The Evolution of the Dragon | Page 3

the lion and the serpent, the fish and the crocodile became symbols of the life-giving and the life-destroying powers of water, and composite monsters or dragons were invented by combining parts of these various creatures to express the different manifestations of the vital powers of water. The process of elaboration of the attributes of these monsters led to the development of an amazingly complex myth: but the story became still further involved when the dragon's life-controlling powers became confused with man's vital spirit and identified with the good or evil genius which was regarded as the guest, welcome or unwelcome, of every individual's body, and the arbiter of his destiny. In my remarks on the ka and the fravashi I have merely hinted at the vast complexity of these elements of confusion.
Had I been familiar with [Archbishop] S?derblom's important monograph,[2] when I was writing Chapters I and III, I might have attempted to indicate how vital a part the confusion of the individual genius with the mythical wonder-beast has played in the history of the myths relating to the latter. For the identification of the dragon with the vital spirit of the individual explains why the stories of the former appealed to the selfish interest of every human being. At the time the lecture on "Incense and Libations" was written, I had no idea that the problems of the ka and the fravashi had any connexion with those relating to the dragon. But in the third chapter a quotation from Professor Langdon's account of "A Ritual of Atonement for a Babylonian King" indicates that the Babylonian equivalent of the ka and the fravashi, "my god who walks at my side," presents many points of affinity to a dragon.
When in the lecture on "Incense and Libations" I ventured to make the daring suggestion that the ideas underlying the Egyptian conception of the ka were substantially identical with those entertained by the Iranians in reference to the fravashi, I was not aware of the fact that such a comparison had already been made. In [Archbishop] S?derblom's monograph, which contains a wealth of information in corroboration of the views set forth in Chapter I, the following statement occurs: "L'analyse, faite par M. Brede-Kristensen (?gypternes forestillinger om livet efter d?den, 14 ss. Kristiania, 1896) du ka ��gyptien, jette une vive lumi��re sur notre question, par la frappante analogie qui semble exister entre le sens originaire de ces deux termes ka et fravashi" (p. 58, note 4). "La similitude entre le ka et la fravashi a ��t�� signal��e dej�� par Nestor Lhote, Lettres ��crites d'��gypte, note, selon Maspero, ��tudes de mythologie et d'arch��ologie ��gyptiennes, I, 47, note 3."
In support of the view, which I have submitted in Chapter I, that the original idea of the fravashi, like that of the ka, was suggested by the placenta and the foetal membranes, I might refer to the specific statement (Farvardin-Yasht, XXIII, 1) that "les fravashis tiennent en ordre l'enfant dans le sein de sa m��re et l'enveloppent de sorte qu'il ne meurt pas" (op. cit., S?derblom, p. 41, note 1). The fravashi "nourishes and protects" (p. 57): it is "the nurse" (p. 58): it is always feminine (p. 58). It is in fact the placenta, and is also associated with the functions of the Great Mother. "Nous voyons dans fravashi une personification de la force vitale, conserv��e et exerc��e aussi apr��s la mort. La fravashi est le principe de vie, la facult�� qu'a l'homme de se soutenir par la nourriture, de manger, d'absorber et ainsi d'exister et de se d��velopper. Cette ��tymologie et le r?le attribut�� �� la fravashi dans le d��veloppement de l'embryon, des animaux, des plantes rappellent en quelque sorte, comme le remarque M. Foucher, l'id��e directrice de Claude Bernard. Seulement la fravashi n'a jamais ��t�� une abstraction. La fravashi est une puissance vivante, un homunculus in homine, un ��tre personnifi�� comme du reste toutes les sources de vie et de mouvement que l'homme non civilis�� aper?oit dans son organisme.
"Il ne faut pas non plus consid��rer la fravashi comme un double de l'homme, elle en est plut?t une partie, un h?te intime qui continue son existence apr��s la mort aux m��mes conditions qu'avant, et qui oblige les vivants �� lui fournir les aliments n��cessaires" (op. cit., p. 59).
Thus the fravashi has the same remarkable associations with nourishment and placental functions as the ka. As a further suggestion of its connexion with the Great Mother as the inaugurator of the year, and in virtue of her physiological (uterine) functions the moon-controlled measurer of the month, it is important to note that "Le 19^e jour de chaque mois est ��galement consecr�� aux fravashis en g��n��ral. Le premier mois porte aussi le nom de Farvard?n. Quant aux formes des f��tes mensuelles, elles semblent conformes �� celles que nous