* Muir, v. 66.
** Rig. Veda, vii. 33, 2.
*** See Custom, and Myth, "A Far-Travelled Tale," and our
chapter postea, on "Romantic Myths".
Harischandra is childless, and is instructed to pray to Varuna, promising to offer the babe as a human sacrifice. When the boy is born, Harischandra tries to evade the fulfilment of his promise. Finally a young Brahman is purchased, and is to be sacrificed to Varuna as a substitute for the king's son. The young Brahman is supernaturally released.
Thus even in Vedic, still more in Brahmanic myth, the vague and spiritual form of Varuna is brought to shame, or confused with some demon of lower earlier legends.
There are believed on somewhat shadowy evidence to be traces of a conflict between Varuna and Indra (the fourth Aditya sometimes added to the triad), a conflict analogous to that between Uranus and Cronos.* The hymn, as M. Bergaigne holds, proves that Indra was victorious over Varuna, and thereby obtained possession of fire and of the soma juice. But these births and battles of gods, who sometimes are progenitors of their own fathers, and who seem to change shapes with demons, are no more to be fixed and scientifically examined than the torn plumes and standards of the mist as they roll up a pass among the mountain pines.**
* Rig- Veda, x. 124.
** Bergaigne, iii. 147.
We next approach a somewhat better defined and more personal figure, that of the famous god Indra, who is the nearest Vedic analogue of the Greek Zeus. Before dealing with the subject more systematically, it may be interesting to give one singular example of the parallelisms between Aryan and savage mythology.
In his disquisition on the Indian gods, Dr. Muir has been observing* that some passages of the Rig- Veda imply that the reigning deities were successors of others who had previously existed. He quotes, in proof of this, a passage from Rig- Veda, iv. 18, 12: "Who, O Indra, made thy mother a widow? Who sought to kill thee, lying or moving? What god was present in the fray when thou didst slay thy father, seizing him by the foot?" According to M. Bergaigne,** Indra slew his father, Tvashtri, for the purpose of stealing and drinking the soma, to which he was very partial. This is rather a damaging passage, as it appears that the Vedic poet looked on Indra as a parricide and a drunkard. To explain this hint, however, Sayana the ancient commentator, quotes a passage from the Black Yajur Veda which is no explanation at all. But it has some interest for us, as showing how the myths of Aryans and Hottentots coincide, even in very strange details. Yajna (sacrifice) desired Dakshina (largesse). He consorted with her. Indra was apprehensive of this. He reflected, "Whoever is born of her will be this". He entered into her. Indra himself was born of her. He reflected, "Whoever is born of her besides me will be this". Having considered, he cut open her womb. She produced a cow. Here we have a high Aryan god passing into and being born from the womb of a being who also bore a cow. The Hottentot legend of the birth of their god, Heitsi Eibib, is scarcely so repulsive.***
* Sanskrit Texts, v. 16,17.
** Religion Vedique, iii. 99.
*** Tsuni Goam, Hahn, p.
"There was grass growing, and a cow came and ate of that grass, and she became pregnant" (as Hera of Ares in Greek myth), "and she brought forth a young bull. And this bull became a very large bull." And the people came together one day in order to slaughter him. But he ran away down hill, and they followed him to turn him back and catch him. But when they came to the spot where he had disappeared, they found a man making milk tubs. They asked this man, "Where is the bull that passed down here?" He said, "I do not know; has he then passed here?" And all the while it was he himself, who had again become Heitsi Eibib. Thus the birth of Heitsi Eibib resembled that of Indra as described in Rig-Veda, iv. 18, 10. "His mother, a cow, bore Indra, an unlicked calf."* Whatever view we may take of this myth, and of the explanation in the Brahmana, which has rather the air of being an invention to account for the Vedic cow-mother of Indra, it is certain that the god is not regarded as an uncreated being.**
* Ludwig, Die farse hat den groszen, starken, nicht zu venoundenden stier, den tosenden Indra, geboren.