Cerberus, The Dog of Hades | Page 6

their Ved[=a]nta philosophy, or for that matter their Ars amatoria (K[=a]ma?[=a]stra), the latter worked out with painstaking and undignified detail, illustrate the two points. Hence we find here a situation which is familiar enough in the Veda, but scarcely and rarely exhibited in other mythological fields. Dogs, the two dogs of Yama are, but yet, too, sun and moon. It is quite surprising how well the attributes of things so different keep on fitting them both well enough. The color and brightness of the sun jumps with the fixed epithet, "spotted," of the sun-dog ?abala; the moon-dog is black (?y[=a]ma or ?y[=a]va). Sun and moon, as they move across the sky, are the natural messengers of Yama, seated on high in the abode of the blessed, but Yama is after all death, and death hounds us all. Epithets like "man-beholding," or "guarding the way," suit neutrally both conceptions. Above all, the earliest statements about Yama's dogs are relieved of their inconsistencies. On the one hand the exhortation to the dead to run past the two dogs in order to get to heaven, suits the idea of the heavenly dogs who are coursing across the sky. On the other hand, by an easy, though quite contrary, change of mental position, the same two heavenly dogs are the guides who guard the way and look upon men favorably; hence they are ordered by Yama to take charge of the dead and to furnish them such health and prosperity as the shades happen to have use for. Again, by an equally simple shift of position, sun and moon move among men as the messengers of death; by night and by day men perish, while these heavenly bodies alternate in their presence among men.[14] Hence a text of the Veda can say in a similar mood: "May Day and Night procure for us long life" (House-book of [=A]?val[=a]yana, ii. 4. 14). Conversely it is a commonplace of the Veda to say that day and night destroy the lives of men. One text says that, "day and night are the encircling arms of death" (Br[=a]hmana of the K[=a]ush[=i]takin, ii. 9). Another, more explicitly, "the year is death"; by means of day and night does it destroy the life of mortals (?atapatha-Br[=a]hmana, x. 4. 3. 1). He who wishes to be released from the grim grip of day and night sacrifices (symbolically) white and black rice, and pronounces the words: "Hail to Day; hail to Night; hail to Release" (Br[=a]hmana of the T[=a]ittiriya, iii. 1. 6. 2). Who does not remember in this connection the parable widely current in the Orient, in which two rats, one white, the other black, gnaw alternately, but without let-up, the plant or tree of life?[15]
THE CERBERI IN THE NORSE MYTH.
Norse mythology also contains certain animal pairs which seem to reflect the two dualities, sun and moon, and day and night. There is here no certainty as to detail; the Norse myth is advanced and congealed, if not spurious, as Professor Bugge and his school would have us believe. At the feet of Odin lie his two wolves, Geri and Freki, "Greedy" and "Voracious." They hurl themselves across the lands when peace is broken. Who shall say that they are to be entirely dissociated from Yama's two dogs of death? The virgin Mengl?dh sleeps in her wonderful castle on the mountain called Hyfja, guarded by the two dogs Geri and Gifr, "Greedy" and "Violent," who take turns in watching; only alternately may they sleep as they watch the Hyfja mountain. "One sleeps by night, the other by day, and thus no one may enter" (Fi?lsvinnsmal, 16). It is not necessary to suppose any direct connection between this fable and the Vedic myth, but the root of the thought, no matter from how great a distance it may have come, and how completely it may have been worked over by the Norse skald, is, after all, alternating sun and moon and their partners, day and night.
CERBERUS IN THE PERSIAN AVESTA.
No reasonable student of mythology will demand of a myth so clearly destined for fructification an everlasting virginal inviolateness. From the start almost the two dogs of Yama are the brood of Saram[=a]. Why? Saram[=a] is the female messenger of the gods, at the root identical with Hermes or Hermeias; she is therefore the predestined mother of those other messengers, the two four-eyed dogs of Yama. And as the latter are her litter the myth becomes retroactive; she herself is fancied later on as a four-eyed bitch (Atharva-Veda, iv. 20. 7). Similarly the epithet "broad-nosed" stands not in need of mythic interpretation, as soon as it has become a question of life-hunting dogs. Elusive and vague, I confess, is the persistent and important attribute "four-eyed." This touch is both old and widespread. The