Indian Myth and Legend. Donald Alexander MackenzieЧитать онлайн книгу.
religious beliefs of the Aryans, it retains some features of the original myth which are absent in the Vedic hymns. It should be understood that, at the period referred to, the belief obtained that the gods derived their powers from the saintly Rishis,44 who fed them with sacrifices and underwent terrible penances, which enabled them to support or destroy the Universe at will.
It is related that in the Krita Age (the first Age of the Universe) a host of Dānāvas (giants and demons) were so strongly armed that they were invincible in battle. They selected the dragon Vritra as their leader, and waged war against the gods, whom they scattered in all directions.
Realizing that they could not regain their power until they accomplished the death of Vritra, the Celestials appeared before their Grandsire, the Supreme Being, Brahma, the incarnation of the Soul of the Universe. Brahma instructed them to obtain the bones of a Rishi named Dadhicha, from which to construct a demon-slaying weapon. So the gods visited the Rishi and bowed down before him, and begged the boon according to Brahma's advice.
Said Dadhicha: “O ye gods, I will renounce my body for your benefit.”
Then the Rishi gave up his life, and from his bones the artisan god, Twashtri, shaped Indra's great weapon, which is called Vajra.45
Twashtri spake to Indra and said: “With this, the best of weapons, O exalted one, reduce that fierce foe of the gods to ashes! And, having slain the foe, rule thou happily the entire domain of heaven, O chief of the celestials, with those that follow thee.”46
Then Indra led the gods against the mighty host. They found that Vritra was surrounded by dreaded Danavas, who resembled mountain peaks. A terrible conflict was waged, but once again the gods were put to flight. Then Indra saw Vritra growing bolder, and he became dejected. But the Supreme Being protected him and the gods endowed him with their strength, so that he became mightier than before. Thereupon Vritra was enraged, and roared loudly and fiercely, so that the heavens shook and the earth trembled with fear. Deeply agitated, Indra flung his divine weapon, which slew the leader of the Danavas. But Indra, thinking the demon was still alive, fled from the field in terror to seek shelter in a lake. The Celestials, however, perceived that Vritra had been slain, and they rejoiced greatly and shouted the praises of Indra. Then, rallying once more, the gods attacked the panic-stricken Danavas, who turned and fled to the depths of ocean. There in the fathomless darkness they assembled together, and began to plot how they would accomplish the destruction of the three worlds.47
At length the dread conspirators resolved to destroy all the Rishis who were possessed of knowledge and ascetic virtue, because the world was supported by them. So they made the ocean their abode, raising billows high as hills for their protection, and they began to issue forth from their fortress to make attacks on the mighty saints.
In the Babylonian Story of Creation the female dragon Tiawath (Tiamat), whose name signifies “the sea”,48 desired to possess the world, and plotted against the gods with her horde of giant serpents, “raging dogs, scorpion men, fish men, and other terrible beings”. The gods then selected Belus (Bel-Merodach) as their leader, and proclaimed him their king. He slew Tiawath and covered the heavens with one part of her body, and fashioned the earth with the other half. Then he set the moon and the stars in the sky, and afterwards created man: “he divided the darkness, separated the heavens from the earth, and reduced the universe to order”.49 The sun was the offspring of the moon.
The Indian Vedic and Epic dragon-slaying stories have evidently no connection, however, with a lost Creation myth. It is possible that they are part of the floating material from which Babylonian mythology was framed. At the same time Babylonian influences may not have been absent in the post-Vedic Age. Indra bears points of resemblance to Bel-Merodach, but he is not a Creator in the sublime sense; he is rather an artisan god like the Chinese P'an Ku, the lonely hammerman, and the Egyptian Ptah, who acquired a potter's wheel, in addition to his hammer, in the Nile valley.
Indra fashioned the universe in the simple manner that the early Aryans built their wooden houses.50 How he obtained the requisite material puzzled the Vedic poets. It may be that there was a World Tree, however, like the great ash Ygdrasil of Teutonic mythology. After measuring space with the sun, Indra set up four corner posts and constructed the world walls; the roof was the cloud-thatched sky. The wide doors of the world opened to the east, and every morning they were opened to admit the sun, which Indra flung at evening into the darkness as a Neolithic man may have flung out a house torch. These doors are the “gates”, celebrated in the Vedic hymns, through which the gods entered to partake of the sacrifices and libations. Indra, who is called “an accomplished artisan”, is lauded as the god who “firmly secured the dominion of air in the frame of heaven and earth”. In another hymn it is told: “Indra measured six broad spaces, from which no existing thing is excluded: he it is who made the wide expanse of earth and the lofty dome of the sky, even he”. (V. i, 47·3, 4.)
5
INTERIOR OF A TEMPLE TO VISHNU (BRINDABAN)
In the work of shaping the universe Indra is assisted by the shadowy deities Savitri, who merged with Surya, the sun god, Brihaspati, “Lord of Prayer”, who merged with Agni, god of fire, and Vishnu, god of grace. He was also aided by the Ribhus, the artisans of the gods, who dwelt in the region of mid-air. Their number is given variously as three or the multiples of three; they were the sons of Sudhanvan, who was apparently identical with Indra, because “Indra is a Ribhu when he confers gifts”; indeed, the artisans are referred to as the children of the Thunder god. They make grass and herbs, and also channels for streams. In some respects they resemble the earth-gnomes, the Khnumu, “the modellers”, the helpers of the Egyptian artisan god Ptah, who shaped the world. “Countless little figures of these gods are found in Egyptian tombs; for even as once the Khnumu had helped in the making of the world, so would they help to reconstruct in all its members the body of the dead man in whose tomb they were laid.”51 The Ribhus similarly renovated aged and decrepit parents; “they reunited the old cow to the calf”; they are also credited with having shaped the heavens and the earth,52 and with having fashioned the “cow of plenty”, and also a man named Vibhvan.53
According to the Oxford Dictionary, they are “the three genii of the seasons in Hindu mythology”. The Sanskrit word “Ribhu” is sometimes compared with the Germanic word “Elf”. Professor Macdonell considers it “likely that the Ribhus were originally terrestrial or aerial elves”.54 They are evidently of common origin with the Teutonic elfin artisans who are associated with Thor, the Germanic Indra.
The mother of the Ribhus was Saranyu, daughter of Twashtri, “the Hindu Vulcan”, the “master workman”. Twashtri forms the organism in maternal wombs and supports the races of man.55 As we have seen, he was the fashioner of Indra's thunderbolt: similarly the Teutonic elfin artisan Sindre makes Thor's hammer.56
The two groups of Teutonic wonder-smiths were rivals; so were the Ribhus and Twashtri. The elfin artisans prove their skill in both cases by producing wonderful gifts for the gods. Loke acts as a mischief-making spy in Germanic myth, and Dadyak in Indian, and both lose their heads for wagers, but save them by cunning.
The Ribhus had provided the Celestials with horses and chariots, but Twashtri fashioned a wonderful bowl which filled itself with Soma for the gods. In the contest that ensued the Ribhus transformed the bowl into four cups. “This bowl”, says Professor Macdonell, “perhaps represents the moon, the four cups being its phases.” One of the Ribhus was a famous archer, like the elfin artisan Egil of Teutonic mythology.
The
The deified poets and sages. See Chapter VIII.
Adolf Kaegi says: “Also Vadha or Vadhar”, which he compares with German,
Roy's translation of
Like the giants and demons of Teutonic mythology, who fought with the gods in the Last Battle.
Like the giants and demons of Teutonic mythology, who fought with the gods in the Last Battle.