The Orion, or Researches into the Antiquity of the Vedas c9.38

Language: English

c9.38.1

It may, however, be contended that the two dogs of Yama spoken of in the Rigveda may not be the same as the Avesta dogs at the Bridge. A closer examination of the several passages in the Rigveda will, however, dispel such doubts. In the Vendidad xiii. 9, the dogs are called *peshupâna*, or those that guard the way to the region of death. The Avesta dog is *chathru-chashmen* (Ved. viii. 16), while the Vedic dogs are described as *chatur-akshan* (Rig. x. 14. 11), both of which expressions mean "four-eyed." The dogs in the Avesta and the Rigveda, however, differ in colour. In Ved. viii. 16 the dogs are said to *zairitem* or *spaetem zairi-gaoshem*, yellow or white with yellow ears ; while the dogs of Yama are said to be *shabala*, spotted or variegated. But the difference is neither very material, nor such as cannot be accounted for. In the Rigveda we can trace the yellow colour of the Avesta dogs. The antelope of the sun in Rig. x. 86. 3 is said to be *harita* or yellow, the *zairetem* of the Avesta, and if we suppose this antelope to be no other than that represented by Orion, as the sun commenced the year at that point, we need not be surprised if the dogs in the Avesta are described as yellow, especially when in the Atharva Veda viii. 1. 9. we find the two messenger dogs of Yama named as *Shyâma* and *Shabala*, thus noting probably a difference in colour. The Atharva Veda iv. 20. 7 mentions a four-eyed *hitch*, while the Shatapatha Brâhmaṇa xiii. 1. 2. 9.

c9.38.2

the adjective is applied to a dog; and the same animal is evidently intended in both places. In the Parsi scriptures the dogs at the Chinvat Bridge are sometimes spoken of in singular (Ved. viii. 16) and sometimes, as in Rig. x. 14. 11, in dual (Ved. xiii. 9). This shows that we might disregard gender and number in the description of these dogs ; and we are thus led to suppose that Saramâ in the Rigveda is again to be identified with the dogs that watch the gates of heaven. Whether Saramâ* in primitive days was or was not connected with the dawn, I do not undertake to say. But there is an incident in her story which confirms the identification I have proposed. The Paṇis tried to coax Saramâ by offering her milk which she drank. On her return she denied having seen the cows of Indra, who thereupon kicked her and she vomited the milk. Now the mention of milk at once suggests the idea that it must be the milk in the galaxy on each side of which the two dogs are stationed. In Rig. iv. 57. 5 Shunâsîrau are invoked in order that they may pour down upon the earth the “milk,” which they “make in heaven.” Prof. Max Müller records a suggestion that Shunâsirau, here spoken of, may be a very old name for the Dog-star, and with its derivative Sairya would give us the etymon of Seirios!* In Rig. vii. 55.

c9.38.3

2 the Vâstoṣhpati, “the guardian of the house,” in the form of a dog, is invoked and described as bright and red Sîrameya on whose jaws spears seem to glitter: a description which answers so well with the appearance of Sirius, that with what has been said above we may at once identify the Sârameya with the Dog-star. I may here refer to the Shatapatha Brâhmaṇa ii. 1. 2. 9, where speaking of Mṛigashiras, the Prajâpati's body pierced by Rudra is described at his vâstu. May not Vâstoṣhpati be regarded as guardian of this? If so, it may be a further proof that Vâstoṣhpati represents the star Sirius, which, as it were, guards the head of Prajâpati in the form of Orion or the antelope's head. But, apart from this suggestion, I would finally quote Rig. i. 161. 13, where it is expressly stated that “the dog awakened” the Ribhus, the genii of the seasons, at the “end of the year!” Sâyaṇa proposes to interpret shvânam in the original by “wind,” but it is evidently an error. In the Shatapatha Brâhmaṇa xiii. 5. 1. 8, vṛika and shvâ are mentioned together, and the former is known to be a name for a wild dog. If so, Sâyaṇa's explanation of Rig. i. 105. 11 appears to be more probable than that of Yâska. It is in fact a description of the dog (star) appearing in the east after crossing "the eternal waters" of Yamaloka, and then being immediately lost in the rays of the sun, which rising after it, had to push the wild dog out of his way.

c9.38.4

The mention of the "eternal waters" of the Yamaloka indicates that the heliacal rising of the Dog-star, here referred to, occurred at the end of the Pitriyâna or at the vernal equinox, thus further confirming the statement that the dog commenced the year. There are other passages of similar import, but as I wish to avoid, for the present, any disputed passages, I do not mention them here. If the time, I am contending to establish for the hymns of the Rigveda, comes to be accepted, it is sure to furnish an unerring clue to the interpretation of many other passages and legends in that sacred book, but the work must be left to be done hereafter.