Heathen mythology Part 46

It is scarcely possible for any religion to possess a more metaphysical and abstract character, than the creeds of the various sects which distinguish India. They present, however, too much interest to enable us to dispense with a few of the leading ones among them, this work not having for its object a deep research into obscure mysteries, but is meant to excite useful and pleasing ideas, without entering into elaborate explanations.

[Ill.u.s.tration: BRAHMA!]

This deity, according to the Hindoos, is the Eternal, the Creator! and is one of the three members of the Indian Trinity.

Previous to his commencing the grand work of creating the world, and all that it contains, he pa.s.sed thirty six millions of years contemplating the panorama of Chaos, which was spread out before him.

He then produced seven starry spheres, the Earth, and its two luminaries, with seven inferior regions, lit by the sparkling light of eight Carbuncles, placed on the heads of the same number of Serpents. He next proceeded to the creation of the beings who were to people it, in the accomplishment of which, he was aided by the pure spirits who surrounded him. {269}

The earth, being yet uninhabited, he made the first man and the first woman wherewith to people it.

Brahma is the object of the most ancient adoration of the Brahmins; he is considered the intelligence who existed before time, and will continue throughout eternity: he watches over the events of each age and revolution of the universe; he is the power by which everything was created, and everything is sustained; he is the invisible head of the Brahmins, and as such, is worshipped by them with devoted respect.

The Hindoos invoke him regularly morning and evening, and throw water from the palms of their hands upon the ground, and towards the sun, which they adore as the likeness of the Eternal, while at mid-day, they renew their homage by the offer of a flower.

The Hindoo painters always represent Brahma with four heads and four faces, a.n.a.lagous to the four cardinal points, and long beards descending from his four chins. In his four hands he holds the mysterious chain, to which are suspended the worlds, and the book of the law; the pencil to write it, and the fire of sacrifice.

[Ill.u.s.tration: VISHNU.]

Vishnu, the second deity of the Indian Trinity, is considered as the preserver of the world, which Brahma has created out of nothingness. He descended on the earth by a sacrifice of which he alone was capable, and to save it from certain ruin, submitted to all the weaknesses of humanity.

He became teacher, warrior, and prophet, that he might leave to {270} the world on his quitting it, the model of a man. He resided in the centre of the worlds, and all the worlds were in him.

Vishnu is usually represented near his wife, whom he enfolds in his arms.

His complexion is blue, his eyes are like the flowers of the lotos, and his visage burns with an eternal youth. He is strong and vigorous in appearance, his four hands are sometimes raised, as if in the act of blessing the human race, while on his head is placed a triple storied crown.

In the middle of his side sparkles the magnificent diamond in which all things are reflected; while garments of a costly price clothe his n.o.ble form.

To him are consecrated the eagle, the hawk, and the bee; at his side is placed a fantastic kind of bird, a beautiful mixture of the man and of the eagle.

The faith of Vishnu is spread over all India.

SIVA

is the third person of the Indian Trinity, and is the destroyer, as opposed to Brahma, who creates, and to Vishnu, who preserves.

According to the Hindoos, who believe in the doctrine of metempsychosis, the spirit pa.s.ses from one form to another. To be born, is to appear under a new shape; to die, is to appear no longer under the same form.

But, as it is impossible to disown destruction, as regards material things, they admit the existence of a G.o.d, whose power was of a double nature, and who could destroy and produce at the same time.

Siva is drawn with five heads, four hands, and three eyes in his princ.i.p.al head. He is carried by a bull, and holds in his hands a trident and a dwarf stag.

When they would paint him menacing and terrible, his sharp teeth start from his gums; fire breathes from his lips; and human sculls form his diadem.

Serpents are entwining round his waist; the sword and the lance sparkle in his hands, and the tiger has taken the place of the bull; while his body a.s.sumes the appearance of a white cinder, a terrible symbol of his implacable rage.

BUDDH.

This is the being from whom the enormous number of followers take their stand, under the t.i.tle of Bouddhism, and with whom {271} christianity alone has the power of claiming an equal number of followers.

The books of his priests signalize twelve great epochs in his career, cla.s.sed and ent.i.tled as follows:--

1. The celestial origin of Buddh.

2. His miraculous and divine conception in the bosom of a mortal mother.

3. His birth.

4. His progress in wisdom.

5. His marriage and royal splendour.

6. His retreat from the world.

7. His life as a hermit.

8. His appearance, whereby he is known as a saint.

9. His predictions.

10. His victory over the six chiefs of the earth.

11. The end of his career.

12. His burial.

The doctrine of this deity is founded on the principle that the universe is animated by one spirit, and recommends ten precepts, which are,--

1. Not to kill.

2. Not to steal.

3. To be chaste.

4. Not to bear false testimony.

5. Not to speak untruly.

6. Not to swear.

7. To avoid all impure words.

8. To be disinterested.

9. To forgive injuries.

10. Not to be superst.i.tious.

This religion, all peace and all love, prescribes gentleness and pity, abolishing the brutalizing and tyrannical distinction of castes, and invites the world to peace, life eternal, and to the identification of spirits with the supreme essence.

The grand lama is the Supreme priest of one of the great parties of this church, which has its princ.i.p.al home in Thibet; and the veneration of his votaries for this human representative of their G.o.d, is celebrated over Europe.

Below this sovereign pontiff, are patriarchs charged with the spiritual government of the provinces; a council of lamas who {272} a.s.semble in conclave, and whose insignia answer to those of the cardinals of the Roman church. They admit oral confession, and make prayers for the dead.

The images of Buddh are multiplied in great numbers in all the paG.o.das of India, of Tartary, of China, and the countries of Asia. He is represented on a mat, his limbs crossed, his bust stiff, and his head elevated in an imposing att.i.tude, announcing both instruction and education.

[Ill.u.s.tration]

In ordinary cases he is naked and of a black colour, and with the bosom of a female.

Near him are groups of domestic animals, in allusion to the gentleness of the worship of this deity, which forbids the shedding of blood.

Beside the superior G.o.ds whom we have described, the numerous populations of India recognize a crowd of secondary divinities, whose history approaches in many instances to those of the Greek and Roman deities, and if their legends offer an interest by their singularity, they prove at the same time, that the founders of these various faiths have sought to give them a character of obscurity, that they may agree with the general mysticism of the East.

The fables of India, essentially metaphysical and philosophical, are less agreeable than those of the people of the West, who indulge their sensual ideas to a considerable extent.

Below the Supreme being, whose belief is spread among all nations, are placed the embodyings of the princ.i.p.al G.o.d: then, (of {273} an order still less important,) are placed idols of all kinds, and of all forms, adored by these ignorant and credulous people.

[Ill.u.s.tration]