The Religions of India Part 7

TO DAWN (IV. 52).

The Daughter of Heaven, this beauteous maid, Resplendent leaves her sister (Night), And now before (our sight) appears.

Red glows she like a shining mare, Mother of kine, who timely comes-- The Hors.e.m.e.n's friend Aurora is.

Both friend art thou of the Hors.e.m.e.n twain, And mother art thou of the kine, And thou, Aurora, rulest wealth.

We wake thee with our praise as one Who foes removes; such thought is ours, O thou that art possesst of joy.

Thy radiant beams beneficent Like herds of cattle now appear; Aurora fills the wide expanse.

With light hast thou the dark removed, Filling (the world), O brilliant one.

Aurora, help us as thou us'st.

With rays thou stretchest through the heaven And through the fair wide s.p.a.ce between, O Dawn, with thy refulgent light.

It was seen that Savitar (P[=u]shan) is the rising and setting sun.

So, ant.i.thetic to Dawn, stands the Abendroth with her sister, Night.

This last, generally, as in the hymn just translated, is lauded only in connection with Dawn, and for herself alone gets but one hymn, and that is not in a family-book. She is to be regarded, therefore, less as a G.o.ddess of the pantheon than as a quasi-G.o.ddess, the result of a poet's meditative imagination, rather than one of the folk's primitive objects of adoration; somewhat as the English poets personify "Ye clouds, that far above me float and pause, ye ocean-waves ... ye woods, that listen to the night-bird's singing, O ye loud waves, and O ye forests high, and O ye clouds that far above me soared; thou rising sun, thou blue rejoicing sky!"--and as in Greek poetry, that which before has been conceived of vaguely as divine suddenly is invested with a divine personality. The later poet exalts these aspects of nature, and endows those that were before only half recognized with a little special praise. So, whereas Night was divine at first merely as the sister of divine Dawn, in the tenth book one poet thus gives her praise:

HYMN TO NIGHT (X. 127).

Night, shining G.o.ddess, comes, who now Looks out afar with many eyes, And putteth all her beauties on.

Immortal shining G.o.ddess, she The depths and heights alike hath filled, And drives with light the dark away.

To me she comes, adorned well, A darkness black now sightly made; Pay then thy debt, O Dawn, and go.[100]

The bright one coming put aside Her sister Dawn (the sunset light), And lo! the darkness hastes away.

So (kind art thou) to us; at whose Appearing we retire to rest, As birds fly homeward to the tree.

To rest are come the throngs of men; To rest, the beasts; to rest, the birds; And e'en the greedy eagles rest.

Keep off the she-wolf and the wolf, Keep off the thief, O billowy Night, Be thou to us a saviour now.

To thee, O Night, as 'twere an herd, To a conqueror (brought), bring I an hymn Daughter of Heaven, accept (the gift).[101]

THE AcVINS.

The Acvins who are, as was said above, the 'Hors.e.m.e.n,' parallel to the Greek Dioskouroi, are twins, sons of Dyaus, husbands, perhaps brothers of the Dawn. They have been variously 'interpreted,' yet in point of fact one knows no more now what was the original conception of the twain than was known before Occidental scholars began to study them.[102] Even the ancients made mere guesses: the Acvins came before the Dawn, and are so-called because they ride on horses _(acva, equos)_ they represent either Heaven and Earth, or Day and Night, or Sun and Moon, or two earthly kings--such is the unsatisfactory information given by the Hindus themselves.[103]

Much the same language with that in the Dawn-hymns is naturally employed in praising the Twin Brothers. They, like the Dioskouroi, are said to have been incorporated gradually into the pantheon, on an equality with the other G.o.ds,[104] not because they were at first human beings, but because they, like Night, were adjuncts of Dawn, and got their divinity through her as leader.[105] In the last book of the Rig Veda they are the sons of Sarany[=u] and Vivasvant, but it is not certain whether Sarany[=u] means dawn or not; in the first book they are born of the flood (in the sky).[106] They are sons of Dyaus, but this, too, only in the last and first books, while in the latter they are separated once, so that only one is called the Son of the Sky.[107] They follow Dawn 'like men' (VIII. 5. 2) and are in Brahmanic literature the 'youngest of the G.o.ds.'[108]

The twin G.o.ds are the physicians of heaven, while to men they bring all medicines and help in times of danger. They were apparently at first only 'wonder-workers,' for the original legends seem to have been few. Yet the striking similarity in these aspects with the brothers of Helen must offset the fact that so much in connection with them seems to have been added in books one and ten. They restore the blind and decrepit, impart strength and speed, and give the power and seed of life; even causing waters to flow, fire to burn, and trees to grow. As such they a.s.sist lovers and aid in producing offspring.

The Acvins are brilliantly described, Their bird-drawn chariot and all its appurtenances are of gold; they are swift as thought, agile, young, and beautiful. Thrice they come to the sacrifice, morning, noon, and eve; at the yoking of their car, the dawn is born. When the 'banner before dawn' appears, the invocation to the Acvins begins; they 'accompany dawn.' Some variation of fancy is naturally to be looked for. Thus, though, as said above, Dawn is born at the Acvins yoking, yet Dawn is herself invoked to wake the Acvins; while again the sun starts their chariot before Dawn; and as sons of Zeus they are invoked "when darkness still stands among the shining clouds (cows)."[109]

Husbands or brothers or children of Dawn, the Hors.e.m.e.n are also S[=u]ry[=a]'s husbands, and she is the sun's daughter (Dawn?) or the sun as female. But this myth is not without contradictions, for S[=u]ry[=a] elsewhere weds Soma, and the Acvins are the bridegroom's friends; whom P[=u]shan chose on this occasion as his parents; he who (unless one with Soma) was the prior bridegroom of the same much-married damsel.[110]

The current explanation of the Acvins is that they represent two periods between darkness and dawn, the darker period being nearer night, the other nearer day. But they probably, as inseparable twins, are the twinlights or twilight, before dawn, half dark and half bright. In this light it may well be said of them that one alone is the son of bright Dyaus, that both wed Dawn, or are her brothers. They always come together. Their duality represents, then, not successive stages but one stage in day's approach, when light is dark and dark is light. In comparing the Acvins to other pairs[111] this dual nature is frequently referred to; but no less is there a triality in connection with them which often in describing them has been ignored. This is that threefold light which opens day; and, as in many cases they join with Dawn, so their color is inseparable. Strictly speaking, the break of red is the dawn and the white and yellow lights precede this[112].

Thus in V. 73. 5: "Red birds flew round you as S[=u]ry[=a] stepped upon your chariot"; so that it is quite impossible, in accordance with the poets themselves, to limit the Acvins to the twilight. They are a variegated growth from a black and white seed. The chief function of the Acvins, as originally conceived, was the finding and restoring of vanished light. Hence they are invoked as finders and aid-G.o.ds in general (the myths are given in Myriantheus).

Some very amusing and some silly legends have been collected and told by the Vedic poets in regard to the preservation and resuscitating power of the Acvins--how an old man was rejuvenated by them (this is also done by the three Ribhus, master-workmen of the G.o.ds); how brides are provided by them; how they rescued Bhujyu and others from the dangers of the deep (as in the cla.s.sical legends); how they replaced a woman's leg with an iron one; restored a saint's eye-sight; drew a seer out of a well, etc, etc. Many scholars follow Bergaigne in imagining all these miracles to be anthropomorphized forms of solar phenomena, the healing of the blind representing the bringing out of the sun from darkness, etc. To us such interpretation often seems fatuous. No less unconvincing is the claim that one of the Acvins represents the fire of heaven and the other the fire of the altar. The Twins are called _n[=a]saty[=a],_ the 'savers' (or 'not untrue ones[113]'); explained by some as meaning 'G.o.ds with good noses[114].'

HYMN TO THE HORs.e.m.e.n.

Whether ye rest on far-extended earth, or on the sea in house upon it made, 'come hither thence, O ye that ride the steeds. If ever for man ye mix the sacrifice, then notice now the Kanva [poet who sings]. I call upon the G.o.ds [Indra, Vishnu[115]] and the swift-going Hors.e.m.e.n[116]. These Hors.e.m.e.n I call now that they work wonders, to seize the works (of sacrifice), whose friendship is preeminently ours, and relationship among all the G.o.ds; in reference to whom arise sacrifices ... If, to-day, O Hors.e.m.e.n, West or East ye stand, ye of good steeds, whether at Druhyu's, Anu's, Turvaca's, or Yadu's, I call ye; come to me. If ye fly in the air, O givers of great joy; or if through the two worlds; or if, according to your pleasure, ye mount the car,--thence come hither, O Hors.e.m.e.n.

From the hymn preceding this, the following verses[117]:

Whatever manliness is in the aether, in the sky, and among the five peoples, grant us that, O Hors.e.m.e.n ... this hot _soma_-drink of yours with laudation is poured out; this _soma_ sweet through which ye discovered Vritra ... Ascend the swift-rolling chariot, O Hors.e.m.e.n; hither let these my praises bring ye, like a cloud ... Come as guardians of homes; guardians of our bodies. Come to the house for (to give) children and offspring. Whether ye ride on the same car with Indra, or be in the same house with the Wind; whether united with the Sons of Boundlessness or the Ribhus, or stand on Vishnu's wide steps (come to us). This is the best help of the hors.e.m.e.n, if to-day I should entice them to get booty, or call them as my strength to conquer in battle.... Whatever medicine (ye have) far or near, with this now, O wise ones, grant protection.... Awake, O Dawn, the Hors.e.m.e.n, G.o.ddess, kind and great.... When, O Dawn, thou goest in light and shinest with the Sun, then hither comes the Hors.e.m.e.n's chariot, to the house men have to protect.

When the swollen _soma_-stalks are milked like cows with udders, and when the choric songs are sung, then they that adore the Hors.e.m.e.n are preeminent....

Here the Acvins are a.s.sociated with Indra, and even find the evil demon; but, probably, at this stage Indra is more than G.o.d of storms.

Some of the expanded myths and legends of the Acvins may be found in i. 118, 119, 158; x. 40. Here follows one with legends in moderate number (vii. 71):

Before the Dawn her sister, Night, withdraweth; The black one leaves the ruddy one a pathway.

Ye that have kine and horses, you invoke we; By day, at night, keep far from us your arrow.

Come hither, now, and meet the pious mortal, And on your car, O Hors.e.m.e.n, bring him good things; Keep off from us the dry destroying sickness, By day, at night, O sweetest pair, protect us.

Your chariot may the joy-desiring chargers, The virile stallions, bring at Dawn's first coming; That car whose reins are rays, and wealth upon it; Come with the steeds that keep the season's order.

Upon the car, three-seated, full of riches, The helping car, that has a path all golden, On this approach, O lords of heroes, true ones, Let this food-bringing car of yours approach us.

Ye freed from his old age the man Cyav[=a]na; Ye brought and gave the charger swift to Pedu; Ye two from darkness' anguish rescued Atri; Ye set J[a=]husha down, released from fetters.[118]

This prayer, O Hors.e.m.e.n, and this song is uttered; Accept the skilful[sic] poem, manly heroes.

These prayers, to you belonging, have ascended, O all ye G.o.ds protect us aye with blessings![119]

The sweets which the Acvins bring are either on their chariot, or, as is often related, in a bag; or they burst forth from the hoof of their steed. Pegasus' spring in Helicon has been compared with this. Their vehicles are variously pictured as birds, horses, ships, etc. It is to be noticed that in no one of their attributes are the Acvins unique.

Other G.o.ds bring sweets, help, protect, give offspring, give healing medicines, and, in short, do all that the Acvins do. But, as Bergaigne points out, they do all this pacifically, while Indra, who performs some of their wonders, does so by storm. He protects by not injuring, and helps by destroying foes. Yet is this again true only in general, and the lines between warlike, peaceful, and 'sovereign' G.o.ds are often crossed.

FOOTNOTES:

[Footnote 1: Such for instance as the hymn to the Acvins, RV. ii. 39. Compare verses 3-4: 'Come (ye pair of Acvins) like two horns; like two hoofs; like two geese; like two wheels; like two ships; like two spans'; etc. This is the content of the whole hymn.]

[Footnote 2: _Deva_ is 'shining' (deus), and _S[=u]rya_ (sol, [Greek: aelios]) means the same.]

[Footnote 3: Let the reader note at the outset that there is scarcely an activity considered as divine which does not belong to several G.o.ds (see below).]