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+Project Gutenberg's Cerberus, The Dog of Hades, by Maurice Bloomfield
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Cerberus, The Dog of Hades
+       The History of an Idea
+
+Author: Maurice Bloomfield
+
+Release Date: August 25, 2006 [EBook #19119]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK CERBERUS, THE DOG OF HADES ***
+
+
+
+
+Produced by Joseph R. Hauser, David Edwards and the Online
+Distributed Proofreading Team at http://www.pgdp.net (This
+book was produced from scanned images of public domain
+material from the Google Print project)
+
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+
++-----------------------------------------------------------------------+
+|TRANSCRIBER'S NOTES:                                                   |
+|                                                                       |
+|The original text uses macrons (a letter with a bar over it) in some of|
+|the names. These have been replaced with [=x] (where x is the original |
+|letter).                                                               |
+|                                                                       |
+|There is Greek in this text which has been transliterated into Arabic  |
+|letters.                                                               |
++-----------------------------------------------------------------------+
+
+
+
+
+
+[Illustration]
+
+
+Explanation of Frontispiece
+
+The picture is reproduced from Baumeister's _Denkmaeler des klassichen
+Alterthums_, volume I., figure 730 (text on p. 663). It is on a vase and
+describes one of the twelve heroic deeds of Herakles. The latter,
+holding aloft his club, drags two-headed Cerberus out of Hades by a
+chain drawn through the jaw of one of his heads. He is just about to
+pass Cerberus through a portal indicated by an Ionic pillar. To the
+right Persephone, stepping out of her palace, seems to forbid the rape.
+Herakles in his turn seems to threaten the goddess, while Hermes, to the
+left, holds a protecting or restraining arm over him. Athene, with
+averted face, ready to depart with her protege, stands in front of four
+horses hitched to her chariot. Upon her shield the eagle augurs the
+success of the entire undertaking.
+
+
+
+
+  CERBERUS,
+
+  THE DOG OF HADES
+
+  _The History of an Idea_
+
+
+  BY
+
+  MAURICE BLOOMFIELD
+  Professor of Sanskrit and Comparative Philology
+  Johns Hopkins University
+
+
+  CHICAGO
+  The Open Court Publishing Company
+
+  LONDON
+  KEGAN PAUL, TRENCH, TRUeBNER & CO., LTD
+  1905
+
+
+
+
+  COPYRIGHT 1905
+  BY
+  THE OPEN COURT PUBLISHING CO.
+  CHICAGO
+
+
+
+
+  To the Memory
+       of
+  F. Max Mueller
+
+
+
+
+CERBERUS, THE DOG OF HADES
+
+
+Hermes, the guide of the dead, brings to Pluto's kingdom their psyches,
+"that gibber like bats, as they fare down the dank ways, past the
+streams of Okeanos, past the gates of the sun and the land of dreams, to
+the meadow of asphodel in the dark realm of Hades, where dwell the
+souls, the phantoms of men outworn." So begins the twenty-fourth book of
+the _Odyssey_. Later poets have Charon, a grim boatsman, receive the
+dead at the River of Woe; he ferries them across, provided the passage
+money has been placed in their mouths, and their bodies have been duly
+buried in the world above. Otherwise they are left to gibber on the
+hither bank. Pluto's house, wide-gated, thronged with guests, has a
+janitor Kerberos, sometimes friendly, sometimes snarling when new
+guests arrive, but always hostile to those who would depart. Honey cakes
+are provided for them that are about to go to Hades--the sop to
+Cerberus. This dog, nameless and undescribed, Homer mentions simply as
+the dog of Hades, whom Herakles, as the last and chief test of his
+strength, snatched from the horrible house of Hades.[1] First Hesiod and
+next Stesichorus discover his name to be Kerberos. The latter seems to
+have composed a poem on the dog. Hesiod[2] mentions not only the name
+but also the genealogy of Kerberos. Of Typhaon and Echidna he was born,
+the irresistible and ineffable flesh-devourer, the voracious,
+brazen-voiced, fifty-headed dog of hell.
+
+Plato in the _Republic_ refers to the composite nature of Kerberos.[3]
+Not until Apollodorus (2. 5. 12. 1. ff.), in the second century B. C.,
+comes the familiar description: Kerberos now has three dog heads, a
+dragon tail, and his back is covered with the heads of serpents. But
+his plural heads must have been familiarly assumed by the Greeks; this
+will appear from the evidence of their sculptures and vase-paintings.
+
+
+CERBERUS IN CLASSIC ART.
+
+Classic art has taken up Cerberus very generously; his treatment,
+however, is far from being as definite as that of the Greek and Roman
+poets. Statues, sarcophagi, and vase paintings whose theme is Hades, or
+scenes laid in Hades, represent him as a ferocious Greek collie, often
+encircled with serpents, and with a serpent for a tail, but there is no
+certainty as to the number of his heads. Often he is three-headed in art
+as in literature, as may be seen conveniently in the reproductions in
+Baumeister's _Denkmaeler des Klassischen Altertums_. Very familiar is the
+statue in the villa Borghese of Pluto enthroned, three-headed Cerberus
+by his side.[4] A Greek scarabaeus shows a pair of lovers, or a married
+couple, who have died at the same time, crossing in Charon's ferry. As
+they are approaching the other bank of the Styx, where a three-headed
+Cerberus is awaiting them, the girl seems afright and is upheld by her
+male companion.[5] On the other hand, a bronze in Naples shows the
+smiling boy Herakles engaged in strangling two serpents, one with each
+hand. The figure rests on a cylindrical base upon which are depicted
+eight of the wonderful deeds which Herakles performs later on. By a rope
+he leads a _two-headed_ Cerberus from Hades.[6]
+
+This last of the wonderful deeds of Herakles is a favorite theme of vase
+pictures. Herakles is regularly accompanied by Hermes and Athena; the
+dog, whose marvelous shape Homer fails to reveal, is generally
+two-headed. Such a vase may be seen in Gerhard, _Auserlesene
+Vasenbilder_, ii. 131.[7] Or still more conveniently, Professor Norton
+has reproduced[8] an amphora in the Louvre with a picture of the
+dicephalous Kerberos. Upon the forehead of each of the two heads rises a
+serpent. Herakles in tunic and lion's skin, armed with bow, quiver, and
+sword, stoops towards the dog. He holds a chain in his left hand, while
+he stretches out his right with a petting gesture. Between the two is a
+tree, against which leans the club of Herakles. Behind him stands
+Athena.
+
+
+CERBERUS IN ROMAN AND MODERN LITERATURE.
+
+Neither Greek literature, nor Greek art, however, really seems to fix
+either the shape or nature of Kerberos; it was left to the Roman poets
+to say the last word about him. They finally settle the number of his
+heads, or the number of his bodies fused in one. He is _triceps_
+"three-headed," _triplex_ or _tergeminus_ "threefold," _triformis_ "of
+three bodies," or simply Tricerberus. Tibullus says explicitly that he
+has both three heads and three tongues: _cui tres sint linguae
+tergeminumque caput_. Virgil, in the _AEneid_, vi. 417, has huge Cerberus
+barking with triple jaws; his neck bristles with serpents. Ovid in his
+_Metamorphoses_, x. 21, makes Orpheus, looking for dear Eurydice in
+Tartarus, declare that he did not go down in order that he might chain
+the three necks, shaggy with serpents, of the monster begotten of
+Medusa. His business also is settled for all time; he is the terrible,
+fearless, and watchful janitor, or guardian (_janitor_ or _custos_) of
+Orcus, the Styx, Lethe, or the black Kingdom.[9] And so he remains for
+modern poets, as when Dante, reproducing Virgil, describes him:[10]
+
+  "When Cerberus, that great worm, had seen us
+  His mouth he opened and his fangs were shown,
+  And then my leader with his folded palms
+  Took of the earth, and filling full his hand,
+  Into those hungry gullets flung it down."
+
+Or Shakespeare, _Love's Labor Lost_, v. ii: "Great Hercules is presented
+by this imp whose club killed Cerberus, the three-headed _canis_."
+
+
+CLASSICAL EXPLANATIONS OF CERBERUS.
+
+Such classical explanations of Cerberus' shape as I have seen are feeble
+and foolishly reasonable. Heraclitus, [Greek: Peri apiston] 331, states
+that Kerberos had two pups. They always attended their father, and
+therefore he appeared to be three-headed. The mythographer
+Palaephatos(39) states that Kerberos was considered three-headed from
+his name [Greek: Trikarenos] which he obtained from the city Trikarenos
+in Phliasia. And a late Roman rationalistic mythographer by the name of
+Fulgentius[11] tells us that Petronius defined Cerberus as the lawyer of
+Hades, apparently because of his three jaws, or the cumulative glibness
+of three tongues. Fulgentius himself has a _fabula_ in which he says
+that Cerberus means _Creaboros_, that is, "flesh-eating," and that the
+three heads of Cerberus are respectively, infancy, youth, and old age,
+through which death has entered the circle of the earth--_per quas
+introivit mors in orbem terrarum_.[12]
+
+
+A MODERN VIEW.
+
+  "_Lasciate ogni speranza voi ch' entrate_"
+
+Can we bid this "_schwankende Gestalt_," this monstrous vision, floating
+about upon the filmy photographs of murky Hades, stand still, emerge
+into light, and assume clear and reasonable outlines?
+
+  "Hence loathed melancholy of Cerberus and blackest Midnight born."
+
+An American humorist, John Kendrick Bangs, who likes to place his skits
+in Hades, steps in "where angels fear to tread," and launches with a
+light heart the discussion as to whether Cerberus is one or more dogs.
+The city of Cimmeria in Hades, having tried asphalt pavement, which was
+found too sloppy for that climate, and Nicholson wood pavement, which
+kept taking fire, decides on Belgian blocks. In order to meet the new
+expense a dog-tax is imposed. Since Cerberus belongs to Hades as a
+whole, the state must pay his tax, and is willing enough to do so--on
+Cerberus as one dog. The city, however, endeavors to collect on three
+dogs--one license for each head. Two infernal coppers, sent to impound
+Cerberus, fare not well, one of them being badly chewed up by Cerberus,
+the other nabbed bodily and thrown into the Styx. In consequence of this
+they obtain damages from the city. The city then decides to bring suit
+against the state. The bench consists of Apollyon himself and Judge
+Blackstone; Coke appears for the city, Catiline for the state. The first
+dog-catcher, called to testify, and asked whether he is familiar with
+dogs, replies in the affirmative, adding that he had never got quite so
+intimate with one as he got with him.
+
+"With whom?" asks Coke.
+
+"Cerberus," replies the witness.
+
+"Do you consider him to be one dog, two dogs, or three dogs?"
+
+Catiline objects to this question as a leading one, but Coke manages to
+get it in under another form: "How many dogs did you see when you saw
+Cerberus?"
+
+"Three, anyhow," replies the witness with feeling, "though afterwards I
+thought there was a whole bench-show atop of me."
+
+On cross-examination Catiline asks him blandly: "My poor friend, if you
+considered Cerberus to be three dogs anyhow, why did you in your
+examination a moment since refer to the avalanche of caninity, of which
+you so affectingly speak, as him?"
+
+"He is a him," sturdily says the witness. After this Coke, discomfited,
+decides to call his second witness: "What is your business?" asks Coke,
+after the usual preliminaries.
+
+"I'm out of business. Livin' on my damages."
+
+"What damages?"
+
+"Them I got from the city for injuries did me by that there--I should
+say them there--dorgs, Cerberus."
+
+And so on. Catiline gains the day for the state by his superior logic;
+the city of Cimmeria must content itself with taxes on a single dog. But
+the logic of the facts, it will appear, are with the dog-catchers, Judge
+Coke, and the city of Cimmeria as against the state of Hades: Cerberus
+is more than one dog.
+
+
+FUTURE LIFE IN THE VEDA.
+
+India is the home of the Cerberus myth in its clearest and fullest
+development. In order to appreciate its nature we must bear in mind that
+the early Hindu conceptions of a future life are auspicious, and quite
+the reverse of sombre. The statements in the Veda about life after death
+exclude all notions of hell. The early visions are simple, poetic and
+cheerful. The bodies of the dead are burned and their ashes are
+consigned to earth. But this is viewed merely as a symbolic act of
+preparation--cooking it is called forthright--for another life of joy.
+The righteous forefathers of old who died before, they have found
+another good place. Especially Yama, the first mortal, has gone to the
+great rivers on high; he has searched out, like a pioneer, the way for
+all his descendants: "He went before and found a dwelling which no power
+can debar us from. Our fathers of old have traveled the path; it leads
+every earth-born mortal thither. There in the midst of the highest
+heaven beams unfading light and eternal waters flow; there every wish is
+fulfilled on the rich meadows of Yama." Day by day Yama sends forth two
+dogs, his messengers, to search out among men those who are to join the
+fathers that are having an excellent time in Yama's company.
+
+
+THE TWO DOGS OF YAMA.
+
+The tenth book of the _Rig-Veda_ contains in hymns 14-18 a collection of
+funeral stanzas quite unrivaled for mythological and ethnological
+interest in the literature of ancient peoples. In hymn 14 there are
+three stanzas (10-12) that deal with the two dogs of Yama. This is the
+classical passage, all depends upon its interpretation. They contain
+detached statements which take up the idea from different points of
+view, that are not easily harmonized as long as the dogs are merely
+ordinary canines; they resolve themselves fitly and neatly into a pair
+of natural objects, if we follow closely all the ideas which the Hindus
+associated with them.
+
+In the first place, it is clear that we are dealing with the conception
+of Cerberus. In stanza 10 the two dogs are conceived as ill-disposed
+creatures, standing guard to keep the departed souls out of bliss. The
+soul on its way to heaven is addressed as follows:
+
+"Run past straightway the two four-eyed dogs, the spotted and (the
+dark), the brood of Saram[=a]; enter in among the propitious fathers who
+hold high feast with Yama."
+
+A somewhat later text, the book of house-rite of [=A]cval[=a]yana, has
+the notion of the sop to Cerberus: "To the two dogs born in the house
+of (Yama) Vivasvant's son, to the dark and the spotted, I have given a
+cake; do ye guard me ever on my road!"
+
+The twelfth stanza of the _Rig-Veda_ hymn strikes a somewhat different
+note which suggests both good and evil in the character of the two dogs:
+"The two brown, broad-nosed messengers of Yama, life-robbing, wander
+among men. May they restore to us to-day the auspicious breath of life,
+that we may behold the sun." Evidently the part of the Cerberi here is
+not in harmony with their function in stanza 10: instead of debarring
+men from the abodes of bliss they pick out the dead that are ultimately
+destined to boon companionship with Yama. The same idea is expressed
+simply and clearly in prayers for long life in the _Atharva-Veda_: "The
+two dogs of Yama, the dark and the spotted, that guard the road (to
+heaven), that have been dispatched, shall not (go after) thee! Come
+hither, do not long to be away! Do not tarry here with thy mind turned
+to a distance." (viii. 1. 9.) And again: "Remain here, O man, with thy
+soul entire! Do not follow the two messengers of Yama; come to the
+abodes of the living." (v. 30. 6.)
+
+These prayers contain the natural, yet under the circumstances rather
+paradoxical, desire to live yet a little longer upon the earth in the
+light of the sun. Fitfully the mortal Hindu regales himself with
+saccharine promises of paradise; in his every-day mood he clings to life
+and shrinks with the uneasy sense that his paradise may not materialize,
+even if the hope is expressed glibly and fluently. The real craving is
+expressed in numberless passages: "May we live a hundred autumns,
+surrounded by lusty sons." Homer's Hades has wiped out this
+inconsistency, only to substitute another. Odysseus, on returning from
+his visit to Hades, exclaims baldly: "Better a swineherd on the surface
+of the earth in the light of the sun than king of the shades in Hades."
+It is almost adding insult to injury to have the road to such a Hades
+barred by Cerberus. This latter paradox must be removed in order that
+the myth shall become intelligible.
+
+The eleventh of the _Rig-Veda_ stanzas presents the two dogs as guides
+of the soul [Greek: psychopompoi] to heaven: "To thy two four-eyed,
+road-guarding, man-beholding watch-dogs entrust him, O King Yama, and
+bestow on him prosperity and health."
+
+
+THE TWO DOGS IN HEAVEN.
+
+With the change of the abode of the dead from inferno to heaven the two
+Cerberi are _eo ipso_ also evicted. That follows of itself, even if we
+had not explicit testimony. A legend of the Br[=a]hmana-texts, the Hindu
+equivalent of the Talmud, tells repeatedly that there are two dogs _in
+heaven_, and that these two dogs are Yama's dogs. I shall present two
+versions of the story, a kind of [Greek: Gigantomachia] in order to
+establish the equation between the terms "two dogs of Yama," and "two
+heavenly dogs."
+
+"There were Asuras (demons) named K[=a]lak[=a]njas. They piled up a fire
+altar in order to obtain the world of heaven. Man by man they placed a
+brick upon it. The god Indra, passing himself off for a Brahmin, put on
+a brick for himself. They climbed up to heaven. Indra pulled out his
+brick; they tumbled down. And they who tumbled down became spiders; two
+flew up, and became the two heavenly dogs." (Br[=a]hmana of the
+_T[=a]ittir[=i]yas_ 1. 1. 2.)
+
+"The Asuras (demons) called K[=a]lak[=a]njas piled bricks for an altar,
+saying: 'We will ascend to heaven.' Indra, passing himself off for a
+Brahmin, came to them; he put on a brick. They at first came near
+getting to heaven; then Indra tore out his brick. The Asuras becoming
+quite feeble fell down; the two that were uppermost became the dogs of
+Yama, those which were lower became spiders." (Br[=a]hmana of the
+_M[=a]itra_ 1. 6. 9.)
+
+This theme is so well fixed in the minds of the time that it is
+elaborated in a charm to preserve from some kind of injury, addressed to
+the mythic figures of the legend:
+
+"Through the air he flies looking down upon all beings: with the majesty
+of the heavenly dog, with that oblation would we pay homage to thee.
+
+"The three K[=a]lak[=a]njas, that are fixed upon the sky like gods, all
+these I have called to help, to render this person free from harm.
+
+"In the waters is thy origin, upon the heavens thy home, in the middle
+of the sea, and upon the earth, thy greatness; with the majesty of the
+heavenly dog, with that oblation would we pay homage to thee."
+(_Atharva-Veda_ vi., 80.)
+
+The single heavenly dog that is described here is of no mean interest.
+The passage proves the individual character of each of the two dogs of
+Yama; they cannot be a vague pair of heavenly dogs, but must be based
+each upon some definite phenomenon in the heavens.
+
+Yet another text, Hiranyakecin's book of house-rites, locates the dogs
+of Yama, describing them in unmistakable language, in heaven: "The brood
+of Saram[=a], dark beneath and brown, run, looking down upon the sea."
+(ii. 7. 2.)
+
+
+THE TWO DOGS OF YAMA EXPLAIN THEMSELVES.
+
+There are not many things in heaven that can be represented as a pair,
+coursing across the sky, looking down upon the sea, and having other
+related properties. My readers will make a shrewd guess, but I prefer to
+let the texts themselves unfold the transparent mystery. The Veda of the
+_Katha_ school (xxxvii. 14) says: "These two dogs of Yama, verily, are
+day and night," and the Br[=a]hmana of the _K[=a]ush[=i]takins_ (ii. 9)
+argues in Talmudic strain: "At eve, when the sun has gone down, before
+darkness has set in, one should sacrifice the _agnihotra_-sacrifice; in
+the morning before sunrise, when darkness is dispelled, at that time,
+one should sacrifice the _agnihotra_-sacrifice; at that time the gods
+arrive. Therefore (the two dogs of Yama) Cy[=a]ma and Cabala (the dark
+and the spotted) tear to pieces the _agnihotra_ of him that sacrifices
+otherwise. Cabala is the day; Cy[=a]ma is the night. He who sacrifices
+in the night, his _agnihotra_ Cy[=a]ma tears asunder; he who sacrifices
+in broad daylight, his _agnihotra_ Cabala tears asunder." Even more
+drily the two dogs of Yama are correlated with the time-markers of
+heaven in a passage of the _T[=a]ittir[=i]ya-Veda_ (v. 7. 19); here
+sundry parts of the sacrificial horse are assigned to four cosmic
+phenomena in the following order: 1. Sun and moon. 2. Cy[=a]ma and
+Cabala (the two dogs of Yama). 3. Dawn. 4. Evening twilight. So that the
+dogs of Yama are sandwiched in between sun and moon on the one side,
+dawn and evening twilight on the other. Obviously they are here, either
+as a special designation of day and night, or their physical
+equivalents, sun and moon. And now the _Catapatha-Br[=a]hmana_ says
+explicitly: "The moon verily is the divine dog; he looks down upon the
+cattle of the sacrificer." And again a passage in the Kashmir version of
+the _Atharva-Veda_ says: "The four-eyed dog (the moon) surveys by night
+the sphere of the night."
+
+
+SUN AND MOON AS STATIONS ON THE WAY TO SALVATION.
+
+Even the theosophic Upanishads are compelled to make their way through
+this tolerably crude mythology when they come to deal with the passage
+of the soul to release from existence and absorption in the universal
+Brahma. The human mind does not easily escape some kind of
+eschatological topography. The Brahma itself may be devoid of all
+properties, universal, pervasive, situated below as well as above, the
+one true thing everywhere; still even the Upanishads finally fix upon a
+world of Brahma, and that is above, not below, nor elsewhere; hence the
+soul must pass the great cosmic potencies that seem to lie on the road
+from the sublunary regions to Brahma. The _K[=a]ush[=i]taki Upanishad_
+(1. 2. 3) arranges that all who leave this world first go to the moon,
+the moon being the door of the world of light. The moon asks certain
+theosophic questions; he alone who can answer them is considered
+sufficiently emancipated to advance to the world of Brahma. He who
+cannot--alas!--is born again as worm or as fly; as fish or as fowl; as
+lion or as boar; as bull or tiger or man; or as something else--any old
+thing, as we should say--in this place or in that place, according to
+the quality of his works and the degree of his knowledge; that is, in
+accordance with the doctrine of _Karma_. Similarly the _M[=a]itri
+Upanishad_ (vi. 38) sketches salvation as follows: When a mortal no
+longer approves of wrath, and ponders the true wish, he penetrates the
+veil that encloses the Brahma, breaks through the concentric circles of
+sun, moon, fire, etc., that occupy the ether. Only then does he behold
+the supreme thing that is founded upon its own greatness only. And now
+the _Ch[=a]ndogya Upanishad_ (viii. 13) has the same idea, mentioning
+both moon and sun by their ancient names and in their capacity as dogs
+of Yama. The soul of the aspirant for fusion with Brahma resorts
+purgatorio-fashion alternately to Cy[=a]ma (the moon-dog) and Cabala
+(the sun-dog): "From Cy[=a]ma (the moon) do I resort to Cabala (the
+sun); from Cabala to Cy[=a]ma. Shaking off sin, as a steed shakes off
+(the loose hair of) its mane, as the moon frees itself from the maw of
+R[=a]hu, the demon of eclipse, casting aside my body, my real self
+delivered, do I enter into the uncreated world of Brahma."[13]
+
+
+ANALYSIS OF THE MYTH.
+
+Hindu mythology is famous for what I should like to hear called arrested
+personification, or arrested anthropomorphism. More than elsewhere
+mythic figures seem here to cling to the dear memories of their birth
+and youth. This is due in part to the unequaled impressiveness of nature
+in India; in part to the dogged schematism of the Hindu mind, which
+dislikes to let go of any part of a thing from the beginning to end. On
+the one hand, their constant, almost too rhythmic resort to nature in
+their poetry, and on the other, their Ved[=a]nta philosophy, or for
+that matter their _Ars amatoria_ (_K[=a]mac[=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 Cabala; the moon-dog is black
+(Cy[=a]ma or Cy[=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]cval[=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 (_Catapatha-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 Mengloedh 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" (_Fioelsvinnsmal_, 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
+_Avesta_, the bible of the ancient Iranians, has reduced the Cerberus
+myth to stunted rudiments. In _Vendidad_, xiii. 8. 9, the killing of
+dogs is forbidden, because the soul of the slayer "when passing to the
+other world, shall fly amid louder howling and fiercer pursuit than the
+sheep does when the wolf rushes upon it in the lofty forest. No soul
+will come and meet his departing soul and help it through the howls and
+pursuit in the other world; nor will the dogs that keep the Cinvad
+bridge (the bridge to paradise) help his departing soul through the
+howls and pursuit in the other world." The _Avesta_ also conceives this
+dog to be four-eyed. When a man dies, as soon as the soul has parted
+from the body, the evil one, the corpse-devil (Druj Nasu), from the
+regions of hell, falls upon the dead. Whoever henceforth touches the
+corpse becomes unclean, and makes unclean whomsoever he touches. The
+devil is expelled from the dead by means of the "look of the dog": a
+"four-eyed dog" is brought near the body and is made to look at the
+dead; as soon as he has done so the devil flees back to hell
+(_Vendidad_, vii. 7; viii. 41). It is not easy to fetch from a
+mythological hell mythological monsters for casual purposes, especially
+as men are always engaged in dying upon the earth. Herakles is the only
+one who, one single time, performed this notable "stunt." So the
+Parsis, being at a loss to find four-eyed dogs, interpret the name as
+meaning a dog with two spots over the eyes. Curiously enough the Hindu
+scholiasts also regularly interpret the term "four-eyed" in exactly the
+same way, "with spots over the eyes." And the Vedic ritual in its turn
+has occasion to realize the mythological four-eyed dog in practice. The
+horse, at the horse-sacrifice, must take a bath for consecration to the
+holy end to which it is put. It must also be guarded against hostile
+influences. A low-caste man brings a four-eyed dog--here obviously the
+symbol of the hostile powers--kills him with a club, and afterwards
+places him under the feet of the horse. It is scarcely necessary to
+state that this is a dog with spots over his eyes, and that he is a
+symbol of Cerberus.[16]
+
+
+THE TERM "FOUR-EYED."
+
+The epithet "four-eyed" may possibly contain a tentative coagulation of
+the two dogs in one. The capacity of the two dogs to see both by day
+(the sun) and by night (the moon) may have given the myth a slight start
+into the direction of the two-headed Greek Cerberus. But there is the
+alternate possibility that four-eyed is but a figure of speech for
+"sharp-sighted," especially as I have shown elsewhere that the parallel
+expression "to run with four feet" is a Vedic figure of speech for
+"swift of foot."[17] Certainly the god Agni, "Fire," is once in the
+_Rig-Veda_ (i. 31. 13) called "four-eyed," which can only mean
+"sharp-sighted."
+
+
+THE DUAL CABAL[=A]U.
+
+The two dogs of Yama derive their proper names from their color
+epithets. The passages above make it clear that Cy[=a]ma (rarely
+Cy[=a]va), "the black," is the moon dog, and that Cabala, "the spotted,
+or brindled," is the sun dog. In one early passage (_Rig-Veda_, x. 14.
+10) both dogs are named in the dual as Cabal[=a]u. But for a certain
+Vedic usage one might think that "the two spotted ones" was their
+earliest designation. The usage referred to is the eliptic dual: a close
+or natural pair, each member of which suggests the other, may be
+expressed through the dual of one of them, as when either
+_m[=a]tar[=a]u_ or _pitar[=a]u_, literally, "the two mothers," and "the
+two fathers," each mean "the two parents."[18] From this we may conclude
+that Cabal[=a]u means really Cabala and Cy[=a]ma, and not the two
+Cabalas, that is, "the two spotted ones."
+
+
+IS CABALAS = [Greek: Kerberos]?
+
+More than a hundred years ago the Anglo-Indian Wilford, in the _Asiatick
+Researches_, iii., page 409, wrote: "Yama, the regent of hell, has two
+dogs, according to the Pur[=a]nas; one of them named Cerbura, or varied;
+the other Syama, or black." He then compares Cerbura with Kerberos, of
+course. The form Cerbura he obtained from his consulting Pandit, who
+explained the name Cabala by the Sanskrit word _karbura_ "variegated," a
+regular gloss of the Hindu scholiasts.
+
+About fifty years later a number of distinguished scholars of the past
+generation, Max Mueller, Albrecht Weber, and Theodor Benfey, compared the
+word Cabala with Greek [Greek: Kerberos] (rarely [Greek: Kerbelos]),
+but, since then, this identification has been assailed in numerous
+quarters with some degree of heat, because it suffers from a slight
+phonetic difficulty. One need but remember the swift changes which the
+name of Apollo passes through in the mouths of the Greeks--[Greek:
+Apollon], [Greek: Apellon], [Greek: Appellon], [Greek: Apeilon], [Greek:
+Aploun][19]--to realize that it is useless to demand strict phonetic
+conservation of mythic proper names. The nominative Cabalas, translated
+sound for sound into Greek, yields [Greek: Keberos], [Greek: Kebelos];
+_vice versa_, [Greek: Kerberos?] translated sound for sound into Vedic
+Sanskrit yields Calbalas, or perhaps, dialectically, Cabbalas. It is a
+sober view that considers it rather surprising that the two languages
+have not manipulated their respective versions of the word so as to
+increase still further the phonetic distance between them. Certainly the
+burden is now to prove that the identification is to be rejected, and, I
+think, that the soundest linguistic science will refuse ultimately to
+consider the phonetic discrepancy between the two words as a matter of
+serious import.
+
+But whether the names Cabalas and Kerberos are identical or not, the
+myth itself is the thing. The explanation which we have coaxed step by
+step from the texts of the Veda imparts to the myth a definite
+character: it is no longer a dark and uncertain touch in the troubled
+visions of hell, but an uncommonly lucid treatment of an important
+cosmic phenomenon. Sun and moon course across the sky: beyond is the
+abode of light and the blessed. The coursers are at one moment regarded
+as barring the way to heaven; at another as outposts who may guide the
+soul to heaven. In yet another mood, as they constantly, day by day,
+look down upon the race of men, dying day by day, they are regarded as
+picking daily candidates for the final journey. In due time Yama and his
+heaven are degraded to a mere Pluto and hell; then the terrible
+character of the two dogs is all that can be left to them. And the two
+dogs blend into a unit variously, either a four-eyed Parsi dog, or a
+two-headed--finally a plural-headed--Kerberos.
+
+
+OTHER DOGS OF HELL.
+
+The peace of mind of one or the other reader is likely to be disturbed
+by the appearance of a hell-dog here and there among peoples outside of
+the Indo-European (Aryan) family. So, e. g., I. G. Mueller, in his
+_Geschichte der Americanischen Urreligionen_, second edition, p. 88,
+mentions a dog who threatens to swallow the souls in their passage of
+the river of hell. There was a custom among the Mordwines to put a club
+into the coffin with the corpse, to enable him to drive away the
+watch-dogs at the gate of the nether world.[20] The Mordwines, however,
+have borrowed much of their mythology from the Iranians. The Hurons and
+Iroquois told the early missionaries that after death the soul must
+cross a deep and swift river on a bridge formed by a single slender
+tree, where it had to defend itself against the attacks of a dog.[21] No
+sane ethnologist or philologer will insist that all these conceptions
+are related _genetically_, that there is nothing accidental in the
+repetition of the idea. The dog is prominent in animal mythology; one of
+his functions is to watch. It is quite possible, nay likely, that a
+dog, pure and simple, has strayed occasionally into this sphere of
+conceptions without any further organic meaning--simply as a baying,
+hostile watch-dog. But we cannot prove anything by an ignorant _non
+possumus_; the conception _may_, even if we cannot say _must_, after all
+in each case, have been derived from essentially the same source: the
+dead journeying upward to heaven interfered with by a coursing heavenly
+body, the sun or the moon, or both. Anyhow, the organic quality of the
+Indo-European, or at least the Hindu myth makes it guide and
+philosopher. From dual sun and moon coursing across the sky to the two
+hell-hounds, each step of development is no less clear than from Zeus
+pater, "Father Sky," to breezy Jove, the gentleman about town with his
+escapades and amours. To reverse the process, to imagine that the Hindus
+started with two visionary dogs and finally identified them with sun and
+moon--that is as easy and natural as it is for a river to flow up the
+hill back to its source.
+
+
+MAX MUeLLER'S CERBERUS.
+
+The rudiment of the present essay in Comparative Mythology was published
+by the writer some years ago in a learned journal, under the title, "The
+two dogs of Yama in a new role."[22] My late lamented friend, Max
+Mueller, the gifted writer who knew best of all men how to rivet the
+attention of the cultivated public upon questions of this sort, did me
+the honor to notice my proposition in an article in the _London Academy_
+of August 13, 1892 (number 1058, page 134-5), entitled "Professor
+Bloomfield's Contributions to the Interpretation of the Veda." In this
+article he seems to try to establish a certain similarity between his
+conception of the Kerberos myth and my own. This similarity seems to me
+to be entirely illusory. Professor Mueller's own last words on the
+subject in the Preface of his _Contributions to the Science of
+Mythology_ (p. xvi.), will make clear the difference between our views.
+He identifies, as he always has identified, Kerberos with the Vedic stem
+_carvara_, from which is derived _carvar[=i]_, "night." To quote his own
+words: "The germ of the idea ... must be discovered in that nocturnal
+darkness, that _c[=a]rvaram tamas_, which native mythologists in India
+had not yet quite forgotten in post-Vedic times." With such a view my
+own has not the least point of contact. Cabala, the name of one of the
+dogs, means "spotted, bright"; it is the name of the sun-dog; it is
+quite the opposite of the _c[=a]rvaram tamas_. The name of the moon-dog,
+and, by transfer, the dog of the night, is Cy[=a]ma or Cy[=a]va "black,"
+not Cabala, nor Carvara. The association of the two dogs with day and
+night is the association of sun and moon with their respective diurnal
+divisions, and nothing more. Of Cimmerian gloom there can be nothing in
+the myth primarily, because it deals at the beginning with heaven, and
+not with hell; with an auspicious, and not a gloomy, vision of life
+after death.
+
+
+CERBERUS AND COMPARATIVE MYTHOLOGY.
+
+In conclusion I would draw the attention of those scholars, writers, and
+publicists that have declared bankruptcy against the methods and results
+of Comparative Mythology to the present attempt to establish an
+Indo-European naturalistic myth. I would ask them to consider, in the
+light of the Veda, that it is probable that the early notions of future
+life turn to the visible heaven with its sun and moon, rather than to
+the topographically unstable and elusive caves and gullies that lead to
+a wide-gated Hades. In heaven, therefore, and not in hell, is the likely
+breeding spot of the Cerberus myth. On the way to heaven there is but
+one pair that can have shaped itself reasonably in the minds of
+primitive observers into a pair of Cerberi. Sun and moon, the Veda
+declares, are the Cerberi. In due time, and by gradual stages, the
+heaven myth became a hell myth. The Vedic seers had no Pluto, no Hades,
+no Styx, and no Charon; yet they had the pair of dogs. Now when Yama and
+his heaven become Pluto and hell, then, and only then, Yama's dogs are
+on a plane with the three-headed, or two-headed, Greek Kerberos. Is it
+not likely that the chthonic hell visions of the Greeks were also
+preceded by heavenly visions, and that Kerberos originally sprang from
+heaven? Consider, too, the breadth and the persistence of these ideas,
+their simple background, and their natural transition from one feature
+to another in the myth of Cerberus; that is, the notions of sun and moon
+(day and night) in their relation to the precarious life of man upon the
+earth, his death, and his future life. For my part, I do not believe
+that the honest critics of the methods and results of Comparative
+Mythology, though they have been made justly suspicious by the many
+failures in this field, will ever successfully "run past, straightway,
+the two four-eyed dogs, the spotted and the dark, the Cabal[=a]u, the
+brood of Saram[=a]."
+
+FOOTNOTES:
+
+[1] _Iliad_ viii. 368; _Odyssey_ xi. 623.
+
+[2] _Theogony_, 311 ff.; cf. also 769 ff.
+
+[3] _Republic_, 588 C.
+
+[4] Baumeister, volume I., page 620 (figure 690).
+
+[5] Baumeister, volume I., page 379 (figure 415).
+
+[6] Baumeister, volume I., page 653 (figure 721).
+
+[7] Baumeister, volume I., page 663 (figure 730). See the Frontispiece
+and its explanation.
+
+[8] _American Journal of Archaeology_, volume XI., page 14 (figure 12,
+page 15).
+
+[9] _Custos opaci pervigil regni canis._ Seneca.
+
+[10] _Inferno_, Canto vi., 13 ff.
+
+[11] See p. 99 of the Teubner edition of his writings.
+
+[12] Fulgentius, Liber I., Fabula VI., de Tricerbero, p. 20 of the
+Teubner edition.
+
+[13] Both Cankara, the great Hindu theologian and commentator of the
+Upanishads, as well as all modern interpreters of the Upanishads, have
+failed to see the sense of this passage.
+
+[14] Cf. the notion of the sun as the "highest death" in
+_T[=a]ittir[=i]va Br[=a]hmana_, i. 8. 4.
+
+[15] See Ernst Kuhn, Festgruss an Otto von Boehtlingk, page 68 ff.
+
+[16] Similar notions in Russia and Russian Asia are reported by Wsevolod
+Miller, Atti del iv. _Congresso Internazionale degli Orientalisti_, vol.
+ii. p. 43; and by Casartelli, _Babylonian and Oriental Record_, iv. 266
+ff. They are most likely derived from Iranian sources.
+
+[17] See _American Journal of Philology_, vol. XI., p. 355.
+
+[18] Similarly in Greek [Greek: Aiante] means Ajax and Teukros; see
+Delbrueck, _Vergleichende Syntax_, i. 137.
+
+[19] See Usener, Goetternamen, p. 303 ff.
+
+[20] Max Mueller, _Contributions to the Science of Mythology_, p. 240.
+
+[21] Brinton, _The Myths of the New World_. Second Edition, p. 265.
+
+[22] Presented to the American Oriental Society at its meeting May 5,
+1891; and printed in its Journal, Vol. XV., pp. 163 ff.
+
+
++--------------------------------------------------------+
+|Transcriber's Notes:                                    |
+|Standardized Punctuation.                               |
+|Page 29: Changed whomsover to whomsoever.               |
+|Page 34: Changed [Greek: Kebreros] to [Greek: Kerberos].|
+|Footnote 18: Changed I. 137. to i. 137.                 |
++--------------------------------------------------------+
+
+
+
+
+
+
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