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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/19119-8.txt b/19119-8.txt new file mode 100644 index 0000000..21fa019 --- /dev/null +++ b/19119-8.txt @@ -0,0 +1,1227 @@ +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: ISO-8859-1 + +*** 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) + + + + + ++-----------------------------------------------------------------------+ +|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 _Denkmäler 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 protégé, 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, TRÜBNER & CO., LTD + 1905 + + + + + COPYRIGHT 1905 + BY + THE OPEN COURT PUBLISHING CO. + CHICAGO + + + + + To the Memory + of + F. Max Müller + + + + +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 _Denkmäler des Klassischen Altertums_. Very familiar is the +statue in the villa Borghese of Pluto enthroned, three-headed Cerberus +by his side.[4] A Greek scarabĉus 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 linguĉ +tergeminumque caput_. Virgil, in the _Ĉneid_, 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 apistôn] 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: Trikarênos] 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]çval[=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, Hiranyakeçin'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) Çy[=a]ma and Çabala (the dark +and the spotted) tear to pieces the _agnihotra_ of him that sacrifices +otherwise. Çabala is the day; Çy[=a]ma is the night. He who sacrifices +in the night, his _agnihotra_ Çy[=a]ma tears asunder; he who sacrifices +in broad daylight, his _agnihotra_ Çabala 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. Çy[=a]ma and +Çabala (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 _Çatapatha-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 Çy[=a]ma (the moon-dog) and Çabala +(the sun-dog): "From Çy[=a]ma (the moon) do I resort to Çabala (the +sun); from Çabala to Çy[=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]maç[=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 Çabala; the moon-dog is black +(Çy[=a]ma or Çy[=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]çval[=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 (_Çatapatha-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 Menglödh 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" (_Fiölsvinnsmâl_, 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 ÇABAL[=A]U. + +The two dogs of Yama derive their proper names from their color +epithets. The passages above make it clear that Çy[=a]ma (rarely +Çy[=a]va), "the black," is the moon dog, and that Çabala, "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 Çabal[=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 Çabal[=a]u means really Çabala and Çy[=a]ma, and not the two +Çabalas, that is, "the two spotted ones." + + +IS ÇABALAS = [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 Çabala 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 Müller, Albrecht Weber, and Theodor Benfey, compared the +word Çabala 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: +Apollôn], [Greek: Apellôn], [Greek: Appellôn], [Greek: Apeilôn], [Greek: +Aploun][19]--to realize that it is useless to demand strict phonetic +conservation of mythic proper names. The nominative Çabalas, translated +sound for sound into Greek, yields [Greek: Keberos], [Greek: Kebelos]; +_vice versa_, [Greek: Kerberos?] translated sound for sound into Vedic +Sanskrit yields Çalbalas, or perhaps, dialectically, Çabbalas. 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 Çabalas 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. Müller, 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 MÜLLER'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 +Müller, 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 Müller'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 +_çarvara_, from which is derived _çarvar[=i]_, "night." To quote his own +words: "The germ of the idea ... must be discovered in that nocturnal +darkness, that _ç[=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. Çabala, 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 _ç[=a]rvaram tamas_. The name of the moon-dog, +and, by transfer, the dog of the night, is Çy[=a]ma or Çy[=a]va "black," +not Çabala, nor Çarvara. 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 Çabal[=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 Archĉology_, 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 Çankara, 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 Böhtlingk, 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 +Delbrück, _Vergleichende Syntax_, i. 137. + +[19] See Usener, Götternamen, p. 303 ff. + +[20] Max Müller, _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. | ++--------------------------------------------------------+ + + + + + + +End of Project Gutenberg's Cerberus, The Dog of Hades, by Maurice Bloomfield + +*** END OF THIS PROJECT GUTENBERG EBOOK CERBERUS, THE DOG OF HADES *** + +***** This file should be named 19119-8.txt or 19119-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/9/1/1/19119/ + +Produced by Joseph R. 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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: ISO-8859-1 + +*** 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) + + + + + + +</pre> + + + +<p class = "notes"> +Transcriber's Note: This text contains several words in Greek. If the Greek symbols +do not display properly your browser may not have a compatible font. All Greek +words will display a transliteration on mouse-over.</p> + + +<div class="figcenter" style="width: 665px;"> +<img src="images/front.png" alt="Frontispiece" title="Frontispiece" /> +</div> + + +<h3>Explanation of Frontispiece</h3> + +<p>The picture is reproduced from Baumeister's <i>Denkmäler des klassichen +Alterthums</i>, 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 protégé, stands in front of four +horses hitched to her chariot. Upon her shield the eagle augurs the +success of the entire undertaking.</p> + + + +<p><br /><br /><br /></p> + +<h1 class="smcap">Cerberus,<br /> +The Dog of Hades</h1> + +<p><br /></p> + +<h2><i>The History of an Idea</i></h2> +<h4>BY</h4> +<h2>MAURICE BLOOMFIELD</h2> +<h5>Professor of Sanskrit and Comparative Philology<br /> +Johns Hopkins University</h5> + +<p><br /></p> + +<h3>CHICAGO<br /> +The Open Court Publishing Company<br /> +LONDON</h3> +<h5 class="smcap">Kegan Paul, Trench, Trübner & Co., Ltd<br /> +1905</h5> + +<p><br /><br /><br /></p> + +<h5 class="smcap">Copyright 1905<br /> +by</h5> +<h5>THE OPEN COURT PUBLISHING CO.</h5> +<h5 class="smcap">Chicago</h5> + +<p><br /><br /><br /></p> + +<h4>To the Memory<br /> +of<br /> +F. Max Müller</h4> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> +<h2>CERBERUS, THE DOG OF HADES</h2> + + +<p>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 <i>Odyssey</i>. 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<span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span> 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.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> First Hesiod and +next Stesichorus discover his name to be Kerberos. The latter seems to +have composed a poem on the dog. Hesiod<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> 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.</p> + +<p>Plato in the <i>Republic</i> refers to the composite nature of Kerberos.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> +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<span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span> 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.</p> + +<p><br /></p> +<h3>CERBERUS IN CLASSIC ART.</h3> + +<p>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 <i>Denkmäler des Klassischen Altertums</i>. Very familiar is the +statue in the villa Borghese of Pluto enthroned, three-headed Cerberus +by his side.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> A Greek scarabæus shows a pair of lovers, or a married +couple, who have died<span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span> 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.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> 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 <i>two-headed</i> Cerberus from Hades.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> + +<p>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, <i>Auserlesene +Vasenbilder</i>, ii. 131.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> Or still more conveniently, Professor<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span> Norton +has reproduced<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> 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.</p> + +<p><br /></p> +<h3>CERBERUS IN ROMAN AND MODERN LITERATURE.</h3> + +<p>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 <i>triceps</i> +"three-headed," <i>triplex</i> or <i>tergeminus</i> "threefold," <i>triformis</i> "of +three<span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span> bodies," or simply Tricerberus. Tibullus says explicitly that he +has both three heads and three tongues: <i>cui tres sint linguæ +tergeminumque caput</i>. Virgil, in the <i>Æneid</i>, vi. 417, has huge Cerberus +barking with triple jaws; his neck bristles with serpents. Ovid in his +<i>Metamorphoses</i>, 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 (<i>janitor</i> or <i>custos</i>) of +Orcus, the Styx, Lethe, or the black Kingdom.<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> And so he remains for +modern poets, as when Dante, reproducing Virgil, describes him:<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a></p> + +<p> +<span style="margin-left: 1em;">"When Cerberus, that great worm, had seen us</span><br /> +<span style="margin-left: 1em;">His mouth he opened and his fangs were shown,</span><br /> +<span style="margin-left: 1em;">And then my leader with his folded palms</span><br /> +<span style="margin-left: 1em;">Took of the earth, and filling full his hand,</span><br /> +<span style="margin-left: 1em;">Into those hungry gullets flung it down."</span><br /> +</p> + +<p><span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span></p><p>Or Shakespeare, <i>Love's Labor Lost</i>, v. ii: "Great Hercules is presented +by this imp whose club killed Cerberus, the three-headed <i>canis</i>."</p> + +<p><br /></p> +<h3>CLASSICAL EXPLANATIONS OF CERBERUS.</h3> + +<p>Such classical explanations of Cerberus' shape as I have seen are feeble +and foolishly reasonable. Heraclitus, <span title = "Peri apistôn"><b>Περὶ ἀπίστων</b></span> 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 <span title = "Trikarênos"><b>Τρικάρηνος</b></span> which he obtained from the city Trikarenos +in Phliasia. And a late Roman rationalistic mythographer by the name of +Fulgentius<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> 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 <i>fabula</i> in which he says +that Cerberus means <i>Creaboros</i>, that is,<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span> "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—<i>per quas +introivit mors in orbem terrarum</i>.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p> + +<p><br /></p> +<h3>A MODERN VIEW.</h3> + +<h5> +"<i>Lasciate ogni speranza voi ch' entrate</i>" +</h5> + +<p>Can we bid this "<i>schwankende Gestalt</i>," this monstrous vision, floating +about upon the filmy photographs of murky Hades, stand still, emerge +into light, and assume clear and reasonable outlines?</p> + +<p> +<span style="margin-left: 1em;">"Hence loathed melancholy of Cerberus and blackest Midnight born."</span> +</p> + +<p>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<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span> 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.</p> + +<p>"With whom?" asks Coke.</p> + +<p><span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span></p><p>"Cerberus," replies the witness.</p> + +<p>"Do you consider him to be one dog, two dogs, or three dogs?"</p> + +<p>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?"</p> + +<p>"Three, anyhow," replies the witness with feeling, "though afterwards I +thought there was a whole bench-show atop of me."</p> + +<p>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?"</p> + +<p>"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.</p> + +<p>"I'm out of business. Livin' on my damages."</p> + +<p>"What damages?"</p> + +<p>"Them I got from the city for injuries<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> did me by that there—I should +say them there—dorgs, Cerberus."</p> + +<p>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.</p> + +<p><br /></p> +<h3>FUTURE LIFE IN THE VEDA.</h3> + +<p>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<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span> 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.</p> + +<p><br /></p> +<h3>THE TWO DOGS OF YAMA.</h3> + +<p>The tenth book of the <i>Rig-Veda</i> contains in hymns 14-18 a collection of +funeral stanzas quite unrivaled for mythological and ethnological +interest in the literature of ancient<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> 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.</p> + +<p>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:</p> + +<p>"Run past straightway the two four-eyed dogs, the spotted and (the +dark), the brood of Saramā; enter in among the propitious fathers who +hold high feast with Yama."</p> + +<p>A somewhat later text, the book of house-rite of Āçvalāyana, has +the notion of the<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span> 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!"</p> + +<p>The twelfth stanza of the <i>Rig-Veda</i> 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 <i>Atharva-Veda</i>: "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.)<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span> 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.)</p> + +<p>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<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> removed in order that +the myth shall become intelligible.</p> + +<p>The eleventh of the <i>Rig-Veda</i> stanzas presents the two dogs as guides +of the soul <span title = "psychopompoi"><b>ψυχοπόμποι</b></span> 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."</p> + +<p><br /></p> +<h3>THE TWO DOGS IN HEAVEN.</h3> + +<p>With the change of the abode of the dead from inferno to heaven the two +Cerberi are <i>eo ipso</i> also evicted. That follows of itself, even if we +had not explicit testimony. A legend of the Brāhmana-texts, the Hindu +equivalent of the Talmud, tells repeatedly that there are two dogs <i>in +heaven</i>, and that these two dogs are Yama's dogs. I shall present two +versions of the story, a kind of <span title = "Gigantomachia"><b>Γιγαντομαχία</b></span> in order to +establish the equation between the terms "two dogs of Yama," and "two +heavenly dogs."</p> + +<p>There were Asuras (demons) named Kālakānjas. They piled up a fire +altar in order to obtain the world of heaven. Man<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span> 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." (Brāhmana of the +<i>Tāittirīyas</i> 1. 1. 2.)</p> + +<p>"The Asuras (demons) called Kālakānjas 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." (Brāhmana of the +<i>Māitra</i> 1. 6. 9.)</p> + +<p>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:</p> + +<p>"Through the air he flies looking down upon all beings: with the majesty +of the<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span> heavenly dog, with that oblation would we pay homage to thee.</p> + +<p>"The three Kālakānjas, that are fixed upon the sky like gods, all +these I have called to help, to render this person free from harm.</p> + +<p>"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." +(<i>Atharva-Veda</i> vi., 80.)</p> + +<p>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.</p> + +<p>Yet another text, Hiranyakeçin's book of house-rites, locates the dogs +of Yama, describing them in unmistakable language, in heaven: "The brood +of Saramā, dark beneath and brown, run, looking down upon the sea." +(ii. 7. 2.)</p> + +<p><br /></p> +<p><span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span></p> +<h3>THE TWO DOGS OF YAMA EXPLAIN THEMSELVES.</h3> + +<p>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 +<i>Katha</i> school (xxxvii. 14) says: "These two dogs of Yama, verily, are +day and night," and the Brāhmana of the <i>Kāushītakins</i> (ii. 9) +argues in Talmudic strain: "At eve, when the sun has gone down, before +darkness has set in, one should sacrifice the <i>agnihotra</i>-sacrifice; in +the morning before sunrise, when darkness is dispelled, at that time, +one should sacrifice the <i>agnihotra</i>-sacrifice; at that time the gods +arrive. Therefore (the two dogs of Yama) Çyāma and Çabala (the dark +and the spotted) tear to pieces the <i>agnihotra</i> of him that sacrifices +otherwise. Çabala is the day; Çyāma is the night. He who sac<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span>rifices +in the night, his <i>agnihotra</i> Çyāma tears asunder; he who sacrifices +in broad daylight, his <i>agnihotra</i> Çabala tears asunder." Even more +drily the two dogs of Yama are correlated with the time-markers of +heaven in a passage of the <i>Tāittirīya-Veda</i> (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. Çyāma and +Çabala (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 <i>Çatapatha-Brāhmana</i> 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 <i>Atharva-Veda</i> says: "The four-eyed dog (the moon) surveys by night +the sphere of the night."</p> + +<p><br /></p> +<p><span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span></p> +<h3>SUN AND MOON AS STATIONS ON THE WAY TO SALVATION.</h3> + +<p>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 <i>Kāushītaki Upanishad</i> +(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<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span> 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 <i>Karma</i>. Similarly the <i>Māitri +Upanishad</i> (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 <i>Chāndogya Upanishad</i> (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 Çyāma (the moon-dog) and Çabala +(the sun-dog): "From Çyāma (the moon) do I resort to<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> Çabala (the +sun); from Çabala to Çyāma. Shaking off sin, as a steed shakes off +(the loose hair of) its mane, as the moon frees itself from the maw of +Rāhu, the demon of eclipse, casting aside my body, my real self +delivered, do I enter into the uncreated world of Brahma."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p> + +<p><br /></p> +<h3>ANALYSIS OF THE MYTH.</h3> + +<p>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,<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span> and on the other, their Vedānta philosophy, or for +that matter their <i>Ars amatoria</i> (<i>Kāmaçāstra</i>), 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 Çabala; the moon-dog is black +(Çyāma or Çyāva). 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<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span> 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."<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> Hence a text of the Veda can say in a similar mood: "May Day +and Night procure for us long life" (House-book of Āçvalāyana, 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" (Brāhmana of the <i>Kāushītakin</i>, +ii. 9). Another,<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span> more explicitly, "the year is death; by means of day +and night does it destroy the life of mortals (<i>Çatapatha-Brāhmana</i>, +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" (Brāhmana of the +<i>Tāittiriya</i>, 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?<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p> + +<p><br /></p> +<h3>THE CERBERI IN THE NORSE MYTH.</h3> + +<p>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<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span> 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 Menglödh 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" (<i>Fiölsvinnsmâl</i>, 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.</p> + +<p><br /></p> +<h3>CERBERUS IN THE PERSIAN AVESTA.</h3> + +<p>No reasonable student of mythology will<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span> 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 Saramā. Why? +Saramā 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 (<i>Atharva-Veda</i>, 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 +<i>Avesta</i>, the bible of the ancient Iranians, has reduced the Cerberus +myth to stunted rudiments. In <i>Vendidad</i>, 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<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span> 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 <i>Avesta</i> 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 +(<i>Vendidad</i>, 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<span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span> 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.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></p> + +<p><br /></p> +<p><span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span></p> +<h3>THE TERM "FOUR-EYED."</h3> + +<p>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."<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> Certainly the god Agni, "Fire," is once in the +<i>Rig-Veda</i> (i. 31. 13) called "four-eyed," which can only mean +"sharp-sighted."</p> + +<p><br /></p> +<h3>THE DUAL ÇABALĀU.</h3> + +<p>The two dogs of Yama derive their proper names from their color +epithets. The<span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span> passages above make it clear that Çyāma (rarely +Çyāva), "the black," is the moon dog, and that Çabala, "the spotted, +or brindled," is the sun dog. In one early passage (<i>Rig-Veda</i>, x. 14. +10) both dogs are named in the dual as Çabalāu. 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 +<i>mātarāu</i> or <i>pitarāu</i>, literally, "the two mothers," and "the +two fathers," each mean "the two parents."<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> From this we may conclude +that Çabalāu means really Çabala and Çyāma, and not the two +Çabalas, that is, "the two spotted ones."</p> + +<p><br /></p> +<h3>IS ÇABALAS = <span title = "Kerberos">Κέρβερος?</span></h3> + +<p>More than a hundred years ago the Anglo-Indian Wilford, in the <i>Asiatick +Re</i><span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span><i>searches</i>, iii., page 409, wrote: "Yama, the regent of hell, has two +dogs, according to the Purānas; 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 Çabala by the Sanskrit word <i>karbura</i> "variegated," a +regular gloss of the Hindu scholiasts.</p> + +<p>About fifty years later a number of distinguished scholars of the past +generation, Max Müller, Albrecht Weber, and Theodor Benfey, compared the +word Çabala with Greek <span title = "Kerberos"><b>Κέρβερος</b></span> (rarely <span title = "Kerbelos"><b>Κέρβελος</b></span>), +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— +<span title = "Apollôn"><b>Απόλλων</b></span>, +<span title = "Apellôn"><b>Απέλλων</b></span>, +<span title = "Appellôn"><b>Αππέλλων</b></span>, +<span title = "Apeilôn"><b>Απείλων</b></span>, +<span title = "Aploun"><b>Απλουν</b></span><a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a>—to realize that it is useless to demand<span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span> strict phonetic +conservation of mythic proper names. The nominative Çabalas, translated +sound for sound into Greek, yields +<span title = "Keberos"><b>Κεβερος</b></span>, +<span title = "Kebelos"><b>Κεβελος</b></span>; +<i>vice versa</i>, +<span title = "Kerberos"><b>Κέβρερος</b>?</span> +translated sound for sound into Vedic +Sanskrit yields Çalbalas, or perhaps, dialectically, Çabbalas. 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.</p> + +<p>But whether the names Çabalas 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,<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span> 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.</p> + +<p><br /></p> +<h3>OTHER DOGS OF HELL.</h3> + +<p>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<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span> (Aryan) family. So, e. g., I. G. Müller, in his +<i>Geschichte der Americanischen Urreligionen</i>, 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.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> 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.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> No +sane ethnologist or philologer will insist that all these conceptions +are related <i>genetically</i>, that there is nothing accidental in the +repetition of the idea. The dog is prominent in animal mythology; one of +his func<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span>tions 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 <i>non +possumus</i>; the conception <i>may</i>, even if we cannot say <i>must</i>, 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.</p> + +<p><br /></p> +<p><span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span></p> +<h3>MAX MÜLLER'S CERBERUS.</h3> + +<p>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."<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> My late lamented friend, Max +Müller, 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 <i>London Academy</i> +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 Müller's own last words on the +subject in the Preface<span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span> of his <i>Contributions to the Science of +Mythology</i> (p. xvi.), will make clear the difference between our views. +He identifies, as he always has identified, Kerberos with the Vedic stem +<i>çarvara</i>, from which is derived <i>çarvarī</i>, "night." To quote his own +words: "The germ of the idea ... must be discovered in that nocturnal +darkness, that <i>çārvaram tamas</i>, 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. Çabala, 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 <i>çārvaram tamas</i>. The name of the moon-dog, +and, by transfer, the dog of the night, is Çyāma or Çyāva "black," +not Çabala, nor Çarvara. 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;<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span> with an auspicious, and not a gloomy, vision of life +after death.</p> + +<p><br /></p> +<h3>CERBERUS AND COMPARATIVE MYTHOLOGY.</h3> + +<p>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<span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span> 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 Çabalāu, the +brood of Saramā."</p> + +<p><br /><br /></p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span> </a> <i>Iliad</i> viii. 368; <i>Odyssey</i> xi. 623.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span> </a> <i>Theogony</i>, 311 ff.; cf. also 769 ff.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span> </a> <i>Republic</i>, 588 C.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span> </a> Baumeister, volume I., page 620 (figure 690).</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span> </a> Baumeister, volume I., page 379 (figure 415).</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span> </a> Baumeister, volume I., page 653 (figure 721).</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span> </a> Baumeister, volume I., page 663 (figure 730). See the +Frontispiece and its explanation.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span> </a> <i>American Journal of Archæology</i>, volume XI., page 14 +(figure 12, page 15).</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span> </a> <i>Custos opaci pervigil regni canis.</i> Seneca.</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span> </a> <i>Inferno</i>, Canto vi., 13 ff.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span> </a> See p. 99 of the Teubner edition of his writings.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span> </a> Fulgentius, Liber I., Fabula VI., de Tricerbero, p. 20 of +the Teubner edition.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span> </a> Both Çankara, 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.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span> </a> Cf. the notion of the sun as the "highest death" in +<i>Tāittirīva Brāhmana</i>, 1. 8. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span> </a> See Ernst Kuhn, Festgruss an Otto von Böhtlingk, page 68 +ff.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span> </a> Similar notions in Russia and Russian Asia are reported by +Wsevolod Miller, Atti del iv. <i>Congresso Internazionale degli +Orientalisti</i>, vol. ii. p. 43; and by Casartelli, <i>Babylonian and +Oriental Record</i>, iv. 266 ff. They are most likely derived from Iranian +sources.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span> </a> See <i>American Journal of Philology</i>, vol. XI., p. 355.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span> </a> Similarly in Greek +<span title = "Aiante"><b>Αἴαντε</b></span> +means Ajax and Teukros; see Delbrück, <i>Vergleichende Syntax</i>, i. 137.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span> </a> See Usener, Götternamen, p. 303 ff.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span> </a> Max Müller, <i>Contributions to the Science of Mythology</i>, +p. 240.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span> </a> Brinton, <i>The Myths of the New World</i>. Second Edition, p. +265.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span> </a> Presented to the American Oriental Society at its meeting +May 5, 1891; and printed in its Journal, Vol. XV., pp. 163 ff.</p></div> +</div> + +<p><br /><br /></p> + +<p class = "notes"> +Transcriber's Notes:<br /> +Standardized Punctuation.<br /> +Page 29: Changed whomsover to whomsoever.<br /> +Page 34: Changed <span title = "Kebreros"><b>Κέβρερος</b></span> to <span title = "Kerberos"><b>Κέρβερος</b></span>.<br /> +Footnote 18: Changed I. 137. to i. 137.<br /> +</p> + + + + + + + +<pre> + + + + + +End of Project Gutenberg's Cerberus, The Dog of Hades, by Maurice Bloomfield + +*** END OF THIS PROJECT GUTENBERG EBOOK CERBERUS, THE DOG OF HADES *** + +***** This file should be named 19119-h.htm or 19119-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/9/1/1/19119/ + +Produced by Joseph R. 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Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + +*** END: FULL LICENSE *** + + + +</pre> + +</body> +</html> + diff --git a/19119-h/images/front.png b/19119-h/images/front.png Binary files differnew file mode 100644 index 0000000..9971eef --- /dev/null +++ b/19119-h/images/front.png diff --git a/19119.txt b/19119.txt new file mode 100644 index 0000000..46bd0fe --- /dev/null +++ b/19119.txt @@ -0,0 +1,1227 @@ +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) + + + + + ++-----------------------------------------------------------------------+ +|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. | ++--------------------------------------------------------+ + + + + + + +End of Project Gutenberg's Cerberus, The Dog of Hades, by Maurice Bloomfield + +*** END OF THIS PROJECT GUTENBERG EBOOK CERBERUS, THE DOG OF HADES *** + +***** This file should be named 19119.txt or 19119.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/1/9/1/1/19119/ + +Produced by Joseph R. 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