[3.] The office of the erliks or servants of Erlik-Khan, (see next note) was to bring every soul before this judge to receive from him the sentence determining their state in their next re-birth, according to the merits or demerits of their last past existence. (Schmidt’s translation of sSanang sSetsen, 417–421, quoted by Jülg.)
[4.] Erlik-Khan is the Tibetian name of Jama (Sanskrit), the Judge of the Dead and Ruler over the abode of the Departed; he is son of Vivasvat or the Sun considered as “the bringer forth and nourisher of all the produce of the earth and seer of all that is on it.” Vivasvat has another son, Manu, the founder of social life and source of all kingly dynasties. (Lassen, Indische Alterthumskunde, i. 19, 20.) As with all mythological personages or embodiments, however, the characteristics of Jama have undergone considerable modifications under the handling of different teachers and peoples in different ages, and in some Indian writings he is spoken of as if he were the personification of conscience. Thus, in the ancient collection of laws called the Manu (viii. 92) occurs the following passage, “Within thine heart dwells the god Jama, the son of Vivasvat: when thou hast no variance with him, thou hast no need to repair to the Gangâ, nor the Kuruxêtra;” meaning clearly, “If thou hast nothing on thy conscience, thou hast no object in making a pilgrimage.” Muni, “who keepeth watch over virtue and over sin,” however, more properly represents conscience. Sir William Jones, in quoting the above passage, inserts the words “subduer of all” after “Jama,” probably not without some good reason or authority for assigning to him that character.
Lassen finds early mention of a people living on the westernmost borders of the valley of the Indus (iii. 352, 353) who paid special honour to Jama as god of death, deprecating his wrath with offerings of beasts; and he connects with it a passage in Ælianus, who wrote on India in the 3rd century of our era, making mention of a bottomless pit or cave of Pluto, “in the land of the Aryan Indians,” into which “every one who had heard a divine voice or met with an evil omen, threw a beast according to the measure of his possessions; thousands of sheep, goats, oxen and horses being sacrificed in this way. He says further that there was no need to bind or drive them, as a supernatural power constrained them to go without resistance. He appears also to have believed that notwithstanding the height from which they were thrown, they continued a mysterious existence in the regions beneath.
“To walk the path of Jama,” is an expression for dying, in the very early poems; and a battle-field was called the camp of Jama (Lassen, i. 767). In the Vêda, the South, which is also reckoned the place of the infernal regions, is spoken of as the kingdom of Jama (i. 772).
[5.] Mandala, a magic circle. (Wassiljew, 202, 205, 212, 216, quoted by Jülg.)
Tale II.
[1.] Dragons, serpents, serpent-gods, serpent-dæmons (nâga), play a great part in Indian mythology. Their king is Shesa. Serpent-cultus was of very ancient observance and is practised by both followers of Brahmanism and Buddhism. The Brahmans seem to have desired to show their disapproval of it by placing the serpent-gods in the lower ranks of their mythology (Lassen, i. 707 and 544, n. 2). This cultus, however, seems to have received a fresh development about the time of Ashoka, circa 250 B.C. (ii. 467). When Madhjantika went into Cashmere and Gandhâra to teach Buddhism after the holding of the third Synod, it is mentioned that he found sacrifices to serpents practised there (ii. 234, 235). There is a passage in Plutarch from which it appears the custom to sacrifice an old woman (previously condemned to death for some crime) in honour of the serpent-gods by burying her alive on the banks of the Indus (ii. 467, and note 4). Ktesias also mentions the serpent-worship (ii. 642). In Buddhist legends, serpents are often mentioned as protecting-patrons of certain towns (ii. 467). Among the many kinds of serpents which India possesses, it is the gigantic Cobra di capello which is the object of worship (ii. 679). (See further notice of the serpent-worship, iv. 109.)
It would seem that the Buddhist teachers, too, discouraged the worship at the beginning of their career at least, for when the Sthavira Madhjantika was sent to convert Cashmere, as above mentioned he was so indignant at the extent to which he found serpent-worship carried, that it is recorded in the Mahâvansha, xii. p. 72, that he caused himself to be carried through the air dispersing them; that they sought by every means to scare him away—by thunder and storm, and by changing themselves into all manner of hideous shapes, but finding the attempt vain, they gave in and accepted the teaching of the Sthavira, like the rest of the country. Under which last image, we can easily read the fact that the Buddhist teacher suffered his followers to continue the worship, while he set limits to it and delivered them from the extreme awe in which they had previously stood of the serpents. See also [note 4 to Tale XXII].
2. Strong drink. See [note 8 to Tale V]., and [note 3 to Tale VI].