Indian Myth and Legend. Donald Alexander Mackenzie
also offered up as a sin offering, a late conception, evidently. A prominent feature of this sacrifice in most countries was the decapitation of the sacrificial victim. Recent evidence from Egypt suggests that the sacrifice of the ass may have preceded the sacrifice of the horse. Professor Flinders Petrie has found in a triple tomb in the early dynastic Tarkhan cemetery the skeletons of three asses with the heads cut off and placed beside them. He suggests that the animals were killed to accompany their owner to the other world. The Buriats still sacrifice horses at graves, professedly for the same reason. As this custom was not prevalent throughout Ancient Egypt, it may have been an importation, connected, perhaps, with the myth about the sun-ass which gallops round a hill-surrounded world followed by the pursuing night serpent. An isolated reference is also made to the sacrifice of the ass in a Twelfth Dynasty story about a Naga-like demigod, a fact which emphasizes the historical importance of the material embedded in folk tales and mythologies. In this connection it may be noted that certain developed myths suggest there may have been either a cultural contact of Ancient Egypt with India, through an unidentified medium, or an infusion of religious ideas into both countries from a common source. In an Indian creation myth Prajápati weeps creative tears like the Egyptian sun-god Ra, whose rays are tears from which all things spring, as Maspero shows.
In India the juice of the soma plant was identified with the vital principle, and the demons were the poisoners of crops and plants; in Egypt honey-flowers and sacred trees sprang from the fertilizing tears of deities, while the tears of demons produced poisonous plants, diseases, &c. Like the Egyptian Horus, the Indian Prajápati, or Brahma, sprang from a lotus bloom floating on the primordial waters. The chaos-egg myth is also common to both mythological systems. Brahma issues from a golden egg like Ra, and a similar myth is connected with the Egyptian Ptah and Khnumu, and with the Chinese P'an Ku, while the egg figures in Eur-Asian folk tales which contain the germs of the various mythologies. All mythologies have animistic bases; they were, to begin with, systematized folk beliefs which were carried hither and thither in various stages of development by migrating and trading peoples. Each separate system bears undoubted traces of racial or local influences; each reflects the civilization in which it flourished, the habits of thought and habits of life of the people, and the religious, ethical, and political ideals of their rulers and teachers. When well-developed myths of similar character are found in widely separated districts, an ethnic or cultural contact is suggested. Such myths may be regarded as evidence of remote racial movements, which, although unsupported by record or tradition, are also indicated by ethnological data. It is hoped that the reader will find much suggestive material in this connection in their study of the myths and legends of India. They will also find that many of the tales retold in this volume have qualities which make universal appeal, and that some are among the most beautiful which survive from the civilizations of the ancient world.
Not a few, we are assured, will follow with interest the development from primitive myths of great and ennobling ideas which have exercised a culturing influence in India through many long centuries, and are still potent factors in the domestic, social, and religious life of many millions of Hindus.
To My Indian Friends
INTRODUCTION
The triangular sub-continent of India is cut off from the rest of Asia by the vast barriers of the Himalayas, the Hindu Kush, the Suleiman mountains, and the Indian Ocean. Its population comprises about two hundred and ninety-five millions, and is of greatest density on the fertile northern plain, which is watered by three river systems, the Indus and its tributaries on the west, and the Ganges and Brahmaputra with their tributaries which pour into the Bay of Bengal. South of the Vindhya mountain ranges is the plateau of the Deccan. The climate varies from temperate on the Himalayan slopes to tropical in southern India, and over the entire country there are two pronounced annual seasons, the dry and the rainy.
Our interest abides in this volume chiefly with the northern plain and the people who are familiar in varying degrees with the sacred and heroic literature passed under review; that is, with the scenes of the early Indian civilization known as Aryan and those numerous inheritors of Aryan traditions, the Hindus, who exceed two hundred and seven millions of the population of India. Modern Hinduism embraces a number of cults which are connected with the early religious doctrines of the Aryanized or Brahmanized India of the past; it recognizes, among other things, the ancient caste system which includes distinct racial types varying from what is known as the Aryan to the pre-Dravidian stocks. Other religious organizations may be referred to in passing. Buddhists are chiefly confined to Burma, Sikhs number two millions, the Mohammedans nearly sixty-three millions, while the Parsees number roughly ninety-five thousand; less than three million natives and half-castes are Christians.
Like Egypt, India is a land of ancient memories, but its history, or rather pre-history, does not begin until about a thousand years after the erection was completed of the great pyramids at Gizeh. Between 2000 B.C. and 1200 B.C. tribes of pastoral and patriarchal peoples of Aryan speech were pouring over the north-western frontier and settling in the Punjab. There are no written or inscribed records, or even native traditions, of this historic migration, but we are able to follow vaguely, from the references found in religious compositions, the gradual conquest of northern India, which covered a period of several centuries. To what extent this invasion was racial, rather than cultural, it is extremely difficult to discover. But no doubt can be entertained regarding the influence exercised by the ancient military aristocracy and their religious teachers. Certain of the Aryan gods still receive recognition in India after a lapse of over three thousand years. This fact makes Indian mythology of special interest to the ever-increasing number of students of comparative religion.
Indian mythology also possesses particular attractions for us on account of its intimate association with what is known as the “Aryan problem”. Scholars of a past generation held pronounced views on Aryan matters, and produced a considerable literature of highly controversial character. In fact, theories regarding the Aryan languages and the Aryan “race” are as varied as they are numerous; the wordy warfare which occupied the greater part of the nineteenth century, was waged ever strenuously and not infrequently with much brilliance; occasionally, however, it was not awanting in the undesirable elements of personal feeling and national antipathy. But, happily, we appear to have reached a time when this fascinating and important problem can be considered dispassionately in the proper scientific spirit, and without experiencing that unnecessary dread of having to abandon decided opinions which may have been formed when the accumulated data had less variety and bulk than that which is now available. This change has been brought about by the extended study of comparative religion and the wonderful and engaging results which have attended modern-day methods of ethnic and archæological research.
The Aryan controversy had its origin at the close of the eighteenth century, when that distinguished Oriental scholar Sir William Jones, who acted for a period as a judge of the Supreme Court in Bengal, drew attention to the remarkable resemblances between the Sanskrit, Greek, Latin, German, and Celtic languages. In 1808, Schlegel published his Language and Wisdom of the Hindus, and urged the theory that India was the home of an ancestral race and a group of languages that were progenitors of various European ones. Other scholars subsequently favoured Zend, the language of Persia, and transferred the “racial beehive” to that country; rival claims were afterwards set up for Asia Minor and the Iranian plateau.
The science of Comparative Philology was a direct product of these early controversies; it was established in the “thirties” when Bopp published his Comparative Grammar in which a new term, having a racial significance, was invented: he grouped all European languages, except Basque, Magyar, Turkish, and Finnish, as “Indo-Germanic”. After the study of Sanskrit literature revealed, however, that the Aryans occupied but a small part of India when their sacred hymns, the Vedas, were composed, the cradle of the Aryan race was shifted to some uncertain area beyond the Himalayan mountains.
Max Müller, the distinguished Sanskrit authority, who in the words of an Indian scholar “devoted his lifetime to the elucidation of the learning, literature, and religion of ancient India”,1 abandoned Bopp's patriotic term “Indo-Germanic” and adopted Aryan, which he founded on the Sanskrit racial designation “Arya”. At first
Romesh C. Dutt's