Indian Myth and Legend. Donald Alexander MackenzieЧитать онлайн книгу.

      And all the gods have known.

      What mortal now can harm,

      Or foeman vex us more?

      Through thee beyond alarm,

      Immortal god, we soar.92

      “The sun”, declared one of the poets, “has the nature of Agni, the moon of Soma.” At the same time Agni was a great consumer of Soma; when it was poured on the altar, the fire god leapt up joyfully. The beverage was the “water of life” which was believed to sustain the Adityas and the earth, and to give immortality to all the gods; it was therefore called Amrita (ambrosia).

      As in Teutonic mythology, the Hindu giants desired greatly to possess the “mead” to which the gods owed their power and supremacy. The association of Soma with the moon recalls the Germanic belief that the magic mead was kept for Odin, “the champion drinker”, by Mani, the moon god, who snatched it from the mythical children who are the prototypes of “Jack and Jill” of the nursery rhyme.93 Indra was the discoverer of the Soma plant and brought it from the mountains. The Persian mead (mada) was called Haoma.

      The priests drank Soma when they made offerings and lauded the gods. A semi-humorous Rigvedic hymn compares them to the frogs which croak together when the rain comes after long drought.

      There are references in the Rigveda to the marriage of Soma, the moon, and Suryá, the maiden of the sun.

      In Vedic religion many primitive beliefs were blended. We have seen, for instance, that life was identified with breath and wind; the “spirit” left the body as the last breath. Agni worshippers regarded fire as “the vital spark”. Soma worship, on the other hand, appears to be connected with the belief that life was in the blood; it was literally “the life blood”. The “blood of trees” was the name for sap; sap was water impregnated or vitalized by Soma, the essence of life. Water worship and Soma worship were probably identical, the moon, which was believed to be the source of growth and moisture, being the fountain head of “the water of life”. In Teutonic mythology the “mead” is taken from a hidden mountain spring, which issued from “Mimer's well” in the Underworld. Odin drank from Mimer's well and obtained wisdom and long life. The “mead” was transported to the moon. The “mead” was also identified with saliva, the moisture of life, and spitting ceremonies resulted; these survive in the custom still practised in our rural districts of spitting on the hand to seal a bargain; “spitting stones” have not yet entirely disappeared. Vows are still taken in India before a fire. References to contracts signed in blood are common and widespread.

      CHAPTER III

      Yama, the First Man, and King of the Dead

      In early Vedic times the dead might be either buried or cremated. These two customs were obviously based upon divergent beliefs regarding the future state of existence. A Varuna hymn makes reference to the “house of clay”, which suggests that among some of the Aryan tribes the belief originally obtained that the spirits of the dead hovered round the place of sepulture. Indeed, the dread of ghosts is still prevalent in India; they are supposed to haunt the living until the body is burned.

      Those who practised the cremation ceremony in early times appear to have conceived of an organized Hades, to which souls were transferred through the medium of fire, which drove away all spirits and demons who threatened mankind. Homer makes the haunting ghost of Patroklos exclaim, “Never again will I return from Hades when I have received my meed of fire”.95 The Vedic worshippers of Agni burned their dead for the same reason as did the ancient Greeks. “When the remains of the deceased have been placed on the funeral pile, and the process of cremation has commenced, Agni, the god of fire, is prayed not to scorch or consume the departed, not to tear asunder his skin or his limbs, but, after the flames have done their work, to convey to the fathers the mortal who has been presented to him as an offering. Leaving behind on earth all that is evil and imperfect, and proceeding by the paths which the fathers trod, invested with a lustre like that of the gods, it soars to the realms of eternal light in a car, or on wings, and recovers there its ancient body in a complete and glorified form; meets with the forefathers who are living in festivity with Yama; obtains from him, when recognized by him as one of his own, a delectable abode, and enters upon more perfect life, which is crowned with the fulfilment of all desires, is passed in the presence of the gods, and employed in the fulfilment of their pleasure.”96

      Agni is the god who is invoked by the other deities, “Make straight the pathways that lead to the gods; be kind to us, and carry the sacrifice for us”.97

      In this connection, however, Professor Macdonell says, “Some passages of the Rigveda distinguish the path of the fathers or dead ancestors from the path of the gods, doubtless because cremation appeared as a different process from sacrifice”.98

      It would appear that prior to the practice of cremation a belief in Paradise ultimately obtained: the dead walked on foot towards it. Yama, King of the Dead, was the first man.99 Like the Aryan pioneers who discovered the Punjab, he explored the hidden regions and discovered the road which became known as “the path of the fathers”.

      Professor Macdonell gives a new rendering of a Vedic hymn101 in which Yama is referred to as follows:

      Yama and his sister Yamí, the first human pair, are identical with the Persian Yima and Yimeh of Avestan literature; they are the primeval “twins”, the children of Vivasvat, or Vivasvant, in the Rigveda and of Vivahvant in the Avesta. Yama signifies twin, and Dr. Rendel Harris, in his researches on the Greek Dioscuri cult, shows that among early peoples the belief obtained widely that one of each pair of twins was believed to be a child of the sky. “This conjecture is borne out by the name of Yama's father (Vivasvant), which may well be a cult-epithet of the bright sky, ‘shining abroad’ (from the root vas, ‘to shine’)”.... In the Avesta ‘Yima, the bright’