Indian Myth and Legend. Donald Alexander MackenzieЧитать онлайн книгу.
folk-waves. The period from the earliest migrations until about 800 or 700 B.C. is usually referred to as the Vedic Age, during which the Vedas, or more particularly the invocatory hymns to the deities, were composed and compiled. At the close of this Age the area of Aryan control had extended eastward as far as the upper reaches of the Jumna and Ganges rivers. A number of tribal states or communities are referred to in the hymns.
It is of importance to note that the social and religious organization of the Vedic Aryans was based upon the principle of “father right”, as contrasted with the principle of “mother right”, recognized by representative communities of the Brown race.
Like the Alpine and Mongoloid peoples, the Vedic Aryans were a patriarchal people, mainly pastoral but with some knowledge of agriculture. They worshipped gods chiefly: their goddesses were vague and shadowy: their earth goddess Prithivi was not a Great Mother in the Egyptian and early European sense; her husband was the sky-god Dyaus.
In Egypt the sky was symbolized as the goddess Nut, and the earth as the god Seb, but the Libyans had an earth-goddess Neith. The “Queen of Heaven” was a Babylonian and Assyrian deity. If the Brown race predominated in the Aryan blend during the Vedic Age, we should have found the Great Mother more in prominence.
The principal Aryan deities were Indra, god of thunder, and Agni, god of fire, to whom the greater number of hymns were addressed. From the earliest times, however, Aryan religion was of complex character. We can trace at least two sources of cultural influence from the earlier Iranian period.16 The hymns bear evidence of the declining splendour of the sublime deities Varuna and Mitra (Mithra). It is possible that the conflicts to which references are made in some of the hymns were not unconnected with racial or tribal religious rivalries.
Indra, as we show (Chapter I), bears resemblances to other “hammer gods”. He is the Indian Thor, the angry giant-killer, the god of war and conquests. That his name even did not originate in India is made evident by an inscription at Boghaz Köi, in Asia Minor, referring to a peace treaty between the kings of the Hittites and Mitanni. Professor Hugo Winckler has deciphered from this important survival of antiquity “In-da-ra” as a Mitanni deity who was associated with Varuna, Mitra, and Nasatya.
No evidence has yet been forthcoming to indicate any connection between the Aryans in Mitanni and the early settlers in India. It would appear, however, that the two migrations represented by the widely separated areas of Aryan control, radiated from a centre where the gods Indra, Varuna, and Mitra were grouped in the official religion. The folk-wave which pressed towards the Punjab gave recognition to Agni, possibly as a result of contact, or, more probably, fusion with a tribe of specialized fire-worshippers.
If we separate the Indra from the Agni, cremating worshippers, it will be of interest to follow the ethnic clue which is thus suggested. Modern-day Hindus burn their dead in accordance with the religious practice of the Agni worshippers in the Vedic Age. It is doubtful, however, if all the Aryan invaders practised cremation. There are references to burial in the “house of clay”, and Yama, god of the dead, was adored as the first man who explored the path to the “Land of the Pitris” (Fathers) which lay across the mountains. Professor Oldenberg considers that these burials referred to the disposal of the bones and ashes of the dead.
Professor Macdonell and Dr. Keith, however, do not share Professor Oldenberg's view in this connection.17 They hold that the epithet Agni-dagdhah, “burnt with fire”, “applies to the dead who were burned on the funeral pyre”; the other custom being burial—An-agni-dagdhah, “not burnt with fire”. They also refer to Paroptah, “casting out”, and Uddhitah, “Exposure of the dead”, which are expressions of doubtful meaning. These authorities add: “Burial was clearly not rare in the Rigvedic period: a whole hymn (x, 18) describes the ritual attending it. The dead man was buried apparently in full attire, with his bow in his hand, and probably at one time his wife was immolated to accompany him.... But in the Vedic period both customs appear in a modified form: the son takes the bow from the hand of the dead man, and the widow is led away from her dead husband by his brother or nearest kinsman. A stone is set up between the dead and the living to separate them.”
The Persian fire-worshippers, on the other hand, did not cremate their dead, but exposed them on “towers of silence” to be devoured by vultures, like their modern-day representatives the Parsees, who migrated into India after displacement by the Mohammedans. In Persia the sacred fire was called Atar,18 and was identified with the supreme deity Ahura-Mazda (Ormuzd).
Agni of the Vedic Age is the messenger between gods and men; he conducts the deities to the sacrifice and the souls of the cremated dead to Paradise; he is also the twin brother of Indra.
Now, it is of interest to note, in considering the racial significance of burial rites, that cremation was not practised by the western representatives of the Brown race. In pre-Dynastic Egypt the dead were interred as in Babylon,19 with food vessels, &c. Neolithic man in Europe also favoured crouched burials, and this practice obtained all through the Bronze Age.
The Buriats, who are Mongols dwelling in the vicinity of Lake Baikal, still perpetuate ancient customs, which resemble those of the Vedic Aryans, for they not only practise cremation but also sacrifice the horse (see Chap. V). In his important study of this remarkable people, Mr. Curtin says:20 “The Buriats usually burn their dead; occasionally, however, there is what is called a ‘Russian burial’, that is, the body is placed in a coffin and the coffin is put in the ground. But generally if a man dies in the Autumn or the Winter his body is placed on a sled and drawn by the horse which he valued most to some secluded place in the forest. There a sort of house is built of fallen trees and boughs, the body is placed inside the house, and the building is then surrounded with two or three walls of logs so that no wolf or other animal can get into it.” The horse is afterwards slain. “If other persons die during the winter their bodies are carried to the same house. In this lonely silent place in the forest they rest through the days and nights until the first cuckoo calls, about the ninth of May. Then relatives and friends assemble, and without opening the house burn it to the ground. Persons who die afterwards and during the Summer months are carried to the forest, placed on a funeral pile, and burned immediately. The horse is killed just as in the first instance.”
When the dead are buried without being burned, the corpse is either carried on a wagon, or it is placed upright in front of a living man on horseback so as to ride to its last resting place. The saddle is broken up and laid at the bottom of the grave, while the body is turned to face the south-east. In this case they also sacrifice the horse which is believed to have “gone to his master, ready for use”.
Cremation spread throughout Europe, as we have said, in the Bronze Age. It was not practised by the early folk-waves of the Alpine race which, according to Mosso,21 began to arrive after copper came into use. The two European Bronze Age burial customs, associated with urns of the “food vessel” and “drinking cup” types, have no connection with the practice of burning the dead. The Archæological Ages have not necessarily an ethnic significance. Ripley is of opinion, however, that the practice of cremation indicates a definite racial infusion, but unfortunately it has destroyed the very evidence, of which we are most in need, to solve the problem. It is impossible to say whether the cremated dead were “broad heads” or “long heads”.
“Dr. Sophus Müller of Copenhagen is of opinion that cremation was not practised long before the year 1000 B.C. though it appeared earlier in the south of Europe than in the north. On both points Professor Ridgeway of Cambridge agrees with him.”22
The migration of the cremating people through Europe was westward and southward and northward; they even swept through the British Isles as far north as Orkney. They are usually referred to by archæologists as “Aryans”; some identify them with the mysterious Celts, whom the French, however, prefer to associate,
A convenient term to refer to the unknown area occupied by the Vedic Aryans before they invaded India.
Compared with the Latin
The theory that certain Babylonian graves show traces of cremation has been abandoned.—
British Museum