Indian Myth and Legend

It seems reasonable to suppose that the cremation rite originated among a nomadic people. The spirits of the dead were got rid of by burning the body: they departed, like the spirit of Patroklos, after they had received their “meed of fire”. Burial sites were previously regarded as sacred because they were haunted by the spirits of ancestors (the Indian Pitris = “fathers”). A people who burned their dead, and were therefore not bound by attachment to a tribal holy place haunted by spirits, were certainly free to wander. The spirits were transferred by fire to an organized Hades, which appears to have been conceived of by a people who had already attained to a certain social organization and were therefore capable of governing the communities which they subdued. When they mingled with peoples practising other rites and professing different religious beliefs, however, the process of racial fusion must have been accompanied by a fusion of beliefs. Ultimately the burial customs of the subject race might prevail. At any rate, this appears to have been the case in Britain, where, prior to the Roman Age, the early people achieved apparently an intellectual conquest of their conquerors; the practice of the cremation rite entirely vanished.

We have gone far afield to find a clue to assist towards the solution of the Aryan problem in India. The evidence accumulated is certainly suggestive, and shows that the conclusions of the early philologists have been narrow in the extreme. If the long-headed Kurds are, as Ripley believes, the descendants of the Mitanni raiders, then the Aryans of history must be included in the Brown race. As, however, cremation was not practised by the Berbers, the Babylonians, the early Cretans, or other representatives of the ancient brunet dolichocephalic peoples, it may be that the custom, which still lingers among the Mongolian Buriats, was not in the narrow sense of Aryan origin. It may have been first practised among an unknown tribe of fire-worshippers, who came under the influence of a great teacher like Zoroaster. We cannot overlook in this connection the possibility of an individual origin for a new and revolutionary system of religious doctrines. Buddhism, for instance, originated with Buddha.

As we have said, the Vedic religion of the Aryans in India was characterized by the worship of male deities, the goddesses being of secondary and even slight importance. A religious revolution, however, occurred during the second or Brahmanical Age—the age of priestly ascendancy. Fresh invasions had taken place and the Aryans were divided into tribal groups of Westerners and Easterners, on either side of a central power in Madhyadesa, the “Middle Country” which extended between the upper reaches of the Saraswati and the Ganges and the Jumna rivers. The Westerners included the peoples of the Punjab and the north-western frontier, and the Easterners the kingdoms of Kasi (Benares) and Maghadha as well as Kosala and Videha, which figure prominently in the Ramáyana epic, where the kings are referred to as being of the “Solar race”. The Middle Kingdom was the centre of Brahmanical culture and influence: it was controlled by those federated tribes, the Kuru Panchalas, with whom were fused the Bháratas of the “Lunar race”. It is believed that the military aristocracy of the “Middle Country” were late comers who arrived by a new route and thrust themselves between the groups of early settlers.[34] The Bharatas worshipped a goddess Bharati who was associated with the Saraswati river on the banks of which the tribe had for a period been located. Saraswati became the wife of Brahma, the supreme god, and it would seem that she had a tribal significance.

If the Bharatas of the “Lunar race” worshipped the moon and rivers, it is possible that they belonged to the Brown race. The folk-religion of the tribe would be perpetuated by the people even although their priests became speculative thinkers like the unknown authors of the Upanishads. It is significant to note, therefore, that the goddesses ultimately came into as great prominence in India as in Egypt. This change took place during the obscure period prior to the revival of Brahmanism. In the sixth century before the Christian era Buddhism had origin, partly as a revolt of the Kshatriya (aristocratic) class against priestly ascendancy, and the new faith spread eastward where Brahmanic influence was least pronounced. When the influence of Buddhism declined, the Pantheon is found to have been revolutionized and rendered thoroughly Mediterranean in character. The Vedic gods had in the interval suffered eclipse; they were subject to the greater personal gods Brahma, with Vishnu and Shiva, each of whom had a goddess for wife. Brahma, as we have said, had associated with him the river deity Saraswati of the Bharatas; the earth goddess, Lakshmi, was the wife of Vishnu; she rose, however, from the Ocean of Milk. But the most distinctive and even most primitive goddesses were linked with Shiva, the Destroyer. The goddess Durga rivalled Indra as a deity of war. Kali, another form of Durga, was as vengeful and bloodthirsty as the Scottish Cailleach, or the Egyptian Hathor, who, as the earlier Sekhet, rejoiced in accomplishing the slaughter of the enemies of Ra.[35] Kali, as we shall see (Chapter VIII) replaced the Vedic king of the gods as a successful demon slayer. As the Egyptian Ra went forth to restrain Hathor, so did Shiva hasten to the battlefield, flooded by gore, to prevail upon his spouse Kali to spare the remnant of her enemies.

The rise of the goddesses may have been due in part to the influence of Dravidian folk-religion. This does not, however, vitiate the theory that moon, water, and earth worship was not unconnected with the ascendancy of the Brown race in India. The Dravidian brunet long heads were, as we have said, probably represented in the pre-Aryan, as well as the post-Vedic folk-waves, which mingled with pre-Dravidian stocks. Mr. Crooke inclines to the view that the Aryan conquest was more moral and intellectual than racial.[36] The decline of the patriarchal religion of the Vedic military aristocracy may thus be accounted for; the religious practices of the earlier people might ultimately have attained prominence in fusion with imported ideas. If the Aryan racial type was distinctive, as it appears to have been, in colour at any rate, the predominant people who flourished when the hymns were composed, may have greatly declined in numbers owing to the ravages of disease which in every new country eliminates the unfit in the process of time. Even if Aryan conquest was more racial in character than Mr. Crooke will allow, the physical phenomena of the present day can be accounted for in this way, due allowance being made, of course, for the crossment of types. In all countries which have sustained the shock of invasion, the tendency to revert to the aboriginal type is very marked. At any rate, this is the case in Egypt and Crete as present-day evidence shows. In Great Britain, which was invaded by the broad heads of the Bronze Age, the long-headed type is once again in the majority; a not inconsiderable proportion of our people show Stone Age (Mediterranean) physical characteristics.

In this connection it is of interest to refer to immemorial beliefs and customs which survive in representative districts in Britain and India where what may be called pre-Aryan influences are most pronounced. A people may change their weapons and their language time and again, and yet retain ancient modes of thought. In Devon, which the philologists claim to be largely Celtic like Cornwall, the folk-lore shows marked affinities with that of Ireland, Wales, and Scotland, suggesting the survival of ancient Mediterranean racial influence, for much of what we call Celtic links with what belongs to ancient Greece and the Egyptian Delta. Mr. Gomme has shown[37] in an interesting summary of recorded folk-practices that the “ram feast” of Devon resembles closely in essential details similar ceremonies in ancient Greece and modern India. At the beginning of May the people of Devon were wont to sacrifice a ram lamb to the deity of waters. The animal was tied to a pillar, its throat was cut, and young men scrambled to obtain pieces of its flesh for girls. The devourer was assured of good luck during the year. After the ceremony, dancing, wrestling, and drinking were indulged in. A comparison is drawn between this and similar rites among the ancient Semites and ancient Greeks. In India a Dravidian Paria acts as the temporary village priest. He uses a whip like the “gad whip” in Lincolnshire, and kills the lamb by tearing its throat with his teeth. A scramble takes place for the flesh, the people circulate the village, as some communities in our own country still perpetuate the ceremony of “riding the marches” of ancient burghs; then universal licence prevails. Similarly law was suspended at the ancient Scottish Hallowe'en celebrations; in some districts even in our own day Hallowe'en and New Year practical jokes and rowdyism is still prevalent. Herodotus refers to the universal licence and debauchery which characterized the Isis festival in Egypt.

A remarkable feature of post-Vedic religion in ancient India is the prominence given to the doctrine of metempsychosis (transmigration of souls) and the conception of the yugas or ages of the universe.

In the Rigveda the soul of the dead proceeds at once, or at any rate after burial, towards the next world. In one passage only is it spoken of “as departing to the waters or the plants”, and this reference, Professor Macdonell suggests,[38] “may contain the germs of the theory” of transmigration. In the speculative prose treatises, the Upanishads, which were composed in the Middle Country, the doctrine of metempsychosis is fully expounded. It does not follow, however, that it originated in India although it may have obtained there unrecognized by the priestly poets who composed the hymns to the deities, long before it became an essential tenet of orthodox or official religion. Other representative communities of the Brown race professed this doctrine which appears to have evolved from the vague belief shared by more than one primitive race, that the souls of the dead, and especially of dead children, were ever on the outlook for suitable mothers. Even in Central Australia a particular tribe has perpetuated “the germs of the theory”, which may also be traced in the widespread custom of visiting standing stones at a certain phase of the moon to perform a ceremony so that offspring may be obtained. The Upanishadic doctrine of metempsychosis is less likely to have been so much coincidental as racial when we find that it is restricted to those areas where definite racial influences must have been at work. The Greeks believed in transmigration. So did also a section of the Egyptian people as Herodotus has stated and as is proved by references in folk-tales, temple chants and inscriptions.[39] As we show (Chapter VI), the Irish conception closely resembled the Indian, and it also obtained among the Gauls. There is no trace, however, that the Teutonic peoples were acquainted with the fully developed doctrine of metempsychosis; the souls of the dead departed immediately to Valhal, Hela, or the loathsome Nifelhel.

The doctrine of the world's ages is common to the Indian, Greek, and Irish mythologies, but is not found in Teutonic mythology either.[40] There are indications that it may have at one time obtained in Egypt, for there was an Age of Ra, then a deluge, an Age of Osiris, an Age of Set, &c.; but the doctrine, like other conceptions in Egypt, probably suffered from the process of priestly transformation in the interests of sectarian propaganda.

In India the ages are called the yugas, and this term has a totally different meaning in Vedic and Upanishadic times. Evidently the Bharata invasion and the establishment of the middle country power of their allies, the Kuru-Panchalas, was not unconnected with the introduction of the doctrines of metempsychosis and the yugas, and the prominence subsequently given to the worship of female deities.

If this theory can be established, we are confronted by an extremely interesting problem. It would appear that the mythology of the Vedic period bears a close resemblance to Teutonic, while that of the post-Vedic period connects more intimately with Greek, Celtic, and Egyptian. Assuming that the Vedic people were influenced by what we recognize as Teutonic modes of thought, do we find here proof that the Aryans came from Europe? In Chapter II it is shown that the Norse Heimdal displays points of resemblance to Agni. The former, however, has been developed almost beyond recognition as a fire god, and it is evident that we find him in northern Europe in his latest and most picturesque form. On the other hand, there is no dubiety about the origin of the Vedic Agni.

The evidence afforded by archæology is highly suggestive in this connection. Scandinavia received its culture from the south at a comparatively late period in the Bronze Age, and it certainly exercised no intellectual influence in Europe in earlier times. Bronze is, of course, of less ethnic significance than beliefs, but it is difficult to believe, at the same time, that an isolated and poorly armed people could have imposed its intellectual culture over a wide area without having received anything in return. It is more probable that the northern Germanic peoples were subjected to the same influences which are traceable in their mythology and in the Vedic hymns, from a common source, and there may be more than mere mythology in the persistent tradition that the ancestors of the Teutons immigrated from Asia led by Odin. We need not assume that the movement was so much a racial as a cultural one, which emanated from a particular area where religious conceptions were influenced by particular habits of life and “immemorial modes of thought”. Among the settled and agricultural peoples of the Brown race, the development of religious ideas followed different lines, and were similarly controlled by early ideas which sprang from different habits and experiences.

In the opening chapters we present various phases of Aryan life and religion in India, beginning with the worship of Indra, and concluding with the early stages of modern Hinduism. From the ancient tribal struggles of the Middle Country accumulated the hero songs which received epic treatment in the Mahábhárata, while the traditions of the “Easterners” were enshrined in the Rámáyana. Although neither of these great works can be regarded as historical narratives, they contain a mass of historical matter which throws much light on the habits and customs and beliefs of the early peoples.

These epics were utilized by Brahmanical compilers for purposes of religious propaganda, and survive to us mainly as sacred books. In our pages we have given prominence to the heroic narrative which remains embedded in the mass of doctrinal treatises and mythological interpolations. The miraculous element is somewhat toned down in the accounts of conflicts, and the more dramatic phases of the heroic stories are presented in as full detail as space permits, so as to afford our readers glimpses of ancient life in northern India at a time when Vedic religion still held sway. This applies especially to the Mahábhárata, the kernel of which, no doubt, contains the hero songs of the Bharata and other tribes. The mythical conflicts of the Rámáyana appeal less to western minds than its purely human episodes. We cannot help being impressed by the chivalrous character of the leading heroes, the high sense of honour displayed by the princes, and the obedience shown by sons to their parents. We may weary of Rama's conflicts with giants and demons, but will long remember him as the child who pronounced his name as “'Ama” and cried for the moon, or sat on his father's knee at meetings of the State Council. Our interest will also abide with him as a lover and a faithful husband who suffered wrong. His brothers are noble and heroic characters, worthy of Shakespeare. But even the Bard of Avon never depicted more wonderful and fascinating women than the heroines of the Mahábhárata and Rámáyana. Our gallery includes, among others, the noble and self-sacrificing Savitri, who rescued her husband from the clutches of death by exercise of her strong love and devotion; the faithful and virtuous Sita, and the sorrowful and constant Damayantí, and beautiful Shakuntalá. In western literature romance usually ends with marriage; in India the devotion of wives is of more account than the yearnings of love-smitten Juliets on moonlight nights.

Another aspect of Sanskrit literature is the feeling of the poets for Nature. These voluminous writers revelled in the luxuriant loveliness and splendour of Indian forests, and the charms of gleaming valleys and serene, snow-capped mountains; even the gods loved to hear the hum of insects and the songs of melodious birds, and, like mortals, to gather flowers of sweet scents and brilliant colours. Hundreds of songs were sung in praise of the lotus blooms that gemmed the clear waters of lakes and ponds, and Paradise was pictured as a jungle of beauty, fanned by soft winds, radiant with blossoms, and ever vocal with music and song. To illustrate this phase of India's classic literature, we reproduce at length the representative story of Nala with much of its poetic details.

The civilization revealed by the narrative poems was of no mean order. The ancient Aryans were chivalrous knights. No such barbaric incident occurs in the Mahábhárata battles as when in the Iliad the victorious Achilles drags behind his chariot the body of the slain Hector. When Arjuna, the Indian Achilles, slays Karna, the Indian Hector, he honours his fallen foe and performs those rites at the funeral pyre which assures the dead hero immortal bliss in Paradise. When, again, Arjuna mortally wounds Bhishma, he procures water to quench the thirst of his dying opponent. Even the villains are not without their redeeming qualities. Duryodhana of the Mahábhárata, who consents to the slaughter of his sleeping rivals, dies with grief because the innocent children of his enemies were slain. Rávana, the demon king of Ceylon, touches us in the Rámáyana by his grief for his son, who was slain fighting against Laksmana, brother of Rama.

To appreciate fully the sacred and romantic literature of India, we should follow the advice of Robert Louis Stevenson. “To learn aright from any teacher,” he wrote, “we must first of all, like a historical artist, think ourselves into sympathy with his position.” And if in endeavouring to understand the religious conceptions of the ancient forest sages, we, at times, find ourselves in difficulties, it may be that “if a saying is hard to understand, it is because we are thinking of something else”—we are looking on India with European eyes and with European prejudices. “There is always”, said Stevenson, “a ruling spirit behind the code of rules, an attitude, a relation, a point of the compass, in virtue of which we conform or dissent.”[41]

We are confident that our readers who peruse with sympathy and, we hope, with enjoyment, the chapters which follow, will feel themselves drawn closer than hitherto to the millions of our fellow subjects in the great dependency of the British Empire, by whom Rama and Yudhishthira are regarded as ideal types of strong manhood, and Savitri and Sita as perfect women and exemplary lovers and wives.

CHAPTER I
Indra, King of the Gods

Types of Hammer Gods—The Aryan Indra—Chinese World Shaper—Scottish Hunting Deity—Egyptian Artisan God—Greek and Roman Thunder Gods—Thor—Hittite, Assyrian, and other types—A Wail from Palestine—Babylonian Influence—Indra's Indian Character—A Nature Myth—Drought Demon slain—Gods and Demons in conflict—Origin of Indra's Thunderbolt—Demons' plot to destroy Universe—Babylonian Creation Myth—How Indra Shaped the World—Elfin Artisans in India, Egypt, and Germania—Babylonian Artisan God—Indra the Harvest God—The God of Battle—Comparison with Thor—Aryan Cattle Lifters—Indra's Queen and Attendants.

The ancient Eur-Asian “hammer god”, bearing the tribal name of Indra, accompanied the earliest invading bands of hunting and pastoral Aryans, who hailed with joy the “fresh woods and pastures new” of the Punjab, the green country of “Five Rivers”. This deity of wanderers and invaders was already of great antiquity and wide distribution; his attributes were in accord with the habits and ideals of his worshippers; they multiplied with the discoveries of man and were ever influenced by the conditions prevailing in new areas of localization. He was the Thunderer who brought rain to quicken dried-up pasture lands; he was the god of fertility, and he became the corn spirit; he was “the friend of man”; he was the artisan of the Universe which he shaped with his hammer, the dragon slayer, the giant killer, the slaughterer of enemies, the god of war. His racial significance must ever remain obscure. We cannot identify his original home, or even fix with certainty the archæological period in which he first took definite shape. It is possible that he may have been invoked and propitiated by Neolithic, or even by Palæolithic, flint knappers who struck fire from stone long ere they suspected the existence of metal; the primitive hunting and pastoral wanderers may have conceived of a thunder deity engaged in splintering the hills with his stone hammer, and fighting demons in the rude manner in which they themselves contended against beasts of prey. Memories of the Stone Age cling to the hammer god. Indra's bolt was “the all-dreaded thunderstone” of Shakespeare's lyric; until recently Palæolithic and Neolithic artifacts were reputed to be “elf bolts” and “thunder bolts” which fell from the sky; in Scandinavian folklore “the flint hills” are the fragments of the weapon wielded by the thunder giant Hrungner. The bolt or hammer ultimately became an axe; and according to the modern Greeks, lightning flashes are caused by the blows of the “sky axe” (astropeléki); Scottish Gaelic retains an immemorial reference to the “thunder ball” (peleir-tarnainaich).

The hammer god's close association with hilly countries suggests that he was first worshipped on the steppes and then distributed by the nomads whose migrations were propelled by changing climatic conditions. He is found as far east as China, where, as P'an Ku, the dwarfish “first man”, he smites primeval rocks with his thunder hammer while engaged in the work of shaping the hills; he is found as far west as Scotland, where, as the hunting giant Finn-mac-Coul, “in height sixty feet”, he strikes with his hammer, “Ord na Feinne”, such mighty blows on his shield that he is heard by his followers in Lochlann (Scandinavia). From ancient Egypt come distant echoes of the world artisan Ptah, now a dwarf and anon a giant, who hammers out the copper sky, suggesting the presence in Memphis of early Asian settlers at the very dawn of history. In southern Europe the deity is Zeus-pater (Jupiter), the sublime wielder of the thunderbolt; in northern Europe he is lusty Thor, hurling Mjolner through the air against Jotuns, or cleaving valleys with it in the mountain range which he mistook for the giant Skrymer. We find the hammer god as Tarku among the Hittites; he is Indra in Mitanni as in the Punjab; he is Rammon, or Adad, who is carried aloft in triumph by the soldiers of Assur-banipal, the Assyrian Emperor; he is remembered in Palestine by the wail of Naaman, who cried: “When my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing....”[42] The thunder god is also known in Babylon, which received many of its settlers from the hills of Elam and where Kassites, associated with Aryans, established a dynasty after successful invasion, prior to the discovery of the Punjab. The authorities are agreed that Aryan culture shows traces of Babylonian influence; it does not follow, however, that Indra is of Babylonian origin.

But although his name, which has been deciphered as “In-da-ra” at Boghaz-Köi in Asia Minor, may belong to the early Iranian period, the Vedic “King of the gods” assumed a distinctly Indian character after localization in the land of the “Five Rivers”; he ultimately stepped from his chariot, drawn by the steeds of the Aryan horse tamers, and mounted an elephant; his Heaven, called Swarga, which is situated on the summit of Mount Meru, eclipses Olympus and Valhal by reason of its dazzling Oriental splendour; his combats are reflections of the natural phenomena of Hindustan.

When the hot Indian summer draws to a close, the whole land is parched and athirst for rain; rivers are low and many hill streams have dried up; man and beast are weary and await release in the breathless enervating atmosphere; they are even threatened by famine. Then dense masses of cloud gather in the sky; the tempest bellows, lightnings flash and thunder peals angrily and loud; rain descends in a deluge; once again torrents pour down from the hills and rivers become swollen and turgid. Indra has waged his battle with the Drought Demons, broken down their fortress walls, and released the imprisoned cow-clouds which give nourishment to his human “friends”; the withered pastures become green with generous and rapid growth, and the rice harvest follows.

According to Vedic myth, Indra achieved his first great victory immediately after birth. Vritra, “the encompasser”, the Demon of Drought, was holding captive in his mountain fortress the cloud-cattle which he had harried in the approved manner of the Aryan raiders.[43] Mankind entreated the aid of the gods, “the shining ones, the world guardians”:

Indra arose heroically to do battle for the sacrificers. Impulsively he seized the nectar of the gods, called Soma, and drank a deep draught of that intoxicating juice. Then he snatched up his thunderstone which had been fashioned by the divine artisan Twashtri, who resembles the Germanic Mimer, the “wonder smith”. His “favourite bays”, named the Bold and the Brown, were yoked in his golden chariot by his attendants and followers, the youthful Maruts.

Now, at the very beginning, Indra, the golden child, became the king of the three worlds. He it was who gave the air of life; he gave strength also. All the shining gods revered him and obeyed his commands. “His shadow is immortality; his shadow is death.”

The Maruts, the sons of red Rudra, were the spirits of tempest and thunder. To each of their chariots were yoked two spotted deer and one swift-footed, never-wearying red deer as leader. They were stalwart and courageous youths, “full of terrible designs like to giants”; on their heads were golden helmets and they had golden breastplates, and wore bright skins on their shoulders; their ankles and arms were decked with golden bracelets. The Maruts were always strongly armed with bows and arrows and axes, and especially with gleaming spears. All beings feared those “cloud shakers” when they hastened forth with their lightning spears which “shattered cattle like the thunderstone”; they were wont to cleave cloud-rocks and drench the earth with quickening showers.

When Indra drove forth to attack the Drought Demon, the “hastening Maruts” followed him, shouting with loud voices: in “a shower” were the Maruts “let loose”; they dashed towards the imprisoned cows of the clouds and “chased them aloft”.

The dragon Vritra roared when Indra drew nigh; whereat heaven shook and the gods retreated. Mother Earth, the goddess Prithivi (prit´hi-vee), was troubled regarding her golden son. But Indra advanced boldly with the roaring Maruts; he was inspired by the hymns of the priests; he had drunken deeply of Soma; he was strengthened by the sacrifices offered on earth's altars; and he wielded the thunderstone.

The Drought Demon deemed itself invulnerable, but Indra cast his weapon and soon discovered the vulnerable parts of its writhing body. He slew the monster; it lay prone before him; the torrents burst forth and carried it away to the sea of eternal darkness. Then Indra rejoiced and cried out:

On earth the worshippers of the god were made glad; the Rishi hymned his praises:

A post-Vedic version of the encounter between Indra and the demon Vritra is given in the “Vana Parva” section of Mahābhārata. Although it is coloured by the change which, in the process of time, passed over the 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”,[47] 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”.[48] 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.[49] 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.)