That story, as you know, has been traced in the traditions of many races, which could not well have borrowed it from one another; and it was rather a surprise that no allusion even to a local deluge should occur in any of the Vedic hymns, particularly as very elaborate accounts of different kinds of deluges are found in the later Epic poems, and in the still later Pura_n_as, and form in fact a very familiar subject in the religious traditions of the people of India.
Three of the _Avataras_ or incarnations of Vish_n_u are connected with a deluge, that of the _Fish_, that of the _Tortoise_, and that of the _Boar_, Vish_n_u in each case rescuing mankind from destruction by water, by a.s.suming the form of a fish, or a tortoise, or a boar.
This being so, it seemed a very natural conclusion to make that, as there was no mention of a deluge in the most ancient literature of India, that legend had penetrated into India from without at a later time.
When, however, the Vedic literature became more generally known, stories of a deluge were discovered, if not in the hymns, at least in the prose writings, belonging to the second period, commonly called the Brahma_n_a period. Not only the story of Manu and the _Fish_, but the stories of the _Tortoise_ and of the _Boar_ also, were met with there in a more or less complete form, and with this discovery the idea of a foreign importation lost much of its plausibility. I shall read you at least one of these accounts of a Deluge which is found in the _S_atapatha Brahma_n_a, and you can then judge for yourselves whether the similarities between it and the account in Genesis are really such as to require, nay as to admit, the hypothesis that the Hindus borrowed their account of the Deluge from their nearest Semitic neighbors.
We read in the _S_atapatha Brahma_n_a I. 8, 1:
"In the morning they brought water to Manu for washing, as they bring it even now for washing our hands.
"While he was thus washing, a fish came into his hands.
"2. The fish spoke this word to Manu: "Keep me, and I shall save thee."
"Manu said: "From what wilt thou save me?"
"The fish said: "A flood will carry away all these creatures, and I shall save thee from it."
"Manu said: "How canst thou be kept?"
"3. The fish said: "So long as we are small, there is much destruction for us, for fish swallows fish. Keep me therefore first in a jar. When I outgrow that, dig a hole and keep me in it. When I outgrow that, take me to the sea, and I shall then be beyond the reach of destruction."
"4. He became soon a large fish (_gh_asha), for such a fish grows largest. The fish said: "In such and such a year the flood will come. Therefore when thou hast built a ship, thou shalt meditate on me. And when the flood has risen, thou shalt enter into the ship, and I will save thee from the flood."
"5. Having thus kept the fish, Manu took him to the sea. Then in the same year which the fish had pointed out, Manu, having built the ship, meditated on the fish. And when the flood had risen, Manu entered into the ship. Then the fish swam toward him, and Manu fastened the rope of the ship to the fish"s horn, and he thus hastened toward[140] the Northern Mountain.
"6. The fish said: "I have saved thee; bind the ship to a tree. May the water not cut thee off, while thou art on the mountain. As the water subsides, do thou gradually slide down with it." Manu then slid down gradually with the water, and therefore this is called "the Slope of Manu" on the Northern Mountain. Now the flood had carried away all these creatures, and thus Manu was left there alone.
"7. Then Manu went about singing praises and toiling, wishing for offspring. And he sacrificed there also with a Paka-sacrifice. He poured clarified b.u.t.ter, thickened milk, whey, and curds in the water as a libation. In one year a woman arose from it. She came forth as if dripping, and clarified b.u.t.ter gathered on her step. Mitra and Varu_n_a came to meet her.
"8. They said to her: "Who art thou?" She said: "The daughter of Manu." They rejoined: "Say that thou art ours." "No," she said, "he who has begotten me, his I am."
"Then they wished her to be their sister, and she half agreed and half did not agree, but went away, and came to Manu.
"9. Manu said to her: "Who art thou?" She said: "I am thy daughter." "How, lady, art thou my daughter?" he asked.
"She replied: "The libations which thou hast poured into the water, clarified b.u.t.ter, thickened milk, whey and curds, by them thou hast begotten me. I am a benediction--perform (me) this benediction at the sacrifices. If thou perform (me) it at the sacrifice, thou wilt be rich in offspring and cattle.
And whatever blessing thou wilt ask by me, will always accrue to thee." He therefore performed that benediction in the middle of the sacrifice, for the middle of the sacrifice is that which comes between the introductory and the final offerings.
"10. Then Manu went about with her, singing praises and toiling, wishing for offspring. And with her he begat that offspring which is called the offspring of Manu; and whatever blessing he asked with her, always accrued to him. She is indeed I_d_a, and whosoever, knowing this, goes about (sacrifices) with I_d_a, begets the same offspring which Manu begat, and whatever blessing he asks with her, always accrues to him."
This, no doubt, is the account of a deluge, and Manu acts in some respects the same part which is a.s.signed to Noah in the Old Testament.
But if there are similarities, think of the dissimilarities, and how they are to be explained. It is quite clear that, if this story was borrowed from a Semitic source, it was not borrowed from the Old Testament, for in that case it would really seem impossible to account for the differences between the two stories. That it may have been borrowed[141] from some unknown Semitic source cannot, of course, be disproved, because no tangible proof has ever been produced that would admit of being disproved. But if it were, it would be the only Semitic loan in ancient Sanskrit literature--and that alone ought to make us pause!
The story of the boar and the tortoise too, can be traced back to the Vedic literature. For we read in the Taittiriya Sa_m_hita:[142]
"At first this was water, fluid. Pra_g_apati, the lord of creatures, having become wind, moved on it. He saw this earth, and becoming a boar, he took it up. Becoming Vi_s_vakarman, the maker of all things, he cleaned it. It spread and became the widespread Earth, and this is why the Earth is called P_ri_thivi, the widespread."
And we find in the _S_atapatha Brahma_n_a[143] the following slight allusion at least to the tortoise myth:
"Pra_g_apati, a.s.suming the form of a tortoise (Kurma), brought forth all creatures. In so far as he brought them forth, he made them (akarot), and because he made them he was (called) tortoise (Kurma). A tortoise is (called) Ka_s_yapa, and therefore all creatures are called Ka_s_yapa, tortoise-like. He who was this tortoise (Kurma) was really aditya (the sun)."
One other allusion to something like a deluge,[144] important chiefly on account of the name of Manu occurring in it, has been pointed out in the Ka_th_aka (XI. 2), where this short sentence occurs: "The waters cleaned this, Manu alone remained."
All this shows that ideas of a deluge, that is, of a submersion of the earth by water and of its rescue through divine aid, were not altogether unknown in the early traditions of India, while in later times they were embodied in several of the Avataras of Vish_n_u.
When we examine the numerous accounts of a deluge among different nations in almost every part of the world, we can easily perceive that they do not refer to one single historical event, but to a natural phenomenon repeated every year, namely, the deluge or flood of the rainy season or the winter.[145]
This is nowhere clearer than in Babylon. Sir Henry Rawlinson was the first to point out that the twelve cantos of the poem of Izdubar or Nimrod refer to the twelve months of the year and the twelve representative signs of the Zodiac. Dr. Haupt afterward pointed out that eabani, the wise bull-man in the second canto, corresponds to the second month, Ijjar, April-May, represented in the Zodiac by the bull; that the union between eabani and Nimrod in the third canto corresponds to the third month, Sivan, May-June, represented in the Zodiac by the twins; that the sickness of Nimrod in the seventh canto corresponds to the seventh month, Tishri, September-October, when the sun begins to wane; and that the flood in the eleventh canto corresponds to the eleventh month, Shaba_t_u, dedicated to the storm-G.o.d Rimmon,[146] represented in the Zodiac by the waterman.[147]
If that is so, we have surely a right to claim the same natural origin for the story of the Deluge in India which we are bound to admit in other countries. And even if it could be proved that in the form in which these legends have reached us in India they show traces of foreign influences,[148] the fact would still remain that such influences have been perceived in comparatively modern treatises only, and not in the ancient hymns of the Rig-Veda.
Other conjectures have been made with even less foundation than that which would place the ancient poets of India under the influence of Babylon. China has been appealed to, nay even Persia, Parthia, and Bactria, countries beyond the reach of India at that early time of which we are here speaking, and probably not even then consolidated into independent nations or kingdoms. I only wonder that traces of the lost Jewish tribes have not been discovered in the Vedas, considering that Afghanistan has so often been pointed out as one of their favorite retreats.
After having thus carefully examined all the traces of supposed foreign influences that have been brought forward by various scholars, I think I may say that there really is no trace whatever of any foreign influence in the language, the religion, or the ceremonial of the ancient Vedic literature of India. As it stands before us now, so it has grown up, protected by the mountain ramparts in the north, the Indus and the Desert in the west, the Indus or what was called the sea in the south, and the Ganges in the east. It presents us with a home-grown poetry and a home-grown religion; and history has preserved to us at least this one relic, in order to teach us what the human mind can achieve if left to itself, surrounded by a scenery and by conditions of life that might have made man"s life on earth a paradise, if man did not possess the strange art of turning even a paradise into a place of misery.[149]
FOOTNOTES:
[Footnote 127: If we applied the name of literature to the cylinders of Babylon and the papyri of Egypt, we should have to admit that some of these doc.u.ments are more ancient than any date we dare as yet a.s.sign to the hymns collected in the ten books of the Rig-Veda.]
[Footnote 128: na_h_ bhara vya_ng_anam gm a_s_vam abhya_ng_anam Sa_k_a man hira_n_yaya.]
[Footnote 129: Gra.s.sman translates, "Zugleich mit goldenem Gerath;"
Ludwig, "Zusammt mit goldenem Zierrath;" Zimmer, "Und eine Mana gold."
The Petersburg Dictionary explains mana by "ein bestimmtes Gerath oder Gewicht" (Gold).]
[Footnote 130: According to Dr. Haupt, Die Sumerisch-akkadische Sprache, p. 272, mana is an Akkadian word.]
[Footnote 131: According to the weights of the lions and ducks preserved in the British Museum, an a.s.syrian mina was = 7747 grains.
The same difference is still preserved to the present day, as the _man_ of Shiraz and Bagdad is just double that of Tabraz and Bushir, the average of the former being 14.0 and that of the latter only 6.985. See Cunningham, "Journal of the Asiatic Society," Calcutta, 1881, p. 163.]
[Footnote 132: Preface to the fourth volume of my edition of the Rig-Veda, p. li.]
[Footnote 133: Vai_s_vadevam on the full-moon of Phalguna, Varu_n_apraghasa_h_ on the full-moon of Asha_dh_a, Sakamedha_h_ on the full-moon of K_ri_ttika, see Boehtlingk, Dictionary, s. v.]
[Footnote 134: See Vish_n_u-sm_ri_ti, ed. Jolly LIX. 4; ryabha_t_a, Introduction.]
[Footnote 135: See Preface to vol. iv. of Rig-Veda, p. li. (1862).]
[Footnote 136: See Zimmer, Altindisches Leben, pp. 352-357.]
[Footnote 137: L. c. p. lxx.]
[Footnote 138: See Zimmer, Altindisches Leben, p. xlvii.]
[Footnote 139: In the Mahabharata and elsewhere the _K_inas are mentioned among the Dasyus or non-Aryan races in the north and in the east of India. King Bhagadatta is said to have had an army of _K_inas and Kiratas,(B1) and the Pa_nd_avas are said to reach the town of the King of the Kulindas, after having pa.s.sed through the countries of _K_inas, Tukharas, and Daradas. All this is as vague as ethnological indications generally are in the late epic poetry of India. The only possibly real element is that Kirata and _K_ina soldiers are called ka_nk_ana, gold or yellow colored,(B2) and compared to a forest of Kar_n_ikaras, which were trees with yellow flowers.(B3) In Mahabh. VI.
9, v. 373, vol. ii., p. 344, the _K_inas occur in company with Kambo_g_as and Yavanas, which again conveys nothing definite.