

Artemis rem a i ned throughout the S ister a nd com

p a n io n of Apollo n the d a ughter of Zeus a nd L e to , ,

S h a ri ng the sublime ch a r a cter of Apollo n a n d eve n

some of h is epith ets such a s L yk e ia Delphi ni a D a ph , , ,

na i a Like her brother s he prophesies a s Sibyll a a nd

.
,

distri b utes j ustice a s H é m er is Their a rrows bri ng .

de a th but they a re likewise the givers of he a lth

, ,

vigour a nd other blessi ngs ( 96 0 i 0 15MO L) AS a

’

. .
,

heroi n e Artemis ha s bee n recog nised in Iphige ne ia ,

a nd a s the beloved of E ndymio n th e setti ng s u n her , ,

lu na r ch a ra cter a dmits O f little doubt tho ugh the fifty ,

so ns of their m a rri a ge a r e more difficult to a ccou nt

for u nless they were me a nt for the fifty mo nths of
,

t he O lympi a d two of which h a d bee n stole n a s we

, ,

sa w by Hermes And who ca n be the p a re nts of

, .

these mo nths if n o t the moo n a nd the s u n a nd who

,
2
,

c a n be the a gi ng though n ever dyi ng lover of the , ,

moo n if n ot the setti ng su n ?

,

I nd r a .

Before we ca n go o n w ith our a na lysis of some of

the gre a t gods a nd goddesses of Greece It a ly a nd , ,

I ndi a we h a ve o nce more to return to I ndr a a nd

, ,

to ex a mi ne h is frie ndship with or hostility to e a rlier

deities wh ich seem to h a ve left tr a ces in the
m y thologies of I ndi a of Greece a nd It a ly The , ,
.

1
S o m na m b l
itu s s w e re ca l
led eno b l
S el et o i a nd A r te m id o
bl
et o i .
2
See C h ip iv s, , p . 87 .
7 44 I N DR A .
[
C H AR

pri nciple by wh ich we a re guided is the old o ne

of Noscitur a sociis to which we h a ve a dded , ,

Noscitur a b h ost ib u s .

We owe to M a nnh a rdt a very m i nute a na lysis of

I ndra In a well k now n a rticle of his in the
.
-

’
Germ a n isch e Mythe n he i nstituted a det a iled
comp a riso n betwee n I n dr a a n d the Teuto nic god ,

Thu na r or Th o rr th e god of th u nder In it he is

,
.

p a rticul a rly a n xious to sh ow th a t while I ndr a is

ide ntified wit h Thu na r h e ha s nothi ng in commo n ,

a s Kuh n supposed wit h W o d a n or Odi n O n this

,
.

poi nt h e m ight h a ve le a r nt somethi ng from Yask a .

Th ough W o d a n m a y be the god of the storm r a ther

th a n of thu nder both W ed a n a nd Thu na r belo ng to
,

the s a me sphere of na tur a l phe nome na so th a t it ,

would no t be e a sy n or very useful to try to sep a r a te

, ,

the two E ve n in the Vedic P a ntheo n it is some

.

times di fficult to keep the a ctivity of I ndra a p a rt

from th a t o f V at a ( wi nd ) or o f R u d r a a nd the M a ruts .

E ve n in their o w n home W e d a n a nd Thu na r were

n o t a lw a ys kept a p a rt a nd the c h ief O ffice of W o d a n , ,

the le a dership of the reid or th e Wild Host w a s in ,

Norw a y a t le a st a ssig ned to Th o rr

, ,
1
.

I subj oi n a list of the a na logies betwee n I ndr a

a nd Thu n a r a s el a bo ra ted by M a nnh a rd t m a ny y e a rs

a o S howi n h im in his true ch a r a cte r a s a C om

g , g
a r a t iv e Myth ologist such a s he w a s a t the begi nn i ng
p ,

of his c a reer a nd a ga i n a t the e nd of it .

I . II .

1. I n d ra is o r ig na l
i ly a sky 1. T h u na r or h
T orr is an

g od .
[I n d ra is a l
w ays ac t iv e, O l
d s ky g o d -
.

a nd d o es not re p res en t the

q i t bl
u e ue sk y , b ut ra th er the

1
So hus B u O
‘
O
c o
‘

e r
K Z . .
1
iii y
2 1 ,
v1 ] I ND R A .
7 45

w el
k n i w ith it s c h a ng i ng
p h e no m en a of t
s o rm , ra in ,

i g h t ni n g
l ,
&c .
]
2 . I n d ra , the t
s o rm -g o d , 2 . T h u na r m il
ks t he l
c oud

m il
ks wi t h h is i gh t n i ng
l the cow s . T hi e r m il
k is in n d
ra a

l
c o u d s, r e p r e s en t e d as co w s , d ew . H e u s es the i g h tn i n g
l
a nd dr ink t h i s e r m il
k , t h e ra i n . h am m er .

Oxen a re sa c re d t o h im .

3 . I nd ra h im se l
f is c o n ce iv ed 3 . T h u n ar is a b u l
l .

as a b u l [H is
l . na m e of v ri

S h bh
a a d o es not in v l
v o e h is
an im ln t a a u re a nd fo rm , b u t
n gth nl m a nl i
st re y o ,
or n ess .
]
4 I n d r a is fo
. l lo w e d b y M ar u t s 4 . Th e Mares and b
E les m l
k i
a nd R ib h us w h o m il k t h e cow t he l
c o u d - co w s , and m ak e a

a nd m ak e a n e w co w o u t o f th e n e w co w o u t o f t h e k il
ld e cow .

sk n i of o ne t ht a h as b e en
[T h e i d n t ifi ti
e ca on of Mare s
k ld [Cf R I 6
il e . . V .
,
1 1, 7 ; Ma nn and El b w it h es M ar uts a nd

h d t G m Myt h
ar ,
er .
,p .
Ri bh us is no l o n er t e na b l
g e
]
5 Th e d em o n V r it r a ( t he 5 Th e cl
o u d co w s r e re
p
-
. .
,

co v ) t l th l d w
e r er s ea s e c ou -
co s sen t e d as w o m en , a re c a rr ie d

( m tim
so n iv d
e h es co ce e as ea O ff by a d e m o n, k n o w n b y t h e
ve nl
y w m n d p t ni ) o e ,
e va a s . nam e o f A g i, &c L o k is . i
Ind killh im n d h f l
ra l n s a e a s o a no th er fo rm of th e sa me
th th
e th d g n Ahi
ea r as e ra o d em o n .

( Ag i,
O e g ir, E c k e
) .

6 . i nk t h h v nl
I nd ra d r y 6 Th n f h him l
s f e ea e . u a r re res es se

S m th w t
o a, f th ld
e w ith t h w t
a e rs o f th ld e c ou s, e a er o e c ou s,

in d t
or g i n t ng t h f
er h n h i i m m d t lv f
o a s re or e ce s o e ra e o e o

t h b ttl
e a e. d i nk r .

7 I n d b nd i h t h t h n
. ra 7 Th n ra i th th n s es e u . u a r ca rr es e u

d w
er- p n V ea
g w h oth d h,
m m M j oln ia m d f
ra , e er e r- a e r, r, a e o

m d a f g l de o tn b o g l d t n b
or s o nd t h i e or rass, o ,
s o e, or ra s s . a s

a nd t h i w p n w h n
s h ld w ea p n lw y ot n t th e ur e ea o a a s re u r s o e

a t hi n mi s e lw y t n h nd f t h g d I t w m d
e es a a s re u r s a o e o . as a e

a g i n t h i h nd I t w
a o m d b y th S
s t al
a f nd h l
.
as a e e va r a rs , a a s a so

by T h t i n d t h R ibh
v as b n p ni fi d
r a e u s. ee e rs o e .

T h th n d b l
e t i p ni fi d
u er o s er so e

as Mu d g a l
a .

8 . H ea v e n a n d ea r th a re the h
8 T orr p o ssesses a st re ng
. th
g i dlr e of I n d ra .
g i dl M
r e, e g ing a rd r . j
746 I N DR A .
[CH AR
9 . T h u nd e r is t h e v o ce i of 9 . T h u n d er is T h u na r s
’

I n d ra , and the far -

s o u n d ng i B a r t cry . T o him b l
e o n g s a so l
w ar -
cr
y . t h e Gj a l
lar h o rn .

1 0. I n d ra ivdr es on h is 1 0. T h u na r is t h e d r i v i ng
t h u n d er n g i c h itar o ,
d raw n b y go d , and th er e a re t r a ces of h is
i g ht n i n g
l h o r se s . h via ng b ee n d ra w n b y i ght
l
n ngi h o rs e s .

1 1 . I nd ra w e ars a go l
d en 1 1. T h err wh en an gry S h a k es

b ea r d , a n d s h ak es it w h en he h is b ea r d .

is a n gry .

1 2 . I n d ra is the go d of 1 2. h
T or r is the go d of

t
s r e ng th . H is w p n in ea o s t h
s r e ng t . H is h a mm er and

cr ea se h is i nb n t ngth h
or s re ,
e gi d l i n
r e c re ase h is s t r e ng th ,

is l
or d o f s ret ngt h h b nd f ,
us a o h e is t h e fa t h e r o f s r en g t th ,
t he
t
s re n g th . t
s ro n g l
o rd of th e g o d s .

1 3 . I n d ra b ec o m e s fu r i o u s . 1
3 . h
T orr b ec o m e s fu rio u s .

1 4 . I n d ra is g o d o f l fe , o f i 1 4 . Th u na r is g o d of l
ife ,
of

m arr i ag e , and a le ss n
g to b i m a r ri a g e , a nd a bl i e ss ng to
fa m il
i es . fa m il
i e s.

1 5 . I n d ra in l
at er tim es 1 5 . T h u na r p hl
li a c.

p hl
li a c.

I nd ra g u a rd a n o f
1 6 . i h o rses , 1 6 . T h u na r
go d h of er d s,

d w el
lng s, a nd t h e fi re
i on t he g u a rd i a n o f t h e c a ln ( h b us a nd

h thea r . O f S if) , a n d o f t h e la nd .

1 7 . I n d ra , h l
i gg
ea n -
od , de 1 7 . T h u n a r, h l
i g
ea n god ,
i v e rs m en e sp e ci al
l ly fr o m sk i n h ea s l sk n i d i s ea se s , dr iv es

d i s eases a nd w orm s in th e w o rm s b t f th b
E le ou o e ody .

b o d y. H is w ay o f h l
i g i th
ea n s e sa m e

I n d ra
’
as s.

1 8 . I n d ra , g iv er of pl
a nt s . 1 8 . T h u na r ca u s e s g ro w th
Ma ny p l
a nts ca l
led t a f er I n d ra of t pl
an s h b er s a nd t rees

a nd h is t h u n d er bl
t o . I nd ra ca ld ft
l e a er h im . T h u na r g i v es

gi v es fo o d . fo o d .

1 9 . I n d ra bi r ngs ig ht
l to 1 9 . T h u nar g iv e s su n s hi n e,

the sk y . fa s t en s th e s hi i n n g s ars t t o t he
sk y in t h e m y
as th s of Or
v a n d il
la n d Th ia ss is .

2 0. I n d ra , t
s or m go d -
. 2 0. Th u n a r, t
s or m go d -
.

2 1. I n d ra , ra n- i go d . 2 1 . Th u n ar
giv e s ra n . i
2 2. I n d r a d gs i a p at hf or the 2 2. Th u na r c h a ng e s t h e h ea
v i I ND R A .
74 7

riv h
e rs , c a ng es t he h e av e n l
y ven l k i nto ri v u l
y m il ets a nd

m ilk int o r u nn ng r i iv e rs. i

d g s th e b ed fo r t h e r iv e rs .

2 3. I n d ra m ak e s t h e i
r v e rs 2 3 . T h u nar w a d es t h ro u g h
fo r d a bl e. t he wt a er s ( of the sk
y) , Wato
in t h e h i er o c ii n
t ra d t o s .

I n d ra t h e h ea Th o nav ig ti
’
2 4 . cr o s se s 2 4. rr s a on.

v en l
y o cea n in a b t oa .

2 5 . I nd r a, g o d of t reasu r es . 2 5 . Th u na r, go d o f t r eas u r es.

2 6. I nd ra fi g ht s w ith de 2 6 . Th o rr s
’
t ra v lte s o th e
m ons in t h e East, is l
o rd of E as t .

t h e E as t .

2 7 . I nd ra
’
s ad v er sa r e s i a re 2 7 . h
T or r
’

s ad v e rsa r e s , i the

o ne or m o re d e m o n s, su p g i a nt s a n d bl k l
b ac e e s , a re O l
d

p o se d to res id e in t h e c o ud l h v ea e n- d e m o ns . Th e g i a nt s

( as a m ou nt i n)
a ,
t o k e ep t h e a re ca l
led Jot nar, i . e . e a ers t
ra in ca p ti v e, to c a r ry O ff cow s ( S k . a r t i n) ,
a nd T h u r s ar, t h e

and w o m e n, to co v er th e su n th i rs t
y (b eca u se t h e y sw a l
low

a nd t he lig ht o f t h e stars ,
to th e ra in w t
-
a er ) . Th e T h u rsa r

hid e t h e g old t h e t rea su re ,

of or i gin l
ly ( h v nly) w ta ea e a er

th e s u n, o r to bi r ng b ac k th e s p i t
r t h i d w l
li n
e s,
g e r e s su r

S h a d es of n i ght . S uc h ar e ro u n d e d ( h ea v e nl
by y ) w at ers .

t h e P isaka s, Dr u h y u s, a nd the T h e
y ste a l( cl ou d ) o x e n a n d

g i n
at li k R ak -
h w h e s asas o are ( wa ) w otm en er . T h ey carry

ca nni b l At l t t h y b il
a s. d as e u o ff a n d k e e p t h e t re a s u r e . As
th e v n t ng h lse d f e s ro o s o ne b u ar l bie n gs th ey a re ch a

t m n nd f z t h l d
au u ,
a ree e e c ou ra ct e r ise d b y t h e p o ssess o n o f i
ram , a go l
d i ng
ur th v n wi nt e se e er a g ol
d en d e n fi re , a n d

m nth o I nd i th
s d
.
im il v l b l w hi h
ra s e e S ar a ua es c are

t y
s ro f th er t ng h ld o m b lm f th l
e i gh t ni ng nd
s ro o s e e s o e a

(p n
u ra d ) O pp
-
d t
a ra t h li.
g h tn i n g l d T h
o se t h n o e c ou s . e u

i
g g nti
a R ak h c t h d g i nt Th y m
s asa s i ff
are e e r- a r r carr e s O

dw f l arik P i Th -
e d th w t a iZ S
'
w m n F yj ; T h o
. e se e e a e r- o a re a rr

m n o v i
s a re nd d pt t h f m f t h w t
o ra c o u s , a a re a o s e or o e a er

kil ld l pi n g b y I n d
e S ee H w m n F yj in d t kil lra. e o a re a, or er o

fi ght t h m l s i gh t ni ng g in t t h gi nt T h n
e ,
nd t h a a s e a . u ar a e

l i g htni n g p h t h m w ith g i nt fi g ht l
,
us i g h t n i ng g i n t
es e a s ,
a a s

h i f t i nt t h
s oo fi f th lightni ng ( A m ni nd J ot n
o e re o e s
‘

c
'

r a u

t m h i n t h m nd f
s or ,
c a m fi )s Th g i nt h l x
e ,
a ru s o r . e a s ur a es .

t t t h i t i k Th y d w l
ra e s e r l T h d m n in t h f m
r c s . e e e e o s, e or

b h i n d t h h v nl
e
y w at e f m nt i n
ea k p
e t h i n ers , o ou a s, ee e ra

V OL . IL l
?
74 8 I N DRA .
[ C H AR

a nd are t h e sp i its of b ad p
r e op e l ca p tiv e in t h e l
c o u d a n d co v er

d e c e ased ; I nd ra a ss u m es t h e su n a n d m oon .

fo rm o f t h e w a er w o m an, in t -
i
T h e g a n t s a s t h e d e m o ns o f
o r d er t o d e st r oy t h e d em o n . W nt er i Th e Jo u n . u ild ng t b i
m a st e r G ia nt s b rin g t h e sh a d es
.

of th e n ig h t . h
T or r fr u s t ra t e s

t he ti r ck s o f th e g i a nt s . The

g i a nt s a s t h e sp r i it s of t h e d ea d .

Ca n ni b i alsm in the H ym i r

m yt h . Th iass i . Carry ing o ff

of wt w m n
Id u n, t he a er- o a .

G i nt a d pt
a sn im lf m o a a or s.

G i Od st m gi nt
‘ ’

e rr as a r or a .

T h e r k il l th g i nt w h n
r s e a s e

asl ep Th p h y i l
e . m n i ng e s ca ea

o f th g i nt e m i n v gu a s re a s a e

for a t im D g n nd v il
e. ra o s a e

dw f ig in l
ar s ly th s m or s a e a e a

t h gi nt
e nd dv
a i of s, a a er sa r es

Th n u E ty m lgi l in i
ar . o o ca co c

d n e b tw n I nd i n n d G
ces e ee a a er

m an d e m o ns ( A hi z Ag ia s
R au h ina R a u gn a , Atri n
Jo t un d hvara : Z w erg ( K u n) , h
Dr u h y u Drau gar ) .

2 8. I nd ra , b o rn of th e 2 8 . T h u na r, b o rn of t he
wa t
er s
( ap t y a ), d i es or fl e es wt a ers , fi g ht s th e se v e n- h ea d e d

t
a f er h is it
v c o ry o v er the d e d rag o n , a nd a f er t h is it
v c ory

m ons . As Trita h e fi ght s the is k il

ld e .

s e rp e n t w ith s ev e n ta il
s.

29 I nd ra , p r o ec
. t t or o f m en , 2 9 . T h u n ar, fr i e nd Of m en ,

is a c co m pa n e d b y i h er o es ( p er h a s Th ia l
fi , R esk v a , and Or
s o n ifi ca t io ns of h v ea en l
y phe v a nd i l( p erso n i fi cati o n
l of the
no m ona ) on h is e x p e d iti o ns . ig htning )
l as h is co m p an i o ns .

3 0. I n d ra , w a r g o d , n -
i v ok ed T h 11na r, w a r g o d , p ra ise d
3 0.
-

b y t h e cla n in a l e b tt . b y t h e a rm y w e n m a r c n g t o h hi
the a l b tt
e , a rr a n g e d a c c o r d ng i
to l
c a ns a n d fa m il
i es .

31 . I n d r a , y o u ng a n d O l
d .
31 . h
T orr , y o u ng a nd o l d .

32 . S u d d e n a pp ea r a n ce o f 32 . S u d d en a p p e ara n ce o f
I nd ra , w h en i nv ok ed . h
T orr .
v1
] I N DRA .
74 9

33 . S acr ifi
ce o ffe re d t o I n d ra 33 . Wo rs h ip of T h u nar on

on m o u nt a in s a nd in fo res ts . m o u nta i ns a nd in fo r e s ts.

34 . S acrifi c ia lp o s ts s acre d 34 . Do o r -
pos t s sacre d to
t o I nd ra .
T h u n ar .

35 . The c u c k oo b l
e o ng s to 35 . Th e c u ck o o s a c re d to
I n d ra . I nd ra a ssu m es t h e fo rm T h u na r . H is sy m b o t h e c h at
l
O f a ra m . Th e th u nd er o f h is t er i ng ra m , with g na shing
j aw s . j aw s.

36 . I nd ra , g o d o f d e a , th re 36 . T h u nar,
g o d o f d ea t , h
c eives t h e so u l
s o f t h e d ea d . r ece iv es the so u l
s o f t h e d ea d .

This is a lo ng list of coi ncide n ces a nd though o n ,

sever a l poi nts Vedic sch ol a rs would prob a bly demur

to the me a ni ng which M a nnh a rdt ha s put o n cert a i n
verses in the Rig ved a still e noug h O f his evide nce
-
,

will rem a i n to S how the ge ner a l simil a rity bet w ee n

I ndra in I n di a Thu na r a nd Do na r in Germ a ny a nd
, ,

Th o rr in Icel a nd .

And here we h a ve a n import a nt lesso n to le a r n .

As Th o rr is a mere co ntr a ctio n of Thu na r these two ,

gods were of course origi na lly o ne god worked out

, , ,

of the phe nome na of n a ture o nce for a ll a nd the n ,

'

modified a ccordi ng to th e differe nt ch a r a cter of the

people of G e rm a ny a nd Sc a ndi na vi a We ca n a lso
'

le a r n how wro ng we should be if we supposed th a t

Thu na r represe nted nothi ng but thu nder He is .

the god of thu nder the a ge nt behi nd the thu nder , .

But he ofte n represe nts the power th a t is m a n ifested

in th e sky in the r a i n in the stormwi nd na y he
, , , ,

becomes a s it were the supreme deity th e gu a rdi a n

, , ,

of m a n a nd be a st th e d efe nder of right t h e , ,

pu nisher of wro ng th e giver of life a nd the god of ,

de a th If these numerous coi ncide nces occurred

.

betwee n I ndr a a nd some Poly nesi a n deity it would ,

be di fficult to d ecide w hether they were due to

u nivers a l psychologic a l motives or w hether t hey ,

Y 2
75 0 I N DR A .
[
C H AR

postul a ted a re a l commu nity of l a ngu a ge a nd

thought betwee n Hi ndus a nd M a oris .

I m p o r t a nc e of N a mes .

E verythi ng depe nds here o n the na mes C om o1 .

d e nces such a s th a t of the h a mmer Mj Ol nir re t urni n g

like a boomer a ng to the h a n d of the god w h ether ,

I ndr a or Th u na r would n o doubt a lw a ys be st a rtli ng

, , , .

But is it no t equ a lly st a rtli ng a s bet w ee nthe A ry a s

of I ndi a a nd of Norw a y ? E ve n in their c a se we
might well h esit a te before decl a ri ng th a t the myth
O f M Ol nir w a s i nve nted but o n ce a nd a t a time
j ,

before the a ncestors O f these two Ary a n br a nches

were sep a ra ted in speech a nd m loc a lity For a fter .
,

al lthe ide a th a t the thu nderbolt though hurled

, ,

from the sky to the e a rth w a s a lw a ys hurled a ga i n

,

from th e a rm of Thu na r might h a ve suggested the

,

ide a th a t it we nt b a ck by itself p a rticul a rly if ,

eth nologists could prove th a t we a po ns like the

boomera ng were k now n in I ndi a a s well a s in
Norw a y But no w suppose th a t we fou nd in
.

S a n skrit a na me for the thu nderbolt correspo ndi ng

to Mj o l nir in Norse would net the questio n be
,

solved a t o n ce It S h ould be remembered th a t a

na me is a work of a rt a nd origi na lly the work of a n
,

i ndividu a l If therefore the s a me na me occurs in

.

the south of I ndi a a nd in t he north of E urope there ‘

must h a ve bee n a n h istoric a l ce ntre from which it

st a rted In such a c a se we a re de a li ng with
.

historic a l fa cts wh a tever their d a te a nd no t with

, ,

m or e psychologic a l possibilities .

And here we see the import a nce of the l a bours of

th e l i nguistic a nd , wh a t is the s a me the ge ne a l ogic a l ,

school If the na me of I ndr a occurred but o nce in

.

Germ a n or th a t of Thu na r or Th o rr a s a proper

,
V1 ] I M PO R TA N C E OF NAM ES .
75 1

na me in S a nskrit we should feel o n terr a fi rma a s

, ,

we do feel o n terra fi rma whe n we de a l with

Dy a u S h — pit a r a nd Jupiter Ush a s a nd E os the H ar it s
, ,

a nd the C h a rit a s E ri nys a nd S a ra nyu Sm a ll

,
.

irregul a rities in these na mes would ha V e to be

tolera ted a s they a re tolera ted in the loc a l a nd
di a lectic na mes of m a ny a Greek god But the fa ct .

would rem a i n no t o nly th a t th e A rya s before their

, ,

sep a r a tion ha d el a bora ted the na mes of these a ncie nt

,

Dev a s but th a t the differe nt br a nches of the Ary a n

,

fa mily ha d c a rried them a w a y to their n ew homes ,

o nly modifyi ng their pro n u nci a tio n e a ch a ccordi ng ,

to their o w n pho netic idiosy ncra sies .

This does no t a pply to the comp a riso n of I ndr a

a nd Thu na r a nd if mythologists should prefer to
,

a ssig n a n i ndepe nde n t origi n to e a ch we could n o t ,

sile nce them eve n though it would be e a sy to S how

,

th a t the word for thu nder correspo ndi ng to Thu na r , ,

existed a s n ou n a nd a dj ective in the u ndivided Ary a n

speech Here we see o nce more the di ffere nce in
1
.

the results wh ich m a y be expected from the

Li nguistic a nd the Ana logic a l Schools O f C omp a r a ti ve
Mythology With the evide nce a t prese nt before
.

us a l lwe ca n sa y is th a t the prob a bilities would be

,

stro ngly in fa vour of supposi ng the myth of I ndra

a nd Thu na r to h a ve existed before the Ary a n
Sep a r a tio n but th a t the possibility of their i nde
,

pe nde nt origi n c a nnot well be de n ied .

I n d r a in t h e V ed a.

It is cert a i nly very curious th a t the na me of .

I ndr a ha s left n o tra ces in a ny of the o t her Ary a n

l a ngu a ges no t eve n in Ze nd
,
.

1
S k t a nya t u
. a nd t ana y it nu , th u nd er, L at t o n it r u , O H
. . . G .

d o na n
75 2 I N DR A IN TH E V E DA .

This very a bse nce of the na me of I ndr a from the

lists of Ary a n deities a nywhere but in I ndi a ought
to co n vey a n import a nt lesso n to comp a r a tive
mythol ogists bec a use it shows most cle a rly th a t
,

wh a t we c a ll the origi na l a nd commo n Ary a n

mythology ha d lo ng bee n left behi nd by the Vedic
ge neration a nd th a t there ha d bee n a mple time for
,

the growth of new deities before we get a glimpse

of t he Vedic P a ntheo n If we look upo n the.

na mi ng a s the re a l birth of a deity the birth of ,

I ndr a th a t is th e n a mi ng of I n dra must there

, , ,

fore b e referred to a time l a ter th a n th e Ary a n

Sep a r a tio n .

I h a ve a lw a ys looked upo n I ndr a a s in the b e

gi nni ng the god of r a i n his na me bei ng cle a rly ,

derived from t he s a me root wh ich yielde d i ndu ,

r a i n drops
-
.In I ndi a more th a n in a ny other
cou ntry r a i n me a nt life a bse nce of r a i n fa mi ne a nd
, ,

the most terrib l e de a th I c a nnot therefore follo w

.

Prof Olde nberg in h is opi n io n th a t I ndr a h a s little

.

to do with r a i n a nd th a t his striki ng the pa rv a t a

,

with the thu nderbolt me a ns th a t he thus c a lled

forth the gre a t rivers of I ndi a from the I ndi a n
mou nt a i ns There is noth i ng in na ture correspo nd
.

ing to this Rivers do no t gush out of rocks eve n

.
,

whe n they h a ve bee n struck by light ni ng ; their

sources a re mostly sm a ll a nd i nsig nifica nt a nd they ,

do not in the le a st suggest the ide a of a struggle

betwee n a god a nd a demo n Whe n I ndr a strikes .

t h e pa rv a t a p a rv a t a is the cloud whe n he delivers

, ,

the rivers the rivers a r e the stre a ms of r a i n which

,

he ha s to co nquer a nd which a re i ndeed if we o nly

, ,

thi nk a bout it the re a l ri vers O f the cou ntry of the

,

Seve n Rivers ofte n e ntire l

,
y dried up in summer
v1] I N DR A IN TH E V E DA .
75 3

like the S a r a sv a ti a nd th e Dr isha d v a t i a nd c a lled ,

b a ck to life by the god of th e ra i ny se a so n .

I ndra more th a n a ny other Vedic god is a fight ing

, ,

god a nd fighti ng a l w a ys either for r a i n or for light

, .

’
I ndr a s hurli ng the thu nderbolt shows t ha t he is
the god of the th u nderstorm a nd a thu nders t orm ,

surely me a ns r a i n The M a ruts who a r e his com .

,

p a nio ns in b a ttle a re co nst a ntly pr a ised for se nding

,

r a i n o n the e a rth The s a me is told of I nd r a a lso

.
,

R V X 5 0 3 : K é a ps u sv asu u rv ar asu pa um sy e Who

'
‘
.
, , ,

a r e they who excite thee in thy power in the w a ters

’
for their fields ? He nce we ma y tra nsl a te in the
precedi ng verse a lso V r it r é V a apsu a bh i su ra m a n ,

d a se Thou delightest over V r it r a over the w a ters

, , .
’

In R V X 4 9 2 we re a d th a t the people of the sky

.
, , , ,

of th e w a ters a nd the e a rth h a ve est a blished I ndra

,

a s god a nd Ka v a nd ha or K a b a nd ha
,
o ne of the ,

demo ns who m I ndr a slew me a n t origi na lly like , ,

ko sa the b a rrel i e the cloud

, ,
. . .

Th a t the w a ters which I ndr a sets free a r e ofte n

me a nt for a ctu a l rivers is quite true but this is so ,

bec a use these rivers were in the eyes of the R ishis

the very stre a ms of r a i n rushi ng dow n from the
Sk
y The
. ri v ers of the P a nj ab might well be c a lled

the stre a ms ( si ndhu ) th a t c a me from the clouds a s

from mou nt a i ns Thus we re a d R V VII 2 1 3 .
,
.
, ,

T vam I ndr a srav it a v a i a p ak k a h p ar ist hit ah abi na ,

su r a
'

ur v ih
p
T v at v av a kre ra t hy ah na d hé nah, r é g a nt e V isv a
k r it rim ani b hish a
’
.

Thou O I ndr a h a st c a used the m a ny w a ters to

, ,

fl o w which were hemmed in by Ah i ; they rolled

dow n fro m t hee like cows yoked to a c a rt a l l ,
’
cre a ted thi ngs tre mble from fe a r .
754 I N DR A 1N TH E V E DA .
[CH A R
In wh a t se nse could re a l rivers like the G a nga
a nd Y a mu na be s a id to be hemmed in or kept
c a ptive by Ahi if they h a d no t bee n connected by
,

the poets with w a ter poured dow from the clouds

n ?

The very l a ngu a ge here a pplied to th e rivers of ra i n

, ,

occurs in p a ss a ges wh ich cle a rly refer to re a l rivers ,

fed a n d kept a live by r a i n Ri v ers in I ndi a ofte n .

ru n dry a nd disa ppe a r a ltogether but they r e

, ,

a ppe a r a fter the se a so n of thu n derstorms the V a rsh a , ,

or the r a i ny se a so n a nd a l lthis w a s looked upo n

,

a s the work of I ndr a He nce we fi nd th a t the r a i n

.

w a ters a re c a lled S i ndhu or stre a ms where there ,

ca n be n o doubt th a t th ey a r e me a n t for r a i n for ,

it is s a id the su n h a d dr a w n them up to the

clouds ; for i nst a nce R V VII 4 7 4 : Yah s firy a h ’ '

.
, , ,

r a sm ib hih at a t ana b h a h in dr a h ara d a t g at u m

' '

y a y ,

ur m im Té S ind ha v a h
, ,
The w a ters which the
s u n a ttr a cted a nd for which I n dr a m a de a p a th ,

’
those stre a ms t é sind ha v a h &0
, ,
.

E ve n in a hym n such a s III 3 3 6 whi ch is cle a rly , , ,

a ddressed to re a l rivers the rivers a re i ntroduced ,

a s s a yi ng I ndra holdi ng the thu nderbolt h a s dug

us out he struck dow n V r it r a who e ncomp a ssed
, ,

the rivers the good h a nded S a vit r i (su n) led us a t

,
-

’
h is comm a nd we the stre a ms a r e movi ng o n
, ,
.

And a ga i n in the n ex t verse it is s a id th a t I ndra

kil led those who surrou n ded ( the w a ter) a nd th a t ,

the w a ters (ap a s ) ( here cle a rly me a nt for the rivers)

,

wishi ng for a p a th move d a lo ng ,

.

If the n eve n with us the rivers which a re dry in

summer a re swolle n a nd flooded in the a utum n so ,

th a t they cover miles of l a nd a s with a deluge how ,

much more w a s this the c a se with the mou nt a i n

stre a ms of the P a nj ab B erga igne ( ii p 1 84 ) w a s .
,
.
V1
] I N DR A IN TH E V E DA .
75 5

perfectly right th a t in the a ctu a l fight betwee n

I ndra a nd V r it ra I n dra w a s looked upo n by the ,

R ishis a s the co nqueror of V r it ra n o t a s the direct ,

giver or producer of r a i n l ike Pa rg a ny a For the ,

.

s a me re a so n it is quite i ntelligible a lso th a t the

V erb v r ish to pour dow n r a i n should n o t be used of
, ,

I ndra B u t I ndra rem a i ned for a l

. lth a t a bgit the , ,

co nqueror of the w a ter it w a s he who broke ope n ,

t h e st a b le of t h e cows it w a s he who set the c a ptive ,

rivers free ( IV 1 9 He w a s in fa ct thou gh

, , ,

i ndirectly wh a t his na me decl a red I nd r a the

, , ,

moiste ner of the l a nd , .

I h a ve tried to prove in a nother pl a ce th a t Som a ,

so i ntim a tely co nn ected with I ndr a w a s in o ne of ,

its a ccept a tio ns if no t in its origi na l se nse the r a i n

, ,

( su e
) a n d
-
thc
.a t there a r e p a ss a ges in the Ved a

where Som a is no t o nly comp a red but is a ctu a lly ,

ide ntified with r a i n ha s bee n show n by Professor ,

Olde nberg p 4 5 9 note Thus we re a d I 3 2 1 2

,
.
,
.
, , ,

Ag a y a h g ah gig/ a y a h su ra S o m a m Thou hero h a st

'

, , ,

’
co nquered the cows thou h a st co nquered the Som a , ,

which in th is a nd simil a r p a ss a ges I should ve nture

, ,

to tra nsl a te S imply by r a i n The prep a r a tio n of .

the Som a j uice a t the Som a sa crific e seems ofte n

- -

a co n scious imit a tio n of the process by wh ich the

r a i n w a s supposed to be poured dow n through the

clouds n a y Som a is a ctu a lly c a lled V r it ra ha n a nd
, ,

l
implored to se nd r a i n from h ea v en .

But though I ndra u nder this na me w a s a more

rece nt a nd peculi a rly I ndi a n god the possibility is ,

1
hi
T s h as b f een u l
ly w o rk e d out by H lb
il e ra n d t in
,
h is
Ve di h
sc e M yt h lg i o o e, 1 89 1 se e a sol Ol
d en b erg , Re l
i gi o n d es
V ed a, p 4 5 9 . B er gaigne, Relg i i on V é d i qu e, i , p . 2 1 4 s e q.
75 6 I NDR A IN TH E V E DA .
[ C H AR

by no me a ns excluded th a t some of the myths told

of I ndr a were of e a rlier d a te th a t they were told ,

origi na lly of some other god m a nifested in the sky

a nd t h e storm such a s Dy a us or Pa rg a ny a a nd
, , ,

th a t they ga thered a fterw a rds rou nd this ne w na me .

We h a ve o nly to a ccept I ndr a in the Ved a a s the

co nqueror O f w a ter (a by it ) a nd everythi ng else th a t ,

is told of h im ca n e a sily be a ccou nted for a s spri ngi ng

from this origi na l ch a ra cter .

A nd r a .

If a s is no w supposed An dra in the Avest a w a s

, ,

n o t me a nt for I ndr a we S hould h a ve to look upo n

,

I ndra a s l a t er eve n th a n the sep a ra tio n of the

A rya s of I ndi a a nd P ersi a but the occurre nce of ,

V e r e t hr a gh na a s the ge n ius of v ictory m a kes us

hesita te V e ret hra g h na presupposes V r it ra ha n a
.
,

co n st a nt epithet of I ndr a in the Ved a I ndra s .

’

ch ief duty w a s a s we sa w to kill V r it ra i e t he

, , ,
. .

coverer a demo n who keeps the r a i n impriso ned

,

in the cloud a nd a t the s a me time keeps the ligh t

,

of the d a y c a ptive He nce V r it r a in l a ter S a ns

.

krit c a me to be a na m e for cloud a s well a s for ,

e nemy in ge nera l It is import a nt to rem a rk th a t

.

thoug h V r it ra a s a demo n is no t me ntio ned in the

, ,

Avest a yet v e re t h ra gh na me a ni ng liter a l l y V r it ra

, , ,

killi ng could no t h a ve a ssumed the me a ni ng which

,

it ha s in the Avest a v iz victorious except for the

, .
,

a ntecede nts wh ich we ca n see in the Ved a But .

for the victory of I ndr a over V r it ra d a rk ness or ,

clouds a s celebra ted in the Ved a v r it ra g hna could

, ,

n ever h a ve a ssumed the me a n i ng of V ictorious so ,

th a t we must a dmit a k nowledge of the demo n

V r it ra a nd of his destroyer though no t yet u nder
, ,
v1 ] A N DR A .
75 7

the na me of I ndr a in the b a ckgrou nd of Avestic

,

mythology a lso We must remember th a t in the

.

Ved a it is no t o nly I ndr a but Ag ni a lso Som a the , , ,

Asvi ns a nd the host of the M a ruts who a r e c a lled

v r it ra ha n or V r it r a killi ng demo n killi ng This
,
-
,
-
.

is a l lthe more import a nt bec a use it j ustifies the ,

’
occurre nce of V r it ra a s O p 0p o s in Greek mythology ,

a nd of Az hi Ahi in the Avest a .

I nd r a , an A g e nt .

It S hould be remembered th a t the na me of I ndra

expresses by its very form a n a ge nt a nd no t a visible ,

obj ect of na ture We sa w before th a t a l

. lm y t ho
logic a l na mes expressed origi na lly age nts th a t eve n ,

Dy a us w a s a na me of t h e S ky a s a n a ctive power ,

before it w a s used a s a na me of th e obj ective sky ,

th a t Ush a s w a s no t simply the red light of the

mor ni ng but the a ge nt who brought the light a nd
, ,

w a s a ctive in th a t light na y th a t eve n Ag ni before , ,

it bec a me the recog nised na me of the m a teri a l fire ,

me a nt the swift mover Still there is this di ffere nce .

,

th a t I ndra bei ng fro m the first co n ceived a s the

,

c a user of r a i n w a s never ide ntified with a ny

,

physic a l obj ect whether r a i n or cloud or light or

, ,

Sk but a t o n ce grew i nto a dr a m a tic ch a r a cter

y , ,

a h e r e a co nqueror a supreme ruler

, , .

I n d r a S u p r em e .

In
th a t c a p a city I ndr a c a me na tur a lly i nto com
petitio n with other gods such a s Dy a us a nd V a ru na , ,

a nd eve n Ag ni Though c a lled the so n of Dy a us

.
,

I ndra is a ctu a lly pra ised for h a vi ng excelled a nd in ,

the e nd repl a ced his fa ther 1

.

1
i
Sc e n ce o f L angu ag e, vo l11
.
, p .
5 43 .
 8 I ND R A S U PR E M E [
C H AR
7 5 .

As
to V a ru na he held his o w n in the thoughts of
,

h is worshippers but some riv a lry betwee n the two

,

must h a ve bee n recogn ised a s there is a ctu a lly in ,

th e Rig ved a a di a logue betwee n I ndr a a nd V a ru na

-
,

in which e a ch a sserts his suprem a cy V a ru na ,

trusti ng more a s it would seem in his lo ng—est a b

, ,

lish e d ch a r a cter I ndr a in the works which he ha d

,

performed This ch a nge in the suprem a cy is cle a rly

.

a lluded to in a hym n of the te nth M a nd a l a 1 24 4 , , ,

‘
M a ny ye a rs I s a crificed h ere ; choosi ng I n dr a ,

I le a ve the fa ther ( Dy a us Agni Som a V a ru na , , ,

these go ; the ki ngship tur ns I a ppro a ch a n d ,

cher ish this ( i e I ndra ) Ag n i a lso w a s pr a ised for

’
. . .

performi ng the very a cts in wh ich I ndr a displ a yed

his prowess a nd it would be e a sy to col l ect p a ss a ges
,

in w hich every o ne of these gods Dy a us V a ru na , , ,

Ag n i a n d I ndra w a s pr a ised a s supreme

,
Here
, .

we see o n ce more this pecul i a r st a ge of th ought ,

which seems to us a lmost i nco n ceiva b l e but which ,

is of the gre a test import a n ce for a proper u nder

st a ndi ng of the developme nt of the religio n of
I ndi a a nd for wh ich I suggested the na me O f
,

He notheism no t a s if it were a necess a ry ph a se in

,

the growth of a l lreligious thought which fe w would ,

a dmit eve n in the c a se of Fetishism or Totemism ,

but simply a s a co nve n ie nt comprehe nsive title for

a ctu a l fa cts which a re fa mili a r to every Vedic
schol a r .

mt r a , A h i
’

V .

The e nemy w ho is sl a i n by I ndra whether he is ,

c a lled V r it r a or Ahi ( serpe nt) w a s prob a bly a s old ,

a s if n o t older th a n I ndr a
,
V r it ra is c a lled I 3 2
,
.
, , ,

4 p ,
r a t h a ma
g as a h in am the firstbor n of serpe nts , ,

a nd his mot h er a lso is c a l led Ah i a nd D anu R V I , .

,
V1 ] V R I TR A , A H I .
759
’

3 2, 9 He nce though I ndra s na me is a bse nt from

.

other Ary a n mythologies we ca n quite u nderst a nd ,

th a t th a t of V mt ra S hould a ppe a r a s Orthros Ah i

’

.
,

a lso the serpe n t origi na lly the throttler th e e n emy , ,

of the bright gods a nd of a l lth a t is bright in

n a ture occurs u nder v a rious forms in other Ary a n
,

mythologies I n the Avest a h e is me ntio ned a s

.

Az h i p a rticul a rly a s Az
,
hi d a h ak a ( Zoh ak ) In .

Greek E chis a nd Ophis wo u ld both correspo n d to

Ahi a nd we fi n d E chi d na a s the n a me of a mo nster
,
-
,

the d a ughter O f T a rt a ros a nd G 6 ( or of C hrys aor

a nd K a l lir r ho e) the wife of T y pho n a nd the mother
, ,

of C him a ira of Orthros t he dra go n in Kolch is of

, , ,

the Sphi nx Kerberos Skyll a Gorgo n a nd other

, , , ,

horrible cre a tures She w a s killed by Argos .

P a noptes while T yp ho n Ty phao n or Typh o eus w a s

, , ,

S la in by Zeus There is a nother deriv a ti v e 1

.
,

E chio n the na me of o ne of the Gig a ntes who

,

fought a ga i nst Zeus Oph is serpe nt ha s no t .

, ,

a ssumed m y thologic a l i ndepe nde n ce in Greece but ,

Ophio n is a ga i n the na me of o ne of the Tit a n s

a n d o ne of the Gig a ntes The s a me bei ng a ppe a rs .

in Greece u nder such na mes a s Dra ko n dr a go n or , ,

P y tho n the so n of G a i a w hom Apollo n killed a t

, ,

Del p h oi The n a me of B y th ou S eems co nn ected

.
-

wit h H u dmjv bottom S k b u d hna fo r b u d l

,
nn a The ,
. .

root of 77 15d was in Greek H v fl a nd this ,

with the su ffi x mv ga ve me n This na me ha s a } .

n oth i ng to do with d w to rot but w ith fl v d I nu

’

, ,
-
a ,

1
T h e re i b tw n t h
is so n m
me T y p ha nco n fu s o n e ee e se a es, o

b i ng m t i m
e p
so nt d th
e n f T yp h o
es re Th re s e e as e so o e us . e

gen li d
e rah w v w h i h t h x
ea ,
y p d i
on t h
e y f th
e r, c e e r e s se e e es o e

Gr eek w th s, m t h t f v i lnt t m d k n ing t h

as e sa kye, a o o e s or s ai e e s ,

l f v ln
a so o v m iti ng fi
o ca oe s o re .
7 6 0 V RI I R A , A H I
’ ‘
.
[CH AR
the l owest bottom or a s we S h ould sa y the bottom , , ,

l ess pit possi bly the a byss o f th e sea from which in

, ,

the Ved a a nother demo n Ahir b u d hnya h derived , ,

”
his na me a ki nd of E XLC H v daimo g The fa tes of
,
.

Ah i in Teuto n ic mythology h a ve bee n tr a ced by

M a nnh a rdt in such demo n s a s A gi a nd O e gir na y ,

in U o k i in E cke a nd in th e fa ithful E ck a rt of
, ,

medi a eva l epic poetry Al lthese evil powers 1

.

were powers of d a rk n ess whether of the n ight or of ,

the bl a ck storm clouds a nd I ndr a their bor n a nd -

, ,

swor n e nemy developed thus na tur a lly the ch a r a cter

,

of a fighti ng a nd V ictorious go d .

D asa s .

Nothi ng w a s more i ntelligible therefore th a n th a t , ,

the people of the Vedic a g e in their co nflict with

the bl a ck i nh a bit a nts of the cou ntry S hould h a ve
i nvoked I ndr a s help Th a t these e nemies or Dasa s
’
.

were origi na lly me a nt for th e bl a ck na ti v e r a ces of

the cou ntry whom the A rya s h a d to subdue I tried ,

to prove in my Letter to Bu nse n in 1 8 5 6 And a s 2

.

the life of the gods is a lw a ys th e reflectio n of the

life of m a n it w a s but na tur a l th a t the e nemies of
,

th e god s a lso S hould be represe nted a s Dasa s As .

the A ry a s in their co nflict with the re a l Dasa s were

chiefly fighti ng for cows a nd such like booty bei ng ,

goshu y u d h fighti ng a mo ng or for cows the gods

-
, ,

a lso were n a tur a lly represe nted in the s a me w a as

y ,

fighti ng for cows or a s tryi ng to rescue stole n c a ttle

,
.

It might a lso h a ve h a ppe ned th a t some of th e wome n

1
M a nn h dtar ,
G er m . Myt h e n, p .
93 .

2
T h e
y a re ca l
led m ura d e va , a
p av r a t a, a nind ra , a mr z
k, sisn a
’

de v a , a nas, k ra v y ad , a m anu sh a , t va k k r is na, & c h On m o d ern .

na m es of a b ig i
or na li nhab ita nts , se e Kitte l
, Sa
cr i fi c e, p . 1 6.
 D AS A S 6
V1 ] .
7 1

of the A ry a s ha d bee n c a rried o ff a nd h a d a ctu a lly ,

become the wives of the Das a s ( d asa pa t ni) a nd a s

these were rescued by the A rya s I ndr a a lso w a s ,

i nvoked t o rescue the wa ters th a t were kept c a pti v e ,

a hi gop ak gu a rded by Ahi a s d a s a a t nih or wives of

p
-

, , ,

the D as a We must try to e nter i nto this na rrow

1
.

circle of the thoughts of the Vedic A rya s if we w a nt

to u nderst a nd their poetry Whe n they saw the .

d a rk n ight sudde nly ope ned by the light their ,

ne a res t th ought w a s their o w n d a rk st a ble ofte n ,

a mere c a ve which w a s shut duri ng the night a nd

,

ope ned a ga i n in the mor ni ng If th a t co nceptio n .

ha d o nce bee n tr a ns ferred to the d a rk night a s

illumi ned in the mor ni ng wh a t stepped out of ,

this st a ble the bright be a ms of the mor ni ng could

, ,

o nly be to them the cows the red cows It w a s , .

thus th a t the d a w n beca me to them na tura lly the

red cow or the mother of the cows There were
,
.

thus three ki nds of cows th e re a l co w s the cows in , ,

the d a rk cloud a nd the cows steppi ng

forth from the d a rk st a ble of the n ight ( the r a ys of

the mor ni ng) These three a r e not a lw a ys e a sy to
.

disti nguish in the Ved a na y while we na tur a lly try , ,

to disti nguish betwee n them the poets themselves ,

see m to delight in mixi ng them up In the p a ss a ge .

quoted a bove we sa w how the c a ptive w a ters were

comp a red to cows th a t ha d bee n sto l e n by P a ni but ,

wh a t is o nce comp a red in the Ved a is soo n ide ntified .

AS to the D a w n S h e is n o t o nly comp a red to a cow

, ,

she is c a lled the cow str a ight out Thus whe n w e 2

.

Rv
I, 3 2 , 1 1
. Das ap a t nih ah ig O p ah a t ish flza n n ir u d d h ah

a ah
p p a m na i va g a a h, A am b il
’

p a m avp ih it a m
'

y at as i v rit r am t
ga g h a n v z
'

in ap a t at v a v ara .

2
Sc i e n ce o f L a ng u ag e, vo lii .
, p .
583 .
762 D AS A S .
[C H AR
re a d R V I 9 7 2 These d a w ns h a ve m a de a light
, .
, , , ,

o n the e a ster n h a lf of the sky they brigh te n their ,

’
sple ndour the bright cows a ppro a ch the mothers
, , ,

the cows g av a h c a n o nly be the d a w ns themselves

, , ,

the plur a l of d a w n bei ng co n st a ntly in the Ved a

used w here we should use the si ngul a r In R V I . .
,

93 4,
we re a d,
th a t A g nis h o m a u deprived P a n i of ‘

’
h is cows a nd fou nd light for m a ny Here a ga i n the .

cows a r e th e d a w ns kept by P a ni in the d a rk st a ble

or c a ve of the night discovered by S a r a m a a nd , ,

deli vered every mor ni ng by the gods of light .

We re a d in R V I 6 2 3 th a t B r ih a sp a ti split the .
, , ,

rock a nd fou nd the co w s .

Of I ndra it is s a id II 1 9 3 th a t he pro d uced the , , , ,

su n a nd fou nd the cows ; of B r ih a sp a ti II 2 4 3 , , , ,

th a t he drove out the cows th a t he split the c a ve ,

by his word th a t he hid the d a rk ness a nd lighted , ,

up the sky Wh a t c a n be cle a rer ? The M a ruts .

a ls o II 3 4 1 a re s a id to u ncover the cows a nd

, , , , ,

Ag ni V 1 4 4 is pr a ised for killi ng the fie nds for

, , , , ,

h a vi ng overcome d a rk ness by light a nd h a vi ng ,

fou nd the cows w a ter a nd t he su n , ,

.

In a l lthese p a ss a ges we find no iva or na which ,

would i ndic a te th a t th e word cow w a s used m et a

h o rica l
l The d a w ns or d a ys a s they proceed
p y .
,

from the d a rk st a ble or a r e rescued from evil

spirits a r e S poke n of directly a s t he cows If they
, .

a r e spoke n of in t he plur a l we fi nd the s a me in the ,

c a se of the d a w n ( ush a s ) wh o is ofte n co nceived a s

m a ny a s in II 2 8 2 u paya ne u shas am g em a t inam
, , , ,

a t th e a ppro a ch of the d a w ns with their cows

‘
.

From th a t it required but a sm a ll step to spe a k of

the o ne D a w n a s the mother of the co w s IV 5 2 2 , , , ,

m at a gavam
'

.
 D AS A S .
763

Kuh n thought th a t these cows should be u nder

stood a s the red clouds of the morni ng But clouds .

a r e no t a lw a ys prese nt a t su nrise no r ca n it well be ,

s a id th a t they a r e c a rried o ff a nd kept in pri so n

duri ng the night by the powers of d a rk ness .

But wh a t is import a nt a nd settles the poi nt is the

fa ct th a t these cows or oxe n Of th e d a w n or of the
risi ng s u n occur in other mythologies a lso a nd a re
there cle a rly me a nt for d a ys They a re numbered .

as 1 2 x 30 th a t is the thirty d a ys of the twelve

,

lu na r mo nths If H e lios h a s 3 50 oxe n a nd 3 5 0

.

sheep th a t c a n o nly refer to the d a ys a nd to the

,

nights of the ye a r a nd would prove the k n owledge

,

of a ye a r of 3 5 0 d a ys before the Ary a n Sep a r a tio n .

Whe n in Germ a n mythology we re a d of the 700

gold ri ngs of Wiel a nd the smith we c a nnot but , ,

recognise in th a t n umber a lso the 700 d a ys a nd

nights of the ye a r In the Ved a we fi nd the
1
.

number 7 2 0 i n ste a d of 7 00 whe n w e re a d R V I 1 6 4 , ,

.
, ,

1 1
,
‘
The twelve spoked wheel of Rit a rolls rou nd
-

the sky n ever to dec a y the 7 2 0 p a ired so ns h a ve

, ,

’
a ppro a ched It is cle a r there fore th a t the cows of
.

the mor ni ng a re re a lly the 3 5 0 d a w n s of the ye a r ,

e a ch d a y represe nti ng o ne cow wh ile D a w n in the ,

a bstr a ct or a s a goddess m a be represe nted a s the

y
mother of a l lthe cows The cows or o x e n of H e lios
.

thus receive their b a ckgrou n d from the Ved a but ,

wh a t is told of them by Homer is by no me a ns cle a r .

Whe n it is s a id th a t the comp a nio ns of Odysseus

co nsumed the o x e n of H e lios a nd th a t they thus ,

forfe ited their retur n ho m e w e ca n h a rdly t a ke this ,

in the moder n se nse of co nsumi ng or w a sti ng their

1
Ku h n, lc
. .
, p . 1 40 .

V OL . II . Z
 6 D AS A S
7 4 .
[C H A R
d a ys th ough it m a y be difficult to a ssign a ny other
,

defi nite me a ni ng to it E qu a lly pu z zli ng is the fa ble .

a ll u ded to in the Homeric hym n th a t Hermes stole th e .

oxe n of Apollo n a nd killed two of them The number .

of Apollo n s oxe n is give n a s fifty wh ich looks like

’
1
,

the number of weeks in the lu na r ye a r but why ,

Hermes should be represe nted a s c a rryi ng o ff the

whole herd a nd the n killi ng two is difficult to guess , ,

u nless we refer it to the t w o a dditio na l mo nths in

a cycle of four ye a rs We must here keep to the .

ge ner a l fa ct th a t t h e cows or oxe n of th e d a w n or

the mor ni ng represe nt the bright d a ys or the bright
su ns steppi ng forth from the st a ble of the night ,

th a t these cows co m e from the E a st but dis a ppe a r

in the West c a rried O ff by the powers of d a rk ness
, ,

the e ne m ies of t he bright gods Beyo nd th a t we .

c a nn ot go a nd must m a ke a llow a n ce for the free

,

fa ncy of a ncie nt b a rds a nd story tellers -

.

C o nq u est of C ow s .

The next ide a seems to h a ve bee n th a t these cows

or 3 5 0 d a ys h a d e a ch ye a r to be reco nquered whether
by a god or by a hero who a lo ne w a s a ble to perform ,

this di fficult t a sk a nd wh o whe n he ha d performed

, ,

it u nder every possible di ffi culty grew gra du a lly

, ,

i nt o a ch a r a cter such a s we see I ndra in I ndi a ,

H e r a kles in Greece or Siegfried iii Germ a ny This

-

.
,

very simple t a le of bri ngi ng b a ck the d a ys or su ns ,

or th e lost cows h a s bee n told a ga i n a nd a ga i n

,

u nder ever v a ryi ng forms a nd ha s supp l ied o ne of the ,

most popul a r themes of Ary a n mythology In the .

Ved a we still see this fight in its S implest form it is ,

1
O th er s
g iv e t he nu m b er a s 1 0 0 co w s, tw l v e e o x en ,
a nd o n e

b u l
l
. Th e nu m b er o f 1 1 2 w o ul
d r e p re se nt i xt s e en w ee k s .
 C ON Q U E ST OF c ow s . 6
7 5

occa sio na lly no more th a n a descriptio n of na ture .

The light drives a w a y the n ight the su n a ppe a rs , ,

the su n sets but t h ose set or v a nished su ns a re n o t

,

lost for ever They a r e kept c a ptive somewhere

.
,

a nd they h a ve to be liber a ted a n d brought b a ck by

e god or here such a s I n dr a in I ndi a Zeus , , ,

Apollo n or H e r a kles in Greece

,
O ne of the b est .

k no w n of these stories is th a t of H e ra kles tra velli ng

to E ryt h e ia a n isl a nd in the extreme West where
1
, ,

G e ryo n es kept the oxe n G e ryo nes possibly v o ra x .

, ,

a gi a nt with three bodies (r p m 71 7 0 9 t rico rpor ) -

3
0 01 , ,

possessed red oxe n gu a rded by E urytio n a nd by ,

the dog Orthros here c a lled Sak egb x o g two he a ded

,
’
a ,
-
.

G e ryo nes E urytio n a nd Orthros we k now a lre a dy

, ,

a s belo ngi ng to the s a me ill ome ned kith a nd k in -

.

H e ra kles kills Orthros a n d E urytio n G e ryo n es ,

i nformed by M eno it io s of wh a t ha d h a ppe ned pur ,

sued H e r a kles but w a s likewise killed by him

,
.

The n H e r a kles tra velled home in a golde n bo a t

give n him by H e lios a nd a fter m a ny a dve ntures ,

brought the o x e n to E urystheus who s a crificed them ,

to H e re The Greeks seem to h a ve delighted in

.

filli ng this mythic fra me with a l lthe k nowl e d ge

they possessed or gr a du a lly a cquired O f a ny dist a nt
cou ntry th a t H e ra kles might or might no t h a ve
visited w ith h is drove of oxe n In these stories w e .

c a n not expect muc h of re a l mythology but w e c a n ,

e a sily recog nise the old a nd ever recurre nt theme ,

the fight for cows or for the pa t nis the w ives a nd , ,

the old Vedic fig h t ing god I ndr a wh ether repe a ted -

a s H e r a kles or a s Perseus An dromed a

( ) Belleropho n , ,

J aso n &c , .

1
E ry t h e ia
'
t
S a nd s fo r E u ry t h e ia , u ru fo r v a ru .
’

p
e
‘
vr v jp fo r
v a ru t a.
7 66 CAC U S AND H E RC UL ES .
[ C H AR

C a cu s a nd H er cu esl .

O ne of t he best k n own but a t the s a me time most

,

troublesome myths referri ng to the recovery of cows

is th a t of C a cus a nd Hercules It ha s bee n tre a ted .

in a m a sterly m a nn er by Professor B ré a l w h ose ‘

,

lthe i nform a tio n for e na bl

ess a y co n t a i ns a l i ng us to
form a correct j udgme nt First of a l lthe na me O f
.
,

Hercules ha s n othi ng in commo n with H e r a kles a s ,

little a s we ca n recognise H e re in the L a ti n her a .

The i niti a l 11 is su fficie n t to S how this There w a s .

,

no doubt a n Ol
,
d It a li a n deity H er cu l us c a lled ,

rusticus domesticus a grestis prob a bly like Term inus

, , , ,

or Hort a the protector of property but a g a i n u n co n

, ,
c

ne ct e d for the s a me re a so n with H e rc e u s

'‘

,
E p ce sn , / to

Th e Rom a ns before they bec a me a cqu a i nted with

,

H e r a kles a nd with Greek mythology in ge ner a l ha d ,

prob a bly a loca l t a le th a t o ne of their gods ha d

a fight wit h C a cus a c a ttle thief ,
killed him a nd -

, ,

recovered the oxe n This is the Ol . d Ary a n tr a ditio n

t a ke n str a ight to It a ly without p a ssi ng through ,

Greece This t a le must h a ve bee n very popul a r a t

.

Rome for it w a s commemora ted there not o nly by

, ,

—
the forum b o a r u m the c a ttle m a rket but by the
i , ,

Port a trigemi na by the steps of C a cus by the V ia

, ,

t r iu m p ha l
is by t h e Ara m a xim a a nd by a noth er
, ,

a lt a r to Jupiter I n ve ntor The most solem n s a cri.

fi ces were performed there every te nth d a y a nd a ga i n ,

o nce in the ye a r with the gre a test solem nity But .

who w a s the god th a t w a s celebra ted ? It could no t

h a ve bee n H e r a kles bec a use he w a s a Greek god
, ,

a nd did n o t become k now n a t Rome much before

1
H e rc u e e tl Cacu s , 1 86 3 .
 CA C US AND H ERC UL E S . 6
7 7

5 5 P U.C .Nor could it h a ve bee n the It a li a n

.
1

H er cu l
us bec a use he never w a s a figh t ing god
,
-
.

Pro f Br e a l seems to me to h a ve proved th a t it w a s

.

the Ol d It a li a n god S a ncus R eca ra nu s S a n cus w a s .

a ctu a lly c a lled the co nqueror of the robber a nd ,

Festus s a ys in so m a ny w ords th a t S a ncus a nd Her

cules a re the s a me na me This m a y h a ve bee n so .

in l a ter times but origi na lly th e two were cle a rly

,

disti nc t a nd S a ncus o nly w a s t h e fi gh t ing god a lso

,
-
,

c a lled Semo Diu s Fid iu s In h is c a p a city of co n .

u e ror or reco n queror of the cows he w a s a lso c a lled

q
R e c a ra nu s for which V a rro gives G a ra nu s ( wro ngly
,

expl a i ned by Gr a ssm a nn a s cre a tor) Al lthese .

na mes v a nished more a nd more from the memory

of the R om a ns a nd whe n th ey bec a me a cqu a i nted

,

with a very simil a r story told of H e r a kles wh ich

they ha d he a rd told of R e ca ra nu s G a ra nu s or , ,

S a n cus they a t o nce a ssig ned it to the Greek h ere

, ,

o nly re nderi ng h is na me H e r a kles by a na me very

si m il a r in sou nd a nd more fa mili a r to them V iz , .

H erc u l u s a nd Hercules They did e x a ctly the s a m e .

whe n they recog nised Persepho ne in their o w n

Proserpi na Semele in Stimul a M n e mosy ne in
, ,

Mo net a The story ha s become complete whe n it

.

is told us by Virgil Ovid a nd others who were ,

a cqu a i nted both with Greek a n d Rom a n mythology .

Hercules we a re told a fter defe a ti ng G e ryo n a rrived

, , ,

with his herd in It a ly ne a r the Tiber While h is .

o x e n were gr a z i ng a robber c a lled C a cus a three

, ,

he a ded ( Tp LK é gba AO Q ) fi r e vomiti ng mo nster a so n of

,
-

Vu l c a nu s c a rried them o ff a nd h id them in a c a ve

,
.

In order th a t the footm a rks might no t betr a y them ,

1
L ivy v , ,
13.
 6
7 8 CACUS AN D H ER C UL ES .
[C H A R
he dr a gged them in b a ckw a rds But the cows bega n .

to low Hercules ope ned the c a ve a nd the cows a s

,

w ell a s a l lthe tre a sures of C a cus c a me to light .

After Hercules h a d killed t h e gi a nt he erected th e ,

a lt a r to Jupiter I n ve ntor S O fa r the origi n a nd .

th e l a ter complic a ted developme nt of th e myth h a ve

bee n perfectly well expl a i ned by Pro f Br e a l . .

It still rem a i n s to ex a mi ne the na me of C acus .

It h a s ge ner a lly bee n t a ke n for th e Greek K armic ,

evil a s if in oppositio n to e v a nder good m a n But

,
-
,
.

the qu a ntity is a ga i n st it We h a ve a lso by the .

side of C a cus the na me K oiK Lo s a nd there is a so n 1

,

of Vu l c a n us c a lled Ca ecu l u s wh o w a s represe nted a t ,

Pr a e neste a s a robber vomiti ng fire C a cus there .

,

fore seems to represe nt a n origi na l C a ecus ( like

,

S a tur nus for S a et u rnu s) a nd to h a ve me a nt bli nd or ‘

bli ndi ng a s T y pho n w a s co nnected with

,

bli nd d a rk a nd 7 13950 9 smoke

, , ,
2
.

In this w a y we ca n co m p a re a n d we c a n sep a r a te , .

The story of H e r a kles a nd G e ryo nes is the Greek ,

th a t of S a ncus a nd C a cus the L a ti n th a t of I ndr a ,

a n d Ah i the Vedic versio n of th e commo n Ar

y
fighti ng m yth H e ra kles is a na tive of Greece he
.
,

is a str a nger in It a ly though na tura lised there a t ,

a l a ter time B e h i nd a l
lthese there is the simple
.
,

Ary a n myth th a t the su n s th a t h ave set i e the

, ,
. .

cows th a t h a ve bee n c a rried o ff h a ve bee n rescued , ,

h a ve bee n brought b a ck by some lumi nous a ge nt ,

stro nger th a n a l lthe powers of d a rk ness stron ger ,

t h a n m a n a nd therefore superhum a n if not divi ne

, ,
.

If no w we were to sa y th a t H e r a kles or S a ncus or

1
D io d S ic . . iv ,
2 1 .

2
G rass m a n n
’
s i d nti fi ti
e ca on of Cacu s with the V ed i c sak a ,

t
s ro ng , d gi v
w l ou e us t oo a bt t
s r ac a na m e .
 CAC US AND H ERC U L ES . 6
7 9

Perseus or J a so n w a s the I ndr a of the Ved a we

, ,

should be t a lki ng a t r a ndom E very o ne of these .

heroes ha s grow n up by himself wh a t they sh a re in ,

commo n is simply the old Arya n b a ckgrou nd of the

fight betwee n n ight a n d d a y d a rk n ess a nd light , ,

of S pri ng a lso it m a y be a nd wi nter Such a myth

“

.
, ,

h t h a ve grow n up a ny w here a nd ha s grow n up

g ,

in m a ny pl a ces E ve n the story of the cows bei ng

.

dr a gged i nto the ca ve b a ck w a rd so th a t t h e m a rk s ,

of their hoofs might no t betra y them exists in other ,

cou ntries But how does th a t help us Wh a t is

.
?

import a nt to us for a n u nderst a ndi ng of the myth

is th a t there a re na mes a nd other i ngredie nts in our
myth to S how th a t the A ry a s ha d no t yet sep a ra ted
whe n the obj ect of the fight w a s de fined a s cows o r
tre a sure a n d whe n a number of na mes were fi x ed
,

both for the victorious hero a nd for the defe ated

e nemy H e r a kles is Greek H er cu l
. us L a ti n Ah i , ,

a nd Az hi were I ndo Ir a n i a n but Ahi a nd E ch id na

-

, ,

V mt ra a nd Orthros must h a ve bee n na med before

’

the Arya n Sep a r a tio n th a t is before the N orth

, ,
-

Wester n a nd the South E a ster n br a n ches of the -

Ary a n fa mily h a d become fi na lly sep a r a ted .

I nd r a , U s h as, & 0 .

We h a ve no w to co nsider I ndra in his seco nd

c a pa city n o t a s the e n emy of the d a rk n ight a nd
,

the d a rk cloud but a s in co nt a ct a nd in co nflict

,

with the bright gods or Dev a s more p a rticul a rly ,

with th e D a w n The D a w n is the d a ughter of

.

Dy a us a nd from o ne poi nt of view I ndr a m a y be

, ,

c a lled her brother But if w e a ccept I ndr a a s

.

drivi ng a wa y the d a rk night a nd a s ope ni ng the

7 7 0 I N DR A , U S H AS ,
E TC .
[ C H AR

ga te for the cow or the cows we h a ve likewise to ,

a ccept him a s for a time followi ng the D a w n a n d , ,

a s th e d a a dv a n ces a s dr ivi ng h er a w a y or destroy

y ,

ing her Th is is cle a rly expressed in such p a ss a ges

.

a s R V IV 3 0 8 . Th a t stro ng a nd m a nly deed thou

, ,

h a st wrought O I ndra th a t thou h a st sl a i n a wom an , ,

’
difficult to sl a y the d a ughter of Dy a us , .

Thou I ndr a who a rt gre a t h a st crushed the

‘
, , ,

d a ughter of Dy a us Ush a s who wished to be gre a t , , .

Ush a s we nt a w a y from her crushed ch a riot fe a ri ng ,

th a t the bull might strike her l Her ch a riot la

y .
’

in the V ip as ( river) broke n to pieces ; she herself

’
we nt fa r a w a y .

In this a nd other p a ss a ges we m a y discover the

first tr a ces of the god of light followi ng the D a w n ,

possibly a s a ss a ulti ng her a n d c a usi ng her to fly .

In a S impler w a y we sa w th a t it w a s s a id R V I , .
,

1 15 2 th a t S u ry a the su n follows the D a w n a s

, , , , ,

a m a n follows a wom a n a nd l a stly we re a d RV X , , .

,

1 89 th a t the D a w n comes ne a r the stro ng o ne

,
‘

a nd th a t she expires a s soo n a s he be gi ns

to bre a the a nd the mighty o ne irr a di a tes the sky
,
2

th a t is a s soo n a s the su n dra ws his first bre a th

,

every d a y the D a w n dr a ws her l a st or dies in the

, ,

embr a ces of the su n N o o ne I thi nk c a n re a d .

, ,

these p a ss a ges without bei ng remi nded of D a ph ne ,

followed by Phoibos or Apollo n fleei ng before them ,

a nd v a n ishi ng or bei ng ch a nged i nto l a urel a s soo n

a s the sol a r god touches her Th a t the mere na me 3

.

1
C h ip i v s, , 99 .
2
C h ip i v
s, ,
2 93 .

3
M o re of th e se Dawn sto ri e s
-
h av e b een t re a e dt b y m e in
C h ip iv s, ,
2
9 3, 6 6
5 , 57 ,
1 a nd Sc i e n ce of L a ng u a g e , ii h pt
,
c a er

x ii .
 I N DR A , U S H AS ,
E TC .
77 1

of D a ph ne ca n be equ a ted with th a t of the Vedic

Ah a na D a w n I hope I h a ve est a blished in the
, ,

ch a pter o n Pho netics ( p .

I nd r a , as D el
iv er e r of W o m en .

We h a ve so fa r followed the postul a ted bei ng

th a t w a s c a l led I ndra in the Ved a H e r a k les a nd ,

other na m es in Greece in his v a rious ch a ra cters , ,

( 1 ) a s ope ni ng the st a bles of the D a w n in the E a st ,

to bri ng out her flock of d a ys ( 2 ) a s fighti ng a ga i n st ,

the demo ns of the night who ha d c a rried them o ff

to the West 3 ) a s followi ng the D a w n for a w hil
,
e ,

tryi ng to t a ke possessio n of her thre a te ni ng viole nce ,

to her a n d losi ng her in the e nd

,
.

We h a ve to look no w for tr a ces of o ne more

a chieveme nt of I ndr a ofte n described in the Ved a ,

th a t of deliveri ng the r a i n w a ters co n ceived a s -

wome n who ha d bee n c a rried o ff a nd kept priso ners

,

by the Dasa s We sa w th a t these Dasa s were me a nt

.

for the V mt r a s a nd Ahis who kept th e r a i n w a ter

'

or the rivers impriso ned in the clouds or mou nt a i n s .

Whe n in priso n these w ome n were c a lled d asa pa t ni

S l a ve wives or a s others propose h a vi ng sl a ves for
( -
, , ,

their lords ) ; whe n free they go by the na me of ,

d e v a pa t ni (god wives ) As De va pa t nis they w e a ve

-
.
,

a so ng for I ndr a whe n he is goi ng to kill Ahi ( R V

,
.

I 61
, ,
Their l a ter na mes a re give n in R V V 4 6 8 .
, , ,

a s I ndr ani A na i As v ini R o d a s i V a r u nani & c

, g y , , , ,
.

O n the co ntr a ry whe n I ndra a nd Ag n i S h a ke the

,

n i nety stro ngholds ( III 3 4 which a r e s a id to hold

, ,

the Dasa pa t nis a s priso ners whe n I ndr a ha s split ,

the sto ne with the light n i ng a nd ope ned the c a ve , ,

he is s a id to h a ve rescued the w a ters the D as a ,

a t nis I n VIII 9 6 1 8 w e re a d th a t I ndr a whe n

p .
, , , ,
772 I NDR A, A s D E L IV E R E R OF WO M E N .
[
C H AR

he ha d killed the let loose the hemmed in V a it r a s,

r -

S ind h u s a nd co n quered the w a ters the Dasa pa t nis

, , .

Ary a p a t ni a lso is used in the se n se of d e v a pa t ni a s

in R V VII 6 5 y ak a ryapa t nih u sh asa h ka k afra
.
, , , ,

where Agni a more a ppropri a te deliverer of the

,

D a w n th a n eve n I n dr a is s a id to h a ve m a de th e ,

D a w ns o n ce more wives of the Arya s thus showi ng ,

the close co nnectio n or r a ther co nfusio n in the ,

mi n ds of th e R ishis of the impriso ned D a w n s with

th e impriso n ed stre a ms In R V X 4 3 8 a l m ost . .
, , ,

the s a me words a r e us e d of I ndr a w h o is s a id to ,

h a ve m a de the w a ters wives of the A ry a s yah a rya ,

a t nih ak r ino t im ah a p a/z

’

p .

H er a k l
es an d h is H e r o in e s .

The questio n no w a rises wh ether in the n a mes of

the wome n set free by H e r a kles a nd simil a r heroes
in Greece we ca n still discover some fa i nt tr a ces of
the n a mes a pplic a ble to the D a w n a s occurri ng in
the Ved a We e a sily fi nd a mo ng the wives of
.

H e r a kles S ig nific a nt na mes such a s Auge ( su nlight ) , ,

X a n t his ( yellow ) C hrys e is ( golde n) Iole ( violet )

, , ,

Agl a i a ( resple nde nt ) a nd E o ne wh ich c a nnot be , ,

sep a ra ted from E os d a w n There a r e besides Pro , .

,

kris dew
,
lseei ng a nd a n umber
Pa n o p e a l ,
-

of na mes begi nni ng w ith eiJp v w ide a n epithet ’

, ,

much cherished with refere n ce to t he wide spre a d -

ing d a w n such a s E urybi a E u ryk e (u ruki)

,
E ury ,
1
,

pyle E u ry t e l
,
e &c ,
.

Ar e a l lthese na mes p a rticul a rly those b egi nni ng ,

with E ury to be a scribed to a ccide nt

,
We sa w

1
S ee C h ip i vs, ,
1 0 7, 5 70 .
 H ER A K L E S A N D H IS H E R OI N E S .
7 73

ho w the D a w n w a s represe nted in the Ved a a s rich

in horses na y a s herself a horse a s rich in cows
, , ,

na y a s herself a cow Is it no t stra nge the n to fi nd.

a mo ng the wives of H e r a kles n o t o nly Hippos but ,

N ikip pe K lt i
y pp e P ri
,
y pp e L ys i
pp e H i
pp ok ra t e &c ?
, , , ,
.

Of cows ther e a re fewer tr a ces in the na mes of

the wives of H e r a kles u nless we t a ke E u b o ia in ,

the se n se of rich in cows (gom a ti ) In the c a se of .

Th e seus whe n a cti ng the s a me p a rt a s H e ra kles

, ,

we fi nd Ph a idr a t he brilli a nt a s his wife a nd she

, , ,

w a s the sister of Ari a d ne ( Ari a g no) - -

.

After a l lthis the questio n a rises whether we a re

,

no t j ustified in seei ng in D e i a neir a wh o w a s c a rried ,

O ff by N e s s o s a S imil a r na me a na me th a t in S a n s
, ,

krit m ight be represe nted a s D asy a na ri me a ni ng -

D as a p a t ni a wom a n 1 e the D a w n th a t h a s bee n

-

, ,
. .
,

c a rried O ff by a D as a a nd no t a s the Greeks thought , , ,

a n a me referri ng to t h e lege n d of the de a t h of H e r a

kl o s If so we should see o nce more how besides

.
,

the commo n b a ckgrou nd of Ary a n mythology there ,

a re here a nd there sm a ll surviv a ls from a seco nd a ry

st a ge a lso such a s the peculi a r n ome ncl a ture of

,

d e v a pa t ni a nd d asa pa t ni a pplied to the D a w n a nd ,

to the stre a ms of r a i n a ccord i ng a s they a re in the ,

power of the dev a s the bright gods or th e Dasa s , , ,

the demo ns of d a rk ness I k now of course th a t .

, ,

moder n E uhemerists will l a ugh a t a l lthis a nd co n ,

sider it l a bour lost for w hy they a sk S hould we , , ,

n o t a ccept fa cts a s fa cts Why sh ould n o t a pri nce

of Argos c a lled H e r a kles h a ve ha d a wife ca lled
D e i a neira a nd frie nds such a s Iole ( V iolet) X a nt h is
, ,

( yellow ) C h r s é is
,y ( golde n) Ed ne
( d )
a w n like ; a n d ,
-

if the S O 11 of D e i a neir a is c a lled H yl los

( S u ry a
) i e ,
. .

su nlike the so n of E u rypy l

, e L e u kippos ( wh ite ,
7 74 H ER AK L E S A N D H IS H E R O I NE S .
[C H AR
horse) the s on of To x ik ra t e L ykio s (lumi nous) is
, , ,

no t the world full of such a ccide nts ? I co n fess th a t

I feel quite u na ble to a rgue a ga i nst this a nd I doubt ,

whether a ny other stude nt of mythology would eve n

e nter o n such a co ntroversy Whoever is a ccus .

t o m e d to the l a ngu a ge of mythology k n ows wh a t ,

such n a mes me a n he C xpects them a nd he fi nds

, ,

them ex a ctly a s he expects them The mere looker .

on , if he sees a nu mber of fl int s some c a refully

sh a ped others roughly sh a ped oth ers no t sh a ped
, ,

a t al ,
lbut simply crush ed by pressure will ofte n ,

a sk how it is possible to disti nguish n a tur a l from

a rtifici a l fl int s ; a nd whe n t he geologist shows him

the sm a ll bulge in the a rtifici a l fli nt c a used by

repe a ted blows of the workm a n he w ill h a rdly ,

a ppreci a te this fa ct so pregna nt w ith e n ormous

,

co nseque nces or a ccept so fa i nt a S ig n a s provi ng

,

wh a t in the eyes of the expert it does prove It .

is the s a me in myth ology The occurre nce of a few

.

na mes with a cle a r i n te ntio n is e nough to co nvi n ce

the true stude nt th a t h e is explori ng a mythologic a l

str a tum a nd no t a D irectory of the a n cie nt tow ns
,

of Argos a nd Myke na i wh ile to the outsider a l

,
l
this is mere nebulous fa ncy .

Dawn . F o rs .

H a vi ng ha d to follo w the D a w n in her v a rious rel a

tio ns to I ndra a s the god of light it m a y no t be out ,

of pl a ce to a d d a few words 0 11 the s a me goddess a s ,

she a ppe a rs in her rel a tio n to m a nki nd We ca n well .

u nderst a n d th a t everyth i ng s a id of her in the Vedic

hym ns should be to her pr a ise for she is welcome ,

to a llexcept a s we sa w to evi l do o rs whom in the

, ,
-
,
 D AW N
v1 ] . F OR S .
7 75

sh a pe of S a ra nyu E ri nys or the e a rliest D a w n she

, , ,

fi nds out a nd bri ngs to light a nd pu n ishme nt We

1
.

sa w before how Ush a s the D a w n the mother of the , ,

co ws the le a der of the d a ys ope ns the d a rk ness

,
2
, ,

the st a ble of the cows the ga t e s of the rock a nd , ,

how th e cows come forth bri ngi ng light a nd gl a d ,

n ess to the whole world But in her more perso na l .

ch a ra cter Ush a s the d a ughter of Dy a us the sister

, ,

of V a ru na a nd Bh a ga the wife of S u ry a (VII 7 5 , , ,

a ppe a rs a s a be a utiful wom a n d a nci ng a nd sm ili ng , ,

w a ki ng m en to do their w ork givi ng them per ,

c e t io n a n d vigour She is supposed to be rich

p .

in golde n tre a sure a nd to S how her riches to her

,

worshippers ( I 1 1 3 na
, y to lighte n up ,
the whole
world with the eye of the su n ( I 1 1 3 She is , ,

in fa ct rich in gifts a re a l Fortu na a nd fa r more , ,

th a n a mere Tyche or ch a nce The R om a ns of ,

.
,

course a ccepted Fors a nd Fortu na a s o ne who

, ,

bri ngs ( ferre ) though a mome nt s reflectio n would

’

h a ve show n them th a t ferre me a ns a u ferre quite a s

much a s a fferro so th a t eve n fu r a n d a Sp thief
, , ,

h a ve bee n tr a ced b a ck to it ( K Z xxxi p . .

, , .

If Fors in th e se nse of luck ha d bee n derived from

ferre she would be o ne of those a bstr a ct goddesses
, ,

fa mili a r to us in R om a n m v t ho l o
gy such a s C ub a , ,

C u ni na Rumi na S t a t a na or a g a i n V ir t u S V ic t o r ia
3
, , , , ,

Pudicit ia &c But if we ex a mi ne these Rom a n

,
.

goddesses or ge nii more c a refully we S h a ll fi nd th a t ,

1
RV V II , 7 5 ,
. Ap a d r u h ah tam a h av a k
1 : agu sh ta m ,
‘
S he
re v e al
e d t h e u nlo v el
y d a rk n e s s o f t h e e ne m y .
’

2
R V V I I, 7 7 , 2
. G av am m at fi, no t r
’
ia h nam ,
‘
M ot h er o f t he
w s, l
ea d e r o f d a s
’
co y .

3
Cu nina e p ro pt e r cu na s , R u m in ae p ro p e r r u m a m , id es t p r t i sc o

v o ca b u o l m am m am . V a rro ap u d N o niu m , p 1 6 7 ( S ee p . . .
 D AW N
7 76 . F OR S .
[C H AR
m a ny thou gh no t a l
,
lof them were origi na lly epi ,

t he t s gr a fted o n more subs t a nti a l deities Augusti n us .

vii 1 1 tells us th a t R u m inu s w a s a n a me of Jupiter ;

( , )
w hy should no t Rumi na h a ve bee n a n a me of J 11110
or eve n of Ve nus with W hom J 11110 sh a res other
,

epithets in commo n such a s Victrix Ge netrix Post , , ,

vot a ? Fors a lso h a s such epithets a s G ene t rix V ic ,

trix Po st v o t a Muliebris M a scul a a nd Primige ni a

, , , , ,

a nd h a s therefore a right to be co nsidered a s a

subst a nti a l deity q uite a s subst a nti a l a s Ju ne or
,

Ve n us a nd differe nt from such u nsubst a nti a l c o n

,

ce t s a s O ssifr a g a St a t a na V a t ica nu s or F a b u l
inu s
p , , , .

These sm a ller gods a nd goddesses if i ndeed th ey ,

ca n be c a lled by th a t n a me a nd n o t r a ther spirits , ,

ge nii or h a l t ia s seem to be a disti nguishi ng eleme nt

,

of R om a n mythology but they existed in other ,

mythologies a lso though they h a ve no t bee n so

,

fully preserved to us a s those of the Rom a ns They . .

deserve a S peci a l study a s throwi ng light o n o ne of

t h e m a ny sources of mythology but they should a l l ,

the more c a refu l ly be kept disti nct from the cl a ss of

Deva s or D ii m aj orum ge ntium who represe nt a n other
stra tum Of mythologic a l thought The question of .

priority is useless for we h a ve no me a ns of a nswer

,

ing it a nd mere a ssertio ns would o nly do misch ief

,
.

These sm a ller gods a nd goddesses were prob a bly

most cherished by the sm a ller people It is doubtful .

whether they ever possessed temples or were r epr e

se nted by st a tues but like the L a res they prob a bly
, ,

were fa r better k now n a mo ng the serva nts a nd in

the nurseries th a n M a rs a nd Mi nerva .

If no w we ex a mi ne the n a ture of Fors more closely

we sh a ll fi nd th a t she cert a i nly w a s not a mere
epithet no r a mere h a lti a but o ne of the Oldest
, ,
 DAW N . F OR S .
777

goddesses worsh ipped in It a ly a bei ng of flesh a nd ,

blood no t a mere a bstra ctio n a fa iry or bogie

, , .

It ha s bee n doubted whether Ush a s the D a w n , ,

w a s co nceived in the Ved a a s a ki nd of Fortu na ,

but the p a ss a ges quo t ed a bove a re su fficie nt to S how

th a t S he w a s supposed to possess tre a sures a nd th a t ,

these tre a sures were me a nt for her worshippers ( R V .

IV 5 1 7 ; VII 4 1
, ,
This ch a r a cter of Ush a s
, ,

bec a me still more promi ne nt in the l a ter litera ture ,

a s we m a see for i n st a n ce in the Ad b hu t a br ah

y
-
, ,

l
m a na of the S am a ved a There we re a d ( 53 1 0 1 ) -
.

If t h D w n ( h i) d s n t i
e a us lt him i fi ;
as oe o r s e, e s a cr ce

M y th b
a ty f t he d
ea ui n g D wn i o p e o r er a r se u ,

May t h e p ale t ra v el
ler m a k e u p h is u nd l
e and go ! b
May t h e wise Da w n w h o ri ng s t h e m a ni fo l
d seaso n s b ,

h
O r d e r w a t is t o c o m e t o m e !

Ca n we fi nd a cle a rer Fortu na risi ng from the

light of the D a w n C a n we h a ve a better F o rt u na
th a n a D a w n wh o is rich in tre a sures a nd who orders ,

a llth a t is to come to her worshippers ? These fa cts

at al leve nts S hould not be doubted but gr a tefully ,

a ccepted a s a thre a d to guide us through the l a byri nth

of mythology .

To those who th i nk th a t the Rom a ns must be the

best j udges of their gods the popul a r ide a th a t F 0 1s ,

is De a qu a e fert would no doubt c a rry gre a t w eight

, .

We might eve n refer to the Germ a n Wa s sich

zutr agt no w c a lled Zufa ll in Icel a ndic a t —b u rd r
,
’

, .

But schol a rs who a re a w a re of the etymologic a l

crudities of wh ich both Greeks a nd R om a ns w ere
guilty in their etymologic a l e x pl a na tio ns of t he na mes
of th e gods w ill no lo nger a llo w thems e lves to b e
,

i nflue nced by Rom a n folk etymologies They w il l -

.

1
S ee W e b e r, Om in
a u nd P o r t e nt a p 3 6 4
. . .
 8 D AW N
77 . F OR S .
[C H AR

r a ther look to the old worship a nd the old customs

which surrou nded the myth of Fortu na Now th is .

goddess Fortu na w a s worshipped a t Pr a e neste no t ,

like a sh a dowy Rumi na but like Ush a s a s D ivo ,

du b it a the d a ughter of Jupiter though a t the s a me

, ,

time a s holdi ng J u piter a nd Ju no o n her l a

p a nd

givi ng the bre a st to you ng Jupiter This very in .

con gruity a t o n ce tells th a t we a re movi ng in a ncie nt

mythology a nd remi nds us of the D a w n who in th e
,

Ved a is c a lled no t o nly the d a ughter of Dy a us but ,

a t the s a me time th e mother of a l lthe gods ( R V I .

,

1 13 ,
It should be remembered a lso th a t the
Fortu na Virgo h a d her festiva l o n the s a me d a y a s
the M a ter M a tut a the m other of t h e mor ni ng a nd
, ,

th a t Fors w a s a ctu a lly with P a les a nd C eres o ne of

the Rom a n Pe na tes .

In a n O l d i n scriptio n she is spoke n of a s F o r t u na i

Dio v o s fi l e ia i
p r im o ce nia i This P r im o e nia
g or .

Primige ni a m a y a ga i n be m a tched by the D a w n

bei ng i nvoked in the Ved a a s the first ( pra t ha m a) a t
every mor ni ng s a crifice Sh e is a lso c a lled a griya .
,

the foremost goddess Thus E os is c a lled fip t y emjs .

,

possibly Apollo n a lso E rigo ne a ga i n seems to h a ve .

, ,

bee n a na me of the D a w n It is curious th a t she .

S hould be c a lled Al etis the w a n derer like S a r a m a , , ,

& c a nd th a t Aletes should be the n a m e of a so n of

.
,

Ik a r io s a n d of Aigist h os j ust a s Er ige ne or E rigo ne is

,

th e na me of a d a ughter of Ik a r io s a nd of Aigist hos .

Here however there rem a i ns much to be cle a red up

, , .

There a r e few thi ngs th a t a r e s a id of th e Rom a n

Fortu na th a t could no t be m a tched by p a r a llel
s a yi ngs a bout Ush a s the D a w n ,
1
.

1
B i o g ra p hi es o f W o rd s ,
‘
F o rs F o r t u n a , p p
’
. 1 —6
1 .
 DA W N F OR S .
.
779

The questio n therefore th a t ha s to be a nswered

1s whether Fors or F o r t u na could in her origi n h a ve

me a nt the D a w n I m a y h a ve bee n right or wro ng .

in my deriv a tio n of Fors but my a rgume nts deserved ,

at al leve nts c a reful ex a mi na tio n N oth i ng is ga i ned .

by m ore a ssertio ns eve n if they em a na te from t he ,

highest a uthorities Whe n I s a id th a t Fors could .

no t be derived from ferre every schol a r must h a ve ,

see n th a t wh a t I me a nt w a s th a t a s a m a tter of ,

fa ct no c a se ha s hitherto bee n brought forw a rd

,

where a ny of the deriva tives of the root bh a r

exhibit the deep to ned o a nd th a t fo r d u s forms -
,

no exceptio n Th a t the deep to ned o w a s p o s s i b l e

.
-

h a s n ever bee n de nied a n d those who follow N oree n ,

would prob a bly go much further The questio n w a s .

no t w hether such a n 0 w a s possible but whether it ,

w as r e a l By provi ng the u nre a lity of o in the L a ti n

.

deriva tives of ferre I thought I ha d do ne a l lth a t 1

,

could be expected The n a fter I ha d proved no t .

,

o nly the possibility but the re a lity of the deep ,

to ned O in deriva tives of the root gh a r a nd there

fore the perfect regul a rity of the equ a tio n Forti
a s a v a riety of H a rit the red horse of th e ,

D a w n the questio n ha d ce a sed to be li ngu istic

, ,

a nd h a d become purely mythologic a l And here I .

cert a i nly w a s no t prep a red to be a sked whether

I thought th a t forte e v e nit me a nt it h a ppe ned by ‘

1
I q t
u o ed B r u g m a n n, 1 72, 3, wh e re he s h ow s th t C m y
a a

in L a ti n b p nt d b y e nd b t nl
e re y nd r ese e a u o u er v y p il
er S ec a

i m t n by 6 I q t d D S
c rc u s a ces wh y ( p 79 ) . uo e e a u s s u re , o sa s .

‘
L lti n f t h i h d n m t p f i 1 il t ’
e a ,
or n n f
c c e e co s a , o e ar o s 0 1 e au

p i nt
o Il l n t
.
p nd d p nd t f
a esd d f id e u re s o es e e e oe es e e ,

l q l egl n t nt d th em
a o rs ue a rn t d g d e co s a e es es e a s es e ar er a

d n l in ’
a s a rac e.

V OL . II .
 7 80 DAW N . F OR S .
[
C H AR

’
the i nterve ntio n O f the D a w n We might a s well .

a sk wheth er j our na list me a n t a so n of he a ve n or

‘

Dy a us We must no t pl a y with questio ns which

.
’

to a schol a r a re serious Th e result of this lo ng .

a nd to me p a i nful co ntroversy m a y therefore be

summed up a s I s u mmed it up in the Ac a demy ‘
.

IS t he deriv a tio n of F e m from GH AR e t y m o

logic a lly correct ? Is the co n ceptio n of Fors a s
D a w n mythologic a lly correct ? Is th ere besides
F ors a ny other deriv a tive from BH AR which shows
0 ? But the most import a n t questio n of a l lis this ,

Is there a ny other a ncie nt Rom a n deity like Fors ,

me a ni ng n o more th a n the c a rrier a nd yet c a lled ,

the d a ughter of Jupiter a nd the n urse of Jupiter ,

a nd Ju n e ? How well ha s Kuh n ( K Z x vi p 1 7 3 ) . .

, , .

expressed h is a ppreci a tio n of the true ch a r a cter of

F ors Fortu na whe n he writes : E s zeigt sich bei
,
‘

a llem w a s a n d e n D ie n st dieser G Ot t in e k nii ft ist

, g p ,

ei ne so e ig ent hum l ich R Om isc he u nd tief a ngelegte

’

A uffa ssu ng d a ss sie gewiss n icht a nders a l

, s a u s dem

eige n ste n Volksbewusstsei n her a us erw a chse n sei n

k a nn .
’

These a re very simple q uestio ns th a t ca n be

a n swered in the n eg a tive or the a ffirm a tive by a n
y
sch ol a r a nd c a n surely be a nswered si ne ir a e t
,

studio In tryi ng to a n swer such questio ns a s

.

whether Fors w a s derived from ferre or from the

s a me root th a t yielded fo rm u s our l a ngu a ge might ,

surely be serious a nd schol a rly eve n if it c a nnot be ,

courteous .

A g ni .

M a ny people a r e still u nder the impressio n th a t

C omp a ra tive Mythology is built up e ntirely o n C om
1
Aca d e m y , Ma rc h 3, 1 888 .
v1 ] AGNI .
7 8 1

a r a t iv e Philology a nd th a t it a ppe a l s exclusively

p ,

to etymology in support of its views N othi ng c a n .

be more mist a ke n C omp a r a tive Mythology could

.

exist a nd light up more or less the d a rkest corners

of mythology in every p a rt of the world n o t o nly in ,

I ndi a or Greece but in Africa a nd Americ a a lso if

, ,

n o t a S i ngle na me O f a n god or h er e ha d bee n

y
preserved or could be a na lysed etymologic a lly or
could be comp a red with cog na te na mes in cogna te
l a ngu a ges .

N o doubt etymology is a n imme nse h elp a nd

, ,

a successful comp a riso n of mythologic a l na mes in

S a n skrit Ze nd Greek a nd L a ti n serves sometimes

, , ,

a s a n import a nt i ndic a tio n sometimes a s a n eu ,

c o u ra in
g g co nfirm a tio n of our views o n the ch a r a cter

of mythology a nd o n the origi n of its gods a nd

heroes But the fu nd a me nt a l pri nciples of C om
.

a r a t iv e Mythology must st a nd or fa ll by them

p
selves .

Suppose we were doubtful a s to th e origi n of cer

t a i n ecclesi a stic a l vestme nts used in Tibe t w hich a re
very like those used a t R ome would no t the whole ,

co ntroversy be settled a t o nce if we fou nd a ny such ,

na mes a s d a lm a tic cope ch suble a in Tibet a n ? This

, ,

shows th e v a lue of na mes Still if we k new nothi ng .

of etymology nothi ng of a comp a riso n of m y t ho

,

logica l na mes in S a nskrit Greek a nd L a ti n the , , ,

a cts wh ich in th e Ved a a r e a scribed to Ag n i would

le a ve no doubt in our mi nd th a t he w a s in Vedic

I ndi a th e god of fire recog nised no t o nly in the fire
,

o n the he a rth a nd in the fl a mes of the s a crifice but

, ,

l ikewise in th e fl a sh of light ni ng in the gle a m of ,

the d a w n in the fierce light of the midd a y s u n a nd

, ,

in the glory of the su nset We do no t w a nt e t y m o .

A a 2
7 82 A G NI .
[CH AR
logy or comp a risons to tel l us who Se l ene or Artemis
w a s who w a s Phoibos or eve n Phoibos Apollo n
, .

The Vedic Ush a s if we knew nothi ng of the ,

me a ni ng of the word a nd its deriva tio n from the root

vas ,
to shi ne is so cle a rly p a i nted by the a ncie nt
,

R ishis th a t no o ne would hesit a te for o ne mome nt

,

to recog nise in her a represe nt a tive of the D a w n in

its v a rious a spects And if Ush a s is o nce recognised
.

a s the D a w n m a ny thi ngs follow by themselves

, .

Her lover must surely st a nd for some he a ve nl y

phe nome no n in close co nnectio n with her If the .

light th a t follows th e D a w n is c a lled H e lios or

Hyperio n we w a nt but little k nowledge of Greek
,

to see th a t Hyperio n like H e l ios is me a nt for a

sol a r bei ng If the Vedic I ndr a were etymologic a lly
.

u nco nnected with the root which a ppe a rs in ind u -

,

r a i n drop a ny hym n in the Ved a would tell us th a t

-
,

h e w a s co nceived a s the a ge nt in th e sky who

g a t hered th e clouds who S lew the
nebul a r demo ns in the d a rk thu nderstorm a nd se nt ,

the r a i n drops dow n o n the p a rched e a rth And if

-
.

we k n ow t h is we should a lso k now th a t Zeus in his

,

ch a r a cter of cloud ga therer spr a ng from the s a me

-

source a s I ndr a though there is no tra ce of th a t

,

na m e in Greek or L a ti n .

Whe n Da r me st et e r proved th a t Ahura M a zd a w a s

the s a me god a s V a ru na in the Ved a he did not ,

u ndert a ke to S how th a t the na mes were the s a me

or eve n derived from the s a me root But he showed .

th a t the deeds a nd the ch a r a cters of the two gods

were the s a me so much so th a t whe n we h a ve in
,

the Ved a th e divi ne couple Mitra V a ru na we h a ve -

,

correspo ndi ng to it in the Avest a the divi ne couple

of Mithr a a nd Ahur a .
 v1 ] AGNI .
783

C o nsideri ng how peculi a rly me of Asur a w as a na

V a ru na in the Ved a a re we to suppose th a t there ,

w a s n o historic a l co nn ectio n betwee n the compou nd

Mitra V a ru na u in the Ved a a nd Mithr a Asur a in
- -

the Avest a ?
While the na me of I ndra ca nnot be m a tched in
the l a ngu a ge a nd lege nds of a ny of the North
Western A ry a s Agn i though u nk now n a s the na me , ,

of a deity a nywhere but in I ndi a is well k now n a s ,

a na me of fire in L a ti n a n d the Sl a vo nic l a ngu a ges .

This is o ne of the gre a t a dv a nt a ges which S a nskrit ,

a nd more p a rticul a rly Vedic S a nskrit Offers for -

,

mythologic a l studies Where a s in Greek a nd L a ti n .

the na mes of gods h a ve ne a rly a l llost their a ppel

l a tive me a ni ng a nd oppose gre a t difficulties to a n ,

etymologic a l a na lysis we fi nd th a t m a ny of the ,

Vedic na mes h a ve ret a i ned their a ppell a tive power

in the l a ter l a ngu a ge or a dmit a t a l leve nts of ,

etymologic a l a na lysis Thus Ag ni me a n s fire in .

S a nskrit to the prese n t d a y .

Dy a us though no lo nger used a s a m a sculi ne

, ,

me a ns S ky a s a femi i en n in —
post Vedic a s well a s in
Vedic S a nskrit P r ithivi co nti nues to me a n e a rth
-
.
,

a n il a wi nd a p w a ter a ra ny ani forest a ry a m a n

, , , , , , ,

su n adity a su n i ndu moo n ind ra kapa r a i nbow

, , , , , , ,

id a e a rth ush a s d a w n r itu mo nth g at a v e d a s fire

, , , , , , , ,

t a nim a pat fire t v a sh t r i c a rpe nter d hat r i m a ker

’

, , , , , ,

nirmt i
’

destructio n pa t hy a be nefici a l pa rg a ny a
, , , , ,

r a i n—cloud pit a ra h fa thers p u sh a n su n p rismi ra y

, , , , , ,

of light bh u mi e a rth m a rut w i nd mitra s u n

, , , , , , ,

y a m a twi n de a th r atri night ro d a si he a ve n a nd

, , , , , ,

e a rth v a na sp a ti tree v a ru na oce a n v ayu wi nd

, , , , , , ,

v a isv ana r a fire sa ra ny u w i nd cloud s a vit r i su n

, , , , , , ,

S u ry a su n som a moo n a nd sever a l more

, ,
It w ould , ,
.
7 84 A G NI .
[
C H AR

be impossib l e to produce a S imil a r list of i ntelligible

na mes from a mo ng the gods of Greek or Rom a n

myt h ology And though it is quite true th a t the

.

more rece nt me a n i n gs of some of these na mes

a r e di ffere nt from their Vedic me a n i ngs a nd m a
y
a ctu a lly prove misle a di ng yet in most c a ses they ,

i ndic a te very cle a rly the origi na l ch a r a cter of Vedic

de ities In c a ses therefore where the l a ter me a ni ng
.

di ffers fro m the Vedic it becomes our duty to try ,

to discover the li nks which co nnect the t w o ; na y

eve n in c a ses where such li nks c a nnot be fou nd we ,

m a y rest co nvi nced th a t they o n ce existed .

A g ni in I n d ia and P e r s ia .

No doubt the na me of Agn i existed before t he

,

Arya n Sep a r a tio n yet th ere is no tr a ce a nywhere

,

except in th e Ved a of Ag ni a s the na me of a deity .

We h a ve in L a ti n the s a me word ignis a nd in Old , ,

Sl a v og n in L it u a nia n ug u is showi ng th a t the

.
’
1
, ,

word w a s k now n to sever a l br a n ches of the Ary a n

fa mily th e It a li a n the Sl a vo n ic na y possibly the
, , ,

Teuto nic a lso provided th a t Scottish i ngle comes

,

re a lly from the s a me source But we fi nd no tra ce .

a nywhere no t eve n in Persi a of fire bei ng worshipped

, ,

or dei fied u nder the na me of Ag ni .

In Greece fi r e received divi n e ho nours u nder the

na me of Hesti a in Rome u nder th a t of Vest a
,
We .

k now th a t in other p a rts of E urope a lso fire w a s

worshipped before a nd a fter the i ntroductio n of
C hristi a nity but we do no t k no w the na mes of the
,

1
T h e fa th er a nd h ea d o f a fa m l
y is i st il ld
l l ca e in R u s s i an

o g n iSé a ninu, o g ni St a n inu, t h e a rra n g e r a n d k e ep er o f t h e fi re on

t he h th ear , t h e fi re p r -
i st
e . S e e K re k , lc . .
, p . 20
3 .
 VI ] A G N1 IN I N DIA AN D P E R S IA . 8
7 5

god of fire . I quote fro m M a nnh a rdt Lett So nn ,

. .
,

p 290
.

‘
Diu g o ss
describi ng the co n versio n of Upper , 1n

Litu a ni a w 1 1t e s Ignis qui per s a cerdotes s u bj e ct is

,

l ignis n octe a t que int e r d iu c o l eb a t u r Of Wi t old .

,

whe n suppressi ng he a t he n pra ctices in Sa ma g it hia ,

it is s a id : E t a d pr a ecipuum S a m a g it ha ru m nume n
“
,

ig ne m videlicet quem sa c ro sa no t u m e t perpetuu m ,

u t a b a nt qui in mo ntis a ltissimi j ugo super fl u v iu m

p ,

N y e w a sz a sito l ig no r u m a ssidu a a ppo s it io ne a s a cro

rum s a cerdote a l eb a t u r a cc e d e n s t u rr im in
q ua , ,

co ns is t e b a t inc e nd it e t i ne m d i ic it e t e x t in u it
j
”

g s , g .

Hiero nymus who c a me a s a m 1ss 1o na 1 y from Pra gue

o

to S a ma git hia : Post h o o g e nt e m r epe rit qu a e ,

s a cru m c ol e b a t i ne m e u m u e pe rpetuum a ppell a

g q
b a nt S a cerdotes semper m a t er ia m no d e fi c er et
.
, ,

m inist ra b a nt
”
.

T h e F iv e A g n is in I nd ia a nd P e r s ia .

But while the na me of Ag ni is a bse nt in the

Avest a severa l of his epithets h a ve bee n preserved
,

in it such Ap am na pat s o n of the w a ter correspo nd

, , ,

ing to the Ap am na p at of the Ve d a the light a risi ng ,

from a nd setti ng in the w a ters of the sea or of the

Sk
1
y .

E very of t he fires me ntio n ed in th e Ved a ca n

o ne

be m a tched in the Avest a The v o hu fry ana the .

,

fire or w a rmth of the body is m a tched by the ,

S a n skrit g atha r a fire ; the u r v azis t a the fire in , ,

the pl a nts by the Sk a u sh a d ha ; the b ere zisa v a nh

,
.
,

livi ng in t h e e a rth by the fire in the sto nes ( a sma s u ) ,

the v azis t a t he fire of the light ni ng by the S k , , .

v a id u t a Thus we re a d in the At h a r v a ved a III

y
-
.
,

2 1 1 :,
Let this o fferi ng be for the fires wh ich a re
‘

5 , 5 : Ag ne a p a m S am id h y a s e d ur o ne, Ag ni ,
1 ‘
RV . II I, 2

th ou a rt k nd l i
e d in t h e o u s e o f t h e w a e rs h t .
’
786 TH E F I V E A G N I S I N I N D I A A N D P E R S I A .
[
C H AR

in the w a ters in the cloud in m a n in sto nes a nd

, , , ,

for those which h a ve e ntered the pl a nts a nd the

t re esf
These five fires represe nt prob a bly a seco nd a ry
a n d r a ther system a tisi ng st a ge in the mythologic a l

co nceptio n of Agni still they must h a ve bee n fixed

,

upo n before the I ndo Ir a ni a n Sep a r a tio n The fire

-
.

in the w a ters seems to be m e a nt for the sol a r light

wh ich sets in the clouds or in the s e a a nd a ppe a rs ,

a g a i n every m or n i ng a fter p a ssi ng t h e n ight in the

,

w a ters ; the fire in the cloud is the light ni ng the ,

fire in m a n the vit a l w a rmth or digestive he a t the

fire in the sto nes refers to the fire hidde n in fl int s ,

while th at in pl a nts a nd trees is most likely me a nt

for the fire supposed to be hidde n in the wood before ,

it is brought out by frictio n or possibly for th e fire ,

kept up by fi re wood a nd by dry le a ves piled up

-

a rou nd the first S p a rk th a t ha s bee n O bt a i ned .

I doubt w hether a s ha s bee n supposed by some

,

schol a rs the mere sa p or life of pl a nts could h a ve

,

bee n c a lled the fire in the pl a nts .

Ag ni in t h e V ed a .

Thus we see th a t while in Greek a nd L a ti n such

na mes a s H e ph a istos Vulc a n us Hesti a a nd Vest a
, , ,

a re m o r e n a mes with h a rdl

y a ny a ppell a tive power
or etymologic a l b a ckgrou nd Ag ni in the Ved a is ,

S imply a na me of the fire such a s it w a s see n in ,

every house a nd o n every he a rth In some hym ns .

we fi nd Ag n i spoke n of j ust a s the ordi na ry fire

would be The priests we re a d h a ve by rubbi ng
’
‘
, ,

produced fire ( a g ni ) from the two fi re sticks Ag ni -

.

rests in the double wood a s in his mother Ag n i

’ ‘
.
,

is ki ndled by Agni &0 But how e a sily the fire on

,
’
.
V1 ] AG N 1 IN TH E V E DA . 8
7 7

the he a rth becomes somethi ng hum a n a nd more th a n

hum a n we ca n see elsewhere a lso for i nst a nce in
, , ,

the words a ddressed by a bride whe n S he le a ves her

home a nd s a ys good —
,
bye to the fire bur n i ng o n her
he a rth In the S u d a u er B uc hl
. e in writte n betwee n
‘
,
’

1 5 2 6—1 5 30 givi ng a descriptio n of th e North

,

Wester n cor ner of S a ml a nd the bride in a ddressi ng ,

the fire s a ys O my de a r s a cred little fire Oho mey

‘
,

’
mile s w e n t e p a n ike In the seve ntee nth ce ntury .

the L it u a nia ns still c a lled the fire s zw ent a Po ny k e

( u gne l ) S a cred little fire A d i the eve n i ng
’
‘
e ,
n n .
,

whe n coveri ng it up th ey s a id : S a cred little fire ,

‘
,

I sh a ll bury thee very n icely th a t thou be no t a ngry

with me By such expressio ns the V isible fir e w a s
.
’

imperceptibly ch a nged i nto somethi ng perso na l if ,

no t yet divi n e .

The fire might be c a lled by m a ny d ifler e nt na mes ,

a nd we ca n see in the Ved a how the slightest

ch a nge in the na mes a ddressed to Ag ni imp a rts to
h im a new a ctive perso na lity a hum a n a nd eve n , ,

a superhum a n ch a r a cter He is c a lled a messe nger .

( I ,
12 ,
a m a s t er of the house or of the cl a n I
( 12 , ,

He destroys evil spirits ( I 1 2 a n d protects , ,

his frie nds ( I I 2 he is the provide nce ( pra m a t i)

, ,

of the si nger ( I 3 1 The gods m a de him lord of

, ,

m en ( I 3 1 ,
he is the frie nd of the gods ( I 3 1
, , ,

he is like a fa th er to his worshippers they a re ,

his ki nsfolk ( I 3 1 N o m a n no god is gre a ter

, , ,

th a n Ag ni ( I 1 9 he is immort a l ( I 1 3
, ,
a nd , ,

bri ngs m e n to the highest immort a lity ( I 3 1 , ,

he is the first m a ker ( I 1 3 i e the c a rpe nter , ,

. .

( t v a sh ta r
) of the world A llthis is i n telligible eve n .

to us Whe n the fire 0 11 the a lt a r c a rries o fferi ngs

.

to the gods in the form of smoke risi ng to the S k y ,

788 AG NI IN TH E V E DA .
[C H AR
Ag ni tur a l l y c a l led the messe nger Whe n he
is na .

bur ns o n the he a rth t h e ce ntre of th e house he is , ,

the lord of the fa mily a nd whe n he drives a w a y ,

d a rkness a nd p u rifies the a ir he is the destroyer of ,

evi l S pirits As life in a se v ere wi nter would be

.

al most impossible without fire he is the protector of ,

those who keep h im h e protects e v e n the poor who ,

t a ke refuge with him As s a crifice is impossible .

without Ag n i he m a y well be c a lled the frie nd of

,

the gods a nd a s he is never a llowed to go out or

, ,

a s he a l w a ys comes to life a g a i n h e is c a lled im ,

mort a l Sometimes it is s a id th a t Ag ni is ki ndl

. ed
by Ag ni ( I 1 2 th a t is th a t he produces himself
, , , ,

fire produces fire a nd it is in th is se nse th a t he w a s ,

c a lled Ta ni ma pat o ffspri ng of h is o w n body or self

’

bor n As his light in th e mor ni ng reve a ls h e a ve n

.

a nd e a rth he m a y be s a id to h a ve m a nifested or
,

produced he a ve n a nd e a rth a nd h a vi ng o nce bee n ,

co nceived a s a m a ker or cre a tor we ca n well u nder ,

st a nd ( I 6 7 3 ) th a t he should h a ve bee n represe nted

, ,

a s supporti ng the e a rth a nd a s upholdi ng the S k

y
a lso by stro ng spells This cosmogo nic ch a r a cter of .

Agn i h a s bee n so ful l y worked out by M Se na rt .

1
,

th a t no more need be s a id a bout it He ha s cle a rly .

show n ho w the mor n i ng w a s t a ke n a s the type of

cre a tio n a nd a s Agni the light w a s every d a y the
, , ,

reve a ler or m a ker of the world how he w a s like

2
,

wise co nceived a s the origi na l cre a tor in the begi nni ng

of time Thus Agni the light m a nifested in the
3
.
,

1
S e na r t ,
L e g en d e d u B u d d h a, p .
96 .

2
Rv IV , 3 ,
. 1 1 Av il
a s vah a b h a va t ga e t a g nan,
‘
Th e sk y

w as re ea l
edv wh en Ag n i h a d b een b o rn .
’

’ '

v im it ani sa
3
RV . V I, 7, 6 : V a isvana rasy a kak sh a sa nuni

d i v ak, Th e h ht eig s of h v nw
ea e e r e crea e d t b y h is ig ht
l .
’
V1
] A G N1 IN TH E V E DA . 8
7 9

su n, like the su n r a ised to the r a nk of a supreme

w a s, ,

d eity a nd every na me a ssigned to Agn i a l

,
lthe ,

divi ne ch a r a cters in which Agni ha d become per

whether S a v it m Vish nu Virag Roh it a
’

s o nifi e d , , , , ,

S k a m b ha Pra g apa t i a nd still l a ter Purush a a nd

, ,

Bra hm a n were r a ised to the s a me r a nk ,

.

We must a lso re m ember th a t a belief in the post

hoc propter hoc is a t the root of m a ny a ncie nt
, ,

myths a nd th a t in this w a y people brought them

,

selves to believe or a t le a st to sa y th a t th e , , , ,

mor ni ng s a cri fi ce c a used Agn i or t he su n to rise .

Thus we re a d R V V 6 4 : We ki ndle thee O Ag ni ,

.
, , , ,

brillia n t O god a nd u nd yi ng so th a t thy more

, , ,

’
glorious torch m a y shi ne in the sky a nd this ide a ,
1

w a s more fully c a rried out in the Br ahm a na s Thus .

—
we re a d S a t ibrah II 3 1 5 And whe n he o ffers -
.
‘
, , ,

in the mor ni ng before su nrise he produces th a t (s u n ,

’
child ) a nd h a vi ng become a light it rises sh i ni ng
, , ,
.

After a time Ag ni though he ret a i n s his na me is , ,

no lo nger merely the V isible fire 011 the a lt a r AS .

soo n a s his chief a ttri b utes light a nd w a rmth h a d , ,

bee n recognised in other p a rts of N a ture Agni w a s ,

supposed to be prese nt everywhere The fire th a t .

w a s lighted o n th e he a rth a nd w a s implored no t to ,

go a w a y w a s in the s a me verse a sked to sh i ne by

,

d a y or in the sky so th a t m e n might lo ng see the su n ,

i e might live At h ved a XII 2 1 8 : S am id d ho a g na

. . . .
-

, ,

ah u t a S a no m ab hyapa k ra mih at ra iv a d id ih i d y av i
'

, ,

k r a m d r is o Thus A g i a s perceived in
'

gy O s fi y n w .

the su n a nd he w a s supposed to h a ve m a de the su n

, ,

whether risi ng or setti ng R V X 1 5 6 4 : Ag ni . .

, ,
‘
,

th ou h a st lifted to the S ky th a t u nfa di ng st a r ,

1
Cf . B ergaig ne, i , p . 141 ; Ol
d en b e rg , R elg i i on d es V e d a,
1 10
p . .
79 0 A G N1 IN TH E V E DA .
[ C H AR

the su n th a t gives light to m e n Ag ni w a s no t .

’

o nly s a id to be the su n ; some poets c a ll him the 1

so n of the su n a n d th e s u n the fa ther of Ag n i In 2

.
,

o ne p a ss a ge R V I 6 9 1 the poet goes so fa r a s to

, .
, , ,

sa y Bei ng the so n of the gods thou h a st become

,
‘
,

their fa ther ( Bhuv a h d e v anam pit a putr anS an) It ' ’

.

is in this se n se th a t l a ter theologi a ns m a i nt a i n th a t

the gods a re it a ret a ra —g a nm ana h a s it were mutu a lly , ,
‘

’
bor n .

But though Ag ni w a s supposed to be everywhere ,

though in the Ait a rey a brahm a na I I 1 we meet -

, , ,

with the well k now n formul a Ag nir v a i s a rva devak

-
, ,

‘
Agn i is a l ldeities a nd a l ldeities a re Agni stil l
, ,
’

a disti n ctio n is a l w a ys m a i nt a i ned betwee n Agn i

his prim a ry ch a r a cter a s the house or fa mily god a nd ,

Ag ni a s in the su n lighti ng the whole world a lso a s

, ,

the d a w n a nd the light ni ng These l a tter ch a ra cters .

were ca lled by the Brahm a ns ga u na seco nda ry the , ,

former mukhy a or prim a ry .

F ir e in o t h er M y t h ol
o g ie s .

the other Arya n mythologies fire a s a purely

In ,

eleme nt a ry power ha s never a ssumed the s a me

,

promi ne nce whi ch it possessed in the Ved a a nd

Avest a The Greek mi nd ha d o nce for a l
. la ccus
leleme nt ary powers u n der
t o m e d itself to co nceive a l
a hum a n sh a pe a nd seemed i nc a p a ble of co nceivi ng
,

a n th i ng divi n e except u n der th a t form I nste ad

y .

of a n Ag ni a s the fire o n the he a rth which w a s

, ,

Hesti a a s a fem a le goddess we should h a ve expected ,

therefore in Greece if there were a nyth i ng a t a l ,

l
1
C f E h n i, Y a m a , p 6 6
. . .

2
Ag neh S ury ah, S uryad agn k i . N ir u k t a, ed . Ca l
o , . vo liii.
,

p 3 18
. .
VI
] F IR E IN OTH E R Y
M TH OL O G IE S .
79 1

correspo ndi ng to the Vedic Ag ni some bei ng in ,

hum an sh a pe co nnected with fire or some more th a n ,

hum a n bei ng who w a s believed to h a ve discovered

the fire or to h a ve brought it a s a gift to m a n by
, ,

te a chi ng them how to ki ndle it ho w to keep it a nd , ,

how to use it for pr a ctic a l purposes .

This ch a nge ca n be w a tched in its begi nn i ngs

eve n in the Ved a Ag ni besides bei ng th e fire is
.
, ,

a lso represe nted th ough u nder a new na me a s a

, ,

workm a n usi ng th e fire for h is o w n purposes In .

th a t c a p a city a nd ge ner a lly u nder the na me of

,

Tv a sh t m Ag n i is c a lled su a pa s t a m a t h e very clever

'

-
, ,

workm a n we might a lmost sa y the cu nn i ng smith

, .

After th a t it required but a s m a ll step to bri ng us

ne a r to the Greek H e ph a istos a nd the It a li a n Vulc a n .

H ep h a is t o s . V l
u c an .

Th a t both these gods were origi na lly fi re gods -

w a s cle a r from the lege nds co nn ected with them

in Greek a nd Rom a n mythology In th e Ili a d .

H e ph a istos is sometimes used in the se n se of fire ,

a s whe n in Ilii 4 2 6 ; ix 4 6 8 the Greeks hold

, .
, , ,

the e ntr a ils to be ro a sted over H e ph a istos This .

m a y be c a lled a m o r e c a se of meto nymy or met a phor ,

a s whe n the Rom a ns used C eres for bre a d a nd ,

B a cchus for wi ne .

A cle a rer tra ce however of th e eleme nt a ry b a ck

, ,

grou nd o f H e ph a istos ca n be recog nised in his

l a me ness Why should H e ph a istos be l a me or
.

b a ndy legged ? In the Ved a it is quite i ntelligible

-

why Agn i should be c a lled a p ad without feet , ,

bec a use there is noth i ng in the moveme nts of Ag n i

th a t could suggest the ide a of feet Fire a dva nces .

in a me a nderi ng a nd serpe nti ne m a nner As there .

79 2 H EP H A I S TO S . V U L C AN .
[
C H AR

is no t much differe nce betwee n feetless a nd l a me ,

the god without feet might well be ch a nged i nto a

l a me god Others however h a ve see n the c a use of
.
, ,

th e l a me ness of H e ph a istos in the crooked desce nt

of the light n i ng a nd if w e co nsider th a t the Greeks
,

’
a ccou nted for the god s l a me ness by his mother
h a vi ng h urled him from the sky or by h is fa ther ,

h a vi ng throw n h im dow n to the isle of Lem nos ,

much might be s a id for the ide ntific a tio n of the l a me

god with the light n i ng rushi ng tortuously from th e
clouds to the e a rth O nly it ha s n ever bee n proved
.

th a t the Greek H e ph a istos w a s me a nt origi na lly for

t he fir e of light n i ng though in the Ved a Ag ni 11 0 , ,

doubt h a vi ng a ssumed the ge ner a l ch a ra cter of

,

light wherever perceived w a s recognised in the fire

, ,

of light n i ng a s well a s in a l lother m a n ifest a tio ns of

,

fire Lem nos bei ng volc a nic it is e a sy to u nderst a nd

.
,

why H e ph a istos should h a ve bee n represe nted a s

b a nished from the Olympi a n gods a nd dwelli ng in ,

the d a rk c a ver ns O f the isl a nd Al lthese eleme nt a ry .

thoughts a t first i ndepe nde nt of o ne a nother would

, ,

a fterw a rds be wove n together a s we fi nd them in ,

Greek mythology There w a s no difficulty in fi nding

.

a re a so n why H e ph a istos the l a me god dwelt a t , ,

Lem nos a nd why Zeu s a nd H e re origi na lly con

, ,

ce iv e d a s his p a re nts were a ngry with him If a t

, .

an
y time he h a d t a ke n th e p a rt of his mother a g a in st

h is fa ther wh a t w a s more na tur a l th a n th a t Zeus

,

should be represe nted a s pu n ishi ng or a ctu a lly dis

o w ni ng h is so n ? The n a nother story ha d to be
i nve n ted of h is mother h a vi ng give n birth to him by
herself j ust a s Zeus w a s supposed to h a ve brought
,

forth Ath e ne b y h imsel f Al lthis w a s do ne without .

much di ffi culty for we must a lw a ys remember th a t

,
V1
] H EPH A I STOS . V U L CA N .
79 3

there w a s no o ne to co nt r a dict the story teller or -

story S i nger who tr a velled from vill a ge to vill a ge to

-

a muse the people The story of Ath e n e bei ng the

.

child of Zeus a lo ne a nd spri ngi ng from th e he a d of

Zeus h a d no doubt a n i ndepe nde nt origi n a nd a
,

physic a l b a ckgrou nd ; t he story of H e re givi ng birth

to H e ph a istos looks more like a l a ter a dditio n ,

merely suggested by the presupposed j e a lousy of

H e re a nd her wish to give her husb a n d tit for t a t
, .

We must no t forget h owever th a t H e ph a istos , ,

h a s himself a lso a n a ctive p a rt to perform a t the

mir a culous birth of Ath e ne It is he who splits th e .

forehe a d of Zeus This forehe a d of Zeus the m u rdh a

.
,

D iv a k is me a nt for the E a st a nd if Ath e ne w a s

,
1
,

me a nt for the light of the d a w n H e ph a istos must ,

o n this occ a sio n h a ve bee n co n ceived in the s a me

ch a ra cter in which we see him in the Ved a a s Ag ni ,

v iz the l
. ight of the s u n ope ni ng every mor ni ng the ,

ga tes of he a ve n a nother na me for the forehe a d of

,

Zeus We sa w th a t th e ga tes of he a ve n were me a nt

.

for the E a st Sch ol a rs who t a ke Ath e ne a s repre

.

se nti ng the light n i ng would fi nd it di fficul t to ,

a ccou nt for the l ight n i ng

( H e ph a istos
) a ssisti ng a t

the birth of light n i ng ( Ath e ne) or for the forehe a d ,

or the he a d of Zeus bei ng th e birthpl a ce of light ni ng ,

co nsideri ng th a t light n i ng is see n to S pri ng from

every p a rt of the S k y a nd n o t from the E as t o nly
,
.

Light ni ng is in fa ct too sudde n too tr a nsitory a ,

phe nome no n to be e a sily ch a nged i nto a perm a ne nt ,

or everl a sti ng deity If 011 the c o ntr a ry we t a ke

.
, ,

Ath e ne or Ah a n a for the D a w n the S u n m a ide n ,

-

1
Ag ni h im se l
f is so m eti m es ca l
le d m ur d h a Di v a k , o f. R V V I,
.
 H EPH AI S TOS V U L CAN [C H AR
79 4 . .

spri ngi ng fro mthe forehe a d of the S k y H e ph a istos ,

w ould the n be the perso n ified mor ni ng light dis ,

t in g u ish e d from the femi n i n e D a w n by his m a sculi n e

n a m e a n Ag nir a u sh a sa a ki n d of P a ter m a t u t inu s

, ,

or J a n us We should the n u nderst a nd a lso why

.

this s o n of the mor n i ng this H e ph a istos w a s re pre , ,

se nted a s in love with the D a w n a nd why At h e ne , ,

like D a ph ne should ha ve bee n fa bled to h a ve fled

,

from his a morous a dv a nces In a nother sh a pe a nd .

,

u nder a nother na me it is re a lly the D a w n th a t ,

becomes in the e nd the wife of H e ph a istos In the .

Ili a d the wife of H e ph a istos is still c a lled C ha ris ,

in the Theogo ny Agl a i a the brilli a nt while in the , ,

Odyssey S he is Aphrodite herself a l la s ca n e a sily , ,

be see n origi na lly na mes O f the D a w n

, .

Whe n occupyi ng h is Olympi a n a bode H e ph a istos ,

is t a ke n a s the workm a n of the gods the clever ,

s m ith or a rtist The ch a riot of H e lios the a rmour

.
,

of H e r a kles of Diom e des of Ach illes the sceptre of

, , ,

Zeus a nd his golde n thro ne a l la re h is h a ndiwork ,

.

The S h ield of Achilles a s described in th e Ili a d , ,

sh ows how fa r a rt ha d bee n c a rried in the smithies

O f Homer s time His Vedic represe nt a tive Tv a sh tr i
’
.
,

7 é K 7 w v) is likewise f a bled to h a ve forged the

( ,

thu n derbolt of I ndr a (R V I 3 2 a n d to h a ve .

, ,

sh a rpe ned the a x e of Br a hm a na sp a ti (X 5 3 He , ,

is co n ceived a s th e workm a n of a l lthi ngs a s h a vi ng ,

m a de the va rious forms of a l l livi ng bei ngs ( R V I 1 88 .

, ,

a nd fi na lly a s h a vi ng cre a ted the whole world

v
( g i
.. S XXIX
. He is c a lled V is v a r u a i e possess
, p ,
. .

ing a l lforms though a fter a time V isv a rupa ( ofte n

,

supposed to be a na me of the moo n) is represe nted

a s his so n ( Tv ash t r a
) There is very littl e.of fixed
rel a tio nship a s yet a s w e sa w a mo ng the gods of
, , ,
V1 ] H EP H AI S TO S . V U L CA N .
7 95

the Ved a a nd we must no t be surprised therefore

, , ,

if we see th is Tv a sh t m th a t is Agni spoke n of in

'

, , ,

other pl a ces a s the fa ther of Agni ( R V X 4 6 .

, ,

na y a s Dy a us himsel f .

So much for the ge ner a l co nceptio n of H e ph a istos

a mo ng the Greeks We sa w th a t h is worship in
.

Lem nos m a y h a ve bee n due to two c a uses p a rtly to ,

the volc a nic ch a r a cter of the isl a nd p a rtly to the ,

prese nce of forges worked in t h e tow n which w a s ,

ca l led H é pha ist ia s a fter the god a nd elsewhere

, ,

in the isl a nd In th is loc a l ch a r a cter H e ph a istos

.

ha s become the smith the cu nni ng a rtist the sor , ,

cerer S lightly deformed a nd grimy yet stro ng a nd

, ,

powerful in h is limbs The ch a ra cter of those whose .

tr a de he protected w a s na tur a lly reflected o n him ,

but in spite of these somewh a t homely fe a tures we ,

must never forget th a t H e ph a istos a s the god of ,

fire w a s origina lly o ne of the gre a t Olympi a n deities

, ,

the ch ild of Zeus a nd H e re a nd th a t the most ,

be a utiful of the Greek goddesses w a s for some suf ,

fi cie nt re a so n give n him a s his wife

,
.

It is cle a r eve n from these few coi ncide nces betwee n

Vedic a nd Greek mythology th a t it would be a mis
t a ke to expect a whole cluster of na mes a nd myths
co nnected with fire to be the s a me in I ndi a a nd in
Greece As in comp a ri ng the two l a ngu a ges we fi nd
.

but few compou nds still fewer phra ses the s a me in

, ,

Greek a nd S a nskrit such a s 6 136 0 7 6 S V a sti Swr fip es

,
0
-
,

army d at a: v as unam r at am a st u = r a tum esto

:
,
we - 1

must no t expect a ny more to fi nd composite stories

of gods the s a me in the Ved a a nd in Homer Wh a t .

we fi nd a re the flo a ti ng a toms the mythologic a l ,

1
K Z . .
,
v iii , p 64
. .

V OL . 1 1. B b
79 6 H EPH AI S T OS . V U L CA N .
[ CH AR

roots or germs growi ng up i ndepe nde ntly e a ch o n ,

its o w n soil so th a t in their l a ter growth a s we

, ,

w a tch it in the mythologies k now n to us they a re ,

ofte n ch a nged beyo n d a l lrecogn itio n A k a leidoscope .

well S h a ke n seems to give the best ide a of the ever

V a ryi ng a spects of a n cie nt Ary a n mythology While .

Ag n i in I ndi a g a ve rise to a n a bu nd a nt growth of

mythology we find ig nis in L a ti n perfectly sterile
,

mythologic a lly We find Agn i represe nted a s

.

Tv a sh t r i in the Ved a the clever workm a n in Greek , ,

KA z7 9 77 0 A AK eiis the smith but like

'
v7 0 7 6 15u 7 7 s
X 7 /
7 7 X ,
c , G , ,

wise the m a ker Or cre a tor of a l lthi ngs while in the ,

Greek S a ga s H eph a istos bec a me a well m a rked -

lege nd a ry figure i nvolved in m a ny more or less ,

credit a ble a dve ntures but never eve n in his few , ,

loc a l s a nctu a ries risi ng to th e r a nk of cre a tor a nd

,

ruler of the world .

B h ur a ny u P h o r on e u s .

We h a ve no w to l ook a t a nother word which in the ,

Ved a is a pplied to Ag ni a nd which ha s left some ,

tr a ces in Greek B hu ra ny u is a n epithet of Ag ni .

in the Ved a a nd is a s I S howed in the ch a pter o n

, ,

Pho netics the s a me word a s Phor o neus in Greek It

,
.

is derived from bhur to move quickly ; a nd a s a pplied , ,

to the fire it me a ns movi ng glitteri ng flickeri ng

, , , ,

bl a zi ng Bhur m a y be a seco nd a ry form of bh a r

.
,

if bh a r ever ha d the me a ni ng of v a h to c a rry from , ,

which we h a ve ve he m e ns c a rried a lo ng a nd Sk , , .

v a h ni fire a s the n a me of Ag n i h a s bee n co nn ected

, ,

with a g ilis in the se nse of movi ng quickly Bhu

-
.

r a n a t i occurs in the se n se of bubbli ng stirri ng

y , ,

a nd b hu r a n u would be a regul a r deriv a tive of th a t

y
verb The Greek
. if no t ex a ctly the s a me
V1 ] B H U R AN Y U PH OR ON E U S .
79 7

word is cle a rly derived from th e s a me root a nd

,
1
,

this is a l lwe h a ve a ny right to expect in m y

t ho lo ic a lna mes
g Phor o neus however in Greek .
, ,

mythology is no lo nger the n a me of a god le a st of ,

al lof the god of fire It is the n a me of a mythic a l .

ki ng in the Pelopo nn e sos who must h a ve occupied ,

a n import a nt pl a ce in a ncie nt Greek m ythology ,

but of whom we do no t k n ow much more th a n th a t

he i nduced the people no w sc a ttered in Argos to
live together th a t he fou nded a t ow n a nd th a t he , ,

i nstituted s a crifices to H e re If a s P a us a ni a s tell s .

,

us he w a s a lso supposed to h a ve bee n the discoverer

,

of fire we ca n h a rdly hesita te to recog nise in him

,

a represe n t a tive of th e fire a ki nd of H e ph a istos or ,

Prom e theus o nly lost in loc a l lege nds a nd prob a bl

,
y
little k n ow n in l a ter times beyo nd the co nfi n es of
Argos He is co nnected however with the ge ner a l
.
, ,

mythology of Greece by bei ng represe nted a s the

fa ther both of IO a nd of Niobe There a re tr a ces .

a lso of h is h a vi ng o n ce bee n co nsidered a s the fa ther

of a llm a nki nd a nd a fa mous poem is me ntio ned the 2

, ,

Phor o nis which would h a ve told us more of wh a t

,

the Greeks believed a bout him His mother Meli a .

, ,

the a sh tree m a y likewise co nt a i n a recollectio n of

-

the fire in very a ncie nt times h a vi ng bee n Obt a i ned

, ,

from the wood of th a t tree by frictio n j ust a s Ag ni ,

is s a id to h a ve bee n bor n a live from dry wood R V , .

1
Cer t in p h
a o ne ti c d f ifi l
ti cu es h v b
a e e en fu l
ly d i sc u s se d by
Ku h n (H e ra b k u nft d es F e u ers , p . 2 7) a nd need no t be d i d sc u sse

h er e a ga in . tt
P o r e o p e ne d t h e-
q ti
u es on in K u h ’

n s Z it h i ft
e sc r ,

ix , 3 4 2
,
b ut l
e ft it m u c h as it w as . We k no w no w t h t th a e re

w as e v en in S a n s k r it f m a or b h a ra ny u b y t h e s id e of b h u ra ny u ,
wh i h c re mo v es a ld i ffi l
l ti cu e s.

Pl
at e, T m ae us, i
2
22
 PH OR 6N E U S
79 8 B H U R AN Y U .
[C H AR
I 6 8 2 : S u shk at y at deva g ivak g anish tkak If
'

.
, ,

fire w a s represe nted a s the first of m en or a s the ,

h a lf divi ne a ncestor of fa milies a nd cl a ns the fir e

-
,

wood ( Meli a ) would na tur a lly cl a im th e pl a ce of

1

the first mother the a ncestress of m a nki nd , .

His fa ther Ina cho s w a s evide ntly me a nt for th e

river in Argos o n th e shores of which Phor o neus,

est a blished his settleme nts .

It might seem a s if we did no t ga i n very much

by bein g a ble to co nnect Phor o n eus with B hu ra ny u ,

a nd by discoveri ng in B h u r a n u a n a me of fire
y
a nd its origi na lme a n i ng of veheme n t An d yet .

these a r e very import a nt discoveries a s co nnected

with the ge ner a l problem of mythology I n ste a d .

of le a vi ng us with the b a re st a teme nt th a t Ph or o

n eus w a s the s o n of Ina ch o s ( river ) a nd of Meli a

a sh tree we a n n o w recog n ise in him o ne o f the

( ) -
c ,

m a ny na mes of fire ; we see in fa ct a god ch a nged

a s it w ere before our eyes i nto a loc a l hero a n d we ,

le a r n a lso t ha t fire w a s recognised a s the si ne qu a

no n of soci a l a nd civilised life Fire w a s the first .

step in civilis a tio n a nd in the hymns of the Rig ,

ve da the e nemies of the A ry a s a re spoke n of a s

without fire or a s no t keepi ng the fire (a na g ii it rah)
,
2
.

It w a s from this poi nt of view th a t Ph or o neus could

be looked upo n a s the fou nder of to w ns ( ot o T u ( Imp
’'
-
ai

v m o v a nd a s the a n cestor of t he roy a l fa mily of Argos

)
’

, ,

j ust a s Agni in th e Ved a w a s co nceived a s V ispa t i ,

the lord of cl a ns a nd a s the a ncestor of v a rious ,

fa milies In this w a y both his fa ther a nd mother

.

1
Ku h t
n a k es Mel
ia t o b e o ne o f the M el
ian ny m p h s , o rig in
a l
ly a cl
oud hl
di
o ng t h e fi re of ig h t ning
l .

2
RV . I, 1 8 9, 1 —4 Winte rnitz S arp ab a l
,
i p ,
. 25 M M . .
,

Le tt er o n T u ran ian L ang u ag e s, p . 85 .

VI
] B H U RAN Y U PH OR GN E U S .
799

become i ntelligible a nd i nste a d of a n u nme a ni ng

,

myth we get simple a nd na tur a l ide a s of the a ncie nt

,

world expressed in l a ngu a ge th a t w a s equ a lly simple

a n d na tur a l so lo ng a s it w a s rightly u n derstood .

L a stly u nless we chose to look o n two such words

,

a s Bh u r a n u a nd Phor o neus a s the result of mere

y
a ccide nt or of t w o i ndepe nde nt a cts we ga i n
, ,

the co nvictio n th a t before their fi na l sep a r a tio n ,

the Arya n spe a kers possessed a commo n fund of

mythologic a l na mes a nd thus le a rn o n ce more the ,

lesso n th a t if o n o ne side we must no t look for a n

eleme nt a ry deity of fire in Greece we ought no t o n ,

the other to try to discover either the river Ina cho s

or the tree Meli a in I ndi a .

V l
u c a nu s . U l
ka .

Let us now look b a ck o nce more to Vulc a nus a nd

H e ph a istos We fou nd no god Ignis in L a ti n cor
.
,

respo ndi ng to the Vedic Agn i no r do we fi nd in ,

the Ved a a god h a vi ng the na me of Vulc a nus Stil l .

wh a t we fi nd lit t le a s it m a y seem is of some

, ,

import a nce The form a tio n of the na me Vulc a nus

.

is thoroughly L a ti n nu s bei ng a L a ti n deriva tive,

.

And in the b a se V u l ca eve n so e a rly a stude nt of

S a nskrit a s Schlegel e a sily discovered the S a ns

krit Ulka a firebr a nd a fla me a word which a s
, , , ,

I showed in Kuh n s Zeitschrift of 1 86 9 re a lly occurs

’

in the Ved a u nder a slightly di ffere nt form There .

we re a d R V IV 4 2 Asa nd it a h v i s mga v ish va k

’

.
, , ,

ul k ah Bei ng u nrestr a i ned O Ag ni se nd out thy

' ‘
, , ,

sp a rks in a l ldirectio ns This u lin ulk a is how .

’

ever a co ntr a ctio n o nly of v a lor v a r a nd it w a s

, ,

Gr a ssm a nn who in 1 8 6 7 ( K Z xvi p 1 6 4 ) poi nted . .

, , .

out a number of p a ss a ges in the Rig ved a in which -

8o o V UL CA N U S . UL KA .
[ C H AR

v ar ka s occurs in the se nse of fire or light R V III . .

,

2 : A g ne te div v ar ka s r it hiv am
'
22 , y at i p y y at
osha d hishu a ps u a : ya g a t r a O Ag ni wh a t light of , ,

thi ne is in he a ve n o n e a rth in the pl a nts a nd in , , ,

’
the w a ters 1
R V IX 6 6 2 1 A g ne p av a s va sv apah a sm e v ar ka h
'
.
, ,

su v fr a m A g ni thou who a r t clever pour upo n us

' ‘
y , , ,

’
light a nd stre ngth .

Agn i himself is c a lled s u v arka s ( I 9 5 p avaka , ,

v a r ka s ( X 1 4 0 s u k r av a r ka s
, ( X ,
1 40 a nd , ,

though other gods a lso a re pra ised a s possessi ng

or givi ng v a r ka s yet Ag ni is most freque ntly ,

represe nted a s e ndowed with th is peculi a r glowi ng

S ple n dour Thus a lthough we fi nd no form ex a ctly
.
,

correspo n di ng to Vulc a nus a n d h a ve in fa ct no right ,

to expect it we c a nnot doubt th a t Vulc a nus who

, ,

ha s no etymologic a l b a ckgrou nd in L a ti n received ,

his na me from a n a ncie nt Ary a n word which sur

v iv e d in the Vedic v a r ka s a nd ha s possibly left ,

some tra ce in the Greek fjkex r p o v a nd in the na mes ,

of E lektr a a nd El ek t r o ne
y so th a t we ca n see in
1
,

l a ngu a ge a n u nbroke n ch a i n betwee n the Vulc a n

a s worshipped by E trusc a n s a n d Rom a ns a nd the ,

electric light so highly pri z ed in our o w n houses .

Fé r o n ia .

The L a ti n F ero ni a a lso is co nnected with Bhu ra nyu

a nd Phor o neus The u of B hu ra ny u is seco nd a ry
.
,

a s we see from B ha ra n u wh ich is likewise give n a s

y ,

a n a ctu a l n a me of fire In Phor o neus we h a ve the .

prim a ry vowel a nd this a ppe a rs a s lo ng in F e ro ni a

,
.

1
T h e se w or d s m ay , h v
ow e e r, b e d er iv ed e q ua l
ly we l
lfr o m a

ro o ta rk, fro m wh i h c a rk a , su n, a rk s , sp en d o u r. i l S ee Cu rti u s,

G r u nd z
ug e , p . 13 7 .
VI J F ER O N I A . 80 1

The goddess F e ro ni a ca n h a rdly h a ve received her

na me from the tow n of Fero n i a a t the foot of S o r a ct e ,

where her festiv a l w a s celebr a ted a t gre a t a nnu a l

meeti ngs It is more likely th a t the tow n received
.

its na me from her Though little is k now n of her

.
,

yet there a re sever a l i ndic a tio n s th a t poi nt to fire

a s her origi na l ch a r a cter The H irpi priests o ffi c ia t
.
,

ing a t he r festiva ls w a lked b a refoot over bur ni ng

,

co a ls a fe a t performed to the prese nt d a y by priests

,

a nd sorcerers in severa l p a rts of the world a nd ,

lustr a tio ns a re me ntio ned a s performed by me a ns

of fire by these shepherd priests In the Ved a a lso -
.

there is a lege nd of m gu who though ro a sted o n

'

co a ls w a s no t burnt Other s a nctu a ries of F e ro ni a

, .

a re me ntio ned n e a r Trebul a a mo ng the S a bi nes ne a r ,

Lu na in E truri a a nd ne a r Anx u r or Terr a ci na Here

, .

the story is told th a t her grove w a s o nce co nsumed

by fire but th a t w he n the i nh a bit a nts c a me to
,

exti nguish it the grove stood before them fresh a nd

,

gree n Al . lthis poi nts to a goddess of fire though ,

the evide nce is so i ncomplete th a t we c a nnot a rrive

a t more defi n ite results .

H ep h i a st o s a nd Y avis h tha .

But wh a t is the etymologica l me a ni ng of H epha is

tos ? Th a t it ha d a me a ni ng there ca n I suppose , ,

be no doubt for a word without a n origi na l me a n

,

ing is a n impossibility The questio n is ca n we still

.
,

fi nd its hidde n roots if no t in Greek a t le a st in some

, ,

of the fra gme nts buried in the a ncie nt tre a sure

house of the Ved a
Let us remember the n th a t Ag ni is co nst a ntly
c a lled in the Ved a the you ng god y iiv a n prob a bly ,
’

beca use he is a lwa ys you ng never fa ils ( ag a ra ) but , ,

80 2 H EPH A I S TO S AN D Y AV I S H TE A .
[ C H AP .

a lwa ys revives eve n a fter he seems to b e e x t in

g u ish e d This thought . is very cle a rly expressed
in R V II 4 5 G u g u r v an y ah m u hur a y u va b h fit
'
’

.
, , ,

‘
Ag ni who whe n old a nd wor n out bec a me a lw a ys
you ng a ga i n I 1 4 4 4 : D iva na nak t a m pal
.
’
it ah , ,

y u v a aga ni He who w as grey by n ight w a s bor n

,
‘

you ng a s by d a y .
’

But not o nly w a s Ag ni c a lled you ng y u va n he , ,

w a s freque ntly c a lled y av ish tha th e you ngest no t , ,

s o muc h in the se n se of n a tu mi n imus the you ngest ,

of the gods a s in th a t of very youthful a nd a lw a ys

,

vigorous .

i ?
How would this h a ve bee n expressed n Greek
By the side of y u v a n there is yav a n a s preserved in
a v ish tha From this a v might h a ve bee n formed
y y .

*
a n a bstr a ct av a a nd this in Greek would h a ve
y y ,

bee n youth This is a purely hypothetica l .

form in S a nskrit a nd still more hypothetic a l is the ,

n ext form na mely mfm Yet th is form a lso is

, .

pho netic a lly possible There a re few i nst a n ces of .

a S a nskrit v b ei ng repl a ced by ( f) in Greek but ,

there is a well k n ow n i nst a nce of v a fter s in sv as -

o bo g a nd th a t the ch a nge here is n o t n ecessit a ted by

’
-

g ,

the precedi ng s is proved by sv ad u = 77815s sv a p ,

°

57 1 0 9 85 0
1 Next it ha s bee n show n th a t the r a dic a l
, .

vowel is sometimes le ngthe ned before the superl a tive

su ffix a s in d raghish tha a nd th a t in Ze nd the fi na l
, ,

vowel of t he b a se ha s sometimes bee n preserved

before the s a me su ffix a s in st av a est a = Sk st ha ,
-
.

v ish tha This would give us in Ze nd a possible

.

form y ava est a a nd this would correspo nd letter by ,

”
letter to Greek H cfia w r o s I a m no t so ig nor a nt of -
.

the orga n ic growth of the Greek l a ngu a ge a s to

im a gi ne th a t a ny ordi na ry nou n or verb in th a t
vx
] H fiPH A I S TO S A ND Y AV I S H TH A . 80 3

l a ngu a ge could b e a ccou nted for in this rou nd a bout

w ay Yet we h a ve to a dmit a ga i n a nd a ga i n Greek
.

a n d L a ti n words without a n ex a ct cou nterp a rt in

S a nskrit We h a ve u nus a nd o ivn but in S a n s

.
’

krit there is no e na in the se nse of o ne but o nly

.

ek a And in H e ph a istos we a r e de a li ng with a

.

proper na me a mythologica l n a me a nd we ought

, ,

to t a ke i nto a ccou n t the very stro ng m a teria l

evide nce supplied by y av ish tha o ne of the co nst a nt ,

epithets of Agni in the Ved a But though n o .

schol a r would give up the right of a pplyi ng to

proper na mes a differe nt me a sure from th a t which
we a pply to a l lother words I give my e t y m o ,

logy for no more th a n wh a t it is worth It is a .

hypothesis a nd no more O nly I do no t u nder.

st a nd the triumph a nt a ir with wh ich it ha s bee n

a nnou nced th a t such a word a s av a n ever existed
y y .

Who ever s a id th a t it did Neither did sv ar a exist

?

for H e re though Sv a ry a ( S u ry a) existed ; no r Sv a

,

rana a nd yet we h a ve Sel e ne Such thi ngs require

, .

n o repe a ti ng or expl a i n i ng they form the first steps

,

in C omp a r a tive Ph ilology N or do I see th a t we

.

c a n ever give more t ha n hypotheses whe n we de a l

with times so dist a nt a s th a t wh ich g a ve rise to the

first Ary a n myth ology Still a hypothesis m a y
.

grow stro nger a nd stro nger a nd in our c a se it does

,

grow stro nger whe n we see how the s a me irr e g u l a ri

ties occur in the proper na mes of other mythologies

a lso We must no t postul a te wh a t we h a ve no t
.

proved our right to expect a nd we h a ve no right to

,

expect th a t in a ncie nt times proper na mes should

h a ve bee n mir a culously preserved fro m the m isfo r
tu nes to which w e see them exposed a t a l ltimes
a nd in a l lcou ntries .
804 F I R E -T O T E M S .
[ C H AR

F ir e - t o t e m s .

We sa w before by h o w e a sy a nd i ntelligible a
process fire w a s c ha nged i nto wh a t we c a ll a divi ne
or h a lf divi ne perso n who w a s supposed to h a ve
-
,

produced the fire to h a ve used it himself for v a rious

,

purposes a nd to h a ve t a ught its use to a l

,
lthe
dwellers o n e a rth Th is process which we ca n w a tch
.

in di ff ere nt mythologies a mo n g Ary a n people seems ,

to me to le a ve n othi ng u nexpl a i ned The thoughts .

embodied in it a re such a s might a rise in our o w n

mi nds if we pl a ced ourselves o n the level of th a t
,

i ncipie nt civilis a tio n which we h a ve a right to pre

suppose a mo ng the e a rly Ary a n sett l ers in their
commo n Ary a n home o r eve n in the cou ntries where
,

they a fterw a rds migr a ted whether I ndi a Persi a , , ,

Greece or It a ly However if we a r e a ssured th a t

,
.
,

there a re some d a rk poi nts left a nd th a t these might ,

be il lustr a ted a nd re ndered more i ntelligible by wh a t

a re c a lled fir e totems a mo ng the R e d I ndi a ns of
-

North Americ a let us h a ve a s much light a s we ca n

,

get Totemism such a s we k now it a mo ng the

.
,

n om a ds of the Northern Americ a n co nti n e n t was ,

a na tur a l growth There is hum a n ity in it a nd if

.
,

but rightly u nderstood there is re a so n in it nor do,

I see why the s a me hu m a n te nde ncies wh ich led to

a belief in re a l totems should n o t h a ve led no w a nd
,

the n a mo ng Greeks a nd Rom a ns to m a nifest a t io ns

simil a r to those of the Five N a tio ns If we a ccept .

the a ccou nts of stude nts of Red I ndi a n customs ,

a tribe th a t prided itself o n the possessio n of fire ,

or o n the possessio n of a k nowledge of produci ng

fire whe n ever it w a s w a n ted would be disti nguished ,

by a totem or symbolic sig n of fire t hey would be ,

VI
] F IR E -TOTE M S . 805

c a lled fire m en by their neighbours a nd they would

-
,

themselves look upo n their totem of fire whether in ,

the form of a n e a gle ( qSXey ii g bl a ck e a gle ) or a a ,

h a wk or a ny other a nim a l a s somethi ng s a cred , ,

somethi ng superhum a n whi ch is no t fa r from ,

somethi ng divi ne Al lthis is perfectly i ntelligible

.

eve n without the na me of totem a na me th a t ,

requires c a reful defi nitio n whe never it is used for ,

the purpose of comp a riso n with customs a mo ng

no n— Americ a n tribes or with a V iew of expl a i n i ng
,

them Agni is c a lled the h a wk of he a ve n ( Div a/L

.

sye na R V VII 1 5
,
. the sa ku na b h u ra ny u a nd
, , ,

hira nya pa k sha ( V ag S XVIII the swi ft bird

. .
, ,

the gold wi nged We should sa y th a t these were

-
.

poetica l expressio ns for Ag ni in his ch a ra cter of s u n

or light n i ng ; but if others thi nk th a t it is helpful to
c a ll such na mes surviv a ls of totemism who would ,

o bj ect ?
The fi re totem we a re told would thus na tur a lly
-

, ,

h a ve become the god of the I ndi a ns whether in the ,

E a st or in the West a nd bei ng believed to h a ve ,

bee n the be nefa ctor of their a n cestors he would ,

himself be S poke n of a s the a n cestor of their r a ce .

It is true th a t we h a ve no evi d e nce of a ny Ary a n

ra ce h a vi ng a ctu a lly p a ssed through this N orth
I ndi a n process but th is need no t preve nt us from
,

h a vi ng recourse to it supposi ng a lw a ys th a t it could

,

serve a s a n illustra tio n o f w ha t would otherwise see m

di fficult to e x pl a i n in Greek a nd Vedi c mythology ,

na mely the use of the s a me na me for a god or h a lf

god for a ki ng or a ncestor of a w hole r a ce a nd

, ,

l a stly for the r a ce itsel f O nly w h a tever totemistic .

a ntecede nts ma y be discovered behi nd Ag ni we ,

should be s a tisfied with k nowi ng th a t B hu ra ny u for ,

8 06 F I R E -T O T E M S .
[
C H AR

i nst a nce w a s a n epithet of Agni or fire in the

,

Veda th a t in Greek Phor o neus w a s ch a nged i nto

,

the i nve ntor of fire the fou nder of the Phor o nic city
, ,

the a ncestor of the Phor o nic fa mily a nd l a stly the , ,

a n cestor of the whole hum a n r a ce so fa r a s it cou l d ,

be see n withi n the na rrow sphere of a ny sett l eme nt

o n Greek soil There a re severa l simil a r if not
.
,

quite ide ntic a l ca ses in Vedic mythology .

A t h ar v a n .

Thus if we look for a na logies first of a l

,
lin th e ,

Ved a w e fi nd th a t Ath a rv a n though never used a s

, ,

a na me of Ag n i w a s origi na lly the n a me of a fi r e

,

priest ( Ath a r fire Ze nd a t a r ) a nd like other na mes

, , , ,

of the s a me ch a ra cter bec a me th e na me of a wh ol e ,

ra ce a nd of the a ncestor of th a t r a ce
, .

A ng ir a s .

Angira s ga i n origi na lly a na me of fire is k now n

,
a , ,

in the Ved a a s the na me of a fa mily a ddicted to th e

worship of Agni a nd likewise a s the na me of the
,

reputed a ncestor of th a t fa m ily .

And here I m a y a d d a t o nce th a t thoug h I fully , ,

a gree th a t An ir a s me a nt origi na lly fire I h a ve

g ,

a lw a ys felt more th a n doubtful whe n it w a s st a ted

th a t Ang ira s w a s the s a me word a s the Persi a n

a ng a r a a mou n ted courier such a s were ,

kept re a dy a t r egul a r st a ges througho ut the Persi a n

E mpire for c a rryi ng roy a l disp a tches It is true .

th a t Ang ira s is a na me of Agni a nd th a t Ag ni w a s ,

the messe nger betwee n gods a nd m en but this would ,

h a rdly fit the word to be the na me for a n ordi na ry

courier eve n supposi ng th a t the S a nskrit Ang ira s
,

w a s correctly represe nted in Persi a by Ang a r a And .

it should be remembered th a t the Persi a n word

Anga r a could h a rdly h a ve bee n k now n in Greece
v1
] A fi G IR A S . 80 7

before the Persi a n w a r it seems first to h a ve bee n

used by Aeschyl os Th e n ext a rgume nt in support
.

of Anga r a bei ng the s a me a s Ang ira s a nd me a n i ng ,

messe nger seems to me to we a ke n r a ther th a n to

,

stre ngthe n the equ a tio n Anga r a Angir a s We a r e .

told th a t the G reek Angelos a messe nger used a t , ,

a much e a rlier time w a s likewise a modific a tio n of ,

the Persi a n Anga r os Is th a t possible ? We h a ve .

n o t o nly ci tyy el but d yy e hhw dy yek a &c lo ng ’ '

'
os x , , t , .
,

before the Persi a n w a rs Homer co nst a ntly uses .

dyy eM w a n d n o t in the na rrow se nse of a cti ng a s a

’

mou nted courier but of a nnou n ci ng or reporti ng in

,

ge ner a l Pho netic a lly the tr a nsitio n from Anga r os

.

to a ngello would be irregul a r a nd the ide a th a t in ,

our Angels we h a ve li ne a l desce nd a nts of the Vedic

Angir a s ple a s a nt a s it m a y sou nd to some e a rs will
, ,

cert a i nly h a ve to be surre ndered The old ety .

m ol of oi é l u for d v a e hkw ( see d af fiw for

’
o
gy yy h '

y x c
yyp q
oiva yp d rfiw ) from aim a nd y ep in y fip v g &c though ,
.
,

no t without di fficulties is decidedly prefera ble u m , ,

less we choose to co nfess th a t the origi n of a ngels is

a ltogether u nk n ow n .

We now return to the questio n whether there

a r e other na mes besides Phor o n eus Ath a rv a n a nd , ,

Ang ir a s which show th a t A rya s of Greece a nd

,

I ndi a possessed na mes for fire a nd fire priests in -

commo n before th ey sep a r a ted

, .

B h r ig a v ana .

There is the well k now n epithet of Ag ni v izb h r i-

, .

ga v ana h me a ni ng brilli a nt a s in R V IV 7 4
, .
, ,

A su m d fit am V iv as v a t a h v isv ah yah ka rs ha nih ’

a bh i

A ga b hru h k e t um ay av a h b hr z
N

a v ana m vi s e vi se
'

g
-
.
808 B H R I G AV AN A
‘

M en h a ve brought their bright b a nners t h e on

quick messe nger of V iv a sv a t wh o comes tow a rds a l l ,

’
m e n who is brilli a nt to every house
, .

RV I 7 1 4 .
, ,

M at hit y at im v ib hmt a h M at a risv a g r ib e gr ib e

'
’
-

s e t ah é n a h b hfi t ,
y g y
At im
ag fi e na sahiy a se
r
’
s al
sa s an a d ut y am b hr i
ga v ana h V iv aya .

Whe n M at a risv a n ha d produced him by a ttritio n ,

the noble o ne who w a s brought to m a ny pl a ces c a me ,

to e very house The n the brilli a nt ( Ag ni ) u ndertook

.

th e messe ngership ( for the mort a l ) a s for a mightier

’
ki ng bei ng a tt a ched to him
,
.

It seems th a t b hr z a v ana w a s formed from m

’ ’
u
g g ,

like v asa v ana from v asu but its me a ni ng is no t ,

simply Bhr ig u like but brilli a nt shi ni ng-

, , .

This bril li a nt bei ng produced by frictio n by

M at a risv a n the messe nger of V iv a sv a t is cle a rly
, ,

Agn i But in th is c a se a s in th a t of Ath a rv a n we

.
, ,

do no t fi nd B hr igu a ny lo nger a s the na me of a god ,

but o nly a s th a t of his worshippers the old ra ce of ,

the B hr ig u s These m gu s a re s a id to h a ve dis

'

covered Agn i ( X 4 6 to ha ve brought him to m e n

, ,

I
( 5 ,
8 to h,
a v e kept h im in the wood ( VI 1 5 , ,

They received him from Mat a ris va n ( the wi nd ) w ho ,

lighted him whe n he w a s hidde n ( II I 5 In , ,

l a ter times the m g u s were chiefly k n own a s a

'

fa mous fa mily in I ndi a like the Angira s a nd t h e ,

Ath a rv a ns ( R V X 1 4 a nd m a ny R ishis
. like
, , ,

S a u na k a a nd heroes such a s Pa ra sur ama were

, , ,

proud of belo ngi ng to it Whe n K r ish na w a nts to .

.

sa
y th a t h e is or w a s the best of everythi ng he s a ys ,

th a t a mo ng the R ishis he w a s Bhr igu ( Bh a ga v a dgit a

X 2 , In a l lt his there m ay be h idde n tra ces of
vi ] B H R I G A V AN A . 80 9

totemism though I must co nfess I c a nn ot see th em

, .

The etymology of the na me w a s k now n to t h e

a ncie n t Vedic i n terpreters a nd Y ask a
( N ir III 17
) , .
,

s a ys : Arkishi Bhr ig u k sa m b a b hfi v a Bh rig u r b h r ig ,

y a m ano na d ehe ngareshu Angir a a ngara a nk a na

x
, , ,

B hr ig u w a s born in t h e light m g u though bei ng

'
‘
,

fried or scorched w a s no t bur nt in th e co a ls Th e .

Ang ira s a r e th e Angara s ( co a ls ) they a r e s o c a lled ,

-

’
bec a use they m a rk .

Di ffering from Kuh n ( p 1 8) a nd others I t a ke .

,

dehe no t a s a loc a tive of deh a but a s the perf p a ss , . .

of d a h he w a s bur nt The root b h mg or b hragg

'

.
,

( hh ri
gg a t i which me a ns to ro a st to fry in S a n skrit
) , , ,

a nd from which Y ask a derives Bh r ig u is if no t , ,

ex a ctly the s a me a t le a st cl osely co nnected with

,

other roots me a ni ng to shi ne or to bl a ze such a s

, ,

Sk b hr ag to shi ne a lso b harg a s S ple ndour Greek

.
, , , ,

( Me w ( q M
y
’

é f ) L a t fulgere ( f
,
ulgur
)
. fla gr a re ( fi a m m a
) , .

To he a t a nd to S hi ne a re cogna te co ncepts a s in ,

s fi r a s t a a t i th e s u n S hi n es lit t h e su n w a rms a nd
y p , , .
,

the a c t of fryi ng w a s t a ke n a s a n a ct of he a ti ng
a nd broili ng n o t yet of cooki ng or boili ng
,
.

If Ag ni could be c a lled b h r z r il l
’

g a v fina b ia nt or , h

Bhr ig u we ca n e a sily u nderst a nd no w how th a t

,

na me bec a me the na me of the a ncestor of a r a ce ,

bei ng c a lled the m gu s bec a use they possessed the

'

Bh r ig u fire a nd Kuh n seems therefore to me quite

,

right in comp a ri ng these Bh r ig u s w ith the Gree k

P hl e
gy es Kuh. n ( p 2 1
) h a s collected the . di ffere n t
forms of this na me such a s Phl e
gy s Phlegy
,
as , ,

Phl e
gy e u s wh ile Phlegy a s is k n ow n a s the na me of
,

a so n of Ares a nd C hryse a ruler of Phl e a nt is ne a r

gy ,

Orchome nos who is s a id to h a ve bur nt the temple

,

of Apollo n bec a use his o w n d a ughter Kor o nis ha d

,
8 10 1311 121 G A V AN A . C
[ HH A
through the god become the mother of Askl epios .

He w a s killed by Apollo n with his a rrows a nd c o n ,

d em ne d to pu n ishme n t in H a des Accordi ng to .

a n other lege n d however he w a s killed by L yk os

, ,

a nd N k t e u s
y ( Lupus a nd N oc t u r nu s
) a nd is c a lled ,

the fa ther or brother of Ix io n Few sch ol a rs would .

de ny th a t Phl e
gy s is the correct repres ent a tive of

m gu in Greek Kuh n ha s a lso show n th a t th ere

’

is a cert a i n co nn ectio n betwee n the Phl e

gy es a n d

P rom e theus bec a use it w a s in the home of the

,

Phl e
gy es in P a n o peus in Ph o kis th a t Prom e theus is
, ,

s a id to h a ve fou n d th e e a rth fro m which he formed

t h e first m a n This is a s w e S h a ll see a n im port a nt
.
, ,

poi nt a nd m ay help us in i nterpreti ng the ch a ra cter

,

of Prom e theus a s a fire god in his v a rious ch a ra cters

,
-

a s discoverer of fire be n efa ctor of m a nki n d by the

,

gift of fire na y m a ker of the hum a n ra ce If others

,
.

prefer to c a ll Prom etheus a fi re totem no o ne would -

,

obj ect if o nly it would help us to a better u nder

,

st a ndi ng o f Prom e theus .

P r o m et h e u s .

In tryi ng to d ise nt a ngle the mytho l ogica l web th a t

surrou nds Prom e theus we h a ve to follow Kuh n , ,

whose tre a tise o n Die H era b ku nft des Feuers is

a m a ster work -
th a t ha s bee n criticised by m a ny ,

though u nderstood by but fe w It is well k nown .

th a t I do not a lw a ys a gree with Kuh n but my ,

a dmir a tio n for his re a l ge n ius h a s n ever w a vered ,

a nd I fully expect th a t h is work will in the fu ture

receive fa r gre a ter recognitio n th a n it ha s in the p a st .

Kuh n ha s show n th a t etymologic a lly Prom e theus

would represe nt the S a nskrit Pra m a nt hu the na me ,

of a perso n of whom little is k nown but wh ose ,

 PR O M fJTH E U S 81 1
v1
] .

na m e is closely co nnected with pra m a n t ha which ,

me a ns t he stick used for drilli ng wood ( t ere b r a t io ) ,

a nd produci ng fire from the wood The root m a nth .

or m a th me a n s to stir to twirl a nd p a rticul a rly to , ,

produce fire by vigorously rubbi ng o ne wood a ga i ns t

a nother Ath a rva n M at a risv a n gods a nd m e n
.
, , ,

perform this a ctio n M a th is a lso used in the more .

ge ner a l se nse of sh a ki ng te a ri ng tre a ti ng with , ,

viole nce rolli ng ,

An o ld n ou n m a th n si ng .
, . .

m a nt has me a ns the stick used for tur ni ng milk i nto

,

butter ( m a nth a d a nd a ) but it a lso me a ns w i nd -

,

a nd thu n derbolt the thu nderstorm bei ng comp a red ,

with a ny noisy a ctio n o n e a rth whether chur ni ng ,

butter r a ttli ng a c a rt or pl a yi ng a t n i ne pi ns In
, ,
-
.

Greek the root m a th a ppe a rs in n v fid to le a r n a ,

.

Kuh n thi nks th a t to le a rn me a n t to a ppropri a te

with V iole nce to c a rry o ff k n owledge ; I thi nk it
,

would be more na tur a l t o a ssi gn to it the origi na l

me a n i ng of rubbi ng gri ndi ng h a n dli ng studyi ng , , ,

( c f m r is to stroke to gr a sp to co nsider to stud y

.
, ) , , ,
.

But this is a poi nt th a t c a nnot be settled for the ,

‘ ’
me a ni ng of to gri nd o r to rub it in in moder n ’

E nglish would not help u s much .

As to Prom e theus for Pro m a nt heu s h is origi na l

l
,

me a ni ng w a s t ha t of p ra m a nt ha or pra m at hyu o ne ,

who rubs a nd by rubbi ng produces fire no t o ne who 2

,

robbed the fire fro m Zeus ( p Popul a r ety .

mol o
gy however,
soo n discovered in Prom e theus
,

the clever producer of fire the me a ni ng of pr o v id e ns ,

or prude ns na y a ssig ned to Prom e th eus Fore

, ,

thought a brother E piiné t he u s Afterthought The

, , .

A Z e u s P ro m a nt h e u s is m e nti o ne d b y K u h n (p . 1 7 ) fro m
L y co p h r o n,
p 537
. .

2
On p . 2 4 Ku h n seem s to ad o p t th e sa me i
V ew .

V OL . II . C C
8 12 PR O M ETH E U S . [C H AR
tr a nsitio n from Prom e theus the producer of fir e , ,

to Prom e theus the discoverer of fi r e the fir e god, ,

-

requires no fu rther expl a na tio n a fter wh a t we sa w

before in the c a se of Ang ira s Ath a rv a n B h r ig u &c , , , .

E v e n S a vit r i the su n is s a id to h a ve m a de the su n

, ,
]
.

M at a risv a n the wi nd who is s a id to h a ve brought

, ,

fi r e from he a ve n to e a rth is in other pl a ces himself ,

the fire Though Mat a risv a n ha s no lo nger the

.

me a ning of wi nd in the Ved a it S hould b e remem ,

bered th a t M at a li the ch a rioteer of I n dr a is th e , ,

s o n of the w i n d a n d M at a r is v a n w a s prob a bly a

,

na me of the Wi nd dog a nd n o t a s Roth supposes -

, , ,

of the l ight ni ng swelli ng ( sv a n) in his mother

‘
,

( )
’
m a t a ri i e i
,
n the cloud
. . a n impossible form , .

If we h a ve o nce recog nised in Prom etheus a nother

form of Agn i a Tit a n w h o cre a ted the fire who ga ve
, ,

the fire to m e n who brought th is divi ne gift from,

the sky we ca n better u nderst a nd why he S h ould

,

S h a re cert a i n ch a r a cteristics in commo n w ith

Phor o neus with H e ph a istos w ith Mat a r isv a n with
, ,

m gu with Ath a rv a n a nd Angira s Behind a l

'

,
l .

these na mes there is the s a me thought though ,

m odified a ccordi ng to circumst a nces Prom e theus .

is no t H e ph a istos no r Phor o neus H e ph a istos the .

,

god st a nds highest Phor o neus the ki ng sta nds

, , , ,

lowest a nd betwee n the two there is room for the

,

Tit a n Prom e theus .

If the n in Prom e theus a lso we h a ve to recognise

a —
fi re god a nd a hero who produced the fire we ,

S hould expect th a t like Phor o neus or like Ag ni

h imself he S hould a lso be the first of m e n the
, ,

cre a tor of m en na y in the e nd the cre a tor of a l

,
l
thi ngs b h uv a na ga nay a n a s we re a d in R V VII 5 7
, ,
.
, ,
.

1
AsvalS rau t a. IV , 6 , 3 . Ol
d en b erg , R eld es V e d a , p 4 4 9
. . .
v1 ] P R O M ETH E U S . 8 13

And so he is Prom e theus is no t o n ly fa b led to

.

h a ve fa shio ned the first hum a n bei ngs he is a lso ,

represe nted a s the fa ther of Deuk a lio n who a fter the ,

deluge bec a me the fa ther of the whole Helle nic r a ce .

We ofte n see how mythologic a l ch a ra cters

'
,

st a rti ng from the s a me poi nt diverge a fterw a rds ,

in very di ffere nt directio n s Wh a t helps us in .

tr a ci ng them b a ck to their commo n source is their

performi ng the s a me a cts though in a di ffere nt ,

m a nner No two ch a ra cters ca n be more widely

.

di ffere nt th a n Prom e theus a nd H e ph a istos But .

no t o nly do both bri ng fire but both perform the ,

s a me o ffice to Zeus by bre a ki ng ope n h is he a d for

th e birth of Ath e ne a nd a ga i n both o ffer viole nce
,

to Ath e ne Such coi ncide nces c a nnot be ig nored ;

.

they a re full of sig nific a nce a nd te nd to co nfirm the

,

hypothesis t ha t both were represe nt a tives of Ag ni ,

more p a rticul a rly of Ag n i a s the Deus m a t u t inu s ,

a freque nt ch a r a cter of the Vedic Ag n i the Ag ni ,

a u sha sa or the d a ybre a k

,
Wh a t Prom e theus sh a res
.

in commo n with the two is the bri ngi ng fire to m e n ,

co nferri ng be nefits o n them a nd bei ng represe nted ,

a s their a ncestor if n o t their m a ker

, .

M iny s , M a nu .

St a rti ng from this Kuh n t a kes a nother step whic h

ha s bee n much criticised but wh ic h seems to me
,

e x tremely well est a blished Kuh n shows th a t in .

I ndi a M a nu a lso is the a ncestor of the hum a n r a ce ,

a nd he a ppe a ls to Otfried M u ller a s h a vi ng proved

th a t Phl e
gy a ns a nd M i ny a ns were o nly di ffe re nt

na mes for th e s a me r a ce If the n the Phl

1
. e
gy a ns

were desce nded from Phl e

gy s i e Bh ri u
g the ,
. .
,

1
O M ul
.le r, O r c h o m e no s, p . 1 79 .

C C 2
8 14 M I N YS , M AN U .
[ C H AR

M inya ns would be the desce nd a nts of i e . .

M a nu The pho netic di fficulties of this equ a tio n h a ve

.

bee n so c a refully co nsidered a nd a s fa r a s I ca n 1

, ,

j udge so,
completely removed by Kuh n th a t I n eed ,

no t go over the s a me grou nd a g a i n If schol a rs .

would o nly spe nd h a lf the time o n removi ng a pp a re nt

phon etic d i fficulties which they spe nd o n st a rt ing
fresh o nes the progress of C omp a ra tive Mythology
,

would h a ve bee n much more r a pid a nd a t th e ,

s a me time much more s a tisfa ctory Th a t S a nskrit .

a should be represe nted by Greek i is cert a i nly n o t

regul a r but we h a ve o nly to thi nk of a sv a = Zm ro s

’

to see th a t it is possible eve n in a ppell a tive nou ns .

The lo ng i of Mi n os does n o t viti a te the equ a tio n s 1

Mayf T /
air M fr 9 a n d M lFa
:
v v a a nd the fa ct
/ (0 a / :
,

th a t Mi nos like Prom e theus is sometimes repr e

, ,

se nted a s the fa ther of Deuk a lio n ought no t to be

overlooked There is much co nfusio n h owever in
.
, ,

the stories a bout Mi nos Origi na lly there w a s o nly .

o ne but a fterw a rds there were t w o

,
a nd it is no t ,

e a sy to keep them a lwa ys a p a rt Th a t both Mi nos .

a nd M a n u were fa mous a s l a wgivers n eed n o t me a n

more th a n th a t the a ncie nt l a ws were na tur a lly

referred to the first a ncestors or the a ncie nt ki ngs
of cert a i n cou ntries But though in some respects .

there is simil a rity betwee n M a nu a nd Mi nos a nd ,

though in S a n skrit M a nu a nd B hr ig u a r e closely

co nnected there is n o tr a ce of a n ig neous ch a r a cter
,

in M a nu no r a s fa r a s we ca n j udge in Mi nos
, , , .

M a nu .

Whe n we come to k now M a nn in the a ncie nt

poetry of I ndi a he is a lre a dy m a n the fa ther ma n
, ,

1
B e itra g e , vo li
.
, p .
3 69 .
vx ] MAN U 815

( m anu sh pit a) or a s we S hould say the type of

-
, , ,

m a nki nd He ha s ge ner a ll y bee n i nterpreted e t y m o

.

logic a lly a s the th i nker from m a n to th i nk but this , ,

ha s bee n decl a red to be fa r too a bstra ct a na me for

the e a rly periods of Ary a n thought Of course the .
,

a n cie nt mythologic a l n a mes m a h a ve p a ssed through

y
thous a nds of ye a rs and thous a nds of ch a nges before
they meet our V iew If we w a nt ho w ever for M a nn .
, ,

a physic a l b a ckgrou nd we ca n h a rdly fi n d it in the ,

fire but r a ther I thi nk in the moo n The moo n

, , , .

w a s c a lled the me a surer of time a nd it is possible , ,

though I sa y n o more th a t the na me M a nu w a s ,

coi ned origi na lly like the Greek pnyv a nd mix 77 a s

,
’
/
,

a na me of the moo n There is a curious but obscure.

p a ss a ge in the Rig— ved a IV 2 6 1 begi nni ng with , , , ,

the words Ah am Manu h a b ha v a m S firy a h l

'

,
ea I w as ,

M a nu a nd I w a s the su n Here the me a ni ng of .

’

moo n suggests itself but a s the poet goes o n to s a y ,

he w a s a lso the R ishi K a k shiv a t a nd K a vi U sa na s ,

we c a nnot ga i n muc h i nform a tio n a bout the a ncie nt

me a ni ng of M a nu from th is si ngle p a ss a ge N or do .

we ga i n much light from a nother verse X 6 2 1 1 , , , ,

where we re a d of M a nu s d ak shina a s S tiry e na y at a ’

m ana We should however remember the story of

.
, ,

Sa ra ny ii a nd V iv a s v a t which tells us th a t whe n

‘

S a ra ny fi fled from V iv a sv a t a substitute for her w a s ,

give n to h im w ho bec a me the mother of M a nn

,
.

N ow M a nnh a rdt ( l c p 2 9 8) a lre a dy ha s rem a rked

. .
, .

th a t whe n in popul a r stories we he a r of a su b st it u t e d

wife we m a y ge nera lly t a ke her to be me a nt for the
,

night or t h e wi nter If the n this substituted wife.

is the night her child would na tur a lly be the moo n

,
.

It is a popul a r ide a u nsupported though it be by ,

observa tio n th a t a s soo n a s the su n sets the moo n

,
8 I6 MA N U .
[
C H AP

rises a nd rises j ust O pposite the setti ng su n Thus

, .

Hei ne writes :
Di glh n d ot h S nn e t i gt
e u e r e o s e

H i n b ins w it a f h
a nd e u sc a u er e

Sil b g Wl tm e
er ra u e e e r.

L ftg b i l
du ig ng h u ht
e e, ro s a e a c ,

Wl ln ih n h ; u n d g g nub
a e r ac e e e r,

Au h b tl i h d m m n d m Wo l
s er k ensch li
s c a er e e e r,

E in t ig t d t b l Antl
ra u r itz o a ss e s ,

B i ht h v d
r c M nd er or er o .

But wh a tever the dist a nt a ntecede nts of M anu

m a y h a ve bee n in the R ig ved a h e i s the fa ther a lso
,
-

the le a der of m en X 62 He w a s , ,

a n i n dividu a l M a n u a nd in th e S a t a a t h a br ahm a na
p
-
,

th is M a nu is represe nted a s the m a n w h o esc a ped

from th e flood He is c a lled V iv a sv a t but a lso the
.
,

so n of V iv a sv a t i e V a iv a sv a t a a nd a lege n d r e pr e
,
. .
,

se nts him a s th e so n of A dity a a nd his seco nd w i fe

Sa v a rna V iv a sv a t is cle a rly a na me of the s u n
.
,

while t h e childre n Ya m a a nd Ya mi h a ve bee n t a ke n , ,

by some schol a rs a s the proge nitors of the hum a n

r a ce Al . lthis sho w s the sol a r a nd if sol a r the n , ,

ign eous ch a ra cter of th e mythologic a l M a nu a nd it

, ,

a lso expl a i n s to a cert a i n exte nt why M at a ris v a n is

s a id to h a ve brought Agn i from the sky to the

B h r igu s But m a nu is a lso the regul a r a ppell a tive
.

for m a n though sometimes it is difficult to decide

,

who is me a nt Whe n we re a d R V I 3 6 1 9 : N 1
.
,
.
, ,
’

t v am Ag ne m an u h d a d h e gy ot ih y anay a sasv a t e we
'

m a y tr a n sl a te either M a nu pl a ced thee O Agn i or

’

, ,

m a n pl a ced thee O Agn i a s a light for a l lpeople, , .

’

Ag a i n R V X 6 3 7 : Yé b hy a /L h ot ram p ra t ha
,
.
, ,

m am ay eg é m an u h sam id d hag nih To whom M a n u

’ ‘
,

or m a n with lighted fire o ffered the first i n voc a tio n .

’

This is a very i ncomplete a ccou nt of Ag ni but the ,

v1
] MA N U . 8I 7

outli nes a s here give n a r e I believe correct a nd

, , , , ,

c a n e a sily be filled out by further rese a rch The .

thirty seco nd a nd forty S ixth volumes of the S a cred

- -

Books of the E a st co nt a i n a tra nsl a tio n of more

th a n h a lf of the h y m n s a ddressed to Ag ni a nd I ,

regret th a t a s the number of fifty volumes is no t to

be exceeded the rem a i n i ng hym ns will no t a ppe a r
, ,

a t le a s t no t in th a t series .

A b st r a c t D eit ie s .

There is however o ne more lesso n which the

, ,

study of Ag ni should te a ch us a nd which we S ho u ld .

n ever forget in a na lysi ng other gods of the Ved a .

Ho w ever high Ag ni m a y h a ve rise n a s a god a s ,

a be nefa ctor a nd protector na a s cre a tor of he a ve n

y ,

a nd e a rth a nd source of light a nd life

, he st a rted ,

origi na lly from na ture from the visible fire o n th e ,

he a rth or from the su n or fro m the fiery meteor

, ,

th a t desce nded from th e clouds in the sh a pe of

light ni ng Wh a t we k n ow a s a fa ct in this c a se
.

we ma y s a fely exte nd to other c a ses Al lVe d i c .

gods na y a l
,
lAry a n gods w e r e in t h e b e g i n n i n g ,

p h y s i c a l I sa y in the begi nn i ng for there c a me

.
, ,

no doubt a time whe n th e co n cept of dei t y bei ng

,

o n ce formed a nd h a vi ng become fa mili a r i nvisible ,

a nd purely a bstr a ct obj ects a lso were r a ised to a

divi ne st a tus V al e speech for i nst a n ce though no t

.
, , ,

visible w a s a udible b u t M r it y u de a th w a s merely

, , ,

a postul a ted bei ng a nd yet h e a lso is i nvoked a s a ,

deity And these c a ses ca n te a ch us a lesso n M r it y u

. .
,

de a th w a s evide ntly a seco nd a ry deity a nd gr a fted

,

o n a prim a ry deity v izY a m a the setti ng s u n a nd , .

, ,

eve n v ar speech shows in th e dist a nt b a ckgrou nd

, ,

a physic a l fou nd a tio n in the voice of thu nder .

818 A B STR AC T D E ITI E S .
[C H A R
It ha s bee n supposed th a t a l lfem a le deities a re
purely a bstr a ct cre a tio ns This is no t so Some of . .

t hem h a ve their physic a l prototypes such a s A p a s , ,

the w a ters whether o n e a rth or in the sky Ush a s

, , ,

the d a w n with the Apsa ra sa s P r ithivi the e a rth

, , , ,

S a r a sv a ti if represe nti ng t he river a nd with her

, ,

Il a Bh ar a ti a n d possibly M a h i ; R ak a Siniv al
, ,
i , ,

Kuh n a nd Gu ng u ph a ses of the moo n ; possib l y

,

Aditi th e Beyo nd a nd Pr isni the cloudy sky the

, , , ,

mother of the M a ruts Others s u ch a s Ya m i.

, ,

I ndrani Ag nay i V a ru nani Asv ini S fi ry a Ara nyani

, , , , , ,

a re cle a rly deriv a ti v e not however S a r a sv a ti

, , ,
.

Purely a bstr a ct goddesses ho wever a re V ak speech , , , ,

S r a ddh a fa ith Ar a ma t i devotio n a nd these must be

, , , ,

a ssig ned to a seco n d a ry ph a se of the Vedic religio n .

I quite a dmit th a t V a ru na a lso ha s a ssumed

a decidedly eth ic a l a nd a bstr a ct ch a r a cter in th e

Vedic P a ntheo n but I h old th a t in the begi nni ng he

,

must h a ve bee n a s co ncrete a deity a s Agni or a t

le a st a s I ndr a Eve n if it should be questio ned
.

th a t like Oura nos h e represe nted a t first the sky ,

p a rticul a rly the d a rk sky there a r e su fficie nt tr a ces,

left th a t poi nt to him a s the chief a ctor in the

fi rm a m ent of he a ve n There ca n be no doubt th a t
.

in l a ter S a nskri t V a ru na is a decidedly physic a l god ,

how the n could we suppose th a t he S hould no t h a ve

bee n so from t he begi nni ng or should a ctu a lly h a ve ,

bee n t a ke n over re a dy m a de from a more S piritu a l

Semitic religio n ? I n Post Vedic liter a ture V a ru na -

is cle a rly the god of the sea a nd of the \V est e rn

qu a rter of the e a rth ; is it likely the n th a t in the
Ved a he w a s a purely spiritu a l deity without a ny
physic a l a tecede nts
n ? These a ntecede nts m a y no t
be m a ny no r very p a lp a ble b u t we should remember ,
vx ] A B S TR A C T D E ITIE S . 8 19

th a t both in the Ved a a nd in the Avest a th e w a ters ,

A p a s a re men tio ned a s the wives of V a ru na a nd of

,

Ahura a nd th a t t he pl a ce especi a lly a ssig ned to him

,

is c a lled apya yo ni the w a tery pl a ce ( RV II 3 8 ,

.
, ,

Va ru na moves a lo ng with the w a ters (a d b hfh y ati

V aru na h sa m u dr a ih R V I 1 6 1 h e is fire or
’

.
, , ,

the su n in the eve n i ng (s al t V ar u na h s ay am a g nik

b ha v a t i At h IX 3 , he a ctu a lly cre a ted the

.
, ,

(
n ight m it rah a h ah ag a na a t V ar u no r at r im T S VI
'

y , , . .
,

4 8
, , a nd he n ce a bides in the West In the pr a yers .

a ddressed he is no t a lw a ys a sked for spiritu a l bless

i ngs o nly but for the very gifts which a god of the
,

Sk is a ble to gr a nt Thus i n a pr a yer for r a i n we

y .

re a d R V V 6 3
, .
,

Gu a rdi a ns of the L a w ye whose na ture is truth

‘
, ,

you mou nt your ch a riot in the h ighest he a ve n ;

O Mitr a a nd V a ru na wh omsoever you protect here , ,

to him the ra i n bri ngs d ow n the sweet w a ter from

h ea v e n f
I k n ow fu l l well th a t th is decided V i ew of the
physic a l origi n of the Vedic gods with very few ,

e x ceptio ns ha s somet imes bee n qu estio ned a nd eve n

,

co ntemptuousl y de rided a nd th a t a tte mpts h a ve ,

bee n m a de to prove the existe nce in the Ved a of

deities without a ny physic a l b a ckgrou nd But how .

ever a bstr a ct the ch a ra ct er of cert a i n Vedic gods

ha s become it ca n a lw a ys be show n th a t they h a ve
,

either bee n derived d irectly from cert a i n physic a l

phe nome na or ha ve bee n gra fted o n prim a ry gods
,

of a decidedly physic a l ch a r a cter .

Let us t a ke the c a se of Sa v it m the s u n First

'

.
,

of a l
lS a vit r i in l a ter S a nskrit is simply o ne of the
82 0 S AV I T R I .
[C H A R
m a ny na mes of the re a l su n It is quite true th a t .

there a re p a ss a ges na y whole hy mn s in w hich t he

, ,

sol a r ch a r a cter of S a vit r i is no t very co nspicuous ,

but this a pplies to other gods a lso for i nst a nce to , ,

Mitr a a nd V a ru na To suppose therefore a s Pro f

.
,
.

Olde nberg does th a t S a vit r i w a s no t from the first

,

a na me of a sol a r god or a ge n t but w a s me a nt for ,

a n exciti ng a nd movi n g po w er in ge ner a l a power ,

th a t perv a des the whole world seems tot a l l y opposed ,

to the ge ner a l ch a r a cter of the Vedic gods Abstra ct .

co n ceptio n s such a s the exciter or compeller m a y

be gra fted o n other gods the su n the fire the sky , , , ,

or Som a the moo n a nd the r a i n We see this eve n

, .

in such na mes a s Tv a s h tm B h at r i Trat r i sh a per

'

, , , ,

m a ker preserver Tv a sh tr i in the Ved a ch a nges

, .

pl a ces with Agn i na y with Dy a us Agni i s eve n

, ,

c a lled the so n of Tv a sh tr i but I see n o tra ce of a n

,

a bstr a ct deity c a lled the c a rpe nter or the C re a tor

,

without a ny physic a l a ntecede nts .

After a time no doubt th e origi na l fulcru m of

, ,

these na mes m a y fa ll a w a y a nd a deity rem a i ns , ,

a pp a re ntly without a n physic a l b a ckgrou n d We ca n

y .

ofte n in the Ved a itself w a tch th a t process by which

a physic a l deity loses its origi na l physic a l fe a tures

a nd becomes a pp a re ntly a purely ethic a l bei ng We .

sa w how Ag ni so disti nctly a physic a l god becomes

, ,

in the end the C re a tor the ki ng of m e n om n iscie n t

, ,

a nd om n ipote n t without o ne tr a ce of his ig neous

l
,

origi n bei ng left a nd we ca n see the s a me in

,

the c a se of Mitr a a nd V a ru na Wh a t we s a w in .

the c a se of V a ru na we ca n likewise observe in the

,

c a se of his comp a nio n Mitra Of course it ha s bee n .

1
P ysh i ca lR el
igi o n , p . 1
93 .
vx
] S AV I TR I . 82 1

de nied th a t his origi n w a s sol a r I nste a d of t a ki ng .

him a s a reflex o f the su n his origi n ha s bee n sought ,

for in the a bstr a ct ide a of frie nd or of a l lth a t w a s ,

frie ndly a nd b ene fi cent in na ture But where should .

we fi nd a support for so a bstr a ct a co ncept ? If

the ide a of god in the a bstr a ct ha d existed a t th a t
e a rly time such a na me a s frie nd or be nefa ctor might
,

well h a ve bee n a ssig ned to h im But whom could .

th e a ncie nts h a ve me a nt if they a ddressed him a s

Mitr a a s frie nd or be nefa ctor if no t the su n ?
, ,

Di ffere nt though their w a y of thi nki ng m a y h a ve

bee n from ours their logic c a nnot well h a ve di ffered
, ,

they would no t h a ve used a predic a te without

a s ubj ect expressed or u nderstood
,
E ve n Pro f . .

Olde nberg while m a i nt a i ni ng th e existe nce of

,

deities a bstr a ct from the very begi nni ng seems to

, ,

h a ve felt this necessity of a visible obj ect a s t h e ,

st a rti ng poi nt of Mitra a nd h e therefore looks upo n

-

him a s possibly a n old fetish na y he sees in h is ,

epithet sa rpih asu t im ( R V VIII 74

,
’
-
a n i n dic a .
, ,

tio n of th is fetish h a vi ng bee n a noi nted with butter

( see a lso R V V 3 Here .w e see the d a nger
, ,

of comp a ri ng heteroge neous myth s a nd customs .

First of a l la n im a ge or idol is tot a lly differe nt

,

from a fetish seco ndly a fetish a s fa r a s I k now

, , ,

is no t commo nly a noi nted w ith butter a nd th irdly , ,

if Mitr a were a mere fetish why should no t a l lthe ,

Vedic gods h a ve desce nded from fetishes ? Mitra

w a s so cle a rly a sol a r deity th a t a mo ng the a ncie nts
at al leve nts th a t is a mo ng those who believed in
, ,

h im a nd worshipped him n o o ne ha s ever dre a mt ,

of h im a s a fetish in the true se nse of th a t word .

N or ha s S a vit r i by a ny me a n s l ost his sol a r

ch a r a cteristics a ltogether If w e comp a re for in .
,
82 2 S AV I TR I . C HA R
st a nce the hym ns a ddressed to S u ry a the su n with
, , ,

those a ddressed to Sa v it m we fi nd the s a me sol a r

’

eleme nts in both Th a t the etymologic a l me a ni ng .

of S a vit r i w a s prese nt to the mi nds of the poets is

very cle a r from the freque n t use of su a nd deriva
t iv e s of su in the hym n s a ddressed to him Thus .

we re a d R V V 8 1 2 ,
.
, ,

V isva up ani p ati m fi k t k v ik r r u a e a

P ra a s av i t b h a d ram d vip ad e kat u sh pa d e ,

Vi nak a m a k h y at
'

S av a it '
v are ny a h

Anu p r ay ana m U sh asah v i r aga ti

'

. 2.
’
i
U t a y as S av it ah t rin r o ka n a,
’
i
ra sm ib hih S a m
'

U ta sfiry a sy a u ky a si,

U ta r at rim ub hay at ah p ar i iy ase,

U t a Mit rah b h av a si d e v a d h arm a b hih .
4 .

U t a isis h e p r a s a v as y a t v am ek ak it ,
h
U t a P us a b h av a si d eva y am ab hih,
'

U t a id am v isv a m b h uv a na m v i ragasi,

S yav asv ah t e s av it a h st om a m ana se .

5 .

Th e wi ( S a v it m) llfo rm s h e ha s sent ( asav it) p ros

t ak e s
’

se a ,

pe r it y t o m a n a n d b east t h e e x cel
le nt S a v itr i h a s i l
,
lu m i ne d

t h e s k y a n d s ne s hi a f er t t he p r ocess o n i of t h e Da wn . 2.

h S it m g t
T ou , t h b i g ht p l
av
’

,
d th o es to the re e r ac e s , an ou

d l
e igh t t w ith t h y f t h
es th d t t h n i g ht
e ra s o e su n , o u s u rr o u n es e

on b th i d nd th 0 g d b m t Mit b y thy d d 4
o s es , a ou, o ,
eco es ra ee s. .

Th ln t th l d ti ( p
‘
ou a of e ar ) d thy e or o c re a on rasav a ,
an on

p t h 0 g d th
a s, b m t Pu h
o , ; th i g ht t p t h i w h l
l ou eco es s an ou es u s o e

w l
or d 0 S it mi I S y a a
,
h v g t t hi p i f t h ! 5
av , v sva , a e o s ra se or ee
’
.

Now I a sk ca n there be a doub t th a t the poet

, ,

co nceived Sa v it m a s a sol a r deity a s the a ge nt

’

behi nd the su n a nd th a t he w a s fully a w a re a t the

,

s a me time th a t his na me w a s derived from the root

s u in the se n se of exciti ng e nlive n i ng or begetti ng , ,
.

It is quite true th a t the na me of Sa v it m like every ,

other na me is derived from a root wh ich co nveys

,

a ge n er a l co n cept a nd th a t S a vit r i me a n t e nlive n er ,

but th a t predic a te presupposed a s its s u bj ect o ne

v1
] S AV I TR I . 82 3

obj ect o nl y na mely t h e su n a nd would for th a t

, , ,

very re a son h a ve never bee n a pplied to a ny other

e nlive ner whether the r a i n or the moo n or the
, , ,

wi nd After a l
. lour o w n word for su n is prob a bly ,

derived fro m the s a me root su from which we h a ve

Sa v it m but n o o ne doubts th a t it w a s me a n t a s
'

a n a me of the s u n a nd of the s u n o nly If su nus .

in Gothic i s the begotte n ( sut a ) su nna in Gothic ,

ca n o nly h a ve bee n me a nt for the su n a s the b e

getter the e nlive ner a s the S a v it m In the hym n

'

.
, ,

of t h e Rig ved a Sa v it m is felt a s h e who quicke ns

'

-
,

na ture a n d m e n no t a s a n u nk now n somebody but , ,

most disti nctly a s the su n In sev er a l p a ss a ges his .

na me S a vit r i a ppe a rs a ctu a lly by the S ide of S u ry a .

Thus whe n S a vit r i the Asura is s a id to brighte n , ,

up t he sky it is a sked I 3 3 7 where w a s the n , , , , ,

Snrya Aga i n in X 1 8 9 4 whe n Sa v it m a rises

’

?
, , , ,

it is s a id th a t I ndr a sa w the e nclosures of S fi ry a .

I n V 8 1 4 we re a d th a t S a v it m goes to th e
’

, , ,

he a ve ns th a t he is u nited wi t h the r a ys of S fi rya

, ,

th a t he goes rou nd the night o n both sides a nd th a t ,

he is Mitr a by night .

I n X 1 3 9 1 S a vit r i is c a lled sfi rya r a sm i cl a d

, , , ,

in the r a ys of the s u n a nd risi ng in the E a st ,

.

Like the su n S a v it m ha s h is ch a riot I 3 5 5 a nd

’

, , , , ,

his horses VII 4 5 1 Like Sfi ry a he moves betwee n

, , , .

he a ve n a nd ea rt h I 3 5 9 ; he is golde n h a nded I 3 , , ,
-

, ,

a nd golde n a rmed I 3 5 1 0 golde n eyed golde n -

, , , ,
-

h a ired a nd golde n to ngued His a rmour is yellow IV

,
-
.
, ,

3 2 h is ro a ds a re c a lled dustless I 3 5 1 1 li ke the

, , , , , ,

ro a ds of other he a ve nly gods S a vit r i is co nst a ntly .

me ntio ned a s risi ng with his r a ys ( IV 5 3 as , ,

followi ng t he d a w n V 8 1 2 a s before d a y a nd , , , ,

night V 8 2 8 as stretchi ng out his golde n a rms

, , , , ,
82 4 S AV IT RI .
[C H A R

II 3 8 2 ; VI 7 1 1 ; 5 He goes up a nd dow n
, , , ,
.
,

seei ng a l lthi ngs h e illumi na tes the a ir He is eve n

,
.

c a lled the supporter of the sky a nd pr a ised for ,

se ndi ng forth the ch a riot of t h e Asvi ns ( d a y a nd

n ight ) before the a ppe a r a nce of the d a w n And .

though he is no doubt co nceived chiefly a s the, ,

life giver a nd thus a s a n im a ti ng a nd exciti ng every

-
,

thi ng he is a lso a ddressed a s the comforter a s the

, ,

p a cifier possibly a s t he giver o f rest a nd sleep IV

, , ,

VII 4 5 1 , ,
.

If a god dr a w n in such sh a rp outli ne a nd such

livi ng bright colours were supposed to h a ve st a rted
fro m a mere a bstra ctio n there would be few Vedic ,

deities th a t would no t h a ve to sh a re the s a me fa te .

The progress fro m the co ncrete to the a bstr a ct is

cle a r e nough th a t from the a bstr a ct b a ck to the
,

co ncrete should be a dmitted with gre a t c a utio n .

It ha s bee n thought th a t there a re other deities

a lso in the Vedic p a ntheo n w hich h a ve spru ng i nto

existe n ce without a ny physica l support a s for , ,

i nst a nce Tv a sh tr i D hat m a nd Trat m but ho w

’ ’

, , , ,

differe nt a re they from the dra m a tic Sa v it m I Their

’

n a mes express qu a lities or a ctio n s w hich m a be

y
a scribed to gods in ge n er a l But could we comp a re .

the p a le a nd sh a dowy fe a tures of these deities with

It w a s l o ng
’

the vigour a d bright ness of S a vit i

n r ?

supposed th a t a M a ker or C re a tor a Supporter or ,

Preserver must everywhere h a ve bee n postul a ted

,

by the hum a n mi nd but th e evolutio n of religious ,

thought a s we ca n study it no w in the Ved a

,

a nd elsewhere te a ches a di ffere nt lesso n The .

h um a n mi nd l a id hold a t first of wh a t w a s visible ,

a n d gra du a lly discovered the i nvisible be h i n d the

v isi b le It bega n wi t h wh a t w a s co ncrete a nd from

.
,
v1 ] S A V IT R I . 82 5

it procee d ed slowly to the discovery of wh a t w a s

a bstr a ct .

E ve n in the c a se of such gods a s Dhat r i cre a tor , ,

we m a y discover his physic a l fulcrum in Va ru na '

.

We sa w how some of the Vedic poets ha d suspected

Ag ni in the b a ckgrou nd of Tv a sh t r i a s well a s of ,

V id ha rt r i III 2 3 ; 5 ; while in other pl a ces

, , ,

Tv a sh tm w a s a ctu a lly represe nted a s the fa ther of

'

Ag n i I 1 2 7 9 na y a s the fa ther a nd the husb a nd

, , , ,

of S a ra ny ii ’
.

Reluct a nt a s I a lw a ys feel to di ffer from Prof .

Olde nberg S a vit r i seems to me to h a ve bee n

,

co n ceived throughout a s a n i ndepe nde nt a nd visi b le

god visible in the S k y a s Ag ni w a s o n e a rth or
, ,

I ndr a in th e a ir though l ike them a fterw a rds , , ,

e ndowed with a more sublime a nd a bstr a ct ch a r a cter .

B rih asp a t i a nd B r a h m a na sp a t i .

I doubt eve n whether we should tre a t such gods

a s B r ih a sp a ti or Br a hm a na sp a ti a s merely a bstr a ct

deities Professor Roth took Br a hm a na sp a ti a s a n

.

a bstr a ct deity in whom the a ctio n of the w orsh ipper

upo n the gods is perso nified M B erga ig ne ( I 2 9 9 ) . .

,

ch a nged him i nto u n perso nna ge divi n qui symbolise

l
’
a c t io n e n quelque sorte m a gique des formules
’
s a crées Hillebra ndt sa w in h im a lord of pl a nts
.

a nd a lu na r deity while Olde nberg

( Rel,d eS Ved a .
,

p 6 6 ) expl a i ns him a s the oldest ki ng of pra yers

.
,

the proge nitor of a l lpra yers I must co nfess th a t .

I c a nnot e nter i nto a ny o ne of these co n ceptio ns a nd ,

I doubt whether they would h a ve bee n i ntelligible

to t he poets of t he V e d ic a g e I ret a i n my old opi nio n .

th a t Br a hm a na sp a ti w a s a god gr a fted origi na lly o n ,

1
Da rm es te t er, Orm az
d e t Ah r im an .
82 6 B RI H A S PA TI AND B R A H MA N A S P ATI .
[C H A R
Ag ni ( Rig ved a S a mhit a 1 8 6 9 p 1
.
-
The na me , ,
.

B r ih a sp a ti or Br a hm a na sp a ti me a n s no doubt Lord , ,

of pr a yer a nd i nste a d of B r ih a sp a ti we a lso fi nd Vaka

,

sp a ti Lord of speech ( thus sho w i ng th a t b r ih ( word )

,

must h a ve ha d the s a me me a n i ng a s v ak) wh ile in ,

Br a h m a na sp a ti we ca n perceive the seco nd a ry me a n i ng

of Lord of the Br a hm a n i e of the priestly cl a ss , . . .

I a dmit th a t these deities h a ve a ssumed their o w n

peculi a r ch a r a cter a nd h a ve bee n very freely h a ndled
,

by priestly poets but I thi nk we ca n still discover

the fibres by wh ich they cli ng to the stem o n which
they were origi na lly gr a fted Why should we not .

a ccept their n a mes a s origi na lly n a mes of Ag n i j u st ,

as Na a r sa m sa G a t a v e d a s a n,
d V sa i v ana r a ? Th ese ,

na mes a lso were a t first epithets of Agn i but they ,

were a fterw a rds i nvoked a s i ndepe nde nt perso n

al it ies a s for i n s t a n ce Gat a v e d a s in I 9 9 N a r a
, , , , ,

sa m s a in I 18 9 V a isv ana r a in I 5 9 & c

, , , , .

If B r ih a sp a ti or Bra hm a na sp a ti see m s to u s to h a ve
a ssumed gre a ter i ndepe n de nce th a n these this m a y ,

be due to the priestly ch a r a cter a ssigned to them a s ,

t o Ag n i h imsel f Thus wh e never a l a rge n umber of

.

deities ha d to be i n voked we ofte n fi nd B r ih a sp a ti ,

in the s a me stri ng with Ag ni I ndr a &c a nd in o ne , , .

,

p a ss a ge a t le a st ( X 6 8 9 ) B r ih a sp a ti is s a id to h a ve
, ,

fou nd the d a w n the s un a nd Ag n i a s if Agn i were , , ,

differe n t from him Here howe v er Agn i need no t .

, ,

m e a n the god but m a y be me a nt for the m a teri a l

,

fire a nd I see th a t Ludwig t a kes it in th a t se nse

,
.

In VII 1 0 4 h owever Ag ni is a ctu a lly i n voked to

, , , ,

bri ng ne a r a nu mber of gods I ndr a with the V a su s , ,

Rudra with the Rudra s Aditi with the A dity a s , ,

a nd in th e s a me w a B r ih a sp a ti with the si ngers

y .

In a l lp a ss a ges like this w here B rih a sp a ti a ppe a rs

vx ] B R I H A S PATI AND B R A H MA N A S PA TI . 82 7

in comp a ny with the Ang ira s the origi na l ch a r a cter ,

of B r ih a sp a ti seems quite forgotte n It might be .

a s k ed why B r ih a sp a ti should be looked upo n a s a

na me of Ag n i r a ther th a n of I ndr a co nsideri ng how ,

some of his a ctio ns more p a rticul a rly his del iveri ng ,

the cows from the d a rk c a ve ( of the n ight ) seem to ,

poi nt to I ndr a r a ther th a n to Agni But we should .

remember th a t I ndr a is fa r more freque ntly me ntio ned

n o t o nly in the s a me stri ng of divi ne na mes in which

B r ih a sp a ti a l so occurs but disti nctly a s B r ih a sp a ti s ,

’

a ssoci a te Thus we fi nd I ndr a a nd Br a hm a na sp a ti

.

together in II 2 4 1 2 a nd VII 9 7 3 9 I ndr a a nd , , , , .

B r ih a sp a ti in IV 4 9 ; IV 50 1 0 ; 1 1 VII 9 7 1 0 ; , , , , ,

9 8 7 ; VIII 9 6 1 5 ; Bra hm a na sp a ti is c a l
, led the
, ,

frie nd of I ndr a ( I 1 8 a nd i n voked with him a s , ,

his a lly ( II 1 3 while Agni so fa r a s I a m a w a re

, , , ,

is nowhere in the Rig veda the a ctu a l a ssoci a te a nd -

comp a nio n of either B rih a sp a ti or Br a h m a na sp a ti ,

a nd this for a very good re a so n As to the w a rlike .

ch a r a cter of Br a hm a na sp a ti th a t no doubt would ,

poi nt to I ndra r a ther th a n to Agni a s his prototype .

But we ought not to forget th a t I ndra a nd Ag ni a re

twi n brothers th a t they a re ofte n j oi ned in their
-

b a ttles th a t they both wield the thu nderbolt a nd

1
,

S l a y V mt r a a nd perform other deeds of v a lour in com

’

m o n N a y by himself a lso Ag ni is s a id to h a ve S l a i n
.
,

V r it r a a nd S a mb a r a to h a ve b roke n their stro ng ,

holds to be in fa ct v r it ra ha nt a ma the gre a test of

, ,

V r it ra k illers He nce there is nothi ng i nco ngruous

-
.

in a l lthese exploits bei ng a scribed to Bra hm a na sp a ti ,

wh ile there a r e epithets a pplied to him wh ich fit

Ag ni o nly a nd no t I ndr a Thus like Bra hm a na sp a ti
, .
, ,

M M . .
, Sc i e nce o f L a ng ua g e , ii , p . 6 13 . Muir ,
v , p . 21
9 .

V OL . 11 . D d
82 8 B R I H AS PATI AND B R A H M A N A S P ATI .
[C H A R
Ag ni is pre emi ne ntly the priest Br a hm a ( II I -
, , ,

the H ot m a nd the messe nger betwee n m en a nd gods

'

.
,

If Agni is N a r asa msa so is Br a hm a na sp a ti ( I 1 8 9 ; , , ,

X 182,
If he is sa d a sa spa t i lord of the house
, , ,

so is Br a hm a na sp a ti ( I 1 8 Both a re c a lled , ,

k a vi pra ket a s ( II 2 3
,
m a g ha v a n ( II 2 4 , , , ,

sa b h ey a or sa bh av an
( II 24 sa t as a
p y seve n , , ,

mouthed or sa pt a ra sm i ( IV 5 0 Angira s a nd , ,

Angira sa ( VI 7 3 1 I V 4 0 1 X 4 7 , , , , , ,

It w a s in tr a nsl a ti ng R V I 3 8 1 3 th a t the ide n .

, , ,

tity of Br a hm a na sp a ti a nd Agn i impressed itself

upo n my mi nd most stro ngly .

The poet s a ys Pr a ise Br ahm a na sp ati the lord ,

‘
,

of pr a yer Agni the b rilli a nt who is like a frie nd

, , ,
’

( p
0 1 75.
, ,

Here Br ahm a na spat im ma y be t a ke n a lmost a s a n

e pithet of Ag n i like d a r sa t a brilli a nt n o r do I see
, ,

an re a so n why it should be t a ke n in a di ff ere n t

y
se nse for e v e n if we took Mitr a a s the n a me of the
,

god (Ag ni bei ng freque ntly ide ntified with Mitr a ) 1

,

the me a ni ng of the whole verse would rem a i n the

s a me .

Thus Ludwig tra nsl a tes : Agni der scho n wie ‘

,

Mitr a ist If there were a ny doubt other p a ss a ges ,

would remove it Thus in II 1 3 we re a d Thou

.
, , , ,

Ag ni a r t I ndra a bull a mo ng (a l
, l ) bei n gs ; thou , ,

a r t the wide ruli ng Vish nu worthy of a dor a tio n

-

, .

Thou a rt the Br a hm a n a ga i ner of we a lth O Bra h , ,

’
m a na spa t i This ha s ge ner a lly bee n c a lled moder n
.

sy ncretism but there is a n a ncie nt syncretism a lso

2
,

wh ich poi nts b a ck to the commo n origi n of gods who

S e e B e r ga ig n e , R e lV ed iii
1
. .
p 1 3 4 seq
, ,
. .

2
Cf Ait b ral
. nn I , .
-
. 1
,
1, Ag nir v a i sar a d e v a t ah, & c v . N iru k t a ,
vo liii.
, pp .
3 8 7, 3 9 0 .
v1 ] B RI H A S PA T I AN D B R AH M A N A S PA TI . 82 9

a fterw a rds bec a me disti nct Besides in our p a s .

,

s a ge Agni though ide ntified with other gods is

, , ,

re a lly i nvoked by the na me o f Br a hm a na sp a ti in the

voc a tive .

And a ga i n III 2 6 2 We c a ll to our help the

, , ,
‘

bright Ag ni V a isv ana ra (beloved by a l ,

l) the pr a ise ,

worthy M at a r is v a n B r ih a sp a ti the wise i nvoker , , ,

the guest the swiftly movi ng th a t he ma y come

, ,

’
to m a n s worship of th e gods
’

As Agn i is here c a lled M at a r isv a n B r ih a sp a ti a lso ,

is c a lled Mat a risv a n in R V I 1 9 0 2 while in I 1 2 8 .

, , , , ,

2 ,
Mat a r isv a n is s a id to h a ve brought Ag n i to m e n .

I doubt wheth er Professor Olde nberg ha s t a ke n

al lthese p a ss a ges i nto co nsidera tio n w he n he de
cl a re d in his l a st w ork ( 1 8 9 5
) th a t we must a ccept

B r ih a sp a ti a s a purely a bstra ct deity There is no .

doubt th a t some of our evide nce w ould a dmit of

a di ffere nt i nterpret a tio n but if we weigh the w hole ,

evide nce c a refully the b a l a nce cle a rly i ncli nes to ,

w a rds th e side of the Ag ni origi n of B r ih a sp a ti -

.

I do no t like to quote S ay a na a s a n a uthority o n

such m a tters but he too in his comme nt a ry o n , ,

V 4 3 1 2 is fully a w a re th a t Ag n i is i ndeed B r ih a
, , ,

sp a ti ( Agn ir e va B r iha spa t ih) a nd w a s so t a ke n by ,

na tive schol a rs .

With a l lthis I a m fa r from ma i nt a i ni ng th a t a l l

the Vedic worshippers whe n they i nvoked Br a hm a na
sp a ti or whe n they o ffered h im sa crifici a l gifts were
, ,

fully a w a re th a t he w a s origi na lly the fire or the ,

god of fire He ha d become o ne of the m a ny tra di

.

t io na l deities a nd in I ndi a no questio ns were a sked

,

a bout h is a ntecede nts whether physic a l or ethic a l , .

Whe n the peopl e of the Ved a i nvoked Ag ni

( I s a yi ng Le a d us to we a lth o n a good p a th
‘
, , .

D d 2
83 0 B RI H A S PATI AND B R AH MA N A S PATI .
[C H A R
’
Drive a w a y from us sin which le a ds us a str a y !
they did not me a n the fire th a t w a s bur ni ng before
them o n the he a r t h a nd yet they co nti nued
,
Pro ‘

t e ct us with thy u n we a ried gu a rdi a ns thou who ,

fla m est in thy beloved se a t

’
.

Th is must su ffi ce a nd I t rust it wi l l be su fficie nt

,

to e na b l e a l lcompete nt j udges to form their o w n

O pi nio n a s to whether the pri ncip l es which I h a ve

l a id dow n for the guid a nce O f stude nts of the Scie nce
of Mytho l ogy a re j ustified by the illustra tio ns give n
in the precedi ng p a ges or no t These pri ncip l es
.

m ay b e summed up in a very few words .

The first pri nciple is th a t t here must b e re a so n in

mytho l o gy a nd this pri nciple eve n where it ca nnot
, ,

e t b e s ub st a nti a ted in every c a se shou l d be ret a i ned

y ,

as a postul a te for the guid a nce of a l lstude nts of

C omp a rative Mythology .

The seco nd pri nciple very much like L ock e s pri n

’

ci l e of Nihil in int el lect u quod no n a nte fuerit in

p
se nsu is th a t there is n othi ng in the a ncie nt gods
,

of Ary a n mythology th a t w a s no t suggested by

na ture . N a tur a lly l a ter historic a l i nflue nces or
,

e V e n misu n derst a n di ngs a r e no t e x cluded .

T he th ird p ri nciple is th a t though coi ncide nces

betwee n the myths of cogna te l a ngu a ges a re i nter ;

esti ng a nd sometimes i nstructive they c annot fully ,

p rove the commo n origi n of myths u nless the na mes ,

connected w ith them a dmit first of a na lysis a nd ,

e co nd l of comp a riso n
y .

C o m p ar iso n of M y t h s in l
u n r e a t ed L a ng u ag e s.

As aco roll a ry I should like to me ntio n th a t

,

comp a riso ns betwee n the customs a nd myths of r a ces

u nre l a ted in l a ngua ge re quire a ve ry a ccura te k no w ‘
vr] MY H S T IN U N R E L AT E D L AN G UA G ES . 83 1

l edge of their di lects spoke n or a s spoke n

a a s no w ,

in former times to preve nt a ccide nts like th a t of

,

Tu na me ntio ned in the begi nni ng If coi ncide nces .

betwee n customs a nd myths of di ffere n t u n civilised

r a ces or betwee n u ncivilised a n d civilised r a ces ca n
, ,

be cle a rly esta blished they m a y become extremely ,

useful to t h e psychologists a s provi ng or disprovi ng

te n de ncies supposed to be i nhere nt in hum a n na ture ,

such a s for i n st a n ce the se nse of S h a me If however

, , .
, ,

n o such r a tio na le ca n be discovered in them we S hould ,

still no doubt t a ke n ote of them a s possibly i ndi

, , ,

c a ti ng co nt a ct or eve n a commu nity of origi n where

hitherto we should no t h a ve ve ntured o n such a
hypothesis But beyo nd this we d a re no t go for
.

fe a r of d a rke ni ng r a ther th a n cle a ri ng up the a ncie nt

h istory of the hum a n r a ce a nd the a ncie n t growth ,

of hum a n thought Let us t a ke a c a se which in .

o n e se nse a t le a st m a be s a id to belo ng to the

y
dom a i n of mythology .

B el
ie f in a n o t h er L if e .

Abelief in a nother life is fou nd a s is well k now n , ,

a mo ng the lowest a s a mo ng th e highest of hum a n

bei ngs Here the wish ha s cle a rly bee n fa ther of

.

the th ought a nd we need no t look further to

,

a ccou nt for wh a tever coi ncide n ces m a be poi nted

y
out But whe n we fi nd descriptio ns of he a ve n a nd
.

hell w ith pu nishme nts a nd re w a rds a lmost na y

, ,

a ltogether ide ntic a l wh a t S h a ll e s y

w a ? Surely
,

no more th a n th a t wh a t w a s possible in the South

w a s possi b le in the North with this o ne reserv a tio n , ,

it m a y be th a t the clim a te of the cou ntry m a y re a ct

,

o n the clim a te of he a ve n or hell N ext to this comes .

the belief in the migra tio n or wh a t is commo nly

83 2 B EL I E F 1N A N OTH E R L I F E. [C H A R

c a lled the tr a ns migra tio n of so u ls AS e a r l y a s the .

time of the Up a nish a ds th a t is before the rise of ,

Buddhism we fi nd a mi nute descriptio n of the migr a

,

tio n of the soul through a nim a l a nd eve n veget a ble

b odies a nd very soo n the ide a th a t the n ew body
,

depe n ds o n merit ( k a rm a n) a ccumul a ted in e a ch

previous existe nce AS this migr a tio n see m s to
.

h a ve n o e nd it is na tur a lly represe nted a s a circle

,

or a wheel the commo n emblem of etern ity If

,
.

the n t h ese ide a s occur not o nly in I ndi a but like ,

wise in E gypt a nd Greece na y eve n a mo ng some ,

of the u ncivilised r a ces of the world wh a t sh a ll we ,

sa
y
? Sh a ll we sa
y th at these thoughts which
spri ng up a lmost before our eyes in the a ncie nt
liter a ture of I ndi a must everywhere ha ve bee n
borrowed from I ndi a ? Or S h a ll we sa y th a t they
formed p a r t of the origi na l Ary a n heirloom of
thought like Dy a us a nd Zeus the S k y or the god
,

of the sky ? If borrowed h o w w ere they borrowed , ,

co nsideri ng th a t they were fa mili a r to the e a rliest

Greek philosophers or prophets ? If they ex isted
before t h e Ary a n Sep a r a tio n how did they tr a vel to ,

E gypt a nd if they were of na tive growth in E gypt ,

how did they re a ch I ndi a ? I see n o a nswer to a l l

these questio ns no esc a pe from a l,
lthese difficulties ,

u nless we a dmit th a t wh a t w a s possible in I ndi a w a s

possible in other cou ntries a lso th a t wh a t occurred ,

to the mi nds of I ndia n R ishis m a y h a ve occurred

to the mi nds of Pyth a gor a s a nd Phe reky d e s a lso ,

j ust a s the numera ls p a r t i cul a rly the decim a l,

n umer a ls na a s the na mes for gods a nd god

, y ,

we re el a bor a ted slowly a nd securely a mo ng s a va ges

a s well a s a mo ng Greek philosophers .

Suppose however th a t we fou nd o ne si ngle na me

, ,
VI
] B E L IE F 1N A NOTH ER L IF E . 8 33

for hell or he a ve n for the cir cle of existe nce for

, ,

merit or demerit the s a me in I ndi a a nd Greece

, ,

in E gypt a nd Mexico in the Arctic a nd An t a rctic,

regio ns would no t the whole c a se be ch a nged a t

,

o ce Should we hesit a te for o ne mome nt to sa y

n ?

th a t the na me w a s borrowed a nd therefore its ,

co nte nts a lso ?

If w e fou nd th e I ndi a n N a r a k a hell in Greek , , ,

if w e fou nd the E gypti a n Ame nti in Mexica n if ,

w e fou nd the F i nn ish Tuo nel a or M a na l a in P a t a

o nia n who would de ny a re a l historic a l i ntercourse
g ,

betwee n the i nh a bit a nts of those cou ntries in spite

of a llour former u nbelief But u ntil th a t is do ne
,

a s it h a s bee n do ne e ve n if a s yet imperfectly in

, , , ,

the c a se of the Ary a n mythologies of I ndi a Greece , ,

It a ly of the Teuto nic Sl a vo nic a nd eve n C eltic

, , ,

n a tio n s it seems to me fa r more import a nt for the

,

folklorist to discover a nd a cce ntu a te the differe nces

betwee n a pp a re ntly S imil a r tr a ditio ns th a n to dwell
o n the ge ner a l simil a rity of some of their fe a tures .

If we ca n u nderst a n d why hum a n bei ngs in di ffere nt

p a rts of the world a nd a t di ff ere nt periods of the
,

history of the w orld S hould a gree we ought to be

, ,

a ble to expl a i n a lso why in the more mi nute det a ils

of their tr a ditio ns they di ffer a s they do .

I hope th a t in wh a t I h a ve s a id of th e di ffere nt
sch ools of C omp a r a tive Mythology I h a ve no t S poke n
too stro ngly — but we h a ve a s a nctu a ry to defe nd .

\V e m a y a l lm a ke mist a kes a nd w h o is there th a t is ,

no t co nscious of his ig nor a nce in followi ng the ne w

discoveries m a de from d a y to d a y in B a bylo n E gypt , ,

Phe nici a in I ndi a a nd in Persi a to sa y nothi ng of

, ,

M inc o u pies or Mi ncopies a n d Ath a p a sk a s n ? But

wh a tever we do we should do it seriously not with
, ,
83 4 B E L IE F IN A N OT H E R L IFE .

a l ight he a rtThere a r e l a ndm a rks in the e a rlies t

.

history of the world th a t should not be moved a t

r a ndom C o nscious a s I feel of my m a ny short
.

comi ngs I m a y a ssert o ne thi ng a t le a st th a t

, ,

I h a ve bee n guided t hroughout by the S pirit of

truth a nd th a t whether in l a yi ng dow n the pri nciples
,

of the Scie nce of Mytho l o gy or in illustra ti ng them

,

by ex a mples t a ke n from Vedic Greek mythology -

I h a ve never forgotte n the gra ve respo nsibility

which every stude nt of the history of m a nki nd
ou ght to feel .
 INDEX .

A, it s p i ti i S k it 3 4
ro n u n c a on n an s r 1 A g i
n not t i t dt
re s r c e ph m o o ne en o e

bl t th x pl ti f t h 3 3
, ,
.

A au e e a na on o e, 2 11 011 45 3 3 4 7 4 79 5 6 6
1 0, 1 2, 1

ight 4 5 5 6 78
, , , , ,

t h e go o d f fi
re o r l 0

Ab t t d iti 5 , , ,

s rac e es, 1 0. 81 7
d iv d f m pith t f m y t h
.

er e ro e e so o u sh a sy a , 4 6

lgi l d iti
.

t h e m Ov e r , 1 1 4
‘ ’
o ca
5 e e s, 1 1.
Fi i h 73 di i g t
.

nn s 2 ffe r e n m e a n n s o f, 1 1 5
pp d i t h V d 8 7 l i g
. .
,
su ose n e e a, 1 r ea m ea n n o f , 1 1 7
Ab t t id m g v g 9 t gth
.
,
.

s ra c ea s a on sa a e s, 2 1. t h e so n o f s re n 1 30

t it i fl v bl d h vi g th
.
,

A cce n s n u e n ce o n er a an a n tw o mo e r s, 1 3 0

m i lb
,

l d i d h
.

no 337na a se s , t h e o r o r fr e n o f t h e ou se , 1 3 1
t d m p tiv phil l gy h v th
. .

A ccen s , a n co a ra e o o t h e so n o f e a e n a n d e a r 13 1

t
.
, ,

3 20 t h e s o n o f t h e w a e r s, 1 3 1
H e kl fight w ith 6 6 ii g d by
. .

A h IO th e
’
c e Os, ra es 1 t h e r s n O f t h e su n ca u s e
Ad m mp d w ith Y m k dli g
.
,

a d E an ve, co a re a a in n o f, 1 3 1
d Y mi t dh v th 3
.

an 5 a 21 c re a e d ea en a n ea r 1 2.

igi f m f m t light i t h ,
.
,

or n o en ro no an as th e 4 47 n e su n , 1 1, 1

A y id 5 69
, ,
r an ea,

g b ha 4 9 sa ar an d I d b th g d f light 4 4
n r a, o o s o 1
A diti i t h V d
, .
, ,

n 57 e e a ’, 8 7 2

ppl t d S v a a 5 5 lt h g d
. .

su an e r 0 a l e 4 6 79
o s a re , 1 0.

O ld b g 5 56 5 5 7 t h light i g
.
, ,

en on, n n
er e 47 1
th U b d t h I fi it 5 56 g ld b d d 4 8
.
, , .

e n ou n e n n e, o en- ea r e 1
w if p td h
, .
, .

fT e o h t i 5 57 va s r , w hy re r e se n e 9 as a o r se , 2 0

A dity th p ifi f ttl d m
. .

m
a , a na f th 7 e o e su n , 1 1. e ur er o ca e an en, 2 1 2

) Y k h i pl th 4 75
.

( su n
4 85 48 7
as a on, s a ce o n e a r

p t llph m th
, .
, .

l S y
se e a s o u1 a re re se n s a e no e n a o n ea r
A dity v i t h Rig v d 5 5
a s , se e n, n e -
e a, 1 47
th i m 5 5 Ya k
.

e r na e s, 1 s —
4 79 4 8 3 4 86
a o n,
O ld b g h 55 w iv
.
, .

en er on t e, 2. f 48 es o 2

f ll w h i i t 53
, .

d Am h
an p t 55es a -s e n a s, 2. o o s s S s er, 2.

m i g f t h m 5 5 5—5 5 8
ea n n o e na e, f ou nd f t w & 567er O o ns, c

h
, .
. .

A thl
e i th o s, f Z
e ra c e - o rse , s o n o eus R h id o 593 a sv a ,

d P t g i 54 d R hit
.

an ro o e ne a , 2 an 65 6o a,

iddl 8 th bi th f 5 6
. .

Af i f
a na s e on r e s, 0 ree r s o 6
Ag m m x pl i d t h th th f ld h t f 66
.
, , .

a e no n e a ne as e e e r, re e o c a ra c e r o , 1.

73 an d A p ll 68 8 7o o n,
7 5 0 2, 0

t gi g d liv
.
,
Ag a ra , n o 6 3 a n 11 1 0. a e f th D we re r o 77 e a n, 2
x pl i d by t t m , , .

A ga s, th G t e o i s, e a ne o e god fi re , 78 1
of .

m Is 20 1 . a s a n a m e o f fi re , 7 8 3
Ag t m l d f m l di i
, .

e n s, 6
a e an e a e, 1 1 in I n a a n d Pe rs a , 7 8 4 —79 1
phy i l m m pith t f 6 d ity ly d d
. .

s ca , co on e e s o , 11 as a e on fo u n in t h e V e a,
th D v phy i l 8
.

e e as s ca , 20

Agl i pl d t w i f f H e g
.

‘ ’
a a, re s en en e o ra I n is , o g n 78 4
b ti v t
, .

kl
es , 7 7 2 . na m e o f, a se n n the A es a, 78 5 .
83 6 I N D Ex .

A g i hi
n y b t t
s na m e Ar an, u no as a Al
lel
o t h e ist ic c h a r a c er o f V e t di d
d it , c go s.

78 6
e y
53 1
th h th 786 lt i l
, .

th fi e re o n e ear A a c t i ib e s fi ve c a sse s o f, 2 5 6
ti
, .
, .

na m f 78 7 es o Amen E gy p t ia 11 , 8 3 3
m g i h t 7 l
, .

il
, .

~w
hi s cos o on c c a ra c e r 88 . A m e 1 ie a , so a i m y t h i o gy i n , 1 6 3
l i 79 Adity a s
.

as T v a s i tr 1. s p e n t a s a nd
B h p ti B hm p ti
-
, .
55 2 .

d
ri as a an ra a na s a , Am m a i ik the (i l
oa m in g
( fe m in
yth l g
, .

F in n is h m
d V i
o o y
N a m
phi d ily
,
ar Gat
sa d sa , av e a s, an a s
Am on, t h e
p ig m a su n , ar a n,
a Y l 8 6 na a .
‘
2

d M it
.

5 22

i d t Ni b
.

an ra ,
64 3
th p i t
ni a n e o o e,

th tw i
.

e r es
d Z th
l I d ag i an f Z e n so n s o
.
os, e eu s
d A ti p
se e a s o n r n
ll d uv y a i lh an
5 78 6 4 n
.

5 o e, 2 2, 2
Am phit h b d f Alk m e ,
.

ca e y a n, v s it a .

th h w k f h v 85 ry o n, us an o ne ,
e a o ea e n, 0

Ag i i I di i
.

n th fi e d P ve. n n a an er s a ,
p a r ig m a n
s.
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.

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.

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E hid t 67
0
, 9
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.

c m na , f m na e o a o n s e r, 2 , Er an o s, e oa r o , 2 0.

7 59 Er yt h i i l f th F We s t
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.
.

c d se , 5ue o ai a n, 2 1 E rz
j a n e s, a nd Mo k sh a n es , t h e t w o
ip Fi ih
.

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m yt h l gy 6 7 id l yth
.

o o 2 E rz j a n ia n r d es a n d m
E dd ( O ld ) d t
, .
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th i d i i h d ity
.

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.

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.

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c a ra c e r o f, 2 0 5 , 2 1 9
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.

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.

re on, a n o e s 20 2 E mo - s c o o ic a S c o o o f C o m
Eb i D Y m 5 74 5 76
.
,

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p a ra t ive M 1 77 , 1 7 8,
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, ,
.
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I lithyi
.
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o o a ra e o o

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.
,
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, o o es o o o ca e s,
D it
a a, v a. a n r a, 2 0.

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an tiv Myth l gy o ara e o o 21.
m th m i l ll d d w ith di ff t 3 9 ,
f H
o er o ar o n a, a so ca e w or s e re n , 2.

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ty m l gy f 8 d w ith t y 5 8
.

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,

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.

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.
,

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.
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.

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.
.

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,

E na lia , n a m e o f t h e Da w n C a r s, E h m
u e e ro s o n o o

A kk
-
, .

73 1 E kk
u o , sc e a

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.

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’
o e o r, 0 E u rep e , 5 0 6
t t h g d G t t id l K k l e
.
.

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.

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th ll ph
°
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. , .

a w om a n, 1 1 6 E u r n o m e , m o e r o f t h e C a r es,
t i g th
.

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Uh
.
.

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it
.
.

s s e r o f I Iel io s , 6 5 2 E u ry p h a e s s a , t h e D a w n , 8 8
t gd hi
.
.

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yti h ph d li by
-

piph y t t ly
. .

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ti p
. ,

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—
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hth vi pi it b li
.
.

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E l s r s, e e f in , 2 1 1 .

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r o ne er ro re a i
th g d
.
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2 16
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t h e d og
.

o f, 6 75 .
t d b y C h it
c re a e a a n, 2
49 .

V OL . II .
844 IN DE X .

ig ti
F AB L E S , m ra o n o f, 1 09 t
F o n e n el l e, uo e , 1
4 q td
b l did it i th
. .

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ith d y ig i fl i h yth
. .

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h e w o r fo r , A r a n , 4 4 8 F o re n n u e n c e s o n Finn s m
i di h i l gy
.

F au n a n d V e c D u n 7 1 3 o o , 28
1

t t y d ty g i lt t pi it i
. . .

F a u n u s, u e l ar ei o f a r cu u re , F o re s s r s o f t h e F n s, 2 7 1 , 2 73
i d
.

7 3 1 F o r nj ot , s o n o f, t h e w n , 86
t 6 6 t
. .

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F y E d w i VV L et ty l gy
, . .

a 8
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779
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.
,
.
,
.

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.

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G o en B o u
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.
,
.

e a e e1 es a s a s ra c c re a o n s, F re e r c t h e G rea , a le e ls o f,

8 8 1 79
d th i phy i lp t typ id y h ly d y M dvi i
.

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8 8 1 l g d 37
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.
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.

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.

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F tiv l f m t h ity f t b
.

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li hi g ski d f l d 4 5 7
n a n o ca e n a r, G AH U S H A ( c f Zé ¢ vpo s
) r e s cu e d by
F ti h igi l m i g f 94 vi
. .
,

e s or na ea n n o , 1 t h e As n s , 5 9 1
F ti hi m ill d fi d t m 7 i t
, . .

e s s an -
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th i pi
, .
, ,

94 1 a n d O u ra n o s , e r o ffs r n g, 53 3
pp d t b p i m itiv 5 8
. .

su o se o e r e, 1 G a id o z. M , 3 7

g t h F i 89 p tiv hi l
. . .

ma on e n s, 1 G a na p aih a , a n d C o m a ra e P o

l gy 4
.

D B e d r o ss e s a n
94 1 o 10

C mt dh v th f V iv
.
, , .

o 96 e o n, 1 Gan ar a, a no er name o as
lt ph ligi th ght y
.

a a e f a se o re ou s ou ,
v a t a nd 565 D a u s, .

78 2 G a r a n u s , a n a m e o f S a n c u s, 76 7
it p p pl i m yt h lgy 44 3
. .

s ro er ace n o o G a ru d a , G a ru t m a t , 8 7
St Elm f H l h v y bi d
. .
,

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5 7 1 su n , 8 7

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. .

al l n s, 4 80
’ ’
c s e o o o o se o n, Gat av e d a s , now n
f pi it i fi t pith t g
. .

m o f A n i, 8 2 6
’
F ig on a H i or o na , n a e o s r n rs an e e

C i t v l d i fl yth l gy
.

S an
7 r s o a , 20 G e n e r , h o w it n u e n ce s m o o

Fi i h d iti C t é f l
.
,
’
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f o 58 2 l gi h l p tiv
G e n e a o c a lS c oo o f C o m a r a e

mi d iti 63 yth l gy
.
,

n or e e s, 2 M o o 1 7 7, 1 7 8
m yt h lgy t h m t i l f gi i i h yth gy
.
,
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o o
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m m y f 77
.
, .
,

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ig i fl
.

f ore n 8 n u e n ces o n , 2 1. G e r v in u s , I o
ligi di g t G gi 7 y d x
.

re o n, a c c o r n o eo r 2 0. G er o ne s , a n d h is h e r o f o e n , 6 2 2 ,
Fi nn o U g i S i ty J
-
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,

e
,
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t ib fi l giv h b d by
.

r f
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Fi y littl t th i vi
.
,

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p kt id i g th m l ky ill W W
.

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. .
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2 , , , 1 83

89 1 47 2 n
Fi Gi v d by D t f G d 66
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-
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.
.
,

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n an o o 2 a G
s o ne , on re e o o ex

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.
,
and th 66 e su n , 2 a ne e e, 2 1

i Fi i h d V di ligi 6 6
. .

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. ,

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t f h m f m ili 8 6 pt
.
,

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l Ag i itti g i
. . .

s e e a so n c om m n c r m e s, &c , 6 9

Fi p i t i R i 784 id dvlpd
. . .

re -
r es n u ss a , n t he ea o f e e o e fr o m Ze u s,
Fi t t m f R d I di 8 4
. ,

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. .

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F lk ty m l gi t
.

o -
e 57 o o e s, m ne f 74 8 9
en a o n a u re , 2 1 , 1

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.
.
,

o it
ore , f s my t h o r a nc e or o e r na es e os o r an

l gy 4 o 10 m t i l f C mp
a er a tiv My t h or o a ra e o

t ll 9 lgy
, .

F o n e ne e, . o 7 ,
2 1, 11 .
 I ND E X .

Go d s, y id d
ma n f i t 49
s e ne ss o an c e n , k
G r ee a n d I t li g d 7 7 a an o s, 0
i
.
,

5 02 G r mm , 3 1
w ith i t lligibl th t i m yt h
. .

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n e 88 e na es , t h e B ro d T e r s, a n eu on c

d m ig d d h l gy 4 8
.

e o s, mm an e r oe s co on o o 10 10

igi f 7 A bl t 3 5 3 39
, , , .

or n o 10 on au 2

i t f g th 35 ifi d p y
,
.
, . .

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er e r e n ce a on e, 1 o n sa c r 4 58ce a n ra e r,

thi l x ll G im m L w 3 4
. .

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e ce e n ce s o 1 r s a 0

pt f m t p d t h d ifi x pti t 3 5
. .
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ti f h m b i g 5 4 f N b i d
.

ca on o u an e n s, 1 a c a se t o e e ne n an er, no
di ti ti b tw pi it d N h i d 35
.

s nc on e ee n s r s an ac e na n er , 0

G pp
.
,

78 2 ru P f 3 e, ro 2

t h thi ty th h i vi w f A y m yth l gy
. . .
,

e 4 75 r -
re e , s e o r an o o

th di g t Ya k
.
,
o f th e ea r a cc o r n o s a, 88 2

igi x p t d f m I di
.

48 0. l
o n re on as e or e ro n a

o f th i di g t Ya k 4 83
e a r, a c c o r n o s a,
5 8 2
di g t Ya k 4 85 K b
. .

o f th ky e s accor n o s a, on 63er e ro s, 0.
by bi th d by ti 4 88 k it 3 3
.
,

G d V md d h i i S
’

r an c re a o n, u na an n a ns r 1
li d lt i t h R ig v d
.
, ,
ea r er an a e r, n e e a,
3 7 2
-

G tt l P l t l d Li g l
.

49 2 u u ra s , a a a s, an n u a s,
an d G d m f o l w ly l b na es o r, s o e a or
35 0.

t d 83
a e
,
2 f th t m 3 58
u se o e er s,

l Dv G ym i d w l i g f th
.
,
.

se e a so e as l
r, e 86 n o e se a ,
i g d
. .
,

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th
so n s , tw M e o, or n n an

Ev i g S t 94 9 8
en n a rs

i L tti h m yth l gy 4 3 3 5 94
.
, ,

n H A DE S , 4 6
th t t
e s o o
ld ppl t h
.

h a s se t in t h e We s ,
.
, ,

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98
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435
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ppl t h 9 3
.
,
.

615
id
a e s, e,

M t g g f th 97
.
.

on e n e ro so n Ze u s, Po se o n , 6 5 7
g
o e,

yi g v t h f l l
.
.

th D w n cr n a en , H a e n, 6 3
h
e a o er e .

433 435 n H a n , 2 5 , 2 81 3 3 1 1 8 1 7 1 8 3
p id 4 3 6 6 t ti g eo l y p p
.
,

f th o H e es, 2 2, es n t h e m emor of t h e e

lb i
es er ,

6 4 of A a n a, 7
2 9
b t t h tti g i L tti h t di
.

S a g w isse n s ch a ft l
.

‘
oa , e se n su n , n e s ich e S u en ,
m yth l gy 4 3 3 10 , 6
9 49
t i gd
o o
f H eli
.
, .

65 on w n o s a n d h e r oe s , 6 4 9 , 6 5 0
i tti g it t d th
o o s, 2 .

fl
.

ee c e ,83 4 36 H a r cu -
n , r es c on ne c e wi
ll l th f t h fi t
, .

d th
an w en c o o e the rs , 2 30

l ti
e oo

d ght i L tti h g
.

S u n- n e so n s, H a e , H o r a o , 2 5 , 2 8, 3 4
di g g
au er s .

se a s e o f l 69
’
‘
on a a n u a e,
438
G oo d d vil M dvi i id
an e or n an eas H al i i h pi it
t ia s , F nn s s g
r s or en i i ,

b t t h fi ht b t w
,

a 5
— 54 e en, 2 1 2 7
2 1.

f h m i divid l 7
ou e g e

ili ti b tw
.

r e c o nc on een 1. o u an n u a s, 2 2.
5 a e ,
2

G ra ss m a n n, 2 H a msa , sw a n , a na m e of the su n ,
3
x pti t G i m m L w
.

’
on o ns o s a 5 15
ti
e ce r ,
.

3 6 0 H a ra B ere za it i, t h e m ou n a n su r

k vi w t h m i g f myth di th
.

G r ee s on ea n n ro u n ng t h e e a r 1 27

i lv Z i
e e o

l gy 73
.
,

o o H a r s o r H a r it s , a n d S a or s ,

m yth l gy d M dvi i
.
,
.

id n an 5
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an or
ll d d v b ight 9
o o r

dl
.
,

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d C h it
e s,

p lyth i ti f m ily g i ti
.
. ,

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ar e s, 12 0 1 1 2

y f th m i g 3
o c -
or , , , .

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ig i fl v ddy h f Su y
.
. ,

f o re n
739 n u e nce s o n , th e se en r u o r se s o r a,

gd th p m phi d v l p
.

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m i d ght f Z
o s, ro or c

t f 48
.

m en o 1 H ar on a, d au er o eu s an

l id i 6 7 El kt
.
,

p t y n, 1
-
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5 4 e

g d d iv d f m S m iti d J i
, . .

o s er e ro e c s o u r ce s , D d ar 645
a nos a n a s on,

I d
.

21 6 H yar asv a593 n ra ,

ligi d m yth l gy i d p t f t h F ti l x pl i d
. .

re on an o o n e en H as a o e e a es, e a ne as a
d t f S m iti 9
en o e c, 21
,

f ti h e 94 96 97
s 1 1 1
m yth l i l di l ti C mp tiv Myth lgi t
. .
, , ,

m
o og ca na e s, a ec c II pt
au on o a ra e o o s s,

v i ti i 4
ar e es n, 0 0. 20.

E 6 2
846
I N DE X .

H a y o nw a t h a or H i w th a a a 766
hi f J ihi fl , .

c e , 70 ew s n u e n ce s o n MO I d r t h r os ,

v th h b d l
.

H ea en a nd Ear us an an d ig io n 255.

w if p id
,

Wl
,

e , 1 3 8, 2 2 0. a nd th e li m ‘
a h is H es er e s,

th h i w if d d g ht
,

t h e Ea r s e an au e r, 4 36
2 2. I p h ik l
es, a nd A lk m en 5 78 e, 612
gly g t 6 9 ty m lgy f 6 6 3 , .

H e av n a e s, 2. e o o o , 1 2, 2.

H e c i k Th s, H l 8 on e e na , 10 n lb a f 6 7—6 3 3
o u rs o , 1
k K i g 86
,
dv i f 6 3
. . .

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i H ib t t h w 76 5
.
, , .
,

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k t d H k t eb l 3 69 f w iv
. .
,
.

H e a e an e a o o s, nam f 77
es o es o 2.

l d t h A vi l H l d kl
.
,

H e ena a n 48 e s n s, H e rcu e s, e rc u u s an H er a es,

V di S
,
.

th D w e ma
a n, e c a ra , 4 8 , 4 9, 76 6 .

andC a c u s, 76 6 .

t h e Mo on 1 08 H ere a nd Ze u s , 7 1
g dd b i ht
. .

a o 8 63 e ss , 10 2 the r g sk y , 85 , 50 4
ty m l gi d by A hyl
.
,

e o o se e sc u s, 3 72 5 06
l t h
. .

t h e Dio sk o u r oi, a nd Ait h r a , 5 2 6 , as t h e m o on , P u a rc on , 1 2 3

lithyi
.

63 4 h er n a m e I a, 1 2 6 7
5 , 9
hi Fi i h p ll l f t h ht l
. .

K e le m , a nn s a ra e o e B e c e o n , 3 80
di vi 76 v
.

S ca n na a n, 2 a n d S ar a, 3 8 2 , 5 0 1

i b th f S l e 4 88 hi
. .

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5 04
ll d E
. .
,
th 5 6 88
e su n , ca e u r op ia , 50 6
b t d t h h d f 89
. .
,

th e oa ,
an e er s o , ,
H er m a n n , G , . o n K ro n os , 5 1 0 .

76 3 H er m es , 4 6, 9 1
h i w if d hi l d 9 di l ti v i ti
. .

s e an c re n 0. a ec c ar e es of th e n a m e ,
t m i g f 7
ru e ea n n o 11
,

368
i m yth l gy
. .
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n 64 65 o o 1 2. a n d S ar a m e y a , 3 6 9 , 3 7 7, —
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 I N DE X .

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.

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In d ra h a nd Th e T u na r or n , J ihi fl
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12 2 1 8.
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26 2
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 I NDE X . 85 1

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f ti h e 94s e s, 1 divi i. f t h M d i 3 6 s o ns o e or v nes , 2 .

85 2 I ND E X .

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t 4 k 3
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s a ea e 397
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 IND E X . c 35 3

N AG A S , h a d th y p t f th i e a se r en or e r N ight , a l d
nd c ou s , 4 1 5
t t m 99
.

o e ? 1 N ik h at a , d u g in , 5 9 0, 5 9 4
f d iti th i i m p t il ki
. .

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a es o e e s, e r or a nc e , N a, a ng , 4 5
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.

i5 N a a ( en ) , a e to A n , 8 1
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a o a ou s o o ca N o e a n d C o ne 1 7 7
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i fl iddl
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n uence f m yt h o r es on o N im t i, 5 7 , 5 9 0
l gi l 8 5 i
.

o ca N o m n a a ge nt is , t h e n a m e s o f t h e
fg d i t lligibl 8 8 gd ly
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o o s, n e e, o s ca n on b e, 1 1 3
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. .

o o s, e n a c, 2. N o s o s in G re e , a n d N as a t y a , 5 8 1
w iv dvi i g dd
.

f th
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H kl 7 7
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9
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a ue o 1. N ou ria m a v a Ap a r o t ch i, M o r n an
-

m t d m it f
us a ly i d m
,

o ana s s an co o g dd g i lt
e ss o f a r c u u re , 2 4 0

p i p v th m m dvi i
.

a r so nt o ro e e co on N ou z ia r o m Pa z Mo r n a n go d o f
-

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or n o s, 0 the n 23 9, 2 40

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d w m 79 e o o a n o n, N u m , S u re m e B e n o f t h e S a m o
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.
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i h v
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4
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th e o er o ea S e b a n d , ea e n a n d e a r , 1 6 6
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,
a nd S e b p t d by
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F id y t h d y f y p pl b ld
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r a 37 e a o 2 N a ssa eo e , o n t h e m o o n a s a ~
f t h A vi
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h d d 99
.

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.

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a u ra o r c e s, w or s or, 112
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69 a e r on, 1 1 2. O D I N A N D T vR , 1 2 s
ph m hipp d t th f t h w
.
, .

eno w e na o rs e no as O d k o ou a v a , t h e m o e r o e ne
h b t g t 64 6 5 M dvi i g dd
-

su c u as a e n s, 2 2 m oo n , 36 or n an o e ss, 2

M dvi i l
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N t h m f li g w ith g d ,
a u re , u an ee n s re ar 39 2
t th p t t m 98
.

o m e f 68 a n o ra a o , 1 Od d m o a or o e 1
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e e ne n a n er o re or an an d H
s se u s a n m 6 83 er e s,

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th e ac e na n er n e ro O id ip ou s a n 5 6 a o s, 2

d A igi
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M dvi i
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9 0.

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en er H pki 9 ro e s s o r, o ns o n,
N l d P li id phy i l h t f t h
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e eu s an P d e a s, o se on an on th e s ca c a ra c e r o e
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li l gi l S h l 8 4
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. .

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e e s s, 64 o er o e ena , 0 on g m
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e ea a n o se n su n , l ig i 9 8
o n, 20 22

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g u ses, 1 6 1 n 60 7 n
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a n e s, c ow s s o e n l 1.

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fl k 39 t h A vi
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. .

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pi it 75
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—
.

4 1 6 4 2 1 , 54 s Pe ir it h o o s , s o n o f D ia , 5 2 3
i th i p i g
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and Ga a , e r o ffs r n ,
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dvi i p it itt d iv d lg
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a sg o s er e

h ti ddi g t
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24 1 Pel eu s a nd T e s, w e n fe a s o f,
ppl i
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a nd t h e a e o f E r s, 9 7

dd l i l h ld i
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PA AS ON E N , H on ri es of t he Pe l a s a n d N e e u s, c i re n o f Pose

dvi i 9 ,
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on j i 4 63 e r a n a n s, Pe l l e rv o , F n n s uar an s ri of

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.

a a, 3 3 3 8
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.
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f th p t f ythi g 5 9
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m o e r o f Pan , 6 8 2
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.
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a on or a an, en e P e r fi cu s , n a m e f o r K r o n o s, 5 1 0
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.

7 o on, 0 2. P e rk u n , L e s go d , 4 3 4
Paiv a F i i h g d f th p d ity t
.

65 Pe r k u na , su re m e o f t h e L e s,
'

nn s o o e su n , 2 e

d d ght f 6 6 ddi g t
in t h e We s ,
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a s a- a ai, or n an o ess o P it h a 6 7
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.

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m 3 68 3 99
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.
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a nd re on, M o r n an , 2 4 8 . d P t id
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h ib ph q i f m 538
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7 10 a es , e u s,

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M dvi i t
.

n a m e s , 2 9 8, 3 6 2 P ou r
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sc o e r o f, 2 99 , 3 0 4 44 2

t i t d vid ki d f I d 4 6
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9
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46
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. .

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.

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o r ne u s y 79 6 u ra n u,

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bi th hild
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lm yth l gi ifi
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,
f l o 84a o o e s, 2 a n d sa c r ce,
453
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-
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A vi
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f H d
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d Ap ll t
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.

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.

s c Eth
o o ca or f th no - s c o o ca -
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t. S h lf C m p c t iv M yth lgy
oo og f th 4 5o a ra e o o a e o e, 5
hym t h P th
, .

f th 4 88 n s, e an e on o e,

m d imm t l by g ld i d l t g d i it
.

S l a i e os, a l e or a a o en e ar er an a er o s n
Shi 63
“

a r, 149 2°
,

h lgi ldivi i i t h 4 89
.

O t u
s r th 59
r a v a s, e su n , 0. c r o no o ca s on s n e,

y t m i th i f hym
.

Ct yi m 7
u se s ,
. s s e n e su c ce ss o n o ns

57 f th 49 o e, 0

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. .

m
a na f th 7 e o f th 49
e s u n, 1 1. a an a a e s o e, 1.
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a t m ig ti
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an r ec e n sa cr ce s,

f l 83o so u s , 6g 2 2

Pyth g p ti b vd ff d d w h h i d by b idg
.

a o r e a n s, r eca u o ns o ser e o e ri e en c a ne a r e,

by t h 4 e, R m22 id f 6 9 o an ea o 2

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,
. .

467
’
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hi b dh y h 76 t m f i 75 3
.
, .

a r u n a ,
0 . a s s rea s o ra n , .

R o d a sy a u , 5 7 .

Q U IN QU E hi ,
i i
Ar y an p k an a n, k k an an
R oh id a sva = Ag n i, 5 9 3
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.

hit
.

88
,
1
Ro ( su n ) , 4 5
.

vd
.

a su n g o d in t h e At h a rv a
-
e a , 65 5 -

R A E gypti g i
.

m f th 6 an na e o e sun , 1 2. a nd A n , 6 5 6

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.

l
,

d H
s r s, an 66 or u s, 1 R o m a n C a o c re c s, e a ne as

R i b th 4 ti h
.

S
a n, M d u n, o on a n as ro e r s, 1. fe s e s, 1 9 5
t v l l 78 v i g th i h d h
.
,
a ra e e r, R om a n s c o er n e r ea s w e n

iv d w m 77 p yi g 4
.

c onc e e as o en, 1. ra n 22

R ak a 5 7
, .

R m l d R m 8 o u u s an e u s, 1 0

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.
.
,
a s, e R s s, 212 o o s, o r n o 1 1
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.
.
,

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k i g d t gth i g f
.
, ,

z w ea en n an s r en en n o ,

R w li L d d L dy
a
a C n so n , 3 6 a n on , o n a a an a 2
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.
,

8 21 na sa sa on o

m t xi t i m yth lgy 83 Ap l l
.
.
,

R e a so n R
us h e d M
s 7 7 n o o 0. o sc er o n o on a n a rs, 0

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.
,

e 594 a, R ii k t 8 3 c er ,

th w i t R d
. .

5 94
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g t th d t
. .

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.
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. .

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.
,

on 4 an so a r e e s, e a, 22

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.

6 65 1 2 n T y mb k
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.
, .

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. .
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S iv
. .

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6 6 as a, 0 .
 IN D E X .

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,
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, .

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.
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u na , a o ess o e s c re n S a r v a r ip a t i or S a r v a r isa , n a m e of t h e
t t k th b o t 5 a e e re a s 1 1. m o on , 6 2 8
d R b t 3 66
.
,

R uotp h t er an o er S a r v a risa or S a r v a rip a t i, n a m e of th e

i b li f t t h igi
,
.

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ti & 5 t li t
.

m ou n a ns , c 2 1 n. S a u r n a a o r fe s a c a l e n d a r um
, 5 94
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.
,
.

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.

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.

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p kl d t h d y 6 8 6 3 g , . .

th e s ec e e a 2 0 L e Pa e R e n o u f o n , 2 9
ifi d p y y i
, , , . .

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453 ra er , S ir H e n r M a n e o n, 2 9
k it w d f 4 5 4 d d t
. .

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d m gi pp d t b p i m itiv 9 7
. .

an
58 a c, 4 su o se o e r e, 1
i fi M dvi i d VV tj ki th i t m m d
. .

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n an an th o a an, e r cu s o s a e u se o or e

46 2 i t p t ti f V di it n er re a on o e c r e s, 2 2 2 ,
i f t h W tj k
.

S ifi i l
a cr m c a c e re 4 6 8 o n es o e o a e s, 22 22 22

th i m yth d t m h v
.
, ,

e r s an cu s o s a e no
S g b h a d a efi 9
a ar hi t i l t d t 6
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S g d N th A m i ligi b t t id m g 9
, , . .

a ar on or e r ca n r e o ns , a s ra c eas a on 2 1.
t h i id b t d th d
,

63 1 e r ea s a ou ea an su n

S ih ( G t h ) L t h t 88
.

a s Sk o t 5 74 a se x s a 1 se

S t A g ti S av
, .
,
.
, .
,

6 u us ne, d a 6 8 2 a ra a n S rv a ra , 2

l i d b b i 68
. . .

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77 d ik
n an se a so n s , an sa r v a r a, ar a r an, 2

S iv pi it f t h L p 7 a w if
. .

a a, s r S s o fM 8 6 e a s, 2 2 a va r n e o a nu , 1

Fi i h d G thi i l S vit i d h i d ght S fi y a 4

, .
.

S i a vo, nn s an o c s a va a , a r an s au er r 1.
8 2 1. l g d 4 5 4 8 7 8 8—8 5
,

a so ar o 1 1, 1
,
2

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, , , .

a f th
es 7 es o e, 22. an a r
,
p pil t i g Su y p v d llli i g t h i g
.
,

S ma th
’

a t va r a n a , e u s r e u rn n r a a s, er a es a v n n s,

h m f m hi G o e
3 ro 8 s u ru , 2 1. 1 1

d S m l p d d by Ag i 4
.

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’
a a 7 an e e e. 2 1 su e r se e n 1 2

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,
. .

a o e e s, re 8 on o e, 1 1. a e e su n , 12

l h t f 5 S vit i
.

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7 a ra c e r o 21 a r 4
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.
, .
,

S a n c u s, o r S w b na a na e o u er a s a ou w ea e r, 7
S y S m l
,
d S m lt h
’
c e on e e an n
5 1 1. 7 a e a a 21

l 76 7 S y w fill d w ith m ilk by t h

.
,
R d H
e ca ra n u s , a n h e r c u e s, a u e r co e e

k it it i m p t f C m p A vi
. .

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tiv Phil l gy 3 C l m P ti m S l
.
,

S h fl
'

e o o 20 c e e r, oe u oe cu on o ar

p 7pm p w
, .
,

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, . , .
,

S m
a ra 57 a, c e n
d H l
.
.
,

an 8 5 6 64 e e na , H m 10 1 0 0 11 o e r, 1 1 1.

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, , .

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‘

y a ra n ii , e a n, c e c er a n e rs ra c e, 10.
S hli m
.

Sf m y
i ra d H e m 3 69 6 7 5
a an 64 er e s, c e a n n,

dg i Ym S hmid t J A i m il ti
. . .

Sa m y h tw
’
-
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b d 57
, , .
.

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a o e, p 4 9 o r 2

S h d
, , , .

S yu 5 7
a ra n 87 c ra e r, 1

H l O ld b g 88
.
, .

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d t h A vi S h d ,
. .

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5 39 54 an 3 e s n s, 1, c ro e e r, v 12 n
A p ll
. .
, , ,

6 88 on o on,

t h N ight 5 4 A p ll Ag i 7
.

on o n- n
e 0
7 5 o 0 2, 0

d E i y — h tz 3
, .
, .

an 54 54 5 43
r 6 9 6 S
n w s, 0, 1, 0 1 2. c ar 1

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n, G 1, 3 on re e o ogy 10 n
d ht f Aditi 5 5 7 b th G i m m 4
.
,
. . .

aug er o th on e ro e rs r 10
m t m ph i i t
, ,
.
,

h er m
e a 8 or os s n o a a re , 10

gd dh
.

5 66 5 on o s an e ro e s , 10

d N m i S i f Th ght 3 8 6 8 4
. .

‘ ’
an 64 e e s s, 0. c e n ce o ou , , ,
11 .
858 I N DE X .

S e a , w el lnd i g f G § m i 86 o r, S in , B a l by i
o n a n m o o n -go d ie t
th i
.

S e a s o n s, w e a i 75 er a n S n a , see I na
w i g 76 g dd fi t
.
, .

S in iv al
7

sa t io n e s o r so n 1 i, o ess o f t h e rs da
th 6
, .
d

S b , t h e e ar 1 2 t h e n e w m o o n , 5 7, 5 9 2
‘

h v th th i it
r
,
. .

an d N u t , i ea en a n ear e r S s e r s , t e n, 9 2
hild ,
v
.

c the su n , se e n, 92
p t d by S h 66 h
.

ar e u, 1 S ix , G o t h sa ih s, L a t se x , S k s a t, 1 8 8
th l m i g g j pi g h b k
. . . .

th e ea r 66 a so ea n n o ose , 1 S k a n d er b e g um n on o r se a c
g l v hi t w t h ld t th
.
,

Se a re a e cc a,
‘
o sa e o fr o m t h e ow e r o f h is fa e r s,
79
ig
.

w m S k y , e n m a s o n t h e , 1 00
’
o 7 8 an , 1
b th H eli 4 88 6 5 lv
. .

Se le h
ne, er ro er os , 1, ,
2, fa t h e r a n d
-
o er of t h e D aw n ,
78 2 1 0 7.

hip g p i m itiv
.

the M oo n , 5 6 , 9 0 w o rs of t h e, a m on r e
v dy
.

h er l o e fo r E n m io n , 9 0 ra ce s , 2 6 0

fi ty d ght t L tti h 4 3 4
. .

h er f au er s ,
90 r ee , e s

l Sl v i m yth l gy
. .
,

a n d H e e n a , 1 08 a on c o o su n a n d m o on
l i y ll g d iti
.
,
S em e e a n d D o n sos, a e e S e m c & i 4 c. , n, 0.

or igin o f, 2 1 7 m yth 9 5
su n - s

d th b b il i y S l pi g th 9
.
,
.

h e r ea e fo r e t h e r l a nc of ee th n on e e ar 22

S m ith R b t S m iti i gi on
, .

Z e u s, 5 20 o e r so n , o n e c re l
ti l
.
, ,
a nd S m u a , 76 7 4 21

iti y yth l gy bi d 87
. .

S em c a nd A r a n m o o 213 S no w as a r

igi k gd d ght f M
.
, .
,

or n o f G re e o s, M B a ra r d . S ci t h ,
e su n , au er o u nd il
fo r i,
on , 2 1 6 40
t l yth
. .

S e n a r , M , on so a r m s, 1 4 4 S ol
, 5
6
g i dd i
. . .

o n A n , 78 8 a n d M a n , in t h e E a , 65 I

g v hi d th i l b t p yth
. .

S e n t in u s , h e w h o i e s c lr e n e r So ar m ,
H e r er S e n cer o n
s e n s e s,
5 1 1. the 3
S p t w hip A y 5 9 8 t
gi l i t p t ti
, .

er en - ors r an , a n d m e e o r olo ca n er r e a on s ,
S p t i t h ky d i mi
.
,

er en s n e s an a r, ene es 4 1 1.

f light 5 9 8
o d v
an l m yth m i m p t t
e rn a s o re or a n

S v it iv dw 9 d p i m itiv
.
,

e e n s s e r s, r ers or a n s, 2. an 4 r e, 1 2.

S ex Sk h 88 s a t, 1 id i G k p t y 6 7
ea s n re e oe r 1

S h ah am h m yth l gy i g d M dvi i ,
. . .

n e th 53 o o n e, o s, 35 or n an, 2
m yth E gypti B byl i
, ,
.

s, a n, a on a n ,

Sh m a an , t t d w ith t h
no c on ne c e e C hi 84 n e se , 2
B ddhi t S m m t ti l d v lid
.

u s a ana , 2 1 0 n a u i na an e rn a eas n,
Sh m i m t ligi 6
.

a an s no a re o n, 1 2 s8 5
pp d t f it i t h V d vit d f 6 8 699
. .
,

su o se r a ce s o n e e a, h e r o e s, se r u e o , 1
h
.
,

2 1 0. 66 6
o r se ,

Sh m th i p ti t w k d iti
.

a ans, e r ra c ce s o or e p i
e s, th af a -v a r n e se n se o

th m lv i t t t f x it
e se es n o a s a e o e c e v i g ppli d t 69
u nc o er n a e o, 0

t S l i m v yw h
.

m en 2 22 o ar s 55 e er ere , 1

Sh m th i p y h lgy d t h S lt l g d f th M k h
. .
,

a e, e n c s c o o an e o an , so a r o o e o s a n es,

f
se n se o ,89 2 4 2 0.

Sh t hip f i I d I i
.

a i 87 s x 1 S m
o w a, ors o , n n o -
ra n c

Sh w l w hip f t h 6 3
,

p id
.

a n ee s , s o a r o rs o e, 1 er o

Sh ti g t ll d t h p t f
.
,

M
‘

oo n s a rs ca e e se r en o d S ya 4
oo n , a n 95 ii r 1,

i d t t h t w ty v
, .

fi 5 re , 2 2. m a rr e o e en -
se en

Sh p t N tu ar s d S b 66 u an e 1 d ght f D k h 4au e rs o a s a, 2

S ibyll A t mi V di
, . .

a, 74 3r e s a s, e m f g d 57
c na e o a o

S id t i S k d it p t i d ti d t I d ag i 4 5
.
, .

a oe s re re se n s sa a ff o e re o n r n 1

i
,
.
, , .

3 3 3400 7 ~ M th
o on, 8 e ra n e r , 20

S id e m th f Ty h ld by T a h t V i up 66 7
.

ro, o 64 8 er o ro, e v s ra sv a r a,

Si k i 75 5
. .

ec 7 e, 4 n th e ra n,
S i gf i d l h b dm t l M
. .

e r e so ar er o , on an o se e a so oon

G u th b mi g th m d
.
,

63n 8 6 8—6 9
e r, 1 0, 1 1 S on eco f hin e ur ere r o s
S ig d ( S i g f i d ) 6 3
,

l id 5 5
.

ur e r e f th a - e r , a so a r ea, 2

S il D k
.
, .

u re sA t f 64
r u r u s, u e o S o n ne , 3 2.

S im g l M dvi i
,

vil pi it t h d 594
.
,

ar a, or n an e s r e S o nn e n w en e,

i S i m gh 5 S ph l p ki g f H eli
.
,
P er s a n ur 2 0 n. o o c es s 67 ea n o os, 1 .
 I ND E X . 85 9

S o sh o n is , th y t f h ad e a s erv e n or S u n, Da w n , Da y , a nd M or n n , c o n i g
th i t t m 99e r o e ? 1 fu s o n e w e e n i btem a s mem ers th b
l d b dy M d id th ily
.

S an o or vi n i a n ea s of e s a m e fa m
ou 95
b t 53
,

g lv i
, .

a ou 2 amon t h e S a o n c r a ce s ,
t by t h M ilky
.
,

re u rns t C hk ) 5
i hit h
o ai e .

VV y 53 a 2 tle w e o r ses o f t h e, 9 5
l f t h bl d h g d i t lw y f m i i lv i
.

S ou s
o e es se c an e n o a a s e n ne in t h e S a on c

t m yth
,

39
s a r s, 2 95 s,

dp td iv d b y t h th h w if
. .

f th
o e e ar e re ce e e e
96 o u se e,

ig m
.

m o o n,
39 2 en th as on e, 1 0 0.

th P ifi l d 4 h m f li g w ith g d t t h
.

S ou ac c e ge n s, u an ee n s re ar o e,

th S i l d th i phil phy
.

S ou ea s an e r s, e r o so 69 1
th y t h 7
.
,

47 2 S ou e on e, 1 0

th y t h dp d
. .

m
’

S on e su n , an s th 7 7 e en e nce o n e, 1 0, 1 2.
ou e 7 1 0.

Sp M H b t 3
,

e n ce r . m
na f 7 es o 1 0

d k y i ti m t ly td 7
r. er er ,

h i th y f t lw h ip
.
. ,

a nce s r a an s n a e c o n n ec e 1 2

ll d h
s eo r o o rs , , ,
.

1 0» 2 0 2)
4 43 ca e 54 597 a o r se , 20 1 2,

wh p ti g t h
5
S phi x 8
.
,

l
‘

n 2 a ee a s re re s e n n e, 20 1

iddl f t h f d m g t h hi d
.
, .

ou n on th e th
s w h ne r , or e an er e r , t e

t g m t h w i ft bi d 8
-
r e o e, a e

M dvi i n a ns , 1 0 2 s ron a n, e s r 20

g d f th m g th M d
or

S pi it w hip i I di M C m p
.
. ,

or s n n r. re ar or e, a on e or

vi
-
r a, a

b ll on , 1 0 n. 36 ne s, 2
E th t h w i f
e
5
S pi it g d d vil m g t h
.

r s oo an e a on e ar f th 38 e e o e 2

M dvi i
.
, , ,

n a n s, 2 0. d fi
an 66 re , 2

iv d t i S k it
or 4
di ti ti b t w g d d 78
.

s nc on e ee n o s an 2 c on c e e as a s o ne n a ns r

E vil pi it
, . ,

5 9 0
h
se e s r s

ddh a F ith b t t d ity

.
.

S ra an a s ra c d D w
an d m a 563 n as o r se a n a re ,

dy f ll w i g i t h t k f
,
a , e ,
.

1 1 i ng o r o o n n e ra c o
5
ty m l gy d m i g f
.

’
e o o an ean n s th 5 74 e,

iv d
o ,

448 co nc e g 63 5 e as an e g,
ltiv ti f m m y gd p ti g t h 6 5 —7 5
.

S t iy
ro r d as an cu a on o o s re re s e n n e, 2 2

h i t f th 653
e or ,
.

c ar o o e,
85 1
t ipl h t f t h 6 56
.

St g t w ith t h S l v 4
.

r e c a ra c e r o e,
a rs oa s, e a e s, 0.
th t p f t h 6 6
.

un k w f i d 78
,
no n r en s,
G thi
re e s e

b g tt liv
s o e, 1 .

ll d ph
.

‘ ’
o c su n u s , e e e r, e n e ne r ,
ca e
( f th S or a ns o e un

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.
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.

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. . .

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.
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76 2
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.
.

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.
.

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i Fi i h g dd f l v
, .
a o e s
S kk m i l
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, .
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.

a co w 4 e a e s, 0
89
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.

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.

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m th d ght f t h
.
3 1 2
.
,

p d d by Ag i 4
.

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su e rs e e n 1 2.

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6 4 65 653
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n
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.
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lph
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y
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ll h d
.

fo o w s t h e D a w n , 5 3 2 , 7 70 C e r i q 1sd a ( O r m a z) , 2 5 4
hit h
. . .

a w e o r se , 6 5 3 T e k a n a w it a , se e D e k a n a w id a h
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. .

S ur a, fem , S u n, 3 9 , 4 7 T e n s s e r s, t h e fi n e r s , 9 2
d ght vit i g li gd
. . .

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g ith
.

h e r m a r r ia e w S o m a, 95 7 7 I 1 2 2.

d ght p m g d f t h M g l; 6
.
,

au e r o f S fi r y a , 1 3 8 su re e o o e on o s 1 0 11 .

vi ki h g d f t h k y 6
.

a n d t h e As n s , 1 3 8, 5 7 3 , 5 8 2 T ur s o o e s 2 1.
d ght tt h p
.
,

t h e Su n au e r, L e is-
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phi m x pl i d f ti h 96
.

t o,
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t g d f d k ta m i t f g Fi i hg d
o
, .

S 66 T h
'

u o o ar n e s s, 1 er e ne r, s or o nn s o

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,
.
,

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ea o s r s, or e ess , 2 .

y e f H e o 67 Tor u s , 1 56 e rra ,

Th i
. .

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uv e a r th m Et l at a 69
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.
, .

a r,g d ky
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7 65 s 1 2. o er o os, 2.

hi Th m i d g dd ti ,
su n , th 8 e s th
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Sv bh a d m i g li p
.

a r- nu , e on ca u s n ec se s

f th
o 6 54 e su n , d ght f H eli 5 au er o o s, 1 2.

th d k t h ight 6 8 63 d G i
.

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ti m d Alllt h i m 4 6 Th g y th t
, , , .

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.
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, .

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M dvi i g dd di i b t 3
. .

th D we a n, or n an o ess, sc u ss o n s a ou 0 2.

d d v d 3 9 394 ,

46 2 an e a, e u s, 0,

t y fP g Th i l t y d t t m i m 7 99
. .

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.
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h i m th Ait h 5 5 s o er ra , 2

T ADE B E J O F i ih m f d t h bi th f t h m i g56
.

nn s na e or an an e r o e o rn n 2

t lpi it d bl f H e k l 6 773
.

, ,

ou e o ra es , 2 1,
c e s ra 74 s r s, 2
pi it f t h S m y d fight f t h Di k i g i t
.
.

T d b j
a e e o s, s r s o e a o e e s, o e os o u ro a a ns ,

7 2 2 6 37
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.
.

,
s a r or o e s a r, - d nn s o e s, e n ea s o eu s an ,
,
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d d ght f 66 T hi ty th g d 4 75
. .

s on s a n au ers o 2 r -
r ee o s,

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. .
,

T i h
a va an f t h Sk y Th e o, o r a er o e ,
rr, se e u na r.

Th et T 67
6 2 2.
it ra ao n a ra a na , 2 , 2

T l at l d T t f O di
.

a a a an 66 9 Th id i m
a r ar os, 67 r na e o n n, 1
T lb t F Di m ilk h i h v ly w ( t h
. .
,
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.
, , ,

a u e er e o n es n, n c ou s

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f A g i 788
, ,
.

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, .

a a s,m fea n 3 n s o 2 2 1, 22 s an s an e o n s,

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.
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en er o n,
74 7 2 22

i m d i t Th d igm
.

and T p a d
a sv n , o th e rn a n a nc e n un er, en a s on e , 1 00 .
th iti
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B h g v dgit a w t
.

a a 3a on, 2 2 a er , 101.

ymph b l v d by Ap l l
.

m eans a ik ag y m 4 Th y i r a 22 r a, a n e o e o o n,
Tap V di ti
,
.

a sa ,th e d th e693 c a sce c s, an e

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.

a a n s, 2 2 2 ro, a n e o e o o n,
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.

a o, nn s 693 or e s - o 2 1.

d 36 Ti l
.
,
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se a - 3 4 36 ee e e, ro 2,

th w i d 3 6 phy i l h t f t h
, , . .
, , .

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a , sou -
n on e s ca c a r ac er o e
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. .
,

T a r a n , su n , a n 655 66 r a, 2 e c o s,

T t d T it Ti C hi
.
, .

a r a r os a n 668 r a,
g d f th ky 6 en, n e se o o e s 2 1
T v zi M dvi i g d f w i T iv d D v
. .
,
’

a u n -o a s, or 38
n an o o s ne, a r, a n e a s, 1
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.

55 2 o e c a n- ar 1
T hi m P zE z
.
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c -
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a n a n na e or a i, o re, 0

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.

36 2
48 2 o e s an -
e ne er 1
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, .
, , ,
.

Ch k i P f
’

see a 8 r o es s o r o ns o n,
fi t T f th M d i g P ly i d M l
. .

T h
c o u v a n, rs m sa r o e or v n e s, a on o n es a n s an e a
2 54 . n esia n s, 8 .
 I N DE X . ERSI

Tot m i m pp d t b p i m itiv
e s su o se o e r e, T w e g g i, Th r idi , a n d d a n , 6 7 1 m
i d iti p ti g light d
.
,

58 1 Tw n e e s , r e re s e n n an

it p p pl i m yth l gy 4 4 3 d k
.

s ro er a ce n o o a r n e ss , & c , 5 2 1 , 5 2 4

T t m D C d i gt vi
. . .
,
r n o n on, se e As n s a n d D io s k o u r o i
o e s, 7 r o

zi M dvi i gd lg d
. . . .

T ou m o ~o g d
a s, f th or n an o o e o D s , see ua o s

k t T yl
.

oa - re e s , 24 or 7 2
4
d F i l d m t lgi l m yth
.
,
.

T it
ra d Th
a na t an ra e a o n a, an er o n so a r a n e e o ro o ca s,

du 6 7 n, 2 , a 4 1 2

m ig ti l 83 f th
.

T ra n s f ra on o s o u s, 2. Ty d n e a re f t h Di k s, i a er o e os ou ro
— i I di E gypt
,

n d G n a, an re e c e , 633
h i
.
,

83 2 T yph a o n, 5 5 a u rr c a ne , 0

b t t d ity 8 8 4 p w fd k
. .

T t i
ra r an a s ra c e 2 0, 2 o er o 6 7 ar ne s s, 2

hip F i i h 73 T yph A p ll fight w ith 6 9 8

. .
, ,
’
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T ipt l m i v t f th l i by Z
, ,
.
, .

r o e th os e n en o r o e Typh a Typh e o n, e u s, s a n e u s,

pl gh 5 3 6 ou
,

75 9
T t i 65 5 66 tym l gy f 768
.
,

ri a a n d T a ra n 2 e o o o ,

T it T it l t light f t h d O di
.
, , .

r a orth r a, e as o e Ty r an 8 n, 1 2
66 — d Dy
.

su n , 6 73 1 an 9 a u s, 1 2

f ll i t pit 6 6 3
. .

e n o a
bidi g i t h w t
.
,

Ap t y i n n
66 3
a, . e . a e a e rs ,
U G RO F I N N C m yth l gi
-
h I o o es , t e

ff d ity 66 3 6 6 4 phy i l b i f
.

f 3 s ca as s o t h e, 28
a a r -o

h i fight w ith T a h
e
U kk h ld v bl f th
.
.
, ,

Vi fip tr a o, t e o e n e ra e a e r,

i ih
s v s sv a r a,

66 7 F nn s g o d , 2 6 2
T it T it g i V di th d t
.
.

r o, d th
r o e ne a , an e e c go d o f t h e u n e rs o r m , 2 6 2

T it
.

a n d Ju m a l a , 2 6 2, 263
3 76
d ght
r a,

T it g i & f A th e
.
.

r o e ne a , m c , na es o ne t h e L u o n n o t t a re t , h is au e rs ,

d T it
.

an 67 2 68

i
r a, 0
T it k ) d Sk T it 6 7
.
.

h is w fe M a a e m a , 2 7 1
(G
on an
-
r ree r a, 0
U lj g dd
.

E rz
. .

T ph e i m f H
n o s, n a m a na , j a n ia n oth e ss o f e

th
ro
9 e o er e s, 1.

T y i g f 63 ea r , 46 4

i ih l p
ro s e e o 1 .

(T k ) t w hp f
.
, ,

T ki
u us ur s n a u re - o rs i o U n i, F nn s g o d o f s ee , 2 73 .

U nk u l un k u l
,

th 6 u, 24

g t g d th
e, 1 1

hi f f t h l 4 t h e re a —ra n fa
.
.

T u na , c e o e e e s, e r, 2 0 3

th b i f t h w hit k l f
.
.

ns t h e sk y 204
e

t 5
ra o , e e e rne o
U t i ih d
.

th e co coa nu n a mo , F n n s go d o f re a m s,
73 2

t 36 Up y p td
.

, .

f th e c o c o a nu a na a na , re re se n e as a ne w
bi th 7
o

g t w h ip f t h 6
, .

T un u se s , n a u re - r 22

p b ty i
o rs o e, 1 1 ,
.

l t h F i i h H d 76
.

T nn d an m f u er c e re on es o

vg 3
u o ne a , e s a e s, 2 ,

d t 76
.

th sa a e s, 2 0
e roa o, 2
U l A lt i t ib fi l
.

l F i i h 83 3
.

M nn ra -
f 56a c r e s, v e c a s se s o 2
or

l U kk
a na a ,

U kk f d th
s
U p h S hl i h , .
.
,

T u o ne a n rs ra c th 3 e, c e c er o n e, 10

tt m pt t t ti g it w g
o, or o o ea ,
.

6 a e a reco ns ru c n ro n

i p i ipl 3
2 2

i K l m 76
. ,

T uon or a a, 2 n r nc e, 11

d th 7
.
, .

m ea ns U i 57
rv a s

A diti ppl t d S v a 5 5
ea 2

d Th a t
, , .

an 6 8 na o s , 2
7
2 1 or su an e ar 0

d g
,
.

hl
, .

T Ik T a ndi t r a V a r u na u 5 4 8
’
-

u rs o or u - u rso , a an e ro u s

w t pi it 7
.
,

t h e Da w n , 5 9 0
a e r -s r 2 0
Uh hi
.

l ght f t h w i d
.
,

T l tyt
uu e n iir , n s a s, t h e s ne r , 1 1 5
i i g t
( au er o e

Fi ih
.

nn s 69 d ff e re n m e a n n s o f, 1 1 5
l d ity 6
a 2 .
.

T v as h rra V is va ri i p a , T r it a s fi g h t w it h , o r U s h as a, a fe m a e
‘
’
e 11

t i g
, .

66 7 ru e m e a n n of 1 17

i diti g t
.
. ,

T v as h tr 5, h is w fe A o r B r ih a d d iv a, th D e aw n a s a n a en 1 20

p p t l y th 3
, .

D w ah n, er er e ua ou 1 2

p g it hild d ght f Dy t h S ky 3 8
, .

’
ro en or of S a ra ny u s c re n au er o a u s, e , 1 ,

5 59
a na m e o f D y 5 60
l v ly m id 4 8
a o e a e n, 1
h w h l ght
a u s, .
.

is V is v a r ti p a , 6 6 8 h 7
‘

e or s e o i s, 1 1

g i 79 79
.
.

A n a s, 1- 4 E A os, 3 76 u r o ra ,

g i Dy 8 i g pl m th ( ) f S u y
. .

A n a u s, 20 s n or ur , o er s o r a,

b t tg
, . . .

i h s e an a s ra c od 824 . 6 53 .
862 INDE X .

Uh s I n ra , 76 9
a s , a nd d bt t h t
V a r u na , a s ra c c a ra c e r o f, 8 1 8
ki d t fi t t d ity
. .

as a n o f F o r u n a , 7 75 at rs a co n c r e e e 818
p t di lit t
.
, .

t h e Da w n , 7 8 2 in o s V e c -
e r a u re , 8 1 8

t it i i h dd it
. .

H u a r , m s o r fo g, F n n s g o e ss , se e M r a a n d V a r u na

it
.

268 V a r u na M r a V a r u na u , I 2 2
hi
-
. .

V a s, t o s n e , 1 9 5
giv by t h i g
.

V A D H RI M AT I, en a so n e V a s - a r , Sk , m o r n n , 1 7 1
vi
. .

As n s, 595 V asat y a a n d N asa t y a , 6 0 8

h lp h il pi g i
. .

V a g it a n u s , t he go d w h o e s c V a sish th a , t h e o ffs r n o f M na

d re n to cr y , 51
1 . V a ru n a u , 5 4 8 .

V a h n i, a n a m e 1 14 o f fi re , o r P u r ura v a s , t h e s u n ,
5 90
pith t fi t g i dvi i
. .

V a isv an a ra rs an e e of A n , V ast o sh p a ti, a M o r n an, 2 4 5

g i v hi d
.
,

826 or A n , a nd A s a , c lr e n o f
p h b t t d ity
.

V ii l
r, S e e c , a n a s r a c e ,
15 1
,
S a ra ny u, 5 5 9 , 5 76 .

8 18 V a s un am a n d é d wv, 1 8 0
hip v ti th y l th i
. .

V ak p a t i o n t h e w o rs o f Par a V a t sa s , h a d e a c a f fo r e r

606
,
tt o e m 1 99

p ti di d ity y w i d t m yth l gi l 5 6
. .

V a n a s a , V e c na m e o f e , 57
Va u, n no o o ca ,

t h bl w
.
.
,
‘
‘ ’
V a n d a n a , soo , 5 9 4 , 5 9 5 e 3 o er, 11

d by vi V d viv l f p i m itiv m y t h
.

r e scu e t h e As ns, 5 9 0 e a, su r a o r e o

i g lgy i t h 7
.

V a n na ssa , U k k o s n a m e a m o n t h e
’
-
o n e,
t th i m i t h 4
.

E s s, 2 6 2 H en o e s n e, 1 0

th phil phy d m yth l gy i t h

.

t h e Ol d Fa er, an d K o i a nd oso an o o n e,

A m m a r ik , 2 6 7 47 2

by id wh t it p i m itiv 3
. .

V a r a na t h e s e o f V a r u na , 4 1 7, i i
‘
n a s e n se s r e
—
5 46 4 7 43 2 0

V a rm a Pa z -
Mo r dvi in a n go d o f t h e C t i b ti t t h I t p t
on r u ons o e n er re a
i d ti f t h b y P f B l m fi ld
,

a ir a n d w n s , 2 4 0 on o e, ro oo e

q il ll d
. .
,
V a r t ik a ( O r t yg ia ) , t h e u a s w a o w e 6 8 2

by l V d v m th
.

t h e w o f, 9 3 , 5 1 4 , 5 8 4 e a V d z
a or
y ef th a rav a o er o e

d liv d by vi d g dd w t
.
,
e e re t h e As n s , 5 8 4 su n an f th o e ss o e a er
h gdi t
.

V a r u na , g o d o f t h e s k y , c a n e n o
t
t h e go d o f t h e w a e r s , 5 0 , 8 1 8 V d z
e ya V d v
ra v a o r
43 e a a, 2

di ty l gi lly g dd i v k d t hi ldbi th
. .

V e c n a m e , n o t e m o o ca o ess n o e a c r

t p t 57
ra n s a re n 43 2
,

g t f t h v i g ky E th w i f
.
,
.

th Vé di f Ch k i
''

e a en o e e en n s 1 20, av a , ar e o ai , n
M dvi i m yth l gy
, ,

1 2 1, or 38
n an o o 2
w id i g f gg Oh k i t pp d
, .

m d th
'

er ea n
3 n o 1 2 0, 1 2 an e e , a s e e 0 11 ,
,
.

th m e th o on
y f e e e o 1 20 24 2 .

g t th M it
.
,
re a er 5 an ra , 12 orV ed ia z y ra v a the sam e as

t i t d t th m dv
. ,

no t re s r c e 34 o e oon 1 V e a a o r V ed a z y r a va 2
43
, ,
th
.

554 V e d ia zy r a v a , o e r n a m e o f Az yr a v a ,
A g i idn tifi d w ith 4 7
en e 1 24 1, 242

g dd t
. .
,

a nd O u r a n o s, 2 1 6, 3 8 7, 3 9 0 , 4 1 6 V ed ia v a , t h e
or o ess of wa er

4 2 1 7 54 5 i
a n d ra n , 2 4 2

ty m l gy g e P ti 4
.

Wa c k e r na ge ls ’
e o o o f, 39 0, t h e s a m e a s An u -
a a i, 2 2 n

di yth l i l m 5 7
.

417 Ve c m o og ca na es ,

m yth l gy t f my th
. .

a nd V a r a na , 4 1 7 m
o o re na n s o a o

y t d t i lgi l f m t ti d i
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TH E END .
 8 8 81 - a 09 116
O F \V O R K S IN

G EN ERA L L IT ER AT U
P U B L IS H ED BY

LO NG MAN S ,
G REEN , CO .

39 PA T E R N O S T E R R O \V -

,
LO N DO N E , C .

93 F I F T H AV E N U E N E W Y O R K H O R N B Y R O AD
’

91 AN D , , AN D 32 , BO

CON T E NT S .

P AG E

B AD M I N T O N L I B R A R Y ( TH E) 10 MA N U A L S OF CA TH O L I C PH
B IO G R A PH , Y PE R S O N A L ME OS OPH Y
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C H IL D RE N S B O O K S
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C L AS S I C A L L IT E R AT U R E T R AN S M I S C E L L AN EOUS AN D C R I T I C
L AT IO N S , E T C 18 W O R KS
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C O O KE R , D O M E S T IC Y M AN AG E M I S C E L L AN T H E O L O G IC
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F IC T IO N , H U MOU R , &C 21
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F U R AN D F E A T H E R S E R I E S 12
PO P R S C IE N C E

H IS T O R , PO L IT IC S Y P O L IT ,
Y ,
S IL V E R L I B R AR Y ( TH E)
P O L I T IC A L M E M O IR S , a c . S PO R T A N D PA S T I M E
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S C IE N C E O F 16 C O L O N IE S , a c .

L O N G M AN S S E R IE S
’
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F OR G IR L S WO R K S O F REF E RE N C E

IN D E X O F A U T H OR S A N D E D IT O R S .

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Sp o rt a nd Pa st im e .

T H E B A D M I N T O N L I B R AR Y .

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’
W O R KS .

Sp o r t a nd P a st im e— co nt in u ed .

T H E B A D M I N T O N L I B R A R Y — co n t in l
ied .

C YCL IN G B y t h e E AR L AL B E M O U N T A I N E E R IN G By
'

OF
W ith th t b ti by S i
.
.

M AR L E a nd G L AC Y H IL L I E R 19 DE N T Wi C o n ri u o ns r

lt ll t ti xt
. . .

P a e s a nd 4 4 I u s ra o ns in t he Te C O N W AY , D W F R E S H F IE L D ,

W ith Pl t
. . .

C ro w n 8 v 0 , 1 03 6d M AT T H E W S , & c 13 a es

ll t ti T xt
. . . .

I u s ra o ns in t h e e . C r 8v o . .
, J

D A N CI N G B y M r s L IL L Y G R O V E ,
t ib ti W ith i by
. .

C o n r u o ns M ss
M I DD L E T O N Th H M e on rs A R M Y T AG E , P OE TR Y OF S P OR T (s
W ith M i l E x mpl d 3 8 F ll l t d by
.
, .

(S
ec us ca a e s, a n u Se ec e H E DL E Y PE E K V
p Pl t d 9 3 Ill t ti i h T xt h pt l i l ll i
. .

a ge a es an u s ra o ns n t e e C a e r o n C a ss c a A u s o ns t o S }
p il
.

C ro w n 8 v 0 1 05 6( l AN D R E W L A N G , a nd a S e c a Pr e
d i t ib y by
. .
, .

t he B a m n o n L ra r A E T W
ith l t ll t ti
. . .

D R I VI N G B y H is G ra ce t h e D U K E W 3 2 P a e s a nd 7 4 I u s ra o n s
With C o ntrib u ti o ns by xt
.

of B E AU F O RT K G Te C TO W “ 8 V 0 1 0 5 6 d .

th A th iti W ith Ph o to g ra v ure

. .
,

O er u or es

I t gli P t it
.

n a o o r ra of H is G ra c e t h e D U K E OF
B d
E AU F O R T an 1 1 lt
P a e s a nd 5 4 I u s ll t ra R A C I N G A N D S TE E P L E C -

ti i h T xt
.
,

o ns n t e e . C ro w n 8 v o , 1 0 5 6 d . . . IN G . B y t he E AR L O F S U F F O I
B E R KS H I R E , W G C RA V E N , t h e H . .

F E N C L / VG , B OX I N G , AN D L AW L E Y , A R T H U R C V E N T R Y , a n d
O
WR E S T L I N G By WA L T E R H P0 L L 0 C K , E T W AT S O N W‘t h C o o u re l d
.

pi
.

F C G RO V E , C PR E V O S T , E B M I T C H E L L , e c e a nd 5 6 I“ U S t ra t fl S in t h e
ith t li
. . . . .

a nd WA L T E R AR M S T R O N G W 1 8 In a g o C ro w n 8 V 0 1 05 64
lt ll t ti xt
.

P a e s a n d 2 4 I u s ra o n s in t h e T e .

C ro w n 8 v o , 1 o s 6 d . . .

R I D I N G A N D P OL O .

F I SH IN G By H CH
PE N N E L L , L a e H
.

t er
.

Ma j ty
O L M ON DE L E Y
es
’
s Ins p e c t or
R ID IN G B y C a a n RO B E R T
. pt i
o f S ea F s er es ih i .
t h e D U KE O F B E AU F O R T , t he E
S U F F O L K A N D B E R KS H I R E , t h e E
V oi I S A L M O N AN D T R O T W U ith O N S L O W, J
M U R RAY B R O W N , & c
t ib ti by j lt ll t ti
. . . .
.

C o n r u o ns H R F R AN C I S M a o r 1 8 P a e s a nd 4 1 I u s ra o ns in t h

J ith ti
. .
,

O H N P T R AH E R N E &c W F ro n s C ro w n 8 v 0 , 1 0 5 6 d
pi ll p g ll t ti hi
. . . .
, .

ece, 8 F u a e I u s ra o n s o f F is ng
b t ll t ti
-

S u j e c s , a nd n u m e ro u s I u s ra o n s o f
T ac e , &c kl C ro w n 8 v 0 , 1 0 5 6d . . . .
SE A F / S H I V G I . By J OH N IS
V o lI I S ir G O RE B OT HH \V
PI K E AN D O T H E R ( O AR S E D Y KE
O
-
. .
, ,

H A R M S W O R T H t a nd Wf S E N IO R
W ith t ib ti
. . .

9
F IS H by the Con u o ns
l
.

r
2 2 I u n ’ a e P a t e s a nd 1 5 I l l
.

M A R Q U I S O F E x E T E R , W I L L IA M S E N I O R
l
lg u S t ra
‘

7
xt
'

h
,
t he T e
‘

G C H R IS T O P H E R DA V I S , &c W it
'
C ro w n 8 V 0 ~a 1 0 5 6 d
. -

ti i ll p g ll t t
. .

F ro n s p e c e , 6 F u a e I u s ra io ns o f

i hi g bj t ll t
-

F s n S u e c s , a nd n u m e ro u s I u s ra
tio n s O f Fa c l<le , &c
’

C ro w n 8 v 0 , 1 0 8 6 d . . . .
é H O O Tj A/ G
l
V OL F IE L D A M ) 9 ‘7 E RT
}
B
9
4

G OL F By H G H
'

O R AC E U T C H IN S O N
W ith t b by
.

“ A L S I N G H A M a nd S ir R A L P H
.

Con ri u t io n s t he Rt . H on . A .
J .

G AL L W E Y B a r W C o n t r ib u t t '

ith
With l t he H o n G E R A L D L AS C E U E S a r
AN D R E W L A N G , & c
ith
. ‘

P a nd
25 at es
W
xt S T U A R T VV O R T L E Y 1 1 Ft
.

l
lu s t ra t io ns
-

ll t ti ll t t
.

fg é i
in t he Te C ro w n 8 v 0
I u s r a o n s a nd 9 4 I u s r a i o n s
. .
,

s l
Te xt C ro w n 8 v o , 1 0 5 6 d
. . . .

H U N TI N G . B y H is G ra c e t h e D U K E V o lI I
. M O O R AN D
. M AR S H
OF B E AU F O R T , K G a nd M O W B R A Y M O R R IS L O R D VV A L S IN G H A si a nd S ir R A L P H
t ti by t ith
. .
, .

C o n r i b u o ns t he E AR L O F S U F F O L K G AL L W E Y , B a r W C o n t rib u t
d
.

AN D B E R KS H IR E , Re v E W L DA V IE S L O R D L O V AT a nd L o r C H A R L E S I
ith ith ll p g
.

J l
. . . ,

S G IB B O N S , G H L O N G M A N , &c \V KE R R W 8 Fu a e Il lu sl -

ll t ti xt ll i xt
. . . . . .

5 P a t e s a nd 5 4 I u s ra o ns in t he T e . a nd 5 7 I u s t r a t o ns in t h e T e .

C ro w n 8 v 0 , 1 0 5 6 d . . . 8v0 , 1 0 5 6 d
. . .
12 M E S S RS . L O N G M AN S C O S S T AN D AR D AN D G E N E R AL
.
’
W O R KS

Sp o r t a nd P a st ime— cont inu ed .

T H E B AD M I N T O N L I B R AR Y — co nt inu ed .

S K A TI N G , C U R L IN G , T OB O G YA CH T IN G .

G AN I N G By M H E AT H C O T E , C G .
J .

X
. . .

T E BB U T T , T
J
M A W E L L W IT H A M , R ev . .
V o lI C R I S IN G , C O N S T R U U
Y Y
. .

OH N KE R R , O R M O N D H A K E , H E N R Y A OF AC H T S , AC H T R
ih lt ll
.

B U C K, & c W t 1 2 P a e s and 2 7 2 I u s .

i xt U
R L E S , F IT T IN G
t ra t io ns a nd D a r a m s in t h e T e
8v 0 , 1 0s 6 d
g C ro w n .
’

E D WA R D S U L L I V A N , B a r , T H E t .

. . .
PE M B R O KE , L O R D B R AS S E Y , K .

l E S E T H S M IT H , C B , G L WA I
VL l B y AR C H
’

S I N/ I N G S IN
-

I B AL D
. . . . .
.

T PR IT C H E T T , E F KN IG H T , & c
WI L L IA M ll t ti t
a nd H H Secs
lt
. . .
C L AI R E N RY, on
i vi g S i ty W ith lt 2 1 P a e s a n d 9 3 I u s ra o n s in
. .

o f t heL fe S a
a nd 1 0 6 I u s
-

ll t ti i h ra
n
o ns
oc e
n t
.

e Te xt .
1 3 P a es

C ro w n
a nd fro m P o o gra s C ro w h t ph .

1 05 6d
8v o , 1 o s 6 d
. .

. . .

TE N N I S , LA l
l/N TE N I VLS , V o l II AC H T CL B S, Y Y U
J
. .

R A C K E T S AN D F I V E S By M a nd IN G IN AM E R I C A AN D
Y
. . .

C G H E AT H C O T E , E O P L E Y DE L L C O L O N IE S , A C H T R AC I N
W ith C t i
. . . .

B O U V E R I E , a n d A C AI N G E R on r B y R T PR I T C H E T T , T H E M A R
b ti by h H A L
. . .
. .

u o ns t W C e on YT T E L T ON , D U F F E R I N A N D AV A , K P , T H E
Mi Wi h J
. . . .
. .

M A R S H AL L L D & ss OD, c t 12 O N S L O W, A M E S M c F E R R AN , & c

Pl t d 6 7 Ill t ti T xt lt ll t ti
, . . .

a es an i h u s ra o ns n t e e 3 5 P a e s a n d 1 6 0 I u s ra o ns
xt
.

C r o w n 8v o .
, 1 0s . 6d . Te C ro w n 8 v o , 1 0 5 6 d
. . . .

F U R AN D F E AT H E R S E R IE S .

E dit d by _
A E e . . T . WAT S O N .

C ro w n 8 pi 5
v0 .
,
r ce 3 . eac hV l o u me , c o l th .

T he V o l
u m es a r e a so l issued ha l
f b o u nd iii L ea t her , w it h g il
t t op
-
. T he price ca n

f ro m a llB oo ksel lers .

TH E P A R T R I D G E Na t u ra lH is TH E H ARE Na t u ra lH i s t
y by h R H A
. ,

t or t e ev M AC P H E RSON ; t he R ev H A M A C PH E R S O N ; S
Sh ti g b y A J S by
. . . . .
.

oo n T U AR T WO R T L E Y ; -
t h e H o n G E R AL D L A S C E L L E S ; C
k y by G With by ti
.
, . .

C oo S er E ORGE AI N T S B U R Y C H A R L E S R IC H AR D S O N ; H u n n
I ll t ti d v i i
, .

I I u s ra o ns an ar ou s D a g ra m s in S G I B B O N S a n d G H L O N G M AN ; C
h T xt by
. . .

t e C w 8 5 e ro n vo 3 C 0 1 KE N N E Y H E RBE RT
ll t ti
. . .
, . .

I u s ra o ns C ro w n 8 v 0 , 5 5
i t
.

N a t u ra l
.

TH E G R O U S E H s o ry by
h ti
.

t he H A M AC PH E R S O N ; S oo n g ,
Re v
by k y by
. . .

A J
S T U A R T W O R T L E Y ; C o o er , -

Sd ISS
D D H
ith ll t ti E
g a f M iER
E hia
. .
-

G E O R G E S AIN T S B U R Y W
J IS
1 3 I u s ra o ns
v i i xt
.

ReV Ac p i N I
a nd a r o u s D a ra m s in t h e T e

8v o , 5 s .
g
.
C ro w n .

in
H un
; ti ng
By CA M B R O N
By V
-

i s co u n
OF
t
L OC H I E L
B E R IN
k y
.

TH E P H E A SAN T t lH i s t o ry C oo er B y AL E X AN D E R IN N E S
Na
W ith Il l t ti by j
.

u ra
C H AR M
by h ti g
.

10 u s ra o ns ,

t he R ev H A M AC PH E R S ON S oo n
A T H ORBU
by k y by C ro w n 8v o q 5 5
. . .

J
,
RV
S T U AR T W O R T L E Y
’ .

A o o er , -
; C
Wi h I ll
. .

AL E x AN D E R I N N E S S H AN D t 10 us

v i i
.

t r a t io n s a n d ar o u s D a gr a m s C ro w n .

8v o .
, 5s .

O t h er V o l
u m es a re in

E A D IV
I I N T ON M A G A Z I IVE B IC k e I CIYk e — D A YS OF M y LI
‘

dit d
.

( TH E ) S P OR T S A N D P A S T I M E S
OF E e
WA TE R S F RE S H S AL T ;
by AN D an
.

AL F R E D E T W A T S O N
W ith nu m e ro u s I u s ra o ns Pr c e
.

ll t ti
.

i Pa p e rs . By J OH N B I C KE R D Y KR
h t Et h d F t p
Is
thly
. .
-

mo n P o o- c e ro n i s ie c e a n d 8 F
Ill t ti
,

Vo l s . I I II
.
.
. 65 . ea c h .
C w 8
u s ra o ns . ro n vo .
, 6s .
 M E S S RS . L O N G M AN S C O S S T AN DAR D AN D G E N E RAL
.
’
WO R KS .

Sp ort a nd P a st im e— con t inu ed .

D E AD S H 0 T ( TH E
) : o r, S po rt s m a n
’
s l
P a y ne G a lw ey -
( S IR R AL P H
pl t id i ti
,

C o m e e G u e B e ng a T rea se o n t h e U se
ith di t y i i hi
.

O f t he G u n, w R u m e n ar a n d F n s n g
LE YO U N O S H
h ti g
L e sso ns o n t h e Art o f S o o n G a m e O f a l l
T TE R S T O
i ) O h Ch i
O O TE R S

ki d
n s l
A so G a m e r n g , W fo w a nd d ivi ild l S er
With 4 Ill t ti
es . n t e o c e a n d u se o f

i h ti b ki
-
.

1 u s ra o ns C ro w n 8v 0
P g e o n s o o ng , D o g re a n g , e t c By
. .
,
-

ll t t d
-
.

M A R KS M AN I u s ra e C r 8v 0 , 1 0 3 6 d
. . . .

YO UN G S H
. .

L E T TE R s TO O O TE R s (S
E IIIS — CH E S S S P A R / CS S h t a nd
S e r e s) i
O n t h e Pro u c o n , Pre ser d ti
illi ith
.

o r, or
ight h llt d W
.

a nd K ng O f G a m e D ir
Br G a me s Of C Co a nd
h ti ig
.

e ss . ec e

Arra n g e d by J . H . E L L IS , M A . . 8v0 .
, 4s 6d . .
in S o o ng VV O O d P e o ns a n d B r
tiv
in R e r e e rs W Po r ra a
-

ith t it
ll t ti
.

I u s ra o n s C ro w n 8 v 0 , 1 z
s 6d

F al
.

— GAM E s
. .

k e ne r .
, AN C TE N T AN D
OR IB A T A L , A N D H O W T O PL A Y YH E M By
L E T TE R S YO UN G SH
ith
.

TO OC
E D WA R D F A L KE N E R W nu m e ro u s
hi d i pii g
ht ph i (T r S er es ) Co m r
.

P o o gr a s , D a ra m s, & c
g . 8v 0 .
, zrs .

N t lH i t y f h W il
a u ra df s or
.

o t e
s n

ou
a

a re R C mm h a re or o on to t e
F o r d — TH E TH E OR Y AN D P R A C T TCE I l d w ith m pl t di ti
s an s, co e e re c

Sh ti g Wildf w l
-

OF AR CH E R Y By H o RAc E F O R D N ew oo h C n o on t e oa
diti th hly vi d itt I l d With Il l t ti
. .

E o n, o ro u g R e se a n d R e w r e n n an 2 00 u s ra o ns

by With by
-
. .

W BU TT , M A . a Pre fa c e C . .
'

. 8v0 .
,
1 8s .

J.L O N G M AN , M A 8v o , 1 4 5 . . . .

F ra nc s . i -
A B OO K ON AN G L / N O : o r, Pol
e ( W IL L I AM )
ti i hi v y
.

T re a se o n t h e Art o f F s ng in e er
h i l di ll ll t t d i t
B ra nc ; nc u ng fu I u s ra e L s O f S a l
TH TH MO D E R N
mo n F li ith
e s B y F R AN C I S F R AN C I S W Po r
E E OR Y OR T H E [
WH I S T
t it l d lt
. .

TIF I C GA M E OF F c p 8v o
a nd C o o u r e P a e s C ro w n 8v 0 , 1 5 5
. . .

ra . . .

TH E PVs St
G ib s o n
E V O L U T I ON O F T a
’

T O B O GG A N I N G CR O O R E D
g iv C h g hi h
' .

ON
ith
.

t he Pro w th
R UNS B y t h e H o n H AR R Y G IB S O N W d g
re ss e an es c

t ib ti by
.

ha s
.

C 8
.

un er o ne r v0 as 6d
C o n r u o ns F D E B S T R I C K L AN D a n d
. . . . .
,

ith ll t
. .

L AD Y T O B O G AN N E R-
W 4 0 I u s ra
’

ti
o ns C ro w n 8 v o , 6 s
—H W
. . .

P ro cto r . OW TO PL A Y
G ra h a m CO U N TR I P A 5 T/ M E s F OR
W1 T H TH E L A WS A N D E T I Q E U
With
.

IVH
’

IS T B y R IC H A R D A P R O C T O R
B O YS B y P AN D E R S O N G R A H A M
. . .

ll t ti i g
. .

8v 0 6d
,

252 I u s ra o ns fro m D ra w n s a nd
.
, 3s . .

Ph t o ph o g ra s C ro w n 8v o 6 5 . . .

L a ng —A N G L / N O R o na l
ds — TH FL V—
’
E F/SH ER S
S R E T CH By .
'

Es
With ll t ti
. .

M OL O G Y B y AL F R E D R O N AL D S
AN D R E W L AN G I
l d lt
. .

. 20 u s ra o ns .

c o o u re P a es 8v0 , I 4 s
C ro w n 8 v o 6d
. . .

.
, 3s . .

L o ng m a n — C H E ss OP E N IN G S By
T h om p so n a nd C a nna n.
. .

F R E D E RIC K W . L O N G M AN F c p 8v 0 25 6d
I X H A N D F I G U R E 8 KA T I N G By N 01
. . . . .
,
.

G T H O M P S O N a nd F L AU R A C
— SH b k ti l b
. .

M aSke ne AR PS AN D F L A Ts a M e m e rs o f t h e S a ng C u
pl t R v l ti t t d ti by pt i J
. .

Com f e e e e a on S e c re s O I
o t he In ro u c o n Ca a n H TH
h ti g G m f C h kill ith ll t ti
. .

C ea n at a es o a nc e a nd S By R A W I u s ra o ns I 6 m o , 6
J N ypti
. . . . .

OH N M E V IL AS KE L Y N E , o f t h e E g an
H ll W ith 6 Ill t ti
a . 2 u s r a o ns C ro w n 8 v o , 6 s . . .

W il
co ck s TH E SEA F IS H EJ
P a rk — T H hi th d
.

E GAM E OF G OL F By C o m pris m g t h e C e f M e o s o f H
h i l i i hi g iti h
. .

W I L L I AM PA R K Ju n C a mp on G o fe r , L ne F s n in t h e B r s a nd o t h
W ith lt Ill t k t t
, .
,

1 88 7 - 8 9 I
7 P a e s a nd 26 u s ra a nd R e m ar s o n N e s , B o a s , a nd

i xt ll t t d
.

t o ns in t h e T e . C ro w n 8 v 0 .
, 7s 6d . . By J
C VV I L C O C KS I u s ra e
. . Cr . . .
 Me nt a l M ora l , ,
a nd Po l it ica l Ph il o so p h y
L O G I C , R H E T O R I C , P S YCH OL O G Y, 69 C °
.

Ab t t —TH E . E L E M E N TS OF L OG I C . B a in ( AL E X AN D E R ) — co nt in ued .

By T K AB B O T T B D 1 2m0 3s L O G / C , D E D UC TI V E A N D [ N D U C
. . . . .
.
, , ’

Pa r I 4 5 t Pa r t II 65 6d
Arist o t l
. . . . .

e P R A C TI CA L E S S A YS . C r 8vo . .
, 2
G re e k
’

TH E P O L I T I CS : G B e kk e r s
xt k ith
.

Te o f B o o s I , I II , IV w an B ra y ( C H AR L E S
)
li h l ti by
. . . .

E ng s T ra n s a o n W E B O L L AN D, TH PH Y OF N E CE S S I T Y
h t t d t y y
. .

E I L OS OP H
M A ; a nd s o r In ro u c o r
by
.

A L AN G , M A
.

.
E ss a s
C ro w n 8 v o , 7 s 6 d . . . . .
L a w in M n i d as in M a tt er . C r 8v .

T H E E D U CA T I ON O F TH E PE E L I N
TH E P O L I T I CS : In t ro d u c t o r
y E ssays l yt
M o ra S s e m fo r S c o o s C r h l
l d
.
. .

B y AN D R E W L AN G ( fro m Bol an a nd

L a ng s C ro w n SV O 2 5 6 03 B ra y —E M OR A L I T J
’
. .
L E AI E N T5 OF
y
.

E as L e sso n s fo r H o me a nd
TH E E T H I CS : G re e k T e x t Il
lt t u s ra e d
T e a c ng hi
B y M rs C H AR L E S
S
I
ihE y t
,

X AN
. .

w t s sa a nd No e s. B y S ir AL E C r o w n 8v o , 1 s 6 d
DE R G R AN T , B a r t . 2 vl o s 8v 0 , 3 2 5
. . .
. . .

Da v i d s o n —T H E L O G I C OF DE
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S I D N E Y WE B B , L L B
.

C ro w n 8 v o , S S . . . . E A M AC ART H U R
. .
( I n pr epa ra t io n . .

Ev o l u t io n , Ant h r o p o l og y , &c .

a b ng t n — F A L L A C I E S
i o OF P A CE . L ub Ck — TH E OR I G I N OF C I V IL IS A
i itiv C diti
.

T H E OR IE S AS A PP L IE D T O N A TI ON A L TI ON , a nd t h e Pr m e on o n Of M an
y by B t W ith
.

C H A R A C TE R I S T I C S E ss a s W IL L IAM B y S ir L U B B O C K, J M P ar 5
lt I ll t ti xt
. . . . .
,

D AL T O N B AB I N G T O N , M A C ro w n 8 v o , os . . . . P a es a n d 2 0 us i ra o ns n t he Te .

8 v o , 1 85. .

R om a ne s ( G J )
l
o d d ( E D W AR D ) .

D A R WI N AN D
EORGE

A F TE R
OH N

D A R WI N
.

: an
x p iti th ii h y
,

Pl
E on of e D a rw n a n T eo r , a nd a
S TO R Y i
”
os
TH E
t
OF
v l ti
R E A T I ON :
With
a

ll t
a n
i i
D s c u s s o n o n Po s D a m inia n u e s o ns t -
ti Q
Ac c o u n of
t it
.

E o u 77 I
ti
on . u s ra
Pa r I T H E DA R W IN I A N T H E O R Y W h
t it i ll t ti
.

C ro w n 8 v o 3 s 6d
.

o ns
Po r ra o f Da rw n a nd 1 2 5 I u s ra o ns
. . . .
,
.

C ro w n 8 v o , 1 0 s 6 d
A P R IM E R OF E V OL U TI O N : bi e ng a
Pa r I I t
PO S T DAR W IN I AN
. . .

Q
pl b id g d E diti f T h S t y U E S T IO N S
U tility
-

dity ith t it
.

Po u a r A r
‘
e on o e or H e re a nd \V Po r ra O
o f C re a o n ti With Ill t ti ’
F p
. u s ra o ns . c .
t h e Au th
o r a nd 5 I u s ra o n s C r 8vo ll t ti
.

. . .

8 vo , 1 5 6 d
. . .
1 05 6d . .

AN E X A M I N A T I ON OF l
/VE IS M A N N

a ng —C US TO M AN D III Y T H S t di u es IS M . C ro w n 8 v o 6s
ly U g d B li t
. .
. ,

o f E ar sa e an e ef B y AN D R E W E S S A YS — Edi ed by C L L O YL
With 5 Ill t ti P i ip l U iv ity ll g
. . .

L AN G 1 u s ra o ns C ro w n 8 v o , M O R G AN r nc a o f n e rs Co e e
itl
. . .
,

3 s 6d . . Br s o .
I 8 M E S S RS . L O N G MAN S C O S S T AN DAR D AN D G E N E RAL
.
’
WO R K S .

Cl a ssica l Lit era t u r e , Tr a n sl a t io ns , &c .

Ab b ott — H ti n E L L E N I CA l
A Co lec o L u ca n TH E PH A R S AL IA O F L
y k P t y Phil phy l t di t l k
. .
.

of E Gssa s on re e oe r o so T ra n s a e n o B a n V erse By E
H i t y igi E dit d by E
.
, ,

s or d R l , an e on . e V E L YN R ID L E Y , Q . C . 8v 0 , 1 4 3 . .

AB B O T T , M A . LL D 8v o 1 6s .

M a ck a i1 — S E L E C T
. . .
, .
,

E P I GR A M S
fE s c hy Iu s — E
.

With
.

ti
U M E N I D E S O F YE S CH Y
lE ngli sh ti
TH E GR E E K AN TH OL OG Y By W J
T ra n sl dit d ith vi d xt
. .

L US Me r ca a o n. R AI L E e w a Re se Te ,
d ti ti t
.

J
.

By . F D AV IE S
. . 8v o .
, 7s .
uc o n , T ra ns l
a o n , a nd N o e s 8v .

Aris t o p h a ne s TH E A CH A R N IAN S
R i c h — A D I C T I ON A R Y OF R OM A
t ltdi t li h
.

OF AR IS T OPH A N E S ra n s a e E ng
n o s

V e r se . By R . Y .
,

T YR R E L L . C ro w n 8v 0 , . rs .
GRE E K AN
With 2 000
TI Q U I TIE S
Wo o d c u t s
.

.
B y A R IC
C ro w n 8 v o ,
.

Ari sto tl YO U TH OL D A GE
S o ph o cl T ra ns l
e AN D
L IF E AN D
.

D E A TH , A N D R E S PIR A TI ON
,
es — at ed . i nt o E
R O B E R T W H IT E L AW ,
t d ti t
.

V e rse By
T ra nsl
a t e d , w it h In ro u c o n a n d N o e s,
it t t by h
.

S c o ol C
by W O G L E, M A , M D , Ass a n M a s er in R u g
\
s
so m e
.

ti ll p h i ti l
. . . . .

85 6d
me F e ow o f C o r us C r s Co l
. .

e ge ,

O fo r x d .

T a c it u s TH E H I S T OR Y O
lt
.

B e c k er ( PR O F E S S O R ) C ORN E L I S T A CI T S U U T r a ns a e

ih ith t d ti
. .

E ng ls , w a n In ro d
G A L L US
uc on an
o r, R o m a n S c e ne s in t h e
i
T m e o f Au gu s t Il
l t td Po s t Cr caiti l a nd E a na xpl t y by or ,
us. us ra e .

W IL L I AM Q U I L L , M A . T O D
.
, . . .

8v o , 3 S 6 d
V o lI 8v o 7 s 6 d V o lI I 8v o
. . .

Il
l ti n
. . . . . . . .
, ,

CH A R I CL E S : o r, u s t ra o s of t he
iv t L i f f h
Pr a e e o t e A i t
nc en G ree ks T yrr e l
l TR A N S L A T I O N S I N T O
l t t d P t8 dit d by
. .

Ilus ra e . os vo .
, 3s 6d . .
AN D L A TI N V E R S E . E e

T YR RE L L 8v 0 , 6 S
C ic e r0 — C I CE R O ’

S C O R R E S P O N D E N CE
. . .

Y
.
.

By R T YRRE L L V ol
s I Il, III 8v o V irg il
h
. . . . .
. . .
, , ,

V o lIV
.

ea c 1 25 . . .
,
1 5S .

TH E Y E N E ID OF VI R G I L T ra r
i t li h by J
.

E g b e rt . [
-
N T R OD U C TI ON TO TH E E n g s V e rs e
n o OH N C ON ]
S T UD Y f N S C R IP TI ON S
OF By L A TI N C ro w n 8v o , 6 5
J J W ith
. . .

AM E S C EGBE RT , u nr , Ph D
l t ti i il
. . . .

n u m ero u s I u s ra o ns a nd F a cs m e s l TH E P OE M S OF VI R GIL T ra
i t ih by J
.
.

S qu a re cro w n 8v 0 , 1 6 s . . E ngl
n o s Pro se OH N C ON I

F a rne l l—G R E E R L YR I C P OE TR Y C ro w n 8v 0 , 6 5 . .

C o m ple te C o ll e c ti o n o f t h e S u rvivi ng
.

a
TH E N E ID VI R G IL , fre el
Pa ss a ges fro m t h e G re e k S o ng Writi n g
E Y OF y
Arra nge d w ith Ar c t y ti l I t
-
.

ltd it
a e n o En gli h s Bl an V e rs k
Pre fa o r e s, n ro
W J T C ro w n 8v o
y M tt t y By . . H O R N H IL L . .

d u ct or a er a nd C o mmen ar

With 5 Pl t
.

G E O R G E S F AR N E L L , M A . . . a es .

TH E YE N E I D O F VI R G I L T ra r
i t li h by J
.

8v 0 , I 6 S
E ng s V e rse AM E S R H o
. .

n o
L a ng — H OM E R AN D TH E E PIC By Boo k s I V I C ro w n 8 v 0 , 5 s
k
-
. . . . .

AN D R E W L AN G . C ro w n 8v o .
, gs . ne t . Bo o s V I I X II C ro w n 8 v 0 , 5 5
.
-
. . .

P o et r y a nd t h e Dr a m a .

Acw o rt h — BAL L A D S OF TH E M AR A l
Ali ng h a m ( W IL L IAM
) — co nt in

d dit li h
.

TH A S R e n ere n o E ng s V e rse fro m

thi i i l ith F
.

t h e M a ra O r g na s B y H AR R Y AR B U T H .
L IF E AN D PH AN TA S Y w
N O T AC WO R T H 8v o , 5 5 pi ece J E M by S ir IL L AI S , Ba
ig by A
. . .
. .

Al
ling h a m ( W I L L IA M ) De s n H RT H U R U G H ES. F(

I R IS H S ON GS AN D
.

P OE M S Wi t h l g p p diti
ar e a er e o n, 1 25 .

ti pi Wa t erfa l
l of
.

Asa ro e
F ro n s ece of t he .

TH O UGH T AN D WO R D AN D
F c p 8vo 6s
ly
,

Wi t h Po r
. . .

M A N OR :
,
P F cp 8v o 6s
L A UR E N CE B L OO M F I E L D
a a
pp diti
. . .
,

t it th
.

a er e o n, 1 2 s .

ra of t he Au o r. F c p 8vo . .
, 3s 6d . .

F L O WE R P I E CE S DAY
W ith
AN D
D e s g ns
N I GH
i by
T
B L A C R E E R R IE S
'

. Im p e r i l6 n
a I
S ON G S ; B A L L A D S 2

l
.

D G RO S S E T T I F cp 8v o 6s a rg e S et s of t he a b ov e 6 vo l
s may b e ha

diti
. . .
. . . .
,

a er e on . 1 23 . 07 m H a lf a r chmen t b ind ing M ice 3 0 ,

 M ES SRS . L O N G M AN S C O S S T AN DAR D AN D G E N E RAL
.
’
WO R K S .

P oet r y a nd t he Dr a ma — eo n l
im eea ’
.

Arm str o ng ( G F S AV AG E ) . . . C o c h ra ne ( AL F R E D ) .

P OE M S : L yr i ln d D
ca a ra mat i c . F cp TH E K E S TR E L
’
S N E S T, a nd
8v o .
, 65 . V e rse s . F c p 8v o . .
, 3s 6d . .

K IN G S A U L ( T h e T ra g e d y of I s ra e l LE V / OR E P L E C TR O O cc a s
t I) p
.
,

Pa r . F c p 8 vo . .
, 5s . V erses . F ca . 8vo .
, 3s . 6d .

K I N G D A V I D ( T h e T ra g e d y o f Is ra e l
F lr a n F a b l — TH E F A B L o i s es
’

t
.
,

Pa r I I ) F c p SV O 6 3 '

F L OR I A N Do ne n o E n s V e r s e
.
" '

it gli h
t
.

K IN G S OL O M O N ( T h e T ra g e d
y o f PH IL I P PE R R I N G B a r C r 8 v0 3 5
l t
.
, . . .
, .

Isra e Pa r III ) F c p 8 vo 65
,
. . .
,
.

U G ON E a T ra g e d y F cp 8v o , 65 G e he o t .

th
. . . .

F A US T Pa rt I e G e rm a n
A G A R L AN D F R O M G R E E C E Po e m s
ith I t d ti t
,
' .

w n ro uc o n a nd No es By A
F OR 75 6 4
.

M S E L S S Ph D M A C ro w n 8 v
WIC A L O W
. . .
, , . .

Po em s F cp
5 7 01 3

8V 0 " 7 5
15 5 ( r
g;
. . .

FA H S T . T ra n s l
a ed , t w ith l
\
’

By T E WE B B 8v0 1 25 6d
WE P H IS T OP H E L E S
. . . .
, . .

I IN B R OA D CL O T H
a Sa ti re . F c p 8v o . .
, 45 . G u I ne y —DA
‘

. Y—
D IC E A M S PC
B y R e v AL F R E D GU M A
ON E IN TH E I N F IN I TE : a Po e m .
. RN E Y, . .

8V O 9 3 3 6 4
C ro w n 8v 0 6d
' . .

.
, 75 . .

Ing e l
ow (JE AN )
Arm stro ng WO R R S ' .

TH E P OE T I CA L
l
“

OF E DM U N D AR M S T R O N G F c p 8 vo P OE T I CA L IV O R R S 2 vo s
55
. .
. . .
.
,
8v o 1 25 .

Ar no l
,
.

d ( S W E D W IN ) L YR I C A L AN D O TH E R P OE M S
Writi ng s J
.

TH L I GH IVO R L D t he ted ff m t h e Of E AN IN G
E T OF TH E or
9
/

G tC
re a o ns u m ma ti on W ith I 4 Ill t u s ra
F C I" PV C " 25 ° 6 d ~C IO Ih P13 1“ , 35 0 10

ti ft
.

H O L M AN H C r 8v o 65
o ns a U NT
L a ng ( AN D R E W)
er . . .
,
.

PO T IP H AR S
’

l
V/ F E ,
a nd o . th er Po e m s .

D A N A N D A R R IER E B A N : a Ra
C ro w n 8 v 0 .
, 55 . ne t .

Fug itiv Rhy m e es F c p 8v0 55 r.

AD Z U M A
.

J
. .
, .

t he n \V ife A
ly
or a
p a e se .

GR AS S OF P A R N AS S US . F cp .

P a C ro w n 8 v0 65 6d ne t
6d
. . . . .
,
25 ne t
th
. . .

Po e m s
TII E TE N
C ro w n 8 v o
T H IV
/ U SE
ne t
,
a nd o er .

B AL L A DS OF DOO R S . Ed it e
.
, 55 . .

AN D R E W L A N G F c p 8v o
. . .
, 65 .

B eesl
y (A H ) TH E BL UE P OE TR Y D O O R:
by A With 1 0 0 Il
. .

N D RE W L AN G lu st r
B AL L A D S VE R S E
C
.

AN D O TH E R
8 v0 , 65
.

ro w n . .

F cp 8vo . .
, 5s .

L eCk Y — P OE M S B Y VV E
D AN TO N ,
AN D O TH E R VE R S E . F cp .
o

8vo .
, 45 . 6d .
LE C KY . F c p 8 vo . .
, 55 .

L i nd s a y — T H
Bel
l( M R S H E F L O WE R SE
U GH
a nd o th er Po e m s By L AD Y LI
l
Co l ti n
.

CH AM B E R COM E D IE S a ec o C ro w n 8 v 0 55
ly l wi g
. .
,

of P a s a nd M o no o gu e s fo r t h e Dra n
Ro om . C ro w n 8 v 0 .
,
65 . L yt t O H ( IH E E AR L OF ) ,

M E R E D IT H )
F A I R Y T A L E P L A YS , AN D H OW TO
AC T T H E M W ith 9 1 D ia g ra m s a nd
52 JII A R A H F c p 8 v0 65 6d
ll t ti
. . . .
, . ,

I u s ra o ns . C ro w n 8v 0 .
,
65 .

A IN G P O P P Y a F a n a s a
’
'

t i W
rmi h a el— P OE M S J l
me a nd De S ig “ 0 “ T i l g l
E
e Pa
Ca By f e
-

c . . E N N IN G S
U R N E JO N E S A R A~ C r 8vo I
( M rs M U L L IS )
'

C A R M IC H AE L F R AN C I S
° -
’ . .
,
. .

C ro w n 8 v 0 , 6 5 . ne t . TH E IVA N D E R E R . C r 8v o . .
, Ic

— L A YS L C ro w n 8 V 0 -a 64
C h risti e
U C’L E 1 05
VE R S E S By -
'

AN D
.

. .

S E L E C TE D P O E M S
‘

N i mmo C H R I S T IE . C ro w n 8 v o .
, 35 . cd . . C r 8vo . .
, Ic
20 ME S SRS . L O N G M AN S C O S S T AN DAR D AN D G E N E R AL
.
’
WO R K S .

P o et r y a nd t h e Dr a m a
—
M a ca u a y L A YS O F AN C I E N l T R OM E , M u rra y ( RO B E RT — Au t h o
d lt
.

67° C B y L o r M AC AU L AY “
T he S c ar e G ow n H is Po e m s ,
’

ll t t d by G i by
. . .

I u s ra e S C H AR F F cp 4 t o , 1 05 6d a M em o r AN D R E W L AN G F cp
i
di i
. . . . . . . .

B j ou E t on 55 ne t
il
t
. . .

I 8m o 2s 6d g top
P p l E diti
. . . .
,

o u ar on N e s b it — L A YS AN D L E GE N D S
d lth
. .
.

F cp 4 t o 6d se w e IS c o N E S B IT ( M rs H U B E RT B L AN D )
l t t d by J i dS
. . . .
, , .

Il
. .

u s ra e R V JE G U EL IN C ro w n S er es C ro w n 8v o , 3 5 6 d S eco n
ith t it
. . .
. . . .

8v 0 , 3 5
6d W Po r ra C ro w n 8 v 0 , 5 5
t t d E diti d
. . .
. .
.

A nno a e on Fcp 8v o I S. se w e

l th
. . .
, ,

6d P eek
15 . . c o .

( H E DL E Y
) ( F R AN K L E Y T O N

M a c d o na l
d ( GE ORG E SKE L E T ON L E A VE S Po e m s
di t y lt
, .

De Po e m t o t h e
A B O OK S TR I P E , F OR M a ca o r a e

TH E D IA R Y
OF
OF AN
IN
O L D S O UL
TH E
: Po e m s
OF
.
Ro d N l
en oe . F C p 8v o , 2 5 6 d ne t
. . . .

I 8mo 65 TH E SH A D O WS OF TH E L A KE ,
th
. .
,

Po e m s F c p 8vo 6d ne
R A M P O L L O ; G R O WT H S F R OM A N OL D o er . . .
, 25 . .

R OO T ; c o n a n ng a B o o o f T ra n s ti i k l ti a o ns ,
P ia tt ( S AR AH )
old a nd n e w ; a so a e a r s D ar
’
l Y i y f o an
.

Old Sou C ro w n 8 v o , 6 5 l AN E N CH A N TE D CA S TL E ,
it t it
. . .

M o rris ( WI L L IAM )
O TH ER P OE M S : P c ure s , Po r ra s
.

Peo pl e in Ire a n l d
C ro w n 8v o 3s
PO E T IC AL W O R K S — L IB R AR Y
. . .
,

Com pl t in T e n V o l m es
E D IT IO N .

P OE M S : Wi t h Po r t itra of

pi r ce
e e

65 . eac h .
u . C ro w n 8 v o .
,
Au th or . 2 vl o s . C ro w n 8 v o .
,
1 05 .

TH E E A R TH L Y PA R A D I S E 4 vo s l
h Pia tt (JO JAM )
. .

H N ES .

65 . eac .

TH E L IF E AN D D E A TH OF j A S ON .
[ D YL S AN D L YR I CS OF TH E

65 .
V AL L E Y . C ro w n 8 vo .
, 5s .

TH E D E F E N CE OF G UE N E VE R E a nd L I T TL E N E W WO R L D [ D YL S
th
, .

o er Po e m s ,
65 .
8v o .
, 55 .

TH E S T O R Y OF S I G U R D TH E VOL S UN G , — TE R E S A
T H E F AL L N IBL UN GS Rh o a d e s AN D O
65
J
.
AN D OF TH E . .

P OE M S By AM E S RH O AD E S .
E N O UGH ; i ng
.

L O VE IS o r, t he F ree of 8v o , 3 5 6d
h d lity ;
. . .

P a ra mo n : A M o ra and P OE M S
B Y TH E WA Y . 65 .
R il
ey (J AM E S WH IT C O M B ) .

TH E O D YS S E Y OF H OM E R Do ne OL D F AS H IO NE D R OS E S : Po
i t i hV
.

n o E ng ls e rse . 65 m0
12 55
.
. .
,

TH E fi N E ID S OF VIR GIL D o ne POE M S : H e re a t H ome F cp

i t E gli hV
.
. .

n o n s e rse . 65 .
65 . ne t .

C t i f h P
er a n o t e O E T IC AL W O R K S m ay a so l
be h a d in t h e fo low l i ng E diti o ns
8v 0 .
, 55 .

TH E E AR TH L Y P AR A D IS E R o m a ne s — A S E L E C T I ON F R OM
p l
diti 5 v l
.

Po u ar m E on o s. 12 0. , P OE M S O F GE OR GE ? O H N R O M AN E S ,
h ld p t ly
.

5 or
P t
5 . eac , so se a ra e .
LL D , F R S W a n Int ro d u c t i ith
id t
. . . . .

Th m i T e sa e n en ar s, or 25 . 6d T H E R B E R T W AR R E N , Pres e n o f
h ld p t l y
.

eac

C h p E ditieai l C w
,
so se

o n,
a ra e
n I vo
.

ro n 8v0 .
dl
a e n C o e g e , O fo r ll
C ro w n 8v o , x d . .

.
,

6d S h a k e s p ea re — B O WD L E R
’
75 . .
S FA
ith 3 6 W d t
.

L O VE IS E N O UGH o r, t h e F re e ng o f i S H A KE S PE AR E W oo c u s.
;
vl Fp8
.

h
P a ra m o n d : A M o ra lity S qu a re c ro w n
.
8 v0 , 1 4 5 . O r in 6 . o s . c . v0 .
, 2

8 vo , 7 s 6 d
. . .
TH E S H A A E S P E A R E D IR TH
'

DA Y
P OE M S B Y TH E WA Y . S q u a re c ro w n By M ARY F . DU N B AR .
3 2 mo .
, I

8 v0 , 6 s
W illi a m i
. .

F or M r M o rr s s
’
Pro se S t u rg is -
A
B O OR o r S ON G
Wo rk s pp J
. . .

, see . 2 2 a nd 31 . U L I AN S T U R G IS 1 6 mo 55 . . .
 M E SS RS . L O N G M AN S CO .
’
S S T AN DAR D A N D G E N E RAL WO R KS .

Wor k s of Fict io n ,
H u mo u r , &c .

Al d en — AM O VG TH E FR EA R S
’

By Do y l
e ( A C O N AN )
With ll t ti by J
. I . . .

W L AL D E N 55 I u s ra o ns
jV
/ ICA H CL A R R E A Tal
e of V
U
. . . .

: I
F .S U L L IV AN a nd F L O RE N C E K . PT O N .

mou th ’
s Re e b lli on Wi t h 10 IIIu
C ro w n 8 v 0 , 3 5 6d
ti
.

C r 8v o 6d
. . .

o ns . . .
, 35 . .

TH E C A P TA I N OF TH E P OL E S
Anst ey ( F .
,
Au th or of
‘
V i ce V e rs a a nd o th er Ta l es . C r 8vo . .
, 3s 6d . .

TH REF UGE E S AT al
e of Two
VO CE S P OP U L I Re p r i nt ed fro m
E
With ll t ti
h i t i ith ll t in e n t s I Cr
.
. 25 u s ra o ns . .

P u nc
’
‘
F rs S e r e s \V 20 I us

by J 6d
. .

35 . .

t ra t io n s B E R N ARD PA RT R I D G E . .

C ro w n 8 v o , 3 s 6 d . . . TH E S TA R R II/ U N R O L E T TE R S .

8v 0 , 65 .

TH IV AN DL AN R L E Y
’
E F R OM
'

S : a
S or t y
in S c e ne s , a nd th o er S etc esk h F a rra r ( F W D E AN 0F C AN
th ll t i by J
.
. .
,
\V i 24 I u s ra t o n s B E R N AR D B U R Y)
t
.

PAR T R I D G E Po s 4 t o 65
D A R KN E SS D A WN Sc
. . .
,
AN D : o r,
in t h e D a s o f N e ro y . An H it is or c

C r 8v o , 7 5 6 d
As to n — A j
. . . .

oURNE Y IN O TH E R
WOR L D S : a R o m a nc e o f t he F u u re t By G A TH E R IN G C L O UD S : a Ta l
e of
J J ith ll t ti y hy t
.

OH N AC O B AS T O R . \V Io I u s ra o ns . Da s of St . C r so s o m . C r 8v0 . .
, 7:
Cr 8vo . .
, 65 .

F ow l
er TH E YO U N G P R E TE N D
t y hild L i f B y E
.

A S or of C e. D IT

B a k er —D Y TH E l
VE S TE R N
’

SE A By F O WL E R With I ll ti I2 u s t ra on

J th Jh J
.
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.
PH IL IP BU RN E -
C 8
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C ro w n 8 v 0 3 5 6 d .
, . .

F rou d e — T H E T WO C H IE F S O F
i hR th t
.

B O Y: a n Ir s o m a nc e o f e L as Cen
B e a co ns fi e l
d ( T H E E AR L or ) .
By J AM E S A F RO U D E . . Cr . 8v o , 3 5 . .

N O VE L S AN D TA L E S C o m pl
et e G ra h m a TH E RED S CA U R
vl
.

vl h
.

in I I o s . C ro w n 8v o .
, Is . 6d . ea c .
No e of M a n ne r s By . P . AN D E
G RAH AM C ro w n 8 v o 65
ivi y ybil
. .
, .

V a n G re S
Y k i tt
. .

T h e o u ng D u e , & c H e nr e a T e m p l
e H ag g a rd (H R ID E R )
l y xi ti
. . . .

A ro I o n, & c V e ne a
t i i l i g H IVO R L D \V it
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,
E AR T OF TH E
F em n , C o n m g sb y
Co n ar n
ll t i
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th i
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I u s ra t o n s C ro w n 8 v 0 65
&c Lo a r
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,

dy i
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T a n c re d . En m on .

j OA N H A S TE . \V it h 20 Il
lus t ti ra
C ro w n 8 v o 65
h
. .
,

N O VE L S AND TA L E S T he H ug en
V
diti t it TH P E OP L E I I/ IS T
.

E OF TH E
ll t
.

den E on 2 Po r ra s a nd I I

i t
.

I6 I C ro w n 8 v 0 3 s 6d
V g ne t es I I vo s l C ro w n 8 v o 4 25
u s ra t io ns . .
,
.

W it
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,

D A U GH
’
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ll t i
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I u s ra t o n s . C ro w n 8 v 0 , 3S . 6d .

Bl
.

a ck — TH E P R IN C E S S D ES / R EE SH \V ith 3 Il
l t ti o ns Cr
ith ll t E 2
.
us ra
.

W
. .

B y C L E M E N T I N A B L AC K 8 I u s ra
ti by J 8v0 3 S 6d
.

. . .
,
o ns O H N \V I L L I A M S O N C r 8v o 6s
Wi t h
. . . .
,

AL L AN Q U A TE R M A IN
ll t ti
.

I u s ra o ns . C ro u n 8vo .
35 . 6d .

D ou g a l
l
,

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'

S R E V E N GE : C r 8vo . .
,
rs .

D E GG A R S AL L . C r 8 vo . .
, 3 5 . 6d .
C O L ON E L Q U A R / TCH ,
V C . . Cr .

35 . 6d .

N E C E S S I T Y K N O WS Wi t h Il
l t ti
'

IVH AT . C ro w n C L E O P A TR A . 29 us ra
8v o .
,
6S . C ro w n 8 v 0 .
, 35 . 6d .
22 M E S SR S . L O N G M AN S C O S S T A N D A R D A N D G E N E R AL
.
’
W O R KS
’
.

Wor k s of Fict io n , H u mou r , &c .

H a g g a rd (H . R ID E R ) — co n t in u ed . vil
M el le (G J . . W H YT E ) .

DE A TR I CE C r 8v o 35 6d l di t
T h e G a a o rs H o m H ou l by
t p t t
.
. . . .
,
.

T h e I n e r re e r Ka e C o v e nt I
E R I C D R I GH T E YE S . Wi t h 5 1 Il
lus
d
G o o fo r N o thi
ng D g G ra n
.

i by d
i l
.

t r a t io n s C ro w n 8v 0 35 6d T h e Q u ee n s M a r e s G e ne r a B o u
. . .
’
, .

Wi t h t h
.

N AD A TH E L IL Y 23 Il
lus ra C r o w n 8v 0 , I S 6 d ea c . . . .

ti
.

C ro w n 8 v 0 6d
o ns . .
, 35 . .

M e rri m an —
F L O TS A M : T he E
WI F E Wi t h 3 4 Il
l t i
.

AL L AN
’
S us ra of a L fe B y H E N R Y S E T O N liE R F ’

ti ith i pi i tt by
. .

o ns . C ro w n 8v 0 .
, 35 . 6 61 . W F ro nt s ec e a n d V g ne e

TH E WI T CH ’
S H E AD Wi t h I 6
M AS S E Y , A R E C ro w n 8v o , 6 5 . . . . .

ll t ti
.

I u s ra o ns . C ro w n 8v o .
, 35 . 6d .
M o rr is ( WI L L IAM) .

MR M E E S ON
’
S WI L L Wi t h 16 TH E WE L L AT TH E IVO R L D
/
’
S
ll t ti vl
. .

I u s ra o ns . C ro w n 8v0 .
, 35 . 6d . 2 o s . 8v o .
, 2 85 .

D A WN Wi t h I6 l
Ilu s t ra ti o ns Cr TH E S T OR Y OF TH E GL I T T
hi h b ll
. . .

8v 0 3S 6d P L A IN , w c h a s ee n a l so c a e
d ivi
.
, . .

L a n o f t he L n g M e n, o r T h e A
H a g g a rd a nd L a ng TH E OR L D S . W ’

t he n U dyi
ng q p t
S u a re o s 8v 0 , 5 . .

D E S IR E By H R I D E R H AG G AR D a nd
ith ll t ti TH M O UN T
. .

AN D R E W L AN G W 2 7 I u s ra o ns
E R OO TS OF TH E

C ro w n 8v 0 , 3 5 6 d
. .

W h i is o
e re n so m e w a o f t he L ) t ld ht
. . .

h M
t e e n o f Bur d al
g e, e r F r en s th i i d
H ar e t —[ N CA R Q UI N E Z WO O D S N i ghb
e o u rs , e r F o e m en a nd th i
F ll w itt
TH E ,

a nd th t i By B R E T H Cr e o s in Ar m s Wr e n in Pro
- -

o er s o r e s. AR T E
q
.
. .

8v o 6d V e rse S u a re c ro w n 8v o , 85 .

35
. .
. .
, .

A T AL E H US E
o p e — TH E
OF TH E O OF
H H E A R T O F P R I N CE S S
lt h e Ki nd re d s
WO L F I N G S a nd a l
ith ll
.

O SE A B y AN T H O N Y H O P E W 9 I us M a rk Writt e n in Pro se a n d
,

by J
. .

t ra t io ns OH N W I L L IA M S O N C ro w n .

S ec o n
.

d E diti on . S qu a re c ro w n 8v
8v o , 6 5. .

A D R E AM OF j OH .
’

D AL L ,
A .

H o rn ng u .
-
TH E U N B ID D E N G UE S T . K IN G
’
S L E S S ON . 12 mo .
, 15 . 6d .

By E W H O RN U N G C ro w n 8 v o 3 s 6d VE WS F R OM N
. .

O IVH E R E
. . .
, .

o r,
°

L a ng — A M ON K bi E oc p h o f Res B e ng s o m e C h t i
F IF E e ng
U t pi
.

OF
t he C h il ro n c e wr itt by N en L O R M AN ES L IE
fr o m a n o a n R o m a nc e Po s t .

of l
Pit c u lo , co nce rn n ar e ous ee s i g M v ll D d 15 6d
. .

M W illi i ti
ht
t a b e fe l in t h e ea o ra n c e , 1 2 1 R lm f F 4 9 3
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r . am M o rr
p
s s
’
Po e
W ith 3 I ll t i
.

B y AN D R E W L AN G I u s r a t o ns
or s , se e . 20 .

by
.

S E L W Y N IM A G E C r 8v 0 , 6 5
N ew m a n ( C AR D I N AL )
. . . .

L ya l
l( E D N A) .
L OS S AN D G A IN : T he S t o ry

TH E A U T O B I O GR A P H Y O F A S L AN D E R C o n er v t C w 8 ro n v0 Ca bi t E ne
p l Editi
. .

d
.

F c p 8v0 . Is se w e .
65 . Po u ar o n, 35 . 6d .
.
, .
,

Pre se n t ti a on E on diti With 20 I ll t u s ra CA L L I S T A : A T al

e of t he
ti by t y C bi t E
.

o ns L AN C E L O T SPE ED C ro w n C en ur 8 ro w n v0 Ca ne
P p l E diti
. . .

8v o .
, 25 . 6 d ne t . . o u ar o n, 3 5 6d . .

A U T O B IOGR A P H Y U TH Ol
TH TR —OL D
ip h a nt
E OF A
MR TR E D I
d; l th
.
.
.

F c p 8v o se w e 15 6d c o
B y M rs O L I P H C ro w n 8 v o 6S
. . . . .
, ,
AN T
St
. . .
,

D OR E E N T he o ry of a S i ng e r
P h il
l W ol
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. .

C ro w n 8v 0 65 ip p s - : a Le
ti
.
.
,
.

o f t he L o ne M o u n a n B y C PH IL
M a g ru d e r — TH E With l l t ti
. .

VI O L E T By J U L IA WO L L E Y 13 I u s ra o ns
W ith l u stra ti o ns by
.
. . .

M AG R U D E R . I I I l C . 8v0 .
, 35 . 6d .

D G IB S O N C ro w n 8 v o 6S
i t —
. . . .
,

Q u n a na TH E C ID CA M P E A
it i l
,

M a tth ew s — H /S F A TH ER S
’

S ON : a an H s o r c a R o m a nc e B y D At
vl Y k t k Ex h g
. . .

N o e o f t he N ew or S oc c an e DE T RU E BA Y L A Q U I N T AN A T ra r
With ll p i h by
.

J
.

B y B R AN D E R M AT T H E WS . I 3 I us fro m t h e S a n s H E N RY G IL L , .

t ra t io ns C r 8v 0 , 65 . . . . T O D
. . C ro w n 8 v o , 6 5
. . .
 M E S S RS . L O N G M AN S C O S S T AN DAR D A N D G E N E R AL
.
’
W O R KS

Wor k s of Fict io n H u m ou r & — z

’

, , c con I . m I ed .

R h o s c o my l( O WE N ) . Wal
for d ( L .

TH E j E WE L OF YN I S G A L ON '

: bi e ng II/ R SM I TH : a Pa r t of h is
hith t p i t d C h pt it y
.

a er o un r n e a e r in t h e H s or C ro w n 8v 0 25 6d
R v W ith Ill t ti
.
, . .

of h S t e ea o e rs 12 u s ra o ns

by L
.

TH DAB Y
’
AN C E L O T S PE E D . C r 8v o
. .
, 3s . 6d .
E S G R A N D M O TH ER
8v 0 .
, 23 . 6d .

DA T TL E M E N T AN D TO WE R a
R o m a nc e F ro n s e c e . ti pi by R .
C O US I N S . C ro w n 8 v o .
, 25 . 6d
C A T O N V VO O D V I L L E C ro w n 8 v o 65
,
TR O U B L E S OM E D A U GH
. . .

TE R S .

8v0
o k e b y — D OR CA S H O B D A
6d
Y
25
R By
.
, . .

. .

C H AR L E S R O KE B Y C ro w n 8 v o , 6 5 . . . P A U L IN E . C ro w n 8 v o . .
, 6

S ew e l
l( E L IZ AB E T H D ICR N E TH E R B Y . C r 8vo . .
,

li p f h W l d Amy H b t
A G m se o t e or er er TH H Y [ f/ E E K
g C l v H ll
E I S TO R OF A f
.

L P
a ne t o n a rso na e. e e a
8v0
t P iv l G t d
25 6d
.
. .

M g
.

ar a re e rc a e r ru e
K th i A ht H m L if
. .

a a r ne s on o e e A S T IF F -
N E CR E D G E N E R A T I ON
Th E l D g ht Aft L if
. .

’
e ar s au er er e 8v 0 25 6d
Th E xp i U l Iv
. . . .

C 8 r.
e

6d
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6d IS e ac
i e

c o
rsu a .

a n 2 s.
o rs .

NA N , a nd o th er S t i o r es . Cr .

h l th xt g ilt d g 6d
. . .
, .

25 . .

e ac c o e ra , e e s.

TH E M I S CH IE F OF M ON I C A .

S t e v e ns o n ( R O B E R T L O U I S ) . 8v o .
, 25 . 6d .

TH S TR A N G E C A S E O F D R
E j E R YL L TH E ON E G O OD G UE S T CI
d
.
.

A N D M R H YD E F c p 8vo I s. se w e 25 6d
l th
. .
. . . . .
,

IS . 6d . c o .

PL O UG H ED ,
’
a nd o th er S
TH E S T R A N GE CA S E OF DR .
C ro w n 8 v o .
, 25 . 6d .

’
3 E R YL L AN D ” 118 H YD E ; WI T H O TH E R
.

TH E M A T CH M ARE R C r Svo
F A BL E S C ro w n 8 v o 3 s 6d
. .

.
.
, . .

MO R E N E W A R A B I A N N I GH
.

D YN A M I T E R B y R O B E R T L O U IS S T E V E N
.
TS TH E
W e st ( B B ) . .

SON a nd F A N N Y V A N D E G R IF T S T E V E N H AL F -
H O UR S WI TH TH E
I
I/ I
h i gh hh
I

SO N C ro w n 8 v 0 , 3 5 6 d A I RE S : S ow n ow m uc a rd

d m illi th k
. . . .

to s pe n a on an to ma e
TH E I/ VR O N G B OX . By RO B E RT 8 v0 . 6S .
,
L O U I S S T E V E N S O N a nd L L O Y D O S B O U RN E .

C ro w n 8 v o , 3 5 6 d . . .
S IR S IM ON VA N D E R P E T T E R
M IN DIN G H I S A N GE S T OR S C r 8\ . .

S utt ne r — L A Y D O WN YO UR AR M S A F I N A N C IA L A T O N E M E N Cr
t bi g phy T
.

( D ie Wafi e n N z
.

e d e r : T h e Au o
) o ra

o f M ar th a T n illi g By B E R T il
A V ON
65 .

l t d by T
.

SU TTNER T ra n s a e H OL MES
W ey m a n ( S
. . .

C r 8v o IS . .
, . 6d . T AN L E Y
) .

l
T ro lope A TH E H O US E OF TH E IV OL F
( NTH ONY
)
.

8v0 .
, 35 . 6d .

TH E IVA R D E N . C r 8v o . .
, IS . 6d .
A GE N TL E M A N O F F R A N CE . Cr
65
B A R CH E S TE R T O WE R S . Cr . 8 vo .
,
.

15 . 6d . TH E R E D COCR A D E . C r 8vo . .

TR UE ( A ) R E L A TI O N OF TH E TR A V E L S
AN D PE R I L O U S A D V E N T U R E S O F M A TH E W Whisha W — A DO I AR '

OF
h i t ly
.

D U D G E ON , G E A T L E I IA N : W e re n is ru YER R IBL E : R o m a nc e o f t h e C
a
se t d
o w n t h e M a n n e r o f h is T a n , t he ki g v
I a n t he C ru e , F rs t T z ar of l i
g
L o n T im e o f h is S a e r in A e rs , a nd lv y lgi By F R E D 12 I

liv y by i l ti by
.

M e a ns o f his De e r H m s e f, o ns H G NIA S S E I A RE
fi t ti td
. . . .
,

a nd no w fo r t h e rs m e pri n e C r 8v0 , 5 5 . . . . 8v0 .

, OS .
24 M E S S RS . L O N G M AN S CO .
’
S S T AN DAR D AN D G E N E RAL WO R K S .

Po p u l a r Science at ural
( N H i st ory,

B ut l
e r — OU R H O US E H OL D I N S E C TS H ar tw ig ( D R G E O R G E ) — Co nt i!
t t t d
. . .

An Acc o u n o f t h e In s ec Pe s s fo u n in -

lli
Dw e ng H o u se s B y E D W AR D A B U T L E R , VOL C A N O E S AN D E A R TH OU A KE S
ih ll t
-

ll t i
. . .

B A , E Sc W t 1 1 3 I u s ra I u s ra t o n s . C r 8vo 25 6d
ti
. . . . . . . .
,

o ns C ro w n 8 v o 3 5 6d
WIL D
. . . .
,

AN I M A L S OF TH E TR O
66 I ll t i u s ra t o n s . C r 8vo . .
, 35 . 6d .

F u rne a u x
TH E O U TD O O R WOR L D ; or T he
H a y w a rd —D M N OTE S By t h
Y o u ng Co ll t
ec or s
’
H an db k With 8 oo 1
J
D
dit d by
.

lt 6 f hi h l d d 549 M ARY H AY WA R D E
.

AN E e
P
With ti pi
.

a es I o w c a re c o o u re an

Ill t ti u s ra o ns in t h e T e xt C w 8 . ro
,

n vo .
,
H U B B AR D .

t ra t io n s by G E .
F ro n s
L ODGE .
ec e a nd 1 5

C r 8v o . .
, 6
7s 6d
.

. .

D U T TE R F L IE S A N D I /[ O T H S l ( B r i ti h ) s
H e l
m h o l
t z— P OP UL A R L E C T U
W ith d Pl t ll
.

R
12 l
co o u re a es a n d 24 1 I us
.

T xt C
S CI E N TI F I C S U BJE C TS B y H E R M AN I
ith d t
.

t ra t io n s in t h e ro w n 8v 0 6d
e . .
, I 25 . .

H E L M H OL T Z W 6 8 Wo o c u s
h
. .

C r 8v o ’ 3 5 6 d e a c
. . . . .

L IF E IN P ON D S AN D S TR E AM S
W ith l d Pl t ll t
.

8 c o o u re a es a nd 33 1 I u s ra

ti o ns in t h e T e xt C . ro w n 8v o .
,
1 25 . 6d .

H u d so n —
D R I T IS H B IR D S B)
hp With
.

H H U DSON , a C a
t t d Cl ifi ti by
.

S ru c u re an a ss ca on F R AJ
H af t g ( D R GEORGE
) .
B E D D AR D , F R S W ith 6 Pl t 1 a es

w hi h C l d) d v
. . .

c a re o o u re l
Il an o e r 1 00
L I V IN G I/ VON D E R S
TH SE A
t T xt
,
E A N D I TS
With lt Wo o dc u t s
io n s in t h e C w 8 e . ro n vo .
,
12
12 P a e s a nd 303 . 8vo .
,

75 . ne t .

TH E TR OP I C A L WOR L D Wi t h 8 P r o cto r ( R I C H AR D
lt Wo o d c u t s
.

P a e s a nd 1 7 2 8v o 75 ne t
L E IS UR E [ ft
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S C IE N CE
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L I GH T F OR

PVOR L D Wit h 3 M aps,

F am ili ar E s sa y s on Sc i tifi
en c S u bj e c
TH
8 P
E
lt
P OL AR
a es a n d 85 Wo o d c u t s
.

. 8v o .
, 75 . ne t .
vl o s. C r 8v 0 . .
, 55 . e ac h .

R O UGH WA I S M AD E S MOO T H F
WOR L D Wi t h li y i tifi bj t
.

TH E S U B TE R R A N E A N E s sa Sc Su
p Wo o d c u t s
s on en c ec s
.
ar .

3 Ma s a nd 80 . 8v o .
, 75 . ne t .
8 vo .
, 3s 6d . .

TH E AE R I AL WO R L D Wi t h Map 8 PL E ASAN T IVA YS IN S C I E N CE . C

t W o o d cu t s
.
,

Pl
a es a nd 60 . 8vo .
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