वेदों की प्राचीनता एवं काल-निर्णय / ओरायन (लोकमान्य बाल गंगाधर तिलक - खगोलीय वैदिक शोध)

PRIMITIVE ARYAN CULTURE AND RELIGION. 461 old or ancient. In short, the ancient hymns, poets, or deities, mentioned in the Ṛig-Veda must be referred to a by-gone age and not to post-Glacial times. The Arctic character of these deities, it may be further observed, is intelligible only on this view. The Vedic bards may well be credited with having composed, or fashioned, new songs or hymns; but the question still remains whether the subject matter of these hymns was of their own creation, and the fact that the deities have been called ancient in contradistinction with the songs offered to them (VI, 62, 4), and are clothed with Polar attributes, at once enables us to solve the question by answering that though the wording of the hymns was new, their sub- ject matter was old, that is, traditionally handed down to the poet from remote ages. Thus in a hymn of the tenth Maṇḍa- la (X, 72, 1-2), the poet desiring to celebrate the births or the origin of gods, thus begins his hymn, "Let us, from the the love of praise, celebrate, in recited hymns, the births of gods,—any one of us who in this later age may see them, (yaḥ pashyâd uttare yuge)." Here we have a distinct con- trast between the births of gods on the one hand and the poet who may see the hymn in the later age on the other, evidently meaning that the subject matter of the hymn is an occurrence of the former age (yuga), and that the poet celebrates as he perceives or sees it in the later age. The view that the Vedic hymns, or rather their contents, were perceived and not made by the Ṛiṣhis, derives material support from this statement. A similar expression is also found in VIII, 59, 6, which says "Indra and Varuṇa! I have seen (abhi apashyam) through tapas that which ye formerly gave to the Ṛiṣhis, wisdom, understanding of speech, sacred lore (shru- tam) and all the places which the sages created when perform- ing sacrifices."* The notion about the perception of the

• Ṛig. VIII, 59, 6,—इंद्रावरुणा यदृषिभ्यो मनीषां वाचो मतिं श्रुतम- दत्तमग्रे । यानि स्थानान्यसृजंत धीरा यज्ञं तन्वानास्तपसाभ्यपश्यम् ॥

462 THE ARCTIC HOME IN THE VEDAS. subject matter of the Vedic hymns is here referred to almost in the same terms in which it is expressed by Vyâsa in the Mahâbhârata verse quoted above; and with such express- texts before us, the only way to reconcile the conflicting state- ments about the human and the superhuman origin of the hymns is to refer them to the form and the matter of the hymns respectively, as suggested by Patanjali and other schol- ars. Dr. Muir notices a passage (VIII, 95, 4-5) where the poet is said to have "generated (ajîjanat) for Indra the new- est exhilarating hymn (navîyasîm mandrâm giram), springing from an intelligent mind, an ancient mental product (dhiyam pratnâm), full of sacred truth."* Here one and the same hymn is said to be both new and old at the same time; and Dr. Muir quotes Aufrecht to show that gir, that is, expres- sion or wording, is here contrasted with dhî or thought, ob- viously showing that an old thought (pratnâ dhîḥ) has been couched in new language (navîyasî gîḥ) by the bard to whom the hymn is ascribed. In other words, the hymn is ancient in substance though new in expression,—a conclusion to which we have been already led on different grounds. We may also cite in this connection the fact that amongst the different heads into which the contents of the Brâhmaṇas have been classified by Indian divines, we find one which is termed Purâ-kalpa or the rites or traditions of a by-gone age, showing that even the Brâhmaṇas are believed to contain ante-diluvian stories or traditions. The statement in the Taittirîya Saṃhitâ that "The priests, in old times, were afraid that the dawn would not terminate or ripen into sunshine," is quoted by Sâya- ṇa as an example of Purâ-kalpa, and we have seen before that this can be explained: only by supposing it to refer to the Arctic dawn,—an incident witnessible by man only in the in- ter-glacial times. If the Brâhmaṇas can be thus shown to contain or refer to the facts of a by-gone age, a fortiori the

• See Muir O. S. T., Vol. III, p. 239.

PRIMITIVE ARYAN CULTURE AND RELIGION. 463 Vedas may, very well, be said to do the same. Thus from whatever side we approach the question, we are irresistibly led, by internal as well as external evidence, to the conclusion that the subject matter of the Vedic hymns is ancient and inter- glacial, and that it was incorporated into the Vedic hymns in post-Glacial times by Ṛiṣhis who inherited the same in the shape of continuous traditions from their inter-glacial fore- fathers. There are many other points in Vedic interpretation, or in Vedic and Purâṇic mythology, which are elucidated, or, we may even say, intelligently and rationally explained for the first time, by the theory of the Arctic home in inter- glacial times. For instance, we can now easily account for the disappointment of those Western scholars, who, when the Vedas became first known to them, expected to find therein the very beginnings of the Aryan civilisation or the out-pourings of the Aryan mind as it first became impressed with awe and wonder by the physical phenomena or the workings of natural elements and looked upon them as divine manifestations. Our theory now shows very clearly that though the Vedas are the oldest records of the Aryan race, yet the civilisation, or the characteristics and the worship of the deities mentioned therein did not originate with the Vedic bards, but was derived by them from their inter-glacial fore-fathers and preserved in the forms of hymns for the benefit of posterity; and if any one wants to trace the very beginnings of the Aryan civilisation he must go back beyond the last Glacial period, and see how the ancestors of the Aryan race lived and worked in their primeval Polar home. Unfortunately we have very few materials for ascertaining the degree of this civilisation. But we think we have shewn that there are grounds to hold that the inter-glacial Aryan civilisation and culture must have been of a higher type than what it is usually supposed to be;

464 THE ARCTIC HOME IN THE VEDAS. and that there is no reason why the primitive Aryans should not be placed on an equal footing with the pre-historic inhabitants of Egypt in point of culture and civilisation. The vitality and superiority of the Aryan races, as disclosed by their con- quest, by extermination or assimilation, of the non-Aryan races with whom they came in contact in their migrations in search of new lands from the North Pole to the Equator, if not to the farther south, is intelligible only on the assumption of a high degree of civilisation in their original Arctic home; and when the Vedas come to be further examined in the light of the Arctic theory, we may certainly expect to discover therein many other facts, which will further support this view, but which are still hidden from us owing to our imperfect know- ledge of the physical and social surroundings amidst which the ancestors of the Vedic Ṛiṣhis lived near the North Pole in times before the Glacial epoch. The exploration of the Arctic regions which is being carried on at present, may also help us hereafter in our investigation of the beginnings of the Aryan civilisation. But all these things must be left to be done by future investigators when the theory of the Arctic home of the Aryans comes to be generally recognised as a scientific fact. Our object at present is to show that there is enough evidence in the Veda and the Avesta to establish the existence of an Arctic home in inter-Glacial times; and the reader, who has fol- lowed us in our arguments, set forth in the preceding pages, will at once perceive that the theory we have endeavoured to prove, is based on a solid foundation of express texts and passages traditionally preserved in the two oldest books of the Aryan race, and that it is amply forti- fied by independent corroboration received from the latest results of the correlative sciences, like Geology, Archæology Linguistic Palæology, Comparative Mythology and Astronomy.

PRIMITIVE ARYAN CULTURE AND RELIGION. 465 In fact, the idea of searching for the evidence of an Arctic home in the Vedas may be said to have been stimulated, if not suggested, by the recent advances made in these sciences, and it will be seen that the method, adopted by us in working it up, is as rigid as it ought to be. It is now several centuries since the science of Vedic exegetics was founded by Indian Nairuktas ; and it may seem surprising that traces of an Arctic home in the Vedas should remain undiscovered so long. But surprises like these are out of place in investigations of this kind, where one must be prepared to accept the results proved, in the light of advancing knowledge, by the strictest rules of logic and scientific research. It is these rules that we have taken for our guide, and if the validity of our conclusions be tested by this standard, we hope it will be found that we have succeeded in discovering the true key to the interpretation of a number of Vedic texts and legends hitherto given up as hopeless, ignored or misunderstood. In these days of progress, when the question of the primitive human culture and civilisation is approached and investigated from so many different sides, the science of Vedic interpretation cannot stand isolated or depend exclusively on linguistic or grammatical analysis; and we have simply followed the spirit of the time in seeking to bring about the co- ordination of the latest scientific results with the traditions contained in the oldest books of the Aryan race,—books which have been deservedly held in the highest esteem and preserved by our ancestors, amidst insurmountable difficulties, with religious enthusiasm ever since the beginning of the present age. FINIS.

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GENERAL INDEX. ABHIPLAVA, a kind of shaḷaha, 207, 209. Adhyâtmikas, their school of Vedic interpretation, 238. Aditi, and her Âditya sons, the le- gend of, 152-158; said to have occurred in a former yuga, 158, 460. Âdityas, seven with an eighth still- born brother, represent the seven monthly sun-gods in the Arctic region, 156-158; 216; 282. Âdityânâm-ayanam, an yearly sa- crificial session, 193, 209. Adri, a mountain, meaning of, in the Ṛig-Veda, 249, 253. Æsir, gods, the reign of, 78. Ages, archæological, of Stone, Bronze and Iron, 4; distinction between Neolithic and Palæoli- thic, 10; their co-relation with the geological, 11; of Beech, Oak and Fir, 12. —Geological and their subdivi- sions, 11; climate and distribution of land and water in, 20-24. —Human and divine in the Ṛig- Veda, 173 f. —Purâṇic, Kṛita, Tretâ, Dvâ- para, and Kali; their real duration, 421-427; their characteristics, 455. Aggilos, phonetic equivalent of Aṅgiras, 160. Agni, fire, a Vedic matutinal deity, 74; living in long darkness, 127; his hidden home in waters and darkness, 317; as child of waters, 317; traversing the universe, 333; his secret third station, 333; seven rays or tongues, and ten secret dwellings of, 342. Agniṣhṭoma, a Soma-sacrifice, 206 Ahalyâ, the legend of, 347. Ahanî, Day and Night, distinguish- ed from Ushâsâ-naktâ, 135; right and left side of the Year-god, 138-139. Ahîna, a Soma-sacrifice of less than thirteen days, 206. Ahura Mazda, warning Yima about the coming winter in Airyana Vaêjo, 72, 376. Airyana Vaêjo, the original Para- dise of the Iranians or the Aryan race, Yima's Vara in, 72; descrip- tion of, in the Vendidad, 357-359; wrongly identified with coun- tries to the east of Iran, 361-363; change in the climate of, caused by Angra Mainyu, 366; proves its invasion by ice during the last Glacial epoch, 368; ten winter months therein, 366-368; also seven summer months, 370 f; an- nual rise of sun, moon and stars, and a year-long day at the place, 71, 72, 376; possible only if it be located in the Arctic regions, and not to the east of Iran, 378; de- scription of the glaciation of, 380. Aitihâsikas, their school of Vedic interpretation, 239. Aiyangâr, Mr., Nârâyaṇa, on the interpretation of Vedic myths on

468 GENERAL INDEX. the Astral theory, 63, 245; on the nature of Kumâra, Kârttikeya, 318; on the nature of Sîtâ, 348. Aiyer, Mr. on the yuga-system in the Purâṇas, 422-424. Âjânadevatâs, 237. Alburz, a mountain, separating the upper from the lower world in the Avesta, 266; apertures in, for the sun to pass through, 269, 318. Alps, low in early geological ages 21. Altitude, high, its effect on climate, 21. Amma, the ascending stream of, in the Finnish mythology, 276. Ammarik, the gloaming, in the Fin- nish mythology, 404. Anaximenes, on the overhead rota- tion of the sky, 78. Aṅgirasâm ayanam, the yearly sa- crificial session of Aṅgirases, 162, 193, 209. Aṅgirases, ancient sacrificers of the Aryan race, 160; probably Indo- European in origin, 171; different species of, the Navagvas and the Dashagvas, 162; ten months' sa- crifical session of the latter, 163; helping Indra in the rescue of the cows at the end of each year, 163; found the sun dwelling in dark- ness, 163; described as Virûpas, that is, of various forms, 168. Aṅgra Mainyu, the evil spirit in the Avesta, destroys Airyana Vaêjo by introducing severe winter therein, 359; explained as a glacial invasion, 368 f. Anquetil, discovery of the Avesta by, 356. Âpaḥ, waters, distinguished as ter- restrial and celestial in the Ṛig- Veda, 256; celestial or aerial rid- den for ten months by the sun, 177, 184; ruled over by Varuṇa, 178; coeval with the world, 257; captivated by Vṛitra and released to flow upwards by Indra, cannot but be celestial, 274, 275, 294, 295; in the seven rivers must be celestial, 288-293; cosmic circu- lation of the aerial, in the Avesta, 270, 271; cessation of their flow in winter, 271-274; cosmic circu- lation of, in other mythologies, 275-278; their nature and charac- teristics as a Vedic deity summed up, 338, 339; the same compared with the Purâṇic legends, 340. Apaosha, the demon conquered by Tishtrya, an Avestic proto-type of Shuṣhṇa in the Ṛig-Veda, 222, 223; fight with, lasting for a hundred nights, 224. Apaturia, ancient Greek feast, 399. Apollon, oxen of, stolen by Hermes, 204; derived from Sanskrit apa- varyan, 255. Apsu-jit, conqueror in waters, an epithet of Indra, 245, 247. Aptoryâma, a Soma-sacrifice, 206. Ap-tûrya, the fight for waters by Indra, 245. Âptya, See Trita. Arag, See Rangha. Archæology, prehistoric, ages of Iron, Bronze and stone in, 4, 8; characterised by instruments of metals and stone discovered in the recent strata of the earth, 8; ages not synchronous in different countries, 9; transition from one into another gradual and not sudden, 9; distinction between New and Old stone age, 10; ages of Beech, Oak and Fir, 12; the date of the commencement of the Neolithic age in, 12, 13;

GENERAL INDEX. 469 latest researches in, effect of, on primitive history, 4; on Vedic interpretation, 7; summary of the latest researches in, 37, 38. Arctic regions, characterised by mild climate suitable for hu- man habitation in inter-glacial times, 24, 38, 419; a wide conti- nent before the glacial epoch, 41; appearance of the heavens in, 51, 52; duration of day and night in, 55, 56; dawn in, 56, 57; distin- guishing characteristics of, sum- med up, 59. Ardhau, the two celestial hemis- pheres in the Ṛig-Veda, 262. Ardvi Sûra Anâhita, Avestic celes- tial river, like the Vedic Sarasvatî, 265, 363; grants a boon to Thraê- taona, 266, 402. Aristotle, mentions an aerial river, 276; his belief in the reality of the deluge, 388. Ârya, Indra, dealing measure for measure to Dâsa or Vṛitra, 140, 143. Âryabhaṭṭa, 422. Aryan, race and people, their unity in primitive times, 2; controversy regarding the original type of, 16; Vedic, settled in central Asia in the Orion period, 420; primitive, interglacial and not post-glacial in origin, 433; European Neoli- thic, not progressive but retro- gressive savages, 444; origin of and differentiation from other hu- man races, lost in geological anti- quity, 445. —Home, primitive, cannot be loc- ated in Central Asia, 18; nor in North Germany or Scandinavia, 408; must be located in the Arctic regions, 232, 296, 390, 409, 417-418; destroyed during the last Glacial epoch, 381, 82; mig- ration therefrom at the beginning of the post-glacial period, 429. —Culture and religion, primitive, Schrader's view of, 3; in their Arc- tic Home, 435-438; higher than the Neolithic European, 439-445. —Languages, unity of, 2; not de- veloped from the Finnic, 18; not of Neolithic origin, 438; origin of, lost in geological antiquity, 444. Âshvina-shastra, a prize in the race of matutinal deities, 82, 83, 299. Ashvins, a dual matutinal deity in the Veda, their path, 74; time of singing the hymn or prayer of, 82; rescuers of Dîrghatamas, 169, 170; physicians of gods, explained by Max Muller as restorers of the winter sun, 244, 299; their double equipment, boat and golden cha- riot, 277; help Indra in his fight with Vṛitra, 298, 299; their ex- ploits and character, 301–304; save their proteges from bottom- less darkness, 304, 305; inex- plainable by the vernal theory, 305-311; safely deliver Sapta- vadhri from ten months' confine- ment in the womb of his mother, 312-316; satisfactorily explained by the Arctic theory, 319; their three stations, the third hidden, explained, 333; their achievements said to be ancient, that is, inter- glacial, 460. Asia, Northern, the glaciation of, and milder climate in, 14; Central, the theory of the original Aryan home in, challenged by Poshe and Pen- ka, 4; Taylor's view, 5; Rhys'

470 GENERAL INDEX. view, 408; Indo-Iranian settle- ments in, not primitive, 390, 420. Astral, theory, to explain Vedic myths, 245. Astronomers, Hindu, locate Meru at the North Pole, 67; chronology of, 422. Atharvan, an ancient sacrificer, 160- 161. Ati-agniṣhṭoma, a Soma-sacrifice, 206, Ati-râtra, a Soma-sacrifice, 206; in- troduces and concludes a sattra, 208, 228; one of the night-sacri- fices, 213, 215; extraction and purification of Soma juice therein at night, 213, 214; an Avestic pa- rallel, 214; meaning of ati in, 227; production of a cycle of day and night therefrom, 227; position of, in the annual round of sacrifices in ancient times, 229, 230. Atri, an ancient sacrificer, 160, 161. Atri Saptavadhri, See Ashvins, and Saptavadhri. Aufrecht, Prof., 87, 88, 462. Aurora Borealis, 47, 70. Aupamanyava, a Nairukta, correct- ness of his interpretation of shipi- vishṭa, 330, 331. Aurṇavâbha, 326. Autumnal, hundred forts of Vṛi- tra, meaning of, 221, 248, 252, 287. Autumns, a hundred, 389. Avesta, passages in, See Index of Avestic passages. Traditions about the Polar home in, 19, 354-390; method of counting by seasons in, 285; See Airyāna Vaêjo. Âyus, a Soma-sacrifice, 207. Azi-Dahâk, 267, 308, 309. BÂDARÂYANA, on the inauspicious- ness of dying in the Dakshiṇâyana, 76; on the eternity of the Vedas, 450. Balder, or Baldur, the Norse summer- god, his dwelling place in the heavens, 403; killed by Hodur, the winter-god, 405. Bali, the rescuer of Dîrghatamas, 170; Purâṇic enemy of Vâmana, 327. Ball, Sir Robert, supports Croll's theory, 27; but refrains from adopting Croll's calculations, 33. Beech age, 12; See Ages. Bhâṇḍârkar, Dr., on the date of Mâḍhariputta and Puḷumâvi, 285, Bhartṛihari, 340. Bhâskara, Bhaṭṭa, 191, 220. Bhâskarâchârya, on perpetual day and night, 56; his erroneous view about Uttarâyaṇa, 67. Bhîshma, a Mahâbhârata warrior. waiting to die in the Uttarâyaṇa, 75. Bhrigu, an ancient sacrificer, 160, 161. Bhujyu, a protege of the Ashvins, who rescued him from bottomless darkness, 302, 303, 305, 306-9. Bloomfield, Prof., 115, 287. Bodas, Râjârâma Shâstri, and M. R. 446. Brahma-chârin, the sun in the Atharva-Veda, 315. Brahma-jâyâ, the Brâhmin's lost wife, restoration of, 347. Brâhmaṇas, the Vedic works, the Vedas partially unintelligible at the time of their composition, 5; classification of the contents of, 129; their probable aim and nat- ure, 230; on the eternity of the Vedas, 448. Bṛihaspati, the son of Aṅgiras, said to be seven-mouthed, 169; his cou- quest of cows, 201; helps Indra in the rescue of cows, from Vala,

GENERAL INDEX. 471 249; saviour of Trita from dis- tress, 335; seven-mouthed, and ten- headed, 342; connected with the story of Sarmâ and Paṇis, 347; restoration of his lost wife, 347. Bronze, art of making, probably in- troduced into Europe from out- side, 9; known before the Aryan separation, 442. Bronze, age, See Ages. Bundahish, referred to or quoted, 224, 266, 269, 361-363, 374. Bunsen, 356, 365, 367. Burma, Indian names of cities in, 293. CACUS, a Greek monster like the Vedic Vala, 200. Calendar, Vedic, in the Taittirîya Saṁhitâ, of 12 months and six seasons, 62; ancient sacrificial, of ten months, 229, 231, 232; anci- ent Roman, of ten months, 199, 230, 395; ancient Celtic and Norse, 398, 399; ancient Greek, 399; primitive Aryan, Arctic, 436, 437. Calends, of May and of Winter, 396, 397. Caspian, sea, wrongly identified with Rangha, 363. Celts, the yearly feasts of, 396; their gods and heroes, 406 f. Chaillu, Paul Du, on the long night at Nordkyn, 56; his Land of the long night referred to, 214, 215. Chalceia, an ancient Greek yearly feast, 399. Chaturviṁsha, a sacrificial day, 208, 209. Chatvâriṁshyâm sharadi, on the fortieth in autumn, the meaning of, (in Ṛig. II. 12, 11,) 281. Chavee, on the original type of the Aryan race, 16. Chronology, Purâṇic, of Kalpas, Manvantaras, and Mahâ-yugas 421; length of a Kalpa, and a Yuga in, 422; Raṅgâchârya's and Aiyer's views thereon, 423- 426.—in Manu and Mahâbhâ- rata, 426-428. —Vedic, 420, 453-454. Chyavâna, the falling (sun), a protege of the Ashvins who re- stored him to youth, 170, 244, 301-303. Circum-polar, regions, distinguished from the Polar, 43; characteris- tics of, described and summed up, 55, 59. Civilization, Palæolithic and Neoli- thic, 16, 17; primitive, as de- duced from comparative philology, 431; original Vedic or Aryan, inter-glacial, 439-444. Climate, geological, equable and uni- form over the whole earth till the end of the Pliocene period, 21; sudden change in, during the Pleistocene, 22; cold, in the gla- cial, and mild, in the inter-glacial period, 23, 24. Coins, bronze, in use amongst un- divided Aryans, 442. Comparative, Mythology and Philo- logy, q. v. Couvade, the Irish custom of, 329, 405, 407. Corpses, the custom of not disposing of, during winter, 73-77, 271-275, Cows, the three-fold meaning of, in the Vedas, 201, 202; the sacri- ficial session of, lasting for ten months, 194-198; its nature explained, 200 f. Cow-stable, seven-fold and ten-fold, 343. Cow's Walk, See Gavâm ayanam. Croll, Dr., his theory about the cause

472 GENERAL INDEX. of the Glacial period, 27-31; his three periods of the maximum ec- centricity of the earth's orbit, 32; his estimate of the duration and commencement of the Glacial period, 33; questioned by Ball and Newcomb, 33; by Geikie and Hudlestone, 35. Cuchulainn, the Celtic Sun-hero, making love to a number of Dawns, 393, 394; his encounters with the Fomori or the Fir Bolg, 405; unaffected by couvade, 406; fighting without rest for several days, 406, 407. Culture, primitive, See Civilization. Currents, oceanic and aerial, effects of, on climate, 21. DAITYA, the meaning of, in the Vendidad 1, 3-4, 362; a river in the Bundahish, otherwise called Dâitik, 362, 363. Darkness, of the Polar night, nature of, 47; ghastly and sunless, as Vṛitra's stronghold, in the Ṛig- Veda, 125, 247; long, too long, the end of, 125; Agni living long in, 127, 317; Indra driving the Asuras from, 213; Arctic, synchronous with winter, 273- 279; daily and annual struggle between it and light, 242, 296, 406; proteges of the Ashvins condemned to, 304, 305; the sun dwelling in 321, 322. Dakshiṇâ, the mother of the sun, 145. Dakshiṇâyana, or Pitṛiyâna, night of gods, 67; death during, in- auspicious, 75; Bâdarâyaṇa's view of, 76; parallel tradition in the Avesta, 77. Darmesteter, Prof., the translator of Vendidad and Yasht, his rendering of the Vendidad I and II, 72; on the nature of the legend of Tish- trya, 223; does not explain why the appointed time of Tishtrya varies from one to a hundred nights, 224; his rendering of Tîr Yasht, para 36, 226; his view of the same single source of waters and light, 266; on the cessation of the flow of waters in winter, 271; on the transference of the name Hapta hindu to a new settlement, 289; on the meaning of Dâitya in Vend. I, 362; his identification of the Airyana Vaêjo examined and rejected, 360-365. Dâsa, Vṛitra, 140, 143. Dashadyu, a protege of Indra, 341, 346. Dashagvas, a species of the Aṅgi- rases, 342-344; See Navagvas. Dashamâya, an enemy of Indra, 342, 346. Dashame yage, meaning of (in Ṛig. I, 158, 6), 177. Dasha prapitve, meaning of (in Ṛig. VI., 31, 3), 322-326. Dâsharâjña, Indra's fight with ten kings, 345 f. Dasharatha, 347. Dashashipra, an enemy of Indra, 342, Dashoṇi, an enemy of Indra, 341- 346. Dawn, two months' duration of, at the pole, 47, 48; revolving splend- ours of, 49, 50; why styled Dak- shiṇâ, 145; the first, commenc- ing the mânushâ yugâ, 176; why addressed in the plural number in the Vedas, 95 f; in the Lettish; Greek and Celtic mythologies, 393; the dying torch of, in the Finnish mythology, 404; as a Vedic Deity, See Uṣhas.

GENERAL INDEX. 473 Dawn-theory, 3 ; its scope and ap- plication, 240-242. Day, longer than 24 hours in the Arctic regions, 55 ; six-monthly, in the Tâittirîya Brâhmaṇa, 70 ; in the Avesta, 71 ; in Manu and Mahâbhârata, 68, 69 ; originally a real observation, 73; of the gods, See, Night of the gods. Day and Night, a dual deity in the Vedas, 131 ; two such dual deities 135 ; diurnal changes in, over the globe stated, 137; the existence of two dual deities explainable only on the Arctic theory, 137, 138. Death, inauspiciousness of, in the Dakshiṇâyana, 75 ; in winter in the Parsi scriptures, 77, 273. Debris, glacial, its action and ex- tent 23. December, the tenth and the last month in the ancient Roman year, its reason explained, 198, 395 ; denotes an ancient Arctic year of ten months, 200. Deities, Vedic, pre-glacial in origin and character, 433. Deluge, the Avestic account of, 379 f; the story of, in the Shata- patha Brâhmaṇa, 385 ; said to be of water and not ice, 387 ; Greek account of, 388 ; compared with the Avestic, account 389 ; See Glacial period. Demeter, the mother-earth rejoicing for six months in the presence of Proserpine, 398. Deukaliôn, saved from the deluge in Greek mythology, 388. Devayâna and Pitṛiyâna, originally representing the two-fold division of the year at the Pole, 73, 74 ; the path of the gods, same as the path of Mazda in the Avesta, 75 ; Vṛitra killed on the borders of, 251. Dhîtis, prayers, seven-fold and ten- fold, 342. Dîrghatamas, the legend of, in the Mahâbhârata, 170 ; in the Ṛig- Veda, id; saved by Ashvins, 171; becoming decrepit in the tenth yuga, 171 f; means the sun dis- appearing after riding on aerial waters for ten months, 177, 178; a solar legend of Arctic origin, 178, 231, 256, 306, 319, 351. Divine, years, the theory of, 423- 426 ; See, year. Divishti, striving for the day, 246. Divodâsa, the father of Sudâs, 345. Dixit, the late Mr. S. B., on the equinox in the Kṛittikâs, 44, 422. Durga, a commentator on Yâska, 134. Dvâdashâha, a twelve days' sacrifice, how made up, 276. Dvâpara, the third yuga in Purâṇic mythology, duration and nature of, 422-426. Dvita, the Second, a brother of Tri- ta, 334. Dyotana, an enemy of Indra, 342. EARTH, classification of stratified rocks on the surface of, 11 ; climate on, in early geological times, 21 ; obliquity of its axis producing seasons, id.; change in the position of axis improbable, 25 ; diminishing heat of, 26 ; eccentricity of its orbit producing glacial periods, according to Dr. Croll, 28, 29; Dr. Ball's estimate of the average heat received by each of its hemispheres, 32; maximum value of the eccentri- city of its orbit, 73; three-fold in the Vedas and the Avesta, 260

474 GENERAL INDEX. seven-fold, nine-fold and ten-fold, 343. Edda, a Norse epic poem, 'death of Anses in, 406. Eden, the garden of, in the Bible, 410. Egypt, the historic period in, 2, 12, 14, 37; no trace of glaciation in, 14. Ekâha, a Soma-sacrifice lasting for a single day, 206. Ekâshṭakâ, the mother of Indra, 118. Ekata, the First, a brother of Trita, 334. Eleven-fold, division of gods in the Vedas, 290, 343. Equinoxes, precision of, 28; cy- cle of, 29; used as a Vedic chro- nometer, 44. Eras, geological, climate in earlier, 21; See Ages. Euripides, on the fountain of the world's waters, 276. Evans, 7. FATHERS, our ancient, in the Vedas, 160. Fauna, and Flora, fossil, distinguish different geological eras, 11; indi- cate warm climate in early times, 21. Fedelm, of nine forms, in Celtic mythology, 401. Finland, once thought to be the Aryan home, 409, 417. Finns, not the originators of the Aryan speech, 18, 19; the circu- lation of cosmic waters in the mythology of, 276. Fir-age, archæological, 12. Fir-Bolg, See Fomori. Fish, the, saved by Manu and in turn the saviour of Manu, 386; Five, milkings, 119; seasons, 182 f. Floods, during deluges, probably glacial in origin, 386. Fomori, the Irish representatives of darkness, 405. Foods, seven and ten, 342. Forseti, Baldur's son, his long sit- tings at the court, 408. Fravashis, shewing the path of Mazda to the sun, 75; correspond to Vedic Pitṛis, 270; said to have shown the way to the waters and the sun in the Avesta, 271. GAVAM-AYANAM, a ten-months' year- ly sacrifice, or the Cow's Walk, 162; of ten months in the Aita- reya Brâhmaṇa, 194; in the Tâittirîya Saṁhitâ 195, 196; its ten months' duration said to be an immemorial custom, 197; repre- sents the ancient Arctic year, 198; compared with the old Roman year of ten months, 199; meaning of cows (gavâm) in, 200- 202; the type of yearly sacrifices, 207; an outline scheme of, 208; supplemented by night-sacrifices, 215 f., 229, 231, 394. Geikie, Prof., 7; on the commence- ment of the post-Glacial period, 14; five glacial and four inter-gla- cial periods according to, 23, 36, 38; on the glacial and inter-gla- cial climate in the Arctic regions, 24; on Dr. Croll's theory, 35. Geldner, Prof., 323. Geology, eras and periods in, enume- rated and described, 11, 12; co- relation of geological and archæo- logical ages, 12; Iron, Bronze and Neolithic included in the post- Glacial period and Palæolithic in the Pleistocene or the Glacial, 11; the date of the commencement-

GENERAL INDEX. 475

of the post-Glacial period in, 13; evidence and extent of glaciation in the glacial period, 13, 23; climate in the early ages of, 21-24; causes of a succession of glacial periods in, 25; Dr. Croll's view 28-34; estimate of the duration of the glacial period, 36; latest researches in, summary of, 37, 38; supports the Avestic account of the deluge of snow and ice, 383, 384. See Archæolo- gy, Climate, Glacial period. Gharma, a sacrificial pot, 190. Ghoshâ, a protege of the Ashvins, 302. Gilbert, Mr., his view regarding the commencement of the post-glacial period, 13. Giri, a mountain, misinterpretation of, See Parvata. Glacial, epoch or period, discovery of its evidence, 4; nature of the evidence of, 22; existence of two, with an intervening interglacial, conclusively established, 23; ex- tent of glaciation in Europe and America, 23; climate cold in gla- cial, warm in interglacial, 24; various theories regarding the cause of, 25; Lyell's theory and estimate about its duration, 26; Croll's theory and esimate about its duration, 27-33; long duration of, 36; Avestic evidence in proof of 379 f. Glaciation, in northern Europe and America, 13, 23; traces of, not yet discovered in northern Asia, 14. Go, a Soma-sacrifice, 207. Gods, the six-monthly night of, in astronomical works, 67; in Manu and Mahâbhârata, 69; in the Taittirîya Brâhmaṇa, 70; in the Ṛig-Veda, 73-75; in other Aryan mythologies, 78; eleven-fold divi- sion of, in the Vedas, 290, 343; temporary sickness or affliction of in ancient mythology, 406- 408. Go-ishṭi, the meaning of, 245. Gotama, a Vedic sage, 347. Grassmann, Prof., 171, 323. Griffith, Mr., his interpretation of Ṛig-Vedic verses stated and exa- mined, 86, 89, 91, 101, 116, 133, 140, 141, 174, 180. Grill, on the German world-river, 276. Grote, his account of deluge in the Greek mythology, 388. Gulf-stream, its effect on climate, 21, 25. Gwin, and Gwythur, fighting for the same damsel and having her in turn, 397, 398. HADES, conceived as turned upside down, 307. Hanûmân, a Purâṇic deity, traced to Vṛishâkapi, 348. Hapta-Hindu, Avestic name fo Sapta Sindhavah, its origin and meaning explained, 288-293; See Sapta Sindhavah. Hara-Berezaiti, a mountain in the Avesta; See Alburz. Haug, Dr. 150, 356, 359, 365, 455. Heavens, spinning round of, in the Ṛig Veda, 65. Hebrews, their belief in the exist- ence of celestial waters, 265, 278. Heeren, Prof., 356. Hêlios, the sun, his 350 oxen and sheep, 202, 310, 394; sailing from west to east in a golden boat, 275. Hemispheres, the two celestial, upper and lower, referred to and

476 GENERAL INDEX. mentioned in the Ṛig-Veda, 262, 263. Hemanta, with Shishira, the dual season, 183; represented the yearly sunset, 283. Hêrakles, names of the wives of, representing dawns, 393. Hercules, the pillars of, 146; the cows of, carried off, by Cacus, 200. Hermes, stealing the oxen of Apol- lon 204. Herodotus, mentions people sleep- ing for six months, 71; his account of the Phœnician mari- ners sailing round Africa, 146. Herschel, Sir, on seasons, 29; error in his view regarding the heat received by each hemisphere in summer and winter, 31; on the perpetual spring in interglacial times, 38. Hesiod, on the source of earthly rivers, 276. Himâlayas, the, upheaved in later geological ages, 21. Hiraṇya-hasta, the gold hand, given by the Ashvins, 303, 311. Historic period, in Greece and Egypt, 2. Hodur, the blind Norse god of winter, killing Baldur, the god of summer, 405. Home, the primeval Aryan, not in Central Asia, 18, 408; nor in Finland or Scandinavia, 409; but in the Arctic regions, north of Siberia, in pre-glacial times, 418, 419; See, Airyana Vaêjo. Homer, Iliad and Odyssey, 78; his legend of cow-stealing, 204; on the shape of the earth, 275; on the circulation of aerial waters, 276; draw from the same mythological source as Vâlmîki, 349; mentions Khalkos or bronze coins, 442. Horses, of the sun, sevenfold and tenfold, 184, 341. Hudleston, Mr., on the extravagance of Dr. Croll's calculations, 35. Hukairya, mountain in the Avesta, 266. Hundred, night-sacrifices, 211-217; fortresses or cities destroyed by Indra, leather straps of Kutsa, 221; moving in the abode of In- dra, and turning on and off the course of ordinary days, 221. Hvarenô, the, Glory in the Avesta, 308. Hymns, Vedic, interglacial in substance, post-glacial in form, 459-462. ICE, of the glacial period, its action, 23; invading Airyana Vaêjo, 379, 380; its connection with the deluge in Indian mythology, 387. Iliad, the, nature of day in, 78; mythical element in, traceable to primitive Aryan times, 349; mentions bronze coins, 442. Incarnations, ten, of Indra in the Avesta and of Vishṇu in the Purâṇas, 341, 350. Indra, the principal Vedic deity, revolving the heavens as on a pole, 65; breaking the car of the dawn, 110; fights with his ene- mies in darkness, 125, 213; re- taliates Dâsa's mischief by pro- ducing the long Arctic day, 140- 144; assisted by Navagvas and Dasha-gvas; 162f; his war with Vala at the end of the year, 163, 169, 226; the only deity worship- ped in the Atirâtra sacrifice, 213; master of a hundred sacrifices,

GENERAL INDEX. 477 217-221; his conquest over Vṛitra and release of captive waters, the sun and the dawn, 245-279; as Vṛitra-han, 245, 296; finds Shambara on the for- tieth of Sharad, 279-282; steal- ing the solar orb on the comple- tion of ten (months), 320-326; assisted by Vishṇu in his fight with Vṛitrà, 328; tenfold or ten incarnations of, 341; seven-killer, and possibly ten-killer, 346; lover of Ahalyâ, 347; exploits of, said to be ancient or inter- glacial, 460, 111; See Âpas, Dashagvas, Vala, Vṛitra. Interglacial, period, See Glacial. Irân Veg, See Airyana Vaêjo. Iranians, their original home, 357; could not but be Arctic, 367; destroyed during the glacial period, 384; See Airyana Vaêjo. Iron, age, See Ages. Ivan, the story of, 403, 404. JAIMINI, his view about the eter- nity of the Vedas, 449. Jaxartes, the, and the Oxus, Aryan settlements on the banks of, 36, 354, 361, 377. Jews, See Hebrews. Jhalkikar, Mahâmahopâdhyaya, 451. Jimha-bâra, with mouth down- wards, applied to the nether world, 306, 307. Jyotish, or Jyotishṭoma, a Soma- sacrifice, 206-209. KALI, a protege of the Ashvins, 301-303. Kali-Yuga, commencement, dura- tion and nature of, 422-427; the age of final settlements, 455. Kâlidâsa, 147. Kalpa, a higher unit of time in the Puranic chronology, 421, 422; repromulgation of the Vedas at the beginning of each, 452, 458. Kamadyu, a protege of the Ashvins, 301. Kânheri, an inscription of, 285. Kanva, an ancient sacrificer, 160. Kârle, inscriptions of, method of counting time in, 285. Karma-devatas, 237. Kârttikeya, See Kumâra. Kashyapa, the eighth Âditya at Meru, 70. Kâta, a ditch to keep a dead body in, during winter, 77; Kutsa lying in, 274. Khalkos, a bronze coin, phonetical- ly identical with Shulka, 442. Kings, seven and three, 443. Koi, the dawn, in the Finnish my- thology, 404. Koshchei, the Russian winter-de- mon carrying off a princess, 404; legend of, 404. Kratu, means a destined course, 103, 117; also denotes a sacri- fical performance, 220. Krichenbauer, Anton, on the two- fold nature of day in the Iliad and the Odyssey, 78. Kṛita, Yuga, commencement and duration of, 422-426; the age of migration, 455. Kṛittikâs, or the Pleiades, the period of the vernal equinox be- ing in, 44, 62, 131, 420, 454. Kubhâ, the Kabul river, 363. Kuhn, Prof., 202; on the storm theory. 243. Kuka, Mr. M. N., on Tishtrya's connection with the year, 226. Kumâra, the Child, not surrender- ed by the mother to the father,

478 GENERAL INDEX. the story of, 316; basis of the Purânic story of Kârttikeya, 318. Kumârila, his interpretation of the legend of Ahalyâ, 239, 347. Kutsa, lying in a kata or a winter grave, 274. LABRAID of the Swift Hand on the Sword, King of the Irish Hades, 398. Laing, Mr. Samuel, 7; on man's ultimate origin, 444. Lake-dwellers, in Switzerland, 12. Land and water, distribution of, in early geological ages, 21-23; depression and elevation of, caus- ing the Ice-age, 26. Lands, countries, sixteen, mentioned in the Vendîdâd, 357-359; re- present successive historical migrations and not merely geo- graphical divisions, 384. Lapps, how they count time during long night, 215. Lassen, Prof., 289, 356, 390. Lets, cosmic circulation of waters in the mythology of, 277; dawn addressed in the plural in the same, 293. Leverrier, M., his tables of the eccentricity of earth's orbit, 32; Stockwell's corrections therein, 34. Lignana, Prof., his view about the Navagvas and Dashagvas stated and examined, 166-168; on Numa's reform, 394; on Navag- vas and Novemsides, 400. Lockyer, Sir Norman, on the orien- tation of the pyramids, 44; on the ancient Egyptian calendar, 149; on the cosmic circulation of aerial waters in the Egyptian mythology, 277. Logos, the Word, 450, 458. Lubbock, Sir John, 7. Ludwig, Prof., on the axis of the earth in the Rig-Veda, 65; on the meaning of Ahâni, 91; on the seven rivers, 289. Lugnassad, the Celtic summer feast, 397. Lybia, Africa, sailing round of, 146. Lyell, Sir Charles, 7; his theory of the cause of the Glacial period, and estimate of its dura- tion, 26; on the origin of the tra- dition of the half-yearly day, 73; MACDONNELL, Prof., on the nature of the dawn-hymns, 18; extracts from his Vedic mythology quoted, 246, 248, 301; his view on the double character of Indra discussed, 251, 254; on the brothers of Thrâetaona, 335. Macrobius, on Numa's reform in the Roman calendar, 199, 395. Mâdhava, a commentator on the Sâma Veda, on the meaning of virûpe, 133, 134. Mahâvrata, a Soma-sacrifice, sym- bolic nature of, 208, 209. Mahâbhârata, the, 69, 75, 170, 171, 330, 385, 386, 389, 422, 425, 426, 448. Mahâvîra, a sacrificial pot, 190. Mahâyuga, a collection of Yugas, its duration discussed, 424 f. Mahîdhara, a commentator on the Vâjasaneyî Samhitâ, 175, 324. Maid, the, of nine forms, 401. Mainyô-i-Khard, 377. Mallinâth, 147. Mamatâ, the mother of Dîrghatamas, 170, 171. Man, his existence in the

GENERAL INDEX. 479 quarternary and the tertiary eras, 4, 12, 37. Manu, a Smṛiti writer, quoted, 68, 69, 257, 488, progenitor of the human race, saved in the deluge, 385-387; an ancient Vedic sacrificer, 160, 161. Mânushâ yugâ, means human ages and not always human generations, 172-176; commenced with the first dawn, 176; and kshapah used to denote the whole year, 181. Mârtâṇḍa, the still-born Âditya, the derivation and meaning of, 158; See Aditi, Âditya. Mâtsya-Purâṇa, account of the deluge in 386. Matutinal; deities, travelling by the Devayâna path, 74; following the dawns, 107; the story of the Ashvins leading the van in the march of, 299, 301. Max Muller, Prof. F., on the importance of the discovery of relationship between Sanskrit and Zend, 2; on the untranslateable portion of the Vedas, 6; on the meaning of Samayâ, 86; his explanation of dawns in the plural number unsatisfactory, 96; on the meaning of yojana, 105; of chhandas, 116; of kshapah, 127; on the difference between Ushâsânaktâ and Ahanî, 135; his explanation of eight Âdityas improbable, 156; on the meaning of mânushâ yugâ, 174; on continuous nights, 180, 181; on the three-fold meaning of cows in the Ṛig-Veda, 201, 202; on the stealing of cows in the Greek mythology and on the ancient Greek year, 203, 205; on the dawn theory, 240, 241; on the Vernal theory, 244; on the derivation of Apollon, 255; on seven rivers, 289; his explanation of the Ashvins' exploits, 178, 299; his derivation of Trita improbable, 336; on the resemblance of names in the Iliad with Vedic names, 349; on progressive savages, 444; on Logos, 450. May, the calends of, 398, 399. Mazda, the path of, 75; followed by waters and the sun, 266. Meru, or the North Pole, six months' day at, in the Saṁhitâs, 56; seat of the gods, and six monthly night and day at, 67, 385, 453; in the Taittirîya Âraṇyaka, 70; permanently illumined by Kashyapa, 154. Merv, the Avestic Mouru, 359. Mesopotamia, not the same as Avestic Rangha, 361. Migrations, of the Iranian race in succession from Airyana Vaêjo, 360-384; the age of, 453, 455. Milkings, five, 119. Mîmâṁsakas, their interpretation of Râtri in Râtri-Sattras shewn to be incorrect, 211 f.; their view of the eternity of the Vedas, 449. Mitra, the representative of half-year long light, 351. Monogeny, the theory of, regarding human origin, 445. Months, of sunshine, less than twelve in the Arctic regions, 56, 151; sacrificial session of ten, 191, 198; Avestic, of winter and summer, 371-374; See Dashame yuge, Gavâm ayanam, Seasons, Year and Yuga. Moon, description of her appearance at the pole, 47

480 GENERAL INDEX.

Mortillet, M. De., on the type of the primitive Aryans, 16. Moytura, the battle of, in the Celtic mythology, fought on the eve of November, 398. Much, with vi, meaning of, when applied to horses, 141. Muir, Dr., on the yuga system, 68; on the nature of dawn-hymns, 81; on Aditi's legend, 156, 173; on the meaning of parastât, 264; his summary of Fargard I of the Vendidad, 357, 358; on the de- luge, 385-387; on the northern Aryan home, 389, 390; on the eternity of the Vedas, 446, 448; 449, 459, 462. Myths, Vedic, necessity of re-exa- mining the explanations of, 42; various theories about the ex- planations of, 240 f.; disclose an arctic origin, 351, 352. Mythology, science of, effect of re- cent geological discovery on, 3, 4; Vedic, current interpretation of, 53; theories for the explana- tion of, 240; comparative, supports the theory of the Arctic home, 411, 412. NADERSHAHA, Mr. E. J. D., on the method of counting time by sea- sons in the Avesta, 286. Nâgoji Bhatta, on Patañjali's view on the eternity of the Vedas, 452. Nairukta, a school of Vedic inter- preters, 238, 239. Naiyyâyikas, their views about the eternity of Vedas, 451. Navagvas, a species of the Angi- rases, generally associated with the Dashagvas, 162; their sacri- ficial session of ten months, 162; commenced with the dawn, id., helped Indra in the rescue of the cows from Vala, 163; the root- meaning of, 165; Yâska's, Sayâ- na's and Prof. Lignana's view thereon, 166, 167; primarily de- note sacrificers for nine or ten months, 167; compared to Roman Novemsides, Celtic Maid of nine Forms, and the nine steps of Thor in the Norse mythology, 401, 402; See Angirases, Dashag- vas. Nâva-prabhramshana, the gliding of the ship on the Himalayas, 386. Navarâtra, a nine days' sacrifice, 207. Nau-bandhana, a peak of the Hima- layas, 386. Nebulous matter, in the universe des- cribed as watery vapour in the Vedas, 257. Neco, Pharoah, king of Egypt, 146. Neolithic, the new Stone age, dis- tinguished from the Palæolithic age, 10; its probable commence- ment from 5000 B. C., 12. —Aryan races in Europe, dolicho- cephalic and brachy-cephalic, ancestors of the present European races, 15; their culture compared with Indo-Germanic culture, 17; not autochthonous in Europe, 17. Nether, regions, or regions below the earth, known to Vedic bards, 259, 260; conceived as dark, bottomless, or like an inverted tub in the Vedas, 306-308. Newcomb, Prof. on the extravagance of Croll's calculations, 33, 34. Night, Polar, light and darkness in, 47; shorter than six months, but longer than twenty-four hours, 55; of the gods in the Vedas and the