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 THE RULING RACES OF 
 
 PREHISTORIC TIMES 
 
Cornell University 
 Library 
 
 The original of tiiis bool< is in 
 tine Cornell University Library. 
 
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 the United States on the use of the text. 
 
 http://archive.org/details/cu31924032367132 
 
THE RULING RACES 
 
 OF PREHISTORIC TIMES 
 
 IN INDIA, SOUTH-WESTERN ASIA 
 AND SOUTHERN EUROPE 
 
 BY 
 
 J. R HEWITT 
 
 LATE COMMISSIONER AT CHOTA NAOPORE 
 
 WITH NUMEROUS 0IA0RAM8 AND MAPS 
 
 ARCHIBALD CONSTABLE AND COMPANY 
 
 PUBLISHERS TO THE INDIA OFFICE 
 
 14 PARLIAMENT STREET, S.W. 
 
 MDCCCXCrv 
 
 a 
 

 A.']<]\qo 
 
 Edinburgh ; T. and A. Constable, Printers to Her Majesty 
 
CONTENTS 
 
 PAGE 
 
 PREFACE, ..... . v-lxv 
 
 ESSAY 1 1 
 
 ESSAY II.— 
 
 The Primitive Village, its Origin, Growth into the 
 Province, the City, and the State, and its Methods 
 of Record, . . . . .41 
 
 ESSAY III.— 
 
 The Early History of India, South-Western Asia, 
 Egypt, and Southern Europe, as taught by that 
 of the worship of the Hindu Soma, the Zend 
 Haoma, the Assyrian Istar, and the Egyptian 
 Isis, ...... 134 
 
 ESSAY IV.— 
 
 Astronomical JVIyths, showing, on the Evidence of 
 Early Akkadian Astronomy, how the Hittites, 
 KushiteSj and Kushite-Semites measured the 
 year, ..... 
 
 330 
 
 ESSAY v.— 
 
 The History of the Rule of the Kushite-Semite 
 Races as told in the early forms of the Soma 
 Festival and the worship of the Sun-god Ra, . 414 
 i 
 
ii CONTENTS 
 
 ESSAY VI.— 
 
 PAGE 
 
 The first coming of the Fire-worshipping Hera- 
 cleidffi to Greece, their Conquest of the Dorians 
 and Semites, and their Victorious Return as 
 Worshippers of the Sun-god, . . . 500 
 
 INDEX, ....... 573 
 
 The Maps are bound in at the end of the volume. 
 
ERRATA 
 
 For Maghadas read Maghadas, fassim. 
 For Dhritarashtra, read Dhritarashtra, passim. 
 For Ramayana, read Ramayana, passim. 
 Essay I., p. 9, 1. 21, for Harshesu read Horshesu. 
 
 ., p. II, 
 
 >> P- 24, 
 
 .. P- 25, 
 
 Essay II., p. 46, 
 
 ,, p. 80, 
 
 p. 
 Essay III., p, 
 
 „ p. 
 
 122 
 i6r 
 
 174: 
 
 igo, 
 190, 
 192, 
 
 192, 
 
 p. 224, 
 p- 237, 
 
 p. 246, 
 P- 2SS. 
 
 p. 262, 
 
 p. 271, 
 
 274, 
 276, 
 
 279, 
 284, 
 286, 
 310. 
 314, 
 329, 
 
 iStfi'' P"se read Dame. 
 19, for Ta'az readTa'az, 
 IS, for Damu-zi read 'Dvim\\-z\. 
 note 3, 1. Ztfo*" present read personal. 
 12, for fathful read faithful. 
 IS, for Barsihadah read Barhishadah. 
 
 I , for fifth read fourth. 
 
 17, insert Ashvinau after Gemini. 
 19, strike out Ashvinau. 
 
 II, for these read their. 
 yiffor tuk read tak. 
 
 32, for Kaoush-aloya read Kaushaloya. 
 S,for Maka-kosala read Maha-kosala. 
 30, for token read totem. 
 T,2,for Sakadwipai ?-«o(f Sakadwipa. 
 2^, for on read one. 
 7, for Pegasce read Pagasas. 
 24,_/(»r Vivanghvadt rearf VIvanghat. 
 note ijfor Uruash read Urvashi. 
 
 9, for the read then. 
 
 10, for the read 3.nA. 
 29, for seventh read fourth. 
 
 15, for Egyptian read Assyrian. 
 Zi,for sacrifice read sacrifices 
 Ttfor Malla-rarashtra read Malla-rashtra. 
 
 16, for who read she. 
 ■yiffor conplexity read complexity. 
 22, for Hor-shehu r<rt(/ Horshesu. 
 2S,for communists rrarf communism. 
 
iv ERRATA 
 
 Essay iv.,p. 340, 1. 28, /or sea, the mother goddess read sea. The mother 
 goddess. 
 
 p. 361, 1. 5,^?- son read snn. 
 
 p. 362, 1. ii,yZ»-with read -withm. 
 Essay v., p. 417, 1. 14, for Arayaman read Aryaman. 
 
 p. 435, 1. 24, for Yagfias read Yajnas. 
 
 p. 436, 1. !!,_/&/- Panketi read VaSikti. 
 
 p. 447, note 7, for Vodha read badha. 
 
 p. 461, 1. 22, yo?- Aitaryea, read Aitaieya,. 
 
 p. 487, note I, for on read On. 
 
 p. 490, note 2, 1. 23, strike out that oi and read as the God Ram. 
 Essay VI., p. 506, 1. 6, for Yirz. read Yira. 
 
 p. 511, 1. i,for Sarhue ?-«arfSarhul. 
 
 p. 516, 1. 24,foraKlposread(TKlpov. 
 
 p. 55O) '• 26, for Gergon read Geryon. 
 
 p. 554, 1. 23,yB?- Vahishta Istish read Vahists. Istish. 
 
 p. 559, 1. 28, for Pasiphse read Pasiphase. 
 
 p. 561, 1. 3i,yiir Sharvasa read Shaivais., 
 
PREFACE 
 
 The Essays in this volume have been written to help those 
 who, like myself, are trying to trace the paths worn by the 
 ruling races of the world through the tangled jungles of 
 past time, and thus to learn the real history of the child- 
 hood of humanity during the ages when national life began 
 its troubled journey towards its ultimate and, as yet, unseen 
 goal. They call especial attention to the chronological 
 data supplied by social laws and customs, mythic history 
 and ritual, and prove that these when studied provide 
 guiding marks from which we can deduce, even in ages 
 which have been hitherto called prehistoric, the order 
 in which the leading epochs of civilisation succeeded one 
 another. The great discoverers who have distinguished the 
 Palaeolithic, Neolithic, and Bronze Ages, and have brought 
 before our eyes vivid pictures of infant civilised life en- 
 tombed in the ancient cave dwellings, pile villages, burial- 
 grounds, and ruined cities of these periods, have already 
 proved that the history of the past, before national annals 
 telling of the deeds of individual rulers and leaders of man- 
 kind began to be written, is not shrouded in impenetrable 
 darkness. But the local researches for antiquarian remains 
 have been almost entirely confined to northern countries, 
 and though they and the history of language tell us a 
 great deal as to the ethnology, mode of life, progress in 
 agriculture, handicrafts and trade of these pioneer races, 
 
vi RULING RACES OF PREHISTORIC TIMES 
 
 and give us hints as to their religious beliefs and social 
 organisation, they leave a great deal unexplained, and make 
 us long for further information, both as to the races whose 
 relics have been unearthed and as to those Southern people 
 whose primaeval remains have only been very partially and 
 incompletely examined. Insight into the facts of early 
 Southern history is more especially necessary, as most 
 geologists believe that it is all but certain that the 
 earliest relics of civilised man will be found in countries 
 immediately adjoining the Southern Hemisphere. I have 
 added further proofs in support of this conclusion, for I 
 have shown that it was in the South that the village com- 
 munities were first founded, whence provincial an(J national 
 government grew. It was immigrants from the South who, 
 during the Neolithic age, introduced into Europe the agri- 
 culture they had learnt in these Southern villages, while 
 North-western Europe was made uninhabitable to tillers of 
 the soil by the rigorous climate of the Palaeolithic period, 
 and Southern France was the home of the reindeer, which 
 can only live in almost perpetual frost and snow. 
 
 In looking for the materials available to students of the 
 history of these founders of society, we must remember that 
 they were, like their successors, subject to the laws governing 
 human progress. And these prove that no nation has ever 
 yet won its spurs as a ruler and leader of mankind which 
 has not demonstrated its right to lead by possessing 
 social laws binding society together, a national history and 
 a national religion. The intercourse of human beings as 
 members of an organised society can only have been made 
 permanent when it was regulated by the laws laid down by 
 the representative chieftains who led the people who were 
 to become a united nation out of the wilderness of ignorance 
 
PREFACE 
 
 Vll 
 
 and savage licence, when the continuity of social life was 
 secured by a history of the growth of the nation, and its 
 disintegration was averted by the sanctions of religion. 
 Furthermore, all early civilisation which has stood the 
 test of time was intensely conservative, and it is this 
 reverence for the past which has ensured the retention 
 by conquering races of local institutions which have been 
 shown by the prosperity of their predecessors to be con- 
 ducive to national welfare. It is to this stubborn conser- 
 vatism that we owe the conclusive proofs I have brought 
 forward in these Essays, showing that most of ancient 
 foundations laid by the first builders of society still survive 
 in national laws and religion as supports of the more modem 
 superstructures which have grown out of the rude but stable 
 edifices of the Past. The primitive antiquity of these sur- 
 viving relics of vanished races is proved by the study of 
 their social laws and institutions, religious ritual, and the 
 mythic tales which formed the earliest history ; and it 
 is from them that we can, as I show in these Essays, 
 deduce the proofs which make it certain that the village 
 communities originated in India, and that this communal 
 system, together with the matriarchal form of government 
 instituted by their founders, were brought by the Indian 
 cultivating races and their allies into Europe. 
 
 Following in the footsteps of Mannhardt and other 
 scholars who have accepted his guidance, I have shown 
 that the traditional history derived from the earliest forms 
 of mythic stories and popular tales, and from local customs, 
 coincides with that deduced from a study of ancient law, 
 antiquarian remains, philology, historical botany and zoology, 
 and early astronomy. Also, that these conclusions as to the 
 facts of early history are confirmed by the ritual of the 
 
viii RULING RACES OF PREHISTORIC TIMES 
 
 Akkadians and Egyptians, as recorded on the tablets and 
 inscriptions found in Assyria and Egypt, and, as preserved 
 by later historians, by that of the Hindus and Persians^ as 
 set forth in the Rigveda, Brahmanas, and Zendavesta, and 
 still retained in their antiquated forms as popular rites, 
 and by that of the Semites and Greeks. 
 
 But I must here add to what I have already said on the 
 subject, in so many places in these Essays, a further defence 
 of the accuracy of mythological history, for it is upon it 
 that a very large part of any intimate knowledge of the past 
 must ultimately be based. And though many inquirers 
 regard myths when rightly used as valuable guides to the 
 historian, yet one school of literary critics maintains that 
 their claims to teach genuine history is not proven, and that 
 the weight of evidence is in favour of the doctrine that these 
 stories were from the beginning tales framed to amuse a 
 lotus-eating population of lazy savages, and that they are 
 only worth notice as specimens of early poetic thought. 
 When we consider that very many, if not the majority 
 of these tales, have been tracked in more or less variant 
 forms from nation ' to nation, and found to be cherished 
 as precious popular possessions almost everywhere through- 
 out the world, they are at once proved by this wide diifusion 
 to date from an immeasurably remote period, and it is im- 
 possible to believe that they could have been preserved 
 through these countless ages and prized by innumerable 
 generations of human beings if they were originally merely 
 stories intended for amusement. The retention of the 
 original incidents is in itself a proof that they must 
 once have been guarded by a religious sanction or taboo 
 forbidding their alteration, or else they would, like the 
 stories told in the game of Russian Scandal, have soon, in 
 
PREFACE ix 
 
 passing from mouth to mouth, lost all semblance of their 
 original form. Furthermore, when we remember that it 
 was not only idle, unprogressive savages, but the pioneers 
 of civilisation who showed their appreciation of the value 
 of these tales by preserving them and adding to their 
 number, we have only to picture to ourselves the mode 
 of life of the first founders of civilised existence to see 
 that they would not have troubled themselves about these 
 stories, further than as a source of temporary amusement, 
 if they were devoid of practical value. These men had to 
 begin their work in the darkness of ignorance and the 
 infancy of untrained faculties, and had to do tasks which 
 would have fully occupied the time of practised experts, and 
 it is therefore clearly impossible to believe that these busy, 
 earnest, and practical people would have wasted their leisure 
 time in framing tales merely intended for amusement. Their 
 physical tasks could have left no time for mere brain-work 
 unconnected with pressing wants. They had to clear their 
 fields from forests, to learn the art of tracking, trapping, 
 snaring, killing, and hunting the game which destroyed their 
 crops, and which, with the fish they caught, added to their 
 supplies of food ; to make the first rude tools of stone and 
 wood, to build houses, organise social life in their villages, 
 unite allied villages into provinces, and provinces into larger 
 confederations ; to learn by experiments the rudiments of 
 agriculture, how to turn wild grasses, vetches, and jungle 
 roots, the parents of rice, millets, cereal, and root crops, 
 into materials for food always available; to ascertain the 
 times and seasons for sowing, planting, and reaping their 
 produce, and how to cultivate fruit-trees. They had to 
 find out the best methods of using the fibres of the fibrous 
 plants, of which the flax grown in the Neolithic villages is 
 
X RULING RACES OF PREHISTORIC TIMES 
 
 a specimen ; to invent the art of spinning these vegetable 
 fibres into thread and weaving them into linen, an art which 
 marked the union of the pastoral and agricultural races, for 
 vegetable cloth was an imitation of the woollen materials 
 made by the pastoral tribes from goat and camel hair 
 and sheep wool. They had to find out how to irrigate 
 the dry soils of Northern India and Central Asia by water 
 raised from rivers, by water-channels and wells, establish 
 trade and barter by interchanging the products of agri- 
 cultural and pastoral tribes, found markets and trade routes, 
 discover how to build boats, and to use rivers for the rapid 
 transport of their produce. When all these tasks were done 
 their labours were added to by the greatly increased activity 
 of trade caused by the discovery, by the mining tribes of the 
 North of Asia Minor and Cyprus, of the ores of metals, the 
 methods of extracting metals from the ores, and of working 
 them when extracted. 
 
 These people found their relaxation not in telling idle 
 and amusing stories, except as interludes, such as most 
 people who are worth their salt delight in, but in hunting, 
 social intercourse, and dances, which, as I show in the history 
 of the matriarchal customs, were used as a means of cement- 
 ing alliances between confederated villages, and in the rudi- 
 mentary scenic ceremonies connected with the propitiation 
 of the parent gods of their own villages and the driving 
 away of the hostile and malignant powers who brought 
 storms, fires, floods, and pestilences. 
 
 Whence then, it will be asked, did these elaborate mythic 
 tales arise ? The answer, as I show fully in the Essays, will 
 be clear to those who realise the practical earnestness of 
 these pioneer races. They meant that the work which had 
 cost them so much trouble should last and bear fruit in new 
 
PREFACE xi 
 
 improvements, and, therefore, they did not content them- 
 selves with securing present comfort, but provided for the 
 future prosperity of their children. As the Indian Dravidians 
 still do, they looked carefully after their education, and 
 thought that one of the most important tasks they had to 
 fulfil was that of teaching the knowledge they had acquired 
 to the young of both sexes. In every village, as I have 
 shown in Essay iii., the rising generation was trained by 
 their mothers and maternal uncles, and it was from the 
 teaching instincts thus developed that the folk-tale, and tlie 
 national proverbs, which are as ubiquitous as the folk-tale, 
 originated. An analysis of the earliest of these stories, which 
 do not profess to be historical, will show that almost all of 
 them are connected with the explanation of natural pheno- 
 mena, and that they generally are the product of the brains 
 of agricultural or hunting races who had keen mercantile 
 instincts. For whenever these stories have individuals for 
 their heroes they almost always turn on the idea that 
 happiness must follow the possession of riches. Some are 
 too manifestly nature myths, telling of the course of the 
 year, a subject of vital importance to the farming tribes for 
 this ending to appear. One of these is that which tells how 
 Proserpine, the daughter of the barley-mother Demeter was 
 carried off in the autumn and detained six months in the 
 under-world by Hades, and another is its complementary 
 story which, in the earliest form, relates how the god of 
 spring who brought the April showers, our St. George, slew 
 the dragon of winter which froze up the rain. These mani- 
 festly tell of the two seasons of the early year of the 
 Southern races after it had been transported to the Northern 
 Hemisphere, which I have described in Essay ii. This year 
 was divided into two periods of six months each, marked by 
 
xii RULING RACES OF PREHISTORIC TIMES 
 
 the appearance of the Pleiades above the horizon at sunset 
 in November, the Southern spring, and their disappearance 
 below it at the spring-time of the North in April. 
 
 Other stories, again, like that which tells how the Sleeping 
 Beauty, the earth, was kissed into vifaking life by the spring 
 prince, the young sun-god, repeat a similar year-story in less 
 definite language. But the meaning of the series of stories, 
 which apparently form the most numerous group in the 
 folk fairy tales, those telling of the three brothers, the 
 three sisters, and the three tasks, of which the Cinderella 
 story and its variants is probably the most widely spread, is 
 not so immediately evident. It can only be discerned that 
 these stories depict the work of the three seasons of the 
 mother-year of the barley-growing races, and the final 
 victory of the youngest season, the winter, which gives 
 birth to future life, when the important part assigned in 
 old mythic history to the year of three seasons which 
 succeeded that of two is fully understood, and when it is 
 realised that the barley-growing races who completed their 
 national education in Asia Minor, invariably traced their 
 descent from the three mother-goddesses, the three seasons. 
 They depicted this primaeval Triad in the triangle inscribed 
 on the earliest altar to the mother-earth, and used it as the 
 first visible symbol representing the parent god, the author 
 of all life. This Triad was the ancestor of our dogmas of 
 the Trinity and of all the Triads worshipped by the Hindus, 
 Akkadians, Semites, Egyptians, and Greeks. It is this 
 symbol which, as I show in Essay iii., appears not only on 
 the earth-altars made according to the pattern prescribed in 
 the Indian Brahmanas, but also in the earliest images of 
 Apollo Aguieus, the triangular stellse or truncated cones 
 which appear on Phoenician coins as symbols of the divinity. 
 
PREFACE 
 
 Xlll 
 
 and which, we are told by the historian El ilasudi, all the 
 Arabians worshipped,^ and in the similar apsidal towers 
 erected by the Kabiri at Hadjiarkim in Malta, and the 
 'Nuraghs' of Sardinia,* together with the tower of the 
 Midianites called Pen-u-el, the Face of God, which was 
 destroyed by Gideon.* This symbol, as I show in Essay iii., 
 also appears on the images of the mother-goddess found in 
 the oldest but one of the Trojan cities of the Bronze Age, 
 and on tombs in Mesopotamia, Cyprus, and the Cyclades. 
 But earlier still even than the triangle is the sign for woman, 
 meaning ' the great mother,' the three-formed goddess, wliich 
 appears in the Akkadian ideograph used at Telloh, and that 
 in old Chinese f^* This is still used in India in even a less 
 
 developed form as ^ and it is this which is the parent of the 
 Trisula, the trident of the sea father-god which implants life 
 in the earth. 
 
 But the stories which bring down to us the verbal forms 
 telling the history of the mother-year, which was afterwards 
 more obscurely symbolised in the sacred triangle and trisula, 
 contain, besides the main incidents, a number of accessories, 
 such as the animals which help the heroes and heroines, 
 the magic dresses and other additions which can only be 
 explained as giving indications of the close alliance of a 
 number of originally alien tribes who believed in witch- 
 craft ; and this points to the age of these additions to the 
 original stories as that in which the great national con- 
 
 ' Bent, Ruined Cities of Mashonaland, new edition, chaps, iv. and v. pp. 
 
 Ii6, 149, ISO- 
 
 ' Encyclopaedia Britannica, Ninth Edit., Art. ' Malta and Sardinia,' vol. xv. 
 p. 341, xxi. p. 309. 
 
 ' Judges viii. 7-9. 
 
 * Amiaud et Mechinseau's Tableau Comparh des Ecritures Babyloniennes 
 ct Assyriennes, No. i63t p. 65. 
 
xiv RULING RACES OF PREHISTORIC TIMES 
 
 federation called the union of the Kushika and the Maghada, 
 the sons of the tortoise, and the fire- worshippers, was gathered 
 round the mother-mountain of the East. 
 
 It was when village life expanded into this primaeval 
 empire ruled by the Kushika or Kauravya, the sons of the 
 tortoise (Jtu^h or lewr), that the village teachers, local priests 
 and wise women prophetesses, who had been guardians of 
 the national traditional tales, became the national Asipu, 
 the diviners, interpreters, and accredited framers of verbal 
 histories, who were called by the Hindus Prashastri, or teach- 
 ing priests. They were trained and consecrated to the office, 
 and were looked on as divinely inspired persons, who not 
 only retained in their memories records of past events, but 
 were also augurs or foretellers of the future, who learnt the 
 meaning of the indications given by the flight when alive, 
 and by the entrails when dead, of the mother-birds who 
 brought their spring to the Northern children and the rains 
 to those of India. They were the ancestors of the special 
 castes of priestly colleges in India and Egypt, of the Magi 
 of Persia and Assyria, and of the Augurs of Rome, who, 
 besides their functions as national historians and diviners, 
 were also organisers of the national ritual. This in their 
 hands, as I show in these Essays, became, like the national 
 tales, a vehicle of historical information, and it was in con- 
 nection with this branch of their duties that they began to 
 study astronomy as a means of teaching them how to ascer- 
 tain and predict the times when the seasons changed, and to 
 fix the annual recurrence of the days appointed for the 
 public festivals. They were the chief advisers of the kings, 
 or rather, second kings themselves, when the office of king 
 and high priest, which had been combined in the early 
 Patesi or priest-kings of the Euphratean countries, Palestine, 
 
PREFACE XV 
 
 and Egypt, was divided, and two kings were appointed, like 
 
 the twin kings of the Spartans and the hereditary Rajas, 
 
 aided by the hereditary Sena-pati or commanders-in-chief of 
 
 the Indian Dravidian races, whose national customs were, as 
 
 I show in Essay iii., reproduced in Laconia. 
 
 The order of the succession of the different families of 
 
 priests arising out of the changes caused by the elaboration 
 
 of religious doctrine is given in the three lines of the Hindu 
 
 priests and the three families of the tribe of Levi in the 
 
 Semitic ritual. The earliest of these were the Hindu Bhri-gu 
 
 or priests of the mother-goddess, the earth, and the father 
 
 fire-god. They stood at the basis of the ritualistic system, 
 
 and like the Jewish Merari, whose name means ' the bitter 
 
 or unhappy,' and who had charge of the posts, boards, and 
 
 pillars or foundational supports of the tabernacle.^ They 
 
 were the priests of the earliest dawn of ritualistic worship. 
 
 This, as I show in Essay iii., originated in prayers for rain, 
 
 and the name ' bitter' given to the Merari points to the 
 
 Jewish cleansing bunch of hyssop, which I have traced as 
 
 the direct descendant of the rain-making magic wand, the 
 
 original prastara. They became in Phrygian and Akkadian 
 
 ritual the lagaru or elders of the Sumerians, also called 
 
 Kali or ' the illustrious,' who were the Galli of Phrygia, the 
 
 priests of the fire-god, and these were, both in South-western 
 
 Asia and India, eunuch priests. But Indian ritual tells us of 
 
 a time when the Neshtri, the successors of the consecrated 
 
 maidens of Istar and the village dancers, the priests of tlie 
 
 supreme god Tviishtar were not unsexed, while their associate 
 
 the Agnldhra, or priest of the fire-god, was like his brethren 
 
 elsewhere, an unmanned priest ; ^ and the sign of duality, tva, 
 
 ' Gesenius, TTiesaurus, s.v. 'Merari;' Numbers iii. 36-38. 
 - Sayce, Hibbert Lectures for 18S7, Lect. i. pp. 62 note 3, 63 ; Eggeling, 
 Sat. Brah. iv. 4, 2, 16 ; S.B.E. vol. xxvi. pp. 367, 368. 
 
xvi RULING RACES OF PREHISTORIC TIMES 
 
 in the name of Tvashtar seems to denote the age of his 
 supremacy as that before the worship of the fire-god when 
 time was measured by the Pleiades year of two seasons. 
 The Bhri-gu were succeeded by the Angiras or oflEerers of 
 burnt-offerings (anga), who were the Adhvaryu, or heads 
 of the sacrifices in the Hindu ritual of the Brahmanas and. 
 the Makkhu or great ones, the priests of the goddess Maga 
 in that of the Akkadians. They were the augurs or inter- 
 preters of the messages sent to her votaries by the wonder- 
 working mother of fire through the indications of the sacri- 
 ficial victims, and they were the Gershom of the Hebrew 
 ritual, the eldest son of Moses, Levi, and Manasseh, whose 
 name meant the outcasts.^ They had charge of the cover- 
 ings of the tabernacle,^ showing that they were priests of 
 the God of Heaven, the god Krishanu, the archer-bearer of 
 the heavenly bow, the rainbow god of storms and showers. 
 
 They were deposed from their supremacy by the sons of 
 Kohath, the prophet-priests, the sons of Aaron, meaning 'the 
 ark or chest,' ^ the priests of the god of the oracle issuing 
 from the breast or ' ephod ' of the Almighty, the magic 
 priestly robe of office consecrated to the divine service after 
 Gideon had destroyed Pen-u-el, the tower of the Face of 
 God, the triangular symbol of the worship of the anthropo- 
 morphic gods.* The supremacy of the Kohathites was gained, 
 as I show in Essays in. and v., by their alliance with the sons 
 of Judah and Caleb, the dog (kalb) of the fire-worshippers. 
 These Semitic Kohathites, the Armenian Kahanai, were 
 among the Hindus and Zends, the Atharvans or Athravans, 
 the priests of the heavenly fire-god, Atar or Atri, the devour- 
 
 ' Gesenius, Thesaunis ; Ex. ii. 22, vi. 16 ; Judges xviii. 30. 
 
 ^ Numbers iii. 24-26. 
 
 " Gesenius, Thesaurus, s.v. 'Aaron.' * Judges viii. 27, 28. 
 
 / a 
 
PREFACE 
 
 xvii 
 
 ing (ad) three (tri), the god of the year of three seasons, 
 the spirit father-god who became in later theology the Nun 
 or fish-god of the Akkadians, Jews, and Egyptians, who im- 
 pregnated the year of three seasons with life. It was they 
 who were the Ho-tar or pourers (hu) of libations, who were 
 the reciting priests of the ritual of the Brahmanas, and who 
 took over the work of reciting and preserving history which 
 had before been combined with the duties of the Bhri-gu 
 and Aflgiras, and became the Asipu of the Akkadians, 
 the Prashashtri of the Hindus, and the sons of Joseph of 
 the Jews. It was from the ranks of these three orders that 
 the Hindu caste of Brahmins and the Hebrew tribe of 
 Levi were formed. 
 
 These priestly historians, who had become the sons of Shem, 
 the name, when framing nature myths, and changing those 
 formerly made into national histories, began the custom of 
 giving names to the mythic heroes, thus showing that they 
 belonged to the age when the fear of mentioning names, 
 which might lead to danger to the person named from 
 private feuds, had passed away. The names, however, in 
 historical myths, never denoted individuals, but personified 
 ideas describing epochs, and their meaning, as I show in 
 Essays i. and ii., give a clew to the purport of the story in 
 which they appeared. It is names thus formed which are 
 those of the fathers and mothers named in the primitive 
 genealogies of the Jews. One of the earliest instances of this 
 process, to which I have several times called attention in 
 these Essays, is the transformation of the myth of the three 
 mother-seasons into one which told of the union of the 
 Northern and Southern races, under the names of Lamech, 
 the Akkadian and Hindu father-god Lamga or Linga, and 
 his two wives, Adah, the Akkadian, Edu, the darkness, the 
 ii 
 
/ 
 
 xviii RULING RACES OF PREHISTORIC TIMES 
 
 Northern winter-mother of the young sun-god, and ZiUah, 
 the Akkadian Tsil-lu or Tsir-lu, the Southern mother of the 
 snake (tsir) race (lu). 
 
 It was from the union of these races that the sons of the 
 rivers, the people called in Genesis the Hebrew sons of Eber, 
 the grandson of Arpachsad, meaning Armenia, and in their 
 original home in Georgia or Armenia, Ibai-erri, the people 
 (erri) of the rivers (Ibai),^ the Iberian or Basques, were bom. 
 It is in the mythic history of their birth that we find a most 
 marvellous instance of a widespread historical myth which, 
 in its earliest form, was a nature myth, dating back to the 
 beginning of cereal cultivation in the North. The two 
 mother-goddesses who are called in Genesis Adah and Zillah 
 were those more universally known as Is-tar and Sar. I 
 have traced the mythological descent of Is-tar at great length 
 in Essay iii., and have also shown the transformations of the 
 goddess Sar after she became the cloud-goddess of Armenia. 
 It is here that I must set forth the stages of her earlier 
 descents as mother-goddess of the confederated barley-grow- 
 ing races of Asia Minor. The Iberians, also known as 
 /Basques, meaning the sons of the forest or village (baso),^ 
 are by this last name shown to count among their ancestors, 
 the Indian villagers, the sons of the tree and Southern snake. 
 They were, as I show in Essay iii., the first growers of wheat, 
 barley, and other Northern cereal crops, and they called 
 wheat Ogai, meaning the material (kai) for bi-ead (offi), or 
 Gari, meaning the summer grain ripening in the hot season 
 {gar), and this last name ' Gari,' is still used by the Arme- 
 
 ' Gen. xi. 12-14. 
 
 ^ This and all other interpretations of Basque names, for which I have 
 not, given other authorities, are taken from Van Eys' DictionTiaire Basque- 
 
PREFACE xix 
 
 nians to denote barley.^ They, like the wheat and barley 
 growers of India at the present day, lived on bread made 
 of the grain ' they gi-ew, and hence grain was to them 
 the stafiF or bread of life, the father of the race, the god 
 Linga. 
 
 But before grain was made into bread, it had to be sepa- 
 rated from the husk, and this was done by throwing it from 
 baskets against the wind, so as to winnow it. These baskets 
 were the Greek Liknos and the Latin Vannus of the Bacchic 
 processions, the fan-shaped basket in which were carried the 
 sacrificial utensils and the first fruits, the symbol of the 
 Semitic sacrifice of the eldest son. The mention of them 
 together with the hurdles of Arbutus wood in Virgil's list 
 of the paraphernalia of the festival of the Eleusinian mother, 
 the barley-goddess, Demeter, shows not only that they had 
 a mystic meaning, but also gives a clew to their mythic 
 history. He speaks of the 'Arbuteae crates et mystica 
 vannus lacchi.' ^ Here the crates or hurdles are described 
 as made of Arbutus wood, an evergreen tree, and in its 
 name we find the same root, ra or or, denoting the Northern 
 sun Ra as an artificer, which appears in that of the Sanskrit 
 Ribhus, the Greek Orpheus, and the Hebrew Arba, meaning 
 four. In the sacrificial ceremony marked as mystic by the 
 epithet given to the Vannus or winnowing fan, the grain 
 was, after it had been trodden out by oxen, winnowed in the 
 square enclosure railed off from the rest of the threshing- 
 floor by hurdles of Arbutus, the evergreen tree sacred to the 
 four makers or artificers, the earthly fire and sun-god of the 
 year of four seasons. The grain stored in this consecrated 
 
 ^ Transactions of Ninth International Congress of Orientalists, Minas 
 Tchiraz, ' Notes sur la Mythologie Armenienne Akhbour,' Sect x.. Anthro- 
 pology and Mythology, iii. vol. ii. p. 824. 
 
 ' Virgil, Geor. i. 166, 
 
XX RULING RACES OF PREHISTORIC TIMES 
 
 enclosure was that which had been cleansed of its impurities 
 and released from its cradle, the husk, and which had thus 
 become the full-grown son of the barley-mother lacchus, 
 whose name means the ' moving '-god (JaJcsh), the father of 
 life to the sons of the rivers. But the grain could never 
 have come to maturity without the protection of the mother- 
 husk or sheath, and it and the. winnowing basket which held, 
 before their separation, the aged and withered mother-husk 
 united to her son, were both regarded with reverence. Thus 
 the basket became the symbol of the mystic mother-husk, the 
 cradle in which the grain was swung in the breeze during 
 the process of growing and ripening, and hence it is that in 
 the Gond Song' of Lingal, the god Lingal, the Hebrew 
 Lamech, was swung by the seven days of the week, the seven 
 wives of the four original Gonds, the season-gods of the year 
 of four seasons whom he had trained to be growers of rice 
 and founders of villages.^ 
 
 This swinging of the infant-god in the winnowing basket, 
 his cradle, is still celebrated in India on the 3d of the light 
 half, or about the 18th of Sravan (July- August),^ the month 
 consecrated to the serpent-mothers of the matriarchal age. 
 
 This, reverence for the basket as the cradle whence the 
 young father-god, the Bread of Life, the husked grain, 
 stepped forth to be the father of the corn-growing and corn- 
 eating races, must have come down from the original wheat 
 and barley growers, the Basques, who spoke an agglutinative 
 language akin to that now spoken by their descendants. 
 Hence it is to Basque we must look for the original name of 
 the basket-mother.; This is found in the name Sare or Zare, 
 
 ' Uislqp,. Abariginal Tribes of the Central Provinces, 'Song of Lingal,' 
 Canto ii. 338-438. 
 
 ^ F. S.'Growse, Maikura, A District Memoir. 'Festivals at Brindabun,' 
 p. 247. ■ • • 
 
PREFACE xxi 
 
 meaning a basket, and its root is the same as that of Zarika 
 or Sarats, meaning ' osier,' which becomes in the Latin Salix, 
 with the same meaning. It was, therfefore, from the osiers 
 growing round the sources of the mother-rivers of the 
 Iberian race of Asia Minor, sons of the twin-gods Day and 
 Night, bom on the Xanthus, or yellow river, whence the 
 yellow men sprang, that they took the name of the goddess 
 Sar or Shar or Tzar, the basket-mother of the grain which 
 was the father of the descendants of the sons of the rivers, 
 and it was these same people who originated this myth who 
 made that, telling how the seven Heliadae, or daughters of 
 the sun, the sisters of Phaethon, the god of the burning and 
 destroying summer of the South, were changed into the poplar 
 trees,^ which belong to the same order of Salicacece as the 
 willows, and also line the rivers of Asia Minor, where they 
 are worshipped as parent-trees by the Armenians.^ It was 
 this goddess-mother Sar of the Basques of Asia Minor, the 
 land of copper, who became the goddess - mother of the 
 Akkadians, called ' Sala with the copper hand,' the wife of 
 Dumu-zi, the young sun-god at Eridu, the great Euphratean 
 port,' and her name also appears in that of the Akkadian 
 god Serakh, the god of corn, who is said to be the spirit of 
 i-shara, the Home of Sar or Shar.* 
 
 In this genealogy of the goddess Sar, the corn-goddess, 
 daughter of the willow, we see the origin of the symbol of 
 
 ^ Encyclopadia Britannica. Art. ' Phaethon,' vol. xviii. p. 727 ; Hyguras 
 Fabulcc, cliv. 
 
 - Minas Tch^raz, 'Notes sur la Mythologie Armenienne.' Arbres Sacr& 
 s^iys that the parent-trees worshipped by the Armenians are the Sos, the 
 Silver Poplar, and another poplar called the 'Pardi,' Transactions of the 
 Ninth International Congress of Orientalists, Sect. x. ' Anthropology and 
 Mythology,' vol. ii. p. 826. 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iii. p. 212. 
 
 * Ibid. p. 134 note i. 
 
xxii RULING RACES OF PREHISTORIC TIMES 
 
 the reed cradle in which all the fathers and leaders of the 
 great tortoise or Kushite race were consigned to the guar- 
 dianship of the rivers. 
 
 But, far as we have tracked the myth of the goddess Sar, 
 we have not yet reached the original seed-bed of the story. 
 The name Sar, Tzar, or Shar is clearly one which shows 
 traces of being a Southern sibilant form of an original 
 Northern syllable containing a guttural, and I have also 
 shown that the goddess Sar was originally looked on as the 
 husk or sheath of the seed. This brings us to the English 
 word ' shard,' meaning the wing-case or husk of a beetle, 
 and the original form of this word ' shard ' appears in tlie 
 Low German skaard, the Icelandic skard, the High German 
 scharte, and they mean, like 'sherd' in our 'potsherd,' a 
 piece of pottery. The trade of the potter originated in the 
 North, and it was by this invention that the Northern races 
 supplied themselves with the vessels for carrying liquids 
 which Southern forest races found ready to their hands in 
 the gourds and hollow bamboos, to which they added the 
 goat-skin bags tanned by the bark of the Southern forest 
 trees. Therefore before the goddess-mother of the grain 
 became an osier basket, she must have been called in an 
 earlier age, by the Northern section of the united confederacy 
 of the sons of the rivers, an earthen jar or vessel. It is 
 these united Northern and Southern races who appear in the 
 Mahabharata and Brahmanas as the worshippers of the jar 
 containing originally both the seed-grain and that husked 
 for bread-making, and tliis became the Drona-kalasha or' 
 vessel in which the Soma, the seed or sap of life, was mixed. 
 This is, at the Soma festival, worshipped as the god called in 
 the ritual in the Brahmanas Prajapati, the lord {pati) of 
 living beings (p-qja), who makes the seasons, the god Ka, 
 
PREFACE xxiii 
 
 that is, the god who infused the soul of life {led) into the 
 grain.'^ Drona, born of the jar, becomes in the Mahabharata 
 the tutor of tlie young Kauravya or tortoise, and the 
 Pandava or sun-princes, and he is called the ' pot-bom ' son 
 of Bharad-vaja, the lark, the bird of heaven born from the 
 seed of the gods, the grain placed in an earthen vessel.^ 
 Hence it is perfectly clear that the myth, which arose in 
 Asia Minor, and made the barley and wheat growing races 
 sons of the seed-grain stored in earthen jars, was one that 
 they brought with them to India. This is made still more 
 certain wiien we remember that Drona is the father of the 
 Kauravya leader called Ashvatthaman, the Ash vattha orFkus 
 religlosa, the father-tree of the Buddhists, and of the genera- 
 tions of religious teachers, of whom Gautama Buddha is the 
 first individual whose existence is a certain fact. Ashvat- 
 thaman, at the close of the war between the Kauravyas 
 and Pandavas, killed Drishthadyumna, meaning the ' seen ' 
 (drishtha) bright one {dyumna), the miraculously born king 
 of the Pafichalas or five- (pafich) headed Naga race, whom I 
 have shown in Essay iii. to be the sacrificial flame of the 
 altar of burnt offering, together with his brother or sister, 
 the bisexual god Shikhandin, the Somakas, idolatrous wor- 
 shippers of Soma, the seed of life, and all the sons of the 
 Pandava princes,^ except the son of Arjuna, the fair {arjun) 
 prince called Phalguni, or the young bull-god, the fruit 
 (phul) of the ploughing race, and, therefore, the grain-god, 
 and Su-bhadra, meaning the blessed Su, or sap of life. She, 
 as I show in Essay iv., was the mountain-goddess, the 
 counterpart of Durga, the twin sister of Krishna, the black 
 
 1 Eggeling, Sat. Brdh. iv. 3, i, 6; iv. S. S. ": iv. 5, 6,4; S.B.E. 
 vol. xxvi. pp. 318, 408, 410. 
 ' Mahabharata AdI [JSambhava) Parva, Ixxxi. pp. 383-386. 
 ' Ibid. Saiiptika Parva, viii. pp. 24-34. 
 
xxiv RULING RACES OF PREHISTORIC TIMES 
 
 antelope, and also of the mother of the sons of the cow, the 
 Phrygian mother-goddess Ida or Ira, whose name appears in 
 Basque as Iru (three),that is, the mother-year of three seasons, 
 all of which appear on the mountain, in its snowy summit of 
 winter, the cool spring half-way down, ending with summer 
 at its foot. Hence the barley-growing races, whose royal 
 stock was left by the father-tree of righteousness to rule the 
 land, were the sons of the year of three seasons, and the 
 young bull-god reared on the corn preserved in the mother- 
 jar. It is this myth, which is again exactly reproduced in 
 that of Ab-rara and Sara, in which the sun-god Ra or Ram, 
 the son of Terah, the antelope of Nahor, or the Euphrates, 
 becomes by Sara the withered husk which nurses the seed 
 grain in its growth out of the earth, the father of Isaac, the 
 'laughing'^ corn-stalk crowned with its ripe ear. He is 
 the blind house- pole father of the generations of barley- 
 growers born from his twin sons Esau, the goat-god, and his 
 Hittite wives, parents of the sons of Edom, or the red earth, 
 the home of the red race, and from Ya-kob, the sun water- 
 god la, and his wives Leah, the wild cow, and Rachel, the 
 ewe, daughters of Laban, the moon-god of Haran. They 
 were the mothers of the law-abiding ploughing race, the 
 sons of the bull and wild cow, and the prophet shepherd 
 sons of the sheep-mother and the ram, the sun-god conse- 
 crated to Varuna, the god of the rain (w«r), and of the dark 
 heaven of night. The race thus born was that of the 
 Semitic traders which constantly strove to make morality 
 and religion synonymous terms, and who changed the parent- 
 tree of the trading races, the Vaishya, from the Udumbara 
 or Ficus glomerata, the tree out of which the Amshu Graha, 
 or cup representing the Soma plant or tree of life, drunk at 
 ^ Isaac means ' laughter. ' 
 
PREFACE XXV 
 
 the idolatrous Soma sacrifices was made ^ to the Ashvattha 
 or Pipul-tree, the Ficus religiosa. 
 
 But there is also another mythology in which we find the 
 husked grain worshipped as the parent of life. This is the 
 Egyptian, which makes the sacred beetle (khpr), the scarab, 
 the symbol of life protected, like the grain, by its ' shard,' 
 and this is sacred to Osiris, the god who taught men how 
 to grow wheat, barley, and cereal crops. It is as the ' shard ' 
 or sheath of the year, the winter season, that in the fairy 
 tales founded on the three seasons,'Cinderella, the guardian 
 jar of the seed grain, the winter marked by her glass or ice 
 shoe, becomes the wife of the sun-prince, and mother of the 
 sun-god of the coming year. 
 
 It was among the worshippers and sons of the goddess 
 Sar that the astronomical computation of time, the stages 
 of which I have traced in Essays in. and iv., began. And it 
 was they who framed the myth of the twin children of 
 Saranyu, the goddess Sar, the twins Day and Night, originally 
 born on tlie osier and poplar-lined river Xanthus, the yellow 
 river of Asia Minor, the mother-river of the yeUow race. 
 It was they who, in Greece, worshipped the goddess Sar, not 
 only as the mother of the later Erinnyes, but as the twin 
 Charites who bear her name (Jch.ar=sar), the two seasons of 
 the year of the Pleiades, who were the first supreme local 
 gods of Sparta. And it was this same race wlio, when they 
 declared themselves to be the sons of the god of tliought 
 and measurement {mna, men), and called themselves Minyans, 
 established the capital of the corn-growing races at Orcho- 
 menos in Boeotia. It was then that they substituted the 
 jear of three seasons for that of two, and made the three 
 Charites the three mother-goddesses of the year of the 
 ' Eggeling, Sai. BrSh. iv. 6, i, 3 ; S.B.E. vol. xxvi. p. 424. 
 
xxvi RULING RACES OF PREHISTORIC TIMES 
 
 barley-growers, whose festivals were celebrated with the 
 dances which the matriarchal section of the confederacy had 
 brought with them from India.^ They, as the corn-growing- 
 races, became the great irrigators of the ancient world, who 
 made in Boeotia the stupendous series of underground 
 channels by which they regulated the flow of the waters of 
 Lake Copais.^ It was they who, as the Minaean Sab^ans in 
 South-western Arabia, built the gigantic dam which irrigated 
 the lands of Ma'rib, their capital, the destruction of which 
 is spoken of as a great national calamity in the Koran.* 
 Their presence in Egypt is attested by the great barrage of 
 the Nile made by the first-named king of Egypt, Mena, who^ 
 perpetuates the name of their father-god.* In India they 
 are the sons of Manu and Ida, Ila, or Ira, who covered the 
 Central Provinces and Southern India with great irrigating: 
 reservoirs such as the great lake at Nowagaon in the 
 Bhandara district, which is seventeen miles round, ^ and the 
 age during which they established their rule in Greece i& 
 marked by the circular beehive tombs at Orchomenos,* 
 which are forms of the round barrows, the distinguishing 
 marks of the Bronze Age.'' It was these barley-growing- 
 yellow races who, in India, worshipped the goddess-mother 
 Sar, as the god Hari, son of Har or Sar, born on the river 
 Yamuna, the river of the twins {yama). It was they who, 
 as the barley-growing races, formed part of the confederacy 
 of the Ooraons who, as I show in Essay iii., made the barley- 
 
 ' Encyclopedia Britannica, Ninth Edition, vol. xi. Art. ' Graces,,' p. 26. 
 ■2 Ibid. vol. iii. Art. ' Boeotia,' p. 854. 
 
 = Ibid. vol. xxiv. Art. 'Yemen,' p. 739; Palmer, Qur'an, xxxiv. 11; 
 •3.B.E., vol. ix. p. 152. 
 
 * Encyclopedia Britannica, Ninth Edition, vol. vii. Art. 'Egypt,' p. 73U 
 ° Hunter, Gazetteer of India, s.v. ' Bhandara,' vol. ii. p. 361. 
 
 * Schuchhardt's Schliemann's Excavations, chap. v. pp. 299-303. 
 ' Lubbock, Prehistoric Times, Second Edition, chap. v. p. 129. 
 
PREFACE 
 
 xxvu 
 
 sowing festival one of their most important seasonal feasts. 
 It is these tribes which have perpetuated the name of Sar, 
 their goddess-mother, in that of the village Sarna, consecrated 
 to the gods of life, and in the name of the Sal-tree, their 
 parent-tree. It is also the goddess-mother Sar who has 
 given her name to the Sanskrit autumn season called 
 ' Shar-ad,' and to the Shraddha or funeral feasts of roasted 
 barley and barley porridge offered at the autumn Pitri-yajna 
 or father's sacrifice to the fathers of the corn-growing races. 
 The earliest of these were the Turanian sons of Danu, the 
 judge called Tur-vasu, or people whose Bas or Vas, the 
 creating tree-god, was the meridian pole. They were also 
 the Hittites called Khati by the Assyrians, a name meaning 
 the 'joined' race, which they still preserve in the Punjab, 
 and in their western kingdom of Kathiawar known to Sanskrit 
 geographers as Sau-rashtra, the kingdom of the Sus, Saus 
 or Shus, the descendants of Su-bhadra, the blessed Su or 
 Shu, who was originally, as I show in this Essay and in 
 Essay iv., the mother-bird 'khui'^ which brings the rains, 
 the mother of the Khati, and also of the Kusliite race. It 
 was in Sau-raslitra, at the holy hill of Palitana, that, as I 
 show in Essays ii. and iii., the Jain religion was founded, 
 which venerated the Ashvattha or Pipul-tree as the mother- 
 tree of the holy race, and wiiich discarded all sacrifices save 
 that of the sacrificer himself, who was to die symbolically 
 as a sacrificial victim, and to be born again in the baptismal 
 bath of regeneration prescribed for Soma sacrificers, and 
 
 ' The syllable xw {Mn) is also represented in Egyptian hieroglyphics by an 
 Ibis, the sacred bird which was supposed to destroy snakes, and which was 
 the form in which the original mother storm-bird, the parent god of the sons 
 of Kush, the tortoise, who succeeded the guardian snake of the matriarchal 
 races, was worshipped in Egypt. Sncychpadia Britannica, Ninth Edition, 
 vol. xi. Art. ' Hieroglyphics,' p. 802. 
 
xxviii RULING RACES OF PREHISTORIC TIMES 
 
 thus to acquire the new nature which would prompt him to 
 obey both in deed and spirit the moral law. 
 
 It was these descendants of the mother-goddess Sar who 
 were also Called the sons of Kapila, the yellow Prishi or 
 antelope, that is, of the female antelope, as opposed to the 
 male, ' the black antelope.' They were the united agricul- 
 tural races, the sons of the fire-god, the Nun, and the 
 rain - goddess, the mother-bird, the race who, like the 
 Akkadians of Girsu, adopted for their symbol of god the 
 fire-cross -J- placed upon the rain-cross X *« ^°^^ *^^ 
 eight-pointed star ^ which, in the earliest Akkadian script, 
 denotes both god 'Dingir' and 'Anu or Esh-shu,' both of 
 which words mean an ear of corn.^ It was they who first 
 cleared the forests of Ayodhya or Oude, the land of the god 
 Rama, the mother (ma) of Ra, who lias the plough for his 
 weapons (ayudha), and tilled the Gangetic valley. They 
 are called in the Zendavesta ' the golden-crowned Hitashpa,' 
 the horses (ashpa) of the Hittites who killed Ur-vakshaya, 
 the ancient (Ur) speaker {vaikshaya), a name of Danu, the 
 judge, who was the eldest of the sons of Sama or Shem, the 
 traditional ancestor of the Semitic races.^ The death of 
 Ur-vakshaya commemorates the change in the reckoning 
 of time from that which measured it by the voice of the 
 tbunder-god in the storms which precede the rains, and by 
 the weeks of gestation to that which measured it by the 
 yearly journey of the sun-god from east to west, and west to 
 east, round the four points of the compass, described in 
 Essay, IV. 
 
 ^ Transactions of the Ninth International Congress of Orientalists, ' The 
 Akkadian Affinities of Cliinese,' by the Rev. C. J. Ball, M.A., § viii. 
 ' China, Central Asia and the Far East,' p. 685. 
 
 2 Darmesteter, Zendavesta Zamydd Yast, 41 ; Ravi Vast, 42 ; Mill's 
 Yasna, ix. 10 ; S.B.E. vols, xxiii. pp. 296, 255, xxxi. pp. 223-224. 
 
PREFACE xxis 
 
 The races united, as the Khati or Hittites, were those 
 called by the Hindus Ashura, or believers in six {ash) gods, 
 the male and female gods of the year of three seasons, and 
 with those two united races were joined the Gautuma, or 
 sons of the bull (gut). These became in the list of Hebrew 
 tribes the sons of Asher — the sea-faring dwellers on the coast 
 of Tyre, a name which reproduced that of their god Tur, 
 — and of their'primitive settlement in the Persian Gulf,Turos, 
 and the tribe of Gad, the builders of the stone cities of 
 Bashan, the land of the bull, and of their god Bash or Vtish. 
 These sons of the bull were the first conquering swarm of 
 the great building I'ace of the Goths, the Getae of Herodotus 
 and the Jats of India, whose history I have traced in 
 Essay v. pp. 480-485. 
 
 But further, most convincing proofs of the great historical 
 value of the evidence given by mythic tales, ritual, and 
 linguistic changes, are to be found in the myth and ritual 
 of the worship of Demeter. In the older form of the Eleu- 
 sinian myth, the gods worshipped were not the barley-mother 
 and her son, the nurse-child Demophoon, who became the 
 young lacchus, and was the baked bread or cakes tried in 
 the fire,^ but the father and mother of the barley-growing 
 races and their daughter. The mythic history of the wor- 
 ship of these three parent-gods gives us, as I shall now show, 
 a complete account of the union of the three races and of 
 the establishment of their imperial rule under the guidance 
 of the Gautuma, Guti or Goths. The three gods of the 
 united confederacy were Plouton (Pluto), Demeter, and Kore. 
 The root of Plouton is pel, in the word ■ireKw, ' to turn,' and 
 
 ' Demeter, after the loss of Kore or Persephone, became nurse to the 
 child Demophoon, son of Celeus, and, to make him immortal,, placed him 
 each night in a bath of fire, Encyclopedia Britannica, Ninth Edition, Art. 
 ' Eleusinia,' vol. viii. p. 126. 
 
XXX RULING RACES OF PREHISTORIC TIMES 
 
 this is also the root of our word pole : thus the turning god 
 means the revolving meridian pole, the god Tur of the Indian 
 Turvashu, the twin races, the heavenly fire-drill, generating 
 heat and life by his revolutions. He is the god of the 
 Maghada fire-worshippers, otherwise called Ra-hu or the 
 creator Qm) of Ra, who was originally the sun-god of the 
 Lithuanians. He is the sun of the South to whom the 
 maiden Kore or Persephone descends in the winter when the 
 seed is in the ground. 
 
 The name of Demeter, the barley-mother, contains the 
 root of the Cretan de-ai, barley, and it was in Crete that she 
 was worshipped as the mother of Plutus or Plouton, and the 
 wife of Jasion, the Greek form of the Akkadian water-god 
 la or Ya. In de, the root of de-ai, we find the original root 
 of the Greek zeia or zea, meaning barley. The form zi 
 which appears in zeia, is also found in the Akkadian zi, life, 
 and the Basque zi, an acorn, the seed of the sacred tree of 
 life of those races whose priests' were the tree- (dru) born 
 Druids. That the Akkadian and Basque zi represents the 
 Northern de or di in Demeter, is shown by comparing the 
 Basque and Akkadian zu, thou, with the German du and 
 the English thou. This zi also appears again in the 
 Hindu ji, life. Thus barley, called de-ai, means the plant 
 of life, and the Greek Zeus and Theos and the Latin Deus, 
 all mean that the Supreme God is the Spirit of Life {ze, the, 
 or de), or life itself, the life which exists in the seed. This 
 life is shown by the meaning of ' brightness ■" given to the 
 root div, formed from de, to be the life of daylight and sun- 
 light which ripened the barley. But the mother of the light 
 of life was the mother-earth, who was both mother of the 
 barley and of the Kuru or sons of the tortoise born from the 
 barley seed, the maiden Kore or Koure. Sh€ was the child 
 
PREFACE xxxi 
 
 of the revolving pole and the mother earth, to whom the 
 pole gives life-giving heat, and she is also the winter-bride 
 <)f her father, hidden out of sight below the earth. 
 
 The name Kore or Koure comes from Icur or Ttor, the 
 Turanian forms of the root ^wr, meaning in all its forms, 
 'bent or curved.' Thus Kore means something 'bent or 
 curved.'' But it also means a puppet or doll, and this con- 
 nects the last of the triad of parent-gods, the curved seed 
 grain with the last sheaf of the harvest, which is in many 
 countries dressed as a woman and hung up after the harvest- 
 home to bless the house of the farmer. Her birth as the 
 daughter of the barley or corn-mother, is' distinctly symbol- 
 ised in a custom of the commune of Saligne, Canton de 
 Poiret, Vendee, where the farmer's wife, as the corn-mother, is 
 placed in a blanket with the last sheaf, and the two are 
 tossed together to represent the winnowing which is to shake 
 out from the ears of the last sheaf the seed grain, the mother 
 of life. In West Prussia, which, like East Prussia, was once 
 the country of the Lithuanians, who worship the sun-god 
 Ha, the last sheaf is called 'the corn baby.' Thus the 
 original daughter of the earth-mother and the meridian 
 pole, the parents of the corn-growing races of Asia Minor, 
 was the seed grain, the corn-mother of the future year. That 
 the myth in this form was conceived by a Turanian race 
 speaking an agglutinative language and believing in the 
 divinity of pairs, is shown by the worship in Java of the first 
 and last sheaf, as the rice-bride and bridegroom called Padi- 
 pen-gunten, where the father-sheaf Padi, the foot (pad) or 
 the begetter {per), is, as in the Greek myth, the Southern 
 winter sun, and the mother (the Tamil, pen), the woman, is 
 the mother-earth.^ 
 
 ' Frazer, The ColJen Bough, vol. i. pp. 33 ff., 343. 
 
xxxii RULING RACES OF PREHISTORIC TIMES 
 
 But before this myth was born in the corn-fields of Asia 
 Minor, the Northern races traced their birth to the mother- 
 mountain whence life issued, and it was this mother-moun- 
 tain which was the first bent or curved mother-goddess 
 before the swelling grain. This mountain was the mother 
 kur, and one form of this root survives in the Persian Jcoh, 
 meaning mountain. But that the original form was Icur or 
 gur, is shown in the name of the Kouretes, the dancing 
 priests of Demeter, the Korubantes of Phrygia. They 
 watched the birth of her son in Crete, who was first Plutus, 
 the revolving pole, and afterwards the young Zeus, the god 
 of the bright day. They were called rpiKopvOei;,^ or men 
 with the three helmets, the tiara ; and this name shows that 
 they were the priests of the mother-goddess of the three 
 seasons. They were in Rome called the Salii, the leaping 
 priests of the Sabine god Quirinus or Kuirinus, whose name 
 contains the root kur, and whose festival was held on the 
 17th of February, at the same time as the lesser Eleusinia at 
 Athens, and as the great Magh festival of the Gonds, Santals, 
 Ooraons, and Mundas is celebrated in Bengal and Northern 
 India. In these last feasts the dancers are the village 
 maidens, and they are the prototypes of the unsexed dancing 
 priests of Phrygia and the consecrated maidens of Istar, the 
 mother-mountain goddess. These Salii were also the priests 
 of Mars,^ the Etruscan Mas, the god of increase, the Greek 
 Ploutos, or wealth. He was called by the Sabines Mar-mar. 
 In this name we find the root mar, meaning to destroy by 
 friction, to grind,^ and this identifies him with Plutus, the 
 
 1 £ur. Bacc/i. 123. This was the peaked 'tiara,' the distinctive cap of 
 the Hittites, Encyclopedia Britannica, Ninth Edition, vol. xii. p. 26, Art. 
 ' Hittites,' by Professor T. K. Cheyne. 
 
 2 Encyclopedia Bntannica, Ninth Edition, vol. xv., Art. 'Mars,' p. 510, 
 
 ' Max MUlIer, Lectures on the Science of Language, Second Series, pp. 314, 
 316. 
 
PREFACE 
 
 XXXlll 
 
 revolving pole. But the name Mar-mar is all but an exact 
 repetition of Mer-mer, the Akkadian name of the Assyrian 
 Semite god, Ram-anu, the god (ana) Ram. He, as I show 
 in Essay v., was first the Indian Ra-ma, the mother of Ra, 
 the sun-god, the mother-earth, which was the socket in 
 which the god of the pole generated life-giving heat, other- 
 wise called Ur-vasi, the primaeval (ur) creatrix (uewi), the 
 wife of Pururavas, the thunder-god. She became the Kushite 
 and Semite father-god, the son of Kaushaloya, the house 
 {ahya) or mother of Kush ; the tortoise, as the father-god, 
 was the revolving pole, the god of time, the god still called 
 by the Hindus Ram-ram. The revolution of the pole was 
 apparently symbolised in the transposition of the consonants 
 which turned Ram-ram into Mar-mar. But whether this is 
 the real history of the origin of the name Mar-mar or not, it 
 is at any rate clear that the Salii in their two functions, and 
 the Kouretes, were the dancing-priests of the mother-moun- 
 tain and the revolving pole, which last was descended through 
 the fire-drill from the parent-tree of the village grove. It is 
 also clear that these two gods were the parents of the sons 
 of the last sheaf, the com-baby Kore. In the word ' corn ' 
 the root hur also appears, for it is the Gothic Kaur-n, and 
 from this root the word ' kernel,' the inner seed protected by 
 the outer shell of the nut, also comes. Thus Kore or Koure 
 is the seed-grain in the mother-mountain. She is thus the 
 correlative of the Sala-gramma of the Hindus, the fire-stone, 
 the mother of fire placed in the centre of the mother-moun- 
 tain. This stone has in the Hittite sign for Istar AK 
 become the triangular seed-grain, the cone woi-shipped as the 
 sign of the Divinity by the Phoenicians and Kabiri. The 
 inner seed-triangle in the mother-mountain is the Phoenician 
 goddess Ba-hu, tlie creator (/iti) of existence (Ja), who^became 
 iii 
 
xxxiv RULING RACES OF PREHISTORIC TIMES 
 
 in Genesis Bohu, or the void.^ She is the Shamir or wonder- 
 stone of the Semitic legend, called by ^lian, in the Greek 
 form of the myth, -iroa, the grass. It is said in the Talmud 
 to be as small as a barley-corn, but to be able to pierce even 
 the hardest rocks.^ Thus this seed of life is clearly the seed 
 of the sacrificial Kusha grass, which in the Kufhite ritual 
 supplied the 'barhis,' or sacred seats of the barley-eating 
 fathers, to whom the autumn, the barley season, was dedicated, 
 the parent of the Hindu Kushika, of which I have spoken at 
 length in Essay iii. But the original seed in the centre of 
 the mother-mountain was not barley or grass-seed, but the 
 lire-stone, and I must now trace the history implied in the 
 transfer of divine power from the fire-stone to the seed. 
 
 The root hur appears in the names of the sons of Kur, the 
 Kurds of Armenia, and the variations of their name show 
 kur, Jcal, gor, and gar, as variant forms of the root, for they 
 are the Chaldean race, called by the Assyrians Kar-du, Kal-du, 
 and Gar-du, while gor appears in the name Gordiani. These 
 point to an original form of the root beginning with the 
 Northern g, and this is found in the Basque gar, fire, and its 
 primary form, ghar, means in Sanskrit 'to be warm.' There- 
 fore the ' curved one,' the mother-mountain, must have been 
 originally the fire-mountain made pregnant and raised by 
 fire. This is the volcano Mount Ararat, the burning mother- 
 
 1 The goddess Ba-hu is the old Slav god Bo-gu, our Bogie, the distributor, 
 the Santa Claus of nursery mythology, and the earliest form of the name was 
 Bhu-ghu. This is shown by the Sanskrit Bha-ga and the Zend Ba-gha, 
 from whence comes the Hindi Bagh, garden. Bhaga in the Rigveda is the 
 god of the tree of life, the tree with the edible fruit (Jevons, Schrader, Prehis- 
 toric Antiquities of Aryans, p. 24; Tiele, Outlines of the History of Ancient 
 Religions, ' Religion among the Wends,' p. 185). The root bhu in Sanskrit 
 means ' to exist.' This god, the Giver of Life, was worshipped by the Phry- 
 gians as Zeus Bagaios. 
 
 ^ See the myth given at length. Essay I., pp. 27-30. ^ 
 
PREFACE XXXV 
 
 mountain of the Armenian Kurds of Kurdistan, whence their 
 parent-river Kur descends to the Caspian or Kushite sea. 
 This was the home of the people called by Herodotus' infor- 
 mants the Massa, or the Greater Getae, whose ethnology 
 I have discussed in Essay v. One of their original totems 
 was apparently the ploughing bull and the milk-giving cow, 
 and they were a mixed race of nomadic herdsmen and agri- 
 cultural farmers. It was these latter who, on their union 
 with the pastoral tribes, the sons of the goat, made the 
 antelope the totem of the united races, which was afterwards 
 changed to the bull, and these farming races first, as I shall 
 show presently, called themselves the sons of the enclosing 
 snake (ahi or echis), and also the sons of the bird. The 
 dominant tribe among the Kurd confederacy are the agri- 
 cultural Gar-ans, who speak an Aryan tongue with no Semitic 
 intermixture. They are , growers of wheat and barley, 
 whose name shows that their god ' An ' was Gur, the burn- 
 ing mountain or the household fire, which gave the name 
 ghur to the house in Hindi. These people, called by the 
 Assyrian Semites who succeeded them and the Akkadians 
 •Gur-du and Kal-du, were called by the Akkadian Finns, 
 who disliked double consonants, and changed the Northern 
 d into a t, the Guti, and from this name they took that of 
 Gutium, the name given by the Akkadians to Assyria. Thus 
 these Guti were identical with the race of Chaldean astro- 
 nomers who preceded the Semitic sons of Assor.^ As the 
 ■ Guti they were the sons of Gut, the bull, but before they 
 were the sons of a named father they were, as the Gur, the 
 sons of the wild cow, Gaurl, the mother of the Indian Gonds. 
 They, when they became the Gautuma, the sons of the bull, 
 
 ' ■£«<:>. 5nV.,9th edition, vol. xiv.,Art. 'Kurdistan,' by Sir H. Rawlinson, 
 pp. 156-159. Lenonnant, Chaldtan Magic, chaps, xxvi. xxvii. pp. 339, 361. 
 
xxxvi RULING RACES OF PREHISTORIC TIMES 
 
 made Rohini, the red cow, the star Aldebaran, their goddess- 
 mother, who was also the goddess-mother of the Arabian 
 sons of Sheba. It was as the Gaurians that they ruled the 
 Euphratean Delta under the Patesi, or priest-kings of Gir-su, 
 who ruled the confederations governed by a central city, of 
 which I have traced the history in Essay ii. They were the 
 Gond worshippers of the plough-god, Nagur, who, as we 
 learn from the Song ofLingal, formed in India the imperial 
 race of Kurus or Kauravyas, sons of Kur, by uniting the 
 Maghadas or fire-worshippers, sons of Mug-ral, the alligator, 
 with the sons of Dame, the tortoise, the earlier dwellers in the 
 land. But before this they had in their home in Asia Minor 
 formed the first confederacy of the Kur, and united together 
 as the Hittites the three races of the fire- worshipping Bhru- 
 gas or Phru-gas, the matriarchal Amazons, and the sons of the 
 bird or cow, the Northern Goths. These confederated races, 
 as I show in Essays iv. and v., were, before they were the 
 sons of the bull or cow, the sons of the goat and antelope, 
 who traced their origin to the antelope's favourite food, the 
 Kusha grass {Poa cynosuroides) growing on the river banks. 
 When they had replaced this grass by com they became the 
 sons of com, the mother Gauri or Koure. They then called 
 in India the wild cow, parent of their ploughing cattle, by 
 the name of Gauri, in memory of the burning mountain, 
 while in Europe she became Koure, the last sheaf, the emblem 
 of the winter season, the mother of the future year. 
 
 But in this abstract of the mythic history of the barley- 
 growing races, as gathered from the worship of the barley- 
 mother, I have not accounted for the ruling race who traced 
 their descent to the mother-bird Khu, the maker of the 
 wind which bore her sons, the Shus, on the voyages whence 
 they gathered the wealth which made them lords of the 
 
PREFACE xxxvii 
 
 world, the mother-bird which, by its messengers, the stork, 
 the rain-bird, and the swallows, brought the winds and the 
 seasons of the year. It was the earliest section of this great 
 race which intervened as rulers between the firie-ivorshippers 
 and the sons of the antelope and cow. I hav6 in Essay i. 
 shown that the earliest myth, attesting the supremacy of the 
 rain-god over the god of the fiery cloud which will not give up 
 its rain, is that which exhibits Horus, the god of the revolving 
 pole, as the hawk -headed warrior who kills the dragon oi- croco- 
 dile of drought. It is also as sons of the conquering rain- 
 bird that the Kauravya, or sons of Kur, are said in Indian 
 mythology to be born from the egg laid by the goddess- 
 mother Gan-dhari, for she, as I show in Essay iii., is the 
 goddess Dharti, the goddess of the springs supplied with 
 water by the vanquished rain-cloud. She is worshipped by 
 the Cheroos, Kharwars, Santals, Mundas and Ooraons, and it 
 is through these tribes that we are able to trace the origin 
 of the hawk-headed Horus, and to show that this myth, like 
 that of Ra, the god Ra-hu of the Dosadhs, the Magadha 
 priests, came from India, whither it had been imported from 
 Asia Minor, to Egypt. The chief totems of the Cheroos, 
 who, as I have shown in Essay ii., were the chief rulers of 
 ancient Magadha, are Besra, the hawk, and Kachchhua, the 
 tortoise, and these totems are repeated among those of the 
 Gonds, Kharwars, Lobars, or iron workers, Mundas and 
 Santals, while the Kandhs or Khonds, the swordsmen 
 conquerors of Orissa, call one of their Gochis (cow-stalls), or 
 septs, Besringia, and one of their Klambus, or sub-septs, 
 Besera.^ These tribes were those who first utilised the 
 mineral wealth of Chota Nagpore, and it is in Egyptian 
 
 ' Risley, Tribes and Castes o/Betigal, vol. li. App. i. pp. 35, 54. 68, 78, 
 94, 103, 125. 
 
xxxvm 
 
 RULING RACES OF PREHISTORIC TIMES 
 
 mythology that we find the connection between them and the 
 hawk explained. The hawk is the emblem of Hat-hor, the 
 mother of Horus, to whom all mines are sacred. She was 
 worshipped in thie Sinaitic Peninsula, the great mining 
 country of Egypt, as 'the sublime Hat-hor, queen of heaven 
 and earth, and the dark depths below,' and it was there 
 that she was associated with the sparrow-hawk of Sopt, the 
 lord of the East. Mr. Boscawen, when inspecting ancient 
 Egyptian quarries, found that the hawk was depicted as a 
 guardian emblem in most of those of an early period. Thus 
 we see in this emblem of the mother-hawk, as the guardian 
 goddess of the mining races, a wonderful instance of primaeval 
 historical metaphor as a source of totemistic names. For 
 the sons of the hawk were those tribes who possessed the 
 hawk's gift of piercing sight and intuitional observation, 
 which enabled them to discover the treasures hidden by 
 nature in the rocks beneath the surface of the ground. It 
 was probably in Asia Minor, where mining originated, that 
 they first acquired their totemistic name.^ These tribes all 
 reverence the goddess Dharti, the mother of the tortoise 
 race, and they represent the cultivating yellow races who 
 preceded the sons of the ass, or the Ooraons, the growers of 
 barley. It was they who introduced the earliest form of 
 plough cultivation in the growth of millets, the crops grown 
 by the Gonds of the second immigration, led by Lingal after 
 he had been carried by the black Bindo bird to the creating 
 mountain of Mahadeo, whence the rains followed the re- 
 lease of the Gonds.2 It was these tribes who, after the 
 
 ^ This information is taken from a letter by Mr. W. St. Chad Boscawen, 
 Lecturer at the British Museum, on Oriental subjects, to Mr. Theodore 
 Bent, quoted in an article in the Nineteenth Century Magazine, December 
 1893, pp. 993, 994, Art. ' On the Origin of the Mashonaland Ruins.' 
 
 - See Essay in. p. 223. 
 
PREFACE 
 
 XXXlX 
 
 fire-worshippers, ruled Magadha, and this country, which 
 had, before their arrival, been the land of the fire-god and 
 the witch-mother Maga, became under them the land of the 
 god Vasu, and he is called in the Mahabharata the king of 
 Chedi.^ In this name Chedi we find another form of 
 Cheroo, for a sept of the Bediyas of Behar, one of the forest 
 races, whose totem is the squirrel, is called Chirya-mar, 
 Chedi-mar or Chodi-mar, meaning the bird-killers,^ and 
 Chiriya, the Hindu word for bird, is as clearly allied to the 
 Basque Cho-ri, meaning bird, as Vasu, Vasuki, or Basuki is 
 to the name Basque. Thus Chirya, Chedi and Chodi are 
 different words for bird, and the land of Chedi means the 
 land of the bird, and that of Cheroos the sons of the bird, 
 and that this bird was the hawk I shall now proceed to 
 show ; for it was the hawk which, in the birth legend of 
 the fish-god in the Mahabharata, carried the seed of life 
 from the father-god Vasu to the mother of the sacred fish, 
 Adrika, meaning the rock.^ The hawk was thus the parent 
 of Adrika's children, the twin fish-gods Satya-vati, the 
 mother-fish, and Matsya, the fish-father, and of the hawk- 
 headed Horus of the Egyptians, who was the son of the 
 Southern goddess Hat-hor, meaning the house (hat) of Hor. 
 The dwellers in the bird land of Chedi were also called 
 Kashu or Kushu, for in the Rigveda the king of the Chedi 
 is called Kasu.* 
 
 In Essay iv. I have shown that among the Egyptians the 
 vulture or storm-bird ruled the year beginning with the 
 summer solstice and the rains of northern India, and this 
 
 ' Mahabharata AdI (Adivanihavatarna) Parva, Ixiii. p. 171. 
 ' Risley, Tribes and Castes of Bengal, vol. i. p. 206. 
 ' Mahabharata Adi {Adivanshavatarna) Parva, Ixiii. pp. 174, 175. 
 * Rigveda, viii. S, 37. 
 
xl RULING RACES OF PREHISTORIC TIMES 
 
 was the bird which, like the hawk-headed Horus in the 
 Egyptian bas-relief in the Louvre, brought the rain out of 
 the cloud to the rock-mother, whence she became the parents 
 of the fish-god. This year, ushered in by the rain-bird, is 
 that symbolised in the Mahabharata in Shisbupala, king of 
 Chedi, the commander-in-chief of the armies of Jarasandha, 
 king of Magadha. His name means the nourisher {pala) of 
 children (shishuj, and he is the bird-king of the year of the 
 bird representing the months of gestation, who was deposed 
 by Krishna, the black antelope, from his supremacy in the 
 council of kings, and slain by him with the discus, represent- 
 ing the ring pf the year formed by a series of months.^ 
 
 But these forms, Chedi, Chero, Chori, Chiriya are shown 
 by the Tamil form Chera, with its variant Kerala, to come 
 from an original guttural root, and it is the Cheros or 
 Keralas who, with the Cholas or Kolas, and the Pandyas or 
 Pandavas, form the three parent races of India in the Tamil 
 genealogy; Thus it comprises the sons of the mountain 
 (Jco) Kolas or Cholas, the sons of the bird Cheros or Keralas,^ 
 and the sons of the sun-antelope (pandti), the Pandyas.* 
 The root of the name Chero, and its cognate forms, was, 
 therefore, clearly one in which the ch was kh, as in the 
 Akkadian and Egyptian Jchu, and this must, from the 
 presence of r in the Indian forms, have been Jchur. It was 
 this which was changed into the Hor of Horus, meaning 
 the supreme god, the magic bird who rules, the year, and 
 directs the march of time by the revolutions of the pole. 
 
 1 Mahabharata Sabha (Shishupdla badha) Parva, xl.-xlv. pp. 1 12-124. 
 
 ^ Kerala is an ancient name for Malabar, hence it was from Malabar, the 
 western coast of India, that the Keralas, the sons of the bird, the Shus, used 
 to start for their sea voyage. Wilson, Glossary of Judicial and Revenue Terms, 
 London, 1855, p. 401. 
 
 ' Caldwell, Comparative Grammar of the Dravidian Langtiages, p. 15. 
 
PREFACE xli 
 
 But, as I have shown in Essay i., these Northern aspirated 
 gutturals became among the Dravidian races, who formed 
 the sounds of the Indian Sanskrit, sibilants, and hence Mm?- 
 became shu, and the process of the change is shown by the 
 name Seori and Sauri assumed by the, Orissa Cheroos, and 
 from this analysis we see that the original Kauravyas of 
 India were Khur-avyas, or sons of the bird Khur ; and it 
 was they who formed the religion founded on the worship 
 of the mother-bird, the father-pole, and the rain-sun of the 
 summer solstice, which I have analysed in Essay iv.,^ which 
 was the religion of the Minaean-Sabaeans of Southern Arabia, 
 and of the mining races of Mashonaland. They were fol- 
 lowed by the sons of tiie antelope, the Pandavas, the sons 
 of the seed-grain worshipped at Eleusis, and both they and 
 the Kauravyas were descendants of the fish mother-goddess 
 Satyavati, who, as we have seen, was the daughter of the 
 hawk. Thus we see how, in both Egyptian and Akkadian, 
 Mm, the bird, becomes kha, the fish, and tjie sacred. hawk is 
 changed into the Ibis, or water-bird, which depicts the 
 sound Mm in Egyptian hieroglyphics, whije the symbol for 
 kha is the fish. This name of the fish-god appears in that 
 of the Kharwars, and of the still more aboriginal Kharias, 
 who are parent tribes of the Cheroos, and include among 
 their totems Aind or Indu, an eel. This, in the list of the 
 totems of the Kharias, appears with an alternative form 
 Dung-dung, of which Aind or Indu, meaning the son of the 
 drop (sap or essence) (/jicZm), the life-giying water, is, ap- 
 parently a translation, and both Durtg-dung and Aind 
 appear among the totems of the Mundas. The totem Aind 
 is one common not only to the Kharias, Kharwars and 
 Moondas, but also to the land-holding Rautias, the Asuras, 
 1, Essay iv. pp. 347, 348. 
 
xlii RULING RACES OF PREHISTORIC TIMES 
 
 (workers in metal), the cow-keeping Goalas, the Pans (weavers 
 and basket-makers), and the Santals. Under the form Ainduar 
 it is a totem of the mountain Korwas, and under that of 
 Aindwar, a totem of the Behar Goalas, and the Goraits or 
 boundary guardians. These last also use the alternative 
 form Induar, which is also that used by the Nageshurs, or 
 worshippers of the Nag, the cloud-snake, the Turis, or 
 basket-makers, the Chiks, a branch of the Pans, the Lobars, 
 or workers in iron, and the Ooraons.^ 
 
 From this last it is clear that it was the races who- fed 
 their cattle on the mountains, whence the rivers rose, from 
 which they, as the sons of the hawk, got the metallic ores, 
 and — as the sons of the mother-cloud, the storm-bird — ^the 
 osiers and bamboos to make their baskets, who first called 
 themselves the sons of the eel, the fish-god of the sons of 
 the rivulets rising in the mountain springs sacred to the 
 goddess-mother Dharti. The word eel is the Icelandic all, 
 the German aal, the Finnish il-ja, and it becomes the 
 Sanskrit ahi, the encircling snake, the Greek echis, which, as I 
 show in Essay m., is the parent-god of the Greek Achaioi. 
 In the Finnish il-ja the first syllable is the sign of divinity, 
 and it appears in the name of Il-marinen, the constellation 
 of the Great Bear, who is one of the triad of gods Vaina- 
 moinen, Ilmarinen and Ukko in the Kalevala. Ukko, the 
 thunder-god, whose history I have traced in Essay lu., being 
 the offspring of Vainamoinen, the god of moisture, the rain- 
 god, and the Bear, or ' eternal forger,' Il-marinen,^ and the 
 // in Il-marinen is the Finnic form of the name of the original 
 
 ' Risley, Tribes and Castes of Bengal, vol. i. pp. 14, 259, 337. Aind, 
 Ainduar, Aindwar, Dung-dung, Induar. See also the lists of the totems of 
 the tribes named, vol. ii. App. i. 
 
 " Lenormant, Chaldaan Magic, chap. xvi. pp. 246, 247 ; De Gubernatis 
 Vie Thiere, German translation, by Hartmann, pp. 113, 114. 
 
PREFACE xliii 
 
 mother-goddess of time, Ida, Ila or Ira, the year of the 
 three (iru) seasons forged by the revolutions of the Great 
 Bear, the Greek virgin goddess-mother Artemis, the Bear- 
 mother, who was, as I have shown in Essay vi., the Great 
 Bear. It was these Finns who called the eel the son (ja) of 
 II who apparently introduced the form // or El which is 
 universally used for the sign of the divinity in Semitic 
 countries. It was these people who looked on the fish Kha, 
 or Khar, as the offspring of the bird Khu or Khur, and that 
 Khar was the original form of the word is shown in the Mord- 
 vin and Vogul forms kal and khal, meaning fish, used by the 
 nations who changed r into l.^ But I have already shown 
 that the form khur, khu, for bird, becomes in Dravidianised 
 Sanskrit shti, and in the same way the original khar, the 
 fish, becomes in the mythology of the Souris of Orissa, who 
 were Cheroos in Behar, sal, and it is this word which appears 
 in the Souri totem the Sal-rishi, or fish-antelope (risht/a), 
 which is, as I have shown in Essay iii., their parent-god. 
 This long analysis shows us that the sons of the burning 
 mountain {gur), or household fire (ghur), the sons of the 
 bird (khur), and the sons of the fish {khar), formed the 
 race of the yellow Ibai-erri, or sons of the rivers, who intro- 
 duced the cultivation of the Northern cereals, and founded 
 the ritual of Demeter, the barley-mother, worshipped at 
 Eleusis in Greece, and by the Kabiri in Thrace and Asia 
 Minor. They are all bound together by one chain of 
 historical mythology, which shows how the sons of the 
 household fire ruled the land, which was made wealthy by 
 the mining sons of the hawk, and fruitful by the rains 
 brought by the mother-bird ; and it was these rains which 
 descended from the mountains as the irrigating streams, 
 ' Lenormant, Clialdaan Magic, chap. xxii. p. 202. 
 
xliv RULING RACES OF PREHISTORIC TIMES 
 
 whose banks ai)d waters were peopled by the sons of the 
 fish-god, who grew millets and cereal crops in the fertile 
 lands indicated by the father-antelope, who was born from 
 the short sweet grass called Kusha, to show the sons of the 
 corn-seed the most fertile spots in the lands watered by the 
 rivers of the fish-god, which were to become the tortoise 
 earth. It also shows that these people came to India, and 
 survive in the races known as the Khati and Jats in the 
 Punjab, and Khatiawar in the West, and as the Gautuma 
 of Eastern India. They are also represented in their 
 unamalgamated form by the tribes who, as I show, still 
 preserve among tkeir totems the bird and the river-fish, the 
 eel. It was they who became afterwards the Shus, and who 
 founded the empire of the Kushika, characterised, as I show 
 in Essay iii.,^ by the formation of castes like those of the 
 Kurmi, cultivators, the Teli, oil-sellers, and others, based not 
 on community of birth, worship, or common residence, but 
 on community of function. 
 
 Having shown clearly the liistorical lessons to be learned 
 from the variant forms of the three Eleusinian gods, I must 
 now explain the no less important information to be gathered 
 from the ritual of the Eleusinian festival in which they 
 were worshipped. Only those initiated were allowed to 
 take part either in the Eleusinian mysteries or the Indian 
 Soma sacrifice, in which the mother-cow and the mother- 
 plant Soma was adored, and which, like the Eleusinian 
 festival, was instituted by the yellow trading sons of the 
 barley-mother, the Hindu Vaishya or Shus. In both, the 
 ceremonies were strikingly similar. The initiation of the 
 Mastai, or penitents, at Eleusis began with the confession of 
 sins, but the first rites of the Indian Soma sacrifice tell of a 
 1 Essay III. pp. 310, 311, 
 
PREFACE xlv 
 
 much earlier age of religious development, forming a transi- 
 tion link between the worship of the winnowed grain at the 
 old harvest festival and the Greek confessional. As in the 
 harvest festival an enclosed place was railed off from the 
 threshing-floor for the winnowing of the grain, so in the 
 Soma sacrifice, where the sacrificer was the victim, symboli- 
 cally offered, he; began the sacrifice in an enclosure made of 
 mats to the north of the sacrificial area. Into this he, 
 attended by the barber, whose importance in early Kushite 
 ritual I have showii in Essay iir.,^ entered by a door on the 
 east side, sacred to the sun. He there cut his own nails, and 
 then took up, one after another, two stalks of sacrificial 
 Kusha grass, placing them by the side of one hair on each 
 side of his beard, and dropping the severed grass and hair, 
 as he cut them, into the bath in which he was to complete 
 his purification. The barber then cut off the rest of his 
 hair and beard, except the crest lock at the top of his head, 
 still religiously preserved by all men of the yellow race, from 
 the Chinese to the Indian Mundas, and for this he used a 
 copper razor, thus marking the ceremony as one of the 
 Copper Age which preceded that of Bronze.^ From the time 
 when the shaving began till the end of the sacrifice the 
 sacrificer had to forego all food except fast-milk (vrata), and 
 this to make himself one of the brotherhood of the sons of 
 the cow, the Vratya, or children of the same stock described 
 in the Laws of Manu,* who are called in the Mahabharata 
 the Virata, or worshippers of the father-god as the Viru or 
 sign of virile energy. Further evidence of the connection 
 between the cutting of the hair and that of the corn or 
 
 ' Essay in. p. 279. 
 
 - Eggeling, Sal. Brah. iii. i, 2, 1-9; ii. 6, 4, S-7 ; S.B.E. vol. xxvi. 
 pp. S-7 ; xii. p. 450 ; also vol. xii. Introductory Note, pp. 1-2. 
 ^ BUhler, Manu, x. 20; S.B.E. vol. xxv. pp. 405, 406. 
 
xlvi RULING RACES OV PREHISTORIC TIMES 
 
 mother-grass is given in the Greek Kovpa, a form of Koure 
 and Kore, meaning the cutting of grass or hair, and the 
 thought running through the whole ceremony is evidently 
 founded, on the primaeval worship of the grass or grain-seed 
 as the god of life, the parent of the grain cut from the 
 mother-earth as her hair, and consecrated in the baptismal 
 bath of the dewy atmosphere to the rain-father as the seed 
 of the future year. It was only when the old crop was off 
 the ground, and the hair and nails of the sacrificer were cut, 
 that the cornfield and his body were fit to produce the crop 
 grown from the consecrated seed ; and the tillage necessary to 
 fit them for this function was useless till the earth and the 
 body of the sacrificer were sanctified by the rains and 
 baptismal bath, and thus endued with the life-giving power 
 symbolised in the latter. The tillage of the soil, and its 
 clearance from the old crop and noxious weeds were sym- 
 bolised in the Soma festival by the confession of sin made 
 by the sacrificer before he and his wife bathed together at 
 the close of the sacrifice,^ and by the confession of the 
 penitent Mastai at the Eleusinian mysteries. This pre- 
 liminary eradication of evil by the shaving and confession 
 was in both festivals followed by the bath of regeneration, 
 called in Sanskrit dVesJia, or the consecration, described 
 in Essay iii.,^ which gave the blessing of the rain father-god 
 to the sacrificer, and made him his son. But when the ritual 
 had travelled from India to Greece the seed-grain mother of 
 the race of corn-growers, and of Soma, the creating {su) 
 plant grown on the mother-mountain, had become the earth- 
 tortoise, resting on the mother-ocean, and hence in Greece 
 the initiated had to bathe in the sea. In both cases the 
 
 ^ Eggeling, Sat. Brah. iv. 4, S, 22, 23 ; S.B.E. vol. xxvi. p. 385. 
 2 Essay in. pp. 309, 3:0 ; IV. p. 367. 
 
PREFACE xlvii 
 
 bath was the prelude to the new birth, called in Greek 
 Kadapaii}, and the number of immersions required in 
 Greece to clear away the last traces of the slough of sin 
 varied with the degi-ee of guilt confessed to by the newly 
 baptized penitent. Also, as in the Soma sacrifice, the 
 sacrificer was restricted to milk diet, so in the Eleusinian 
 mysteries the penitents could only eat the holy food, which 
 I shall describe presently. The object of this rule was in 
 both cases to prevent the entry into the body of any 
 impurities which might make the new birth, and the total 
 change of nature wrought by the prescribed diet and 
 consecrating ceremonies, impossible. In Greece, as in India, 
 the connection of the festival with that of the national 
 festival of the ploughing race, who called themselves the 
 sons of the cow, is obvious, for in Greece it was held in the 
 month consecrated to the ploughing-ox called Boe-dromion, 
 or the course (dromos) of the ox (Bous). Both at Eleusis 
 and in the Soma festival the baptismal bath was followed 
 by sacrifices. In the Soma sacrifice eleven cakes were offered 
 to Agni- Vishnu, the twin gods of generation, the god of 
 fire, and of the time of gestation, rice-porridge to Aditya, 
 the bird-mother of the Kushite race, and heated milk to the 
 three Upasads, or mother-seasons, tlie object aimed at in these 
 sacrifices being to give a new body to the sacrificer.^ These 
 were followed in the Soma sacrifice by the slaying of the 
 eleven animal victims offered to the Ashvins, or twin gods 
 of day and night. In Greece, where the sacrifice had be- 
 come entirely individual, instead of being, like the Soma 
 sacrifice, a combined personal and national ceremony, each 
 penitent had to offer a pig, which, as I show in Essay iii.,^ 
 
 ' Eggeling, Sat. Brdh. iii. I, 3, 1-3; iii. 4, 4, i ; S.B.E. vol. xxvi. 
 pp. 12 note 3, 104 note 3. " Essay ill. p. 181. 
 
xlviii RULING RACES OF PREHISTORIC TIMES 
 
 was the animal always offered in Greece by offenders to 
 cleanse them from guilt, and reconcile them to the mother- 
 earth, to whom pigs, the totemistic parents of the first fire^ 
 worshippers, were sacred. 
 
 In the Soma sacrifice the Soma distilled from the holy 
 plant was poured in libations, and drunk by the priests, who 
 ate the offered food, but in Greece the priests gave the 
 penitents the sacred food and drink. The declaration made 
 by each penitent at the close of the ceremony explains both 
 the ritual and its meaning. Each of them had to say : 'I 
 have fasted, and have drunk the KVKewv^ made of flour 
 and water, and pounded mint, the bread and water of life 
 mixed with the sap of the green mother-tree ; ' I have taken 
 from the KiaT'q'' the seed -grain jar; 'after tasting' the 
 sacred cakes, the bread of life taken from the klo-tt], 'I 
 have placed them in the xaXaOo'?,'' the basket, that is, the 
 Liknos or Sare, the winnowing basket, ' and from the 
 Kakado<s (I have placed them) in the kio-ttj.^ ^ From this 
 it is clear that the sacrificer, having drunk from the cup 
 the elementary seed of vital power dwelling in the blessed 
 bread and water, took the young god, the seed of the new 
 life, the cakes baked in the generating and cleansing fire 
 from the mother-jar, and partook of his body, thus incor- 
 poi-ating into himself the divine seed. What was left he 
 placed in the winnowing basket, to be there cleansed from 
 any taint it might have received by being touched by him 
 before he was made holy by eating it, and he returned it, 
 after its purification, to the mother-jar.^ 
 
 1 Hatch, Hibbert Lectures for 1888, Lect. x. pp. 287, 288 ; Encyclopedia 
 Britannica, Ninth Edition, Art. 'Mysteries,' by Professor W. M. Ramsay, 
 vol. xvii. p. 127 ; Clem. Alex. Protrep. ii. p. i8. 
 
 2 The original belief in bread as the seed of life, and the symbol and Son 
 of God is perpetuated in the Hebrew custom of breaking and distributing 
 
PREFACE xUx 
 
 In this analysis of the myths, and the most significant of 
 the Greek and Roman ceremonies of the several stages of 
 the sacramental sacrifice of the corn-growing races, we find a 
 complete history of the union of the three parent trihes, a 
 history which would doubtless be much more clear to us 
 than it is at present if we could see, as the Greek penitents 
 did, the scenes of the myth of Kore acted before them. 
 The evidence shows us that the confederated tribes were the 
 sons of the fire-god, the revolving pole, and his two wives, 
 his mother and daughter, the mother-earth and the seed- 
 grain, and we can trace the development of the national 
 ritual as it passed from India to Phrygia, and from Phrygia 
 back to India, and from thence when the ritual of the 
 regenerating sacrifice of the Semite - Kushites had been 
 evolved, we trace it in an altered form to Greece as the 
 sacrifice of the Greater Eleusinia celebrated in Boe-dromion, 
 the month of the course (d/romos) of the ox (Bous), the 
 month of the autumnal equinox, which succeeded the winter 
 solstice as the time when the barley -growing races of Syria 
 began their year. But this last importation had been 
 preceded by the earlier sacrifice of the Dorians, sons of the 
 Dor or Tur, the pole, and also the sons of the twin gods, 
 
 bread at the beginning of every meal. The bread is broken and distributed 
 by the father of the family, or whoever in his place says the grace or prayer 
 of consecration before meat. It also appears among the beliefs of Germany, 
 where the peasant women think it sacrilege to place the naked foot on a loaf. 
 They tell the story of how a girl who had walked barefoot to market, and 
 was putting on her stockings before entering the town, placed her naked foot 
 on one of the loaves she was carrying to prevent it being soiled, and was at 
 once swallowed up by the earth. The same fate befell a mythical lady, 
 Bridget, whose story is told to account for the sanctity of a well called 
 Brittenbronn, near Landeck, on the Kaiserstuhl in Baden. The well is said 
 to have been found miraculously when Lady Bridget was swallowed up as a 
 punishment for having used the loaves she was taking for distribution to the 
 poor as stepping-stones over a muddy bit of road. (Wolfie, Rambles in the 
 Black Forest, Longmans, 1890, chap, xviii. pp. 251, 252.) 
 
 iv 
 
1 RULING RACES OF PREHISTORIC TIMES 
 
 who were first Day and Night, and afterwards the stars 
 Castor and Pollux. This was preserved in the mysteries of 
 February called Anthesterion, or the month of the flower^ 
 goddess, and of the Saturnalia of the Indian Naga races whose 
 customs were, as I show in Essays iii. and vi., brought to 
 Greece by those who were reputed in mythic history to be 
 the voyagers in the heavenly ship Argo, and by the overland 
 traders, who brought by the way of Harran (the road) and 
 the Euphrates valley Indian commodities and customs to 
 Europe, and among these last was the ritualistic use of 
 incense taken from the mother-tree Leda, the incense-tree, 
 the mother of Castor and Pollux, which was, as I show 
 in Essay iii.,^ originally the Indian Salai-tree {BosweUia 
 thurifera). These trading races, the founders of the worship 
 of the heavenly twins, and the first astronomical measurers 
 of time, were the people who believed in the divinity of 
 pairs, and in the origin of life from the union of the male 
 principle symbolised by the pole or Tur, the Ashera or 
 rain-pole of the Jews, with the female represented by the 
 mother-bird, the Akkadian Khu, and the Hindu Shu, 
 whence they got their name of Saus. As a result of the 
 transfer of the origin of life from the mother to the united 
 pair they made the male and female trees of the date-palm 
 the Babylonian tree of life their parent-tree instead of the 
 bisexual fig-tree. This new pai-ent-tree became in mythic 
 history Tamar, the date-palm, the second wife of Judah, 
 after Shua, the mother-bird, and Vala-rama, the son of 
 RohinI, the red cow, the star Aldebaran, whose cognisance 
 was the date-palm. They also, as I show in Essay iv., 
 began their year with the heliacal rising of Sirius at the 
 summer solstice. Starting from the Indian western port of 
 ' Essay iii. pp. 300, 301. 
 
PREFACE U 
 
 Dwaraka, the modem Ila-pura, the city of Ila, Ida or Ira, 
 the mountain and river-goddess of the three (iru) seasons. 
 They instituted the world-wide maritime trade of the 
 Phoenicians, or red men, the sons of the united races de- 
 scended from the twin sons of Tamar, Perez and Zerah. 
 The latter, marked with the red thread,^ was the father of 
 Dara, the antelope, whose history I have traced in Essay v., 
 called Darda, the son of Mahol, or the great god, and 
 described as one of the wisest of men before Solomon.* 
 Dara was the ancestor of the great Dardanian race of Troy, 
 of which Paris, the Sanskrit Pani, the trader, was the 
 representative, and of the race of the same name placed by 
 Herodotus * on the Gyndes, an Armenian tributary of the 
 Tigris, who were the barley-growing sons of the antelope 
 (dara). From Perez, the fire-god, the brother of Zerah, 
 sprang the royal race of Ram,* the sons of Ra, the sun-god. 
 Their first settlements outside India were on the island 
 called by them, after their father-god, Tur-os, the modem 
 Bahrein, the headquarters of the pearl fishery of the Persian 
 Gulf. This was the holy island of Dilmun, where the fish- 
 god of the Akkadians En-zag, meaning the first-born (zag) 
 of the almighty (en), first landed, and taught civilisation to 
 the Euphratean races.* He, as I show in Essay ni.,' was in 
 India the Sal-rishi, or fish-antelope, the god also called by 
 the Akkadians and Assyrians Sala-manu, the fish, the 
 prototype of the Jewish Solomon. It was thence that the 
 sons of Tur made their way to Egypt after establishing, as 
 I show in Essays iv. and v., their rule in Southern Arabia 
 
 ' Gen. xxviii. 38. " I Chron. ii. 6 ; I Kings iv. 30. 
 
 • Herod, i. 189. * I Chron. ii. 10. 
 
 • Sayce, Hibbert Lectures for 1887, Lect. ii. p. 114 note 1. 
 ' Essay HI. pp. 285, 286. 
 
lii RULING RACES OF PREHISTORIC TIMES 
 
 and in Egypt. There they founded the government of the 
 Kushite kings, who transmitted to their successors, on the 
 throne of Southern and Northern Egypt the sign of the 
 Urseus snake, worn on the king's forehead as a sign of his 
 royal dignity. It was also from the Persian Gulf that they 
 went to Ur, and afterwards to Harran on the Euphrates, 
 meaning Kharran, the road, and there founded the trade 
 route through South-western Asia, between the Persian 
 Gulf and the Mediterranean ports, whence Asiatic products 
 were disseminated through Europe. It was in Harran that 
 they solved the astronomical and ethical problems which 
 enabled them to measure in the heavens the paths of the 
 moon and sun, and thus calculate the lunar year of thirteen 
 months described in Essay iv., and to cement the union of 
 the two races called the two Ashes (eper), forming the 
 tribe of Ephraim. This alliance united the Eastern and 
 Western races together by the binding rite of circumcision, 
 as described in Essay v. It was this rite which made all the 
 worshippers of the Nun, or spirit father-god, the father of 
 Hosh-ia, or Joshua, their leader, members of the Semitic 
 brotherhood who had been previously united in the East as 
 the sons of the cow, the star Rohini and the ram-god, by 
 the regenerating baptismal bath. These Semite traders, by 
 taking under their protection the whole maritime and land 
 traffic of South-western Asia, became rulers of the countries 
 on the Indian Ocean and Mediterranean, and thus estab- 
 lished the universal empire of the confederated Semite tribes, 
 one branch of the confederacy being descended from Ra, the 
 sun-god, the father (Ab) Ram, and Sara, the grain-mother, 
 and the other^ from the anthropomorphic fire-drill, the pole 
 Tur, united with the mother-earth. 
 
 Their rule, which, like others which have since succeeded 
 
PREFACE lui 
 
 it, began with the fairest prospects of creating a heaven on 
 earth, ended in the grinding and intolerable tyranny which 
 led to the great Aryan revolt, described in Essay vi., led, as 
 I have there shown, by the wine-drinking sons of Semele, 
 the vine-goddess, and the races who substituted the solar for 
 the lunar-solar year, and who thought free and living life 
 more divine than ascetic devotion to metaphysical abstrac- 
 tions and cast-iron rules. This Aryan conquest was, in the 
 land where the first and most signal victories of the refor- 
 mers were gained, the parent of Greek poetry and art, and 
 ultimately of the Greek drama, but the spirit of indi- 
 viduality, which was the moving power of this new creative 
 impulse, was the indirect cause of the death, or rather of 
 the transformation of the old historical myth. The conquest 
 made by the new rulers differed fundamentally from most of 
 those which preceded it, for both the Aryan rulers and the 
 rank and file of their army belonged to those North-western 
 races who based property on individual and family posses- 
 sion, and not on the communal system of the Southern 
 village races. Hence individuals were always much more 
 important people in the North-west than in the South, 
 and this national tendency towards individual freedom was 
 increased by the warlike habits of an age wheii battles were 
 chiefly personal combats. The soldiers of a race of warriors 
 to whom military glory and personal distinction were the 
 great objects of ambition could not be contented with the 
 historical methods of tlie races who looked on history as a 
 help to national progress, and not as a record of individual 
 prowess. The Northern conquerors did not care to be 
 entombed in histories which did not, like the historical 
 songs of their own clan-bards, record their names, and thus 
 preserve the memory of each individual chief. These 
 
liv RULING RACES OF PREHISTORIC TIMES 
 
 Northern races were also intensely proud of their families, 
 and in every ruling family, or gens, the ashes, deeds and 
 names of their ancestors were preserved in the ancestral 
 home, and in the songs and genealogies compiled by the 
 family and clan-bards. These bards, called in India the 
 Maghadas, or sons of the witch-mother, Magha, superseded 
 in the new age the hereditary Asipu of the Assyrians and the 
 Prashastri, or trading priests of the Kushite ritual ; and it 
 was they who first, by genealogies and ballads, and after- 
 wards when syllabic characters were introduced by written 
 annals, changed history into an account of the deeds done 
 by the Gentile ancestors called by the names they bore 
 when alive. It was they who, from the old mythic stories, 
 framed the first national epics, such as the primitive forms 
 of the Kalevala and the Nibelungen Lied, and of the story 
 of the Akkadian Gilgames, who became the Greek Hercules. 
 Though the writers of those epics, which, like those of the 
 Hindus, are based on the national history of the land where 
 they were written, preserved the means of reproducing the 
 old stories, either by retaining the original names or by accu- 
 rately translating into the language of the conquerors the 
 names given to the heroes of the conquered race, yet this 
 original meaning was, owing to the altered spirit of the age, 
 gradually forgotten, and these stories became, not only to the 
 common people, but to poets, dramatists, and philosophers, 
 tales told of individuals. When they were thus transmogri- 
 fied, and when the retailers of mythology told how Kronos, 
 the god of Time, ate his own children, and ffidipus married 
 his mother Jocasta, and related what seemed to be the 
 numerous other evil deeds of the gods and heroes, their 
 stories were naturally denounced by all moralists from Plato 
 downwards, as demoralising and absurd. It is only when 
 
PREFACE Iv 
 
 they are traced up to their original soui-ces, and when the 
 real meanings of their authors are discovered, that they are 
 found to be reliable records of past history, which do not 
 teU us that our ancestors were fools who believed in stupid 
 fables as inspired utterances, but that they were earnest and 
 intelligent workers who transmitted to their posterity in 
 these stories the accumulated results of their experience. 
 One most unfortunate result of this Aryan travesty of ancient 
 history is to be found in the notions of the origin of the idea 
 of property to which it has given birth. Thus many writers 
 start with the assumption that property was originally indi- 
 vidual, wherefis the history of village communities shows that 
 where society was first founded by the hunting races, land did 
 not belong to individuals but to the tribe, which occupied 
 definite areas as their tribal hunting grounds. When hunt- 
 ing gave place to agriculture, and definite village areas were 
 formed in the tribal territory, the ownership of these tracts 
 passed to the village community, subject to the control of 
 the united council of the confederated villages. Neither 
 under this form of government nor in that of the hunting 
 races, was any right to private property recognised, for the 
 game killed by the tribal hunters was divided among the 
 whole tribe, and the crops grown were, when gathered, stored 
 in the village barns, and used to supply the materials for the 
 village meals, which were all eaten in common. Individual 
 rights had no protection beyond those given by the village 
 and federal councils. Those who were out-casted by these 
 tribunals passed out of the protection of the community 
 and could obtain neither shelter nor land for tillage, except 
 as wanderers in the wilderness, unless they were reinstated in 
 their old confederacy, or obtained entrance into another. 
 Individual property in land first appeared in Southern coun- 
 
Ivi RULING RACES OF PREHISTORIC TIMES 
 
 tries when the confedei-acy of the fire and sun worshipping 
 Maghadas and Gautumas entered India and introduced the 
 semi-feudal system, which gave to the king and the primaeval 
 chiefs appointed by him a right to a definite share of land 
 in each village. Under this form of government the former 
 joint- village proprietors became, in respect of the royal lands, 
 serfs of the crown, who were required to till it, sow and reap 
 the crops, and store the produce in the royal barns, and 
 also to repair the royal residences. But apart from these 
 duties, the old village organisation remained intact, and no 
 man who had not a definite place among the members of the 
 dominant tribe, from which the national kings and chiefs 
 were chosen, or who had not secured their special protection, 
 had any rights against the village and territorial councils. 
 But under this constitution, kings, chiefs, and people were 
 all equally bound to the state, and none of them, as in the 
 later feudal era, were the vassals or men of an individual 
 lord. The king who held the central province, and the 
 chiefs who ruled the boundary districts, only held their 
 lands for revenue purposes, to enable them to provide for 
 the defence of the community, and though the chiefs as 
 ofiicers of the army, and therefore more immediately under 
 the orders of the king, bore some likeness to the feudal 
 retainers of later times, yet the absence outside military 
 exigencies of any conception of individual rule, made the 
 resemblance very remote. It was under the rule of the 
 Northern tribes, who were more warlike than those of the 
 South, that a definite military force sprang up, for, as can 
 still be seen in the old Tributary States in India, care was 
 taken that the chiefs and soldiers to whom the frontier pro- 
 vinces were confided, should always be men who could be 
 relied on to defend them from outside attacks. Hence in the 
 
PREFACE Ivii 
 
 Tributary States in Chota Nagpore, the frontier provinces 
 were generally assigned to the Kaur caste, that is, to men 
 who trace their descent to the warlike Kurs. That on the 
 failure of these guardian races to provide adequate security 
 new tribes were brought in from the outside, is shown clearly 
 by one instance in the Bonai State, where, within traditional 
 memory, the old Bhuya guards, who had ceased to command 
 confidence, were replaced by a clan imported from Palamow, 
 who received a grant of land as Ghatwals or frontier guards. 
 But though these frontier guards were a necessary protec- 
 tion against marauders, it must be remembered that all the 
 natural instincts of tillers of the soil are opposed to war. 
 Farmers cannot leave their fields and waste their time in 
 distant campaigns, for if they did so they would soon find 
 that, even if successful, they must always remain under arms ; 
 for if, after invading their neighbours' lands, they returned to 
 peaceful pursuits, they would be constantly liable to retalia- 
 tory attacks. It is quite impossible that agriculture could 
 fiver have passed through the ages of experiment and organ- 
 ised effort which must have elapsed before it became a settled 
 industry, which not only provided for the sustenance of the 
 community, but also laid the foundations of national wealth, 
 unless the agricultural races had lived during the days of 
 their national childhood in lands where their foes were not 
 military robbers, but the yet unsubdued forces of nature. It 
 was in trade and hunting that the adventurous spirits of 
 those days, who had not patience to wait for the slow returns 
 of agricultural effort and experiment, found an outlet for 
 their energies, and it was under the influence of the trading 
 races that the personal rights of individuals outside those 
 accruing to the actual tillers of the soil first began to be 
 recognised. The recognition of these rights first began in 
 
Iviii RULING RACES OF PREHISTORIC TIMES 
 
 the maintenance and meals given at the public messes to the 
 village servants. But as villages grew into cities, and trade 
 extended beyond the boundaries of the territory of the con- 
 federated villages and their immediate neighbours, the 
 numbers of crafts and craftsmen continually increased. It 
 was then that, to protect their rights, they formed them- 
 selves into guilds, which became the Indian and Egjrptian 
 castes, based on community of function, and it was to dis- 
 tinguish themselves as a separate community that the 
 members of each guild ate together at a table allotted to the 
 guild at the town meals, and hence they became a separate 
 and distinct body, who, like their descendants, the Indian 
 trade castes, ate together. We see a survival of this old 
 custom in the common dining-halls of the London guilds. 
 As these guilds arose in countries in which the original vil- 
 lage communities had grown into a State, governed on a plan 
 similar to that of the confederated villages which composed 
 it, these trade guilds naturally adopted the village constitu- 
 tion. Each of them had, like the village, its elected head, 
 its officers, its fixed places and times of meeting, its laws 
 binding on all its members, and obliging them to decide all 
 internal disputes by caste councils called in India Panchayats 
 or councils of five {panch) appointed within the guild, leav- 
 ing those with other guilds or persons to be decided by the 
 Panchayats which, as I show in Essay n.,i were appointed by 
 every city or state to decide such cases. These Indian trad- 
 ing castes date, as I show in Essay ii., from the days of 
 Kushika rule, and the great antiquity of the organisation is 
 shown by its universality. For it was by these guilds that 
 trade was carried on in Egypt, Greece, and Rome, also among 
 the Carthaginians, and as it still is by the Chinese, while the 
 ' Essay n. p. loo. 
 
PREFACE lix 
 
 great Semite confederacy was an alliance, ruled by the 
 priests, between the trade guilds of the Shus and the warrior 
 and building tribes, the Northern Gautuma or fire-wor- 
 shippers, who called themselves the sons of Caleb, the dog, 
 while the prominent place allotted to the Vaishya in the Soma 
 sacrifice shows that it was they who founded it when they 
 were the practical rulers of India. Further approximate 
 evidence of the date of these institutions is given in the 
 omission of a guild of iron-workers among the eight guilds 
 founded, according to Roman tradition, in the days of Numa 
 Pompilius. Among these there is a guild of goldsmiths and 
 one of coppersmiths ; the presence of this guild, combined 
 with the use by the Roman priests of sacred ploughs 
 made of copper, and copper knives,^ and the use of the 
 copper razor in the Indian Soma sacrifice, seems to show that 
 the system was in full vigour in the Copper Age preceding 
 that of Bronze. As foreign trade increased, guilds of mer- 
 chants were added to those of handicraftsmen. It was they 
 who directed and financed all distant maritime and land 
 trade, and who maintained members of their brotherhood as 
 representative agents in all countries with which they inter- 
 changed produce, and it was through these agencies that 
 means of communicating by writing in syllabic characters 
 first, and afterwards in alphabetical, were invented. By the 
 control of the sources of national wealth they became a great 
 power in the State. Their national influence is shown by the 
 institution of the great annual Soma sacrifice to the gods of 
 time, which was, as I show in Essay iii., founded by the Vaishya 
 or traders. It was they who, as the Shus or Jains, allied 
 themselves with the warrior clans of the Malli or mountain- 
 
 ' Mommsen's History of Rome, by Dickson. Popular Edition, vol. i. chap. 
 xiii. pp. 201, 202. 
 
Ix RULING RACES OF PREHISTORIC TIMES 
 
 eers, called first the Sombunsi, or sons of the moon, and after- 
 wards, when the Northern sons of Pandu, the sun, were added 
 to their ranks, the Surajbunsi, or sons of the sun, to form the 
 great ruling race of the Ikshvaku, or sons of the sugar-cane 
 {iksha). We [find this alliance recorded in the genealogies 
 of the Mahabharata, telling of the marriage of Su-hotra, 
 the grandson of Bharata, the eponymous father of the Bhars, 
 and of the people who gave to India the name of Bharata^ 
 varsha, or the country (yarsha) of the Bharatas, whose 
 name means the priest (hotar) who pours the libations 
 (hotrq) to Su, the god of life, the father-god of the Shus, 
 as he married Su-varna, the princess of the race of Su, the 
 daughter of Ikshvaku.^ Their rule was generally accepted 
 by the people as a great improvement on the temporary 
 anarchy produced by the first irruptions of the Northern 
 warrior races, and thus the Kushite-Semite conquest was 
 accomplished not only in India, but throughout the whole 
 of South-western Asia, with only the disturbance of the 
 national constitution which was necessary, as I showed above, 
 to provide the supplies required for the maintenance of the 
 police and military forces intrusted with the protection of 
 property from internal and external foes. These people were 
 no less anxious to preserve peace than the agricultural races, 
 and their conquests were, even when they were accompanied 
 by temporary destruction of property, most beneficial to the 
 people of the countries they ruled, and it was through their 
 agency that the rule of law was extended throughout the 
 civilised world. It was they also who were the authors 
 of the legal systems which expanded into the Jewish and 
 Roman codes, for these could never have grown up unless the 
 seeds from which they sprang had been sown by the Indian 
 ' Mahabharata Adi (Samihazia) Parva, xciv. xcv. 
 
PREFACE Ixi 
 
 Dravidian races, the first founders of international trade. 
 Neither the Roman law nor the Roman Empire could ever 
 have existed if the policy of the State had not from its 
 infancy been directed by a people who believed that law, and 
 not military force, was the most efficient ruler of the nation. 
 The agricultural Sabines and the trading Etruscans were the 
 backbone of the Roman government, and it was their con- 
 servative influence which tempered the disintegrating ten- 
 dencies of the Aryan Ramnes or sun-worshippers. 
 
 These Aryans were the warrior races who, on their conquest 
 of the Semitic empire, introduced a totally new element into 
 international politics. For it was they who made war the 
 customary method of settling disputes between States, and 
 who preferred wealth acquired by violence to that accumu- 
 lated by trade. When wars became constant, and individuals 
 became consequently prominent, the Northern system of 
 personal and family property in land began to supersede and 
 to be mixed up with the commercial tenures of the village 
 races, producing changes such as those which, as I show in 
 Essay ii., arose when the Aryans became the ruling race. 
 This change, if it had not been accompanied with an almost 
 normal state of inter-tribal war, would have ultimately, by 
 the stimulus given to individual energy, added to the national 
 prosperity, as it has since done in more peaceful ages. But 
 when, as in the Euphratean countries and South-western 
 Asia, Greece, and Rome, it led to constant feuds and military 
 expeditions, accompanied by the devastation of fields, the 
 destruction of fruit-trees and buildings, agriculture naturally 
 declined, and cultivated areas reverted to waste, and recupe- 
 ration was only made possible by the establishment of power- 
 ful military despotisms, such as those which ruled in the 
 Euphratean countries and Egypt, and the government of the 
 
Ixii RULING RACES OF PREHISTORIC TIMES 
 
 Tyrants in Greece. But the ruling classes in this system of 
 government looked on all manual work as degrading, and 
 the recovery of the lands harried by the Aryan invaders, and 
 reduced to a condition which must have been similar to that 
 of the Roman Empire after its conquest by the Barbarians, 
 was only made possible by the institution of slavery. The 
 chief agents of the slave traffic of the East, which arose out 
 of the employment of slaves to till the soil, were the Phoeni- 
 cians of Tyre and the Palestinian coasts, and it was they 
 who, as we learn from the Odyssey, ravaged the islands and 
 mainland of Greece in search of slaves.^ 
 
 These new Phoenician Semites were the royal race formed 
 under the rule of the sun-worshipping tribe of Benjamin, 
 whose king was Shawal or Saul, the Babylonian sun-god, and 
 it was from the custom of slavery which they introduced that 
 the slave system of Greece and Rome originated. Before 
 this, slavery had only been the mild kind of servitude arising 
 out of the Indian custom by which a man assigned the labour 
 of himself and -his family to work out the payment of a debt, 
 or undertook to serve an employer in order to obtain his 
 daughter in marriage. 
 
 It was the changes introduced by the Northern races, be- 
 ginning with the substitution of marriage for the matriarchal 
 customs described in Essay iii., and ending in the institution 
 of national wars and slavery, which caused the true meaning 
 of mythic and ritualistic history to be forgotten, a,nd their 
 use as historical records to be discontinued. It is this aban- 
 donment of ancient methods which has led to all the errors 
 caused by trying to explain civilisation as a product of 
 
 ^ Odyssey xv. 403-484. This passage tells how Eumjeus, the swineherd 
 of Odusseus, who had been born as the son of the king of Surie, was carried 
 off with his nurse, who was a Phoenician woman, into slavery by Phoenician 
 pirates. 
 
PREFACE Ixiii 
 
 Northern initiative, and by thus neglecting the contribu- 
 tions made by Southern races. When these have once been 
 allowed their proper place, we can realise the condition of 
 the world before the customs of the earlier age were tempor- 
 arily subverted by the Aryan invaders, and can see how the 
 old spirit of the men who had founded the age of law 
 emerged again to direct the councils of the State when the 
 first fury of the assault and conquest had been assuaged by 
 the growth of later generations born from the union of the 
 conquerors and the conquered. 
 
 But the history of the amalgamation of these alien races, 
 as well as that of others who preceded them, has yet to be 
 written, and this work can only be done by the help of the 
 too much neglected evidence to which I have called atten- 
 tion in this volume. I only hope that these Essays will help 
 to clear the way for future inquirers, who will add to and 
 collate the evidence which still remains to be sifted, study 
 the question by the light of the immense mass of data which 
 I have left unexamined, correct the mistakes that I and 
 others have made, and produce such a history of the Past as 
 will make the teachings of the half-dumb founders of civili- 
 sation, born before the days of alphabetical history, and 
 therefore only able to record their messages to posterity in 
 allegories, parables, organised customs, buildings, imple- 
 ments, productions, and their manipulation of language, 
 still more useful guides than they have hitherto been to 
 the present actors in the drama which is developing, without 
 pause or intermission, the history of the world. 
 
 In conclusion, I have to record my heartiest thanks to 
 those who have helped me in my work by their personal 
 assistance and advice, and also to the authors whose writings 
 have supplied the facts from which a large part of my deduc- 
 
Ixiv RULING RACES OF PREHISTORIC TIMES 
 
 tions have been drawn. First and foremost my especial 
 acknowledgments are due to Professor Rhys Davids, who 
 first induced me to put together the scattered notes and 
 thoughts I had collected in India, and to continue my studies 
 in ancient history by writing a series of articles on the Early 
 History of Northern India in the Journal of the Royal A sialic 
 Society. It was he who, after these articles were written, 
 urged me to continue the work I had begun, and to write 
 this book embodying the final outcome of my researches ; it 
 is he whom my readers must thank for whatever pleasure or 
 profit they may gain by perusing it, and it is to him I owe 
 the many pleasant hours of discovery I have enjoyed while 
 trying to solve the problems it opened up. I have also to 
 record my warmest thanks to Mr. R. Brown, jun., F.S.A., 
 who has given me special help in writing that part of the 
 book founded on Akkadian astronomy ; to Baboo Pratapa 
 Chandra Ray, C.I.E., whose translation of the Mahabharata, 
 which I have used in all my quotations from the poem, will 
 prove an invaluable boon to all students of early Indian and 
 human history; to the authors of the series of the Sacred 
 Books of the East, and Professor F. Max Miiller, the editor 
 and originator, who have enabled those who do not possess 
 the linguistic knowledge of a Mezzofanti, to read in modern 
 speech the inmost thoughts of those pioneer races of the 
 East, who stereotyped their history and their religions and 
 national aspirations in their ritual and its manuals. 
 
 For the evidence as to Akkadian ritual I am chiefly in- 
 debted to Professor Sayce's Hibbert Lectures on the Religion 
 of the Ancient Babylonians, axiA. I have been greatly helped in 
 my account of the great historical Soma Sacrifice of India 
 by Professor Hillebrandfs Vedische Mythologie. 
 
 For most of the full and exact descriptions of the 
 
PREFACE Ixv 
 
 customs of the primitive races of India which I have been 
 able to adduce, my best thanks are due to Mr. H.JH. Risley 
 of the Bengal Civil Sei-vice, the author of the Tribes and 
 Castes of Bengal, as well as to the Government of Bengal, 
 who were good enough to send me a copy of the book. I 
 finally hope that the living authors whom I have quoted, 
 but have not mentioned in this list, will believe that the 
 omission of their names is not due to want of gratitude on 
 my part, and that they will accept the references to their 
 works in the notes as expressions of my thanks. 
 
ESSAYS 
 
ESSAY I 
 
 It was in the year 1863, when I first went to Chota Nagpore 
 as Deputy Commissioner, that the interest aroused by the 
 researches of Col. Dalton, the Commissioner of the Province, 
 who was the first pioneer of aboriginal ethnology in Bengal, 
 and the exigencies of administrative work prompted me to 
 begin the inquiries which have led me to the conclusions set 
 forth in these Essays. I then learned that the village com- 
 munities of the Ooraons of Lohardugga were organised accord- 
 ing to rules which I had always before been taught to believe 
 originated in Europe ; I also found that both these people 
 and their congeners and fellow-countrymen, the Mundas, 
 whose village organisation was much more primitive than 
 that of the Ooraons, belonged to races who had no affinities 
 with the Northern people who called themselves Aryans, and 
 who were supposed to have introduced village communities, 
 together with the Aryan Sanskrit tongue, into India. It 
 was impossible to believe that the village customs of tlie 
 Mundas and the Ooraons were derived from races whose 
 mother speech was of Aryan origin, for they both spoke 
 languages of the agglutinative type, that of the Mundas 
 being allied to those spoken by the aborigines of Burma and 
 South-Eastern Asia, and that of the Ooraons to the Tamil 
 group of Dravidian languages. Furthermore, these people 
 hated the Aryanised Hindus most intensely, as they looked 
 on them as interlopers who tried to subvert their customs 
 and rob them of their lands. On examining the history of 
 the country I found that this antagonism between the 
 1 
 
2 THE RULING RACES OF PREHISTORIC TIMES 
 
 Mundas and Ooraons on one side, and the hated Hindus, 
 whom they called Sadhs, on the other, had existed from the 
 very remote ages when the Rajas of Chota Nagpore first 
 began to ally themselves by marriage with the Arianised 
 Rajputs of the Gangetic valley, and had introduced Hindu 
 adherents, advisers, and clients into the country. The 
 time when I first went to Chota Nagpore was one of the 
 periodical periods of unrest, caused by efforts made by the 
 aboriginal inhabitants to shake off the yoke of the immigrant 
 Hindus, and to recover possession of the village lands 
 from which they had been ousted by the new-comers. They 
 liad twice before since the beginning of English rule in 
 Bengal, once about 1780, and again in 1833, risen in actual 
 rebellion against their Raja and his Hindu ministers. And 
 it was after the last rebellion that English officers were 
 appointed to supersede the rule of the Raja and his un- 
 popular advisers. But though under the new regime tlie 
 encroachments on the rights of the original landholders were 
 checked, yet the yearning for Home Rule, or the government 
 of the country, under English supervision, in accordance with 
 national customs, still survived, and the Ooraons and 
 Mundas desired above all things to have control of the dis- 
 tribution of the land, and to obtain the restitution of the 
 large tracts which had been granted to Hindu Sadhs, or 
 acquired by them under the forms of alien law. It was in 
 the hope of enlisting the English rulers on their side that 
 they, as they have often told me, began to listen eagerly to 
 the teachings of the German Lutherans, who were the first 
 missionaries who entered the country, about 1846. But it 
 was a long time before their distrust of the strangers began 
 to give way to their hopes of deriving advantage from an 
 alliance with them, and the beginnings of the movement 
 towards inquiry as to the lessons to be learnt from them 
 were checked by the Mutiny in 1857, when the revolted 
 Ramghur regiment gained temporary possession of Chota 
 Nagpore. It was only a short time before I first took 
 
ESSAY I 3 
 
 cliarge of the Loliardugga district that conversions began 
 to be made, not by twos and threes, but by thousands 
 in each year. The Ooraon and Munda inhabitants of whole 
 vilhiges all became Christians together, and the change of 
 faith was in many instances followed by the seizure of the 
 lands held by the Hindus. It was in inquiring into these 
 cases of dispossession that I first learned to understand how 
 impossible it was that Ooraon and Muuda village organisa- 
 tion and customs could ever have originated among an Aryan 
 people, and my subsequent experience, from the end of 1864 
 till 1869, as settlement officer of the adjoining district of 
 Chuttisgurh, confirmed these conclusions. For in this old 
 Gond Kingdom of the Haihaiyas I found village laws diflf'ering 
 from those of the Mundas and Ooraons, but yet sufficiently 
 alike to mark these adjoining groups as the offspring of a 
 national development leading from the simple village com- 
 munities of the Mundas, tiirough the more complex customs 
 of the Gonds to the elaborately organised Ooraon village, and 
 the evidence siiowed tiiat it was impossible to doubt tiiat the 
 whole system was one of indigenous, and not of imported, 
 growth. But these village communities, holding their lands 
 in common but not in individual property, were in organisa- 
 tion and customs precisely similar to those which formed tiie 
 dominant land tenure throughout Soutli-Western Asia and 
 in all European countries, except the small area in tlie 
 North-West of Europe, wliere tiie open fields of tiie village 
 communes are superseded by the hedges and partition marks 
 which distinguish tiie English farm and the Bauergut of 
 North- Western Germany from the Southern Gau or 
 Gemeinde and the Kussian Mir. 
 
 From this identity of the indigenous Indian village with the 
 village communities of Europe, the question arose how and 
 when did village communities, organised according to the 
 customs orij^inating in Imlia, spread from thence through 
 all tlie countries lying between it and Nortli-West Germany? 
 And to this, as I soon found, another question was necessarily 
 
4 THE RULING RACES OF PREHISTORIC TIMES 
 
 added. How is it that the local dialects generally spoken 
 throughout all Indian districts north of the Godavery are 
 offshoots of the Aryan Sanskrit tongue, while the whole 
 organisation of Hindu society is founded not on the Aryan 
 family, but on the much wider and more diffuse institution 
 of castes, many of which, such as the Telis, meaning the oil- 
 sellers ; the Tantis, the weavers ; the Chasa, the cultivators ; 
 mark by their names that they are not formed by the union 
 of the reputed descendants of some common ancestor, but 
 by the amalgamation of people of possibly heterogeneous 
 descent who followed the same trade? Furthermore, how 
 is it that the Sanskrit language, belonging to the inflectional 
 group of Indo-European tongues which mark the races 
 among whom property in land was originally vested in 
 families and individuals, and not in communities as among 
 the earliest ruling races of India, became the dominant lan- 
 guage of the tribes highest in the social scale in a country 
 where the system of communal property originated ? 
 
 Thus the problems that presented themselves for solution 
 were, first, how to explain the diffusion of Indian land- 
 tenures throughout South- Western Asia and Europe ; and 
 secondly, to show how languages of the type dominant in 
 Europe, which differed radically from the original agglutina- 
 tive tongues of South-Western Asia, were diffused throughout 
 Persia and Northern India, countries separated from Europe 
 by the wide territories ruled by the Semitic races ? In con- 
 sidering the problem in this light, it was clear that as the 
 same system of communal land-tenure which originated in 
 India, was found to be equally dominant in countries under 
 Indian, Semitic, and Indo-European rule, it was therefore pro- 
 bable that the immigrant races who brought the Indian village 
 system through Semitic lands into Europe had established 
 themselves in these countries before the group of Semitic 
 languages had been formed, and before the people speaking 
 them had become a dominant confederacy, forming a wedge 
 between the European and Indian races. This conclusion 
 
ESSAY I 5 
 
 was confirmed by considering the great antiquity that must 
 be assigned to the early European village communities who 
 founded the pile villages of the Neolithic and Bronze Ages, 
 the remains of which have been found in all European 
 countries, while the stone monuments of the races who built 
 them extend from the Eastern shores of Asia to the coasts 
 of the Atlantic on the West. 
 
 Again, these early villagers, who originally, as I have shown 
 in Essay ii., probably belonged to the Indian Dravidian races, 
 must have spoken languages belonging to the same family 
 as those of Southern India, and we can thus explain how it 
 was that these people gave to their mother mountain Ida in 
 Phrygia the name of the Tamil mother goddess, Eda, the 
 sheep, the mother of the shepherd races, and account for the 
 great similarity between Tamil, Hebrew, andLatin roots shown 
 by Dr. Caldwell in his comparative grammar of the Dravidian 
 languages. We can also through the identity of the races 
 who founded tiie village communities of India, South- 
 western Asia, and Greece, explain how the whole ritual of 
 the worship of the mother earth in Assyria, Palestine, Asia 
 Minor, and Greece, the sanctity of the village groves and 
 the reverence for the mother tree in all Asiatic and European ^ 
 countries, grew out of the seasonal dances to the gods held 
 in the Sarna or holy grove of the Indian village, and how 
 tlie political organisation of the rule of the Amazons in 
 Asia Minor and Greece was founded on the matriarchal 
 customs of Southern India. 
 
 In following up the inquiry as to the evidence available 
 for elucidating the history of these first pioneers of civihsa- 
 tion and of their successors who ruled before the days when 
 the discovery and dissemination of alphabetical writing made 
 annalistic history recording the deeds of individuals possible, 
 I found that the Indian Brahmanas described the stages of 
 the evolution of ritual from the days when the first altar was 
 made and consecrated to the mother eartli. Though the 
 consecration of the first altar constructed according to these 
 
6 THE RULING RACES OF PREHISTORIC TIMES 
 
 rules was subsequent to the age of matriarchal rule, and the 
 consecration of the village grove, yet its great antiquity is 
 proved by the discovery by Ur. Schliemann in the ruins of 
 the Trojan city of the early Bronze Age of a leaden image of 
 the mother goddess, described by me in Essay m., bearing 
 on it the symbols ordered in the Indian ritual to be marked 
 on the primaeval altar. Following out the clews given in 
 the Brahmanas and Rigveda I found that the history of the 
 early ritual of the Hindus can only be explained when it is 
 compared with that of the Akkadians, and that the identity 
 of the names ^ and attributes of the early gods in Hindu 
 and Akkadian mythology, show that the religious con- 
 ceptiops of the two people were evolved on nearly identical 
 lines. They are also both connected by the common link of 
 Zend ritual, and the reverence paid by all three nations to 
 the creator of the germ of life, the Akkadian and Egyp- 
 tian Shu, the fire-god who made the Indian Soma and the 
 Zend Haoma, the heavenly rain and seed which creates 
 life on earth. It is the seed of life which was, according to 
 the belief of all three nations, enshrined in the mother- 
 mountain of the East, whence Indra the rain-god gets the 
 rain, the parent of Is-tar the daughter (tar) of the mountain 
 (is) and of the Indian rain-god Shuk-ra or Suk-ra, who is 
 called in Akkadian Suk-us or Shuk-us, the wet (sulc) god 
 (as), the Akkadian name of Istar. 
 
 I also found that the Egyptian religious and national his- 
 tory in the two stages of its growth, first from Southern and 
 afterwards from Northern influences, can be traced to Indian 
 and Akkadian sources, and that it was impossible that the 
 maritime commerce, whence the wealth was earned which 
 made the Euphratean countries and Egypt rulers of the 
 ancient world, could have been founded, except by the Indian 
 
 ^ Instances of this identity will be found in many passages in these Essays, 
 and of these I may mention here that of the Hindu Ap-sara, the cloud goddesses, 
 and the Akkadian Ab-zu, the abyss, also that of the Akkadian god of the West- 
 wind, Martu, and the Indian goddesses of the south-west wind, the Mamts. 
 
ESSAY I 7 
 
 seamen, who alone, of the races living in South-Westeni 
 Asia, possessed forests close to the sea-shore, yielding ship- 
 building timber. 
 
 But though much valuable historical evidence is, as I have 
 shown in these Essays, deducible from ritualistic history, 
 antiquarian remains, botany and zoology ; yet the con- 
 tinuous account of the evolutionary progress of civilisation 
 which I have tried to trace in these pages could never have 
 been written without the help of the ancient mythic tales 
 handed down orally from generation to generation by the 
 the Asipu, the official diviners, interpreters, and keepei-s of 
 national records. It was they who were first tlie teachers 
 of the children of the primaeval villages, who began, as the 
 instructors of agricultural communities, to record, in the 
 form of stories, the succession of natural phenomena for the 
 instruction of their pupils, and who afterwards altered these 
 stories in the manner shown in Essay ii. in the comparison of 
 the tale of Nala and DamayantI, and of that of the plot of 
 the Mahabharata, so as to make them national histories. It 
 was these ancient historians who became the depositaries 
 and guardians of the wisdom of the national ancestA's and 
 their predecessors, and the preservers of the iiistorical ex- 
 perience of past ages which was proved by constant practical 
 testing of its value to be the best guide for those who 
 founded, enlarged, and maintained the imperial dominions 
 of the primaeval Kushite race which germinated from the 
 alliances of adjoining village communities for pui-poses of 
 mutual defence and the promotion of internal trade. It is, 
 as I have shown in the text, the names of the supposed 
 heroes of mythical narratives which mark the succession of 
 epochs in the world's history ; and it is from this evidence, 
 combined with that gathered from the other sources to 
 which I have already referred, from linguistic affinities and 
 the recorded customs of the tribes forming the nations 
 dwelling witliin the area over which my inquiries have 
 extended, that I have been able to deduce the order in 
 
8 THE RULING RACES OF PREHISTORIC TIMES 
 
 which the successive ages marking the growth of human 
 society followed each other. 
 
 These began with the epoch of the primaeval village, the 
 worship of the mother earth, and the prevalence in Southern 
 lands of matriarchal rule. This was followed by the union 
 of the patriarchal worshippers of the Northern father-god 
 with the matriarchal races of the South ; and they, again, 
 were succeeded by the miners, metal-workers, and artisans of 
 the early Bronze Age, who looked on fire and the life-giving 
 heat as the author of life. These were the people who in 
 Asia Minor became the worshippers of the mother goddess 
 Magha, the socket-block from which fire was generated by 
 the fire-drill, and it was they who became the Magi of 
 Persia and the Maghadas of Indian history. They were 
 succeeded by the Shepherd races of the Caucasus, who, while 
 they acknowledged the divinity of fire as represented in the 
 lightning flash which preceded and made fertile the life- 
 giving rain, also looked on the rain-god as the parent, 
 mother, and author of all life on earth. It was they who, 
 coming southward from the Caucasus, and passing through 
 the Euphrates valley, formed the great confederacy of the 
 sons of Kush, the tortoise, grouped round the mother-moun- 
 tain of the East, to which I have already referred as the 
 mother-mountain of the Hindus, Akkadians, Semitic As- 
 syrians and the Zend races of Persia. It is the history of 
 the worship of the great Naga, the snake or plough of 
 heaven, the impregnator of the creating rain which I have 
 traced in Essay iii.to theGond worship of the Nagur or plough 
 at the annual festival of the Akhtuj, held in the beginning 
 of the Gond year, on a date nearly answering to our 3d of May, 
 This is, as I have shown in the text, nearly the same time as 
 the 23d of April, dedicated in our calendar to St. George, 
 whose Greek name marks him as the worker {ourgon) of the 
 earth (ge), that is, ' the heavenly plough.' 
 
 But as I have since discovered, I have omitted in my 
 Essay several of the most important links wliich make it 
 
ESSAY I 9 
 
 absolutely certain that the Saint who is now called St. 
 George, was originally the great Naga, the god who sends 
 the rain which makes the earth capable of producing life, 
 and which causes the seed to sprout and grow. 
 
 In treicing the descent of the myth, we must go back to the 
 Egyptian god Horus and the Akkadian Istar. Horus is the 
 son of Hat-hor, whose name means the house (hat) of Hor, 
 that is, the temple or mother whence he was bom. She is un- 
 doubtedly, as Professor Tiele affirms, identical with the goddess 
 Istar, the daughter (tar) of the mountain (is), and it is her 
 sister and counterpart Isis the wife of Osiris the Assyrian 
 god Asar, who has brought the root Is of her name into 
 Egyptian mythology. The only son of Istar was Dumu-zi, 
 meaning the son (duviu) of life (zi), bom witliout a father in 
 the temple, ' where no man has entered,'^ and it is he who 
 is the Tammuz of the Semites, who, as we are told in the 
 earliest form of the Akkadian Flood legend, launched his 
 bark on the waters of the Flood, and thus survived to be the 
 fatiier of life on earth.^ His Egyptian counterpart Hor-us, 
 the son of Hat-hor, the supreme (hor) god (as) was the god 
 of the races called the Har-shesu, or followers of Hor-us, 
 who ruled Egypt before its chronological history began 
 with the reign of Menes, the Egyptian Mena, about 6000 
 n.c, and he and his four sons represent, as I have shown in 
 Essay iii. the rain or meridian pole standing in the midst of 
 tlie four stars marking the four quarters of the heavens. He 
 is, in short, the Ash-era or rain-pole of the Semites, the Ba'al 
 or husband of the land, and the Tur or meridian pole of the 
 Akkadians, sacred to the god Nun — the spirit-god dwelling 
 in and vivifying the mists of the atmosphere, worshipped 
 both by the Akkadians and Egyptians as the supreme 
 
 1 Tiele, Outline of the History of Ancient Religions, ' Religion among the 
 Egyptians,' p. 58. 
 
 '■' Sayce, Hibbert Lectures for 1887, Lect. iv. p. 238 ; line six of the transla- 
 tion of the bi-lingual hymn. 
 
 » EncyclopiBdia Britannica, Ninth Edition, Art. Deluge, vol. vii. p. 55. 
 Sayce, Hibbert Lectures for 1887, Lect. iv. p. 233. 
 
10 THE RULING RACES OF PREHISTORIC TIMES 
 
 Creator. Mons. Clermont-Ganneau, in his paper on Horus 
 and St. George in the Reviie ArcMologique, has ^hown that 
 an Egyptian statue in the Louvre, representing the combat 
 of Horus with Set is, except that Horus has the head of a 
 sparrow-hawk, identical with Byzantine pictures of the 
 combat of St. George with the dragon, for in both the con- 
 queror is depicted as riding on a horse in military costume, 
 and thrusting a lance into the neck of a crocodile on 
 which the horse is trampling.^ In this Egyptian statue 
 of the bird-headed hero we see also the reminiscence of the 
 primaeval myth of the storm-bird, which I have described in 
 Essay iii., which brings the rains of the Indian rainy season 
 to the central mountain of the East, along the path from 
 south-west to north-east mar!:"d on the Hindu altar as the 
 path of Indra, the rain-god. And we see in Horus the god 
 who, like the Indra of the Rigveda, slays the dragon of 
 drought, Shushna, called under another form Vy-ansa, or 
 he with the two {vi) shoulders (ama). Vyansa is said in one 
 hymn to be the father of Indra, whose mother was like the 
 Egyptian cow-goddess Isis, the cow-mother AditI, the 
 mother of life.^ This demon of drought, the broad- 
 shouldered cloud which seems at first to keep back the rain, 
 the alligator or crocodile, father of the Indian Maghadas, 
 and the Egyptian worshippers of Set, called Maga, Mug-ral 
 and Mug-gur by the Hindus, and Maga Sebek, or Maga, the 
 uniter,^ by the Egyptians, is, as we are told in the Rigveda 
 and Satapatha Brahmana, the god, otherwise called Danu, 
 the judge of the Akkadians born from the Soma or life- 
 giving water, the divine Su, or begetter, and ■ Agni the 
 god of fire, the lightning flash.* This same myth is repeated 
 
 ^ Clermont-Ganneau, ' Horus et St. George.' Revue Arc hMlogique, Nouv. 
 Ser. t. xxxii. pp. 388-397. 
 
 ^ Rigveda, iv. i8, i, 9, 10, Ludwig's translation, vol. ii. p. 590. 
 
 ^ From Sbk, to unite. 
 
 ■• Rigveda, i. 32, 5, 9, (Ludwig, vol. ii. p. 596). In this hymn the death of 
 Danu, called in stanza 5 Vyansa, is described in stanza 9, where he is said, 
 when slain by Indra's weapons, to be left lying under his mother, the atmo- 
 
ESSAY I 11 
 
 in that of Tishtrya of the Zend Avesta, the rain-star who 
 fights under the guises of a young man fifteen years old, a 
 golden-homed bull, and a white horse with the black horse 
 Ap-aosha, the burner (aosha) of the waters (ap),^ the black 
 cloud of the Indian summer season, whence the burning 
 west wind which keeps back the rain issues. It is the spear 
 or meridian pole "of the rain-god, which pierces the cloud 
 and makes it give the rain, and this rain-cloud, depicted as a 
 crocodile in the Egyptian statue, is the Mug-ral or alligator 
 of the Gond song of Lingal, who attempts to drown tiie 
 Gonds in the flood brought from the south-west by the 
 Bindo storm-bird. This alligator is conquered by Lingal, 
 the father-god of the Gond races, the counterpart of Indra, 
 Horus, and l)umu-zi, who has been borne across the waters 
 of the flood by Fuse, tlie tortoise. It is this same god 
 Horus and Dumu-zi the son of Istar-Hathor (the mother 
 mountain of the land of the tortoise Kusli), who is the rain- 
 god of the Akkadian Flood legend called Niii-igi-a-zag, or 
 the first born (mag) of the lady (niit) of tiie spirits (igi) of 
 water (a), who sends on earth the rains which cause the flood. 
 These appear in the Indian Flood story, as the baptismal 
 waters consecrating a new earth, the new-born mother Ida, 
 the mother mountain, wherein dwelleth righteousness. She 
 arose from the heavenly seed of milk, curds, and whey, sown 
 in the waters by Manu, meaning the thinker, to be the cow- 
 mother of the cultivating race, the holy race of which 
 Manu was the fatlier. This was the race called in the 
 Mahabharata, the Iravata, who settled on the rivers which 
 watered the tortoise earth, the lands of India, the great 
 irrigating i-ace who are still in India called the Kurmi or 
 sons of Kur, the tortoise. And it was the worship of the 
 mother of the waters, whence the rivers rise whicli was trans- 
 spheric vault, and this combat is described in the Satapatha Brahmana, i. 6. 
 3, 8-14. (S. B. E. vol. xii. pp. 165, 166), where Danava, born Irom Soma and 
 Agni, is said to be slain by Indra with the help of those who begot him. 
 1 Darmesteter Zendavesta Tir Vast, 13, 16, 18. (S. B. E. vol. xxiii. p. 98.) 
 
12 THE RULING RACES OF PREHISTORIC TIMES 
 
 ferred to the Euphrates valley in the worship of the Baby- 
 lonian and Zend goddess Anahita, called by Herodotus 
 ■f] OvpaviT], the heavenly mother, and to Egypt in the wor- 
 ship of the cow-mother Isis.-*- 
 
 When we turn from the Egyptian, Zend, Akkadian, and 
 Indian rain-gods to St. George, we' find that the latter is 
 worshipped under the names of Gherghis or El Khudr, 
 throughout Syria and Palestine, and that in Lydda which 
 is the centre of his worship, and is called in the Episcopal 
 lists "Ayio ylopyLov ttoXi? or the city (TroXt?) of the holy 
 (ayio) George {yiopyoov), his temple is still pointed out as 
 the home of Khudr, and his festival is celebrated yearly 
 on the 23d April, the English St. George's Day. He is 
 also called by the Mohammedans, the Hasreti (prophet) 
 Elias, and it is under this name or that of Zeus Ombrios 
 or Huetios, the rainy or showery Zeus, that he is wor- 
 shipped on every high hill and promontory in Greece, 
 while in time of drought people flock to the churches and 
 monasteries dedicated to him, to beg for rain.^ It is thus in 
 this name that we see the god la of the Akkadians trans- 
 ferred to Palestine and Greece as the god (/Z or £Z)-Ia, 
 the prophet El-i-jah, he whose god {El) is Yah, other- 
 wise called El-i-as. His temples are scattered everywhere 
 along the Syrian coast, and Dean Stanley describes one 
 which he visited, which was quite void of images, like 
 the temple to the supreme god of the Hor-shesu at 
 Ghizeh near the statue of the Sphinx, and was only 
 marked as a temple by the curtain drawn across the recess 
 sacred to the unseen god.^ Mohammedan tradition, as 
 recorded by Masudi, tells us how Gherghis was sent by God 
 during the life of Mohammed to convert the king of Maushil, 
 
 ^ Tiele, Outline of the History of Ancient Religions. ' Religion of the Ernn- 
 ians,' s. 103, p. 171. Lenormant, Ckaldcean Magic, pp. 234-235. Herod, i. 131. 
 
 ^ Garnett and Stuart-Glennie, The Women of Turkey and their Folklore, 
 chap. iv. p. 125, and chap. v. note on St. George, p. 192. 
 
 ^ Stanley, Sinai and Palestine, p. 274. 
 
ESSAY I 13 
 
 and was by him slain three times, reviving after each martyr- 
 dom.^ But this legend can be traced in Arabic folk-lore to a 
 still earlier source,for IbnWahshiyah, who in the tenth century 
 A.U., translated the Nabathoean Agriculture of the Mandaite 
 Kuthami into Arabic, while identifying St. George and 
 Dumu-zi (Tammuz), speaks, with reference to this story, of 
 another Nabathoean book which he had found, telling how 
 Tammuz was put to death several times by a king whom he 
 had summoned to worship the seven planets, and the twelve 
 signs of the Zodiac.^ Again, Abu Sayid Wahb-ibn-Ibrahim, 
 in his calendar of the Ssabian festivals of Southern Arabia, 
 says of the month Tammuz (June-July), ' on the fifteenth of 
 this month, or about the 1st July,' is the festival of the 
 weeping women, which is identical with Ta'uz, a festival held 
 in honour of the god Ta'uz.* This festival again brings us 
 to that of the festival to Juggernath in Chota Nagpore in 
 India, which takes place about the 8th July, or just after 
 the beginning of the rainy season, while the great national 
 festival to Juggernath at Poori takes place in May, during 
 the hot season, or nearly at the same time when St. George 
 or El Khudr is worshipped at Lydda, and the Gond Nagur 
 god at the festival of the Akhtuj ; and in Khudr, as well as 
 Gherghis, we see a survival of Greek mythology, for while 
 Gherghis is the Greek Ge-ourgos, so Khudr is the Greek 
 Iludor, water. The dates of the festival to the rain-god also 
 mark, as I show at greater length in Essays ii. and iii., 
 historical changes, for they hover between the Gond festival 
 held in April to mark the beginning of the Gond year, de- 
 pending, as I show in Essay ii., on tiie movements of the 
 Pleiades, the Ooraon and Burmese festival to the water-god, 
 held at the time of the blossoming of the Sal-tree, the 
 
 ' Masudi, ubersetzt von Springer, p. 120. 
 
 ' Garnett and Stuart-Glennie, The Women of Turkey and their Folklore. 
 Note on St. George, Horus, and Khudr, p. 191-193- Baring-Gonid, Curious 
 Myths of the Middle Ages, ' St. George,' pp. 276 ff. 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iv. p. 239, note i. 
 
14 THE RULING RACES OF PREHISTORIC TIMES 
 
 parent tree of the Dravidian races, and that instituted by 
 the star-worshipping races, to mark the beginning of the 
 new and the . end of the old year, at the time of the 
 summer solstice, when the star Sirius, the Zend Tish-trya, 
 rises, and the, rains in Northern India begin. 
 
 That the myth of St. George, with the accompanying 
 stories of the martyrdoms and revivals of Tummuz, and the 
 launching of the bark of the rain-god on the waters of the 
 flood at the summer solstice, originated in Northern India, 
 is rendered almost certain by the form in which the story is 
 told in the Mahabharata. In the history of the descendants of 
 Nahusha and Yayati, the ancestors of the five royal races of 
 the Rigveda, Kacha, the tortoise, is said to have been sent 
 to earth by the gods as the pupil of Shukra, the rain-god, 
 to learn from him how to make the dead live again. Shukra 
 was the father of Deva-yani, the angel (deva) manifestator 
 of Ya (the Akkadian la) in the female form, who sought to 
 make Kacha marry her. But his foes were the Danavas, 
 the sons of Danu slain by Indra as Vyansa, the thundercloud, 
 whose king was Vrisha-parva, meaning the season (parva) 
 of the life-giving rains (Vrisha or Varsha). Kacha was slain 
 by them three times, and was revived each time by the rain- 
 god Shukra. The whole story is one based on the three seasons 
 of the year, the number which, as I show in Essay ii., were 
 reckoned by the races who first introduced plough culture 
 in Asia Minor, and it was this reckoning they brought with 
 them to India. It tells of the revival of the thirsty earth 
 when at each recurring season it has been recalled from death 
 l)y the life-giving rain, and the last revival of Kacha att he 
 autumn season of the vintage, which marked the close of the 
 year of the barley-growing worshippers of the Ashvins at the 
 autumnal equinox, after his ashes had been mixed with 
 the wine drunk by Shukra, is made to coincide with the 
 abandonment by Shukra and the worshippers of the rain-god 
 of intoxicating drinks, and is thus connected with the 
 religious reform, also referred to in the account of the seed 
 
ESSAY I 15 
 
 sown in the waters of the flood by Manu, whicli made the 
 libations to the rain-god to consist, not of spirituous drinks, 
 but of pure water, milk, curds, and whey. It was after his 
 final revival that Kacha went up to heaven and became the 
 star-god of the sons of Kush, who reckoned five seasons in 
 the year, marked by the five-rayed star of Egyptian hiero- 
 glyphics N^ the star of the god Horus. Kacha left 
 
 X 
 
 Devayani unwooed and unwed, and she became the bride of 
 Yayati,and the mother of Yadu andTur-vashu, who were both 
 the ancestors of tlie races whose history I trace in Essay iii., 
 and also the two sesisons added to the three of the earlier 
 age represented by the three sons of Sharmishta Yayati's 
 other wife, who was the daughter of King Vrisha-parva. 
 
 It was the new races born of Devayani who marked the age 
 of the plough-god, the god of the horned oxen and the moon 
 cow and bull, whose horns appear on the Jewish altar, and he 
 supports the picture of the two cattle, the archer, the Vedic 
 god Krishanu of tlie heavenly bow, and the ankh or symbol 
 of life which form the battle-standard of the Assyrian kings.^ 
 
 The worship of the plough-god, like the year of three 
 setisons, takes us back to Asia Minor, where, as I show in 
 Essay in., the Iberian race of the Basques or Vasks, the 
 sons of tlie Central Asian and Indian god Vasii, began 
 to grow wheat and barley, and when they migrated to 
 India on one side, and Europe on tlie other, and founded in 
 the latter the Neolithic villages, they took with them, as dis- 
 tinctive marks of the land whence they came, the common 
 corn blue-bottle {Centaurea cyanus) and the Cretan catch-fly 
 (Silcnc Crcticn), which, though indigenous in Asia Minor, 
 (ireece, and Italy, are not found wild farther nortli, though 
 they appear with wheat and barley in the remains of Neolithic 
 
 ' See illustration of the Standard in Maspero, Ancient Egypt and Assyria, 
 
16 THE RULING RACES OF PREHISTORIC TIMES 
 
 villages in Switzerland.^ It was also from Asia Minor and 
 Central Asia that these Basque cultivators brought the Neo- 
 lithic cattle, the Celtic shorthorn (Bos Jrontomis) the domes- 
 tic ox (Bos taunts) the horned sheep, and the goat with the 
 keeled horns arching backwards, and the ass,^ whose sons, the 
 Ashvins, or heavenly twins, are said in the Rigveda to have 
 first sowed barley with the plough. It was also in Asia Minor 
 that the worship of St. George, the rain-god, who appears 
 in later legend as bom in Cappadocia, originated, for the 
 high plateau of Cappadocia, the central table-land of Asia, 
 dominating the western side of the northern part of the 
 Euphrates valley has always been, both in ancient and modem 
 times, the pasture-ground of numerous flocks of sheep, 
 and it is therefore a country where fertilising rain is most 
 necessary.3 This central plateau, and the valleys of the 
 rivers which flow from it, was the great nursery of civilized 
 man, where, as I have shown in these Essays, the southern 
 matriarchal races, the north-eastern fire-worshippers, miners 
 and workers in metal, the northern sons of the bull and the 
 shepherd races amalgamated, and it was there that the god 
 who gives the rain was first acknowledged to be the father 
 of life on earth who maintains his children by making the 
 crops to grow, and by thus raising food, both for them 
 and their flocks and herds of sheep, goats, and cattle. It 
 was here that the rain-god was first deified as the goddess- 
 mother Sar, the cloud, the Hindu Sara-ma and Saranyu, 
 the Greek Erinyes, the wolf mother of the twins Ushasa- 
 nakta, day and night, whose birth is recorded in the 
 Rigveda, but who was first the Goddess Lada of the Wends,* 
 the Greek wolf and fire-mother Leto, who bore on the river 
 Xanthus or the YeUow River flowing from the Cappadocian 
 hills, the twins, Apollo the god of day, and Artemis the 
 
 1 Boyd-Dawkins, Early Man in Britain, chap. viii. p. 302. Lubbock, 
 Prehistoric Times, Second Edition, p. 205. 
 
 ^ Boyd-Dawkins, Early Man in Britain, chap. viii. pp. 297-299. 
 
 ' Encyclopadia Britannica, 9th Edition, vol. v. Art. Cappadocia, p. 75. 
 
 * Tiele, Outlines of the History of Ancient Religions, c\i3.-p.vf. § 113, p. 185. 
 
ESSAY I 17 
 
 goddess of night. The birth of these twin gods of the 
 yellow race became in Indian mythology the birth of the 
 god Hari, the storm-god, who took the name of his 
 mother, Sar, and who was born on the Jumna or Yamuna, or 
 river of the twins (Yama). It was these people, the sons 
 of the rivers, as the first colonisers of the river valleys 
 called themselves, who became the yellow gardening-race 
 who made the fig-tree of Asia Minor, the date-palm of 
 Babylon, and the peach-tree of China their father and 
 mother trees, and who introduced into agriculture the fruit- 
 trees found in the Neolithic villages. It was they and their 
 allies who,- as the growers of millets and barley and the 
 feeders of sheep, became the race who finally formed the con- 
 federacy of the rulers of the tortoise earth, and who were 
 grouped round the mother-mountain of the East, the 
 mother of rain, and there formed the union of the four 
 
 triangles [|^>fcC!] ^^ national groups designated by the prim- 
 aeval triangular sign which guarded the fire-god on the 
 Hindu altar, and it is from this primaeval map, as I have 
 shown in Essay iii., that the figure of the tortoise earth was 
 formed. But here again we meet with the legend of St. 
 George, the rain-god, the knight of the cross,i for it was in 
 the centre of the tortoise earth that the mountain of the 
 rain-god stood, and it is from the cross forming the ground- 
 plan of the tortoise, with the pole or mountain in the centre, 
 
 X 
 
 that the Egyptian star yC of Horus was formed. It is 
 
 from the history of the symbolism of the meridian-pole stand- 
 ing in the midst of the cross that the whole legend of the 
 cross, as sacred to the rain-god, arose. The first cross was that 
 drawn on the Hindu altar, whicli I have described in Essay 
 III., and one of the lines of this cross marked tlie path of the 
 » Baring-Gould, Curious Myths of the Middle Ages, 'Legend of the Cross,' 
 PP- 304i 368. 
 
18 THE RULING RACES OF PREHISTORIC TIMES 
 
 rain-god Indra from south-west to north-east, while the 
 other, from north-west to south-east, showed the path by 
 which the Maghadas, or worshippers of the household fire, 
 entered India. The cross thus made was that called by us St. 
 
 Andrew's Cross ^^ , and it is from it that the Swastika, or 
 
 sacred sign of the fire-god, was derived. This^ J N denoted 
 
 the four triangles formed by placing an upright cross , 
 
 the sign of the fire-god which marked the four quarters of the 
 heavens with the meridian-pole indicating the north and 
 
 south, on the original St. Andrew's cross thus "-7|^°- This 
 
 C J E 
 
 figure formed the eight-rayed star used as the sign of God 
 in the oldest Akkadian inscriptions at Girsa. By joining 
 A and B, C D, E F, G H together, the four triangles, symbol- 
 ising the four united nations, are completed. The four 
 triangles became the Greek Cross, a sign sacred to the 
 Assyrians, as it appears on the breast of an efligy of Tiglath- 
 Pileser in the British Museum. St. George's Cross, as de- 
 picted on the funeral urns in the cemetery of the Bronze 
 
 Age at Villanova, near Bologna, ^^^^3 is formed by 
 
 the junction of four parallelograms, made by placing the 
 three sides of the triangles of the Greek Cross side by 
 
 side, thus \y and these parallelograms represent the 
 
 union of the two sacred triangles which formed the four- 
 squared figure, the oblong altar sacred to the fire-god,^ 
 which is said in the Rigveda to have conquered the triangles 
 
 ^ This four-sided altar, formed of the two triangles, was that sacred to the 
 race of the Ashiira who believed in the divinity of paii-s, and added three 
 father-gods to the three primjeval mother-goddesses. 
 
ESSAY I 19 
 
 of the earlier mother-goddesses, while the lines of the inner 
 cross represent the four rivers descending from the centre 
 Mother Mountain, the Oxus or Gihon, the Indus, Jumna, 
 and Ganges, which watered the empire of the Kushika rulers 
 of Northern India, and the five circles represent the four eggs 
 or triangles of the Greek Cross, the four united races, and the 
 place of the meridian-pole or mother-mountain where the 
 world's egg was laid. The great antiquity and wide diffusion 
 of the whole series of conceptions represented by the different 
 forms of the cross is proved by the following instances : 
 St. George's Cross is traced on one of two cinerary unis 
 taken from between two beds of volcanic trap on the Alban 
 Mount, near Kome, while the other bears the sign of the 
 
 tika tjh 
 
 Swastika ubrpzj], thus showing that the cross was a sacred 
 
 symbol in the very remote ages, quite forgotten by local 
 tradition, when the Alban Mount was an active volcano. 
 St. George's Cross is also found on cinerary urns of the Bronze 
 Age in the ancient cemeteries of a pile-village at Villanova, 
 in the Commune of Sta, Maria delle Caselle, near Bologna, 
 and also in that of Golasecca.^ The cross was also the symbol 
 of the rain-god Quia-teot among the Mayas, the ancient race 
 who preceded that of the Toltecs as rukih of ^lexico, and 
 children of both sexes were sacrificed to him to procure rain, 
 and their flesh devoured by the chiefs, just in the same 
 way as I liave shown in Essays ii. and m. human sacrifices 
 were offered everywhere by the yellow race throughout India, 
 South-Western Asia, and Greece, and it is from this custom 
 tliat man is declared in the Brahmanas to be the first of 
 sacrificial animals, and the altar on whicli he was sacrificed 
 was that made to represent the mother earth, marked and 
 consecrated by the cross to the rain and fire god. It was 
 from this god Quia-teot that the Mexican rainy month, 
 
 ' Baring-Gould, Curious Myths of the Middle Ages : ' The Legend of the 
 Cross,' p. 371. 
 
20 THE RULING RACES OF PREHISTORIC TIMES 
 
 Quia-huitl, received its name ; and the cross was worshipped 
 as the symbol of water, the generator, at Cibolia, while the 
 introduction of the sign and ritual of the cross was ascribed 
 by the Toltecs to their god Quetzalcoatl. The cross at 
 Palenque, in Yucatan, with the image of the sacred bird 
 perched on it,i brings us again back to the Gond legend 
 of the Bindo-bird that brings the rain. It is through this 
 bird that we find a complete explanation of the origin 
 and sanctity of the cross symbol. The earliest cross 
 
 was undoubtedly the Tau Cross 
 
 This repre- 
 
 sented the fire-drill and the socket, and was sacred to the 
 fire-god as the miraculous producer of life-giving heat. But 
 among the confederacy who made the mother-mountain of 
 the East their centre, and depicted the South- West monsoon 
 as the storm-bird who brings the rain, the messenger 
 of the Almighty, the mother of life on earth, and the 
 layer of the world's egg, from whence the sons of the 
 tortoise race were born, this original symbol of the father 
 
 and mother of fire became the ' ankh ' 
 
 sacred to 
 
 the Babylonians and Egyptians. This, as I have shown 
 in Essay iii., is proved by the vignette depicting its adora- 
 tion and assumption to heaven in the Papyrus of Ani 
 to represent the infusion of the seed of life by the fire-god 
 into the world's egg, whence the men of the red race are 
 to be born. It is this pictorial myth which is exactly re- 
 produced in the legend told in the Mahabharata of the birth 
 of the blind king, Dhritarashtra, and the laying of the egg 
 by his wife Gandhari, whence the Kauravya or tortoise race 
 were born. Vyaiisa, as I have shown a few pages back, is 
 said in the Rigveda to be the father of Indra, and he repre- 
 sents the storm-cloud impregnated by the lightning flash, the 
 
 1 Baring- Gould, Curious Myths of the Middle Ages : ' The Legend of the 
 Cross,' p. 371. 
 
ESSAY I 21 
 
 heavenly fire-god Agni. He, in the Mahabharata, becomes 
 Vyasa, meaning, like the name Sebek of the Egyptian Maga 
 crocodile, the uniter. He is the priest-god of the alligator 
 race of the Maghadas, worshippers of the household fire, the 
 son of the Rishi Para-shara, the overhanging (para) cloud 
 (shara), and it is he, described as ' the black and terrible 
 priest,' who is called in by his mother, SatyavatI, the sister 
 of the fish-god, to be the father of the son of Ambika, the 
 wife of his deceased and childless half-brother, Vichittra 
 Virya, meaning the virile energy (virt/a) of the two colours 
 or races (chittra), the Maghadas and Kushikas, as we are 
 told in the duplicate story of the same alliance described in 
 the birth of Jarasandha. The son of the united races was, 
 in the story I am now telling, called Dhritarashtra, meaning 
 he who holds the kingdom together and was born blind; 
 that is, he became the fire-drill which impregnated the 
 world's egg laid by his wife Gandhari, from whence the 
 Kauravya were bom. Her brother is Shakuna, the kite or 
 the storm-bird. From this story, when compared with the 
 Egyptian evidence, the whole history of the sanctity of the 
 'ankh,' as the sign of life, is clear; and the meaning and 
 origin of the myth is made still more manifest when we 
 consider the meaning of the name Gan-dharl and compare 
 her with the gods of popular Hindu theology. Her name 
 means she who wets (dhari) the sacred enclosure {gav) : 
 that is, the world's spring from whence tiie rivers of the 
 tortoise earth rise, which gives life to the holy birth- 
 land of the Kushite race, described in Essay in., and she is 
 thus seen to be the goddess Dhar or Dharti, whom I also 
 show in the same Essay to be universally worshipped through- 
 out the hill-country of Western Bengal as tiie goddess of 
 the springs of living water. We can thus, in this series of 
 mythic symbols of the rain-god, trace the cross from being the 
 sign of the fire-father and mother to be that which depicts 
 the impregnation of the world or tribal egg. This latter, 
 when history was elaboi-ated by the amalgamation of fJlied 
 
22 THE RULING RACES OF PREHISTORIC TIMES 
 
 races, became the sacred triangle representing the union of 
 three races, the three seasons of the year and their parent 
 gods. When the confederation of the sons of the tortoise 
 became the rulers of the civilised world this primaeval triangle 
 became the Greek Cross of four triangles, or the four eggs of 
 the four allied races who united round the sacred mountain, 
 the home of the rain-god, the blind father king of the sons 
 of the house of heaven. This conception of the world's egg 
 originated, like the name and attributes of Istar, from the 
 theology of the Ugro-Finns, who believe heaven to be made 
 out of a severed egg, of wliich the earth is the yolk, the 
 heavens the upper shell, and the ocean the albumen.^ And 
 hence we find that some of St. George's crosses at Villanova 
 
 are depicted F^°p^ as enclosed in the primaeval egg-shell. 
 
 We thus learn that the fire-worshippers, and those who 
 looked on tlie primaeval ocean as the home of life, were the 
 two races who elaborated the tlieologies of the fire-god and 
 the water-god. These were first rival doctrines, as is shown 
 in the story told by Khasisadra, the father of life, who was 
 saved in the Akkadian Flood legend, to the men of Surippak, 
 ' That Bil-gi, the fire-god, hates me, and that it is to escape 
 him that I will go to the ancient waters and live with la.' 
 
 It was from the belief in the life-giving waters as the 
 author of life that the cult of the prophet fish-god arose. 
 This, as I show in Essay iii., was first developed in India, 
 where the conception was naturally engendered by the annual 
 recurrence of the apparent miracle of the birth of the fish 
 from the life-giving rain. For it is there that water-tanks 
 formed by excavations, or by throwing dams across the 
 hollows between two hills or rising grounds, are, though 
 dried up every year by the heat of the dry season, found 
 to be swarming with fish as soon as they are filled by 
 the rains. These fish, as Sir Emerson Tennant proved 
 
 ^ Baring-Gould, Curious Myths of the Middle Ages : ' Shamir,' pp. 386 ff. 
 
ESSAY I 23 
 
 by actual experiment in Ceylon, have been hibernating 
 during the dry season in the mud ; but to those who 
 had not investigated the true cause of the phenomena, 
 the fish who thus come to life simultaneously with the 
 advent of the rains, must have appeared as the heaven-sent 
 offspring of the rain-god sent on earth to teach his children. 
 This myth was expanded on reaching the foreign settlements 
 founded by the sons of the fish in their maritime voyages, 
 and thus the ship drawn by the fish-god in the Indian 
 legend of the Flood, and in that of the founding of Delphi 
 by the priests, whose ship was led by Apollo, the Dolphin 
 (SeX^i?) became the sacred vehicle or ark of the gods both 
 in Assyria and Egypt. This ark was the dolphin fish, the 
 'delphiis' or womb whence the royal and priestly races of the 
 ancient world were born. She was the goddess mother, called 
 in tlie Mahabharata Satya Vati, she who is possessed of 
 truth (Satiya), the twin-sister of IVIatsya, the fish-god. She 
 and her brother were the children of the god Vasu or Varsu, 
 the rain-god, miraculously born from the fish into wliich the 
 Apsara or cloud-maiden, named Adrika, tlie rock, was 
 changed, thus showing how the mountain-mother became 
 the fisli-mother.i It was slie who was the mother of the 
 Rishi Vyasa, and the grandmother of the ruling races of 
 the Kauravya or sons of the tortoise, and their rivals, 
 conquerors, and successors, tlie Pandavas. Slie became 
 the fish-mother, worshipped as Derceto or Tir-gata, in 
 Syria,^ Aphrodite in Greece, and, according to Herodotus, 
 as Mylitta in Syria, and Alytta in Arabia.' In Arabia 
 her name, as Professor Tiele shows, was Allat,* where she 
 became tlie light-moon, or the heavenly ship of light. 
 This is the same name as that of the Assyrian goddess 
 Allat, meaning the ' unwearied one,' who was queen of the 
 
 * Mahabharata Adi (Sdivansavatarna) Parva, Ixiii. 
 ' Lucian, De Dea, Syria, chap. xiv. 
 ' Herod. I. 131. 
 
 ■■ Tide, Outline of the History of Ancient Keligiom : ' Primitive Arabian 
 Religion,' pp. 63, 64. 
 
24 THE RULING RACES OF PREHISTORIC TIMES 
 
 ghost world, and who was known to the Akkadians as 
 Nin-lil,i or the lady of magic (liT), and who was thus 
 a developed form of the second great goddess of the 
 Himyaritic Sabaean Arabs, called El-makah,^ who was 
 originally the mother Mag or Maga, the magic mother, who 
 gave her name of Mag-ana, or the goddess Mag, to the 
 Sinaitic Peninsula. But it is in her ritual and in that of 
 the male fish-god that the process of the evolution of her 
 worship can be traced, for her priests were the Galli or 
 Eunuchs, who wore women's dresses, while it was within her 
 temples that, as we are told by Herodotus, every Babylonian 
 woman was obliged once in her life to prostitute herself. She 
 was, in short, the goddess mother of the village grove, whose 
 cult I have described in Essay iii., and who can be traced as 
 the fish-mother to Cyprus and Asia Minor in the mythic 
 names cited by Dr. Sayce in his lecture on Istar and Tammuz. 
 Thus the king of the Tauric Chersonesus, who sacrificed 
 strangers to Artemis, was called Thoas, and he was the 
 Sabsean Ta'az, whom I have already identified with Tammuz, 
 and his name, which becomes in the Cyprian legend Kinyras, 
 shows him again to be the parent of Tammuz, for the name 
 Kinyras is only a corruption of Gin-giri, the Creatrix, one of 
 the Akkadian names of Istar. He is, in short, the male 
 form of Istar, substituted by the patriarchal races for the 
 mother-goddess. She, in the legend of Thoas and Kinyras, 
 appears as Myrrha or Smyrna, who is the mother of Adonis, 
 whose name, derived from the Phoenician Adoni, my lord, is 
 that of the Greek Tammuz. Myrrha or Smyrna is identical 
 with the bi-sexual Babylonian queen goddess Semiramis, who 
 was the fish-goddess and god, to whom the dove released by 
 the son of the fish-god from the ark was sacred.^ The fish- 
 god was the god to whom human sacrifices were offbred, and 
 
 1 Sayce, Hibbert Jieduresfor 18S7 ; Lect. iii. p. 149. 
 ^ Tiele, Outlines of the History of Ancient Religions: 'The Sabseans,' 
 s. 48, p. 79. 
 
 ' Sayce, Hibbert Lectures for 1887 ; Lect. iv. pp. 227, 235-6, 271. 
 
ESSAY I 25 
 
 lie was the fire-god worshipped in Syria as Moloch, meaning 
 the king, the god of the yellow races, whose priests were women 
 dressed as men,^ like the Amazonian warrior priestesses of 
 the Ephesian Artemis. But the myth of the fish-god, the 
 prophet and teacher of heavenly lore, who, like the 
 Akkadian la, came clothed in a fish-skin, and borne in a ship 
 to Eridu, where he taught the lessons of civilisation to the 
 land visited by the seafaring sons of Kush or Kur, the 
 tortoise, is not confined to Asia and Europe, but we find it, 
 like the myth of the rain-god, transferred to Mexico and 
 North America. There the North-American Indians say they 
 were brought from Northern Asia by a man-fish, while the 
 Mexican god Teo-Cipactli was a fish-god. His full name is 
 Huehueton-cateo-acateo-cipactli, meaning the fish -god of 
 our flesh ; and it was he who, like the Akkadian Damu-zi, 
 who afterwards became la, was saved in the bark of cypress 
 wood, which he launched on the waters of the flood.^ Part 
 at least of the path by which the emigration of these sons 
 of the fish from Asia to America was effected can be traced 
 by the discovery of tiie absolute identity of a very large 
 number of the ancient Chinese and Akkadian syllabic signs 
 which has been made by Mr. Ball, and the absolute identity 
 of the Akkadian and American mythological traditions, which 
 I have already cited, make it all but absolutely certain that 
 the emigrations of the sons of Kur, the tortoise, extended to 
 America as well as Asia and Europe. 
 
 But the historical evidence showing the descent of the 
 water-mother and father and their offspring is not yet ex- 
 hausted, for we find, as I have shown in Essay in., that the 
 worshippers of the mountain - goat, the god Uz, brought 
 from the plateau of Asia Minor, became, as they settled in 
 the plain country watered by the rivers, the worshippers 
 and sons of Terah, the antelope, who became Dara among 
 the Akkadians, and who was the deer-god, the Rishya, 
 
 ' Baring-Gould, Curious Myths of the Middle Ages : ' Melusina,' p. 496. 
 ■ Ihid. p. SOI. 
 
26 THE RULING RACES OE PREHISTORIC TIMES 
 
 or antelope, who was the totemistic parent of the Indian 
 Brahmins. It is the deer-mother called PrishatI, the 
 heavenly antelope or bearing {peru) mother, who draws in 
 the Rigveda the chariot of the Maruts or wind-goddesses,^ 
 who bring up the rain-bearing south-west {martu) wind, and 
 who are the daughters of Prishni. It is the antelope- 
 mother, the Akkadian Dara, who is worshipped in Bengal 
 as Dharti, the goddess of the springs, and who became Gan- 
 dhari, or the mother of the Kushite race. She appears in 
 the Ramayana as Kaush-aloya, the house {aloya) of Kush, 
 the wife of Dasaratha, the ten {dasa) chariots (ratha) or 
 months of gestation, and as the mother of Rama, the 
 father-god of the Western Shus, whom I have shown to be 
 the great trading race of Western India and the Euphratean 
 Delta. It is he who appears in Hebrew mythology as 
 Ab-ram, the father (ab) Ram, the son of Terah, the ante- 
 lope, who traced his descent to Ur, in the Euphratean 
 Delta, the city called Surippak in the Akkadian Flood 
 story, whence Khasisadra or Dumu-zi started on his voyage 
 across the waters of the flood. It is he who was worshipped 
 by the Assyrian Semites as Ram-anu, the god (an) Ram, 
 the sun-god Hadad or la, the beloved {dad) Rimmon, whose 
 annual departure and rebirth as the rain-god, is said by 
 Zechariah to have been mourned like that of Tammuz in 
 the valley of Megiddo,^ in the plain of Jezreel. He is the 
 Akkadian god Mer-mer, whose reduplicated name is repro- 
 duced in the Ram-ram of the Hindus, and whose sign 
 
 Tiif 
 
 in Cuneiform script '|^T I >- 1 proclaims him as the 
 
 Creator who creates by reduplicating himself.^ This father- 
 god Ram was married to the cloud-goddess of the Caucasus, 
 Sar or Sara, the Sar'-anyu of the Hindus, and became the 
 
 1 Rigveda, v. 55, 6 ; 58, 6. 
 
 " Zech. xii. 11. 
 
 ' Sayce, j^ssyrian Grammar Syllaliary, No. 281. 
 
ESSAY I 27 
 
 father of Isaac, who was like Dhritarashtra, the blind meridian- 
 pole, the father of the goat-god Uz or Esau, and of Jacob 
 the supplanter, who married the daughters of Laban, the 
 moon-god of Harran.^ Ra-ma, or the mother (ma) of Ra, 
 who became in Semitic patriarchal mythology, the father-god 
 Ram takes us to the Letto, Slav, or Wend god, Rai, the god 
 of the bright sky,^ who was brought to India by the 
 Maghadas, the worshippers of the household fire, and is still 
 worshipped by the Dosadhs, the priests of the fire-god as 
 Ra-hu, the creating (Jiu) Ra, and it was he who became in 
 Egypt the god Ra, whose worship was introduced together 
 with that of the Maga alligator-god Sebek. 
 
 It is this mythology of the worship of Ra whicii was the 
 offspring of the union of all the tribes of the civilised earth 
 round the meridian pole of the tortoise earth, the mother 
 mountain of the East. This was accomplished under the 
 rule of Rama, meaning ' the darkness ' in Sanskrit and ' the 
 heights' in Hebrew, who was otherwise called Varuna, the 
 god of the rain (var), the cloud, or the dark night, and it 
 was under his rule that the sons of Shem, meaning the name, 
 were born. It is this sacred name whicii appears in the 
 myth of Shamir the wonder-stone, the Sala-gramma of the 
 Hindus, which enabled Solomon, or Sal-man u the fish-god 
 to build the house of God without the use of hewn stone. 
 In the Bible story of the Septuagint, Solomon is said to 
 have built the temple at Jerusalem with Xt'^ot? aKporo/jLoi^, 
 or rough unhewn stone,^ but in the Arabic legend, from 
 which the story arose, he is said to have cut the stones with 
 Shamir. The story how Shamir was procured takes us back 
 to the days of historic mytlis, ages before the date assigned 
 to Solomon, the king of Judah, in our chronology, to the 
 days of the birth of Danu the judge, the father of the race 
 
 ' Sayce, Hibbcrt Ltcturesfor 1887 ; Lect. iv., p. 249, note. 
 ' Tiele, Outlines of Ancient Religions : ' Religion among the Wends,' 
 p. 82. 
 
 •* Baring-Gould, Curious Mytlis of the Middle Ages : ' Shamir,' pp. 386 ff. 
 
28 THE KULING RACES OF PREHISTORIC TIMES 
 
 of the circumcision, wedded by that ceremony to the mother 
 earth, and the age of the empire of Kushite race. The 
 legend tells how Solomon sent Benaiah with a chain on 
 which was written the magic word, ' Shem haramphorash,' 
 a fleece of wool and a skin of wine, to find Asmodeus who 
 knew where Shamir was hidden. Asmodeus was to be found 
 drinking from a huge cistern he had dug on a distant 
 mountain. Benaiah undermined the cistern and made a 
 hole in it. He then let the water off, and plugged up the 
 hole with the fleece of wool. He then poured in the wine 
 in the place of the water. When Asmodeus came, and was 
 compelled by thirst, although he suspected some guile, 
 to drink the wine, Benaiah seized him when drunk and 
 brought him in the magic chain to Solomon. Asmodeus 
 told Solomon how the Prince of the Sea had given the worm 
 or snake Shamir to the: moor-hen who had taken it to the 
 tops of the mountains, split the rocks with it, and injected 
 the seeds of living plants into the soil thus obtained. 
 Hence she obtained her name of Nugger Tura. Whoever 
 wants to find Shamir, must find the moor-hen's nest, and 
 cover it with glass. She, to get at her young, would fetch 
 Shamir to break the glass, and when it was brought Solomon 
 could then get it. Benaiah went to the mountain, found 
 the nest, shouted to frighten away the moor-hen and 
 covered it with glass, when the moor-hen brought Shamir 
 and placed it on the glass Benaiah took it. According to 
 a variant of the legend, the name of the demon who told the 
 secret to Solomon was Sak-kar, and the bird who brought 
 Shamir to her nest was the raven. Shamir, or the snake 
 which was brought, is said in tlie Talmud to be as big as a 
 barley-corn, to have been created in the six-days of the 
 Creation, and kept in a box, like the treasure of Pandora in 
 the Greek legend, ^lian tells us how the bird called eTroi^, 
 the hoopoe, knew of a plant called Troa, meaning grass, which 
 enabled lier to split the plaster placed over a hole in the 
 wall where she had made her nest. 
 
ESSAY I 29 
 
 Now in this legend and its variants we have a complete 
 reproduction of a large part of the mythic history which I 
 have traced in these essays from the records of past ages. 
 We have Solomon the fish-god who speaks by the mouth of 
 his prophet, shown by the fleece of wool to belong to the 
 race of shepherds, and these learn their secret from the god 
 called Ash-modeus, the Aeshma-deva of the Iranians, the 
 Ash-or or fish god of the Assyrians, and of the Hindu Ash- 
 ura. He is the god of the six (Akkadian Ash) creating 
 powers, or the six days of Creation, and it is by observing 
 the processes of creation that he lias become the depositary 
 of all wisdom. He is also the Sak-kar, or rain-god, the 
 Shuk-ra, Sak-ra, or Sak-ko of the Hindus, the Suk-us of the 
 Akkadians, represented by the five parents of life, the five 
 seasons of the Hindu year, the stars guarding the four 
 quarters of the heavens and the meridian pole, on which was 
 perched the moor-bird who laid the world's egg, who knew 
 the secret of the sacred grass, tlie iroa of the Greek story, 
 and theKusha or Kush grass of Indian historical mythology. 
 This was the bird called Nugger Tura or the meridian 
 creating pole (tur) of the Naga snake. The Shamii-, which 
 broke the glass or ice placed over her nest, was the power of 
 the fire sun-god, who broke the ice of winter by his rays ; and 
 the produce of the eggs of the wonder-bird were the wonder- 
 working words of the ordainer of the times and seasons, 
 the Creator who spoke the word which brought light from 
 darkness, and life and order from chaos and death. In the 
 story of the beguilement of Ash-modeus we find a repetition 
 of the ancient belief in the prophetic powers of the intoxi- 
 cated priest, and in that of the all-powerful snake Shamir a 
 picture of the growth of the seeds which pierce the ground 
 under which they are buried and send into the upper air 
 the shoots, whose roots can split the hardest rocks. The 
 whole legend is a parable, telling how the true temple of God 
 is built with the unhewn stones of knowledge, each being 
 marked with the Siiem or name which shows that he who 
 
30 THE RULING RACES OF PREHISTORIC TIMES 
 
 used them knows their true meaning. It was the sons of 
 Shem or the name, the ofFspring of the fish god who were 
 taught true knowledge by his prophet messengers, and it 
 was the red man Adam, the first of the composite race, the 
 youngest but wisest of the sons of men, who learnt from 
 the accumulated teachings of past ages and his own powers 
 of observation and assimilation, to select, combine, and 
 classify, to compare and differentiate natural objects and 
 phenomena, and who thus acquired the art of naming, which 
 is the foundation of all scientific inquiry. It was these people 
 who could give names to birds, beasts, and plants, to the 
 seasons and their changes, who proceeded to inquire further 
 into the causes which produced life, and who, when they found 
 the generative theories of its origin which were current in 
 popular theology insufficient, began to study the heavens, 
 whence God's best gifts, the life-giving rain and sunlight, 
 descended, and it was from these studies that the measure- 
 ment of time was reckoned, first by the observation of the 
 periods of gestation, and the changes of the moon which 
 marked them, next by the stars, the recurrence of the 
 weekly periods of seven days, and the number of lunar 
 changes which marked the intervals between the summer 
 and winter solstices. The results of these observations 
 were summed up in the eleven months sacred to the gods 
 of generation, the history of which I have given in Essay ni. 
 and IV., and in the lunar year of thirteen months, which was 
 subsequently superseded by the more exact solar year, and 
 the whole series of changes denoted by the several stages in 
 the progress of the scientific inquiry thus begun, up to the 
 adoption of solar chronology, are detailed in the subsequent 
 essays. 
 
 But the evidence proving the order in which this series of 
 primaeval historical changes succeeded one another proves 
 also that they were produced by the alliance of originally 
 alien tribes, who, if they had a common origin, had been 
 separated for ages before they met in tlieir wanderings over 
 
ESSAY I 31 
 
 the face of the earth, and formed confederated alliances. This 
 conclusion is confirmed by the cerebral differences and marks 
 of fusion shown by the skulls and skeletons found in the 
 tombs of the Neolithic and Bronze Ages, and also by the evi- 
 dence of linguistic changes. I have shown in Essay ni. how the 
 presence in Vedic Sanskrit of the Dravidian cerebral letters 
 proves that the people who had made this form of Aryan 
 speech their mother tongue had before spoken a Dravidian 
 language, and a similar conclusion can be drawn from the 
 interchange of letters in European and Asiatic tongues and 
 from the skeletons of the primaeval races. Ancient 
 ethnology, as set forth in the Edda and the Rigveda, tells us 
 of the short, dark, noseless or snub-nosed race wiio tilled the 
 ground, and who were the Dasyus of the Rigveda, and the 
 Thyr of the Edda — the later German Dime, the Anglo- 
 Saxon Thralls.^ It also tells us of their conquerors, who are 
 described in the Edda as fair-haired, blue-eyed, and tall. 
 From the skeletons and portraits found in Neolithic tombs, 
 we learn that the Basque cultivating race, which was then 
 dominant in Europe, was small in stature, averaging about 
 6 feet 5 inches high, dark in complexion, with black 
 hair and eyes, and a long head.^ The cranial capacity of the 
 Basques or cultivating race of the Neolithic Age in Europe, 
 is shown in De Quatrefages' tables to correspond with that 
 of the Chinese, the yellow people, and the great gardening 
 and farming race of Asia. But these people were the 
 successors of the long-headed race of the Paleolithic Age, 
 whose direct descendants are found in the Neolithic dolicho- 
 cephalic men of the cave Homme Mort in Southern France, 
 whose skeletons, though still, like those of the Palaeolithic 
 men, tall, show in the diminution of height, the modifica- 
 tions of the face and certain osteological characteristics, 
 
 ' Penka, Origints Ariacis, Chap. i. p. 22. 
 
 = Boyd-Dawkins, Early Man in Britain, Chap. ix. 'The Neolithic 
 Inhabitants of Britain of Iberian Race,' pp. 310, 315. 
 
32 THE RULING RACES OF PREHISTORIC TIMES 
 
 evidence of intercrossing with a shorter race.i Races of 
 this dolichocephalic parentage survive in the long-headed 
 Spanish Basques, while on the other hand the French 
 Basques of Aquitaine are round-headed and brachycephalic/ 
 and belong to the race of round-headed Slavonic Finns 
 whose remains are those most frequently found in the round 
 barrows of the Bronze Age.^ It was these people who were 
 the fire-worshippers, who with their northern allies of the 
 bull race introduced the worship of the mother goddess 
 Maga, whose religion was founded on magic, and who 
 originated the burnt-offerings to the fire god. It was the 
 mixed races formed by the union of these eastern round- 
 headed tribes, with the long-headed agriculturists of the 
 Indian forest races, and the Palaeolithic hunters of the 
 north, who first, as the long-headed swarthy Btisques of the 
 Neolithic Age, and afterwards as the round-headed Finns, 
 the metal workers of the Bronze Age, brought agriculture 
 and the metallic arts into Europe, and introduced into both 
 Europe and India the plough, a word formed from a root to 
 be traced to the languages of the brachycephalic Slavs.* 
 They also brought to Europe, South-Western Asia, and 
 India, the crops, domestic animals, and the arts and handi- 
 crafts which had originally been elaborated in Asia Minor 
 and Phrygia, and it was these people who were afterwards 
 succeeded by the tribes who led a second irruption of the fairer 
 races from the North, the sons of the bull, the people of 
 inflectional speech, who called themselves the Arya or noble 
 people, and looked down upon the mechanical races who 
 preceded them, and who originally spoke agglutinative 
 languages. 
 
 1 De Quatrefages, The Human Species, Chap. xxx. ' Osteological Char- 
 acters, Cephalic Index,' p. 373. Chap, xxvii. 'The Cro-Magnon Race,' 
 
 PP- 332. 333- 
 
 2 Penka, Origines Ariaca, Chap. v. Die Entstehung der Arischen Volker, 
 pp. 104, 105. 
 
 5 Lubbock, Prehistoric Times, 2nd Edition, p. 129. 
 * Penka, Origines Ariacce, Chap. v. p. 135. Die Etztstehung der Arischen 
 Volker. 
 
ESSAY I. 33 
 
 The process of intermixture is fully attested by the lin- 
 guistic changes which can be traced in the Indo-European 
 and Ugro-Finnic languages : for these, as Dr. Sayce says, 
 show that the three stages of language : the monosyllabic or 
 isolating, the agglutinative, and the inflectional, ' mark 
 successive levels of civilisation.'^ Each of these forms of 
 speech were, according to Topinard's doctrine, the result of 
 the cerebral organisation of the race who used it,- and the 
 three stages marked the rule of the men of monosyllabic or 
 non-grammatical speech, of their Turanian successors, who 
 spoke agglutinative tongues, who were succeeded by the 
 Aryans, who marked grammatical changes of meaning, not 
 by the copulation of roots, but by changes in the form of 
 the root-word. Clear evidence of the union of two alien 
 races, the one speaking inflectional, and the other aggluti- 
 native languages, is shown in the recurrence in the same 
 language of some cases of nouns and tenses of verbs formed 
 by the inflectional change of letters and alteration of the 
 root, which Penka heis shown to be an inherent characteristic 
 of the language-system of the northern Aryans,* and of 
 others, like the Latin ama-ho and ama-vi, formed by the 
 agglutination of two separate roots, which show that these 
 originally inflectional tongues had been altered by races 
 whose mother-speech had belonged to the agglutinative 
 Turanian and Ugro-Finnic families. 
 
 But this evidence of intermixture is not confined to gram- 
 matical forms, but can also be traced in the interchange 
 of letters. Thus Penka sliows that the northern Aryans 
 originally used only aspirated tenues kh, ph, th, and that the 
 medial g, d, b were also originally Aryan letters.* The 
 
 ^ Sayce, 'J'he Principles of Comparative Philology, chap. iv. ' The Theory 
 of the Three Stages of Development in the History of Language.' 
 
 " Penka, Origines Ariaca, chap. vii. Morphologischer Charakter dtr 
 Arischen Grundsprache, p. 173, note i. 
 » Ibid. pp. 199 ff. 
 ■ * Ibid. Phonologischer Charakter der Arischen Grundsprache, pp. 161 
 and 169, note 2. 
 3 
 
34 THE RULING RACES OF PREHISTORIC TIMES 
 
 Finnic languages of the brachycephalic i-aces, on the other 
 hand, possess no aspirates, and, as Thomsen says, it is with 
 the greatest difficulty that a Finn can pronounce the mediae 
 g, d, b} Thus when we find in the analysis of Ugro-Finnic 
 languages that the Akkadian uses g, d, b, where their 
 brethren, who have retained the purer Finnic speech, use 
 k, t, p, as in the Akkadian gumi, and the Vogul Jcum, mean- 
 ing raan,^ we can at once see that the advent of the Aryan 
 race of northern sun- worshippers, who used the medial letters, 
 was an important factor in Akkadian historical develop- 
 ment ; and again, when we find in the German tongue the 
 Aryan gh, bh, dh, and g, d, b, become k, t, p, we find that, 
 as Chavee says, ' if the German people had been originally 
 an Aryan race, they could never have altered the Aryan 
 language as they have done.'^ That this alteration of a 
 language spoken by a people who, like the northern Aryans,, 
 based their national organisation on individual and family 
 property, was caused by changes made by the conquered but 
 more numerous communistic Finnic race, is proved by the 
 existence in South Germany and Switzerland of a great 
 preponderance of brachycephalic or round-headed people,* 
 showing that the Finns and Lapps were, like the Dravidian 
 populations of India, conquered by a Northern race using 
 inflectional forms of speech and aspirated letters, and 
 that the descendants of the united conquering and con- 
 quered races subsequently altered these letters into the 
 hard tenues of the original tillers of the soil, just 
 as the Indian Dravidians altered both the hard tenues 
 and aspirated gutturals of their Northern invaders into 
 sibilants. 
 
 ' Penka, Origines Ariacti, p. l66, note 4. Thomsen's iiber den Einflusz 
 der Germanischen Sprachen aufdie Finnisch-Lappischeti, 24. 
 
 ^ Lenormant, Chaldaan Magic, chap, xxiii. p. 315, chap. xxii. p. 302. 
 
 ^ Penka, Origines Ariaca, chap. vi. pp. 164, 165. Chavfe, Bull, de la 
 Sociiti d! Anthropologie de Paris, 2 Ser. ix. p. 621. 
 
 * Ibid. chap. v. Entstehung der Arischen Volker, pp. 101-103; chap, vi, 
 p. 170. 
 
ESSAY I. 35 
 
 The route by which the brachycephalic races entered 
 Europe is shown by the prevalence of the brachycephalic 
 type of skull among the Slavs and Roumanians,'- and their 
 wide diffusion is proved by the predominance of tlie brachy- 
 cephalic type of round graves throughout the Bronze Age in 
 Europe, and by the legends universally prevalent whicii 
 connect the icnowledge of metals with a race of dwarfs who 
 became the elves of the popular fairy tales. We can every- 
 where find, in the interchange of letters, proofs similar to 
 those I have adduced from other sources, that a dolicho- 
 cephalic race of hunters, belonging to the types represented 
 by the Esquimaux in the extreme North, and the Australians, 
 Hottentots, and Bosjesmans in the South,^ were superseded 
 by dolichocephalic, mesocephalic, and brachycephalic races 
 of farmers, gardeners, and artisans, and that these mixed 
 races were again conquered by a Northern race, who spoke 
 an inflectional form of speech, but whose language was 
 altered by the influence of the more numerous Soutliern 
 stock whom they subdued. Thus these racial influences are 
 apparent in the changes of the Aryan word gliard, tiie heart. 
 This becomes in Greece and Italy, where the influence of 
 tlie Permian Finns of Central Europe, whose national letters 
 were the tenues k, t, p, predominated, Kaphia and cor, 
 cordis. The gh of the root again becomes h in Gothic and 
 Sanskrit, as in Gotliic hairt-o and Skr. hrid, and the Finnic 
 rule that a consonant should always be followed by a breatli- 
 ing, appears in the vowel after h, while the Finnic t supersedes 
 the original d in hairt-o. This Finnic rule that a breath- 
 ing, parasitic i or J, or a vowel, should always follow a con- 
 sonant, appeai-s also in the changes of the Aryan ground- 
 form kantam, a hundred, which becomes in the Lapp tjuote, 
 cuotte, in which the n is dropped as a following consonant, 
 the Tcheremissian, sjiido, the Lat. centum, the English 
 
 • Penka, Origines Ariaca, chap. v. p. loi. 
 
 ' De Quatrefages. Tht Human Species, chap. xxx. ' Osteological Char- 
 acters, Cephalic Index,' p. 373. 
 
36 THE RULING RACES OF PREHISTORIC TIMES 
 
 hundred} "Hence we learn that the word shata, the Sans- 
 krit and Zend form of Jcantam, is one made by a Northern 
 stock united with a composite race born from the union of 
 Southern Dravidians, who altered the N9rthern roots by 
 turning gutturals into sibilants, with North-eastern Finns, 
 who changed them still further by eliding one of two con- 
 joined consonants. To return again to the changes of the 
 root ghard. We see that the h of the Sanskrit hrid was 
 originally an aspirated guttural, by the Sanskrit word srad 
 dadhami, I believe, which is shown by the Latin credo for 
 cor-do, to mean, I give to heart. In this Sanskrit word we see 
 further proof that the originally Northern guttural becomes 
 among a people with Southern affinities a sibilant, and this 
 appears not only in the Sanskrit srad, but also in the Lithu- 
 anian szudis,^ and we thus see that the Lithuanian races, whose 
 ritual is founded on tree and sun worship, were formed by the 
 union of the Southern agricultural races of the Indian village 
 with the Northern sun-worshippers. Similar changes and 
 similar historical information mark the use of the old Aryan 
 root dlch-vas, a horse. This becomes in the Latin equus, in 
 Sanskrit CLsh-va, and in Zend, while the Sanskrit ash is re- 
 tained, the V becomes p, and the name ash-pa becomes that 
 adopted by a mixed race of Southern Indian villagers and 
 Turanian Finns. The Southern sibilant again appears in 
 the Lithuanian asz-va. We can here trace the historical 
 transition of the speech of the Northern races allied to the 
 horse-eating, long-headed men of the Palaeolithic Age, 
 through, on the one hand, the Ugro-Finn Voguls, who still 
 sacrifice horses, to the races who, like the Lithuanian, Zend, 
 and Sanskrit-speaking peoples, changed the guttural kh into 
 a sibilant ; and, on the other, to the Latin races who, like 
 
 ^ Penka, Origines Ariacce, chap. v. Entstehung der Arischen VSlker, 
 pp. 141, 151. 
 
 - Ibid., chap. V. Entstehung der Arischen Volkei; p. 140. Sayce, 
 Introduction to Science of Language, chap. vi. ' Roots,' vol. ii. pp. 12, 20; 
 chap. vii. ' The Inflectional Families of Speech,' p. 125. 
 
ESSAY I. ■ 37 
 
 the Permian Finns, changed the guttural kh into the tenuis 
 k. Again the root-word khund, dog, becomes in Greek kvosv, 
 Kvvo<!, in Latin cants, in Lithuanian szuns, Sanskrit shvan.^ 
 Other instances are those shown in the change of the root- 
 word mathar (our mother) into the Greek fJ^'^TTjp, and the 
 Latin mater ; of the original ocht, eight, into the Greek okto), 
 the Latin octo, the Sanskrit ash-ta ; of the Aryan d into the 
 sibilant z in the Greek and Latin duo, Lithuanian du, the 
 German zwei. 
 
 But one of the most interesting and instructive historical 
 clianges is that shown in the different forms of the root-word 
 of our English ^re. This appears in the Armenian Pkur, 
 beginning with an Aryan aspirated p. This becomes in 
 Greek "Jrvp, Umbrian pir, Oscan pur. Old High German 
 . Fiur. Greek tradition referred tlie derivation of the word 
 TTvp, which we see passed into the Umbrian and Oscan of 
 Italy, to Phrygian sources, and the same root appears again 
 in tiie name of Phrygia, which is shown by the Greek ^Xe7&), 
 to burn, and the Sanskrit Bhri-gu, the name of the inventors 
 of fire, to be a form of the old Aryan root Phur or Bhur. 
 Tliis root, wliicii appears in the Sanskrit Bhar-ga and 
 Bhar-ata, when it was adopted by the race who brought to 
 Asia Minor with the Dravidian name Ida, the Tamil suffix 
 gu, which makes verbal nouns from roots, became Bhru-gu, 
 tiie Thracian Bru-ges, and Phru-gu the Phrygians, the 
 burners or sons of fire, the original Phur or Bhur being, 
 when formed into a verbal noun by the addition of the suffix 
 gu, changed into Phru or Bhru. The change from joA and 
 bhr to p in the Greek, Umbrian, and Oscan, shows that it was 
 made in accordance with the laws of the Finnic languages, 
 which forbid the union of two consonants, and do not allow 
 any Finnish word to begin with more than one consonant.^ 
 Thus, when this fire-god Bhur or Pliur became a national 
 
 ' I'i^nka, Origenes ^riacir, chap. V. EntslektingderAriscke!tVdlier,-p. 139, 
 - Ibid. chap. vi. Phonologischer Character der Arischen Gnmdsprache, 
 p. 167, note 2. 
 
38 THE RULING RACES OF PREHISTORIC TIMES 
 
 Finnic god, his name was changed to Piru, the god who 
 in the Finnic story of the Birth of the Snake, is the god 
 who gives it eyes.^ This god became the Father God of 
 the Zend tribe of the Fryano or Phryano, the worshippers 
 of the god (an) Fry, Phry, or Phru, who, as I show in Essay 
 III., were the Hindu Viru-paksha, or race who worshipped 
 the Linga called ' Viru ' or Piru, the p being the equivalent 
 of the Indian v, just as that of the Zend Ash-pa is the equi- 
 valent of the Sanskrit Ash-va. The form Piru used by the 
 Finnic race, who turned aspirates into tenues, is reproduced 
 in ph-uvi apam, the Vedic epithet of the creating god, 
 meaning the sweller or begetter of the waters,^ the lightning 
 flash which gives creative power to the heavenly Soma. It 
 also appears in the Tamil root peru, meaning to beget or 
 bring forth, which is reproduced in the Latin park), with . 
 the same meaning, while per or peru, the begetter, pro- 
 duces the Latin vir, a man. 
 
 But this history of the fire-god, the great begetter and 
 producer, who, starting from the North-west of Europe, gave 
 his name to Phrygia, and produced the Indian, Finnic, Zend, 
 and Latin offshoots I have noted, does not end here, for the 
 Finnic Pir becomes in Akkadian, which substitutes mediae for 
 tenues, and changes a protp-medic r into l,^ Bil, Pil, or Bel. 
 Bil-gi is the fire-god of Akkadian mythology, the god who 
 in the Akkadian story of the Flood, is superseded by his own 
 son, as Vyansa was by Indra, who was the son of the mother- 
 waters, begotten by the lightning flash, and this Bil-gi 
 becomes the primaeval Bel of Nipur, whose wife was Bil-at, a 
 prototype of AUat.* We thus find in the Akkadian fire-god 
 the same god who, as the Greek Phlegyas, appears as the 
 king of the Heraclidae, or sons of the fire and sun-god, on 
 their first entering into, and conquest of Greece from the 
 
 ' Abeicromby, Ma^c Songs of the Finm Folklore, vol. i. p. 38. 
 
 ^ Rigveda, x. 36, 8. 
 
 •' Lenormant, Chaldaan Magic, chap, xxiii. p. 316. 
 
 ■■ Sayce, Hibbert Lectures for 18S7, Lect. iii. p. 149. 
 
ESSAY I. 39 
 
 cultivating tribes of the communal village races. J'or 
 Phlegyas was, like Bil-gi, deposed, that is, slain, with his 
 subjects, the Cyclopes, by Apollo, the storm-god, of the 
 ^olic races. Also, as we find the northern r altered into I 
 in the Akkadian Bil-gi, we find a similar change in the 
 name Phkgyas, the Greek form of Phre-gu-ax, and we thus 
 see that the German pjlug and our plough are names taken 
 from that of the Phrygian fire father-god by a race which, 
 besides changing the r into an I, clianged the ph into a. p. 
 This metaphor of the plough, the phrii-gu, pflu-gu, pjlug, 
 plug, as the fire-drill which creates life-giving heat in the 
 furrow by friction seems to liave been taken from the Turanian 
 race; for, just as the Gonds of India worshipped the god who 
 sends the life-giving rain, the cloud impregnated by light- 
 ning, under the name of tlie Great Naga, the heavenly nagur 
 or plough, so did the early-cultivating Finns, who brought 
 the plough and plough-grown crops from Phrygia, call the 
 plough by the name of the fire-god, and look on it as im- 
 pregnating the earth with life, just as the lightning gave 
 vital and creative power to tlie heaven-sent rain. These 
 people, whose ancestors, we are told in the myth of 
 Europa, came from Phoenicia, the land of the red (^oi'i/t^) 
 under the guidance of the cow, brought with them into 
 Europe the traditions of law and order preserved in the 
 names of Europa's sons, Minos, the measurer, from Men, 
 to measure, Rhadamanthus, tlie diviner (mantha) by the rod 
 (rhodon), the judge, and Sarpedon, the cleanser, from sair, 
 nar, to sweep. They also, under the guidance of Apollo, the 
 storm-god born on the Xanthus, introduced the worship 
 of the ^olian Apollo, the Apollo Lycapus, the offspring of 
 the wolf (luhos) fire-god, tlie god of the fertilising storm 
 and tempest, wliose worsliip superseded that of the Cyclo- 
 pean fire-god Phlegyas, just as tlie worship of the rain-gods, 
 Sak-ra, Indra, la or Yah, and Hor, superseded that of the 
 fire-gods Viru, Piru, Bil-gi, and Shu, in India, Assyria, and 
 Egypt. 
 
40 THE RULING RACES OF PREHISTORIC TIMES 
 
 We thus see from the instances cited in this Essay, which 
 might be greatly multiplied, that language and mythic tales 
 give most valuable historical evidence, not only, as has been 
 apparently thought by many writers, of the internal growth 
 of races of homogeneous descent, but also of the union, alli- 
 ances, and common evolution of thought of alien and hetero- 
 geneous people. For, as in geological strata the fossils and 
 the order of superposition tell us of the ancient climates 
 and the order of succession of the living races inhabiting the 
 globe, so in language and myths we find proof of the forma- 
 tion of successive strata of human thought, each of which 
 can be placed in chronological order, by noting the evidence 
 furnished by the fossil remains which mark linguistic and 
 mythic changes. This knowledge, with that gained from the 
 study of the growth of ritual and the other methods of 
 investigation which I have indicated in these Essays, enables 
 us to look at the diversified modes of experience and thought 
 revealed by antiquarian research and the record of existing 
 traditions, beliefs, superstitions, and national customs, not as 
 an apparently hopeless puzzle, but to trace in them the 
 various stages reached by man in his progress towards reduc- 
 ing the limits of the unknowable and unknown, and to see 
 that customs and beliefs, which appear at first sight useless 
 and foolish, really furnish proofs of the wisdom and ingenuity 
 of our forefathers. For they tell us how, before they had 
 obtained the assistance since given by the discoveries of 
 numerous generations of inventors and thinkers, they un- 
 ravelled many hidden mysteries of nature and overcame the 
 difficulties which threatened to foil their efforts to transmit 
 to future generations the benefit of their experiences. 
 
ESSAY II 
 
 THE PRIMITIVE VILLAGE, ITS ORIGIN, GROWTH IXI'O THE 
 
 PR0VIX(;E, the CITY, AND THE STATE, AND ITS 
 
 JIETHODS OF RECORD 
 
 Every one will admit that the primitive village must 
 have been the parent of the oldest form of the later city 
 which is invariably built round a centre, the site of the 
 original market-place and temple, the Capitol of Rome and 
 the Acropolis of Greece. In seeking for the centre round 
 which the village was built we find indubitable evidence 
 as to the country whence it originated. For it is in India 
 that we find the village of the aboriginal tribes invariably 
 arranged so that the Sarna, the sacred grove in which the 
 trees of the primaeval forests are still left standing, as the 
 home of the local gods, is the central point of the village. It 
 is here that we find the explanation of the reverence for the 
 tree, the parent-tree of life of all the early races of India, of 
 the Northern Finns, the sons of the pine-tree ; and of the 
 Babylonians, the sons of the palm-tree, and of so many other 
 races. It is the Sarna which also explains the sanctity of the 
 groves attached to the temples, and dedicated to the local 
 gods of all countries of South-western Asia and Southern 
 Europe, and it is among the customs of the Indian people, 
 who call themselves the sons of the tree, that we must 
 look for those of the first founders of village life. But in 
 doing this we have to fix our initial starting-point in a very 
 early age of human history, for we find everywhere through- 
 out Europe, west of Greece, remains of villages of the 
 
42 THE RULING RACES OF PREHISTORIC TIMES 
 
 Neolithic Age, which conclusively prove that the people 
 living in them had reached a fairly advanced stage of 
 civilisation, as they ^rew cereals, millets, and flax, owned 
 cattle, sheep, and goats, and cultivated fruit-trees ; and as 
 there is no evidence whatever in the history of European 
 village communities of any sudden break denoting a change 
 in organisation, it must be assumed that these villages 
 were all founded on the same system of communistic 
 property in land, which is still the distinguishing form of 
 land-tenure in all countries of Asia, and in all those of 
 Europe south of the Lippe, and east of Westphalia, and 
 we must therefore believe that the dwellers in the pile- 
 villages in Switzerland and North Italy held their land on 
 tenures similar to those we find in the pile-villages of 
 the Naga and river races in Assam and Burma. Also as, 
 wherever we find these communistic villages, we find the 
 village religion based on tree-worship, the first villages 
 must have been organised by a people to whom trees were 
 the home of the gods. The original system on which these 
 villages are founded must therefore have been elaborated 
 by a forest people, and could not therefore have originated 
 in those countries which were the seat of the best-known 
 ancient ruling empires, Assyria and Egypt, for in these 
 treeless and rainless lands no forest races could ever have 
 founded the network of confederated villages which was to 
 grow into the later empire ; and the rule of these countries 
 must necessarily mark a later stage in human progress, for 
 they owed their prosperity to maritime trade, and acknow- 
 ledged this and the foreign origin of their supreme gods by 
 carrying them in ships called arks in all religious processions. 
 It is also perfectly impossible that the Indian forest abori- 
 gines could have learned how to organise their villages from 
 the/forest and hunting races of Europe and Asia Minor, for, 
 till the capacities of India as a wealth-producing country 
 had been developed by its own agriculturists, there was 
 nothing to tempt the Northern races to leave their own 
 
ESSAY II 43 
 
 lands and cross the mountains and deserts which intervened 
 between them and India. It is also equally impossible that 
 the exact identity between the village communities of India 
 and Europe could ever have existed unless they had a 
 common origin. It therefore follows that agriculture was 
 first systematically practised on a large scale in the forest 
 lands of Southern India, and that it was emigrants from 
 thence who carried the rules of the village communities 
 with them as they progressed northward. That the govern- 
 ment of the original communistic village was greatly altered 
 by contact with other emigrant tribes, I shall show con- 
 clusively, in the course of this Essay, but the earliest villages 
 were those founded by the Dravidian races, the dolicho- 
 cephalic Australioids, who called themselves the sons of 
 the tree, and are now represented by the Marya, or tree 
 {marom) Gonds, and their Indian cognates, some of whom, 
 like the Southern races of Australia, still use the 'boomerang.' 
 These people made the village, and not the family, their 
 national unit, and made it a rule, as I show in the next 
 Essay, that the mothers and fathers of children born in their 
 villages should never belong to the same village, and that 
 the children should be brought up by their mothers and 
 maternal uncles without the intervention of the father, and 
 should be regarded as the children of the village and State 
 in which they were born. Thus each village was ruled by 
 the mothers and maternal uncles of the children born in it, 
 and it was this system of government which they took with 
 them into Europe, where they became the Amazonian races 
 of Asia Minor and Greece. It was these matriarchal tribes 
 who were tiie ancestors on the mother's side of the dolicho- 
 cephalic Basques, and the cognate melanchroia, or dark- 
 skinned races, who were the agriculturists of the Neolithic 
 Age. It is impossible now to determine accurately whether 
 the original founders of tiie first Indian villages were a 
 homogeneous race or not, for the unity of race was very 
 little regarded in ancient days. Almost all the lower 
 
44 THE RULING RACES OF PREHISTORIC TIMES 
 
 castes in Bengal, such as the Bagdis, Bauris, Dosadhs, 
 Chandels, Koras, the Chasas, or cultivators of Orissa, and 
 the Kahars, are ready to admit any one of higher social 
 standing than themselves into the caste, provided he com- 
 plies with the customs of the tribe,^ while the well-known 
 custom of turning into full-blooded Kshatryas low-caste 
 but wealthy husbands, who are ready to pay large sums 
 to impecunious Rajputs for their daughters, shows that 
 the idea of purity of blood is of foreign origin in India, and 
 that it has never obtained a permanent place among the 
 institutions of the land. But in spite of the uncertainty as 
 to race, it seems probable that the first tribes who laid the 
 foundations of organised society wei'e at least a community 
 who had by long inter-association developed a distinct type 
 of humanity ; and the most distinctive mark of this lower 
 type seems to lie in the nasal index, for in summing up tlie 
 results of the exhaustive inquiry into the anthropometry, 
 customs, and institutions of the castes and tribes of Bengal 
 made by him under the orders of the Government, Mr. 
 Risley says : — ' If we take a series of castes in Bengal, Behar, 
 and the North-western Provinces, and arrange them in the 
 order of the average nasal index, so that the caste with the 
 finest noses be at the top, and that with the coarsest be at 
 the bottom of the list, it will be found that this order 
 substantially corresponds with the accepted order of social 
 precedence,' and the casteless tribes — Kols, Korwas, Mundas, 
 and the like, are at the bottom of the list, and the trading 
 Khatri's and land-holding Babhans at the top.^ But in 
 spite of this present precedence of the highest castes I shall 
 show, when I examine the religious and matrimonial customs 
 of both Brahmins and Babhans in the next Essay, that they 
 all go back to the matriarchal stage of society organised by 
 the Dravidians at the bottom of the list. Among: these the 
 
 1 Risley, Tribes and Castes of Bengal, vol. i. pp. 40, 80, 186, 192, 251, 
 370, 568. 
 
 - Ibid. vol. i. Preface, pp. 33, 34. 
 
ESSAY II 45 
 
 most characteristic tribes are theMarya ortree-Gonds of the 
 Central Provinces, and those distinguished by Mr. Risley as 
 peculiar types — the Mdl Paharias of the Raj mehal hills and 
 the Mundas and Ooraons of the Chota Nagpore plateau ; 
 and of these, while the Mundas are, as I shall prove, a 
 mixed race formed by the fusion of the mountaineers of the 
 North-east with the Gond sons of the tree, together with 
 the admixture of later elements, the Mil Paharias and 
 Ooraons show, as I shall prove presently in this Essay and 
 in Essay in., strong traces of Northern origin. But in 
 spite of the fact that their ancestors on one side were 
 immigrants into India, what the Mundas most strongly 
 insist upon is, that it is their original fatherland, and they 
 must therefore be a race who exercised a most important 
 influence in the early development of its national history. 
 The form of the heads of these primitive Dravidians is 
 ' usually dolichocephalic, but the nose is thicker and broader 
 than that of any other races except the negro, the facial 
 angle is comparatively low, the lips are thick, the face 
 wide and fleshy, the features coarse and irregular ; the 
 average stature ranges from 156"2 to 162-1 centimetres ; the 
 figure is squat and the limbs sturdy, the colour of the skin 
 varies from very dark brown to a shade closely approaching 
 black.' ^ But wlien we pass from anthropometrical data to 
 those given by national character, we find a most striking 
 difitrence between tiie gregarious, excitable,and light-hearted, 
 but exceedingly sensitive Mundas, and the silent, self-con- 
 tained, and indomitably obstinate Turano-Dravidian Bhuyas 
 and Gonds. It is to the first of these people and their 
 maternal ancestors, the Dravidian sons of the tree, that we 
 must look for the origin of tlie Indian village, which the 
 Mundas claim as their ancestral heritage, as is shown by the 
 following definition of their rights given by a Munda before 
 Babu Rakhal Dass Huldar, the commissioner appointed by 
 Government to inquire into land-tenures in Chota Nagpore. 
 ' Risley, Tribes and Castes of Bengal, vol. i. Preface, p. 32. 
 
46 THE RULING RACES OF PREHISTORIC TIMES 
 
 ' We claim hhunhiari rights (that is, the rights of the 
 original settlers who first cleared and cultivated the land), 
 because Chota Nagpore is our fatherland. The bones 
 of our ancestors lie buried in Chota Nagpore, we are 
 no colonists from other countries, but derive our race from 
 Nagpore. There exist in Sutiamba the ruins of our Munda 
 fort, half a pao east of Pethoria ^ (in the north of the Lohar- 
 dugga district). ' We allowed the Ooraons of Ruhidas ^ to 
 come into the country. They came peaceably, and we 
 allowed them to occupy it in peace. I cannot say how 
 or when the Hindus came.'' ^ But these same Mundas, who 
 called the Damooda, the great river of Chota Nagpore, 
 Da-Munda, the water {da) of the Mundas, are, as judged by 
 the test of language and social institutions, of the same 
 ]-aces as the Kasia on the Brahmaputra in Assam, the 
 Palang and Mon or Peguans on the Irawaddy, the Kambojas 
 on the Mekong, and the Assamese on theTonquin, in Burma, 
 Siam, and Cochin China.^ Also their village system is 
 identical with that of the Malay Lampoongs of Sumatra. 
 These people, in short, belong to the great Malay race which 
 includes the ruling tribes in South-eastern Asia and the 
 Malay Archipelago. But these Mons or Mais,' who claim to 
 be aborigines in all these countries, show by their names 
 that they were originally a mountain people, for Munda 
 and Kol are both derived from the roots Mon and Ko, 
 which mean a mountain. They must have begun their 
 national existence as a race of hunters, living, as some of the 
 
 ^ Ruliidas is the land of the red men, see Essay II. p. 91. 
 
 * I have copied this speech from the official report of Babu Rakhal Dass 
 Huldar, who was appointed Tenure Commissioner in 1869. 
 
 ^ Dr. Mason (Mason's Burmah, pp. 130-134) shows that the Mon language 
 has an indubitable affinity with the Munda tongue of Chota Nagpore for 
 ' the first six numerals, the present pronouns, the words for several members 
 of the body, and many objects of nature have unquestionably the same 
 origin.' See the whole subject thus discussed in Fytche's Burmah, Past and 
 Present, vol. i. pp. 324-326; also Dalton's Ethnology of Bengal, p. 151, 
 whence the comparison of the races I have named is taken. 
 
ESSAY II 47 
 
 Indian forest tribes now do almost, exclusively on jungle- 
 roots, berries, and such wild animals as they could kill with 
 the stone weapons, of which many specimens have been found 
 in Central India and Madras, for they are all keen sports- 
 men. It is they who are the cave-men of India, who, like 
 the similar race in Europe, have left in the caves of Central 
 India pictures of their hunting scenes. They sought out 
 for their tribal head-quarters the regions of soft sandstone 
 and limestone rocks, where caves are naturally formed by 
 infiltrating water. One of the principal of these natural 
 nursing-grounds was doubtless that now occupied by the 
 Korwas, the coal-bearing strata of Rewa, Korea, Sirgoojya 
 and the southern hills of Mirzapur, which last are formed of 
 Vindhyan rocks. It is through this country that the Sone 
 and its western tributaries flow, and here in Sirgoojya is the 
 headquarters of the Korwas, the primitive forest Kols, who 
 still, like their forefathers, live principally by hunting, though 
 they also grow some crops, the most important of which are 
 the improved grasses called murwa, the prolific raggi of 
 Madras, and a similar crop called gundli. It was in the 
 lower valleys of these mountains that they came in contact 
 with the Drayidian sons of the tree living in the Chuttisghur 
 plateau, where, as in Southern Madras, they had found and 
 cultivated the wild rice, the first shoots of which, when 
 they sprout at the beginning of the rains, are still reverently 
 gathered in Chuttisgurh and Central India, and hung up in 
 every house at the festival of Gurh-puja, held in August, at 
 the same time as the Sravana, or snake and barley festival of 
 the Hindus and Ooraons, described in Essay in. It was these J -j- 
 rice-growers who formed the first permanent village. They 
 are the Pitarah Somavantah, the Fathers possessed of Soma 
 or the generating power {Su) whence all life is born. They 
 are the oldest race of Fathers, to whom rice is offered at the 
 annual festival of the Pitri-Yajna, or sacrifice to the 
 Fathers. They were the ancestors of the ruling races of 
 tlie land, called originally Bharata-varsha, the land of the 
 
48 THE RULING RACES OF PREHISTORIC TIMES 
 
 Bharatas, the begetting and conceiving {bhri) race, before it 
 got the name of Sindhava or land of the Moon {Sin), whence 
 r India is derived. It was these stone-men of the North-east 
 who were the first clearers of the sal-forests of the North- 
 east country, who made the sal-tree {Shorea robusta) their 
 mother-tree, and who used in their clearances the peculiar 
 orm of shouldered celt common to India and Burma. It 
 was with these that they stripped off, as their successors do 
 now, the bark of the trees grown on the banks of the smaller 
 rivulets they selected as the sites of their rice-fields, and 
 burned the trees afterwards. These processes of early cultiva- 
 vation are described in the national Gond Epic, called the 
 1 Song of Lingal. This tells how the four Father Gonds, the 
 sons of the squirrel, left the mountain Dhawalagiri, a general 
 At name for the Himalayan range, where they were born, and 
 V> came to Central India, and how they were found in the 
 
 forests by Lingal, the God of the Linga, who was born of a 
 flower, and fed on honey from the Banyan, or Bur tree {Ficus 
 Indicd), which afterwards, as I show in Essay in., became the 
 mother-tree of the Bhurs or Bharatas. He taught them how 
 to form fields by cutting down the Anjun-trees {Hardwiclcia 
 hinata), one of the hardest trees known, which line the forest 
 brooks of Central India. They could not, as they used to do 
 in the drier air of the mountains, make fire from flint to burn 
 ^' the trees and clear the ground for the rice crop in these 
 damp and rainy forests ; so Lingal sent the youngest of the 
 four brothers, the fire-god, to the village of the giant Rikad 
 Gowadi, the squirrel (rikkhi) or tree (ruJch) father of the 
 Kolarian village, called by the Mundas Gowa. Rikad was 
 watching his crops at night by a great fire of logs to guard 
 them from the deer, just as the Kol dwellers in the forest do 
 now, and the young fire-god of the new race tried to steal a 
 burning log, but a spark fell on Rikad's face and woke him. 
 He pursued the young Gond, wanting to eat him, but the 
 latter dropped the log and escaped. The new-comers did 
 not ally themselves with the aboriginal matriarchal races till 
 
ESSAY II 49 
 
 Lingal went himself and made friends of Rikad and his wife 
 by playing to them on the musical bow he had made, as the 
 Koles do now, by fixing a bottle gourd as a sounding-board 
 on the string of a tightly-strung bow. It was after this that 
 the seven daughters of Rikad Gowadi went with Lingal, as 
 the Kol girls of the Kol villages do still, to meet the four 
 Gonds or Mundas, dance with them and become their wives. 
 It was the union between the patriarchal and matriarchal 
 races which resulted in the worship of the eleven gods. The 
 four Gond fathers and the seven matriarchal mothers were, 
 as I show in Essays in. and iv., the four seasons of the year, 
 and the seven days of the week, the eleven gods of genera- 
 tion and measurers of time of the races who grew tlie wet 
 crops of the Indian rainy season, and the dry crops of the 
 autumn. It was they who were the worshippers of the 
 heavenly twins, day and night, the children of the goddess 
 Sar, the barley mother, before they became the twin-stars of 
 the constellation Gemini, the star-gods of the sons of Kush, 
 the tortoise. These eleven gods of generation were the 
 eleven keys which, in the Gond Epic, Lingal is said to 
 have fixed on his musical bow, a metaphor exactly similar 
 to that which likened the first reckoning of the seven days 
 of the week as a measurement of time by the sons of Kush, 
 the tortoise, to the seven strings placed by Hermes, the 
 fire-god, on the tortoise-shell to turn it into the lyre, an 
 instrument producing music by the regular succession of 
 concordant notes.^ The whole story tells us how the sons 
 of the squirrel came from the north-east into the country 
 of the matriarchal villagers, who are described as cannibals, 
 and as acquainted with the art of making fire from wood 
 by friction, and who had also learned how to grow dry crops 
 and rice, and to live in villages. It was from them that the 
 new-comers learnt these arts, and became the rice and murwa- 
 growing Dravidians, the forest races who are known as the 
 
 ' Uislop, Aboriginal Tribes of the Central Provinces, published by the 
 Government of the Central Provinces, 1865. Song of Lingal, Cantos i. and II, 
 4 
 
50 THE RULING RACES OF PREHISTORIC TIMES 
 
 Bhuyas, Musahars, Kharwars, and Mundas, all of whom 
 regard the squirrel (Rikki or Riokhi) as their ancestor, whom 
 they call Rikhiasan or Rikhmun ;^ and it is from these sons 
 of the squirrel that the Cheroos, the sons of the Nag, or 
 water-snake, are descended, for the Kharwars are a branch of 
 the Cheroos.^ These Cheroos were the great ruling race of 
 Behar, whose power lasted till the sixteenth century a.d., for 
 it was then that their chief Muharta was conquered by 
 Khawas Khan, the general of the Emperor Sher Shah.^ Thus 
 we find that these forest tribes, who were the first rice- 
 growers, are those who are at the bottom of the social scale 
 or ethnological ladder of the Hindu castes, and I show in 
 Essay iii. that the superposition of the successive stages, 
 each marking a rise in organisation, was the work of many 
 ages. The greait antiquity of the Munda and Dravidian village 
 system is also shown by the Munda monuments, for every 
 Munda grave is still marked by the upright stone, the 
 memorial stone of the Khasia hills, and they are total strangers 
 to the later ' storied monuments ' of the men of the Dekhan, 
 who have covered the country with ' dolmens,' stone-tables, 
 shrines or altars, 'cromlechs,' stone circles, and 'tumuli' or 
 burial-mounds, exactly similar to those of the Neolithic Age 
 in Europe.* The rice-plant itself also shows to what an 
 early period its cultivation must extend, for it must have 
 taken ages to develop the two hundred varieties of rice 
 which are said by Hindu rice-dealers to exist, and that these 
 numbers are not extravagantly exaggerated I can myself 
 vouch, for when I was Settlement Officer in Chuttisgurh, I 
 learned to discriminate in that one district about forty kinds, 
 which I could distinguish while growing on the ground 
 before the rice was cut. To this evidence must be added 
 
 ^ Risley, Tribes and Castes of Bengal, vol. i. p. 112, ff. Bhuiyas, vol. ii. 
 pp. 210-211, ff., Rikhi, Rikhiasan, Rikmun, Rukhi. 
 
 ^ Ibid. vol. i. pp. 200-201, s.v. Chbro. 
 
 ' 'EWioi's Supplementary Glossary, N.W.P., s.v. Cheroo. 
 
 * Lubbock, Prehistoric Times, 2nd edition, chap, v., pp. 129, 120, 121 ; 
 also p. 104, note. 
 
ESSAY II 51 
 
 that taken from the rice export trade, for it was known to 
 the Greeks as opv^a, a name derived from the Tamil ai-isi, 
 and it must, therefore, as I show in Essay iii., have been 
 probably exported to Europe in times long before the 
 publication of tlie Rigveda and the formation of tiie present 
 Prakrit dialects, which were most probably the language 
 spoken at the western export ports of Baragyza (Broach) and 
 Surparaka (Surat), in the days of the Kanva bards who 
 wrote the 8th Mandala of the Rigveda, and were the priests 
 of the Yadu-Tarvashu, the rulers of Western India. But 
 whether this conclusion as to the language of Western India 
 in Vedic times be true or not, the other evidence I liave 
 adduced proves conclusively that rice cultivation flourished 
 in Central and Southern India in the early Stone Age, count- 
 less ages before the Veda was written, and tliat it was the 
 growing of rice whicii led to the formation of permanent ,/ 
 villages, first among the matriarchal races descended from 
 the tree (marom) mothers, and afterwards among the united 
 races formed by the union of the sons of the squirrel (Rikhi 
 or Rukhi) with those of the tree (Rukh), and it was they who 
 became the sons of the sa,\-tree{S/iorea robusta), the father-tree 
 of the Dravidian races. This is the characteristic tree of the 
 forests of Eastern India, and it is groves of these trees which 
 generally form the Sarnas of the Munda villages, but in 
 Chuttisgurh, wliere the sal-tree is replaced by the saja {Tcr- 
 minalia tomentosa), it is this latter tree which becomes the* 
 sacred tree of the Gonds. 
 
 The earliest matriarchal cultivators did not use cattle in| 
 their culture, but tilled the land by hand labour with 
 pointed sticks ; and it was not till the arrival of the sons of 
 the wild cow, the Gaurian race descended from the goddess 
 Gaurl, the mother bison (Bos gaums), that buffaloes and 
 cattle were tamed. The use of cattle for agricultural pur- 
 poses would have been impossible in the tiger-haunted 
 forests of the earliest settlers ; and that neither they nor their 
 allies, the Mons, were a pastoral race is proved by the fact 
 

 52 THE RULING RACES OF PREHISTORIC TIMES 
 
 that even now the Munda and Ho Kols do not drink milk, 
 and thus answer the description of the race called Kikatas 
 in the Rigveda, who are spoken of as neighbours of the 
 Kushika and Bharatas, who pour no libations of milk.^ 
 
 In each of these Kolarian villages, the central place is 
 allotted to the Sarna and the Akra or dancing-ground,^ 
 shaded by its trees. The spot preferably chosen is one on a 
 tongue of land rising above two lateral valleys, where the dry 
 rice crops and those of murwa (Eleitsine coracana) and 
 goondli can be grown on the hill-slopes, and the wet rice in 
 the lands at the bottom of the valley; and it is this cultivated 
 land, separating the village from the non-productive forest, 
 which became in the earliest mythologies its guardian and 
 father, the protecting snake. Each village is ruled by a head- 
 man called Munda, elected by the people, assisted in large 
 villages by a council of elders, who are chosen as leaders of 
 the different sections or wards, into which the cultivators 
 are divided, when the lands are redistributed at the periodi- 
 cal re-divisions, which used till recently to be made in all 
 the villages of Chuttisgurh, in Central India. At these the 
 village lands are all divided into a number of separate and 
 equal lots — generally five or three — -the area of each being 
 calculated according to the number of measures of seed it 
 took to sow it (the most common form of measurement in 
 villages where rice is almost the only crop grown), or by the 
 number of ploughing strips ploughed by the cultivators told 
 off to form the section, or the number of plough bullocks 
 owned by each ;^ and these two last methods of measure- 
 ments are generally used when the upland or plough-culti- 
 vation, which was introduced much later than the rice, forms 
 an important part of the cultivated land. The land as- 
 signed to each lot was carefully discriminated by the head- 
 
 1 Rigveda, iii. 53, 11-14. 
 
 '' Can the Greek Akro in Akro-pohs be derived from the Munda Akra ? 
 The German Gau is certainly derived from the Munda Gowa. 
 
 ^ A plough area ploughed by four bullocks is about equal to 22 acres. 
 
ESSAY II 53 
 
 man and the heads of sections, or, as we would call them, 
 the ward's men ; and each section received an exactly equal 
 portion of every kind of soil existing in the village, so that - 
 their fields were scattered all over its area, and no section 
 formed a compact lot. Each section is marked by some 
 chosen symbol, and these symbols are all placed together in 
 one receptacle ; while in another are those chosen as symbols 
 by the heads of wards, and the symbol of the ward's man 
 and that of the land allotted to his party are drawn to- 
 gether. He then proceeds to divide the lands so assigned 
 between tlie cultivators, who form his ward. But the vil- 
 lages thus governed were not isolated communities, for, as I 
 said before, the fathers of the children of one matriarchal 
 village must always be men living in other villages, and 
 hence the area of the land belonging to each association of 
 villages must originally, like those occupied by Korwa tribes, 
 have been very large when compared witli the scanty num- 
 bers of the original Kol settlers. These large tribal areas 
 were a legacy from the hunting races who required a very 
 much larger space for subsistence than that sufficing for agri- 
 culturists, and these hunting tribes divided themselves, as 
 the Korwas do now, into different settlements, each living in 
 a different part of the tribal territory, and it was from these 
 that the permanent villages were subsequently formed. It 
 was by the unions between the men and women of these 
 different settlements at the hunting gatherings, ^ which 
 answered among the hunting races to the seasonal tribal- 
 dances among the matriarchal agriculturists that the 
 alliances between the whole body of allied tribesmen were 
 cemented. It was from the territories occupied by the 
 
 ' I remember some thirty years ago when continuous forests stretched from 
 one end to another of the Lohardugga district of Chola Nagpore, and through 
 the States bounding Midnapore on the west, that the whole country used 
 to turn out in the end of March or the beginning of April, and beat through 
 the whole length of the forests, each village taking its assigned place in the 
 line of beaters. These hunting parties used to last for weeks till the whole 
 forest tract was thoroughly beaten out. 
 
54 THE RULING RACES OF PREHISTORIC TIMES 
 
 settlements of those who had coalesced into. a tribe that the 
 parJias or provinces, into which the Munda confederation 
 was divided, were formed. Each parha contains about 
 twelve or more townships, and it was the villages of each 
 pa/rha which formed the matrimonial unions I have de- 
 scribed in Essay iii. Each parha had its distinguishing 
 crest or cognisance, which is now shown on the parha flags. 
 These are always carried at all Munda social gatherings, and 
 it is quarrels about the precedence or reverence due to each 
 of these flags which even now give rise frequently to tribal 
 differences. Each parha is governed by a head-chief called 
 ' Manki,' who is the Munda of the village, which has ac- 
 quired hereditary precedence among the associated villages, 
 and which is probably that which first became populous, and 
 was consequently able to send out colonies to form tolas 
 or hamlets in the unoccupied tribal lands, and which thus 
 acquired the privilege of being the residence of the Byga 
 or tribal-priest and medicine-man. This privilege must, if re- 
 tained, have certainly have given the Byga's village the posi- 
 tion of tribal capital, for the Korwas cluster about their Byga, 
 who is also arrow-maker to the tribe, as bees about their 
 queen. When in the years 1882-83, it was necessary to arrest 
 the leaders of one of the Korwa tribes in Sirgoojya, who had 
 with their tribesmen taken to wholesale plundering, I found 
 it very difficult to do so, owing to the facilities for hiding 
 furnished by the dense forest in which they lived. But when 
 the Byga had been secured, the rest of the tribe, except those 
 who were most guilty, came in almost immediately to 
 join him. But though the Byga has great influence 
 among the liunting tribes, especially among the Korwas, 
 it is the Manki who is the real chief of the agricultural 
 villages ; and it is he who, among the civilised Ho Kols 
 of Singhbhoom, decides all disputes in the parha, with 
 the assistance of the village Mundas ; and it is the 
 collective council of Mankis and Mundas which is supreme 
 ill the States, which, like that of the Ho Kols, have 
 
ESSAY II 55 
 
 preserved their independence as a confederation of allied 
 parhas. This institution is precisely the same as that found 
 among the Malay Lampoongs of Sumatra and in the Fiji 
 Islands. In Sumatra, each village is divided into sections 
 called sukas, the tolas or hamlets of a Kol village, and 
 while each suJca elects its headman, the headship of the 
 village is hereditary, as is that of the marga or union of 
 villages, answering to the Kol parhu} In Fiji, each village 
 has its headman, and each union of villages its chief; the 
 village headman being called Turunga Nikoro, and the 
 provincial chief Mballi, who exactly answers to the Kol 
 Manki ; while the supreme master of the confederated pro- J 
 vinces or parhas is called lloko. These Fijians also, like 
 the Marya or tree-Gonds and other forest tribes, who are 
 descended directly from the matriarchal tree-worshippers, 
 and not partly from the sons of the mountain, like the 
 Mundas and their congeners, treat tlie children born from 
 parents belonging to the confederacy as children of the 
 village where they are born, and bring up all the boys and 
 young men together in a building exactly answering to the 
 Dhumkuria or bachelors hall of the Indian forest races, 
 while the girls are brought by a village matron. They are 
 also, like the Dravidians of the Madras and Malabar coasts, 
 experienced and adventurous seamen, who have, like the 
 Northern Vikings, learnt without foreign assistance how to 
 make canoes fit for distant voyages.''' 
 
 It was under this form of government that the lands of 
 India were gradually apportioned among villages united into 
 provinces, and governed by the matriarchal Dravidians fiom 
 the south, united with the Mons from the north-east ; and 
 tliough the cultivation was scanty, and large areas of land 
 unsuited to tlie growing of rice, and the other national crops 
 were left unoccupied, yet the country must, under the rule 
 
 ' Forbes, IVattderings of a Naturalist in the Eastern Archipelago. 
 " Abercromby, Seas and Skies in many Latitudes, pp. 192 and 97, loi- 
 104. 
 
 7\ 
 
56 THE RULING RACES OF PREHISTORIC TIMES 
 
 of the matriarchal races, have attained a stage of civilisation 
 which not only attracted the cupidity of Northern immi- 
 grants, but also led to extensive emigration among the tribes 
 living on the Western coasts. The first outsiders who amal- 
 gamated with these matriarchal tribes, the first founders of 
 villages and provinces in Southern India, were the Mons or 
 four Gonds of the Song of Lingal, of whose coming I have 
 already spoken. Those tribes, which now trace their descent 
 directly from these immigrants, do not follow the custom of 
 separately educating the village male and female children 
 which distinguishes the forest races. And it is these 
 Northern sons of the mountain who introduced the form of 
 marriage called by Morgan, Punuluan, in which a number of 
 brothers united by blood brotherhood married a number of 
 sisters, who, as in the Song of Lingal, belonged to the 
 matriarchal races, and were, therefore, as being the women 
 of the same village, all tribally looked on as sisters. Under 
 these marriages, of which only traces exist among the Ho 
 and Munda Kols, in customs which I have alluded to in 
 Essay III., the old village relationships of the matriarchal age 
 Were completely changed. Ry matriarchal custom the 
 mothers and. educating fathers and instructors of the village 
 children were looked on for matrimonial purposes as 
 brothers and sisters ; but all the village children called them 
 mothers and fathers. Rut under the Punuluan system, the 
 real fathers of the village children, instead of remaining in 
 their own villages as educators of their sisters' children, sent 
 out their sisters as wives to the men of another village, from 
 which they themselves took their wives to live in their own 
 village, and it was under this arrangement that the fathers 
 educated their own children. It was this cpstom which was 
 the origin of that usual among tlie Ho Kols, which makes 
 young men and women of different villages go about in 
 I parties to attend the village dances. This change in tribal 
 rules gave rise to a new system of relationships, which 
 Morgan has shown to be common to races so distant from, 
 
ESSAY II 57 
 
 and so apparently unrelated to each other, as the Iroquois 
 Indians of North America and the Madras Dravidians of 
 India. The names given throughout the long and com- 
 plicated tables of relationship quoted by Morgan, though 
 linguistically different, have precisely the same meaning 
 among both these people, and the leading principle on 
 which the system is based is that a man does not £is among 
 the matriarchal tribes call his sister's son his son, but his 
 nephew, and similarly a woman, instead of calling the son 
 whom her brother educates as parent, her son, calls him 
 her nephew, as being really the son of her brother by his 
 wives, who now live with him in his own village ; and on 
 the children's side, the name of father and mother applied 
 to these relations under matriarchal custom are replaced by 
 others meaning uncle and aunt.'- 
 
 These two forms of matriarchal and patriarchal marriage 
 flourished side by side in India ; the matriarchal system 
 being generally retained in South-Western India, the country 
 of the Nairs who still maintain customs which are 
 nearly identical with those of the original forest tribes, 
 while the patriarchal system of the Mundas is that on which 
 the Bengal marriage customs are founded. 
 
 But it was the matriarchal races who originally gave life 
 to the social organism, and they were not only a cultivating 
 but also a maritime race, and it is they who must have 
 developed in India the early system of navigation which 
 they had first learnt in the Equatorial islands. It was these 
 people who, like the stone men of Europe, made use of the 
 timber growing in the inland forests on the river banks and 
 on the hills of the Malabar coast to build boats and vessels 
 in which they could navigate the river reaches, and make 
 their way along the coast. It was also they who first dis- 
 covered the great commercial advantages possessed by the 
 valleys of the Tapti and Nerbudda, and made at the 
 mouths of these rivers the settlements which grew into the 
 
 * See Tabular Statements in Morgan's Ancient Society, pp. 420, 447. 
 
58 THE RULING RACES OF PREHISTORIC TIMES 
 
 great exporting harbours of Surparaka (Surat) and Baragyza 
 (Broach). But the first great emporium of foreign trade 
 was Dwaraka, the mother city of the Western Vishnava, the 
 ancient Kathi who gave the country its present name of 
 Kathiawar. This country has always been one of the holiest 
 lands in India, especially to the trading races, and it is here 
 that the most sacred shrines of the Jain religion, which is 
 that of the trading classes, are situated. It was the land 
 known to Sanskrit authors as Vala-bhadra, that is, of the 
 blessed Vala, the Vala or enclosing snake ^ which Indra slew 
 in the Rigveda. It was here in his honour that the 
 great temple of Somnath the lord (nath) of generation (.SoTrea), 
 who afterwards became the lord of the moon (Soma), was 
 built. This temple was, as Sir A. Cunningham has shown, 
 situated in the town called Ha-pura,^ and the image in it was 
 that of Siva with the crescent moon, and this shows it to have 
 been a temple dedicated bo the ancient bisexual god sym- 
 bolised by the Linga and Yoni. But the name Ila-pura, or 
 city of Ila, shows that it was also consecrated to the mother- 
 mountain goddess Ida, Ila or Ira of the year of three (iru) 
 seasons reckoned by the Basque barley-growers of Asia Minor. 
 This was the blessed Vala, the enclosing snake of the barley- 
 growing races which superseded the earth-snake, the guardian 
 god of the village called in the Soirff qf'Lingal the great snake 
 Bhour Nag. This was killed here by the regenerated Lingal ; 
 and his slayer, after the death of Bhour Nag, was borne by 
 the black Bindo bird, the god of the south-west wind which 
 brings the rain, to Mahadeo as the rain-god, the chief of 
 the Creator's messengers to men. 
 
 The Kathi rulers of Kathiawar, the worshippers of the 
 rain-god, were, as we know from the history of the wars of 
 Alexander the Great, a powerful tribe in the Punjab, the 
 allies of the Oxydracoe and Malli of Multan, occupying 
 
 ^ Derived from the root vri, to enclose. Grassmann, Worterbtuh zum 
 Rigveda, s.v. Vala. 
 ^ Cunningham's Ancient Geography of India, p. 319. 
 
ESSAY II 59 
 
 the country between the Ravi and Chenab, where they are 
 still called by their ancient name of Kathi.i But it was 
 not the Kathi or Hittites, but their predecessors, the early 
 matriarchal tribes, whose villages were guarded and en- 
 circled by the enclosing snake of cultivated land, who first 
 made Dwaraka, the extreme western point of the Indian 
 peninsula, their great trading port. It was thence they 
 started on the coasting voyages which led them along the 
 shore of the bay which has since that time become the Delta 
 of the Indus, and it was from Patala, the modern Hyderabad 
 in Scinde, the port they founded on the Indus, that they 
 made a fresh starting-point for their voyages, which ulti- 
 mately led them to the Persian Gulf and the Euphratean 
 countries, and it was there that they founded the worship 
 of the earth tree-goddess, which I have described in Essay iii., 
 and made the goddess, otherwise called Istar, the goddess 
 mother of the villages organised on the Indian system. It 
 w£is apparently by way of the Euphrates valley that tlie 
 Indian village communities made their way into Europe, 
 for their village system is exactly reproduced in that of 
 Palestine, where at the present day the lands are every 
 year distributed among the cultivators exactly in the way I 
 liave described as that usual in India.^ It is this system 
 which ultimately found its way into Germany where the 
 organisation of the Gemeinde, with its lands divided into 
 strips, and ruled by the elected Burgomeister, is exactly 
 the same as that of the Indian village, and it is there that 
 the German Gau, meaning district, exactly reproduces the 
 Kolarian Gawa, the village or district. And a similar iden- 
 tity of language is found in the Greek Ge, a contraction for 
 Gea, and in the name of Gaia, the earth-mother. It was 
 these same people who took with tliem tlieir village system 
 from India who also took witli tliem their seasonal dances 
 
 ' Cunningham's Ancient Geography of India, pp. 215, 216. 
 "■ ' Land-tenure in the Village Communities of Palestine,' by Rev. J. Neill. ■/ 
 Transactions of Victoria Institute, No. xcv. vol. xxiv. pp. ISS-IS9- 
 
60 THE RULING RACES OF PREHISTORIC TIMES 
 
 and the other accompanying customs which I have traced in 
 Essay iii. It was in Asia Minor or Northern Palestine ^ 
 where they apparently first found out how to make the 
 grasses developed into wheat and barley good substitutes 
 for their Indian grass developed into rice, murwa or raggi, 
 and gundli, and it was in Asia Minor that they met with 
 the fire-worshipping race of Phrygia who were worshippers of 
 the Linga before they worshipped fire. It was these people 
 who introduced phallic worship into India, and its introduc- 
 tion is depicted in the last part of Canto n. of the Song 
 of Lingal, which tells how the seven wives of the Gond 
 brothers tried, when their husbands were away on a hunting 
 expedition, to make Lingal, who had hitherto been their 
 teacher and instructor, their common husband, and began 
 the custom still observed in India of swinging the god of the 
 Linga. It was after this that Lingal, who had in the poem 
 refused their advances, was killed by them and their husbands, 
 a story which is a mythical way of saying that the original 
 religion of Lingal which, as I show in the Preface, was the 
 worship of the seed grain, the father of the ripened corn, 
 was corrupted by phallic worship. It was these phallic- 
 worshippers and the fire-worshippers who, as I have shown 
 in Essay iii., introduced magic and witchcraft, and added the 
 worship of the mother Magha to that of the village mother. 
 It was tiiey, who are known in Indian history as the 
 Maghadas, who introduced the growth of millets into India 
 as upland crops — these, according to the Song of Lingal pre- 
 ceded the growth of barley — and who first cultivated on a 
 large scale the wide plains of Upper India, which were not 
 suited for the growing of rice. They were followed by the 
 growers of barley, who, as I have shown in Essay iii., are the 
 race from whom the Ooraons claim to be descended, and it 
 was they who made the great change in village and state 
 organisation, which is shown in the Ooraon constitution. 
 
 ' Perhaps barley cultivation may have been discovered in the Euphratean 
 valley, but it is a question for botanists to determine. 
 
ESSAY II 61 
 
 These Turano-Dravidian people and their congeners, the 
 Bliuyas and other ruling forest races, are not lively and 
 excitable like the Kols ; they say little and are very self- 
 contained, but tlicy are patient and laborious, amenable to 
 discipline and authority, though indomitably obstinate in 
 everything they undertake. They are also very careful to see 
 that they get all possible profit out of what they do. They 
 are keen traders and are so named in the Rigveda, but the 
 word Farm, by which they are designated, means ' avaricious,' 
 as well £is a trader ; and this reproach the worse specimens of 
 the race thoroughly deserve. Their silent and undemonstra- 
 tive demeanour does not denote a want of intellect, but a 
 determination to see all round a subject, and to know it in 
 all its phases. And when once a Dravidian Bhuya has been 
 convinced that tiie course he is advised to take is the best 
 for him, and when once he has said that he will take it, 
 he may be trusted to be true to his word, and he is not 
 liable to the sudden changes of purpose which make the 
 Munda races so frequently unreliable. — j 
 
 While these people were not at any time fond of war and [ 
 adventure in itself, or eager for personal glory and distinc- 
 tion, they were always ready to fight when it was necessary 
 to do so, and, except among the Ghoorkas, I do not believe 
 better material for soldiers exists in India than among the 
 Bhuyas and Ho Kols of Chota Nagpore. But their wars 
 were either wars of defence or wars caused by the pressure of 
 population, with the consequent necessity of enlarging their 
 boundaries, or waged with the object of increasing facilities 
 for trade. In these they were equally stubborn in defence 
 and attack, but they never fought for booty or temporary 
 fame, and were always ready to do what was possible to 
 conciliate the people of a conquered country, so far as was 
 consistent with their main purpose. In India the only 
 reminiscences of wars between these people and the earlier 
 inhabitants are to be found in the Zend myths and those of 
 the Nortliern Punjab, to which I have referred in Essay iii.. 
 
y 
 
 62 THE RULING RACES OF PREHISTORIC TIMES 
 
 but even then their entry into the country, as described in 
 the Sang ofLingal, was generally peaceful. The agricultural 
 races who first ruled India have always been a hospitable 
 and tolerant race, who received strangers as the Mundas of 
 Chota Nagpore received the Ooraons, and allowed them to 
 take up unoccupied lands in the country without difficulty. 
 They also admired these new-comers and were impressed 
 with their genius for organisation and government, and saw 
 the advantages arising from their political system. The 
 great and fundamental difference between this and the 
 republican government of the Munda village and state was 
 the Turanian belief that a strong central government ruled 
 by a king was the best means of securing order and unity, 
 and enforcing the observance of the Dravidian maxim that 
 every man and woman must do his or her duty to the State. 
 They retained the Dravidian association of villages, the first 
 germ of a State, according to Aristotle ;i but they greatly 
 enlai-ged the original parJia in their provincial divisions, 
 massing, as the Ooraons did in making their central 
 province of Kokhra in Lohardugga, many parhas to- 
 gether to form a province of the new regime, and they 
 placed the central province under their king and allotted 
 the outlying provinces to his most trusty subordinates. 
 Thus their kingdoms were organised on the model of a camp 
 arranged, like the Roman legion, with the head-qu£u^ers in 
 the centre. It is this organisation which shows that the his- 
 torical epoch at which it appeared was that of Kushika 
 rule, the origin of which I have explained in Essay iii., when 
 the confederated tribes gathered round the mountain of the 
 East, which they looked on as their birthplace, likened the 
 civilised earth to the tortoise floating on the primaeval 
 ocean, and depicted in their minds the supreme ruler of the 
 kingdoms surrounding the central mountain as the mysteri- 
 ous creator, the great Naga shrouded from mortal ken in the 
 ark of clouds which wreaths its summit. 
 
 ^ Aristotle, Politics, i. ■^. 
 
ESSAY II 63 
 
 In order to ensure the permanence of their national tradi-- 
 tions, the Kushikas insisted most strongly on the systematic 
 instruction and education of the young, and they used as 
 their model the Dravidian arrangements for the training of 
 the village children of the matriarchal village. By this 
 systematic method of education the lives of all the younger 
 members of the community were passed in a course of dis- 
 cipline, of whicli the Spartan education, descended from the 
 tribal ancestors of the Dorians, is the best specimen. I liave 
 shown in Essay in. how closely the Dorian customs are allied 
 to those of the Indian Nagas, and the remembrance of these 
 national training-schools still survives in the schools of the 
 Brahmans among the Hindus, the Roman and Greek educa- 
 tion, and in that of the ancient Persians or Parthians. They, 
 like their brethren, tlie Parthian cavalry of India, were taught 
 to ride, shoot with the bow, and to speak the truth. But the 
 first founders of national education were an agricultural race 
 and tlie lessons they had to teach their young pupils were 
 not the rules of the art of war, or the mysteries of religion, 
 but those whicii embodied the results attained by the long 
 series of experiments which had formed a national science of 
 agriculture. To enable these lessons to be transmitted from 
 generation to generation, in a form whicli secured them 
 from distortion, they were embodied in mythic tales, which 
 were carefully repeated by eacii generation of scliolars after 
 their teacher till they became indelibly impressed on their 
 memory. Everyone who has listened to Hindu scliolars repeat- 
 ing their lessons after their master will understand how tliis 
 was done, and it is to this systematic training of the memory 
 that we owe the preservation of innumerable works which have 
 descended to us in Sanskrit, Pali, and Prakrit literature. All 
 the early Buddhist works are systematically divided into 
 short paragraphs capable of being learned by heart ; and in 
 Braliminical training, oral teaching has always been preferred 
 to lessons learned by the pupil from books he read. The form 
 in which most of these early myths have been transmitted to us 
 
64 THE RULING RACES OF PREHISTORIC TIMES 
 
 is that of a record of the seasonal changes, as accurate know- 
 ledge on this subject is necessary for all successful farming, 
 and perhaps the most significant of these is the myth of 
 Nala and Damayanti as given in the Mahabharata.^ It is a 
 tale of Southern India, for Nala, the hero, was the son of 
 Viru-sena, that is, of the army {sena) of the Viru worshippers, 
 the name given to the prehistoric races whose god was the 
 earlier Linga or sign of sex. He was the chief of the Nis- 
 hadhas, that is, of the races who were not (na) worshippers 
 of the fish-god (Jshddhd), who, as I show in Essay m., was 
 identical with the god As-s6r of the Assyrians, the la of 
 the Akkadians, the Ya of the Hindus, and the Yah-veh of 
 the Jews. His name Nala means a channel, and he is the 
 god of the ordinary course and channel of nature, the gentle 
 winds which bring the fertilising showers of spring. 
 
 His queen Damayanti, whose name means, 'she who is being 
 tamed,' is the earth, which is being gradually brought under 
 cultivation. She is the daughter of Bhima, whose name 
 means, ' the terrible one,' who is worshipped by the Gonds, 
 Dosadhs, and aU. the lower Hindu castes as ' the thunder-god.' 
 This was,as I have shown in Essays in. and iv., the first form in 
 which the god of heaven was worshipped; and as his daughter, 
 the earth tilled by the worshippers of the thunder-god, is 
 the heroine of the story, we are told at its outset that it is 
 one which tells us the earth's history after the thunder-god 
 was superseded by a later and mightier deity. Bhima was 
 king of the Vid-arbas, or of the double race ; the eight tribes, 
 four {arid) aboriginal, and four immigrant, into which, as I 
 have shown in Essay in., the Gond race, who were the first 
 rulers of the Kushika, or people of the tortoise earth, were 
 divided. The land of the Vidarbas was the country still 
 called Gondwana, watered by the Nerbudda and Tapti. 
 Nala, the god of the South, the home of the winter sun, 
 where lands were first systematically cultivated, loved Dama- 
 
 1 Mahabhavata Vana {Nalo pakhyana) Parva. The Section {Parva) of the 
 ripening {Pakhyana) of Nalo, lii.-lxxix. pp. 157-234. 
 
ESSAY II 65 
 
 yanti on hearing of her beauty, and told his love to the 
 swans or rather the geese (hansa), tlie moon-birds, the lunar 
 phases which marked the peissage of time. When they had 
 announced the arrival of the fated moment, Nala, who was 
 chosen by Indra the rain-god and the gods of heaven as their 
 messenger, entered Damayantfs apartment unperceived.^ 
 She chose Nala as her husband, and two children were born 
 to them in the spring-time, a son, Indra-sen, and a daughter, 
 Indra-seni, the fruits of the earth born from the fertilising 
 rains of Indu, the essence or soul of life in water, carried to 
 the earth by the soft breezes of the opening year. But all this 
 time Kali, the black storm-wind, who had been rejected as a 
 suitor by DamayantI, was nursing his wrath, and at the end 
 of the twelfth year of mari'iage he prepared the misfortunes 
 of the thirteenth year (sacred to the moon and lunar year of 
 thirteen months) by entering into the mind of Nala as an 
 evil spirit, and making him gamble with Pushkara. I have 
 shown in Essay iii. the mythological history of Pushkara^the 
 maker (ka/ra) of Push, the spirit or soul of life, which makes 
 plants to grow (pu), who was the god who ruled the summer 
 season of the burning west-winds, which temporarily kill 
 all life in nature. It is the deadening influence of these 
 blasts, which is described in the myth as the triumph of the 
 gambler, who beggars Nala and wins from him his kingdom. 
 Before this final catastrophe, DamayantI fearing the conse- 
 quences of her husband's losses, sent Varshneya, the rains 
 {Varsha) of the rainy season, Nala's charioteer, with her 
 children to Kundina, her father's capital, on the west 
 coast, whence the south-west monsoon comes up to refresh 
 the country parched by the summer's heat. Varshneya left 
 them there, and then came up as tlie south-west monsoon 
 to Ayodhya, where he took service with King Ritu-parna, 
 the roll (parna) or book of the seasons {)-itu). Pushkara, 
 the god of the storms which usher in the rains, turned out 
 Nala and DamayantI into the forest. Nala lost his last 
 ' Vana {JVa/o Paihyana) Parva, liv-Iv. 
 5 
 
66 THE RULING RACES OF PREHISTORIC TIMES 
 
 garment, his waist-cloth, meaning the last remnant of his 
 power of control by trying to catch with it, for food for 
 himself and Damayanti, some golden birds (the clouds) who 
 took it up to heaven, and thus made the clouds the heavenly 
 symbols of the village lands on earth, the plots enclosed in 
 the boundaries marked by the girdling snake of cultivated 
 land, the home of the soul of life on earth residing in the 
 ' Sarna' or sacred grove. Thus this part of the myth tells 
 us how the home of the seeds of life was changed from earth 
 to heaven. 
 
 As, during the storms which begin the rains, an orderly 
 direction of the course of the wind was impossible, Nala its 
 ruler deserbed Damayanti. The two henceforth went 
 different ways ; Damayanti, wandering alone, was seized by 
 a serpent, the snake worshipped in the month of Sravana 
 (July-August), in the middle of the rains, and was rescued by 
 a liunter, who killed the serpent. This hunter on soliciting 
 her was struck dead. This part of the story is reproduced 
 in the Greek mytli of Artemis and Orion, in which Orion, 
 tlie hunter constellation, was struck dead by Artemis, the 
 moon-goddess, or, as Aratus tells us, by the scorpion sent by 
 Artemis, who made him disappear, that is, begin to sink below 
 the horizon.^ And both stories tell us how, in the ancient 
 stellar year, the month of the snakes or scorpions was that 
 in which Orion culminated and began to sink. This month, 
 in which Orion and Sirius reached the middle of heaven, 
 was, according to Hesiod, that in which grapes should be 
 gathered.2 But it is in Egyptian mythology that we find 
 the complete explanation of these myths, for this month of 
 the scorpions is that in which the seven scorpions, Tefhe, 
 
 1 Aratus, The Phainomena or Heavenly Display, translated by R. Brown, 
 Junr., F.S.A., 635-646, p. 61. 
 
 ^ Hesiod, Works and Days, 607-610. 
 
 E^t' S,v S' Siplav KoX SeJptos ^s /iiirov iXSri 
 Oipaviv, 'XpKTovpov S' MSr) poSoSdicrvXos 'Hiis, 
 ffl Tripari, rdre irdvras dxiSpejre ofxaSe /34t/)uj. 
 Aei|at S' -fieXliji Sixa t ij/iara Kat S^Ka itiicras. 
 
ESSAY II 67 
 
 Bene, Mastet, Mastetef, Petet, Thetet and Matet, the seven 
 days of the week, show Isis the way to the Papyrus marsh, 
 the country near the crocodile city of Pisui, flooded by the 
 rise of the Nile caused by the Abyssinian rains, where she 
 hid herself preparatory to the birth of the young Horus.^ 
 This crocodile city, where the son of Isis, the moon-goddess, 
 was to be born, was that sacred to Osiris, the crocodile-god, 
 called Sebek or Maga-Sebek the uniter {sbJc), whose history 
 I have given in Essay ni. He, as a star-god, was the con- 
 stellation Orion, called Smati,^ and we thus see that in the 
 Egyptian myth, as in the Hindu, the flying wife Isis and 
 Damayanti betakes herself to Orion, who, as I show later 
 on, was the star who ruled or hunted the lunar months of 
 the earliest year measured by months of four weeks each, 
 and in the Egyptian myth it is under his protection that 
 her son is born. This is the new earth cleansed from taint 
 of sin by the regenerating i^ins of the rainy season, and this 
 new birth takes place at the time of the autumnal equinox 
 in the month Bhadra-pada, that is, of the blessed (bhadra) 
 foot, which like Osiris, who was both the goat and crocodile- 
 god, was the month sacred to the goat and the alligator, 
 and the time when the rains cease. This was the month in 
 which, according to the Rigveda, the Soma Pavamana, the 
 moon, purified by the sanctifying rains of heaven, again 
 illumines the earth, and we see in this another instance, in 
 addition to the numerous others I cite in Essay iii., proving 
 how the Egyptian mythology arose out of the Indian, and 
 we can also trace in this myth the route by which the myths 
 were transferred, for it is in Akkadian astronomy that we 
 find Agrabu, the scorpion, taking the place of the Hindu 
 §ravana, or the serpents. It was only the philosophy of the 
 Kushika, originating in Northern India, which could ever 
 have conceived the story of the birth of the generating 
 serpents, who were to be the parents of the Naga race, during 
 
 ' H. Brugsch, Xeligion und Mythologie der Alten ^gypter, pp. 402-404. 
 '■' Ibid. p. 202. 
 
68 THE RULING RACES OF PREHISTORIC TIMES 
 
 the month of August, the time of the Indian rains, and it 
 was this original myth, changed into the birth of the purified 
 earth, which reached Egypt, and became that which tells of 
 the birth of the young Horus, the moon-god of the later 
 autumn, under the protection of the scorpions, who have 
 replaced the serpents of the Hindu Naga myth. It was 
 after the death of the hunter or the disappearance of Orion 
 that Damayanti met with some religious ascetics, who 
 prophesied a happy end to her misfortunes, and she then 
 joined a merchant's caravan going to the city of Su-vahu 
 (the creating (su) wind), but they were attacked and dispersed 
 by elephants, and Damayanti, with some Brahmins, made her 
 way northwards to the city of the Chedis. Here we have 
 a piece of mythic history introduced, which tells us how, as 
 I show in Essay in., spiritual religion was first brought to 
 India by the Vaishya, who became the Semite trading races, 
 formed by the union of the yeltow Turanian Hittites with 
 the northern sons of the bull, or sun antelope, father of the 
 Hindu Brahmins. On her arrival at Chedi, Damayantrs 
 aunt, the mother of the solar race of the north, did not 
 recognise her, and made her waiting-maid to her daughter, 
 the sun-maiden. 
 
 We have now to turn to the fortunes of Nala, who, when 
 Damayanti left him, saw part of the forest burning, that is 
 to say, he found himself in the age when the forest races had 
 made the fire-god Rahu their supreme god, instead of the 
 wind and tree-god. He passed safely through the fire, and 
 found in the midst of the flames the snake Kar-kotaka, the 
 black (kar) tip (koto) of the fire-drill, who was in Hindu 
 mythology both the planets Venus and Mercury, the 
 morning and evening star; and as Mercury, the evening 
 star, he ruled the last season but one of the six seasons 
 of two months each into which the year, beginning 
 with the winter solstice, was divided, that is, the season 
 when the rains ended.^ Kar-kotaka, the god who creates 
 ■ 1 Sachau's Alberuni's India, vol. ii. chap. Ixi. pp. 118-120. 
 
ESSAY II 69 
 
 the heat which fosters life, said he had been cursed by 
 Narada, the god of men (nara), that is, the anthropomor- 
 phic god Linga, whose worshippers had made the fire-god 
 the god of magic, the god of the race of the Maghada, the 
 worshippers of Rahu and the mother Maga. He asked Nala 
 to take him up, and this incident tells us how the god of 
 magic was superseded by the god who ordained that the 
 natural phenomena which mark the course of time should 
 succeed one another in regular order, and not by capricious 
 fits and starts, as they were believed to do when nature was 
 thought to be ruled by the storm-god and his priests, the 
 rain-making magicians. When Nala took up Kar-kotaka, 
 the latter told him to count liis footsteps before he put him 
 down. At the tenth footstep, when the time of the new 
 birth, the avatar of the new god, had arrived, the snake bit 
 him, and thus changed his aspect and destroyed his beauty, 
 made him the god of the determined and predestined order 
 of nature ; the god of the year of the barley-growing Semites, 
 beginning with the autumnal equinox, the stern ruler, and 
 not the chosen husband of the mother earth, and the loving 
 father of her children. The change, as Kar-kotaka told 
 Nala, was for his good, and he told liim to go to Ritupama 
 in Ayodhya, as his charioteer Vahuka, the wind (Vahu) 
 god, and gave him two pieces of celestial cloth, the 
 twins day and night, whose mythological history I tell in 
 Essay iii. On the tetith day, that is, in the fulness of 
 time, Nala came to Rituparna's city and was engaged as 
 charioteer with Varshneya, the autumn rains (Varsha), 
 that is, the winter and southern sun, and Jivala (the 
 enclosing or fostering snake (vala) of life (Ji)), the northern 
 sun of summer. 
 
 All this time Bhima, Damayantfs father, was distressed 
 at hearing no news of his daughter, and sent out, among 
 other Brahmins, Su-deva (the god [deva] of good fortune) 
 to look for her. He came to the city of the Chedis, the 
 sons of the god (id) Cha, tlie god Ka of the Brahmanas and 
 
70 THE RULING RACES OF PREHISTORIC TIMES 
 
 Egyptians,! was .recognised by Damayantl, and he told the 
 queen- mother who Damayantl was. She told him that she 
 and Damayanti's mother were daughters of Su-darman, the 
 creating (Su) breaker or innovator (darman), king of the 
 Dasharnas, or people of the ten {dosha), that is, the race who 
 worshipped the moon-mother of the ten lunar months of 
 gestation. When her sister married Bhima, she married 
 Vira-vahu the fructifying ( Vira) wind, which came from the 
 north. Damayantl was sent home to her father by her aunt, 
 and thus the earth was allied to the worshippers of the 
 god Ka. Damayantl on arriving home sent out, among 
 other Brahmins, Parnada, the record (jparna) keeper, to look 
 for Nala, and thus instituted the age of scientific research, of 
 the making and recording of observations. Parnada came 
 to the court of Ritu-parna, whose name is now changed in 
 the legend to Bhangasuri, the spirit of life {asura) which 
 breaks through (bhanga)^ that is, the divine Soma which 
 descends from heaven, but did not recognise Nala or Vahuka. 
 He however told Damayantl of a saying of Vahuka's, that a 
 woman deserted by her husband should not be angry when 
 he left her overwhelmed hy calamity and deprived by birds of 
 his garments when trying to obtain food. Damayantl, hear- 
 ing this, sent Su-deva to Ritu-parna to tell him that on the 
 day after he heard Damayantl's message, she would choose 
 another husband. Ritu-parna told Vahuka (Nala) that he 
 must take him to the Vidarba country, or across India, in a 
 day. Nala, choosing horses of the Sindhi breed, born in the 
 land of Sin, the moon, the twins Day and Night, who take 
 the sun-god in their chariot, harnessed them to the car of 
 the winds, who, as I show in Essay iii., join with the two 
 
 1 Grassmann derives Chedi, or rather ched its root, from cha, when, and 
 id ; this gives cha a meaning almost the same as that of ka, who. 
 
 2 Grassmann interprets Bhaiiga as breaking through, just as the Soma 
 breaks through the press and the sieve. It only occurs once in the Kigveda. 
 Rigveda, ix. 6l, 73, where Soma is called Indu, the soul of life, he who 
 breaks through (likailgdm) that which is mixed with milk, that is, the Soma 
 god of the bull race. 
 
ESSAY II 71 
 
 twins of Day and Night in malting the car and pole of time 
 revolve : and they then rose in the air, Ritu-pania the son 
 of Bhangasura, the divine Soma, dropped his garments, the 
 cloud mantle which no longer covered the sky at the close 
 of the rainy season, but would not stop to pick it up, and he 
 hbood revealed as the spirit god, the germ of the life whose 
 birth, growth, decay, evanescence, and reproduction are all 
 ordained by law. He taught Nala the art of calculation by 
 reckoning the number of leaves and fruits on the Vibhitaka 
 (Tenninalia belerka),^ that is, the science of foresight ascer- 
 tained by observation, correct interpretation and memory. 
 When Nala had learnt how to calculate and control in due 
 order the times and seasons, the spirit of Kali (the black 
 lawless tempest) went out of him. When he and Ritu- 
 parna came to Bhima's court, DamayantI recognised the 
 rattle of the car, but on looking for Nala only saw Ritu- 
 parna and Varshneya. She sent her maid Keshini (she with 
 the long hair) the Valkyrs of tiie North, the wind goddess, to 
 look for him. She, on coming back, told her how Vahuka, 
 Ritu-parna's cook, controlled the elements, how he merely 
 looked on vessels to fill tiiem with water, that on going 
 through a low passage, the arch rose to let him pass 
 through, how he set fire to grass by holding it in tiie sun, 
 and how flowers pressed by him grew brighter in colour and 
 smelt more sweetly than before.^ DamayantI then sent for 
 Vahuka, and the two recognised one another. They then 
 went back together to their kingdom, and Nala, by the arts 
 of calculation and control he had learnt from Ritii-parna, 
 won back his kingdom from I'ushkara, the gambler of 
 the age of the storm-god, and ruled as the king of the 
 regenerated race, who looked on law and order as the 
 
 ' This tree produces the Mjrrobolans of commerce, and is called in the 
 vernacular Arjuna, and Arjuna was the leader of the reforming Pandavas, 
 and, in a still earlier mythical age the father of Kutsa, the priest-king of the 
 god Ka. Rigveda, viii, i, 2, vii. 19, 2. 
 
 ' Vana {Na/o Paihyana) Parva, Ixxiv, Ixxv, pp. 220-224. 
 
72 THE RULING RACES OF PREHISTORIC TIMES 
 
 rightful rulers of outward nature and the inward moral 
 world. 
 
 We see in this story an excellent specimen of mythic 
 history, for it not only tells us, as the earliest myths used to 
 do, the history of the regular order of the changes of the 
 Hindu seasons, but also gives us the account of a long epoch 
 in Hindu history. As a Nature myth, it tells us of the 
 mild and genial spring, the burning summer, the storms of the 
 rainy season, the harvests of autumn gathered at the court 
 of Ritu-parna, the return of the sun to the south-west with 
 the north-east winds of the later autumn and the gathering 
 of the winter crops. As a historical myth, it tells us of the 
 rule of the storm-god in the West, followed by that of the 
 fire-worshipping Maghadas in the East ; and the founding 
 of the empire of the Kushika, the race who united the East 
 and West together under the rule of the sons of the tortoise. 
 They were the people who, as I show in Essay iii., divided 
 the year first into three, and afterwards into five seasons, 
 who were led by the twin sons of Vivasvat, who were first 
 Day and Night, and were afterwards the twin stars of 
 Gemini, and who reckoned time by the revolution of the 
 weeks and fortnights of the lunar phases depicted in the 
 heavens by the turning of the celestial pole and by the 
 successions of days and nights. It was they who also used 
 the apparent motions of the stars, such as those of the rising 
 of Sirius and the culmination of Orion to mark the passage 
 of time ; Sirius by its rising ushering in the rains, and 
 Orion by his culmination marking the time when they began 
 to become less violent. 
 
 But when we compare this story with that in the Song of 
 Lingal, which tells of the settlement in India of the re- 
 generated Gonds, who ploughed land, built cities, warred 
 with the Magha or Magral, the alligator, and made them- 
 selves sons of the tortoise, we find that the Gond poem, 
 which still survives in its original pre- Aryan tongue, tells us 
 of an earlier phase of the same age of the Kushika than is 
 
ESSAY II 73 
 
 described in the myth of Nala and Damayanti. The Song 
 ofLvngal in this section of the story, of which I have given 
 the outline in Essay in., tells how Lingal came up, like 
 Nala, from the South-west, after killing the snake, who 
 kept back the rain, another form of the gambler Pushkara, 
 and how he was borne on the wings of the storm-bird to 
 Mahadeo. Mahadeo then released from the mother-mountain, 
 the Gonds, who were to foi-m the tortoise-race, and sent 
 tliem into India with Lingal, where they established their 
 rule, and united with the earlier patriarchal and matriarchal 
 Gonds, whose early history I have told in this Essay. It 
 was then that they made the god Pharsipen, the goddess 
 (pen) of the iron-trident {pharsi) or year of three seasons, 
 inserted into tlie female bamboo, and consecrecated by 
 a chain of bells which mark the passage of time ; and 
 I have shown how this primitive god was finally raised by 
 tlie same investigating race to heaven as the god of the 
 pole, the seven stars of the Great Bear and the star 
 Canopus, bound round, and made to revolve by the necklace 
 of fourteen stars of the constellation of the alligator Draco, 
 representing the lunar phases turned by the stars Gemini 
 and the winds. Thus, in the Song' of Lingal and the story 
 of Nala and Damayanti, we find a mythical sketch of the 
 earlier history of India up to the time when the rule of the 
 Kushika race was thoroughly consolidated, and their stellar 
 measurement of time completed. It was also they who, as 
 I have shown, first founded the ritual of the Soma sacri- 
 fice to the rain-god, and made the rain, the Bhangasura or 
 the heavenly Creator, which breaks through the obstacles 
 raised by the god of the burning summer, who tries to keep 
 it back, the god who comes to create, bringing with him the 
 Su, or soul of fresh and regenerated life. 
 
 But I have now to proceed in the course of mythic history 
 to the next phase of the myth of Nala, ruined and beggared 
 by the gambler Pushkara, and this we find in the history of 
 the Pandavas, which forms the Mahabharata. In tlie story 
 
74 THE RULING RACES OF PREHISTORIC TIMES 
 
 of Nala, the victors over evil were the Kushika, or sons of 
 the tortoise; but in the story of the Mahabharata, it is these 
 same sons of the tortoise, called the Kauravya from hur, the 
 tortoise, who have become the oppressors and evil-doers, and 
 the Pandavas are those who deliver the land from their 
 tyranny. The story opens with the account of how the 
 hundred sons of Dhritarashtra, the Kauravya king, and the 
 five Pandavas were brought up together under their tutor 
 Drona, whose name denotes the Drona-kalasha or trough, on 
 which the sacrificial Soma was made. It is this Drona-kalasha 
 which is called in the Brahmanas Praja-pati, the supreme 
 god.^ When they grew up they disagreed, and the 
 Kauravyas burnt the house of the Pandavas, and forced 
 them to leave the country. They fled to the kingdom of 
 the Gandharva king, Chitra-rathaj who ruled the land of 
 Kichaka, or the hill bamboo on the Ganges, the country of 
 the Kushika capital in the story of Nala. But Chitra-ratha 
 was, as I have shown in Essay in., not like the Ashvins, the 
 leader of a race who believed in the fixed stars as the main- 
 tainers of law and order ; but he and his people had learnt 
 that the wandering stars, the moon and the planets, which 
 the star-worshippers denounced as rebels, were really better 
 measurers of time than the stars, and it was they who drew 
 the Chitra-ratha or variegated (chitra) chariots (ratha) of 
 heaven. He introduced them to Dhaumya, the son of smoke 
 {dhumo) who instructed them in the new ritual of temple- 
 worship, in which the hidden god was adored in the inner holy 
 of holies amid clouds of incense, and burnt sacrifices were 
 offered to him on the fire-altar in the outer court. It was 
 under the guidance of Chitra-ratha and Dhaumya, whom 
 they made their family priest, that they won for the bride 
 of the five brothers, DrupadI, the daughter of Drupada, 
 the king of the Paiichalas, whose name means the sacrificial 
 stake. She, as I show in Essay in., was the goddess of the 
 altar of incense, on which the hidden and mysterious god of 
 ' Eggeling, Sat. Brah., iv. 5^5. u ; S.B.E., vol. xxvi. p. 408. 
 
ESSAY II 75 
 
 the year of the five seasons was worshipped, and her brother 
 Drishta-dyumna, the seen {drishta) bright one (dyumna), 
 who was, like herself, miraculously born by the sacrifice 
 offered by the Brahmin Yaja, meaning the sacrificer, was 
 both the altar of burnt offering, and the leader of the Pan- 
 davas in their war against the Kauravyas. It was after this 
 marriage that the Pandavas began their career of conquest ; 
 and Bhima, Arjuna, Sahadeva,and Nakula conquered all India 
 for their eldest brother Yudishthira. He, wiio was the son 
 of the god Dharma, the god of law and order, was acknow- 
 ledged as supreme ruler by all the Indian pi'inces, including 
 Dhritarashha and his sons, and he succeeded Jarasandha, the 
 king of the united Kushikas and Maghadas, who had been 
 slain by Bhima, the god worshipped as supreme god by the 
 Eastern Gonds. Yudishthira, whose name means he who has 
 the most (of the spirit) of Yu, tliat is, of steadfastness, was 
 the god of the spring of the new and regenerated age ; and 
 he, like Nala, ruled his kingdom in peace and righteousness, 
 till he was ensnared by Shakuna, meaning ' the kite,' the 
 brother of Gandhari, the egg-laying mother of the Kaur- 
 avyas, who was, as I show in Essay iii., the storm-bird, 
 the bird of the burning winds of summer. Yudishthira 
 lost his kingdom to him at the gambling-table, and the 
 Pandavas were obliged to go into exile for thirteen years, 
 the number of months in the lunar year. This time of 
 gambling was the season of Bhima, the son of Vayu, the 
 wind, and of the burning west wind of summer. The next 
 season, which begins with the close of the exile, is that of 
 Arjuna, who, witli the god Krishna as his charioteer, and 
 Gandiva, the heavenly bow, as his weapon, is the foremost 
 fighter in the army of the Pandavas in their final conflict 
 with the Kauravyas. He is the god of the rainy season, the 
 son of Indra, the rain-god. The next two seasons — the 
 autumn and winter — are those of the twins Salia-deva and 
 Nakula, tlie sons of tlie Ashvins, and they represent the time 
 of the thoughtful consolidation of the rule of Yudishthira, 
 
76 THE RULING RACES OF PREHISTORIC TIMES 
 
 after the overthrow of the Kauravyas and the death of their 
 leaders, and of the descent of the throne to the son of 
 Arjuna and Su-bhadra, the sister of Krishna. Here, even 
 more unmistakably than in the story of Nala, we find a his- 
 torical myth under the guise of an account of the sequence 
 of the seasons, and we are told of the rise to power of the 
 Western traders and warriors, the Sombunsi or sons of the 
 moon ; and the trading Su-varna or Ikshvaku, the sons of 
 the sugar-cane, who, as I show in Essay iii., were the succes- 
 sors of the growers of barley, the sons of the twin-gods, the 
 Ashvins, the race who reckoned time by the lunar year. 
 
 As I have shown in Essay iii. that the truth of this mythic 
 history is proved by the historical traditions of the succes- 
 sion of races, by the evolution of ritual, and by the deduc- 
 tions to be made from tribal customs, it must be admitted 
 that these ancient myths are not mere idle tales invented to 
 dissipate the tedium of an uneventful existence, or that 
 their authors were the ' idle singers of an empty day/ On 
 the contrary, they were the pioneers of progress, in the fore- 
 front of the battle, who kept not only the records of past 
 history and acquired knowledge, but showed the way to new 
 victories over ignorance and error. It was by means of these 
 myths that they recorded and preserved the history of the 
 past, which, according to Renan's dictum, every race which 
 has a right to call itself an individuality among human 
 species must possess.^ It was these myths which, before the 
 days of syllabic or alphabetical literature, were made and 
 preserved by the national priesthood, the territorial Ojhas 
 or Magas, names given to the Sakadwipi, Maithila, and 
 Gaura Brahmins,^ of Behar and Bengal, to the exercisers 
 and chief priests both of the Munda parhas or provinces 
 of Chota Nagpore, and to the Gond priests consecrated 
 by Lingal. It was from these that the kings selected 
 
 ^ Renan, Mevue des Deux Mondes, 1st Sept. 1873, p. 140. Quoted by 
 Lenormant, Chaldcean Magic, p. 378. 
 
 ^ Risley, Tribes and Castes of Bengal, vol. i. p. 159 ; vol. ii. p. 138. 
 
ESSAY II 77 
 
 the council of royal priests and advisers, who became 
 the caste of the Brahmins, for the five classes of the Dravida 
 Brahmins living south of the Vindhyan range, and the five 
 classes of Gaura Brahmins living north of it, are all distin- 
 guished by territorial names denoting ancient kingdoms or 
 ruling centres. Thus the Dravidas are divided into (1) the 
 Maharashtras, who belong to the Maratha country ; (2) the 
 Andhras or Tailangas to the Telugu ; (3) the Dravidas to 
 the Tamil ; (4) the Kamatas to the Carnatic ; (5) the Gur- 
 jaras to that of Gurjarashtra, or the country of the Gujarati 
 language. Similarly the Gaura classes are (1) the Sara- 
 swatas, from the land of the Sarasvati river ; (2) the Kanya- 
 kubjas from Kanoj ; (3) the Gauras, from Gaur on the 
 Lower Ganges ; (4) the Utkalas, of Utkala or Orissa ; and 
 (5) the Maithilas, from Mithila (Tirhut). i It was they 
 who became the Asipu, the diviners or recorders of the 
 Akkadians, and who appear in Rome as the College of 
 Augurs, who take their name from their employment as 
 diviners of the future by examining omens, especially those 
 taken from the entrails of the sacrificial birds, which, as I 
 show in Essay iii., is an Eastern cult, taken thither from the 
 North, and derived from the belief in birds as the angel- 
 messengers of the unseen god. The first form of mythic 
 history accompanied by mythic record of natural phenomena 
 was that which is shown in the establishment of national 
 festivals to mark the seasons, and it was on the earliest altar 
 to the mother-earth that, as I show in Essay in., a hiero- 
 glyphic picture of national history was drawn. Also in the 
 festival to the Fathers the great epochs of change were 
 marked in the offerings of rice to the oldest Fathers, the 
 Pitarah Somavantah, of parched barley to the Pitaro Baris- 
 hadah, or the Fathers of the Kushite race, sitting on the 
 Barhis, or sacred Kusha grass round the altar, who are the 
 Fathers of the age of the Nala myth, and of porridge made 
 of parched barley and the milk of a cow suckling an 
 
 1 Risley, Tribes ami Castes of Bengal^ vol. i. pp. 143, I44- 
 
78 THE RULING RACES OF PREHISTORIC TIMES 
 
 adopted calf, offered to the Pitaro 'Gnishvattah, or those 
 who burned their dead,^ the later Aryans, whose history I 
 have not yet reached. In these divisions we trace, as I have 
 already done by tribal traditions, the progress of cultivation, 
 and the growth of Indian agriculture from the South ; for the 
 rice offered to the Pitarah Soraavantah on six potsherds is an 
 offering to the six seasons into which the equatorial year of 
 Southern India is divided, owing to the alternation of 
 periods of wet and dry weather, each lasting two months. 
 This, in spite of the official sanction given by the framers of 
 ritual to the three seasons of the Chatur masiya, the division 
 of the j'ear of the Northern races, and the five seasons of the 
 Gonds and of the lunar sacrifices, is recognised in the Brah- 
 manas as the true division of the year.^ Also Hindu astrono- 
 mers divide the year into six ritu, and it was this number 
 of six seasons which was the number made sacred to the 
 A sura, who, as I show in Essay iii., derive their name from 
 the Akkadian Ash (six). 
 
 But when national education was looked on, a^ it was 
 amongst the Kushites as one of the most important tasks oi 
 internal policy, it was found necessary to improve and dis- 
 seminate, more widely than had hitherto been done, the 
 knowledge of the history of the country and of the results 
 acquired by scientific research, and these were all embodied 
 in myths framed on the model of the seasonal myths which 
 formed the folk-tales of the villagers, these being almost all 
 based on the recurrence of the seasons, the most important 
 subject of knowledge to a people whose living was gained by 
 the culture of plants, which could only be propeiiy carried 
 on when the land was prepared, the seed sown, the fields 
 weeded, and the crops reaped and stored in the proper 
 seasons. It is the story of the seasons which is told in the 
 numerous stories of the three brothers-, the youngest of 
 
 1 Eggeling's Sat. Brah. ii. 6, i, 4-7, S.B.E., vol. xii., p. 421. 
 
 2 2bid., ii. I, i, 13, S.B.E., vol. xii. p. 2S1 ; iii. 4, 3, 17 ; iv. 2, 2, 7, vol. 
 xxvi. pp. loi, 289. 
 
ESSAY II 79 
 
 whom, the reaper of the harvest, is alone successful in his 
 quest ; and it is they which appear in the Cinderella myth 
 and its variants, where the Prince, the young god of the new 
 year, is won and wedded by Cinderella, the despised winter 
 scrub, who defeats her gaudier sisters, the spring and 
 summer, and leaves her glass shoe of winter ice as the sign 
 by which she is to be found by those who know her worth. 
 It is this mythical method of recording the movements of 
 time which appears also in the story of the Briar Rose or 
 Sleeping Beauty. It is she who is the year-goddess wakened 
 from her winter sleep by the kiss of spring, and her previous 
 history shows that it is a story which has travelled from the 
 South to the North, and has taken with it in its progress a 
 record of the varying methods used for calculating annual 
 time. Her fairy god-mothers are thirteen, a number repre- 
 senting the thirteen months of the lunar year. But one of 
 the golden plates allotted to them was taken away, and only 
 twelve remained at her christening to denote the twelve 
 months of the newer solar year which succeeded the lunar. 
 Consequently the thirteenth god-mother, the discarded 
 month, was angry, and came in after the first eleven god- 
 mothers had given their gifts to deciee that the new-bom 
 year princess should prick herself with a spindle on her 
 fifteenth birtiiday. In these numbers we have a mythical 
 record of the eleven months of generation sacred to the 
 worshippers of the Ashvins, which, as I show in Essay iii., 
 underlie the whole mythical chronometry of the Rigveda, 
 and of the ten lunar months of gestation, and the five seasons 
 which marked the year of the Kushika races. 
 
 It is these sacred numbers, the seven days of the week, 
 the six, five, three seasons, the number eight, sacred to the 
 fire-god, the gods of earth, and nine sacred to the gods of 
 heaven ; the ten and eleven months of gestation and genera- 
 tion, the thirteen months of the lunar, the twelve months of 
 the solar year, the fourteen days of the lunar phases, and 
 twenty-eight of the lunar month, the twenty-six lunar 
 
80 THE RULING RACES OF PREHISTORIC TIMES 
 
 phases of the hinar year,and the thirty-three lords of the ritual 
 order of the Zendavesta, Rigveda, and Egyptian mythology, 
 and other similar numbers, which form a most important 
 part of the teachings of ancient myths. These were the 
 algebraic signs of calculation and record which were taught 
 by Rituparna to Nala, and it is these which, in the absence 
 of significant names, as in the story of the Sleeping Beauty, 
 frequently show the meaning and history of the mythic 
 tale. But it is in the names that we find the surest guide 
 where the story gives them in their original form, or when 
 we can trace their meaning and origin either by linguistic 
 laws, or else by the fathful translation of these earlier names 
 into the tongue of those who have adopted the myth ; and 
 it is by this means that we can work out most of the mean- 
 ings of the earlier Dravidian and Turanian myths preserved 
 by Sanskrit authors, and many of those which have found 
 their way into Greek m3rthology. The names in these 
 stories are never those of individuals, who were of little 
 account in pre- Aryan days, the naming of individuals being 
 always thought to be unlucky ; but are always especially 
 selected as the ' best means which suggested itself to these 
 authors of conveying to and . impressing on the memory of 
 those who learnt the myth the meaning of the lessons they 
 wished to teach. It is tales like these which have always 
 been from time immemorial the favourite methods of teach- 
 ing among all the races who have successively ruled India. 
 It is Sanskrit fairy tales which form the substratum of many 
 of our European stories ; and no one who has heard, as I have 
 done, the fairy stories of my youth told by a wild Gond in 
 the forests of Sehawa, at the sources of the Mahanuddi in 
 Chuttisgurh, can ever doubt that these stories were originally 
 conceived by the myth-makers of the most primitive tribes 
 in the earliest dawn of civilisation. The stories my Gond 
 guide told me could never have reached his tribe from 
 Northern infiltration in historic times, for I was probably 
 the second, if not the first, European he or his people had 
 
ESSAY II 81 
 
 ever seen ; for, as far as I could make out, I was the second 
 European who was ever known to have visited this wild and 
 remote tract. The stories collected and published from 
 Southern India by the Misses Frere in Old Deccan Days, 
 and by Miss Stokes, prove conclusively that the art of 
 making myths was well known to the Southern Dravidians. 
 It was apparently these people who first formed the skeleton 
 foundations on which later stories were founded, and being 
 a most practical people, they made them in such a way as 
 to convey valuable instruction in an interesting and easily 
 retained form. Having — like all nations with strong Malay 
 affinities, such as the Chinese, Burmese, and Bengalis — vivid 
 dramatic instincts, and being also, like the Bengalis, great 
 makers of pithy proverbs, they easily and naturally turned 
 these into stories which seemed to be tales told of indi- 
 viduals, and in dramatising these, either in the story or in 
 mimic action, they made the key-notes of the proverbs the 
 names of the actors in the plot. When these stories were 
 transferred from the village-school and the village meetings 
 in the Akra or dancing-place to the guardianship of the 
 royal advisers, and were made the groundwork of national 
 history, they were protected from alteration by the same 
 tahoo which forbade all tampering with tiie national 
 ritual. They were divinely-inspired tales, which must be 
 handed down by the rulers of the priestly guilds from 
 generation to generation, each only adding its own contribu- 
 tion to the story transmitted by their predecessors. This 
 task of guarding and adding to the national, historical, and 
 scientific myths was that which was confided to the priests 
 called Prashastri, or the teaching priest, a name given to 
 Agni, the fire-god, in the Rigveda,^ and the title by wliich 
 the priests, called in the later ritual Mitra-Varuna, were first 
 named. They are the special priests of the Udumbara or 
 house-pole of the Sadas, or house of the gods in the Soma- 
 sacrifice, for it is close to it that their dhishrtya or hearth 
 
 * Rigveda, i. 93, 6. 
 
 6 
 
82 THE RULING RACES OF PREHISTORIC TIMES 
 
 is placed in the Soma sacrificial ground,^ and it was they 
 who preserved the remembrance of the ancient meanings, and 
 of the rules made for the guidance of those who framed the 
 new myths of each successive generation. It was this 
 method of making mythic history which held its ground as 
 that best adapted for popular use to a time long after the 
 introduction of syllabic writing and alphabets ; and it is 
 upon the national myths that all the great epic poems of 
 India, Assyria, and Greece are founded ; and it is these 
 myths which appear in the history of the birth, education, 
 and lives of the national gods and reformers, such as Apollo 
 and Buddha. Though the latter was a living man, and not 
 a name born from the thought of the myth-maker, yet the 
 stories of his birth and education, and of many incidents of 
 his life are altered from the real facts by mythic elements 
 introduced to do honour to the saint, and taken from myths 
 first made by the official myth-makers in the days when 
 myths recorded real history, and when these myths told the 
 story of national changes. Thus these myths are of quite a 
 different class from the originals from which they were 
 taken, and merely represent the reverence felt by the writer, 
 just as the pictured aureole denotes the feeling inspired by 
 the divine being it illumines. In interpreting the inspired 
 myths of the early teachers, it may be laid down as an in- 
 variable rule that any attempt to treat them, whether they 
 are historical, religio-historical or naturalistic, as stories told 
 of individuals, must be utterly wrong, and that no true solu- 
 tion of a myth can be found till the meaning of the names as 
 understood by the original myth-maker is unravelled, and 
 that of the numbers ascertained. 
 
 It must also be remembered that these myths were not 
 merely local tales current only in certain places, but that 
 they travelled with the tribes who framed them, and thus 
 give most valuable evidence of their movements and national 
 growth. An excellent specimen of the travelling myth, 
 ' See plan of ground in Eggeling's Sal. Brdh., S.B.E. vol. xxvi. 
 
ESSAY II 88 
 
 which shows the great antiquity of these national stories is 
 to be found in that of Ixion and its variants, which ranges 
 from Asia Minor to Greece on one side, and India on the 
 other. Ixion and his sister Koronis were the children of 
 Phlegyas, king of the Phlegyes, the people whose name 
 appears in that of the Indian Bhrigus, the race who brought 
 fire to earth. Their original home was in Phrygia, which 
 means the land of the Phruges, Bruges, by which last name 
 they were known in Thrace, or Bhrigus. They were origin- 
 ally called Peru-gu, or the begetters, and were a Finnic 
 race, whose fire-god was Peru, and whose name means, in 
 Finnish and Tamil, the begetter. The p became in 
 Aryan speech bh, and the root pri-u became the Aryan 
 root hhri, to beget.i The name Ixion, as Kuhn and Breal 
 have proved, represents an earlier Greek form, I^i-F-oi/, 
 and this is the same word as the Sanskrit Akshivan, the 
 driver of the axle (aksha). ^ But Ixion is also, according to 
 Bopp and Pott, connected with the root Ik, pouring water, 
 which appears in Ichor (I^cop), the blood of the gods, the 
 water of life. Moreover, the Sanskrit aksha is a word of 
 which the original is to be found in the Gond akkha, an 
 axle ; and the cart-axle, as I show in Essay iii., is worshipped 
 by the Gonds at their annual new year's festival of the 
 Akh-tuj (which takes place in April, and is a festival to the 
 rain-god to secure good rains, whence the Soma sacrifice 
 probably originated). The Gonds belong to the Turanian 
 race, who are the sons of the god {ana) Tur, the pole ; and 
 the first father-pole was the fire-drill, who, with his consort, 
 the socket,. were the first pair of twin-gods who appear in 
 the Hindu ritual of the Soma sacrifice as Puru-ravas and 
 Urvashi,'* and whose story I have told in Essay iii. The 
 Hindu Puru-ravas, before he became the Eastern (puru) 
 
 ' This deduction is, for the reasons stated in Essay i., p. 37, probably 
 wrong, as I there show the primary fomi was most likely 6/iri, and the 
 derivative pri-u. 
 
 ' Mannhardt, Wald und Feld KuUur, vol. ii. chap. iii. p. 84, note i. 
 
 ' Eggeling's Sat. Brdh. iii. 1. 1, 22 ; S.B.E. vol. xxvi. p. 91. 
 
84 THE RULING RACES OF PREHISTORIC TIMES 
 
 roarer (ravas), and the thunder-god, was the counterpart of 
 the Greek king Phlegyas, the god of the earthly fire ; and 
 his children, Ixion and Koronis, are a second pair of twin- 
 gods, who reproduce their parents under another guise. For 
 Ixion is the god who on earth wedded Dia, the bright flame, 
 the daughter of Dioneus, who was enticed by Ixion into a pit 
 filled with burning fire-brands, and thus slain. Thus Ixion 
 was the god to whom burnt-sacrifices were offered in the 
 sacrificial pit, the Hindu gurta, one of which has been 
 found in the temple of the Kabiroi, in Samothrace,^ and 
 which was first sacred to the god whose victims were tied by 
 the neck to the sacrificial stake in the pit and slain, so that 
 their blood vitalised it and the mother earth. These burnt- 
 sacrifices of the fire-worshippers were the only sacrifices 
 offered in the Ismenion at Thebes ; and at these, predic- 
 tions of future events were not given by oracles as at Delphi, 
 but by omens drawn by the priests from the flames and 
 ashes of the sacrifice, and they still survived at Delphi in 
 the ritual, and predictions of the priests called Purkooi 
 {"TTvp-Kooi,), who offered sacrifices to the fire-god {"Trvp). 
 By Dia, Ixion was the father of Pirithous, who, like Ayu, 
 the son of Puru-ravas and Urvashi, was the revolving pole 
 of time descended from the sacrificial stake. Ixion, when 
 raised to heaven, was the rain-god who turned one wheel, to 
 which his hands and feet were fixed by Hermes, the fire-god, 
 continuously in the air, and this is merely a mythic way of 
 saying that he was the fire-drill made as the revolving pole 
 to rotate perpetually, and by being turned to every side 
 in his winged course ^ to produce life-giving heat, the gene- 
 rator of rain. This pole was the Great Bear, the father 
 constellation, as I show in Essay iii., of the Finns, the sons 
 of the Bear, marking, by its seven stars, the seven days of 
 the week, the revolutions of the wheel of time. This was the 
 
 ^ Schuclihardt's Schliemann's Excavations, p. io8. 
 
 " Pindar, PyiA. ii. 40, describes Ixion's wheel as ei5 irrepbevri. rpoxv wdvra 
 KvKipd6/j,evov. 
 
ESSAY II 85 
 
 constellation of the axle, which was afterwards, in one of its 
 many transformations, called Charles's Wain. Ixion as the 
 Bear-god, the ruler of the weeks or the revolving-axle, was 
 by Nepliele, the cloud, the father of the Centaurs, who, as I 
 show in Essay iii., were the time-gods who goaded (Kevreco) 
 the bull who made the pole of time go round. These 
 mythological conceptions prove that the original axle which 
 Ixion represented was not the axle of the two-wheeled cart, 
 but that of the single revolving pole. But to understand 
 the full meaning and genealogy of the Ixion myth, we must 
 turn to that of Koronis, his twin-sister. Her name means 
 the garland, the necklace of flowers which every Hindu 
 presents to honoured friends on festive occasions, an emblem 
 of the annual garland of flowers made by those blossoming 
 in each month of spring, summer, and autumn. She was, by 
 Is-chus an Arcadian, the mother of ^sculapius, the physi- 
 cian to the gods ; and the name Is-chus or Ais-chus becomes 
 in Sanskrit, by the softening of the guttural Ishd, a beam or 
 pole, the pole of the axle of the cart ; but this, when attached 
 to the revolving pole, is the beam or cross-bar which makes 
 it, like the cross-bar of the fire-drill, go round. I have shown 
 in Essay iii. that in the first age of astronomical mythology 
 the heavenly pole turning in the cloud-socket, a^ Ixion's 
 wheel revolved in the air was, in the Vayu Purana likened to 
 the pole or axle of the oil-press turned by tiie beam which 
 is fixed to it ; and in the myth of Koronis we find Is-chus, 
 the beam or moving time, causing the revolutions which 
 produce the seed whence the physician of the gods was born ; 
 and tliat this seed, the oft'spring of the flower-mother, pro- 
 duced by the oil-press, was the oil of life, we see more clearly 
 in the myth of Athene. She is the flower-mother, whose 
 name comes from the same root as anihos, a flower ; and 
 her mother-tree was the olive or oil-tree, born, like the fire- 
 god, in Asia Minor, and thus we find in these two myths, 
 two flower-mothers, one whose son's father is the beam of the 
 oil-press, and another whose mother-tree is tiie olive or oil- 
 
86 THE RULING RACES OF PREHISTORIC TIMES 
 
 tree. It was the olive-tree of Athene, which, with the palm, 
 the Babylonian tree of life, overshadowed Leto at the birth 
 of the second avatar of Apollo and Artemis at Delos ; and 
 they were, like Ixion and Koronis, mythological reproduc- 
 tions, as I show presently, of the fire-drill and the socket. 
 By this analysis we see that in the myths of Ixion revolving 
 in Nephele the cloud, and of Ischus, the beam begetting the 
 physician of the gods from the flower-mother, it is the 
 pole which is turned, and that the turning instrument is 
 symbolised in the beam of the oil-press ; for in the myth of 
 Ixion it is the Ichor or blood of the gods, the life-giving 
 rain, which he distils from the cloud ; and in that of Koronis 
 the yearly garland made from the encircling round of flowers 
 changing with every season, it is the healing medicine of the 
 divine physician which is the offspring of the heavenly oil- 
 press. To understand the sanctity and medicinal value 
 attached to oil we must go to India, where every Hindu 
 child is anointed with oil almost as soon as it is born ; and 
 every one, both men and women, anoint themselves with oil 
 as a medicinal precaution against disease, and it is also used 
 for ceremonial purposes. The most sacred oil is that pressed 
 from the Sesamum plant called Til {Sesamum Orientale), 
 and this, in the ethics of the Teli caste of hereditary oil- 
 pressers, is the only oil which pure Telis can make, and 
 those who extracted other oils are thought to belong to 
 what are the less reputable sections of the tribe. The Til 
 is the oil-plant most universally grown in India, and 
 generally that sown on newly-cleared uplands possessing a 
 light soil, as it does not require so rich a soil as the castor- 
 oil plant. The priests of the Behar Telis are the Dosadhs, 
 the priests of the fire-god ; and an inferior class of Brah- 
 mins called the Tel-Babhun, and their chief deities are the 
 five village gods, the Paflch Pir, the five seasons of the 
 Gonds, and Goraya, the boundary- god, to whom the 
 Dosadhs sacrifice pigs.^ Their mother- tree, on which the 
 
 ^ Risley, Tribes and Castes of Bengal, vol. ii. pp. 308-309. 
 
ESSAY II 87 
 
 bridegroom sits while the bride is carried round him, is the 
 Chumpa-tree {Liriodendron grandiflora or lilifera) and 
 Chumpa-flowers are those most prized for sacred garlands. 
 It is these that are reproduced in the name of the Greek 
 flower-mother Koronis. The Telis form one of the earliest 
 trade-guilds, which became, under Kushite rule, separate 
 castes, and many of the wealthiest traders of India are Telis, 
 while the Teli or oilman is to be found in almost every 
 village where there are any Hindu residents. They are 
 proved by their totems, among which are the Naga 
 snake, the tortoise, and the Bar-harua, or fruit of the Harua- 
 tree,''^ to be the yellow sons of the tortoise- worshippers 
 of the Naga-snake, for it is from the galls of the Harua-tree 
 {Mt/rabolana chebula) that the most durable yellow dye is 
 made.^ Their desdent from the yellow race is confirmed by 
 the tribal legend that the two first oil-makers were made by 
 the goddess Bhagavati out of turmeric or yellow paste, and 
 by the fact that the purest Telis are called the Ekadas, or 
 worshippers of the eleven gods of the Ashvins, or fathers of 
 the yellow race. The Telis are said in the Brahma Vai- 
 vartta Purana to be eleventh in the list of castes, and to be 
 born from the Kumhar or potter, and the builder caste, 
 Kotak or Gharami, from whom the ideas of the revolving 
 wheel and the revolving measuring-pole were derived.^ 
 Their descent from the Naga snake and pole is also repro- 
 duced in the Greek ^sculapius, who bears a staff round 
 which a snake is twined, and it was to him that the cock, 
 the sacred bird of the East, brought to Greece with the 
 legends of the heavenly twins, the egg-born children, was 
 sacrificed. He was also one of the avatars of Apollo, 
 who became Apollo Paian, or the healing Apollo, in whose 
 honour the Gymnopasdia, or dance of naked boys accom- 
 panied by the paean, was performed, just as the Gonds always 
 
 ' Risley, Tribes and Castes of Bengal, vol. ii. Appendix i. p. 138. 
 
 = Clarke's Roxburgh's Flora Indica, p. 381. 
 
 3 Risley, Tribes and Castes of Bengal, vol. ii. pp. 306-309. 
 
88 THE RULING RACES OF PREHISTORIC TIMES 
 
 appeared naked before their supreme Naga-god, Sek Nag. 
 It is by this transformation that we find that the myth of 
 Ixion is exactly parallel with that of Apollo ; for as Ixion 
 became the rain-god after he had been the fire-god, so did 
 Apollo become the storm-god, the lord of heaven, born on 
 the river Xanthus after he had slain the one-eyed Cyclops, 
 the fire-god, whose eye is the spark in the fire-drill. It was 
 to expiate this oiFence that he had to do penance for nine 
 years with Admetus,i whose name means ' the untamed,' and 
 signifies the hidden fire imprisoned below the earth. It was 
 on emerging from this imprisonment that he was born as the 
 god of heaven, whose sacred number is nine. This interpre- 
 tation is confirmed by the legend of the Titans. In it the 
 Cyclops or fire-gods were the rulers of heaven, under Gaia 
 the earth-mother, and they were thrown into Tartarus, that 
 is, imprisoned below the earth as the volcanic fires by 
 Ouranos the god of heaven, the Sanskrit Varuna ; and I 
 have shown in Essay in. that the twins Artemis and Apollo, 
 born on the river Xanthus at the first avatar of ApoUo as 
 a twin god, were the Hindu gods Mitra- Varuna, the moon 
 and the rain (var) god. It is this mythology which, in 
 the legends of Ixion and Koronis, and of the Hindu axle 
 and pole, we identify as identical with that disseminated in 
 India by the flower-loving yellow race, who, as Ooraons wear 
 flowers in their hair, and as oil-pressers call themselves Telis 
 in India, and who became in Greece the children of Koronis 
 the flower-goddess, and of the oil-press, the father of the 
 race of physicians, the sons of the Hindu Ashvins or 
 physicians of the gods. They first used oil as the great 
 healer and strengthener of the body, and the stand-by of 
 those who trained combatants for the Greek palasstra. We 
 find also that the oil-growers were an offshoot of the 
 Turanian race, who were sons of the pole, and made the 
 Naga or rain-snake their chief god in place of the fire-god. 
 It was they who used oil or butter and water for cleansing 
 
 ^ Smith's Classical Dictionary, s.v. Admktus. 
 
ESSAY II 89 
 
 and sanctifying purposes, in preference to the blood used by 
 their predecessors, and it was these same people who, when 
 they had evolved the idea of the god of heaven as the pole 
 turned by the revolving days and weeks, symbolised it as the 
 pole of the thresliing-floors, round which the Jcentauroi or 
 goaders (Kevr) of the ox (raO/jo?) drive the ox which treads 
 out the com, and thus makes the tribes of Gonds, whose 
 successive races are called in the Song- of Lingal ' the 
 threshing-floor of Gonds.' We thus see how the same pri- 
 mitive conceptions accompanied the Turanian race in their 
 emigrations from Phrygia to Greece and India, and how the 
 myth expanded with the growth of the nation. But as I 
 have shown in Essay iii. these people, while believing in the 
 rain-god as the supreme god and father of life, also thought 
 that drunkenness was divine inspiration ; and while the 
 Northern Turanians consumed at their festivals quantities 
 of mead or honey drinks, the Gonds drank daru, a spirit 
 made from the flowers of the Mahua-tree (Bassia latifblia). 
 This was thought to contain the essence of life distilled 
 from the rain into the flowers, and thence in Northern mytho- 
 logy extracted by the prophetic or inspired bees, and thus 
 tlie flower-mother and the bees were the mothers of wisdom 
 and divine ecstasy, who inspired their priests with a know- 
 ledge of diseases and the means of curing them ; and it was 
 these people who added the healing-oil to the pharmacopoeia 
 of tlie medicine-men of the fire-worshippers. The descent 
 from the rain-god of the intoxicating spirit made from the 
 flowers of the Mahua-tree is symbolised in the ceremonies of 
 the Vajapeya sacrifice, described in Essay iii. For the Soma 
 priest, the Adhvaryu, consecrates the cups of pure and unin- 
 toxicating Soma above the axle of the Soma cart at the 
 same time as the Neshtri priest of Tvashtar consecrates 
 those of Sura, or spirits, below it, and in this ceremony we 
 see the reminiscence of the days when the axle was the 
 upright revolving pole pressing out tlie heavenly rain which 
 instilled into the flowers the spirit of life which they repro- 
 
90 THE RULING RACES OF PREHISTORIC TIMES 
 
 duced in the life-giving Sura. This also shows us how it was 
 that the axle became the sacred part of the Soma cart when the 
 planets and moon circling the heavens became the measurers 
 of time in place of the fixed stars, and the revolving pole 
 became the axle of the car of time, and of the cart of the agri- 
 cultural Gonds, who worship its axle at the Akh-tuj festival. 
 -(-' It was these successively immigrating races from the North 
 whose mythic history, together with that of the matriarchal 
 tribes who preceded them, is told in the myths I have cited 
 in this Essay and in Essay iii., and it was they who placed a 
 king at the head of the confederated provinces, formed from 
 their confederated villages by the matriarchal tribes. The 
 first great immigration after that of the North-eastern Mons 
 or Mundas, was that of the sons of the dog and boar-god, 
 who formed the race of the Maghadas, represented in Bengal 
 by the Dosadhs and Bauris, who reverence the dog and pig 
 and their congeners ; and it was they who made the tribal 
 medicine-man, the Byga, into the village priest under the 
 name of Dosadhs, Degharia, Deoris, etc. The confederate 
 form of these kingdoms is shown in such names as Chuttis- 
 gurh, which means the thirty-six gurhs, or united provinces. 
 But the final consolidated form of the pre-Aryan Indian 
 village and kingdom was that which was framed by the sons 
 of the tortoise. It was they, as I have already explained, 
 who placed the royal province in the centre of the kingdom. 
 The object aimed at by these statesmen was not to override 
 popular rights, but to prevent republican liberty from 
 degenerating into licence, and to ensure universal obedience 
 to the great law of national duty on which Dravidian ethics 
 were founded. They therefore held it necessary that the 
 royal authority should not only appear visibly in the rule of 
 the central province allotted to the king, but that it should 
 be represented in each village, and it was on these principles 
 that the government of the Ooraon village of Chota Nagpore 
 was constructed. The Ooraon form of village government 
 is that which has been preserved with less alteration from 
 
ESSAY II 91 
 
 subsequent invaders than that of any other part of India, 
 for the Ooraons, Mundas, Ho Kols, and Bhuyas have always 
 been able, under the protection of their mountain-fastnesses, 
 their political organisation, and their national love of in- 
 dependence to keep their country free from the interference 
 of the hated Sadhs, the name by which they call the Hindus. 
 But these people, who repelled and lield themselves aloof 
 from later invaders, were of no less foreign origin than those 
 who succeeded them, for they were all formed by the union 
 with the matriarchal Australioids and patriarchal Mongols 
 of Finnish and other Northern stocks, most of whom, as I 
 have shown in Essay iii., were formed into confederated tribes 
 of artisans and agriculturists in Asia Minor ; and it was from 
 the southern part of Asia Minor, or Northern Palestine, the 
 indigenous home of the wild ass, that the Ooraons, who still 
 call themselves ' the sons of the ass,' came. They themselves 
 say that they came from Western India, from the land of 
 Ruhidas,^ but this means the land of the red-men, or Syria, 
 the country whose people are called Rotou by the Egyptians, 
 and they were the race who introduced barley and plough- 
 tillage into India and Chota Nagpore. In each of their 
 villages a certain proportion of the best land, called Manjhus 
 land, varying in area according to the size of the village, was 
 set apart for the service of the king or chief, an arrangement 
 which is exactly similar to that which assigned land, called 
 the Lord's land, to the ruling power in the English manorial 
 village. This land was cultivated by the tenants to whom 
 arable land was allotted, and this labour was the rent they 
 paid for the land they tilled for their own maintenance, and 
 for government protection. The produce of the Manjhus 
 land was either stored in the royal granaries, distributed 
 over the country as supply-centres, whence provisions could 
 be drawn for the camps accompanying the king or chief in 
 the frequent progresses througli their dominions, which these 
 ancient rulers used to make, or else when the village was 
 
 1 Ruhidas is the land of the red men, see Essay li., p. 46. 
 
92 THE RULING RACES OF PREHISTORIC TIMES 
 
 given as pay, or as a maintenance grant, by the Raja or chief 
 to a subordinate or relation, the yield of the Manjhus crops 
 was made over to the grantee. The rest of the land was 
 divided into allotments, called Tioonts, which were generally 
 five in number, though in Chuttisgurh, where I had more 
 practical experience of village organisation than elsewhere, 
 I have found villages where more divisions were made. Three 
 of these were assigned to the families who received the right 
 to fill the superior village offices. And all these offices, and 
 not merely that of the Munda, as among the Kols, were 
 made hereditary. The cultivators belonging to the families 
 on whom these hereditary rights were conferred, were called 
 bhunhiars, ' or sons of the soil ' (bhum), and these families 
 represented the original settlers. One of these Jcoonts was 
 set apart for the Munda or headman, but he was no longer 
 supreme in the village, but divided his authority with the 
 Pahan, or village priest, and a new officer appointed by the 
 Naga kings, called the Mahto or accountant, whose especial 
 business it was to superintend the cultivation of the Manjhus 
 land. He was a royal steward, but the office was not one to 
 which an outsider could be appointed, but it must be held by 
 one of the family, to which the right of supplying the Mahto 
 was originally assigned. All the land outside that belonging 
 to these bhunhiari allotments, and the Manjhus land, was 
 cultivated by descendants of persons admitted into the 
 village community after the date of its original settlement ; 
 but these cultivators of the second order were not tenants 
 without rights of property in the land, but members of the 
 village community, who had, except as regards the right of 
 eligibility to the village offices, the same rights as the bhun- 
 hiars to a share of the arable land of the village, and both, 
 as I shall show, had their definite duties assigned to them. 
 The duties of the Pahan were to offer the sacrifices necessary 
 to propitiate the village gods, and to drive away bhuts or 
 evil spirits, and the names given to the Pahnai lands assigned 
 f as payment for the Pahan, who answers to the priest of an 
 
ESSAY II 93 
 
 Englisli parish, gives most valuable insight into the funda- 
 mental articles of the creed of the united Dravidian and t 
 Kolarian races. It is divided into four sections called (1) 
 Dali-ka-tari, (2) Desauli-bhut-kheta, (3) Gaon-deotl-bhut- 
 kheta, and (4) Chandi-khet. 
 
 The first division, the Dali-ka-tarl, the basket (dali) of Ka 
 the great snake goddess (tdr'i),^ the rain-mother, whose 
 dwelling-place was unknown, and who ruled both heaven and 
 earth, was far the largest of the four, and was held by the 
 Pahan for the worship of the goddess, who was called Lut- 
 kum-budi, the wise creeper (Luta), or more usually Jahir 
 budi, whose spirit was supposed to reside in the Sama, or 
 village grove. Thrice a year fowls, and a pig every ten or 
 twelve years, are offered to her to secure good crops. And 
 these three annual offerings are made to the seasonal gods of 
 the Northern race, who worshipped Vasu, the god who in the 
 Mahabharata is said to have set up the rain-pole in the Sakti 
 mountains, or those of Chota Nagpore. (2) The Desauli- 
 bhut-kheta is held for the worship of the husband of the 
 mother-goddess, called Lut-kum-hadam, the staff of the 
 creeper, the tree round which it twines. Fowls are offered 
 to him yearly, a ram every five, and a buffalo every ten ; and 
 we thus find him as a tree-god and also as a sun-god to whom 
 fowls were sacred, and as the god Varuna, whose victim was the 
 ram, and who is the father-god of the sons of the wild cow 
 
 ' Tara is the snake-goddess, whose shrine at Budh-Gya is mentioned by 
 Hiouen Tsiang, Bks. viii. and ix. ; Beal's Records of the Western World, vol. 
 ii. pp. 103 and 174. Hiouen Tsiang calls her a form of Bodhi-satva, or of the 
 god who has the knowledge of truth. She is still worshipped in Orissa by the 
 Khonds as Tara Pennu, the female {Pen) Tara, and thus she is a snake and star 
 goddess, for taras, which has become our ' star,' is in Gondi a snake, and the 
 Hindu name for heaven was Nug-kshetra, or the field of the Naga snakes. 
 She was called Ka in the worship of Praja-pati, the pre-Aryan father-god, as 
 I show in Essay in., but Ka was not originally an interrogative pronoun, but 
 the name of the earth-goddess, the soul or spirit of life in the soil, which be- 
 came the Greek Gea and Gaia, the earth, the Kolarian Gowa village, and 
 the Finnic Kuu, the moon. I have shown in the Preface the significance of 
 the grain basket, which became the Liknos of the Greeks. 
 
94 THE RULING RACES OF PREHISTORIC TIMES 
 
 (Gaurl). (3) The Gaon-deoti-bhut-kheta is the portion as- 
 signed to the goddess, called Ikir-budi, the god who procures 
 the general welfare of the village, the god Goraya of the 
 Dosadhs. It is to her that the Akur (the Kolarian word 
 for enclosure) or the whole village area, and the Akra, or 
 dancing ground, are dedicated, and it is in her honour that 
 the seasonal village dances are held, and she is the vital 
 spirit animating both the father and mother-gods of genera- 
 tion in the trees of the Sarna. These three gods were the 
 primseval triad, which, as I show in Essay iii., was composed 
 of the father-god Linga and his two wives, the mothers of 
 the Northern patriarchal and Southern matriarchal races 
 who were originally the three seasons of the year of the 
 Northern races. The fourth division, the Chandi-khet, or 
 moon-field, is sacred to the moon-goddess, to whom a she- 
 goat, the lunar victim, is offered every four or five years. 
 This was the gdddess who ruled the eleven lunar months, 
 consecrated first to the ten mothers, and afterwards to the 
 eleven gods of generation of the growers of barley.^ 
 
 The first duties of the Mahto or accountant, who became 
 the Patwari of the North-west and the Kulkami of the 
 Rombay village system were, as I have shown, to superintend 
 the cultivation of the Manjhus land; but when the cultiva- 
 tors who did not hold service-land were obliged to add per- 
 sonal contributions in grain, in proportion to the size of 
 their holdings, to the cultivation of the Manjhus land, the 
 Mahto had to collect these dues, while the cultivators were 
 compensated for the extra taxes demanded from them by 
 the assignment to them of a plot of land called ' beth-kheta,' 
 which they held free of revenue. The privileged families in 
 Chota Nagpore, and, as I shall show afterwards, in the 
 
 ^ The greater part of this account of the division of the Pahnai lands is 
 taken from an official report prepared by Babu Rakhal Dass Huldar, appointed 
 in 1869 as Special Commissioner to inquire into Chota Nagpore tenures ; my 
 copy is annotated by General Dalton. The interpretations I have added are 
 my own, and are derived from the studies which have led me to write these 
 Essays. 
 
ESSAY II 95 
 
 Dekhan, paid, till the Aryan conquest, no taxes in grain ; 
 but besides the services rendered by the heads of the clans 
 chosen to fill the village offices, the other members gave 
 general suit and service to the Raja and his official repre- 
 sentatives. They carried their baggage on a journey, sup- 
 plied them and travellers visiting the village with wood and 
 grass ; thatched and repaired the houses and granaries of 
 their chief ; looked after the village boundaries ; and kept 
 order in the village. 
 
 The subordinate village officers, who were paid generally 
 in grain, but sometimes in land, were (1) the water-carrier, 
 who was the Pahan's assistant, and who is in every village ; 
 and besides him, there were others who generally gave their 
 services to more than one village. These were (2) the black- 
 smith ; (3) the potter ; (4) the cowherd ; (5) the barber ; 
 (6) the washerman ; and (7) the watchman or policeman, 
 and besides these there was, as I have already said, in every 
 parha or taluka the Ojha, or exorciser, the survivor of the 
 tribal Byga. 
 
 It was this village, governed by the three chief authorities, 
 the Munda, assisted by the Pahan and Mahto, which is repro- 
 duced in the earliest form of the Dravidian State, which we 
 fiifd in the primitive Bhuya State of Gangpore. There the 
 Raja rules the Central Provinces through which the Eebe 
 flows ; while his two chief subordinates are (1) the Zemindar 
 of the Eastern Province of Nuggra, who has the title of 
 jVIahapatur or Prime Minister, and represents a village 
 Pahan ; and (2) the chief of tlie Western Province of 
 Hingir called the ghuroutia, or house-manager, tlie State 
 Mahto, who afterwards developed into the sena-pati or 
 commander-in-chief. 
 
 Considering that the Indian kingdoms, which were finally 
 consolidated into the great confederacy of the Kushika 
 federal empire, were formed from provinces of united vil- 
 lages ; and that the unions of provinces outside those parts 
 of the country where the Kushite power was strongest, were 
 
96 THE RULING RACES OF PREHISTORIC TIMES 
 
 apparently somewhat fluctuating, we cannot be surprised at 
 the large number of kingdoms and States named in the cata- 
 logues given in the Mahabharata, Brihat - Samhita, and 
 Puranas. But unfortunately we cannot identify all, or any- 
 thing like all, the States named in the lists, and the repeti- 
 tions that occur in them show conclusively that their writers 
 did not examine them critically and ascertain their accuracy 
 before publishing them, and beyond the certainty that the 
 States were so small as to make their total number very great, 
 we can deduce no other definite conclusions from the one 
 hundred and thirty-three kingdoms named in the Maha- 
 bharata as conquered by the Pandava^ princes, or of the two 
 hundred and thirty-three countries named in the catalogue 
 of Indian kingdoms given in the same poem in the Bhishma 
 Parva.^ Judging from the evidence furnished by the state- 
 ment in the Jaina Siitras, that at the time of the birth of 
 the Jain prophet Maha-vira, about 550 e.g., the kingdom of 
 Videha was divided into eighteen States, nine belonging to 
 the Mallis, and nine to the Licchavis, and from the areas of 
 the Chota. Nagpore kingdoms which have preserved their 
 ancient boundaries almost intact, it would seem that the 
 originally confederated parhas which united themselves into 
 a kingdom, were in the more cultivated parts of the country 
 somewhat less than 1100 square miles, the average area of 
 an English county. Thus the area included in the ancient 
 kingdom of Videha was that now occupied by the districts 
 of Ghorakpore, Chumparun, and MuzafFerpore, and possibly 
 also those of Darbhangah on the east, and Busti on the 
 north-west. It measures about 17,000 square miles, and as 
 the Terai lands of Busti must have then been waste forest, 
 the average size of each of the States forming the con- 
 federacy could not have been so large as an English county. 
 Chota Nagpore, again, covers an area of 46,000 square miles, 
 and was formerly divided into eleven States forming the 
 
 ^ ?)Sh\\& {Digvijaya) Parva, xxvii.-xxxii. pp. 80-94. 
 
 " Bhishma tjambu-khanda nirmdna) Parva, Ix. pp. 31-34. 
 
ESSAY II 97 
 
 whole or outlying portions of five confederacies. These last 
 were those of Chota Nagpore, Pachete, Sirgoojya, the Cheroo 
 kingdom of Behar, and the State of Sambulpore. In the 
 Chota Nagpore confederacy were included (1) the kingdom 
 of the Chota Nagpore Raja; (2) of Ramghur, held by his 
 commander-in-chief; and (3) Porahat. That of Paxshete 
 is the same as the present district of Manbhum, and it was a 
 dependency of Chota Nagpore. The Sirgoojya confederacy 
 comprised the present States of Sirgoojya, Jushpore, and 
 Oodeypore ; and it was a dependency of the great Gond king- 
 dom, of which Chuttisgurh was the centre, while Gangpore 
 and Bonai were border States of Sambulpore, and Sambulpore, 
 again, was a border kingdom of Chuttisgurh. Palamow, 
 again, was a border State of the Cheroo kingdom, and the 
 eleventh independent State was the confederacy of the Ho 
 Kols, which was nominally a dependency of Porahat. The 
 average size of each of these eleven States, which are spread 
 over a mountainous country, is about 4200 square miles ; 
 but if the great States of Chota Nagpore and Ramghur, 
 Palamow and Pachete, each of which is composed of a num- 
 ber of smaller States, be excluded, there will remain for the 
 seven smaller States about 21,000 square miles, or 3000 
 square miles apiece. Thus, even in the forest and mountain 
 country, the average area of each State was small, and the 
 original provinces or parhas, which made up the larger pro- 
 vinces, which were united into a kingdom, could not have 
 been, on an average, much larger than one parha, in the 
 more populous parts of the country. This division of 
 the country into small definite areas was one that was copied 
 in the Euphratean States, Palestine, Egypt, Maritime Asia 
 Minor, Greece, and Maritime Italy ; only that in all these 
 countries the centre of each union of villages was the city. 
 But the city was a product of trade ; and the fact that 
 Indian cities never attained the power they reached in all 
 the other countries of Babylonia, Assyria, Palestine, Egypt, 
 Asia Minor, Greece, and Italy, shows that India, as a 
 7 
 
98 THE RULING RACES OF PREHISTORIC TIMES 
 
 country where prosperity was first founded on the agricul- 
 tural matriarchal village, had retained its old national 
 organisation as the basis of social rule, even after it had 
 become the great trading country of the South, and after 
 the Indian merchant seamen, guided, as I have shown in 
 Essay m., by the stars of their mother-constellation, the 
 Pleiades, had taken their fish-god to Eridu, where he became 
 the god called la or Yah and Assor, the supreme god of 
 the Semite race. It was there that the commercial pro- 
 sperity began which enriched the powerful empires of Baby- 
 lonia, Assyria, and Egypt; and in these countries the 
 villages of the matriarchal tribes, who were the first immi- 
 grants, receded into the background ; while the cities, which 
 were all stages along the trade routes and rivers which tra- 
 versed the country, and were the motive powers which formed 
 these kingdoms, became the centres whence the country was 
 ruled. In India likewise, the trading cities of Pushkalavati, 
 Multan or Mallitana, the place of the Mallis, and Patala ruled 
 the commerce of the Indus and the five rivers of the Punjab. 
 Those of Muttra, Kosambi, and Kashi or Benares, on the 
 Jumna and Ganges, Ujjen, Baragyza, Surat, and Dwaraka, 
 the arteries of the land and sea trade of the West, were the 
 capitals of powerful States ; but none of them, except Kashi 
 or Benares, ever attained the commanding position held by 
 Babylon and Nineveh in Babylonia and Assyria. But 
 though the Turanian king-makers did not make the cities 
 in India so prominent as in other countries where they 
 ruled, they yet succeeded thoroughly in making the personal 
 rule of the village headman, raised to be an imperial ruler, the 
 national form of government ; and we have no evidence in 
 India of any contention taking place between the republi- 
 cans and tyrants, or the personal rulers of the sons of Tur,i 
 which distinguished Greek and Roman history. In these 
 last countries, we find that the republican form of govern- 
 
 ^ The Greek ripavvm is almost certainly derived from the Tur ; the form of 
 government he represented was that of the Turanian races. 
 
ESSAY II 99 
 
 ment, which is best represented in India by that of the Ho 
 Kols, in continual contention with that of the Turanian 
 tyrants; and we see in the finally established form of 
 government by the Amphictyonic Council a reproduction of 
 the council of the Kolarian Mankis, brought from India by 
 the matriarchal races, who were best represented by the 
 lonians of Asia Minor. 
 
 But the true cause of the national disputes in Greece 
 and Rome as to the merits of republican, aristocratic, and 
 kingly government is apparently to be found in the invasion 
 of the later Aryans, who looked to the individual and his 
 family as the national unit. They succeeded the Semitic 
 rulers, the Indian Sombunsi or sons of the moon, who, as 
 well as the Aryans, who inherited from them the institution 
 of slavery, were much less careless of the personal comfort of 
 their subordinates than the Dravido-Turanian kings. The 
 great object of the Semite king was to accumulate wealth, 
 and that of the Aryan to acquire personal glory, and as 
 long as they did that, they did not, in many cases, care 
 how much their subjects suffered; but under the rule of the 
 Indian Dravido-Turanian, Chakravarti kings, or lords of 
 the wheel {Cholera), the personal rule of the Raja could but 
 rarely degenerate into tyranny a^ the people were every- 
 where consulted, and were entirely at one with the Govern- 
 ment in the objects they sought to attain. Their sole 
 duties consisted in doing for the Raja the light personal 
 service required in return for the lands they held, in keeping ^ 
 the king's granaries full, and paying the police. The soldiers 
 were maintained by the contributions collected from the 
 towns and villages, and were merely used for purposes of 
 defence and for protecting the trade, which enriched the 
 people as well as the king ; but, above all, both kings and 
 people were trained from their earliest infancy to maintain 
 the national customs handed down by their forefathers, to 
 carry out the orders given in emergencies by the ruling 
 authorities, and to seek for redress of grievances from the 
 
100 THE RULING RACES OF PREHISTORIC TIMES 
 
 constituted authorities, and not by popular tumult. The 
 working of the constitution and the protection of the artisans 
 were ensured by an excellent police service and a system of 
 village and town committees, each of which consisted of five 
 persons. These are fully described by Strabo, quoting from 
 Megasthenes,^ and are also spoken of in the Mahabharata, 
 where it is said ' the five grave and wise men employed in 
 the five offices of protecting the city, the citadel, the mer- 
 chants, agriculturists,, and in punishing criminals, should 
 always act in unison ; ' ^ and this passage, like Strabo's 
 longer description, shows that in the Dravidian State there 
 was a separate board for each department. The Mahabharata 
 also, in a few lines after this last passage, mentions the 
 police. These boards and the former police system still sur- 
 vive in the village pafichayats or Councils of Five ; and the 
 chokidars or village or rural policemen, which are still found 
 everywhere throughout India ; and the titles of the Dosadhs, 
 who, besides being priests of the fire-god, are still hereditary 
 policemen in Behar, show that this State organisation dates 
 back to a time even earlier than Kushika or Naga rule, for 
 they are called chaukidar or watchmen, gorait, or guardian of 
 boundaries ; mahato, or king''s steward in the village council, 
 maryhi, or chief.^ To keep each part of the State in con- 
 stant touch with the central authorities, the kingdoms were, 
 as I have shown, small, especially in populous parts of the 
 country. But they were all linked together by a conscious- 
 ness of mutual dependence, and a knowledge of the neces- 
 sity of common action for the promotion of trade ; and in 
 the most prosperous periods they were grouped for purposes 
 of defence and offence, round a small number of common 
 rulers, who controlled the foreign and military policy oi, the 
 federation, leaving the internal government to the authori- 
 ties of the several States. In States constituted on these- 
 
 ^ Strabo, XV. i. 47-62 ; M'Crindle, Ancient India, pp. 83-89. 
 
 ^ Sabha (Lokapala Sabhakhyana), Parva, v. p. 17. 
 
 ^ Risley, Tribes and Castes of Bengal, vol. ii. Appendix i. p. 44. 
 
ESSAY II 101 
 
 principles, the people combined with the Governments in 
 keeping down predatory bands, and fostering trade by every 
 means in their power ; the inducement being that as long as 
 they discharged the light duties required by the State, kept 
 the king's granaries full, and provided for the support of 
 the soldiers and police, they retained all the profits they 
 made. They, therefore, united with the Government in 
 securing the undisturbed collection of the gold, jewels, and 
 other property exported, at the very early period when the 
 mineral wealth of India had been discovered, and its value 
 for trading purposes discerned ; in taking care that agricul- 
 turists, artisans, and traders were allowed to work in peace 
 and quiet ; in ensuring the safe-conduct'of goods to and from 
 the ports, and in protecting the possessions of foreign and 
 native merchants. The commerce thus fostered was free, 
 hampered by no transit dues and restrictions, and all alike, 
 both the Government and the people it ruled, shared in the / 
 ■profits. It was this system of wisely organised trade which 
 was that which prevailed throughout India, with of course 
 temporary intervals of disturbance, down to the end of the 
 rule of the Sombunsi, or sons of the moon, whose history 
 forms the closing period of that sketched in Essay in. 
 This had gradually grown during the long period that had 
 elapsed since the matriarchal tribes first made their way to 
 the Persian Gulf by coasting voyages, and since the much 
 more extensive and regular trade which grew up, as I have 
 described in Essay iii., under the rule of the star- worshippers 
 had developed into the commerce which made the sons of 
 Sin (the moon), the early Semites, the great traders of the 
 world. Up to the close of this period, though the influence 
 of the semi-Aryan fire-worshippers, and of the Aryan 
 •builders, and sons of tlie bull, had greatly changed the 
 tribal constitutions and racial characteristics of the people, 
 with whom they had amalgamated to form the Magadha 
 and Semitic races, yet they had never become the dominant 
 power in the land. The Indian village community of the 
 
102 THE RULING RACES OF PREHISTORIC TIMES 
 
 Kushite race bears very slight traces of their individualistic 
 policy, while the history of the Aryan race and of their 
 subsequent influence on the Indian village community, proves 
 conclusively that the village communities in India, South- 
 western Asia and South-eastern Europe had been fully 
 developed and their constitutions fixed, before the Aryan 
 race called in India the Suraj-bunsi, or sons of the Sun, and 
 the Pitaro'gnishavattah, or fathers who burned their dead, 
 had started from North-western Europe, and overrun both 
 Europe and South-western Asia, towards the close of the 
 Bronze Age, when the burning of the dead begins to be 
 nearly universal.^ The sacrifice offered to the Pitaro'gnisha- 
 vattah at the Pitriyajna is porridge, made of part of the 
 roasted barley offered to the Pitaro Barishadah, the Nagas 
 or Kushites, mixed with the milk of a cow suckling an 
 adopted calf ^ This adopted calf was the Aryan race, who 
 joined their predecessors, the sons of the red cow, Rohini, or 
 the star Aldebaran,* the leading star in Taurus, the constella- 
 tion which, under its Hindu name of Pushya, ruled the first 
 month of the lunar year of their predecessors, the yellow race. 
 They had become Semites, and buried their dead, whereas the 
 Aryans always burned them, and this mode of burial was, as we 
 learn from the Song of Beowulf, that which was always prac- 
 tised by the typical Aryan race, the Low German Saxons ; and 
 it was only stopped by the severe laws forbidding the practice 
 made by Charlemagne. But what most especially distin- 
 guished this people from all other European races was their 
 land tenure, for among these Frisians or Saxons, property in 
 land was vested in the family, and not in the whole village 
 community. As Tacitus says of them, ' They could not 
 endure houses close to one another. Scattered and separated, 
 they settle where attracted by a spring, a pasture, or a grove. 
 The villages are not arranged, as among us Romans, with 
 
 ^ Lubbock, Prehistoric Times, 2nd ed. pp. 49-50. 
 
 ^ Eggeling, Sat. Brdh. ii. 6. I. 6. ; S.B.E., vol. xii. p. 421. 
 
 ^ Sachau's Alberuni's India, vol. ii. chap. iv. p. 66. 
 
ESSAY II 103 
 
 united dependent buildings. Each man surrounds his house 
 with a garth, from fear of fire or from ignorance how to build. 
 They do not use stones or tiles, but employ a common material 
 without show or value (kneaded clay) and thatch.' ^ The 
 Nervii, described by Caesar, who used the hedges which fenced 
 their fields as a means of defence against their enemies, 
 belong to this race.^ It was among the Westphalian hedges 
 that Varro's army was destroyed by Arminius. They were 
 thus essentially different from the Suevi or Swabians, likewise 
 described by Cassar and Tacitus, ' who have no private and 
 separate fields with proper boundaries, but the magistrates 
 and princes in assembly divide the land annually in propor- 
 tion,' just in the same way as I have described as customary 
 in Chuttisgurh, ' while the village tenants of the lord,' like 
 the members of an Indian village community who do not 
 belong to the official families, ' each occupies his own house, 
 and pays a tribute of corn, cattle, and flax.' ^ Among the 
 Aryan Saxons every farmer has his hof, or house and farm- 
 yard, and his compact fields. Several scattered farms form a 
 hauerschqft, which generally bears the name of the oldest 
 and most honourable hof, and its proprietor is called 
 hauptmann, head-man or captain, wiiile it is called the 
 Recht-Hof, or court of judgment. Here, as in the sabhd 
 of the Indian Aryans,* the yeomen of the batierschqft 
 assemble, debate on the affairs of their society, decide on 
 marriages, patch np quarrels, and strike bargains, and there 
 they formerly exercised political authority, pronounced 
 and carried out capital sentences, and it was they who 
 originated the Holy Vehm,^ and tiiis meeting-place of the 
 Sabhd, the property of the ruling member of tiie bauerschqfi, 
 is essentially different - from the Gemeinde Hmts of the 
 
 ' Tacitus, De CermaniA, i6. ^ Caesar, De Bella Gallico, ii. 17. 
 
 ° Ciesar, ibid. iv. i.; vi. 22. Tacitus, De Gennanid, 25-26. 
 * Rigveda, i. 91. 20. Zimmer, AUindesches Leben, p. 172. 
 ° Baring-Gould, Germany Past and Present, Kegan Paul and Co. (1879), / 
 vol. i. chap. iv. p. 107.; 
 
104 THE RULING RACES OF PREHISTORIC TIMES 
 
 ^Southern Swabians, the village hall of the Indian Dravidians, 
 / which is found in every Dravidian village in India, and in 
 those of Burmah, Siam, and Annam, either as a common 
 dancing or meeting-place, or as a building similar to that of 
 the German village, owned by the community as a place for 
 I public meetings, and for the entertainment of strangers, 
 rhe hauerschaft of the Low German Aryans is the bratsvo 
 or community of brothers, described by Schrader as existing 
 among the Southern Slaves. Each bratsvo owns a common 
 landed estate, in which each family ho.lds a definite and com- 
 pact portion. The number of men in a bratsvo capable of 
 bearing arms vary from thirty to eight hundred, and occupy 
 one or more villages. They fight side by side in battle, and 
 their leader is chosen by the bratsvenici. He is their leader 
 in war, their political representative in peace, to some 
 extent the tribal judge, and the leader of public assemblies ; 
 and in the latter only leaders of households have a right to 
 sit and vote, and the rest have only the right of acclama- 
 tion.' The origin whence these brotherhoods sprang must 
 be sought for in the Celtic Sept, in which each tribesman 
 and his family have a right to a definite portion of land 
 within the territory belonging to the Sept. The villages of 
 those bratsvo communities find their precise counterparts in 
 those known in the North-west Provinces in India as patti- 
 dari villages held by Rajput clans, where the land is 
 divided among the householders who are related by blood, 
 and where each household has its own fixed holdins. The 
 chief foes of the Aryans, when they came to India, were the 
 Ashura or Ashadha, the dominant trading-races who ruled 
 the land, and hence we are told in the Mahabharata that 
 the great allies of the early Brahmins were the Nishadhas, 
 or the race wlio did not {na) belong to the Ashadhas ; and 
 it was with them they intermarried.^ The Aryan new- 
 
 ^ ' Jevons' Schrader's Prehistoric Antiquities of the Aryatts, Part iv. chap, 
 
 xii ; sect. iii. p. 397. 
 
 '^ Mahabharata Adi [Aslika) Parva, xxvii.-xxix. pp. 94-97. 
 
ESSAY II 105 
 
 comers were mucli more like the Kolarians than the silent 
 and reserved Dravidians ; for, like the former, they were 
 brave and adventurous, and also witty, vivacious, and fond 
 of talking. But they were much more thoughtful and 
 thoroughgoing than the Indian Kols, and were a warlike 
 race, loving personal glory, whose cities were the forts built 
 for the defence of the property of the bauerschqft — the peel 
 towers of the English Border — ^to which they retreated when 
 worsted in the field by invaders. They were very inferior to 
 the Dravidians in their elaboration of details, and less soli- 
 citous for the preservation of law and order, of strict 
 obedience to the rules laid down by the governing authori- 
 ties, and much less careful in their organisation. But they 
 much excelled both Kolarians and Dravidians in their 
 breadth of view. Their leading characteristics were fervid 
 eloquence, richness of imagination, fertility of resource, 
 earnestness in the pursuit of the object they wished to 
 obtain, coupled with a tendency to be not too scrupulous 
 as to the means used to gain their ends. Their love of 
 knowledge for its own sake was shown in the extension of 
 their inquiries far beyond the limits of the visible world and 
 the i-equirements of everyday life. They were proud of 
 their families and kinsfolk, and determined to preserve them 
 from contamination witli those tliey looked on as inferior 
 races, and hence they introduced into some countries, but 
 not into India, the custom of marrying their own sisters, 
 which was the rule among the Persian and Egyptian kings, 
 after the control of the government of tliese countries had 
 passed into Aryan hands. They were also filled with a 
 vivid sense of tlieir own superiority and right to rule. In 
 the higher Aryan minds the force of their imagination was 
 tempered by a ripe judgment, their eagerness for success by 
 a strong tenacity of purpose, and their audacity of specula- 
 tion by religious reverence and moral earnestness. To them 
 the ruler of heaven was the sun which warmed the earth in 
 tlieir cold northern iionie, and he was tlie Dyaus-pitai-, the 
 
/ 
 
 106 THE RULING RACES OF PREHISTORIC TIMES 
 
 father of the bright sky of the Rigveda, the Zeus of the 
 Greeks, and the Jupiter of the Romans, who was also wor- 
 shipped as Savitar by the Hindus, and as Savul or Sawul by 
 the Babylonians ; ^ and both these names contain the same 
 radical syllable sav, formed from the root su, to beget, 
 common to both the Akkadian and Indian Dravido-Tur- 
 anian languages. He took the place of the moon-god 
 Kronos of the Greeks, armed with the lunar sickle, and of the 
 Ouranos of the Greeks, the dark Varuna, the heaven of rain 
 {par) and night of the Hindus ; and his worshippers looked 
 on the doctrine of the matriarchal tribes, that the earth was 
 by its own inherent vital force the mother of all things, as a 
 deadly and debasing heresy. 
 I Though the Aryans were a fighting race, they were also, 
 when at peace, chiefly a pastoral people ; and it was as a 
 race of cattle herdsmen that they apparently entered India, 
 which they found to be a country answering to the ideal Aryan- 
 land, described in the Institutes of Vishnu as that ' contain- 
 ing open plains fit for cattle and abounding in grain, and 
 inhabited by many Vaisyas and Sudras,' ^ that is to say, by 
 agriculturists, and artisans living in villages, and labourers. 
 These they despised, as they did all who lived by trade and 
 manual labour ; but were quite ready to profit by them as 
 obedient subjects and useful servants. Their special aversion 
 were the trading races, whom they called Panis, and who 
 are shown to be non- Aryan in speech, by the epithet they 
 applied to their language, and to that of the great ruling 
 and city-building race of the Purus, for they called them 
 Mridhravac, that is, the people who speak softly,* and this 
 phrase describes the impression which was made by the open 
 sounds of the Tamil or Dravidian dialects on Aryan ears 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. i. p. 55. 
 
 " Jolly Institutes of Vishnu, iii. 4, 5 ; S.B.E. vol. vii. p. 14. 
 
 ' This is Yaska's interpretation of the epithet which is applied to the 
 speech of the Panis in Rigveda vii. 6, 3, to that of the Purus in Rigveda, 
 vii. 18, 13 ; and also to the speech of the native races generally in Rigveda, 
 i. 174, 2 ; V. 32, 8, X. 23, 5. 
 
ESSAY II 107 
 
 accustomed to the hard gutturals, aspirates, and double 
 letters of their mother-tongue. In the same hymn in which 
 the Panis are said to be Mridhravac, they are also described 
 as men without belief, understanding or education, who give 
 no offerings, and are identified with the Nahushas or sons of 
 the Naga, for the writer of the hymn praises Agni for 
 having, by reducing the Nahushas to be payers of tribute, 
 made the Aryan women mothers of the dawn (ushas)^ that 
 is, made them the mothers of the rulers of the Eastern land 
 of the dawn. These Nahushas were the race called Varsha- 
 giras, the possessors of rain (varsha),^ whose priest was 
 Kutsa,8 the Vedic hero, father of the Purus,* rulers of Eastern 
 India, and brother of Indra, ^ and wliose ritual was that of 
 the Aiigiras, or offerers of burnt-offerings.^ They stigma- 
 tised these people as black (Jcrishna), and by tliis epithet, 
 and that of anaso or noseless, they marked them as a people 
 of non-Aryan race, and, therefore, as speakers of a non-Aryan 
 tongue, and denounced their gods, the Linga and Yoni, as 
 phallic gods (shishna-deva).'' But they did not include 
 among the gods denounced by this epithet the spiritual god 
 worshipped by the Asuras, whose supreme god, the Naga or 
 fish-god, was the emblem of the being dwelling in his shrine 
 of clouds and mist, which hid from mortal view the great Naga 
 or soul of life, whose home was the firmament of the waters 
 of the heavens, made creative by his spirit. It is his wor- 
 shippers, however, who are rightly described by the epithet 
 of Asunvant, meaning those who do not press Soma, used to 
 designate the Panis,^ for they who were water-drinkers had 
 given up the use of tlie intoxicating Soma made from honey 
 and the flowers of the Mahua tree by the Dravidian star- 
 
 ' Rigveda, vii. 6, 3, and 5. ^ /hi/, i. 100, 16, 17. 
 
 ' liid. vii. 25, 5. * liid. vi. 20, 10; i. 174, 2. 
 
 » liiti. ii. 19, 6. 
 
 " /iiW. i. 107, 2. See Ludwig, Kigveda, vol. iii. p. 113. 
 ' Rigveda, x. 27, 19; a. 99, 3; vii. 21, 5. Zimmer, Altindisckes Leben, 
 p. 116. 
 ' Rigveda, iv. 25, 7. 
 
108 THE RULING RACES OF PREHISTORIC TIMES 
 
 worshippers, and offered instead libations of milk, curds, and 
 whey, the products of the mother-cow, and pure running 
 water called dhara, or the stream of living water, in the 
 Rigveda. This was the water sanctified by the god Darhi 
 or Dharti, the god of springs, worshipped as the supreme 
 god by all Dravidian tribes, and more especially by the 
 great race of the Cheroos, who are stiU a powerful tribe in 
 Behar and Palamow, and who, according to universal native 
 tradition, once ruled tlie whole of North-eastern India. 
 They are also one of the three great Tamil or Dravidian 
 tribes called Cheroos, Cholas and Pandyas, the Dri-dasya 
 of the Mahabharata, the sons of the star Agastya (Canopus) 
 and Lopa-mudra, the northern fox (lopdsha), the precursors 
 of the dawn,^ the two foxes (hai'i) who drew the car of 
 Indra in the Rigveda.^ It is these Cheroos who still hold 
 their great annual festival in Aghan at the time of the 
 winter solstice, when the lunar year of the moon-worshippers 
 began.* This stern and colourless worship, which formed the 
 ritual of the Puritans of the ancient world, the moon-wor- 
 shipping Pandyas, the successors of the earlier Cheroos, was 
 utterly distasteful to the Aryan invaders. These last are 
 called in the Rigveda Tritsu, that is, the 'boring' (tnd) 
 people, the people who used the rotating fire-drill ; and they 
 are also called Arna, which means the sons of Arani, the 
 fire-drill. Apparently the earliest mention of them is in 
 Rigveda iv. 30, 18, where the Aryan Arna and Chitra-ratha, 
 that is, as I have shown before in this Essay in describing the 
 Pandavas, the race who looked on the moon and planets as 
 the measurers of time, are said to have been defeated on the 
 Sarayu or Sutlej by the Yadu-turvashu, who still rule that 
 part of the country as the Yaudheya Rajputs, and who were 
 the ruling-races of the Naga or Nahusha kingdom. These 
 Tritsus, the allied Arna and Chitra-ratha, were fire-worship- 
 
 ^ Ma.ha.'biia.iata Ya.na{Tiri/ia-ya/ra) Parva, xcvi-xcviii. pp. 307-314.- 
 
 " Rigveda, i. 5, 4, 6, 2, and many other places. 
 
 ^ Risley, Ti-iies and Castes of Bengal, vol. i. p. 212. 
 
ESSAY II 109 
 
 pers, for their king Su-das, the giver {das) of Su or living 
 energy, is said to be the son of, that is, in mythological 
 language, the successor of Divodasa, and Divodasa is, as I 
 show in Essay iii., the fire-god who was conquered by Su- 
 shravas, the emanation or glory of the trading Sus.^ The 
 priest of the Tritsus was Vashishtha, the most creating {vasu) 
 fire, the fire called in the Rigveda Narashamsa, the son 
 of the first sacrificial fire, Nabha-nedishtha,^ that which is 
 nearest to the navel (nabha) ; and in the Zendavesta Nairyo 
 Sangha, who dwells in the navel of kings,^ the Vahram fire 
 of the Bundahish, which burns continually in the temples.* 
 Thus tlie coming of the Tritsus like the Greek return of the 
 Heraclidoe meant a return of the fire- worshippers, who had 
 originally in tlie dawn of civilisation spread themselves over 
 the earth as the Phlegyes or Biirigus, the magicians, the 
 sons of the mother Maga, who had introduced the religion 
 of witchcraft, spells, omens, and incantations ; and had thus 
 laid the foundations of religious ritual in India, South- 
 western Asia, and Egypt. These people had also, as I show 
 in Essay iii., brought with them the Agni Vaishvanara or 
 household fire. But when this religion had become a tissue 
 of baleful superstitions, which peopled space with malicious 
 spirits, and made every one suspicious that their neigiibours 
 might bewitch them, the sons of Maga revolted against the 
 rule of the gods, who made their lives burdensome by never- 
 ceasing fears and terrors — found out that the god of heaven, 
 the rain-god, was mightier than the evil spirits, and enrolled 
 themselves as his worshippers. He was the lord of law and 
 order, who directed the succession of natural phenomena by 
 unchangeable and enduring laws, the mighty spirit who buried 
 the lawless fire-gods, the Cyclopes, beneath the earth, and 
 
 1 Rigveda, 1. 53, 9i lo- 
 
 3 I6id. X. 61 and 62; Haug's Ait. Brah. v. 2, 14; vol. ii pp. 34 
 
 342. 
 » Darmeshter, Zendavesta Slrqzah, i. 9; S.B.E. vol. xxiii. p. 8. 
 < West, Bundahish, xvii. I ; S.B.E. vol. v. p. 62. 
 
no THE RULING RACES OF PREHISTORIC TIMES 
 
 protected liis children against the malice of the wicked spirits. 
 The twin races, who, as I show in Essay in., inaugurated 
 this creed in India, were the Yadu-Turvashu, and it was 
 they who finally, as the Som-bunsi, or sons of the moon, led 
 by the god called Vishva-mitra, had changed the ancient 
 ritual of music and dances into the silent worship prescribed 
 in the Brahmanas as that of Praja-pati, the lord (pati) of 
 former (pro) generations (ja) called the great Ka;^ but this, 
 though performed with elaborate and significant rites, was, 
 to those who were not filled with spiritual enthusiasm, tedious 
 and lifeless. It was against the formalism of this spiritual 
 religion, and the tyranny of its priests and rulers, that the 
 national mind in India revolted ; and this revolt, led by the 
 Tritsus, was the war between the followers of Vishva-mitra 
 and Vashishtha, called in the Rigveda the war of the ten 
 kings. They had settled in the land watered by the Indian 
 Sarasvati and Drishadvati, which henceforth became the 
 sacred Aryan land ; but they were at first a people of little 
 political influence, and when the historical legends which 
 expanded into the Mahabharata were formed, they are 
 spoken of as the tribes of the Sarasvatas, who fought on the 
 side of the defeated Kauravyas, and formed part of the 
 division led by Uluka, the owl, the son of Shakuna, the kite, 
 the brother of Gandhari, who laid the egg, whence the 
 Kauravyas were born. They were defeated by the Pandavas 
 under Sahadeva and Nakula, the twin sons of the Ashvins, or 
 heavenly twins.^ But though at first politically insignifi- 
 cant, their prowess as warriors^ diplomatic ability, religious 
 earnestness, and their poetry and songs, soon made the 
 Tritsus a power in the land. The first traces of Jainism 
 had already, as I show in Essay iii., begun to manifest them- 
 selves among the Su-varna traders of the West, and the 
 
 1 Eggeling, 'Sat. Brah., i. 4, 4, S ; i. 4, 5, 12; S.B.E. vol. xir. pp. 125- 
 131- 
 
 2 Udyoga ( l?anasandhi\ Parva, Ivi. p. 202 ; Shalya {Shalya-hadha) Parva, 
 xxviii. pp. 106-107, 
 
ESSAY II 111 
 
 Indian people generally were interested in religions reform, 
 and were glad to welcome the Aryan priests, who, as the 
 Ud-gatris or reciters, made religious ceremonies, accompanied 
 by their songs and chanted hymns, more generally interest- 
 ing than the silent services of the Semitic moon-worshippers. 
 But their best aid in the entire conquest of the land, which 
 the Aryans ultimately effected, was their political and 
 trading ability. It was by this that they secured to them- 
 selves substantial power as advisers to Dravidian princes, 
 and family influence as trainers of the young. For among 
 a people who attached, as the Dravidians did, the greatest 
 importance to education, teachers so able as those whom 
 the Aryans could supply, were eagerly sought for ; and it 
 was these teachers who changed the national speech from 
 Dravidian and Turanian agglutinative languages to in- 
 flexional Aryan dialects. It was they also who changed the 
 system of trade-guilds and craft-schools formed under the 
 Kushite government for preserving and adding to the know- 
 ledge necessary for the continuance and advancement of the 
 crafts of the country, into family circles, in which every one 
 remained through life a member of the caste in which he was 
 bom, instead of being, as people were in Kushite times, free 
 to enter any other csiste to which their inclinations led 
 them, if they could, as in the ancient village, secure the con- 
 sent of the members of the guild to their admittance. Thus 
 this Aryan family system had its roots in the old customs 
 of the country, and under it the caste or perpetual league 
 of families, within which its members could marry, was 
 substituted for the old tribal confederacy described in Essay 
 III., to whose members the right of becoming the fathers of 
 the legally recognised children of the State was restricted ; 
 and in these caste inter-marriages the old law of exogamy 
 which forbade a man to be the father of the children of the 
 women in his own village, was reproduced in the laws of 
 caste exogamy, forbidding marriage between those who were 
 nearly related. But this family organisation became, in the 
 
112 THE RULING RACES OF PREHISTORIC TIMES 
 
 hands of Aryan administrators, a means of increasing the 
 royal and priestly power, and of diverting the minds of the 
 people from disturbing questions of national polity to those 
 connected with internal social arrangements. Under this 
 system the priests and warriors were placed at the head of 
 the social scale ; and the chief adviser and real ruler of the 
 king was his Purohit, or family priest, who was the conse- 
 crated form of the old Aryan bard of the clan. It was this 
 national family priest or clan-bard who is idealised among 
 the Vedic bards as Vashishtha ; and it is in the poems of 
 the seventh Mandala of the Rigveda, the authorship of 
 which is ascribed to him and his family, that we find the 
 later Aryan recension of the original battle - song of 
 triumph, in which the Tritsu bard told of the victory of his 
 tribe, the sun and fire- worshippers, over Vishva-mitra and 
 the Bharata, the sons of the moon and worshippers of the 
 great Naga or water-god. Tlie story of the war, which 
 ended in this complete victory of the Tritsus, is told in the 
 Rigveda in three hymns by the Vashishtha bards (Rigveda 
 vii. 18, 33, 1-6 and 83), and in one of the Vishva-mitra 
 hymns (Rigveda iii. 33) ; and from these poems, and espe- 
 cially from the list of the tribes forming the opposing 
 armies, it is possible to reproduce a picture of the political 
 state of ancient India at the time when the Aryans became 
 rulers of the land which had hitherto been called Bharata- 
 varsha, or the land of the Dravidian Bharatas, the five races 
 descended from the five sons of Yayati, whose history I 
 have sketched in Essay ni. In the 83rd hymn of the seventh 
 Mandala, the tribes under the immediate rule of Sudas, the 
 Tritsu king, are called Pritha-Parshu ; and the Prithus are 
 the sons of the earth and sun-mother Prithu, who is, in the 
 Mahabharata, the mother of the Pandavas. They, as I 
 show in Essay in., were the people called in the Rigveda 
 Parthava,^ who, as the Pandavas by their union with Dru- 
 padl, the daughter of Drupada, king of the Panchalas, had 
 ' Rigveda, vi. 27, 8. 
 
ESSAY II 113 
 
 become the rulers of the country between the Jumna and 
 Ganges, known as the land of the Panchalas or Srinjayas, 
 the sons of the sickle {srini). As Drupadi was, as I show 
 in Essay iii., the altar of incense, these people were also, like 
 the Aryans, fire-worshippers, and, therefore, the natural allies 
 of the tribe called in this hymn the Parshu or Parshava or 
 Persians, the modern Parsis, whose symbol of God is the 
 ever-burning fire, never extinguished in their temples. It is 
 these allied tribes called the Panchalas or the five- (panch) 
 clawed (dla) Naga snakes, the worshippers of the year-god 
 who rules the year of five seasons, who, in the Mahabharata 
 version of this war, are described as attacking the king Sam- 
 varana, whose name means the collection (sam) of tribes 
 (variju), and driving him and the Bharatas back to the 
 Indus.^ The northern frontier of the land, ruled before the 
 war by these united Prithu and Parshu called the Panchalas, 
 was the plain country watered by the Sarasvati and 
 DrishadvatI ; and their neighbours on the North, who lived 
 on the banks of the Bias and Sutlej, were the Tugra or 
 Trigarta, who are now known as the Takkas ; and they, as I 
 show in Essay iii.,were the Gond tribe called Koi-kopal or cow- 
 keepers, who were great drinkers of spirits, and belonged to 
 the circle of the early fire-worshipping tribes. The Bharatas, 
 the foes of the Pafichalas, were encamped to the north of 
 the Tugra country, on the Ravi or Parushni, and had there 
 collected a large ai-my of their confederates with the inten- 
 tion, as appears from Vishvamitra's hymn, of marching 
 thence to attack the Tritsu in their own land, for he 
 prays the Vipash (Bias) and Shutudri (Sutlej) to give an 
 easy passage to the Bliarata forces. But the Tritsu 
 anticipated them in their policy, and allied themselves 
 with the Tugra, who are called by Vashishtha the 
 §hiva, a generic name of all the cattle - herding races, 
 whose father-god was Shiva, the son of Ushi-nara, 
 the 'hero (nara) of the dawn or East (usJii) called in the 
 ^ Mahabharata Adi (Sanib/iava) Parv^, xciv. p. 280. 
 8 
 
114 THE RULING RACES OF PREHISTORIC TIMES 
 
 Mahabharata, the king of the Bhojas, a name still applied 
 to the cattle-herding tribes collectively. The forces that 
 marched with Sudas through the Shiva country were made 
 up according to the list given in Vashishtha's battle-hymn 
 (Rigveda, vii. 18) (1) of the Tritsus, otherwise called the 
 Parshaor Parshava, (2) the Paktha(3)Alinas, (4) Bhalanas, (5) 
 Vishanin, and (6) Shiva. Of these the Paktha were, as Zimmer 
 shows, the people called by Herodotus HaKTue?, whose capital 
 was Kaspapeiros or Multan, the name having been changed 
 from that of Malli-tana or place of the Mallis, to Kushya- 
 pura, the city of Kashyapa, the father of the tortoise 
 races.^ They were the Parthava, named as the allies of the 
 Tritsu, in the phrase Prithu-Parshu. The Shiva were, as I 
 have shown, the Tugra ; and the Vishanin must have been the 
 people of Muttra, the worshippers of Vishnu, the bull-god, 
 known to the authors of the Mahabharata, to Arrian and 
 Manu, as the Shura-sena, or army of heroes,^ whose daughter 
 TapatI, the blazing flame, Samvarana, the defeated king of 
 the Bharatas, married after the war.^ The Alinas and 
 Bhalanas I am unable to identify. The Bharata forces 
 opposed to the Tritsu army of cattle-herdsmen comprised the 
 
 (1) Turvashu, or star- worshippers of the Tur or meridian pole, 
 under their leader Yakshu, which means the shooting star. 
 
 (2) The Matsya, the sons of the fish-god {Matsya), who was, 
 as I show in Essay iii., the Supreme Deity, called Yah by the 
 Hindus, la by the Akkadians, Assor by the Assyrians, 
 Yahveli by the Jews, and Dagan, or the revered one, by the 
 Phoenicians. (3) The Bhrigu, or worshippers of the earthly 
 fire, the earliest priests of the fire-god. (4)The Druhyu,or sor- 
 cerers (dnch). (5 and 6) The Vai-karna or two- (pi) horned 
 (karna) people, whose country, Vikarnika, is identified by 
 
 ^ Zimmer, Aliindisches Leben, p. 434. Cunningham, Ancient Geography 
 of India, p. 232. Sachau's Alberuni's India, chap. xxix. vol. i. p. 298. 
 
 ' Mahabharata Sabha (Raja suyarambha) Parva, xiv. pp. 46, 47. Arrian 
 Indika, chap. xvii. Buhler's Manu, ii. 19, vii. 193 ; S.B.E., vol. xxv. pp. 
 32, 247- 
 
 ^ Adi (Sarnhhava) Parva, xciv. p. 280, 
 
ESSAY II 115 
 
 Hema Chandra with Kashmir, which has been known from 
 time immemorial as the land of the snake-gods, that is, of 
 the two snakes, the guardian-snake of the village, the Greek 
 e^i?, the Sanskrit AM, and tlie rain-snake Naga. Their god 
 Karna is, as I show in Essay iii., the horned-moon, and they 
 were thus the moon-worshippers. Their leader Kavasha, the 
 wise (Kavi), is named with the Turvashu Yakshu, as the two 
 generals of the Bharata army. (7) The Anu, or people 
 who worshipped the village gods (ana). (8) The Purus, the 
 rulers of the East, descended from Puru, who, though the 
 youngest of Yayati's sons, ruled, according to the Maha- 
 bliarata, all his brethren and their descendants. (9) The 
 Ajas, or sons of the goat (qja), and (10) the Chigru, whom I 
 am unable to identify. They were, in short, the collective 
 people of the five races who claimed to be descended from 
 tlie sons of Yayati, Yadu, Turvashu, Druhyu, Anu, and Puru, 
 the trading tribes or Panis, the worshippers of the moon 
 and stars, and of their creator whose symbol was the fish. 
 But this hymn, like all other ancient historical myths, was 
 constructed according to the rules of mythic history, and 
 as the story it tells was the substitution of a new for an old 
 ruling race, the old race is indicated by the number ten, 
 the number of the tribes of the Bharata army, or of the lunar 
 months of gestation, which were to produce the fathers of the 
 new confederacy of the six tribes which formed the Tritsu 
 army. These latter thus succeeded their predecessors as 
 their natural descendants, bom in the fulness of time, and 
 substituted for the lunar year of five seasons recognised by the 
 moon- worshippers, the solar year of twelve months, divided, 
 tvs it is by Hindu astronomers, into the six ritu or seasons 
 of two months each, which also appear in the six Zend seasons 
 of the Yasna, Visparads, and Afri Nagan, called (1) Maidyo- 
 Zaremaya, the milk-giver ; (2) Maidyo-shema, the pasture- 
 giver; (3) Paitishahya, the corn-giver; (4) Ayathrima the 
 breeder or autumn season sacred to the Fathers ; (5) Maidhy- 
 airya, the cold season ; (6) Hamaspath Maedliaya, the special 
 
116 THE RULING RACES OF PREHISTORIC TIMES 
 
 time for ritual deeds ;i and by this division as well as by the 
 six offerings made to the oldest class of fathers, called the 
 Pitarah Somavantah/ the eaters of rice, they marked them- 
 selves as successors in the evolution of time of the first tillers 
 of the soil who formed organised agricultural communities. 
 It was against the confederated forces of the kings of the 
 dying age that Sudas led his forces, and though Vashishtha's 
 hymn, giving an account of the battle written in an Aryan 
 metre and in the Dyavidian Sanskrit tongue formed after 
 the interfusion of the two races, cannot possibly be the 
 original battle-hymn of the Tritsu bard, it is so vivid in its 
 details as to make it almost certain that it is a mythic his- 
 tory, written when the didactic historical tale began to give 
 place to the personal narrative, and that the bard who wrote 
 the hymn which has come down to us had before him when 
 composing it the war-song made by the contemporary poet 
 who, like Taillefer, the herald-bard, who described the battle 
 of Hastings in the Roman de Rou, marched before and 
 with his countrymen as they attacked the enemy. It tells 
 clea,rly how Sudas, by Indra's help, crossed the rivers lying 
 between him and the Bharata forces, and gives a most 
 graphic description of the surprise caused by their coming; 
 for it was only a people who were flurried and confused by 
 the unexpected appearance of the enemy who could have 
 acted as the Bharata are said to have done, and tried to cross 
 the river without finding whether it was then fordable or not. 
 But the Turvashu under Yakshu were too much angered by 
 the insolence of their foes to think of these precautions, and 
 plunged into the Parushni, 'thinking, fools as they were, 
 to cross it as easily as on dry land, but the Lord of the Earth 
 (Prithivi), the father-god of the Parthavas, ' seized them in 
 his might, and herds and herdsmen were destroyed.' They 
 could not, according to Sayana's interpretation, bring their 
 
 ^ Mill's Visparad, i. 2; Yasna, i. 9; Afn Nag&n, i. 7.12; S.B.E. vol. 
 xxxi. pp. 198, 335, 369-370. 
 2 Eggeling, Sat. Brah. ii. 6, i, 4 ; S.B.E. vol. xii. p. 421. 
 
ESSAY II 117 
 
 liorses and chariots into action owing to the violence of the 
 current, and those who gained the other side landed in con- 
 fusion, ' like herds without a herdsmen.' ^ They were there- 
 fore easily and completely routed by Sudas, who did not 
 delay to follow up his success, but crossed the river and 
 stormed the strongholds of the enemy, took their seven cities 
 (tlie use of the number seven being a mythical method of 
 stating their utter defeat), divided the goods of the Anu 
 among the Tritsus, conquered the ruling Purus, the men of 
 soft Dravidian speech (mridhravac), and made the Turvasus, 
 Ajas, and Chigrus pay tribute.^ The result of this battle, 
 in which, according to another hymn of Vashishtha's Man- 
 dala,' the Tritsus drove the weak Bharata before them as 
 oxen, is told in the Mahabharata, and illustrates the poli- 
 tical genius of the Aryans, for after their victory they allied 
 themselves with Samvarana, the Puru king, who made Vashi- 
 shtha his spiritual guide, and married TapatI, the burning 
 flame, or the perpetual fire on the altar, who is called in one 
 genealogy the daugliter of the Shura-sena, and in another 
 of Vivasvat, the author of light, and, therefore, the sun-god. 
 It was then that they restored Agni the fire-god to the place 
 of the chief-god, which he occupies in the Rigveda, changed 
 the rain-god of the old rigime, called Shukra, or the wet- 
 god (suk), or the god of the rainy season, into Indra, the 
 rain-god of the Indu, meaning the drop or ultimate atom of 
 life-giving water, impregnated by the creating spirit, and 
 made the national worship, not a series of silent and pomp- 
 ous sacrifices, but one accompanied by loudly-chanted 
 hymns of praise and invocation. It was the class who 
 superintended the ritual, instruction, and policy of the king- 
 dom, who were placed at the head of the caste-system, but 
 the formation of the Brahmin caste, and their social ordi- 
 nances show that, in forming it, the Aryan administrators 
 had taken care to include in it the descendants of all previ- 
 
 ' Rigveda, vii. :8, 6-10. = Ibid. vii. 18, 13-19. 
 
 ' Ibid. vii. 33, 1-6. 
 
118 THE RULING RACES OF PREHISTORIC TIMES 
 
 ous national priesthoods, and, in like manner, all ruling- 
 warrior tribes were included among the Kshatriyas; and it was 
 this astute reverence for national tradition and usage which 
 made them preserve in the ritual the distinct evidence of the 
 religious supremacy of the trading-races, shown in the rule 
 which required that the house-pole in the Sadas, or house of 
 the gods and priests in the sacrificial ground should be made 
 of Udumbara wood (Ficus glomerata)^ and that the throne 
 of Soma,2 and the staff given after his baptismal consecration 
 to the sacrificer, should be made of the same wood.* For the 
 Udumbara-tree is, as I show in Essay iii., the sacred father- 
 tree of the trading race of Shus or Saus, of which the staff 
 of the Vaishya student must be made.* They also formed, 
 both the Sanskrit language by the intermixture of the Dra- 
 vidian cerebral letters, and the Prakrit and Pali colloquial 
 dialects, which show by the use of more numerous words of 
 Turano-Gondian, Dravidian, and Kolarian origin, a much 
 closer affinity with these tongues than appears in the Vedic 
 Sanskrit. 
 ["; But the changes introduced by Aryan influence did not 
 stop with the manipulation of castes, and the national ritual 
 and religious belief, but it also extended to all questions con- 
 nected with property and the distribution of land. As to 
 the first, it was under their guidance that the native codes, 
 such as the Mitakshara and Dhyabhaga were framed, which 
 recognise the family and individual as the distributors and 
 originators of property, while their influence on landed pro- 
 perty is shown in their treatment of the Dravidian or Naga 
 village. 
 
 In an Aryan village formed on the model of the bauef- 
 schqft or bratsvo, there were, besides the hereditary head- 
 man, no public officers forming part of the community, or no 
 
 ' Eggeling; Sai. Brdh. iii. 6. i. 2. ; S.B.E. vol. xxvi, p. 141. 
 '^ Ibid. iii. 3. iv. 28., ibid. p. 84. ' Ibid. iii. 2. i. 33., ibid. p. 34. 
 
 ■' Biihler, 'Afastamba, i. i. ii. 38; Manu. ii. 45. ; S.B.E. vol. ii. p. 9 ; 
 XXV. p. 38. 
 
ESSAY II 119 
 
 village servants, as all the duties of the former were dis- 
 charged by persons chosen from among the brotherhood, 
 while those which were thought to be menial were done 
 either by each family for themselves, or by the help of hired 
 or slave servants, and hence the Sudras of the Aryan caste- 
 system, to whom these duties were assigned, were regarded as 
 a people of altogether inferior origin. 
 
 When these Aryans took land in a settled Dravidian 
 village, they were ready to become village headmen, as this 
 office corresponded with the headship of their own sabhd, 
 and only bound them to act, like the Kolarian munda, as 
 chief ruler and arbitrator in disputes. As they looked on 
 literary work of all kinds as honourable, they were also ready 
 to become accountants and collectors of the revenue. Con- 
 sequently in a village ruled by Aryans, the patel, or headman, 
 to whom the royal land was assigned as his appanage, and 
 the accountant remained the chief village officers, while the 
 village lands were divided into defined allotments, each of 
 which was assigned as the property of a cultivating family. 
 The village priest, if he was retained at all, which was very 
 seldom, was given a very subordinate position among the 
 meaner officials. But while the power of the village officers 
 was diminished, that of the high-caste householders owning 
 village-lands was increased, as they formed, with the headman, 
 the village council. But these householders, instead of giving 
 personal service, or assisting in the cultivation of the royal 
 land, paid their share of such contributions as the village 
 was required to give for the public service. A most inter- 
 esting description of the village communities in the Bombay 
 Dekhan, by Col. Sykes, in the Journal of the Royal Asiatic 
 Society, shows how the Dravidian and Aryan systems worked \ 
 
 ^^ r 
 
 side by side. ^ 
 
 The leading cultivators in these villages all claimed to 
 be Aryan Marathas, but the only hereditary offices they 
 held were those of patel, or headman, and kul-karni or 
 
 ^ Journal of the Royal Asiatic Society, vol. ii. p. 208. </ 
 
120 THE RULING RACES OF PREHISTORIC TIMES 
 
 accountant. Only the headman held land in virtue of his 
 office, and he had also the right of giving clearance-leases of 
 waste land, while he and the chief tenants, who were mem- 
 bers of the village corporation, had the right of disposing of 
 abandoned lands. The accountant, who was generally a 
 Brahmin, was sometimes paid in land, but more often in 
 money and contributions of grain. The office was hereditary 
 in certain families, each family taking it in turn for one year, 
 and not by lot or election as among the Dravidians. The 
 land was divided into allotments called thals or jathas, 
 each being assigned to a separate family, and called by its 
 name. This name remained attached to the land though 
 : the family had left the village, and the land had passed into 
 • other hands. 
 
 But besides these Aryan tenure-holders, there were also in 
 each Dekhan village families of aboriginal descent known as 
 Mahrs, the original Mais or Mallis, who gave the country 
 its earliest Aryan name of Malla-rashtra, the kingdom of the 
 Mais, which afterwards became Maratha. They held lands 
 on tenures precisely similar to those of the Ooraon hhun- 
 hiars, or families holding village offices. Their former power 
 had, with the adoption of Aryan rule, passed into other 
 hands, but they still held their hereditary land at a low 
 quit-rent ; but in addition they also paid for it, as their 
 fathers had done, by the same personal services to the com- 
 munity, which the Aryans thought degrading, but which 
 they looked on as honourable. They worked gratuitously 
 for the head officer of the district, supplied wood for fires, 
 grass for horses, and baggage animals to government officers 
 and travellers visiting the village, acted as guides, and carried 
 baggage as porters, as well as government and public mes- 
 sages. They still remained, as heretofore, guardians of the 
 village boundaries, and referees in boundary disputes, and 
 acted as assistants to the headman, bringing the villagers 
 together to pay their revenue, and carrying it when paid to 
 I the collector of the district. 
 
ESSAY II 121 
 
 We also find in the Central Provinces a transition stage 
 in the village community between that described in Chota 
 Nagpore and the mixed Aryan and Dravidian village in 
 Bombay. There, as elsewhere, the parha or tribal territory, 
 known locally as the taluka (a name used also in the North- 
 west Provinces), is the unit of territorial division. In the 
 wilder and more remote parts the village organisation is 
 very weak, but in such districts as those in the Nerbudda 
 valley, where the divisions into townships has existed from 
 time immemorial, the villages show their antiquity and 
 permanence by the comparative completeness of their 
 system of government. In Hoshangabad ^ the greater 
 number of the headmen are Brahmins or Rajputs, and the 
 accountant (patwari) is generally a Brahmin, but the older 
 races are not so universally dominated by the Aryans as in 
 the Bombay Dekhan. There is a general feeling that 
 Hinduism under Brahmin supremacy is a mark of respec- 
 tability, but the family is not so prominent as in the 
 villages where the Aryans are absolute masters ; and the 
 village priest, who takes the lead in the ceremonies of the 
 public worship of Mu-Chundrl, the mother-moon, and of 
 Deo-than, the village earth-god, is so important an officer, 
 that the accountant, when he was not a Brahmin, some- 
 times consented to combine the two offices in his own 
 person. In that case the priest became, like the Ooraon 
 pahan, one of the chief powers in the village. -i 
 
 In Hoshangabad, the Kurkoos, a Kolarian tribe included ( 
 in the Song of Lingal among the four tribes representing 
 the predecessors of the sons of Magha, the alligator and the 
 tortoise, are usually the village watchman and assistants to 
 the headman ; and it may be said that generally throughout 
 India the village watchmen belong always to one of the 
 
 1 Elliot's Settlement Report, pp. 64 and 127-134. This is the best and 
 most instructive Settlement Report I have ever read, and I have read a great 
 many. I would advise all students of the Indian village system to examine it / 
 thoroughly. The writer is now Sir C. Elliot, Lieut. -Governor of Bengal. ^ 
 
122 THE RULING RACES OF PREHISTORIC TIMES 
 
 tribes who call themselves aboriginal, or to one of the low 
 castes calling themselves Hindus, but following the customs 
 i of their aboriginal forefathers. 
 r- In the North-west Provinces, where Aryan influence has 
 ' long been more powerful than elsewhere, the special rights 
 and privileges once enjoyed by Dravidian cultivators seem 
 to a great extent to have disappeared. But the Dravidian 
 organisation still survives in the Talukdari estates, which 
 represent the ancient provinces, and in the villages in which 
 the cultivators are governed by single proprietors, who 
 represent the munda, changed into the Kushite-Aryan 
 patel, or by joint-proprietors, who. take the place of the 
 ruling Aryans in the Dekhan village. But everywhere 
 throughout India we find that the village organisation can 
 be traced back to those founded by the matriarchal tribes, 
 who formed the oldest class of ancestral fathers^the fathers 
 who eat rice — and I have shown how this original village 
 system passed from India to Europe, how it was altered by 
 the yellow race, the Pitaro Barsihadah, or the founders of the 
 Kushite State, who were the growers of barley, and how 
 further changes were made by the later Aryan invaders — 
 1 the fathers who burned their dead. It was they who headed 
 the national revolt against the abstract beliefs of the 
 Semitic traders, who, as sons of the moon, had succeeded 
 to the Kushite empire ; who adapted the Sanskrit language 
 to the use of Dravidian races, and founded the great 
 Sanskrit literature and the schools of religion and philosophy, 
 represented by the Bhagavat Gita, or the Divine Lay of 
 Krishna, and the systems of the metaphysical inquirers. 
 It was the contradictions and inextricable entanglement of 
 the conclusions of these opposing philosophies which made 
 Sidharta Gautama, the Buddha, discard their teaching as 
 useless, and substitute for the Brahminical sacrifices and 
 metaphysical Will-of-the-Wisps the doctrine of self-culture 
 by the eightfold noble path, which ended not, like Semitic 
 Jainism, merely in the killing of evil habits and evil 
 
ESSAY II 123 
 
 thoughts, but in the growth from a nature prone to sin to 
 one of sinless purity. 
 
 But before closing this Essay, I must describe the method 
 of reckoning time and fixing the dates of the national 
 festivals used by the earliest matriarchal races, which is 
 much older than that which appears in the story of Nala 
 and Damayanti, and in the year of five seasons on which the 
 plot of the Mahabharata is founded. This method, which 
 uses the Pleiades as measurers of time and the customs born 
 from it, indubitably proves that the people who brought to 
 Europe the Indian system of village communities, originally 
 came either from the southern hemisphere or from countries 
 near the Equator. The constellation lias always been asso- 
 ciated with agriculture, and Hesiod tells us tliat corn is to 
 be cut in May, when the Pleiades rise after disappearing for 
 forty days,^ and that land is to be ploughed in November, 
 the Southern spring month. The Dyaks of Borneo regulate 
 their agriculture by the movements of the Pleiades, cutting 
 the jungle when they are low in the east before sunrise, 
 burning what they have cut when the constellation ap- 
 proaches the zenith, planting when it sinks towards the 
 west, and reaping their crops when it sets in the early even- 
 ing.^ Over the whole southern hemisphere time has appar- 
 ently for countless ages been measured by a year of two 
 seasons, in which the beginning and end of each season is 
 indicated by the presence or absence of the Pleiades above 
 the horizon at sunset. When the sun is west of the Pleiades 
 during the Southern spring and summer, from November till 
 April, the constellation is at sunset above the horizon, and 
 when it is east of the Pleiades during the Southern autumn 
 and winter, from April to November, the Pleiades set before 
 the sun, and are therefore invisible at sunset. Ellis, in his 
 
 ' Hesiod, IVorks and Days, v. 385. 
 
 ' Blake, Astronomical Mytlis, Macmillan, 4to, 1887. Chap. \. 'The 
 Pleiades,' p. 126. This chapter is said by the author to be based on a very 
 scarce pamphlet, called Ne-.v Materials for the History of Man, by K. G. 
 Haliburton, F.S.A., which can be seen at the British Museum. 
 
124 THE RULING RACES OF PREHISTORIC TIMES 
 
 Polynesian Researches, tells us that the Society and Tonga 
 islanders call the spring and summer season, beginning the 
 year in November, Matarii i nia, meaning the time when the 
 Pleiades, called the mother stars (mata), are seen at sunset, 
 and the autumn and winter, from April to November, when 
 they are not seen, Matarii i raro. All nations in Polynesia 
 begin their year in November with a festival to the dead, 
 and at this season the Tonga islanders, Ceylonese, and 
 Dyaks of Borneo,^ hold their feast of first-fruits, called 
 Inachi in Fiji, and Nycapian in Borneo, and this festival 
 corresponds with that of the first-fruits of winter rice, called 
 Janthar-puja, kept in November by the Bengal Santals, 
 who call one of their septs by the name of the Pleiades, 
 Saren.^ The Western Hindus, who trace their descent from 
 the mother Amba, the chief star of the Pleiades, begin their 
 year with the month IChartik, sacred to the Pleiades, in 
 October-November, and hold their great star festival, called 
 Dibali or Dipavall, the feast of lamps {dlpa), meaning that 
 of the bright fire-gods {vail), in the same month, by illumin- 
 ating the streets and houses, and this is reproduced in the 
 feast of lanthorns in Japan.* The fire-worshipping Sogh- 
 dians and Chorasmians of Central Asia began their list of 
 twenty-eight lunar stations, indicating the position of the 
 moon during each day of the lunar month, with the Pleiades, 
 called by them Parwe, or the begetters {peru), and thus 
 showed that the beginning of their year, regulated by these 
 months, must once have been reckoned from the position of 
 the Pleiades.* In America the Mexicans, who, as I have 
 shown in Essay i., were led to the new continents by the 
 
 ^ Blake, Astronomical My tks, pp. 115, 119, 121, 126. 
 
 = Risley, Tribes and Castes of Bengal, vol. ii. 'Santals,' p. 233 ; Appendix 
 i. p. 126. 
 
 ' Sachau's Alberunl's India, vol. ii. chap. Ixxvi. p. 182 ; Blake's Astro- 
 nomical Myths, chap. V. 'The Pleiades,' p. 126 ; Monier- Williams, 7?«/«^fl»j 
 Thought and Life in India, chap. xvi. ' Hindu Fasts, Festivals, and Holy 
 Days,' pp. 432, 433. 
 
 * Sachau's Alberuni's Chronology of Ancient Naiiotis, chap. xi. p. 227. 
 
ESSAY II 125 
 
 Indian fish-god, and who brought with them to their new 
 home the Indian and Kushite sacred symbol of the rain- 
 cross, began tiieir cycle of fifty-two years with the culmina- 
 tion of the Pleiades at midnight in November. Then the 
 new sacred fire, lit to replace that put out in all houses and 
 temples, was kindled with the fire-sticks laid on the breast 
 of the human victim, the most noble of their captives, who 
 was sacrificed to vitalise with his blood the earth whence 
 the sons of the new era were to be born.^ 
 
 Some of the most significant of the rites marking the 
 beginning of the year of the Pleiades in November are fur- 
 nished by the festivals of that month in the Egyptian 
 ritual. The Egyptians worshipped the Pleiades under the 
 name of Athur-ai, the stars of the goddess Athyr, which 
 was one of the names of the mother-goddess Hat-hor, and 
 also that of the third month of their year. Hat-hor means 
 the house or mother Qiat) of the supreme god Qior) Horus, 
 who was the meridian pole of Egyptian cosmogony, also 
 called Amon-ra, and her name thus shows that she was from 
 the first a time goddess. That she was originally a goddess 
 of the South is shown by her being the mother-goddess of the 
 sacred tree of the South, the sycamore or fig-mulberry, called 
 Neha; and this tree was the Egyptian counterpart of the 
 Hindu fig-tree, the mother-tree of the Kushite race. Her 
 Hindu origin is also shown first by her festival of the 5th 
 Pharmuthi, about the 19th February, a date which nearly 
 corresponds with the great Magh festival of the Santals, 
 Ooraons, and Mundas, to the fire and witch mother-goddess 
 Magha, when the Santal year ends. She was then wor- 
 shipped in Egypt as the goddess Bast, distinguished by 
 bearing on her head a lunar crescent, with the snake creep- 
 ing under it.'' And a second proof of her Hindu origin is 
 given by her being the fish-goddess, to whom the Aten, or 
 
 ' Prescott, History of the Conquest of Mexico, Sixth Edition, vol. i. 
 chap. iv. p. lo6. 
 2 H. Brugsch, Religion utui Mythologie der Allen Mgypter, pp. 304, 331. 
 
126 THE RULING RACES OF PREHISTORIC TIMES 
 
 carp, allied to the Hindu Rohu of the same genus, is sacred, 
 and also by her being in one of her forms Hat-mehit, the 
 wife of Osiris, the goat-god of Mendes, who bore the fish- 
 sign on her head.^ The Santal name for the Pleiades, Sar-en, 
 is also connected with the fish-goddess, for the mother-god- 
 dess of the Savars, the Sus, the Su-varna or trading races of 
 the West, is, as I have shown in Essay m., a fish-goddess, 
 called Sal-rishi, a name which I have traced to the mother 
 cloud-goddess Sar, and the father antelope (risliya). The 
 cloud-goddess Sar was, as I have shown, the Vedic Saranyu, 
 tiie mother of the twins, day and night, who still retains 
 her place in Indian mythology as the god Hari, whose first 
 avatar was a fish. She was the fish-mother, also called 
 Amba, the mother, the first star in the Pleiades, who led 
 her sons, the farmers and mariners of Southern India, to 
 Persia, Egypt, Syria, Asia Minor, and Greece, in all of 
 which countries she was worshipped as the fish-mother. 
 
 A four days' festival was held in Egypt on the 17th 
 Athyr (September -October), the month sacred to the 
 Pleiades, about the 4th of October, to celebrate the mourn- 
 ing of Isis, the name given to Hat-hor, as the cow and 
 mountain-mother {is), for the death of Osiris, but that the 
 mourning was prospective, and indicated grief for the closing 
 year, which is to be replaced by its successor, the new year, 
 is shown by the date of the festival of the death of Osiris. 
 This took place on the 26th Choiak, about the 12th 
 November, four days after the hoeing festival, held on the 
 9SA Choiak, and four days before that of Nahib-ka, the 
 primaeval snake-god of the tree-worshippers, which was kept 
 on the 1st Tybi.^ The festival of the 26th Choiak was, like 
 the Hindu Dibali, at the same season, the occasion of a 
 general illumination,^ and then Osiris was placed in a ship, 
 
 1 Encyclopedia Briiannica, Ninth Edition, 'Athor,' vol. ii. pp. 13, 14. 
 H. Brugsch, Religion und Mythologie der Alien ^gypier, p. 310. 
 
 " H. Brugsch, Religion und Mythologie der Alien /Sgypter, pp. 303, 346. 
 * Ibid, p, 617. 
 
ESSAY 11 127 
 
 and launched out to sea. Hence the story tells us that 
 Osiris, the strong (osr) sun-god, tlie Assyrian Asar, wor- 
 shipped both in the Euphratean Delta and Egypt as the god 
 symbolised by the eye, showing him to be the all-seeing eye 
 of heaven, was another form of the Akkadian Dumu-zi, the 
 son {dumu) of life {zi), the young sun-god, who, in the 
 original Deluge story, set forth in his bark at the summer 
 solstice, when the Indian rains and the later Egyptian year 
 began, to pursue his course through the seas of time, till the 
 close of his yearly journey. In tlie 26th Choiak, the day of 
 the month chosen for the festival of Osiris, said by Egyp- 
 tian mythologists to represent * water,'i we see proof that 
 the choice of the day was influenced by the science of 
 sacred numbers, which, as I have shown above in speak- 
 ing of the story of Nala and DamayantI, plays such an 
 important part in ancient mythology. For the number 
 twenty-six is sacred to a lunar year of thirteen months, 
 measured by twenty-six lunar phases ; and this proves that 
 Osiris was a sun-god, ruling the lunar year, his ship being 
 tlie crescent moon, and he himself being, like Dunm-zi, the 
 star Orion, the Akkadian Uru-anna, meaning the foundation 
 {uru) of heaven, the hunter who, as I show in Essay iv., 
 drove before him through its yearly course the crescent 
 moon, the Indian fox, the chariot Iiorse of India, who after- 
 wards became the lunar hare, and which was symbolised in 
 the constellation Lepus. This conclusion is confirmed by 
 a hymn supposed to be addressed by Isis to Osiris, in which 
 she says to him — 
 
 ' Place thy soul in the bark Ma^-at ' 
 
 (the kosmic law of unchanging order), 
 ' In that name which is thine, O moon-god. 
 Thou who comest to us as a child each month.' ^ 
 
 It is in the myth telling of the death and burial of Osiris 
 that we can trace exactly how the life-giving sap, which 
 
 ' H. Brugsch, Religion und Mythologie der Alteti yEgypter, p. 293. 
 '' Records of the Past, i. p. 121 ff. 
 
128 THE RULING RACES OF PREHISTORIC TIMES 
 
 made all plants, and the animals who fed on them, to grow, 
 became the parent god, the eye of all living things, the god 
 Piru, or parent god, who, in the Finnish theology, gave eyes 
 to the snake. He, the god of the discerning eye, who 
 traversed the world with the ever-recurring phases of the 
 moon, and thus made grain, fruits, and flowers to spring up 
 under his footsteps in the lands suited to their growth. In 
 this story Osiris is the god of the corn-growing races, who, 
 after having diffused through the world plenteous crops of 
 wheat and barley, grown on fertile arable land, returns at the 
 end of his year's course as the sun, who has done his journey. 
 When he returned to die as the sun of the old year he was 
 slain by Set, his brother, whose name means, as I have 
 shown, ' the vanquished ' god, and who was really the black 
 water-snake Ap-ap-i, and seventy-two ^ others, representing 
 the form of theology in which the triad of three seasons 
 ruled by the black water-snake, the constellation Hydra, 
 which I have described in Essay iv., the seven days of the 
 week, and the ten lunar months of gestation, were the ruling 
 gods. They placed his body in a coffin, the ship which had 
 been his cradle as the infant year, and threw it into the Nile. 
 Isis searched all over the world for her lost lord, and found 
 his body on the Syrian coast at Byblus, and on looking for 
 the coffin, found it enclosed in a pillar formed from an 
 Erica-tree which had grown round it, been cut down and 
 used for one of the pillars of the palace of the king of 
 Byblus. This was the house-pillar, the father pole of the 
 Northern races, which I have described in Essay iii., and it is 
 this Erica-tree which was the parent tree of the Syrian 
 races, the original barley-growers. She took the body and 
 the coffin, the cradle of the new god of the North, who was 
 to supersede the god of the South, when time-measurements 
 were based on the movements of the Pleiades and Orion, back 
 
 ' The seventy-two assistants of Set refer, as I show in Essay iv., to the 
 Babylonian heavenly circle of 360 degrees, and to the year of five seasons • 
 for 72 is the fifth part of 360. 
 
ESSAY II 129 
 
 to Egypt. On her arrival she left the body and went to visit 
 Hor-us, the new god of the Northern house-pole, whose four 
 sons guarded the four quarters of the heavens, the meridian 
 pole of the Kushite race, whose revolutions were to be used 
 as measurements of time, in place of the rising and setting 
 of the stars. The year thus introduced was that of four and 
 five seasons, which I have described in Essay iv. While 
 Isis was with Hor-us, Set found the body of Osiris, and cut 
 it up into fourteen pieces, scattering them abroad,^ and 
 these represent the fourteen days of the lunar phases by 
 which time was now to be measured, the Hindu constella- 
 tion of the Shishu mara, meaning the Alligator, the fourteen 
 stars round the pole, which were turned by the twin stars 
 Gemini, and among these was the star Marlchi, the fire- 
 spark, the parent star of the Kushite race. These deduc- 
 tions, which make the year opened by the Pleiades the first 
 form of the year ruled by Osiris as Orion, are confirmed by 
 the festival held in the month Athyr, sacred to them, to 
 celebrate the moumilig of Isis, and in the day chosen for 
 the festival, the 17th of the month, we find the sacred 
 numbers, seven and ten, representing the seven days of the 
 week and the ten months of gestation. That this number 
 was deliberately chosen, is proved by its being repeated in 
 the Hebrew story of the Deluge. In this Noah, the year- 
 god, the son of the fish-mother, embarks on his birth-voyage, 
 or period of conception, on the 17th day of the second 
 month, the Hebrew Marchesvan, answering about to the 
 2d of November, and we thus see that his voyage, like that 
 of Osiris, began in the same month which begins the year 
 of the Pleiades. The year-goddess, who was born in this 
 voyage, was the mother mountain Ida, the cow, and moun- 
 tain-mother of the ploughing race, the Hindu and Phry- 
 gian counterpart of the Egyptian Isis, who emerged from 
 tlie waters, according to Genesis, on the first day of the 
 tenth month, and, according to the Hindu stoiy of Manu, at 
 * Frazer's Goldtn Bough, vol. i. chap. iii. pp. 302, 303. 
 
 9 
 
130 THE RULING RACES OF PREHISTORIC TIMES 
 
 the end of the birth-year. It is she who survives in Bengal 
 as the goddess Durga, the mountain, under the name of 
 Kali, meaning the time-goddess, and her connection with 
 the Pleiades year is shown by the celebration of her festival, 
 the Kali-Puja, on the darkest night of the dark half of 
 Khartik, the Pleiades month. Her altars are then drenched 
 with the blood of goats, sheep, and buflFaloes, the last being 
 the plough animals of the Southern races, and their sacrifices 
 show that her worship dates from the age of totemistic 
 feasts.^ 
 
 But we have now to turn to another aspect of the Pleiades 
 ritual, shown by the festival to the dead, celebrated, when 
 the year began, in November. This festival to the dead year, 
 and to the dead who died in past years, is celebrated in the 
 Society and Tonga Islands by prayers oiFered at the November 
 New Year's Festival, for the souls of departed relatives, and 
 its most ancient form appears in the corroboree dances of the 
 Australian savages. At the November midnight culmina- 
 tion of the Pleiades, called by them Mormodellic, when, as we 
 have seen, the Mexican cycle began, they worship the dead 
 for three days. The Peruvians also began their year in 
 November, and called the New Year's feast Ayu-Marca, 
 meaning the carrying (marca) of the corpses {ayu), and 
 they then visited the tombs of their ancestors. The Sabaean 
 fire-worshippers of South-western Asia held the festival, 
 called by Albiruni the Great Bakht, or day of fate, or the 
 first day of the month, called Murdadh by the Persians 
 (October-November), answering to the Hindu Khartik the 
 Pleiades month, and worship Venus, called Tar-sa, as the fish- 
 mother, on the 17th of the month, thus reproducing again in 
 this series the number seventeen. It is sacred to the Angel 
 of Death, and on it the Festival of the Dead was celebrated.^ 
 
 ^ Monier-Williams, Religious Life and Thought in India, chap. xvi. 
 ' Hindu Fasts, Festivals, and Holy Days,' p. 431. 
 
 2 Sachau's Alberuni's Chronology of Ancient Nations, chap, xviii. • Festivals 
 of the Ancient Magians,' pp. 315-316; 'Blake's Astronomical Myths, chap, v.' 
 ' The Pleiades,' p. 121. 
 
ESSAY II 131 
 
 But it is in the ritual of the Druids that we find the most 
 certain evidence of the advent to Europe of the Southern 
 races, who measured time by the Pleiades. The Druids, or 
 priests of the tree (dru), were the religious teachers of the 
 Cymric Celts, who, according to their traditions, were led to 
 Western Europe by the god Hu. His name, as I shall show in 
 Essay iii., is the Northern form of the root sti, to beget, or 
 conceive, which, again, is a Southern form of the Akkadian 
 Jehu, the bird, the mother-bird, whose history I give in Essay 
 III., and who laid the world's egg, which also appeared in their 
 theology. It was from this root su that the Indian Soma 
 was formed, and it was in the Soma festival that the sacreid 
 sap was worshipped as the water of life, which, when sent 
 from heaven as seasonable rain, became the essence of all 
 plant-life. It was thus the generator and sustainer of all 
 material existence depending on growth and increase. This 
 was the god Hu who led them from India, and it was thence 
 that, together with his worship, they brought the belief in 
 matriarchal government, shown in the equality of the Druid 
 nuns with the male priests, and the birth-legend of the 
 world's egg laid by the mother-bird, formed of snakes, from 
 which the hundred Nagas, or rain-snakes, the Kauravya, or 
 tortoise, sons of the goddess-mother Gan-dhari, were born.^ 
 It was also from India that they brought their reverence 
 for groves and trees and the human sacrifices introduced by 
 the fire-worshippers. They celebrated the reconstruction 
 of the world on the 1st November. As a symbol of its 
 death and resurrection, the Druidess nuns, the priestesses of 
 the mother-earth goddess, were then obliged to pull down 
 and rebuild the roof of their temple, and if any one of them, 
 when bringing materials for the new roof, let her sacred 
 burden fall, she was set upon and torn in pieces by her com- 
 panions. All fires, as in Mexico, were then extinguished, 
 and had to be relighted by the sacred fire kindled by the 
 Druid priests. During the darkness of the nights after the 
 
 ' Encyclopadia Britannica, 9th Edition, vol. vii., ' Druidism,' pp. 477-479. 
 
132 THE RULING RACES OF PREHISTORIC TIMES 
 
 fires had been put out, the dead of the past year were, as 
 among the Egyptians, thought to pass to the west, whence 
 they were carried in boats to the judgment-seat of the god 
 of the dead, before they passed to the Elysian fields, the 
 gardens called by the Greeks the Hesperides, the home of 
 the maidens who guarded the three golden apples — the three 
 seasons of the year. These were brought each year to earth 
 by the sun of the West and South, Hesperus, the god of 
 the winter season, in which the young sun-god of the coming 
 year is born. 
 
 It is this Druid festival and the three days' corroboree of the 
 Australian savages which still survive throughout Europe 
 in the three sacred days of the 31st of October and the 
 1st and 2nd of November, called All Hallow Eve, All 
 Saints' Day, and All Souls' day. It is on All Hallow Eve 
 that in Scotland, Ireland, Wales, and Cornwall torches and 
 bonfires are still lighted and games played, and the Guy 
 Fawks bonfires of England are only transfers of these New 
 Year's fires to the 5th of the month. It is on All Souls' 
 Day that the people of France, Belgium, South Germany, 
 and Russia visit the tombs of their ancestors, hang wreaths 
 and light candles over their graves.^ 
 
 But the November festivals of the Pleiades were not the 
 only important feasts of this early cult, for we find that 
 those connected with the southern, western, and northern 
 spring in April and May, assumed, when the village com- 
 munities had finally settled in the northern hemisphere, 
 even more importance than the November feasts of the 
 South. It was then that the Gonds of Central India founded 
 the Northern spring festival of the Nagar, or plough-god, 
 answering to the hoeing festival, the spring feast of the 
 South, celebrated in the Egyptian Choiak (November). The 
 name of the plough-god has been translated by the Greeks 
 into Ge-ourgos, the woi-ker of the earth, and the history of 
 his worship is fully given in Essays i. and iii. It was also in 
 
 I Blake, Astronomical Myths, chap. v. ' The Pleiades,' pp. 124-125. 
 
ESSAY II 133 
 
 April that the apparently earlier festival of the Palilia, out 
 of which that of the plough-god grew, was celebrated. These, 
 and the annual dances round the Maypole, are relics of the 
 ancient festivals which celebrated the coming of spring at the 
 disappearance of the Pleiades in April, and their rising again 
 in May ; and the Queen of the May is the ancient mother 
 Amba, the chief star of the Pleiades, who was, according to 
 Indian tradition, the promised bride of the King of Saubha, 
 the city of the magicians, and, therefore, the wonder-working 
 mother Maga, who, from the apparently lifeless egg of 
 the clouds and revolving moon, which bring the April 
 showers, has created the living life of summer, and who has 
 given her name to the month of May, Also, the Maypole 
 is the Tur, the sacred house and meridian pole, the god of 
 the Tur-vasu, whose god, the Tur, was the heavenly fire-drill, 
 which carried the stars round with him in his revolutions. 
 These people began their year in April with the disappear- 
 ance of the Pleiades below the horizon at sunset, the time 
 when the world's egg, the Easter eggs, were laid, and when the 
 Northern moon-hare, the Easter-hare of Southern Europe, 
 started on her annual series of monthly races as the crescent- 
 moon, which, after becoming full, returns again to its original 
 form ; the home earth to which the Indian fox, who was, as I 
 have shown above, the original moon-hare, always comes 
 back when hunted. 
 
ESSAY III 
 
 THE EAELY HISTOKY OF INDIA, SOUTH-WESTERN ASIA, EGYPT, 
 AND SOtJTHEEN EUROPE, AS TAUGHT BY THAT OF THE 
 WOESHIP OF THE HINDU SOMA, THE ZEND HAOMA, THE 
 ASSYUIAN ISTAB, AND THE EGYPTIAN ISIS 
 
 No student of the history of religion and national growth 
 in India and Iran can fail to notice the reverence paid to. 
 the fermented juice of a plant, called the god Soma in the 
 Rigveda, and Haoma in the Zendavesta. In the Rigveda, 
 Soma is the father and begetter of the gods ; ^ the Lord of 
 thought (jnanasas-pati),^ and of speech {vacas-pati)? It is 
 to Soma that all the hymns in one Mandala, the ninth of the 
 ten Mandalas of the Rigveda, are addressed, and out of the 
 1028 hymns in these ten Mandalas, 681 are hymns to the 
 three chief gods of the Soma sacrifice, 123 to Soma alone, 
 354! to Indra, and 204 to Agni and their associate gods, while 
 the remainder teem with allusions to and praises of Soma. 
 In the great Yasna, or annual sacrifice to the gods of Time, 
 in the Zendavesta, the last libations made before prayers 
 are oifered to the gods are those to Haoma, and in the final 
 prayers those to Haoma follow the invocations to Ahura 
 Mazda. Haoma is the last of the victorious demi-gods 
 whose deeds are celebrated in the Horn Yast, and he is the 
 great god who destroyed the usurper Kereshani, the Krishanu 
 of the Rigveda, the footless archer who wished to keep Soma 
 
 ^ Rigveda, ix. 87, 2. ^ Ibid. ix. 99, 6. 
 
 * Ibid. ix. 26, 4 ; loi, 6. 
 
ESSAY III 135 
 
 in heaven, and who said : ' No priest who would rob every- 
 thing of progress shall walk the lands for me.'' ^ 
 
 When we remember that the Rigveda and Zendavesta are 
 not the religious books of an isolated sect, but the outcome 
 of the religious records of the successive races who ruled 
 India and Iran from the first dawn of civilisation, we shall 
 at once see the great historical value of the history of the 
 worship of their great god Soma. It is this which we shall 
 find in the pictures of the progress of religious thought given 
 in the hymns of the Rigveda, and the ritual and Yasts of 
 the Zendavesta. These begin with the first guesses at truth 
 of the founders of national life, and are followed up by the 
 additions by the various races who succeeded them as rulers 
 of the land and fosterers of its culture. Though the Aryan 
 speech of the Vedic and Zend writers was a late importation 
 into their respective countries, yet the thoughts they re- 
 corded in it were moulded in ideas born in pre-Aryan times, 
 and the union of the two elements is shown by their frequent 
 use of words spelt with the cerebral linguals, t, d, th, dh, 
 n, which are not found in any of the European Aryan lan- 
 guages, but are fundamental letters of the Tamil-Dravidian 
 dialects of Southern India and the Afghan Pushtu. - 
 
 The existence of these letters in Sanskrit proves that the 
 native language of Northern India, which preceded it, must 
 have belonged to the Dravidian type. But the interfusion 
 of these alien races is not marked only in the Indian San- 
 skrit, but also by the evolution of religious ritual and 
 thought ; for the Aryans, like all other ancient races, based 
 their state policy on the belief that no people who had not 
 the gods of the land on their side, could maintain a stable 
 government in any country. Therefore every conquering 
 
 ^ Mill, Yasna,\\. 2, 4; S.B.E. vol. xxxi. pp. 237, 238; Rigveda, iv. 
 27. 8. 
 
 ' Benfey, Complete Sanskrit Grammar, p. 20, thinks it certain ' that while 
 the mute cerebrals have been firmly established in Sanskrit,' they vcere origin- 
 ally introduced from the phonetic system of the Indian aborigines. 
 
136 THE RULING RACES OF PREHISTORIC TIMES 
 
 race adopted the ritual of their predecessors as part of 
 their inheritance, and with it they took over the popular 
 history of national and religious growth, set forth in the his- 
 torical myths depicting its various stages. Thus it was that 
 the supreme gods of dead beliefs were included in the national 
 Pantheon, such as the Azi Dahaka of the Zendavesta, ' the 
 fiendish Druj ' overthrown, and superseded by Thraetaona, 
 and the first two sacred fires of the Yasnas, called Berezi 
 Savangha and Vohu Fryano.^ The fire of Berezi Savangha, 
 or of the Eastern (savah) Berezi is the goddess - mother 
 Magha, of the race of Brisaya, meaning the sorceress, 
 who are, in the Rigveda, conquered by Agni-Soma, and the 
 river Sarasvati,^ the mother-river of the Agni worshippers. 
 The name of the second fire, Vohu Fryano, proves un- 
 mistakably that it was that of the phallic father-god of 
 the tribe Fryano, the intimate allies of the Mazdeans, called 
 in the Gathas ' Turanians, who shall further on the settle- 
 ments of piety with zeal.'^ The Turanians do not use aspir- 
 ated cerebrals, and, therefore, the name Fryano must represent 
 a Turanian word, Viru-ano, or a race whose god is the Viru. 
 These must be the Iranian congeners of the Hindu Virata, 
 who rule the Mathura country on the Jumna in the Maha- 
 bharata. These are the same people as the Kurumbas, a 
 tribe of hunters and shepherds widely distributed over 
 Southern India. The god of these people is, as we learn 
 from the Mackenzie Manuscripts, Virubhadra, the blessed 
 Viru, or the phallic god, and the tribe generally worship the 
 Sakti, or male and female symbols of generation. They 
 call themselves Idaiya, or sons of Ida, or Eda, the sheep, and 
 include a part of the great cultivating caste of the Kurmis, 
 
 ' Mill, Yasna, xvii. ; S.B.E. vol. xxxi. p. 258. 
 
 2 Rigveda, i. 43, 4 ; vi. 61, 3. Giassmann, Worterbuch zum Rigveda, s.v. 
 ' Brisaya.' The root bri, from which Brisaya comes, means ' to bring forth,' 
 and is the counterpart of the root mag, ' to make, to create,' from which 
 Maga is derived. 
 
 ^ Mill, Yasna Gdtha Ustavaiti Yasna, xlvi. 12; S.B.E. vol. xxxi. p. 141. 
 
ESSAY III 137 
 
 or Kudumbis.^ They are the Viru-paksha, or tribe of Viru- 
 worshippers, named in a list of snake-worshipping races in 
 the Chulla vagga.^ And they are the people who are de- 
 stroyed by Indra in the Rigveda, who worship the Shisna- 
 deva, or phallic god.^ 
 
 Thus both the Rigveda and Zendavesta taught that men 
 reached truth through error, and by detecting the mistakes 
 made by successive inquirers into the mysteries of creation and 
 reproduction, and, therefore, in trying to identify the slowly 
 evolving links in the chain of reasoning which led those, who 
 first looked for the origin of life to the wonder-working 
 mother and the phallic father, to adopt the fermented sap 
 of a plant as the symbol of the creating spirit, we must 
 begin with the facts set forth in the ritual of the Soma sacri- 
 fice in India and Persia in Vedic times, and must in examin- 
 ing these, remember that the ritual is formed by the accre- 
 tion of successive forms showing various stages of growth. 
 The Soma or Haoma there worshipped comes from a moun- 
 tain plant, growing both in Afghanistan, where it was found 
 by Dr. Aitchison, and in Karman in Persia, where it was 
 shown by the Parsis to Mr. A. Houttum Schindler. They 
 both identified it as a Sarcostemma asclepias, and named it 
 Periploca aphylla^ The juice was extracted by the Zend 
 Parsis by pounding the stalks in a mortar, and both by 
 churning in a mortar {uliikhala),^ and pressing between 
 pressing-stones (adri, gravan) by the Vedic Soma wor- 
 
 ' Prof. G. Oppert on the Original Inhabitants of Bharata Varsha, 
 Part II. pp. 237-239. 
 
 ' Rhys Davids and Oldenberg's Vinaya Texts. 'Chulla vagga,' v. 6; 
 S.B.E. vol. XX. p. 76. 
 
 ' Rigveda, vii. 21, 5 ; x. 99, 3. See also x. 27, 19. 
 
 ■• Eggeling, ^at. Brah,, Introduction ; S.B.E. vol. xxvi. p. 25. 
 
 ' Rigveda, 1. 28, 3, speaks of a woman making Soma in a mortar {uliii- 
 hala), and describes how the pestle is used, not as a pounder, but as a churning 
 staff, turned, like the fire-drill, with ' rasmi ' or reins, that is, a string fixed 
 to the cross-bar at the top of the churning stick. Hillebrandt, Vedische 
 Afythologie, s.v. 'Ulukhala,' pp. 158-160. 
 
138 THE RULING RACES OF PREHISTORIC TIMES 
 
 shippers.^ The juice is greenish-white, and becomes in a few 
 days a yellowish-brown, sour liquid, like the Soma which the 
 gods took from the Vritra, or snake-races in the Brahmanas, 
 which they could not drink till Vayu, the wind-god, blew 
 through it.^ But Soma could also be made from other 
 plants, for the Bombay Brahmins make it from a plant grow- 
 ing on the hills near Poona, which has a bitter sap, and 
 which they showed to Dr. Haug. In the Satapatha Brah- 
 mana other alternative plants are named ^ — (1) The red and 
 brown flowering Phalguna and the Addra. The second and 
 third of these I cannot identify, but the first is probably the 
 wild turmeric, Curcuma zedoaria, called in Sanskrit Shola, 
 Sholika, or Vunaristd ; it bears tufts of red flowers, which 
 blossom in Phalguna (April). Turmeric was, as I shall 
 show in the sequel, sacred to the yellow race who were the 
 first founders of the Soma sacrifice. (2) The Shyena hrita, or 
 plant brought to earth from heaven with the Soma by the 
 Shyena bird. This, as we learn from the Brahmanas, was 
 the Palasha-tree (Buteajrandosa), which had in it the essence 
 of Brahma, the creating god.* This is the tree thought by 
 the Ho Kols to be sacred to the god Desauli, the guardian 
 of the village, to whom they offer Palas flowers at the great 
 national Saturnalia held in Magh (Jan. -Feb.), the month 
 sacred to the witch-mother Maga ;^ and the Gonds also, as I 
 shall show, use Palas branches to support the sacrificial hut 
 built by every cultivator for the autumn sacrifice to Mu- 
 Chandri, the moon-goddess. (3) Besides these. Dub, or 
 Kusha grass (Poa cynosuroides), the sacred grass of the 
 Kushika or tortoise race may be used, and also yellow 
 Kusha plants. The use of these different plants as the 
 source of the sacred Soma, prove it to be a symbol of 
 
 Mligveda, vii. 104, 17; x. 36, 4 ; x. 100, 8 ; v. 31, 5. llillebrandt's 
 Vedische Mythologiedie Steine, p. 152. 
 ^ Eggeling, Sat. Brdh. iv. i, 3, 4-10 ; S.B.E. vol. xxvi. pp. 265-267. 
 .' Eggeling, iv. 5, 10, 2-4; S.B.E. pp. 421, 422. 
 * Eggeling, i. 7, i, i, 3, 3, 19; S.B.E. vol. xii. pp. 89, 90, 183, 184. 
 ° Risley, Tribes and Castes of Bengal, vol. i. p. 327. 
 
ESSAY III 139 
 
 the life-germ which makes plants grow, bud, blossom, fruit, 
 and reproduce successors by seed, and that it is through 
 partaking of this divine essence that life is continued to 
 those who are sanctified by incorporating it into their 
 frame. 
 
 In finding out the chronological order of the various 
 ideal symbols of the life-germ, which culminated in Soma 
 worship, I will first examine the history and etymology of 
 the name, and next the ritual of the Soma and Haoma 
 sacrifices, making use in the inquiries of the historical myths 
 and tribal customs which mark the various stages in the 
 evolution of Soma, Haoma, and Istar woi-ship, all of which 
 we shall find to be ultimately identical. 
 
 Soma and Haoma are different forms of the same word, 
 derived from a root meaning to beget, which is su in Sanskrit, 
 and hii in Zend. When we analyse the meanings of the 
 word Soma and its histoiy, we find that su is certainly the 
 older of these two forms. Soma, both in the Brahmanas 
 and Rigveda, means the moon nearly as often as the sap 
 of the Soma plant. The moon-god when wedded to the 
 daughter of the sun, in the Rigveda, is called Soma, and in 
 the hymn telling of the marriage, Soma is said to stand in 
 heaven as the central point of the Nakshatreis, or circle of 
 stars, used by Hindu astronomers to calculate the period of 
 the five years'' cycle by which they regulate the difference 
 between solar and lunar time.^ In other hymns Soma, the 
 moon, is said to clothe himself in sunbeams ^ and to be the 
 ruler of heaven, to whom the sun and stars belong,* and to 
 lead the way up the steepest paths of the sky,* while the 
 whole of the 111 hymns in the ninth Mandala of the 
 Rigveda to Soma, called Pavamana, or the cleanser, are, 
 as Hillebrandt has shown, hymns to the autumn moon, 
 reappearing after the earth has been cleansed of her im- 
 purities by the rains of the rainy season, which, when 
 
 ' Rigveda, x. 8$, i-2. ' /*/</. ix. 86, 32. 
 
 ' Ibid. V. 29. ^ Ibid. i. 91, I. 
 
140 THE RULING RACES OF PREHISTORIC TIMES 
 
 strained through the heavenly sieve {pavitra), make it pure 
 for the coming year.^ The lunar Rajputs call themselves 
 Som-bunsi, or sons of their parent god Soma, the moon, and 
 all use the patronymic Singh, meaning both a horn and a 
 lion. This name Singh, meaning the horned-moon, takes 
 us to the Vedic name for river, Sindhu, the moon-river, a 
 name given also to the Indus. This name Sindhu appears 
 also in Sindhava, the modern Sindh, the name of the country 
 through which the Indus flows. The conquests of the Som- 
 bunsi have extended this local name to the whole of India, 
 which they called Sindhava, the moon-land, or the land of 
 the sons of the moon. This name Sindhu becomes in Persian 
 Hindu, and this change is exactly the same as has made the 
 root su into the Zend hu. , Therefore Su or Shu, like Sindhu, 
 must be of Southern origin, and we must look for this 
 among the people who called the moon Sin. These were the 
 Sumerians, the primitive rulers of the Euphratean Delta, 
 who called themselves the Gaurian race, a name reproduced 
 in India by the Turanian Gonds, who call themselves sons of 
 Gauri (Bos ^aurus), the wild cow. The earhest capital of 
 these people known to us is the town now called Telloh, 
 which was anciently called Lu-gash, and its people, as we 
 learn from an Akkadian vocabulary, called their country 
 Shu-gir, or the land of the Shus, a name which also appears 
 in Gir-su, an alternative name of their capital city.^ This 
 name afterwards became Shushan, the province to the west 
 of the Persian Gulf, where the people worshipped the great 
 god Susi-nag, the god of Elam, or the mountain country 
 of the Akkadians.^ And it is these Shus, who must be the 
 trading and conquering race called in the Mahabharata and 
 Rigveda the Shu-varna, or caste of the Shus, who called the 
 country, now called Sindh, Sindhu-Suvarna, and made Patala, 
 the modern Hyderabad and capital of Sindh, which was then 
 
 ' Hillebrandt, Vedische Mythologie, pp. 385-388. 
 
 ^ r. Hommel, GeshichU Baiyloniens und Assyriens, bk. i. p. 316. 
 
 * Maspero, Egypt and Assyi-ia, chap, xviii. p. 316. 
 
ESSAY III 141 
 
 a seaport, their capital. As Patala is now one hundred and 
 fifteen miles from the sea,^ the days when it stood on the 
 seashore must be many thousand years ago, for, at the same 
 rate of increase, sixty-six feet yearly, which is computed to 
 be that of the Tigi'is and Euphrates, these one hundred and 
 fifteen miles must have taken more than nine thousand years 
 to accumulate.^ It was these Shus who called the country 
 of Guzerat Saurashtra, or the country of the Saus, and they 
 still form the great trading race of India, known everywhere 
 as the Saus or Sao-kars. It was they who called their moon- 
 god Shin or Sin. But for the derivation of this name we 
 must look to that of Shumir, the name by which the 
 Assyrians called the Euphratean Delta ruled by the Shus, 
 and first called Shu-gir. Shumir, as Lenormant shows, 
 through its Hebrew form Shinar, must have originally con- 
 tained a guttural represented by the ain (J?) in the Hebrew 
 spelling. This guttural is also found in the Arabic form 
 Sindjhar, and in that of the Singhara mountains, placed bv 
 Ptolemy as stretching from the Tigris across Western Asia. 
 The original name must, therefore, according to Lenormant, 
 have been Sin-gir or Shin-gir.^ This name is also connected 
 with the ancestral descent of these people from the wild 
 cow by the Hindu patronymic Singh, the horn, and Sin, the 
 moon, must also be the homed moon. The Akkadian word 
 for horn, shi, has also a form shiff,'^ and means sky, and to 
 fill, as well as horn, and is, therefore, connected with the root 
 sak, to be wet, from which Lenormant derives Sin-gir, mean- 
 ing the wetting horn. The mother city of this wet land 
 of the Shus, the Euphratean Delta, was Erech, the Akkadian 
 Unuk, and this name, as Dr. Sayce shows, is the same as that 
 of Enoch, the son of Cain, the first city builder.^ Istar was 
 
 1 Cunningham, Ancient Geography of India, pp. 283-285. 
 - Sayce, Hibbert Lectures for iZiy, Lect. iii. p. 185. The actual number 
 of years given by calculation is 9185. 
 
 " Lenormant, Chaldiean Magic, pp. 395-402. 
 
 * Sayce, Assyrian Grammar Syllabary, No. 118. 
 
 ' Sayce, Hibbert Lectures for iZij, Lect. iii. p. 185; Cen. iv. 17. 
 
142 THE RULING RACES OF PREHISTORIC TIMES 
 
 the mother-goddess of this city and supreme goddess of the 
 land, both under Akkadian and Assyrian rule, and her names 
 confirm the conclusion that the country was called the 
 wet land. One of her Akkadian names is Shuk-us. The 
 ideogram >^y is formed of two elements. The first, 
 >^, when standing alone, is pronounced sur or zur, and 
 means rain, and also to arise, and illumination ; while J means 
 king, or one, so that the name Shuk-us means the raining 
 one.i She is also called Tiskhu, and under this name she is 
 the star-god, who directs the archangels {anuna-ge) of the 
 earth,^ and it is Anu, the god of heaven, and Tiskhu who 
 become rulers of the sky when the moon is eclipsed and 
 made to wane by the seven wicked spirits.^ The ideogram 
 for Tiskhu '-V^!*? *lso pronounced shuk, begins, like 
 Shuk-us, with the sign for rain ; while ^, pronounced 
 ku, means power, and a mountain peak,^ so that the name 
 means the power or star-god, which brings the rain, or the 
 raining mountain. To establish the connection between the 
 star-god who brings the rain, and Istar, we must turn to the 
 Egyptian Isis, whose name, like that of Istar, comes, as Pro- 
 fessor Tiele has shown, from the Akkadian root is, meaning 
 a mountain, which also appears in the Akkadian isi, a cow, 
 and this is one of the forms assumed in Egypt by Isis, a 
 transformation which is not followed by her Akkadian pro- 
 totype Istar. But both are star-goddesses. Isis being Isis 
 Satit, the star Sirius, and it is this star which must have 
 been that called by the Akkadians Tis-khu. It. is this star 
 which brings the rain, for its rising at the summer solstice 
 ushers in the rainy season, the South-west monsoon; and 
 it is the rising of this star, called in the Zendavesta 
 Tish-triya, which begins the Zend as well as the Egyptian 
 
 ^ Sayce, Assyrian Grammar Syllabary, Nos. loi and 99, 427. 
 
 " Lenormant, Chaldaan Magic, p. 139. 
 
 ^ Ibid. p. 206. 
 
 ' Sayce, Assyrian Grammar Syllabary, No. 100, 
 
 ' Ibid. No. 462. 
 
ESSAY III 143 
 
 year with the time of the rainy season, called the rains of 
 Tish-triya.^ 
 
 In tracing the origin of the root is, we must, as Akkadian 
 is an Ural Altaic language, look to other cognate Finnic 
 dialects. /*, as Castren tells us, is the most common name 
 for god in all these languages. It appears as Esch in 
 liamacintzi Es in Yenissei-Ostiak, meaning heaven, in the 
 Etruscan Aisar, and the CEsar of the Edda, both meaning the 
 gods. Tar is the Akkadian tur young. The Finnic tar, the 
 Etruscan Etera, and the Asiatic Turkish Tura, all mean 
 ' cliild,' and it is the feminine suffix, meaning daughter, used 
 in the Finnic poem of the Kalevala to show that the deity 
 named is a goddess. Thus Etele-tar means the daughter of 
 the south-wind, Il-ma-tar, the daughter of the air, Kaleva- 
 tar, the daughter of Kaleva.^ Thus Istar means the ' daughter 
 of the mountain,' who became the ' daughter of heaven' when 
 the heaven was likened to a mountain overarching the earth, 
 as the Egyptian goddess of heaven. Nut, bends her body, with 
 her fingertips touching the ground, over her husband Geb, 
 meaning ' the convex earth.' ^ But as Shuk-us and Sukh she 
 is the daughter of the raining or wet (suk) heaven and of the 
 wet mountain ; and Akkadian mythological geography calls 
 this mountain, which it makes the cradle of the human race, 
 Khar-Sak-kurra. This means the wet {sak) entrails (khar) of 
 the mountain of the East (kurra),^ or the mother earth made 
 
 ' Darmesteter, Zendavesia Tir Vast, 12 ; Introduction; S.B.E., vol. xxiii. 
 pp. 92, 97. 
 
 » R. Brown, junr., F.S.A., 'Tablet of the Thirty Stars,' Proceedings of the 
 Society of Biblical Arclwology, Feby. 1890; Note to Star No. v. 
 
 " See Illustration in H. Brugsch, Religion tmd Mythologie der Allen 
 ■/Egypler, p. 211. 
 
 * Lcnormant, Chaldaan Magic, p. 308, gives viscera-entrails as one of the 
 meanings of this Akkadian root khar. Kurra means the East, as well as a 
 mountain (Lenormant, Chaldcean Magic, p. 169 ; Sayce, Assyrian Grammar 
 Syllabary, No. 399). Khar also means in Akkadian and Ostiak ' the ox ' 
 (Lenormant, Chalda:an Magic, p. 302), and sak means chief, so that the 
 ox ' the chief mountain of the East,' is another meaning of Khar-sak-kurra, a 
 
144 THE RULING RACES OF PREHISTORIC TIMES 
 
 pregnant by the rains of heaven, and this must have been the 
 original idea formed of the divine Istar. It is from this 
 mountain that the god Adar must have got the sacred stone, 
 the begetter of fire and of life fostered by heat, called in an 
 Akkadian hymn to Adar, the 'shu ' stone, the precious stone, 
 the strong stone, the snake stone, the mountain stone? It is this 
 , stone which is still in Hindu images of the sacred lotus enclosed 
 within its leaves. These, when folded together as the bud, 
 depict the mother-mountain as ready to open when quickened 
 by the life-giving rain poured down from the ark of clouds, 
 the water-jar which, in these mythical images, is hung above 
 the lotus. It is this rain which gives to the sacred lotus the 
 seed, the germ of life on earth, and it is the maker of the rain, 
 the heavenly seed, which is the divine lotus called Push-kara 
 the maker Qcara) of Push, the black bull, who was first, as we 
 shall see, the alligator, or thefourteen stars of the constellation 
 Draco round the pole ; in other words, the god of time, who 
 marked the lunar phases, who makes the rain-cloud. It is this 
 bull which, in modern images, bears the lotus on its back and 
 infuses life into it by the stalk. This pregnant mountain of 
 the Shu-stone was to the Akkadians the central point of the 
 earth, shaped like a boat turned upside down,^ the tortoise 
 earth of the race of the Kushites, the sons of the tortoise 
 (Jcush). Below it was its uru, or root, this was the stalk of 
 the lotus invoked in the Zendavesta as the golden instrument 
 of Mount Saokanta, explained by the commentator to mean the 
 golden tube bringing from the root of the earth to the 
 mountain-top the dew and rain which the vnnds are to carry 
 over the earth.* Mount Saokanta, whose name contains the 
 root sak, is also called Ushi-dhau, the mountain of the East 
 
 meaning which shows the same process of mythological transference as made 
 Is-is the ' mother-mountain ' into the ' mother-cow.' 
 
 ^ Sayce, Hibbert Lectures for 1887, Appendix iv. ; Hymns to the Gods, 
 i. 27, p. 480. 
 
 ^ Lenormant, Chaldaan Magic, p. 151. 
 
 ^ Darmesteter, Zendavesta Khorshed Nyayish, 8 ; S. B. E. , vol. xxiii. 
 p. 352, note 3. 
 
ESSAY III 145 
 
 (usha). It is on it, as the Zendavesta tells us, the sacred 
 river Haetumant rises and flows to the lake of the tortoise 
 Kasha-va, the modem sea of Zarah. The land watered by 
 this river and lake was the mother-land of the Kavi Kaush, 
 the wise (kavi) tortoise (kush) kings, and it was there that 
 Kavad, the mythic father of the race, was picked up as a child, 
 when abandoned like Moses, by Uzava, the goat-god Uz, 
 called Tumaspa, or the 'horse of darkness' (tvm).^ It is called 
 in the Bundahish Sauka vastan, or the place of the Saokas or 
 Saukas, the dwellers in the wet (saka) land, it is placed 
 between Turkestan and Chinistan (China) outside the seven 
 confederated States of Iran, six of which are grouped round 
 the central state Khvaniras, the Hvani-ratha of the Zend- 
 avesta, whence the sons of Airu, the bull, were borne on the 
 back of the ox Sar-saok ^ over the whole world.^ The kins 
 of Saukavastan was Aghraeratha, half-man and half-bull, 
 meaning the foremost (aghra) chariot (ratha), the son of Pash- 
 ang, the black-bull, and he was called also Gopatshah, or king 
 of the cows.* These sons of the cow came to India as the- 
 Gotamas, or sons of the cow (go), and the black cloud bull 
 Pushan is called in the Brahmanas Pasupati, the god and 
 lord (pati) of cattle (pasu)? The Gotamas are one of the 
 priestly castes of the Rigveda, and it is from their traditions 
 that the Brahmins call the sub-sections of their caste Go-tras, 
 or cow-pens. They were the earliest professional priests, and 
 
 ' West, Bundahish, xxxi. 23. Darmesteter's Zetidavesta Farvardtn Vast,. 
 131 ; S.B.E, vol. V. p. 136 ; vol. xxiii. p. 221. 
 
 » The name of the Ox Sar-saok seems to be derived from the northern rain- 
 god Sar, whose theology is discussed in p. 161, and Sak, the wet-god, the 
 Southern rain-god. 
 
 " West, Bundahish, xxix. 4, 13 ; xvii. 4. Darmesteter, Zendavesta, Intro- 
 duction, 7, note 4 ; Vendiddd Fargard, xix. 39 ; S.B.E. vol. v. pp. 116, I20j 
 lix. 62 ; vol. iv. p. 2l6. 
 
 * West, Bundahish, xxix. J; S.B.E. vol. v. p. 117, note 6. 
 
 " Eggeling, Sat. Brdh. iii. 9, I, 10 ; iii. I, 4, 9 ; i. 7. 3. 8 ; S.B.E. vol. 
 xxvi. pp. 219, 22 ; vol. xii. p. 201. PQshan is named, vol. xxvi. p. 219, 
 among the eleven other gods headed by Prajapati, the lord (pati) of a former 
 (fra) race (ja) to whom living victims were offered. 
 
 10 
 
146 THE RULING RACES OF PREHISTORIC TIMES 
 
 it was, according to the Mahabharata, the Gotama priest, 
 called the Rishi Chandra (the moon) Kushika (of the 
 Kushikas), who gave the king of Maghada a miraculously 
 born son, by giving a mango (am), which fell into his lap 
 when in a state of ecstatic meditation, to his two queens, 
 Ambika and Amvalika, daughters of the king of Kashi 
 (Benares), the Kushika capital. Each queen bore half a child, 
 and as the two parts were bound together by an old woman 
 ■called jara, old age, the child was named Jara-sandha, or 
 the junction (sandhi) by old age. This means that the 
 two united races of Kushikas and Maghadas, over whom he 
 ruled as king, were united by lapse of time, and this union 
 made them, like the king Jara-sandha of the Mahabharata, 
 imperial rulers of India, till they were ousted by the victory 
 of the Pandavas.^ This land, ruled by the united tribes of 
 Kushikas, Maghadas, and Gotamas was that called by Hindu 
 geographers Saka-dvipa, said in the Matsya Purana, to be 
 the land of the mountain whence Indra gets the rain,^ that 
 is, of the mountain called Khar-sak-kurra, Ushidhau, and 
 .'Saokanta. This mountain stood as the meeting point of the 
 two confederacies of the patriarchal tribes, the bull races who 
 trace their descent to the father, and the matriarchal-cow 
 races who trace their descent to their mother. Each con- 
 federacy is formed by six kingdoms surrounding a seventh, 
 •or ruling kingdom, in the centre. This in the Iranian or bull 
 federation is Khavaniras or Hvaniratha, and in India, or the 
 cow-kingdom, Jambu-dvlpa, or the land of the Jambu tree ; 
 that is to say, central India, the home of the Jambu {Eugenia 
 Jamhulana) the fruit tree of the jungle forests. It is the 
 rains of Saka, or the wet land of Northern India, which come 
 with the most unvarying regularity, and it was these which 
 made the parent-mountain of the twin confederacies pregnant. 
 This was the land of the rain-god Shukra, the earliest name 
 
 ' Mahabharata Sabha (Raja suyarambha) Parva, xvii. pp. 54, 57. Sabha 
 (JdrS-sandha-badha) Parva, xxiv. 
 ^ Sachau's Alberuni's India, vol. i. chap. xxiv. p. 252. 
 
ESSAY III 147 
 
 of Indra, used both in the Rigveda ^ and Mahabharata. In 
 the latter Shukra, called the high priest of the Danavas and 
 Ashuras, says, ' It is I who pour down rain for the good of 
 creatures, and also nourish the annual plants which sustain 
 all living things.'^ He is also called Ushana, and is the 
 kavi-ushana of the Rigveda.^ The Brahmanas also call the 
 Soma plant Ushana ; and Soma, the moon, is said to be the 
 Vritra or enclosing snake (from vri, to enclose), whose body is 
 the mountains and rocks on which the Soma plant Ushana 
 grows.* Ushana, or the god (ana) Ush, reproduces one 
 of the names of Is-tar, U-sha. Its ideogram ^^ means 
 ^ (m) the lord of '^ (aha) five,^ or of the five seasons 
 of the Indian year and of the year of the Persian Gulf; 
 the rainy season, autumn, winter, spring, and the burning 
 summer. They are all ruled by the rain-god, whose name 
 Shuk-ra is a form of the Akkadian Shuk-us or Istar. But 
 as Istar is a name of Finnic origin, so also is Ush-a or Ush- 
 ana, for Castren tells us that that Ural Altaic rain and 
 thunder-god was called Kave-Ukko,* and this name shows us 
 that the Vedic word kavi, meaning wise, and the root kii, 
 from which it is derived, is of Finnic origin, brought to India 
 by the Finnic magicians, who became the Maghadas of 
 Indian history. This name Ukko is shown, by the change 
 from the guttural into the sibilant, marking Northern words 
 introduced into Sanskrit '' to be the original whence the 
 
 ' Rigveda, viii. 45, 10, and also in other places. 
 
 ' Mahabharata Adi (Sambhava) Parva, Ixxx. p. 245. 
 
 » Rigveda, i. 83, S, SL "• 
 
 * Eggeling, .9a/. Brdh. iii. 4, 3, 13; iv. 2, S, 15 ; S.B.E. vol. xxvi. pp. 
 100, 314. 
 
 " Sayce, Assyrian Grammar Syllabary, Nos. 329, 394, 448. 
 
 " Castren, Kleine Schriften, Petersburg, 1862, p. 25. De Guberriatis die 
 Thiere, German translation, Leipzig, 1874, p. 113, note. 
 
 ' Though the change affects words which have become merged in the 
 popular dialect of the fused races, where the tendency to soften guttural 
 asperities was most active, it frequently does not affect others, which like iavi, 
 have been maintained in their original form by the descendants of the Northern 
 races who first brought them to India. 
 
148 THE RULING RACES OF PREHISTORIC TIMES 
 
 Akkadian, Zend, and Sanskrit Usha was derived, and the 
 name Uk-ko must first have been Uk-ku, the great (uk) 
 placer or begetter (ku),^ and from this it appears that the 
 original form of the root shu was the Finnic ku, the name 
 brought by these Northern settlers among the Australioid 
 traders of the South, and used by them to denote the father- 
 god. It is this root which appears in the Finnic ku-ta or 
 ku-u, the moon, a name which, like Kave, they brought with 
 them to India. Kavi Ushana was the father of DevayanT, 
 or the angel (deva) daughter of Ya, who became the wife of 
 Yayati, the reduplicated Ya or la, and the mother of the 
 twin mother-tribes of the Yadava, the people whose god is 
 Ya, and the Tur-vasu, those whose creating and generating 
 god (vasu) is Tur. Tur, as I shall show, was first the 
 house-pole, and afterwards the rain-pole of the hill bamboo 
 (kichaka) set up by the god Vasu on the Sakti mountains, 
 which became the rain-pole or Ashera of the Jews. This 
 god Vasu, the Indian snake-god Vasuki was originally the 
 Northern spring-god, whose name appears in the Greek 
 name for spring, Vesar, which became eap, after the elision of 
 the digamma, and he was apparently the father-god of the 
 Basque or Vask race. But these deductions of mythic his- 
 tory, based on the idea of the rain-god as the begetting god,, 
 are the product of a later and more metaphysical age than 
 that of the earliest students of Nature, who deduced the 
 origin of life from physical generation and conception. To 
 the totemistic shepherd tribes of the dawn of thought 
 the mountain was their mother, and they thought that the 
 special qualities which marked them as a separate race, were 
 infused into and incorporated with their frames, when they 
 fed on their animal father the totem of the tribe at the 
 solemn tribal festivals.^ This animal was the Akkadian 
 
 1 Sayce, Assyrian Grammar Syllabary, Nos. 173, 462 ; Lenormant's. 
 Chaldaan Magic, p. 305, root ku, to place. 
 
 " Robertson Smith, Religion of the Semites, Lect. vii. p. 229, and the 
 descriptions of sacrificial feasts; Amos iv. 4; Hosea viii. 13; Isaiah 
 XXX. 29 ; I Sam. ix. 12-25 ! Neh. viii. lo. 
 
ESSAY III 149 
 
 Shu-hu, the mountain goat, sacred to Mul-lil, the earth - 
 god, the lord of sorcery (lil). It is in this name that we 
 find both of the later forms of the root shu, to beget. 
 The sacred goat was also called Zur,i which means also 
 rain, and Shu-ga,^ or the animal possessed of shu or 
 generative power. It was the totemistic father of the trad- 
 ing Shus ; and this descent is a mythical record of an in- 
 dubitable fact, that trade began by the interchange of the 
 produce of the flocks of the mountain shepherds with the 
 crops of the tillers of the soil dwelling on the lower moun- 
 tain slopes and the plain lands. Shu-hu became the goat- 
 god, Uz, whose name, like that of Usha, seems to be a 
 softened form of the earlier Uk-ku, who watches the revolu- 
 tions of the solar disc on Babylonian monuments.^ All 
 Akkadian priests were clothed in goat-skins as priests of 
 Uz, and it was another form of the mountain-goat, 
 the black antelope buck Rishya, which gave to the 
 Hindu Brahmins their name of Rishi,* and the official dress 
 of black antelope skins, which all Brahmin students are 
 ordered to wear in the law books ; the Akkadian dress of 
 goat-skins being assigned to Vaishya, and the skin of 
 the spotted deer to Kshatriya students.^ It is on a 
 black antelope skin that Soma is placed in the Soma 
 cart at the Soma sacrifice, and it is bought by giving 
 the seller a she-goat, ® and to Vedic writers the antelope, 
 like the goat in other mythic histories, is the tj^e of 
 animal lust.'' 
 
 ' Sayce, HUbert Lectures for 1887, Lect. iv. p. 285, note 3. 
 
 ' Ibid. p. 286, note 2. 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iv. p. 285. 
 
 * But Rishya, the antelope, is not linguistically related to the mountain- 
 goat ; Rishya is a name formed from Riksha, the bear, showing that the 
 antelope race were once sons of the bear. 
 
 " Buhler, Gautama, i. 16; Apostamba, i. i, 3, 3, 5, and 6; S.B.E. 
 vol. ii. pp. I74and 10. 
 
 " Eggeling, Sat. Brah. iii. 3, 4, i ; iii. 3, 3, 9 J S.B.E., vol. xxvi. pp. 
 
 71. 75- 
 ' Zimmer, Altindisches Leben, chap. iii. p. 82 ; Atharva-veda, iv. 4, 5, 7. 
 
150 THE RULING RACES OF PREHISTORIC TIMES 
 
 But Usha and the goat-god only tell us of the male side of 
 the bisexual Istar,the pair of gods worshipped by the Northern 
 shepherds ; one of these was Is-tar of Erech, the Southern 
 mother-goddess, the virgin-mother of Dumu-zi, the son 
 (dumu) of life {zi), a name contracted from Dumu-zi-apzu, 
 the son (dumu) of the spirit or life {zi) of the watery abyss 
 a/p-zu), who is also called one of the six sons of la.^ This 
 name was changed by the Semites to Tammuz. A bilingual 
 hymn, telling of his birth in Eridu, under the tree of life, 
 transports us to a different atmosphere from that of the 
 mother-mountain of the North. It is this tree, ' whose seat 
 is in the centre of the earth,' which was the couch of Zi-kum, 
 the giver of the breath of life, the primaeval-mother, and it 
 overshadowed the temple home of the mighty earth-mother, 
 'into which no man hath entered.' This was the birthplace 
 of the son of life, born of a virgin-mother, without the aid 
 of a mortal father.^ But Eridu, the place of his birth, 
 according to this hymn, was the offspring of Erech or 
 Unuki, as we are told in Genesis that Irad {Eridu) was the 
 son of Enoch (UnuM).^ The name Eridu is contracted from 
 Eri-duga, the holy city (Eri or Ir) ; and it is sacred to 
 la-Khan or la, the fish who was first la, the serpent.* It was 
 as the fish-god that la came to Eridu in the mother-ship 
 Ma. But Eridu, the great Euphratean port, founded on 
 foreign commerce, and the interchange with other countries 
 of the surplus products of skilled agriculturists and handi- 
 craftsmen, must be a city of a much later date than that 
 which was the birthplace of the first son of life ; and the 
 sacred grove, where he was born, according to the Akkadian 
 legend, must have been one in the country whence la was 
 brought to Eridu as its founder in the mother-ship, the 
 
 ^ Sayce, Hibbert Lectures for 1887, Lect. iv. p. 232. 
 2 Ibid. p. 238. 
 
 " Lect. iii. p. 185 ; Gen. iv. 17, 18. 
 
 * Lenormant, Chaldcean Magic, p. 203 ; Sayce, Hibbert Lectures for 
 1887, Lect. iii. p. 1S4. 
 
ESSAY III 151 
 
 country where the tree-mother was looked on as the mother 
 of all life ; and this country as I shall prove presently, was 
 India. The name of Istar, as the mother of Dumu-zi, was 
 Tsir-du or Shir-du,^ the holy {du or du-ga) snake (isir), 
 and she was also called by the Sumerians Shir-gam, the 
 encircling (gam) snake (tsir)^ and another of her names as 
 the goddess-mother was Dav-kina. The two ideograms of 
 Dav-kina, called in Akkadian Shus, or the mother-Shu 
 ^^ and -^-,3 and those for Tsir ^- ]\]< and -^>- |yy<*, 
 conclusively prove that Dav-kina, the mother, was a snake- 
 goddess of an agricultural race, for the two signs ^ and 
 •^ which begin the ideograms of Dav-kina and Tsir, both 
 mean seed,* and are pronounced as se, while to the signs 
 for Dav-kina, the seed-mother, the ideograms yyf and ^ 
 are added to make the ideogram for Tsir. These mean 
 three," and lord,' and the sacred Tsir means the three 
 lords or kings (of the three races born from) the seed- 
 bearing snake-mother. But Istar, the mother of Erecli, was 
 not only worshipped as the seed-mother, but also as A, 
 meaning the waters, and as A she was the wife of la. The 
 name la means the house (/) of the waters (a), so that to 
 call the mother-goddess A his wife, is merely a mythical way 
 of saying that the mother of life was the life-giving water, 
 the encircling ocean, or the Midgard serpent of the Edda. 
 It was as the ocean -mother that she was called by the 
 Sumerians Sirri-gam, or Shir-gam, the enclosing snake ; and 
 it is in this form that she is the goddess Nana (the lady), 
 one of the names of Istar of Erech, who was the mother of 
 the ocean called ' the snake or rope of the great god,' the 
 river of In-nina the divine (//«) lady (niim).^ It is the 
 
 * Sayce, Hibbert Lectures for 1887, Lect. iv. p. 237. 
 ' Ibid, Lect. iii. p. 178, note. 
 ' Sayce, Assyrian Grammar Syllabary, No. 321. 
 
 ■* Jbid. No. 324. ' Ibid. No. 320. 
 
 » Ibid. No. 446. ' Ibid. No. 329. 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iii. p. 178, note ; Lect. ii. 
 p. 116, note I, 
 
152 THE RULING RACES OF PREHISTORIC TIMES 
 
 mother-ocean which supplies water to the uru, or root of 
 the mother-mountain, and it is from it that the Hindu 
 gods, headed by Vasuki, who held the rope, churned the 
 water of life (amrita) by Mount Mandara, the heavenly 
 churning-stafF; and it is on the surface of this mother-ocean 
 that the land, of which the mother-mountain is the centre, 
 
 floats. 
 
 We thus learn from this review of the chronology of 
 the various, forms of the goddess called Istar or Suk, that 
 she was the supreme mother- goddess of a composite race 
 formed from the union of three earlier races. The 
 first of these called themselves the sons of the mother- 
 tree, encircled by the girdling snake ; the second, the sons 
 of the mother-mountain and the father-goat; while the 
 third were the children of the rain-god, who returns to 
 the mother-ocean by the rivers, the life-giving waters, 
 drawn from it by the golden pipe leading from the 
 root (uru) to the clouds, which wreath its top. These 
 are the heavenly sieve (pavitra), which distribute it over 
 the earth as the rains of the rainy season, the heavenly 
 Soma. , 
 
 This series of conceptions must have been born in India, 
 the land of periodical rains and mountain forests, for the 
 mother-tree could never have been conceived in the brains 
 of those dwelling in the treeless lands of Northern and 
 Central Asia. Those who framed it must have belonged to 
 the Mongoloid and Australioid tribes of South-eastern 
 Asia and Southern India, who called themselves by names 
 which, like those of the Marya or tree (marom) Gonds, of the 
 Mons, or mountain race of the Irawaddy, the Mundas of 
 Chota Nagpore, and of the Ooraons, the Orang, or forest- 
 men of the same country, show that they did not, like the 
 pastoral tribes, claim descent from totemistic male ancestors, 
 but from the mountain and forest trees, and many of these 
 tribes have always been, when near the sea, both skilled and 
 daring navigators, like the Mughs of Bengal, the Dyaks of 
 
ESSAY III 153 
 
 Borneo, and the coast tribes of the Madras and Malabar coasts, 
 and also willing emigrants to foreign lands. These people, as 
 is proved by the anthropometric data published in the last 
 two volumes of Mr. Risley's Tribes and Castes of Bengal, show 
 much more affinity with the dolichocephalic Australioid races, 
 whose remains predominate in those of the Palaeolithic Stone 
 Age in Europe, than with the brachycephalic Mongoloid 
 tribes of North-eastern Asia ; and it must, as I show in 
 Essay ii., have been they who introduced organised agricul- 
 ture into Europe. The marriage-customs of the great] 
 majority of the agricultui-al races of Bengal, prove that they ' 
 have all passed through the stage of civilisation in which the 
 tree was thought to be their mother, for the Bagdi and 
 Bauri tribes are wedded in an arbour made of the branches of 
 the Sal-tree (Shorea robusta), after they have been first 
 married to a Mahua-tree {Bassia latifolia) ; and this Mahua- 
 tree is the husband-tree also of Kurmi, Lobar, Mahili, 
 Munda, and Santal brides, while the Bagdis place a pool of 
 water, their common mother, between the wedded pair.^ 
 Others again, like the Binjhias, Kharwars, and Rautias, 
 make the Mango-tree the husband-tree.^ But when we 
 examine the rules for the organisation of the first village 
 communities founded by the earliest agricultural races in 
 forest clearings, we find that this custom of marriage to a 
 tree is one that succeeded to a state of society which did not 
 know of marriage or the family. The village-makers of this 
 early Stone Age carved their villages out of the forests, j ust 
 as their successors now do, by stripping the trees of their 
 bark with their stone celts, and burning the timber when 
 dried ; for the making of fire by friction was discovered at a 
 very early age by the dwellers in the damp forests of the 
 rainy districts of the far East. But in the centre of the 
 village site, a number of the original forest trees were, and 
 
 ' Risley, Tribes and Castes of Bengal, vol. i. pp. 39, 80, 531 ; vol. ii. pp. 
 23, 40, 102, 229. 
 ^ Ibid, vol i. pp. 136, 201 ; vol. ii. p. 201. 
 
154 THE RULING RACES OF PREHISTORIC TIMES 
 
 are, still always left standing as the sarna or grove, sacred to 
 the gods of life. The grove thus consecrated was the centre 
 of the village — the Greek, Temenos (from temno to cut), 
 . which became afterwards the Akropolis. This was the holy 
 shrine cut oiF from the unproductive forest, the abode of 
 demons and malicious ghosts, by the cultivated land which 
 surrounds it, the encircling and guarding snake — the proto- 
 type of the ocean-mother of the seafaring sons of the tree- 
 mother. Under the shade of this sarna is the akra, or 
 dancing-ground, where the maidens of the village stiU dance 
 the seasonal dances performed to secure good harvests, and 
 to thank the gods for those gathered in. But in earlier 
 times these dances were danced by the young men and 
 maidens of different villages, a custom preserved by the Ho 
 Kols, among whom the girls of one village always dance 
 with the men of another,^ while among the hill Bhuiyas, 
 courtships are always carried on by the young men of the 
 village uniting to pay visits to, and dance with, the girls of a 
 neighbouring township ; ^ and the hill Binjhias and Kandhs 
 only allow marriages between men and women of different 
 villages.^ Hence the object of the village dances was not 
 only to secure the aid of the gods of life for the welfare of 
 the coming crops, but they were also part of the system of 
 exogamous alliances which bound together all the villages of 
 each province or parha of a federated State by the ties of 
 a common defensive and offensive union. These villages, 
 which exactly correspond to our parishes, and the German 
 gemehide, covered a large area, most of which was at first 
 
 ^ Risley, Tribes and Castes of Bengal, vol. i. p. 328. 
 
 ^ Ibid. vol. i. p. 1 14. 
 
 5 Ibid. vol. i. pp. 13s, 399, 400. Khand society is constituted on a 
 patriarchal basis, but this rests on matriarchal foundations existing before 
 the Khands, whose name means the swordsmen, conquered Orissa. They 
 altered the original matriarchal customs, which made the village the 
 unit, to meet theirs, which placed the family as the ground-work of the 
 tribe. Hence they divided the gochis or villages into klambus, or joint- 
 families. 
 
ESSAY III 155 
 
 unoccupied woodland. For, like those who now settle villages 
 in forest tracts, the first founders were obliged to provide 
 space for hamlets or oif-shoots from the parent village. In 
 a prosperous commune all the land that can be conveniently 
 cultivated from the original centre is soon taken up, and 
 those who want fresh land near their work must betake 
 themselves to the village waste, and there found a fresh 
 centre affiliated to that from which they came. This pro- 
 cess of internal growth could only go on when the village 
 was at peace with its neighbours, and when all those adjoin- 
 ing it, and allied with it, could provide for the common 
 defence a force sufficient to guard them from attacks of 
 invading enemies. These alliances also must, in order to 
 secure the continued prosperity of the federated communities, 
 be lasting, and the means by which they were cemented was 
 the institution of the custom of exogamous unions between 
 the sexes, and of social gatherings for the promotion of good 
 fellowship. But these unions between the sexes were not 
 like those of the patriarchal age, when the family was the 
 unit — marriages between individuals — but the marriage of 
 each village to all its federated allies. The women of eax;h 
 township were its mothers, who must remain at home, look 
 after the children, help in farming, and do domestic work, 
 but to secure the union between the village and its neigh- 
 bours, and to prevent the isolation that would result if the 
 fathers of the village children lived in the village, it was 
 made a rule that they must belong to an outside village. 
 Thus the men of every village within each confederacy could 
 legally become the fathers of the children of the women of 
 ;ill villages except their own, and this primitive jus connuhii 
 was the bond which retained the members of the confederated 
 villages in an indissoluble union. For if any of them emi- 
 grated to neighbouring unions, he was obliged to secure a 
 formal admission before he could there acquire the privileges 
 he had relinquished in his maternal state, and such transfers 
 were not readily granted. It was on these rules of internal 
 
156 THE RULING RACES OF PREHISTORIC TIMES 
 
 management that the whole domestic policy of each State 
 was founded, while its foreign policy was based on the jus 
 mercaturae, or the concession of rights to attend their mar- 
 kets, given to peaceable and well-conducted neighbours. 
 Within, each township the men and women were brothers 
 and sisters, between whom marriage was impossible ; and the 
 birth of the village children was provided for by inviting the 
 men of adjoining villages to come to the village dances, 
 when the unions were consummated in the shades of the 
 village grove. Hence all the children of each village were 
 the children of the village mother-tree, and the Saturnalia 
 celebrating their procreation, were looked on by the states- 
 men of matriarchal times, as they are still by Kol Mankis 
 of the present day, as a safeguard of the national welfare, 
 which maintained mutual good feeling and fellowship be- 
 tween all those belonging to the allied confederacy. But 
 this system of liberty, restrained by internal laws, was one 
 which appeared to those who were educated in a different 
 system of morality to be unregulated and disgraceful licence ; 
 and it is this which is denounced by the authors of the 
 Mahabharata in a passage which tells how Sahadeva, the 
 Pandava, one of the avatars of the fire-god of the North, 
 conquered Southern India, called the land of Mahish-matI, 
 the great (mahish) mother (matl), where, it is said, the women 
 (__were not obliged to confine themselves to one husband.^ In 
 another passage, Karna, whom I shall show to be the moon- 
 god, and who appears in the poem as one of the chief 
 generals of the Kauravyas, denounces the Vahlika women for 
 acting as Dravidian women do now, and indulging in what 
 he calls indiscriminate concubinage, drinking spirits, singing 
 and dancing in public places, and on the ramparts of the 
 town, dressed and undressed, and wearing garlands.^ This 
 description accurately depicts the village dances, as seen 
 
 ^ Mahabharata Sabha (^Digvijaya) Parva, xxxi. 
 
 " Mahabharata Karna Parva, xl. xlv. pp. 138, 158. Muir's Sanskrit 
 Texts, vol. ii. pp. 482-484 note 2. 
 
ESSAY III 157 
 
 by a spectator, who finds in them only what seem to him to 
 be unpardonable excesses, but fails to see the legality which 
 underlies the apparently lawless and indiscriminate eissociation 
 of the sexes which takes place at these tribal dances. 
 
 The children born in these matriarchal villages were, after 
 the age when they ceased to require a mother's care, placed 
 under the guardianship of the village elders, their maternal 
 uncles, and thus, at the present day, all children bom in the 
 Nair villages of Madras, those of the Naga races, of the 
 Ooraons, Marya Gonds, and Juangs are brought up apart 
 from their parents, the boys under the care of the village 
 elders, and the girls under that of a village matron. These 
 guardians teach them their duties as members of the tribe 
 and village, and instruct them in all the hereditary village 
 lore, and the village schools, found everywhere in India, were 
 the products of the matriarchal customs which made the 
 maternal uncles teachers of their sisters' children, and it is 
 also from this source th^t the higher castes took the idea of 
 providing gurus or religious teachers for each family. It 
 was in this age that the rule observed among the Doms, 
 Haris, Juangs, Pasis, and Tantis of making the sister's son 
 the family priest arose,^ and also that observed among the 
 Cheroos, when the marriage is blessed by the maternal 
 uncles of the bride and bridegroom, who pour holy water on 
 the mango-leaf placed in the mouths of the mothers of the 
 young couple before the marriage procession leaves the bride- 
 groom's house.^ It was the emigration of these matriarchal 
 races throughout all the countries of South-western Asia 
 and Southern Europe which not only made the communal 
 rule of property which governed the Indian village com- 
 munities the most universally diffused type of land tenure, 
 and which also made property descend to the female line, as 
 it does among the Nairs of Madras, among the Lycians, 
 
 1 Risley, Trties and Castes of Bengal, vol. i. pp. 245, 316 ; vol. ii. pp. 
 167, 300. 
 - Ibid. vol. i. Pi 201. 
 
158 THE RULING RACES OF PREHISTORIC TIMES 
 
 Cretans, Dorians, Athenians, Lemnians, Etruscans, Egyptians, 
 Orchomenians, Locrians, Lesbians, Mantinaeans, and many 
 Asiatic nations, as has been proved by Morgan and Bachofen.^ 
 The customs of the village dances in the sacred grove 
 survived in the Babylonian custom mentioned by Herodotus, 
 which obliged every married woman to prostitute herself in 
 the temple on her marriage night, in the Saturnalia of Rome, 
 the Bacchic orgies of Greece, the Corybantian dances of 
 South-western Asia, which formed part of the festivals held 
 each year to mourn over the death of Tammuz, the old year, 
 and to celebrate the birth of the new year which was to 
 succeed it, and it was these dances which were continued to a 
 late period of the Roman Empire in the groves sacred to 
 Venus. The ritual of the worship of the Sumerian goddess 
 Istar of Erech was also an outcome of these matriarchal 
 festivals, for she was served, as we are told in the story of 
 the plague-demon Nerra, ' by a chorus of festival girls and 
 maidens consecrated to Istar,' representing the village 
 maidens of India, and ' by emasculated priests carrying 
 swords, razors, stout dresses, and flint knives,' ^ who reproduce 
 the brothers of these maidens, who were forbidden to be 
 fathers to their children. It was these matriarchal tribes 
 who, in their progress westward, founded the Amazonian 
 kingdoms of Asia Minor and Greece, and who reproduced 
 everywhere the holy groves consecrated to the gods of 
 Greece, Rome, Palestine, and Asia Minor, together with 
 the worship of the Dryads, or spirits of the woods. 
 Also it was their influence which sanctified the mother- 
 tree, the tree of life, the palm-tree of Babylonia, the 
 sycamore or fig-mulberry of Egypt, the fig-tree of the 
 Biblical story of the fall of man, the olive-tree of Greece, 
 the pine, the mother-tree of the Northern Bear race, which 
 has become the Christmas-tree of Germany, and the tree 
 
 1 Morgan, Ancient Society, Macmillan and Co., 1877, chap, xly, pp. 343, 
 351, Ba.cho(en, Die Muiier-recAi, Stuttgart, i86i. 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iii. pp. 184, 185. 
 
ESSAY III 159 
 
 which is still planted on the top of every house built in 
 South Germany. This tree also plays a prominent part in 
 the stories of the birth of the Buddha and Apollo. In the 
 first, Maya, the mother of Buddha, was a native of Kolya, 
 the Kolarian village forming part of the city of Kapila-vastu, 
 the city of the Yellow (kapila) race, to which his father 
 belonged. The sacred grove of Lumbini was the sarna or 
 holy grove common to the united towns, and lay between 
 them. Maya went to this grove when the pains of childbirth 
 drew near, and sought the protection of the tree-god by 
 grasping the sacred Sal-tree (Shorea robusta), the mother- 
 tree of the Dravidian races of India, and it was while she was 
 grasping it that her son was bom.^ This same incident of 
 the grasping of the mother-tree is reproduced in the story of 
 the birth of Apollo at Delos, only that the tree grasped 
 by Leto was not the Sal-tree, but the Babylonian palm- 
 tree, the tree of life, while beside it stood the olive, 
 sacred to Athene, and the sacred lake,^ the reproduc- 
 tion of that whence the Kushite race sprang. That 
 these sons of the mother-tree were the first organisers of 
 civilised society is proved by the fact that it was out of the 
 myth of the central mother-tree that that of the mother- 
 mountain, adopted by their successors, grew, for just as 
 the mother-tree is the centre of the holy grove and the 
 middle point of the village, so is the mother-mountain 
 the centre of the tortoise earth. But though the grove 
 as the village centre was an original conception of the 
 Southern matriarchal races, the centre tree and the 
 mother-mountain were additions made to the primal idea 
 by the Northern races, who looked on the house, the birth- 
 place of the family, as their national home, for the central 
 tree was the central pole of the Northern house which 
 supports its rafters. 
 
 ' FausboU, yo/a/ta, vol. i. p. 52. Rhys Davids, Buddhist Birth Stories, 
 p. 66. 
 = Mliller, Die Dorier, Book ii. chap. vii. § 3, p. 314. 
 
160 THE RULING RACES OF PREHISTORIC TIMES 
 
 This is the god Gumi Gosain, the central pole of the 
 house, round which the Dravidian Males and Mai Paharias 
 of the Raj Mehal hills place balls of clay representing their 
 ancestors, and then pour upon the ground the blood of fowls 
 and goats sacrificed to the sun-god and earth-mother.^ It 
 was these Malis or Mallis, whose name means the mountain 
 Mai (people), who gave their names to Malwa, Mallarashtra 
 or Mahrahta land, to Multan or MaUi-tana, the place 
 of the Mallis, the river Malini, on which Sakuntala, the 
 mother of the Bharata race, was found, and many other 
 Indian tribe-sites; and it was after they were fused with the 
 sons of the tree that they placed their house-pole in the 
 village grove as the central tree, and it is there that the 
 Kharias place the god Gumi, to whom pigs, the animal 
 sacred to the mother earth, are oflFered.^ But these bloody 
 sacrifices were, like those offered to the house-pole, a Northern 
 institution of the people who looked on the sacrificial animals 
 they ate as the source whence they drew their special tribal 
 qualities ; for the primitive forest races only offered fruits and 
 flowers to the mother-earth, as is proved by the Juang sacri- 
 fices, in which fowls are offered to the sun, a supreme god 
 among all the forest races dwelling in the damp forests of the 
 rainy East, and only fruits to the earth.^ Similarly, the 
 Behar Amats and the Bhandaris, who are in Orissa priests 
 of the Panch Devati, or five seasonal village goddesses, only 
 offer to them cooked rice, cakes, sweetmeats, and parched 
 grain ; * while among the Rautias, at the Jitia Purob in Assin, 
 the village women only offer to the twig of the Pepul-tree 
 and the ear of rice planted as the parent-trees in the court- 
 yard of the headman of the village, vermilion, rice husked 
 without boiling, flowers, and sweetmeats.^ 
 
 These mountain tribes who offered animal sacrifices, were 
 the second of the three primaeval races. They were a con- 
 
 ' Risley, Tribes and Castes of Bengal, vol. ii. pp. 58, 71. 
 
 ^ Iliid. vol. i. p. 468. * Ibid. vol. i. p. 353. 
 
 * Ibid. vol. i. pp. 18, 94. 5 Ibid. vol. ii. p. 204. 
 
ESSAY III 161 
 
 federacy ruled by Ural Altaic Finns who made the mountain 
 of the East, the frontier-mountain of the dividing chain of 
 the Himalayas, whence the rivers began to flow westward and 
 southward, the mother-mountain of the united races of 
 Northern shepherds and Southern agriculturists, who called 
 the Shu-hu, or mountain goat, their totemistic father. 
 
 In the third race, the children of the rain-god, we find a 
 composite product of two stocks united in the second birth- 
 land of civilised man, the country of the southern and western 
 slopes of the Caucasus and of the Phrygian hills. One of 
 these looked on the fire-god and the other on the water-god 
 as their parent gods. They claimed to be descended from the 
 rain-cloud impregnated by the lightning flash, the thunder 
 and wind-god called Sar. This was the tree and wind-god 
 of the Gonds, called Maroti (marom, a tree) or Hanuman, 
 the great ape. The name of this god Sar, reduplicated as 
 Sar-sar, is the Sumerian name of the god la, and also of 
 Istar ; i and Shari was the mother-goddess of the rain-cloud 
 worshipped by the Armenians of Van. It was this god who 
 became in later theology Assor, the fish-god, whose ideogram 
 is the same as that of the Akkadian Sar, and who is, as I 
 show later on, the six (as) Sars. It was the union of the 
 Southern agricultural races of India, who, by their fusion 
 with the Ural Altaic shepherds, had become the trading 
 Shus, with the Northern Turanian, or mixed Finnic tribes, 
 which formed the confederacy of allied peoples, the rulers 
 of India and the Euphratean countries, who called them- 
 selves the sons of the tortoise Kush, and looked on the 
 mother-mountain of the East, whence the rain-god gets the 
 rain, as the common centre whence they drew their life, and 
 as the Akropolis or temple home of the mother-goddess of 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iv. p. 265 note i, and Lect. iii. 
 p. 143, where he shows that Sar-sar is the ideogram, which was also read 
 as Gingiri, the Sumerian name of Istar, the creatrix. See also Lenormant, 
 Chaldaan Magic, p. 334, note. Sayce, Assyrian Grammar Syllabary, 
 Nos. 414, 415. 
 
 11 
 
162 THE RULING RACES OF PREHISTORIC TIMES 
 
 the world village, the house of the Most High God. It was 
 to this mother-mountain that they ultimately transplanted 
 the mother-tree of the Indian theology, and thus made the 
 mountain-plant called Soma Giristha, or Soma, the dweller 
 {stha) on the mountains {giri), the plant sacred to the gods 
 of generation. 1 That this plant was also a rain-plant is 
 shown by the epithets Vrishtivani, the rain-loving, Varshahva, 
 and Varshabhu, which mean the rain (varsha) plant.^ In 
 the Rigveda, the season of the year, that is, the rainy season, 
 is said to be its mother, and when born from her it goes at 
 once to the water, in which it thrives.^ Again, in other 
 hymns, Parjanya, the rain-god, is called the father of the 
 mighty lord Soma, which took its place on the mountains 
 in the middle of the earth,* that is, the mother-mountain of 
 the East ; and the Soma which inebriates Indra, the rain-god, 
 and the divine race is said to ' come in a stream purified by 
 the lightning.' ^ This clearly denotes the coming of Soma 
 as the time when the rains of Northern India begin at the 
 summer solstice. Manu says the Soma offerings are to be 
 made at the end of the year, and that animal sacrifices are 
 to be offered at the solstices, called Turayana;^ and as 
 animal sacrifices form part of the Soma ritual, and as the 
 Soma festival, which opens with an invocation to Indra, the 
 rain-god, as the god of the sacrifice," is a feast to the god 
 who brings the rain, it must originally, like the present 
 festival to Juggernath at Puri, which is the most universally 
 frequented religious feast in India, have been held in the 
 hot weather, before the rainy season, in order to secure good 
 rains. That it was one in which rain was prayed for is 
 
 1 Rigveda, ix. 85, 10 ; Hillebrandt's Vedische Mythologie, pp. 354, 389. 
 
 ^ Tait, Samh, ii. 4, 10, 3 ; Hillebrandl's Vedische Mythologie, p. 55. 
 
 * Rigveda, ii. 13, i. 
 
 * Ibid. ix. 82, 3. 
 
 '" Ibid. ix. 84, 3 ; Eggeling's Sat. Brdh. Introduction ; S. B. E. vol. xxvi. 
 pp. xxii. xxiii. 
 " Biihler, Manu. iv. 26; vi. lO ; S.B.E. vol. xxv. pp. 133, 200. 
 ^ Eggeling, Sat. Brdh. iii. 3, 4, 18 ; S.B.E. vol. xxvi. p. 85. 
 
ESSAY III 163 
 
 shown by the prayer of the sacrificer during the initiation 
 ceremony (dilcshd), when he asks the gods to ' make the 
 crops full-eared,' ^ and by the advice given, that to secure 
 good rain, one of the oxen who draw the Soma cart should 
 be black.^ It is the Indian year of five seasons to which the 
 sacrifice is offered, but the first offering made at the recep- 
 tion of Soma is that of a cake baked on the fire-altar.^ Tliis 
 is said to be the mother-earth, called in the ritual Aditi, or 
 she who is without (a) a second (diti) the beginning of all 
 things, who lived before man was bom, and brought forth 
 living things to dwell on the earth by her own inherent 
 vitality. This altar when consecrated becomes Vedi (know- 
 ledge), and it is directed to be made in the form of a woman ; 
 to measure a fathom on the west side, and at least three 
 cubits from west to east, though it may be more. It is to 
 be constructed in the middle like a woman, and to be nar- 
 rower on the east than on the west side, and to slope to the 
 east, the holy quarter whence the rain and the dawn comes.® 
 The altar when made is consecrated by the Adhvaryu, the 
 ceremonial priest, who sprinkles it with holy water, and 
 takes the sacred grass which is to cover or thatch it from 
 the Agnldhra, or fire-priest. This grass, called the barhis, 
 is the Kusha grass {Poa cynosuroides), said by Hindu tradi- 
 tion to be given by Ram, the god of darkness {Rama), to 
 his son Kush, the ancestor of the Kushika, or tortoise race, 
 whose kingdom, stretching on both sides of the central 
 mother- mountain from the Ganges to the Euphrates, was 
 symbolized in the mother-altar. Seven sheaves are made 
 of this grass. Three of these, the three races, are used 
 for thatching the altar, three are held by the sacri- 
 ficer, his wife, and the priests ; and the most important 
 
 ' Eggeling, Sat. Brdh. iii. 2, i, 3; S.B.E. p. 33. 
 
 ' Eggeling, Sat. Brdh. iii. 4, 11 ; S.B.E. vol. xxvi. p. 78. 
 
 ' Eggeling, iii. 4, i, 14, 15 ; S.B.E. p. 88. 
 
 * Eggeling, Sat. Brdh. iii. 2, 3, i, 6, 19; iii. 7, 2, I; S.B.E. vol. xxvi. 
 
 PP- 47. 49. 5". 175- 
 " Eggeling, Sal. Brdh. i. 2, 5, 14-17 ; S.B.E. vol. xii, pp. 62, 63. 
 
164 THE RULING RACES OF PREHISTORIC TIMES 
 
 sheaf is the fifth, the prastara, or cleansing sheaf,^ the 
 bunch of hyssop of the Jewish ritual, representing the 
 tree of life. It is made of three united sheaves, the three 
 united seasons, and flowering shoots are added to each sheaf. 
 It denotes the cleansing and purifying rains, and is used in 
 prayers for rain ; for the sacrificing priest, when asking for 
 rain, must hold the prastara in his hand while he repeats 
 the prayer, ' O heaven and earth, may Mitra and Varuna 
 favour thee (the sacrificer) with rain.'^ This use of the 
 prastara enables us to trace the origin of tribal sacrifices 
 to those made by the agricultural races to the rain-god, for 
 the prastara is the haresma of the Zend ritual, which, before 
 it took its later shape of a bundle of thomless twigs, or a 
 cleansing besom, was a single twig or magic wand, ' as long 
 as a ploughshare and as thick as a barleycorn,'' usually cut 
 from a pomegranate, date, or tamarind-tree. This 'the 
 faithful man ' was to hold in his hand while offering sacri- 
 fices to ' Ahura Mazda, and the Golden Haomas.' * In the 
 sacrifice to the New and Full Moon, which is treated in the 
 Brahmanas as the model sacrifice, the Adhvaryii gives the 
 prastara to the Brahman or priest of the spiritual father- 
 god Brahma while he is thatching the altar, takes it back 
 when it is thatched, and holds it while laying the fire on 
 the altar.^ He lays round the fire in the centre of the altar 
 a triangle made of three paridhis or enclosing sticks of 
 green wood, placing the Western stick first ; the Southern, 
 sacred to Indra, second ; and the Northern, sacred to Mitra- 
 Varuna, last.® These, in the New and Full Moon ritual, are 
 
 ^ Eggeling, Sai. Brah. i. 3, 3, 4; S.B.E. vol. xii. p. 84 note 2. 
 
 '^ Eggeling, Sat. Brdh. ii. 5, i, 18; S.B.E. p. 389 note i. 
 
 8 Eggeling, Sat. Brdh. i. 8, 3, 12; S.B.E. p. 241. 
 
 ^ Darmesteter, Zendavesta VeiuRdSd Fargard, xix. 1 9 ; iii. i ; S. B. E. 
 vol. iv. pp. 22 note i, 209. 
 
 ' Eggeling, Sat. Brah. i. 3, 3, 5, 12; Katy, ii. 7, 22 ; S.B.E. vol. xii. 
 pp. 86 note 1, and 87. 
 
 " Eggeling, Sat. Brdh. i. 3, 4, 2-5 ; S.B.E, pp. 90-91. 
 
ESSAY III 165 
 
 ordered to be made of Palasha {Buteafiondosa) wood,i which, 
 as 1 have shown, is the tree sacred to the Desauli, or village 
 god of the Ho Kols and Gonds, and whose leaf was brought 
 to earth with the Soma by the Shyena bird.^ But the Soma 
 paridhis must be made of Karshmarya {Gmelina arborea),^ 
 which is also permitted to be used in the moon sacrifices. 
 This is called in Bengali Gum-bar, and Gum-adi in Tamil, 
 or the tree of the Gumi or house-pole : it grows on the 
 mountains, and will never rot in water.* This enclosing 
 triangle is said to represent the three former supreme gods, 
 or the mother gods of the three races who preceded that 
 which made Agni, the fire-god, their supreme god. They 
 are said to be placed round him to protect him from the 
 thunderbolt of Indra, the rain-god, symbolised by the Vashat 
 call or summons to the sacrifice addressed by the Hotar, or 
 pourer of libations (Am), to the old gods after the yajyas, or 
 offering prayers, and just before the offerings are poured on 
 tlie fire.^ The ritual here depicted is that of a sacrifice to the 
 rain-god to secure good rains, and the Vashat call is really, 
 as it is said to be in the Brahmanas, the Varshat, or rain 
 prayer of the people, who called the Soma plant Varsha-bhu, 
 or born of the rain (varsha)." After the enclosing sticks 
 have been laid round the fire the next process is to kindle 
 it. In doing this, the Adhvaryu places on the altar the 
 
 ' Eggeling, Sat. BrSh. i. 3, 3, 20 ; S. B. E. pp. 89, 90. 
 
 - Risley, Tribes and Castes of Bengal, vol. i. p. 327 ; Eggeling, Sat. 
 Brah. i. 7, i, I ; S.B.E. vol. xii. p. 183. 
 
 ' Eggeling, Sat. Brah. iii. 4, i, 16; S.B.E. vol. xxvi. p. 89. 
 
 * Clarke's Roxburgh's Flora Indica, p. 486. 
 
 " Eggeling, Sat. Brah. i. 5, I, 16 ; S.B.E. vol. xii. p. 135 note i. 
 
 ° Eggeling, Sat. Brah. i. 5, 2, 18; S.B.E. vol. xii. p. 143. Professor 
 Eggeling calls this derivation fanciful, p. 143 note 2, and in p. 88 note 2, 
 he derives it from Vah, to carry up, and explains it as a call to Agiii to carry 
 up the libations to the gods. This is doubtless an etymology which is scienti- 
 fically exact for the word Vashat, which is that substituted by the later 
 ritualistic reformers for the original \'arshati. It is this latter word which is 
 clearly required to fit in with the ritual, which is, as I have shown clearly, 
 that of a sacrifice to the rain-god. 
 
166 THE RULING RACES OF PREHISTORIC TIMES 
 
 lowest of the two kindling sticks, touching with it as he 
 does so the Western enclosing stick. This kuidling stick 
 is called Ur-vashi, the ancient (ur) fashioner (vasJii), the 
 mother of the sacred fire. This is made of Khadira wood 
 {Acacia catechu), taken from the sacrificial stake, to which 
 the slain victim is bound.^ He says, ' Thou art the births 
 place of Agni,' and lays on it, with their tops to the East, 
 two stalks of Kusha grass, which are called Vrishanau, or 
 the organs of generation.^ The upper stick, which is first 
 called Ayu, the son of Ur-vashi, he first dips in ghee, or 
 clarified butter, and then kindles the sacred fire by twirling 
 it round, as if churning, in the lower kindling stick, by a 
 string twisted round the cross-bar placed on its top, calling 
 it as he does so Puru-ravas, the Eastern Thunderer, or roar- 
 ing god (ravas), who was the husband of Ur-vashT.^ The 
 Adhvaryu then lays on the altar two stalks of Kusha grass, 
 called vidhritis, with their tops to the North, and places the 
 prastara on them ; but in the Soma sacrifice the vidhritis 
 are made of sugar-cane, and the prastara not of the succulent 
 and nourishing Kusha or Durba grass {Poa cyiiosuroides), but 
 of the Ashva vala {Saccharum spontaneum), or horse-tail 
 grass, called in the vernacular Kasha. It is a tall, reed-like 
 grass, sprouting when the rains first fall, and has round 
 its flowers a circle of white silvery hairs, which fall down 
 below them like snowy horse-tails.* Therefore it is a fitting 
 emblem of the sons of the horse, who came down from 
 the snowy North and made their guiding stars the Ashvins, 
 
 ' Eggeling, Sat. Brd/i. iii. 4, 1, 19-22 ; S.B.E. vol. xxvi. pp. 90 note S, 
 and 91. 
 
 2 Hid. iii. 4, 2, 21; i. 3, 4, 10 ; ii. 5, 419; S.B.E. vol. xxvi. p. 90; 
 vol. xii. pp. 92, 389 note 3. 
 
 8 Hid. ii. S, I, 19; iii. 4, i, 20-22, vol. xii. p. 389 note i ; vol. xxvi. 
 pp. 90 note 5, and 91 ; also see vol. xii. p. 294 note 3. The fire was pro- 
 duced by a process like churning. The Arani, or fire-drill, made of Ashvattha 
 [Ficus religiosa) wood, being twirled repeatedly round, till the fire is lighted, 
 by a string fixed in a cross-bar at its top. There are two specimens of the 
 orthodox fire-drill and sockets in the Pitt Rivers' Museum at Oxford. 
 
 ■• Ibid. iii. 4, I, 17, 18 ; vol. xxvi. p. 89 note 3. 
 
ESSAY III 167 
 
 or heavenly horsemen (Ashva), the twin stars of Gemini, who 
 are called the Adhvaryu, or ceremonial priests and physicians 
 of the gods, and the leaders of the Soma sacrifice.^ It was 
 these Ashvins also who made the Khadira tree a sacred tree, 
 for it yields not only the red catechu dye, which replaced 
 the blood used to vitalise the altars ; but also the catechu 
 extract, a most valuable medicinal drug. Similarly the two 
 vidhritis of sugar-cane mark the race of the Iskshvaku, or 
 sons of the sugar-cane {Iksha), as one of the races which 
 founded the Soma sacrifice. 
 
 While the fire is being kindled, the Hotar recites the 
 eleven kindling verses, a number which I shall show to be 
 sacred to the Ashvins, and the Adhvaryu pours silently a 
 libation oi g/iee to Praja-pati, the lord (pati) of former {pra) 
 generations (ja), marking by it a line from the north-west 
 to the south-east of the fire-triangle, and when the Hotar 
 proceeds to invite the older gods, the Adhvaryu moves from 
 the north to the south side of the altar, and marks with 
 another libation of ghee a second line in the triangle from 
 the south-west to the north-east, crossing the first, and thus 
 the sacrificer dedicates to Indra, the speaking or thundering 
 god, saying, ' Om ! for Indra this, not for me,' showing that 
 the rain-god comes from the south-west with the south-west 
 monsoon, which brings the rains. The Adhvaryu then lays 
 on these lines the lower kindling stick from north-west to 
 south-east, and places across it the fire-drill from south-west 
 to north-east.^ He thus makes the triangle a picture. of the 
 mother-land of Northern India, stretching from the Panjab 
 in the north-west to Bengal in the south-east, made pregnant 
 by the rains coming from the south-west. By this series of 
 ceremonies the altar is completed, and its figure is as shown 
 in the accompanying diagram. 
 
 ' Eggeling, Sat. BrSh. i. i, 2, 17; iv. i, 5, 8 and 15; S.B.E. vol. xii. 
 p. 16 ; vol. xxvi. pp. 274, 276. 
 
 ' Eggeling, Sat. Brah. i. 3, 4, 5 ; i- 4, 4. 2-7 ; S.B.E. vol. xii. pp. 91 
 note I, 124 note i, and 128 note 2. 
 
168 THE RULING RACES OF PREHISTORIC TIMES 
 
 A, the western Paridhi ; B, the southern, sacred to Indra, 
 the rain-god ; C, the northern, sacred to Mitra Varuna. 
 
 D. E. The line 
 from north-west to 
 south-east, on which 
 the mother Urvashi 
 is , placed, who is 
 shown in the Pre- 
 face to be the mother 
 goddess of the year 
 of three seasons. 
 E.G. The line from south-west to north-east, by which the 
 rain and father-god comes. 
 
 H I, the two vrishanau of Kusha grass, sjrmbolising the 
 passage of the people who consecrated the altar from west 
 to east. 
 
 This elaborate ceremonial tells us that the fathers and 
 mothers of the race who framed the ritual entered India from 
 the north-west, and settled in the land watered by the rains of 
 the south-west monsoon, for the western enclosing stick (A) is 
 the first that is laid down, and it is this which is first touched 
 by Urvashi, the fire-mother of the race, before it is placed 
 on the altar, while it is the Northern stick which is placed last. 
 This represents the race which subsequently joined the 
 Western immigrants, and who worshipped the gods of heaven, 
 Mitra the moon-god, and Varuna the god of the raining {var) 
 heaven, and also of the dark nights. The whole tells us how 
 the worshippers of the fire-god, whom I shall show to be the 
 Maghadas, entered India from the north-west, prospered 
 there, cultivated the country, and reckoned the lapse of time 
 by the interval between one rainy season and another, and 
 how they were joined afterwards by the Northern race, who 
 completed thefigure of the tortoise-earth, and called themselves 
 the Kushikas, or sons of Kush, the tortoise, and reckoned time 
 by the phases of the moon {mitra) and by the stars of Varuna. 
 But the people whom these two immigrant races replaced were 
 
ESSAY III 169 
 
 those who worshipped the older trinity of the three mother 
 seasons represented by the triangle ; and the history of the 
 religious revolution which replaced the worship of the three 
 older gods by that of the thunder-god, who impregnated 
 the rain by the heavenly fire, the lightning flash, is told in the 
 Brahmanas in the story of the consecration of Nabha-nedishtha. 
 The name means that which is nearest (nedwhthd) to the navel 
 {ndbhd). He complained to his father Manu (the thinker), 
 called Praja-pati in the Rigveda, that his brethren the 
 Afigiras, the offerers of burnt oflerings {afiga) had deprived 
 him of his inheritance. His father said that the Angiras, 
 the priests of the earthly deities, wanted, but did not know 
 how, to get to heaven. If he told them that they could 
 attain their wish by reciting the two hymns Rigevda, x. 61, 
 62, they would on their departure give him his inheritance, 
 that is, allow him to be the supreme-god instead of their 
 gods. Of these hymns, Rigveda x. 61 teUs as how Nabha- 
 nedishtha was born from the union of Prajapati with his 
 daughter, the earth, and how on his birth he claimed to be 
 supreme god, saying (v. 18, 19), ' This our navel is the 
 highest. I am his son. Here is my home. These gods (the 
 old gods) are mine. I am the first twice born son of the law ' 
 (of nature). Hymn 62 is addressed to the Angiras, and calls 
 on them in the refrain of the first four stanzas ' to receive the 
 son of Manu,' here called Narashaihsa. Narashaihsa is the 
 Zend Nairyo Sangha,i called the Yazad of royal lineage, who 
 guards the seed of Zarathustra, and intrusts it to the care of 
 the goddess of the ever-flowing, undefiled spring of water, the 
 stream of time, Ardvi Sura Anahita, who is to be the mother 
 of his sons Hushedar, Hushedar-Mah, and Soshyans, the 
 prophets of the future.^ Narashaihsa is the never-dying heat 
 which makes the life-giving water pregnant, and is thus the 
 
 1 Haug.V//. Brdh. v. 2, 14 ; vol. ii. pp. 341, 342 ; Tait, Saiiih. iii. i, 9, 
 4, 6. Higveda, x.. 61, 62, Ludwig's Translation. 
 
 - Mill, Yasnas, xvii. 11 ; West, Bundahish, xxxii. 8; S.B.E. vol. xxxi. 
 p. 258, vol ; V. p. 144. 
 
170 THE RULING RACES OF PREHISTORIC TIMES 
 
 father of all life, called in the Sirozahs 'the god Nairyo 
 Sangha who dwells in the navel of kings/ ^ who is also called 
 ' the messenger of the gods.' ^ The fire and lightning-god 
 who came to earth as the miraculously born sacrificial flame 
 Nabha-nedishtha was, we are told in the Aitareya Brahmana, 
 the successor of Rudra the red (rud) god of the sacrificial 
 stake, reddened with the blood of his victims, who was the 
 father of the Maruts, the wind-goddesses.^ Rudra claimed 
 the place allotted by the Angiras to Nabha-nedishtha, but 
 gave up his claim when the latter allowed that Rudra used to 
 rule the sacrifice. 
 
 This story tells us that a race who made the Maruts or 
 wind-goddesses their gods, placed in the 
 centre of their sacrificial altars, the place 
 formerly occupied by Rudra, the sacrificial 
 stake, the fire born of the fire-mother, 
 Ur-vashi, the wood taken from the sacri- 
 ficial stake. The central altar-fire was 
 the god called Agni jatavedas, or Agni, 
 who knows (vedas) the secret of birth 
 (Jata), whom the Hotar at the fire-sacrifice 
 addresses in the words of Rigveda, iii. 29, 
 4 : ' We place thee, O Jatavedas, in the - 
 place of Ida (the mountain-daughter of 
 Manu) in the navel (ndbha) of the altar, 
 to carry our offerings.'' Hence the Western 
 race, whose father-god was Agni, was 
 one whose mother-goddess was Ida, the 
 daughter and wife of Manu, as Nabha- 
 nedishtha was his son. The central fire, 
 which in their eyes vitalised the altar, formerly reddened by 
 blood, became in Greek mythology the fire-god Herakles, 
 married to Omphale, the navel. This god of the navel, 
 
 ' Darmesteter, Zendavesta Strozah, i. g ; S.B.E. vol. xxiii. p. 8. 
 ^ Darmesteter, Vendiddd Fargard, xxii. 7 ; S.B.E. vol. iv. p. 231. 
 •' Rigveda, ii. 33, i. 
 
ESSAY III 171 
 
 the son of the primaeval mother, was in Greece the god 
 Pytho, the dweller in Delphi, the womb or holy shrine 
 of the Grecian race, who was the son of the abyss (fivd6<;), 
 from whence his name is derived. This was the fhom of 
 Genesis, the dark void in which the Spirit of God moved on 
 the face of the waters, and went up in a mist which watered 
 the face of the ground,^ and made it capable of bearing 
 living things. But it is not only echoes of this Indian myth, 
 but also the ritual which explained and preserved it, which 
 is found in Greece. It appears in the image of Apollo 
 Aguieus, which was a triangular block of stone, and still 
 more conspicuously in the sketch on page 170 of the leaden 
 figure of the goddess of the earth-altar, found by Dr. 
 Schliemann in the second city from the bottom of the six 
 cities, built one over another, on the site of Troy. This 
 exactly depicts the Hindu altar, made in the form of a 
 woman, with the Svastika or holy fire, 5C the sun of the 
 revolving year in the centre of the triangle. Its great 
 antiquity is proved by the fact that the city in which it 
 was found was one built near the beginning of the Bronze 
 Age, as all the weapons and instruments in that below it, 
 except a few bronze knife-blades and hair-pins, are all of 
 stone.^ The myth and ritual appear also in the universal 
 worship throughout South-western Asia of tlie triangle as 
 the sign of tlie Supreme God, which I have described in the 
 Preface ; in the triangular altar of the Stone Age, depicted 
 on the Babylonian Uranographic stone, as the altar of Nebo, 
 or Nabu, the prophet-god, and the planet Mercury ; in the 
 Hittite sign for Istar, which is a triangle, as shown in the 
 symbol on p. 172 depicted in the Hittite Hamath inscrip- 
 tion, representing the moon cow-fish above the triangle 
 Istar ; ^ and in the sign for woman, used both in the 
 
 ' Gen. i. 2 ; ii. 6. 
 
 ' Schuchardt's Schliemann's Excavations, fig. 6o, p. 67 ; also pp. 37, 38. 
 ^ This information is taken from an address on ' The Nature of Hittite 
 Writings,' delivered before the Oriental Congress of 1892, by Mr. T. Tylor.— 
 
3 
 
 172 THE RULING RACES OF PREHISTORIC TIMES 
 
 inscriptions of Gir-su {Telloh),^ and by the ancient Chinese. 
 This triangle 1^. repeats not only the sign on the 
 altar, but also the line drawn from west to east by the 
 two stalks of Kusha grass, and this 
 agreement marks it as connected with the 
 Kushite or tortoise myth, and as a symbol 
 of a race descended from a divine mother. 
 The ideograms of the Assyrian Nebo or 
 Nabu, the prophet-god, and his Akkadian 
 form Nuz-ku, who was the messenger 
 who tells la of the waning of the 
 moon,^ give us further evidence of the 
 order of development of these ideas. That of Nuz-ku j3f= ]^ 
 means the sceptre, or dawn, i^ and ]^ seat or prince, 
 or the sceptre of the prince of the dawn, that is, the king 
 of the East, whence the rain and morning light come, while 
 the Akkadian equivalents of the two ideograms of the 
 Assyrian Nabu,. are Sak and Suk, meaning the wet-god.* 
 We thus see that it was the East, the home of the rain-god 
 and the morning dawn which was made the mother of a new 
 race by the coming from the West of the fire-god, the god of 
 the life-giving lightning-flash. The Eastern meeting-place of 
 the three races from the south, north, and west, was the 
 mother-mountain or the Ida, called the centre of the sacri- 
 fice, and who is also the mother-tree ; and it is Ida, Main, or 
 Bharati, and Sarasvati, who are the three mothers invoked 
 in the eighth stanzas of the sacrificial Apri hymns in the 
 Rigveda, recited at the animal sacrifices. These three form 
 the mother-triangle, and in the Apri hymn (Rigveda, iii. 
 
 Transactions of the Ninth International Congress of Orientalists, vol. ii. 
 Semitic Section, p. 260. 
 
 ^ Amiaud et Mechinseau, Tableau Comparie des Ecritures Babyloniennes et 
 Assyriennes, No. 163, p. 65. 
 
 "^ Lenormant, Chaldaan Magic, p. 206. 
 
 ^ Sayce, Assyrian Grammar Syllabary, Nos. 236, 222, 462. 
 
 ^ Ibid. Nos. 231, 347. 
 
ESSAY III 173 
 
 4, 8), BharatI is summoned to the sacrifice with her sons, 
 Ila and Agni, with men, and Sarasvati with her sons, who 
 traced their descent to the rivers, bom from the mother- 
 mountain. Thus Bharati is the mother of the matriarchal 
 village races. Ida or Ila, of the fire-worshippers, and Saras- 
 vati of the immigrant agriculturists from the North, who, 
 quitting the lower hills on which the earlier farmers had 
 tilled their crops, descended into the river valleys, learned to 
 control the floods, and to store for irrigation the water which 
 had been thought to be invincible by their predecessors. It 
 is their successes which are recorded in the myths telling us 
 of the conquest of the river gods. As for Ida or Ila, she 
 appears in the myth of Manu's flood as the purified goddess, 
 the mother of cattle, generated at the close of a year out of 
 the life-giving waters by the heavenly seed of clarified butter 
 {ghee), sour milk, curds, and whey, which Manu threw into 
 the waters.^ But the name Ida, as is shown by the cerebral 
 d, is not a primitive Aryan word, but one of which the origin 
 must be looked for in Dravidian roots. The Tamil form of 
 the word is Eda, a sheep, and this word appears in Sanskrit as 
 the Eda or Edaka, the ewe and ram sacred to Varuna, the 
 god of the rain {var), and called in the ritual of the Varuna 
 Praghasah, or summer festival, Varuna's victim,^ and in 
 Egyptian theology we find the transition from the ewe- to 
 the cow-mother, and from the ram- to the bull-father, ex- 
 plained in the Hibis hymn, which makes Osiris the goat-rani- 
 god of Mendes, called the fruitful ram of tribes, the father 
 of the son of the moon-cow Isis.^ It is as the sheep-mother 
 that Ida supplies the woollen sieve through which the Soma 
 is strained, called, among other names, Anvani Meshyah, the 
 sieve of the ram, in which the Tamil word mesham, a goat, 
 is reproduced, but made to mean not the goat, but his suc- 
 
 ' Eggeling, Sat. Brah, i. 8 ; i. 7, 20 ; S.B.E. vol. xii. pp. 2i8, 223. 
 '^ Eggeling, Sat. Baah, ii. 5, 2, 15, 16 ; S.B.E. vol. xii. p. 395. 
 "11, Brugsch, Religion und Myihologie der Alttn /Hgypter, p. 309. 
 
174 THE RULING RACES OF PREHISTORIC TIMES 
 
 cessor, the rara.^ It was thus as the heavenly sieve that she 
 became the mother-goddess of the rains, the plural Idah, the 
 Apsara, or cloud-mothers, the mother of the races who are 
 the sons of the goat, the sheep, and the cow. This is the 
 central sacrifice to the seasons in the New and Full-Moon 
 sacrifice, where the sacrifices are offered in the following 
 order : (1) to the Samidhs or kindling sticks, the spring, 
 the mother Ur-vashi ; (2) to the Tanunapat, the self- 
 created, the wind-god, the god of the burning west winds of 
 summer ; (3) to the Idah, or rains ; (4) to the Barhis, the 
 sacrificial grass of the sons of Kush, the autumn ; and (5) to 
 Rudra or Agni Svishtakrit, the most hallowed (svishta), 
 Agni, the winter-god, the god to whom animal victims were 
 offered.^ These gods who accepted living victims are Agni- 
 Soma, Agni-Somau, Indr-Agni, Ashvinau, Vanas-pati, Deva- 
 Ajyapa, or the gods of the age of twin-gods, which I shall 
 presently describe ; the gods to whom the life-inspiring fire, 
 Agni-Soma; the life-giving water and fire, Agni-Somau ; the 
 rain and fire-gods, Indr-Agni ; the twin-stars of Gemini ; the 
 sacrificial stake, Vanaspati, or lord (pati) of the forest 
 (vanu) ; and the goat (ayi)-father, Ashvinau Deva Ajyapa, 
 are sacred.^ 
 
 The course of the process which changed the goat to the 
 ram- and bull-father, and the sheep to the cow-mother, is 
 also marked by the early marriage customs which, as might 
 be expected when the persons united belonged to the alien 
 races of the matriarchal Southern women and the patriarchal 
 Northern men, show most distinct signs of the fusion of 
 inimical tribes. First, there are everywhere traces of 
 marriage by capture, but the chief sign that the marriage 
 was the conclusion of peace between two hostile races is to 
 be found in the custom of blood infusion, or the making 
 of blood-brotherhood, which is actually practised in the 
 
 1 Rigveda, ix. 86, 47 ; Hillebrandt, Vedische Mythologie, p. 203. 
 
 2 Eggeling, Sat Brah., i. 5, 3, 9-13 ; S.B.E. vol. xii. pp. 146, 148. 
 ^ Haug, Aitareya Brahmana, vol. ii, pp. 95, 96 note. 
 
ESSAY III 175 
 
 Khewut Kurmi and Birhor marriages,^ and which is the 
 origin of the custom of stndurdan, or marking the parting 
 of the bride's hair with vermilion, the binding ceremony in 
 all orthodox Hindu marriages, from that of the Brahmins 
 downwards, except some of those in which the hands of the 
 ■wedded pair are bound together with Kusha grass,^ for these 
 having been already united as sons of the tortoise, require no 
 fresh introduction into the tribe in which they are married. 
 This union of alien races in marriage is also denoted by 
 the custom observed in Russian Esthonian and ancient 
 Roman marriages of placing the bride on a sheep's skin. 
 But when this custom filtered down into India the sheep- 
 mother had become the l)ull-father, and hence in the mar- 
 riages of the Grihya Sutras, the bride, on entering her 
 husband's house, is always placed on a red bull's hide as a 
 sign that she was received into the tribe and family * of her 
 husband, descended from Rohini, the red cow. It is this 
 custom of placing the bride on a bull's hide which appears in 
 the Soma sacrifice, when the pressing-stones, the womb whence 
 the god Soma is to be born, are placed on a bull's hide.* 
 
 But in order to understand clearly how the sheep-mother, 
 Ida, became the mother of Agni, the fire-god, as she is called 
 in the Apri hymns, we must go to tlie original birthplace 
 of the fire-myths, the land of Phrygia, the mountain countries 
 of the Caucasus range, and the snowy heights whence the 
 Euphrates, the mother-river of the Shus, rises. It was 
 there that the earliest shepherd races, the sons of the fire- 
 god, and of Yima, the father shepherd of Zend theology, met 
 the matriarchal races, the immigrants from the South-east, 
 
 • Risley, Tribes and Castes of Bengal, vol. i. pp. 138, 456, 532. 
 
 ^ These are the Bhandaris, Chasas, IChandaits, Kochh, .Savars or Souris. 
 
 ' Oldenberg, Grihya Siitra Sdnkhayana Grihya Sutra,\. 16, I. Asvaldyana, 
 i. 8, 9. Gobhila, ii. 3, 3; S.B.E. vol. xxix. pp. 41, 171; xxx. p. 47 ; 
 Winternitz, ' Indo-European Marriage Customs,' Papers of International 
 Folk Lore Congress, 1891, pp. 273, 274. 
 
 ■■ Hillebrandt, Vedische Mythologie, pp. 181, 183; Rigveda, ix. 79, 4, a. 
 
 94. 9- 
 
176 THE RULING RACES OF PREHISTORIC TIMES 
 
 the Hindu village communities, who are called by the Greeks 
 the Amazons, and are described as the earliest ruling races of 
 Asia Minor and Greece. They are the Cananites or dwellers 
 in the low country, and the Hivites or the villagers of the 
 Bible, and the race of the Achasans of Greece. These are the 
 sons of e'x,!'^, the serpent, the having or holding (e'%(», to have) 
 snake, the girdling snake of cultivated land which surrounded 
 the Temenos or inner shrine, the holy grove of the gods. It 
 was these people who had brought from India their village 
 institutions, their holy groves, and seasonal dances. The 
 Satyrs, or mountain shepherds, whom they met in the valleys 
 of the Phrygian Ida, were the people who called themselves 
 the sons of the mountain-goat, and worshipped the goat-god 
 Pan. It was among these people that the Finnic mining 
 races, the inventors of the wonder-working fire, descended. 
 They were the race called Briges or Bruges in Thrace, and 
 who also gave their name to Phrygia.^ They are the 
 Phlegyes of the Greeks, whose father-god the Cyclops, thie 
 one-eyed fire-god, was slain by the Branchian ApoUo, called 
 Hekebolos, the fire-darter, the roaring god of storms,^ the 
 Apollo of Mysia and the jEolian race, and the father-god of 
 Troy. It was in Phrygia that they were mixed with the 
 Daktuloi, or race of handicraftsmen and artificers, the sons 
 of the god Dak,^ the showing or teaching god, the Hindu 
 god Daksha, father of the wives of Kashyapa, the father of 
 the tortoise (Kush) race. They were the carpenters and 
 builders of the Stone Age, and, therefore, the measuring race, 
 and hence their name of Mygdones, the men of the club, the 
 Hindu Mugda, the measuring rod, the magic wand, the 
 original prastara, and it was their union with sons of fire 
 that made the father of the united races to be Akmon, the 
 
 1 Miiller, Die Dorter, Preface (Einleitung), §§ 6 and 7, pp. 7, 8 and 10 
 note 2. 
 
 ^ Ibid, book ii., chap. vii. § 8, p. 323 ; Branchian is from Pp6yx.o^, tte 
 throat, and means the roaring-god. 
 
 ' The root appears in SeiKvviu, to show, and the Latin doceo, to teach. 
 
ESSAY III 177 
 
 anvil. They were the great building race of the Stone Age, 
 who called themselves Iberians or Eber, and their congeners, 
 the Iberian Basques, still call their knives asztoa, or the little 
 stone, their axes aitzkora, or a stone (aitza) lifted up {gora, 
 high), a pick-axe, aitz-urra, or the stone which tears {urra). 
 It is also these people who call copper urraida, the Akkadian 
 urud ; but this name, which in its ideogram means the seed 
 metal,'^ was not the original name given to it by the Finns, 
 the first workers in metal, which was Vaski.* The root of 
 this name appears in the Greek Fiaap, spring, and in the 
 Hindu spring-god Vasuki, who, as I shall show, was a 
 foreign importation who replaced the old Gond god Sek-Nag, 
 the Shesh-Nag of the Mahabharata ; Shesh-Nag being placed 
 in the lower regions of the earth to support the tortoise, 
 while Vasuki churned the amrita, or waters of immortality, 
 from the ocean, by twisting the rope wound round Mount 
 Mandara, and it was this god Vas-ki who was the god of the 
 Basques or Vasks, the first workers in metal, and the first 
 farming races in Europe. It was he who made the seasons 
 by which they regulated the cultivation of their crops. 
 These early builders built the huts with the pole (gumi) in 
 the centre, and these reproduced the beehive huts of Phrygia, 
 excavated in the liill-sides, and roofed over by rafters cover- 
 ing it in a conical form.^ They were the sons of the father- 
 pole, the supporters of the house. They were also the 
 Neolithic farmers of the ancient world, whose remains, found 
 in places so widely separated from each other as the caves of 
 Wales and Yorkshire and the Neolithic villages of Switzer- 
 land and Italy, prove that tliey kept horses, short-homed 
 
 ' The sign for urud fc^T reproduces that for/« (the marsh) ^ with the 
 addition of the two initial signs of the tree tf and J2T is a variant form of 
 y>- =the sign for the god Dav-kina or Shus, the snake-mother of Dumu-zi. 
 Sayce, Assyrian Grammar Syllabary, Nos. 177, 221, 223, 321, 470. 
 
 " Schrader, Prehistoric Antiquities of the Aryan Peoples, translated by 
 Jevons, Part iii. chap. vi. p. 187. 
 
 ' Schuchhardt's Schliemann's Excavations, p. 151. 
 12 
 
178 THE RULING RACES OF PREHISTORIC TIMES 
 
 oxen, horned sheep, goats, and pigs ; and grew wheat, barley, 
 millets, peas, flax, fruit-trees, and vines from stocks which 
 must first have been grown in Southern Europe and Asia 
 Minor, for the vine is an indigenous plant in Armenia, and 
 barley was raised from a grass prototype in the country 
 between North Palestine and Lydia, the home of the sons of 
 Yima, the heavenly twins, who, as I shall show, were the first 
 growers of barley; and barley is a Basque grain, for Mr. 
 Crawfurd tells us that the names for wheat, barley, and oats 
 are purely Basque.^ They were also the first spinners, 
 weavers, and makers of pottery, and built canoes, and worked 
 in mines.^ These men covered the whole of Europe and 
 Southern Asia, especially the lands of Bashan and Moab to 
 the east of the Jordan, and the Indian Dekhan, with crom- 
 lechs, or stone circles, whicli were certainly in some cases 
 roofed over, dolmens, meaning stone tables, shrines, and 
 altars, tumuli and memorial stones or pillars, and all of 
 these, whetlier found in Western Europe or Southern Asia, 
 are completely identical in their character.* These people 
 had in their migrations established an active and wide- 
 spread foreign trade, for it is only by this means that we can 
 explain the presence in the Neolithic tomb of Carnac in 
 Brittany of eleven beautiful jade axes, the number sacred, 
 as I shall show, to the twin races, made of jade brought 
 from Turkistan in Western China.^ Their name Eber has, 
 like other ancient racial names, assumed various forms, such 
 as those of the eldest son of the old Erse father-god. Mil. 
 He appears as Emer, Eber, Ira, lar, and Ir, and it is 
 
 ^ Crawfurd, Plants in reference to Ethnology ; Trans : Eth. Sor. vol. v.; 
 Buckland, Anthropological Studies, p. 85. See also Preface. 
 
 "- Boyd Dawkins, Early Man of Britain, pp. 266, 268, 293, 298, 300,-302. 
 Also an Article by the same author, Fortnightly Review, Oct. 1S92 ; ' The 
 Settlement of Wales ; ' Lubbock, Prehistoric Times, 2nd Edition, chap. vi. 
 pp. 166-214 ; Von Bradke, jjber Methode und Ergebnisse der Arischen Alter- 
 thunis Wissenschaft, Part ii. pp. 276, 280. 
 
 ' Lubbock, Prehistoric Times, 2nd Edition, chap. v. p. 129; also p. 104 
 note. <> Ibid. p. 155. 
 
ESSAY III 179 
 
 apparently the second of these variant forms which is the 
 name of the father of the Hebrew race, Eber, while the name 
 Ir survives in the Hebrew name for city, just as the root hri 
 of the name of the Thracian Briges in that of Bria or Brea, 
 the Thracian city. Their migrations and divisions are traced 
 in Genesis in the genealogy of the Shemites, the dwellers in 
 Arpachsad or Arpa-chesed, a name which Dr. Sayce shows 
 to mean the land (arpa) of the conquerors (kasidi)} It was 
 in this land of the upper waters of the Euphrates that 
 Shelah, the son of Arpachsad, whose name means the spear 
 or fire-drill,^ was bom. He was the father of the weavers 
 and potters, who were afterwards the sons of Judah.^ And 
 also of Eber, the father of the Iberian race, who gave the name 
 Iberia to the Southern division of the Caucasus, watered by 
 the river Kur, or the tortoise river, and now called Georgia. 
 It was his sons who separated into two races, in the days 
 of his son Peleg, one section going east with Joktan, and 
 the other proceeding down the Euphrates. It is the .story 
 of this division (Peleg) which is told us in the myth of the 
 father with two wives, which has come to us from the 
 Caucasian mountains. The father-god of these people was 
 the god called by the Akkadians Lam-ga, of which Naga-r 
 is perhaps a dialectic form ; and by the Hebrews Lamech.* 
 He is the Hindu god Linga, the god of the sign of sex. His 
 two wives are called Adah, which is the Assyrian Idu, the 
 Akkadian Id, and Zillah, the Akkadian Tsil-lu. It is they 
 who are reproduced in the two daughters of the Zend Yima, 
 who were first the wives of Azi-Dahaka, of the biting snake 
 of the land of Bauri or Babylon, and afterwards of his con- 
 queror Thra«taona, the Trita Aptya or Apam Napat, the 
 third (Trita) son of the waters (ap) of the Rigveda. They 
 
 ' Gen. X. 21-25 ; Sayce, Bypaths of Bible Knowledge, ii. ' Fresh light from 
 Ancient Monuments.' 
 ^ Gesenius, Thesaurus, pp. 14, 16, s.v. ' Shelah.' 
 ' I Chron. iv. 21, 23. 
 * Sayce, liibbert Lectures for 1887, Lect. iii. p. 185 note I, 186. 
 
180 THE RULING RACES OF PREHISTORIC TIMES 
 
 are called in the Zendavesta Savangha-vach, or she who speaks 
 the speech {vetch) of the East {savah), and Erinavach, she who 
 speaks the speech {vach) of Era or Ira, the Western sheep- 
 mother. It was their progeny who separated to the East and 
 West. The sons of Ira or Ida being the shepherd sons of Adah, 
 and those of Tsil-lu, the mother of the race (lu) of the holy 
 snake Tsir, are the artisans and handicraftsmen, the sons of 
 Tubal Cain, the first smith, the Turanian sons of Savangha- 
 vach, mother of Turan.^ But the history of the Iberian 
 races, like that of other ancient totemistic tribes, is to be 
 found in the distribution of the worship of these totems, the 
 animal eaten by them at their tribal sacrificial feasts. Tlie 
 totem of the men of the Iberian races, whose qualities they 
 sought to acquire, was the mighty boar, the untamable and 
 indomitable king of the forests, who dies facing his foes and 
 fighting to the last, and that of their women the prolific 
 sow. It was these aspirations after the courage and fertility 
 of the pig which made our Iberian ancestors eat of the 
 boar's head at the annual New Year's festival, and which 
 originated the festival held by the Egyptians on the 15th 
 Pachon, answering to. the 31st Mai-ch, in honour of the sun 
 and moon, or, in other words, of the union of the two great 
 races of the West, who formed in Egyptian parlance the 
 complete eye of heaven. It was then that both pigs and 
 antelopes were eaten.^ The antelope was the totem father 
 of the race of the sons of Nahor, the river Euphrates, 
 descended from Peleg, for Nahor was the father of Terah, the 
 Akkadian dara, the antelope,* which passed to India as the 
 Rishya, or black antelope of the Brahmanas. This Egyptian 
 spring festival corresponds to that of Aphrodite, held in 
 Cyprus on the 2nd April, when swine were sacrificed ; and 
 
 ' Darmesteter, Zettdavesta Abdn Yost 34 ; S.B.E. vol. xxiii. p. 62 note 2; 
 Gen. iv. 20-23. 
 
 2 H. Brugsch, Religion und Mythologie der Alien ^gypier, p. 462. 
 
 ' Gen. xi. 24, 25 ; Sayce, Hibbert Lectures for 1887 j Lect. iv. p. 280 ; 
 F. Delitzsch, Assyrische Studien, p. 51. 
 
ESSAY III 181 
 
 swine are the animals offered to her as the great mother- 
 goddess in Argos, Thessaly and Atliens.^ The pig was in 
 Egypt especially sacred to Set, whose name, the overthrown 
 (.S"^) god,^ was given him when he was vanquished by Horus, 
 and it was Set, in the form of a pig, that is, as the fire-god, 
 who is said to have blinded the eyes of his antagonist.^ The 
 Dosadhs, the Behar priests of the fire-god Rahu, always offer 
 pigs to him, and eat them afterwards.* Adar the fire-god of 
 tlie Babylonians is called Lord of the pig, and the name of the 
 ' pig-god ' is given to Rimmon, the god Mermer of the 
 Akkadians and god of the four winds, when he is worshipped 
 as Matu or Martu the West-wind.^ Istar herself is also in 
 one of her avatars a pig-goddess, for as Lady of the Dawn, 
 she was called Bis-bizi, a reduplicated form of pes, a pig.* 
 Pigs were the sacrificial animals of the Greek Phlegyes, and 
 swine were offered to the corn-mothers, Demeter in Greece, 
 and Ceres in Rome,' and the reason given for sacrificing the 
 two pigs offered at the Roman Arvalia to secure the fertility 
 of the soil, proves that it was a sacrifice of the early Bronze 
 Age ; for it was said that they were slain to cleanse the holy 
 grove, in which the sacrifice was held, of the impurity caused 
 by the iron or metal used to fell the trees.* The use of the 
 pig as a lustral animal has its origin in Phrygia, tlie country 
 whence the Indian fire-worshippers, the Bhrigus, came to 
 India, and pig's blood was used as a bath to cleanse the 
 guilty from sin by the Phrygians, Lycians, and Greeks.® 
 Lastly, it was pigs who were sacred to Kirke, the sorceress, 
 
 ■ Robertson Smith, Religion of the Semites, Lect. viii. p. 273. 
 - H. Brugsch, Religion wid Mythologie der Allen ALgypter, p. 702. St 
 means ' to throw down,' ' to throw away.' 
 " Ibid. pp. 702, 460. 
 
 ■* Risley, Tribes and Castes of Bengal, vol. i. p. 255. 
 " Sayce, Hibbert Lectures for 1887, Lect. iii. p. 153. 
 ' Ibid. Lect. iv. p. 258 note 2. 
 
 ' Encyclopa:dia Britannica, Ninth Edition, Art. ' Ceres,' vol. v. p. 345. 
 » Ibid. Art. ' Arval Brothers,' vol. ii. pp. 671, 672. 
 ^ Ibid. Art. ' Phtygia,' vol. xvii. p. 853. 
 
182 THE RULING RACES OF PREHISTORIC TIMES 
 
 the beautiful witch of the Odyssey, who appears among the 
 Phoenicians as Asthar No'ema, the Greek Nemannum, or 
 Astronome, the Naamah of Genesis, who was sister of Tubal 
 Cain.i 
 
 We thus see that the Iberic race were a united body of 
 artisans, handicraftsmen, and warriors, who worshipped the 
 fire-god, and were the inventors of sorcery and magic. They 
 were the sons of Maga, the witch-mother, whose descent 
 among, and rapid conquest of, the Southern races, caused 
 them to be remembered as Kasidi, the conquerors. But they 
 were also the people who substituted personal marriage 
 for the matriarchal customs of tribal marriages I have 
 a.lready described, and made the family the national unit. 
 It was as the animal consecrating marriage that Etrurian 
 married couples, as we learn from Varro, sacrificed a pig at 
 their wedding,^ and it was they who told the history of the 
 meeting and union of the Northern and Southern races in 
 the myth of the father, the house-pole, with his two wives, 
 one of whom, like Tsil-lu or Zillah, belonged to the 
 Southern snake (Tsir) worshipping races (lu). This house- 
 father of two united races appears in one hymn in the Rigveda 
 as Vishnu, the boar who is slain by Indra, the rain-god, 
 while stealing the food of the gods,=' and in another as the 
 three-headed six-eyed boar slain by Trita,* the Vedic form of 
 the Zend Thraetaona. Azi Dahaka, the snake-god slain 
 by Thraetaona, the Zend rain-god, has also three heads and 
 six eyes, and it is he who has two wives like the Vedic foes 
 of Indra. For Sushna, the snake of droughts, called also 
 Ku-yava, or he who gives bad (ku) barley (jfava) harvests, 
 Na-muchi, the non- (/la) deliverer {muchi) of rain,* and Ahi- 
 Shuva the swelling {shuva) snake, the storm-cloud which 
 
 1 Lenormant, 'Genealogies between Adam and the Deluge,' Contem- 
 porary Review, April 1880, p. 575. 
 
 ^ Varro, De Re RusHca, ii. 4 ; De Gubarnatis Die Thiere, German 
 Translation, chap. v. p. 343. 
 
 5 Rigveda, i. 61. 7. 4 y^,;^ ^_ ^^ g_ 
 
 " Benfey, Glossary, s.v. 'Na-muchi.' 
 
ESSAY III 183 
 
 does not give up its rain, all have two wives.^ The names of 
 the wives of Shushna or Kuyava are Anjasi, the nursing 
 mother, the Ida of the Apri hymns, and Kulishi, the flowing 
 streams ; ^ the Sai'asvati, whose sons peopled the banks of the 
 rivers which rose in the mother-mountain in the East. These 
 wives also, like those of Azi Dahaka, are taken over by the 
 conquering god Indra, and are known as Vrishakapayi, the 
 mother of the rain (vrisha) ape {Jcapi),^ the wind-god, Hanu- 
 man and the Maruts, and Suchi, the pure Soma, or the life- 
 giving rain. And these myths, telling of the triumph of the 
 rain-god, tell us not only of the union of the Northern and 
 Southern races, but also of the religious revolution which 
 took place when the Northern fire-worshippers reached the 
 land of the rain-god, rebelled against the fire-god, and the 
 thraldom of his priests, the magicians, and found out that 
 the rain-, and not the fire-god, was the supreme author of 
 life. But the first rain-god worshipped was the capricious 
 god of North-western Asia, where rain is scanty, and it was 
 ho who was the rain-god of the early magicians ; the boar- 
 god of fire, who would only give up his rain when compelled 
 to do so by magic arts. He is by the Vedic name Shushna, 
 identified with Shukra, the rain-god of the wet land (Suka), 
 for Shush-na and Shuk-ra come from the same root, Shuk 
 or Suk (wet), the northern guttural becoming, according to 
 the phonetic laws of Sanskrit, the sibilant sh. 
 
 1 must now, in order to make the history of this religious 
 revolution clear, trace the course of the fire-worshipping 
 magicians from the mother-land of Asia Minor to India, 
 Assyria, and Egypt, and show how the rain-god, whose visits 
 to earth were, in the rainless lands of Central Asia, precarious 
 and uncertain, and who was, therefore, not looked upon as 
 a uiercjful and loving father, became in India the god who 
 
 1 Rigveda, v. 30, 9 ; a. 144, 3 ; viii. 66 (77) 1-6, 45, 4 and 5. 
 '- /tid. i. 104, 3. 
 
 ' Hid. X. 86, 13. Grassmann, Worlerbiuh zum Rigi'cda, s.v. ' Vrisha- 
 kai ayi.' 
 
184 THE RULING RACES OF PREHISTORIC TIMES 
 
 bestowed his benefits freely and with unvarying regularity 
 on the fortunate dwellers in that fertile land. The sons of 
 Tubal Cain, the workers in metal, were, as Gesenius shows, 
 the people called Tubal and Meshech both in Ezekiel and 
 on Assyrian monuments, Moschi (Moerxoi) and Tibarenes 
 (Ti^aprjvoi) by Herodotus, the dwellers in the land of 
 Magog.i They are called in Genesis the sons of Japhet, 
 whose name, like that of his Egyptian father-god Ptah, 
 means the opener.^ They are the dwellers in the land 
 called Meschia by Adrenus, lying between the Caspian and 
 Euxine Sea. This was defended from the attacks of the 
 Northern tribes by a wall, still called the wall of Yayuj and 
 Mayuj, and Gesenius connects the name Mag-og with the 
 Sanskrit root mah, meaning the great one, which is only 
 another form of the name Maga, or of the mother called 
 Mahi in the Apri hymns. She again, under the name 
 Bharati, meaning she who conceives (bhri), is the mother- 
 goddess of the believers in the village-mother, and the union 
 of the two shows the coalition between the matriarchal earth- 
 worshipping and the patriarchal fire-worshipping races. As 
 the mother-Maga she is the maker or kneader,^ the mother 
 of the building and constructing races. They were the first 
 builders of towns, where they and the cultivating races 
 could live together, and their advent gave greatly in- 
 creased activity to the trade heretofore carried on between 
 the farmers and shepherds. Tlieir progress southward can 
 be traced through the land of the petroleum springs to the 
 south-west of the Caspian Sea, called in the Bundahish Ataro 
 Patakan, the land of fire (Atar), the Persian province of 
 Adar-bigan. This was watered by the Araxes, the Daitya 
 or second mother-river of the Zendavesta, the DitI or second 
 
 ^ Gesenius, Thesaurus, p. 1498, s.v. 'Tubal;' Ezekiel xxxviii. 1. 
 
 ^ Gesenius, Thesaurus, p. 1188, s.v. 'Japhet ;' H. 'Bxugsdx's Seligion und 
 Mythologic der Alien jEgypter, p. 55. They both come from the root patah, 
 ' to open,' Gen. x. 2. 
 
 * Curtius, Griechische Etymologie, No. 455, p. 325. 
 
ESSAY III 185 
 
 mother of Hindu mythical genealogy, the mother of the 
 Daitya races, the Maghada sorcerers. This is described in 
 the Zendavesta as the land of witchcraft, for it was poisoned 
 by Angra Mainyu, who put in it a serpent, and the Daitya 
 river is said in the Bundahish to be, of all the rivers, the 
 most full of noxious creatures.^ It was there their priests 
 took the name of Magi, by which they have ever since been 
 known, and it was in this land of natural wonders that they 
 perfected the system of spells, incantations, omens, and 
 amulets, which had been gradually accumulating for ages, as 
 the most cherished part of their national knowledge, and 
 became enslaved to the thraldom of the magicians, sorcerers, 
 and witches, which pressed so heavily upon tlie people of the 
 countries where it was made the national form of religion. It is 
 tlie spells, charms, and incantations of their priests, the Magi, 
 wliich form the principal part of the oldest ritualistic writings 
 in the world, the oldest forms of the magical hymns of the 
 Akkadians, of the Hindu Atliarvaveda, of some magical 
 poems in the Rigveda, and of the magic songs of the Finns, 
 who have always been looked on as the great magicians of 
 the North. In Assyria it was their god Adar, the fire-god, 
 the Akkadian Mer-Mer, the god of tiie mid-day sun and 
 burning west wind, the originulBel of Nipur rising from the 
 shades of night, who was the wild boar who slew Tammuz 
 or Adonis.2 This myth tells us both of the close of the 
 old and the beginning of a new year with the rainy season, 
 and also of the religious change which made the miracle- 
 working father of fire supreme over the sons of the mother- 
 mountain Istar and the father-goat Mul-lil. It is a repro- 
 duction of this same myth which makes the victory of Indra 
 over Sushna, and Thraetaona over Azi Dahaka, tell us both 
 of the defeat of the destructive god of the burning summer 
 by the god of the rains, and also of the revolution which 
 
 > West, Bundahish, xx. 13: Darmesteter, Vendidad, i. 3; S.B.E. vol. v. 
 p. 79 ; iv. 
 
 " Sayce, Hibbert Lectures for 1887, Lect. iii. p. 152 note i ; Lect. 11. p. 103. 
 
186 THE RULING RACES OF PREHISTORIC TIMES 
 
 dethroned the conquering fire-god and made the rain-god 
 the supreme god. It was in Phrygia and Assyria that the 
 self-mutilating phase of fire-worship assumed most promi- 
 nence. This custom probably arose at first in the same way 
 as an analogous custom has arisen among the Australian 
 tribes, from a wish to restrict the birth of children to the 
 number for which food could be provided. It was, as. 
 Herodotus tells us, very common among the Scythians,^ and 
 still survives among some Tartar tribes. It received a special 
 impetus from the institution of fire-worship in Western Asia» 
 where the temples of the fire-god were, like those of Istar at 
 Erech, crowded with priests who had unsexed themselves to- 
 become like the fire-god; and it was here also that the 
 harem, with its eunuch guardians, was formed. This last 
 custom was one that grew out of the changes made by sub- 
 stituting perpetual union under one roof, or within one circle 
 of huts dwelt in by the father and his wives, for the matri- 
 archal system of separation between the father and mother. 
 The change, which made a woman the forced associate of a 
 husband whom she shared with others, must have been 
 peculiarly hateful to those women who had been co-equal 
 rulers with their brethren in these village homes, and must 
 have taken a very long time to effect. That it was not 
 carried out to its ultimate consequences of the complete 
 subjugation of women in Akkadian times is proved by the 
 Akkadian laws which have come down to us. For these 
 make the mother superior to the father in the relations 
 between parents and children, and reserve to the wife her 
 separate estate, while among the Finns it is the wife who 
 takes precedence of the husband in the rites of domestic 
 worship.^ This acknowledgment of female equality and of 
 female right to reverence is a relic of the first forms of per- 
 manent union between the sexes which produced the mar- 
 riages of mutual affection which are those most common 
 
 1 Herod, i. 105. 
 
 - Lenormant, Chaldman Magic, p. 185. 
 
ESSAY III 18T 
 
 among some Indian aboriginal tribes, such as the Ooraons 
 and Mundas. 
 
 But though the fire- worshippers were the leaders of the 
 conquering patriarchal races, a scarcely less important share 
 in the formation of their institutions must be assigned to 
 the hunters and shepherds. It was to them that the dog 
 was especially sacred as their chief ally and guardian. They 
 brought to India the various species of dogs which are still 
 prized as sporting dogs. The parents of the half-grey- 
 hound breeds, called Rampore hounds in the North, and 
 Polygars in the South, and the mastiff-liice boar-hounds 
 whicli are used by the Bunjaris, or tribes of bullock carriers, 
 for guarding their convoys and hunting the pig. It was 
 they who made the dog the messenger of the gods, the 
 Sardma of the Rigveda,^ the Hermes of Greek mythology, 
 bearing the caduceus or magic wand, and the four hounds, 
 or the four winds sacred to Merodach in his earliest form of 
 the fire-god.^ The sacred dog appears in Egypt in Anubis, 
 and the third of the four sons of Horus, called Tua-mutf, or 
 he who worships his mother, as the Finns did, and both of 
 these are jackal-headed gods. That the dog was a sacred 
 animal to those people, who, like the early fire-worshippers 
 and agriculturists, deified the seasons, is proved by one of 
 the hymns describing the division of the seasons by their 
 guardians the Ribhus, which ends with saying that Basta, the 
 goat, had appointed the dog to waken them.'* It was these 
 tribes of sorcerers, led by the dog, who were the race to 
 whom the authorship of the second Mandala of the Rigveda 
 is attributed ; for it is called Grt-Samada Bhargava Sau- 
 naka, and these names, according to Ludwig and Brunn- 
 hofer, mean the book ' belonging to (g-rt) the collected 
 (sam) Median race (Medah), the sons of Blirigu {Bhargava), 
 the fire-god, belonging to tlie dog (Saiiiiaka),* and the 
 
 ' Rigveda, x. io8 ; i. 62, 3. 
 
 2 Sayce, Hibbert Lectures for 1887, Lect. iv. pp. 287, 28S. 
 
 ' Rigveda, i. l6l, 13. * Brunnhofer, Iran und Tiinhi, vii. I, p. 152. 
 
188 THE RULING RACES OF PREHISTORIC TIMES 
 
 reverence of the fire-worshippers for the guardian-dog is 
 shown in the custom observed at all Parsi funerals, that the 
 corpse should be accompanied by an official leading the dog 
 which is brought to protect the dead person from the 
 attacks of the Nasus ; the Greek veKv<;, the corpse demons.^ 
 This title of the second Mandala of the Rigveda shows us 
 how the Thracian Briges came to Media and India as the 
 sons of Bhrigu, and it is they who are said in the Rigveda 
 to 'have first found fire by the help of Matarishvan, the 
 fire-socket,^ and to have brought it to men,^ and placed it in 
 the navel of the world * or, in other words, placed it in the 
 mother-mountain of the East, the meeting-place of the sons 
 of the goat and the village mother, as the sacred Shu stone, 
 the Salagramma of the Hindus. This generating fire became 
 the Hindu rain and thunder-god Shukra. The Finnic 
 god Uk-ko, and the Hindu Ush-ana, who is also called 
 Bhargava, or the son of Bhrigu. They also sacrificed the 
 dog as well as the pig to the fire-god ; for though Herodotus 
 tells us that no Magian will kill a dog,^ yet the prohibition 
 to kill wantonly does not forbid tlie sacrifice of the animal, 
 but rather enjoins it, for the totemistic animal is that which 
 can only be lawfully killed as part of a ceremonious sacri- 
 fice. Thus the Rigveda tells us of the sacrifice of Shuna- 
 shepa, whose name shows him to be the son of a dog 
 (Shima), who was bound to three sacrificial posts (drupadas).^ 
 The Spartans also offered dogs to Ares, and the Romans to. 
 Mars, at the Arvalia, besides two goats and a dog to Innuus 
 at the Lupercalia.^ Dogs were especially sacred to the 
 Tyrean Melgarth and the Athenian Hercules, for his shrine 
 
 ' Tiele, Outlines of the History of Ancient Religions, ' Religion among 
 the Eranians,' § lo6, p. 174. 
 
 - Rigveda, x. 46, 2 ; i. 60, i ; iii. 5, 10. 
 
 ^ Ibid. i. 58, 6 ; i. 195, 2. 4 Ibid. i. 143, 4. 
 
 '' Herodotus, Clio, 140. « Rigveda, i. 24. 13. 
 
 lincyclopadia Britannica, Ninth Edition, 'Ares and Lupercalia,' vol. ii. 
 p. 485 ; XV. p. 96. 
 
ESSAY III 189 
 
 at Athens was called Cynosarges, or tlie dog's yaid.^ It 
 was as the sons of Caleb, the dog {Icalb), who killed the false 
 gods of Southern Palestine, Shesh-ai, Ahi-man, and Tol- 
 mai,^ and of his brother Ram, the god Rama of the Hindus, 
 the son of Ab-rani, the father {ab) of the daric heigiits 
 (ram), the mother - mountain, that they descended into 
 Palestine, and became by their union with the Shus, who 
 appear in Genesis as Shua, the wife of Judah, the fathers of 
 the tribe of Judah. His name, meaning ' praised,' is the 
 counterpart of theJ^Hindu name of the fire-god Nara shamsa, 
 praised [sam-sa) of men {nara), and as the fourth of the sons 
 of Jacob he takes the place of the fire-god. It was at the 
 city of Caleb, called Caleb -Ephratah, that Hezron, the 
 father of Ram, died, and Caleb, in one of the genealogies in 
 Chronicles, which calls him the brotiier of Shuah, is said to 
 be the ancestor of Ir-nahash, or the city (/r) of the Nags, a 
 race whose origin I will trace presently, and it was from this 
 confederacy that Shelah, the father of the weavers and 
 potters, weis born in the land of Arpa-chesed.^ 
 
 After they had consolidated their power, and organised 
 
 ' Robertson Smith, Religion of the Semites, Lect. viii. p. 173 note. 
 
 ''■ These names have proved an undecipherable crux to Hebrew Lexico- 
 graphers, and are certainly not Hebrew words ; but Shesh-ai is the same 
 name as that of the Hindu snake-god Shesha, who supports the tortoise 
 earth, and who was first Sek-nag, or the wet-god. Ahi-man, again, re- 
 produces the Sanskrit Ahi, which is the Sanskritised form of Echi-s, the 
 mother-snake of the Greek Achzeans, the having or holding snake, and Ahi, 
 the child-snake, is a name of the Egyptian Osiris (H. Brugsch, Religion itnd 
 Mylhologie der Alten yEgypter, pp. 288, 413), while Tol-mai contains the 
 name of the Akkadian Tal-tal or Dddal, meaning 'the very wise,' one of the 
 Akkadian names of la. One of the early mythical kings of Telloh, is called 
 Tal-tal-kur-gulla, the wisdom (tal-tal) of the great {gulla) mountain of the 
 East (kur) (Sayce, Hibbert Lectures for 1887, Lect. i. p. 28, note 2; As- 
 syrian Grammar Syllabary, No. 16). The names would appear to mean, 
 Ahi-man, the child-snake, son of the snake Shesha and the wise {tal) mother 
 {mai), and to be another form of the mythology of the birth of Dumu-zi, the 
 son of life, from the mother earth, encircled by the girdling snake, and this 
 interpretation is the more probable, as we know that the early religion of 
 Palestine came from Babylonia. 
 
 • I Chron. ii. 10-16, 18, 25; iv. 11, 12, 21-23; Gen. xxxvili. 2. 
 
190 THE RULING RACES OF PREHISTORIC TIMES 
 
 their forces, in the land of fire, the sons of Maga went south- 
 ward into Assyria, and eastward to the Oxus, subduing the 
 land as they went, and it was on the banks of the Oxus that 
 they took the name of Vahlika, from their settlement at 
 Balkh. It was thence, by way of Herat, on the Harahvaiti, 
 the original Sarasvati,i ^jj^t they came down into India. 
 Their progress is described in the Zendavesta, where they 
 are called Keresavazda, or the people of the horned {Iceresa) 
 club {vazda), the allies of Frangrasyan, the Turanian king. 
 They conquered and slew Agraeratha, the king of Sauka- 
 vastan, whose name, meaning the leader of the foremost 
 (agra) chariot, denotes the goat-god who, according to the 
 Rigveda, drew the chariot of Pushan,^ the god of the black 
 cloud, called in the Bundahish Pashang, father of Aghrae- 
 ratha, and destroyed the governments set up by Kavi Usha, 
 another form of the goat-god, and father of the Kushite 
 kings. They killed Syavarshan, son of Usa, who ruled 
 Kang-desh or India, for the Northern Punjab is still called 
 Kangra, and thus made themselves masters of the land of 
 the Five Rivers.^ They were there known not only as the 
 Vahlika, the sons of Vahlika, brother of king Shan-tanu, 
 the father of the royal races of India, whose name means 
 long (Jtanu) work {Shan) or long-enduring time, but as the 
 Takkas, Tugras or Trigartas. As the Takkas they still 
 form one of the most powerful and wealthy tribes in the 
 Punjab, the founders of the great city of Taxila, the Hindu 
 Takka-sila or rock of the Takkas, taken by Alexander the 
 Great. Their name of Takkas, or Takshas, meaning the 
 makers or artificers, which is connected with the Akkadian 
 tuk, a stone, is derived the root tvaJcs, from which the 
 
 ' This is the birth or the mother-province of the holy land of the Zenda- 
 vesta. DsLrmestelei's Zetidavesia Vendic/dd /''ar^ard, i. 13; also Introductory 
 Note, S.B.E. vol. iv. pp. 7, 2. 
 
 ^ Rigveda, vi. 55, 6. 
 
 ' Darmesteter, Zendavesta Zamydd Yost, xi. 71; xii. 77; Farvardin Yost, 
 132; '^i.A, Bundahish, xxix. 5; xxxi. 25; Bahman Yost, iii. 26; S.B.E. 
 vol. xxiii. pp. 303, 304, 222; also p. 64, note i ; vol. v. pp. 117, 136, 226. 
 
ESSAY III 191 
 
 name of Tvashtar the primaeval creating-god of the Rigveda, 
 is formed. From Takka-sila they came southward to the 
 country of the Madras, or intoxicated (mad) people, whose 
 capital, called Sakala or Sangala, the city of the united tribes 
 {Sanga), is situated between the rivers Chenab and Ravi, 
 on the stream now called Ayak, which is the Apaga of the 
 Mahabharata, and the Apaya of the Rigveda.^ Their fatlier 
 king in the Mahabiiarata is Shalya, or the son of the Sal- 
 tree, the parent tree of the Dravidian races. They give us 
 a distinct clew to their origin in their mythic genealogy, for 
 they call themselves the sons of the two Nagas, or horned 
 snake, Takht-nag and Basak-nag {Vasuhi), or the sons of 
 the race of artificers and of the Basque spring-god Vas or 
 Bas. They worship three gods, Shesh-nag, Takht-nag, and 
 Basuk-nag, under the symbol of an iron trident or tri-sula, the 
 homed club, called Keresa-vazda in the Zendavesta. These 
 are generally from three to six feet long, some being as 
 much as thirty feet high, having a wooden staff, enclosed in 
 an iron sheathing.^ But before these Takkas were the sons 
 of the Nag or water-snake, they, on their first entry into 
 India as the sons of the witch-mother Maga, called tliem- 
 selves the sons of Kaikaia ; for it was from her, as the 
 mother mountain, that the Turanian Gonds, who still call 
 themselves Koi-tor, or sons of the mountain (ho), took their 
 name, which they have left behind them in the Persian Koh. 
 But the name Koi, when it passed from a tribal surname into 
 historical legend, became Kai-kaia, and she was the mother 
 of Bharata, the half-brother of the god Rama, both of them 
 being the sons of Dasaratha, king of Ayodhya, he of the ten 
 (dasa) chariots (ratha), or the ten lunar months of gestation. 
 He, like the other father-gods of the age of the fire-wor- 
 shippers, had two wives, Kai-kaia and Kansh-aloya, the 
 
 ' Cunningham, Ancient Geography of India, pp. 180-186; Rigveda, iii. 
 
 23. 4- 
 
 = Oldham, 'Serpent Worship in India,' Journal of the Royal Asiatic 
 Society, July 1891, pp. 361, 362, 387, 388-320. 
 
192 THE RULING RACES OF PREHISTORIC TIMES 
 
 mother of Rama, whose name means the house {aloya) of the 
 Kushikas; and the Rama myth, which tells us that, on his 
 father's death, that is to say, in the fulness of time, Bharata 
 ruled Ayodhya before Rama, is a legendary statement of 
 the well-known fact that before North-western India was 
 called Kosala, or the land of the Kushikas, it was called, as 
 it frequently is still, Ganda or Gonda, the country of the 
 Gonds,'^ just as Central India, called in Sanskrit Maka- 
 kosala, is called in common parlance Gondwana. When 
 Bharata, in the Ramayana, visited his mother-land, he 
 came to the country whence the five rivers of the Punjab 
 rise, and this is the land of the five mysterious bowmen, 
 called in. the Mahabharata the Kai-kaia brothers who, in the 
 wars between the Kauravyas and Pandavas, reduplicate them- 
 selves, and fight on both sides.^ It was from these mother- 
 mountains of the Indian Gond race that the Gonds, called 
 the sons of the squirrel, are said, in their national epic of the 
 Song of Lingal, to have been brought by their father-god 
 Lingal, the god of the Linga, whom I have already shown to 
 be the Hebrew Lamech. He took them from this land where 
 the Jumna rises to the Iron-valley of Central India, where they 
 were united with the forest matriarchal tribes, the growers 
 of rice, the daughters of Rikad Gowadi, the squirrel (rik) or 
 tree {ruk) father-god of the village {gowa) races,^ whose 
 history I have traced in Essay ii. It is these sons of the 
 squirrel, the first Turanian immigrants, whom we find in the 
 Bhuyas of Central India, the Khandait Paiks of Orissa and 
 the Musahars of Behar, all of whom call themselves the 
 sons of the squirrel Rikhiasan or Rikmun, which is also a 
 token of the Kharwars, Mundas, and Rautias.* The god of 
 
 1 Cunningham, Ancient Geo^aphy of India, p. 408. 
 
 ' Mahabharata Udhyoga Parva, Ivi. p. 202. 
 
 3 Hislop, Aboriginal Tribes of Central India, published by the Govern- 
 ment of the Central Provinces, where the Song of Lingal is given in full, with 
 a verbal translation, 
 
 * Risley, Tribes and Castes of Bengal, vol. i. pp. 112, 113; vol. ii. 
 Appendix I. pp. 79, 107, 123. 
 
ESSAY III 193 
 
 the Gonds, as described in the Song of Lingal, is like the god 
 of the Takkas, the god called Pharsi, meaning the trident. 
 The rules for its construction, given in the Song of Lingal to 
 the Gonds, who succeeded the first immigrants, show the 
 origin of the worship. Two men of the drummer tribe 
 called Dahak-wajas, were sent into the jungle to cut a 
 female hill -bamboo, and into this was fixed an iron trident 
 called Pharsi Pot. The socket-bamboo and the trident 
 Pharsi was then consecrated by being bound together by a 
 chain of bells, the sign of the bell god Ghagara or Gangara, 
 and this is baptized by pouring a pitcher full of daru 
 (spirits) over it. It then becomes Pharsi Pen or the female 
 {pen) trident {Pharsi), tlie sexless fire-god, with his two 
 wives, Manko Rayetal and Jango Rayetal. But this god, 
 which, we are told in the Song of Lingal, is the god of the 
 reformed Gonds, is not the original god of the first immi- 
 grants. This god, however, is still worshipped by the 
 Gonds in the form of a javelin, the Shelah or spear of the 
 Jewisli genealogy, cased in a female bamboo, and coated 
 with Kusha grass, like the sacrificial stake of the Soma 
 sacrifice, which was girt with three ropes of this grass at a 
 level with the sacrificer's navel,^ while his two wives, as the 
 trident god, were originally the wives of the tiger-god 
 Rayetal, who, as Vyaghra, the Sanskrit tiger-god, became 
 the uniting father of the Vajjian or tiger-race, formed by 
 the union of the Mallis or mountain tribes with the 
 Licchavis or trading races, whose capital was VcsalT. It is 
 this god of the bamboo pole, which is that which is said in 
 the Maiiilbharata to have been set up by King V^asu, the 
 father god of the Takkas on the Sakti mountains. But this 
 god of the Indian Vasu was, though similar, yet different 
 from the original Gond god, for Vasu's pole was a single rod 
 or pole of tlic male bamboo, the Ashera or rain-pole of the 
 Jews, and we see in it evidence of the changed belief which 
 made the rain-god the father-god in place of the fire-god. 
 ' Eggeliiig, Sat. Brail, iii. 7, i, 19, 20; S.B.E. vol. xxvi. p. 172. 
 
 13 
 
194 THE RULING RACES OF PREHISTORIC TIMES 
 
 And it was this religious change which led to the worship of 
 the Naga or rain-snake. I have already shown that the 
 snake-father of the snake races in Greece and Asia Minor, 
 and of the matriarchal races in India, was the snake Echis, 
 the holding snake, the Vritra, or enclosing snake of the 
 Rigveda, the cultivated land which girdled the Temenos. 
 This was the Sanskrit and Egyptian snake Ahi, and the 
 German Ecke or Ekkhart,i the true-hearted knight who sits 
 outside the hill of Venus, the matriarchal village, the home 
 of legalised concubinage, and warns Tannhauser against 
 entering it. But the Naga snake was not the encircling 
 snake, but the offspring of the house-pole, and in this form 
 it was called by the Jews the husband or Ba'al of the land. 
 But as the heavenly snake it was the old village snake trans- 
 ferred to heaven, called the Nag-kshetra, or field of the Nags, 
 and there it was the girdling air-god who encircled the cloud- 
 mothers, the Apsaras, the daughters of the Abyss, the 
 Assyrian Absu, and marked their boundaries as the village 
 snake did those of the holy grove on earth. But on earth 
 the water-snake was the magical rain-pole, called the god 
 Darha, set up by the Dravidian Males in front of every house.^ 
 He and his wife Dharti Mai are worshipped every year at the 
 full moon of Magh, the witch-mother.^ Two branches of 
 the Sal-tree are placed as their images in the centre of the 
 Akra or dancing-ground, and the villagers dance round them 
 shouting ' Bur, bur ' (Padendum malicbre), a cry which means 
 symbolically may they have many children. These two gods 
 are worshipped sometimes in the male form and sometimes 
 as the female, and sometimes as the god Des-auli, the village 
 guardian, called Jahir Buru or Jahir Era by almost all 
 Dravidian and Kolarian tribes, Bhuyas, Bhumij, Cheroos, 
 Hos, Kharias, Mundas, Ooraons, and Santals.* It is to 
 
 ■^ Mannhardt, Germanische Mythen, pp. 210. 93. 
 
 ^ Risley, Tribes and Castes of Bengal, vol. ii. p. 57, 
 
 3 Ibid. vol. ii. pp. 70, 71. 
 
 * Ibid. vol. i. pp. 115, 124, 202, 327, 468; vol. ii. pp. 103, 104, 146, 147, 232. 
 
ESSAY III 195 
 
 Dharti that the Kharias sacrifice pigs, and they are the 
 guardian gods of springs and watercourses, called dhara. 
 The name of the god Dhara survives in the Rigveda, where 
 it is constantly used to denote the stream of Soma.^ But in 
 the hymn to the Ashvins it is specially connected with the 
 rain-gods, the seven Gandharva Soma guardians, and the 
 reform consequent on his worship, for it is said the Sapta 
 vadhri (the seven eunuchs) by their prayers obtained the 
 dhara of Agni.^ Dhara is translated ' sharpness,' but the 
 Connection between the dhara and the seven guardians of 
 Soma, the life-giving rain, clearly shows that the poet means 
 that Agni, the heavenly fire-god, the god of lightning, sent 
 down streams of water in answer to their prayers, and in 
 this passage we find the consummation of the doctrine of the 
 new theology that the parent gods were Agni-Soma, the 
 twins, the lightning which, with the cloud-mothers, bring 
 forth life-creating rain. But we find in Akkadian theology 
 further evidence of the Northern origin of the god Dhara, for 
 dara, meaning the antelope, is a name of the Akkadian 
 rain-god la. He is called ' the antelope of d(tm of the 
 deep,' ' the antelope the creator,' and this antelope, the son 
 of the rivers, is, according to F. Delitzsch, called in Genesis 
 Terah, the son of Nahor, the river Euphrates,^ and the 
 father of Ab-ram, the father (ab) of the heights {ram) of the 
 race of Eber, collected round the mother-mountain of the 
 East. It is the same genealogy whichf is exactly presen-ed 
 in the Hindu legend of Rama, for he is the successor of 
 Bharata, the son of the witch-mother, the fire- worshippers, 
 the children of Lamech, and his mother, Kaushaloya, is the 
 mother house {aloya) of the Kushite race, the Indian 
 Kushika, who made the mother-mountain of the East the 
 centre of the tortoise earth, and it was these people who, 
 like the Egyptians, traced their descent^to'the boar-god, the 
 
 ' Rigveda, ix. 2, 3, 16, 7, 58, i. - fUd. viii. 62, 9. 
 
 » Sayce, Hibhert Lectures for 1887, Lect. iv. p. 282. F. Delitzsch, 
 Assyrien Stttdien, p. 51. 
 
196 THE RULING RACES OF PREHISTORIC TIMES 
 
 fire-god, and the river antelope. As for the name dara, it 
 is apparently derived from the Munda word da, water, 
 which became the Gond daru, the fire or creating (ru) 
 water {da), the spirits used to consecrate their god. It is 
 the transition stage from the worship of intoxicating spirits 
 drunk by the wizard priests to the worship of the pure 
 water of life that we have still further to consider, and in 
 doing this we must trace the progress of sacrificial ritual. 
 We have already seen that in the female altar in the form of a 
 woman it is based on phallic worship, combined with the wor- 
 ship of the mother-mountain, reproduced in the raised female 
 altar made to slope to the East. I have also shown how the 
 ruling idea of the formation of alliances between stranger 
 tribes by the interfusion of blood made this the binding tie 
 between the Northern husband and the alien Southern bride. 
 It is the same idea of the interfusion of blood which appears 
 in the custom, almost universally observed by the early 
 slayers of animal victims, of making its blood flow into 
 the trench round the altar made by digging out the earth 
 used to raise the central mound. As the victim slain was 
 the tribal totem, it was held that its blood, when in- 
 terfused with the earth round and under the mother-altar, 
 consummated an alliance between the sacrificers and the 
 land. This custom was observed both by the Arabs and 
 Phoenicians.^ It appears also in the story of the sacrifice of 
 Shunah shepa, who was to be slain by his father Ajigarta,mean- 
 ing the pit or trench {garta), of the goat {aja) and in the sacri- 
 ficial pit found by Dr. Schliemann at Tiryns in, the centre of 
 the men's courtyard, as well as in those found in Asklepieion at 
 Athens, and in the temple of the Kabiroi in Samo-thrace.^ 
 It is also shadowed forth in the rules for the sacrifice of 
 Rudra Triambaka, or Rudra with the three wives, a god who 
 exactly reproduces the Gond god Pharsi Pen, who, as the 
 male god, the shaft of the trident, has the three wives, the 
 
 ^ Robertson Smith, Religion of the Semites, Lect. iv. p. 213. 
 
 ^ Schuchhardt's Schliemann's Excavations, fig. loi, pp. 107, 108. 
 
ESSAY III 197 
 
 female bamboo, Manko Rayetal and Jango Rayetal. The 
 Triambika, or sacrifices to the three forms of Amba, the 
 three mother-daughters of the King of Kashi Amba, Ara- 
 bika and Amvalika, is ordered to be made outside the cdh- 
 secrated ground, at the north of the sacrificial area where, 
 as in the sacrifices to Hecate at Athens, two cross roads meet, 
 showing that it was a sacrifice of a race who recognised the 
 four quarters of heaven, meeting as the fire-cross in the centre 
 of the altar. The offering, which is of rice cakes, the offering 
 made to the old mother-gods of the land before Northern 
 bloody sacrifices were introduced, is to be placed on a palasha- 
 leaf, sacred to the god Desauli of the Ho Kols, and buried 
 in a mole-hill.^ Here we find the mother-mountain fed with 
 the food of the land, and it was this food which was changed 
 by the Northern immigrants into the blood which vitalised 
 the land and made blood-brotherhood between it and the 
 newcomers. These Northern Takkas seem, before they 
 entered India, to have passed beyond the early stage of 
 savagery exhibited by the Arab sacrificers, the sons of the 
 mountain who used to eat their victims raw and drink their 
 blood ; ^ but they certainly retained the sacrificial pit, and 
 in place of tlie original single pit of Aji-garta, they made 
 three pits sacred to tiiese gods of the trident. Hence they 
 gained tiie name of Tri-gartas or the people of the tliree (in) 
 pits (gartas), the name by which they are always called in 
 the Mahabharata. It was in these three pits that tlie 
 three drupculas or sacrificial stakes, to which Shunah 
 shepa was bound, in the liigveda, were placed ; and it was 
 under the banner of the sacrificial stake, the Yupa, that 
 Vahlika, the father of the Takkas and his ten sons joined 
 the army of tlie Kauravyas.^ But these sacrificial pits, with 
 
 ' Eggeling, Sat. Brah. ii. 6, 2, 5-10; S.B.E. vol. xii. pp. 438, 440. 
 
 '^ Robertson Smith, Jicligion of the Semites, Lect. vi. p. 210 ; Lect. ix. 
 
 p. 324- 
 " Mahabharata Bhishma {Bhishmavada) Parva, Ixxiv. Ixxv. Ixxx. pp. 273, 
 
 875- 293- 
 
198 THE RULING RACES OF PREHISTORIC TIMES 
 
 the stake in the centre of the Mil or mole-hill, placed there 
 as the semblance of the mother-mountain, belonged esseh-" 
 tially to the theology of the father-god, and always remained 
 Si^vt outside the sacrificial area consecrated to the mother- 
 earth, just as the sacrificial stakes in the Soma sacrifice were 
 placed outside to the east of the consecrated area.^ For 
 the Yupa, or sacrificial stake sacred to Vishnu, the boar-god, 
 is essentially phallic, as it is directed to be made eight-sided, 
 the number sacred to the fire-god, and in the form of a 
 phallus.^ The way in which these three pits were to be 
 placed is described in the rules given in the Grihya Sutra, 
 for the sacrifice of the spit or roasted ox offered to Kshetra- 
 pati, the lord (pati) of the fields (kshetra), called Rudra or 
 Hara, the wind and storm-god, the father of snakes.^ The 
 sacrificer was to prepare two huts to the west of the raised 
 fire altar, the mother-mountain. The ox which was to be 
 sacrificed called Ish-ana is to be taken to the southern hut, 
 his wife, the sacred cow, called the Midh-ushi or bountiful 
 goddess to the northern hut, while in the middle towards; 
 the east, the calf called Jayanta, the son, the Egyptian bull,; 
 Apis, the later husband of two wives, is to stand. Rice is 
 offered to the mother-cow on Palasha leaves, and the ox; 
 13 slain, cooked, and 'eaten by the uterine relations or relations 
 on the mother's side of the sacrifices* The sacrifice was to 
 be offered in the autumn or the spring, and the animal 
 sacrificed was to be tied by the neck to the sacrificial post, 
 which in this case was a branch of the sacred Palasha tree, 
 girdled with Kusha grass.^ This sacrifice is a variant form 
 
 1 See plan of Sacrificial Ground, Eggeling, Sat. Brah. S.B.E. vol. xxvi. 
 
 p. 475- 
 
 '^Eggeling, Sat. Brah. iii. 6, 4, i, 9; iii. 7, i, 28; S.B.E. vol. xxvi. pp... 
 162, 164, 174; Sachau's Alberunl's /»(?2a, chap. Iviii. pp. 103, 104. 
 
 ^ Oldenberg, Gj'ihya Sutra Ashvalayana, Grihya Sutra, iv. 8, I, 19, 23, 
 27, 28 J S.B.E. vol. xxix. pp. 255-251. 
 
 . * Oldenberg, Grihya Sutra Hermiyakesin Grihya SUtra, ii. 3, 8, 9 ; 
 Apostumba, 7, 20; S.B.E. vol. xxx. pp. 220-224, 290-291. 
 
 * Oldenberg, .^iwa/rtj/owa Grihyct Sutra, iv. 8, I, 2, 15 ; S.B.E. vol. xxix. 
 pp. 255-256; ; 
 
ESSAY III 199 
 
 of the Gond sacrifice offered by all Gond house-fathers to 
 Mu-Chandri, the mother-moon, every year at the end of the 
 rains. He, attended by his family and servants, builds in 
 a corner of the family field a hut, about a foot and a half 
 high, with sods, which he thatches, like the altar of the 
 Brahmanas, with Kusha grass. The two walls are supported 
 by branches of the Palasiia tree with leaves growing on them. 
 Inside the hut a fire is lighted and a little milk boiled in 
 an earthen pot till it boils over, and this, witii rice, molasses 
 (ffoor), and millet (Jcookoo), are offered to Mu-Chandri ; 
 while two small holes are made at each side of tlie hut for 
 the two wives, and in these wheat, the grain of the Northern 
 farmer, is sown.'^ In this ritual we have the triangular 
 arrangements of tiie three paridliis in the fire altar of the 
 Brahmanas, the calf to the east forming the apex of the 
 triangle, and it is this form of sacrifice which is united witli 
 that of the oblong altar when the new ritual was introduced 
 by the fire-worshippers, and the triangularly arranged pits 
 and huts became the triangle of the paridliis. But this 
 triangle also represents another, and to the agricultural 
 tribes the most important phase of evolutionary national 
 religion, the definition of the year, which, in this case, is the 
 Northern year of three seasons. The calf represents the 
 new year, and it is to secure his inheritance that the old or 
 father-year is slain, for the benefit of the nation and the 
 fructification of the soil, or, according the Scandinavian 
 saying, ' for the bettering of the year.' Tiie huts which, in 
 the ritual I have quoted, were placed on the surface of the 
 ground, were those which had descended from the Phrygian 
 bee-hive huts which were excavated on the hillside, and 
 surrounded by the ditch from which the earth used in their 
 construction was taken, and this cavity formed the sacrificial 
 pit. This again, as the altar was always placed in the 
 village grove in the centre of the village, was looked 
 upon as tlie ancestral home of the community, in which the 
 ' Elliot, Hoslmngabad Setthment Report, § 99, p. 125. 
 
200 THE RULING RACES OP PREHISTORIC TIMES 
 
 sacrificial stake took the place of the house pole ; and it was 
 only under the shade of the central tree, the village temple, 
 whose roof was supported by the pole, that the tribal totem 
 could lawfully be killed and eaten. It is a reminiscence of 
 this belief which survives in the name of the Bauris, who 
 look on themselves as sons of the dog, an animal which they 
 will never kill.^ These people, who are known as Bauris in 
 Bengal, are in Rajputana called both Baorias and Mughias, 
 and derive their former name from Baori or Bauli, a well, 
 showing that they are descendants of the race who consecrated 
 the well-shaped sacrificial hut to the father-god of the house- 
 pole.^ This name Mughias or Mughas takes us to that of 
 the Magliadas of Behar, the subjects of the mythic king 
 Jara-sandha, the legend of whose birth I have have already 
 given. It is they who were the foremost race whose father- 
 god was the house-pole, and their mother the household-fire, 
 to which the mother of the family offered a libation at the 
 festival of the Joula after the winter solstice.* I have 
 already shown how they entered the Punjab as the Takkas, 
 and their progress from the north-west to the. south-east, 
 and their conquest of the whole of Northern India according 
 to the path marked on the altar for the fire-mother. Urvashi 
 or the fire-altar is commemorated in the legend in the Sata- 
 patha Brahmana, which tells how Mathava, the god who 
 produces fire by rubbing (math), called the Vi-degha or he 
 of the two countries {degha), carried under the guidance of 
 Gotama Rahu-gana, the priest possessed of (g'ana) Rahu 
 the life-giving fire, Agni Vaisvanara the household-fire, from 
 the Sarasvati to the banks of the Sadanira or Gunduk.* He 
 there instituted the animal festival to Rahu, the fire-god, the 
 ascending node of the moon. This is still celebrated by his 
 
 ^ Risley, Tribes and Castes of Bengal, vol. i. p. 79. 
 ■^ Hunter, Gazetteer of India, vol. xi. p. 415, s.v. ' Rajputana.' 
 ■^ Lenormant, Chaldaan Magic, chap. xvi. pp. 248, 249 ; H. J. Wille, 
 Beskrivelse over Siliejords Prcestegield i over Tellemarken i Noi-ge, p. 243. 
 '' Eggeling, Sat. Brah. i. 4, i, 14-17 ; S.B.E. vol. xii. pp. 105-106. 
 
ESSAY III 201 
 
 priests, the Dosadhs. In this god Ra-hu we find the begetter 
 or father-god, Hu, called Ea, the creator, Ita being the god 
 called by that name by the Egyptians.^ He is also the 
 Ra-ma of the Hindus, and the Ram of the Jews, whose 
 name appears in Abram, and in Ram the father of the 
 tribe of Judah. The date of the feast varies, but it is 
 clearly regulated by the diffei-ent times at which the official 
 year began, and this shows its great antiquity, for it may 
 be celebrated in the month of Magh, the witches' month, 
 when the Ooraon, Munda, and Santal year begins, in that of 
 Aggahun, the month of tlie winter solstice, when the lunar 
 year began, in Phagun, to coincide with the solar year, or 
 in Baisakh, to agree with, the Gond year. Preparations for 
 it must be made on the fourth or ninth of these months, or 
 on what was evidently the original date, tlie day before the 
 full moon, which was looked on as the great creator, the 
 creating symbol of the fire-god. A hut, four cubits by four, 
 similar to, but larger than that of the Gond Mu-Chandri 
 sacrifice, must be built, with the door facing east, and in 
 this the sacrificing priest must sleep the night before the 
 sacrifice, on a bed of Kuslia grass, A bamboo platform, 
 three feet high, is built in iVont of the door of the hut, and 
 beyond it is dug a trench running east and west, six cubits 
 long, and a span and a cjuarter wide and deep, and fire 
 places are made at the north of the trench. Thus the liut, 
 platform, and trench stand thus \h\ [p] | t | . On the full 
 
 ' H. Brugsch, Religion und Mythologie der Alien yEgypter, p. 86, derives 
 Ra from ra, to give, to cause, to make, and the name thus means ' the first 
 cause.' Thus the fire-god Ra-hu was the successor of the Shu-hu, or the 
 goat-father, and first cause of life, in the theology of the fire- worshippers, and 
 this is the belief which lies at the basis of the Egyptian theology, for in the 
 list of the great creating nine gods descended from Tum, the sun of the dark 
 night, also called Ra, his first children are Shu, which means he who dries 
 by heating, and Taf-nit, the effluence (H. Brugsch, Religion und Mythologie 
 der Alien ^gypter, p. 31, 573). In the Book of the Dead, xvii. 22, the 
 first children of Ra, who always attend Tum, are s.iid to be Hu and Su, the 
 Shu-hu which I have already shown to be the primaeval father (H. Brugsch, 
 Religion und Mythologie der Alien ^-Egypter, p. 219). 
 
202 THE RULING RACES OF PREHISTORIC TIMES 
 
 moon day the trench is filled with mango wood soaked in 
 ghee, and two vessels full of boiling milk, are placed close to 
 the platform. The festival begins with a sacrifice of swine, 
 a ram, wheaten flour, and rice-milk QMr), which are eaten 
 at the close of the feast by the worshippers, and washed 
 down by enormous quantities of ardent spirits. The Dosadh 
 priest, before he has eaten and drunk, bathes himself on the 
 north side of the trench, and puts on a new cloth dyed with 
 turmeric, and, going to the trench, worships Rahu on both 
 sides of it with mystic formulte. The fire is then kindled, 
 and the Bhukut, or priest, walks three times i-ound it with 
 his right side towards it, ending at the east end. He there, 
 meets a Brahmin, who walks through the fire before him, 
 and the Brahmin, on reaching the west end, stirs the milk 
 to see that it has been properly cooked. The inspired 
 Bhukut, after walking through the fire, mounts the platform 
 filled with the spirit of Rahu, and chants mystic hymns, 
 distributes tulsi-leaves for the healing of diseases, and 
 flowers to cure barrenness in women, and this is followed by 
 the tribal feast, which ends in drunken revelry.^ The gods 
 worshipped by the Dosadhs are — (1.) The son of Bhim-sen, 
 a reproduction of the god Rudra, or the red (rud) god of 
 the Rigveda, for his image among the Gonds is either a 
 stick covered with vermilion, the sacrificial stake, or two 
 sticks, the fire-sticks, with a figure in front of them ; (2.) 
 Goraiya, the god of the village boundaries, who with his 
 two wives, the goddess Bun-di, the forest {buii) goddess of 
 the uninhabited waste, and Sokha, the witch goddess, the 
 mother Maga of the village, form the triad worshipped by 
 most of the lower castes in Behar, and by the women of the 
 dominant caste of the Babhans, to which almost all the 
 territorial chiefs belong.^ These fire and magic worshippers, 
 
 ' Risley, Tribes and Castes of Bengal, vol. i. pp. 255, 256. 
 
 " Ibid. s.v. 'Amats,' vol. i. p. 18; 'Babhans,' p. 33: 'Binds,' p. 133 ; 
 'Dosadhs,' p. 256 ; ' Kandus,' p. 416; 'Koiris,' p. 504; 'Telis,'vol. ii. 
 p. 309. 
 
ESSAY III 20a 
 
 who originally called themselves the sons of the mother- 
 Maga, though an inventive, practical, and persevering race, 
 were also highly excitable, and the ever-present feeling that 
 they were surrounded with countless spirits, the ghosts of 
 forgotten and dead races, and of ancestors and enemies, 
 who were always ready to avenge fancied injuries, added to 
 the inherited nervous tension of the race. This made them 
 look on the attainment of a state of spiritual ecstasy, which 
 gave them insight into fresh methods of conquering their 
 spiritual foes, a^ the highest possible human bliss. Accord- 
 ing to the Finnic creed, each man had in him from his 
 birth a part of the divine spirit, and it was by freeing this 
 spirit from the bonds of sense that he became like the gods. 
 When, after attaining a state of increasing transcendental, 
 ecstasy {tulla intoon), he passed into the higliest stage, his 
 whole being became identified with the divine soul {tulla 
 haltiorhin), and lie tlien became supreme over the malefic 
 forces, and identified witli the Fravashis or primasval mothers 
 of the Zoroastrian creed.^ They were, in the original creed 
 of the first miigic races, three in number, the tiiree goddesses 
 of the three seasons of the year, the three mothers of the 
 united races, the ruling mothers of the world village, the 
 Saranyu or wind-goddesses (sai-) of Sanskrit mythology, 
 who are the Norns of the Nortli, and the Erinnyes or aveng- 
 ing-goddesses of Greece. As time passed on and know- 
 ledge accumulated, the classes who cultivated these gifts of 
 transcendental ecstasy became a separate order, who diag- 
 nosed diseases and were able by the inspiration of the gods to 
 discern the right remedy, who divined the future and gave 
 advice to those who sought for guidance in complicated 
 cases, and who, like the Hindu Devapi, the brother of the 
 great king Shaihtanu, had received from Brihaspati a rain 
 winning voice.^ But the belief in tiie creative power of the 
 divine ecstasy existed long before the special class of magic 
 priests arose, and found a most congenial liome in India,, 
 
 ' Lcnormant, C/iaUiean Magic, p. 255. ^ Rig\eda, x. 9. 87. 
 
204 THE RULING RACES OF PREHISTORIC TIMES 
 
 where the seasonal dances of the matriarchal races were 
 accompanied by an enormous consumption of intoxicating 
 drink. This drink, called illi by the Hos, is ■ made from 
 rice fermented after it has been boiled, and the receipt for 
 its preparation is one that is jealously guarded by the 
 women, who thus, as they have told me, were able to decide 
 when their husbands should be allowed to be drunk. The 
 Valilikas, the people of the sacred fire and the sacrificial 
 stake, when they made their way into the Punjab, found 
 in their common love of intoxicating drink a passport to 
 their union with the village races of India. This union 
 produced that state of society described in the denunciations 
 of Karna in the Mahabharata, which I have already quoted, 
 and it is similar dances to these, and the preparations pre- 
 ceding them, which are depicted in two hymns of the 
 Rigveda, one telling us how Soma was made, and the other 
 giving what seems to be a reproduction of one of the choral 
 songs sung at these festal meetings. In the first hymn 
 Indra is called on ,to drink Soma pressed in the mortar, in 
 the places where the women have, like the Kol women, 
 learnt the art of preparing it with a maniha, that is, with a 
 twirling or churning rod, and where the Soma mortar is in 
 every house, in short, when everything is made ready for a 
 Soma feast.^ It is among villages where every one is pre- 
 paring for the feast that at the time of the Magh festival 
 of the Ho ICols, who are sun-worshippers, young men and 
 women of different townships go round successively from 
 village to village, for weeks together, drinking and dancing 
 in each, and singing songs, of which the following Vedic 
 hymn, written by a bard of the race of Priya-medhas, the 
 beloved (prk/a) of sacrifices {medhas), is an excellent speci- 
 
 ^ Rigveda, i. 28, 3, 4, 5. Hillebrandt, Vedische Mythologie, p. 158, 
 translates v. 3 and 5 thus : — ' Drink, O Indra, greedily the Soma pressed out 
 in a mortar (uliikhala), where a woman is employed in churning it,' and 
 ' When thou, O Ulukhalaka (Soma-mortar) art engaged in movement in 
 every house, then cry aloud like the drum of the conqueror.' 
 
ESSAV III 205 
 
 men. The verses in the lilting Gayatri metre run thus : — 
 ' When Indra, the rain-god, and I go to the place of the red 
 one {Rudra), we live for three weeks with our friends driniting 
 the madhu (intoxicating spirits). Sing to him, sing to him, 
 O Priya medhas, cry the children, (to him) who is dauntless 
 as a tower. The cymbals {gargara) sound. The drums 
 {godha) resound. The bow-string {pingd) twangs. The 
 creating force is revealed in Indra (Indrayu Brahmo- 
 dyutam).'^ The state of excitement accompanying these 
 dances was and still is looked on by the Dravidian tribes 
 as religious inspiration, and hence Sura, the intoxicating 
 drink which gave both to men and gods greater mastery 
 over the powers of nature, was always largely consumed at 
 all religious festivals. Hence, while the Rigveda denounces 
 drinking in many passages, as in that which says : ' Indra 
 finds no friends among the ricli who drink Sura;'- yet in 
 many others it speaks of the gods, and especially the older 
 deities, as drinking it. Thus, in a hymn to Indra, Kigveda, 
 X. 131, 4, 5, tlie poet says to the Ashvins, the twin-stars of 
 Gemini, ' You, O Ashvins, have drunk Soma mixed with sura 
 (surdmam), with the Ashura Namuchi (he who keeps back 
 rain) ; Indra helped you with his deeds, as fathers help the 
 son : so do ye, O Ashvins, help Indra with your wisdom, as 
 thou (Indra), the skilled one, hast drunk the mixed Sura 
 
 ^ Rigveda, viii. s8-(69), 7-9. In trijnslating this passage I have followed 
 Grassmann's translation in v. 7, as he shows that the hymn refers to festivals 
 lasting, like the Ho festivals, some weeks. As for the musical instruments, 
 the names are translated by the commentators as gargara, harp, godha, harp, 
 lute, or bowstrings, and pinga, the bow. But no one who has ever seen these 
 dances can believe these renderings to be correct. As for pinga, it is the 
 bow, but not the bow of the fiddler, but the one-stringed bow with the 
 sounding gourd behind it, to give it resonance, which is played by the Hos 
 at these dances. The godha, which is derived from go, cow, and which some- 
 times means the sinews, cannot mean them here, but must mean the Dravidian 
 drum, which is always beaten at these dances, while the gargara mean the 
 cymbals, which arc also used, and are the bells gargara used for consecrating 
 Pharsi Pen. 
 
 - Rigveda, viii. 21, 14. 
 
206 THE RULING EACES OF PREHISTORIC TIMES 
 
 (mrdmam), the Sarasvati, O Maghavan, hast healed thee 
 {abUmalc)} The mention of the Sarasvati with the Ashvins 
 and indra, clearly refers to the Sautramani sacrifice to these 
 same three gods. In the sacrifice the Ashvins are called on, 
 as physicians to the gods, to heal Indra, who had become 
 drunk with Soma on the Sarasvati. They gave him Soma, 
 made, not from spirits, but from the shoots of young grass 
 (the Kuslia grass), young ears of corn and roasted corn.^ 
 This festival, called by Shankayana an Asura festival, 
 marks the coming into India by the route of the Sarasvati, 
 the Herat river, of a new race who mixed Sura with 
 Soma or water, and grew corn. This is again referred 
 to in another hymn of the Vashishtha Mandala to the 
 Sarasvati. ' When the Purus overcome the two Soma 
 plants {andhasi) on thy banks, then be thou as the friend 
 of the Maruts, good to us (the Vashishthas, or fire-wor 
 shippers), and bring us the good-will of Maghavan (the 
 son of Magha).^ These two Soma plants {andhasi) are, as 
 we are told in the Satapatha Brahmana, Soma and Sura, 
 Soma being truth and light, and Sura falsehood and dark- 
 ness * ; and the two tells us of the beginning of the age of 
 religious duality, the contest between the gods of the age of 
 witchcraft, called Surapa, the drinkers of Sura, the drink 
 of men, and the gods of heaven, called Somapa, the drinkers 
 of Soma, or the purer drink of the water of life ; and Soma 
 and Sura are called man and wife.* This is the age de- 
 scribed in Genesis as that in which ' the sons of God saw the 
 daughters of men, that they were fair, and they took them 
 wives of all that they chose.' ^ This is the age when mar- 
 
 ■^ Hillebrandt, Vedische Mythologie, pp. 245, 246. His reading of the 
 passage is clearly one more consonant with historical evidence than that of 
 Ludwig. ■ '^ Ibid. p. 253, 254 ; Sat. Brah. xii. 8, 2, 3. 
 
 ^ Rigveda, vii. 96, 2 ; Hillebrandt, Vedische Mythologie, 49, 50. 
 
 ^ Eggeling, Sat. Brah. v. i, 2, 10 ; Hillebrandt, Vedische Mythologie, 
 P- 49. SO- 
 
 ^ Hillebrandt, Vedische Mythologie, pp. 246, 254 ; Tait, Br&h. i. 3, 3, 2. 
 
 ^ Gen. vi. 2, 3. 
 
ESSAY III 207 
 
 riage by capture became common. The union between the 
 two races is conspicuously set forth in the Vaja-peya sacri- 
 fice.^ It was a feast to deceased ancestors, like the Olympian 
 games of Greece, at which cliariot races were run. It opened 
 with the purchase of parisrut, meaning ripe fruits ; these 
 were grass, ears of com, and I'oasted corn, or the offerings 
 substituted by the Ashvins at the Sautramani sacrifice for 
 the Sura which made Indra drunk. These were bought for 
 lead by the Neshtri, the priest of Tvashtar, and the female 
 goddesses,^ the gods of the Takkas, from a long-haired man. 
 The roasted corn, or parched barley, is the ofl^ering made at 
 the Pitriyajna or sacrifice to the fathers, to the Pitaro 
 Barishadah, or the fathers who sit on the barhis of Kusha 
 grass, and to their successors, the Pitaro 'Gnishvattah, 
 meaning those who burn their dead. These offerings were 
 made after the rice offered to the earliest class of fathers, 
 the Pitarali Somavantah, had been given. ^ It was instituted 
 by a long-haired race ; the Northern people who sold or 
 transmitted the ritual to their successors. The Neshtri 
 brings the parisrut he has bought through the west door of 
 the sacrificial ground, while the Vasa-tivarl water for mak- 
 ing the pure Soma is brought through tiie east, and lie cooks 
 the grain and the Sura on the south fire, placing the Sura 
 cups on the east, while the Adhvaryu makes Soma on the 
 west of the Havirdliana or Soma shed. Seventeen cups, both 
 of Soma and Sin-a, are made and offered together on tiie axle 
 of the Soma cart by their respective priests, the Adlivaryu 
 holding his cups high over the axle, and the Neshtri his 
 underneath it, with the words, ' they are bound together.' 
 Then a madhi-graha, or cup of mead, was given by the 
 
 ' See the ritual as given in the A'dtyd yana, xiv. i , i ; and Sat. Brah. v. 
 4, I, 2, as translated by Hillebiandt, Vedische Mythologie,, pp. 247-249. 
 The number seventeen seems to show that this ritual belonged to the age 
 of the year of Orion, when time was reckoned by the revolution of the polar 
 axis. See Essay 11. pp. 85, 86. 
 
 '^ Rigveda, i. 15, 3 ; ii. 36, 3; Hillebrandt, Vedische Mythologie, p. 260, 261. 
 
 " Eggeling, Sat. Brdh. ii. 6, I, 4-6 ; S.B.E. vol. xii. p. 421. 
 
208 THE RULING RACES OF PREHISTORIC TIMES 
 
 Adhvaryu, and the sacrificer to a man of the Kshatriya or 
 Vaishya, the warrior, or the trading caste, who sits on the 
 north side of the Vedi to receive the Sura cups. The Neshtri 
 goes to him with the Sura cups and gives them all to him 
 in exchange for the madhu-gralia, saying, as he takes it from 
 him, ' I buy from thee the madhu cup.' This he takes and 
 gives to the Brahman, the speaking or creating Qrri)^ 
 priest,^ the maker of mantras, or pregnant sayings which 
 churn out {manth) ^ the truth. This ritual, when compared 
 with that of the Sautramani, tells us of the coming of a race 
 led by the Ashvins, who made barley their sacred grain, 
 — Kusha grass, the sign of their descent from the Kushite 
 race, who substituted mead as the sacred drink for the Sura 
 of their predecessors, and who looked upon the bees as 
 sacred and inspired. It was they who were thought to have 
 inspired the first prophets, as is shown by the name Deborah, 
 the speaking bee,* given to the earliest Jewish prophetess, by 
 that of MeXto-trat, or bees, given to the nymphs who nursed 
 the young Zeus in Crete, and to the priestesses of Demeter, 
 the barley mother.^ This belief is recorded by Virgil in the 
 lines : 
 
 ' ' Esse apibus partem divinae mentis et haustus 
 ^thereos dixere. ' ^ 
 
 The belief apparently arose from the use of mead by the 
 Finns, as the intoxicating drink used to inspire the magi- 
 cians. This race of mead drinkers, who made it the drink of 
 their speaking priests, the mystic enchanters, were a pastoral 
 tribe who fed their cattle on the Kusha or Durba grass, the 
 short grass of the green turf growing, not in the swamps, 
 
 ^ The root iri means to create. 
 
 ^ Hillebrandt, Vedische Mythologie, p. 242 ; Kdt. xiv. 4, 15. 
 
 ^ The root math or manth, to twirl or churn. 
 
 * Gesenius, Thesatirus, p. 318. 
 
 ' Mannhardt derives Demeter from a Cretan word deat, barley ; Frazer, 
 The Golden Botigh, vol. i. p. 331. 
 
 " De Gubeniates Die Thiere, German translation, chap. iv. pp. 506-508 ; 
 Virgil, Georg. iv. 220, 221. 
 
ESSAY III 209 
 
 but in well-watered and well-drained land, sloping down to 
 the river banks. 
 
 It was their reverence for the madhu or honey drink 
 which made them call the fire- and boar-god Vishnu Ma- 
 dliava, or born of madhu, and made them make the Mahua 
 their sacred tree. It is from this tree that the drink called 
 madhu is now distilled, but probably before the days of dis- 
 tillation they made from its excessively sweet flowers, a 
 li({uor which was very like their Northern mead, and which, 
 perhaps, was the madhuparha, or honey drink, ordered by 
 Manu to be given to kings, priests, sons- and fathers-in-law, 
 and maternal uncles paying a visit a full year after their last, 
 and this is especiuUy connected with sacrifices, for it was not 
 to be given to a king or priest on their coming if no sacrifice 
 was oflfered.^ It is to the Mahua tree (Bassia latjfolia) that 
 the husbands are first married among the Bagdis, Bauris, 
 and Lobars ; ^ and I have already shown the close connection 
 between tlie Bauris, Takkas, and fire- worshippers. Among the 
 Kurmis, Mahilis, and Raj wars, the bride is married to a 
 Mahua tree, and her husband to a Mango tree, while the 
 Santhals marry both bride and bridegroom to a Mahua tree.^ 
 But the most significant part of the marriage to a tree is 
 that it is contracted by the bride circling the tree, or among 
 the Bagdis, Bauris, and Lobars, her marriage bower of sal- 
 branches, seven times, j ust as in the Brahman wedding, the 
 bride circles her husband seven times in the ceremony called 
 Sat-pak,* and these ceremonies all point to the veneration for 
 the number seven as a cardinal tenet of the race of fire- 
 worshippers who made their father-god the house-pole, allied 
 themselves to the sons of the tree, and made the Mahua or 
 honey-tree their parent-tree. These were, as I have already 
 shown, a race of cultivators, to whom the correct computa- 
 tion of the lapse of time and the return of the seasons was a 
 
 ' BUhler, Manu, iii. ng, 120 ; S.B.E. vol. xxv. pp. 96, 97. 
 
 - Risley, Tribes and Castes of Bengal, vol. i. pp. 39, 80; vol. ii. p. 23. 
 
 ' I&id. vol. i. p. 531 ; vol. ii. pp. 40, 193, 229. ■■ I6id. vol. i. p. 150. 
 
 14 
 
210 THE RULING RACES OF PREHISTORIC TIMES 
 
 matter of supreme importance. It is to this race that the 
 birth of time is distinctly traced by the Vedic poets in the 
 myth which tells of the union of Saranyu, the daughter of 
 Tvashtar, the god of the Takkas with Vivasvat, who was 
 Bhrigu, the father of the fire-worshippers, for both are said 
 to have brought fire to men through Matar-ishvan, the fire- 
 socket.i But Saranyu, Vivasvafs bride, had two forms, like 
 Leda, the Greek mother of the twins, who bore a mortal 
 son, Kastor, and an immortal Polydeukes. As the immor- 
 tal mother she bore the twin-gods Yama, and as the mortal 
 mother the heavenly horsemen, the Ashvins.^ The name 
 Vivasvat also means he who has two (yi) forms (vas), and 
 the whole myth which tells how he married the daughter of 
 the creating-god Tvashtar, of her disappearance when 
 brought home to earth, and her reappearance as the mother 
 of the mortal Ashvins, tells how the god of light, the pro- 
 ducer of the heavenly fire, came to earth to teach men 
 heavenly lore. The heavenly twins of Saranyu, called 
 Ushasa-nakta, the dawn (ushdsa), and night {yiaJcta), are said 
 to form Vivasvafs day.^ They are also called the two- 
 formed (vi-ritpa) daughter of the red one (Tvashtar, the fire- 
 god), one adorned with the stars and the other holding the 
 sun.* It was these twin-mothers who bore the two pairs of 
 twin-sons, who destroy the darkness,^ both in earth and 
 heaven, and who bring both the light of day and the light 
 of knowledge, and unite the twin-stars, the Ashvins, the 
 leaders of the stars of night with the daughter of the sun, 
 who travels with them in the chariob made for them by the 
 Ribhus, the guardians of the seasons.® The twins Yama, as 
 the day and night, are said to have spun the first web in 
 
 ' Rigveda, vi. 8, 4 ; i. 60, i. Tvashtar contains the root tva, meaning 
 duality. Thus the name means the God of two, that is, of the year of two 
 seasons, the year of the Pleiades described in Essay 11. 
 
 ^ Rigveda, x. 17, iz. 
 
 ^ liiii. vi. 49, 3 ; Hillebrandt's Vedische Mythologie, p. 50311016 i. 
 
 * Rigveda, iii. 39, 3. ° Ibid. a. 39, 12 ; vi. 63, 5. 
 
 " Ibid. vii. 33, 9, 12. 
 
ESSAY III 211 
 
 which men clothed themselves,^ the Web of Time ; and 
 this marks the story of the birth of the gods of time, the 
 successors of the gods of generation, as first told by the race 
 which produced the first weavers and artificers. The hymn I 
 have just quoted gives a further detail as to the growth of 
 the conception in their minds. For the Vashishtha or most- 
 creating fire, the heavenly twins, which is the subject of this 
 hymn, is there said to have been first seen by Mitra-Varuna, 
 the moon-god, and the god of the dark heaven of night and 
 rain (yar), who in the chronology of the three paridhis, or en- 
 circling sticks, were the gods of the Northern race who com- 
 pleted the figure of the national triangle. Vashishtha was 
 seen by Mitra-Varuna coming forth from the lightning, ' as 
 Agastya (the star Canopus) brought them from their parent 
 home,' and they were thus the sons, the stars of heaven, led 
 by the star Canopus, begotten by Mitra-Varuna, from their 
 love for Ur-vashi.' ^ This brings us to the story of Pururavas 
 and Ur-vashi. Pururavas, the Eastern roarer, the thunder- 
 god, married Ur-vashi on the agreement that she was to leave 
 him if she saw him naked. When revealed to her by the 
 lightning-flash sent by the jealous Gandharvas, her former 
 mates, to whom she had born two lambs, which they stole, 
 he lost her. He only found her after long wanderings, 
 swimming as the swan or wild-goose {harisa), the moon-bird 
 in the lake of the sacred Plaksha-tree (Ficus in/ectoria), 
 which still marks the great place of pilgrimage called Puryag, 
 at the junction of the Jumna and Ganges. She there first 
 bore to Pururavas a son called Ayu, meaning the swiftlv 
 moving time, the constant succession of day and night ; but 
 with this son UrvashI also gave to Pururavas the sacred 
 fire, and from this, where he left it in the forest, grew the 
 Khadira-tree {Acacia catechu), and the Ashvattha-tree (Ficus 
 
 ' Rigveda, vii. 33, 10, 11. 
 
 " See story of Pururaviis and Urvashi, by Geldner ; Pischel and Geldner, 
 Vedisc/ie Studien, Stuttgardt, vol. i. p. 243 ; Sat. Brdh. xi. 51 ; HarivamsOy 
 1363 ; Rigveda, x. 95. 
 
212 THE RULING RACES OF PREHISTORIC TIMES 
 
 religiosa), from whence the sacred fire of the altar was en- 
 gendered ; 1 and this tells us of the institution of the ritual 
 of burnt-offerings by the two united races, the sons of the 
 fig-tree and those of the Khadiratree, which yields the 
 catechu dye of commerce, and was thus the parent-tree of the 
 weaving and dyeing races. It was they also who added the 
 sciences of astrology and astronomy to the magic lore of 
 their predecessors, and began systematically to study the 
 stars. 
 
 But before proceeding further with this inquiry, we must 
 understand clearly the meaning of Vivasvat with the two 
 forms, and of his house, where the Ashvins dwell withhim.^ 
 This last, as Hillebrandt shows from several passages in the 
 Rigveda, is the temple, the Sadas, in which the gods as- 
 semble, and as Indra is said to drink with the Ribhus, the 
 guardians of the seasons in the sacrificer's house,^ Vivasvat 
 was, as the Vedic commentators rightly say, thought to be 
 the sacrificer of the gods.* In other words, he was the god 
 of time, who offered up to the gods each day and night, as 
 they passed away, and marked their passage by the course 
 and changes of the stars, moon, and sun. The two forms 
 which, his name imply, were originally the creative and re- 
 ceptive forms, marked in the Greek conception of the 
 hermaphrodite gods born of Hermes, the universal father, 
 and Aphrodite, the universal mother ; but this materialistic 
 conception was changed when life was seen to arise from the 
 union of the goddess of the day and night with the creating 
 heat and the design of the creator. The creating father 
 then became Manu, the Indian thinker, whose earlier form 
 was the Phrygian god Men, Minos, or Menes,the measurer; and 
 the mother of his sons was Ida, the sheep, the mother of the 
 golden fleece, the stars of heaven and of the shepherd race. 
 She was, in Indian genealogy, the mother of Puru-ravas, the 
 Eastern thunder-god, Avho by his will produced the fire of 
 
 ' Rigveda, i. 46, 13. ^ j/,i^_ ;_ j^^ j_ j;; ^4, 7, x. 75, i. 
 
 2 Ibid. iii. 60, 5. ^ Hillebrandt's Vedische Mythologie, pp. 476, 477. 
 
ESSAY III 213 
 
 life, tlie lightning flash which gave to the water enclosed in 
 the clouds its generative force. It was she who, when born 
 from the tliought of Manu, became the mother of the sons 
 of Ida or Ira, who gave lier name to the Indian rivers, which 
 water the ancient empire of the Kushika, the Iravati or 
 Ravi, in the Punjab, the Iravati or Rapti, in Oude, and the 
 Iravati or Ira-waddi, in Burmah. She was the mother of 
 tlie race born on the rivers, and the sons of the god of 
 storms ; and this brings us to the story of the birth of the 
 two ancient storm-twins, the Branchian or Lycian Apollo, 
 and his sister Artemis, and to that of the god Hari in 
 India, whose name means the yellow, and also, like that of 
 Ravas, tlie roarer.^ Tiie Har in Har-i, again, is the same 
 word as the Khar in the Akkadian Khar-sak-kurra, which 
 means both entrails and a bull ; and this bull is the god 
 Pushan, who, after the tranformation which made him, as I 
 shall show, the alligator, became the bull-god, and both as 
 the alligator and bull he was the god of the black cloud 
 who took the place of the boar-god. Leto meaning ' the 
 hidden,' that is, the disappearing Saranyu of the Rigveda, 
 was, when near the time of her labour, led by wolves to the 
 Xanthus, meaning the 'yellow' river, in Lycia, the land of 
 wolves (\vKo<;), and there, in the sacred grove of the mother- 
 tree, sixty stadia from the town of Xantlius, she bore 
 Apollo, whose name means the protector ; and Artemis, wiio 
 became afterward the moon-goddess, but who was, as I show 
 in Essay vi., the mother-stars of the bear race, the constel- 
 lation of the Great Bear. They were the twin-parents of 
 the yellow race ; and as in the Delos form of this legend, 
 Leto is said to be a wolf, and Apollo was represented as a 
 wolf, both in Argos and Delphi, in which latter place he 
 guarded the treasure of the god, they are the children of 
 the wolf-mother, the day and night.^ It is this same wolf- 
 
 ' Curtius, Griechische Etytnologie, p. 592, No. 185, p. 198. 
 = Milller, Die Dorier, book ii. chap. ii. § 2, p. 21S, book ii. chap. vi. § 8, 
 pp. 305, 306. 
 
214 THE RULING RACES OF PREHISTORIC TIMES 
 
 goddess, the mother of light {luk), whom we find in the 
 Rigveda calling to her aid the Ashvins, ' skilled in cattle,' 
 to restore the sight of her husband, Rijr-ashva, the upright 
 {Rijr) horse (ashva), or the house-pole, who had been blinded 
 by his father, the fire-god, and who had in vain sacrificed a 
 hundred and one rams,^ and it was the Ashvins who saved 
 Vartika, the quail, the bird of the dawn, from the wrath of 
 the wolf-goddess.2 Their Indian counterpart, Hari, the 
 Indian yellow storm-god, was born at Mathura, or the river 
 Yamuna, meaning the binding (yam) river, the river of the 
 twins {yama), which united the Eastern and Western races 
 of India, whose sacred meeting-place was the birthplace of 
 Ayu, the son of Ur-vashi, at Puryag, where it joins the 
 Ganges. We find the place of his birth marked for us, not 
 only by the universal tradition recorded in the Puranas, but 
 also in a passage in the Rigveda,* which tells how Abhya- 
 vartin Chayamana, the Srinjaya or son of the sickle {srini), 
 also called Parthava, or son of Prithu, the mother-earth * of 
 the Dravidian races, defeated the Vrishivants and Turvashu 
 at Hari-yupiya, and drowned three thousand of them in the 
 Yav-yavati, meaning the river of the young dawn-god (ydvati), 
 and also of the people who sowed the plant of the dawn, 
 yava or barley.^ Here Hari-yupiya, which means the place 
 of the sacrificial stakes (yupd) of Hari must be the town of 
 Mathura, the shrine of the fire-drill (math), where the god 
 
 ^ Rigveda, i. Ii6, i6, 117, 17, 18. ^ Hid. i. n6, 14; 117, 16. 
 
 « /did. vi. 27, 5-8. 
 
 * The root peru, fiom which Prithu as well as the 'Laii-apario, to conceive, 
 to bear, is derived, is a Tamil root. It appears in the Rigveda, x. 36, 8, in 
 the phrase 'apam peruh,' a name given to Soma, meaning 'the seed or germ 
 (of life) in the waters.' Peru means, as Pischel and Geldner show, 'swelling 
 or making to swell,' and thence seed or germ : Pischel and Geldner, Vedische 
 Studien, vol. i. pp. 81-91. Prithu, whose name comes from a Dravidian 
 root, and who is the mother of the Paridavas, is the mother of the Dravidian 
 races. 
 
 '^ Curtius, Griechische Etyimlogie, No. 568, p. 378, No. 660, p. 397; 
 also p. 588. The root yah appears in the Greek iw, dawn, the Latin 
 juvenus, and the Sanskrit _y«wa«, young. 
 
ESSAY III 215 
 
 Hari has always been especially worshipped. It was here 
 that the yellow race, led by their guiding stars, the Ashvins, 
 must have made their first capital; and it was, as I shall 
 presently show, down the Jumna, that they made their way 
 into India. But the wolf-myth which they brought with them 
 must have come from the North, where the wolf-goddess 
 (\vKri) was the goddess of light (Xwrf), whereas the San- 
 skrit wolf vrilca means the destroyer or tearer ; and the two 
 names show the distinction between the Northern races, who 
 looked on the light and the sun as the giver of life, and the 
 races of South-western Asia, to whom the summer sun was 
 tlie destroyer and god of death. It was this wolf-race 
 which first brought barley to India, for it was the Ashvins 
 who first sowed barley with the plough, called in this 
 passage Vrika, the wolf."^ But these people who worshipped 
 the twin-gods Artemis, the moon-goddess, or Mitra, and the 
 protecting and destroying god Apollo, Hari-Varuna, who 
 diffused pestilence or plenty by the arrows or rain-showers 
 shot from his silver bow, were also those whose tribal totems 
 wore the sheep and the ram, and we can trace the growth of 
 the whole series of myths I have just cited in the various 
 forms of the Sanskrit Saranyu, the mother of the twins 
 Yama. This name is reproduced in that of the Greek 
 Erinnyes, the three goddesses, with serpents in their hair, who 
 wreak vengeance on all who have disobeyed their parents, 
 were disrespectful to the old, and been guilty of perjury, 
 murder, inliospitality, and have ill-treated suppliants.^ To 
 them black sheep and nephalia or honey and water were 
 offered. These three goddesses are united into one as 
 Hecate, whose worship I have compared with that of the 
 lludra Triambaka, and also with that of the Gond Pharsi 
 Pin. Hecate was the goddess of witchcraft, with three 
 bodies and four hands, holding the key of knowledge, the 
 snake, the torch, and the sacrificial knife, and to her, as to 
 
 ' Rigveda, i. 117, 21. The word used is vrikena. 
 ■ Smith, Classical Dictioiiar}i,s.v. 'Erinnyes.' 
 
216 THE RULING RACES OF PREHISTORIC TIMES 
 
 the Erinnyes, black female lambs and honey were offered, 
 with the addition of dogs.^ She was also the attendant of 
 Persephone, the daughter of Demeter, the barley-mother,, 
 who disappears yearly for her winter sleep, and she is thus a 
 year-goddess, who rules the changes of the three seasons 
 which make up the year of the AsliTins. Both the Erinnyes 
 and Hecate are goddesses of those sons of the mother Maga,, 
 whose totem was the black sheep sacred to the god of night 
 and storm, the Greek Ouranos, the Sanskrit Varuna, and in 
 giving them the name Saranyu or Sarana, which means the 
 hurrying or swiftly flowing one, the original idea seems to- 
 have been that she was the rain-mother, or the mother from 
 whom, as we shall see in the myth of Gandhari and her sons,, 
 the hundred {Helmte) children of the holy race were to be born. 
 But the Sanskrit Sar-ana, or the god (ana) Sar, was not the 
 earliest form of this goddess, for she was the Phrygian god- 
 dess Shari, worshipped by the Armenians on Lake Van.^ 
 She became to the Akkadians the god Ana-sar or Sar-ana, , 
 the god (ana) of Sar, the upper firmament, the father-god,, 
 who, uniting with Ana ki-sar, the goddess of the earth, 
 created the present world. This bisexual deity, the heaven 
 and the earth made pregnant by the rain, was the god to 
 whom the great temple of I-sarra, the house (/) of Sar was 
 dedicated ; and their son was Adar, the fire-god, the Atar or 
 Atri of the Rigveda, which latter name is, according to 
 Grassmann, derived from ad, to eat, and tri, three, and thus 
 means ' the devouring three,' the three seasons of the years 
 of time. The ideogram for Sar, a measure, and the god 
 As-sor .<4 and 0< are the same, and so is that for Sar, 
 heaven, and the air-god -<4 >flf-. This last is composed 
 of two elements, Sar .(^ and >!ff wing, so that the wind- 
 god was called ' the wings of Sar,' who thus, like the god! 
 Yah of the Psalmist, 'came flying on the wings of tlie 
 
 ^ Smith, Classical Dictionaiy, s.v. ' Hecate.' 
 
 "- Sayce, Hibbert Lectures for 1887, Lect. iv. p. 265 note I ; Lect. ii. 
 p. 125. 
 
ESSAY III 217 
 
 wind.' Tlie elements Sar also appears in the ideogram 
 of Ahi, the divine snake, ^ >->-y or the god >->-y of 
 the measuring heaven ^ } The root word and idea Sar 
 also appears in Greek and Lycian mythology in the god 
 Sarpedon, from Sar, the root of aapoai, to sweep, whose 
 name means the cleansing god. He was the third in the 
 divine triad of the sons of Europa, the mother riding on 
 the bull Minos, the measurer, Rhado-manthus or Rhabdo- 
 manthus, the judge who judges with the twirling or revolv- 
 ing (jnanthu) magic-rod {Rhabdos), and Sarpedon, the 
 cleanser. These gods mark' the process of evolutionary 
 idealisation, by whicii the measuring-god was first wor- 
 shipped by those people whose god and judge worked 
 miracles by the rod of the magician, the first prastara or 
 bareama, and afterwards by a higher race, whose god framed 
 the unalterable laws of Nature, and established a moral law 
 for the guidance of his worshippers. These people believed 
 in the cleansing efficacy of holy water sprinkled on the altar 
 and the worshippers with the bundle of cleansing grass or 
 twigs, the second prastara, as opposed to the blood 
 sprinklings of the older worsliip ; and it was they who intro- 
 duced the old Northern custom of infant baptism, in which 
 the father acknowledged the child by sprinkling it with 
 water and giving it a name,^ a custom followed by Leto, 
 who baptized the young Apollo and Artemis in the holy 
 river Xanthus ; ^ and these children who rose to heaven 
 purified from sin by the cleansing waters of the mother- 
 river of the yellow race became the Mitra-Varuna of Hindu 
 mythology, whose children were the stars led by Agastya 
 (Canopus), the moon-god and the god of heaven, Varuna, 
 whose victims wei'e the ewes and rams, the totems of iiis 
 human children, sacrificed both to him and the mother- 
 goddess Saranyu, and whose food was the barley 
 
 ' Sayce, Assyrian Grammar Syllabary, Nos. 4, 222, 414, 415, 417. 
 " Mannhardt, Germanische Mythen, 1858, p. 312. 
 " Miiller, Die Dorier, book ii., chap. ii. p. 218. 
 
^18 THE RULING RACES OF PREHISTORIC TIMES 
 
 which was Varuna's corn.^ It was the gods of the 
 sons of Sarasvati, the river issuing from the lake {Saras) 
 of living or flowing water {Sri), the river of the goddess 
 Sari, who became the Hindu god Hari. But this abstract 
 theology could only have been thought out by a leisured 
 class, whose presence proves a very considerable advance in 
 civilisation and wealth, a class of thinkers who devoted their 
 minds to the solution of the problems of the origin of life, 
 birth, creation, production and reproduction, of the changes 
 marked by the recurring seasons of the year and the ap- 
 parently arbitrary outbreaks of storms, floods, pestilences, and 
 famines, and it was from their teaching that the new theology 
 arose. In this creed the revealed god was Minos, the mea- 
 surer, or Manu, the thinker, the inspired teacher who traced 
 out the laws laid down by the hidden and unseen god, the 
 creator and giver of life, the Sar who enclosed within himself 
 tlie Su, or essence of life which was distributed through the 
 World by the lightning which made the rain-cloud, the 
 creating-mother, and the living thoughts of the inspired 
 thinker. The revelations received by this prophet Apollo 
 Loxias, or son of the wolf of light, called Ato? tt/oo^j^ti;? 
 TraTpd?, the expounder (of the will) of the father of the bright 
 sky, were announced to men by the judge Rhabdo-manthus, 
 tlie judge or Danu of thfe Zendavesta, Rigveda, and Maha- 
 bharata, called also, in the Zendavesta, Urvakshaya the 
 ancient {ur) speaker (vaksh),^ the father Dan of the Jews, 
 and of the i-aces called Danava by the Hindus, and Danaoi 
 by the Greeks, the Aaron, or chest of the law,^ the Ashi 
 Vanguhi or encircling snake (Ashi), another form of Echis 
 or Ahi, who is also the Chesti and Chesta of the Din, or law 
 of god of the Zendavesta.* This was the age of the prophets 
 
 ' Eggeling, Sai. Brdh. ii. 5, 21, 14-16; S.B.E. vol. xii, pp. 391, 396. 
 
 ^ Mill, Yasna, ix. 10 ; S.B.E. vol. xxxi. p. 234. 
 
 ^ Gesenius, Thesaurus, p. 147. Aaron is the name for the Ark in Exodus 
 XXV. 22, xxvi. 33. 
 
 ■* Darmesteter, Zendavesta Ashi Vast, 61. Slrozah, i. 24, 25. Mill, 
 Yasna, iii. 16; S.B.E. vol. xxiii. pp. 282, 10, II ; vol. xxxi. p. 211. 
 
ESSAY III 219 
 
 and prophetesses — Aaron the speaker, Miriam the bold 
 speaker,^ and Deborali the speaking bee, the Jewish counter- 
 parts of the prophetesses of the Delphic oracle. It was under 
 the guidance of the judge Danu and the inspired priests that 
 they went southward from tlie hilly country of Asia Minor, 
 seeking out in their progress well-drained and gently-sloping 
 valleys suited for their crops of corn, and for the growth of the 
 nourishing and succulent short grass on which they could 
 best feed their sheep. It was in these pleasant valleys that 
 they founded permanent villages formed of united house- 
 holders, where each house was ruled by the house-mother 
 and house-father, whose father-gods were Varuna and Ashi- 
 Vanguhi, the god and goddess of conjugal union,^the mysteri- 
 ous and conjoined beings whose home was in the air, and 
 whose divine power was not confined to the area of the 
 -village or the guardianship of the family or tribe, but who 
 were the parents of the whole human race and of all living 
 beings. It is the history of this emigration, which ended in 
 the occupation of the Euphrates valley, which we find in the 
 name and mythic history of Sar-ganu, or he who is possessed, 
 (with the spii-it) of Sar, the Sorug of the Bible, who was the 
 father of Nahor, the river Euphrates, and the grandfather 
 of Terah or Dara the antelope.^ His name means also the 
 Sar, or waterer of the enclosure (ganu), and the story of his 
 birth is one that has been appropriated by the great §argon, 
 tlie historical king of Assyria, wlio ruled at a much later 
 period, 3750 b.c, and by the mythic heroes who substituted 
 tlie worship of the gods of heaven for the gods of earth, 
 Moses, the Egyptian Horus,* and Kavfid, the founder of the 
 Kushite race,® for, like them, he was born in a secret place 
 among the reeds on the river bank, where lie was found by 
 
 ' Gesenius, Thesaurus, pp. 318, 819; s.v. 'Miriam and Deborah.' 
 - Eggeling, Sat. Brah. ii. 5. 2. 23. Darmesteter, Zendavesta Ashi Vast, 
 5-15. 54-59; S.B.E. vol. xii.'p. 398, vol. xxiii. pp. 271-274, 280-282. 
 ^ Gen. xi. 21-23. 
 
 ' H. Brugsch, Religion und Mythologie der Alien JEgypler, p. 392. 
 " ■'' West, Bundahish, xxxi. 24; S.B.E. vol. v. p. 136. 
 
aaO THE RULING RACES OF PREHISTORIC TIMES 
 
 his future protector, who raised him to greatness, — Sar-ganu 
 is said to have been found by Akki the irrigator, who made 
 him his gardener, and called him by the Akkadian name of' 
 Si-Shig-Shig or Si-Shim-shim, he who makes all things green. 
 He thus became the father-god of the Akkadians, the lover of 
 Istcr, the god Sar or Sar-sar,^ the Sar-rabu, or great Sar, of the 
 Phoenicians.^ He, as the great irrigator, was the father of the 
 Kurmis, the irrigating and farming races of India, who take 
 their name from Kur, the tortoise. We thus see in tlie 
 advent of this race of shepherds and skilled irrigators to the 
 
 The ancient geographers looked on the Euphrates and Oxus as going 
 through the Caspian Sea. 
 
 land of the mother-mountain the final completion of the 
 figure of the tortoise, to which the ancient cosmographers 
 compared the cultivated earth, the figure of which had been 
 roughly sketched on the fii-e-altar. But the more elaborate 
 figure, which represented the completion of the idea, was 
 formed, not from dividing one triangle into segments, but by 
 the union of the four triangles representing the South- 
 eastern and North-western races, who all looked on the 
 mother-mountain of the East, whence Indra gets the rain, as 
 
 ■' Sayce, Hibbert Lectures for 1887, Lect. i. pp. 26 note i, 27; Lect. iv. . 
 pp. 247 note I, 265 note i. ^ Ibid. Lect. iii. p. 196 note i. 
 
ESSAY III 221 
 
 their national birthplace, where they became united as the 
 Kushite race, the confederation of civilised man. 
 
 The tortoise thus formed and depicted on page 220 repre- 
 sents the Greek cross and the double dorje or thunderbolt of 
 Vishnu and Indra, and also a map of the Indian races, the 
 sons of the Northern Ira or Ida, Maga, Gaurl, the Gond cow- 
 mother and the mother of the Dravidian matriarchal races, 
 the sons of tree-goddesses, as distributed at the time of the 
 union. It also forms, with spaces left open for the parent 
 rivers, the Euphrates, Sindhu or Indus, Yamuna or Jumna, 
 and Gun-gu or Ganges, which watered the garden of God, 
 an octahedron or eight-sided figure, the figure sacred to 
 Agni the fire-god, and the angles of the tribal triangles 
 
 form the Svastika •C, while the whole forms the figure 
 of the Yupa or sacrificial stake on whicli the sacrifice of 
 man, said in the Brahmaijas to be the true sacrifice,^ is con- 
 tinually offered up to the gods, and these human sacrifices 
 were not, in the theology of the star-worshippers, merely 
 symbolical, but were, as I shall show, actually offered by 
 them. This Svastika is the sign of the fire-god placed in 
 the image of the mother-altai" found at Troy, and the proto- 
 type of the gamma cross >-^-<, used as the sign of good 
 fortune and divinity by the Greeks, Etruscans, Latins, Gauls, 
 Germans, Bretons, and Scandinavians in Europe, by the 
 people of Asia Minor, Caucasus, Persia, India, China, and 
 Japan in Asia, and placed on the breasts of Buddha and 
 Apollo,^ and it is the repetition or reduplication of the 
 Svastika which forms the figure. The rulei-s of the tortoise 
 earth were the sons of Ida or Ira, the sheep-mother, who were 
 led to empire by the shepherd-god, the Akkadian Sib or 
 Shiba. The ideogram ^ y^ff denoting this shepherd-god, 
 who became the god Shiba or Shiva of the Hindus, is com- 
 
 ' Eggeling, Sat. Brah. i. 3. 21, says Man is the sacrifice ; S.B.E. vol. xii. 
 p. 78. This is repeated, iii. 5. 3. i, vol. xxvi. p. 126. 
 
 - La Migration des Symboles, by Comte Gobert d'Alviella, Revue its Deux 
 Mondes, ist March 1891, p. 131. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 posed of two elements ^ meaning wing or sceptre, the goat- 
 headed staiF, the emblem of kingly dignity and magic power 
 borne by the Egyptian Osiris, and f^, meaning flocks, 
 sheep,! so that he was the shepherd king. He is called, in 
 the Mahabharata, Shiva the son of Ushl-nara, that is, the 
 father man (nara) of the East, Ushi, or the father-god Puru- 
 ravas. The people called Ushi nara are mentioned in the 
 Rigveda ;2 and the Shiva are one of the tribes conquered by 
 the Tritsu in the battle of the Ten Kings.^ They are the 
 Seboi, placed by Strabo on the Indus north of^the Chinab, the 
 country of the Kam-bhojas ; and they are named among the 
 principal allies of Jagadratha, king of Sindhu, in the rape of 
 Drupadi in the Mahabharata.* It was their king, called 
 Sophy tes or Sopeithes, who gave Alexander the Great a pre^ 
 sent of fighting dogs, and they are the race called by Pliny 
 the Abhiria, who ruled the land of Kutch, the delta of the 
 Indus.^ They are still known in India as the Ahirs, or sons of 
 Ahi, the snake, who in Bengal are distinguished both as cattle 
 herdsmen and as professional fighters with the long bamboo 
 pole — our quarter-stafl; It is in this capacity that they are 
 much sought after as retainers by those who look for men 
 who can be trusted to guard their master''s property or to 
 attack that of his neighbours. The progress through India 
 of the first detachment of these people, who grew millets, but. 
 had not yet learned to grow barley, is best told in the third, 
 fourth, and fifth cantos of the Gond Song ofLingal. These 
 tell how Lingal, after he had been slain by the confederacy 
 I have already spoken of, formed by the union of the matri- 
 archal tribes with the first shepherds, the sons of the goat, 
 and the cultivators of rice, was restored to life by the Amrita, 
 or water of life, given to him by Kirtao Sabal, the messenger 
 of the gods. He asked Mahadeo for a new race of Gonds, 
 
 1 Sayce, Assyrian Grammar Syllabary, Nos. 222, 237, 484. 
 
 2 Rigveda, x. J9, 10. * Ibid. vii. 18, 7. 
 '' Vana (Dratipadi liarana) Parva, cclxiv. p. 782. 
 
 ° Cunningham, Attcient Geography of India, pp. 157, 158. 
 
ESSAY III 223 
 
 who were to bring law and order into the land, but Mahadeo 
 refused to release them from the mother-mountain till he 
 brought him the eggs of the black Bindo bird. He went to 
 the sea to seek them, but found them watched by the serpent 
 Bhour-nag, the snake of the burning sun of summer, who had 
 already killed seven bi'oods, Lingal slew the snake, as 
 Thraetaona slew Azi Dahaka, and cut it in seven pieces, 
 which he kept. The mother-bird took him on one of her 
 wings, and her young on the other, and bore them to the 
 Dhewala-giri mountain at the sources of the Jumna, while 
 the father-bird, flying over them, shaded them with his wings 
 from the sun. When Lingal came with the bird of the 
 south-west monsoon, wlio brings the rain, and the seven 
 pieces of the snake, forming the seven days on wliich the 
 reckoning of time was based, Mahadeo released the Gonds, 
 the new-bom sons of the mother-mountain. On the evening 
 of their release, while they were cooking their pulse of kesarl 
 millet, the rain brought by the Bindo bird began to fall, and 
 all the Gonds but the four father-Gonds who remained 
 faithful to Lingal crossed the river while it was low and dis- 
 appeared for ever. But when Lingal and the four Gonds 
 wanted to cross the whole country was submerged by the 
 flood. They were saved from it by Dame, the tortoise 
 (kaswal), and Fuse, the alligator {mugral), Lingal being 
 taken by the tortoise, and the Gonds by the alligator, tlie 
 race of the Mugh, or sons of the alligator, Muggur or Mugral. 
 When the alligator tried to devour tliem, they were saved by 
 Lingal and the tortoise. When landed they were taught by 
 Lingal to build houses {dama), and a town called Nur- 
 Bhumi, or the town of the hundred {Nur) lands, and he 
 gave tliem bullocks and carts and taught them to grow the 
 m\Vieis jowari {Holcus sorghum) and kesari {Lathyrus sativus), 
 the latter being sown at the end of the rains as a second crop, 
 among the rice grown on rich lands which are not swampy. 
 He divided the people into four tribes — (1) the Mana-wajas, 
 who made the images of the gods ; (2) Dahak-wajas or drum- 
 
224 THE RULING RACES OF PREHISTORIC TIMES 
 
 beaters ; (3) Koilabutal, or the dancers, and Koi-kopal, the 
 cow-keepers, the ruling tribe. With these he united the 
 four tribes descended from the Gonds he had brought down 
 in his first avatar — (1) the Korkus, a Kolarian tribe; (2) 
 the Bhils, or sons of Bhilla, the bow, the aborigines of 
 Western India ; (3) the Kolamis, a tribe of the south-west of 
 the Central Provinces, who marry by simulated capture ; and 
 (4) the Kototyal, or sons of a log of wood, called the Marya 
 or tree-Gonds. These formed the eight united races of the 
 tortoise earth. Lingal placed among them priests called 
 Ohjas or Pardhans, who married the new-comei-s to the 
 daughters of the previous immigrants, taught them how to 
 make the gods I have already described, to sacrifice to them 
 goats, cocks, and a calf, and to drink spirits (daru), and to 
 dance the religious dances. After giving these instructions 
 he disappeared, that is to say, became the invisible god of 
 the new theology of the growers of barley, binding them 
 before he left ' to be true to the tortoise.' This picture of 
 the tortoise-earth shows the epoch before the growth of 
 barley, and marks the first stage of the union of the Kush- 
 ikas and Maghadas, the latter being the race who worshipped 
 the mother-Maga as the sacred Mug-gur,or alligator, to whom 
 tanks are still dedicated all over Bengal, but who under the 
 rule of the rain-god became Push, the black cloud, which 
 afterwards became the black bull Pushan. This alligator 
 myth, we find exactly repeated in Egypt, where the god 
 Sebek — ^the crocodile-god, who afterwards became Osiris, the 
 father of the bull, Apis and Sebek-ra, the sun, the crocodile 
 fire-god — is called, in hymns to Shu and Amun, Maga, 
 This name Sebek means the ' uniter,' from the root 
 sbJc, to join.i It is as the uniter that he appears in the 
 Gond legend I have j ust quoted, and the Sakadwipai Brah- 
 mins of the present day, who, like the Ashvins, are both 
 physicians and priests, are known by the name of Maga. 
 
 ' H. Brugsch, Religion und Mythologie tier Alien Aigyfter, pp. 105, 587, 
 718, 722. 
 
ESSAY III 225 
 
 They are divided into territorial sections, representing the 
 priests, of the days when each confederacy of villages, called 
 the parha or province, had, like those of Chota Nagpore, its 
 special priests still called by the Gond name of ojhas. 
 These are the witchfinders, whose chief business it is to 
 protect the people from pestilences, famines, and malignant 
 sorcerers. Their name comes from the Northern root od, or 
 odj, or hod, to know, which appears in the names of Odin 
 and Buddha, and the name is still a title of the Maithila 
 Brahmins in Tirhoot, and of the Babhuns, the powerful 
 caste of hereditary landowners in Behar.^ It is as Vyasa, or 
 the uniter, that the father-priest appears in the Mahabha- 
 rata. He is the son of Satya-vati, she who is possessed of 
 truth, the sister of Matsya, the fish-god, and of the Rishi 
 Para-shara, the overhanging cloud (shara), that is, of the 
 god Sar or Shar, and like Sar-ganu, the son of Sar, he was 
 begotten in a mist among the river reeds.^ He, on the 
 failure of heirs to Chitraflgada and Vichittra Virya, sons of 
 Satyavati and the great king Sham-tanu, raised up seed to 
 them by becoming the father of Dhritarashtra, whose sons 
 were the Kauravya or sons of Kaur, the tortoise, and of 
 Pandu the reputed father of the Pandava the fair (Paydu) 
 races. This story tells us how the magicians of the age of 
 witchcraft became the priests of the new era, called Maga 
 by the Hindus, and Makkhu by the Akkadians,^ the priests 
 of the goddess Magha, called the wife both of Shiva the 
 shepherd god and Soma.* But the crocodile god was not 
 only the uniter of the two races as the priest, but also as 
 the reckoner of time, for the Ribhus, the makers of the seasons 
 in the Rigveda, are the Babylonian Rabu, the great ones, who 
 in one ideogram are the Babylonian form of the Akkadian 
 
 > Risley, Trties atid Castes of Bengal, vol. i. pp. 159, 160 ; vol. ii. p. 138. 
 ° Mahabharata Adi (Sambhava) Parva, Iv. p. 318. Sayce, Hibbert Lectures 
 for 1887, Lcct. i. p. 26, note I. 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. i. pp. 62, 63. 
 ^ Petersburgh, Dictionary, s.v. 'Magha.' 
 
 16 
 
9,26 THE RULING RACES OF PREHISTORIC TIMES 
 
 Nun, the ' soul of life in water,' out of which the Egyptian 
 god Sebek-Ra rose, and in another Dannu or the sons of Dan.^ 
 They are also the sons of Rahab the Hebrew for crocodile, 
 and Rahabu is one of the names of the goddess Istar.^ It was 
 Rahab, the crocodile, who was the courtesan who in Biblical 
 history gave to the Hebrews, led by Joshua, the leader of 
 the sons of Ephraim, meaning the two ashes (eper) or the 
 two united races, possession of the city of Jericho, the moon, 
 or the yellow city,* and it was, as I shall show when I trace 
 thefirst beginnings of stellar astronomy, the constellation of the 
 Shi-shu-mara or alligator, now called Draco, which supplied 
 the fourteen stars, which were, according to the Vishnu 
 Dharma, placed by God round the pole to drive the stars 
 round it.* These form the consecrating necklace which, like 
 that of Pharsi Pen, makes the heavenly pole the creating 
 god, and which was the Hindu king Chitrangada, or the 
 variegated (chitra) necklace or bracelet {angadam) son of 
 Shaiii-tanu. These fourteen stars of the fourteen days 
 which measure the lunar phases, were the Ribhus of the 
 Rigveda. They are the sons of Su-dharvan * the god of the 
 creating (su) bow (dharvav), the rainbow god, who, as 
 Krishanu, the heavenly archer, is the seventh of the Soma 
 Guardians.® It is he who wounds the bird who brings Soma 
 to earth ; ^ that is to say, who brought about the fulness of 
 time which made the clouds send down to earth the life- 
 giving rain. The recurring seasons of seasonable rains and 
 sunshine brought by the Ribhus are symbolised by the cups 
 made by them to hold the Soma or water of life. The three 
 
 ^ Sayce, Assyrian Grammar Syllabary, Nos. 66 and 425. H. Brugsch, 
 Religion und Mythologie der Alien ^gypter, p. 105. 
 
 ^ Sayce, Hibbert Lectures for 1887, Lect. iv. p. 258 note I. Gesenius, 
 Thesaurus, p. 141. 
 
 ^ Ibid., p. 630. Yarah means yellow, and Yareh, moon. 
 
 '' Sachau's Alberunl's India, vol. i. chap. xxii. p. 242. 
 
 » Rigveda, iv. 35, i, 8. 
 
 " Eggeling, Sat. Brdh. iii. 3, 3, II ; S.B.E. vol. xxvi. p. 72. 
 
 ' Rigveda, iv. 27, 3; Eggeling, ScU. Brdh. i. 7, I, i ; S.B.E. vol. xii. 
 183. 
 
ESSAY III 227 
 
 Ribhus or seasons are called Vaja (the strong), the artist of 
 all the gods, Vaishvadeva, the gods of the villages (vish) 
 the name of the gods the spring season in the three annual 
 festivals of theChatur-masya.^ Vibh-van(the distinguished) 
 the artist of Varuna, to whom the summer season, Varuna- 
 praghasah, is dedicated,^ and Ribhu, the artist of Indra, 
 the god of the wet season, called the Saka-medha, or sacri- 
 fice of the rain-gods (^suk) in the Chatur-masya.* They 
 drank, like the Ashvins, the Erinnyes, Saranyu and Hecate 
 the intoxicating Soma mixed with honey {Soma-Madhu)- at 
 the evening pressing consecrated to the Ashvins,* and made 
 successively two, three, and four seasons or cups out of the 
 one made by Tvashtar,* and also made the year cow.* The 
 race who worshipped the Ribhus was that which made the 
 successive years, reckoned in the computation of time be- 
 ginning with the year of Tvashtar, extending from one rainy 
 season to another, and including the years of two seasons, 
 three, and four, the last being added when the fruits ripen- 
 ing in the autumn became in the mother fruit-land of Iran 
 an important crop, and it was they who offered roasted 
 barley to their fathers, the Pitaro Barishadah, at the Pitri- 
 yajfia held together with the Saka-medha festival, and this 
 marks the age as that which preceded that of the third class 
 of fathers, called Pitaro-'Gnishvattah, or the fathers who 
 burned their dead, to whom was offered parts of the barley of 
 the Pitaro Barishadah, made into porridge with the milk of 
 a cow suckling an adopted calf, that is, the race of the early 
 Bronze Age, who adopted the year-cow made by the Ribhus 
 
 » Rigveda, iv. 33, 3-1 1, iv. 34, 6, iv. 33 ; Eggeling, Sai. Brah. ii. 5, i, i, 
 ff. ; S.B.E. vol. xii. p. 384 ff. 
 
 ' Rigveda, iv. 33, 9; Eggeling, Sat Brdh. ii. 5, 2, iff.; S.B.E. vol. xii. 
 p. 391 ff. 
 
 ' Rigveda, iv. 33, 9; Eggeling, Sat. Brah. ii. S, 3, i ff. S.B.E. vol. xii. 
 p. 408 ff. 
 
 * Hillebrandt, Vedische Mythologie Die Drei Savanas, p. 256 ; Rigveda, 
 I, 161, 8 ; iv. 33, II, 34, 4, 3S, 4. 6, 7, 9. 
 
 ' Rigveda, iv. 33, 5 ; i. 161, 2-4. « Ibid. iv. 33, 4 ; i. no, 8. 
 
THE RULING llACES OF PHEHISTORIC TIMES 
 
 as their mother,i and ofFered the Soma sacrifice of the 
 Sautra mani, young Kusha grass, young ears of corn, and 
 roasted barley. These founders of the tortoise earth no 
 longer, like their forefathers, looked on the local gods as 
 supreme, but made the father of life the hidden god who 
 guards and distributes at the appointed seasons the life- 
 giving rains. His Sadas or holy seat being unknown, he 
 could only be called by his worshippers the great Ka, or 
 Who, the name given to Prajapati, the lord of former 
 generations, in the ritual of the Varuna Praghasah or summer 
 sacrifice, and to the Soma Dronakalasa, or the cask or barrel 
 in which Soma is made,^ the spirit-world in which the seed 
 of life lives. This is the Ka, or primaeval soul of Egyptian 
 theology. It is the great Ka who appears in the Rigveda 
 as the hero Kutsa, called Arjimeya, or the son of the fair or 
 yellow race, whose name is derived from ku, where.^ He is 
 the twin god of Indra, said in one hymn to come with Indra 
 as the two Ushanas, or rain-gods.* It is Kutsa who, by 
 Indra's help, slays Shushna, the god of drought,^ and brings 
 rain from heaven by conquering the Gandharvas or Soma 
 guardians.^ He is called the priest of the Varsha-giras, or 
 people of the rain (Vrishan) mountain^ (g^^)'^ ^^^ ^^ the 
 reputed author of one of the collections of hymns in the 
 first Mandala of the Rigveda, whose authors call them- 
 selves in one hymn Varshagiras of the race of Nahusha or 
 Nagas, the sons of Naga, the hooded snake.^ He is, in short, 
 the Great Nag or Nahusha, worshipped as the supreme god 
 of Elam or Iran, under the name of Susi-nag, down to the 
 latest days of the Assyrian monarchy,® and whose image was 
 borne on the banners of the Parthian warriors. He is the 
 Naga god of the Pandavas, called Parthava or the sons of 
 
 ■■ Eggeling, Sat. Brah. ii. 6, i, 5, 6 ; S.B.E. vol. xii. p. 421. 
 2 Eggeling, Sat. Brdh. ii. S. 2, 13 5 »v. S, 6, 4, S.B.E. vol. xii. p. 395 ; 
 xxvi. p. 410. ' Rigveda, vii. 19, 2 ; viii. i. 11. 
 
 * Ibid. V. 31, 8. 5 Ibid. vii. 19, 2. e Ibid. viii. i, 11. 
 
 ' Ibid. vii. 25, 5. * Ibid. i. 100, l6-l8. 
 
 ^ Maspero, Ancieitt Egypt and Assyria, p. 316. 
 
ESSAY III 229 
 
 Prithu the Dravidian mother, the Shesh Nag worshipped by 
 the Takkas as a rain god,^ and Sek-Nag the god of the 
 Raj, or royal race of Gonds, bom (ja) of Ra, that is, the sons 
 of Ra-hu, the begetting {hii) creating fire-god (Ra), and the 
 descendants of the barley growers. His festival is held 
 every seven years, and is attended only by males, who are 
 bound to secrecy as to its rites. All the worshippers must 
 appear naked before the god, whose image is a wooden snake 
 placed under the tree sacred to him, the Sajatree (Terminalia 
 tomentosa), and seven cocoa-nuts, showing that his rule ex- 
 tended to the sea,*^ seven pieces of betel nut, milk, and flowers 
 but no animal victims are offered to him.^ He is the god 
 called in the Mahabharata Shesh Nag, the oldest of the 
 snakes, who was placed under the tortoise earth to support 
 it ; that is, as I shall show, made the plough god, when 
 Vasuki took his place as the god who churned the Amrita, 
 or water of life, from the ocean by the churning staff, Mount 
 Mandara, and brought down the life-giving rains. This 
 god, the great Nag, or the soul of hfe in the rain-cloud, 
 the heavenly snake, is the second of the two snakes which 
 face one another in the caduceus of Hermes. The other 
 being the Ahi or Echis, the snake of earth, the guardian of 
 the home of the gods in the primaeval village, and his 
 worshippers were the race who added the rainy season to 
 the four seasons of summer, autumn, winter, and spring, 
 which had been the number reckoned by the Ribhus before 
 India became the chief seat of the Kushika or Naga rule. 
 Also in the caduceus of Hermes, with its central staff, the 
 twining snakes, and the wings outstretched at the point 
 where the snakes begin to form the sacred trident, we see a 
 complete reproduction of the Gond god Pharsi Pen, as 
 
 ' Oldham, ' Serpent Worship in \nA\3.,' Journal of the Koyal Asiatic Society, 
 
 July 1891, pp. 361, 362, 387, 388-390. 
 
 " Cocoa-nuls will not flourish outside the influence of the sea breeze, 
 
 " These details were given to me by the High Priest of the Raj Gonds in 
 
 Chuttisgurh in the Central Provinces. 
 
230 THE RULING RACES OF PREHISTORIC TIMES 
 
 altered by progressive mythology ; for the hoUow bamboo in 
 which the trident is fixed is replaced by the lower fold of 
 the snakes, whose heads appear as 
 the two side prongs of the trident, 
 were, in the Gond god, the two 
 wives of the Linga god, and the 
 wings depicted on the caduceus, as 
 well as on the heels and cap of the 
 god, are those of the messenger bird 
 of Naga theology, whose mythic 
 history I will tell presently. It is 
 in the five Gond festivals called Akkhadi, Jivati, Pola, 
 Dibali, and Shimga that we can best trace the origin and 
 growth of the worship of the Great Nag the father god 
 of the ploughing race, the sons of the sheep-mother Ida.^ 
 
 1. The.summerjestival called Ahkhadi hy the Central Province 
 Gonds and Akhtuj in the North-west. 
 This is the worship of the cart axle or Akkha of the Soma 
 cart, over and under which as I have shown, the Soma and 
 Sura cups were consecrated at the Vaja-peya festival, and this 
 Soma cart is the Gond plough and the god of the plough, 
 both being called Nagur or the rain snake, which rules the 
 season in which the rains are engendered. It is held on the 
 18th Baisakh (April-May), and new grain is then eaten, 
 the making of agricultural implements begun ; and in this 
 we see the origin of the Roman custom, commemorated by 
 the following lines of Ovid, which bound each craftsmen to 
 work for a short time at his craft on New Year's Day : — 
 
 Tempora commisi nascentia rebus ageudis 
 
 Totus ab auspicio ne foret annus iuers 
 
 Quisque suas artes ob|idein delibat agendo. 
 
 Nee plus quam solitum testificatur opus. — Ovid, Fasti i. 170. 
 
 and in accordance with this custom, the plough, in spite of 
 hardness of the ground, is passed lightly over the lands on 
 
 ' Smith, Classical Diclionary, s.v. 'Hermes.' 
 
ESSAY III 231 
 
 the Akkhadi day, but the sowing of seed is expressly for- 
 bidden.* 
 
 That the festival was one to the rain-god is still more 
 clearly shown by the rites observed at it by the Ooraons, who 
 claim to have first introduced the plough into Chota 
 Nagpore, They call it the Sar-hul, or the festival of the 
 Sar, and the time of its observance depends upon the flower- 
 ing of the Sal tree, the Dravidian parent tree. Five fowls 
 are offered to the tree in the sarna or village grove, by the 
 pdhcm or village priest, cooked with rice, and eaten by those 
 present. After partaking of the bird of the dawn, who was 
 in Greece sacred to ^Esculapius, the physician to the gods, 
 as the Ashvins were in India, they go and gather the sal- 
 flowers, which they bring into the village. Next day the 
 pahcm, with some male friends, takes these flowers round in 
 a basket to every house, and at each the women meet him 
 with water to wash his feet, and kneel before him respectfully. 
 He then dances with them, and places some of the sal-flowers 
 over the door of the house and in the women's hair. This is 
 the sign that the prayers for rain are favourably answered, 
 and as evidence of their efficacy the women dash their water- 
 vessels over the paJian, and console him for his ducking by 
 giving him copious draughts of home-brewed beer.^ It is at 
 the corresponding festival in Burmali that both men and 
 women douse every one they meet witli water ; and the same 
 custom is observed at the festival of the flowering of the sal- 
 tree, called Bahu or the Great Puja by the Santals, when 
 men and women drench each other with water from peculiarly 
 shaped vessels, and when the worshippers partake of the 
 victims offered in tribal and family sacrifices.' But the 
 early history and origin of the feast in its Nortliern home 
 are most conspicuously shown in the ceremonies of the corre- 
 
 1 Elliot, SellUment Report on Hoshungabad Settlements, para. 98, p. 195 ; 
 Elliot, Supplemetittiry Glossary N. W. Provuues, s.v. ' Akhtuj,' p. 13. 
 » Risley, Tribes and Castes of Bengal, vol. ii. pp. 146, Hi- 
 ' Ibid. vol. ii. p. 233. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 spending Italian festival, called the Palilia, that is, the straw 
 {pales) festival of the wheat and barley-growing races. It 
 was held in honour of the ploughing-god, the Ge-6rgos, the 
 worker {ourgos) of the earth {ge), who has become the 
 St. George of our Calendar, but who was originally the great 
 Nagur, or heavenly plough. His festival is on the 23d of 
 April, and the Italian Palilia was held in all towns and 
 villages on the 21st of that month, and corresponded to the 
 Athenian festival of the Mounuchia to Artemis, who, as the 
 goddess to whom the seven stars of the Great Bear, the 
 heavenly plough, are sacred, is the mother of the ploughing 
 race. All who took part in it washed their hands with 
 freshly fallen dew after they had first lighted the sacred fire 
 of straw and hay with flint sparks and driven their cattle 
 through it, praying for their welfare and for good corn and 
 hay crops during the year. It was when purified with holy 
 dew and consecrated to the water-god that the men sprang 
 through the fire and thus sacrificed themselves both with fire 
 and hallowed water, tTie two creators of life.^ This custom 
 of bathing in dew is found in England, Germany, Portugal, 
 and Egypt, and in these countries it was the custom to bathe 
 in the evening dew on the May or Maga festival and at that 
 of the summer solstice. 
 
 2. The Jixvatl — The Rainy Season Feast. 
 
 This is held in Srabon or August, the Sanskrit Shravana 
 or the lame month,^ and is observed as the Nag Punchami, or 
 feast of the five {punch) Nagas, by all Hindus. It is called in 
 the Grihya-sutras the Sra-vanas, held on the full-moon day of 
 Sravana, when fried barley is offered to the gods, and the snakes 
 are worshipped. It is the great Naga festival, the festival to 
 the season introduced by the Naga races. It is called by the 
 Ooraons the Kurnim festival, for the gacred tree worshipped 
 
 1 Mannhardt, Wald und Feld Kulttir, vol. ii. pp. 303-315. 
 ^ Grassmann, Worterbuch %mn Rigveda, &.\. 'Shravana.' 
 
ESSAY III 233 
 
 is the kurma-tree (Nauclea parvifolia), and corresponds 
 with the older festival of Gurh-puja, celebrated when the 
 rice grown in the seed-beds is first planted out. But the 
 Kurrum, which is observed by all Hindus in Chota Nagpore, 
 is not a rice, but a barley festival. The day before it the 
 village boys and girls, after fasting, go into the forest and 
 cut a branch of the iiurma-tree. It is planted in the Akra, 
 or village dancing-ground, and a sacrifice is offered to it by 
 the pahrni, and this is followed by dancing kept up during 
 the night ; and at early dawn the young people of both 
 sexes, wearing bracelets and necklets of plaited straw, dance 
 round the tree, and then the daughters of the village head- 
 man bring into the Akra baskets of young barley taken up 
 by the roots, which they have cultivated. These have been 
 grown in moist sandy soil, mixed with turmeric, the sacred 
 plant of the yellow race, and are consequently primrose 
 yeUow. The girls first prostrate themselves before the 
 kurma-tree, and offer to it barley shoots. They then give 
 those that remain among the company, each person getting 
 a few, which tiiey place in their hair, and thus the union of 
 the yellow sons of the barley with the earlier i-ice-growers is 
 accomplished by transplanting among them the barley 
 shoots.^ 
 
 3. The Pola, or Autumn Feast. 
 
 This is a festival to the ploughing-oxen who plough the 
 land for the barley and other cold-weather crops : it is 
 held on the new moon of Bhadon, the date when the Pit- 
 riyajfla or sacrifice to the Fathers, celebrated in Bengal, 
 ends. The oxen are tlien worshipped and get an extra feed. 
 
 4. The Dibati, or Winter Festival. 
 
 This is a festival to the star-gods. It is lield on the new 
 moon of Khartik, the month sacred to the Krittakas or Pleiades. 
 The houses are then all illuminated with lamps to simulate 
 
 ' Risley, Tribes and Cosies of Bengal, vol. ii. pp. 145, 146. 
 
234 THE RULING RACES OF PREHISTORIC TIMES 
 
 the stars, and the oxen are not allowed to sleep. These two 
 festivals do not correspond with any of those of the Mundas, 
 Ooraons, or Santals, or other early immigrant tribes into 
 Eastern India, and the fact that in both the ox is the sacred 
 animal shows that they were introduced by a people who 
 deified the ox and the cow in place of the goat and the sheep. 
 
 5. The Shim-ga, or Magh Spring Festival. 
 
 This answers exactly to the national Saturnalia of the Hos, 
 Mundas, Ooraons, and Santals, held in January-February 
 at the season when the carnival, the Saturnalia of Southern 
 Europe, takes place, and to which our St. Valentine's day 
 and the Athenian month Gamelion, or the marrying month, 
 which have always been connected with love and marriage, 
 belongs. 
 
 We see that in this series of festivals the origin of life is 
 ascribed to the rain, and it was the rain-worshippers, the 
 sons of the shepherd-god, who looked on dew, running water, 
 and rain, as his most sanctifying gifts, who originated in the 
 confederacy of the mountain of the East the Flood legend, 
 telling of the baptism and purification of the earth polluted 
 by the ritual of the magicians, fire, and phallic worshippers. 
 The Akkadian story, as compared with that of Genesis, tells 
 us that the Flood was sent by la ; for the forty days' and 
 forty nights' rain is the number sacred to la. It also tells of 
 a revolt against the worship of the fire-god, for Khasisadra, 
 the experienced man, otherwise called Shama-napistim, the 
 son of life, saved in the ship he built by la's advice, says he 
 embarked in it because Bil-gi, the fire-god, hated him, and 
 that he had, therefore, made la his god. But this is a 
 theological recension of the original story, which made the 
 passenger in the ship of the gods not a son of man, but 
 Dumu-zi, the son of life, the only son of Istar, called by the 
 Semites Tammuz of the Flood.i He, as Manu, the thinker, 
 ^ Sayce, Hibbert Lectures for 1887, Lect. iv. p. 233. 
 
ESSAY III 235 
 
 was the father of the sons of Ida, the ewe-mother, the 
 purified earth, who was engendered by him from the water 
 at the end of a year by the heavenly seed of clarified butter, 
 sour milk, curds and whey, which he threw into it ; that is to 
 say, the earth was sanctified by the god of the year, who 
 begins his voyage by the baptism of his offspring.^ It is the 
 tortoise earth, called in the Song of lAngcH Dame, the 
 tortoise, on which Lingal, and the Gonds saved by him from 
 the Flood and the alligator built the houses of the house- 
 •idamd) building race. This land was the Gan-Edin, the 
 enclosure ifian) of the plain (Edin) of the new race of the 
 sons of Naga, the great rain-god, who called the districts into 
 which they divided the country by the Akkadian name Nanga,^ 
 the Hindu Nangur, meaning a plough of land. The cities, 
 the centres and capitals of the united confederacies of villages 
 •called parJias, they called Nagur, and they called themselves 
 the sons of the plough Nagur, the Nahusha of the Rigveda, or 
 by that name by which they are also known in the Rigveda 
 and MahabhSrata, the Srifijaya or sons of the sickle(«SVmi),also 
 called the Panchala or worsliippers of the five (Panch) Naga 
 gods, the five seasons of the year. It was they who ruled 
 the Doab, or land watered by the Jumna and Ganges, and 
 their sacred fire, produced by Devavata the Bharata, is said 
 in the Rigveda to be the Agni Jatavedas placed in the 
 centre of the altar.' The five gods of the Gond Pantheon 
 are * — 1. Bhimsen, the Hindu Bhima, the god of the Dosadhs, 
 the fire-worshippers of the club and the sacrificial stake; 
 2. Mata, the mother-god of the village ; 3. Mata-mai, the 
 mother of the united confederacy, the two mothers of the 
 allied races; 4. The boundary-god Goraya, the Ahi or 
 sacred snake of earth, who guards the boundaries of the holy 
 shrines, the villages, provinces, and kingdoms; 5. The god 
 Hanuman, the ape-god, also called Maroti, or the tree-god, 
 
 ' Eggeling, ^at. Brah., i. 8. i. 7-9 ; S.B.E., vol. xii. pp. 218, 219. 
 
 ' Sayce, Assyrian Grammar Syllabary, No. 432. 
 
 ' Rigveda, iv. 15, 4 ; iii. 23, 2, 3. * Song 0/ Lingal, Canto v. 
 
236 THE RULING RACES OF PREHISTORIC TIMES 
 
 and Vayu, the wind-god, who is the Naga or rain-snake. To 
 these was added (6) the moon-goddess, called Pandhari, or 
 Mu-chandri, the reckoner of time, by the sacred period of 
 seven days, and the last day of this period was consecrated 
 to the seventh god, the god Saturn, the Kronos of the Greeks, 
 who is depicted with the lunar sickle in his hand. He was 
 the god of (7) the deceased ancestors, who are always 
 reverenced by the Gonds, who bury their dead. It was these 
 people who founded the national cemeteries or cities of the 
 dead, like the Akkadian city of Gudua,^ consecrated to 
 Ner-gal, the strong (ner) one, the invincible god of the dead. 
 One of these ancestral burying-places still exists in the 
 Tamar province of the Lohardugga district of Chota Nagpore, 
 and the custom of conveying the dead to the ancient 
 cemetery, from which the Egyptian journey of the mummy 
 in the ' ship of the dead ' originated, is still observed by the 
 Ooraons, with additions made after the burning of the dead 
 became customary. They collect the bones after the corpse 
 has been burned, and place them in a new earthen vessel,, 
 which is hung on a post in front of the door of the deceased 
 person's house. The bones of those who have died in the 
 year remain there till December or January, when they are 
 taken in their cinerary urns to the burial-places of their 
 respective ancestors, and there placed in the grave made for 
 each urn, which is covered with a large flat stone. No 
 weddings can take place in a village while any dead remain 
 in it, hence the time for weddings is that immediately 
 after the village funerals, and it is apparently in con- 
 nection with this custom that Magh or February is the 
 month of the great national Saturnalia, and Phagun the 
 wedding month. This Akkadian god Ner-gal is the 
 Phoenician god Sar-rabu, or the Great Sar, who I have 
 shown to be the Great Naga. His name among the Shuites, 
 or the worshippers of Susi-nag on the west of the Euphrates, 
 is Emu, a name which is letter for letter the same as that of 
 ^ Sayce, Hibbert LecHiresfor 1887, Lect. iii. pp. 194, 197. 
 
ESSAY III 237 
 
 the national god of the Ammonites, Amun.^ Amun means 
 the builder or architect, and is, like that of the Egyptian 
 god, formed from Aman, to sustain.^ He was the god of the 
 house-pole, who became in Egyptian Thebes Amen-ra, the 
 hidden, and it was the people who made the house-pole the 
 symbol of their ancestors, and grouped their images round 
 it, as the Mai Paharias do,* who brought to Egypt, as well 
 as to Assyria and India, the custom of having cities for the 
 dead apart from those for the living. These sons of the 
 house-pole in India called their tribal mother Amba, and her 
 legend tells us that she was the daughter of the king of 
 Kashi, carried off by Bhishma, with her two sisters, Ambika 
 and Amvalika, as wives for Vichittra Virya, who was after- 
 wards, when released by Bhishma, repudiated on account of 
 this disgrace by Salwa, the king of Sauba, the capital of the 
 magicians, to whom she had been previously betrothed. She 
 afterwards, to revenge herself on Bhislima, was by the grace 
 of Shiva, the shepherd-god, bom as Shikandin, the bisexual 
 child of Drupada, the king of Panchala, and in this form she 
 killed Bhishma, the eighth Dyu, the Northern sun-god, in the 
 war between the Kauravyas and Pandavas.* She thus became 
 the national deity Shiva-Uma or Parvati, the god Shiva and 
 his mountain wife (Parvati). It was her sisters who in on 
 legend became the mothers of Dhritarashtra and Pandu, the 
 fathers of the Kauravyas and Pandavas, and in another the 
 mothers of Jarasandha, after being made pregnant by an 
 am or mango. They thus established the am or mango-tree 
 as the mother-tree of the males of the Kurmi or tortoise race, 
 to which they are first wedded before being married to their 
 wives.^ But long before they came to India and made the 
 mango their father fruit-tree, they had in Asia Minor made 
 
 ' Sayce, Hibbert Lectures for \%%T, Lect. iii. p. 196 note i. 
 
 ^ Gesenius, Thesaurus, p. 115. 
 
 ' Risley, Tribes and Castes of Bengal, vol ii. p. 71. 
 
 * Mahabharata Udyoga Parva, clxxi-cxciv. 
 
 » Risley, Tribes and Castes of Bengal, vol. i. p. 531. 
 
238 THE RULING RACES OF PREHISTORIC TIMES 
 
 the fig-tree the parent tree of those who added fruit-trees to 
 the cereal crops grown on the national farms. This fig-tree, 
 the parent tree of the race of barley-growers, is that which 
 supplies the house-pole in the Soma sacrifice. For the 
 house-pole of the Sadas, or consecrated seat of the national 
 father-god Vivasvat, the house of the priests, is ordered to 
 be made of the Udumbara tree {Ficus glomerata), and this, 
 when solemnly erected in the Sadas, is watered with water 
 mixed with barley grains. It is especially worshipped in 
 the Garhapatya ceremonies at the close of the Soma sacrifice, 
 when the priests sit round it and touch it as they invoke 
 blessings on the house after the Hotar has muttered the 
 same hymn of the Queen of the Serpents, Kadru (Rigveda, 
 X. 119), which is used at the Agniyadhana or consecration of 
 the household fire.^ The throne on which Soma is placed 
 when taken from the cart is of Udumbara-wood,^ and so is 
 the staflF given by the Adhvaryu to the sacrificer at the 
 Dikshayana, or initiation ceremony, after he has been re-born 
 and consecrated to perform the Soma ceremony, being 
 cleansed of his sins by the baptismal bath.* The staff of 
 Vaishya students is, according to Manu Apastamba and 
 Vashishtha, to be made of Udumbara wood, and they are, 
 like the Akkadian priests, to be clothed in goat-skins.^ Pliny 
 calls the trading race of Saus living in Cutch, in the delta of 
 the Indus, Odomboeroe, and Prof. Lassen gives Audombara 
 as the name used by Hindu geographers to denote this region.® 
 The fig-tree, the father-tree of the Shus, becomes in the 
 Mahabharata the mother-tree of the Naga sons of Kashyapa, 
 
 ^ Eggeling, Sat. Brdh. iii. 6. i. 6-12; S.B.E. vol. xxvi. pp. 142-143. 
 
 ' Eggeling, Sat. Brdh., iv. 6, 9, 17, 21, 22 ; ii. i, 4, 28, 29 ; S.B.E. vol. 
 xxvi. pp. 451, 4S3, 4S4 ; vol. xii. p. 301. 
 
 ' Eggeling, Sat. Brdh. iii.- 3, 4, 27 j S.B.E. vol. xxvi. p. 84. 
 
 * Eggeling, Sat. Brdh. iii, 2. i. 33 j S.B.E. vol. xxvi. p. 34. 
 
 ^ Biihler, Manu, ii. 45. 41 ; Apastambaj i. i, 2, 38, i. i, 3, 6 ; Vashishtha, 
 xi. 54, 63 ; Baudhdyana, i. 2, 15 ; S.B.E. vol. xxv. pp, 37, 38, ii, pp. 9, 
 10, xiv. pp. 57, 150. 
 
 ^ Cunningham, Ancient Geo^aphy of India, pp. 302, 303, 
 
ESSAY III 
 
 the father of the tortoise race, for they are said to be the 
 sons of his thirteenth wife, Ka-dru, the tree (dru) of Ka, or 
 the God Prajapati,^ and it was she who in the Brahmanas 
 received the Soma brought from heaven by the sacred bird, 
 the messenger of the gods.^ This was the bisexual tree of 
 Adam and Eve, the tree of the Northern Shus, as distin- 
 guished from the parent-tree of the Shus, which was the 
 date-palm, a male and female tree, which can only fructify 
 by impregnation. This last was especially the tree of the 
 sons of the goat, the Viru worshippers, while the bisexual 
 fig-tree was that sacred to the matriarchal races united with 
 the shepherd sons of Ida. But though the Udumbara-tree 
 was for ritualistic purposes, the parent fig-tree of the sons 
 of the house-pole, it was not the tree adopted as the parent- 
 tree in the popular historical mythology. To find this we 
 must turn to the history of Yayati, the son of Nahusha the 
 Great Naga.* Like the other fathers of united races, he had 
 two wives, one Sharmishtha, the daughter of King Vrisha- 
 parva, meaning the rainy quarter, that is, the West, who had 
 put Yayati's goddess-wife, the daughter of Shukra, the rain- 
 god, down a well, the sacrificial pit of the early sacrificers, 
 where she remained for a thousand years, till rescued by 
 Yayati, who married her. Of these two wives, Sharmishtha 
 was the daughter of the fire-god, and Devayani of Shukra, the 
 rain-god, and Sharmislitha was the mother of the Maghada 
 races, and Devayani of the two twin races from the North who 
 completed the civilisation begun by those who first founded 
 the empire of the Kushika. The name Sharmishtha means 
 ' she who is most protecting,' * and as her sons belonged to a 
 race who made the fig-tree their mother, she must be the Bur 
 or Banyan tree, the Fku.i Indica, which in Buddhist legend 
 is the sacred tree of Kashyapa,^ the ancestor of the great 
 
 1 Mahabharata Adi {Asti&a) Parva, xx. xxv.-xxxv. 
 
 '^ Eggeling, Sat. Brdh. iii. 6. 2. 8-12 ; S.B.E. vol. xxvi. pp. 150, 151. 
 
 • Mahabharata Adi {SamiAava) Parva, Ixxv. to bcxxv. p. 228-260. 
 
 * Fr. Sharman, ' protection.' ° FausbOU, /<f/a-4a, vol. i. p. 43, §. 245. 
 
240 THE RULING RACES OF PREHISTORIC TIMES 
 
 race of the Bharata, or sons of the ruling race of Burs who gave 
 India its name of Bharata varsha. Her sons were Druhyu 
 Anu, and Puru. The Druhyu, whose name means 'the 
 cunning one,'' are the sons of the Druh or Druj, the witch- 
 craft denounced in the Zendavesta, the witch-goddess who 
 appears in the Rigveda as the forerunner of Prishni, the 
 mother of the Maruts,^ and as the malicious witch Druh, 
 whom Indra shoots with his arrows.^ Her sons are called 
 Yatus, or sons of Ya, in the Zendavesta, and these Druhyus 
 are said in the Mahabharata to represent the modern race of 
 Bhojas or cattle herdsmen, who generally incline to the Shiva 
 or Sakti sect of Linga worshippers. The Anu are the people of 
 the villages called in the Mahabharata Mlecchas, who worship 
 the village gods, who received the name of Anu, the local 
 gods, just as the same deities were called the Anats of the 
 Canaanite villagers the Hivites, who traced their descent to 
 Anah, the mother of the wife of Esau, the goat-god.^ The 
 ruling race of thePurus arethe sons of Kutsa, called Purukutsa, 
 the god Ku, the Eastern races who united all the tribes of 
 India under the rule of the Kushikas. It was the Purus who 
 supplied the reforming and progressive elements which consoli- 
 dated the empire, and it was they who first made efforts to 
 make the moral lawthe law of life,just as the orderly succession 
 of phenomena is the law of Nature. It was they who replaced 
 the Demanos or Bhukuts, the intoxicated priests of the age 
 of witchcraft, by the Pra-shastri,* the teacher, the remem- 
 berer of and instructor in the Shastras or records of the 
 divine law, which was the original title of the priest, after- 
 wards called Mitra-Varuna. He was the Asipu of the 
 Akkadians, the divine framer, expounder, and guardian of 
 the national traditions, the historical myths which were, 
 before the days of writing, stored in the memory of the 
 hereditary teachers, who had received them from their fore- 
 
 1 Rigveda, x. 73. 2. 2 /^^-^ j^ 33. 7. 
 
 ' Sayce, Hibbert Lectures iox 1887, Lect. iii. pp. 187, i88; Gen. xxxvi. 
 J-14- * Rigveda, i. 94. 6, ii. 5. 4. 
 
ESSAY III 241 
 
 fathers, who compiled them under a vivid sense of their re- 
 sponsibility for their correctness, and by rules which were 
 looked on as inspired. They were the sons of Joseph, whose 
 name means the Asipu of the Jews, the Gurus or tribal 
 teachers of the Hindus, and the Exegetae of the Greeks. 
 Their mother Rachel, the ewe, was loved by Jacob before 
 Leah, the wild cow,^ and as Zarah, the red, or the father of 
 the red race, the youngest of the twin sons of Tamar, the 
 Babylonian palm-tree, ruled those of his elder brother Perez, 
 the breach^ or the cleaving-pole, so Ephraim, the two Ashes 
 (Eper), the youngest son of Joseph, ruled the eldest, the 
 Manassite priests of the phallic-worshipping sons of Dan.' 
 The age of the Asipu is that which inaugurated that of the 
 twin sons of Devayani, the heavenly (deva) Ya, the Yadu- 
 Turvashu, and it was then that the stars first began to be 
 systematically studied, and their guiding stars were the twin- 
 stars of Gemini, the Ashvins, or heavenly horsemen, who live 
 with Vivasvat,* who were first the day and night, and who, 
 as I have shown, substituted honey-drink, ' Madhu,' for the 
 Sura or spirits previously drunk at sacrifices. They are called 
 in the Brahmanas the Adhvaryu, or ceremonial priests of 
 the gods who laid the foundations of the elaborate ritual of 
 the Soma sacrifice,^ and it was their worshippers who brought 
 with them from, their home in Asia Minor the three seasons 
 typified in the three-lipped cup allotted to the Ashvins,* 
 which were adopted as those of the Chatur masya. It is these 
 three seasons which also appear in their Soma offerings, 
 
 ^ Gen. xxix. 18-27. ^ /6i'd. xxxviii. 28-30, 
 
 ' Ibid, xlviii. 14-20; Judges xviii. 30, 31, where Jonathan, the son of 
 Gershom, is called both the son of Manasses and the son of Moses, but Ger- 
 shom is also the eldest son of Levi, and his descendants, the Gershom- 
 ites, whose name means ' those turned out,' were employed only in menial 
 offices, and represented the older race of priests, turned out by the sons of 
 Kohath, the prophet priests ; Numb. iv. 21-27 > Gesenius, Thesaunts, s.v. 
 ' Gershom.' 
 
 * Rigveda, i. 46, 13. 
 
 ° Eggeling, Sat. Brah. iv. i, S, 16 5 S.B.E. vol. xxvi. p. 276. 
 
 ' Eggeling, Sat. Brah. iv.'l, S. 19 ; S.B.E. vol. xxvi. p. 272, note 4, 278. 
 
 16 
 
242 THE RULING RACES OF PREHISTORIC TIMES 
 
 young kusha-grass, young corn-shoots, as in the Kurrum 
 festival, and roasted corn, also in the Soma-mixtures they 
 introduced, called Soma-Try-ashira in the Rigveda.^ These 
 are Gavashir, Dadhyashir, and Yavashir mixings, with milk 
 {gava), sour-milk (dadJii), and barley (yavd)^ and the drink 
 with which these were mixed was ' Madhu ' or mead, for the 
 Ashvins are called Madhu-vahana and Madhu-varna, the 
 bearers of Madhu and the men of Madhu's caste, also 
 Madhuya, Madhu-pa, Madh-vi, or drinkers of Madhu, and 
 not Soma-pa, or drinkers of Soma.* They pour out a hundred 
 casks of Madhu,* and they are called to come and dr'ink Madhu 
 from the hand of their Adhvaryu, or priest.^ These Soma 
 mixings occupied in the Soma ritual of the Ashvins a similar 
 place to that assigned in the revised service to the Upasads, 
 or homages to the three seasons, preceded by the Pravargya,, 
 or offering of heated milk.^ These are offered to give the 
 sacrificer a celestial body, but the idea which underlay the 
 earlier sacrifices was probably that of sacrifices to the deities 
 of the seasons sacred to the sons of the cow. Thus the 
 mixing with milk, Gavashir, was a sacrifice to the spring. 
 The Dadhyashir, or milk clotted with heat, to the summer,, 
 and the Yavashir, or barley mixing, was to the barley or 
 autumn season. The Soma mixed with milk was only offered 
 to Mitra-Varuna, the parent-gods of the race, and the Soma 
 that was used seems to have been once the juice or dew 
 pressed from the Kusha grass, and afterwards the juice of the 
 Bur-tree {Ficus Indica), for in Katyayana, x. 9, SO, the 
 priests are forbidden to give a sacrificer of the Kshatriya or 
 Vaishya caste true Soma, but to substitute for it the juice of 
 the Bur-tree infused into milk.^ The milk-mixing was, there- 
 
 ^ Rigveda, v. 27. 5, viii. 2, 7. They are called in these verses Traya 
 Indrasya Sornah Sutasah, the three kinds of Indra's Soma. 
 
 2 Hillebrandt, Vedische Mythologie, p. 209. ^ j^yj^ p_ ^tji). 
 
 * Rigveda, i. 117, 6. s Ibid. x. 41. 3. 
 
 ° Eggeling, Sat. Brdh. iii. 4. 4. i. ff. ; S.B.E. vol. xxvi. pp. 104, fF. 104, 
 note I. 
 
 ' Hillebrandt, Vedische Mythologie, pp. 66, 67. 
 
ESSAY III 243 
 
 fore, that which celebrated the birth of the sons the Bur-tree. 
 This conclusion is confirmed by the oiFering of the Dadhi- 
 gharnia, or mixed hot and sour milk, which is offered to the 
 Maruts in the sacrifices to the seasons of the year of Praja- 
 pati, the god of the five seasons beginning with the summer 
 solstice. The Maruts, the wind-goddesses coming from the 
 West Martu, rule the fourth of these seasons, or that sacred 
 to the mother Magh, and the Dadhi-gharma is offered to 
 them close to the Udumbara post, sacred, like the Bur-tree, 
 to tlie sons of the fig-tree.i 
 
 The Yavashir, or cup mixed with barley, one of those 
 called Gavashiram, mixed with milk, Manthinam with barley 
 and pure Soma, which Indra is prayed in the Rigveda to- 
 drink,^ is the Manthin cup made with barley meal,' and 
 offered to the sacred bird that brought the Soma. The 
 Manthin cup means the creating cup, for the word is formed 
 from the root math or manth, to twirl or churn, in the crea- 
 tion of fire, and it is the cup offered to the messenger of the 
 god who made barley the heavenly seed. The two cups 
 drawn after those to Mitra-Varuna, and called the Sukra and 
 Manthin cups,* are said to be offered to the gods of the Ash- 
 uras, called Shanda and Marka.^ Marka is the Mahrka of 
 the Zendavesta, and means death.^ The rivalry between the 
 Gridhra or vulture, the bird of death, and the Ashvins, each 
 striving to drink Soma before the other, is referred to in a 
 stanza of the Rigveda, which calls on worshippers to honour 
 first the Ashvins ' who come in the morning, may they drink 
 before the greedy Gridhra.' ^ Thus the Manthin or creating 
 cup in honour of Marka, is the cup offered to the god whose 
 
 ' Eggeling, Sat. Brah. iv. 3. 3, 13 ; S.B.E. vol. xxvi. p. 336 note 2. 
 
 " Rigveda, iii. 32,2; ' Gavashiram manthinam indra piba somam. ' 
 
 ' Eggeling, Sat. Brah. iv. 2, I, 2; S.B.E. vol. xxvi. p. 278. 
 
 * Eggeling, Sat. Brah. iv. 1,5, iff. The Ashvina Graha is placed here not 
 in the order in which it was offered. S.B.E. vol. xx\i. p. 272 note 3 ; seeiv. 
 2, S, 12, p. 312. 
 
 » Eggeling, Sat. Brah. iv. 2, i, 1-4 ; S.B.E. pp. 278, 279. 
 
 ' Hillebrandt, Vtdische Mythologie, pp. 224, 225. ' Rigveda, v. 77, i. 
 
244 THE RULING RACES OF PREHISTORIC TIMES 
 
 messenger is the bird of death, the devourer of dead time. 
 But the Manthin, the messenger of Marka or Mahrka, the 
 god of death, is also, we are told, the moon,i and the moon 
 is always called by the Hindus the abode of the dead ; and 
 hence the vulture, the bird of the dead, is the bird of the 
 dying or crescent-moon. Shanda is the father-god of the 
 people called in the Rigveda Shandika, or sons of Shanda, 
 whose, king called Vrikadvaras, or the door (dvar) of the 
 wolf (vrika), was slain by Indra.^ They were thus the ruling 
 race before the northern wolf-god entered it, and the cerebral 
 letters in the name prove it to be of Dravidian origin. It 
 must be the god of one of the races who preceded those led 
 by the Ashvins, and the connection shown to exist between 
 Shanda and Mahrka and the sacred bird, is shown also in 
 the Bahtauli festival of the Ho and Munda Kols. This 
 festival is that which, among the rice-growing Hos and 
 Mundas, who drink no milk, corresponds to the Kurrum or 
 barley festival of the Ooraons, both being celebrated in 
 Srabon. But at the Bahtauli festival the sacrifice offered is 
 a fowl slain by each cultivator, who strips off its wings with 
 mysterious rites, and inserts them in a cleft bamboo, one of 
 which is set up in his field and the other on his dung-heap.^ 
 It is these same people who count among their totems, 
 Sandil, meaning the full-moon, and Sandi, a plough,* and 
 who calls the place of worship of the village headman, 
 Chandil.^ It was these people who looked on the crescent- 
 moon as the bird flying to and from the creator, and bringing 
 with it the full-moon, and thus Marka and Shanda mean 
 the crescent- and full-moon, which were worshipped as the 
 gods of time, before the coming of the sons of the barley, the 
 star-worshippers who made the star Sirius, called the rain- 
 god, Sukra, the star which begins the year by rising at the 
 
 ^ Eggeling, Sat. Brah. iv. 2, i, i ; S..B.E. vol. xxvi. p. 278. 
 
 ^ Rigveda, ,ii. 30, 8. 
 
 ^ Risley, Tribes and Castes of Bengal, vol. i. p. 329 ; vol. ii. p. 104. 
 
 *■ Ibid. vol. ii. p. 219. "• Ibid. vol. i, p. 189. 
 
ESSAY III 245 
 
 summer solstice, when the rains begin in Eastern India ; and 
 it is Sukra, the successor of Shanda, who appears in the Rig- 
 veda under the name of the king of the Shandika Vrika- 
 dvaras, for he is the door (dvar) through which the heavenly 
 wolf, the Naga-god of the plough (also called Vrika), descends 
 to the earth. But the moon-bird of the earliest worshippers 
 of the gods of time still remained to them the messenger of 
 the gods, but she was not the bird reappearing and disappear- 
 ing every month, but the bird of the West, the storm-bird 
 which announces the coming of the rains. It was the bird 
 of the winds which became to the Kushika, who had delocal- 
 ised the parent-gods, and made Mitra Varuna their supreme 
 god, the messengers and ambassadors sent to declare to men 
 the changes of the seasons, and to be the angels of god sent to 
 the sons of the tortoise. It was the spring bird, the stork, the 
 Lat. ckonia, a name which is reproduced in the Sanskrit Sha- 
 kuna, who told tlie Northern races of the coming of spring ; 
 and it was the Vartika, or quail, the bird of the Ashvins, who 
 comes to Northern India about the time of the winter solstice, 
 which told them of the birth of the sun-god of the new year. 
 But though the migrating birds were the bringers of silent 
 messages, tlieir place as the angels sent to the sons of the 
 prophet-god by their divine father, was taken by the raven, 
 or bird of the black thunder-cloud, the prophet-bird of the 
 Northern Finns, and the bird of Odin, the god of know- 
 ledge, the northern form of the Hindu Manu, the thinker. 
 This was the bird of the magician, sacred to the Finnish 
 god Lempo,^ who with Hi-isi and Piru, formed the triad who 
 created the primaeval snake, the great Naga. Hi-isi, the 
 wooded-mountain (isi), gave life to it. Eyes were given to it 
 by spells by Piru, the begetting-god, the Sclavonic Per-kunas, 
 the thunder-god, whose name appears in the Dravidian root, 
 peru, ' to bear,' and in one of the Vedic names for Soma, 
 
 ' Abercromby, ' Magic Songs of the Finns,' Fo/i Lore, vol. i. No. I. March 
 1890, p. 33. 
 
246 THE RULING RACES OF PREHISTORIC TIMES 
 
 Apam peruti, the seed or germ of life in the waters.^ Lempo 
 formed its jaw-bone.^ It was the speaking-bird which be- 
 came the Varaghna bird, the sacred bird of the Magi, who 
 inspired the three fathers of Zend mythology, Yima, Thrae- 
 taona, and Keresaspa;* and it was the sacred bird of Apollo, 
 the storm-god, the god of the ^Eolian race, dwelling in the 
 grove tenanted by ravens, at Pegasse, in Thessaly.* The 
 Varaghna bird, whose name means he who smites {aghna), 
 the rain (var), is the miracle-working prophet who smites 
 the mountain rock, and makes the waters gush from them, 
 and smites the air with his magic wand, the wonder-working 
 word, and brings the rain from heaven. He is the bird Vach 
 (speech), which brings Soma to earth.^ It was as the possessor 
 of the fortunate feather of the raven, the bird called Varen- 
 jana, or he who was born (J and) in the four-cornered Varena, 
 the garden of God, that Verethragna, the Zend form of the 
 Vedic Vritrahan, or slayer of snakes, was able to kill all his 
 enemies ; ® and this shows us the double aspect of the rain- 
 god and his messenger-bird, the raven, for he is both the 
 death-dealing god who sends pestilence — 
 
 ' As wicked dew as ere my mother brushed 
 With raven's feather from unwholesome fen/ 
 
 and also the god who gives life and inspires the truths 
 spoken by his servants. And it is as the bird of inspiration 
 that the raven feeds Elijah the prophet, whose God (El) is 
 Jah.^ But the sacred bird assumed his primitive aspect as 
 announcer of the seasons in the Kushite mythology, for he 
 
 1 Rigveda, x. 36, 8 ; Peschel und Geldner, Vedische Studien, pp. 77, 81, 
 89,91. 
 
 ^ Abercromby, ' Magic Songs of the Finns : The Origin of the Snake,' 
 Folk Lore, vol. i. No. i, March 1890, p. 38. 
 
 ^ Darmesteter, Zendavesta Zamydd Yost, 35-38; S.B.E. vol. xxiii. p. 294, 
 295- 
 
 * Miiller, Die Doner, Bk. 11. chap. i. §§ 2 and 3, pp. 202-206. 
 ° Eggeling's Sat. Brdh. iii. 6, 2, 2 ; S.B.E. vol. xxvi. p. 149. 
 
 * Darmesteter, Zendavesta Bahrain Yost, 35,40; S.B.E. vol. xxiii. p. 
 241- ' I Kings xvii. 6. 
 
ESSAY III 247 
 
 became the stoiin-bird, the Lugal-tudda of the Akkadians; 
 the black Bindo bird of the Song of Lingal, the bird of 
 the Akkadian west wind, Martu, and the Maruts of the Rig- 
 veda which brings the rains. Thus he is the bird of the 
 Fathers who came from the west, the bird of the dead. 
 And it is in this way that the vulture Gridhra became the 
 sacred bird. He was the Lugal-tudda of the Akkadians, 
 and one of the forms of Shakuna in the Rigveda, a bird 
 who eats dead bodies ; ^ and as the Shakuna spoken of in 
 this passage is black, and it is also spoken of in another 
 hymn as a bird who screeches good omens, and a singer of holy 
 speech,^ we see that the bird who was first, Ciconia, the stork, 
 became the raven of the magicians. But when the bird of 
 speech became the bird who brought the rains, he becomes a 
 bird whose migrations coincide with their coming. This 
 bird in the Kushika empire of India is the large caiTion eat- 
 ing bird the adjutant, which always an-ives with the first 
 downfall of rain. He is the Zend Vareshava, the son of 
 Danu, the judge in the Zendavesta,* but in the Zend lands 
 which are outside the sphere of the adjutant's migrations, 
 he becomes the vulture, the Gridhra of the Rigveda. This 
 is the vulture bird of Thraetaona, called Vafra Navaza, mean- 
 ing the freshly-fallen snow,* whose melting gave life to the 
 rivei-s of Asia Minor, the fatherland of the myth, for it was 
 this vulture which bore Thraetaona to the Rangha or Tigris 
 when he went to conquer Azi Dahaka, the king of Bauri or 
 Babylon, the devouring snake of the burning summer, and 
 which also carried the chariot of Kavi Usa, the goat-father of 
 theKushite race.^ In the next verse of the Bahram Yast to 
 that telling how the vulture earned Thraetaona Verethragna 
 
 ■ 'Sayce, HibbeH Lectures for 1887, Lect. iv. p. 293. Rigveda, x. 16, 6. 
 Here the Shakuna is called Krishnas, the black bird. 
 
 3 Rigveda, ii. 42, l, 3 ; 43, 1-3. 
 
 " Darmesteter, Zendavtsta Zamyad Yost, 41 ; S.B.E. vol. xxiii. p. 296. 
 
 * Darmesteter, ZendavestaAbanYa^t, 61, 63 ; S.B.E. vol. xxiii. pp. 68, 69. 
 
 ° Darmesteter, Zetidavesta Afrtn Paighambtir ZarU'isht, 4 ; Bahram Yasl, 
 39, 40, 41-2 ; S.B.E. vol. xxiii. pp. 232, 241, 242, 326. 
 
248 THE RULING RACES OF PREHISTORIC TIMES' 
 
 is compared to the sacred bird which is here called the Saena. 
 bird, and the big clouds full of water that beat the mountains, 
 and in the first of "his eight avatars he is 'a strong beautiful 
 wind; Thus, we find the Saena bird identified with Thrae- 
 taona's vulture Vafra Navaza, the freshly fallen snow, and 
 Shyena, the Sanskrit form of Zend Saena, comes from the 
 root shy a, meaning to curdle, to coagulate, also to cool, to 
 freeze. Thus as Thraetaona's vulture brought freshly fallen 
 snow to the mountains where the Tigris rises, so the Shyena 
 bird who brought Soma to earth,^ brought the snows of the 
 rainy season to the Himalayas. But this bird, before it 
 came as the rain-wind, came as the burning blasts from the 
 west, and as the dark copper sky from which they issue and 
 temporarily kill all life in the summer of North-western 
 India. It is this brassy sky which is the cloud which will 
 not give up the rain, the enemies of Indra called Shushna 
 Na-muchi and Azi Dahaka. It is also this rainless cloud 
 which appears in Indian historical legends in two forms, as 
 Push-kara the gambler, the maker (kara) of Push, who in 
 the story of Nala and DamayantT, wins from Nala his king- 
 dom at play, and then strips him who is the god of the 
 ordinary course or channel (nala or nullah) of nature^ bare,^ 
 and as Shakima, who has been changed from the stork to 
 the rain-bird, and is, in the story of the Mahabharata, the 
 brother of the Kauravya tortoise-mother Gandhari. It is 
 he who causes the ruin and exile of the Pandavas by winning 
 from Yudishthira, the eldest of the five brothers, his wealth 
 and kingdom at a gambling-match.* But while Shakuna, 
 the gambler, is the destroying bird of summer, his sister 
 Gandhari is the fructifying bird who laid the world's egg, 
 whence the Kaui-avya, sons of the tortoise (kaur), were born. 
 She was the wife of Dhritarashtra, the blind king, whose name 
 means ' He who holds the kingdom (together), that is, the 
 
 ' Rigveda, iv. 26, 4-7 ; 27, 3, 4. 
 
 ' Mahabharata Vana {Nalo-pakhyana) Parva, lii.-lxxix. pp. 157-234. 
 
 ^ Ibid. Sabha {Anttdyuta) Parva, Ixxiv-lxxxi. ' 
 
ESSAY III 249 
 
 house-pole of the house whence the Kushite race was to 
 issue. Gandharrs egg was laid in the city of Hastinapore, 
 the city of the eight (asta), also called Pushkala-vati or the 
 city of Push-kara on the river Swat, in the land of the 
 mother-mountain of the East.^ When laid, it was like a 
 ball of flesh, as hard as iron ; the transformed symbol of 
 the mother mountain. It was two years in her womb, and 
 was by the orders of the Rishi Vyasa, the uniter, whom I 
 have shown to be the alligator Maga, sprinkled or sanctified 
 by the water of life. It then divided into one hundred 
 parts, like the mother Hekate (the hundred), each about the 
 size of the thumb, which parts were the Naga snakes, which 
 formed the Ang^imevm ovum, or snake's egg worshipped by 
 the Druids,^ and hung up in the terfiple of Hercules in Tyre, 
 encircled by the Agathodaemon, or the good snake that gives 
 the rain. These snakes were put into clarified butter, the 
 divine seed of the bull race, and kept carefully covered for 
 two years, when one hundred sons and a daughter called 
 Dushala were bom.* This story tells us how the mother- 
 bird Gandharl, like the ewe-mother Ida, gave birth to the 
 snake-bora sons of the bull, and this appears in another form 
 in the Akkadian myth which tells us how the winged bull 
 was engendered by the storm-bird, Ungal-turda.* It was 
 this winged bull which, as the Kerubi, the bright ones, 
 guai'ded the gates of Assyrian temples, and became the 
 Cherubim of the Jews. It is also this same genealogy 
 which appeal's in the deification of Push, the son of the 
 gambler Push-kara, the maker of Push. His name means 
 he who makes the plants to grow (^pus). He appears in 
 Akkadian as Pu, and the ideogram of Pu, 3' means the 
 lord of the watery enclosure {pu),^ that is to say, the rain- 
 
 ' Cunningham, Ancient Geography of India, p. 50. 
 
 " Encyclopadia Britannica, Ninth Edition, Art. 'Druidism,' vol. vii. p. 477. 
 ' Mahabharata Adi (Sambhava) Parva, cxv.-cxvii. pp. 337-342. 
 * Lenormant, Chaldaan Magic, chap. xii. p. 171, note 8. Sayce, Hibbert 
 Lectures for 1887, App. iv. xviii, p. 9-22, 495. 
 ' Sayce, Assyrian Grammar Syllabary, Nos. 223, 470. 
 
250 THE RULING RACES OF PREHISTORIC TIMES 
 
 bull Indra, and he and Indra are called in the Rigveda 
 brothers.^ It is a similar transformation to that of Gand- 
 harl, the layer of the egg, whence the Kushite race was 
 born, foi- GandharT means she who wets or waters (dhdri) 
 the Gan or enclosui-e, that is, the mother-rivers of the race 
 born from her, of which the chief is the Gan-gu, from 
 whom the Gan, the garden of God, was born. It was 
 on their banks that the Kushite kings established the 
 wealthiest kingdoms of their widespread empire, and it was 
 these sons of barley {jjava) who changed the parent gods, 
 Fuse, the alligator, and Maga, the witch-mother, into Pushan, 
 the bull, and Ida, who was first the sheep and then the 
 mother-cow, the Egyptian Isis. It was she who was the 
 year-cow made by the Ribhus, whose son, the year-calf, was, 
 we are told in the Rigveda, engendered by the thought of 
 the heavenly spirit which filled her womb with the life- 
 giving mist, the water of life.^ The connection between 
 this symbolism and the bird-myth is shown by the Egyptian 
 Nunet, the consort of Nun, the life-giving spirit of the mist, 
 the supreme god both of the Egyptians and Akkadians, who 
 is depicted as a vulture.^ It was this mother storm-bird 
 which brings the rain who became the zu-bird, or bird of 
 wisdom {zu), of the Akkadians, who revolted against Mul-lil, 
 lord of sorcery (ZiZ),* seized the tablets of destiny and be- 
 came the ruler of heaven in the mother-mountain of the 
 East,^ she who was the Sm-amra or moon-falcon, or the 
 Si-murgh, that is Sin-murgh, the moon-bird, who in later 
 mythology took the place of the Saena bird and Amru of 
 the Zendavesta.^ She was the Egyptian Dhu-ti, the god 
 
 ^ Rigveda, vi. 55, 5. = Ibid. i. 164, 8. 
 
 ' H. Brugsch, Religion und Mythologie der Alien ^gypter, p. 116. 
 
 ^ Sayce, Hibbert Lectures for 1887, Lect. ii., iii., iv., pp. 103, 145, 281. 
 3ayce, Assyrian Grammar Syllabary, No. 306, Lil means a storm of dust, 
 demon-ghosts, sorcery. 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iv. pp. 297-299. 
 
 '' Darmesteter, Zendavesta Fravardin Yost, 109; Jiasha Vast, 17; S.B.E. 
 vol. xxiii. p. 210 note i, p. 173 note i ; S.B.E. vol. iv. p. 54 note 2. 
 
ESSAY III 251 
 
 (ti) Dhu or Zu, the moon-god with the ibis beak who holds 
 the fortunate feather, the pen with which he records the 
 events marking the lapse of time. The egg of this bird is 
 the Egyptian anJch borne by the gods as the sign of life 
 into which the life-giving spirit is infused by the 
 fire-drill. This impregnation is distinctly de- 
 picted on the second vignette of the great papyrus 
 of Ani, illustrating the Book of the Dead, where 
 the two mothers Isis, the cow and fire-mother, 
 and Nebt-hat the mistress (nebt) of the house 
 (hat), the earth-mother, stand gazing on the Tat, the foi-m 
 of the anJch represented as the creating spirit, and in it 
 was the fire-drill, furnished with the cross-bar by which it 
 was turned when generating the life-giving heat. This is 
 overshadowed by the arms of the mountain-mother spring- 
 ing from the egg of the ankh, and bearing on her ten finger- 
 tips the ten lunar months of gestation, the red egg or the 
 double tortoise quickened by the seed of the life-giving fire, 
 and waiting to bring forth its progeny, the red man, till the 
 sun, which abeady warms it with its rays, has fully emerged 
 from the shades of night. This pictorial simile is verbally 
 repeated in the genealogy of the nine gods of life born from 
 Tum, the sun of night, the creating god of the Akkadians and 
 Egyptians, the Tamas, or darkness, of the Hindus, which in the 
 Rigveda overarches the mother-waters whence the rivers rise.^ 
 His children were Shu, meaning ' he who dries (with heat),' ^ 
 that is, the engendering fire-god and Tafnit the effluence,-'' 
 the conceiving and child-bearing mother. From them were 
 bom Zeb or Geb the convexity,* the tortoise earth and his 
 consort Nut, whose names means the flood (iit), the ocean or 
 the binding-chain.'' She bears a water-jar on her head, and is 
 
 ' Rigveda, i. 54, 10. 
 
 ^ H. Brugsch, Rtligioit und Mythologie der Alien jEgypter, p. 31. 
 ' Ibid. 573, derives Taf-nit from Tfn, effluence. 
 * Ibid. 576, from gbd, meaning bending or convexity. 
 TI. Brugsch, Religion und Mythologie der Alien .€.gypter, pp. 85, 338, 
 ■693, 607, 608. 
 
252 THE RULLNG RACES OF PREHISTORIC TIMES 
 
 called at Thebes Api, the water-goddess, and she also appears 
 as Nun-et, the vulture, wife of Nun. It is this myth of the 
 heated air begetting the convex earth, the child of rain and 
 the ocean-mother who lays the world's egg, which appears 
 in another form in the Hindu deification of Krishanu,, 
 the god (ana) who draws (Jcarsh) the heavenly bow and 
 guards the Soma, or water of life. It is this bow which 
 spans the egg in the anJch and encircles it as the Agatho- 
 dagmon encircled the world egg sacred to the Tyrian 
 Hercules, and it is in Genesis named as the sign of the 
 rain-father, the great god Yah.^ It was the sons of Geb,. 
 who, as the sons of Kush, the tortoise, were the Kushite 
 rulers of the empire whose centre was the mother-mountain 
 of the East. This is described in the Book of the Dead as 
 ' The emerald-mountain of the East,' ^ the home of Sebek,. 
 'the Maga crocodile,' below which lies the snake called 
 Am-hah, the ' Shesh-nag of the Hindus,' who stands erect 
 ' and looks at the sun-god.' And it is in the land of this, 
 mountain ' reaching on the south to the sea of the Charo- 
 bird and on the north to that of the Ro-goose, that the 
 emerald sycamore, whence Ra, the sun-god, sprang, grows.' 
 The land of Aron ' begirt with iron walls,' like the Malabar 
 coasts of India, ' where corn is seven ells long, its ears three,, 
 and stalks four, reaped by spirits of the Eastern souls, 
 eight ells long, where is Horus the calf, the god Sothis, 
 the morning star, Venus.' ^ That is the star called Magha- 
 bu, or son of Magha, by the Hindus. It was in this land of 
 India, the land of barley, where time was reckoned by lunar 
 periods of fourteen days, the aggregates of the lengths of the 
 ears of corn, and divided into the three seasons of the stalk,, 
 ear, and ripened grain, that the corn was reaped by the 
 followers of the Eight, the symbol of the united Swastikas, 
 
 1 Gen. ix. 13. 
 
 2 H. Brugsch, Religicm und MythoJogie der AUeit Mgypter, p. 58S ; Book 
 of the Dead, pp. 108, iii. 
 
 2 H. Brugsch, Religion und Mythologie der Alien ^gypter, pp. 175, I77 ;- 
 Book of the Dead, chap. 109. 
 
ESSAY III 253 
 
 forming the four triangles of the tortoise-earth and the 
 eight tribes of united Gonds. It was there, under the 
 emerald green sycamore, 'the Egyptian fig-mulberry, and 
 the Hindu Banyan tree' whence Ra moves through cloud- 
 land,^ that the mother-bird Naga-ga, meaning the great 
 cax^klei-, the goose-mother Bes-bes, Seb, or Smenu, laid the 
 world's egg,^ and became the Hindu goose-mother Ur-vashI, 
 the mother of Ayu, the ages of historical time. It was in 
 this land that the king or judge, the Danu, who did justice 
 by the inspiration of God, was added to the ruling powers 
 of an earlier age, the tribal chief, the village headman, 
 the provincial ruler, and the inspired magician or magic 
 priest ; and it was then that was formed the conception of 
 the confederated kingdom formed of six dependent and 
 allied states surrounding the seventh ruling state in the 
 centre. It is this conception which is worked out in the 
 six kingdoms sun-ounding the central kingdom of Jambu- 
 dwipa, into which they divided India, and in the six king- 
 doms of Iran round Khvaniras or Hvaniratha, the land 
 i-uled by Susi-nag, the original father-god of the model 
 state. This form of kingdom still survives in those which 
 form the tributary states of Chota Nagpore, for in all of 
 these the central province is ruled by the king and those 
 surrounding it by his subordinate chiefs. 
 
 But before proceeding to show how the sons of Dan ex- 
 tended their rule and influence over countries so wide apart 
 as India and Egypt, I must first complete the proof of the 
 birth and growth of the race in its successive stages. I have 
 shown how the conception of the descent from the father- 
 bull and the mother-cow grew out of those of the ewe-mother 
 and the mother-bird, and I must now trace the marks of 
 evolutionary evidence shown in the origin and historical pro- 
 
 ' H. Brugsch, Religion und Mythologie der AUen Mgypter, p. 173; Book 
 of the Dead, pp. 109-3, '49-7- 
 
 ' H. Brugsch, Religion und Mythologie der Allen ^gypter, p. 172; Book 
 of the Dead, pp. 54, I. 
 
254 THE RULING RACES OF PREHISTORIC TIMES 
 
 gress of the sons of the bull. They are called by the Akka- 
 dians the Lu-gud, or race (lu) of the bull {gud), the sons of 
 Gad of the Jews, who gave to Assyria its earliest name of 
 Gutium or bull's land, and founded in India the race of the 
 Gautama, the sons of RohinI, the red cow. They were the 
 red race who succeeded to and worked with, the yellow race. 
 Their father-god was the wild bull, whose sign on the Telloh 
 
 monuments is V/^. This is the three-eyed bull, the Semi- 
 
 ramis or Samirdus of Babylon, a bisexual form of Istar, 
 described in a legend quoted by Lenormant, as having three 
 eyes and two horns, who succeeded Nimrod in Babylon, and 
 invented weights and measures, and the art of silk-weaving.^ 
 This bull-god with the three eyes, or the three seasons of the 
 year, is the patronymic god of the Gaurian race of Telloh or 
 Lu-gash, whose god was Gud-Ia, or the bull (/a), and who in 
 India call Gauri, the wild-cow (pos gawros), their mother- 
 goddess. They made their god Shiva, the shepherd-god, the 
 three-eyed god,^ and their king Shishupala, meaning the 
 nourisher of children, the king of Chedi, and chief-general 
 of Jarasandha, was born with three eyes and four hands. 
 It was he who was slain by Krishna with the discus,* the 
 ring or completed year of five seasons recurring in regular 
 order, which developed into the lunar year of thirteen 
 months of twenty-eight days each. These sons of the wild- 
 bull were among the Jews the six sons and one daughter of 
 Leah, the wild-cow who had tender eyes, a euphuism for 
 the three eyes of the wild-cow, and it was they who led the 
 sons of Gad and Ashur in the paths of knowledge, where they 
 learned that the laws of Nature were unalterable and unchang- 
 ing, and made the sons of Levi, the teachers of the law, their 
 
 ^ Amiaud et Mechinseau, Tableau Comparh des Ecrttures Babyloniennes 
 et Assyriennes, No. 49, p. 19. 
 
 ^ Lenormant, Chaldaan Magic, p. 396, note 2. 
 
 ^ Mahabhaiata Shalya Parva, xlviii, p. 193. 
 
 * Ibid. Sabha {Shishupala Badha) Parva, xl-xlv. 
 
ESSAY III 255 
 
 national instructors and priests, and the sons of Judah, the 
 fire-god, their rulers. And the union between Judah and 
 Levi is marked by the marriage of Aaron, the high-priest 
 of the tribe of Levi, whose name means the Ark of God, 
 with the daughter of Amminadab and sister of Nahshon, 
 prince of Judah. ^ These teachers of the law were the suc- 
 cessors of the earlier Asipu, who were half-magicians and half- 
 dreamers. But the complete history of the rule of the Kushite 
 Nagas and their successors can only be worked out in that of the 
 Turvashu-Yadu, the sons of Yayati and Devayani, the twin- 
 brethren of the sons of Sharmishtha, the Druhyu Anu, and 
 Puru. The eldest, but subsequently the subordinate, of the 
 twin-races, were the Tur-vashu, who made the Tur or pole 
 their god. But this was not the Gumi, or house-pole, but 
 the meridian-pole of the earth, which joined the mother- 
 mountain with the overarching heaven. It was they who 
 made Varuna, the dark sky of night, the house of Kush, the 
 heavenly tent lit with the stars which glittered on its walls, 
 and which were led by the twin-stars, the Ashvins. They, in 
 the Rigveda, are repi'esented as drawn by stallion asses,^ as 
 their predecessors were led by thedog. They utterly repudiated 
 the belief of the fire- and dog-worshippers in the sanctity 
 of emasculated priests, and in the Vara or Garden of God, 
 tilled by Yima, the twin- (yam) son of Vivanghvadt, the 
 Sanskrit Vivasvat, no impotent, lunatic, deformed, or leprous 
 man was allowed to dwell.^ And their leader in India was 
 the three-eyed Shishu-pala, the nourisher (pala) of children. 
 But these eisses of the Ashvins are the totemistic fathers of 
 the Ooraons of Chota Nagpore, the first growers of barley, for 
 none of them will kill an ass.* And all Ooraons will tell you 
 that their race comes from Ruhidas,® the land of the red race, 
 
 ' Exod. vi. 25 ; Numbers vii. 12, where the prince of Judah is called Nah- 
 shon, the son of Amminadab. ^ Rigveda, i. 34, 9, 116, 2 ; iii. 57, 5. 
 
 ' Darmesteter, Zendavesta Veiitiidail Fargard, ii. 29, 37 ; S. B. E. vol. iv. 
 pp. 17, 19. '' Risley, Tribes and Castes of Bengal, vol. ii. p. 148. 
 
 " This statement has often been made to me by Ooraons, and it is usually 
 thought that it means that they come from Behar, the country of which the 
 
256 THE RULING RACES OF PREHISTORIC TIMES 
 
 the people and country of Syria, called Rotou by the Egyp- 
 tians. It is this ass-born race that we find in the thirty sons 
 of Jair of the land of Grilead, the son of Manasseh and judge 
 of Israel, who rode on thirty asses, the thirty days of the solar 
 month, and in the other Manassite and Gileadite judges of 
 Israel, Gideon, and Jephthah.i It was Midas, the father-king 
 of the land of the Phrygians, whence the first leaders of the 
 Semite confederacy emigrated, who had asses' ears. In the 
 Mahabharata, Ucchaihshravas, meaning the horse with long 
 ears, that is to say, the ass, is the father of horses, and the 
 horse of Indra, born from the churning of the waters of the 
 ocean, as Amrita, the water of life.^ It was about the colour 
 of the hairs in this horse's tail that Kadru, the mother of 
 the Naga snakes, and Vinata, the mother of the two egg-bom 
 sons of Kashyapa Aruna, the fire-driU, and Gadura, the buU 
 of light, quari-elled. The story of the birth of this horse as 
 the bearer of the Amrita, is a mythical description of the 
 bringing up of the rains from the ocean by the heavenly ass. 
 It is this divine ass which is called in Bundahish the three- 
 legged ass, that is, the leader of the year with three seasons, 
 the great purifier of the water of the ocean, who made all 
 women pregnant, and was the chief helper of Tistrya Sirius, 
 the rain-star, in bringing the water from the ocean to the 
 €arth.^ It was these dwellers on the borders of the deserts 
 of Arabia and the Euphrates valley, the home of the wild 
 ass, who first studied the stars they used as guides through the 
 pathless deserts they had to cross on their trading journeys, 
 and who thus found that their apparent motion gave better 
 means of marking the lapse of time than those given by re- 
 membering the numbers of recurring changes of the moon. 
 It was this belief which led them to map the heavens, and 
 
 principal fortress is Rohtas-gurh, on the Kymore hills, but this again is only 
 a stage on their journey from Syria, the land of the Rotou or red race, the 
 .home of the wild ass. 
 
 ^ Judges X. 3-6 ; Numbers xxxii. 39-42 ; Judges vi. 15 ; xi. 7. 
 
 ^ Mahabharata Adi {Astika) Parva, xx. -xxiii. 
 
 ■* West, Bundahish, xix. i-ii ; S.B.E. vol. v. pp. 67-69. 
 
ESSAY III 257 
 
 divide it into the four quarters, east, west, south, and 
 north, which had already been observed on earth as those 
 whence the winds, called by the fire-worshippers the four 
 sacred hounds,^ came. The stars of the four quarters were 
 those of the Zend cosmogony, (1) Tistrya Sirius, the star of 
 the East that brings the rain, (2) Vanant, the star Aquila, 
 or the Eagle, the divine mother-bird, the star of the West, 
 which has in it the seed of the plants, the star of the sons of 
 the fig-tree.^ (8) Satavaesa, the star of the South, the hun- 
 dred (sata) creators (vaesa) ; that is, the hundred sons of the 
 tortoise-mother, the constellation Argo, the heavenly ship 
 Ma, of the Akkadians, which pushes the waters forward or 
 controls the tides in the Persian Gulf,^ just as its chief star, 
 Canopus, called Agastiya by the Hindus, drinks up the 
 waters of the ocean, which were again replenished by Ganga, 
 the great river.* This star Agastya was the star of the 
 Indian Dravidian races, the star which, in the Rigveda, 
 brought the son of Mitra-Varuna and Urvashi, the Vashish- 
 tha, or most-creating fire forth from the lightning ;^ that is to 
 say, he made the leader of the stars the supreme god in place 
 of the storm-god. (4i) The Seven Stars of the North, the 
 Hapto-iringas, the seven bulls, which we call the Great Bear. 
 But in this selection of the ruling stars, as in all other 
 ancient systems of teaching, we find a cosmological myth, and 
 the clew to it is to be found in the Arab doctrine of the Pole. 
 They, as Abu Rihan (Alberuni) tells us, always called the 
 North Pole the Great Bear, and the South Pole, Canopus.' 
 
 1 Sayce, Hibbert Lectures for 1887, Lect. iv. p. 288. 
 
 ' Darmesteter, Zendavesta Tlr Yost, 32, i; SirSzah, i. 13; S.B.E. vol. 
 xxiii. pp. 9, 92, 97. But see Essay iv. p. 332, where I show that in the first 
 stellar mythology Vanant was the constellation Corvus. 
 
 " See description of how Sataves controls the tides in the Sea Vourukasha, 
 the sea of Oman, Vfest's BundaAis/i, ii. 7; xiii. 12 ; Darmesteter's Zendavesta 
 Vettdiddd Fargard, v. i8, 19 ; S.B.E. vol. v. pp. 12, 44 ; iv. p. 54. 
 
 * Mahabharata Vana (Tirtha-Yatra) Parva, ciii.-cix. pp. 324-340. 
 
 » Rigveda, vii. 33, 10, 1 1. 
 
 ' Sachau's Alberuni's India, vol. i. chap. xxii. p. 240. 
 
 17 
 
258 THE RULING RACES OF PREHISTORIC TIMES 
 
 Thus the seven stars of the Great Bear, the seven bulls, and 
 the star Canopus, were the eight stars forming the fire-drill, 
 or the pole which became the father of the hundred sons or 
 stars of Satavaesa, the mother-ship, Argo, the Nagas which 
 peopled the fields of heaven, called the Nagkshetra, or field 
 of the Nags. The two stars, the star of the East, Sirius, 
 Tishtrya, or Sukra ; and the star of the West, Aquila or Van- 
 ant, were the bringers of the generating rain sent to earth by 
 Satavaesa, and the points of the cross-bar which turned the 
 drill-stick of the North round in the Southern socket. The 
 eight stars of the drill and the two of the cross-bar, were the 
 ten lunar months of gestation which preceded the birth of 
 the sons of Satavaesa, the Hindu mother-star, Magha, which 
 afterwards became the planet Venus. It was under this con- 
 stellation that Yudishthira, the son of Dharma, the fixed 
 law of natural order, was born.^ He was the eldest of the 
 Pandavas, bom imder the influence of the moon-goddess, and 
 the first season of the year of righteousness, the year of five 
 seasons, the five Pandava brothers. It was the Ashvins, the 
 stars Gemini, immediately to the east of the Pole, who were 
 the Adhvaryu, or priests of the gods, who twirled round the 
 fire-drill of the Northern Pole, while the seven Maruts, or 
 South-western winds, held the other end of the rope of 
 destiny, and who thus, as they are said to do, in the Vayu 
 Purana, ' drive the stars round the pole, which are bound to 
 it by ties invisible to man. They move round like the beam 
 in the oil-press, for its bottom is, as it were, standing still, 
 while its end is moving round.' ^ 
 
 The ties which bind the stars round the pole, and conse- 
 crate it as the necklace of the bell-god Gargara, consecrates 
 the Gond god Pharsi Pen, are, as we are told in the Vishnu 
 Dharma, the constellation of the Alligator, called by its Vedic 
 name of Shimshumara,the prototype of that now called Draco. 
 It is described as consisting of fourteen stars, the fourteen days 
 
 ^ Sachau's Alberum's India, vol. i. chap. xlv. pp. 389, 390. 
 => Ibid. vol. i. chap. xxii. p. 241. 
 
ESSAY III 259 
 
 of the lunar periods, which drive the stars round the pole, 
 and of these fourteen stars, the Ashvins or physicians of the 
 gods, the stars of Gemini, who were first the twins Ushasa- 
 nakta, day and night, are the hands ; and Marlchi, which, as I 
 shall show, is the father-star of the Great Bear, is one of the 
 tail-stars.^ This cosmogony of the Turanian sons of the Tui-, 
 which makes the great Nag the creator, the infuser of the 
 soul of life into the heavenly fire-drill turned by his priests, 
 is that which is said in the Rigveda to be the work of the 
 Ashvins, They made Chyavana, the mountain- or shaking- 
 god, the fire-god, imprisoned, like the Cyclops of Greek 
 mythology, beneath the mountain, young again ; ^ and the 
 full meaning of this is made clear by the stories in the 
 Mahabharata and Brahmanas, which tell how Chyavana, 
 the son of Bhrigu, the earthly fire-drill, pierced his eyes 
 in the forest ; that is, became the blind house-pole of 
 the forest tribes, and was, like the dead volcano, looked on 
 with irreverence and pelted with clods ; that is, made the 
 house-pole of the house built with clods by the cow-herds 
 and shepherds, sons of Sharyata, the son of Manu, that is, 
 the god Shar. Chyavana sowed discord among them in 
 revenge for their insults, and Sharyata, in trying to find 
 out the cause of strife, discovered that the moss-grown 
 mother-moimtain of former generations was really the fire- 
 god. He then, to appease his wrath, offered to him his 
 daughter Su-kanya, the daughter of Shu, the germ of life, 
 the Shu-stone hidden in the mountain, as his wife. It was 
 this union which was completed by the Ashvins, who, as the 
 physicians of the gods, promised to make Chyavana young 
 again, if Su-kanya got leave for them to drink Soma with 
 the gods. This leave was granted on the'creation of Madhu, 
 the mead, or honey-drink of the gods, and it was when they 
 were received into heaven that the Ashvins made the re- 
 juvenated Chyavana, father of the children of Su-kanya, the 
 mother of the Shus, or sons of Dan, called in the Bible 
 ' Sachau's Alberunl's rndia, pp. 241 , 242. -Rigveda i. 1 16, 10 ; 1 17, 13. 
 
260 THE RULING RACES OF PREHISTORIC TIMES 
 
 Hushim and Shuham,^ and in the Rigveda Shu-varna, or the 
 race of the Shus. This story tells us how the inspired 
 prophets, or medicine-men of the race, who made the stars 
 Gemini their guiding stars, moved the mother-mountain from 
 earth to heaven, and made it the heavenly fire-drill I have 
 just described. In this story, also, Su-kanya, the mother of 
 the heaven-bom race, is the daughter of the Armenian cloud- 
 god, Shar, and her marriage with the mountain-god is another 
 form of the union of the Hebrew father Ab-ram, the father 
 of the heights, the mountain of the East, with Sar-ai, and 
 the birth in their old age of Isaac, the blind house-pole, the 
 Hindu blind king Dhritarashtra, from whom Esau, the 
 goat-god, and his twin brother Jacob, the father, through the 
 mess of red pottage, of the red race, the sons of Yah, were 
 bom. It was the Ashvins who, as physicians to the gods, 
 healed not only bodily ailments, but also ignorance and 
 mental blindness ; who gave eyes, the dog-star, Sirius, of 
 the East, and the bird-star, Aquila, of the West, to Rijrashva, 
 the blind god of the house-pole, and the husband of the 
 wolf-goddess;^ who gave to Vadhri-mati, she who has a 
 sexless (vadhri) husband, a son, Shyana, the god of the 
 dark night, called Hiranyahasta, the god with the golden 
 hand, who was divided into three parts,^ the year of three 
 seasons, and brought back to life as the New Year by the 
 Ashvins, who reckoned the movements of the stars the golden 
 fingers of heaven born of the sexless father, the heavenly 
 fire-driU. They gave to Shyana, called the Kauva, the priests 
 and bards of the Yadu-Turvashu, the Rushati, the dawns or 
 dawning-light from the East,* and to the Vish-vaka, the 
 speakers (vaka) of the tongue of the village (vish), the black 
 race (krishna), the god Vishnu (Vishnapu), the boar-god 
 who had become the bull-god.^ They gave back eyes, the 
 stars, to the Kanva, their priests," and raised Bhuju, mean- 
 
 ' Gen. xlvi. 23 ; Numbers xxvi. 42. 2 Rigveda, i. n6, 16 ; 117, 17, 18. 
 
 3 /did. i. 117, 24 ; x. 65, 12. * Ibid. i. 117, 8. 
 
 \ Ibid. i. 117, 7. . 6 iiid_ ;_ ijg^ y 
 
ESSAY III 261 
 
 ing the devourer, the god of the devouring fire, the son of 
 Tugra, or the Tri-garta, from the waters, the ocean-mother 
 surrounding the earth and bore him through the air, where 
 he mounts a ship with a hundred wheels,^ the constellation 
 Sata-vaesa. It was, in short, these twin races who changed 
 religion from the worship of the father-gods of earth, to 
 whom sacrifices were offered in the sacrificial pits {garta), to 
 the worship of the heavenly father, the spirit of life dwelling 
 in the sexless pole, the heavenly fire-drill. This theology is 
 again repeated in the genealogy of the sons of Kashyapa in 
 the Mahabharata. They are descended from Brahma, the 
 creator, who had six sons, Marichi, Angiras, Atri, Kratu, 
 Pulaha, and Pulastya. These are in Hindu astronomy the 
 names of six stars of the Great Bear, the seventh being 
 Vashistha, the most-creating fire, that is, Brahma himself, 
 brought by Agastya, the star Canopus, from the lightning.^ 
 The eldest son, Marichi, the tree-god (Gond marom, a tree), 
 which becomes in Sanskrit an atom of light, is the father of 
 Kashyapa, the father of the tortoise race. He, in the llama- 
 yana, entices away Rama, the black bull of darkness, from Sita, 
 the earth-furrow, and lures him into the forest in the form 
 of a deer. When killed by Rama, he is raised to heaven as 
 the star Mriga-sirsha, the head of the deer (mriffa).^ This 
 star rules the last month of the Hindu year, ending with the 
 winter solstice, which is claimed by Krishna (Vishnu) in 
 the Mahabharata as his special month, for he says, ' I am 
 Mriga-sirsha.' * This is the star called Marichi in the Great 
 Bear, and the reason of his being called the head of the deer 
 is to be found in the Hindu name of the constellation, which 
 is that of the seven Rishis, or antelopes {Rishya). The 
 
 ' Rigveda, i. Ii6, 3-5. 
 
 - Sachau's Alberunl's/nrfm, vol. i. chap. xlv. p. 390; I^gveda, vii.33, 10, 11, 
 
 ' Ramayana iii. 40 ff; Mahabharata Vana (Drupadi harana) Parva, 
 cclxxvi.-ccxci. pp. 811-863. J^"' see Essay iv., where I show that it was 
 Mriga-siras (Orion), the hunter, who ruled the year, hunted the moon through 
 her phases, and turned round the pole and the Great Bear, led by Marichi. 
 
 * Mahabharata Bhishma (Bhagavat-gita) Parva, xxxiv. p. 115. 
 
262 THE RULING RACES OE PREHISTORIC TIMES 
 
 chronological order of the change is shown in the plot of 
 the Ramayana, for it is wheri the deer-god, the antelope, 
 Terah, the Akkadian Dara, is raised to heaven as a star that 
 Sita is carried ofF by Ravana, the storm-god, who then cuts 
 off the wings of Jedaju,^ the vulture, the bird who told the 
 passage of time by the coming of the storms ushering in the 
 rains,andSita then becomes,from the earth-furrow, the crescent 
 moon, and remains a virgin captive till she is recovered by 
 Rama, the Nagur, or plough, the bull of light, the full 
 moon ; and it is the union of the crescent and full moon 
 which brings children to the wedded pair. The sexless 
 nature of the father-god of the early star-worshippers comes 
 out still more clearly in the story of Pandu, the reputed 
 father of the Pandavas, and brother of Dhritarashtra, the 
 father of the Kauravyas, or the tortoise race. Pandu is 
 made impotent because he killed a deer in the forest, the 
 Marichi of the Ramayana, who was really a Brahmin. He, 
 like other mythical fathers, had two wives. Prithu, the 
 mother of the Parthian race, the daughter of the king of 
 the Kunti-bhojas or Bhojas, who worship the spear (Kunti), 
 the Pharsi Pen of the Gonds, and Madri, the daughter of 
 king Shaleya, the Sal-tree, the king of the race who believed 
 intoxication by spirits (mad) to be inspiration. The fathers 
 of their children were gods. Prithu's children, Yudishthira, 
 Bhima, and Arjuna, being the sons of Dharma, the god of 
 law, Vayu, the wind-god, and Indra, the rain-god, and 
 MadrFs Saha-deva, the driving-god,^ or the fire-god, and 
 Nakula, the mun-goose eater of snakes, being the twin sons 
 of the Ashvins. The chronological order in these stories of 
 the sexless father is the same as that in Genesis, where the 
 antelope Terah becomes the father of the sexless or old Abram. 
 , That this theology was worked out in the West of Asia, 
 where the Phrygian unsexed priests represented the sexless 
 
 1 Meaning born {Jat) of Ayu, son of Uruash. 
 
 ^ Curtius, Griechische Etyntologie, p. 6i8, compares saha with Gr. iritai, 
 and again, in No. 117, derives this from tr/a, to drive. 
 
ESSAY III 263 
 
 fire-god, is shown by the Greek names for the twins Kastor 
 and Polydeukes. The name Kastor means the pole of Ka, 
 that is, of the delocalised god Varuna ; but the name is one 
 which is also given to the beaver, which is always called by 
 ancient writers the castrated animal. Thus Juvenal says : — 
 
 ' Imitatus castora, qui se 
 Eunuchum ipse facit, cupiens evadere damno 
 Testiculorum adeo medicatum intellegit unguen.'' 
 
 But the beaver, again, is the building animal of the North, 
 and his popular connection with the absence of sex arises from 
 the father of the sexless house-pole succeeding the phallic 
 father of the Viru worshippers. It was these sons of the 
 North who made the beaver the symbol of the father, who 
 also made the stars of the Great Bear their mother-stars ; 
 for the northern Finns are the sons of the primaeval bear, 
 who was, like Dumuzi, the son of Istar, bom beneath their 
 mother-tree, which was the sacred pine-tree. This tree- 
 mother, again, sprang from a hair of the wolf, the wolf- 
 mother Leto, the mother of the storm-god, the Branchian 
 Apollo, whose second twin-child was Artemis, who, as I 
 show in Essay vi., was the Great Bear. This hair was 
 planted by Kati in Ukko's, the Hindu Ush-ana, the thunder- 
 god's black mud, and it was in Metsola that the pine formed 
 on earth by Maa-tar, the daughter of earth (mad), the 
 mother-tree of the honey-eating bear, the father of the 
 honey-drinking Ashvins, grew up ; and it was as the special 
 tree of the honey-eating bear that the Indian sons of the 
 Ashvins adored the Mahua-tree (Bassia latifolia) ; for it is 
 to these trees that every bear in the neighbourhood comes 
 during the flowering season to feast on its honey-sweet 
 flowers.^ It was this Northern pine-tree which was borne 
 
 ' Juvenal, xii. 35 ; De Gubematis Die Tkitre, German Translation, 
 chap. viii. p. 401. 
 
 ' Abercromby, ' Magic Songs of the Finns : The Origin of the Bear, ' § a, *; 
 ' The Origin oi'Yxftti,'%g.— Folk Lore, March and September, 1890, pp. 24-26, 
 344-346. 
 
264 THE RULING RACES OF PREHISTORIC TIMES 
 
 in the processions of the mother-goddess Cybele, in Phrygia, 
 called there, as by the Northern Finns, the mother. Ma, and 
 it is this Northern pine-tree which is still the Christmas-tree 
 of Germany, the mother-tree of the Northern sun-god, bom 
 at the winter solstice, and wakened from the sleep of winter 
 to the life of spring by the seven bears, the measurers of 
 time reckoned by weeks. The wide-spread idea of the sex- 
 less star-father, which had its roots in Phrygia and the 
 Northern Finland, also appears in Egyptian mythology, 
 where the constellation of the Great Bear is called the 
 fore-thigh of Set,^ that is, the part of the sacrifice especi- 
 ally reserved for the priests.^ Set is the god called 
 Apa-pi, or the water-snake, by the Hyksos, that is, the 
 Great Naga himself; and he, like the father-god Marichi, 
 is one of the stars of the Great Bear, called Mascheti, or 
 Cheops.^ Thus we see that this constellation passed through 
 successive stages according with the advance of the myth, 
 which made it the collection of parent-stars. First its 
 stars were the seven bears, then the seven antelopes, then 
 the seven bulls, and it was as the home of the divine essence 
 which had given life to the ruling buU-i-ace that it became 
 the Great Naga. Its Hebrew name is Ash, spelt with an 
 ain, and it is derived from the root nahash, which appears 
 in the Arabic name of the constellation Nahash, and the 
 ain in Na 'ash, like the same letter in Shinar, repre- 
 sents an original g, so that it was once called Nagash, or 
 the Great Nag, the Nahusha.* He was the great invisible 
 god, hidden in his ark of clouds, who reveals himself to men 
 as the ruler of time and the orderer of the regular sequence 
 of the phenomena of nature, and who churns in the mortar of 
 the heavens the life-giving rains into which his divine spirit 
 
 ^ H. Brugsch, Religion und Mythologie der Alien jEgypter, p. 203. 
 ^ Lev. vii. 32-34; I Sam. ix. 24, when the thigh is given to Saul who was, 
 as Dr. Sayce has shown, the sun-god Sawul, worshipped by 'the Babylonians. 
 2 H. Brugsch, Religion und Mythologie der Alien Mgypter, p. 702. 
 ^ Gesenius, Thesaurus, pp. 894-895. 
 
ESSAY III 265 
 
 is infused, just as Soma was churned on earth by the Soma 
 makers and fire by the fire-priests. This rain, the first of 
 the messengers of the Almighty, was the annual ilood sent 
 at the beginning of the rainy season, and called by the 
 Akkadians Nin-igi-a-zag, the first-bom (zag) of the lord or 
 lady {iiin) of the spirits (^) of the water (a), the eldest 
 of the six sons of la,'- who sent forth the reproduction of 
 himself, the son of life, Shama Napistim, on the waters of 
 the flood in the mother-ship as the New Year. The other 
 five sons of la are the remaining gods of the five seasons, 
 and the moon-god. But the children of the life-giving 
 rains could only be bom after a period of gestation, marked, 
 as I have shown, by the ten stars completing the figure of 
 the heavenly Father, and this period of ten lunar months is 
 reproduced in the ten antediluvian kings of Babylon, begin- 
 ning with the ram-god Alorus, or Ailuv, the Semitic trans- 
 lation of the Akkadian Lu-nit, a male sheep, followed by 
 Alaporus, 'the bull of the foundation," from alap, a bull, 
 and ur, foundation.^ These ten kings again appear in 
 Genesis as the ten patriarchs, ending with Noah, whose 
 name means Rest, the Xisuthros of the Babylonian list, and 
 who was the son of Lamech, the god of the Linga, who had 
 become in this cosmogony the father of men.* It is these 
 ten fathers wlio gave their collective name of Dasaratha, the 
 ten chariots, to the father of Kama, the bull-god of dark- 
 ness. But this primeval ten, the sacred number of the ram 
 and bull-race, becomes in the age of the Ashvins eleven, the 
 eleventh father being the guiding-star, who is the appointed 
 messenger of the father-god, the moon-god. It is to them 
 that eleven victims were offered at the Soma sacrifice — 
 eleven kindling verses called Samidheni, sung at the lighting 
 of the fire on the fire altar, eleven stanzas sung in the 
 Apri hymns, recited at the animal sacrifices, and it is this 
 
 ' Sayce, Hibhert Lectures for 1887, Lect. iy. p. 233. 
 
 - R. Brown, junr., F.S.A., The Phainomena, or Heavenly Display, of 
 Aratus, App. ii. pp. 79, 80. See Essay iv. ^ Gen. v. 
 
^66 THE RULING RACES OF PREHISTORIC TIMES 
 
 calculation which makes the Rudras, or father-gods, in the 
 mythology of the Mahabharata, eleven, one of them being 
 Sthanu, meaning a place or station, who is their father.^ It 
 is on this number eleven that the division of the gods 
 into thirty-three, or three times eleven, is based in the 
 Rigveda.^ These thirty-three gods of time mean the five 
 seasons of the Hindu year, and the twenty-eight days of the 
 lunar month, and they thus comprise the course of the year 
 divided among the six sons of la, the five seasons, and the 
 moon-god ; and it is these six as gods of heaven united with 
 the five seasons of earth which make up the sacred eleven, 
 and it is these eleven gods multiplied by three, the original 
 mother seasons of the race, which makes thirty-three. In 
 the Aitareya Brahmana, the gods who do not drink Soma, 
 and to whom animal victims are offered, are thirty-three. 
 Eleven Prayajas or primaeval (pro) gods, who are invited to 
 the sacrifice by the Apri hymns ; eleven Anu-yaj as or gods of 
 earth, to whom the victims are offered, and eleven Apa-yajas 
 or water-gods (ap), to whom the supplementary offerings are 
 made.^ It is these same thirty-three gods, headed by Sakko 
 or Sukra, who are the gods of the Tavatimsa heaven, or 
 heaven of the thirty-three of the Buddhists,* and 'the 
 thirty-three Lords of the ritual order' fixed by Aliura 
 Mazda, of the Zendavesta.^ The eleven gods are called in 
 the Akkadian account of the combat between Merodach and 
 Tiamut, the mother (mut) of living things (tia), her eleven- 
 fold offspring.® But these eleven gods, like all the gods of 
 the Ashvin age, became star-gods, and they are the eleven 
 stars of Joseph''s dream.^ We can identify these eleven stars 
 as known to the Egyptians from Vignette ix. of the Papyrus 
 
 1 Mahabharata Adi [SamiAava) Parva, Ixvi. p. i88. 
 
 2 Rigveda, i. 34, II, 139, II, viii. 35, 3, ix. 92, 4. 
 * Haug, Alt. Br&h. vol. ii. p. no. 
 
 ^ GtiAisxi, Pali Diet. s.v. 'Tavatimsa,' meaning ' thirty-three.' 
 " Mill, Yasna, i. 10 ; S.B.E. vol. xxxi. p. 198. 
 
 " Sayce, Hibbert Lectures for 1887, Lect. vi. p. 382, in hymn telling of the 
 fight between Bel and Tiamut. "> Gen. xxxvii. 9, 10. 
 
ESSAY III 267 
 
 of Ani, where they appear as the four sons of Horus, the 
 four stars of the constellation of the Servant, that is, 
 Pegasus, which watch the seven stars of the Great Bear ;^ and 
 this shows different stellar arrangements from that marked 
 in the first conception of the pole, which I have already 
 described, and denotes the next age, when the sons of the 
 horse succeeded those of the bull and ass. In this list of 
 stars, the first star of the great bear is called Teh-teh, the 
 Akkadian god Te-te of the two foundations, who gave his 
 name to the first sign of the Akkadian zodiac. But in 
 Vignette viii. of the Papyrus of Ani we have a different 
 series of names for Horus and his four sons, who here appear 
 as the five seasons. (1) Horus, or the summer; (2) Hapi, the 
 Nile god, the god of the rainy season, depicted as an ape ; (3) 
 Empta, autumn ; (4) Tuamutf, the winter, he who worships hi,s 
 mother. The characters denoting the name, the Egyptian 
 five-rayed star, the vulture and the snake, show that he 
 is the ruling god of the year of five seasons, usliered in by 
 the storm-bird, the vulture, and guarded by the snake of 
 the Kushite or Naga race. He is depicted as a jackal- 
 headed-god, while the spring, Khebsenuf, he who refreshes 
 his brethren, is hawk-headed, and denotes the growing sun- 
 god. That the origin of the conceptions shown in this 
 and other pictures of the vignette, reproducing Indian 
 mythology, is to be sought in India, cannot be doubted when 
 we find in Vignette xxxi., the thirty-three Indian gods of 
 time sitting in judgment on the soul of Ani in the grand 
 hall of the Maat, the goddess of law, the regular order of 
 nature maintained by the stars and the sun.^ But to judge 
 from the names of the Hindu months, which undoubtedly 
 go back to the days of stellar chronology, the eleven father- 
 stars of time worshipped by the Ashvins seem to be quite 
 
 ' H. Brugsch, Keligion und Mythologie der Alien jEgypter, pp. 704-712. 
 
 '^ I am indebted for the translation of these names to Dr. Renouf, who 
 most kindly helped me when I was studying the Papyrus in the British 
 Museum. It gives a historical epitome of Egyptian theology. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 different from those of the Egyptian or Zend ruling stars. 
 We certainly seem to have got the star Sirius in the Hindu 
 month Assar, the Sanskrit Ashadha, which reproduces the 
 Assyrian fish-god As-s6r, and which once, as I have shown, 
 began the Hindu year with the rising of Sirius at the summer 
 solstice, which now falls in the beginning of Assar ; we also 
 have the month Asvayujau, or the month of the twins, the 
 Ashvins, the month coming next after Bhadrapada, the 
 month in which the autumnal equinox takes place. This pro- 
 bably, in the days when time was reckoned by lunar periods, 
 represented two lunar months ; next comes Karttaka, or the 
 month of the Kritfcakas or Pleiades, followed by Margas- 
 sirsha, the month of Orion, Pushya, the month of the constel- 
 lation Taurus, and Magha that of Argo ; while Bhadrapada, 
 the month of the autumnal equinox is most certainly that 
 of the goat-fish Caipricornus, which is the zodiacal sign of the 
 month. It is marked in the Nakshatra division of the 
 heavens by the Nakshatras Purva Bhadra-pada and Uttara 
 Bhadra-pada, showing that there were two arrangements of 
 the ancient Hindu year, one made by the Eastern races 
 Purva, and the other by the Northern Uttara, such as I 
 have already shown to exist in the three seasons of the 
 Northern immigrants and the five seasons of the Naga or 
 Eastern races. The dominants of these Nakshatras are the 
 Aja ekapad,the one-footed goat, and the Ahir Budhnya, the 
 snake, spoken of in the Rigveda '^ as that which lies in the 
 uttermost depths, that is, the Shesh Nag lying under and 
 supporting the earth. It is these two which form the month 
 of the blessed (bliadra) foot (pada), and it is the sign 
 Capricornus, sacred to this month, which is called by the 
 Hindu astronomers Makaram ^ or the Alligator, the star 
 Makkar of the Babylonians.^ This was the month which 
 
 ' Rigveda, ii. 31, 6, vii. 35, 13. 
 
 .'^ Sachau's Alberunl's. India, chaps, xviii. xix. and Ixi. ; vol. i. p. 204, 
 2ig, 220 ; vol. ii. p. 122. 
 
 ' R. Brown, jiin., F.S.A., 'Tablet of the Thirty Stars.' Proceedings of 
 Society of Biblical Archteology. Star xxx. Jany. 1890. 
 
ESSAY III 269 
 
 afterwards became sacred to the ox, and was, therefore, called 
 Prosthapadah, or the ox-footed month, the Boe-dromion or 
 month of the course (dromos) of the ox of the Athenians, and 
 it was then that the constellation of the Alligator became that 
 encircling the pole. It is these two constellations, that of the 
 goat-fish, Shiihshumara, and that of the bull (yrisahha), which 
 are said in the Rigveda to draw the chariot of the Ashvins, 
 which brings them to the house of Divodasa, he of the bright 
 (div) race or land of the sun.^ Divodasa is the son of Vadhri- 
 ashva, the sexless (vadhri) horse, the horse of the Ashvins 
 who is the foe of the Brisaya or witches,^ who is also called 
 Bharadvaja, or the lark, the priest of the Bharatas.' In 
 another hymn the Ashvins are said to drive through the 
 sea with one of the wheels of their chariot on the bull's 
 head, and tlie other in heaven ; that is, to drive round the 
 pole,* and the seasons thus appropriated to the Ashvins are 
 those beginning with the autumnal equinox, sacred to the 
 goat-fish and the vernal equinox sacred to the lark, the bird 
 of spring. It was these sons of the ass who divided the 
 year into four parts by reckoning the equinoxes and 
 solstices. These together made up tlie four seasons of 
 spring, summer, autumn, and winter made by the Ribhus 
 or sons of the alligator ;'' and it was by dividing the autumn, 
 and making it the twin seasons of the rain and barley sow- 
 ings, that they formed their year of five seasons. This year 
 began, like the Zend year, with the rising of Tishtrya at the 
 summer solstice, the Hindu As-sar or the fish-god, when the 
 first rains fall in North-eastern India. This year of the 
 (1) rainy season, (2) autumn, (3) winter, (4) spring, and (5) 
 
 ' Rigveda, i. Ii6, l8. 
 
 ^ /diii. vi. 6l, I, 3. For dasa dasya, as connected with daqyu, the land 
 or province, see Zimmer, Altindisches Leben, chap. iv. pp. no, 112. 
 
 ' Rigveda, i. 1 16, 18, vi. 16, 5. The Bharadvajas claim to be descended 
 from the lark. Risley, Tribes and Castes of Bengal, vol. i. p. 161. De 
 Gubematis Die Thiere, German Translation, Part ii. chap. viii. p. 549. 
 
 * Rigveda, i. 30, 18, 19. 
 
 » Ibid. iv. 33, 5, i. 161, 4. 
 
270 THE RULING RACES OF PREHISTORIC TIMES 
 
 summer, is in the Brahmanas said to be the year of Prajapati, 
 called Ka.i It is to this year that libations are poured out 
 at the third and last of the morning pressings of the Soma 
 festival.^ The service opens with the summons to Indra, the 
 rain-god, accompanied by the cry Brihat, Brihat; thereby call- 
 ing on him to create (bri). The first cup drawn is to Shukra, 
 the god of the rainy season, the star Sirius ; the second to 
 Manthin, whom, we have seen, is the god of the barley or 
 autumn season ; the third to Agrayana, meaning the begin- 
 ning, the winter, the first season reckoned in the measure- 
 ment of time by the lunar year ; the fourth to the Maruts, the 
 mother-goddesses, to whom the Dadhigharma I have already 
 spoken of is offered at the Udumbara house-pole, the god- 
 desses of spring, to whose honour the Saturnalia of Magh 
 are held ; the fifth to the Uk-thya, called in the Brahmanas, 
 the season of the Dhruva or pole,^ the time of the summer 
 heats, when nature dies temporarily, or rather sleeps, and 
 thereby invigorates itself for the work of re-creation which 
 is to begin with the rains. This year is that sacred to the 
 Naga gods, for the hymns chanted in its honour are those 
 ascribed to the snake Arbuda, the snake of the four {arha) 
 ruling stars of the heavens, and to the snake Jarat-karna, 
 he who makes old, the god of the meridian pole, who is said 
 in the Mahabharata to be the father and mother of 
 Astika, the sacred eight (stars)* which, as I have shown, 
 were the creating fire-drill in the Kushite cosmogony. This 
 year of Praja-pati is similar to the Zend year of five seasons 
 ruled by the four Zend goddesses and the sexless father-god, 
 to whom the ancestral fathers of the race are said in the 
 Zendavesta to have offered animal sacrifices. This year did 
 
 1 Eggeling, Sat. Brah., iv. 5, 5, 12 ; 5, 6, 4 ; S.B.E., vol. xxvi. pp. 408, 
 410. 
 
 2 Eggeling, Sat. Brdh., p. 116 ; iv. 2, 3, I. 2; S.B.E., pp. 331, 332. 
 
 3 Eggeling, Sat. Brdh., iv. 2, 3, 3 ; 2, 4, i ; S.B.E., vol. xxvi. 
 pp. 293, 298^ 
 
 • Mahabharata Adi {Astika) Parva, xlv.-xlviii. pp. 132-140. Asti means 
 'the eight.' 
 
ESSAY III 271 
 
 not, like the official Zend year, begin with the rising of the 
 father-star Shukra, but with the goddess-mother of the rainy 
 season, Ardvi Sura Anahita, the undefiled heavenly spring 
 descending from the Mount Hukairya, the home of the active 
 {koArya) begetter (hu)^ the mount of the Hu or Shu-stone, 
 the heavenly Istar. After her comes Gos, the cow-mother, 
 to whom the Gond autumn festival, called the Pola, is dedi- 
 cated, and who is the mother Ida of the race of barley 
 growers, the Rama Hvastra, the wind-god, the invisible 
 father, the wintry season, the Ashi Vanguhi, the goddess of 
 marriage and the spring time; and lastly, Zam-yad, the 
 mountain, the summer season.^ The Egyptian five, Osiris, 
 Isis, Horus, Set, Nebt-hat, mark the opposition between the 
 Northern sun of summer and the Southern sun of winter, 
 which is so prominently noticed in Egyptian ritualistic astro- 
 nomy, Osiris and Isis ruling the North, and Set and Nebt- 
 hat the South ; while Horus, called Hor-khuti, the creator of 
 the supreme heavens, Khut, the pole-god, rules the East,^ 
 whence Sirius, Isis Satit rises to usher in the Egyptian 
 year,* beginning with the summer solstice. In the Jewish 
 five the myth is almost entirely genealogical, and has dis- 
 carded the references to its seasonal origin, which appear 
 in the other myths. It merely sets forth Jacob, the son of 
 the blind father, the house-pole, as the pole of the heavens, 
 standing in the midst of his four wives, two of which, the 
 cow and ewe-mothers, Leah and Rachel, are the daughters 
 of Laban, the moon-god of Haran,* while the other two 
 reproduce the wives of Lamech, Billah, the old being Adah or 
 
 ' Darmesteter, ZendavestaAb-anVast, Introduction; S.B.E. vol.xxiii. p. 52. 
 ' It is to these gods that animal sacrifices are said, in the Yasts addressed 
 to them, to have been offered by the fathers of the Zend race. 
 
 • H. Brugsch, Religion und Mythologie der Alien Mgypter, p. 451. 
 
 * Ibid. p. 203. 
 
 » Sayce, Hibbert Lectures for 1887, Lect. iv. p. 249 note 3; Gen. xxix. 2,5. 
 Laban means the white one, who is called in Assyrian inscriptions the moon- 
 god of Harran, and in the text quoted by Dr. Sayce, 'the brick foundation 
 of heaven. ' 
 
272 THE RULING RACES OF PREHISTORIC TIMES 
 
 Ida, and Zilpah, Zillah, or Tsillu, and the only historico- 
 astronomical feature in this arrangement is that Leah and 
 Rachel are the wives of the Northern sun, and Billah and 
 Zilpah the unwedded wives of the matriarchal South. The 
 Hindu five ancestors, who form the year beginning with the 
 twin-gods of the rainy season are the sons of Yayati, Yadu- 
 Turvasu, the twin sons of DevayanI, the daughter of Shukra, 
 the rain-god; and Druhyu, Anu, and Puru, the sons of 
 Sharmishtha, the banyan-tree. But the Jewish and Hindu 
 mythology carry the mythic history beyond the days of 
 Kushite rule, and the cult of the year of five seasons ; for 
 Jacob has thirteen children, including Dinah, his one 
 daughter, the thirteen months of the lunar year, calculated 
 from the seven children of Leah, the holy week ; and it is 
 these thirteen months, the daughters of Daksha, the visible 
 teaching-god, the moon-god, who was first the fire-god, who 
 are the wives of Kashyapa, the father of the tortoise race.^ 
 The succession of the Semite lunar race to that which looked 
 up to eleven father-gods is told in a number of stories I will 
 now refer to. The first of these is the birth of the egg- 
 born children of Vinata, meaning she who is bowed down, 
 the tenth of the wives of Kashyapa, completing the ten lunar 
 months of gestation. She is followed in the list of months 
 by Kapila, meaning the yellow, the father of the yellow race 
 of barley-growers. Her children are Aruna, the fire-drill, 
 who is said to be only half-developed, the god of the rainy 
 season, the time of procreation, and Gad-ura, the buU of 
 light, 'the winged-bull, the Soma Pavamana of the Rigveda, 
 the unclouded moon-god of the dry months. These eleven 
 parent gods and their lunar successors also appear in the 
 Mahabharata in Vahlika, the father of the Takkas, and his 
 ten sons, who fight on the side of the Kauravyas. The 
 eldest of these is called Somadatta, given by Soma, the water 
 of life. They, as I have already shown, marched under the 
 banner of the Yupa, the sacrificial stake. They were 
 ^ Mahabharata Adi [Sambhava) Parva, Ixvi. p. 189. 
 
ESSAY III 273 
 
 all slain by Satyaki, meaning the seventh, the grandson of 
 Shini, the moon-goddess of the Semite Shus, of the race of 
 Satvata, bom from the sacred seven.^ The death of the 
 eleven champions of the sacrificial stake foreshadows the 
 ultimate fate of the Kauravya host, divided into eleven 
 Akshauhinis or divisions, conquered by the seven divisions of 
 the Pandavas.*^ The change in the reckoning of time intro- 
 duced by the moon-worshippers is told in the names of the 
 Pandava heroes, the five sons of the year of the moon- 
 goddess, called Pandhari by the Gonds, for it began with the 
 winter solstice and the spring, the season of Yudishthira, 
 bom under the constellation Magha, and the son of Dharma, 
 the law, followed by the hot weather, Bhima, the son of 
 Vayu, the burning west wind, the rains Arjuna, the son of 
 Indra, and the twins Sahadeva and Nakula, the sons of the 
 Ashvins, to whom the autumn and winter are sacred. This 
 same story of the triumph of the moon-goddess over the 
 eleven fathei-s is told in the Book of Esther, for Esther is 
 the Hebrew mother moon-goddess Ashtoreth, who becomes 
 the wife of the king of Shushan, the great Susi-Nag, in 
 place of Vashti, goddess of the Tm"-vashu, who worshipped 
 her as the feminine form of Vas, the father god. Esther, 
 with the help of Mordecai, the Babylonian bull-god Marduk, 
 called Gudi-bir, bull of light, overcomes and hangs Haman 
 and his ten sons, the minister of Vashti, and brings in the 
 Semite year of thirteen lunar months.* This historical 
 revolution is spoken of in the Zendavesta as the victory 
 of Husrava, the offspring of the Hus, over the Turanian 
 Frangrasyan and his colleague Keresavazda, he of the homed 
 (keresa) club (vazda), the Takka trident, who had slain 
 Syavarshan, son of Kavi Usa, and ruled, for two hundred 
 years, Tiiran and the holy home of the Kushite race, 
 
 ' Mahabharata Bhishma {Bhishmavada) Parva, Ixxiv. Ixxv. Ixxxii. pp. 273, 
 
 27s. 293. 
 
 ^ IHd. Udyoga Parva, Ivi. TKe ' Akshauhinis ' denote the monthly revolu- 
 tions of the heavenly axlej the sfarry chariot called Akkha or Aksa, the axle. 
 
 ' Saycc, Hibbert Lectures for 1887, Lect. iv. p. 257 note I. 
 
 18 
 
274 THE RULING RACES OF PREHISTORIC TIMES 
 
 watered by the Haetumant or Helmend. These Turanians 
 had, during their rule, shown their skill in irrigation, like 
 the Hindu Kurmis and the Akkadian sons of Akki the 
 irrigator, for they had covered the country with water- 
 channels and brought a thousand springs into Lake Kashava, 
 the parent lake of the Kushite race.^ Their conqueror is 
 called in the Rigveda Su-shravas, and also Tur-vayana or the 
 inspirer of the Tur, and he is said to have vanquished Kutsa 
 the Puru, the priest of the god Ka, Atithigva, the coming 
 {gva) Atithi {guest), a name of Divodasa, the fire-god, and 
 Ayu, the son of Puru-ravas, the thunder-god.^ It is the wars 
 between the Purus, the sons of Kutsa, aided by the god 
 Pushan, the bull and alligator, and the trading Sus called 
 Panis, the traders denounced as Asunvants, the people who 
 do not press Soma,^ which are expressly celebrated in the sixth 
 Mandala of the Rigveda, ascribed to the authorship of the 
 sons of Bharadvaja, the lark. The Panis are mentioned in 
 this Mandala twelve times, the same number of times which 
 they are spoken of in the hymns of the second, third, fourth, 
 fifth, seventh, and eighth Mandalas taken together.* In this 
 Mandala Pushan plays a conspicuous part, being called the 
 brother and twin god of Indra,^ but while Pushan eats barley 
 porridge (Jcaramba), the food of the Ashvin Tur-vashus, Indra 
 drinks Soma, the drink of the sons of Yadu, or the holy Ya.^ 
 The Bharadvajas, the sons of the lark, called by Aristophanes 
 the king of birds, the priests of Divodasa, the heavenly fire-god, 
 and their conquerors and successors, the Gotamas, or sons of 
 the cow, the trading Panis, are the reputed authors of the sixth 
 and seventh Mandalas of the Rigveda, and these two clans are, 
 as Ludwig has proved, the two that form the race of Angiras, 
 
 1 Darmesteter, Zendavesta Abdn Yost, 41, 49; Cos Yost, 18; Zamyad 
 Yost, 74, 77; West, Bundahish, xx, 33; S.B.E. vol. xxiii. pp. 64 note i, 
 65> 66, 302, 304 ; vol. V. p. 82. 
 
 2 Rigveda, i. 53, 9, 10. 
 ^""Hillebrandt, Vedische Mythologie, p. 88. 
 
 •* Ibid., pp. 83-94. " Rigveda, vi. 55, 5. " Ibid. vi. 57, 2. 
 
ESSAY III 275 
 
 or priests who offered burnt offerings, and who succeeded the 
 Bhrigus, the priests of the earthly fire-drill, the miracle-work- 
 ing god "of the wizards. It was also Drona, whose name 
 means the cask, chum, or mortar in which Soma was churned, 
 the son of Bharadvaja and Kripa, the son of Gotama, who are 
 in the Mahabharata the tutors of the young Kauravya and 
 Pandava princes. It was Ashvattha, the son of Drona, the 
 Ficus religiosa or Pipal-tree, which supplanted the Bur-tree as 
 the mother-tree of the sons of the fig-tree, who inaugurated 
 the rule of the conquering Pandavas, and the bull-god 
 Vishnu, by killing all the children of the Pandavas and 
 DrupadI, and thus leaving the succession to the kingdom to 
 the son of Arjuna and Subhadra, the blessed Su, the sister of 
 Krishna or Vishnu, whose name had been changed from 
 Madhuva, or the drinker of Madhu, to Madhu-han, or its 
 slayer {han). These oflferers of burnt offerings, who came 
 from Western Asia, are the race who first offered human 
 sacrifices, for the Arabs only burned human victims and 
 devoured their other offerings raw.i Human sacrifices were 
 national sacrifices among the early Semites, oflFered, not like 
 animal victims, periodically, but in times of pestilence, 
 famine, and national danger, to the gods of earth. It was 
 then that the vitality of the earth must be restored, and the 
 help of the earth goddess secured by the blood of the most 
 valuable victim the nation could offer. This was the son of 
 the national chief or king, and when his blood was poured 
 on the ground and the flesh consumed with fire, tlie aid botli 
 of the earth-goddess and the fire-god was secured for the 
 afflicted land. Hence Abram was ready to offer his son 
 Isaac to God,^ and Ahaz and Manassefi, kings of Judah, 
 and Mesha, king of Moab, sacrificed their sons,* and jVIicali 
 tells us that the eldest son was usually sacrificed.* The 
 practice was not confined to royal personages, for we are told 
 
 ' Robertson Smith, Religiott of the Semiies, Lect. vi. p. 210. 
 " Gen. xxii. 10. " 2 Kings xvi. 3, xxi. 6 ; iii. 27. 
 
 ■* Mioah vi. 7. 
 
276 THE RULING RACES OF PREHISTORIC TIMES 
 
 that the men of Sepharvaim burnt their children in the 
 fire to Adra-melek, the fire-god, and Ana-melek, the god of 
 heaven.i The sacrifice of the son by fire was one common 
 both to the Phoenicians, Akkadians, and Egyptians, for 
 children used to be sacrificed by the Carthaginians,^ and an 
 Akkadian text bids the Ab-gal or chief priest to say that 
 ' the father must give the life of his child for the sin of his 
 soul,' and in the Observations of Bel we are told that ' on 
 high places the son is bumt,' while human sacrifices are 
 depicted on several early Babylonian cylinders.* There are 
 also indications in Akkadian and Egyptian hymns that the 
 flesh of human victims was, like that of the totemistic 
 animal ancestors, eaten at these sacrifices, for a hymn to the 
 Akkadian god Tu-tu speaks of him as feeding on mankind, 
 and a bilingual Egyptian hymn speaks of ' eating the front 
 breast of a man,' * but at these feasts the victims eaten were 
 not the children of the sacrificer, but, like those slain by the 
 Ai'abs and Kandhs, prisoners taken in war or kidnapped for 
 the purpose, and as Kashyapa is called in Hindu mythology 
 the father of men, it was the totemistic ancestor ' man ^ who 
 was eaten at these feasts, just as the Ai-abs drank the blood of 
 their human victims,^ and it was from a dim remembrance of 
 this practice that man is said to be ' the sacrifice ' in the 
 Brahmanas,^ and also that the sacrificer sacrifices himself J 
 The sacrifice of the eldest son is reproduced in the Hindu 
 story telling how king Soma-ka, by the advice of his priest, 
 sacrificed his eldest son Jantu, in order to procure other 
 children, and it was when he was slain that Soma-ka's 
 hundred wives conceived the hundred sons born of Jantu's 
 
 ^ 2 Kings xvii. 31. 
 
 ^ Porph., De Abstinentid, ii. 56 and 57. 
 ' Sayce, Hibbert Lectures for 1887, Lect. i. p. 78 note 4. 
 * Ibid. Lect. i. pp. 83 note i, 84. 
 
 " Robertson Smith, Religion of the Semites, Lect. x. pp. 343, 349. 
 8 Eggeling, Sat. Brah. i. 3, 2, i ; iii. S, 3, i ; S.B.E. vol. xli. p. 78, 
 xxvi. p, 126. 
 ' Eggeling, Sat. Brdh. i. 2, 3, 5 ; S.B.E. vol. xii. p. 49 note 3, 
 
ESSAY III 277 
 
 blood.^ The idea that the sacrifice of the first-bom led to 
 increase of offspring gave rise to the Semite custom of sacri- 
 ficing firstlings at the spring festival of the vernal equinox, 
 a sacrifice enjoined on the Israelites in Exodus, where it is 
 mentioned in connection with the Paschal lamb.^ Also the 
 sacrifice of the Passover was, as WeUhausen shows, a sub- 
 stitute for the former sacrifice of first-bom sons, who were 
 redeemed by the offering of the lamb, just as Isaac in 
 Abram's sacrifice was redeemed by a ram.^ And a remark- 
 able proof that this human sacrifice was a national sacrifice 
 of the race to whom the ass was especially §acred is given in 
 the above quoted passage in Exodus, where the only other 
 redemption allowed besides that of the eldest son is that of 
 the first-born of the ass.* It is these men of the yellow race 
 who still try in India, unless carefully watched, to revert to 
 the human sacrifices offered by their fathers. The most con- 
 spicuous offenders are the Kandhs of Orissa, who used, till 
 the practice was put down about thirty years ago, regularly to 
 sacrifice human victims called Meriahs. These were purchased 
 or captured youths who were not children of the tribe, and 
 they were, till their death as a national sacrifice was held to be 
 necessary, treated with eveiy luxury and indulgence. The 
 victim, before being slain, was smeared with turmeric and 
 ghee to make him a son of the yellow sons of the bull, and 
 this paste was thought to possess sovereign virtues, and was 
 carefully preserved by the women ; while his blood was said 
 to be offered expressly to produce redness in the turmeric. 
 Every care was taken to secure the apparent acquiescence of 
 the victim in his fate, and pieces of his flesh divided among all 
 the householders were buried by them in their fields.® These 
 sacrifices still survive in a sporadic form in times of droughts 
 and epidemics among the Bhuiyas, Bhumijes, and Kharwars, 
 
 ' Mahabharata Vana Parva, cxxvii, cxxviii, p. 386-389. 
 ■■ Ex. xiii. Ii-i6. 
 
 " WeUhausen, Prolegomena, chap. iii. § I. I ; Robertson Smith, Religion 
 of the Semiles, note F. p. 445. * Ex. xiii. 13. 
 
 ° Risley, Tribes and Castes of Bengal, ' Kandh,' vol. i. pp. 404, 405. 
 
278 THE RULING RACES OF PREHISTORIC TIMES 
 
 and it used to be common among the Ooraons of Chota 
 Nagpore, and the Santals admit that they used once to kill 
 human victims. The use and religious importance of 
 turmeric as the national plant of the yellow race, whose god 
 was the Naga snake, the Soma bird, is shown by the offerings 
 of eggs and turmeric made by the Hos and Mundas to the 
 Naga era or Naga gods,^ and stiU more conspicuously in the 
 custom observed at the Brahmin weddings of anointing the 
 bride and bridegroom with turmeric sent by the bridegroom, 
 showing that it is one born in the days when the father was 
 master of the house,^ and this custom is similar to that 
 recorded in the Gobhila Grihya Sutra, where the bride is 
 washed with Klitaka, barley and beans, and has her hair 
 sprinkled with Sura or spirits of the first quality.^ These 
 spirits were the Madhu or honey spirit of the yellow or 
 barley-growing race, and that these people who introduced 
 the marriage of mutual affection called by Manu the 
 Gandharva marriage, which is still the rule among the 
 Ooraons, Hos, and Mundas, were the race who made marriage 
 the leading incident in the lives of the parents of the 
 national children appears from the stress laid upon yellow, 
 the national colour in the marriages of the Romans, who 
 were, like the Indian Gandhari, descended from the wolf-god, 
 for the Roman bride had to wear yellow boots and a yellow 
 veil, and to smear wolfs fat on the door-posts of her future 
 home, as she was lifted over the threshold and taken as a 
 loved stranger into her husband's house. Her hair also was 
 parted by a spear point, just as the Hindu bride's hair is 
 parted by her husband with the sacred sindur or vermilion, 
 which both marks blood brothei-hood, and her acceptance by 
 the twin race of the red men. It is the care of the hair 
 
 > Risley, Tribes and Castes of Bengal, vol. ii. p. 103. See also Mannhardt, 
 GemianisckeMythen,^^. 1 1 and 137, for the egg placed in Alt Mark on May Day 
 under the threshold of the byre, to protect the cows passing over it from the 
 witches, and the egg laid on EasterThursday and placed in the first sheaf of corn. 
 
 ^ Risley, Tribes and Castes of Bengal, vol. i. p. 149. 
 
 ' Oldenberg, Grihya Siitra Gobhila, ii. 10 ; S. B. E. vol. xxx. p. 43. 
 
ESSAY III 279 
 
 which opens a most important chapter in the history of 
 civilisation. It will be remembered that in the Vaja-peya 
 sacrifice the parisrut or barley was bought from a long-haired 
 man, and this shows that the early Tur-vasu or barley-growers 
 wore their hair long liice the Danite Nazarites among the 
 Jews. They thought that the strength resided in the hair, 
 and its loss was, as it still is among the Sikhs, the descend- 
 ants of the Takkas, looked upon as a great misfortune, and 
 it was the hair which was offered to the gods to avert 
 further misfortune when a near relative died. It was also 
 thought that the offering of the hair or growing strength of 
 young men would secure a return of the spiritual strength or 
 wisdom from heaven, and hence the ritual of hair-cutting 
 was introduced by the sons of the fig-tree. It was among 
 these people, who obliged all males of sufficient age to be 
 solemnly consecrated to God's service, to have their hair cut 
 as part of the ceremony, that the barbers-surgeons, the 
 priests and physicians of the gods, became most important 
 ministers of the State. The ceremony, as we learn from the 
 Sankhayana Grihya Sutra, took place among the Vaishyas, 
 the sons of the Udumbara-tree, when the child was seven 
 years old. The water with which the child's head was to be 
 bathed was mixed with rice, barley, sesamum seeds, and 
 beans, and of the two razors used, one was copper and the 
 other of Udumbara wood, showing that the ceremony was 
 one first introduced by the Vaishya sons of the Udumbara- 
 tree. In sprinkling the water on the child's head the barber- 
 priest invoked on the child the blessings of Jamad-agni, the 
 twin-fires of the north and south, of Kashyapa, the father of 
 the Kushite race, and of Agasbya, the star Canopus, the pilot 
 of the stars.i It is with the copper razor that the sacrifice 
 must be shaved before the Soma sacrifice, and before the 
 bath of initiation.^ The barber-priests who performed these 
 
 ' Oldenberg, Grihya SiUra Sankh. i. 28, i ff; Gobh. ii. 9, 1 ff; S.B.E. 
 vol. xxix. p. 55 ff, vol. XXX. p. 60 ff. 
 
 " Eggeling, .9a/. Brah, ii. 6, 4, 5, .7 ; iii. i, 2, 7-9 ; S.B.E. vol. xii. 
 p. 450, vol. xxvi. p. 7. 
 
280 THE RULING RACES OF PREHISTORIC TIMES 
 
 ceremonies were, and are still, the accredited priests of the 
 Ashvins, or physicians to the gods, for the Bhandaris, 
 the barber-priests of Orissa, are the priests of the five 
 Gram Devatis or village goddesses, the five gods and seasons 
 of the Kushite year. Further proof that they were priests of 
 the Kushika is given by the fact that they, together with the 
 other castes who claim descent from the tortoise, the Kochh, 
 the great cultivating caste of Eastern Bengal, whose only 
 totemistic ancestor is Kashyapa, the Chasas, or cultivators of 
 Orissa, sons of Kashyapa and Sal-rishi, the holy fish, and the 
 Savars, sons of Sal-Macchi, the fish, all unite in making the 
 binding together of the hands of the bride and bridegroom 
 with Kusha grass the sign of marriage, and not the marking 
 the bride's hair with sind/wr, which is almost universal among 
 the other castes.^ 
 
 I have now shown how the yellow race of star- worshippers, 
 starting from Phrgyia, gradually reached India, and there 
 made the Finnic air-god Wainamoinen, the Akkadian la,' who 
 sends celestial fire to men, the father-god of the tortoise race, 
 the soul of life living in the immortal mist, who creates life 
 on earth by the pole or fire-drill of the heavens, formed of 
 the seven stars of the Great Bear and the star Canopus, and 
 consecrated, like the trident of Pharsi Pen, by the necklace of 
 fourteen stars of the Alligator or bell-god. It is this pole 
 which, by its continual revolution during the successive periods 
 of seven and fourteen days, creates the life-giving heat which 
 chums out the rains to fertilise the earth and feed its rivers. 
 I have now to show how they disseminated the creed and the 
 scheme of national life which had changed the Kushites from 
 a number of disconnected tribes and imperfectly allied pro- 
 vinces into a united federal State, and made the sign of the 
 Naga snake the emblem of kingly rank in countries so 
 distant from one another as India and Egypt. The reUgion 
 
 1 Risley, Tribes and Castes of Bengal, vol. i. pp. 93, 192, 463, 497 ; vol. ii. 
 p. 243 ; App. I. pp. 35, 12S. 
 • ^ Lenormant, Chaldecan Magic, i?. 247. 
 
ESSAY III 281 
 
 of the tribes congregated round the mountain of the East 
 could never have become dominant in Egypt if it had been 
 brought by small parties of traders travelling painfully by 
 land across the desert. The religious history of Assyria and 
 Egypt, moreover, makes it clear that the gods of both 
 countries came there by sea, for all these were carried in 
 ships at all religious festivals. To the Southern Akkadians 
 the Ma or ship was the womb of the gods, and it was this 
 ship which bore la, the fish-god, clothed in fish-skins, who 
 from the port of Eridu spread the knowledge he had gained 
 in the lands from which he sailed all over the country. This 
 land must have been India, where the river-god, the alligator, 
 the totem of the Maghadas, bound together the weeks whose 
 revolution made the year of the sons of Kush or Kur. It 
 is this Isist name which appears in the Akkadian Kur, mean- 
 ing both the mountain land of the East and the land of the 
 tortoise. It was thence that the Akkadians got the cotton 
 doth, called in old Babylonian writings, Sepat Kurri, or cloth 
 of Kur. This cotton must have been grown, as it still is, by 
 the Kurmis living in Kandesh, and on the shores of the Gulf of 
 Cambay, the country called in the Mahabharata Kar-pasika,i 
 and must have been brought in ships to the port at Eridu. 
 But where were the ships that brought it built ? No ship- 
 building timber grows in the Delta of the Euphrates or any- 
 where nearer it than the hills of Shushan, where there are 
 oaks. The Euphratean boats were round skiffs, called kiifd, 
 made of skins covering a timber framework, and could never 
 have been the model for ocean-traversing ships. No ship- 
 building timber whatever grows within easy reach of the sea 
 from the Delta of the Indus on the east, to the Gulf of Suez 
 on the west, and the first shipbuilders must have made their 
 first experiments in the art with timber ready to their hands. 
 The only trees of Arabia are the Mimosa nilotica or Gum 
 Araliic, the Frankincense-tree {Boswellia Carterii), the palm, 
 
 ' Sabha (Dj/uta Pan/a) li. p. 141 ; Sayce, Hibbert Lectures for 1887, Lect. 
 iii. p. 138. 
 
282 THE RULING RACES OF PREHISTORIC TIMES 
 
 the Southern larch or ithel, the sycamore, chestnuts, and 
 several other soft-wood trees,^ and no ships, except dug-outs 
 hollowed out of the palm trees, could be built with these 
 trees, and the same may be said of the trees of Southern 
 Persia'. The very ancient inscriptions at Gir-su or Lugash 
 written in the oldest Akkadian form of cuneiform script, give 
 lists of the imports into the Euphratean Delta, which con- 
 firm these conclusions, for timber and stones form the most im- 
 portant part of the ship cargoes. The countries whence 
 goods were received were Magana the Sinaitic Peninsula, 
 Kur-melukha Southern Arabia, Gubi-in-ki, called the Kur, 
 and Nituk, the island of Dilmun at the mouth of the Persian 
 Gulf, the modern Bahrein, but no imports are named as 
 coming from the last place. Those from the West, which 
 must have come by sea from the Red Sea, the Gulf of Suez, 
 and the Sinaitic Peninsula were cedar trees from Amarrum, 
 the ' cedar mountain,' which must be Lebanon. ■ Nagul ' 
 stone, used for the tables and foundations of the Temple of 
 the Fifty, from Shamalum, the mountains of Minua and 
 Eazalla. Green diorite (Dag-kal) from the mountains of 
 Magan (Sinai) and Alabaster {Sir-gal) from Ti-danum, the 
 mountains of the West. The diorite was used for the 
 statue of Gud-ia, as we are told by an inscription on it, 
 and this statue, which evidently belongs to the same school 
 of art as that of King Kephren of Egypt of the fourth 
 dynasty, must, as is proved by its inferior workmanship, 
 have been made in the infancy of Sinaitic art,° for the wealthy 
 . priest-king (Patesi), who imported the stone for the statue, 
 must have also brought to the stoneless country of the 
 Euphratean Delta, where stone-cutting was an unknown art, 
 the best Sinaitic artists available. 
 
 The imports from the North, copper {urrud) and tin (anna), 
 brought from Ki-gal-addaki, the mountains of Kimash, 
 
 ^ Encyclopisdia Britaniika, Ninth Editioiij vol. ii. , ' Arabia,' p. 236 ; 
 Stanley, Sinai and Palestine, p. 18-24. 
 '^ Sayce, Hibbert Lectures for 1887, Lect. i. pp. 32, 33. 
 
ESSAY III 283 
 
 show that they belong to the Bronze Age. These must have 
 come down the Euphrates from the slopes of the Caucasus in 
 Georgia, for it is only there, and on the northern slopes of 
 the Himalaya near Bamian, that tin has yet been worked 
 in Northern Asia.* Besides these metals, asphalt (garruda) 
 was imported from Mad-ga, the land of the Medes, from the 
 river Garruda, the river Araxes, and the petroleum country. 
 From the south-west, that is, from Kur-miluk-ka, came gold- 
 dust, some of which was brought from the mountain land of 
 Gha-ghu-um, also Usha-wood, and as this means the wood 
 of the eight {usha), it must be frankincense to be burned in 
 the temples, for it was the produce of the tree called Gish- 
 kal, the mighty (kal) tree (gish), which was to the Egyptians 
 the most precious product of Southern Arabia, called the 
 land of Punt. There are other imports coming from places 
 I cannot identify ; Zabanum and Tu-bulum, from the city of 
 Ur-saki, and the stone Na-bu-a, brought in great ships from 
 Barmi, but unless they are precious stones and valuable 
 wood, like sandal wood, they must apparently have come 
 from the West. The only remaining imports are those from 
 the land of Kur, called Gu-bi-in-ki, the land of the wood 
 Ghalaka, which was used for beams for the temple.^ This 
 country has been identified by Amiaud with Egypt ; but 
 the arid rock-bound coast of Egypt bordering the Red Sea 
 could supply no timber for beams, nor is there any reason to 
 believe that a depot of timber from the mountains of 
 Abyssinia was ever established on the Red Sea coast. But 
 the abrupt slopes of the mountain land of the East over- 
 looking the ancient ports of Prag-jyotisha {Baragyza) on 
 the Nerbudda, and Surparaka (Surat), on the Tapti were 
 clothed with forests coming down close to the sea, which 
 yielded, among other kinds of wood fit for ship-building, 
 ample supplies of teak, which has always, owing to its 
 
 ' S. Laing, Human Origins, p. 171. 
 
 " F. Hommel, Geschichtt Bahylonims and Assyriens, book i, § iii. i, 
 p. 326. 
 
284 THE RULING RACES OF PREHISTORIC TIMES 
 
 resistance to the attacks of marine insects and white 
 ants, been looked on as the best of timber for all kinds of 
 building, and it iS of teak that Arab ships are now built. 
 This must, it seems to me, have been the Ghalaka wood of 
 which beams were brought to Telloh. The fertile lands 
 overlooked by the hills of Malwa, and of the Nerbudda and 
 .Tapti valleys, were, as the names Malwa and Mallararashtra 
 tell us, the favourite settlements of the mountain-race of the 
 Malli, the Tur-vasu of the Rigveda, and it was there that 
 the cultivating Kurmis, who still form the largest part of 
 the population, founded the prosperous States of the sons of 
 the Kur, formed on the Kushika principle of an aggregation 
 of provinces under a central ruler. It was the ancestors of 
 these people, the early matriarchal tribes, who first learned 
 the art of navigation in boats made from the forest timber 
 lining the Indian rivers, who first made coasting voyages, 
 and took to Eridu and Egypt the Indian system of village 
 communities, and it was their successors who, trusting to the 
 guidance of the stars and the lessons learned by their fathers 
 when tracking their way through the desert, became still 
 bolder navigators and keener traders than the early coasting 
 races. It was these sons of the alligator, Maga and Fuse, who 
 made their father-god Makara, the dolphin, instead of the 
 alligator.^ This dolphin was called the horned-fish, from its 
 two conspicuous scythe-shaped fore-fins and its curved back- 
 fin, and it was the fish that guided Manu over the waters 
 of the Flood.2 But the tribal traditions disclosed by totem- 
 istic genealogy trace the guiding-fish, which was first, 
 according to the Brahmanas, the fish found in the water 
 brought to Manu to wash his hands,* to a still earher period 
 than that of the Flood legend. I have already shown that 
 of the Kushika tribes which make the rope of Kusha grass 
 
 1 Makara is called the dolphin in the Vaja Saneya Samhita, pp. 24, 25 ; 
 Tittlrya Samhita, % 5, 13, I ; Zimmer, AUindisches Leben, chap. iii. p. 97. 
 '^ De Gubernatis Die Thiere, German Translation, Part iii. chap. i. p. 607. 
 ' Eggeling, Sat. Brah. i, 8, l, i ; S.B.E. vol. xii. p. 216. 
 
ESSAY II] 285 
 
 the bond of marriage, two — the Chasas and Savars — claim 
 descent from the Salrishi and Sal-macch, the Sal-priest and 
 the Sal-fish, and of these the Savars are a peculiarly represent- 
 ative tribe. They still retain the name of the Sabarae of 
 Ptolemy, and the Suari of Pliny, who places them next to 
 the Monedes or Mundas, making them the rulers of Eastern 
 Bengal and the Gangetic valley, while the Mundas ruled the 
 Western hills.^ They are also the Sau-viras of Baudhayana,^ 
 and the Su-varna who ruled the delta of the Indus, and are 
 consequently the Shus of Shushan, and the Indian Suars or 
 Souris who still, like the Akkadians of Nipur, call the sun-god 
 Bel.* The Sal or fish is also a totem of the Dakshin Rar-hi, 
 on the Southern Kayasths,* and it is also a totem of the Mun- 
 das, Ooraons, Khandaits, Koras, Mais, Bhumij, and Lobars,^ 
 while the Bauris claim to be the sons of the red-backed 
 heron.* I have shown that these tribes were also once the 
 sons of the Sal-tree, and the change of totemistic descent 
 from the Sal-tree to the Sal-fish and the fish-eating bird, 
 marks the change in creed, which made the soul of life to 
 dwell in the life-giving water, and not in the mother- tree, 
 and made the fish the holy symbol and living casket of 
 the immortal life-infusing spirit, dwelling in the mother- 
 ocean. The fish-god, Matsya, and his sister SatyavatI, she 
 who is possessed of truth (satyd), the grandmother of the 
 Kauravyas and Pandavas, were, as we are told in the Maha- 
 bharata, miraculously begotten in the Sakti mountains by 
 the Basque father-god Vasu and the Apsara Adrika, the 
 rock, the Hindu Salagramma or fire-yielding stone, and 
 carried in her womb to the river Yamuna, or the twin-river.'' 
 
 1 Cunningham, Ancimt Geography of India, pp. 50, 109. 
 " BUhler, Baudhayana, i, i, 13 ; S.B.E. vol. xiv. p. 148. 
 » Sayce, Hibbert Lectures for 1887, Lect. ii. pp. 102, 103. The Sauris of 
 Chuttisgurh in the Central Provinces all call the sun Bel. 
 
 * Risley, Tribes and Castes of Bengal, vol. ii. p. 917, s.v. Sal. 
 
 ' Ibid. vol. ii. pp. 217, 218, s.v. 'Sal, Sal or Saula, Sal-machh, Sal-rishi.' 
 
 • Ibid. vol. i. p. 79. 
 
 ' Mahabharata Adi {Adivan Shavatama) Par\-a, Ixiii. pp. 174-175. 
 
286 THE RULING RACES OF PREHISTORIC TIMES 
 
 He was thus tEe father of the twin races, the sons of the 
 Tur, and of Yadu or the holy Ya, and it is only in Indian 
 national legends and genealogies that we can trace the con- 
 tinuous descent from the sons of the Sal-tree to the sons of 
 the Sal-fish, the fatherrgod of the Shus of Shushan, who 
 worshipped the great Susi-Nag. It was this fish-god who 
 was worshipped by the Sumerians as Sallimannu, the fish, 
 the god called by the Assyrians ' the king of the gods,' who 
 was no other than the great la.^ He was the Assyrian god 
 Assor, the fish-god, the patron-god of Nineveh, of which the 
 ideogram means fish-town,^ and the god Assur called Dag-on, 
 or the revered one, on the coasts of Palestine, the patron-god 
 of Sidon, a name which, like Nineveh, means fish-town. The 
 fish-mother, the counterpart of the Hindu Adrika in Egypt, 
 is Hat-mehit, the wife of Osiris of Mendes, who bears the 
 fish sign on her head,^ and who is the wife of the goat-ram- 
 god, who has in him the seed of the bull, and who is also 
 the crocodile-god Sebek. The fish-god was the god Posei- 
 don of the Greeks, who is depicted as the god of the lotus 
 and of the thunny-fish, and also Apollo, the dolphin, who 
 led the ship which brought from Knossus in Crete to 
 Krissa, the port of Delphi, the priest Chrysothemis, the 
 speaker of the golden (^/juo-os) judgments (ffe/Mi'i), the 
 singers and prophets (prpocjjrjTai), who accompanied him to 
 the holy shrine of the great snake-god Pytho, the god of the 
 abyss (/Su^o?) of darkness. It was they who made it the 
 shrine of the fish-god, whose image as the dolphin was 
 marked on the Delphian coins,* and it was the ideogram of 
 the fish-god, the mystic t%^v?, which was the sacred symbol 
 divinity among the early Christians. These people who 
 put to sea under the guidance of the fish-god must have 
 chosen for their voyages the season of calms following the 
 
 1 Sayce, Hibbert Lectures for 1887, Lect. i. 58. 
 ^ Sayce, Assyrian Grammar Syllabary, No. 178. 
 3 H. Brugsch, Religion und Mythologie der Alten Aigypter, p. 310, 
 * Miiller, Die Dorier, book ii. chap. vii. § 6, p. 318, chap. i. § 7 and 8, 
 pp. 211-214. 
 
ESSAY 111 287 
 
 rains, that sacred to the Pleiades or Krittakas who follow the 
 Ashvins in the list of Hindu months. The leading star in 
 the constellation is called by the Hindus Amba, the mother,'^ 
 and this is the mother star of the Kushite race, for their 
 father Kush-amba, the tortoise (Jcitsh) and the mother-star 
 (amba), was the third son of Vasu, who was followed by the 
 twins Mavellya, the mountain race, called Tur-vashu in the 
 Ya-yati genealogy and Yadu.^ Their mother city is Kush- 
 ambi, guarding the Plaksha lake, the junction of the Jumna 
 and Ganges, where Ayu, the son of Ur-vashT, was bom, the 
 city where Chakra, the eighth king in mythical descent from 
 Arjuna the Pandava, the god of the Chakra, or wheel of 
 time, fixed his capital.^ The stars of the Pleiades, the 
 mother-constellation, lay within the head of Taurus (as de- 
 picted by Ptolemy), which was called by the Hindus Pushya, 
 or the son of Push, the alligator, and it was these stars 
 which were the parent stars of the voyagers in the mother 
 ship Argo, piloted by Agastya, the star Canopus, the 
 Karbanit of the Assyrian, and Karbana of the Egyptian 
 astronomers. He was the ruling star of the city called by 
 his name, which was the chief northern port of Egypt before 
 the days of Alexandria. The Pleiades, or Hindu Amba, is 
 called by the Hebrews Kimah, the Assyrian Kimta, a name 
 derived from the root kamv, to tie, to bind.* This name 
 meant the stars of the family, that is, the mother-stars of 
 the sons of the house-pole, and this coincides with the Santal 
 name of the Pleiades Sar-en, which reproduces that of their 
 Northern mother-goddess. Bar. These six stars reproduced in 
 heaven the six gods the Maga race worshipped as the five 
 seasons of the Hindu year and Pandhari, the god of the 
 
 ' Tail, Sam. iv. S, I ; /itii. Brah. iii. i, 4, i ; Max Miiller, Preface to 
 vol. iv. of his edition of the Rigveda, p. 32. 
 
 ^ Mahabrarata Adi (adi vartfavaiama) Parva, Ixiii. p. 173. 
 
 ' Cunningham, Ancient Geography 0/ India, pp. 391-392. 
 
 * R. Brown, jun., F.S.A., 'The Tablets of the Thirty Stars,' Proceedings 
 of the Society of Biblical Archaology, Feb. 1890, Star iv. ; Delitzsch, The ■ 
 Hebrew Language in the Light of Assyrian Research, pp. 69-70. 
 
288 THE RULING BACES OF PREHISTORIC TIMES 
 
 fair {pandu) people, the moon and rain god, Mitra-Varuna 
 and Apollo-Artemis. They were the six sons of la and the 
 six gods of the Turanian Gonds, who divide the Gonds into 
 worshippers of four, five, six (saha), and seven (sat) gods. 
 It was thence that they derived their name Ashura from the 
 Akkadian ash or as, six, and made Ashura-Mazda, the Asura 
 of the Zendavesta, the supreme god of the star-worshipping 
 races, substituting for the five-rayed star of the Egyptians 
 y^, the six rayed Cypriote star, /j^ which, with the crescent 
 moon, has always been borne on the Turkish banners.^ 
 The race descended from the six-star mothers was that 
 formed by the union of the cultivating Nagas, whose gods 
 were the gods of the five seasons, with the trading sons of 
 the ass, the navigating Shus or Phoenicians, the red men who 
 worshipped the ruler of heaven, and they depicted their 
 descent in astral genealogy by calling the six stars of the 
 Pleiades and its enclosing constellation Taurus or Pushya (the 
 
 moon-bull with the three eyes and two horns Vy ), the 
 
 stars of the mother-cow, the Akkadian Am, the wild bull 
 or cow.^ They were the mother-stars of the race whose god 
 was Varuna, the Greek ovpavo<;, the god of conjugal union,* 
 and hence they were called in Greece the Peleiades (-n-eXei- 
 fflfie?) or doves, a name given to them by Hesiod, Pindar, 
 and Afhenaeus.* Pindar tells us that they brought nectar 
 to the young Zeus in Crete, whence the fish-god came to 
 Delphi. Thus the dove became the sacred bird of the new 
 faith proclaimed by the fish-god — the belief in a god of in- 
 flexible righteousness, who ordained and upholds the regular 
 and unvarying succession of natural phenomena. It was 
 
 ^ The Hittite star has also six points. It denotes the sons of the pole Tur 
 and rain-cross, see Essay I., p. 18. 
 
 " Sayce, Assyrian Grammar Syllabary, No. 242, also Nos. 232, 233. The 
 sign given in the text is that used to denote the wild bull in the Telloh 
 inscriptions, the sign of the mother Leah, the wild cow, the Akkadian Am 
 the Hindu Amba. 
 
 ' Eggeling, Sat. Brdh. ii. 5, 3, 23 ; S.B.E. vol. xii. p. 398. 
 
 * Hesiod, Frag, 44, x^^f^P^M dimvn ireXelades ; Pindar, Mem. ii. 17; 
 Athenseus, xi. 
 
ESSAY III 289 
 
 also the sacred bird of Ashtoreth, the moon-goddess, the 
 heavenly form of Istar.^ It was the dove Yonah,^ the Hebrew 
 prophet Jonah, brought to Nineveh by the fish-god, who 
 made the city once sacred to Istar, the city of the divine 
 fish, the oracle (Jcica) of Merodach or Marduk, the bull-god.^ 
 Noah, in the Hebrew Flood legend, which must have formed 
 part of the national mythical history of a navigating race, 
 sent forth the dove after the earlier prophet-bird, the raven, 
 had failed in his mission ; and it was the dove which told 
 Noah of the birth of the holy land, of the mother Ida, the 
 cow-mother, which had risen from the waters after the close 
 of the period of gestation on the first day of the tenth solar 
 month. The dove also brought the leaf of the olive-tree* 
 which became the mother-tree of the Semite confederacy, 
 which was first formed in Palestine, the land of the olive- 
 tree. This was the tree sacred to Athene, the goddess of 
 the flower (avdot), who, like the children of Manu, the 
 thinker, the Hindu father of men, was born from the brain 
 of Zeus. It was before the rainy season and the beginning 
 of the Hindu month Assar, sacred to the fish-god Assor, 
 that he created the world in the six days sacred to the six 
 gods of the Ashura ritual, and rested from his labours on 
 the seventh day. It was then that Noah, meaning 7-est, 
 launched on the annual flood, the ship bearing the only son 
 of life, Dumu-zi, who was, as the first year, to be the parent of 
 the sons of the god of righteousness. It was he who led 
 the heavenly ship Argo, and who became in Eridu la-Khan, 
 or la, the fish, and in Babylonia and Assyria, the god Assor, 
 who, instead of the Sar, or rain-god of the earlier theology, 
 became the As-sar or six Sars, whose ideogram is formed by 
 the meeting of six lines O^.^ It was Gad and Ashur, the 
 
 ' Sayce, Hlbbert Lectures for 1887, Lect. iv. p. 271. 
 
 - Gesenius, Thesaurus, p. 587. 
 
 ■' Sayce, Assyrian Grammar Syllabary, Nos. 178, 442. 
 
 ^ Gen. vi. 5-10; viii. 5. 
 
 ' Sayce, Assyrian Grammar Syllabary, No. 242. 
 
 19 
 
290 THE RULING RACES OF PREHISTORIC TIMES 
 
 sons of Zilpah, the handmaid of Leah, the wild cow, Gad 
 being the seventh and Ashur the eighth of Jacob's sons, who 
 formed, with the seven children of Leah, the number nine 
 of the igigi, the gods of heaven in Akkadian and Hindu 
 theology.^ The nine were formed by the first pair of the 
 primaeval gods of heaven, the sacred twins, Day and Night, 
 who in the Ashura cosmogony, begot the seven days of the 
 week. And it was this descent from the twins and the 
 wedded pair which based all their theology on pairs, and 
 made them, as in the controversy cited in the Brahmanas, 
 contend for the sanctity of pairs, as opposed to the odd 
 numbers which Indra held to be divine.^ The coming of 
 the god Assor, we are told in a Babylonian inscription, 
 coincided with the birth of the land of Assur,^ and Assur 
 was the capital of the land called Gutium, or the land of 
 Gud, the bull.* This was the land colonised by the sons of 
 the northern bull, the Hebrew tribe of Gad, who built not 
 only the cities of Bashan, but also those of Assyria, and were 
 the great builders of the ancient world, just as their later 
 descendants the Goths, the modern sons of the bull, were 
 the founders of Gothic architecture and the ancestors of the 
 English sons of John Bull. They replaced the Tur, the 
 stone pillar, the Egyptian obelisk, by the temple, the home 
 and symbol of the creating god, who had been the pillar of 
 the house. But in their eyes the sign of the father-god was 
 not the central pillar, but the two door-posts, and hence 
 they called the temple gates Babel, or the gates (Bab) of god 
 {el). This gate was guarded by the holy twins, the pillai-s 
 Jachin and Boaz of Solomon's temple,^ the Gog and Magog 
 of our Guildhall, and the supporters of our coats-of-ai-ms. 
 They, as the kerubi or winged-bulls, watched the gates of the 
 Assyrian temples and those of Paradise in Genesis. It is 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iii. p. 141 note I. 
 
 ^ Eggeling, Sat. Brah. i. 5, 4, 6-1 1 ; S.B.E. vol. xii. pp. 153-154. 
 
 'Sayce, Hibbert Lectures for 1887, Lect. iii. p. 166. 
 
 ■■ Lenormant, Chaldccan Magic, pp. 333, 334. » i Kings vii. 21. 
 
ESSAY III 291 
 
 the door-posts, and night and morning, which are invoked in 
 the fifth and sixth verses of the Apri sacrificial hymns of the 
 Ashm'as in the Rigveda. And in the Genesis genealogy of the 
 kings of Edom, the land of the red man, we find that the 
 first king is the inspired priest or prophet of an open-air altar ; 
 the second the priest of the consecrated temple of the holy 
 gate; and the third the priest-king of the Hus or Shus. 
 The first king is Bela, the son of Beor, the priest-prophet 
 Balaam, the son of Beor in the Book of Numbers, who built 
 the altars for his worship, and also Bela, the son of Benjamin 
 in Chronicles, and the brother of Ash-bel. He was succeeded 
 by Jobab, the gate (bab) of Yo or Yah, the son of Zerah, the 
 father of the red race and the twin son of Tamar, the palm- 
 tree, and his successor was Husham ^ of the land of Teman- 
 ites or Southern Arabia.^ Husham is the son of Dan, the 
 judge, and the Husrava and Su-shrava of the Zendavesta 
 and Rigveda. The land of the Temanites is the land of 
 the men bom of the Akkadian Te, called in the Assyrian 
 Te-mennu, or the foundation of life, and its ideogram means 
 'the lord of seed.'* It was the land of Arabia, of the 
 irrigating and building Minseans and star - worshipping 
 Sabaeans, the land of the Queen of Sheba, or the num- 
 ber seven (sheba), who made Sin, the moon-mother of the 
 Shus, their mother-goddess, and Sinai, the mountain of 
 Sin, their mother-mountain, and who thus established a 
 fresh confederacy of the Semites grouped round the mother- 
 mountain of the West, to rival that of the Kushite moun- 
 tain of the East. It is their theology which is expressed 
 in the names of the months of the Akkadian year and 
 zodiac, beginning with those called Te-te, the two founda- 
 tions, the door-posts, or Khas-sidi, the bull of increase, and 
 Enga, the making of bricks, or Mas-mas, the pair of bricks, 
 culminating in the sixth month Dul-azag, the pleasant hill, or 
 
 ' Gen. xxxvi. 32-35, xxxviii. 30 ; Numb. xxii. 5 ; I Chron. viii. i. 
 
 ^ Tema is the name of Arabia ; Isa. xxi. 14. 
 
 ' Sayce, Assyrian Grammar Syllabary, Nos. 320, 327, 427. 
 
292 THE RULING RACES OF PREHISTORIC TIMES 
 
 Tulku, the holy altar, and ending in the month Bara-ziggar, 
 the altar of the creator. It was on this altar that the Old Year, 
 the year reckoned by the building race, the sons of the bull, 
 was sacrificed to produce the New Year. It was the settle- 
 ment of the Hindu navigators in the holy island of Dilmun in 
 the Persian Gulf, and at Eridu, which first brought them in 
 contact with the Arabian star-gazers and merchants, the sons 
 of the ass, and it was the union of these races with the sons 
 of the bull in the ancient city of Ur, which first formed the 
 Semite race. The fundamental conception bequeathed by the 
 Danava, or worshippers of the eleven gods, was, as I have 
 shown, that of the meridian pole, imiting the land of the 
 sons of Kush, the tortoise, with the gods of heaven; and it 
 was this meridian pole, the Tur of the Akkadians, which the 
 Dravidian traders of India brought with them to Eridu. 
 Its two ideograms '-yyy< fj and .-||y< ^y both begin with 
 the initial sign of Nun, the Great Spirit >-yy|-> followed by 
 that of divinity >- in the ideogram of Nun, and by ^, 
 lord, in those of Tur ; and these last mean, ' the Nun, the 
 lord of the divine enclosure, of the one king or god,' and 
 ' the Nun, the lord of the divine enclosure of Adar the fire- 
 god.'^ Thus the meridian-pole is the Nun, the god and soul 
 of life, both to the Akkadians and Egyptians, called in the 
 Egyptian Book of the Dead, ' the primasval water Nun, the 
 supreme god, the self-existent.' ^ This is the life-giving 
 breath of God which moved on the face of the waters, the 
 mist, which in the Rigveda entered the womb of the year- 
 cow, as the spirit of God, and gave life to the year-calf.* 
 This Tur, the pole, gave birth to the Greek Tauros (ravpo<;), 
 the bull, the son of the Tur, and also to the Chaldaic Tur, 
 the bull. It was he who ploughed the heavenly fields, and 
 on earth trod out, when cut, the year's com, placed round 
 
 ^ Sayce, Assyrian Grammar Syllabary, Nos. I. 64, 66, 67, 329, 427. 
 - H. Brugsch, Religion und Mythologie der Alien -i^gypter, pp. 21-25, 
 106 ; Book of the Dead, chap. xvii. 
 ^ Gen. i, 2 ; Rigveda, i. 164, 8. 
 
ESSAY III 293 
 
 the pole in the centre of the threshing-floor. This simile, 
 joined to that which made the heavenly pole revolve with 
 the passing days and weeks, made the bull, the Chaldaic 
 Tur, the revolving pole, and the Tor, that which goes round 
 in a circle. It was this bull, the Hebrew Shur, which was 
 the wild bull of the mountains, the bull of the rock ; and 
 the two names appear in that of Tyre and the Arabic Tor or 
 Tur, a mountain, for the name of Tyre wasTsur or Tsor, the 
 s being preserved in the names Sarra and Sara, given to it by 
 Ennius and Plautus, and the name came to mean, as we know 
 from the Greek ru/ao?, both the mountain and the pole Tur, 
 the tower of god, and the root whence it comes means 'to bind.'* 
 The sons of the binding Tur were the Indian Tur-vashu, 
 the Zend Tur-anians, the mariners of Asia Minor called by 
 the Egyptians Tour-sha,^ the sea-traders of the Mediter- 
 ranean called the Tur-sene of Lydia, the Tur-sena or Tyr- 
 rhenians of Lemnos and Etruria, who spoke a language 
 closely allied to that of the Akkadians. That their god Tur 
 was worshipped in Cyprus and Asia Minor is proved by the 
 terra-cotta whorl found in one of the settlements on the site 
 of Troy, dedicated in Cypriote characters to Patorl Turi, 
 the father Tur, who gave his name to the Phrygian city of 
 Turiaion. The great antiquity of the settlement where this 
 whorl was found is proved by the fact that though some 
 bronze knives and instruments were found in it, by far the 
 greater number of the axes, saws, and knives were of stone, and 
 the pottery, though similar to that at Mycenae, is of a more 
 archaic type.* These people, who had adopted the Cypriote 
 six-rayed star as their national sign, had besides the god Tur 
 brought with them from India tlie peacock, sacred to the 
 Grecian moon-goddess Hera, the Latin Juno and the Etruscan 
 Uni. Tliis bird is one of the four totems of the great Bhar 
 
 > Gesenius, Thesaurus, 'Tur and Shur,' pp. 1382, 1498, 1499, li6o-i ; 
 Stanley, Sinai and Palestine, p. 498. 
 
 " Maspero, Aiiciint Egypt and Assyria, p. 164. 
 
 ^ Schuchhardt's .Schliemann's Excavations, App. i. pp. 331, 332, 334. 
 
294 THE RULING RACES OF PREHISTORIC TIMES 
 
 tribe, the Bharata of Bharata varsha. These are (1) the Bans- 
 rishi, the bamboo priest, the bamboo pole setup as the sign of 
 the rain-god by Vasu, in the land called in the Mahabharata 
 the land of the Kichaka or hill-bamboo; (2) the Bel, the medi- 
 cinal fruit-tree {Mgle marmelos), the tree of the physicians, 
 the fruit of which cures dysentery ; (3) the Kach-hap, the 
 tortoise ; and (4) the Mayur, the peacock.^ It is in Greek 
 legend that we find the story which tells us how the peacock 
 became the totem of the sons of the dog. For when Argus, 
 the star watch-dog of lo, the dark night, the star Sirius, was 
 slain or supplanted in the rule of the heavens by the crescent- 
 moon, the Harpe, or crescent-shaped sword wielded by 
 Hermes, the fire-god of the double-snake race, whose em- 
 blems are twined round his caduceus, the watching-star, 
 Argus became the peacock whose tail is studded with the 
 stars of heaven. The name of the peacock, Mayura, also 
 takes us back to that of Maia, the mother of Hermes, the 
 seventh or invisible star of the Pleiades,^ our own May, 
 and the witch-mother Maga. It was as sons of the witch- 
 mother that the stars became snakes, the Taras of the 
 Gonds, the Tara Pennu, the snake or star-mother, the goddess 
 of Maghada, and the Greek apyrj';, Doric apya?, which means 
 a snake, and the watching-star ; and it was when tlie star- 
 gods were superseded in the rule of heaven that Apollo, the 
 moon- and sun-god became Argeiphontes (Apyei<f)6vTr}s:), the 
 slayer of the snake. These watching-stars, Argus with the 
 hundred eyes, were the Uragas, or heavenly- watchers, of the 
 Hindus, the Pali Urago, called Ashura in the Mahabharata,' 
 and the Uru-gul, or great watcher of heaven, of the Akka- 
 dians, the chief priest * who gained the name because he was 
 the chief astronomer of the State. Thus we find that the 
 
 1 Risley, Triies and Cosies of Bengal, vol. ii. App. i. p. 9. Medical study 
 began in the age of the Ashvins, the physicians to the gods. 
 ^ Aratus, Phainomena, 201-203. 
 ' Drona {Jagadratha Parva), cxliv. p. 441. 
 ■* Sayce, Hibbert Lectures for 1887, Lect. i. p. 80 note 2. 
 
ESSAY III 295 
 
 peacock reached Greece from India under the auspices of Salli- 
 niannu, the fish-god, some thousands of years before the date 
 of about 1000 B.C., hitherto assigned to his namesake, Solo- 
 mon, the Jewish king, and it is this last who, as we are told 
 in the Book of Kings, imported to Palestine apes, ivory, 
 peacocks, and almag, or sandal-wood, under names which all 
 scholars admit to be of Tamil origin. It is impossible to be- 
 lieve that at that date the western coast of India should have 
 been called Ophir, which, as Dr. Sayce has shown, is the 
 Dravidian Abhira,^ or that Dravidian dialects should have 
 been the ordinary language of commerce used there. The 
 eighth Mandala of the Rigveda had long before that date been 
 written in Sanskrit by the Kanva, the priests of the Yadu- 
 Turvashu, the great race of the Ikshvaku its rulers, and the 
 ordinary language of the country must have been a Pali or 
 Prakrit dialect. That Solomon, the son of David, an inland 
 king, should have joined with Hiram of Tyre in starting a 
 trade with India, which disappears immediately after his death, 
 seems to be equally impossible, but it is quite in accordance 
 with the rules of ancient mythic history, as used by the 
 Aryan historians of the narrative age, that the myths origin- 
 ally framed to tell the story of the triumphant progress of 
 Sallimannu, the fish-god, whose worshippers built the first 
 temples, should be transferred to his namesake, the king who 
 built tlie great temple at Jerusalem, and this conclusion is 
 confirmed by the prominence given to the Hindu apes and 
 peacocks in the religions of Egypt and Europe. These 
 divine symbols would naturally have been spoken of in the 
 original myth of Sallimannu, but could not have attracted 
 the attention of the court historiographer in the days of 
 Solomon the king, for by that time neither apes nor peacocks 
 had any place in the Hebrew religion, nor was there any 
 reason for importing them. The eight sacred apes under tlie 
 Tamil name of Kapi, were the Egyptian prototypes of the 
 later metaphysical abstractions called the eiglit creating-gods 
 
 ' Sayce, ' Ophir,' in Queen's Printers' Aids to the Student of the Holy Bible. 
 
296 THE RULING RACES OF PREHISTORIC TIMES 
 
 headed by the Nun. They are called ' the soul of the East, 
 the apes who adore Ra, the rising sun, the eight Chnum,' or 
 building architects, the gods of the building race, ' who sit 
 to the right and left of Amon the ram-god,' the god of the 
 house-pole. Of these eight apes, the eight creating-stars, 
 four were called Bentet or Keftenu, that is, the Phoenician 
 {kepht), or Northern apes, and four the apes of Uetenu, 
 meaning the green land, which is to the east of Punt, and 
 must be India.i The coming of these sacred apes, the god 
 whose image was borne on the banner of Arjuna, the leader 
 of the Pandavas, and the creed they brought with them 
 must have formed a most important epoch in the history 
 recorded by the national Asipu. For it was these Tursena, 
 the army (send) of Tur, who, by developing the ancient 
 organisation of the village and province in India, divided all 
 the countries they occupied into confederacies of cities, such 
 as we find among the Euphratean nations, the Egyptians, 
 Canaanites, the people of Asia Minor, Greece, and Italy. It 
 was they who were the fathers of Greek and Latin civilisation ; 
 who made the maintenance of law and order, doing justice 
 between man and man, and the making of useful laws, the 
 chief function of government, and based national life on the 
 Dra vidian rule that every man and woman should do his and 
 her duty to the State. These maritime Tursena were inter- 
 mingled with the matriarchal Amazonian tribes who preceded 
 them, and who seem to have founded the ancient ports of 
 Asia Minor and Palestine, especially the Ionian cities of 
 Smyrna and Ephesus, and that of Askelon, where the god- 
 dess-mother was worshipped as Myrina, the Aramaic Martha, 
 the mistress, the Assyrian Martu, the daughter, and the 
 Hebrew Miriam, the prophetess, who was, like Istar, the 
 mother of Tammuz.^ It was they, as the founders of sea- 
 ports who, like their Indian maritime ancestors, made ships 
 from the wood on the hills of Asia Minor, near the sea- 
 
 ' H. Brugsch, Religion tmd Mythologie der Alien /Sgypter, pp. 150-159. 
 ^ Sayce, Hihhert Lectures for 1887, I.ect. iv. p. 235 note 4. 
 
ESSAY III 297 
 
 coast, and founded the commerce which brought the cedars 
 of Amarrum or Lebanon to Lugash, the city of Gudia. The 
 race formed by the tinion of these matriarchal tribes witli the 
 sons of the pole was that of Dorians, the race whose protect- 
 ing god was Apollo. These people have apparently left tlieir 
 name in the Hebrew land of Dor, the country of the magi- 
 cians, on the coast south of Sidon, and tliey were the sons 
 first of the tree-stem and spear (Sopv), and afterwards of the 
 revolving pole, called by the Jews Dor, and also of the Dor, 
 a generation or epoch,'^ the descendants of the revolving ages, 
 a mythical equation similar to that which changed the Akka- 
 dian god of the dead Ner-gal, the great (gal) strong one 
 (Tier) into the Babylonian Ner or epoch of six liundred years. 
 The names of the Dorian tribes, the Hylleis or woodmen {v\r}), 
 the sons of the tree, the Pamphyli or collected tribes ((j)v\al) 
 who left their name in the province of Pamphylia, and the 
 Dymanes or sons of the entering-god {Bvco), that is, of the 
 revolving pole or fire-drill of heaven, tell us a great deal 
 about their history. They were the people formed from the 
 union of the sons of the tree, the fire-god and the house-pole, 
 who brought from Asia Minor into Crete their system of 
 Sus-sitia, or common meals, at whicli, as we are told by Aris- 
 totle, the whole village population, men, women, and children, 
 ate together the food provided from the common granaries 
 or store-houses {iic koivov)^^ and this custom was not peculiar 
 to the Cretans and Spartans, but was indigenous among the 
 CEnotrians of Southern Italy, the Arkadians of Phygalia, 
 and the Argives. It was observed at Megara in the days of 
 Theognis, and was said to liavc been introduced into Corinth 
 by Periander.8 It was in short a general Dorian custom, and 
 tliese common meals and the division into messes of the 
 Spartans and Cretans, are reproduced in the customs of the 
 unmarried men of the Naga races in India, who all live 
 
 1 Gesenius, Thesaurus, p. 331, s.v. 'Dor.' 
 • Mliller, Die Dorier, bk. iii. chap. x. p. 199. 
 " Ibid. bk. iv. chap. iii. p. 269. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 together as the Spartan youths used to do, while the public 
 granaries still survive in those distributed throughout Chota 
 Nagporefor storing the produce of the Manjhus or royal 
 land. Among the Spartans and Cretans also, as among the 
 Naga races in India, the children did not belong to their 
 parents but to the State, and every Spartan father was 
 obliged to bring his children when bom to the Lesche, to be 
 examined by the elders of the tribe, who determined whether 
 they were to live or not.^ If accepted, they were brought up 
 like the Indian Naga children, by the State or village, and 
 the divisions of the Spartan youths into sections called Bouai 
 and Ilai, ruled by one of the elder lads called Iren,^ tells us 
 that they were sons of the ox Bous, and the mother Ida or 
 Ila, who obeyed the chief divider or arbitrator, Iren, the son 
 of Ida or Ira, the centre of the sacrificial altar, and of the three 
 primaeval mothers. The descent of the Dorians and Spartans 
 from the races to whom the village grove was the goddess- 
 mother of their children, is shown in their marriage-customs. 
 These obliged the husband to consummate his marriage 
 secretly in the grove called the Numpheutria, to which he 
 carried his wife by simulated captui-e. There the brides- 
 woman met them and received the bride from her husband, 
 cut off her hair, dressed her in man's clothes, and left her in 
 the dark,^ so that the subsequent union was like the Hindu 
 marriage by Sindurdan, a completion of blood brotherhood. 
 The Spartan form of government by the two kings of the 
 families of the Agidae, or sons of the goat, and the Eurjrpon- 
 tidae or Eurytionidae,* and by the five Ephors, both repro- 
 duce Dravidian customs, and give historical evidence of the 
 origin of the race. The five Ephors are the five members of 
 the Indian village council called the Panchayat, or council of 
 five {panch), while the two kings are the Dravidian supreme 
 
 1 Plutarch's Lycurgus. 
 
 = MiiUer, Die Doner, bk. iv. chap. v. § 2, p. 297. 
 s Ihid. bk. ,iv. chap. iv. § 2, p. 278. 
 
 ■• Pavisanias and Strabo call the second race of kings, Eurytionidoe. Other 
 authorities call them Eurypontidse. 
 
ESSAY III 299 
 
 ^^^S> i^'^S^ and law-giver, and his chief subordinate and 
 almost co-equal, the Sena-pati, lord (pati) of the army (sena), 
 the commander-in-chief. In the family names of the Spartan 
 kings we find the sons of the mountain, or rather of the 
 storm-goat (a'£^),^ the father-god of storms, the Branchian 
 and JEolian Apollo bom in Lydia and Phrygia, and the 
 sons of the wide (ev/au?) sea (ttoi/to?), or what is still more sig- 
 nificant of Eurytion or Eurytus, the father of the Centaurs. 
 He was the divine archer, the bearer of the mythic bow 
 which at last descended to Odusseus,^ the wandering sun-god 
 whose wife was Penelope, the weaver of the web (ttjji/t;) of 
 time. The name Eurytus represents a form {eFepvros:), de- 
 rived from epvcio, ' to draw,' and he is the exact countei-part of 
 the Hindu god of the bow, Krishanu, whose name comes from 
 Tcarsh, ' to draw,' and the bow which he bears is the rainbow 
 of the rain-god, the Gandiva, the bow of Arjuna, the bright 
 one (diva) of the Gan, the rain-god among the Pandavas. 
 Krishanu is the leader of the seven Gandharvas, the guardians 
 of Soma, that is, of the seven days which make the pole the 
 seven bulls of the Great Bear revolve and bring the season 
 of the rains. But while the Hindus call the seven rulers of 
 cloud-land Gandharvas, or men of the country (gan) of 
 the pole (dhruva), the Greeks call them Ken-tauroi, the 
 ■prickers, or goaders (icevr^a)) of the bull (Tavpo<;), and 
 these names mark the interval in the transmission of the 
 myth which separated the conception of the week-days as 
 goaders of the bull, who ploughs the field and brings the 
 harvest home, from that of the guardians of cloud-land, which 
 make the pole of time revolve. This evidence also shows that 
 the mjrth of the Centaurs, or heavenly horsemen, with that 
 of the dolphin fish-god, who led the priests of Apollo to 
 Delphi, was brought to Greece by the Dorians, who made 
 tlie heavenly twins, the Ashvins of the Hindus, their sex- 
 less father-gods, Kastor and Polydeukes. They were the 
 egg-bom sons of one mother, Leda, by two fathers, Tyn- 
 
 ' From aiWw, ' to nish.' - Homer, Odyssey, viii. 224 ff. 
 
300 THE RULING KACES OF PREHISTORIC TIMES 
 
 dareus, the hammerman, or primasval smith,^ and Zeus, and 
 were like the twin-children of Vivasvat and Saranyu, mortal 
 and immortal, the mortal Kastor being the son of Tyndareus, 
 and the immortal Polydeukes, the great wetter (Seva), the 
 rain-god, of Zeus. Kastor was the pole of Ka, the star 
 called by the Akkadian astronomers the star Tur-us of the 
 supreme temple,. the sacred pole of the house of God.^ They 
 both formed part of the crew of the star-ship Argo, which 
 came from the South into the Grecian seas, where it ceased 
 to be visible, but where its memory was preserved in the 
 name of the land of Argos, whose people took for their 
 cognisance the fish.* The name of their mother, Leda, tells 
 us of the route by which the sons of the twin-stars came from 
 India to Asia Minor, and thence by way of Crete to Greece. 
 Leda is the feminine form of Ledon {\fjSov), the Mastich 
 shrub {Pistaccia lentiscus), yielding the incense Ledanon 
 burnt in the Greek temples. The root Ledon appears in 
 Hebrew as lot, incense, whence comes the name of the 
 patriarch Lot, meaning concealment, and a veil.* He was 
 by his two daughters, the twin-wives of the primaeval father- 
 god, the father of Moab, meaning the water-father, the 
 Greek Polydeukes, and Amon, the supporter, the house 
 pole,^ the Greek Kastor ; and he was like the Indian fish- 
 god Matsya, whose name is derived from the root mad, " 
 meaning intoxicating, inspired by drunkenness. The incense, 
 whence they were born, was that which hid the god dwelling 
 in the holy of holies, the Naos, or innermost recesses of the 
 temple, built by the sons of the fish ; and this conception of 
 the symbolism of burning incense, hiding the father of life, 
 as the Rishi Para-shara, the overhanging cloud, was hidden 
 
 ^ P'r. root tud, to strike ; Curtius, (Triechische Etymologk, No. 248, 
 pp. 226, 227. 
 
 ''■ R. Brown, jun., F.S.A., 'Tablet of the Thirty Stars,' star x. line 13. 
 Proceedings of Society of Biblical ArchiBology, Feb. 1890. 
 
 ' 'Greek Totems,' Quarterly Review, Jan. 1891, p. 199. 
 
 * Gesenius, Thesaurus, s.v. 'Lot,' p. 748. 
 
 " Ibid. s.v. 'Moab,' p. 775; ' Ammon,' p. 115. 
 
ESSAY III 301 
 
 when he begot Vyasa, the son of SatyavatI, she who is 
 possessed of truth (satya), is one that arose in India. There, 
 in the central land of Gondwana, reaching from the realm 
 of king Vasu, on the Sakti mountains, where the fish-god was 
 bom, to the Malabar coast, the Salai-tree (BoswelUa thiiri- 
 ,ferd), the original incense-tree, crowns every rocky height, 
 where nothing else will grow, and is quite as ubiquitous as 
 the hill bamboo, the Kichaka, which Vasu planted as the 
 rain-pole. It was in this land of the Kichaka that the 
 Pandavas, by the advice of the Gandharva king, Chitra- 
 ratha, the star-god of the many-coloured (chitra) chariot 
 (rathay-, made Dhaumya, the son of smoke (dhumo), their 
 family priest, and it was under his guidance that they 
 gained their common bride, Drupadi, in the adjoining land 
 of the Srinjayas, or Panchalas. She and her brother, 
 Dhrishtha-dyumna, were ostensibly the children of king 
 Drupada, the sacrificial stake, but were really bom from 
 the sacrificial flame, lighted on the altar of bumt-oftering 
 by the Brahmin Yaja, meaning the sacrifice, and while 
 Drupadi was the incense altar, the mother of the children 
 of the Pandavas, the five seasons of the year, hidden in thf 
 inner Naos, or female apartments of the temple, Dhrishtha- 
 dyumna, whose name means ' the seen bright one,' was the 
 altar of bumt-oftering in the outer court ; and botli symbol- 
 ised the ritual of the Angiras priesthood, the offerers of 
 burnt-offerings, the Bharadvajas and Gotamas. The custom 
 of burning incense as the veil of the unseen god, which 
 began and still survives in India, went thence, through the 
 Euphratean ports, to Arabia, where a fresh source of incense 
 was found in the Arabian incense-tree {Boswellia curtcrn), 
 and it passed thence through Egypt, Palestine, and Asia 
 Minor, to Greece. But the incense-mother, Leda, who came 
 from the land where Gandharl and Urvashi laid the eggs, 
 whence the Kushite race and Ayu, the son of ages, were 
 bom, was not the goose-mother of the sons of Kush, but 
 ' Joseph's coat of many colours. 
 
302 THE RULING RACES OF PREHISTORIC TIMES 
 
 the KVKvo'i, or Cygnus, a swan. This name is the same as 
 that of Shakuna, the brother of Gandhari, who was first the 
 Ciconia, or stork, who told of the end of the Northern winter, 
 but who became in India the bird of the torrid summer sea- 
 son. But this bird of spring was superseded, in the age of 
 astral theology I am now discussing, by the Southern goose 
 and Northern swan, the moon-birds. It is the swan which 
 is the moon-boat which bears Lohengrin, the swan-knight, 
 who keeps in his bosom the holy grail, or secret casket, 
 containing the life-giving water, the blood of the gods, the 
 heavenly Soma. It was this casket, containing the cups 
 called Consecration (diksha) and Penance (tapas), which was 
 given to the goddess-mother Ka-dru, the tree of 
 Ka, by the bird Shyena, who took it from the 
 guardianship of Krishanu, the god of the 
 heavenly, bow.^ It is this boat of the moon- 
 bird with its central mast, the supporting-pole, 
 which is the Delphic Trisula, the Greek e in- 
 scribed over the gate of the temple. 
 
 The age on which the world now entered was that of 
 Semite rule, achieved by the confederacy of the sons of Sin, 
 led by the tribes of Ephraim, the two Ashes (eper), or the 
 united twin-races of the Arabian sons of the ass, and the 
 composite race of the builders, artisans, traders, and warriors, 
 the sons of the fire-god. They, led by Joshua, the son of 
 the Nun, which means in Hebrew ' the fish,' and allied with 
 the sons of Caleb, ' the dog,' took Jericho, the moon-city of 
 the goddess Ashtoreth, or Esther, by the help of Rahab, the 
 alligator, and Marduk, the bull, and superseded the rule of 
 the Akkadian- Turanian Finns by that of the Semites, making 
 the Semites the successors of the Kushites in the rule of 
 Southern Asia and Egypt, a conquest which enables us to 
 explain how the rule of the later Sargon extended as far 
 west as Cyprus, and how, as we learn from the tablets of 
 
 ^ Eggeling, Sat. BrSh. hi. 6, 2, 8-ii; S.E.E. vol. xxvi. pp. 150, 151 ^ 
 
 Rigveda, iv. 27, 3. 
 
ESSAY III 303 
 
 Tell-El Amarna, in the days of the eighteenth Egyptian 
 dynasty, or 1800 b.c, the Assyrian cuneiform script was the 
 written character used in Palestine. And just as this con- 
 quest is commemorated in Zend and Hindu mythic history 
 by the name of the conquering king, Hu-srava and Shu- 
 shravas, the offspring or glory of the Hus or Shus, so is the 
 same reminiscence repeated in the original name of Joshua, 
 the son of Nun, who was first called Hoshea or Hush-ia,^ that 
 is, the Yah, or supreme god of the Hus. They extended 
 the eleven months of generation, the parent gods of the sons 
 of the ass, to the full thirteen lunar months, or 364 days, of 
 the lunar year, and these months are the thirteen children 
 of Jacob and the thirteen wives of Kashyapa, called (1) 
 AditI, (2) Detl, (3) Danu, (4) Kala, (5) Danayu, (6) Sinhika, 
 (7) Krodha, (8) Pradlul, (9) Visva, (10) Vinata, (11) Kapila, 
 (12) Muni, or Daksha, (13) ICadru. They are the thirteen 
 months to which libations are made in the Soma sacrifice, 
 and are there arranged in pairs, in accordance with the 
 Ashura belief in their sanctity. This year, which begins 
 with the winter solstice, and the two spring months, Madhu 
 and Madhava, is dedicated to the Ashvins, the drinkers of 
 intoxicating honey mead.^ Valuable evidence as to the 
 lunar theology of the pre-solar Hindu race is given by the 
 secret gods of the Santals, called the seven Orak-bongas, or 
 household gods, and the thirteen Abge-bongas, or secret 
 gods. Converts have told their names to missionaries, but 
 no Santal who retains the faith of his fathers will tell t<> 
 any one, except his eldest son, the secret names of the 
 seven days of the week and the thirteen months of the 
 year, and these are most carefully concealed from their 
 
 ' Numbers xiii. 17. Gesenius translates the name Hoshea as 'freed by 
 Jehovah,' but the compilers of the Pentateuch had forgotten the methods of 
 mythic history and the meaning of liushim, and the interpretation I suggest 
 is one confirmed by Zend and Hindu mythology, and is also consonant with 
 historical facts. Joshua was the son or successor of Nun, and the la or Ya of 
 the race of the circumcision. 
 
 s Eggeling, Sat. Brah. iv. 3, i, 14-20; S.B.E, vol. xxvi. pp. 320-322. 
 
304 THE RULING RACES OF PREHISTORIC TIMES 
 
 wives or female relations. Once a year sacrifices are offered 
 to them without the intervention of a priest, and while the 
 whole family may share in the food offered to the Orak- 
 bongas, only men may eat of that of the Abge-bongas. 
 The Santals do not, like the Mundas and Ooraons, keep 
 their annual Saturnalia in Magh, the witches' month, but 
 in Pous, at the winter solstice, when the lunar year begins, 
 the time of the Pongol Festival of the Madras Dravidians. 
 But though this lunar year is their religious year, their official 
 year, like that of the Mundas and Ooraons, begins in Magh. 
 The change in customs thus marked by the adoption- of 
 the lunar year must be attributed to the addition to their 
 confederacy of the star-worshipping race, who formed the 
 sub-tribe, tracing their descent to the Sar-ens, or Pleiades, 
 the stars of the goddess-mother Sar, and the mother-stars 
 of the Dravidian races. The peculiar customs of the Sar-ens 
 seem to mark them as a separate community, somewhat 
 similar to the tribe of Levi among the Jews. One of these . 
 sub-septs, the Naiki-Khil-Saren, have a separate grove and 
 priest of their own, and may not enter a house in which any 
 of the inmates are ceremonially unclean, while the Sada 
 Saren do not use vermilion to make the Sindur-dan mark 
 at their marriages, and neither they nor the Manjhi-Khil- 
 Saren may be present at a sacrifice when the priest offers 
 his own blood.i Their thirteen kmar months are called (1) 
 Dhara-sor, or Dhara-sanda, the moon (scmda) of the springs 
 {dhara), the goddess Dharti of the Mimdas and Ooraons, {%) 
 Ket-kom Kudra, (3) Champa-dena-garh, (4) Garhsinka, (5) 
 Lila Chandi, the moon (chandi) of sorcery (lila), (6) Dan- 
 ghara, (7) Kudra Chandi, (8) Sahara, (9) Duar-seri, (10) 
 Kud-raj, (11) Gosain Era, (12) Achali, (13) Deswali.^ The 
 ruling goddess of these thirteen months is the moon-goddess 
 of the seventh month, Kudra-Chandi, called Jyesthha, the 
 oldest, in the official list of Hindu months. She holds the 
 place assigned to the moon-mother in the cosmological hymn 
 ^ Risley, Tribes and Castes of Bengal, vol. ii. p. 228. ^ Ibid p. 232. 
 
ESSAY III 305 
 
 of the Rigveda, where she is the seventh self-created goddess, 
 placed in the centre of the year of thirteen months, who has 
 six twin singers (rishi), born from the gods, the six preced- 
 ing and six following months, on each side of her.^ She is 
 the goddess Kudra-sini of the Bauris, to whom pigs, fowls, 
 rice, sugar, and ghee are offered in the Akhra, or village 
 dancing-place, on Saturdays and Sundays by the tribal priest, 
 who must fast from fish or flesh the day before he makes the 
 offering.^ Kudra is also one of the seven spirits worshipped 
 by the Bhuiyas, called (1) Darha, (2) Kudra, (3) Kudri, (4) 
 Dano, (5) Pacheria, (6) Haserwar, (7) Pakahi.^ In this name 
 Kudra, for the moon, we find the Finnish word for moon, 
 which appears in the Finnic kuta-ma, the Esthonian kit, the 
 Mordvin kua, the Ostiak Khoda-j,*' and also in Kuhv, a name 
 for the waning moon, in the Atharvaveda,^ and in Ku-ar, 
 the name given to the month Asva-yuja in Western India. 
 We find the Finnic moon-goddess Kudra united with Sin 
 or Sini, the moon-god of the Semitic Shus, in the nanje of 
 the Bauri goddess Kudra-Sini, and in the Rigveda Sini-vall, 
 or the strong Sini, called also Gungu, or mother of the Gan, 
 is the goddess of the waxing moon, who rules the house ; and 
 she forms, with SarasvatI or Rahu, the waning moon, the twin- 
 pair, who together give children to its owners in the tenth 
 lunar month.* This tenth month is, in the Santal year, 
 ruled by Kud-raj, the king of the Ku, or lunar series, and 
 it is as the tenth month of the year that Asva-yuja gets 
 the name of Ku-ar. The Mahabharata tells us how moon- 
 worship and the reckoning of lunar time was made the 
 official religion at Champa, the modem Bhagalpore, or rather 
 Patharghata,^ the Champa-dena-garh of the Santal lunar 
 
 ' Rigveda, i. 164, 15. 
 
 2 Risley, Tribes and Castes 0/ Bengal, vol. i. pp. 80, 81. 
 
 ' Ibid. p. 115. 
 
 * Lenormant, Chaldaan Magic, p. 304. 
 
 ° Atharvaveda, v. viii. 47 ; Ludwig, Rigveda, vol. iii. p. 189. 
 
 " Rigveda, ii. 32, S, 6, 7 ; X..184, 2, 3. 
 
 ' Cunningham, Ancient Geography of India, p. 477. 
 
 20 
 
306 THE RULING RACES OF PREHISTORIC TIMES 
 
 months. This land of extinct volcanoes and hot springs 
 was the ancient Afiga, or land of burning coals {anga). It 
 was there that Karna, king of Afiga, born on the Asva, or 
 horse-river, was found by Radha, the arc, or semicircle, wife 
 of Adiratha, the chief charioteer of the king of the Kushikas. 
 The name Karna, the son of Ashva, the horse, exactly repro- 
 duces that of the Zend hero, Keresaspa, the son of Sama, the 
 Semite who, in the land of Vaekerata, or evil shadows, the 
 modern Kabul, the original home of the Kushite race, tamed 
 and wedded the moon, the Pairika Knathaiti, or wandering 
 star {Pairilcd) adored (knaih) by men/ The Semite origin 
 of Keresaspa, the horned (Jceres) horse (dspd), who as the 
 unicorn, or horned fish, became the heavenly charioteer, is 
 preserved in the name Karna, which contains the root of 
 the Hebrew Tceren, a horn; and this Northern name of 
 the horned-moon is exactly analogous to that of Sinh, 
 or Singh, the horned -one, given it by the Southern 
 Sumerians — the difference being in the race totems. The 
 Sumerians being the sons of the wild bull, or cow, and the 
 Northern moon- worshippers being the sons of the horse, the 
 Parthian cavalry, the Hindu Kuntibhojas. Karna, the 
 horned-moon of the Mahabharata, is the miraculously born 
 son of Prithu, the mother of the Parthian race, before she 
 became the mother of the Pandavas. She was the daughter 
 of the king of the Kuntibhojas or Bhojas of the spear (kunti) 
 the Hindu cavalry answering to the Greek infantry, the 
 Dorian sons of the spear (Sojov). To conceal his birth she 
 placed Karna in a basket in the river Ashva, whence he 
 floated down the Jumna and Ganges to Champa, whence 
 he went to Dhritarashtra's court. He grew up to be the com- 
 panion and chief ally of the Kauravyas, and conquered for 
 them the whole of India, while the Pandavas, after losing 
 their wealth and kingdom to Shakuna the gambler, lay hid 
 
 ^ Davmesteter, Zendavesta VendldSd Fargard, i. lo, and Introduction, 
 Farvardln Vast, 136; Mill's Yasna, ix. 10; S.B.E. vol. iv. p. 7 note 4, 
 and p. 2 ; vol. xxiii. p. 223 ; xxxi. p. 233. 
 
ESSAY III 307 
 
 at Virata. Indra beguiled him of the panoply in which he 
 was born, the golden mail and earrings of the horned-moon, 
 and gave him in exchange a dart which could not be baffled, 
 the spear or thrown javelin, the national weapon of the 
 Parthian cavalry, who overpowered their foes with showers 
 of darts or arrows.^ They were the old Turkish or Ural- 
 Altaic horsemen, who have always from time immemorial used 
 a lunar year of thirteen months of twenty-eight days each.^ 
 And the whole story of Karna and Keresaspa tells how these 
 Northern moon-worshippers conquered India at the close of 
 the rule of the Naga kings. When we recollect further that 
 it was the ancient Minyans of Asia Minor who first called 
 the moon Men, or the measurer, we see that it was the 
 ancient Hittites, to whom the first wives of Esau, the goat- 
 god, and Bathsheba, she of the seven (sheba) measures (bath),^ 
 the mother of Solomon, the fish-god, belonged, who first 
 calculated the lunar year. They were the Hitaspa, or riding 
 Hittites, whose leader was, like Karna, golden-crowned, who 
 killed Urvakhshaya, or Danu the Turanian father of the 
 Danava, and was afterwards killed by Keresaspa the Semite.* 
 Their language, as Major Conder has shown, is allied with 
 Mongolian and Turkish, and it was their people united with 
 the Arab riders of the desert, from whom Esau got his 
 third wife,* who entered India as the Pandas, or fair con- 
 querors from the North, and overran the country, as the 
 White Huns and early Mohammedans did at a later period. 
 They were the second twin race, the Ya-devas, or people 
 whose god (deva) is Yah, and who were the successors of the 
 Tur-vashu, the sons of the ass, the satyrs of Phrygia, who 
 have, like their king Midas, asses' ears. They are apparently 
 
 ' Mahabharata Adi {SambHava) Parva, cxi. pp. 330, 331 ; Vana {Kandala- 
 harana) Parva, ccxcix.-cccix. 
 
 - Sayce, Introduction to the Science of Languages, vol. ii. pp. 195, 196. 
 
 » Gen. xxvi. 34, 35 ; 2 Sam. xi. 2 ff. 
 
 ■* Darmesteter, Zendavesta Ram Vaft, 28 ; Zamydd Yoft, 41 ; S.B.E. vol. 
 jtxiii. pp. 25s, 296, ° Gen. xxviii. 9, xxxvi. 3. 
 
308 THE RULING RACES OF PREHISTORIC TIMES 
 
 the Shambara of the Rigveda who carried on a long and 
 chequered warfare with Divodasa, son of Vadhriashva, who 
 frequently defeated them before he was finally conquered by 
 their great king Su-shravas. Their name is derived from 
 the casting weapon {shamba), the dart or javelin of the 
 Parthians, which Indra is prayed to use to keep his foes at a 
 distance,! and it is this same people who are described by 
 Curtius and Diodorus as the Sambracae and Sambastas, who 
 ruled the country where the five Panjab rivers join the Indus. 
 This was, as Sir A. Cunningham shows, that of the Johiya 
 or Ya udhya Rajputs, called Johiya-bar or Yaudheya-var. 
 They are named in the Allahabad inscription of Samudra 
 Gupta, and the still earlier one of Junagurh, and are said in 
 the narratives of Alexander the Great's campaigns to have 
 had an army of 60,000 foot, 6000 horse, and 500 chariots. 
 They are divided into three clans, of which the names are 
 very significant. The Langa-vira, or worshippers of the 
 Linga or Viru ; the Madho-vira or Madhera, the drinkers of 
 the inspiring and intoxicating (madh) honey drink ; and the 
 Adam-vira or Admera, the sons of Adam, the red man.^ 
 These names show them to be, like other ancient conquering 
 races, a most composite tribe formed of invading races, who, 
 after the long struggles related in the legends of the Rigveda 
 and Mahabharata, united with their neighbours, who were 
 like themselves of Northern descent, and formed the formid- 
 able confederacy of the Yadu-Tarvashu. They became the 
 Ikshvaku, or sons of the sugar-cane, the flower of whose 
 forces were the Kuntibhoja cavalry, whose horses are famed 
 throughout Indian legend as the swiftest and most enduring 
 of steeds. They instituted the Soma sacrifice especially 
 offered to the moon, for it was their totemistic cognisance, 
 the two vidhritis of augar-cane, which were laid between the 
 Kusha-grass thatching the fire-altar and the prastara of 
 Ashva-vala or horse-tail grass, as the begetting fathers of the 
 
 ^ Grassmann, Worterbuch Ziim Rigveda, s.v., 'Shambara;' Rigveda, 
 X. 42. ^ Cunningham, Ancient Geography of India, pp. 244, 246. 
 
ESSAY III 309 
 
 race succeeding the Kushites.^ They made Shiba or Shiva, 
 the shepherd-god, ruler of the year, calling him the god of 
 number (Sankha or Sankhara), that is, of the sacred number 
 seven, which furnished the two bricks Mas-mas, or fourteen 
 days, with which the Akkadian year builders built the second 
 month of their year, ending with the altar of the creator, 
 and it was they who consecrated the seventh day, observed 
 as an especially holy day by the Semite Assyrians, Zends, 
 and Jews. In the Soma festival of the Ashvins the tryashira, 
 or three mixtures milk, curds, and barley, but no living 
 victims, were offered to the rain-gods Mitra, Varuna, Sukra, 
 and the Maruts,^ and mead was drunk in their honour ; but 
 this ritual was entirely changed by these Northern horsemen. 
 They were like the Arabs of the Mohammedan conquests, a 
 sternly religious people, believing firmly in the unity of God, 
 the great and invisible Yah, who infuses the life-giving 
 germ, the Su or Soma, throughout all nature by the medium 
 of the penetrating moist and rain-giving air, and makes the 
 moon the ruler of the processes by which the root brings 
 forth the seed which, in the fulness of time, gives birth to 
 new life. Like the later Arabs, they abhorred intoxicating 
 drinks, and looked on indulgence in the country Madhu, 
 made from the flowers of the Mahua tree (Bassia latifolia), 
 the country rice-beer or other similar drink, as a disgraceful 
 crime, and made all the upper classes in India water-drinkers, 
 as they have ever since remained. They changed the name 
 of the god Krishna from Madhava, the name most frequently 
 used in the Mahabharata, to Madhu-han, or slayer of Madhu, 
 and framed the legend telling how he consented to die for the 
 good of mankind.' Their Soma festival was a water-festival, 
 in which the use of blood as a cleansing and purifying agent 
 was abolished, and they allowed none to celebrate it except 
 those who had consecrated themselves by the Dikshayana or 
 
 ' Eggeling, Sat. Brah. iii. 4, l, i8 ; S.B.E. vol. xxvi. 89 note 4. 9°- 
 
 - Eggeling, ia/. Brah.vi. i, 4, 10; iv. 2, i, 12; S.B.E. vol. xxvi. pp. 271,281. 
 
 ^ M.ihabharata ^'ana (Markandya Samaseya) Tarva, cciii. pp. 623, 624. 
 
310 THE RULING RACES OF PREHISTORIC TIMES 
 
 bath of new-birth, from which the sacrificer who enters it as an 
 embryo or unborn child with the caul on his head emerges 
 a new-born and holy man, and this rite they took from the 
 washing with sanctifying dew observed by the Northern agri- 
 cultural tribes. The libations poured out to the gods of 
 time and drunk by the priests, were made as in the cere- 
 monial of the Brahmanas with milk, curds, and barley mixed 
 with the consecrated water drawn from the running streams 
 sacred to the mother-goddess of the springs, Dhari,i and 
 called the Vasa-tivari or the sharp (tivra), that is, the active 
 penetrating creator (vasu), and into this was infused the 
 juice pressed by the pressing-stones, or churned in the 
 mortar from the unfermented sap of the plants they made 
 the symbol of the national tree of life, and this explains the 
 use of the Palasha juice, and that of the Ficus Indica and 
 Kusha or Dub grass, to which I have already referred. Their 
 belief in the sanctity of water survived in the elaborate and 
 repeated washings in holy water which accompanied and still 
 characterises all ritualistic observances among the Jews, 
 Parsis, and Hindus, and this belief in water as cleansing the 
 soul from guilt was transferred by the Semites to the Greeks, 
 who added expiating ablutions in water to the former baths 
 of cleansing blood. It was under Semite rule that the 
 formation of society reached a stage beyond that which 
 divided the people into trade guilds, like those of the Kurmis, 
 or cultivators; the TeHs, or oil-pressers ; the Khewuts, or 
 fishermen ; the Lobars, or workers in metal ; the Tantis, or 
 weavers, which was the work of the Kushite rulers. Trade 
 had greatly increased wealth, and this, together with the 
 growing conplexity of affairs arising out of a wide-spread 
 and active commerce, led to the increase in power and 
 numbers of the hterary class of professional men, represented 
 among their predecessors by the Asipu, inspired priests, and 
 
 ^ See the rules for the fetching of the Vasati-varl water, Sai. BrSh. iii. 9, 2, 
 1-6; S.B.E. vol. xxvi. pp. 222, 223. See also Hillebrandt, Vedische Mytholorii 
 P- 231-235. s.v. 'Tlvra.' ^ 
 
ESSAY III 311 
 
 medicine men. This class comprised the national priests, 
 teachers, exorcisers, physicians, astronomers, guardians and 
 rememberers of past history, the makers of the national 
 historical and scientific legends, and the government officials. 
 This class, called by the Jews sons of Joseph, or sons of the 
 prophets, scribes, Levites, and priests ; by the Akkadians 
 Asipu ; by the Hindus Kayasths and Brahmins ; by the 
 Greeks priests, prophets, exegetas, and philosophers, were, 
 together with the village and city elders, the great up- 
 holders of law and order. This literary class added to these 
 vocations a constant desire to attain greater knowledge and 
 greater efficiency in everything that concerned the national 
 weal. It was they who in Assyria, the central land where the 
 Semite development reached its highest expansion, covered 
 the country with the square zigurats or towers of observation, 
 whose sides, like those of the great temple of Bel at Borsippa, 
 faced the four points of the compass,^ and made the con- 
 stant record of changes in the heavens watched from these 
 observatories one of the most important national duties. 
 It was by these means that they found out that the moon 
 and planets, stigmatised by the first star- worshippers 
 as the enemies of law and order, the agents of Angra 
 Mainyu, the evil spirit, and foes to Tishtrya, who brings the 
 rains,^ were not, as they are characterised in the Zendavesta, 
 aimlessly wandering Pairikas and vagabond outcasts, but 
 much more accurate measurers of time than the apparent 
 movements of the fixed stars, and consequently they made 
 the sun, moon, and five planets rulers of heaven instead of 
 tlie seven stars of the Great Bear and the star Canopus. It 
 was to them that the zigurats, built in stages each smaller 
 than the last, were dedicated, and it was these Assyrian 
 temples which were the parents of the Egyptian pyramids, 
 which, as we learn from the plan of the pyramid of Medum, 
 were originally built in stages, successive coatings being added 
 
 > Sayce, Hihbert Lectures for 1887, Lect. i. p. 64. 
 
 » Darmesteter, Zendavesta Tir Yoft, 39 ; S.B.E. vol. xxiii. p. lOd. 
 
312 THE RULING RACES OF PREHISTORIC TIMES 
 
 on to produce the evenly sloping sides of the final structure.^ 
 The lead among the seven new rulers of the heavens was 
 taken by Mercury, called Nuzku, meaning the ' prince of the 
 dawn,' the morning star. He was the ' overseer of the angel 
 hosts of heaven and earth,' ^ and ' the bond of the universe,' 
 and his name in one of the ideograms denoting it, is con- 
 nected with the 'writing papyrus,' or 'the shaft of a tree,'^ 
 and in the other it means ' the god of running water.'* He 
 was called Nabu or Nebo, the prrfphet, and was the patron 
 god of the literary class, not only in Assyria and Babylon, 
 but among the Canaanites and Moabites, whose sacred 
 mountain was Mount Nebo. He was the first-bom son of 
 Ba'al, the father-god, called in the holy island of Dihnun 
 En-zag, the first-born {zag) of the Lord (en).^ His com- 
 panion planet was Venus, who was identified with Istar 
 of Erech, who had passed through the various stages of the 
 village and tree-mother, the mountain-mother, the moon- 
 mother Ashtoreth, and had probably been like her Egyptian 
 sister Isis, and the Indian Sukra, the star Sirius. It was as 
 this star that she, as the beginner of the year, gained the 
 title of Dilbat, the announcer, a name which was contiaued 
 to her as Venus. She was alternately with Mercury, the 
 morning and evening star, and was called ' the Andro- 
 gyne,' who was a female at sunset and a male at sunrise," 
 the Istar-khemosh of the Moabites, the Ashera and Mene 
 of the Jews,' the Magha-bhu, or goddess bom of Magha 
 of the Hindus, and the sister of Indra, called Maghavan. 
 She was the Aphrodite of the Greeks, the fish-mother, 
 born of the earth-mother, to whom Friday, the fish day, 
 
 ^ Petrie, Ten Years' Digging in Egypt, chap. x. Plans Nos. Io8, no, 
 pp. 138, 142. 
 
 2 Sayce, Hibbert Lectures for 1887, Lect. ii. p. 1 14. 
 ^ Sayce, Assyrian Gratnmar Syllabary, No. 231. 
 
 * Ibid. Nos. I, 87, 476. 
 
 ° Sayce, Hibbert Lectures for 1887, Lect. ii. p. 114 note I, 120. 
 
 * Ibid. Lect. iv. p. 253. 
 
 ' Gesenius, Thesaurus, pp. 162, 798. 
 
ESSAY III 313 
 
 the day of the Northern seed-mother, Frio or Friga, is 
 sacred. To them was added the planet Jupiter called 
 Gad,^ the brother of Assur, the fish-god, by the Jews, the 
 Marduk, or young calf of the Babylonians, the father of the 
 bull race. He, with the mother goddess, ruled the year led 
 by the morning and evening stars, the rulers of the twilight 
 and the dawn, the time of the daily contest between darkness 
 and light, and it is these stars of the dawn and the gloaming 
 who appear in ancient mythology as the jackal-headed god 
 Anubis in Egypt, and the golden foxes Qiari) yoked by the 
 Maruts, which draw the chariot of Indra in the Rigveda.^ 
 It is the fox which, in mythic legend, is the arbitrator be- 
 tween the bull of darkness and the lion of light, and sows 
 discord between them.^ The fox Lopasha is the goddess- 
 mother, called in the Mahabharata and Rigveda, Lopa- 
 mudra, the wife of Agastya, the star Canopus, and mother 
 of the Dri-dasyii,* or three Dravidian-Semitic ruling races of 
 India, the Cheroos, Cholas, and Pandyas. She was the 
 daughter of the king of the Vid-arbas, or the double four races 
 of Gonds of Gondwana, in which name, as in Arbuda, the 
 Semitic * Arba ' appears ; and the story tells of the union of 
 the star-worshippers with the new races who made the moon 
 and planets measurers of time, and the sun, the god of day. 
 They must, as the sons of the fox, have been a Northern 
 race, and they had once certainly made Lydia their home, 
 for the earliest coinage of I^ydia shows that the Lydians 
 counted the fox among their mythic ancestors; for the 
 images stamped on the coins are those of a horse, a flower, 
 and a fox; and they were thus the sons of the horse, the Zend 
 Keresaspa, of the flower-goddess, Athene, whose name comes 
 from the same root as the Greek av6o<i, a flower, and of the 
 fox of the dawn.5 But all mythology associates the fox witli 
 
 » Gesenius, Thesaurus, p. 264 f. " Rigveda, i. S. 4 ; 6, 2. 
 
 » De Gubernatis Die Thiere, German Translation, chap. xii. pp. 433, 435. 
 Mtigveda, i. 179; Mahabharata Vana (Tirtha-Yatia) Parva, xcvi.-xcviii 
 pp. 307-314. " Maspero, Egypt and Assyria, chap. xvi. p. 291. 
 
314 THE RULING RACES OF PREHISTORIC TIMES 
 
 the lion, and this brings us to the sphinxes and the lion of 
 astrology, and the royal lion of Phrygia,^ worshipped by the 
 races who called the moon Menes, or the measurer of time. 
 It was the moon which was worshipped under the form of 
 the sphinx, as the lion of light^the Singh or lion of the 
 Hindus — in Assyria, Asia Minor, Greece, and Egypt. In the 
 first three countries the sphinx was a winged lioness, as is 
 proved by the winged sphinxes on Assyrian embroidery, by 
 those on the tomb of Midas in Phrygia, and the sphinx 
 monument near Miletus in Caria,^ and the golden sphinxes 
 found by Dr. Schliemann at Mycenae. As these were found 
 together with images of the lion-griffin, the first form of the 
 winged moon-lion, Ashtoreth and her doves, the Egyptian 
 and Indian lotus, and the Scarabseus, or sacred Egyptian 
 beetle, with the name Ti, meaning in Akkadian, life upon 
 it,^ it seems that the original sphinx was, at the dawn of the 
 worship of Ashtoreth, the moon-goddess of the year, wor- 
 shipped as the winged lioness ; a figure which, like the doves 
 of Ashtoreth, Istar and Aphrodite, marks the close of the age 
 of the bird myth. For this winged-sphinx was in Egypt 
 superseded by the wingless human-headed lion at Ghizeh 
 who was the supreme god of the Hor-shehu, the predecessors 
 of the historical kings of Egypt, whose chronology dates from 
 about 5000 b.c. But before the moon was a winged-lion 
 there was a ruling lion among the stars, for when the 
 Akkadians superseded the seven stars of the Great Bear by 
 the sun, moon, and five planets, they formed a substitute 
 for fourteen ruling stars forming the constellation of the 
 alligator and the necklace of the father-god of the pole of 
 the Turanians in the seven stars called ' Lu-masi, or sheep 
 
 ^ Prof. Ramsay, yo«?7Zfl/ Hellenic Society, ix. 2, p. 371, traces the lion of 
 Mycense as a Phrygian importation into Greece. 
 
 ^ Smith, Classical Dictionary, s. v. ' Sphinx ; ' Maspero, Ancient Egypt and 
 Assyria, fig. 146, p. 273 ; ' Lydia ' and ' Phrygia,' Encyclopedia Britannica, 
 Ninth Edition. 
 
 ' Schuchhardt's Schliemann's Excavations, figs. 182, 186, 187, 194, pp. 
 194, 198, 201, 202, 240, 294. 
 
ESSAY III 315 
 
 of the hero,' and the seven other stars called the 'seven 
 bell-wethers,'' over whom they watched. These watching 
 stars were led by the star called ' Masu, or the hero who 
 fights with weapons.' This is the star called Regulus, the 
 leading star of the constellation of the Lion, the companion 
 star of the Greek Bootes, the headman or watcher of the cattle,^ 
 that is, of the seven stars of the seven bulls. This star was 
 called by the Sumerians Gu-barra, the star of fire of the house 
 of the East, and its ruling gods are Ner-gal and Sin, the 
 moon-god.' Now astronomy shows us that the constellation 
 Leo is that lying on a line produced through the pointers 
 of the Great Bear in a contrary direction to that used in 
 finding the pole,^ and we thus find that the Masu or Moses, 
 the son of the Mas, or building brick of the Akkadians, the 
 Maso, or god of fertility among the Etruscans,* was the star 
 chosen as the guardian of the polar constellation, after its 
 functions as the pole tunned by the Ashvins had been 
 superseded by a wider stellar generalisation, and it was also 
 the star which watched over the special lunar constellation 
 of Taurus, the bull, the Hindu Push, whose month opens 
 the Hindu lunar year, the constellation in which the chief is 
 Aldebaran, called in Hindi llohinT, or the red cow, the 
 mother-goddess of the red or Semite race. It was as the 
 guardian of the father-stars of the sons of the North, that 
 the lion or Masu was chosen as the guide and defender of 
 the sun, moon, and planets, the royal tame lion who used to 
 run with and guard the chariots of the Egyptian kings when 
 they went out to battle.^ It was he who led the Semites 
 under Joshua, the son of the Nun, through the wilderness of 
 
 ' Sayce, Hibbert Ltcliircsfor 1887, Lect. i. p. 49. 
 
 - R. Brown, jun., F.S.A., 'Tablets of the Thirty Stars," star xii. line 15, 
 Proceeditigs of the Society of Biblical A7-chceology. 
 
 » Ball, Story of the Heavens, fig. 74, p. 383. 
 
 ■* Leland, ' Etrusco-Roman Remains,' Papers of Folklore Congress, 1891, 
 p. 189. 
 
 ° See the tame lion of Rameses 11., Maspero, Ainicul Egypt and Assyria, 
 fig. 104, p. 180. 
 
316 THE RULING RACES OF PREHISTORIC TIMES 
 
 Manna, the country where manna is still gathered from the 
 grass in the early morning, and eaten, the land of the star- 
 worshippers of Elam or Northern Persia, to the capture of 
 the moon-city, and who died on Mount Nebo,when this moon- 
 city was taken and the old rule of the fixed stars was super- 
 seded by that of the sun, moon, and planets. He then took 
 his place among the latter as Ner-gal, the Akkadian planet 
 Mars, and with Sin, the moon-god, ruled the guardian 
 constellation of the Lion, and was changed from the Etrus- 
 can god Maso to the Roman planet-god Mars. It was then 
 that the rule of the prophets of Ephraim, the worshippers of 
 Jahveh, was established under the prophet called in the 
 history recorded by the national Asipu, Samuel.^ This was 
 the age called in the historical genealogy of the kings of Edom 
 in Genesis the age of Hadad, the successor of Husham. He 
 was the sun-god Hadad Rimmon, the son of Be-dad or Ben- 
 dad, the son of the beloved one (dad), the moon-goddess Dido, 
 and of Samleh of Masrekah, the prophet of the vine land 
 (masreJcah), the Semele of the Greeks, who was mother of the 
 wine-god Dionysus, and this was the age when the ark of 
 God was with Dagon, the fish-god of the Philistines. They 
 were succeeded by Saul of Rehoboth by the river (Euphrates), 
 the squares or public places (Rehoboth) of Nineveh, and Saul 
 was Saval or Sawal, the sun-god of the Babylonians, who 
 came to Palestine, the land of the sons of the ass, to find his 
 father's asses.^ He was the first king of Israel, and the sun- 
 god of the solar year, who was crowned by Samuel, the 
 Samlah of the genealogy. It was he overcame Nahash, the 
 great Nagash or Naga, the Great Bear, the king and supreme 
 god of the Ammonites,^ the god concealed in his ark of 
 clouds, the incense, from which, as I have shown, the Am- 
 monites were descended. 
 
 The Indian history of the Singhs, or sons of the moon- 
 
 ' I Sam. i. 2. 
 
 ^ Sayce, Hibbert Lectures for 1887, Lect. I. pp. 54-57 ; Gen. xxxvi. 35-38. 
 
 * I Sam. xi. 
 
ESSAY III 317 
 
 lion called also Licchavis, or sons of the ^Vkkadian lion (lig- 
 or liJc), the Hebrew Layish, is best told in the myths giving 
 the history of Vishvamitra and his descendants. Vishvamitra, 
 the friend (niitra) to living men (vishvd), was both the moon 
 and the sun, as the moon he was the Mithra of the Zenda- 
 vesta, ' the warrior with the silver helm,' who goes all over 
 the breadth of the earth, after the setting sun touches both 
 ends of the wide round earth ; ^ and in Hindu mythical 
 genealogy he was the son of Gadhi,^ the bull and prince of 
 the Kushikas. As the sun-god, he is in the Rigveda called 
 Martanda, or the dead egg, the son of Aditi, the primseval 
 mother, she who is without (a) a second (ditl)^ and in the 
 Mahabharata, he is Dyu, the bright one, or Bhishma, the 
 son of Gafi-ga, or the mother-river. In both myths his seven 
 brethren, the seven days of the week, return to the gods 
 directly after their birth, but the bright sun, who does not 
 pass away like fleeting time, or wax and wane as the moon, 
 remains alive as the dead egg, which gives life and heat, but 
 has, like Bhishma, who became the uncle of the Kauravyas 
 and Pandavas, no wife or child. It is Dyu in one story, 
 and Vishvamitra in another, who steals the sacred cow of 
 Vashishtha, the year-cow of the fire-god of the sacrificial 
 altar, for the daughter of King Ushinara, the king of the 
 Eastern Bhojas, the father of Shiva, the god Sankha of the 
 sacred number seven. In another story this connection 
 with the god Hhiva is described by saying that Vishvamitra 
 when attacked by Vashishtha defended himself with Shiva's 
 weapons. It is as the author of this theft, that is, as tlic 
 god who changed the year from one ruled by the god of 
 lightning and storms, the god of the rainy season, into one 
 ruled and measured by the phases of the moon and the motions 
 of the heavenly bodies, that Dyu is condemned to remain on 
 earth as the sun of day. And Vishvamitra, the moon-god, 
 
 1 Darmesteter, Zendavesia Mihir Yost, xxiv. 93, xxviii. 112 ; S.B.E. vol. 
 xxiii. PI'. 143. 148. - Biihler, Manu, vii. 42 ; S.B.E. vol. xxv. p. 222. 
 
 ' Rigveda, x. 72. 8, J). 
 
318 THE RULING RACES OF PREHISTORIC TIMES 
 
 the successful robber, was chosen as priest by Tri-sankhya, the 
 Ikshvaku king of the three (tri) numbers (sankha), or of the 
 three united tribes of the Dasyas, the sons of Lopamudra. 
 Vishvamitra, when Vashishtha refused to serve, as priest 
 to the outcast i-aces who did not worship the fire-god, offered 
 the sacrifice which raised Tri-sankhya to heaven, when he 
 was placed among the stars of the Great Bear or the seven 
 Rishis.^ It is Vishvamitra, the moon-god, who is, according 
 to another legend, the father of the sim-god Astika, the 
 eighth Vasu (asta), another form of Bhishma or Dyu. His 
 mother was Madhavi, the daughter of Madhu, strong drink, 
 called the daughter of Yayati. She was intrusted by her 
 father Yayati to Galava, the filtered Soma,^ the pure rain, 
 a former pupil of Vishvamitra, that he might obtain heirs 
 for him through her, and Galava brought her to Vishva- 
 mitra, the last of the Soma reformers, as part of the fee 
 due for Vishvamitra's teaching. In the preceding phases 
 of Soma worship, before she became the mother of Astika, 
 she had, under the guidance of Galava, borne Vasu-manas, 
 the creator (vdsu) of ghosts, the phallic father, to Hari- 
 ashva, king of Ayodhya, the storm (hari) god; Pratard- 
 hana, the first (prat) half (ardha),^ or the earthly fire, to 
 Divodasa, the king of Kashi, the fire-god ; and Shiva, the 
 seventh god, to Ushmara, the king of the East, the star 
 Sirius, the god of the star-worshippers, who first reckoned 
 time by weeks.* But perhaps the clearest historical account 
 of the succession of the race of Vishvamitra is that given in 
 the story of Sakuntala. Sakuntala, the little bird, the 
 Brahmini duck {chukwa), the type of conjugal union, was 
 born on the river Malini, the sacred river of the Northern 
 sons of the mountain (jriaT), the sons of the Tur. She 
 
 ^ Lassen, vol. i. pp. 721, 725 ; Mahabharata Adi {Sa?nbhava) Parva, Ixvi. 
 p. 188 ; Ramdyana, i. 60-72. 
 
 2 Curtius, Griechische Etytnologie, p. 637 ; Grasimann, Worterbuch zuiii 
 Rigveda, s.v. 'Gal.' 
 • ^ Grassmann, Worterbuch zum Rigveda, s.v. ' Ardha.' 
 
 ■* Mahabharata Udyoga (Bhagavatyana) Parva, cv,"cxxii. 
 
ESSAY III 319 
 
 was the daughter of Vishvamitra, the sun-father, and the 
 Apsara Menaka, the moon-mother, the measurer (men) of 
 time, and was brought up by the Rishi Kanva, the father of 
 the Kanva bards, the priests of the Yadu-Tur-vashu, who 
 wrote the eighth Mandala of the Rigveda, whose name means 
 the young {kana) bards, and there is, as Brunnhofer has shown, 
 a difference between some of the grammatical forms used in 
 the eighth Mandala from those used in the rest of the work, 
 and the hymns forming it are ranged in a different order, 
 without placing all the hymns to Agni and Indra together, 
 as in the other Mandalas, the second, third, fourth, fifth, 
 sixth, and seventh, the authorship of which is ascribed to 
 a special family of bards. Dushmanta, the hard (dush) 
 thinker (mcmta), the solver of problems, son of Rathant-ara, 
 the mother-goddess of the chariot (ratha) or moving time, 
 and Ilina, the son of Ida or Ila, the king of Kashi, met and 
 mated with her in the forest. On parting, just as Judah, 
 under similar circumstances, gave his signet ring to Tamar, 
 the palm-tree, Dushmanta gave Sakuntala a ring by which 
 he might recognise her. But when her child Bharata, the 
 father of the' race of Bhars, or sons of the fig-tree, was bom, 
 she had lost the ring, and Dushmanta refused to acknowledge 
 the child till it was found by a fisherman in a fish he caught, 
 and recognised as that she had dropped in the river.^ This 
 ring, preserved by the fish-god, and the discus of Vishnu, are 
 both symbols of the year of lunar months, forming an ever- 
 recurring series of circles of annual time, the year whicli 
 superseded the four square divisions of time by the four 
 seasons, with the polar setison in the centre, which was the 
 stellar year of the sons of the tortoise. It was this circle of 
 recurring months that led astronomers to trace star circles in 
 the heavens to measure the movements of the moon, planets, 
 and sun, and among the first of these was the great lunar 
 circle of the Nakshatras, the twenty-eight star-stations, 
 
 ' Mahabharata Adi {Sambhava) Parva, xciv. xcv; KaJidasa Sakuntala, 
 Act, vii. 
 
320 THE RULING RACES OF PREHISTORIC TIMES 
 
 marking, as Patanjali, Garga, and Madhava, the most 
 ancient Hindu astronomers, tell us, ' the (monthly) passage 
 of the moon through all the Nakshatras.' ^ But the great 
 circle of the Babylonian astronomers, from whence the final 
 calculation of the solar year was made, was that of the ten 
 stars, or ten antediluvian kings of Babylon, headed by the 
 stars of the ram, the Akkadian Ai-luv or Lu-nit, called by 
 the Babylonians Alorus, and Alap-orus, the divine bull {alap) 
 of the foundation (ur)} This circle superseded, in the lunar 
 era, the ten fire-drill father-stars of the Ashvins I have 
 already described. It was divided into 432,000 seconds, the 
 432,000 years of the reign of these kings, and is reproduced 
 in Hindu astronomy a^ marking the duration of the Kali^ 
 yuga, the present age of 432,000 years, and it is on this that 
 the periods of the preceding ages, as reckoned in the Hindu 
 sacred books, are foimded by a system of arithmetical pro- 
 gression, the Dvapara lasting 864,000, the Trita Yuga 
 1,296,000, and the Krita-yuga 1,728,000 years. The circle 
 is by this system divided into 360 parts, each containing 
 1200 seconds, and this unit of 1200 is caUed by Hindu 
 astronomers Tishya,^ the name of the star Sirius. And it is 
 Tishya or Sirius who is called on in the Rigveda to come to 
 the help of the singer in the hymn as one of the protecting 
 father-gods, with Krishanu, the rainbow god, and Rudra, 
 the father of the Maruts, or wind-goddesses.* It was round 
 this circle of the Nag-kshetra, or field of the Nags, that the 
 year-god drove his chariot, and hence the king of the Gan- 
 dharvas, or dwellers in the heavenly land igan) of the pole 
 (dhruva), became Chitra-ratha, the king of the variegated 
 (chitra) chariot (ratha), who taught the Pandavas the inmost 
 secrets of religious truth, and the worshippers of the driver 
 
 ' Max MiUler, PreTace to vol. iv. of the Rigveda, p. 58. 
 2 R. Brown, Jun., F.S.A., TAe Phainomena or Heavenly Display of 
 Aratus, App. ii. pp. 79, 80. 
 ' Sachau's Alberunl's India, vol. i. chap. xlii. p. 372, 373. 
 " Rigveda, x. 64, 8. 
 
ESSAY III 321 
 
 of the heavenly chariot became the sons of the horse, the 
 successors of the sons of the wild bull, who reckoned time by 
 the lunar year of thirteen months. Hence the star Tishtrya 
 or Sirius, from whom the ancient Zend and Hindu years 
 were bom, is described as contending at his rising with the 
 demon Ap-aosha, the burner (ash) of the waters (op), in the 
 guise of a youth of fifteen years, the age ascribed to Yima 
 and Vivanghat,^ his father — the Hindu Vivasvat, the father 
 of the Ashvins, of a golden-homed bull, the crescent-moon, 
 and a white horse, the full moon.^ The horse was the totem 
 of the Parthian cavalry, who created the lunar year; and 
 among them the Ashvamedha, or horse-sacrifice, was the 
 principal ceremony in the annual autumn festival to the 
 fathers of the race, and the horse also plays an important 
 part in the ceremony of the consecration of their household 
 fires, called Agniyadhana in the Brahmanas, for the house- 
 holder who performs this ceremony is directed to procure a 
 horse or an ox, but preferably a horse, and to lead it up to 
 the fire while the priest invokes earth, air, and heaven, and, 
 as he does so, touches the footprints three times with the 
 burning fire.* The Ashvamedha sacrifice in India was one 
 offered to the gods of time, for in the hymn of the Rigveda 
 describing it, it is ordered that a many-coloured goat shall 
 first be offered to Pushan, the bull-god of the star- worshippers; 
 and the priest who divides the horse when slain is directed 
 to cut out, ' as belonging to the gods,' thirty -four of its ribs — 
 and that a horse has thirty-six ribs is especially noted by the 
 commentators. These thirty-four ribs are, as Ludwig shows, 
 the offerings made to the twenty-seven Nakshatras of the 
 Hindu solar astronomers, the five planets, the moon, and 
 sun, the gods of the sons of the horse ; while the goat with 
 
 1 Mill, Yafiia, ix. 5; S.B.E. vol. xxxi. p. 232. 
 
 » Darmesteter, Zendavesta Ttr Yoft, 13, 16, 18; S.B.E. vol. xxiii. pp. 97, 
 98. 
 
 » Eggeling, Sat. Brah. ii. I, 4, 16, 17, 23-26; S.B.E. vol. xii. pp. 297, 
 300. 
 21 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 its twenty-six ribs, or twenty-six phases of the lunar year, 
 ofFered to Pushan,is a distinctly lunar ofFering.^ These twenty- 
 seven Nakshatras were not a stellar circle, but a division of 
 the heavenly circle into twenty-seven parts of 13° 20' each, 
 used by the Hindu astronomers with the five years' cycle to 
 reconcile the differences of solar and lunar time, and to make 
 the length of the tithi, or lunar days during that period, 
 agree with that of the solar and sidereal days.^ Therefore 
 this passage, as well as Rigveda i. 133, 6, mentioning twenty- 
 seven Maruts, proves that the Nakshatra cycle had been 
 worked out before the Rigveda was published. We learn 
 from the ceremonies of the Palilia at Rome that this horse- 
 sacrifice, which is still ofFered by the Ugro-Finnic Voguls, and 
 was the chief sacrifice of the Scythian tribes,* was one especi- 
 ally connected with the worship of the hearth-goddess, the 
 Hestia oi'the Greeks and Vesta of the Romans. It was not 
 offered qn the 21st of April, when the Palilia of the country 
 villages took place, but on the 10th of the month. A 
 pregnant cow was then oftered at the Capitol, the temple in 
 the centre of the city, which had replaced the earlier village 
 grove, and at the sacrificial places of the thirty curias, or the 
 head-quarters of the ten curiae, into which each of the three 
 Roman tribes were divided. The unborn calf of the cow 
 ofFered in the Capitol was taken from her body and burned to 
 ashes by the eldest of the vestal virgins, a reproduction of 
 the earlier sacrifice of the first-bom of men and animals to 
 the rain-god. These ashes were, in the village festivals, 
 scattered over the fields, just as the Kandhs bury in their 
 land pieces of the flesh of the Meriah victims ; but in Rome 
 
 ^ Rigveda, i. 162, I-3, 18 ; Ludwig, Rigveda, iii. p. 186. 
 
 ^ Max Miiller, Preface to vol. iv. of Rigveda, pp. 38, 51 ; Thibaut's 
 VardhamihiraPanckasiddhantika,ch3.f.u. 7; p. 1 1 of Translation ; Sachau's 
 Alberuni's India, vol. ii. chap. Ivi. pp. 81, 82. See also the question fixUy 
 discussed in my 'Notes on the Early History of Northern India, 'Parts iv. and 
 v., foumal of the Royal Asiatic Society, Arts. viii. and x., April and July 1890. 
 
 ^ Herod, iv. 60 ; ' Duka, or the Ugor branch of the Ural-Altaic Family of 
 'Ls.-agas.ges,' Jourjtal of the Royal Asiatic Society, vol. xxi. p. 623. 
 
ESSAY III 323 
 
 they were thrown into the sacred lire, together with the 
 blood of the horse, sacrificed on the 15th of the previous 
 October, on the Field of Mars or Maso, in honour of the 
 deceased fathers of the ruling race. The blood had been 
 kept by the vestal virgins in the Penus Vestae.^ We find 
 in this sacrifice a fresh confirmation of the succession of 
 ruling races, from the wolf-nurtured sons of the bull, the 
 corn-cultivators and growers of barley, to the sons of the 
 horse, and we learn further that the succession marked an 
 increased attention to ritual and the elaboration of ceremonies, 
 which is so conspicuously shown in the Soma-sacrifice of the 
 Brahmanas and the great Yasna or annual sacrifice to the 
 gods of time in the Zendavesta. That this ritualistic 
 progress was also accompanied by an improvement in the 
 moral standard is shown by the evolution of the idea of a 
 new birth from sin to righteousness, marked by the bath of 
 consecration, and by the prohibition against drinking spirits- 
 or intoxicating drinks. It was this belief in the efficacy of 
 personal effort to improve the moral nature which led to the 
 division of the contents of the casket containing the water 
 and blood of life into the two cups. Consecration and 
 Penance, one being the sanctification of the new-bom saint, 
 and the other the sacrifice of his evil nature. The priesthood 
 was divided into local schools to give effect to these doctrines, 
 and to some of these schools is ascribed the authorship of 
 the collections of poems into which the Rigveda is divided. 
 But it is not in the religion of the Rigveda, moulded on the 
 Aryan belief in the divine personality of natural forces, but 
 in the Dravido-Semitic religion of the Jains that we find the 
 clearest traces of the teachings of these stem Semitic 
 Puritans. It is this religion which makes the highest virtue 
 consist in the practice of the severest ascetic self-denial and 
 almost self-destruction which has always been and is still the 
 creed of the trading classes of Western India, the races called 
 the Saos, or Shu-varna, a creed which is essentially opposed 
 ' Manuhardt, tVald und Feld Kultiir, yo\. ii. pp. 303-315, 
 
324 THE RULING RACES OF PREHISTORIC TIMES 
 
 to the self-mutilations and offerings of their own blood, 
 which marked the ritual of the fire-worshippers. The most 
 sacred, and, therefore, the most ancient, sites of Jain worship 
 are in the districts anciently called Sindhu-Suvama and 
 Saurashtra, which have from the earliest times been ruled by 
 the Suvama, called also Yavanas or Yonas, a name meaning 
 the barley (i/ava) growers, used in the Mahabharata and the 
 Edict of Asoka to denote the inhabitants of the delta of the 
 Indus, the land of the Yadu-Turvashu or Yaudheya Rajputs, 
 bounded on the north by the Sutlej ^ and the adjoining 
 countries of the Western seaports. These were ruled 
 by the • king called in the Mahabharata Bhaga-datta, or 
 given by Bhaga, the god of edible fruit {hagha) ; the 
 garden land of the Kurmi cultivators, who grew cotton, 
 indigo, and sugar-cane in the rich soil of Kathiawar and 
 Guzerat, the ancient Saurashtra. The three chief Jain 
 shrines, named in the order of their sanctity, are (1) the 
 Satrunjaya hill, overlooking the capital of the State of 
 Palitana ; (2) the Gimar hill, near Junagarh or Yonagarh, 
 the chief fort (gurh) of the Yonas, and both these are in 
 Kathiawar, a country divided into small States, the ancient 
 provinces of the Kushite organisation; (3) Mont Abu in 
 Guzerat, formerly called by the semi-Semitic name of 
 Arbuda, meaning the divine four {arba). This was the 
 country of the Yadu-Turvashu, and of the Kanva, or young 
 (Jcana) society of Brahmins, who were their priests and 
 teachers, the guardians of the children of their ward 
 Sakuntala, the Bharata race. It was they who succeeded 
 the Bharadvajas and Gotamas as leaders of the priesthood, 
 and made the sacrifice of libations poured out by the Hotar 
 the most important part of the religious ceremonies, and 
 made the root hu, from which Hotar is formed, mean ' to 
 
 ^ The Edict of Asoka mentions together the Yona-Kamboja-Gandhara. 
 Of these the Gandhara are the Northern people of the Swat valley and 
 Afghanistan, the Kambojas the people occupying the country of the five 
 rivers, while the Yona are those holding the country south of the Sutlej to 
 the Indu^, the Sindu-Suvarna. 
 
ESSAY III 325 
 
 pour,'' instead of its primitive meaning of ' to beget ; ' but the 
 libations they poured out were milk, curds, whey — the pro- 
 ducts of the mother-cow — and pure running water, and hence 
 they were called in the Rigveda the Asunvunts, or non- 
 pressers, the Panis who did not press Soma. It was this 
 sacrifice which is commemorated in the name of Su-medha, 
 the sacrifice (medha) of the Su, who is in Buddhist history the 
 hermit who, in the days of Dipankara, the first of the 
 twenty -four Buddhas, renounced his wealth and betook 
 himself to a life of poverty, in which he discovered the ten 
 perfections, or the ten moral precepts of the Buddhist faith."- 
 Tliese people, called Sombunsis or sons of the moon, the 
 lunar Rajputs, who gave India the name of Sindhava, or the 
 country of Sin, the moon, Ikshvakus, Kuntibhojas, Sakyas, 
 and sons of the moon-lion, called Singhs or Licchavis, made 
 themselves rulers of all Northern India, and placed the seat 
 of imperial power in the East, in Ayodhya, and Kashi 
 (Benares), the former Kushika capital. They formed 
 throughout the country united confederacies 6f the Mallis 
 or Turs, the star-worshippers allied to the races of the moon, 
 and Licchavis, similar to the eighteen united tribes of the 
 Vajjians, or sons of the tiger, made up of nine Mallis and 
 nine Licchavis, who ruled the country of Vi-deha, the two 
 (vi) people (deha), in the days of the Buddha.^ Jainism 
 was at that time, as it had been from a period of most remote 
 antiquity, the tribal religion of these warlike traders, for it 
 was there that Mahavira, the great Viru or propagator, was 
 bom in the sixth century B.C., about the same time as the 
 Buddha, and he was the last of the twenty-four Jain 
 prophets called Tirthakaras, or sons of the makers of pil- 
 grimages. He was of royal race, for his father was a chief 
 of the Gnatika tribe of Licchavis, and his mother was sister 
 of Chetaka, king of Videha. His life shows that the tribe 
 followed the teachings formulated by Brahminic tradition, for 
 
 ' Rhys Davids, Buddhist Birth Stories, p. 9. 
 
 » Jacobi, /a»«a Sutra, Kalpa Siitra, p. 128; S.B.E. vol. xxii. p. 266. 
 
326 THE RULING RACES OF PREHISTORIC TIMES 
 
 he observed strictly the Brahman law of life in becoming a 
 householder and begetting a daughter before he became a 
 naked wandering ascetic or a religious teacher.'- He did not 
 pretend to teach any new doctrine, and only preached a 
 return to what he told his hearers was the original ancestral 
 creed of the lion race, a belief that it was the duty of every 
 man before his death to cleanse his soul of sin by ascetic 
 penances. It was their fathers who had brought this creed 
 with them from the land of the Shus in the far West, and 
 had established it as the ruling belief in their first settle- 
 ments in Western India, and it was they who, on coming to 
 settle in and rule the East, had made Parisnath the lord 
 {natK) of the Paris, that is, of the Paris or traders, what it 
 still is, the sacred mountain of the Eastern Jains. This 
 mountain is the Mount Malleus of Pliny, which he calls the 
 sacred mountain of the Monedes or Mundas, the rulers of the 
 Vindyan hills in the West, and of the Suari, that is, of the 
 Su-vira or Su-varna of the Gangetic valley and Eastern 
 Bengal.^ It "Stands on the banks of the Burrakar, a tribu- 
 tary of the Damooda or Da-munda, and divides the land of 
 the water {da) of the Mimdas from that of tlie Sau-vira, 
 called Karna Suvarna. It is also the Mount Mandar of the 
 Mahabharata, the sacred mountain of the sons of Kashyapa, 
 whence the water of life, the rains, was churned from the 
 ocean for twenty-one of the twenty-three Jain Tirtha-karas 
 before Mahavira are said to be of the Kashyapa Gotra of the 
 Ikshvaku race, and two of the Gautama Gotra of the race 
 of Hari, the storm-god.* It was under the presidency of 
 this sacred mountain that the earliest ruling trading races, 
 the sons of the moon-bull and the ass, the Karna Suvarna 
 or horned race (varna) of Saus (su) had made Karna Suvarna 
 in the East the counterpart of the Western Sindhu-Savarna, 
 and in both kingdoms the horned-moon. Sin or Singh and 
 
 ^ Jacobi, Jaina Siltra, Kalpa Sutra, I lO, pp. 256-257 ; Also, ' Genealogi- 
 cal Table,' Preface, p. xv. " Pliny, Hist. Nat. vi. 22, 6. 
 ' Jacobi, _/a2'«a Sutra, Kalpa Siitra, i. ; S.B. E. vol. xxii. p. 118. 
 
ESSAY III 327 
 
 Kama, was the supreme god, and these names show that it 
 was after the Sin, the moon of the Shus had become the 
 moon-god of the Semites, who called its horns haren, that 
 the Ikshvaku conquests of Eastern India took place. It is as 
 the ruler of the race who worship the moon-bull that the 
 Maharaja of Chota Nagpore still asserts his hereditary 
 title of King of Karna Suvarna by wearing as his official 
 head-dress a turban adorned with the symbolic imitations of 
 the horns of the moon-bull, the race totem, and the Rajah 
 of Pachete, the ruler of Manbhum, where the capital of 
 Karna Suvarna was situated when Hionen Tsiang visited 
 the country between 600 and 635 a.d., has for his family 
 cognisance a bull. It was these Jains who insisted above 
 all things on the sanctity of life, who finally struck out from 
 their ritual the sacrificial slaughter of victims, and enjoined 
 as their chief commandments abstinence from (1) destroying 
 life, (2) lying, (3) taking what was not given, (4) lasci- 
 viousness, and (5) the owning of private property. These 
 rules show that those who passed them traced their national 
 history back to the communal property of the primaeval 
 village, and they mark the steps in national progress from the 
 limited community of the sexes in matriarchal times 
 to the institution of marriage, the growth of reverence 
 for truth, for verification of what they taught as science, 
 honest dealing, and the abstinence from the self-muti- 
 lation of the fire - worshippers, whose self-sacrifice was 
 the destruction of life, and not that which precedes the 
 birth of a new spiritual nature. It was these trading races 
 whose household pole of the Udumbara-tree was that of the 
 Sadas or sacrificial hall of the gods, who, as I have shown, 
 were the first reformers of the Soma ritual, who instituted 
 the Paka sacrifice, or sacrifice of five ingredients, the San- 
 naya sacrifice to Indra as offered by Manu, of sour and sweet 
 milk, curds, whey, and clarified butter,^ and the Pakayajnas 
 
 ' Eggeling, Sat. Brah., i. 6, 4, 8, 9 ; 8, i, 7-9; S.B.E. vol. xii. p. 177, 
 218, 219. 
 
328 THE RULING RACES OF PREHISTORIC TIMES 
 
 or oblations of cooked ofFerings of the Grihya Sutra. These 
 were cooked on the household fire, which was first honoured 
 by the Vaishyas ; for it is from the household fire of a 
 Vaishya that the religious student who has finished his 
 studies must kindle that of his own homestead. The de- 
 velopment of the Semitic worship of the rain-god, who is 
 the preserver 'and not the destroyer of life, appears also in 
 the Greek worship of Apollo, for to him, as to Indra, no 
 living victims are oiFered, but the produce of the fruits of 
 the earth, which owe their life to the rain he has sent, and 
 which, by their continual reproduction, preserve the germ of 
 life from destruction. The oiferings to Apollo at. his chief 
 shrines of Patara in Lycia, where he was worshipped as the 
 storm-god bom on the Xanthus, were cakes made in the 
 form of bows, arrows, and a lyre, and these were offered, 
 together with incense, at Delphi; and at Delos the cakes 
 were made of wheat and barley.^ At the latter place there 
 were two altars, one called the ' horned-altar,' which was the 
 brazen altar of the Jews, the altar of the sons of the 
 bull ; and the other called ' the altar of the pious,' and on 
 this altar the offerings of Apollo were placed, and in these 
 offerings we trace the progress of Apollo-worship from the 
 days when he was first born, as the wind and storm-god of 
 the iEolic Greeks, the guardian god of Troy, to the time 
 when he became the god of their successors, the Dravidian 
 Dorians, the god of the yellow race, who were the growers of 
 barley, and whose god was the Tur or pole. He also, like 
 the angry god of the Jews and Jains, is the punisher of sin, 
 whose orders are obeyed by the Erinnyes, or Furies of Re- 
 morse, and in this phase of his divine existence he is the 
 judge or Danu ; and also Apollo Paian, in whose honour 
 the dances called gymnopEcdia, danced by naked youths like 
 the Gond worshippers of Sek-nag, to music played on the 
 Cretan phorminx, the lyi-e shaped like the tortoise, were 
 accompanied by the choruses called Paian {-rraidv), as sacred 
 
 ^ MuUer, Die Dorier, bk. II. chap. vi. § i, p. 227. . 
 
ESSAY III 329 
 
 to Apollo, the healer 1 {■jraicov). He was thus, like the 
 Hindu Ashvins, the physician of the gods, and, therefore, he 
 and his twin-sister Artemis were, like them, the children of 
 Saranyu, whose name appears in the Greek Erinnyes. It was 
 the doctrine of the punishments inflicted by these Furies of 
 Remorse, which was, in the teachings and imaginations of 
 the Hindu Jains, developed into the Buddhist hell, a con- 
 ception which has, since it was brought into Western Asia 
 by Buddhist missionaries, so profoundly altered the earlier 
 theological conceptions of the other world. But it is to these 
 Dravido-Semitic races that we also owe the idea of the sanctity 
 of duty, which first originated among the teachers of the 
 early village communities, and afterwards developed into the 
 enlightened patriotism of the Greek races. This idea, among 
 the Hindu Jains and Buddhists, became the foundation of a 
 religion which is personal in its insistence on self-culture, 
 and only altruistic in inculcating the duty of devotion to the 
 Saflga or brotherhood of the faithful, who have been ad- 
 mitted within the pale of the Jain, Buddhist, and Jewish 
 communities. This Sanga is merely an enlarged conception 
 of the primaeval village which was founded, not on com- 
 munity of races, but on the rights accruing to each member 
 chosen as a fellow-citizen by the imited body of cultivators. 
 It is in this phase of society that we find the picture of the 
 transition stage in political progress between the communists 
 of the matriarchal races and the individualism of the Aryans ; 
 and it was this belief of the Aryan races in the rights of indi- 
 viduals which led to the great revolt against Jewish formulas, 
 which will be the subject of my sixth Essay, a revolt which 
 substituted the man-god, the divinely-inspired prophet, the 
 visible symbol of the creating-father, the young Apollo of 
 Greek arts, the god of poetry, song, and joyous life for the 
 impalpable mystic divinity of the Semites, the god sym- 
 bolised in the pole and crescent moon, the Delphic Trisula. 
 ' Donaldson, Theatre of the Greeks, p. i6. 
 
ESSAY IV 
 
 ASTRONOMICAL MYTHS, SHOWING, ON THE EVIDENCE OF EARLY 
 AKKADIAN ASTRONOMY, HOW THE HITTITES, KUSHITES, AND 
 KUSHITE-SEMITES MEASURED THE YEAR. 
 
 I HAVE in the Essays forming this volume brought forward 
 numerous proofs of the historical information given by the 
 different methods of computing time adopted by the early 
 ruling races ; but I have barely touched upon that furnished 
 by the most ancient Akkadian astronomy. This throws 
 such a wonderful light on the early history of the Kushite- 
 Semite race, who, as I have shown, were the earliest imperial 
 rulers of the primaeval world, that I have thought it better 
 to deal with it in a separate Essay. I have already proved 
 that the earliest year used by the first agricultural races was 
 one of two seasons measured by the Pleiades, beginning with 
 the festival to the stars and the commemoration of dead 
 ancestors celebrated in November. This, as I have shown, 
 was followed by a year of three seasons, which were looked 
 on in early mythology as the three primaeval mother-gods, 
 and it was first used as the official measure of time by the 
 barley-growing races of Asia Minor and Syria, who, together 
 with the people of Macedonia, Sparta, and the Peloponnesus, 
 have always reckoned their year as beginning with the 
 autumnal equinox.^ The evidence as to the early history 
 of time-measurement proves clearly that it was the agricul- 
 ' Lewis, Astronomy of the Ancients, chap. i. § 6, p. 29. 
 
ESSAY IV 331 
 
 tural races, to whom a correct prognostication of the times 
 and seasons was a matter of primary necessity, who first 
 tried to search out the laws governing the course of the year, 
 and it was as a natural consequence of their conviction of 
 the advantages they would derive from a reliable rule of 
 time-prediction that they were led to study first the signs of 
 weather given by the clouds and winds, and afterwards, 
 when they had learnt from the Southern agriculturists, that 
 time could be measured by the motions of the stars, to ob- 
 serve the heavens and map out the stars. It was these 
 studies which were most eagerly pursued under the clear 
 skies of Central Asia, when the Kushite confederacy was 
 formed ; and it was in this country of Elam, where the 
 Naga rain-snake was first worshipped, that Akkadian astro- 
 nomy began during the age when the year of three seasons 
 was the official year. But before I deal with the Akkadian 
 evidence as to the history of this year, I must first set forth 
 the proofs showing, from the names and positions of the con- 
 stellations used as indicators of time by the early observers, 
 that the reckoning of the year of five seasons which was 
 added to the list of official years by the Kushite race, who 
 called themselves the sons of the pole and of the twin-gods, 
 was founded on astronomical observations. These early 
 astronomers substituted for the reckoning of time by the 
 Pleiades one founded on the supposed friction of the 
 pole, which they thought to be proved by the apparent 
 motions of the stars round it, and the field within which they 
 looked for the stars which caused its pei-petual revolutions, 
 and for' those which were influenced by the heat generated 
 by this ever-twirling fire-drill, was that bounded by the four 
 stars which marked the four quarters of the heavens in the 
 Zendavesta, the four Loka-palas, or nourishers of the world, 
 of the Hindus. These were (1) Sirius, the dog-star, the star 
 of the East, whose heliacal rising coincided ^ with the begin- 
 ning of the rains of Northern India at the summer solstice ; 
 1 See Note A at end of this Essay. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 (%) the seven stars of the Great Bear, called in the Zend- 
 avesta the seven bulls, marking the North ; (3) Argo, the 
 Sata-vaesa of the Zendavesta, the South ; and as I shall now 
 proceed to prove, the constellation Corvus, called Vanant in 
 the Zendavesta, the West. These constellations aU traced 
 their birth as parent-stars of time to Sirius, called Kak-shi- 
 sha, the door or creating-mother (hah), the horn (shi) star 
 (shd),^ and the sign which denotes hah in the earliest Akka- 
 dian script at Gir-su is the triangle ^ drawn on the Hindu 
 altar to represent the mother-year of three seasons. Thus 
 the year of five seasons, beginning the heliacal rising of 
 Sirius, was one which was derived from the original mother- 
 year of three. Sirius was the dog-star of the fire-worship- 
 pers, the Indian Maghadas, the sons of the father fire-god 
 Ra-hu, the creating (hu) sun (Ra), and was a form of the 
 mother-goddess Is-tar, called Tish-ku and Suk-us, the wet 
 (suh) star in Sumerian, and Isis-Satit, the mother of Horus, 
 the meridian pole, in Egyptian astronomy. She is in the 
 Rigveda the celestial bitch Sara-ma, the Northern mother 
 (ma) of Sara, the storm-cloud, who stole the cows of light 
 from the Panis or trading races. These four constellations 
 formed a cross in the heavens answering to the upright 
 cross of the fire-god ; and the astronomical use of the 
 stars within this area as measurers of the time between one 
 rising of Sirius, the rain-bringer, and the next, was based on 
 the measurement of the intervening interval by the weeks 
 during which the seven stars of the GreaJ; Bear, symbolising 
 the week-days, revolved round the pole. Within the heavenly 
 field marked by the four boundary stars, the chief constella- 
 tions are those shown in the annexed diagram taken from 
 an astronomical map. 
 
 Of these Leo lies due south of the Pointers of the Great 
 Bear, and below it comes the constellation Krater, the cup 
 
 ^ R. Brown, jun., F.S.A., ' Euphratean Stellar Researches,' Proceedittgs 
 of the Society of Biblical Archceology, May 1893, PP- 322, 328. Sayce, 
 Assyrian Grammar Syllabary, Nos. 4, 118, 138. 
 
ESSAY IV 
 
 333 
 
 or bowl, called by the Akkadians Miimmu Tiamut, the 
 chaos of the sea/ the mother of heaven and earth, and the 
 child of Tia-mut, the mother {mut) of living things (tia). 
 This receptacle of the soul of life was thought, according to 
 a legend of Asia Minor, quoted by Hyginus, to be that in 
 which human blood was mixed with wine, and this blood 
 
 Copied to scale from Gall's People* s A ttas of the Stars 
 
 was, according to the Euphratean cosraographic legend re- 
 lated by Berosus, that of the goddess-mother who was cut 
 asunder by Bel, the fire-god.* It rests on the constellation 
 Hydra, which I shall show to be the great Naga or water- 
 snake, the distributor of the rains. The relative position of 
 
 ' R. Brown, jun., F.S.A., ' Eridanus, River and Constellation,' chap. xxx. 
 s. iv. Euphratean Constellations and Mythic Personages, p. 72. Sayce, 
 Hibbert Lectures for 1887, Lect. vi. pp. 384, 386. ' Tablet on the Creation 
 Series.' 
 
 ' R. Brown, jun., F.S.A., ' Eridanus, River and Constellation,' chap. vii. ; 
 ' Hydra, Kratgr, Corvus,' p. 20. 
 
334 THE RULING RACES OF PREHISTORIC TIMES 
 
 these two constellations and of Corvus is distinctly shown in 
 the following lines of Aratus : — 
 
 ' And opposite another sign is drawn^ 
 The wat6r-snake, they call it. As alive 
 It crawls far-stretchingj for the head extends 
 'Neath the Crah's midst, the main coil 'neath the Lion, 
 Whilst even o'er the Centaur hangs its taU. 
 On the mid coil is placed the Bowl, the end 
 Bears a Crow's form, which seems to peck the fold. ' • 
 
 In this description great importance is clearly attached to 
 the ' main or mid-coil '' of the constellation of the water- 
 snake, for it is said to lie immediately helow the Lion ; and 
 the constellation Krater is, as in the diagram, placed on it 
 in the space between Leo and Hydra. These three constel- 
 lations, the Snake, the Bowl, and the Crow are evidently 
 connected in one astronomical mjrth, in which the water- 
 snake or Naga plays a most important part. In Indian 
 mythology, as I have shown in several places, the five-headed 
 Naga denotes the Indian year of five seasons ; and that the 
 constellation Hydra denoted traditionally, not the year of five 
 seasons, but the earlier mother-year of three seasons, whose 
 blood, after being mixed and consecrated in the cup, was dis- 
 tilled on the earth as rain by the water-snake, is proved by the 
 illustration in Mr. Brown's translation of Aratus depicting the 
 three constellations. This picture is copied from a German 
 manuscript of the Greek poem, and in it the snake representing 
 the constellation Hydra is a three-headed snake forming two 
 convolutions round the mother-tree, the Hindu tree-mother 
 Ka-dru, the tree {dru) of Ka, who received the Soma, or water 
 of life brought from heaven by the sacred prophet-bird. 
 This tree has in the illustration three branches, answering to 
 the three heads of the snake. The constellation Krater as 
 the cup or bowl, the casket holding the Soma, the seed of 
 life, hangs in the picture on the middle coil of the snake 
 
 1 R. Brown, jun., F.S.A., Aratus, Phamomena ; or. The Heavenly Dis- 
 play, 441-449, PP- 48-49- 
 
ESSAY IV 335 
 
 below the three heads; and on the tail, which marks the 
 track by which the snake has reached the tree, the crow is 
 seated, the constellation Corvus.^ The whole depicts a year 
 of three seasons ushered in by the crow, the black prophet- 
 bird, the dark bird of night and winter, who leads the water- 
 snake to the root of the mother-tree, whence he rises with the 
 sap in the summer season, and receives from the mother-cup 
 the soul of life, the life-blood of the mother-year, distilled 
 from the tree which grows, blossoms, and bears fruit through 
 each succeeding yeai-, and this is infused by the rains of the 
 middle season, the summer solstice. The year ends in the 
 autumn when the fruits ripen, and the fulfilment of its work 
 is shown in the three branches of the tree and the three 
 heads of the snake. 
 
 The relation between these, the earliest sacred stars of the 
 Northern star-worshippers, to whom the stars were creators 
 and markers of time and the seasons of the year, and who 
 used the star as the sign of God, called An by the Hittites, 
 Cypriotes, and the Akkadians of Gir-su,^ is shown most fully 
 in the Akkadian names of the three guiding stars, the Crow, 
 the Lion, and the Great Bear. 
 
 Corvus is star No. xvii. in the 'Tablets of the Thirty 
 Stars,' where it is called ' The Star of the Animal ' of the 
 land of Kur-ra, the land of the sons of Kur, the tortoise 
 land of the East.^ The sacred animal of the star- worshippers 
 of this land was the horse of Indra, the rain-god, the long- 
 eared horse or ass, called Ucchai-shravas, bom from the 
 churning of the ocean by the snake-god of the spring season, 
 Vasuki, and his bird-prophet, who impregnated the constella- 
 tion of Mummu Tiamut, the chaos of the sea. This was the 
 father-horse, the totem of the Northern tribes, who first 
 
 1 R. Brown, jun., F.S.A., Aratus, Phainomena ; or. The Heavenly Dis- 
 play, Fig. xli. ' The Water-snake, Bowl, and Crow.' 
 
 - Major C. Conder, ' Notes on Hittite Writing, Hittite .Syllabary,' No. go, 
 Journal Royal Asiatic Society, October 1893. 
 
 » R. Brown, jun., F.S. A, ' Tablet of the Thirty Stars,' Part ii. Star x%'ii. 
 line 20, Proceedings of the Society 0/ Biblical Archteology, February 1890. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 introduced the sacrifice of the horse into the Roman ritual. 
 This was slain at the festival of the Equina on the 15th 
 October, and its blood was kept in the Penus Vestae by the 
 vestal virgins till the 15th of the next April. On that day, at 
 the festival of the Palilia, the festival to the rain-god, the 
 Nagur of the Gonds and our St. George, a calf, taken out 
 of the womb of a pregnant cow which was then sacrificed, was 
 burnt, and its ashes, mixed with the blood of the father-horse, 
 were scattered as the seeds of life over the lands of the city 
 of Rome. It was this father-horse which was sacrificed to 
 the Northern god Odin, whose sacred bird was the crow or 
 raven, and annually eaten as a sacramental meal by his wor- 
 shippers. We find also in the ancient annual horse sacrifice 
 to the Northern sun-god of India, called the Ashva-medha, a 
 complete counterpart of the Roman horse sacrifice, and we 
 can also, as I shall now show, trace in the ritual a connection 
 with the early year ruled by the Pleiades similar to that given 
 in the Roman sacrifices, which took place fifteen days before 
 the first of November and the first of May, the days on which 
 the seasons of the Pleiades year began. 
 
 In the ritual of the Hindu Ashvamedha, the three seasons 
 of the mother-year play a conspicuous part. They are called 
 Amba, who is the leading star of the Pleiades,^ Ambika, 
 who appears in the Mahabharata as the mother of Dhrita- 
 rashtra, the blind king, the father of the Kauravyas, or the 
 sons of Kur (the tortoise), whom I have shown to represent 
 the house or meridian-pole of the Kushite race, and Amba- 
 lika, the mother of Pandu, the fair (pandu) prince, the sex- 
 less young sun-god who was the reputed father of the Pan- 
 davas, or the children of the sun. Ambika, called Mahishi, 
 or chief queen, is the mother of the meridian-pole, and first 
 the mother-star Sirius and afterwards the moon-goddess, said 
 in the Rigveda to rule the central season of the year.^ She 
 
 ' Tait, SamA. iv. S, i ; liiii. Brdh. iii. l, 4, I ; Max Miiller, Preface to 
 vol. iv. of his edition of the Rigveda, p. 32. 
 2 Rigveda, i. 164, 15 ; x. 85, 2. 
 
ESSAY IV 337 
 
 is represented in the Brahmanas as telling her sister queens 
 'that they would not be the brides of the sun-horse, but 
 would assign that honour to Subhadra, who dwelt in Kam- 
 pila.' 1 In this statement we find a complete epitome of the 
 early history of India as told in the Mahabharata. There 
 the three mother seasons appear as Amba, the eldest of the 
 three sisters, betrothed to the king of Saubha, the magic 
 city of the fire-worshipping magicians Ambika and Amba- 
 lika, as the two wives of the king Vi-chittra Virya, the two- 
 (yi) coloured (chittra), manly strength (virya), whose history 
 I have given in Essay in. Tlie ultimate rule of India, after 
 the struggle between the descendants of Ambika and Amba- 
 lika, falls to the reputed sons of Pandu, the son of the third 
 queen, wlio, like the youngest sister in the fairy tales of the 
 three sisters, secures the most fortunate lot. The fathers of 
 his five sons are Dharma, the god of the divine law ; Vayu, 
 the wind ; Indra, the rain-god ; and the Ashvins, or twin 
 horsemen, the parent-gods of the sons of the sun, horse, and 
 moon-ass, whose chariot is drawn by asses. The descendants 
 of tile five brothers, the five seasons of the new year, all fail 
 except the son of Arjuna, the son of Indra, the bearer of 
 Gandiva, the rainbow ushering in the rains, and his wife 
 Su-bhadra, the blessed (fihadra) Su, the sister of Krishna, the 
 black rain-cloud, and as I shall show, the antelope, and the 
 mother of the royal races of India, born from Su, the soul of 
 life, the root of the Indian holy Soma. She, in the Ashva- 
 medha ritual, as described in the Briihmanas, is made by the 
 three earlier mother seasons, Ambfi, Ambika, and Ambalika, 
 
 ' Tait, Samh. 8, 7, 4, 19, l ; Vajasaneya, 23, 18 ; Sata. Brdli. xiii. 2, 8, 3 ; 
 Kith. Afhv. 4, 8. I have combined the accounts given in the Vajasaneya 
 23, 18 with that in Kdlh. Ashv. 4, 8, in my interpretation, which is contrary 
 to that which has hitherto been accepted. Weber, Jnd. Slud. i. 183, has, on 
 the authority of the Satapatha Brahmana, translated the passage so as to 
 imply an actual physical union between the queen and the horse, but this 
 cannot be accepted as the original meaning, when it is once understood that 
 all the personages named are not individuals but mythological ideas. See 
 Zimmer, Altindisches Leben, chap. i. p. 36, for an account of all the texts 
 on the subject. 
 
 00 
 
^38 THE RULING RACES OF PREHISTORIC TIMES 
 
 the bride of the sun-horse, the parent god of the year of five 
 seasons, and this marriage is consummated in Kampila, called 
 in the Mahabharata the capital of the land of Panchala, the 
 Gangetic Doab, the kingdom of the corn-growing Srinjayas, 
 or sons of the sickle (srini), which takes its name from the 
 worship of the five-headed Naga, the five (pafich) seasons of 
 the new year. The connection here shown between the 
 twin gods, the Ashvins, or heavenly horsemen, and the 
 Pleiades, is preserved in the arrangement of the Hindu 
 months, when the month Ashvin, September-October, pre- 
 cedes Khartik, the Pleiades month, October-November ; and 
 the transfer of the rule of the year from the Pleiades, whose 
 year began in Khartik, to the Ashvins, or heavenly horse- 
 men, coincident with the worship of the sun-god, is shown in 
 the Bengali festival of the Durga-puja, the most popular 
 festival of the year throughout Bengal, which takes place on 
 the seventh day of the new moon of Ashvin. The goddess 
 Durga, the mountain {durga) goddess, was born, according to 
 the legend I have quoted in Essay v., on the same day as 
 Krishna. She was thus the sister of Krishna, the goddess Su- 
 bhadra of the Mahabharata, the mountain-mother, who gave 
 birth to the holy Soma plant, the tree of life. Her festival 
 in Bengal, beginning on the seventh day of Ashvin, lasts ten 
 days, and thus almost exactly coincides in date with the three 
 great October festivals at Rome, the Meditrinalia, or new vidne 
 festival, held on the 11th, the Faimalia on the 13th, and 
 the Equiria, or horse sacrifices, on the 15th. It is this 
 goddess Su-bhadra whose marriage was celebrated in the 
 Ashva-medha, who is worshipped at Juggernath as the third 
 member of the sacred triad of Rama-Chandra, Bal-bhuder, 
 and Su-bhadra or Sita, and she is the wife of Rama-Chandra, 
 the sun-god Ram or Ra, who is also Chandra, the moon- 
 god. This mountain-goddess Durga is the counterpart 
 of Istar, whose sign among the Hittites is A ,i the 
 
 ^ In a lecture on Hitlite Writing delivered before the Oriental Congress of 
 1892, Mr. E. Tylor showed that on a bilingual seal, with an inscription in 
 
ESSAY IV 389 
 
 mountain enclosing the stone of life, which I have shown ^ 
 to be the Hindu picture of the mountain goddess-mother, and 
 she is also, as Istar, the mother star Sirius. That she was 
 originally a Hittite mother-goddess is made exceedingly pro- 
 bable by the fact that her deification in India was coincident 
 with that of the Ashvins or twin gods ; for Major Conder 
 has shown that the name Khati, by which the Hittites were 
 known to the Assyrians, is derived from a Turkish root lihat 
 'to be joined,' and the sign denoting the national Hittite name 
 Khat in Hittite writing depicts two persons swearing faith 
 to one another.^ They were, in short, a nation formed from the 
 union or blood-brotherhood ^ of the sun and fire worshippers 
 from the north, who worshipped the god of day, the sun-god 
 Ra, and the dark race from the south, the sons of night; and 
 thus their parent stars were the twin gods Day and Night, 
 the stars Kastor — the support {/<tor) of Ka, called Tur-us, or 
 the god of the pole, Tur — and Polu-deukes, the much-raining 
 god, the god of the dark night of the Southern agriculturists. 
 It was these Mongolian Hittites who were the yellow race 
 whom I have shown in Essay iii. to be the sons of Kapila, 
 meaning the yellow, the patron Rishi of Oude, north of the 
 Ganges, where they joined the Gonds and aboriginal culti- 
 vating races from the south, and they were the first barley 
 and fruit growers in India. They are depicted in their own 
 ideograms and Egyptian monuments as wearing a pigtail.^ 
 This the Mundas of Chota Nagpore still do; the cutting of 
 the pigtail by those converted to Christianity being the 
 sign that they have renounced the idolatry of their fathers. 
 
 cuneiform writing on one side and Hittite on the other, the sign for Istar in 
 the phrase ' servant of Istar ' on one side is represented by the sign ^^ 
 on the Hittite side. ^ Essay iii. p. 144. 
 
 ' Major R. Conder, ' Notes on the Hittite Writing, Journal Royal Asiatic 
 Society, Oct. 1893, p. 839. ' The Hittite Syllabary,' Sign 106. 
 
 'Which I have shown in Essay III. p. 175, to be the sign of Hindu 
 marriage. 
 
 * Major R. Conder, 'Notes on the Hittite Wxiiing,' /eurnal Royal Asiatic 
 Society, Oct. 1893, p. 824. 
 
340 THE RULING RACES OF PREHISTORIC TIMES 
 
 It was these people who formed the nucleus of the trading 
 races of the Sus or Shus, the Hindu Vaishya who, as I 
 have shown in Essay iii., were the first founders of the Soma 
 ritual, and the race who introduced the baptismal bath, 
 which gave to those who were consecrated in it a ' new birth ' 
 from sin to righteousness. But I must now return to the 
 constellation Corvus and the sacred horse or ass. This 
 last was the year of three seasons, called the three-legged 
 ass in the Bundahish, who helps Tishtrya or Sirius to bring 
 the rains from the ocean,^ the ass which drew the chariot of 
 the Ashvins in the Rigveda. This animal is said, in the same 
 line in which it is called ' the animal of the land of Kur-ra,' 
 to be sacred to the Akkadian mother-goddess Im-dugud-khu, 
 the great {dugud) storm (i?re) bird (Jihu), and this storm 
 mother-bird becomes in the Assyrian paraphrase of the 
 Akkadian text 'the terrible Ram-anu,'' thus showing the 
 identity of the original storm-bird who laid the world's egg, 
 whence the Kushite sons of the ass or tortoise were born, with 
 Rama, the son of Kaush-aloya, the house or mother {aloya). 
 of Kush, the tortoise, the father of the Indian ruling race, 
 the long-eared horse or ass of the Hittite or twin races, and 
 the god Ram-anu of the Assyrian Semites, the father Ab- 
 Ram. This star Im-dugud-khu is said in an Akkadian 
 tablet to be the ' star of mist and tempest.' ^ This storm- 
 bird goddess is the cloud-goddess Sar, the mother of the star 
 of the foundation, the constellation Aquarius ' who took the 
 road of the sun ' ^ rising from the mists of the chaos of the 
 sea, the mother-goddess Mummu Tiamut-Sar was, as I have 
 shown, the Armenian cloud-goddess, and the Greek goddess 
 Hekate, so called as the mother of the hundred (hekaton) 
 children, the Sata-vaesa, or hundred father-creators, the 
 
 '■ West, Bundahish, xix. ; S.B.E. vol. v. p. 69. 
 
 * R. Brown, jun., F.S.A., 'Remarks on the Tablets of the Thirty Stars,' 
 Part ii. Star xvii. ; W.A.I, iii. 53, No. I, line 27, Proceedings of the Society 
 of Biblical Archteology, Feby. 1890. 
 
 ' Ibid. Star i. line i, § 375. 
 
ESSAY IV 341 
 
 constellation Argo of the Zendavesta, who were bom in 
 Hindu legend as the offspring of the egg laid by Gan-dhari, 
 the bird-mother of the Kauravya, sons of Kur. Hekate was 
 also the mother of the three Erinnyes or Fates, the three 
 mother-seasons of the year of destiny, whose name is the same 
 as that of the Sanskrit goddess Sar-anyu, the mother of the 
 twins Day and Night, from whom the twin races, the Khati, 
 were descended, she was the daughter of Sirius called Sara-ma, 
 or the mother of Sara, the sacred bitch of the Rigveda, and 
 the cows which Sara-ma stole were the cows of the sun of the 
 Panis or trading races, the yellow sons of Su, the begetting 
 and conceiving parent of the Su-vama, or race {varna) of the 
 Sus, the dwellers on the western coasts of India and the 
 Persian Gulf. The theology of which she was made the 
 mother-goddess was that of the people who called them- 
 selves the Sumerian races. It was these sons of the bisexual 
 fire-dog Sirius, the Tishtrya of the Zendavesta, the star 
 Tishku of the Akkadians, and of the mother storm-bird, 
 who placed their mother, the storm-bird, in heaven as 
 the constellation which afterwards became that of Corvus ; 
 and it was they who assigned to her the function of infusing 
 spiritual life and living souls into the children of the mother- 
 star, Mummu Tia-mut, the constellation Krater. This is 
 proved by the name Hu, or U-ga-ga, which was that given 
 to the constellation Corvus by the Babylonians. This name 
 means the abyss, or conceiving mother Qm), the purifier, or 
 ambrosia {ga), or in other words, the constellation ' which 
 sanctifies with the cleansing water of the gods tlie womb of 
 the universal mother ; ' ^ and the name Hu, by which the 
 
 ' R. Brown, jun., F.S.A., tells me, in a letter I have received from him, 
 that Corvus is U-ga-ga, wrongly written U-rak-ga, on p. 318 of his ' Euphra- 
 tean Stellar Researches,' Proceedings of the Society of Biblical Archaology, 
 May 1893. See Sayce, Assyrian Grammar Syllabary, Nos. 226-227, for the 
 interpretation of the signs. In the passage W.A.I, iii. Hi. No. 2, quoted by 
 Mr. Brown, the star U-ga-ga, called the bird, is said to be opposite to Nun-ki, 
 the star Aquila, and from their appearance it is said ' there is herbage in all 
 the land. ' This shows that they are both creating mother-birds, who portend 
 
342 THE RULING RACES OF PREHISTORIC TIMES 
 
 mother is called, identifies her with the goddess-mother, 
 called Hu-kairya in the Zendavesta; and her name Hu is 
 the Zend form of Su or Shu, denoting the creating-raother 
 of the South, while Shu, again, is, by the rule which trans- 
 forms Northern gutturals into Southern sibilants, the Akka- 
 dian word Mm, bird ; so that the sons of Shu are the sons of 
 the bird-mother, the mother storm-bird, who brought from 
 heaven to the Persian Gulf and the Western coast of India, 
 the home-land of the Shus, the Soma, or life-giving rain. 
 The change from the storm-bird, the vulture or kite, to 
 the crow was made, as I have shown in Essays iii. and v., 
 by the Northern sons of Ra, the god of sun and moonlight, 
 who made the raven or crow the prophet-bird. This was 
 the black Bindo bird of the Song of Lingal, the raven of 
 Odin and Apollo, who had first been the Shyena bird of 
 the Rigveda, the vulture of Thraetaona of the Zendavesta,. 
 who was the Trita Aptya, the water-god of the Rigveda,. 
 the kite, called Shakuna, the brother of Gan-dhari in the' 
 Mahabharata, and invoked as the holy bird in the Rigveda,. 
 the Lugultudda, or carrion-eating storm-bird of the Akka- 
 dians, the adjutant bird (Ciconia argala), the rain stork,, 
 who announces the coming of the rains in Bengal, and 
 through this rain-bird of the Kushite country of Bengal 
 we arrive at the sacred stork, the Kvirinta of the Zenda- 
 vesta, in whose palace Azi Dahaka, the three-mouthed snake, 
 the year of three seasons, slain by Thraetaona, dwelt ; ^ and 
 this was the bird who is still held sacred in North-western; 
 Europe as the herald who tells of the birth of the young 
 spring -god and the death of the winter -fiend. This 
 stork, transformed into the storm-bird, was the vulture, 
 the messenger-bird of Rama, the plough-god of the Rama- 
 rain in successive mythologies ; Corvus being the mother-star of the races who- 
 measured time by the seasons and weeks, marked by the polar revolutions, 
 and Aquila the star of those who measured time by the circuits of the moon^ 
 sun, and planets. 
 
 ^ Darmesteter, Zendavesta Ham Yas/it, v. 19; S.B.E. vol. xxiii. p. 253, 
 note 3. 
 
ESSAY IV 343 
 
 yana, which had its wings cut off by Havana, the storm-god, 
 when llama or Pandu^ had killed the deer Marichi, the 
 father of Kashyapa, the tortoise, and progenitor of the 
 Kushite race. Marichi on his death became the father- 
 star in the tail of the Great Bear, while Rama was changed 
 from the plough-god, the husband of Sita, the furrow, to 
 be the sun-husband of Sita, the crescent moon, the moon- 
 mother, and the pair became the sun and moon god, to 
 whom the crow or raven was sacred. This bird in the 
 arrangement of the constellations is placed on the tail of 
 Hydra, immediately to the west of the mother-constellation 
 of Krater, the cup ; and it is the star Vanant, said in the 
 Zendavesta to have in it ' the seed of the waters, the seed 
 of the earth, the seed of the plants.'^ It is the rain-bird 
 who first brought the life-giving rain to fill the cup or 
 womb, whence the mother-sea, the fish-goddess, Tifi-mut, 
 was born ; and it was this bird who afterwards became the 
 bird which brought the voice of the prophet, the message of 
 the Almighty, which infuses the seed of spiritual life, speech, 
 and thought into the Kratter, which was also the heavenly 
 Soma-cup, receiving through the medium of the fire from 
 the constellation I,eo the life-giving heat churned by the 
 seven mother-stars of the Great Bear in their revolutions 
 round the pole. The constellation Leo is called by the 
 Akkadians Pa-pil-sak, meaning the sceptre (/w), the great 
 (sak) fire (p'd)-^ It is described in an Akkadian tablet as 
 the sceptre {pa) of the wild bull (am), the sky (gir) horn 
 (sak).* Therefore this constellation, the sceptre of the wild 
 
 ^ Pandu, the sexless sun-god, is represented in the Mahabharata Adi 
 (Sambhava) Parva, cxviii. pp. 343-345. as killing a sacred deer, the wife of 
 the Rishi Kimin-dama, a sin for which he was made impotent. 
 
 •■' Dtirmesteter, Zeiidavesla Sirozalt, i. 13; S.B.E. vol. xxiii. p. 9. 
 
 " Sayce, Assyrian Grammar Syllabary, Nos. 130, 222, 244. 
 
 ■• R. Brown, jun., F.S.A., ' Euphratean Astronomical Names of the Signs 
 of the Zodiac,' Proceedings of the Society of Biblical Arc/ucohgy, March 1891, 
 p. 265. Sayce, Assyrian Grammar Syllabaty, Nos. 117, 130, 222, 242; 
 Sat, No. 130, means both 'horn' and 'great.' 
 
344 THE RULING RACES OF PREHISTORIC TIMES 
 
 bull, is that which symbolises the sign of the royal authority 
 vested in the son of the wild cow, the Gond and Hindu 
 mother Gaurl, the Hebrew mother Leah, whose name is the 
 Hebrew form of the word Le, meaning the bulFs head in 
 Hittite, Cypriote, and ancient Akkadian.^ The Lion was 
 the cognisance of the tribe of her son Judah, who was called 
 by his father Jacob, the bearer of the sceptre and ' the lion's 
 whelp,' ^ and who married, first, Shua, the daughter of the 
 Shus,^ the sons of Dan, called Shuham,* and subsequently 
 Tamar, the Babylonian date-palm, the male and female trees, 
 which, as I show in Essay v., succeeded the fig-tree as the 
 parent tree when the race who believed in the divinity of 
 pairs became the ruling race, a change which marks the 
 transfer of power from the rulers of India to the nations of 
 the Euphratean delta, and the line of coast between India 
 and Egypt, where the palm-tree has always been the sacred 
 tree. In the ' Tablet of the Thirty Stars,' both the twelfth 
 star, Regulus, a Leonis, and the thirteenth, 8 and Q Leonis, 
 called respectively Gus-barra, or fire-flame, and the star of 
 the god Kua, the god of the oracle, are called Mes-su, the 
 heart {mes) of Su, of the house of the land of Kur, and these 
 names, and the common epithet applied to both stars, prove 
 that they were thought to typify the holy fire of the goddess 
 Su, the Egyptian first father-god of the creating pairs, the 
 god Shu, from the root su, to dry with heat,^ and marks the 
 sons of Su as the offspring of Kur, the tortoise. We also 
 learn from the names of these stars that they were the 
 guardian stars of the race who believed in the divine 
 oracles as the voice of God, the oracle given by the Ephod 
 
 i Major R. C. Conder, ' Notes on the Hittite Writing,' Journal of the 
 Royal Asiatic Society, October 1893, pp. 833, 834; ' Hittite Syllabary,' plate 7, 
 No. 61. 
 
 ^ Gen. xlix. 9, 10. ^ Gen. xxxviii. 2. ^ Numbers xxvi. 42. 
 
 ' H. Brugsch, Religion mid Mythologie der Allen ^gypten, p. 31. Shu is 
 the consort of Tafnut, the effluence, who are both born from the one parent- 
 god, Turn, the darkness, and both symbolise the union of fire and water as the 
 first parents of the race who believed in the divinity of pairs. 
 
ESSAY IV 345 
 
 of the Jews, which was symbolised by the high priest Aaron, 
 whose name means the chest or receptacle (whence God''s 
 voice issued). This belief marks the advent to power of the 
 Nons of Kohath, the prophet-priests, commemorated by the 
 marriage of Aaron, their reputed father, with the sister of 
 Nahshon, the prince of Judah.'- The fourteenth star of the 
 ' Tablet of Thirty Stars ' is aLso a star in Leo Denebola, in 
 its tail, and it is called the star of the goddess Bahu,^ the 
 creating-mother {hu), Ba. Ba is the mother-goddess of the 
 Semite Ph(Enicians, the goddess of the deep primaeval abyss.^ 
 She was raised from thence as the mother-mountain, depicted 
 in the Hittite sign Ba ^V , the sign of the mother Istar, 
 and it was from the mother-mountain that the cloud- 
 goddess Sar was born. The Hittite sign for Ba and Istar 
 
 becomes in the oldest cuneiform 1^,* the sign which on 
 the Hindu mother-altar denotes the union of the mother- 
 goddess of the three seasons with the fire-god. Thus the 
 tortoise. race, the sons of Leo, were both the people to whom 
 the prophet-priests declared the oracles, and for whom they 
 offered bumt-offerings, and also those who looked on the 
 mother of the waters, the encircling ocean, whence the 
 mother-mountain and the mother-cloud goddess rose as 
 their primasval mother, and who believed that life was 
 generated by the union of heat with water. This heat 
 was, in the astronomical myth, engendered by the revolu- 
 tions of the Great Bear and the connection between it, the 
 vital heat, and creating water is shown in one of its Akkadian 
 names, Bel-a-sar-sa, which means Bel, the fire-god, who mea- 
 sures (sar) the water (a), yoke (sa),^ or, in other words, Bel, 
 
 ' Ex. vi. 23 ; Numbers ii. 4. Nahshon is the God Nahash, the Great 
 Naga, the Great Bear. 
 
 - R. Brown, jun., F.S.A., 'Tablet of the Thirty Stars,' Stars xii., xiii., and 
 xiv., Proceedings of the Society of Biblical Archccology, Feb. 1890. 
 
 ^ Sayce, Hibbert Lecttcnsfor 1887, Lect. iv. p. 262, note 4. 
 
 ' Major R. C. Conder, ' Notes on the Hittite Writing,'/"""""' of '/'« ^<>y<^ 
 Asicktic Society, October 1893 ; ' Hittite Syllabary,' plate 7, No. 50. 
 
 » R. Brown, jun., F.S. A., ' Remarks on the Tablets of the Thirty Stars,' 
 
346 THE RULING RACES OF PREHISTORIC TIMES 
 
 the distributor of the water allotted to the earth. It is 
 from this heavenly cistern and fire-drill — in which Marichi, 
 meaning the fire-spark, is hidden — that the water of life 
 passes into Leo, where it blazes in the sceptre star Regulus^ 
 and thence into the Soma cup of the begetting god, Su, the 
 constellation Krater, as the blood of life consecrated by the 
 prophet-bird. It is this holy seed which, when distilled into 
 the constellation Hydra, the heavenly sowing-plough, or 
 great Naga snake, falls from thence into the sea of the 
 Indian Ocean, ruled by the constellation Argo, the mother- 
 ship with its crew of a hundred (sata) creating-sons (vaesa\ 
 the Sata-vaesa of the Zendavesta, where she is said to be the 
 star 'which pushes the waters forward''^ and controls the 
 tides of the sea ploughed by the ships of the sea-faring 
 sons of Shu or Khu, the storm-bird, the traders of Western 
 India and the Persian Gulf. It is from this sea that 
 Sirius brought up the rains, aided by the mother storm- 
 bird, originally the seven winds of the south-west mon- 
 soon, or the god Vayu, the wind-god, worshipped by 
 Takhma Urupa, the swift (taTchma) robber (urupi), the fire- 
 god, twin-brother of Yima, the rain-god, the twin-god 
 whose rule in Zend historical mythology preceded that 
 of Azi Dahaka, the three-mouthed snake ^ of the year of 
 three seasons. 
 
 It was from the rains of the summer solstice thus gener- 
 ated from the great Naga-snake that the Phoenician sons of 
 Kush were born, whose kings, like those of Egypt, wore the 
 Uroeus snake as a sign of royal authority. Their original 
 settlement, according to a tradition recorded by Theo- 
 phrastus, was at Tulos or Turos, in the Persian Gulf, the 
 
 Star No. xi., Proceedings of the Society of Biblical Archeology, Feb. 1890 j 
 Sayce, Assyrian Grammar Syllabary, Nos. 315, 414, 437. The ideographs 
 denoting the functions of Bel as the constellation of the Great Bear are TJ 
 water ; -^ Sar, measure ; and ^fy Sa, yoke. 
 
 ^ Darmesteter, Zendavesta Slrosah, i. 13 ; S.B.E. vol. xxii. p. 9. 
 
 ^ Ibid. Zendavesta Ram Yasht, II, I2, 19; S.B.E. vol. xxiii. p. 252> 
 note I, 253. 
 
ESSAY IV 347 
 
 modern Bahrein,^ celebrated for its pearl fishery. This was 
 the holy island of Dilvun, called Dilmun by the Akkadians. 
 It was here that la was born, or rather made his first ap- 
 pearance as En-zag, the first-born (zag) of God {en), the 
 son of the waters. He was also worshipped there under tlie 
 name of Pati,^ a name which reproduces that of the Hindu 
 god Praja-pati, the supreme god of the Indian trading race, 
 the Tur-vasu. Praja-pati is the god who was worshipped in 
 India as the god Ka, to whom the mother-tree called Ka-dru, 
 the tree {dru) of Ka was sacred ; and to the present day the 
 Jains, who are the great trading race in India, call them- 
 selves in Northern India and Assam Kaya,^ or the sons of 
 Ka. This name Ka they must have brought with them to 
 the holy island of Dilvun, and it was from thence it must 
 have travelled to Egypt with the race who established 
 Kushite rule there. It was these people, wlio, in their 
 earlier home in India believed in the divinity of pairs, and 
 ascribed creation to the union of the male and female prin- 
 ciple ; they were the sons of Tamar, the date-palm. They 
 depicted the female principle as the sacred mother-bird of 
 the Shus, and made the pole of the rain-god the emblem of 
 the phallus. Irrefragable proof that these worsiiippers of 
 the mother-bird and the phallus, like the Zend and Indian 
 Kushika, who began their }'ear with the lieliacal rising of 
 Siriiis, began tlieirs also at the summer solstice, is given by 
 the Piioenician temples recently discovered in JNIashonaland. 
 The most numerous sacred emblems found in these temples 
 were those representing the circumcised phallus and the 
 vulture storm-bird, which, as the bird which brings the 
 Nortli-Indian rain at the summer solstice, when the Hindu 
 and Egyptian year began, was looked on by the Egyptians, 
 
 ' Birdwood, Introduction to T/ie First Letter-Book of the East India Com- 
 pany, p. xxix. note 2. 
 
 "^ Sayce, Hibbcrt Lectures for 1887, Lect. ii. p. 114 note i. 
 
 ' 'General Reports on the Census of India, 1891,' by J. A. Baines, 
 Census Commissioner, p. 176. 
 
348 THE RULING RACES OF PREHISTORIC TIMES 
 
 according to Horapollo, as emblematic of a year.^ In 
 these temples, and especially in the great Zambabwe tem- 
 ples, the entrance, leading through the enclosing walls into 
 the Temenos or central courtyard, where the two trian- 
 gular towers dedicated to the gods of creation, the mother- 
 gods of the year of three seasons, stand in front of the 
 altar, is so placed that the rays of the sun when rising 
 at the summer solstice stream through it and fall on the 
 top of the highest triangular pillar. In these temples also, 
 the arrangement of the ' dentelle ' pattern, ^ws reproducing 
 the Eg3rptian sign for water, to receive the sun's rays, and 
 the position of the east and west gateways placed so as to 
 admit the rising sun at the summer, and of the setting sun 
 at the winter solstice point to a religious cult, in which the 
 solstices were regarded with special veneration.^ It was at 
 the two solstices that, in the Indian ritual bequeathed by the 
 Ashuras, who believed in the divinity of pairs, and made the 
 Ashvins, the heavenly-twins, their parent gods, animal victims 
 were offered.^ These sacrifices were originally the sacrifice 
 of the totem animal of the tribe which was to be eaten, as 
 the followers of Odin ate the horse which was sacred to him ; 
 and these became, as I have shown in Essay iii., the human 
 sacrifices of the earlier Semites, who believed in the anthro- 
 pomorphic father-god.; and it was in these sacrifices that the 
 eldest son of the sacrificer, or of the national king, the father 
 of his people, was slain as the offering most certain to secure 
 from the ruling gods prosperity for the nation and family. 
 It was the blood of this human victim which was drunk by 
 the earlier Semite Arabs as the sacramental draught which 
 was to infuse into them the nature of the great father-god.* 
 It is the myths developing the theology of these early star 
 
 ^ Bent, Ruined Cilies of Mashonaland, New Edition, chap. vi. pp. 
 180-188. 
 ^ Ibid. chap. v. pp. 149-161, especially pp. 151, 164, 166. 
 * "Rviilei, Manu. iv. 26 ; S.B.E. vol. xxv. p. 173. 
 '' Robertson Smith, Religion of the Semites, Lect. x. p, 349. 
 
ESSAY IV 349 
 
 and sun worshippers which we find depicted in their astro- 
 logical arrangement of the stellar constellations, and this 
 tells as of the history of the computation of time, the birth 
 of thought, life, and speech as conceived by the sons of the 
 tortoise. Also these pictorial astronomical myths, like the 
 successive changes in ancient ritual, tell us how the early 
 makers of mythic national history used old stories and old 
 observances to fit new beliefs and new series of events. Thus 
 tiie story of creation, as told by the Ashura believers in the 
 divinity of pairs, to whom the father was the author of life, 
 is one adopted from that told by the matriarchal tribes, 
 their predecessors, who traced their origin to the mother- 
 earth and the mother-tree. The original story told how 
 Ka-dru, the tree (d/ru) of Ka, the mother of the Naga race — 
 successively the Sal-tree (Shorea robusta), mother of the 
 Dravidians, and the pine-tree, mother of the Northern sons 
 of the bear — sent the bird-messenger, the cloud-mother Sar, 
 the storm-bird who brings the rains, to the heavens, the 
 home of the long-eared horse or ass, Ucchaishravas of the 
 Mahabharata, the three-legged ass who helps Tishtrya to 
 bring the rains in the Bundahish, the year of the three 
 seasons, to bring thence to earth Soma, the sap or soul of 
 life, the seasonable rains. The original storm-bird, the 
 cloud and wind vulture, brought from the seven winds and 
 the seven Gan-dharva guardians of Soma, the seven stars of 
 the bear-mother, the seven days of the week, who revolve 
 round the Diu-uva or pole of the sacred garden (gan), sancti- 
 fied as the birthplace of the Kushite race, the two cups 
 symbolised by the constellations Krater and Leo, enclosed 
 in one casket, the storm-cloud impregnated by the lightning 
 flash. In these two cups, as we are told in tiie Brahmanas, 
 were contained the two vital principles, the water of con- 
 secration and birth (diksha) and the fire-seed {tapas),^ the 
 fire which heats, and the water which liquifies the blood and 
 creates living life. This life was, according to the passage 
 ' Tapas is derived from the root tap, to burn. 
 
350 THE RULING RACES OF PREHISTORIC TIMES 
 
 in the Satapatha Brahmana, which- tells this story, born from 
 the three upasads or seasons, the original mother-year of the 
 Northern barley-growing races, the three Ribhus of the 
 Rigveda, whose functions I have fully described in Essay m. 
 The life-blood enshrined in the caskets was that of the god 
 of time, called by the Akkadians Nin-igi-a-zag, meaning the 
 first-born (zag) of the lady (nin) of the spirits (igi) of water 
 (a), the son of the goddess Sar, the young sun and rain-god 
 Dumu-zi, the son (dumu) of life (zi), called in the Brahmanas 
 and Rigveda Krishanu, as the bearer of the heavenly bow, 
 who was the seventh of the seven Gandharva guardians of 
 Soma.^ This casket, enshrining the seed of the tree or plant 
 of life, the original Sang-real or Holy Grail, the life-giving 
 blood of the son of God was given to Ka-dru, the tree- 
 mother, who gave it to Indra, the rain-god, and Agni, the 
 fire-god, who produced life on earth by its magic aid.^ 
 
 Thus it was from the messenger cloud-bird impregnated 
 by the seed of life distilled into it by the lightning-flash, 
 the heavenly fire of the storm-god, and from the rivers and 
 springs she fed with fertilising water that the sons of the 
 world's egg, the tortoise-earth, the home of the hundred 
 sons of Gan-dharl, the mother-garden {gan) of the streams, 
 {dhdri) and of Dharma, the law of the continuity of natural 
 phenomena, were born. In both the astronomical picture 
 and the verbal myth setting forth this story we find the 
 seven days of the week, the seven children of the bear- 
 mother, the twofold-casket containing the seed of life, the 
 constellations Krater and Leo, the mother rain-cloud, the 
 constellation Hydra, the Naga or water-snake, dividing the 
 Northern heaven, the holy grove where the seeds of life 
 were ripened, from the Southern seas and lands, the still 
 dead world, where they were to be sown, just as the culti- 
 vated land in the matriarchal village, the sacred snake of 
 
 ^ Eggeling, Sat. Brdh. iii. 3, 3, ii ; S.B.E. vol. xxvi. p. 72. 
 2 Eggeling, Sat. Brdh. iii. 6. 2-12 ; S.B.E. vol. xxvi. pp. 149-151. 
 Mahabharata Adi (Aslika) Parva, xx.-xxiii. 
 
ESSAY IV 351 
 
 the matriarchal tribes divided the mother-grove, the home 
 of the gods of life from the world of death outside, and both 
 stories tell us of the birth from this heavenly seed of the 
 Kushite traders, warriors, and teachers, who were the men 
 of the mother-ship of life, the constellation Argo. It was 
 on this ship that Du-muzi, the son of life, the Akkadian 
 name for the constellation Orion,'- embarked as the god of 
 the new j-ear ushered in by the heliacal rising of Sirius, the 
 the dog-star, who rose before him to greet his coming ; and 
 Dumuzi, the constellation Orion of tiie Akkadians, is the 
 same god as the Egyptian Osiris, who also, as I have shown 
 in Essay ii., made his annual voyage in the moon-boat, and 
 he was, as the constellation Orion called Smati, and in this 
 capacity was worshipped as the leader of tiie stars.- This 
 myth of Orion, his dog, and his voyage, travelled to the 
 North, where Orwandil, whose toe was lligel, one of the 
 stars in Orion,^ was the travelling giant. He became 
 Odusseus, the wandering sun-god of the Greeks, the pos- 
 sessor of the bow of Eurytion, the rainbow-god, wlio leaves 
 beliind him his dog Argus to guard his wife and house, the 
 dog who dies while welcoming his master's return* from his 
 years voyage, and who rises again to introduce tlie new 
 year. The astronomical form of the myth, in which the con- 
 stellation Leo plays a principal part, enables us to under- 
 stand why, in the German mytli of the Holy Grail, its 
 guardianship was intrusted to the swan-kniglit Loher-angrin, 
 the bearer of the blazing-flame (Lohe), who was both the 
 constellation Leo and the knight of the swan-boat, the 
 crescent-moon. He was the Masu or Moses, who, as the 
 
 • R. Brown, jun., F.S.A., ' Eridanus, River and Constellation,' chap. iv. 
 'The Signs of the Zodiac, Orion and his Dogs,' p. 9; Lenormant, Les 
 Origines i, 247 note I. 
 
 2 H. BrugGch, Religion uiid Mythologie der Alien yEgypifr, pp. 203, 452. 
 
 ' R. Brown, jun., F.S.A., Aratus, Phainomena ; or. The Heavenly Dis- 
 play, App. iii. 'The Celestial Equator of Aratus,' p. 82; Vigfusson and 
 Powell, Corpus Poelictim Boriale, ii. 13. 
 
 * Homer, Odyssey, xvii. 326, 327. 
 
352 THE RULING RACES OF PREHISTORIC TIMES 
 
 pillar of cloud and fire, led the star- worshippers to the top 
 of Mount Nebo, consecrated to the planet Mercury, the great 
 Nabi or prophet of the Semites, who worshipped, not the fixed 
 stars, but the moon and the planets, and who reckoned time, 
 not by the recurrence of the seasons, or by the ten lunar 
 months of gestation and the eleven lunar months sacred to 
 the gods of generation in the Hindu calendar of the Ashura, 
 but by the thirteen months of the lunar year. These, as I 
 show further on, they made their standard of measurement 
 when they took the moon-city Jericho after Moses, the 
 constellation Leo, who died on Mount Nebo, had ceased to 
 lead the stars ; and when the Semite confederacy took the 
 name of the sons of Ephraim, born of the two Ashes {eper), 
 under the lead of Joshua, the son of Nun, meaning in 
 Hebrew the fish; and Caleb the dog (kalb), the dog-star, 
 the grandson of Judah and brother of Ram, the sun-god 
 Ra.i 
 
 In the above review of the functions assigned by the 
 early astronomers to the stars they used to measure time, we 
 find evidence of two very early star years preceding that of 
 five seasons. These are the year of the first fire- worshippers, 
 whose god was the fire-god, called Takhma Urupa in the 
 Zendavesta. They apparently divided the year into the 
 three seasons of the Greek year which came from Asia Minor, 
 the first, the spring, was ruled by the Great Bear, who con- 
 cealed the father fire-spark, the Hindu god Marlchi. As its 
 seven stars revolved round the pole they generated in the 
 constellation Leo the burning heat of summer, and this heat 
 brought on the rains of autumn and winter, ruled by the 
 constellation Hydra, the great water-snake. It was during 
 this season, at the time sacred to the Pleiades in November, 
 that the Egyptian god Osiris, the constellation Orion, launched 
 his year-bark, the crescent-moon, represented by the con- 
 stellation Lepus, the moon-hare, lying at his feet, and this 
 juxtaposition of Orion and the Hare shows that the giant 
 ^ 1 Chron. ii. 9-18. 
 
ESSAY IV 353 
 
 sun was first a hunter on earth who meets the crescent-moon, 
 which begins the year, at dawn, before he became the sea-god, 
 who is taken on his annual voyage in the moon-boat. This 
 was followed by the year of the sacred bird, the mother-bird 
 of the magicians, the first mother-bird of the twin-races. 
 It is this year I have described when speaking of the con- 
 stellations Corvus, the Cup, and Hydra. In this year the 
 magic bird, the spring, worshipped in India as the goddess 
 Maga, and whose worship survives in Europe in the or- 
 dinances of St. Valentine's Day, mixed together in the magic 
 cup the blood and fire which made the god of love the ruler 
 of the spring, and caused all nature to blossom in the summer, 
 the middle coil of the snake-mother, and to produce, as the 
 conclusion of its yearly task, the fruits of autumn. This was 
 followed by the year of four seasons, ruled, like the Egyptian 
 year, by the Southern and Northern suns. This was the year 
 of the races who measured time by the solstices and equinoxes. 
 This year began with the heliacal rising of Sirius at the 
 summer solstice, when Dumu-zi, the sun-god, the star Orion, 
 embarked on his ship, the crescent-moon, to begin his 
 journey towards the south and west. Half of this was com- 
 pleted at the autumnal equinox, the end of the Indian rains, 
 during which, according to Hindu legends, the sun-god is 
 asleep. At the equinox he awoke, and reached the home of 
 the magic-bird in the west at the winter solstice. Thence he 
 made his journey northward to the bear ruling the spring 
 equinox, returning to the guardian dog-star at the summer 
 solstice. But when this year of four seasons became one of 
 five, the first was divided into the two seasons of the twin- 
 gods. The rainy season, sacred to Poludeukes, the great 
 {polu) wetter (deukes) and the autumn, the season of the 
 barley-growers, who began their year, as I have shown, witli 
 the autumal equinox, and this was consecrated to Ka-stor, 
 the support (star) of Ka, the Ashera, or pole of the rain-god. 
 On considering tliis account of the years voyage of the 
 sun-god it will be seen that these early astronomers quite 
 23 
 
354 THE RULING RACES OF PREHISTORIC TIMES 
 
 mistook the real position of the sun in the heavens, for as 
 they looked on time as measured by the revolutions of the 
 Pole, they had not yet begun to mark the places through 
 which the sun passed in his annual course, and only looked on 
 the sun as going from east to west, and visiting the south 
 and north on his journey. Thus they made him start from 
 Sirius in the south-east when he was really in the north, and 
 brought him to Corvus, the western bird of night, when he 
 was really in the south. That, in their conception, the sun 
 was really in Sirius at the summer solstice, and in the 
 western Corvus at the winter solstice is clearly proved by the 
 orientation of the temples in Mashonaland, placed so as to 
 catch the rays of the rising sun at the summer, and those of 
 the setting sun at the winter solstice, and also by the orienta- 
 tion of the Egyptian temples to Isis, Hat-hor, as Sirius, who 
 begins the year. In an inscription in her temple at Denderah 
 it is said she, Isis Satit (Siiius), shines into her temple on 
 New Year's Day, and mingles her light with that of her 
 father Ra, the sun-god, on the horizon ; and the temple of 
 Hat-hor at Thebes is so built that the light of the rising star 
 Sirius would fall on her sanctuary.^ In fact, the course of 
 the sun throughout the year was considered to be similar to 
 his daily journey, and it was believed that he started at the 
 summer solstice from the home of life in the East, and 
 reached in the winter solstice the realms of death in the 
 West. It was to the west that all the dead were carried in 
 boats, according to the belief of the Druids, as I have shown 
 in Essay ii., and it was in the west the Odusseus, the wander- 
 ing sun-god, found the home of the dead ruled by Haides 
 
 ' Norman Lockyer, ' Astronomy and Mythology of the Ancient Egyptians,' 
 Nineteenth Ceiitury, July 1892, p. 40. The orientation of this temple is 
 proved by Professor Lockyer in The Dawn of Astronomy, p. 197, to show 
 that its date was 700 B.C., but he also shows, p. 200, that Biot has proved 
 that at Thebes temples were oriented to Sirius as rising at the summer solstice 
 in 3285 B. c. , but even this date is very much later than that referred to by 
 me, as I speak of a time before the position of the stars was astronomically 
 measured, or heavenly star circles framed. 
 
ESSAY IV 355 
 
 and Persephoneia.i But in this summary of early Akkadian 
 attempts to measure time by the stars, I have not yet taken 
 notice of one very important group of stars in their cosmo- 
 graphy. This was tlie group called tlie ' Lumasi.' They 
 are mentioned in the Fifth Creation Tablet, where the first 
 two lines in Dr. Sayce's translation say — 
 
 1. He made excellent tiie mansions (celestial houses) of the 
 great gods, [twelve] in number. 
 
 2. Tile stars he placed in them, the ' Lumasi ' he fixed. ' 
 These stars were looked on as those who watched the 
 
 wandering rulers of heaven, the sun, moon, and planets, 
 called ' the seven bell-wethers,' and they must, therefore, have 
 been stars belonging to the older astronomy which made the 
 fixed stars the preservers of law and order, and looked on 
 the wandering stars as rebels. They must, therefore, be stars 
 within the area ruled by the four ruling stars, Sirius, Argo, 
 Corvus, and the Great Bear, wiiich kept guard over the 
 sacred field of the Nags, or rain-stars, the first, Nag-Kshetra, 
 or field of the Nags of the Hindus, the holy-grove of the pole- 
 stars, delineated in the map on p. 333. The name Lu-ma-si 
 written in the Akkadian ^ETJ lu, ^y ma, i^»~- si, means the 
 sheep Qu) of the plain (jna) country (si), and this name, as 
 well as that of ' lu-bad,' the old sheep,^ by which they were 
 also called, marks them as the parent stars of the race who 
 
 1 Homer, Odyssey, bk. xi., 'The Nekuia.' 
 
 " R. Brown, junr., F.S.A., Eridanas, River and Constellation, chap, xxviii. 
 The constellations according to the Creation Tablets, p. 64. Dr. Sayce has placed 
 the word ' twelve ' in brackets, showing that it does not occur in the original, 
 and it must be a later gloss introduced by those who measured time by the 
 solar zodiacal year. The first mansions of the great gods made in heaven were 
 the twenty-eight moon-stations, showing the monthly course of the moon 
 through the heavens, and the still earlier mansions of the sun in his passage 
 through the four stars, marking the solstices and equinoxes, when as is said in 
 the Rigveda, the tliree Ribhus, or seasons, 'slept in the house of Agohia,' mean- 
 ing ' He who cannot be concealed,' that is, the sun, Rigveda i. 161, 13, or 
 rather, perhaps, the polar star, which never sets ; and the house that he slept 
 in was that of the bird of winter, the constellation Corvus. 
 
 ' This is the spelling of the name Lu-ma-si, both in the Creation Tablet 
 .nnd in W.A.I, iii. 57, No. 6, lines 5, 6, where the names of the constellations 
 
356 THE RULING RACES OF PREHISTORIC TIMES 
 
 fed their flocks on the plains watered by the rivers born from 
 their mother Gan-dhari, the land (gan) of streams {dhari), 
 the fertile lands of Northern India and the Euphratean 
 countries. The people to whom the Lu-ma-si, called also 
 the Lu-masi, or twin sheep,^ were parent stars, which became 
 in the theology of their successors guardian angels, were the 
 Northern branch of the sons of Hu or Su, the begetting or 
 creating gods, who as Hu and Su were in Egyptian mythology 
 the attendants of Turn, the primaeval god of the southern 
 sun of night, the steersmen of the sun's boat on its voyage 
 from Sirius to the south and west.^ They were the Hittite 
 sons of Dan or Danu, the judge, whose sons, according to 
 Hebrew historical genealogy, were the Shuham or Shus,^ 
 and the Hushim,* or Hus. They also called themselves the 
 Tur-vasu, or people whose creating god (vasu) was the pole 
 {tur). It was they who, when united with the traders of the 
 south, became the mercantile mariners of the Indian Ocean, 
 who had imposed their rule and traditions both on the lands 
 of Northern India and on those of the twin rivers, the 
 Euphrates and Tigris. In India they consecrated the three 
 great rivers (1) to their twin parent gods, the twins Day and 
 Night, to whom the Yamuna (Jumna), the river of the twins 
 {yarn), was dedicated ; (2) to their mother, the holv Gan, the 
 goddess of the Gan-ga (Ganges) ; and (3) to the moon-god- 
 dess of the Indus, or Sind, the river of Sin, the moon-mother. 
 From India— the only land on the Indian Ocean where they 
 could build sea-going ships — they extended their trade, forms 
 of government, and national myths, first to the Euphratean 
 kingdoms, and afterwards to Egypt and Syria, where they 
 were known to the Greeks as the Phoenicians. 
 
 are given in their official order. This last is cited by Mr. Brown in his 
 ' Euphratean Stellar Researches,' p. 328, Proceedings of the Society of Biblical 
 Archeology, May 1893; Sayce, Hihbert Lectures for 1887, Lect. i. p. 49 note ; 
 Sayce, Assyrian Grammar Syllabary, Nos. 291, 331, 484. 
 
 •^ Sayce, Hibbert Lectures for 1887, Lect. i. note 1. 
 
 ^ H. Brugsch, Religion und Mythologie der Alten Aigypter, pp. 217-219. 
 
 ^ Numbers xxvi. 42. * Genesis xlvi. 23. 
 
ESSAY IV 357 
 
 The names and official order of the Lu-ma-si, their parent 
 stars, were i. Su-gi, n. Ud-gudua, in. Sib-zi-a-na, iv. Kak-shi- 
 slia, V, En-te-na-mas-luv, vi. Ta-khu or Id-khu, vii.Pa-pil-sak. 
 
 The name of the first star, Su-gi, said by Dr. Sayce to be 
 called ' The Star of the Wain,' ^ means the Su, or creating 
 spirit-reed (gi), or as Su or Shu, was originally the northern 
 khu, meaning bird, ' the reed of tlie bird,' the mother of life. 
 This, as the most northern constellation of the seven, must 
 be the Great Bear, consecrated to the goddess of night in 
 the original Northern myth of the twins Day and Night, and 
 worshipped by the Greeks as the bear-mother Artemis. 
 Su-gi must, therefore, be an additional name for the Bear to 
 that of ' Bel-a-sar-sa,' Bel, the distributor of the waters, which 
 I have spoken of on p. 345. In both names the metaphor is 
 tlie same, for it is from the reeds at the source of the rivers, 
 their point of distribution, that the rivers are bom, and 
 of the two names, Su-gi must be the earliest, for tiie sons of 
 Kush, who were also the sons of the bird-mother, called 
 themselves the sons of the rivers, born from their mother- 
 mountain Ida. The second name, Bel-a-sar-sa, probably 
 became that of the Great Bear when the name of Su-gi was 
 transferred to Libra, which, as Mr. Brown proves, was called 
 Su-gi.^ They both denoted tlie star that led the yeai*, and it 
 was the Great Bear who, as Su-gi, led the earliest year, 
 opening witii the week of creation ; while Su-gi, as Libra, 
 marked the beginning of the later Semitic lunar year, 
 reckoned from the autumnal equinox ; and Su-gi, as Libra, 
 lay outside the earliest field of the creating star-gods. But 
 tlie mother-reeds of the primasval mother-constellation hid 
 not only the nest of the bird-mother and the infant waters 
 of the parent rivers, but also the nest-egg, hiding and guard- 
 ing the spark of life, the infant fire-god Marlchi, generated 
 by the father fire-god. These star-reeds were, according to 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. i. p. 49. 
 
 » R. Brown, junr., F.S.A., 'Euphratean Stellar Researches,' pp. 328-330, 
 Procetdiiigs of the Society of Biblical Archeeology, May 1893. 
 
358 THE RULING RACES OF PREHISTORIC TIMES 
 
 another metaphor, the cradle, the week of seven days, within 
 which the babe Kavad, the ancestor of the Kavi Kush, the 
 wise (Jcavi) kings of the tortoise race, was found by Uz-ava, 
 tlie goat-god, who watched the revolutions of the solar disc. 
 The river where the child was found is said in the Zenda- 
 vesta to be the sacred Haetumant, or Helmend, and the reeds 
 which hid it were those of the lake Kashava, the marsh 
 Zarah, into which the Helmend flows. But this birthplace 
 of the Kushite race was tliat assigned as its traditional home 
 by the allied tribes who made the mother-mountain of the 
 East, whence the Helmend rises, their mother-mountain. 
 It was not the original mother-land of the sons of the North, 
 who formed the nortiiern contingent of the confederated sons 
 of the tortoise. They were the sons of the fire-god, the 
 Imsband of the mother-bird of the South, who infused into 
 the united nation the spark of creating-fire, born of the fire- 
 stone in the Hindu sacred lotus, which made the men of 
 the tortoise-land, who became the sons of the rivers, living 
 and thinking souls, and gave them the gifts of imagination 
 and invention. These sons of fire traced their descent from 
 the northern fire-mountain, called in the Zendavesta Hu- 
 kairya, the active (kairya) begetting god (hu), the range of 
 Mount Ararat, the western ramparts of the plateau of Asia 
 Minor, where the worship of the sacred fire, tlie myth of the 
 birth of the twins, and the adoration of tiie father rain-god 
 originated. It was here, in the home of the fire-worshippers, 
 that Marichi, the spark of light of Hindu mythology, the 
 father of Kashyapa, and one of the tail stars of the Great 
 Bear, was born ; and it was the people of this land who made 
 tlie Great Bear their parent star. The son of fire, born 
 from this star, was the Masu, or twin-leader of the fire- 
 worshipping host, and Masu the Assyrian equivalent of the 
 Hebrew Mosheh,^ our Moses, means the son of the gazelle, 
 or antelope (mas).^ It was he who was the child found in 
 
 ^ Sayce, Hibbert Lectures for 1887, Lect. i. p. 46. 
 - Sayce, Assyrian Grammar Syllabary, No. 64. 
 
ESSAY IV 359 
 
 the reeds symbolised in the name Sii-gi, who was, according 
 to the story in Exodus, watched by his guardian nurse or 
 sister.^ 
 
 It was to this sister of the son of the fire-spark that the 
 second star of the series, Ud-gudua, was dedicated. She was 
 the virgin prophetess, the guardian sister of Moses, called 
 Miriam, meaning she who speaks boldly, the Greek Maria,^ 
 who was ill anotlier form of the legend, when her companion 
 was Barak, the ligiitning god, the speaking bee, Deborah, 
 and the nurse of Rebekah,* and the maker of the mpad or 
 Madhu, tlie inspiring drink of tlie Asiivins in the Rigveda. 
 As the star Ud-gudua, she was the constellation Virgo, the 
 motlier-star of tlie Egyptians, consecrated to the goddess 
 tailed Min or Khem, who gave her name to tiie land of 
 Egypt, called the land of Khem. Her temple at Thebes is 
 oriented to the rising of the star Spica a Virginis,* and 
 the name of this star, meaning the ear of corn of Virgo, 
 marks Jior as the goddess represented in the constellation 
 Demeter, the barley-mother ; and in Hindu astronomy this 
 •constellation is described by Varalia mihira as the virgin 
 girl {honya) holding an ear of corn in her hand.® Virgo lies 
 immediately to the south-west of the tail of Leo, and was 
 consecrated by the Akkadian astronomers to 'the god of 
 the great city, the god Nergal,' the god of the great city of 
 the dead called Gudua, tlie cemetery of the Akkadian lace, 
 where all tiieir fathers were buried." It was from this city 
 that the constellation took its name of Ud-gudua, or the 
 
 ' Exodus ii. 4-8 ; xv. 20-21. 
 
 == Gesenius, Thesaurus, s.v. ' Miriam,' p. 819. He traces the Hebrew 
 name to the Greek ilapiA/i, Mapla. 
 
 ' Judges iv. 4 ff; Gen. xxxv. 8. 
 
 * Norman Lockyer, ' Astronomy and Mythology of the Ancient Egyptians,' 
 Nituteenth Century, July 1892, p. 47. 
 
 ° .Sachau's Alberunl's Imiia, vol. i. chap. xix. p. 2l6. 
 
 « R. Brown,jun.,F.S.A., ' Tablet of the Thirty Stars,' Starxv. Proceedings 
 of the Socitly of Biblical Archceology, 1890; Sayce, Hibbert Lectures for 1887, 
 Lect. iii. p. 194 ff. 
 
360 THE RULING RACES OF PREHISTORIC TIMES 
 
 sun {lAd) of Gudua. It was the attendant of the sun of the 
 south and west, the sun of the dead fathers, the twin 
 goddess of the primasval day, as the bear-mother was the 
 goddess of its night ; she was the mother-day of the races of 
 the south, the sons of the virgin mother- earth, and occupied, 
 among these races who worshipped the mother, the same 
 position as that given by the patriarchal tribes to the child- 
 less sun-god Apollo, whom they substituted for the protect- 
 ing mother, and called him Apollo, meaning the defender. 
 The change was similar to that which changed the mother- 
 goddess Sar, the cloud-mother, into the Hindu male god 
 Hari. The name Ud-gudua was by the later astronomers, 
 who used the stars to mark the circuits made by the moon 
 and sun, transferred to the constellation Sagittarius, the 
 archer,^ but the original Sagittaria was the hunting moon- 
 goddess Artemis, the bear and boar-mother, who, when she 
 accompanied her sons, the barley-growers, in the emigrations 
 from Asia Minor to south, east, and west, became the 
 goddess worshipped at Elis and Olympia as Artemis 
 Elaphia (i\acf>ia), the deer-goddess.^ This land of Elis, 
 the Greek Peloponnesus, was one of the countries in which 
 the father-gods were the heavenly twins, the Indian Ashvins, 
 the twin stars Castor and Polu-deukes {Pollux), and it was 
 also consecrated to the fish-mother, the constellation Argo, 
 and to Argus, the watch-dog, the star Sirius, depicted on 
 Euphratean boundary stones as standing on its hind legs to 
 welcome its master.^ Tiiis master is Odusseus, the wander- 
 ing sun-god, who bore the bow of Eurytion, the rainbow- 
 god, and who was thus the god called in the Rigveda Napat 
 
 ^ R. Brown, jun., F.S.A., 'Euphratean Stellar Researches,' p. 332, Pro- 
 ceedings of the Society of Biblical Archccology, May 1893, where an extract 
 from a Euphratean Planisphere, in which Ud-Gudua is said to be Sagittarius, 
 is quoted. 
 
 ^ Encyclopcsdia Britannica, 9th edition, vol. ii. p. 643, Art. • Artemis.' 
 ' This position proves that it was the heliacal and not the cosmical rising 
 of Sirius that marked the beginning of the year. It showed that it was well 
 above the horizon before the sun rose. 
 
ESSAY IV 361 
 
 Apam, the son of the waters, the Latin Neptunus, the sun- 
 god of the sea, who was greeted on his return at the close of 
 his year's wanderings by the faithful watch-dog who had 
 mourned his departure. It was to greet this return and the 
 resurrection of the young son and the reborn watch-dog, 
 that the Olympian games, beginning every fourth year at the 
 first new moon after the summer solstice, were celebrated. 
 Tliis deer-goddess of the land ruled by the immigrant sons 
 of the twins, the Turanian Hittites, who have, as I show in 
 Essay i., left unmistakable evidence of their occupation of 
 the country in the changes made in its language, was the 
 virgin-mother Demeter or Vesta, the liearth-goddess of the 
 vestal virgins, who, as we know from the ritual of the Latin 
 races, who were also sons of the twins, lit and attended the 
 sacred home-fire of the nation, the vital spark Marichi, just 
 as the Finn house-mother tended the flame of the joula, or 
 house-fire at the annual festival of its birth at the winter 
 solstice,^ the season consecrated to the constellation Virgo. 
 It was she, the goddess of the winter sun of the South, who 
 tended the young fire-god, who was to be the sun of the 
 coming summer, the deer-god Marichi, and she, the mother, 
 the nurse of the national hearth-fire, had, like her Egyptian 
 counterpart Nebt-liat, meaning the mistress (mbt) of the 
 house (hat), who also ruled the sun of the south, no children 
 of her own. It was she who as the virgin-prophetess of the 
 Hebrew sons of Dan, watched over the young leader, the 
 son of fire, the Masu or Moses, the son of the antelope. 
 And it was the sons of Dan who made Jonathan, the son of 
 Gershom, the son of Moses or Manasseh, the eldest son of 
 Joseph, the original Asipu, or divine interpreter, their priest. 
 It was these worshippers of the Ashera, or phallic rain-pole, 
 the image set up by Jonathan, and that destroyed by Gideon, 
 another Manassite, who were the sons of Levi, called Ger- 
 shom, the outcasts, who were the offerers of burnt-offerings, 
 who preceded the Kohathites, the worshippers of the Ephod, 
 ' Lenoniiant, C/ialda-an Magic, chap. x%'i. p. 249. 
 
362 THE RULING RACES OF TREHISTORIC TIMES 
 
 adored after Gideon's reformation,! the priests of the age of 
 the prophetic oracle. 
 
 The third star Sib-zi-a-na, tlie shepherd (sib) of the life 
 (zi) of tlie god (an) prince (no), the guardian of the young 
 sun-god after he has attained manhood, has been identified 
 by Dr. Sayce and Mr; Biown with Arcturus in Bootes, the 
 constellation of the Herdsman.^ This constellation repre- 
 sents the guardian god, the Laksh-man, or god of tlie 
 boundaries (laJcsha), who in the Hindu legend attends Rama 
 and Sita. He, who became the Arab Lokman, guards the 
 heavenly field with which the mother-stars of the Great 
 Bear and the star-sheep of which he has charge revolve 
 roimd the pole. He is the god Saiv of the Ural Altaic 
 Finns, meaning the protecting god, an epithet of the deity, 
 which is, according to Castren, common to all the Ural Altaic 
 tribes.* He is also the Hindu shepherd god Sib or Shiva, 
 and the father-god of the Semitic race, who called themselves 
 tlie sons of Slieva or Sheba, the seven gods. It was his 
 oracles which were spoken by the Ephod or Aaron, the male- 
 prophet, the receptacle of the voice of god, who conveys to 
 men the messages of the Almighty, and sees that they do 
 not stray from the heavenly fold. He is the goat-lierd god, 
 the god Uz, who, in Akkadian astronomy, watches the solar- 
 disc, and it is he who, as leader of the flock, bears the royal 
 sceptre, the goat-headed staff, carried, in Egyptian pictorial 
 mythology, by Osiris, who was the Mendesian goat before 
 he was the moon-god, and it is as the god bearing the goat- 
 headed sceptre that he is depicted in the ancient illustrations 
 to the Egyptian Book of the Dead, which tells of the ordeals 
 passed through in the otiier woild by Ani, the sacred scribe 
 
 ^ Judges xviii. 30, 31, vi. 26, viii. 27. 
 
 2 R. Brown, jun., F.S.A., ' Euphiatean Stellar Researches,' pp. 323, 328, 
 Proceedings of the Society 0/ Biblical Archceology, May 1893 ; Sayce, Assyrian 
 Grammar Syllabary, Nos. 4, 27, 80, 237. 
 
 * Castren, quoted by Mr. Brown, jun., F.S.A., 'Etruscan Inscriptions of 
 Lemnos,' p. 14, Proceedings of the Society of Biblical Archaology, April 18S8, 
 says Saiv is among the Finns an ' allgemeines Cotter epithet.' 
 
ESSAY IV 363 
 
 of the revenues of the gods of Thebes, and Tutu, his wife, 
 before they reached the Elysian fields.^ These three stars, 
 as we have now seen, were all guardian gods, watching the 
 growth of the young sun, which ripens the barley ear carried 
 by the goddess Virgo, and they must, therefore, represent 
 the three seasons of the early Hittite year. This conclusion 
 is confirmed by the position assigned to Virgo, the winter 
 sun, the virgin-goddess of day, she is the second of the three 
 gods, and, therefore, the second season of a year beginning 
 with the autumnal equinox. This arrangement showed that 
 the barley-growing races of Syria, who began their year at 
 this season, as the Jews still do, desired, like their Southern 
 brethren, the sons of the tree and the village grove, who had 
 founded village life in their land, to look on the year at its 
 birth as sacred to the winter sun of the South, — the sun 
 which ruled the earlier year beginning with the appearance 
 above the horizon of the Pleiades in November. They, in 
 making the sun-god, and not the Pleiades, the ruler of the 
 year, still divided it into periods of six months, each extend- 
 ing, not from November to April and April to November, as 
 in the Pleiades year, but from the autumnal to the vernal 
 and the vernal to tiie autumnal equinox, and these they 
 regarded as formed of three portions allotted to the sowing, 
 growing, and flowering and reaping of the crops. This was 
 tlie year ruled by the Egyptian gods Nebt-hat {nepthys), the 
 ■mistress {nebt) of the house {hat), who wore the white or 
 virgin crown of the South, and ruled the six months sacred 
 to the Southern sun with Set,^ who before lie got this name, 
 which means 'tlie vanquished {st) god,' was the ape-god 
 Kapi, the wind and tree god of the Dravidian races, who 
 
 ' The Ani Papyrus in the British Museum is certainly as old as the iSth 
 Dynasty or 1800 B.C. , for it was in one of the tombs of that age it was found. 
 But the Book of the Dead which it illustrates, and which doubtless it preceded, 
 before Syllabic Hieroglyphics were known, is as old as the oldest monuments 
 in Egypt. It is quoted in inscriptions under all the dynasties who have left 
 any. 
 
 - II. Brugsch, Religion und Mythologie der Alien ^gypler, p. 462. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 became in Egypt Hapi, the Nile-god and the bull Apis. 
 Also these three seasons ruled by the male shepherd-god, 
 and the two mothers, the bear-mother of the dark North, 
 whose child is the fire-spark, and Virgo, the virgin-mother 
 of the South, the tree-mother of the village grove and the 
 corn-mother, are another form of the historico-chronological 
 myth of Lamech or Linga, the father-god, and his two wives, 
 Edu, the darkness, and Tsil-lu, the mother of the snake 
 (tsir) race (lu). It was these three seasons of the year who 
 watched the growth of the young year of the twin races, the 
 spark of light, Marichi, who, as we learn from the story of 
 his death in the Ramayana, was slain by Rama as a deer 
 before he was raised to heaven as a star, and it was when 
 he became one of the stars of the Great Bear that he 
 became the father-star of the sons of the antelope. It 
 was the year of the sons of the antelope which was that 
 watched by the three Ribhus of the Rigveda, who had, in 
 the progress of evolutionary theology, been changed from 
 being the fathers and mothers of the year to be its Ribhus 
 or artificers. It was they who made the cups, indicating the 
 seasons from which the regenerating Soma, the heavenly 
 rain, was distilled at the appointed seasons on the earth. 
 It was the eldest of these heavenly workmen, Vaja, ' the 
 strong craftsman,'' who said, ' Let us make two ' cups, the two 
 seasons of the year of the Pleiades; the second, Ribhuksas, 
 the ruler (Jcshd) of the Ribhus, the workman of the rain-god, 
 said, 'Let us make three ;' and the third, Vibhvan, the master- 
 smith, whose skill was manifest (vibhu), the artist of Varuna, 
 the god both of the rain (var) and of the starry heaven, said 
 ' We will make four.' ^ The sons of the antelope, for whom 
 the four season cups were made, were originally born from 
 the primaeval bear, the mother-stars, which were changed by 
 the new generation into the seven Rishi or male ante- 
 lopes (rishya), of whom Marichi was one. It was they 
 who made Terah, the antelope, the son of Nahor, the river 
 1 Rigveda, iv. 33, 5, 9. 
 
ESSAY IV 365 
 
 Euphrates, the father of their great ancestor Ab-rani, the 
 father (ab) Ram. In this name Terah we find the Hittite root 
 Tar, which means ' a goat,"' ^ and this brings us again back 
 to Esau, the goat-god, the Uz-ava of the Zend story of the 
 origin of the Kushite race, who married, like ancient divine 
 fathers of mixed races, two Hittite wives,^ before he married 
 an Arab-Semite wife,^ the mother of the fourth season. He 
 was, in short, the Hittite goat-god, the mountain-goat of 
 Asia Minor, the father goat-herd, who watches the weekly 
 revolution of the pole and the solar disc, to count the months 
 of the gestation of his flocks. It was as the god of the 
 Euphratean Delta, who married an Arab wife, the daughter 
 of the date-palm, that he became the god la of the Akkadians, 
 called Dara, the antelope, who, as the son of the mother 
 water-spring Dhari, who supplied the water of life to the 
 world in the seasonal cups, became the god of the house (/) 
 ^f the waters (a). 
 
 In the interchange of initial letters between tiie names of 
 the Hindu mother-goddess of the springs (dhart), the Akka- 
 dian Dara, the Hittite Tar, and the Hebrew Terah, we have 
 a striking instance of the historical value of philology. For 
 in this list of allied names, Dharl, beginning with the aspir- 
 ,ated d of the Northern sons of the bull, is the oldest ; and 
 the changes tell us that it was among these pastoral tribes, 
 who fed their cattle on the lower hills, that the goddess- 
 mother of the springs was first worshipped as a parent-god. 
 It was she who, when the barley-growing races descended 
 into the river plains of Northern India and the Euphratean 
 countries, became ' Dara, the antelope,' who grazed on the 
 fertile highlands out of the reach of river inundation, which 
 were those best suited for the growth of corn. But the 
 antelope father had also another parent than the mother- 
 goddess of the springs, for he was the son of the Hittite 
 
 ' Major R. C. Conder, 'Notes on the Hittite W thing,' Jountal of the 
 Royal Asiatic Society, Oct. 1893, p. 835. Syllabary, Plate 8, No. 99. 
 ' Gen. xxvi. 34. ' Gen. xxviii. 9. 
 
366 THE RULING RACES OF PREHISTORIC TIMES 
 
 or Turanian goat-god, the god of the race who, as cattle- 
 breeders, found it necessary to count the weeks and months 
 of gestation. As the Akkadian Finns changed the original 
 dh into a d, so did these Turanian counters of the months, 
 when they gave the name of the water-mother to the father- 
 goat, change it into a t, and in this process of interchange 
 the original goddess-mother becomes the father-god, and the 
 whole process shows that the races among whom this theology 
 grew up were a very mixed stock, uniting the dark Southern 
 Dravidians or Australioids, the matriarchal tribes, the white 
 Northern sons of the bull and Finns, and the yellow Mongol 
 Hittites or Turanians, who looked on the father and mother 
 as rulers of the house. It was these people who made Masu, 
 the son of the antelope or gazelle (mas), their leader, who 
 ate the pig and antelope in Egypt as their parent-gods at 
 the annual feast held in honour of the father-god of life, the 
 Mendesian goat, Osiris, on the 15th Pachon,^ answering to 
 our March- April, and corresponding with the Gond and 
 Hindu festivals in April to the rain and plough-god, the 
 Nagur, and with that of our St. George. These sons of the 
 plough, as they went down the Euphrates valley, learnt from 
 the antelopes where to find the best corn-growing land, 
 called in the desert phraseology of Syria Baal, or god''s land ; 
 and it was these animals whom they found in possession of 
 this sacred land who became their totemistic fathers. It was 
 the sons of the antelope-father of the god Ram, son of the 
 mother Kaushaloya, the house of Kush, the father of Ab-ram, 
 who, in Northern India, called 'the land where the black 
 antelope naturally roams' the holy mother-land, the Kuru- 
 kshethra, the field (kshethra) of the Kurus,^ the sons of the 
 tortoise (kur or Jcu-ih). They also made the divine ante- 
 lope, Terah, their parent-god in the land of his father, 
 Nahor, the river Euphrates. In India he became the father 
 of the Brahmins, whose sacrificial dress was the skin of the 
 
 ^ H. Brugsch, Religion und MyiAologie der Alten yEgypUr, p. 462. 
 " Biihler, Manu, ii. 19-23; S.B.E. vol. xxv. pp. 32, 33. 
 
ESSAY IV 367 
 
 black antelope, and it was on the skin of the black antelope 
 that the sacred Soma, the god Su, was laid before he was 
 placed on the tlirone made of the wood representing in India 
 tlie mother fig-tree of Syria, the Udiimbara {Ficus ghme- 
 rata)} It was wlien clothed in the skin of the black ante- 
 lope, called the Jarayu, or afterbirth, that the neophyte, 
 who aspired to offer the Soma sacrifice, entered as an unborn 
 embryo into the bath of regeneration (dtksha), which all 
 who were admitted into the ranks of 'twice-born' sacrificers 
 were obliged by the ritual to take.^ It was on his emergence 
 as a new-born disciple, who was cleansed from his sins and 
 re-born to a holy life, that he received from the Adhvaryu, 
 the chief ceremonial priest, as a sign of his reception into 
 the 'twice-born' fraternity, tiie staff of Udumbara wood,* 
 given to students of the Vaishya, or trading castes.* 
 
 It was these trading races of South-western Asia who made 
 Western India and the Persian Gulf the maritime head- 
 quarters of their trade in the Indian Ocean, who first made 
 the gods of heaven, the sun, and the stars their parent-gods, 
 instead of the winds and clouds, the rulers of the earlier 
 parent-seasons of the North. The story of this religious 
 reformation is given in the myth of the Maiiabharata, wliich 
 tells how Pandu, the sexless suii-god of the fair (pandu) 
 races, became impotent after killing the deer or antelope ; 
 and from this we learn that the sons of the antelope and 
 tortoise were, witii tlie one exception of the sons of the fish- 
 god, of whom I will speak presently, the last ruling national 
 confederacy in the civilised world, who called tiiemselves the 
 
 1 Eggeling, Sa(. Bra/i. iii. 3, 4, 26; iii. 3, 3, 4, i; S.B.E. vol. xxvi. 
 pp. 75, 84. 
 
 ^ This is the ritual prescribed in the Aitareya Brahmana, translated by 
 Max MUller, History of Sanskrit Literature, p. 365 ff. The Satapatha 
 Brahmana, in its account of the Dikshanlya, prescribess besides the bath, a 
 long series of ceremonies connected with the two skins of the black antelope 
 on which the neophyte was to seat himself when declaring himself an embryo. 
 V,ggt\\nz, Sat. Brail, w. 1,2, 10-21 ,- iii. 2, i, 1-30; S.B.E. vol. xxvi. pp. 8-1 1, 
 25-33- ' Eggeling, Sat. Brah. iii. 2, i, 33; S.B.E. vol. xxvi. p. 34. 
 
 * Bllhlcr, Apaslamba, i. I, 2, 3, 8 ; -S.B.E. vol. ii. p. 9- 
 
368 THE RULING RACES OF PREHISTORIC TIMES 
 
 sons of totemistic fathers. It was with them that Totemism 
 died, when Prithu, the wife of Pandu, the conceiving (peru) 
 mother-earth, the mother-land of the Parthians, the star 
 and Naga worshippers of Elam and Central Asia, made the 
 gods of heaven the fathers of her and her co-wife Madrfs 
 sons. It was these Northern races, the children of the sun 
 (Pandu), who united themselves with the twin races, the 
 sons of the twin Ashvins, the yellow Hittites. These last 
 were among the five Pandavas, the twin brothers, Saha-deva, 
 the driving (saha) god (devd), the fire-god, and Nakala, the 
 ichneumon lizard or mun-goose, the alligator-god, the repre- 
 sentatives of the fire-worshipping Maghadas, sons of Mug-gur, 
 the alligator, who was in Indian mythology the killer of the 
 matriarchal snake-gods. They appear in stellar myths as 
 the constellation of the sacred Makara, or Simsu-mara, the 
 alligator, the fourteen stars encircling the pole, the fourteen 
 days marking the phases of the moon, which I have described 
 in Essay iii., which included the twin-stars, Gemini, as the 
 hands which turned the pole. The five united Pandavas 
 succeeded the Kauravya, the sons of the mother-bird, and 
 the fire-worshipping sons of the Ashvins and Madri. She 
 was the mother inspired by the Northern mead (madhu), 
 drunk by the Ashvins, in the Rigveda, as tlie sacred Soma, 
 and brewed by the gardening Hittites. She was the daughter 
 of Shaliya, the son of the Sal (shal) tree, whose capital was 
 Sakala, sacred to the earlier rain-god, Suk-ra. Shaliya was 
 the king of the land still called Madra-desh, south of the 
 Ghenab, and his subjects, called Kathaji by Arrian, are the 
 tribe now called in the Punjab the Kathi.^ Their name is 
 precisely the same as that of Khati, the Assyrian name for 
 the Hittites, and it was these Kathi who gave their name 
 to Kathi-a-war. The race of the Pandavas, whose father- 
 gods ruled the heavens, made the five-rayed star of the 
 Egyptians, Cypriotes, and Hittites )!(, the sign for God, 
 
 1 Cunningham, Ancient Geography of India, pp. 185, 216 ; Arrian, Ana- 
 basis, lib. V. 1. 22. 
 
ESSAY IV 369 
 
 called by tiie Cypriotes and Hittites I.^ I means the house 
 or ancestral home, and the god I became the I-a, or house of 
 the waters (a) of the Akkadians, and the god called Ish-ana 
 by the Hindus. Ish-ana is, in the Hindu ritualistic lists, the 
 last and most sacred of the names of Rudra, the fire-god, the 
 fire-drill, sacrificial stake, and the red (riid) storm-god, called 
 the son of Praja-pati.^ The name Ish-ana, the god (ana) 
 Isli, shows clearly that the I was originally Ish, and that 
 Ish-ana was Ish-tar, the daughter {ta7-) of Is or Ish, the 
 mountain, the mother of life in the Northern mythology, 
 who was both a Hittite and Akkadian goddess. Ish-ana is 
 thus the mountain-goddess, also called Durga, the mountain, 
 who was born on the same day and as tiie twin-sister of 
 Krisliiia, meaning ' the black,'' whose name is used in the 
 Iligveda to denote ' the black antelope.' * Thus we see that 
 the Pandava union signified the alliance between the Hittite 
 sons of the mountain and the sons of the ' black antelope.' 
 From this was formed the race of the Malli, or mountaineers, 
 whose name, as I show in Essay iii., still survives as a power- 
 ful ruling tribe throughout the lengtli and breadth of India. 
 Tliey were the united tribes of the Yadeva, the people whose 
 brigiit god (deva) is Ya, and the Tur-vasu, whose healing 
 god (vasu) is the Tur, or pole, who togetl)er worshipped the 
 sexless sun-god Rani. 
 
 It was this year ' of the black antelope,' the year of the 
 
 ' Major R. C. Condcr, ' Notes on the Hittite Writing,' Journal of the 
 Royal Asiatic Society, Oct. 1893 ; ' Hittite Syllabary, plate p. 6, Nu. 3. 
 
 ^ Sat. Brah. vi. I, 3, 7, quoted in Muir's Original Sanskrit Texts, vol. iv. 
 pp. 339 ff. Oldenberg, As/ival Grihya Sutra, iv. 8 ; PSras Grihya Sutra, 
 iii. 8, 6; S.B.E. vol. xxix. pp. 255, 352. In the last two quotations these 
 names of Rudra appear in the ritual.of the sacrifice of the spit, or roasted 
 ox, a sacrifice of the days of the ASgiras, or sons of charcoal (aaga), the 
 priests who offered the living victims sacrificed to the Ashvins. The Angiras 
 were the Gershora or outcast priests of the Jews, superseded by the Kohathites. 
 Ish-ana is called in the Sat. Brah. Aditya, or the beginning (adi) god. In 
 this list it is in the eighth place, that of the heavenly fire-god ; in the 
 Ashval Grihya Sutra in the twelfth, that of the sun-god of the solar year ; 
 and in the Paras Grihya Sutra in the ninth, the place of the gods of heaven. 
 
 ' Rigveda, x. 94, $. See Grassmann, s.v. 'Krishna.' 
 
 24 
 
370 THE RULING RACES OF PREHISTORIC TIMES 
 
 four cups, made by the Ribhus, which grew up under the 
 fostering care of the three mother-seasons, represented by 
 the three first stars of the ' Lumasi.' It showed, as I shall 
 now go on to prove, by adding a fourth season sacred to the 
 fire-god of the burning summer, that the united confederacy 
 had, when the year was calculated, reached the lands of the 
 Persian Gulf and North-western India, where the rains of the 
 rainy season were, as they believed, generated by the intense 
 heat caused by the ceaseless friction of the pole. It was in 
 this country of torrid summers that the year and the rains 
 began with the heliacal rising of Sirius. 
 
 This was the fourth star of the ' Lumasi,' called Kak-shi- 
 sha, the creating-mother or door, the horn (shi) star (sha), 
 and, as I have shown in the beginning of this Essay, the 
 triangular Akkadian sign denoting Kak, ^, proves that 
 the year beginning with Sirius, the door, was one succeeding 
 that of the three mother-seasons. 
 
 The name of the fifth star, En-te-na-mas-luv, ruling the 
 second season of the new year, proves most indubitably that 
 the people who framed the year were the sons ' of the black 
 antelope,' for it means the divine (en) foundation (te) of the 
 prince (no) of the black (luv) antelope (mas)?- There can 
 be no doubt that this constellation was, by bhose who named 
 it, looked on as the mother-star of the sons of 'the black 
 antelope.' They were the Naga or ploughing race, sons of the 
 mother, the cloud-snake, the mother-goddess of the springs 
 (dhari), the goddess Dharti of the Dravidian and Kolarian 
 tribes, who is worshipped by all Hindus at the Nag-panchami, 
 or festival of the five (panch) Nags, in August. This con- 
 stellation governed the autumn season when the severity of 
 the rains is beginning to relax, and an Akkadian list of names 
 connected with animals gives further proof that the black 
 antelope and the rains, which made the grass on which it 
 fed to grow, were closely united in Akkadian mytliology. 
 
 ' Sayce, Assyrian Grammar Syllabary, Nos. 27, 64, 96, 327, 374. 
 
ESSAY IV 371 
 
 In this list the name Sakh-mas-luv means the prince (sakh), 
 the black (htv) antelope (mas),^ and the ideogram of the word 
 ^laJch begins with the sign of the rain-god, which also began 
 Suk-us, the Akkadian name of Istar, which means, as I have 
 shown in Essay iii., the wet (suk) goddess. This name, Sakh- 
 mas-luv, is translated in the Assyrian paraphrase of the 
 Akkadian text by the word Ap-par-ru-u, meaning the water 
 (ap) sun (par), overseeing (»m) the abyss (u or hu),^ or void, 
 in which life was born. This translation clearly proves that 
 ' the prince, the black antelope,' and the sun ruling the rainy 
 season, which gave fresh life to the earth, were identical. 
 
 The word Ap-par-ru-u is connected by Delitzsch, with the 
 Hebrew Opher, meaning a gazelle or antelope.^ We thus 
 learn that in ancient Akkadian and Assyrian mythology the 
 sacred black antelope of the Hindus was the symbol of the 
 Spirit of God, the dawning light created by his word, which 
 moved on the face of the abyss, the primaeval waters of the 
 story of the creation ; * and the name Opher for the gazelle 
 or antelope, gives strong proof that Ophir, the Hebrew name 
 for North-western India, meant 'the land of the black 
 antelope,' a name still given to it by Brahmin geographers. 
 It was this constellation ' of the mother of the black ante- 
 lope^ which ruled the season of the Indian rains, when 
 Krishna the black antelope, and Dur-ga, the mother-moun- 
 tain (Ish-ana or Is-tar), were born, and it is that called 
 Hydra, tlie great water-snake, the star of the great Naga- 
 m other. 
 
 The sixth star, Ta-khu or Id-khu, the latter meaning the 
 creating (id) mother-bird (kJiu), governs the winter season, 
 in which the mother-bird hatched the world's egg, from 
 which the young sun-god was born at the winter solstice. 
 
 ' Sayce, Assyrian Grammar Syl/a6ary,'Sos. 64, 102, 374. 
 " /Sid. Nos. 22, 167, 226, 402. 
 
 ' R. Brown, jun., F.S.A., 'Remarks on the Tablet of the Thirty Stars,' 
 Star xxi. Proceedings of the Society of Biblical Archaology, Feb. 1890. 
 * Gen. i. I. 
 
372 THE RULING RACES OF PREHISTORIC TIMES 
 
 It is identified by Mr. Brown with Aquila, the eagle, also- 
 called Nun-ki, or the seat (ki) of Nun,i the spirit-father, the 
 fish-god, and as the twenty-ninth star of the circle of 
 thirty stars marking the course of the moon through the 
 heavens, which I shall discuss presently.^ There is ap- 
 parently no doubt that in later astronomy, which deals with 
 the stars which mark the circuits made by the sun and moon 
 through the heavens, this identification is correct. But this 
 method of astronomical calculation and the deification of 
 the constellation and bird, the sun-eagle, consecrated in the 
 metaphysical theology of the Nun, belongs to a later age 
 than the realistic epoch of the conception of the ' Lumasi ' or 
 seven parent stars, which were stationary, except in their 
 revolutions with the pole. The mother-bird of the Nagas,. 
 who ascribed the origin of life to the darkness and ' the 
 water-sun ' was, as I have shown, represented by the con- 
 stellation Corvus. The seventh star, ' Pa-pil-sak,' meaning 
 the sceptre (pa), the great (saJc) fire (pil) is, as I have shown 
 in p. 343, the constellation Leo, representing the spring- 
 time culminating in the great heat of the hot season, the 
 generator of the rains. This constellation Leo was the- 
 parent-star of the sons of the wild cow, the Hebrew mother 
 Leah, the Gautama, or sons of the bull (gtcd) in Hindu 
 mythology, the offspring of the plough-god Ra-ma, the 
 Northern sun-god Ra, who was first the husband of the storm- 
 goddess Sar-a, or of Sita, the furrow, and afterwards of Sita 
 the crescent-moon and the mother-mountain, who gave birth 
 to the rivers and their sons, the sons of the tortoise. 
 
 It was these sons of the wild bull, the moon-lion of the 
 united sun and moon-god Ra-ma-Chandra, who realised that 
 the divine law ruled the world, both morally and physically,, 
 and who placed among the birth constellations and the 
 
 ^ Sayce, Assyrian Grammar Syllabary, Nos. 73, 301. 
 
 ^ R. Brown, jun., ' Euphratean Stellar Researches,' p. 328 ; 'Remarks on 
 the Tablet of the Thirty Stars,' Part i. § iii. Star xxix. Proceedings of the 
 Society of Biblical Archaeology, Jan. 1890, May 1893. 
 
ESSAY IV 373 
 
 seasons, that especially dedicated to the Cup of Life, which 
 the Ribhus, or divine artificers, made the constellation 
 Krater. This represented first the Northern spring in the 
 days when it was the magic cup of the witch-mother Maga, 
 and afterwards the dry autumn of Northern India following 
 the rains which filled it, and this and the rainy season are, as 
 I show in Essay iii., the two seasons added by the twin 
 races. This last was the season sacred to the barley-growers 
 which preceded the winter ; and it was in it that the 
 heavenly Kantharus, or Bacchic cup, turned the creating 
 water into the wine made from tlie grapes brought from 
 Armenia by the Assyrians, who called the vine 'ffes-din' or 
 the tree of life. This constellation represented, as I have 
 shown, the wine or life-blood of the author of life, distilled 
 on earth as the holy Soma or heavenly sap which reproduces 
 annually the recurrent miracles of death, birth, growth, 
 blossoming, and the ripening of the seed. 
 
 We thus find that the parent constellations of the race 
 who traced life to the vine, were eight in number — (1) The 
 Great Bear, (2) Virgo, (3) Bootes, (4) Canis Major, (6) 
 Hydra, (6) Corvus, (7) Leo, (8) Krater ; and these constel- 
 lations, like the Hindu ritual, show us that in the final 
 mythology of tlie united Kushite race its history was 
 divided into two epochs, that of the three mother-seasons of 
 Asia Minor, the Upasads of the Soma sacrifice and the 
 three Ribhus of the Rigveda, and that of tiie five seasons 
 of the Hindu year worshipped at the monthly sacrifices to 
 the moon. These eight constellations were apparently the 
 eight ' Anunage' or spirits of earth of the Akkadians, who 
 were judged by Samas, the sun, the father-judge Danu, and 
 worshipped by them as the eight lords of the world.^ 
 They, or rather the seasons they represented, were the eight 
 sacrificial Agni of the Hindus, and it is from these eight 
 gods, originally divided into the three and five season-gods, 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iii. pp. 141 no's '. and 183 
 note I. 
 
374 THE RULING RACES OF PREHISTORIC TIMES 
 
 that the sacred number eight, the number of the fire-god 
 Agni in the ancient ritual, was derived. 
 
 We also learn from this review that the national history 
 told in these astronomical myths agreed with that given in 
 the Kushite ritual and pictorial mythology, and that the 
 two Ashes {eper) which united as the tribe of Ephraim to 
 worship Nun, the fish-god, and form the great conquering 
 Semite confederacy which succeeded the Kushites as rulers 
 of the world were, as I have shown in Essay v., the Western 
 races who divided the year into three seasons, and called 
 themselves the sons of the father-goat and antelope; and 
 the Eastern races who reckoned five seasons in the year, and 
 made the rain-god, the great Naga, their parent-god. 
 
 But in the early astronomy of the worshippers of the 
 fixed stars which circled round the pole, and indicated by 
 their rising, culminating and setting the seasons of the year, 
 the planets or wandering stars had no place ; and the sun 
 was only recognised as the ruling god of day, who travelled 
 in the year-boat a southerly course, from east to west, and 
 afterwards a northerly course, back again from west to east ; 
 while the moon measured time by her bi-monthly phases. 
 The value of the wandering or circling stars was, as I show 
 in Essay iii., not recognised till a literary class arose who 
 kept a record of astronomical observations, and also found 
 out that the orbital motions of the moon and sun gave more 
 accurate measurements of time than could be deduced from 
 the fixed stars. These new astronomers were, as I show in 
 Essay v., the race of the Yakshas, the sons of Jokshan or 
 Joktan, in Genesis, the observers of the moving (ydksK) 
 stars, who called themselves Ya-deva, or the people whose 
 bright star-god (devd) was Ya, the god Rama-Chandra, the 
 lord both of the sun Ra and the moon Chandra, the god 
 who ordained the paths in which the travelling stars, his 
 angelic messengers, should go. He was by the Hindus 
 called Pra-dyumna, meaning the ' foremost bright one,' the 
 son of Krishna, the black antelope, and Rukmini, meaning 
 
ESSAY IV 375 
 
 the shining goddess, the moon, that is, the son of the water- 
 sun and the moon. His cognisance was the Makara,^ the 
 mammalian dolphin or porpoise of the Ganges. He was the 
 Nun, meaning the fish in Hebrew, who was the god of the 
 meridian pole of the Akkadians, the supreme god of the 
 Akkadians, Egyptians, and Jews; and as the god of life, 
 whose symbol was the fish, he was, as Alberuni tells, looked 
 on as the pole of the Hindus as well as the Akkadians,^ and 
 was thought by the Hindus to revolve once a day. The 
 conception in which these apparently incongruous ideas of 
 the especially bright father-god, who ruled the pole and 
 the fish, were made to meet in harmony, was apparently as 
 follows : — The pole which by its revolutions produced the 
 burning heat of the Northern Indian summer must, as it 
 seemed to these early observers, have a great store of fire 
 and heat to distribute as the cause of these effects. This 
 ineffable brightness, which supplied to the pole the heat 
 which made the seeds of life germinate and grow, was the 
 father fire-god, whose aspect was so dazzling tliat no mortal 
 could look on him and live. Hence he was concealed in the 
 innermost shrine of the heavens and hidden from sight by 
 the moist and misty atmosphere, the mother of the waters, 
 which made even the clearest sky blue. It was there that 
 tlie spirit-father lived enshrined in the life-giving water 
 which had in it the seeds of life, the maternal germs. It 
 was these which moved in the great Southern ocean as the 
 spirit of life enclosed in the mammalian fish, the dolphin, 
 the fish-mother, the original mother of the human race, 
 who, on leaving the water for the land, became the first 
 mother of men and thinking beings, and as the mother of 
 thought she was the mother of the Supreme Thinker, who 
 was, therefore, her son, the fish-god, wlio had been trans- 
 lated to heaven and made the superlatively bright star, the 
 maker of fire, who was hidden in the inmost Holy of Holies. 
 
 » Mahabharata Anushasana (Anusfiasinika) Parva, xi. 3, p. 41. 
 '' Sachau's Alberuni's, India, vol. ii. chap. Ivi. p. 82. 
 
376 THE RULING RACES OV PREHISTORIC TIMES 
 
 It was the stars that shone through the curtains of the 
 heavenly tent that gave men some scintillations of the 
 great glory of the unseen God ; and it was the travelling 
 stars, the sun, moon, and planets who reflected his bright- 
 ness, and were the angel-messengers who revealed to men 
 his heavenly laws. He was the supremely wise god, wor- 
 shipped by the Assyrians as Sala-manu, the fish, and as the 
 god As-s6r, and his mythological descent in India I have 
 described in Essay m. Among the Jews he was, in the 
 theological myth which has been transferred to King Solo- 
 mon, the son of the Hittite mother Bath-sheba, meaning 
 the seven (sheba) measures {bath), the god who had been 
 evolved by thought from the seven days of the week, the 
 measuring rod, by which men first counted the lapse of 
 time. It was in remembrance of the fish-mother that all 
 who sought especially for wisdom and sanctity ate fish ; 
 and it was from the totemistic idea of obtaining these 
 virtues by partaking of the flesh of the great mother on the 
 day sacred to her that fish was eaten on Friday ; and it was 
 this belief that was the cause of . fish appearing among the 
 elements in the early Eucharist.^ The sacred feast on the 
 fish was precisely analogous to that of the Jewish Passover, 
 when the father lamb was eaten.^ 
 
 It was these sons of tlie fish-god who began, when observing 
 the paths of the moon and sun, but especially of the moon, to 
 note the stars which marked the course of their circuits round 
 the heavens ; jand it was by these observations that they fixed 
 the Nagskhetra or Nag-stars of the field circled by the moon 
 in her monthly journeys, each of her positions on the twenty- 
 eight days of her course being indicated by a star whicli 
 lay near her place on the day to which it was assigned. It 
 Avas in this way they calculated the months of the lunar 
 year of tlie Semites. But the year of thirteen lunar months, 
 as finally arranged by the astronomers, was a combined 
 
 ^ Dean Stanley, Chrisdan Institutions, chap, iii, 'The Fish,' pp. 50-52. 
 - Exodus xii. 5. 
 
ESSAY IV 377 
 
 lunar and solar year, calculated before the solar year of the 
 signs of tlic Zodiac was computed, and the history of this 
 year gives us most valuable historical information about 
 these Kushite-Semite astronomers. In measuring it, they 
 used tlie circle of the thirty stars; the stars in it have 
 been identified by Mr. Brown, and the first of them is in 
 Aquarius, and the thirtieth in Capricornus, which is called 
 the star of the Akkadian Makhar, or dolphin, the Hindu 
 Makara, and, therefore, the constellation sacred to the 
 supreme fish-god. Tliis constellation has always been tradi- 
 tionally represented by a goat with a fish's tail. It repre- 
 sents tlie two father-gods of astronomical history, the first 
 goat- shepherd god who watched the revolutions of the 
 Great Bear, tlie visible sign of the pole in heaven, turned 
 by the twin-gods Day and Night, the stars Gemini ; and 
 secondly, the fish-god, the god of the pole of those astro- 
 nomers who measured the circuits of the tiavelling stars. 
 This name, the Makhara, originally meant the alligator 
 Mug-gur, and the star of the alligator used to be the four- 
 teen stars circling the pole in the earlier astronomy, the 
 earliest form of the constellation Draco ; but its functions 
 as the supreme measurer of lunar time, the fourteen days of 
 her phases, were transferred to Capricornus, the star which 
 closed tlie lunar circle, and \\l)ic]i, as I shall show presently, 
 plunged into the regenerating bath filled by Aquarius, the 
 water-pourer, the sun-god, as the goat or antelope-god, to 
 emerge as tlie 'twice-born'' fish-god, just as those of Su-gi 
 and Ud-gudua were transferred from tlie Great Bear and 
 Virgo to Libra and Sagittarius. 
 
 The Thirty Stars were, according to Diodorus,^ called in 
 Akkadian chronography the Divinities of the Council 
 {^ovkaioi deoi), who watched over the measurement of time, 
 calculated by tlie monthly course of the sun through the 
 signs of the Zodiac. They were assisted by the twenty-four 
 stars, called by them Dikasts or judges, the Akkadian Danu, 
 
 ' Diodorus, ii. 2a 
 
378 THE RULING RACES OF PREHISTORIC TIMES 
 
 twelve Northern and twelve Southern stars, who each rule 
 half-a-month, indicated by the lunar phases. This scheme 
 of time-measurement is, as Mr. Brown shows in his ' Remarks 
 on the Tablet of the Thirty Stars,' a combination of the two 
 distinct systems of the lunar and solar year. That the lunar 
 year preceded the solar is distinctly proved by the statements 
 made in a bi-lingual Akkadian and Assyrian text. The 
 Akkadian original says that certain spirits hold their office 
 ' in the watch of the thirty stars,' while in the Assyrian 
 paraphrase they are said to belong 'to the watch of the 
 signs of the Zodiac' ^ That the stars measured lunar time 
 is proved by the statement made in lines 54-66 of the Tablet 
 by the Assyrian copyist and verifier of the earlier Akkadian 
 observations, that by the thirty stars the course of the 
 moon for three months could be traced. Tliese months 
 were the Semitic months Kislev, Tebet, and Sebet.^ These 
 thirty stars appear also in the Rigveda, where it is said 
 that ' the spotted bull (the Great Bear) has settled down in 
 heaven before its father and its mother,' that ' its mother 
 (the moon-goddess) moves along the luminous spheres (the 
 stars) breathing forth his (the father-sun's) breath,' while ' he 
 (the father), the mighty bull (the sun), who has illumined 
 the sky, rules over the thirty stations, that is, the thirty 
 stars, "the luminous spheres" of the former line, which 
 mark the path of the moon.' ^ This hymn is said to have 
 
 1 R. Brown, jun., ' Remarks on the Tablet of the Thirty Staxs,' Proceedings 
 of the Society of Biblical Archceology, January 1890, § i., p. 2 of the paper. 
 
 ^ Ibid. February 1890. 
 
 ^ Rigveda, x. 189, as translated, in Eggeling's Sat. Brdh. ii. I, 4, 29 ; 
 S.B.E. vol. xii. pp. 301, 302. In this hymn 'the spotted bull,' the ruler of 
 the stars, is different from ' the mighty bull who has illumined the sky,' and 
 who is certainly the sun. The spotted bull must certainly be the Great Bear, 
 as among its stars are not only Marlchi, the father of ICashyapa, the original 
 spark of light, but also Vashishtha, meaning the most creating {vasu), 
 (Sachau's Alberuni's Indian vol. i. ch. xlv. p. 390), the representative of the 
 supreme god Vasu, of the race who worshipped the pole, and who was the 
 Rishi, or divine antelope-father of Sudas, the son of Divodasa, whose place 
 in Indian historical mythology I have traced in Essay iii. The stars of the Great 
 
ESSAV IV 379 
 
 been written by Ka-dru, the mother of the Nagas, or rain 
 serpents, the thirteenth wife of Kashyapa, the father of the 
 tortoise race, and the thirteenth month of the lunar year. 
 Her name means, as I have shown, the tree {drn) of Ka, the 
 sacred name of Praja-pati, the lord {pat'i) of living beings 
 (prqjd), when conceived as the unseen immaterial soul of life 
 hidden in the misty cloud, the heavenly shrine. Therefore 
 Ka-dru, though called a tree-goddess, as being the mother of 
 the sons of the fig-tree, could only be associated with and 
 made the consort of the spirit-god Ka, as the creating mist 
 which hides the Nun, the name of Ka, as the fish-god, from 
 mortal eyes. The mythological name of this mother-goddess, 
 tlie spirit-wife of the spirit-father, is Sar, who, as I shall 
 now show, was the motlier of the first star of the thirty 
 stars. 
 
 But in dealing with this question we must first understand 
 . how these ancient astronomers used these stars in measuring 
 a year, which, as the year of Ka-dru, tlie thirteenth wife of 
 Kashyapa, must be a lunar year of thirteen months. The 
 Jewish months Kislev, Tebet, and Sebet, which the circle 
 was used to measure, covered, in the ordinary Jewish year, 
 beginning with Tishri at the autumnal equinox, when the 
 year of the barley-growers began, the three months from 
 about the 20th November to the 20th February. Therefore 
 the year reckoned by these astronomers as beginning with 
 the star of the foundation, Aquarius, must have been that 
 ruled by tlie Pleiades, beginning in November, which I have 
 shown in Essay ii. was the earliest year measured by the 
 stars, and it must have been the year founded on the union 
 
 Bear, the father-stars of the sons of the North, were married, as I have shown 
 in Essay vi., to the mother-stars of the South, the Krittakas or Pleiades, 
 and in the Grihya Sutra we are told that Anmdhati, who is called in the 
 Mahabharata the wife of Vashishtha, is also the first star in the Pleiades, and 
 the wife of the seven Rishis, or stars of the Great Bear. It is the stars of the 
 Great Bear and the Pleiades, which every wedded couple have to worship on 
 entering their house before they worship the polar star. — Oldenbei^, Grihya 
 Sutra, Grihya Sutra of Hiranyakeshin, i. 7, 22, 14; S.B.E. vol. xxx. p. 194. 
 
380 THE RULING RACES OF PREHISTORIC TIMES 
 
 of the Northern and Southern tribes marked by the marriage 
 between the stars of the Great Bear with the Pleiades. 
 • The first star of this year, called the star of the foundation, 
 tlie god Sar, is, as Mr. Brown shows, the stars Aquarius, 
 called Skat, the leg, and Suk-ib, the pourer, or the wet (su^) 
 creator (ib), and this marks the year which began when 
 the sun was in Aquarius, as one which began about a 
 month before the Babylonian winter rains, which fall about 
 the winter solstice. These are brought up by the star called 
 the water-pourer, who finishes his task by making them 
 descend on the land. This year, reckoned by the Sus of the 
 Persian Gulf, is the same as that of the Sus of Western 
 India, where the year still begins in November with the 
 month Khartik, sacred to the Pleiades. Their national 
 traditions, which still maintain the oldest methods of reckon- 
 ing time, first used by the Southern agriculturists, are 
 thoroughly opposed to those ruling in the East of India. 
 Here the influence of the Northern fire-worshippers, the 
 Maghadas, the sons of the Great Bear, has made Northern 
 traditions the rule of the land, and it is here, among the 
 Ooraons and Mundas of Chota Nagpore, that the Northern 
 forms of witchcraft and the Finnish magic rites still survive, 
 and that in every parha or confederacy of villages a witch- 
 finder, called the Ojha, is still appointed by the people. 
 Hence the country is looked on by all Hindus as the land 
 of wizards. It is here, and in Bengal, that tlie Northern 
 mother-mountain, the goddess Durga, called by the Kols 
 Marung Buru, or the great hill, is most worshipped, both 
 by the aboriginal and Hindu tribes. And it is here that the 
 year begins with the winter solstice, with the month Push, 
 dedicated to the Vedic god Push-an, who, as I have shown in 
 Essay iii., is the Northern begetting-father, the black bull ; 
 and hence we see why the old astronomers placed the 
 Pleiades, the mother-stars, in the head of the constellation 
 Taurus. This lunar-solar year, beginning with Push, is also 
 the year of the Dravidians of Madras, which begins with the 
 
ESSAY IV 381 
 
 orgiastic festival of the Pongol,i and the month Tai, meaning 
 tlie mother (-cow) and not the father-bull. This festival 
 answers to the Sohrai festival of the Santals ^ and the Satur- 
 nalia of Rome. This year was founded on the myth of the 
 birth of the young sun-god at the winter solstice, and thus 
 its origin was entirely different from that of the year of the 
 Western races, which began witli the embarkation of the sun- 
 god in the year-boat in November, when the rains of the 
 east coast of Southern India, which begin with the north- 
 east monsoon about the end of September,' and last till 
 November, end. The year of the bull or ox was, as is shown 
 by the inclusion of the Pleiades in tlie head of Taurus, one 
 which symbolised the union between the Northern sons of 
 tlie bull, the plough-god Raina, and their allies, the 
 Maghada fire-worsliippers and the Soutliem sons of the 
 Pleiades. The Northern sections of the alliance were the 
 Gautama, or sons of the bull (gud), and the Maghada 
 worshippers of the Basque god Vasu, and it was the former 
 who are said, as I have shown, in Indian legend to have 
 brought about the marriage between the king of Maghada, 
 the descendant of Vasu, and the matriarchal races of the 
 country, called in the legend the daughters of the king of 
 Kashi, the eldest of whom was Amba, the chief star of the 
 Pleiades. It was from the union of the Nortliern patriarchal 
 Basques or Euskara with the matriarchal tribes of the South, 
 who recognised only the mother as the parent of the child, 
 that the Basque custom of the ' couvade ' originated, for it 
 was through simulating the sickness caused by the pains of 
 maternity that the Basque father asserted his right to be 
 looked on as the parent of his child. The race which was 
 formed from this union were the sons of the wild bull or 
 cow, the Hindu Gauri, the mountain-cow {Bos gaurus), the 
 mother of the Gonds, and the Hittite Le, the Hebrew Leah, 
 
 1 Monier Williams, Religious Thought and Life in India, chap. xvi. p. 429. 
 
 2 Risley, Tribes and Castes of Bengal, 'Santals,' vol. ii. p. 233. 
 
 ' Hunter, Imperial Gazetteer of India, vol. ix.; 'Jladras, Agriculture, ' p. 27. 
 
382 THE RULING RACES OF PREHISTORIC TIMES 
 
 whose cognisance was the old Akkadian sign \y of Girsu, 
 meaning the wild bull, and indicating that the year of the 
 sons of the mountain-bull was one of five seasons, the two 
 twin seasons of the horns, denoting the sons of fire and the 
 barley-growing sons of the plough, the twin races, and the 
 three mother-seasons of the earlier year. This was the year 
 of the thirty-three lords of the ritual order of the Zend- 
 avesta, the thirty-three Nagas of the heaven, called Tava- 
 timsa, or that of the thirty-three recognised as gods of time 
 by the Buddhists of Eastern India, who represented the five 
 seasons of the year and the twenty-eight days of the lunar 
 month. The year-star of this race was the constellation 
 Taurus or Push, the black bull, which lay outside the field of 
 the Nags within which the pole revolved, and within which, 
 as I have shown, the observations of the first systematic 
 astronomers, who watched the motions of the heavenly 
 bodies, and began their year with the rising of Sirius at the 
 summer solstice, were confined. 
 
 The year beginning with the passage of the moon through 
 the thirty stars was the third attempt made after the years 
 of the bull and the year of the polar revolutions, to measure 
 time accurately by observing the heavens, and that, lil%e the 
 year of Sirius, it began with a rainy season, is clear from the 
 selection of Aquarius as its starting point. That this star, 
 which began this year of the Akkadian seaport of Eridu and 
 of Western India, where rains fall at the winter solstice, was 
 •one which was looked on as the bringer of copious rains is 
 proved, as Mr. Brown shows, by the fact that this same star, 
 in which the lunar circuit was begun, was the tenth of the 
 parent stars, called in Assyrio - Akkadian mythological 
 astronomy the ten antediluvian kings of Babylon, and that 
 it was this king who was the one human being saved from 
 death in the Babylonian Flood-myth. The period assigned 
 to the reign of these kings is 432,000 years, and the meaning 
 ■of these numbers is clear when we find that in Babylonian 
 notation 432,000 equals 120 periods, called sars, after the 
 
ESSAY IV 
 
 ■name of the mother-goddess, of 3600 years each. Each of 
 these 120 8ars represented three degrees in the measurement 
 of the circumference of the circle, divided into 360 degrees. 
 The whole circle was, Ptolemy tells us, divided by the 
 Chaldaeans into 120 divisions, each] containing 10 degrees, 
 each degree 60 minutes, and each minute 60 seconds. Thus 
 each division of 10 degrees contained 10 x 60 X 60, or 3600 
 seconds, the number of the years of the sar, and the whole 
 circle 3600 x 120, or 432,000 seconds, the number of the years 
 of the reign of the ten kings, and as sar is an Assyrian name 
 for a king, the ten kings are merely a transfer by the races 
 who made the father a mother through the ' couvade ' of the 
 functions of the mother Sar, who ruled the ten lunar months 
 of gestation to the father of the house. Therefore these kings 
 symbolically represent the perfect circle, the original annus 
 or ring of the Romans, the marriage ring, which was, as 
 Ovid tells us in the following lines of the Fasti, the original 
 Roman year : — 
 
 ' Annus erat, decimum cum luna receperat orbem 
 Hie Humerus magrib tunc in honore fuit. 
 Seu quia tot digiti per quos nuraerare solemus. 
 Sen quia bis quino femina mense parit. ' ^ 
 
 It was this circle which was, as I show in Essay iii., that 
 used by Hindu astronomers who calculated the length of the 
 Kali Yuga, beginning with Tishya, the star Sirius, that is, 
 with its rising, as 432,000 years.^ 
 
 Mr. Brown has proved that this circle was a circle in the 
 heavens, for he shows that the names of the two first kings, 
 Alorus and Alaporus, etymologically represent the Akkadian 
 names of the star Hamal, the Ram in Aries, derived from 
 the Akkadian lu, a sheep, and that of Alcyone in Taurus, 
 called Alap-ur of the bull (alap, the Hebrew Aleph, the 
 letter A), of the foundation {ur), while their distance in 
 degrees represent the ten and three sars, 36,000 and 10,800 
 
 ' Ovid, Fasti, iii. 12I. 
 
 - Sachau's AlberunJ's India, vol. i. chaps, xlii. xliii. pp. 372, 373, 380. 
 
384 THE RULING RACES OF PREHISTORIC TIMES 
 
 years assigned to tlie reigns of these two kings, for as each 
 sar equals three degrees, the degrees for each king will be 
 30 and 9. 
 
 Following out this clew, Mr. Brown has, by astronomical 
 measurement, identified the ten kings with the star Hamal 
 in Aries, Alcyone and Aldebaran in Taurus, Pollux in the 
 Twins, Regulus in Leo, Spica in Virgo, Antares in Scorpio, 
 Al-gedi and Deneb Al-gedi in Capricornus, and Skat in 
 Aquarius.^ 
 
 It is these stars which form in the heavens the mother- 
 circle of the ten months of gestation, and they also clearly 
 indicate a first attempt at marking the sun's path through the 
 ecliptic, as all the constellations to which these ten stars 
 belong follow in this circle the same order as that assigned 
 to them in the signs of the Zodiac. As the sun's path in 
 this circle ends in Aquarius, it is clear that the ten lunar 
 months of gestation it represents must be one in which the 
 period of incubation ends with the birth of the new sun- 
 god, which is to succeed its mother when the sun is in the 
 same constellation, and this year must be that which begins- 
 with the passage of the moon, the nurse of the young sun- 
 god, through the circle of the thirty stars at the same season. 
 The task of the moon as nursing-mother, which began on the 
 20th November, ends at the end of three months of thirteen 
 weeks, when the sun enters Aries, on the 20th February, and 
 the whole year thus included in the two circles of the thirty 
 stars, and the ten kings, is one of thirteen lunar months.. 
 This year, as shown in this astronomical notation, distinctly 
 reproduces that of the story of the Deluge in Genesis, for the. 
 day when Noah, the year-god, entered his ship, was the seven- 
 teenth day of the second month {Marchesvan), or about the 
 7th of November,^ and tlie number seventeen reproduces its 
 two factors, seven and ten, those sacred to the lunar year of 
 
 1 R. Brown, Jun., Y.'&.k.,The Phaiiwmena, or Heavenly Display oi KmiMS, 
 p, 8i ; also two letters contributed by him to the Acadetny, of June 3 and 
 July 15, l'893- ■ ■^ Gen. vii. 11. 
 
ESSAY IV 385 
 
 gestation. The Hebrew Noah, meaning Rest, is in the list 
 of the ten kings, Xisuthrus, a name derived by Dr. Sayce 
 from the Akkadian zi-sttsru, meaning the life {zi) of heaven. 
 In the Babylonian story of the Flood Xisuthrus is also called 
 Shamash-napistim, the son of life, an Assyrian translation of 
 the Akkadian Dumu, the son of life {zi). Dumu-zi was, as I 
 have shown, the star Orion, who began the year by enter- 
 ing his boat, the constellation Lepus, as the wandering sun- 
 god, and whose death and re-birth as Tarn muz, the old and 
 new year, was kept as a festival by all nations in South- 
 western Asia. In the myth of the lunar year of thirteen 
 months, as in so many others noticed in this Essay, the func- 
 tions of the former star-gods who directed the courses of 
 time, when it was reckoned by the movements of the fixed 
 stars, were transferred to a new star, and the son of life, who 
 had begun the former year as the constellation Orion, became 
 in lunar-solar chronology the star Skat in Aquarius. This 
 conclusion is indubitably proved by the following evidence. 
 An Assyrian tablet, quoted by Mr. Brown, says that ' the 
 star of the Foundation (skat), the road of the sun, took ' — 
 or, in other words, ' the sun took the road pointed out by the 
 star of the Foundation.^ This road, called the path (kharran) 
 of the sun (samsi), is that marked out in the city of Kharran 
 or Haran, meaning ' the road,' where, as I show in Essay v., 
 the lunar-solar year of thirteen months was first reckoned. 
 Another tablet tells us that the star Apin (skat) ' portends 
 agate, to be begun,' ^ or, in other words, begins a year in which 
 the young sun-god entered the moon-boat under the guid- 
 ance of the star Skat, the stellar equivalent both of the tenth 
 Babylonian king Xisuthrus, and of Noali, tlie last of the ten 
 male patriarchs named in Genesis.^ This voyage of the sun- 
 god in the moon-boat, beginning with the approach of the 
 
 '■ R. Brown, jun., F.S.A., 'Tablet of the Thirty Stars,' § ii. Proceedings 
 of the Society of Biblical Archaology, Jan. 1890. 
 ' Ibid. ; W.A.I. iii. 53, No. I, line 2. 
 » Gen. V. 1-32. 
 25 
 
386 THE RULING RACES OF PREHISTORIC TIMES 
 
 winter rains, is a reminiscence of the Hindu legend that the 
 sun-god sleeps through the rains of the rainy season, and it 
 was during the time of his slumber, or infant youth, that 
 time was measured by observing the course of the moon. It 
 was when he awoke in February, at the end of the Athenian 
 month Gamelion, meaning that of marriage (ydiu,o<;), that 
 the marriage of the sun-god and the moon-goddess, the 
 marriage of Zeus with Hera in Greek mythology, took place ; 
 and it was then that the ten lunar months of the gestation 
 of the young sun-god, the son of Varuna, to whom the ram 
 was sacred, began. The age when this myth took its astro- 
 nomical form in the circle of the ten kings is clearly shown 
 by the stars, for as the second and third stars are in Taurus, 
 the circle must have been calculated when the sun was in 
 Aries in February, and in Taurus at the vernal equinox. As 
 the sun entered Taurus at the vernal equinox, about 4700 B.C.,'- 
 and the Egyptians began their solar year with the Second 
 Dynasty about that time, we have clearly before us, in the 
 circle of the ten kings, a series of astronomical observations 
 which were made, about 4700 B.C., or more than 1000 
 years before it. It is a year corresponding to that of the 
 ten kings, and placing the conception of the young sun- 
 god in February, which is that of the Ho-Kols, Ooraons, 
 and Santals, for all these tribes hold their great annual 
 Saturnalia in Magh (February), and begin their year with 
 that month. It is in the festivals of the Santals, one of whose 
 septs trace their descent to the Pleiades, that we learn to 
 understand the reason of the differences in the reckonings 
 of time which made the year of the Babylonians begin 
 about the 20th of November, and placed the beginning of 
 the year of the people of Eastern India a month later at 
 the winter solstice. The Santals celebrate two Saturnalia 
 in honour of the birth of the young sun-god, one at the 
 
 ^ Or probably more than looo years before, as the Akkadians reckoned the 
 rising of their lime-stars not as kosmical, but as heliacal risings. See Ency- 
 chpadia Britannica, Ninth Edition, vol. xxiv. p. 791, Art. 'Zodiac' 
 
ESSAY IV 387 
 
 winter solstice, and the other in Magh (February) ; and 
 these two feasts show that the tribe is composed of two sec- 
 tions, one of which based their calculation of time on the 
 marriage of the sun and moon in February, or our St. Valen- 
 tine's Day, and the other which placed the marriage at the 
 vernal equinox, and the birth of the young sun-god at the 
 winter solstice. In the latter reckoning, the first three 
 months of the year are those of infancy of the new-born god, 
 and it is when he reaches manhood at the vernal equinox 
 that the marriage with the moon and the conception of the 
 god of the following year takes place. This is celebrated in 
 the Hindu Huli held at the full moon of Phalgun in March, 
 and it is this festival which, among the Hindus, corresponds 
 in identity of conception with the Magh festival of the 
 Mundas and Ooraons. 
 
 But the story of the Deluge of Noah, and that whicii 
 makes the Egyptian god Osiris, the constellation Orion, enter 
 the year's ship in November, when in Egypt, as still in West- 
 ern India, the Festival of Lights, indicating the beginning 
 of the Pleiades year, was held, both point to a time when the 
 conception and not the birth of the young sun-god began in 
 November. This was the year of Orion, the Akkadian Du- 
 muzi. The ship or womb which he enters was that symbol- 
 ised by the constellation Lepus, the moon-hare, which lies at 
 his feet, and the constellation Orion with its five brilliant 
 stars — Betelgueuse at its head, Rigel at its feet, and the three 
 stars of the belt in the centre, seem to have symbolised the 
 year of five seasons. The hare, forming the moon-boat, was 
 almost certainly originally the Indian fox, driven by Indra, 
 the rain-god, who ruled the year of five seasons, in the Kig- 
 veda, as his steeds ; for the Indian fox, a^ every one who has 
 hunted them knows well, always runs in a circle, starting 
 from its earth and always coming back to it. It was this 
 course of the fox which made it symbolical of the moon and 
 the lunar phases, as these begin with the crescent-moon, cul- 
 minate in the full moon, the fox's circle, and return to the 
 
388 THE RULING RACES OF PREHISTORIC TIMES 
 
 crescent again. Orion entering into this crescent boat, is the 
 Man in the Moon of fairy mythology, the embryo infant, 
 the centre pole or prong of the trisula, and 
 it is on the first day of the tenth month after 
 the voyage has been begun that the child 
 conceived at its beginning is born. This, in 
 the story of Noah's and Manu's Deluge, is the 
 mother-earth, the mother-mountain ; and this mother-earth 
 is, in the Druidical myth of the Anguineum ovum, or the 
 serpent's eggs, the mother of the sons of the primaeval snake, 
 the guardian of the village. It is this snake-mother who is 
 worshipped about the fifth of August ^ in the Hindu Nag- 
 panchami, as the goddess of the rains.^ The tradition of 
 her birth in the tenth month, which appears in the account 
 of Noah's Deluge,^ is based on the Hindu story of Manu, in 
 which the appearance of Ida at the close of the time of ges- 
 tation was coincident with the subsidence of the waters. 
 Her birth as the snake-mother in the beginning of August is 
 followed by that of Krishna, the black antelope, and the true 
 Northern mother-mountain, Ida, the goddess Durga, at the 
 new moon of the next month, Bhadon. Here again we find 
 the same difference between the time assigned for the birth 
 of the earth-mother and that of the sun-god, which appears 
 in the years beginning with Aquarius and the winter solstice, 
 and the reason in both cases is the same. In the one series 
 of myths the young sun-god is believed to be born in 
 November and December, and in the other the conception of 
 the new-born earth is fixed in one set of myths in November, 
 and in the other, in which the young antelope-sun is born 
 with the mountain, in December. That in the original myth 
 November was the month of conception is clear from the fact 
 that in the North of India, where the sun-god is worshipped, 
 Krishna and Durga's birth-day is in Bhadon (September), 
 
 ^ The date is the 8th of the light half of Sravana. 
 
 " Oldenberg, Grihya Siitra Sankhayana Grihya Siiira, iv. 15, 2, where 
 she is addressed as the goddess of the rainy season. ' Gen. viii. 5. 
 
ESSAY IV 389 
 
 while in Bombay and the South, where the Pleiades have 
 always begun the year, it is kept on the 8th of the dark half 
 of Sravana,^ or about the 23d of July, In this series of 
 myths the god born is either the son bom directly from the 
 moon, as the moon-hare, or from the mother without the 
 intervention of the father, as when Dumu-zi is bom as the 
 son of Is-tar in the tree-temple, ' where no man hath entered,' 
 or in that Egyptian myth which tells how Is-is, the Egyptian 
 Is-tar was, at the command of Dhu-ti, the moon-god, led 
 by the seven scorpions to the Papyrus Marsh at Buto, 
 called Khepar, or the beetle, the Egyptian tortoise, where 
 she became the mother of Horus,^ the god of the pole of 
 the Kusliites. This myth is clearly one which was framed 
 in Egypt when the sun was in Scorpio in September, at the 
 autumnal equinox, a period about coincident with that when 
 it was in Taurus, at the vernal equinox, and it gives us in 
 another form the story of the birth of the founder of the 
 Kushite race among the river reeds. We also see in these 
 two forms of conception myths the history of the change 
 from the matriarchal age, when the mother was the only 
 recognised parent, and when the birth of offspring and their 
 education were looked on as of supreme national importance, 
 to the patriarchal age, when the conception of society was 
 based on the family ruled by a wedded pair, the father and 
 mother of the house. In testing the historical sequence of 
 these series of beliefs, it is clear that the earliest are those 
 which reckon time from the conception of the mother-earth 
 in November, at the beginning of the Pleiades year, and 
 from the conception of the sun-god at the winter solstice. 
 It is this last year which is symbolised in the story of the 
 birth of Ra-ma, the son of Dasa-ratha, the ten (dasa) chariots 
 (ratha), or months of gestation, the Eastern counterpart of the 
 Western Krishna, the antelope-father. He is called Ra-ma, or 
 
 ' Monier-Williams, Religious Thought and Life in India, chap. xvi. pp. 
 
 430i 431- 
 
 ' H. Brugsch, Religion und Mythohgie der Alien j^gypter, pp. 392, 402. 
 
390 THE RULING RACES OF PREHISTORIC TIMES 
 
 the mother of Ra, and he was born at Brinda-bun in Mathura 
 as Ra-dha, meaning the giver {dha) of Ra, on the 8th day 
 after the full moon of Bhadon,^ in the beginning of Septem- 
 ber, the month of the autumnal equinox ; and Ra-dha was the 
 wife of Krishna, or Ra-ma, the antelope, or the buU -father, 
 the son of the moon-mother, who, like Jocasta in the Greek 
 myth of (Edipus, wedded her son. These were the first 
 calculations of time which ended in the tracing of the 
 heavenly circle of the ten father-kings. This original year 
 measured by months, and beginning, according to primaeval 
 Southern tradition in November, and to the earliest Northern 
 birth stories in December, was followed, on the union of the 
 two races in the confederacy of the mother-mountain by the 
 year beginning with the summer solstice, when the young 
 sun-god stepped on board his boat to go from east by south 
 round the four points of the compass, and survey the realm of 
 his father Varuna, the god of the starry and rainy heaven. 
 In this year, the belief in the year of the conception of the 
 sun-god was still retained, and the beginning of this year of 
 gestation, ending in his birth, is celebrated in the Hindu 
 festival of Ku-var, the begetting {ku) Var, the god of the life- 
 giving rain. This is held oji the first new moon of Ashvin, 
 the month of the Twins (September-October), also called 
 Ku-var or Kuar, when the sun-god awoke from his sleep 
 during the rains, and went forth, at the autumnal equinox, 
 to mate with the Gopis, or cow-maidens. It is then that 
 the Ras dance, in honour of the sun-god Ra, and his marriage 
 with Ra-dha, is danced at Mathura,^ and the heir of the 
 wedded couple, the wandering sun-god of the next year, was 
 begotten. It is the first stage in the life of this embryo god 
 which is commemorated in the great festival of the Dasahara, 
 kept from the 8th to the 10th day after the full moon of 
 
 ^ Mathura, a District Memoir, by F. S. Growse, B.C.S. ; Brinddbun 
 Calendar, p. 247. 
 
 2 Mathura, a District Memoir, by F. S. Growse, B. C. S. , Festivals observed 
 at Mathura, p. 169 ; see also Brinddbun Calendar, p. 248. 
 
ESSAY I\ 391 
 
 Ashvin,^ or from about the 8th to the 10th of October. At it 
 Ra-ma's conquest of Ceylon, called Lanka, the island of the 
 South Pole, and the origin of the astronomy based on the 
 revolutions of the pole, is commemorated. It was then that 
 the year began to be reckoned by the annual voyage of the 
 sun-god. This year, beginning with the conception of the 
 sun-god at the autumnal equinox, was that of the barley 
 growing races of Asia Minor, Syria, Macedonia, and the 
 Peloponnesus, and it was these people who changed the date 
 of the festival to the dead from November to the date of the 
 beginning of the New Year, and hence it is that the festival of 
 the Pitri-yajna, or sacrifice to the Fathers, in India, was held 
 in Bhadon, the month ending with the autumnal equinox, 
 and called Bhadra-pada, the blessed foot, or Proshthapada, 
 the ox-foot month ; and at Athens in the succeeding month, 
 Boe-dromion, the course (dromos) of the ox, corresponding 
 with the month Ashvin of the Hindus, when the Nekusia, or 
 feast of the dead, and the festival of the Greater Eleusinia 
 in honour of De-meter, the barley-mother, and the concep- 
 tion of the young sun-god, were celebrated. 
 
 It was this year which was superseded by the lunar-solar 
 year of thirteen months beginning, as I have shown, in 
 November, when the sun was in Aquarius, and in this year 
 the sun is nursed for the first three months of his life by the 
 moon-mother, and attains his manhood in February, when 
 he is in Aries, the Ham, the animal sacred to Varuna. He 
 then pursues his independent course through the heavens 
 till he reaches the sign of Aquarius, when he dies in the waters 
 to rise again as the nursling of the moon in the same sign. 
 In this conception of the year, the sun-god is immortal, for 
 he dies only to rise again, and hence the belief in the ten 
 and eleven months sacred to the gods of generation was dis- 
 carded. It is this victory of the believers in immortality 
 and the spirit-god over the followers of the god Vasu, the 
 
 I Mathura, a District Memoir, by F. S. Growse, B. C. S. , Festivals observed 
 at Mathura, p. 169 ; see also Brindabun Calendar, p. 248. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 materialistic maker or creator, which is commemorated in 
 the story of Esther. She, as Ish-tar, in her transformation 
 into the moon-goddess Ashtoreth, supersedes Vash-ti, the 
 goddess {ti) Vash, as the Queen of Heaven, worshipped in 
 Shushan, the capital of the Shus, whose mother-goddess 
 hitherto had been the Naga snake, the cloud-goddess, the 
 constellation Hydra. She and her ally or nursling, the 
 immortal young sun-god Mordecai, the Babylonian Marduk, 
 the calf, compassed the fall of Haman and his ten sons who, 
 as I show in Essay iii., were the Semitic counterparts of 
 Vahlika, the god of the Bactrians of Balkh, the worshippers 
 of the fixed stars and his ten sons who were all killed by 
 Satya-ki, the son of Shini, the moon-goddess in the Maha- 
 bharata. And from the above analysis of the symbolism of 
 the year of generation it appears that in the Hindu ritual 
 of their worship, the original Northern ten lunar months of 
 gestation, beginning with the winter solstice, were changed 
 into eleven by the addition of the month of November, when 
 the Southern new year began. 
 
 The beginning of this year of thirteen months is repre- 
 sented in Greek legend by the flight of Peleus from the court 
 of Akastus because he was falsely accused of attempting to 
 violate the queen, and in this story, as well as in the precisely 
 similar one told of the young prophet Joseph, we find a distinct 
 my thical reminiscence of the supersession of anthropomorphic 
 by spiritual conceptions of religion. The queen of Akastus, 
 the mother-goddess of the old faith, wishes to become the 
 mother of the sun-god of the lunar-solar year, but the young 
 sun-god of the prophet races refuses her advances and goes 
 out into the wilderness alone, that is to say, pursues his path 
 through heaven without a consort, and forsakes the year- 
 gods of the old religion. His marriage with Thetis, the 
 daughter of the sea, the moon-goddess, who disappears 
 shortly after the birth of the young sun-god of the solar 
 year, Achilles, is another reproduction of the astronomical 
 myth of the year of the ten kings, preceded by the three 
 
ESSAY IV 393 
 
 months'' rule of the moon, for Thetis is the goddess who comes 
 out of the waters ruled by Aquarius, and it is she who, like 
 the nursing moon of the Thirty Stars, leaves her young 
 nursling after he has been made immortal by being bathed 
 in fire and anointed with ambrosia, the water of life, and 
 enabled by this regenerating baptism to pursue his undying 
 course through the heavens, and to be reborn immediately 
 after he disappears at the close of his journey. 
 
 That the sun-god who thus died, and was reborn again in 
 Aquarius, is also the Eastern sun-god Ram, is proved by the 
 statement in the Assyrian story of the Flood, that the flood 
 ' reached to heaven after Ram-anu had thundered.' ^ It was 
 the father-god Aquarius, tlie water-pourer, who became the 
 eleventh sign of the Zodiac, which were originally eleven in 
 number,^ after Saggitarius, Cancer, Virgo, and Libra, which, 
 Mr. Brown shows, was first the altar, replaced one of the 
 two stars in Taurus and Capricornus of the Flood Zodiac, 
 the stars of the Ten Kings. The eleventh sign was added 
 to the original ten when the worship of the father-god was 
 added to that of the mother-goddesses. 
 
 In the twelfth sign, Pisces, added to the eleven, we find a 
 most interesting chapter of astronomical history. This sign 
 was the Akkadian Zib, which is shown by Mr. Brown to 
 mean the waters, and to correspond with the space called by 
 Aratus Hudor, or the water which is in his poem placed at 
 the feet of Aquarius, the water-pourer.^ It is in this that all 
 the water constellations, Eridanus, the river of life, Ketos,the 
 
 ^ R. Brown, jun., F.S.A., 'Remarks on the Euphratean Astronomical 
 Names of the Signs of the Zodiac, sign xi. Gti, 'the water-pourer,' Aquarius, 
 Proceedings of the Society of Biblical Archmology, March 1891, p. 268. 
 
 * CEnopides of Chio, a contemporary of Anaxagoras, living about 500 B.C., 
 who introduced the signs of the Zodiac into Greece, only introduced eleven 
 signs, and only this number were known to Eudoxus, Eratosthenes, and 
 Hipparchus. B\3ke, Astronomical A/yths, Macmillan & Co., 1877, p. 103; 
 Encyclopcedia Britannica, Ninth Edition, Art. 'Zodiac,' vol. xxiv. p. 791. 
 
 ' R. Brown, jun., F.S.A., 'Signs of the Zodiac,' sign xii. Zeb, the Fishes, 
 pp. 269, 270 ; Aratus' Phainomena, or the Heavenly Display, by the same 
 author, lines 389, 390, pp. 43, 44 note 4. 
 
394 THE KULING RACES OF PREHISTORIC TIMES 
 
 whale Pisces and Piscis Australis, swam. This became the 
 home of the pair of fish, corresponding, according to Hyginus, 
 to Venus, the fish-mother, and Cupid, which indicated the two 
 months which had to be absorbed into one to change the 
 lunar thirteen months into the solar twelve. It was this 
 addition to the first astronomy, based on the heavenly circles 
 indicating the year of the Thirty Stars and the Ten Kings, 
 which appears in the worship of the fish-god, who is 
 regenerated, like the Soma neophyte, to a new life by his 
 baptismal bath in the waters of life, poured out by the 
 constellation Aquarius. 
 
 Further insight into the mythological history of this con- 
 ception of the regenerated sun, the holy fish, and of the solar- 
 lunar year which united the Northern and Southern races 
 together, is shown in the second star after Aquarius, in the 
 circle of the Thirty Stars. This is called Lik-barra, the star 
 of the striped-dog (liJc), the hyaena or tiger, which last is the 
 ndother-goddess of the Gonds, who were, as I have shown, 
 the rulers of North-eastern India before the Kushikas. It 
 is the name of the mother-tiger which is reproduced in that 
 of the great Vajjian confederacy of the eighteen tribes of 
 Mallis and eighteen tribes of Licchavis, who were, according 
 to Buddhist literature, the ancient rulers of Eastern India in 
 the days of the Buddha. The name Vajjian is a Pali 
 derivative from the Sanskrit Vyaghra, a tiger, and Vara- 
 hamihira in his map of India, as the tortoise, calls the 
 people of the East the Vyaghra-mukha, or men with tiger- 
 faces, while the Malli belong to the great race who called 
 themselves the sons of Mai, the mountain, and were identical 
 both with the Tur-vasu of the Rigveda and Mahabharata, 
 and with the Kushika, for their capital was Kushi-nara or 
 Kushi-nagura, the city (nagur) of the Kushites,^ while the 
 Licchaviswere thesons of Lik or Lig,the Akkadian dog or lion, 
 the fire- worshipping Maghadas, to whom the dog was sacred. 
 
 ^ Rhys Davids, Buddhist SUtras, Mahd-Parinibbana Sutra, v. ; S.B.E. 
 vol. xi. p. 86. 
 
ESSAY IV 395 
 
 The star Lik-barra is in Pegasus,^ and this shows that the 
 year in which this was a guiding star is one calculated by the 
 sons of the flying-horse. This is the horse of the sea-god, the 
 water-sun, who went round the points of the compass in his 
 year-boat, and he took his Greek name as the star rising from 
 the fountains (fn^jai,) of the deep, which was in the myth- 
 ology of this astronomical age filled by Aquarius. He is 
 the descendant of the storm-bird and the flying-bull. This 
 presence of the horse as the guide or steed of the lunar 
 chariot confirms the proofs I have elsewhere brought forward 
 to show that the year of thirteen lunar months was that of 
 the Zend Keres-aspa, the horned (keres) horse (aspa), the son 
 of Sama or Shem, and of the Semite-Hindu Karna, the horned 
 (keren) son of the Ashva or horse river. These sons of the 
 horse were the Arab race, who were the sons of Ram, the Ab- 
 ram of the Jews, and who were the trading Semites of the 
 ancient world. They can also be traced in Roman historical 
 genealogy as the men of the tribe of Ramnes, whence the 
 trading equites, or riding knights, were descended ; and it 
 was they who made the great twin-brethren, the Hindu 
 Ashvins, their father-gods, and annually, on the 15th October, 
 sacrificed a horse with tlie rites I have described in the be- 
 ginning of this Essay. And this sacrifice was, as I have also in 
 the same place shown, probably coincident both in time and 
 meaning with the great Hindu sacrifice of the Ashva-raedha 
 or horse sacrifice, which now apparently survives in the festi- 
 val of the Meghnad Llla and those following it, held at the 
 end of Ashvin, to celebrate the victory of Rama the sun- 
 god over Ravana, the storm-giant, and his triumphal return 
 with Sita to Ayodhya.^ 
 
 But there is still more valuable information to be gained 
 from the presence of Pegasus, the flying-horse, as that which 
 
 1 R. Brown, jun., F.S.A., ' Remarks on the Tablet of the Thirty Stars,' 
 Proceedings of the Society of Biblical Archaology, Feby. 1890, line 2, star ii. 
 
 » Mathura, a District Memoir, by F. S. Growse, B.C.S. 'Festivals ob- 
 served in Mathura,' p. 169. 
 
396 THE RULING RACES OF PREHISTORIC TIMES 
 
 draws the chariot of the moon-god, an office which explains 
 the Egyptian name of the constellation, which is called that 
 of the Servants, and its stars are said to be the four sons of 
 Horus, the god of the pole.^ These four sons of Horus were, 
 as I have shown, originally the four stars ruling the four quar- 
 ters of the heavens, and their transfer to Pegasus as guides of 
 the moon in her journey through the thirty stars is another 
 instance of the transfer of the functions of the guiding stars 
 of the old polar astronomy to other constellations lying in 
 the circuits of the moon and sun. But it is in the solar 
 myth which made the sun attain regeneration and immortality 
 by his baptismal bath in the life-giving waters of Aquarius, 
 that we find the most valuable historical evidence, explaining 
 the results of the new theology set forth in the Semitic year. 
 It is from this we can understand what was taught by the 
 believers in the divinity of the Nun or Spirit-god, whose son 
 Joshua was the leader of the united Semites who adopted the 
 new doctrines, and who used the lunar-solar year of thirteen 
 months. It is the birth-myth, symbolically reproduced in this 
 year, which we find transferred to the history of the youth 
 of the great moral teacher of India called Gotama Buddha. 
 He was not a mythical personage at all, but a living man, 
 who was, however, the successor of a long line of religious 
 teachers, who first appeared long before alphabetical writing 
 was known, and when popular history could only be handed 
 down in the form of myths. Hence each new chief prophet, 
 who carried on the work of the preceding guardians of, and 
 searchers after religious truth, was by the very fact of his 
 consecration to the supreme office considered worthy to have 
 his history recorded in the form of the myth of the re- 
 generated and immortalised sun. In this myth the young 
 sun-god, the preacher of the new faith of moral earnestness 
 and striving after perfection, leaves his home with the great 
 god Ka, called Praja-pati, the lord of living beings,^ wlio 
 
 ' H. Brugsch, Religion and Mythologie der Alten ^gypter, p. 772. 
 
 ■^ Called his aunt or mother's sister in the ChuUavagga, a. i, 3 ; S.B.E. 
 
ESSAY IV 397 
 
 brought up the Buddha at his court in the story, in his 
 twenty-ninth year, the number indicating the full number of 
 days in a lunar month. Hence, as in the year of thirteen 
 months, be begins his journey under the guidance of the moon, 
 and leaves behind him the companion stars who accompanied 
 the sun-god in his circuit round the points of the compass in 
 the year-ship. He takes as his guides in the search after 
 truth, his servant Channo, meaning the law, and his horse 
 Kanthaka, the thorny {Kantha) animal, that is, the sun-horse 
 encircled by the thorny halo of rays, the constellation Pegasus 
 called the Servant constellation. They accompany him for 
 thirty Yojanas or days' journeys,^ that is to say, through the 
 circuit of the thirty stars to the river Anoma, meaning ' the 
 illustrious' river, where he dismisses them,^ and betakes 
 himself as a mendicant to find out the truth, or, in other 
 words, he, as the sun-god, enters on the course marked out 
 for him by the ten parent stars, which is to lead to his new- 
 birth as a regenerated teacher of the fresh truths he has 
 learnt in his year's journey. It is when he reaches the con- 
 stellation Aquarius and finds himself on the banks of the 
 Holy Sea, ' the abyss, or sea of brass,' of the Semitic temples, 
 that he seeks for fresh energy and inspiration in the baptismal 
 bath in the great waters consecrated to the fish-god, into 
 which he as a son of the antelope race, enters clothed in the 
 skin of the 'black antelope.' It is from thence that he emerges 
 as the bull of heaven, who ploughs its fields and raises in 
 them fresh crops of learning and insight according to the 
 immutable laws laid down by the God of Righteousness, the 
 
 vol. XX. p. 322. The moon-goddess was the sister or successor of the fire- 
 goddess Maga or Maya, Buddha's mother, who died seven days after his 
 birth (Hardy, A Manual of Buddhism, 2d edition, vii. ; Legends of Gotama 
 Buddha, p. 151 note), that is, when the reign of the stars and the lunar 
 phases, the heavenly measurers of time by weeks, began. 
 
 1 Childers, Pali Dictionary, s.v. ' Yojana.' 
 
 ' Rhys Davids, Buddhist Birth Stories, 'The Nidana Katha, pp. 81-85. 
 Rhys Davids and Oldenberg's Vinaya Texts, ' ChuUavagga.'x. 1,3; ' Of the 
 (Jutiesof Bhikkunis.'S.B.E. vol. xx. p. 322. 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 great fish-father la or Yah, hidden in the inmost recesses of 
 the house (7) of the waters (a), who does not allow his mes- 
 sengers to roam unguided, like the untamed antelope, but 
 insists on their obedience to his revealed will. 
 
 It is this Dikshaniya, or bath of initiation of the sun- 
 god, which is described in the Buddhist birth-story of 
 Sumedha. The name means the sacrifice (medha) of the Shu. 
 That is the sacrifice of the eldest son, the old self-indulgent 
 self, who was slain like the sun-god when he entered the bath 
 of self-effacement in order to secure his own immortality and 
 that of the children of the sun, j ust as in the story of the 
 sacrifice of Jantu, the son of King Somaka, the moon (Soma) 
 king in the Mahabharata, the death of Jantu not only procures 
 his own resurrection, but the birth of a hundred sons to the 
 king.-"^ The sons being emblematic of the stores of wisdom 
 and knowledge, successively garnered for the use of future 
 generations. Sumedha, in the birth-story which bears his 
 name,^ is represented as the son of a rich merchant living in 
 the city of Amara-vati, the city of Indra, the rain-god, the 
 city possessed of the Amrita or water of immortality, the 
 constellation Aquarius in the very remote past. He deter- 
 mined to seek the truth, and betook himself to the Himalayas, 
 the mountains where Indra, the rain-god, gets the rain, as a 
 hermit, the sun-god sleeping through the rains. He there 
 lived in meditation, like the infant sun under the guidance 
 of the moon, and was not recognised as the sun-god. At 
 last, when Dipankara, meaning the nascent light, the con- 
 stellation of Aries, the Ram of Varuna, had become the first 
 Buddha, or teacher of heavenly lore, Sumedha arose from 
 his hermitage as the sun, and came through the air to the 
 city of Ram-ma, the mother (ma) of Ram, where Dipankara 
 had founded a monastery, called Su-dassuna, the manifesta- 
 tion (dassuna for darshan) of the Su, that is, of the creating 
 spirit. He laid himself down at Dipankara's feet to make 
 
 ^ Mahabharata Vana Parva, cxxvii-cxxviii. pp. 386-389. 
 
 " Rhys Davids, Buddhist Birth Stories, ' Sumedha and Dipankara,' p. 2 f. 
 
ESSAY IV 399 
 
 a path for him over the swamp which DTpankara had to 
 cross, or, in other words, became the sun travelling on the 
 road ordained by the God of heaven, Varuna, who made 
 the laws of nature, heralded by the ' nascent light ' {Dipan- 
 Tcara) of the Ram-star, Varuna's symbol. It was when he 
 had been blessed by Dipankara and received as a neophyte 
 in the school of self-humiliation and obedience, that Su- 
 medha, the young sun-god, entered on the course of medita- 
 tion which led him through the whole circuit of the ten stars, 
 and revealed to him the ten mother-precepts which combine 
 to form the character of the perfect man, the new-bom son 
 of righteousness. These are summed up in the Ten Perfec- 
 tions of (1) Almsgiving, (2) Moral Practice, (3) Self-abnega- 
 tion, (4.) Wisdom, (5) Exertion, (6) Patience, (7) Truth, (8) 
 Resolution, (9) Goodwill, (10) Equanimity. It was by making 
 these the groundwork of his character that Su-medha accom- 
 plished the sacrifice of Su, the sap of life, by making a striving 
 after excellence instead of self-indulgence the motive power 
 which determined all his actions. It was on the completion 
 of the new birth that Su-medha, the young sun-god, emerged 
 from his baptismal bath as the leader of the new race who 
 were to establish on earth the rule of the God of Righteous- 
 ness. It was this inculcation of ascetic doctrines which, I 
 have shown in Essay iii., was the essence of the religious 
 reform which sprung out of the Soma sacrifice of the Su, or 
 life-giving water, the soul of life, and inaugurated the search 
 after truth which resulted in the teachings of the great 
 Buddha, who was born in 557 b.c. ; those of the prophets 
 of Israel, whose recorded exhortations begin some two hundred 
 years earlier ; and in those of Confucius in China, who was a 
 cotemporary of Gotama Buddha. But the spirit which 
 animated these later teachers glowed with no less intensity 
 in the breasts of the earlier leaders in the mythical age of 
 infant religious thought, and it was the work of this life- 
 giving impulse which is commemorated in the birth-story 
 of the young sun-god and in the conquests of the Semitic 
 
400 THE RULING RACES OF PREHISTORIC TIMES 
 
 leader of the sons of the Holy Spirit, the ' true knights of 
 the Holy Ghost,' called Hosh-ea, the son of Nun,i or he who 
 has in him the Hu or creating sap of the God of Righteous- 
 ness, or la, bhe Yah of the Jews. The story of their long 
 war, against error and the union of the sons of the life-giving 
 water with the sons of fire, the two Ashes (eper), is briefly 
 told in the book of Joshua, which relates how after the death 
 of Moses, the moon-lion of the old theology which made the 
 gods of generation creators, the united forces of the god of 
 truth started from Mount Nebo or Nabi, the mount con- 
 secrated to the symbol of the prophet God, the planet 
 Mercury, and took Jericho, the moon-city, by the help of 
 Rahab, the star of the alligator, the fourteen stars, which, as 
 the early constellation Draco, surrounded and directed the 
 movements of the pole. This contest, which ended in making 
 the moon, not the mother who ruled the ten months of 
 gestation, but the nurse of the young sun-god, was waged by 
 the tribe of Ephraim of the two Ashes {eper) under their 
 leader Hoshea, the son of the Northern Hus, in alliance with 
 the tribe of Judah, representing the Southern Shus, led by 
 Caleb, the dog, the son of the fire-dog-star Sirius, and the 
 whole host was governed by the priestly race of the Kohath- 
 ites, or prophet-priests, the Atharvans, or priests of Atar, 
 the fire-god of Hindu and Zend history, who had inter- 
 married with the Nahusha, the Nahshon of the Bible, called 
 the Prince of Judah, the sons of the Naga rain-god.^ These 
 kings were the priest-kings represented by the race of the 
 rulers of Gir-su, called Gud-ia, or the bulls of la, and by 
 Melchi-zedek, the king of righteousness, the prophet-priest 
 king of Jerusalem spoken of in Genesis.* It was this 
 Semitic rule, which began under such fair auspices, which 
 ended in the intolerable tyranny which led to the Aryan 
 revolt, of which I have given the history in Essay vi. 
 
 But before ending this Essay, I must show how the chrono- 
 logical history of the epoch dealt with in it and Essay iii. was 
 
 1 Numbers xii. 8. ° Exodus vi. 23. * Genesis xiv. 18-21. 
 
ESSAY IV 401 
 
 taught in the mythology revealed in the national customs of 
 initiation observed by the Hindu twice-born castes and their 
 successors, the fire-worshipping Zend races, the Iranian sons 
 of Ira or Ida. They both included the history of the 
 methods by which they and their forefathers reckoned time 
 among the lessons impressed upon the minds of the young 
 neophytes, both by oral teaching and by the sacred thread 
 girdle and sacred garment worn by them as a sign of their 
 consecration, and a perpetual memento of the story of their 
 race. Their ancestors, as I, have already shown, were the 
 barley-growing people of Asia Minor, who called themselves 
 both in the Euphratean countries and North-western India, 
 the ' sons of the antelope ' ; and the antelope was the symbol 
 of the divine father-god, who had shown their forefathers that 
 the lands marked by the Kusha grass (Poa cynosuroides), the 
 favourite food of the antelope, were those best suited for 
 corn. They had learned from the Southern section of their 
 confederacy the Indian village races, that the well-being of a 
 nation depends on tlie careful training of the young, and had 
 also learned to measure time by the stars, and to divide the 
 year into two periods of six months each, marked by the 
 movements of the Pleiades. But for determining the advent 
 of the three seasons of the sowing, growth, and maturity of 
 their wheat and barley crops grown in the temperate climes 
 of the north, they required a division of the year into the 
 three seasons of spring, summer, and winter, indicating the 
 stages of the annual course of the sun. They chose as their 
 guide in the measurement of this year the constellation 
 Orion, called by the Akkadians Dumu-zi, or the son {ditmu) 
 of life (zi), by the Egyptians Osiris-Smati, and by the Hindus 
 Mrigashiras.^ This last name shows it to be the constella- 
 tion of the antelope (mriga).^ In all these mythologies it 
 
 ' Bal Gungadhur Tilok's ' Summary of the Principal Facts and Arguments 
 in the Orion,' Proceedings of the Ninth International Congress of Orientalists, 
 vol. i. p. 377. 
 
 ' Mriga, which is generally used to mean the antelope is, as Grassmann 
 shows in his Wdrterbuch zum Rigveda, formed from the root inrij, Zend 
 
 26 
 
402 THE RULING RACES OF PREHISTORIC TIMES 
 
 was the star of the antelope (Orion), always remaining, as 
 Pindar tells us,i near the Pleiades, which marked the begin- 
 ning of the year ; for the year-myths, both of the Akkadians 
 and Egyptians, told how Dumu-zi and Smati-Osiris, the 
 hunter-sun, launched their year-boat on the ocean of time ; 
 and this event is, as I show in Essay ii., fixed, both in Egypt 
 and Genesis, as happening in the month of November. In 
 the Hindu chronology, the month Marga-sirsha, or the head 
 {sirsha) of the antelope (mriga) begins about the 20th 
 November and ends at the winter solstice, and its alternative 
 name, Aggahun or Aghun, derived from the Sanskrit agra- 
 hdi/cmi, meaning ' the beginning or foregoing ' time, shows 
 that in Hindu astronomy Margasirsha used to begin the 
 year, and this time-reckoning was, as AlberunT tells us, that 
 once used by the people of Sindh, Multan, and Kanoj, or 
 the Western trading races of India.^ 
 
 It was this voyage of the sun-god in his year-boat, the 
 changing moon hunted during each lunar month, as the 
 Indian fox by Orion, the hunter, which, as I have shown 
 above, was symbolised in its final form in the complete 
 heavenly circle of the ten stars called the ten primaeval kings 
 of Babylon. 
 
 Orion is in astronomical picture mythology the hunting 
 giant clothed in a skin, wearing a belt of three stars, and hold- 
 ing a club or sword. The moon which he hunted was that 
 
 mh-Sgh, to circle round. It thus denotes an animal which wanders and 
 moves round. From it is formed the Zend merlgha, a bird ; the Hindu 
 murghi, the domestic fowl, the bird sacred to the sun. Hence mriga became 
 a name for an animal which marks the revolving passage of time, and it is 
 used once in the Rigveda, i. i8i, 7, to mean the bird which saved Bhujyu, 
 meaning the devouring one, the fire-god of devouring time, the friend of the 
 Ashvins, or the twins Day and Night, from the waters where he was drown- 
 ing, and took him up to heaven ; that is to say, it was the bird which, 
 like the Bindo bird of The Song of Lingal, announced the coming of the 
 drowning rains, and, like the Egyptian vulture, determined the course of 
 the year, which led men to look to the heavens for the signs of the changes of 
 the seasons. 
 
 ' Nem. ii. 17. ^ Sachau's Alberuni's India, vol. ii. pp. 8, 9. 
 
ESSAY IV 403 
 
 which measured the periods of gestation inaugurated by the 
 Saturnalia celebrated by the barley-growing races at the 
 winter solstice, and the weeks of this time were measured by 
 the revolutions of the seven stars of the Great Bear, called 
 the seven antelopes (rishya) led by Marlchi, the spark or seed 
 of fire, the deer star-god raised to heaven by Kama to be- 
 come the father of Kashyapa, the father of the Kushite race. 
 It was the lessons learned from this mythology of time which 
 were taught to the young Hindu students of the twice-born 
 castes, and to the young fire-worshippers, and it was to 
 inculcate these lessons that Brahmin students were required 
 to wear a skin of the doe of the black antelope, the Kshat- 
 ryas that of the spotted deer, and the Vaishyas that of a goat.'' 
 The club or sword of Orion, the mythological descendant of 
 the fire-drill, is the student's staff, and the goat-headed 
 sceptre or staff of the Egyptian Osiris, while in the belt, 
 which originally symbolised the three seasons binding to- 
 gether the months of the corn-growing races, we find the 
 sacred girdle both of the Hindu twice-born castes and of the 
 Parsis. The investiture with the sacred girdle, which was 
 to be worn henceforth throughout their whole life, is restricted 
 among the Hindus to males, and the time fixed is for Brah- 
 mins at eight, Kshatryas at eleven, and Vaishyas at twelve 
 years after conception. This ceremony marked the beginning 
 of their religious education, and its use as a means of im- 
 pressing on the memory the principal facts taught to them 
 is shown by the teachings of the Parsis, who name the recur- 
 rence of the seasons in the sacred calendars, among other 
 truths which I shall enumerate presently, as taught by the 
 girdle. Thus the rule that the girdle of the Brahmins, 
 Kshatriyas, and Vaishyas was to be made of three strands 
 taught that the ceremony was one dating from the days when 
 only three seasons of the year were reckoned. 
 
 But besides this, the girdle taught the national history ; for 
 
 ' BUMer, Manu, ii. 41 ; Apastamba, i. i, 3, 3 ; S.B.E. vol. xxv. p. 37 ; 
 vol. ii. p. 10. 
 
404 THE RULING RACES OF PREHISTORIC TIMES 
 
 the Brahmin girdle, made of three strands of Munja grass 
 {Saccharum rmmja), not only told the young student that 
 he was descended from the race who traced their parentage 
 to the sacrificial Kusha grass (Poa cynosuroides), but that 
 these sons of the antelope and the grass he fed on, had 
 made a great step forward in national progress. For the use 
 of the Munja grass to form the girdle marks the formation 
 of the sacerdotal caste as coincident with the institution of 
 the elaborate form of the Soma sacrifice prescribed in the 
 Brahmanas, introduced, as I have shown in Essay iii., by the 
 barley-growing races whose parent-gods were the Ashvins, or 
 the twin gods, Day and Night. This sacrifice, the descend- 
 ant of the earlier sacrifice for rain, was that of the confede- 
 racy of the sons of the horse, the worshippers of the 
 Northern sun-god Ra. They made their sacrificial ^rastora 
 or bundle of- magic grass, denoting the seasons and weeks of 
 the year, not as their predecessors the moon-worshipping 
 fathers of the barley-growing races used to do, out of Kusha 
 or Darbha grass (Poa cynosuroides), but out of Ashva-vala, 
 or horse-tail grass (Saccharum spontaneuvi)?- Thus the 
 Munja and Ashva-vala grass both belong to the genus Sac- 
 charum, of which the sugar-cane plant (Saccharum offlciana- 
 rwm) is a species.^ It was this last, called in Sanskrit Iksha, 
 which gave the name of Ikshvaku, or sons of the sugar-cane 
 (iksha) to the great ruling race who were, according to Hin- 
 du tradition, the first kings of Patala, the great trading port 
 on the Indus of the Saus, Su-varna, or Vaishya, who insti- 
 tuted the Soma sacrifice, and who, starting from Patala, 
 extended their rule over the whole of Northern India. 
 
 We can thus by the Brahmin girdle trace the date of the 
 formation of the sacerdotal caste to the age when the sons of 
 the sugar-cane had formed the sugar-producing variety out 
 
 ^ Eggeling, Sat. Brah. i. 3. 3. 3 ; iii. 4. I. 17 ; S.B.E., vol. xii. p. 84 
 note 2 ; vol. xxvi. p. 89. 
 
 ''■ Clark, Roxburgh's Flora Indica, Gen. Saccharum, Species, 2. 5, and 10, 
 pp. 79, 82. 
 
ESSAY IV 405 
 
 of the wild saccharine grasses, Saccharum spontwneum and 
 Saccharum muftja, and also learn that these new rulers 
 were the mythological descendants of the early cultivators 
 who developed rice and cereals out of the wild grasses of 
 Southern India and Mesopotamia. 
 
 But this discovery of sugar-cane marks a period in national 
 development considerably later than that of the first adoption 
 of the year of three seasons, and the consecration of the 
 sacred girdle ; for we find that among the Kshatriyas, who 
 preceded the Brahmins as a ruling caste, the girdle was made 
 of Murva,or the hemp used for making how-stnngs{Saru!eviera 
 ■zeylomica)^ and this must have been the sacred fibre of the 
 races who worshipped Krishanu, the god of the heavenly bow, 
 from whom the mother-bird of the Kushite race, the sacred 
 Shyena bird obtained the heavenly Soma. It was these 
 people who were the sons of the fig-tree, and, as I have shown 
 in Essay iii., the first organisers of the Soma sacrifice as the 
 sacrifice to the rain-god. They, when joined by the sons of 
 the sun-horse, became, as I have shown, the twin races who 
 believed in the divinity of pairs, and who consequently 
 changed their parent-tree from the hermaphrodite fig tree to 
 the date-palm with its separate male and female trees. It is 
 this change that is recorded in the sacred girdle of the 
 Zend fire-worshippers. This, called Tiosti in the Zendavesta, 
 and hfistik in the Bundahish, is used to bind together the 
 sacred twigs of the haresma or rain (bares) broom, the 
 Zend form of the Hindu prastara. It is formed of six 
 thread-like ribbons split out of the leaves of the date palm, 
 and twisted together; but its descent from the race who 
 measured time by the three seasons is shown by its being tied 
 three times round the twigs.^ We thus see how in the theo- 
 logy of the trading races of Western India and the Persian 
 Gulf, the year of three seasons became one of the double 
 three or six seasons. For that these six threads symbolised 
 
 • Clark, Roxburgh's Slora Indica, pp. 293, 294 ; Buhler's Manu, ii. 42 ; 
 S.B.E. vol. XXV. p. 37. 
 
 - West, Shayast La Shayast,!^^.^. iii. ; S.B.E. vol. v. p. 284 note I. 
 
406 THE RULING RACES OF PREHISTORIC TIMES 
 
 the six seasons of the Zend year, we learn from the teachings 
 of Zend theology, in which it is expressly said that the six 
 threads of the Jcnsfik or girdle worn by all young Zends, 
 whether male or female, mean the six seasons of the year. 
 These girdles were originally three fingers'-breadth wide, and 
 made out of goat or camel's hair,^ but were afterwards, like 
 those of the Hindu Vaishya, made out of woollen threads.^ 
 
 But the history told by the girdle of the young fire- 
 worshippers whose divine parent was Yima, the Zend form of 
 the Hindu Yama, the twin (yama) son of Vivanghat, the 
 Vedic Vivasvat, told of a much" longer series of national 
 changes than its Hindu prototype. Every man and woman 
 among the Zends, and not only the males as among the 
 Hindus, were, when they were fifteen years old, invested with 
 the sacred shirt made first of hide with the hair stripped 
 from it, wool, hair, cotton, dyed silk, or of bark or hemp 
 cloth, and with the sacred girdle worn over it.* In this 
 change from the Hindu custom, we see how the skin garment 
 of the Hindu student made of the skin of the totemistic 
 father, was once a garment worn by both sexes, and how it 
 became the sacred ephod of the Jews, and the muslin under- 
 garment worn by all Parsis. The Zend girdle, which in^its 
 original form reminded its wearer of the national measure- 
 ment of annual time, told, as I shall now prove, not only of 
 the year divided into three seasons, but of the subsequent 
 advances made in chronological calculation up to the concep- 
 tion of a perfect circle in the heavens, marking the annual 
 movements of the sun and moon, a conception which, as I 
 have shown in Essay iii., lies at the foundation of Hindu 
 and Babylonian chronology. This circle, calculated by the 
 sons of the date-palm, was divided into 360 degrees, and one 
 
 1 West, Skdyast La Shdyast, chap. iv. I. 2 ; S.B.E. vol. v. p. 285, 286. 
 
 '' Buhler, Gautama, i. 15 ; S.B.E. vol. ii. p. 174. 
 
 '' Darmesteter, Zendavesta Vendiddd Fargard, xviii. 8, and 54 ff; West, 
 Shdyast Ld Shdyast, iv. 4 ; S.B.E. vol. iv. pp. 191 note 4, 199 ; vol. v. p. 
 286 notes S and 6. 
 
ESSAY IV 407 
 
 of the star circles in which the conception was embodied was 
 that formed by the ten stars called the ten kings of Babylon, 
 which, as I have shown in this Essay, marked the sun's path 
 from the middle of February till the middle of November, 
 when the year of Orion used to begin ; while another formed 
 of thirty stars marked the moon's course from the middle of 
 November till the middle of February. 
 
 The ancient rule that the girdle was to be made of goat's 
 or camel's hair shows that the custom, like the Hindu 
 Vaishya's dress of goat-skin, dated back to the days when 
 the goat-god, the Hebrew twin-father Esau, was the 
 measurer of time, while the subsequent change to wooUen 
 threads in the Zend and Vaishya girdles tells of the subse- 
 quent transfer of the rule of heaven and earth to Varuna, the 
 god of the dark lieaven and rain (var), to whom the ram and 
 ewe were sacred. 
 
 The knstlk of the young Zends contains, like that of the 
 baresma, six strands, and it is wound round the waist three 
 times exactly in the same way as in the baresma ceremony. 
 Each strand is formed of twelve very fine white woollen 
 threads, making seventy-two threads in all : near each end the 
 six strands are braided into three separate string ends of two 
 strands each, and, therefore, each of these string ends contains 
 twenty-four threads.^ These numbers, six, twelve, twenty- 
 four, and seventy-two, are not only all component parts of 
 the circle of 360 degrees, but are moreover, when treated as 
 parts of this whole, shown to be historically significant. 
 Thus six is the sixtieth part of the circle, and symbolises not 
 only the six seasons, but the Babylonian cycle of sixty years ; 
 while twelve marks the thirtieth or perfect part of the circle, 
 the double fifteenth, the union of the divine pair of twins, 
 
 ' West, Dadistdn-i-dtnik, chap, xxxix. ; S.B.E. vol. xviii. p. 122 note I. 
 The twenty-four ends and the seventy-two threads are said by Parsi theolo- 
 gians to mean the twenty-four sections of the Visparad and the seventy-two 
 chapters of the Yasna, but this could not possibly have been the meaning of 
 the original framers of the ritual of the thread-girdle, who lived long before 
 the days of the Visparad or Yasna, and before the writing of books. 
 
408 THE RULING RACES OF PREHISTORIC TIMES 
 
 the primaeval father and mother, each fifteen years old.^ 
 The fifteenth part of the circle is denoted by the twenty- 
 four ends of the threads, while the seventy-two threads form 
 the fifth of the circle. The meaning of the sanctity attached 
 to the fifth is clear when we remember that the Zend 
 fire-worshippers used in their sacrificial ritual the Vedic time 
 measurement of the thirty-three gods of time, denoting the 
 five seasons of the Hindu sacrificial year and the twenty- 
 eight days of the lunar month, and that they called them 
 'the thirty-three lords of the ritual order.'" It was from 
 these five seasons, which, as I show in Essay ni., were formed 
 from the original three by the addition of the twin-seasons 
 of the rains and autumn, and from the original three which 
 bound them together, that they formed the conception of 
 fifteen, or three times five as the age of perfection reached by 
 the twin father-god Yima and his father and twin-brother 
 Vivanghat, and in the seventy-two threads of the girdle they 
 completed the consecration of their children of both sexes to 
 the father-god, who received their sacrifices and sent the 
 seasonable rains which made life endure on the earth.^ 
 
 But in connection with this number seventy-two we find 
 
 ^ I have not in the course of these Essays dealt with the evidence which 
 seems to prove that the year measured by the inventors of the perfect circle, 
 which preceded the lunar solar year of thirteen months calculated by the 
 Semites of the circumcision, was one of twelve months of thirty days each. 
 But I believe this can be satisfactorily proved. One of many affirmative 
 proofs is given by the year of the Ashvins in the Brahmanas, which is made 
 up of six pairs of months, or twelve months in all. The sacred numbers of 
 the early Ashuras were three, the year of three seasons, and ten, the lunar 
 months of generation. The week days both of the Egyptians and Athenians 
 were 'dekads,' that is, ten days. 
 
 ^ Mill, Vasna, ix. 5; S.B.E. vol. xxxi. p. 232. Yima or Yama was 
 the first priest 'who first stretched out the thread of sacrifice,' the 
 sacred girdle (Darmesteter, Zendavesta Vendzddd Fargard, ii. 3 ; S.B.E. 
 vol. iv. p. 12). The arithmetical deification of fifteen in the perfect square, 
 counting fifteen each way, is preserved in the primaeval map of the 
 ^ _■ ^ ■ tortoise race, called by the Chinese the Ho map, which is said to 
 \'. .\ li^'^e been printed ' on the back of the tortoise, circles being used 
 to denote the numbers (Legge, Yiking, Introduction, chap. ii. ; 
 S.B.E. vol. xvi. pp. 17, 18. 
 
ESSAY IV 409 
 
 still further evidence of its relation to the changes made in 
 the computation of time, when the Orion year of three 
 seasons became one of five. It was when tlie sons of the 
 river and mountain goddess Ida or Ira divided the year into 
 five seasons that Smati-Osiris (Orion) was slain by Set and 
 his seventy-two assistants. His body was then, as I have 
 shown in Essay ii., thrown into the Nile, when it was floated 
 to Byblus, the town of the Papyrus (;Sii;8Xo?) and of the 
 Mediterranean Phoenicians, the record keepers of the ancient 
 world. This was the chief seat of the Phcenician worship 
 of Tammuz or Dumu-zi (Orion), and it was the change from 
 the earliest form of his worship as the y6ar-star Orion to 
 that of the rain-star Sirius, who ruled the year of five 
 seasons, beginning with the summer solstice, which was 
 officially recognised when Isis-Satit, the star Sirius, called by 
 Homer the dog of Orion,^ brought back the body of Osiris 
 from Byblus to Egypt, and went, while Set cut it up into 
 fourteen pieces — the twin-sevens, the number of the days of 
 the lunar phases — to visit her son Horus, the meridian-pole of 
 the race whose year was divided into five seasons, symbolised 
 by the Egyptian five-rayed star of Horus. And the history 
 of Byblus gives further evidence proving that its people and 
 their gods were emigrants from the Euphratean Delta, in 
 addition to the conclusive proof given by the worship of the 
 Akkadian star and sun-god Du-muzi. The Phoenician name 
 of the town now called Jebeil was Gebal, and it was 
 dedicated to Moloch, the fire-god or the king {melek).^ This 
 name Ge-bal reproduces that of the fire-god of the Phoenician 
 sons of Tur, the revolving pole, the Sumerian trading race 
 of the Euphratean delta, who is called in the Akkadian 
 Tablet of the Thirty-Stars Gi-bil, the Sumerian form 
 of the Akkadian Bil-gi.^ It was after this god that they 
 
 ' /had, xxii. 29, where Achilles, going towards Troy to attack Hector, is 
 compared to the star Sirius, the dog of Orion {Kiv liplaros). 
 " Encyclopadia Britannica, Ninth Edition, Art. 'Jebeil.' 
 ' R. Brown, jun., F.S.A., ' Remarks on the Tablet of the Thirty Stars,' line 
 9, Star No. vii. Proceedings of the Society of Biblical Archaology, Feby. 1890; 
 Sayce, Assyrian Grammar Syllabary, No. 244. 
 
4,10 THE RULING RACES OF PREHISTORIC TIMES 
 
 named their holy city on the Mediterranean coast, and its 
 citizens were the vanguard of the Eastern Semite race, 
 who subsequently, under the prophet sons of Kohath, 
 the worshippers of the Ephod or sacred shirt, renounced 
 their tribal sign of the sacred girdle, reserved baptismal 
 consecration by holy water and anointing oil to the 
 priests,^ and joined themselves, as I shall show in the 
 next Essay, to the Western phallic fire-worshippers, the 
 offerers of human sacrifices, as the Semite race of the cir- 
 cumcision. 
 
 But these people preserved the memory of their descent 
 from the twin races, from the primasval father and mother 
 who both ruled in complete equality, and whose children of 
 both sexes were, like the young Zend neophytes, educated 
 under similar discipline. It is the remembrance of these 
 people who also, as worshippers of the Soma, the Zend 
 Haoma, believed in the sanctifjdng efficacy of baptism which 
 is preserved in the numerous ablutions required in the Zend 
 and Jewish ritual. While the Semites, like the Zend fire- 
 worshippers, sons of Yima, the twins, call themselves the sons 
 of the twins Esau, the goat -god, and Jacob — a family gene- 
 alogy which was added to the national history when the 
 woman had become the dependant of man, and had ceased 
 to be his equal and helpmate, as she was in the matriarchal 
 age, and in the infancy of the twin races formed by the union 
 with the matriarchal village races of the Northern Finns, 
 who looked on the mother of the family as the guardian of 
 the Jovia or household fire.^ 
 
 It was among one of the evolutionary forms assumed by 
 the twin races that the Spartan ideal of the nation formed 
 by the alliance of both sexes, equally trained and disciplined, 
 arose ; and it is this Spartan discipline which I have in 
 Essay in. traced to the Naga race, who called themselves 
 the sons of Kush, born from the egg laid by their mother 
 
 ^ Leviticus viii. 1-12. 
 
 ^ Lenormant, CAaldcsan Magic, chap. xvi. pp. 248, 249. 
 
ESSAY IV 411 
 
 Gandharl. It was these Eastern sons of the bird-mother 
 and sun-father who joined the Western worshippers of the 
 human father and the fire-god, in the age when Nabu or 
 Nebo, the prophet-god, the planet Mercury, to whom Mount 
 Nebo was sacred, was worshipped as the ruler of the heavens, 
 when men measured time by tracing the passage of the 
 moving heavenly bodies through the circles formed by the 
 fixed stars, and when, as I show in the next Essay, tlie Semite 
 confederacy assumed its final form in tlie alliance of the 
 Eastern and Western races. This alliance was, as I show, 
 consummated by the rite of circumcision said to have been 
 performed by Joshua, the son of Nun, the fish (nun) god, 
 after the death of Moses on Mount Nebo, and the taking 
 of Jericho, the moon-city. 
 
 NOTE A. 
 
 Professor Norman Lockyer quotes Biot {Dawn of Astronomy, p. 209) to 
 prove that Sirius rose heliacally at the summer solstice in Egypt on about the 
 same latitude as Kashi (Benares) in India about 3285 B.C. But the evidence I 
 have adduced throughout these Essays proves conclusively that the rising of 
 Sirius and the beginning of the rains in India and the Persian Gulf were con- 
 nected together in mythological astronomy ages before this time. I may here, 
 while referring to Professor Lockyer's book, point out the almost exact identity 
 between the order of the development'of the processes of astronomical research 
 arrived at by him and that set forth in this book. In Essay 11. pp. 82-90, I 
 have in the Greek myths of Ixion and Koronis, in the Hindu comparison of the 
 heavens to a revolving oil-press, and in the ritual of the Vajapeya sacrifice, 
 traced the dawn of astronomy to the observation of the revolutions of the pole 
 and the reckoning of the seven days of the week. In p. 330 Professor Lockyer 
 sums up the order of the use of astronomical processes for time measurement 
 by saying that the first civilisation in Northern Egypt, as represented by temple 
 building at Annu or Heliopolis, was one of non-equinoctial solar worship, 
 combined with the cult of a Northern star. Here the star worshipped was 
 Capella a Aurigje, the patron star of Babylon, a star apparently connected 
 with the worship of the Pleiades and RohinI (Aldebaran), the red cow-mother 
 of the team of plough oxen driven by Auriga, the charioteer, and with the 
 year of the bull I have spoken of in p. 381. But in p. 327 and 328 he says 
 that astronomical observation of the temple sites show that at Abydos and 
 Luxor, which all Egyptologists regard as at least as old as Annu, there 
 was a still older cult, as the star worshipped at these places was o Lyr?e or 
 
412 THE RULING RACES OF PREHISTORIC TIMES 
 
 Vega, which was (p. 128) the Polar star from about 8000 to 10,000 B. C. I may 
 here add to this evidence of the early adoration of Vega as the polar star that 
 given by the astronomical myths connected with this constellation and those 
 of Hercules and Cygnus, called in Greece Ornis, the Bird, between which it 
 stands. . Greek mythology tells us that Lyra was first called the Tortoise- 
 shell (Chelus), a name still continued to it by Aratus, who took his astronomy 
 from veiy ancient Babylonian sources, but that Hermes, the fire-god, changed 
 it into the Lyre by adding seven strings to it. This is the myth we see de- 
 picted in the astronomical representations of these three constellations. Her- 
 cules is that symbolising the fire-god also called Hermes, but it is called by 
 Aratus Engonasin, or the kneeler, and he reproduces in his Phainomena the 
 myth on which this name is founded ; for he says that the shell or lyra comes 
 ' hard by the left knee of the kneeler. ' (Brown, Phainomena of Aratus, 272, 
 p. 32). This is a most accurate description of the attitude of the kneeler 
 and of the position of Lyra as drawn in traditional astronomical pictorial star 
 maps. These show the hero of the constellation of the kneeler as trailing his 
 bent right leg behind him as one does while running up a slope, while the 
 bent left knee almost touches Lyra, and the left foot stands on the head of 
 Draco, the guardian constellation of the worshippers of the pole. This is a 
 picture of the father fire-god hurrying up the mother-mountain of the tortoise- 
 race to reach the polar star Vega, the leader of the seven strings of celestial 
 harmony, on the top, while on the opposite side of Lyra Cygnus is flying to 
 the mother-mountain of life as the mother-bird of the tortoise-race, to get 
 from it the Soma or creating-germ (su) of life, which she brought to earth as 
 the Shyena bird of the Rigveda and Brahmanas. Here we have a clear case 
 of scientific and mythological astronomy both proving the early worship of 
 Vega and Lyrse as the polar star which, as I show (p. 379 note), all wedded 
 pairs of the Kushika, or tortoise-race, were required to adore together on their 
 first night in their joint home. This cult of the polar star was, as I have 
 shown (pp. 370-372, and in the account of the Zend four stars, pp. 257-258), 
 followed by that of the four equinoctial and solstitial stars marking the 
 annual course of the sun as observed by the barley-growing races who began 
 their year with the summer solstice, and the autumnal equinox, and this stage 
 of progress is described by Professor Lockyer as that characterising a race 
 who worshipped a star rising in the East at each equinox (p. 351). These 
 were the people who, like the ancient Tur-vasu, or worshippers of the creating 
 pole (Tur), of whom I have spoken, and the ancient Egyptians described by 
 Professor Lockyer (p. 63), determined the arrival of the solstices and 
 equinoxes by the use of the Gnomon, their sacred divining pole, the 
 obelisk worshipped by all the early astronomical races. They, like the 
 Pyramid builders of Egypt, the builders of the temple to Bel at Babylon, and 
 those at Jerusalem, Baalbec and Palmyra, oriented their temples East and 
 West, and worshipped as their supreme gods la or Yah, the god of the true 
 South, and Bil, the pole of the equator in Babylonian astronomy, with whom 
 was associated Anu, the ecliptic pole (Dawn of Astronomy, pp. 359, 364, 
 366, 367, 380). This school of equinoctial astronomers, called in India the 
 
ESSAY IV 413 
 
 Yadu-Turvasu, was, as I have shown, followed by that which measured time 
 by the passage of the sun and moon through the star-circles I have described 
 in this Essay, and these were the race of Upper Egjrpt who are shown by 
 Professor Lockyer to have worshipped stars rising in the south-east, and 
 setting in the south-west (pp. 341, 359). It was these people who became in 
 South-western Asia the united Semitic race, whose history I describe in 
 Essay v. , who measured time by the lunar year of thirteen months, spoken of 
 in pp. 384 ff., which was made their official year by the rulers of the united 
 races, or Ashes (eper), the tribe of Ephraim, whose headquarters were at 
 Haran, the city of the moon-god Laljan. 
 
ESSAY V 
 
 THE HISTOEY OF THE EULE OF THE KUSHITE-SEMITE RACES AS 
 TOLD IN THE EARLY FOEMS OF THE SOMA FESTIVAL AND 
 THE WORSHIP OF THE SUN-GOD RA. 
 
 In the third Essay of this series I have traced the history 
 of the worship of the goddess Istar and of the god Soma, 
 and have shown that both derived their origin from the 
 worship of the two earth-mothers, the mother-grove of the 
 Indian village communities and the mother-mountain of the 
 Northern races, and of the thunder- and storm-god as a 
 father-god, the husband of the land. I also showed that the 
 history of the evolution of religion, culminating in Soma 
 worship, disclosed its absorption into a form of ascetic 
 doctrine, in which the desire for personal holiness character- 
 ising Semitic belief in the fatherhood of the God of Right- 
 eousness predominated. I propose in the present Essay to 
 examine, more particularly than I did in those preceding it, 
 the history of the development of Semitic theology from 
 the worship of the rain-god of Northern India, to trace its 
 transmigration from India, the home of the Eastern Semites, 
 the descendants of Keturah, the second wife of Abram, 
 whose name, as I show later on, is a translation of the 
 Sanskrit Vritra, the enclosing snake, to that of the Western 
 Semites, the sons of Sar or Sara, the cloud-mother of 
 Armenian worship, and to point out how the two races 
 from the East and West formed the confederacy of the 
 sons of Sin, the moon-god whose mother-mountain was 
 
ESSAY V 415 
 
 Sinai, the mountain of Sin, also called Hor-ib, or the home 
 of the supreme {Hor) creator {Ih). It is in the history of 
 this union, beginning with the development of the ritual of 
 Soma-worship, originating, according to the Brahmanas, with 
 the Ashvins, or twin stars of day and night, who were the 
 Adhvaryu, or ceremonial priests of the gods,i that we can 
 detect one channel by which the Dravidian reverence for 
 law and order, obedience to constituted authority, and 
 strong sense of duty permeated the Western world, and 
 became among the Jews the foundation of their belief in the 
 God of Righteousness, as the Father-God of tlie Jews first, 
 and afterwards of the whole human race. 
 
 Beginning this inquiry with the history of the worship of 
 the rain-god, we find that this was the origin of the worship 
 of a father whose home was in lieaven, and it was in trying 
 to measure the time intervening between one rainy season 
 and another that the conception first arose of the existence 
 of a divine power which regulated and measured time. It 
 was in searching for the evidence of the signs of this creating 
 god that men first began to observe the regular recurrence 
 of the phases of the moon and the movements of the stars, 
 and to note how the latter revolved round the pole. It was 
 then tliat they also saw how time was measured by the daily 
 birth of the twins day and night who were depicted among 
 the stars as the Ashvins, the stars Gemini, who made the 
 seven stars of the Great Bear to revolve as the fire-drill of 
 heaven, the seven days which lighted the spark of life- 
 giving fire burning in the star Canopus of the southern con- 
 stellation Argo, and churned out the rains of the rainy season. 
 It was the people who worked out these conceptions who 
 called themselves the Ashura, or sons of the six {Ash) gods, 
 and it is by tracing out the theology of these Ashura, who 
 believed in the divinity of pairs, that we can find out the 
 original tenets of the theology of the Kushite race, called in 
 India the Kushika. 
 
 ' £:ggeling, Sal. Brali. iv. i, 5, IJ ; S.B.E. vol. xxvi. p. 276, 
 
416 THE RULING RACES OF PREHISTORIC TIMES 
 
 The god called in the Rigveda 'the renowned mighty 
 enchanter of the Ashura,' who measures the earth with the 
 sun,i is Varuna, the god of rain (Var), and also the god of 
 the dark heaven of night, and the gods most constantly 
 associated with him are Mitra, the moon-god, and Aryaman, 
 and they are all three said to dwell in heaven,^ to follow 
 with their feet the paths marked out for them,^ and to drive 
 the ear of order,* while Mitra- Varuna are said to be the 
 gods who maintain the invariable succession of the order of 
 natural phenomena wherever the horses of the sun run,* 
 and to ride on the heavenly car as the guardians of order, 
 distributing rain rich in honey (jiiadhu) to all whom they 
 protect,® while it is Mitra who fixes the time of the ordained 
 sacred festivals or feasts.'^ The era of the theology which 
 made Mitra- Varuna the ruling gods is marked in the Soma 
 ritual of the Satapatha Brahmana, as that in which milk was 
 consecrated to Mitra, and Soma, or the live-giving holy water 
 of heaven, to Varuna, and hence, in the Soma-cup offered to 
 them, Soma is mixed with milk,^ and it is, therefore, the age 
 in which the heavenly mother, the moon, was worshipped as 
 the cow of heaven. But in working out the theology of 
 this epoch it is necessary to find out which of the heavenly 
 bodies who mark the passage of time is indicated by Arya- 
 man. He is a god who plays a prominent part both in the 
 mythology of the Rigveda and the Zendavesta, and by his 
 association with Mitra, the milk-mother, he is shown to 
 belong to the age when the ruler of the heavens under 
 Varuna, was the constellation of the seven-bulls, the Hapto- 
 iringas of the Zendavesta. Though, as I shall show pre- 
 sently, he was also a divinity of the earlier age, when the 
 author of life was the cow -mother moon, and when the 
 seven bulls were the seven deer or antelope gods. His 
 
 ^ Rigveda, v. 8$, J. ^ Ibid. i. 136, 2, 6. 
 
 ' Ibid. V. 67, 3. * Ibid. vii. 66, 12. 
 
 5 Ibid. V. 62, I. ° Ibid. v. 63, i. ' Ibid. iii. 59, 9. 
 
 ^ Eggeling, Sat. Brdh. iv. i. 4. 8-9 ; S.B.E. vol. xxvi. pp. 271. 
 
ESSAY V 417 
 
 name has come in the evolution of speech to mean in Vedic 
 language like Mitra, ' the friend,' but he is also spoken of 
 in the Rigveda as the conductor of the bride, the sun- 
 maiden, married to the moon-god.^ He is thus one of the 
 leaders of the regular succession of solar days, and in this 
 function he is associated with Bhaga, who is said to dwell 
 with him in heaven.^ And the meaning of this passage is 
 explained by Hindu astronomy which makes Bhaga the 
 dominant of the bright half of the month of Phalgun 
 (February-March) called Purva or Eastern Phalguni and 
 Aryaman and Pushan, the dominant of the dark half or 
 Uttara-Phalguni.^ They thus rule the month which pre- 
 cedes the vernal equinox when the Northern sun awakes 
 from his winter sleep, and Arayaman is shown to be another 
 form of Pushan. Pushan I have already shown to be Pash- 
 ang, the black-bull father-god of the Zendavesta, and I shall 
 prove presently that he was originally the Lithuanian thunder- 
 god Per-kunas, who impregnates the black rain-cloud, but 
 who became, as a star-god, the constellation Taurus, while 
 Aryaman as a star marks the stellar theology of the era pre- 
 ceding that when Pushan, the constellation, became that 
 which marked the beginning of the lunar year at the time 
 of the winter solstice and the winter rains of Babylon. I 
 have already suggested that the terms Purva and Uttara 
 which appear in the names of the Nakshatras of Phalgun and 
 Bhadrapada (Bhadon) imply a union of nations possessing^ 
 different beliefs, and this hypothesis is confirmed by the 
 juxtaposition of the two gods Bhaga and Aryaman. Bhaga 
 means the tree with edible fruits. He is called in the Rig- 
 veda, Lord of Gifts, and is the Zend god Bhaga whose 
 name is pei-petuated in the Persian Bagh Garden, and the 
 god who was worshipped by the Phrygians as Zeis Bagaios,* 
 
 1 Rigveda, x. 85, 23. = /iid. i. 136, 6. 
 
 ' Sachau's Alberunl's India, chaps, xxxvii. and Ixi. vol. i. p. 358 and ii. 
 p. 121. 
 
 * Jevons' Schrader's Prehistoric Antiquities of Aryans, pp. 24, 41J. 
 
 27 
 
418 THE RULING RACES OF PREHISTORIC TIMES 
 
 and he is, therefore, the god who was originally the 
 cloud-mother who gave birth to the fruits, the heavenly 
 mother of the gardening race and the barley growers. But 
 these people were a race formed from the union of the 
 Eastern gardening races, the sons of the tree-mother, and 
 the Northern growers of barley, who were again dependant for 
 their crops on the ploughing-buU,. the Naga or plough-god, 
 who fertilised the rains of heaven by the lightning-flash and 
 the earth by the plough drawn by the bull, and it is this union 
 of the two races which is commemorated in the eleven gods 
 of generation of Ash ura- worship, the five gods of the five 
 seasons of the Hindu year, and the six gods from which 
 they derived their name, and whose origin I shall proceed to 
 prove presently. The god Aryaman, called Airyaman in 
 the Zendavesta, is the god of the barley-growing races who 
 worshipped Pushan, the black-bull, and his names contain 
 the roots ar and air, or /r, meaning the son of Ir, that is of 
 Ira, Ida, or Ila, while the first means ' to plough,' and both 
 forms tell us that the sons of the sheep-mother Ida became 
 the sons of the ploughing bull, and thus the name Aryaman 
 or Airyaman, means the ploughing bull-god, or the god who 
 holds the plough. I have not found any evidence to prove 
 that Bhaga, the mother of fruit-trees ever became a star, as 
 the star-mother who took her place in astronomy was the 
 mother storm-bird of the Ku shite race, but in Hindu 
 astronomy Aryaman is one of the stars in the constella- 
 tion Shishumara, the alligator, and the alligator and bull 
 are said in the Rigveda to be the heavenly steeds who 
 brought the Ashvins or twin-pai"ent stars to the house of 
 Divo-dasa or Divo-dasa, the ten (dasa) bright-gods (divo), a 
 Vedic form of Dasaratha,^ the ten {dasa) chariots (ratha), 
 the father of Rama and the Kushika race, called also 
 Bharadvaja, the lark, the father of the Bharatas. He is 
 said in the Rigveda to be the son of Vadhriashva, the 
 gelding,^ and, therefore, as I have shown, the fire-god. 
 ^ Rigveda, i. Ii6, i8 ; see also vi. 16, 5. ^ Hid. vi. 61, i. 
 
ESSAY V 419 
 
 Here we find in the union of the alligator and the bull a 
 further proof of the union of two races at the dawn of 
 Indian history, for the alligator is, as I have shown, the 
 Magh-ral of the Song of Lmgal, and the Muggur, the 
 Hindu alligator-god, the father-god of the race of Mughs or 
 Maghadas. It is these two heavenly father steeds who are 
 reproduced in an astronomical form in the fourteen stars of 
 the constellation Shishu-mara, representing the fourteen 
 days, or the union of two weeks, which produce the full 
 moon from darkness. These are named in the Vishnu 
 Dharma, and among these Aryaman is said to be the 
 Western star, which, with Varuna, forms the two feet of the 
 Alligator constellation, while Marlchi, Mahendra, Kashyapa, 
 and Agni, one of which Marlchi, is a star of the Great Bear, 
 form its tail.^ The star Aryaman is, therefore, the leadei- 
 or drawer of the tail of the alligator, the heavenly plough, 
 and he must, therefore, be the chief star of the constellation 
 Bootes, meaning the driver of the oxen, also called Arkto» 
 phulax,^ or guardian of the bear, while its chief star is called 
 
 ' Sachau's Alberunl's India, vol. i. chaps, xxii. and xlv. pp. 242, 390. 
 
 ^ Aratus, Phainomena, 92. Further consideration has convinced me that 
 though the mythology of Aryaman contained a reminiscence of the worship 
 of the shepherd-star Arkturus, yet that this was not the star finally called 
 Aryaman, I have in Essay IV., pp. 362, 363, shown that Sib-zi-ana (Arkturus) 
 was the Hindu Siva, the father god and star of the early Phrygian and 
 Syrian corn-growing races who reckoned three seasons in the year, and in- 
 voked as their parent-gods the virgin-mother of corn, the star Virgo, the 
 mother of the spark of life {Marichi) the Great Bear, and the shepherd 
 guardian and father-god, the god of the stafF-sceptre or fire-drill, Bootes. 
 Aryaman is a god of the later cult of the ploughing race, and the connection 
 between him and Pushan shows that Aryaman as a star must be associated 
 with Taurus and the bull-year of months, solstices, and equinoxes ruled 
 by Vishnu, the antelope and bull-god, of which I have spoken in Essay iv. 
 p. 381. As the ploughing-buU, and one of the three gods said to drive the car 
 of order (Rigveda, vii. 66, 12), he clearly belongs to the series of bull-stars 
 forming one of the early heavenly circles marking the paths of the moon and 
 sun. And thus it seems most probable that the star Aryaman was Capella 
 o Auriga, the charioteer, which lies close to Taurus, and was the patron- 
 star of Babylon, one of the earliest sites of the astronomical theology of the 
 sons of the palm-tree, the twin races who worshipped six creating gods, and 
 
420 THE RULING RACES OF PREHISTORIC TIMES 
 
 Arktouros or Arkturus, the bear ward, and it is thus made 
 clear how he becomes in the Rigveda the star associated 
 with Varuna and Mitra, as the drivers of the car of the 
 orderly succession of natural phenomena. Their relation 
 to the Great Bear is distinctly shown in the hymn where 
 they are thus designated, and in which they are described as 
 the heavenly beings who appear after sunset, who represent 
 order ' are born in order, steadfastly promote order, and hate 
 useless frivolity,' who rise in the vault of heaven when 'the 
 eager divine sons of the deer (etasha) come into view ' as the 
 ' seven united yellow horses of the sun.' ^ It is these stars 
 of the deer (eta) whose skins are worn by the Maruts or 
 wind-goddesses " who were in the dawn of astral theology 
 looked on as the goddesses who turned the pole, the fire- 
 drill of heaven, and they are also the Prishati, or dripping 
 steeds of the Maruts, called the steeds with the broad hoofs.^ 
 They must, therefore, be not the antelopes, but the ox-like 
 Nil-gau {Antilope picta) with broad hoofs and ox horns, who 
 range the jungles of the lands watered by the Northern 
 Ganges and Jumna. It was these seven united stars which 
 in their transfprmation from the stars of the black antelope 
 (Rishya) to the stars of the bull (Airu), became the stars of 
 
 who, in India, worshipped Krishna or Vishnu first as the black antelope, and 
 afterwards as the buU-lover of the cow-maidens, the Gopis. Capella, called 
 Dilgan, the god {dil) of the Gan or country, was, according to Dr. Sayce, the 
 star which, in Akkadian times, determined by its position in relation to the 
 new moon of the vernal equinox the commencement of the year, just as I 
 have shown above Aryaman ruled the dark half of Phalgun, the equinoctial 
 Hindu month (R. Brown, junr., F.S.A., ' Euphratean Stellar Researches,' 
 Proceedings of the Society of Biblical Archaology, May 1893, P- 324)- In 
 Egyptian astronomy Capella was the star of the god Ptah, whose name means 
 'the opener' (Lockyer, Dawn of Astronoiny, chap. xxxi. p. 318). The 
 Pleiades in Taurus, the mother-stars of the twin races, were, as Professor 
 Lockyer has shown, used with Antares a Scorpio as orienting points to indi- 
 cate the equinoxes in early temples (Dawn of Astronomy, xxxviii. p. 413). 
 
 ■' Rigveda, vii. 66. 12-15 > Ludwig's translation. No. 117, vol. i. p. 127. 
 
 ^ Rigveda, i. 166, 10. 
 
 ^ Ibid. V. 58, 6 ; i. 39. 6 ; Prishati is derived hompri, meaning ' to drip, 
 to trickle.' 
 
ESSAY V 421 
 
 the Nil-gau, the animals sacred to the god Nila, the ruler 
 of the blue (nil) vault of heaven, who is described in the 
 Mahabharata as the ruler of the South, the land of which 
 the capital city is Mahish-mati, the great mother, and who 
 was conquered by Sahadeva, the Pandava twin, representing 
 the fire-god.-' 
 
 It is as the driver of the bull and the plough that Aryaman 
 appears in the Zendavesta as the great healer of diseases, and, 
 therefore, one of the gods of the ritual of the Ashvins, or 
 physicians of the gods, who drives nine furrows, the number 
 sacred to the gods of heaven, through tlie earth,^ and he there- 
 fore belongs to the theology of tiie worshippers of the rain-god 
 as the Naga, or plough of heaven, and as the god of the race 
 who first tried to discover medicinal secrets. It is to him 
 that the Airyema-Ishyo, one of the oldest of the Yasnas, 
 the prayer for grace and goodness, is addressed,^ and he is 
 invoked in the Sirozahs, together with the spirit of goodness, 
 Asha Vahista, and he thus becomes the Zend form of the 
 indwelling and life-creating spirit of God.* It is he who, as 
 the driver of the bulls, makes them turn round the pole in 
 the centre of the threshing floor and thresh out the year's 
 corn, and he is thus the star-god of the ploughing race, the 
 race who became in India the Bharata, the sons of the 
 Banyan fig-tree, the tree which, as the goddess-mother 
 8harmishtha, meaning she who is the most protecting, was 
 the earliest representative of the regal umbrella, or sun- 
 shade, which has always, since the sons of the North first 
 became, as the Ashura Kushikas, the rulers of India, been 
 looked on as the sign of royal dignity. But Aryaman is not 
 only a member of the ruling triad of Mitra-Varuna- Aryaman, 
 but also one of the six Aditya, and he, as well as Mitra and 
 Varuna, are said in the Rigveda to be the children of 
 
 • Mahabharata Sabha (Dif^ijaya) Parva, xxxi. 
 
 ^ Darmesleter, Zendavesta Vendiddd Fargard, xxii ; S.B.E. vol. iv. pp. 
 229, 235. ' Mill, Yapia, Uv.; S.B.E. vol. xxxi. p. 293. 
 
 ♦ Darmesteter, Zendavesta Sirozah, i. 3 ; S.B.E. vol. xxiii. p. 4. 
 
422 THE RULING RACES OF PREHISTORIC TIMES 
 
 Daksha, the visible god, the fire-god of the fire-drill and 
 Aditi, the original fire-socket, the earth-mother. ^ These six 
 Aditya are named in one hymn as Mitra, Aryaman, Bhaga, 
 Varuna, Daksha, and Ansha,^ the last meaning 'the in- 
 heritance,' that is, the son, and the name is all but the same 
 as that of Anshu, the stem of the plant whence Soma, the 
 heavenly seed or begetter (su) of life, was pressed. Of these 
 Mitra- Varuna- Aryaman are called the chief pure Aditya,^ or, 
 in other words, they formed the original triad, which through 
 the belief of the Asura in the divinity of pairs became the 
 six creating gods, the doubled three, and these pairs are, 
 therefore, Mitra, Varuna, Aryaman, the triad of the plough- 
 ing-race, and Bhaga, Daksha, and Arisha, the parent-gods of 
 the race born of the fire-drill, or the phallic father, the 
 mother-earth, the mother-tree, and the fire-socket, and the 
 son, the stem Ansha, whence life on earth was to be born. 
 This last triad is another form of that of (1) Puru-ravas the 
 Eastern roarer, the thunder-god Daksha ; (2) Urvashi, the 
 moon-bird, the goose or swan-mother of the race who wor- 
 shipped the fig-tree, which has become in the accredited version 
 of the story, not the Banyan fig-tree (Fictis indica), but the 
 Pipal-tree, the {Ficus religiosa); and (3) Ayu, the son. While 
 in the mythology of the ploughing-race we have the children 
 of the god (1) of the heavenly bow, the Krishanu -of the 
 Rigveda and the Greek Eurytion, who became Varuna, the 
 god of rain ; and of (2 and 3) the twins day and night, who 
 became Aryaman and Apollo, the god of dav, who was both 
 one of the horses and also the driver of the heavenly plough, 
 and Mitra the moon-god and goddess who became the Greek 
 Artemis, and it was these twins as the sun and the moon- 
 god who were driven round the heavenly threshing-floor 
 by Eurytion, the rainbow-god, who became the Kentaur or 
 Centaur, the goader (kent) of the bull, called Taurus, or son 
 of the pole Tur. 
 
 ' Rigveda, vii. 66, 2 ; viii. 25, 5, 3. 
 
 " Ibid. ii. 27, I. s /^2^_ ii_ 27, 2. 
 
ESSAY V 423 
 
 But it is in the history of the Soma festival to the rain- 
 god that we can best trace the place to be assigned in 
 chronology to the worship of these six gods, the redupli- 
 cated pair, and the clew to the enigma is to be found 
 in the ritual of the festival called in the Rigveda the Tri- 
 kadru-ka ; as this proves that the Soma festival to the rain- 
 god was one celebrated at the beginning of the rainy season 
 of Northern India, and that it was one of the Naga festivals 
 of the Danavas and Ashuras, who believed in the god ruling 
 the year of five seasons, and in the six creating gods who 
 made the world in six days. It is mentioned seven times in 
 tlie Rigveda,^ and in three hymns it is marked as taking 
 place at or near the beginning of the rainy season, for it is 
 spoken of as commemorating the day on which Indra drank 
 Soma before he went forth to kill the first-born of the 
 dragons, that is, the god who keeps back the rain.^ In one 
 of these hymns the dragon is spoken of as Danu, who lay 
 killed below his mother as a cow and its calf, the equivalent 
 of the Vritra serpent of the Satapatha Brahmana, called 
 Danava, born from the union of Soma and Agni, or the rain 
 bom of the lightning and the rain cloud,' and in another 
 it is called Danu Aumavabha, or the wool (arnd) weaver 
 {vabh), the weaver of the sheep-skin fleece, the wool-strainer 
 of the Soma festival,* the cloud in which the life-giving 
 Soma was purified and endued witli life by the lightning, the 
 son of the cloud mother-goddess of the sheep-race, the sons 
 of Ida, Ira, or Ila, the pastoral people who still, as the 
 Ilyats of Persia, retain their ancient name and occupation. 
 The day called the Tri-kadru-ka day is that sacred to the 
 three {tri) Kadrus, or three mothers of the Naga race, the 
 
 ' Rigveda, ii. il, 17 ; ii. 15, i ; ii. 22, i ; x. 14, 16 ; i. 32, 3 ; viii. 13, 
 18; viii. 81, 21. 
 
 '■' Ibid. ii. 15, I ; ii. 22, i ; i. 32. 3. 
 
 » Ibid. i. 32, 9 ; Eggeling, Sat. Bra/i. i. 3, 6, 8, 9; S.B.E. vol. xii. pp. 
 165, 166. 
 
 ■* Rigveda, ii. II, 18. The sheep-skin fleece is called in Rigveda, ix. 86, 
 47, Anvani Meshyah ; Hillebrandt, Vedisc/ie Mythologie, p. 201. 
 
4<M THE RULING RACES OF PREHISTORIC TIMES 
 
 sons of Danu, for Kadru is called the queen of the serpents ^ 
 in the ritual of the Brahmanas, and is said in the Maha- 
 bharata to be the thirteenth of the wives of Kashyapa, the 
 thirteenth month of the lunar year, and the mother of the 
 Nagas.^ Her name means the tree (dru) of Ka, the name by 
 which Prajapati is invoked in the Vedic hymn especially 
 addressed to him as Prajapatya Hiranyagarbha, that is, the 
 god of the golden (Jiiranya) womb (garbha).^ Thus the 
 three Kadrus are the three tree-mothers born from the 
 golden womb of the light-goddess, the three seasons of the 
 year. The name Ka-dru subsequently came to mean the 
 Soma cask, because the three sacred mother-trees were those 
 which had in them the divine Soma, the sap or soul of life, 
 the divine Su, or begetting spirit, whose name is the root 
 whence the word Soma is formed. This festival of the three 
 tree-mothers, the Tri-kadru-ka festival of the Rigveda,* is 
 said by Sayana to be one lasting six days, and forming the 
 section of the Soma festival which is called the Abhi-plava.^ 
 This name means on {obM) the boat (plava), and ' plava '' also 
 means a water-bird.® The gods invoked during the six days 
 of the feast are Jyotih, the lights, or the stars ; Go, the cow ; 
 and Ayuh, the son of life, to each of whom one of the first 
 three days is dedicated. They also rule the second three 
 days, but in a varied order, the fourth day being sacred to 
 Go, the fifth to Ayuh, and the sixth to Jyotih. That 
 Jyotihj to whom the first and sixth days are consecrated, is a 
 form of the heavenly fire-god, the lightning or the god >of 
 starlight and daylight, is proved by the fact that these days 
 are said to be an Agnishstoma feast, or one especially sacred 
 to Agni the fire-god, and the special Agnishstoma ceremony 
 at the Soma festival is that in which the year is dedicated 
 
 ^ Eggeling, Sai. Brdh. ii. i, 4, 29 ; S.B.E. vol. xii. p. 301 note. 
 ^ Mahabharata Adi (Sambhava) Parva, Ixv, p. 185. . 
 ' Rigveda, x. 121. * Rigveda, ii. 11, 17. 
 
 " Ludwig, Der Rigveda, vol. iii.; Mantra Literatur, p. 389, s.v. 'Tri- 
 kadru-ka. ' 
 
 ^ Zimmer, AUindisches Leben, chap. iii. p. 93. 
 
ESSAY V 425 
 
 to Prajapati, the creator, as Dhruva, the god of the pole 
 {dhruva), the rain-god, whose creative power is shown by the 
 production of the year of five seasons, called the year of 
 Prajapati,^ born of the union of the thi-ee father-gods with 
 the three mother-gods, a conception deduced by the Ashura 
 theologians from the three seasons of the year, and the union 
 of the three races of the Maghadas or fire-worshippers, the 
 sons of Gautuma, the bull-father, and the Kushikas, or sons 
 of the tortoise, the cultivators of and earliest settlers in the 
 Indian fatherland. 
 
 The myth on which the ritual of the Tri-kadru-ka festival 
 is founded is that telling of the re-union of Puru-ravas, the 
 Eastern (puru) roarer (ravas), the thunder-god, whom I shall 
 show presently to be the god Ra, with Urvashi the water- 
 bird, or the sacred goose on the lake of the holy Plaksha 
 tree (Ficus infectoria). It was from this union that Ayu, the 
 father of historic time, was born. His mother, when the 
 mother-bird of the tortoise race became the flying bull or 
 cow, the Kerub of Euphratean mythology, was worshipped 
 both a^ the Go, the mother-cow of heaven, the mother of 
 Indra, and Nanda, the bull, tlie foster-father of Krishna. 
 Tlie festival celebrating tlie day of the summer solstice', on 
 which Ayu, the counterpart of tlie Akkadian Dumu-zi, the 
 son of life, the Semitic Tammuz embarked on the year's 
 boat to sail down the stream of time, was tliat called the 
 Tri-kadru-ka, or annual national feast to the rain-god, when 
 the whole of Northern India was united under tlie rule of 
 the Kushika Ashura Naga kings. It united in one festival 
 the annual tribal festivals to the mother-tree, such as those 
 celebrating the blossoming of the Sal tree {Shorea robusta) the 
 parent tree of the Dravidian races, and the planting of the 
 Kurrum tree (Nauclea parvifolia) by the barley-growing 
 yellow race, which I have described in Essay in. This festival 
 became, after the introduction of the solar year, the Soma 
 
 ' Eggeling, Sal. Bra/t., iv. 2, 4, 10-13 ; 'v. S, 4. 2 ; iv. 5, 5, 12 ; S.B.E. 
 vol. xxvi. pp. 300, 301, 402 note 4, 408. 
 
426 THE RULING RACES OF PREHISTORIC TIMES 
 
 festival of the Brahmanas, which still survives as the great 
 annual festival to Jugernath at Puri, called the Rath-jatra, 
 or chariot (rath) progress (jdtra) of the year, which is also 
 reproduced at every other centre of religious ritual in 
 Northern India. It was originally, as we learn from its name, 
 dedicated to the three mother-trees, whose mythic history I 
 have traced in Essay in. The Sal-tree, the sacred house- 
 pole of the Dravidian races, the Fig-tree, and the Am or 
 Mango-tree, the parent-trees of the Bharatas, and the 
 united Kushika and Maghada races. These last were the 
 race whose mother-stars were the Pleiades, of which the 
 leading star is Amba, called by the Hindus the Krittakas, or 
 spinners,^ and whose theology and ritual is preserved in the 
 ceremonies of the sacrifice hallowed by the Vashat call, 
 which I have described in Essay in., the connection being 
 shown by the Vedic name of the call for rain, Vashatkriti,^ 
 or the spinning (krito) of Vash or Varsha, the season of the 
 rain. The Krittakas, or spinning-stars, are said in the 
 Satapatha Brahmana to be the wives of the stars of the con- 
 stellation first called that of the seven bears (riJcsha), and 
 afterwards the seven Rishis, or antelopes (rishyd),^ when its 
 worshippers had in the Euphratean plains made the antelope 
 or gazelle sacred to MuUil, called in the Bible Terah, the 
 fattier of Abram, their father-god, instead of the bear-god 
 of Phrygia and the North. And this historical deduction is 
 confirmed by the metaphorical name of the spinners, a 
 name derived from the vocabulary of the Northern races, who 
 had learned in Asia Minor and the neighb6urhood of the 
 Caspian Sea to spin thread and weave cloth from the flax of 
 Asia Minor, and the hemp of the shores of the Caspian Sea,* 
 and who had taken their knowledge with them when emigrat- 
 
 1 From the root krit, to spin. 
 ^ Rigveda, i. 14, 8 ; vii. 14, 3 ; vii. 15, 6. 
 
 " Eggeling, Sal. Brdh. it. I, 2, 4; S.B.E. vol. xii. pp. 282, 283. 
 ^ Encyclopaedia Britannica, Ninth Edition, vol. ix. p. 294, Art. ' Flax,' 
 vol. xi. p. 647, Art. 'Hemp.' 
 
ESSAY V 427 
 
 ing to the villages of the Neolithic Age in Europe, and to 
 the Kushite empire in India, where they divided the people 
 into guilds or trade unions founded on community of 
 function, and discovered how to use cotton thread for 
 weaving. The reverence of the Ashura-Kushika for the 
 Pleiades, whose mother-star is Amba, also proves them to be 
 connected with the South-Western Semites, the Himyaritic 
 Arabs of Southern Arabia, the land of Sheba, meaning the 
 seven, that is, the seven stars of the constellation of the Great 
 Bear, called by the Arabs Al-suha,^ who first worshipped 
 the Pleiades with its six stars, the sacred number of the 
 Ashura, as their mother-constellation under the name of the 
 Tur-ayya,^ or children of the father-pole (tur) of the Turanian 
 races, and who also like the Kushite Ashuras in India wor- 
 shipped the star Aldebaran of the constellation Taurus, 
 called in India Rohinl, or the star of the red cow, the 
 mother-star of the red race. It was from the worship of 
 the mango (am) mother, the tree to which the bridegrooms 
 of the Kurmi caste, the sons of Kur, the tortoise, are wedded, 
 that the names of Amba, the Vedic mother of Vrisha-kapi, 
 the rain (Vrisha) ape (kapi) and of Sarasvati,^ the mother 
 river of the sons of Sar is derived, as also the names of the 
 mothers of the royal races of the Mahabharata Amba, Am- 
 bika, and Ambalika. They are, as I have shown from the 
 legends connected with them, the mothers of the Maghadas 
 or magicians, the Kauravyas, or sons of the tortoise (kur), 
 and their rivals and successors the Pandavas, or the fair 
 (pandu) races. It is to them that the festival called in 
 Brahmanas, the Try-ambika offerings, a very ancient form 
 of the rain festival is dedicated. It is said to be equal in 
 efficacy to the great oblation (Maha-havis) offered to Indra 
 to celebrate the slaying of Vritra, tlie enclosing snake, which 
 
 1 Sachau's Albenini's India, vol. i. chap. xlv. p. 389. 
 
 ^ Tiele, Outlines of the History of Ancient Religions, ' Primitive Arabian 
 Religion,' pp. 63, 65. 
 
 •' Rigveda, a, 86. 7 ; ii. 41, 16. See Grassmann, Wijrterbtuh zum Rig- 
 veda, s.v. 'Amba.' 
 
428 THE RULING RACES OF PREHISTORIC TIMES 
 
 kept back the rain,i but its sanctity dated from the daiys of 
 primaeval theology, for the offerings were made on a spot 
 outside and to the north of the consecrated area, and on one 
 intersected by cross-roads, and thus marked by the cross 
 sacred to the rain-god, which is said to be Rudra's favourite 
 haunts and the halting place (pad-bisd) of the Agnis.^ 
 Hence the festival is called Rudra-Try-ambika, or that 
 dedicated to the red (rud) god, the father of the storm 
 mothers, the Maruts, and his three wives, and he is called 
 the red god from the spark of fire kindled by him in the 
 fire-socket when he was the fire-drill, from being reddened 
 by the blood of the victims slain in his sacrifices, when he 
 was the sacrificial stake to which the animal victims, whose 
 blood fertilised the ground, were bound, and this name was 
 continued to him when he became the red cloud of the 
 thunder-storm who infused the soul of life into the earth 
 by pouring on it the life-giving rain, the blood of %he creat- 
 ing god. This sacrifice to the three mothers of the sons of 
 the rain-god is an exact facsimile of that offered to the 
 goddess-mother Hecate in Greece, the mother of the Erinnyes, 
 the Greek form of the Vedic Saranyu, the cloud- (sar) mother 
 of the heavenly twins, day and night, for it was offered on 
 cross-roads, and she was called the triple-formed (rpijjLop^os:) 
 and the three-faced (rpi'Trpoa-toTro's) goddess, that is, the 
 mother-year of three seasons, the mother of the yellow 
 race who worshipped the Ashvins or heavenly twins, and 
 adored the rain-god as the great Naga or plough of heaven, 
 the Jewish Ashera, or husband of the tilled land, which was 
 worshipped in India as the goddess Sita, the furrow. It 
 was he who was also known as Varuna, the god of rain (war), 
 the Greek Ouranos, who, when the study of the signs of 
 heaven led to the deification of the stars, became the god 
 of the dark night. The identity of the theology of the 
 
 ' Eggeling, SaL Brdh. ii. 6, 2, 1-7; il. 5, 4, i ; S.B.E. vol. xii. pp. 417, 
 
 437-439- 
 ^ S.B.E. vol. xii. p. 439 note i ; Tait, Brdh. i. 6, 10. 3. 
 
ESSAY V 429 
 
 earliest worshippers of Variina with that of the people who 
 made the rain-god the husband of the land is proved by the 
 denunciation of this creed in the Zendavesta as the false 
 doctrine of the Varenya Devas or gods of Varuna worship. 
 They are said to be the five angels of the materialistic Aiiro 
 Mainyu, and are called Indra, Sauru, Naunghaithya, Tauru, 
 and Zairi.^ Of these Indra is the Vedic god of that name, 
 Sauru is the begetter or child-bearer, the begetting Su, the 
 son or daughter of Bar, according as Sar is identified with 
 the lightning-father or the cloud-mother of the heavenly 
 fire.^ He appears in Indian theology as the god Sharva, said 
 in the Brahmanas to be the Eastern name of Prajapati,* 
 and as Sharyata, the Manava, or son of Manu, in the story 
 of the rejuvenescence of Chyavana, the earthquake-god, the 
 uarthly fire-god of the land of fire, dominated by the volcanic 
 mountain Ararat, under which he was imprisoned as the 
 Greek Cyclopes were by the storm-god Apollo. Chyavana, 
 wlio had been imprisoned as the mountain fire, and covered 
 with the moss of age, was married to the daughter of 
 Sliaryata, and made young again by the Aslivins when 
 he became the rain-god who brings the rain to uslier 
 in the year, and whose coming is announced by the 
 storms which tell the world that the lightning-god, the 
 Indra of the Rigveda and Zendavesta, has marched forth 
 to slay the evil spirits who kept back the rain.^ The 
 Nauiighaithya, who are also called in Zend theology the 
 Na-satya, are by this last name shown to be tlie counterparts 
 of the Asbvins of the Rigveda, who are most frequently 
 described and addressed in its hymns as the Na-satya ' those 
 
 ' West, Bundahish, i. 27 ; Darmesteter, Zendavesta Vendidad Fargard, 
 xix. 43 ; S.B.E. vol. v. p. 10, and iv. p. 218 ; Tide, Outlines of the History 
 of Ancient Religions, ' Religion among the Eranians,' § 106, p. 172. 
 
 = This name Sauru appears in that of the Sauro-mata, the people whose 
 mother (mat) is Sauro, by which Herodotus calls the race living in Southern 
 Russia, bom from the union of the Scythian men with the Amazons. 
 
 ^ Eggeling, Sat. BrSh. i. 7, 3, 8 ; S.B.E. vol. xii. p. 201. 
 
 ' Eggeling, Sat. Brah. iv. I, 5, 2-7 ; S.B.E. vol. Nxvi. pp. 273, 274. 
 
430 THE RULING RACES OF PREHISTORIC TIMES 
 
 who do not deceive,' the twins day and night. The whole 
 myth of these three gods tells of the union of the lightning- 
 god with the cloud-mother accomplished by the recurring 
 succession of the twins day and night.^ The remaining two 
 gods of the five are the children born of this union, and the 
 festival held in honour of these children is spoken of in 
 the Rigveda as that of the son of Sharyata, at which Indra 
 drank Soma.^ They are called in the Zendavesta Tauru 
 and Zairi, and these are the Zend forms of the twin sons of 
 Devayani and Yayati in Indian legend for Tauru, the son 
 of the pole, Tur, of the Zendavesta, is equivalent to the 
 Indian Tur-vasu, he whose god (vasu) is the pole Tur, the 
 meridian house-pole of theKushite race, while Zairi ^ is another 
 form of Yadu, the father of the Ya-devas, or they whose 
 god (deva) is Ya or la, the rain-god, for the name Zairi is 
 reproduced in that of Jara, old age, pronounced Ya-ra, who 
 united the Kushika sons of Ya and the Maghada sons of 
 
 ^ These three gods, Indra, the rain-god, the cloud mother Sauni or 
 Sarasvati, and the Ashvins, the twins, are the three gods of the Ashura 
 Sautramani sacrifice. See Essay III. p. 206. ^ Rigveda, iii. 51. 7. 
 
 ' See Essay VI. p. 550, where I show from the Zend name of Soma Hari- 
 zairi that Zairi is the Zend form of the Hindu Hari, the father-god of the Yada- 
 vas. Thus we see that the twin-gods of Varuna worship were the revolving 
 pole of time, the god of the Turvasu (Tauru), and the 'Natur-Geist,' the creat- 
 ing germ (zairi) of physical growth, the god of the Yadavas. This soul of life, 
 which made the plants grow annually green (hari or zairi), was supposed to 
 be infused into the inmost being of the partakers of the Soma cup, which was 
 originally, as in the Sautramani sacrifice of the Ashuras (Essay m. p. 206), 
 an infusion of young Kusha-grass, ears of barley, and roasted barley, or of the 
 mother-tree, the Bur-tree (Ficus indica), or the Palas-tree (Butea frondosa) 
 (HI. pp. 138, 242). This is the cup reproduced in the KVKe&v of the 
 Eleusinian mysteries, made of barley meal, mint, and water (Encyc. Brit. Arts. 
 ' Eleusinia ' and ' Mysteries,' vols. viii. p. 127, and xvii. p. 127). The belief 
 in the magical virtues of this holy cup became, in the reformed teaching of 
 Ahura Mazda, faith in Soma or ilaoma, as an agent of moral growth, and 
 this aspiration after a new birth to righteousness, which characterised the 
 creed of the merchant race, the wearers of the Parsi sacred thread described 
 in Essay IV., developed, as I have shown in Essay III. pp. 323-329, into the 
 Jain belief in the superior efficacy of ascetic self-discipline as a creator of 
 indestructible spiritual life. 
 
ESSAY V 431 
 
 Tur by joining the two parts of their king Jara-sandha 
 together when he was born of the two Mango mothers, 
 made pregnant by a mango given to them by the Rishi 
 Chandra Kushika, the moon (^Chandra) of the Kushikas. It 
 was the goddess Zairi or Jara who, by this union, founded 
 the long-enduring rule of the tortoise race. The final 
 disruption of this primaeval confederacy is shown in Zend 
 historical theology by the rise of the new revelation which 
 looked on the only life worth living as that marked by 
 spiritual and mental growth, and made the God of 
 Righteousness Asura or Ahura Mazda, the lord of wisdom 
 and goodness, the supreme god. The gods who in the 
 earlier materialistic faith were looked on as (1) the twin-gods 
 of day and night, the turners of the pole, whose revolutions 
 brought the rain-god to earth ; and (2) the mother-goddess 
 who watched over the lives born in the successive seasons 
 brought by her in their allotted order, became, instead of 
 being the gods of life, the gods of deatli, Tauru being 
 denounced as the demon of sickness, and Zairi as that of 
 decay. ^ But as the three mothers and the three-headed 
 Vishva-rupa were originally the three seasons of the year 
 of the barley-growers of Phrygia, so these five creating gods 
 must represent the five seasons of the Hindu Prajapati, the 
 conquering year ushered in by Indra, the rain-god of the 
 rainy season of Northern India. This is confirmed by the 
 analysis of the evolution of the gods of the five seasons, the 
 year of the Ashvins, which shows that it was computed by 
 the addition made by the gardening race, who founded the 
 empire of the Kushites round the mother-mountain of the East, 
 of the rainy and autumn seasons to the three original seasons 
 of spring, summer, and winter, reckoned in Asia IVIinor by the 
 Basque or Iberian cultivators of barley and cereal crops. 
 We see in this series of chronological historical myths the 
 
 1 West, BundahUh, i. 27 ; Darmesteter, Zendavesta VendUad Fargard, x. 
 9-14, xix. 43 ; S.B.E. vol. v. p. 10 note 2 ; Introduction iv. § xxiii. p. xvii. 
 pp. 13s. 136, 218. 
 
4.32 THE RULING RACES OF PREHISTORIC TIMES 
 
 evolution of successive conceptions of the history of the 
 mystery of creation which originated among an agricultural 
 race, who, originally in India, depended for their harvests on 
 the copious falls of rain necessary for the sowing and growth 
 of rice, and whose one anxiety was that which still yearly 
 disturbs the minds of the people of Northern and Central 
 India, as to whether the summer solstice will or will not bring 
 good rains. When we come to compare the theology of the 
 five seasons of the rain-god with that which is set forth in 
 the Zendavesta as succeeding the materialistic faith of Afire 
 Mainyu, we find that the new belief is a natural outgrowth of 
 the original materialistic creed, and that both races make the 
 god which directs the year beginning with the summer solstice 
 their ruling god. For, just as Indra, the rain-god, is the first 
 of the five gods of the Aflro Mainyu year, so is Tishtrya or 
 Sirius, which rises when the rains begin at the summer 
 solstice, the god which brings the rains and opens the year 
 of Ahura Mazda. But in this new belief the ruling gods 
 are not the gods of earth, but the star gods who mark the 
 passage of time and govern the four quarters of the heavens. 
 Also, while Tishtrya (Sirius) brings the rains born from the 
 southern constellation of Satavaesa or Argo, and its guiding 
 star Canopus, the Indian Agastya, the lapse of time inter- 
 vening between one rainy season and another and the periods 
 of gestation are recorded, not as in the earlier faith, by 
 the recurring appearance of the twins day and night, but 
 by the evolution of periods of seven days, personified in the 
 seven stars of the constellation Hapto-iringas, or the seven 
 bulls (iru or iring), a third transformation from the seven 
 bears and seven antelopes of the earlier mythologies which 
 were ruled by and consecrated to the supreme creator, the 
 embodied image of the intelligence and wisdom which made 
 the work done by the six creating gods of the Ashura faith 
 perfect. This belief gives, as I point out in Essay iii. pp. 263-4, 
 when tracing the historical meaning of the change which made 
 the constellation of the Great Bear that of the seven bulls. 
 
ESSAY V 433 
 
 evidence of the infiltration of Northern blood among the 
 ruling races, and tells us that the ruling race of the sons of Ida 
 or Ira, the sheep-mother, had become the sons of the plough- 
 ing-buU, It was they who made the Go, or heavenly cow, the 
 Hyades, or rainy constellation in Taurus, with its attendant 
 star Aldebaran or Rohini, the red cow, their heavenly mother, 
 and who were united with the sons of Amba, the Pleiades, 
 and the twin races, who both grew the cereal crops raised 
 by the help of the plough-bull, and also ploughed with 
 their ships the Southern seas under the guidance of 
 Agastya, the star Canopus. It was from the worship of 
 the gods of the five seasons, that the adoration of the five 
 stars, the five bulls and eagles, which, in the Rigveda, sit in 
 the midst of heaven and hunt away the wolf of fire ' which 
 destroys the waters,' ^ and keep back the rain, took its rise. 
 These five bulls were the polar star and the four stars mark- 
 ing the four quarters of the heaven, and it is by two bulls 
 that the Hindu bride is directed to be drawn to her home in 
 the Grihya Sutras,^ it is on a bull's hide that she is placed 
 on entering her husband's house, and it is the bull or polar 
 star that she and her husband worship the first night of their 
 residence in their own home.* It is these five stars which 
 are said in the Mahabharata to be depicted above the parent 
 palm-tree, on the banner of Bhishma,* the uncle of the 
 Kauravyas and Pandavas, and first leader of the Kau- 
 ravyas in their war with the Pandavas. It is these stars 
 also which appear to be the earliest Egyptian stellar 
 representation of Horus as the god of the pole, and his 
 four sons, who afterwards became, as shown in Essay iv. 
 p. 396, the four stars of Pegasus, the flying sun-horse, called 
 
 ' Rigveda, i. 105, 10, 11. 
 
 " Oldenberg, Grihya Sulras, Sankhayaiia Gri/iya Sutra, i. IJ. 8 ; S.B.E. 
 vol. xxix. p. 40. 
 
 ' Oldenberg, Grihya SStras Sankhdyana Grihya Sutra, i. 16, 1, 2, 17, 3, 
 pp. 41, 42 ; also Asvalayana Grihya Sutra, i. 17, 21, 22, p. 170. 
 
 * Mahabharata Bhishma (Bhishma Vadha) Parva, xlvii. p. 165. 
 
434 THE RULING RACES OF PREHISTORIC TIMES 
 
 by the Egyptians the constellation of the Servant.^ The 
 chief votaries of this belief in the supremacy of the invisible 
 creator and his six creating agents were the race who 
 developed into the Semite confederacy, the sons of Sheba, 
 the seven {sheba) parent gods of the confederated tribes of 
 the sons of the Pleiades and the sons of the cow mother-star 
 Aldebaran, whose genealogical mythology is set forth in the 
 thirteen children of Jacob and his four wives, two of whom 
 were the daughters of the moon-god Lafban. This con- 
 federacy marks the further stage in civilisation reached when 
 the lunar year of thirteen months was substituted for the 
 Ashura computation of the eleven lunar months sacred to the 
 gods of generation, the eleven stars of Joseph's dream, and 
 the eleven original signs of the Zodiac.^ Among these 
 children of Jacob we find the two children of the goddess- 
 mother Deva-yani, reproduced in Gad and Ashur, the sons of 
 Zilpah, she who has the foot {pa) of the snake {tsir),^ the 
 handmaid of Leah, the wild cow. Ashur being the Turvasu 
 or people whose god was the meridian pole {tur) pointing to 
 the polar star, and Gad was first the buU-star, the constella- 
 tion Taurus, who, when the planets were made gods of time 
 by the people who reckoned time by the lunar year, became 
 the planet Jupiter. Gad is one of the forms of the bull-god, 
 called by the Akkadians Gud or Gut, a name which reappears 
 in that of the Hindu priestly race of the Gautuma, the sons 
 Rohini, the red-cow, the race who united the Kushikas and 
 Magadhas into the Ashura race, by giving the mango which 
 made the two queens of the king of Magadha pregnant. The 
 original Aryan name marked by the Aryan aspirated letters, 
 
 ■^ H. Brugsch, Religion und Mythologie der Alien jEgypter, p. 712. 
 
 ^ R. Brown, junr., F.S.A., 'Remarks on the Euphratean Astronomical 
 Names of the Signs of the Zodiac,' Proceedings of the Society of Biblical 
 Archceology, Star vii. The author states that Serviiis says positively that the 
 original Chaldsean Zodiac consisted of but eleven constellations. 
 , ' The name is formed like that of Zillah, the wife of Lamech, which is the 
 Hebrew form of the Akkadian Tsil-lu, or Tsir-lu, she who Is of the race (/«) 
 of the snake {/«>). 
 
ESSAY V 435 
 
 from which the Southern name Gut or Gud was formed, 
 survives in the tribal name Goth, by which the building race 
 were called in their European home, and in that of Gadhi the 
 prince of the Kushikas, who was the father of the Vishva- 
 mitra, the moon-god. ^ It is in one of the hymns of the 
 Third, or Vishva-mitra Mandala of the Rigveda, that we find 
 the bull-god united with the rain-god in a similar form to 
 that set forth in Zend theology, where one of the forms 
 assumed by Tishtrya in his combat with Apaosha is that of 
 a bull. In this hymn ^ the bull and rain-god are the two 
 gods to whom joint oblations were offered at the Soma 
 sacrifice, when it was the most ancient form of the Tri-kadru- 
 ka feast, when the gods invoked were only one pair, and not 
 three gods reduplicated to make three pairs. The comparison 
 of the evidence a.s to the ritual of the two sacrifices leaves no 
 doubt that that described in this hymn is older than that 
 of the corresponding Agnishstoma festival in the Satapatha 
 Brahmana, which latter represents a time when the original 
 Soma rain festival of the Ashvins had become the great 
 annual feast of the races who measured time by the solar 
 year. In the Vedic hymn the offerings prescribed as 
 accompaniments of the three daily Savanas, or libations of 
 Soma are (1) Roasted or parched barley, such as was offered at 
 the Pitri-yagflas to the Pitaro Barishadah, or fathers of the 
 Kushika race who .sat on the Barhis, or seats strewn with the 
 sacred Kusha grass,' the significance of which I have shown in 
 Essay iii. ; (2) Barley porridge, the offerings made by each of 
 the members of the sacrificer's family to Varuna at the Varuna 
 praghasah, or summer festival ; * (3) Apupa, or butter cakes ; 
 (4) Barley or rice cakes {purodas). The apportionments in 
 this hymn of these offerings to the gods invoked exactly 
 follows that prescribed in the ritual of the Agnishstoma in 
 the Satapatha Brahmana, for in both the Purodasa cake is said 
 
 ' BUhler, Maim, vii. 42 ; S.B.E. vol. xxv. p. 242. ^ Rigveda, iii. 52. 
 
 " Eggeling, Sat. Brdh. ii. 6, i, S ; S.B.E. vol. xii. p. 421. 
 * Eggeling, Sat. Brah. ii. 5, 2, 14 ; S.B.E. vol. xii. p. 395. 
 
436 THE RULING RACES OF PREHISTORIC TIMES 
 
 to be sacred to Indra, the roasted corn to his yellow steeds, 
 the twin-father gods of the Ashura race who worshipped the 
 Ashvins, and the barley porridge (karambha), which is said 
 in another hymn to be his favourite food, to Pushan.^ But 
 to these three oiFerings to Pushan, the twin-father gods, and 
 Indra, two are added in the Satapatha Brahmana, one of 
 sour curds {dadh'i) to Sarasvati, the storm-mother Sar, who 
 curdles milk and turns it sour, and one of clotted curds 
 {payasaya) to Mitra-Varuna, and this addition proves that 
 the offering of the Five Oblations called in the Satapatha 
 Brahmana the Panketi, or five, was one in which the two 
 oblations to the rain and storm-gods were added to the earlier 
 offering to the three gods of the three seasons of the barley- 
 growing race. This conclusion is confirmed by the fact that 
 theVishva-mitra hymn only recognises, besides the Soma drink 
 the slayer of Vritra, or the enclosing snake, the god who kept 
 back the rain, the offerings to Indra, the twin-gods, his steeds, 
 and Pushan, the Apupa, or butter cakes to the Maruts or 
 wind-mother-goddess, while in the Satapatha Brahmana 
 ritual of the Soma festival this offering of cakes is expanded 
 into those oighee (clarified butter) made to the three Upasads, 
 or three seasons ; and we thus see that the Maruts, or mother- 
 goddesses, who got their Vedic name of Maruts when they 
 became the goddesses of the South-west moonson, the 
 Akkadian Martu, the west, which was named from the Gond 
 marom, a tree, were originally the three mother-seasons, the 
 daughters of the storm-goddess Sar, the Greek mother of the 
 Erinnyes, and the Sanskrit Saranyu, who were, by the butter 
 cakes and ghee, acknowledged as the offspring of the heavenly 
 cow-mother of tlie Gut, or the bull-race, the mother-goddess 
 Go of the Tri-kadru-ka ritual. Thus the Upasad offering 
 is a reproduction of the Tri-kadru-ka,^ both being twofold 
 festivals, in which the libations to the parent-gods are ordered 
 
 ^ Eggeling, Sat. Brah. iv. 2, 5, 22; S.B.E. vol. xxvi. p. 315 ; Rigveda, iii. 
 52, 7, vi, 56, 1. 
 ^ Eggeling, Sat. Brdh. iii. 4, 4, 6, 17; S.B.E. vol. xxvi. pp. 106, 108. 
 
ESSAY V 4^7 
 
 to be maxie twice. Two offerings are substituted in the 
 Satapatha Brahmana for the fourth offering of the original 
 festival in order to complete the full number of five offerings, 
 the Pankti, or Savanlyah Purodasa, consecrated to the five 
 seasons of the year of Prajapati. This number five marks 
 the Agnishstoma as an Ashura offering, and this conclusion 
 is confirmed by the ritual which orders that after the Soma 
 cup hfid been drawn in this stage of the festival for the 
 Ashvins, an animal victim should be offered.^ This shows 
 that the Tri-kadru-ka, or twofold festival to the three seasons, 
 the Upasads of the Soma sacrifice, and the Pankti, were in- 
 stituted in the ritualistic age, which offered at the Soma 
 sacrifice eleven victims to the eleven months sacred to the 
 gods of generation ; and it was by this race, who marked their 
 union with the cultivating races in India who preceded them 
 by adding six — the reduplicated or paired three — to the five 
 sacred to the seasons of the Hindu year, and thus made 
 eleven their sacred number, that the year sacred to the 
 thirty-three gods of time, called in the Zendavesta ' the 
 thirty-three lords of the ritual order,' ^ was calculated. These 
 thirty-three gods are spoken of four times in the Rigveda as 
 being ' three times eleven ' in number,' thus showing that 
 the sacred numbers three and eleven are the basis of the 
 calculation, while the time indicated is, as I have proved, the 
 year reckoned as composed of lunar months of twenty-eight 
 days each, and five seasons. 
 
 In Pushan, who holds a prominent place among the gods 
 of the Pankti sacrifice, and also in that of the eleven victims, 
 in which the fourth victim due to the father-god, the fire- 
 drill, whose sacred number is four, is offered to him,* we trace 
 a Northern form of Indra, the Vedic rain-god, who is called 
 his brother.* For Pushan is the heavenly black-bull Pashang 
 
 1 Eggeling, Sat. Brdh. iv. 2, S, 12-14; S.B.E. vol. xxvi. p. 312. 
 
 = Mill, Ya^na, i. lo, and many other places ; S.B.E. vol. xxxi. p. 198. 
 
 » Rigveda, i. 34, n ; i. I39i " ; viii. 35. 3; '"• 92, 4- 
 
 * Eggeling, Sat. Brah. iii. 9, I, 10 ; S.B.E. vol. xxvi. p. 219. 
 
 ' Rigveda, vi. 55, 5. 
 
438 THE RULING RACES OF PREHISTORIC TIMES 
 
 of the Bundahish, the father of Aghaeratha, the bull-king of 
 Suka-vastan,i and for the origin of the name Pushan we must 
 turn to Akkadian and Finnic mythology. As the god whose 
 favourite food was barley, the guardian of cattle and horses, 
 who made cows to calve,^ he chiefly belongs to the Northern 
 gods brought by the barley growers and cattle herdsmen 
 from Asia Minor, who were in India, as I have shown a few 
 pages back, united with the Hittite twin-gods and by the 
 rain-god Suk or Sak, the Indian Sukra, the earlier form 
 of Indra, and Pushan, like Sukra or Indra, is also a rain-god. 
 In Akkadian the sign for pi, which also means a ' pool ' is 
 ^>-, and this is also the sign of the goddess Davkina, the wife 
 of la, and a form of Istar. It is formed from the union of 
 sign for corn seed 'i'^, with that of divinity >— ,^ so that the 
 goddess Pu, the pool, the sacred kund or tank, the well of the 
 desert oasis, the importance of which, in Indian m)i;hology, 
 I shall show presently when I treat of the worship of Ra-dha 
 and Krishna, containing the life-giving water sent to earth 
 by the rain-god, is the goddess of seed-corn, that is, the 
 mother-goddess of the barley-growing races, and it was this 
 mother-goddess who was in later ritual transformed into the 
 'sea of brass' of the Jewish, and the 'abysses, deeps, or basins' 
 of the great gods of the Babylonian temples.* But the 
 Sanskrit name Pushan given to a northern god shows that it 
 is derived from a root in which the Finnic Ar, which has been 
 dropped in the Akkadian Pu, has been replaced in Sanskrit 
 by the sibilant *, and the root Puk, from which the name of 
 Pushan, denoting the god who made plants to grow, was 
 derived, appears in the Hindu Puk-ka, and the Sanskrit 
 Pakti, cooked dishes. But the name Puk-an, the god (an) 
 Puk, our fairy god Puck, is exactly that which would be 
 assumed by the Finnish form of the Northern Lithuanian 
 
 ^ West, Bundahish, xxix. 5: S.B.E. vol. v. p. 117. 
 
 - Rigveda, vi. S4j 5. S3. 9- 
 
 ' Sayce, Assyrian Grammar Syllabary, Nos. 223, 320, 321, 470. 
 
 ■* Sayce, Hibbert Lechtres for 1887, Lect. i. p. 63. 
 
ESSAY V 439 
 
 Purk-an, for the Finns object to one consonant following 
 another without the intervention of a vowel, and it is through 
 Finnic influence that the Lithuanian thunder-god, Per-kunas, 
 has become the Sclavonic Per-un, and the same reason — their 
 dislike of the collocation of consonants — which made the Finns 
 change the name of the northern fire-god, Bhur or Phur, 
 into Piru, made them change the original root Park, from 
 which PQshan was derived, into Puk, and we thus find that 
 Pushan in his original Lithuanian form was Purk, or Per- 
 kunas, the thunder-god, who brings the rain which makes 
 the barley grow. It was the same people who brought this 
 Lettic-god to Assyria as the barley-mother Pu, to Iran as 
 Pashang, the bull-father, and to India as Pushan, who 
 brought the Lettic Ogan to India as the god Agni of the 
 Rigveda.^ This Lithuanian rain-god Purk-un who became 
 the Fiorgyn of the Edda, and the Fair-guni of the Goths,^ 
 was naturally associated with the release of the sun from the 
 thraldom of the winter frost giants, his awakening from his 
 winter sleep with the rains of spring and the birth of the 
 new year ; and hence, when the ascendency of the Northern 
 immigrants was secured, and their astronomical studies, 
 pursued in the Babylonian and Elamite observatories, had 
 resulted in the adoption of the lunar year of thirteen months, 
 he became the god who gave his name Push both to the first 
 month of the Hindu lunar year, beginning with the winter 
 solstice, and also to the constellation Taurus. It is as the 
 star-god, who, like Dumu-zi or Tamniuz, leads the year, that 
 Pushan is spoken of in the Rigveda, where he is said to be 
 drawn by goats, the gods of primasval time, through the 
 seas of heaven in a golden ship, to survey everything, and to 
 be the god who goads the stars in their courses,* and it is 
 as the star-god who rules the beginning of the year, opening 
 
 ' Tiele, Outlines of the History of Atident Religions, ' Religion among 
 the Wends,' § 113, pp- 184 185. 
 
 - IbiJ. ' Religion among the Germans,' § 116, p. 190. 
 ' Rigveda, vi. 58, i, 2, 3 ; iii. 62, 9. 
 
440 THE RULING RACES OF PREHISTORIC TIMES 
 
 with the birth of the sun that he is also said to be the god 
 who weds the sun's daughter,^ the sun of the new year born 
 at the winter solstice. 
 
 We thus see that an examination of Ashura theology marks 
 the union in India between a Northern race calling themselves 
 Ashura, who grew barley, and who believed in the divinity 
 of pairs, and made the three fathers and three mother seasons 
 their six parent gods, and an earlier agricultural race, called 
 in Hindu mythological history, the Danava, whose parent gods 
 were the five seasons of the Hindu year, and who were the 
 first Gond growers of Northern crops, who were brought 
 down the Jumna by Lingal, who grew millets, Jowari (Hokm 
 sorghum) and Kessari {Lathyrus sativa) and Murwa {Elemme 
 coracana), and who again were formed from the union between 
 the aboriginal growers of rice and an earlier immigrant race 
 from the north who measured time by the three seasons of 
 the Northern year. It was these latter people who spread 
 themselves not only over Asia, but over Africa, as the beer- 
 drinking races who introduced the Holcus sorghum, called 
 Durra by the African natives, and Eletmne corocana, which 
 they call Telebun, and it is from this latter grain that they, 
 like the Kols of Chota Nagpore, still brew beer. But a 
 similar series of mythological evolution produced by the 
 union of alien races, which made the Lithuanian thunder-god 
 the bull-god, who ploughed the earth and became the ruling 
 god of the lunar year, also appears in Hindu popular 
 mythology in the myths which reproduce the Lithuanian god 
 of the bright day, Rai or Roj-us, the Sanskrit Raj,^ as the 
 three Ramas. These are Rama, the son of Dasa-ratha, 
 Parasu-rama, the son of Jamad-Agni, and Vala-rama, the 
 son of Rohini, the red-cow, the star Aldebaran. Rama, 
 meaning the darkness, is mentioned once in the Rigveda 
 together with the gods called Ashura, the Assyrian fish-god, 
 
 1 Rigveda, vi. 55, 4, 5, 58, 4. 
 
 " Tiele, OuS/ines ofihe History of Ancient Religions, ' Religion among the 
 Wends,' § iii, p. 182, and § 38, p. 58. 
 
ESSAY V 441 
 
 Assor, and Maghavan, the name of Indra as a son of Magha;^ 
 but the descent of Rama as the son of Dasa-ratha, the ten 
 {dasa) chariots (ratha) or months of gestation, and of Kaush- 
 aloya, the house {ahya) of Kush, the father of the Kushikas, 
 points to him as being, like Pushan, one of the father-gods of 
 the ploughing-races who worshipped the gods of generation. 
 This is confirmed by his first union in the myth from which 
 the plot of the Ramayana is taken with Sita, the furrow, who 
 is invoked in the Rigveda as the blessed Sita, the bringer of 
 crops,^ and whose worship is prescribed in the Grihya Sutras.* 
 When he first leaves home on his pilgrimage with Sita they 
 are attended by his brother Ldkshman, meaning the maker 
 or keeper of the boundaries (Idksh-mi) the god Goraia, wor- 
 shipped as one of the Behar triad of Bundu, Goraia, and 
 Sokha. He is the boundary snake who encloses and guards 
 the land prepared and ploughed by tlie year-bull, Rama, 
 who works all the year round, and not intermittently, like 
 the thunder and rain-bull, for the growth of the com crops 
 of the barley-growing race who established the Kushite 
 empire as one of the supreme gods of the Northern people. 
 We must look for the derivation of his name to Northern 
 sources, and to the same people who brought to India the 
 barley-eating god Pushan, and the Vedic fire-god Agni. 
 This is, as I have shown, the Lithuanian race, and we are, 
 therefore, justified in identifying Ra-ma with the Lithuanian 
 god of day and night, under whose auspicious care abundant 
 crops were grown. This god was the father-god of the first 
 Northern ploughing-races, who called themselves the sons of 
 the rivers, and gave the name of their father-god to the 
 river Volga, which, according to Ammianus Marcelhnus, 
 they called Rha.* His name also appears in that of Raros, 
 the father of Triptolemus, whose name is connected with the 
 
 ' Rigveda, x. 93, 14- ^ ^^''^- i^- 57. 6- 
 
 ' Oldenberg, Grihya Sutras Pdraskara, Grihya Sutra, W. 17; S.B.E. vol. 
 
 xxix. p. 333 ft'. 
 
 * Am. Marcellinus, 22, 8, 38 ; Liddell and Scott, Greek Lexicon, s.v. ' Ra ' 
 
442 THE RULING RACES OF PREHISTORIC TIMES 
 
 fire-god through its root trip, the root of tribo, to rub, 
 and who is the mythic originator of the worship of Demeter, 
 the barley-mother. Ra was a form of the sun fire-god evolved, 
 according to the mythic theology of the star- worshippers as set 
 forth in Essay vi., in the account of the deification of Artemis 
 as Arktos, the great bear-mother, by the revolution of time, 
 and represented the heat which ripened the grain. The 
 name of Ra, the heating sun-god, appears again in Rasa, 
 the Vedic name for the mother-river Oxus, called in the 
 Rigveda the great mother,^ the Greek and Latin Radix, the 
 root or branch, and it is the root of the Hindi word Raja, 
 born (Jd) of Ra, the Latin Rex, Reg-is, and forms one of the 
 component parts of the nanie Pe-ra-a, our Pharaoh, by which 
 the Egyptian kings, the sons or manifestations of Ra,^ were 
 called. It is to the apotheosis of the king as the earthly 
 form of Ra that we must trace the persistent belief in the 
 divine right of kings. The first kings, the sons of Ra, were 
 the rulers of the Maghada fire-worshippers, whose father-god 
 was Ra-hu, the fire-god, and it was they who were ancestors 
 of the royal line of kings of the Kushite empire descended 
 from the union of the Maghada kings with the daughters of 
 the Kushika, or tortoise race. It was they who introduced 
 into the village communities the custom of setting apart 
 Manjhus, or royal land, which was tilled, like the similar 
 tenure held by the Roman kings, by the burgesses or members 
 of the village community,* who stored the produce in the 
 royal granaries. It is from this form of tenure that the 
 English manor is descended, and it was these sons of Ra who 
 disseminated the deification of the kingly office which appears 
 in the title and functions of the Patesi, or priest-kings of 
 Telloh in the Euphratean delta, the priest-kings of the 
 Palestinian confederated cities, the Pharaohs of Egypt and 
 
 ' Rigveda, v. 41, 15. 
 
 ° Maspeio, Ancient Egj'pt and Assyria, p. 38. 
 
 ' Dickson, Mommsen's History of Home, bk. ii. chap. i. Popular Edition, 
 p. 258. 
 
ESSAY V 443 
 
 the kings of Rome,^ all of whom were supreme administrators 
 of religious rites, and were regarded as the earthly repre- 
 sentatives of the supreme god Ra. That this white royal 
 god Rai, who makes plants to grow and rules the bright 
 sky, was a sun-god worshipped by the ploughing sons of the 
 Am or Mango mother, bom of the Kushite race, is proved 
 by the worship of Ra-hu, the fire-god, as his priests, the 
 Dosadhs, still bum in his honour mango-wood soaked in 
 ghee? The first Ra-ma, therefore, was the sun-god Ra, who 
 ripened fruits and com, and as the sun-god he was looked on 
 as the child of the night, and the darkness {rama) from 
 which he was bom was called Ra-ma, the mother of Ra, and 
 this name came, under Hindu matriarchal theology, to mean 
 the god whose mother is Ra. Ra-ma is therefore a god, who, 
 like other Hindu gods, was first a mother-goddess, whose 
 name under Northern patriarchal influences became one of 
 those given to the son of the parent-god Ra-hu, the creator, 
 or Ra, the begetter (Am). It is in this latter form that he 
 became the Egyptian god Ra, the father of Hu,^ while the 
 Hindu Rama, the son of Kush-aloya, is preserved in the 
 Hebrew Raamah, the son of Kush and father of Sheba 
 {seven) in Genesis x. 7, the Assyrian and Syrian supreme 
 sun and rain-god Ram-anu, the Rimmon of the Bible, and 
 in Ram, the father of the royal line of Judah, and the 
 grandfather of Nahshon, the prince of Judah, the Nagash, or 
 rain, Naga, or plough-god.* 
 
 The second Rama is the demi-god Para-su Rama, who is 
 said in the Mahabharata to be the son of Jamad-agni, the 
 twin {jama) fires of the Bhrigu race, the earthly and heavenly 
 fire. It was he who destroyed the Haihayas, or Haio- 
 bunsi, the sons {bunsi) of Haio, or la, the rain-god, and 
 
 ' Dickson, Mommsen's History of Rome, bk. ii. chap. i. Popular Edition, 
 p. 262. 
 » Risley, Tribes and Castes of Bengal, vol. i. ' Dosadhs,' p. 253. 
 ■' See Essay iii. p. 201, note i ; Book of the Dead, xvii. 22. 
 ■■ I Chron. ii. loii ; Essay III. pp. 225, 264. 
 
444 THE RULING RACES OF PREHISTORIC TIMES 
 
 killed their king Arjuna, the fair {arjun) prince of the North, 
 the son of Krita-virya, the doer (Tcrita) of a man's or father's 
 work (virya), the rain-god who begat life on earth as the 
 husband of the tilled land.^ His name Para-su, the Hindu 
 form of the Greek irekeicv^, the double axe, marks him as 
 the god of the race who made the recurrent birth of the 
 twins day and night factors in the reckoning of time, and 
 who measured it by these and the recurrence of the lunar and 
 solar phases, the new and full moon, the equinoxes and sol- 
 stices, instead of by the sequence of the seasons. It was they 
 who calculated from the lunar phases the periods of gestation 
 and the eleven months sacred to the Ashvins, the twin-gods 
 of Day and Night. Parasu-Rama is said in the Mahabharata 
 to have retired to the Mahendra mountains, overlooking the 
 shrine of Juggernath at Puri in Orissa, after giving his bow 
 and arrows, the bow of Krishanu, the rain-bow god of the 
 Rigveda, to the third Rama, who is represented as ruling in 
 Ayodhya as Vishnu, the god who established the year of con- 
 secutive months,^ and wielded the discus, the ring which 
 marked time by the revolution of the thirteen months of 
 the year. This transfer of the bow of the rain-god to the 
 sun-god, is exactly parallel to that of the descent of the 
 bow of Eurytion, the father of the Greek Centam-s, to the 
 wandering sun-god Odusseus. It is as the introducer of the 
 lunar year that the third Rama appears in the Ramayana, 
 as Rama, the moon-god, wedded to Sita, who had been first 
 the furrow, afterwards the prisoner of Ravana, the storm- 
 god, and who appeared in her third phase as Sita, the lunar 
 crescent, the mother of the children of Rama. It was this 
 union which was followed by the return of Rama and Sita 
 to Ayodhya as successors to Bharata, the king of the star- 
 worshippers, and son of Kai-kaia, the mountain-mother of 
 the Turanian Gonds. It is this third Rama who is the 
 Rama-chundra, or moon-Rama, still worshipped as the chief 
 
 ' Mahabharata Vana (Tirtka Yatra) Parva, cxvi.-cxvii. pp. 358-362. 
 ^ Md., xcix, pp. 315, 317. 
 
ESSAY V 445 
 
 god of the triad adored as the collective embodiment of 
 Juggemath at Puri. The third member of the triad is Su- 
 bhadra, the blessed or holy (bhadra), the equivalent of our 
 modem saint, Su, the bearing-mother, also called Sita ; while 
 the second is Bal-bhadra, the blessed Bal, or Bel, also called 
 Bala, or Vala-Rama, the name by which he is worshipped at 
 Mahabun in Mathura, the birth-place of Baishna. He was 
 the god Parasu-Rama who retired to the Mahendra mountains 
 after he gave up his bow to the united sun- and moon-gods, 
 the Odusseus, and Penelope, weaver of the web {irrivq) of 
 time of Greek mythology. In this god Bal, Bel, Vala, or 
 Bala, we find the sun and fire-god worshipped by the 
 Akkadians as Bil-gi, and by the Babylonians as Bel 
 Merodach, that is, Bel the holy son (mardugga)} His name 
 Bel still survives in Orissa, and means the sun in the language 
 of the Souris or Savars,^ who represent in Orissa the Su- 
 varna of the Rigveda and Mahabharata, the descendants of 
 the fish-god, Sal-machh, the first avatar of Vishnu. This is 
 one of the totems from whom the tribe are descended, the 
 others being Kasibak, the heron, Garga-rishi, the shining 
 {gar) antelope (risht/a), and Sandilya, the sons of the full 
 moon (sandil), and in this genealogy we see their connection 
 with the sons of Ram, for Ab-ram, the father Ram, the sun- 
 god, and therefore Garga, the shiner, was son of Terah, the 
 antelope, or gazelle.^ The name Bel, Bil, or Bal is, as I 
 
 ' Boscawen, Babylonian and Oriental Record, Oct. 1890, p. 254. 
 
 ''■ In a vocabulary of Souri words taken down by me from one of the tribes, 
 I find Bel entered as the Souri name for sun. 
 
 ' Risley, Tribes and Castes of Bengal, vol. ii. appendix i. p. 128. The 
 totem Garg, or Garga, is very common among Bengal castes. Thus the 
 Agurwals and Babhuns of Behar have a sept called the Gargs, and this name 
 appears again in the Rajput sept of Garg-bunsi, the sons (bunsi) of Garg ; 
 Garga is a name of a sept of Brahmins and of the Sankheris, or workers in 
 brass, and Gargari is a subsection of the Sandilya Gotra of Rarhi Brahmans 
 in Bengal, and this name is one connected with moon-worship, for Sandil is 
 the Munda name of the full-moon (Risley, Iribesand Castes of Bengal, vol. ii. 
 p. 219), while Garga-rishi is a totemistic name not only of the Savars, but 
 also of the Napits, or barbers, and of the Tantis, or weavers, and I have 
 
446 THE RULING RACES OF PREHISTORIC TIMES 
 
 have shown in Essay i., one of the forms assumed by the 
 transmutations made by alien races of Bhur or Phur, the 
 primasval name for the Northern god of the household fire. 
 It was when the god of the household fire, the Vedic Vala, 
 slain by Indra, became the sun-god, that he assumed the 
 name Bala-rama, the god who rules the day, while his con- 
 sort Sita, the moon-goddess, rules the night. It was the 
 united sun- and moon-god who were the supreme gods of the 
 worshippers of the heavenly twins Day and Night. The land 
 of Orissa and its sacred hills are traditionally consecrated 
 to Vala-rama, and the name Mahendro, the name of its 
 mountains, is a reproduction of the name Mahendra, given 
 to Indra in the sacrifice of the Great Oblation (mahd-havis), 
 oflfered to celebrate his victory over the Vritra, or enclosing 
 snake, the theology which deified the ploughing-buU and the 
 furrow.^ 
 
 The third Rama, also called, like his predecessor Parasu- 
 rama, Vala-rama is distinguished from the son of Jamadagni 
 by being the son of RohinT, the red cow, the star Aldebaran 
 of the star-worshippers. His chronological and ethnological 
 position is clearly shown in his description in the Mahabha- 
 rata, as the hero who bears the banner of the Palm3Ta or 
 Toddy palm,^ the tree which yields the palm wine, a cog- 
 nisance similar to that of the Palmyra or Tal palm, sur- 
 mounted by the five stars,^ which was borne by the great 
 
 shown that the elevation of the barber caste implied in the solar name of 
 Garga-rishi, the shining antelope, is chronologically coincident with the 
 introduction of Kushika rule, and the formation of castes founded on com- 
 munity of function. The root gar, from which name Gsir-gar is formed, also 
 appears in the name Gar-abing, or big river-snake, a totem of the Mundas of 
 Garur, a vulture, the storm-bird Garuda, a totem of the Rautias and Mais ; 
 Gari, a monkey, connected with the wind and tree-gods, a totem of the 
 Mundas and Ooraons ; and Garwe, a stork, a totem of the Ooraons (Risley, 
 vol. i. pp. 271, 274). It seems to denote the shining-snake, or moon-bird. 
 
 ^ Eggeling, Sat. Brah. ii. 5i 4> 9 ! S.B.E. vol. xii. p. 419. 
 
 ^ Mahabharata Shaleya (Gud-Ayudha) Parva, §§ xxxiv. and Ix. pp. 135, 
 233- 
 
 ' Ibid. Bhishma (Bkishma-Vadha) Parva, xlvii. p. 165. 
 
ESSAY V 447 
 
 Bhishma, the uncle of the Kauravya and Pandavas, and first 
 generalissimo of the Kauravya armies, and the appropriation 
 of this cognisance by the two leaders who were most inti- 
 mately connected with the two contending parties marks the 
 age of the Kauravya and Pandava legend as that in which 
 the sons of the palm tree were the ruling race. Vala-rama 
 is also described as he who has the plough for his weapon, 
 and it was with the plough — the cognisance or sign of descent 
 on the banner of Shaleya, king of the Madras,'^ the grand- 
 father of the twin Pandavas, Sahadeva and Nakula — that 
 he attacked Bhima for his alleged treachery in slaying by 
 guile Duryodhana, the eldest son of Dhritarashtra, and 
 leader of the Kauravyas. His connection with the bull 
 (gud) of Ayodhya, the Eastern Gautama, the sons of the 
 river Rohinl,^ the red cow, not the later star, is shown by 
 the title of the section dedicated to him in the Mahabharata, 
 called the Gud-Ayudha Parva. This tells how at the close 
 of the war between the Kauravyas and Pandavas, Vala- 
 rama came back from pilgrimage to see the last great contest 
 of the war, the duel between Duryodhana and Bhima. That 
 he belonged to the gods of the older hierology is shown by 
 the sympathy he evinced for the Kauravyas, though he 
 abstained from fighting against the Pandavas. He thus 
 represents the transition period between the rule of the 
 Kauravyas or Kushites and the assumption of their empire 
 by the Pandavas or fair people, and it was after the final 
 victory of the Pandavas under Arjuna, the bearer of the 
 heavenly bow Gandeva, the god (deva) of the Gan, or holy 
 land of the rain-god, and the Ya-deva god Krishna, the 
 wielder of the discus or year's ring of the lunai- year, and the 
 death of Duryodhana, that he retired to Dwaraka. He then 
 left the direction of the new age to the younger generation 
 
 ' Mahabharata Drona {Jyadratha- Vodha) Parva, cv. p. 297. 
 
 8 The river Rohini, on which Kapila-vastu, the city {vastti) of the yellow 
 race (kapila) stood, flowrs through the territory still owned by the Gautama 
 Rajputs. 
 
448 THE RULING RACES OF PREHISTORIC TIMES 
 
 of the Vishnavites headed by Satyaki, the grandson of Shinl, 
 the moon-goddess, who with Bhima, slew Valhika and his ten 
 sons, the bearers of the banner of the Yupa, or sacrificial stake, 
 and the representatives of the age which sacrificed eleven 
 animal victims to the gods of generation. It was to the close 
 of this age, distinguished by those sacrifices which shed the 
 blood of living victims as the seed of increased life on earth, 
 that Vala-rama, the son of the father and mother palm-tree 
 and the star RohinI belonged, when the fixed stars which 
 were worshipped as the maintainers of law and order and 
 measurers of time were about to be deposed from their pre- 
 eminence by their successors, the moon and planets, which 
 the star worshippers regarded as rebels, but who became 
 under the new regime, the rulers of heaven. Vala-rama as 
 the son of the palm-tree, the father and mother tree of the 
 Babylonians and of the Semitic section of the tribe of Judah, 
 the sons of Tamar, the palm-tree, Judah's second wife re- 
 presents the transition from the rule of the Vaishya, sons of 
 the fig-tree, to that of the Kshatrya, sons of the palm-tree, 
 from the rule of the Vaishya, or yellow trading race, whose 
 clothes are oi'dered, in the Hindu law-books, to be dyed 
 with turmeric,^ who offered human sacrifices, and were 
 descended from the bisexual fig-tree, the mother-tree of the 
 potters and weavers and the race of artisan CEistes founded 
 on the community of function, the descendants of Shelah, the 
 son of Judah's first wife Shua,^ and the destined husband of 
 Tamar before her union with her father-in-law, to that of the 
 sons of Tamar, the palm-tree propagated by the union of 
 father and mother stocks, and, therefore, the parent-tree of 
 the race which believed in the divinity of pairs. The sons 
 of the fig-tree were the maritime and gardening race, the 
 Su-varna, or caste (varna) of the Sus of Western India and 
 the Shus of the Euphratean countries to whom Shua, Judah's 
 first wife, Hush-im or Shuh-am, the sons of Dan, the con- 
 
 ' Biihler, Apastamba, i. 3. 2 ; S.B.E. vol. ii. p. 10. 
 ^ I Chron. iv. 21-23. 
 
ESSAY V 449 
 
 quering kings Su-shravas of the Rigveda, Hu-shrava of the 
 Zendavesta, and Husham of the land of Tema or Southern 
 Arabia, the biblical conqueror of Edom, the home of the red 
 man, belonged. It was the maritime Shus who instituted 
 the worship of the Pleiades and Aldebaran in Southern 
 Arabia, and they were, as I have shown in Essay ii., pp. 
 106-118, and ni. pp. 284-286, 323-327, the Panis,or trading 
 warrior races of the Rigveda. It was they who when they 
 ' became allied with the Northern red race, the Kshatryas 
 or warriors, whose clothes were dyed with madder,^ the 
 sons of Caleb, the dog, and Terah the antelope, made, in Ur 
 of the Chaldees, Rama their father-god under the name of 
 Ab-ram, the father Ram. 
 
 But before dealing with the evidence which marks the 
 progress of the worship of Ra, after his sons the maritime 
 traders of Dwaraka and the ports of Western India had emi- 
 grated to the Euphratean delta and lands still farther west, it 
 is necessary for the elucidation of the history of the creed to 
 set forth the proofs given by the legends and ritual of Mathura, 
 the holy district intersected by the Jumna, which had been 
 consecrated to the gods of the land since the primasval days 
 when Lingal and the Gonds first settled on its banks in the 
 Gangetic Doab, and instituted ritualistic worship by the 
 appointment of Pradhans or national priests. It was in this 
 district that both Bala-rama and Krishna, the father-gods of 
 the Ya-devas, or race of Lunar Rajputs, to which the Jadons, 
 the ancient Yadus, who still hold extensive estates in this 
 district, belong,^ are said to have been bom. Mathura is 
 the centre of the district assigned as the mother-land of the 
 Shura-sena, the army (sena) of the heroes (shvra), or of the 
 sons of the bull (shur) by Manu and Arrian, and who are 
 called in the Mahabharata, the bull Bharata,^ and the district 
 
 ' BUhler, Afastamba, i. i, 3, 2; S.B.E. vol. ii. p. 10. 
 ■" Elliot, Sup. Glossary of the North-west Provinces, s.v. ' Jadon,' p. 482. 
 ' BUhler, Manu ii. 19; S.B.E. vol. xxv. p. 32 note. The name Shura- 
 sena seems certainly to mean the army (sena) of the sons of the bull (Shur), 
 
 29 
 
450 THE RULING RACES OF PREHISTORIC TIMES 
 
 is called Braj-mundal, or the home of the herd (braj). The 
 name Mathura, or the place of churning (math), point to it 
 as having been, even before the advent of the Gond or 
 ploughing race, consecrated to the gods of the Maghada fire- 
 worshippers and workers in metal, whose rule preceded that 
 of the Gonds, for it was the fire-worshippers who first adored 
 the god of the twirling or chiu-ning fire-drill. But the 
 names and situation of the holy places of the district and 
 the ritual of its annual festivals all speak of a time long 
 anterior both to the advent of the fire-worshippers and the 
 growth of the legends recording the development of Rama 
 and Krishna worship. The mother-goddess of the land is 
 Radha, and her name, according to Sanskrit etymology, is 
 derived from the root ridh, to be prosperous, but this abstract 
 meaning of ' the prosperous goddess ' could not be that of 
 the name of the mother of the early primaeval races whose 
 theological nomenclature was founded on materialistic de- 
 ductions. The name must, it seems to me, be one like the 
 Sanskrit Tur-vasu which is translated from Tur-an, both 
 names meaning the race whose god (an or vasu) is Tur. 
 Similarly it appears that in the name Radha, the Sanskrit' 
 speaking races described in an interpreting form the parent 
 of their father-god Ra. Viewed in this light Radha means 
 the maker (dha) of Ra, the darkness, or chaotic void from 
 which the sun, god of light, was born, and it is thus another 
 
 the worship of Krishna is intimately connected with the descent of his sons, 
 the Yadus or Ya-devas, from the hull and cow, and it is also through the 
 names Ya and Tur connected with the worship of la and the meridian pole 
 Tur of the Chaldaic Alckadians. Hence the tribe would naturally be one 
 with Chaldaic affinities, and, therefore, it seems to me almost certain that 
 their tribal name was, like all ancient patronymic names of tribes, totemistic ; 
 and that, therefore, Shura meant the sons of the Hebrew and Semite Shur, the 
 bull, the followers of Keresaspa, the son of Sama, the Shemite, the people 
 descended from Shu, the begetter, the root of Soma or Shoma. The correct- 
 ness of this derivation is made more probable by the fact that the computa- 
 tion of the lunar year was introduced into India by the Semite sons of the 
 Babylonian palm-tree, and these, again, were the Shus of the Euphratean 
 Delta, the race who used the Sanskrit sibilant SA in preference to the hard 
 t or A. 
 
ESSAY V 451 
 
 form of Ra-ma, the darkness, the mother of Ra. It is to 
 her that the hill of Barsana, one of the two sacred hills of 
 the Bharat-pur range, bounding the district on the west, is 
 dedicated, and these hills are the mother-mountains of the 
 Bharata race. The name Bar-sana is, according to the 
 derivation given by Mr. Growse in his learned and pictur- 
 esque description of the Mathura district, a corruption, or 
 rather, as I would say, another form of Brahma-sana, mean- 
 ing the hill {sand) of Brahma, the creator, when his name 
 was Var or Bar, the rain-god Varuna. This hill is the 
 traditional home of Vrisha-bhanu and Kirut, the parents of 
 Radha.^ The name Vrisha-bhanu. meaning the ray (bhanv) 
 of rain ( Vrisha), is a wonderful instance of the conservatism 
 of popular theology, for though it is spelt Vrisha-bhanu it is 
 always locally pronounced Brikh-ban.^ This pronunciation 
 of the name shows us that the word Vrisha is a dialectic form 
 of Brikh, while Brikh is clearly a popular form of the original 
 Bhri-gu,* or fathers of fire, whose home is placed by Sanskrit 
 geographers in this district, and who were, therefore, the 
 fathers of the rain-god Vrisha, begotten by the lightning- 
 flash, and Brikh-ban, therefore, means the ray or light 
 (bhdmi) of the son of the fire-god. Bhrigu and Brikh are 
 Hindu equivalents of the Greek ^poxn, the wetting rain 
 accompanied by thunder, while Vrisha or Bhrika-bhanu 
 means the thunder-god. Kirat is, again, a popular form of 
 the name Kirttida, used in the Pudma Purana,* meaning the 
 spinners — from the root krit, to spin — and this name marks 
 the mother-goddess Kirttidda as an Indian form of the 
 Northern time-goddesses represented by the Greek Penelope, 
 
 ' Mathura, A District Memoir, by F. S. Growse, B.C.S., Second Edition, 
 p. 290. 
 
 ' Ibid. p. 71 note. 
 
 ' The termination gu in Bhri-gu shows us that the name was one invented 
 by a race who added the Tamil suffix gu, used to form verbal nouns, to the 
 root bkri, to beget or bear. 
 
 * Mathura, A District Memoir, by F. S. Growse, B.C.S., Second Edition, 
 p. 71 note. 
 
452 THE RULING RACES OF PREHISTORIC TIMES 
 
 the weaver of the web {pene, Trr\vr)) of time, the wife of the 
 wandering sun-god Odusseus, and by the Noms or spinners of 
 the rope of destiny of the Edda. The function of Kirttida 
 as the spinner or maker of time is further shown in the name 
 Kalavati, given to her in the Brahma Vaivarta, meaning the 
 possessor of the sixteenth part {kola), that is, of the moments 
 of time. Thus the mythic tale told by the meaning of the 
 names of Ra-dha and her parents relates how the maker of 
 Ra, the darkness impregnated by the life-engendering mist, 
 was born, like the German sun-god Siegfried in the Gotter- 
 dammerung, from the father and mother of fire, the life- 
 giving heat, when the weaving of the rope of destiny 
 was finished. The consort of Ra-dha is the god to 
 whom the neighbouring hill of Nand-ganw is sacred. Its 
 name means the village (^ganw) of pleasure (iiatid), and it 
 is a substitute for Nand-ishvar,^ or the god (Ishvar) of 
 pleasure (nand), a name of Shiva, and thus we can connect 
 the sanctity of this mountain with the German legend of the 
 Hill of Venus guarded by the faithful Ecke or Eckhardt, 
 who is, as I have shown, the Greek father-serpent-god Echis, 
 while the Hill of Venus is the Northern form of the mother- 
 grove of life of the matriarchal Southern races transformed 
 into the mother-mountain, whence, according to the North- 
 ern theology of creation, all mankind were born. And we 
 also leam from the history of the name of this sacred moun- 
 tain that before it was dedicated to Krishna, the god con- 
 cealed in the black (Krishna) cloud of mist, the husband of 
 the mother of Ra, was the god of the Linga, the Gond god 
 Lingal, the father-god of human life. But further evidence 
 of the origin of this national myth, proving that it dates 
 back to matriarchal times, before the immigration of the 
 Northern races, who looked on the family born from united 
 fathers and mothers as the national unit, is given in the legend 
 which makes the grove and temple of Ra-dha-Raman, in the 
 
 ^ Mat Aura, A District Memoir, by F. S. Growse, B.C.S. Second Edition 
 p. 71. 
 
ESSAY V 453 
 
 village between the two hills called Sanket, meaning 'the 
 place of assignation,' the place where the two lovers used to 
 meet.1 This grove is a counterpart of that of Lumbini, 
 between and common to the town of Kapilavastu, the city 
 (vastu) of the yellow race (kapila), and the aboriginal village 
 of Koliya, in which the mother Maya, the goddess Maga, 
 brought forth the Buddha under the parent Sal-tree, and the 
 story takes us back to the days when the sons of the Northern 
 fire-god, on entering the district under the guidance of the 
 Gond god Lingal, found it peopled with the matriarchal 
 races whose children were begotten in the village groves, and 
 were called the offspring of the mother-tree. This conclusion 
 is confirmed by the ceremonies observed at the Holi or spring 
 festival of the two villages, which are graphically described 
 by Mr. Growse in his diary written on the spot.^ He tells 
 liow at the festival held at Bar-sana, on the 22d of February 
 1877, the women of Bar-sana, the wives of the Gosain 
 priests of the temple of Larli-ji, meaning ' the beloved one,'^ 
 were attacked by the men of Nand-ganw, who were armed 
 with round leather shields and stag's horns, while the ladies 
 defended themselves with long heavy male bamboos. The 
 combat was next day repeated in a reversed form in the 
 village of Nand-ganw, when the Bar-sana men attacked the 
 wives of the Gosains of the Nand-ganw temple, but the 
 battle here was fought round the yellow pennon of the men 
 of the yellow races, and was more like a phallic orgy than a 
 fight. A similar combat formed part of the ceremonies 
 of the Holi festival of Bathen, in the north of the Mathura 
 district, held in 1877, on the 2d March, some days after those 
 of Bar-sana and Nand-gslnw. At Bathen, after the red Holi 
 powder, showing it to be a festival of the red race, had been 
 thrown, a band of rustics encircling a man bearing a yellow 
 
 ' Mathura, A District Memoir, by F. S. Growse, B.C.S. Second Edition, 
 p. 72. = Ibid. p. 85. 
 
 > Jbid. p. 291. Larli is, according to Mr. Growse, a local form of the 
 Sanskrit lalita. 
 
464 THE RULING RACES OF PREHISTORIC TIMES 
 
 flag, and each carrying a branch of the prickly acacia, came 
 from the neighbouring village of Jau, and marched through 
 Bathen to the plain outside it. There they were met by the 
 Bathen ladies armed with bamboos, before whom the Jau 
 men deployed into line, each man confronting a Bathen 
 woman. In the fight which followed, the women, backed up 
 by their husbands who stood behind them, but did not strike 
 or join actively in the fray, tried to force their way to the 
 yellow flag, an emblem of the god of Love.^ The meaning 
 of these contests is shown in the marriage-customs of the 
 Bhondas of Jeypore, where the young men of one village 
 who wish to marry the yoimg women of another, after 
 obtaining the consent of the parents of their brides, visit 
 the village, and are all shut up in a chamber dug under 
 ground, together with an equal number of young women, 
 and each selects his partner during the time of seclusion.^ 
 
 We see in all these ceremonies a complete reproduction of 
 the seasonal dances of matriarchal times, when the women of 
 one village met the men of another at the dancing place, 
 under the shade of the mother-grove of one of the villages in 
 the same way as is still customary among the Ho Eols, and 
 we find the Ho custom of prolonging the festal period by 
 celebrating the Magh festival on diflferent days in the several 
 villages of each confederacy reproduced in the dates fixed for 
 the Holi festival in the Mathura villages. We also find in 
 the date of the Holi festival, begun on the 13th or full-moon 
 day of Phalgun, or about the 2d March, in a normal year 
 beginning with the winter solstice, evidence of the substitu- 
 tion of a Northern festival to the young sun-god for the 
 original national Saturnalia h^ld in Magh, sacred to the 
 mother Magha, and that this latter festival was the original 
 spring festival of the Mathura is proved by its being still 
 celebrated imder the name of Basanto-savo or spring festival, 
 
 ' Mathura, A District Memoir, by F. S. Growse, B.C.S., p. 91. 
 2 Indian Antiquary, ii. 237; Gomme, 'Exogamy and Polyandry,' ^rfAao- 
 logical Review, August 1888, p. 386. 
 
ESSAY V 455 
 
 on the 20th of Magh at Brindabun.^ Historical evidence of 
 the mingling of alien races is also given in the weapons of 
 the Holi combatants, for the bamboos used by the women 
 tell of the early days when the Kichaka or sons of the hill- 
 bamboo (Icichdka) ruled the land. This is the age repre- 
 sented in the Mahabharata by Kichaka, the commander-in- 
 chief, or in the Indian gradations of rank the second ruler of 
 the kingdom of the Matsaya or Fishermen, who in the 
 Mahabharata legend were the supreme lords of the Mathm*a 
 kingdom in which the Pandavas spent the thirteenth year of 
 their exile. The story of the conquest of this land by the 
 fair {pandu) race from the north is told in the Mahabharata 
 in the account of the attempts made by Kichaka to seduce 
 DrupadI, the wife of the Pandava brothers, and his death at 
 the hands of Bhima, otherwise called Vrikodara, the wolfs 
 belly.^ It tells how the gods of the fire-worshipping sons 
 of the Northern wolf conquered the gods of the earlier 
 Indian races. But Kichaka, the hill bamboo, who is said in 
 the Mahabharata to be the son of Kai-kaya, the Gond 
 mother-goddess and mother of Bharata in the Ramayana 
 legend, as well as the brother of the queen of the king of the 
 Matsyas, is both an indigenous plant of Central India, and 
 a totemistic father of the Bharata race of the Bharat-pur 
 Mountains, the Bhars of Northern India, for they are 
 descended from the bamboo {bans) and antelope (?ishi), the 
 totem Bans-rishi, the bamboo planted as the sign of the rain- 
 god by Vasu, the Northern spring father-god of the Magha- 
 das, as well as from the peacock, also an indigenous bird, 
 called by the Northern name of Mayara* or Mayura, and 
 the whole genealogy tells how the Northern invading fire- 
 worshippers became mingled with the people of the land. It 
 was these fire-worshippers who were followed by the yellow 
 or gardening race, the sons of the Bhur totems of the Bel 
 
 ' MalAura, A District Memoir, by F. S. Growse, B.C.S., p. 249. 
 
 "^ Mahabharata Virata Parva, xvi.-xxiii. 
 
 ' Risley, Tribes attd Castes of Bengal, vol. ii. App. i. p. 9. 
 
456 THE RULING RACES OF PREHISTORIC TIMES 
 
 {MgU marmelos) tree, the medicinal fruit-tree, and parent- 
 tree of the race who first studied medicine, and Kachhap, the 
 tortoise; and it was these people who were the invaders de- 
 picted in the combat at Bar-sana by the leathern shields and 
 deer''s horns of the men of Nand-ganw. These take us back 
 to the story of Ra-ma when he killed the deer Marichi, the 
 representative of the tree {marom) god, who, when slain, 
 became the leading star in the constellation of the Great 
 Bear or seven deer {rishya), and the star in Orion called 
 Mriga-sirsha, or the .deer's head, the father-star of the race 
 of star worshippers, who raised the mother Maga to heaven as 
 the peacock-mother with her train of stars, the bird sacred to 
 the Greek mother moon-goddess Hera. These totem names 
 also tell us of the advent from the north of the father of Ram 
 Terah, the antelope, the ' dara ' sacred to the Akkadian god 
 Mul-lil, and the Dhar or god of the water-springs of the Kau- 
 ravya or tortoise race born from Gandhari, the goddess-mother 
 of the springs {dhdri) of the land. The male antelope was 
 the totemistic father of the Indian Brahmins, whose sons, 
 when the earthly deer-god was slain by the yellow gardening 
 race, became the Bharata or sons of the fig-tree, the Bhandir 
 tree of the Krishna legend, and it was they who, according 
 to the story told in the Holi sports at Bathen, were sought 
 as husbands by the women of the land who chose the fathers 
 of their children. These men of the yellow race were the 
 agriculturists of the east bank of the Jumna, the Srinjaya, or 
 men of the sickle (srini), of the Rigveda and Mahabharata, to 
 which Drupadi, the wife of the Pandavas, belonged, and who, 
 under the lead of the Pandavas, conquered India in the war 
 with the Kauravyas, and it is their bull-god, the moon-god 
 who appears in the Krishna legend as Bala-ram, the son of 
 RohinI, born at Gokul, on the east bank of the river, and it 
 was he who crossed the stream to become the consort of 
 Ra-dha at the shrine of Radha-Ram-an at Sanket, ' the 
 place of assignation.' 
 
 But the ceremonies of the Holi festival at Bar-sana, Nand- 
 
ESSAY V 457 
 
 ganw, and Bathen, do not exhaust the evidence to be derived 
 from its celebration in the Mathura district, for the Holi 
 religious games at Kosi tell us of an age succeeding that 
 when the village mothers chose the men of a neighbouring 
 village as the fathers of their children, for at Kosi only 
 dwellers in the village join in the festivities.'^ These begin 
 with a sort of war-dance danced by the men and boys in 
 pairs. They are dressed for the occasion in high-waisted full- 
 skirted white robes reaching to their ankles, and wear red 
 turbans or ' pugris,' ornamented with a long tinsel plume 
 (Jealangi), said to represent the peacock feathers worn by 
 Krishna when rambling through the woods, but rather I 
 should say the crane (Icalang) or water-bird adored by the sons 
 of the egg-mother Gan-dhari whom Krishna slew as the crane 
 Bak-a-sur on the banks of the Jumna.^ Each of the dancers 
 holds in his left hand a scabbard and in his right a knife or 
 dagger, with which they make a feint of thrusting at the 
 spectators as they whirl round in the rapid dance. This is 
 followed by a sham fight, in which the men of the village 
 stand opposite an equal number of the women, who are armed 
 with bamboo staves ornamented with bands of metal and 
 gaudy pendants. With these they push back the men as 
 they advance, singing scurrilous songs. The whole represen- 
 tation is a picture of the new relations between the Northern 
 men of the invading races and the women of the land, when 
 the men chose temporary partners to live with them from 
 among the women of their village, just as in the Lakhimpur 
 district in Assam, the young men and young women of the 
 Meri tribe spend, at one season of the year, ' doubtless that of 
 the Magh festival,' several days and nights together in one 
 large building, ' and during this time each selects his partner 
 for the year.' * A similar custom is described by Pennant as 
 existing in Eskdale, where those unmarried chose partners at 
 
 ' Mathura, A District Memoir, by F. S. Growse, B.C.S., p. 87. 
 
 2 Ibid. p. 54. 
 
 " Hunter, Statistical Account 0/ Assam, i. p. 343. 
 
458 THE RULING RACES OF PREHISTORIC TIMES 
 
 the annual fair, the partnership lasting till the next fair, and 
 also at Campbeltown and Canway in Argyllshire, where in 
 Campbeltown there was an annual solemnity in the church to 
 which all who wished to change their wives or husbands went 
 at midnight. They were then blindfolded and sent to run 
 round the church, and when the word ccibbag, ' seize quickly,' 
 was pronounced, every man laid hold of the first woman he 
 met, who was his wife till the next anniversary. Again at 
 Canway every Michaelmas Day every man took up behind 
 him on his horse a young girl, or his neighbour's wife, and if 
 the two rode together to a certain cross and back again they 
 were partners for the year.^ The ornamental staves carried 
 by the women are the hill-bamboos of an earlier time 
 changed into the counterparts of the Thyrsus of the Greek 
 and Phrygian Bacchantes, wreathed with vine and ivy leaves, 
 with the pine cone at the top. These adorned staves mark 
 the bearers, who as Jat women are reputed to be the tempor- 
 ary wives of those who succeed in capturing them, as the 
 descendants of the mother-bear of Phrygia, the Riksha of 
 India, born under the pine-tree of Cybele and Dionysus, 
 who had become in their progress from Phrygia to India the 
 children of the antelope (mA«/a).^ Another significant cere- 
 mony is that at Phalen, a corruption of Prahlada-grama, 
 there the priest of the fire-god whose shrine is near the holy 
 pond called Prahlad-kund, passes at the Holi festival through 
 the fire, just as the Dosadh fire-priests of Ra-hu do at his 
 festivals in Behar or Maghada, and in this last ceremony we 
 find evidence that the god thus worshipped was Ra, the 
 Maghada god, in honour of whom and the mother-goddess 
 Maga the great Magha festival was instituted. But beside 
 the evidence to be gathered from these popular forms oi 
 celebrating the spring festival, the Hindu counterpart ol 
 our St. Valentine, the names of the shrines also give us mucl 
 
 ^ Gomme, Archcsologtcal Review, ' Exogamy and Polyandry,' Augus 
 1888, pp. 393 note, 394 ; Guthrie, Old Scottish Cmtoms, p. l68. 
 ^ Mathura, A District Memoir, by F. S. Growse. Second Edition, p. 86 
 
ESSAY V 459 
 
 insight into national history. I have abeady noticed that 
 furnished by Bar-sana and Nand-ganw, the first sacred to Ra- 
 dha, the second to Krishna, and also that given by the name 
 of Mathura, the place of churning (math). But there are 
 also lessons from the names of Brinda-bun, Ra-val, and Ra- 
 dha-kund, shrines of Radha and Maha-bun, sacred to Krishna. 
 Taking first the two 'buns^ or forests, Brinda-bun and 
 Maha-bun, tliey both tell of the time when the cultivating 
 races had to clear land for their villages from the forest, and 
 while Brinda-bun, the shrine of Ra-dha, on the west bank of 
 the Jumna, meaning the wood (buti) of the Brinda or Tulsi- 
 plant iPcyamum sanctum), the tree of Krishna, tells us of 
 the days when the supreme goddess was the mother-tree. 
 JUaha-bun, on the east bank, tells us of the coming of the 
 ploughing race, the sons of Ra, the sons of the Bhandir or 
 sacred fig-tree, one of the denizens of the forest. One of the 
 shrines of Ra is that consecrated to Bala-Ram at Gokul, 
 meaning a herd of cattle, who is said to have been born 
 there. And the relation between the sons of the cow and 
 their guardian races on the west bank is shown by the name 
 of the Western shrine Gobardhan, meaning ' a keeper of 
 cattle.' The arrangement of the shrines tells how the plough- 
 ing race, the sons of Ra from the East, joined the wor- 
 shippers of the earthly fire, the artisan Bhrigu, and the sons 
 of the mother forest- tree on the west bank, and established 
 through the land the worship of Ra. It is to this union of 
 races that the substitution of Ra-dha for Magha as the 
 mother of the land is to be traced, as also the consecration 
 of Raval and Radha-kund. Raval, on the west bank of the 
 Jumna, is a contraction of Rajakula, meaning the home (kuld) 
 of the child {ja) of Ra, and it was there that Sar-bhan, 
 meaning the ray {bhan) of light (sar), the maternal grand- 
 father of Ra-dha, dwelt, and it was here that the first temple 
 to Larli-ji,the beloved one, the mother of Ra, was founded.^ 
 
 ' Mathura, A District Memoir, by F. S. Growse, B.C.S., p. 4S7 ; Note 
 on Raval in the list of villages in the Mahabun Pergunnah. 
 
460 THE RULING RACES OF PREHISTORIC TIMES 
 
 But it is at Ra-dha-kund, the pool (Jeund) of Radha, the 
 next village to Gobardhan, ' the keeper of the cattle ' of the 
 god Ra, that we find the full solution of the mythology of 
 the ploughing god of light. Its sacred tanks tell us that the 
 worshippers of Ra were a race of irrigating husbandmen, the 
 growers of garden crops, who looked on the rain-god as the 
 god who cleared the heavens of obscuring clouds, and dis- 
 closed the sun, the father of life, and who also believed in the 
 efficacy of water, not only as a fertilising but also as a sancti- 
 fying power. It was at'Aring or Arishta-Ganw that Krishna, 
 while sporting with Radha, slew by twisting out its horn the 
 giant bull Arishta, meaning ' the unhurt,' and it was in the 
 sacred pool of Radha-kund adjoining the baptismal sea 
 of the new faith that he was cleansed of the guilt of the 
 murder.^ This story tells us of the adoption of water instead 
 of blood as a purifying and sanctifying agent, and also tells 
 how the sun -god Ra at the summer solstice twists out the 
 horn of the cloud-bull which keeps back the rain, and begins 
 the rainy season by baptizing the new earth restored to fresh 
 life by the reviving waters. It was the apotheosis of the 
 rain-god at the summer solstice that introduced the worship 
 of the supreme Naga or heavenly plough, the snake with five 
 heads, depicting the year with five seasons, whose image is 
 still worshipped on the banks of the holy tank at Jait, and 
 whose tail is said to be rooted in the holy grove at Brinda- 
 bun seven miles off. It is also in honour of this rain-god 
 who gave his name Bar or Var to Bar-sana, that an annual 
 fair called Bar-asi Naga-ji Mela, the fair (riield) of the rain 
 {bdr-asi) Naga is held on the 22d September at the village of 
 Pai-ganw, the village of the milk ofFeririgs {payas) given to 
 propitiate the father of the bull race.^ The days of the rule 
 of these people, the Gond Turanians, who worshipped the 
 gods of the five seasons, and began the year with the festival 
 called Akht-uj, the worship of the plough, are still corame- 
 
 1 Matkura, A District Memoir, by F. S. Growse, B.C.S., p. 59- 
 " Ibid. pp. 71-72 ; List of villages in the Kosi Pergimnah, p. 348. 
 
w 
 
 ESSAY V 461 
 
 morated at Brinda-bun, where the Akht-uj is held on the 18th 
 Bysakh (on the 3d May), and at this feast a mash of wheat, 
 barley and chena (Cicer arietinum) mixed with sugar and 
 ghee (clarified butter), is offered to the gods of the yellow 
 race, the sowers of barley, and six days after this the birth of 
 Sita, the furrow is celebrated. The other Gond festivals are 
 also still observed at Brinda-bun. (1) The festival of the Ji- 
 wati to the god possessing life (Ji), the creator, is called the 
 Bathjatra or procession (jdtra) of the rain-god in his 
 chariot (rath), and is held on the 17th Asarh (on the 2d July) 
 when fruits, mangos and jaman, the fruit of the jambu- 
 tree (Eugenia Jambolana), and Chena (Cicer arietinum), are 
 offered to the rain-god of the gardening race. (2) The Pola 
 festival to the cattle held at the beginning of Bhadon, called 
 Bhadra-pada, the blessed foot or Prostha-pada, the ox-footed 
 month, has been preserved in the festival of the birth of 
 Ejishna, held on the 8th of this month, the 23d of August, 
 followed by the festival of the bull-god Nanda on the 
 9th. There are among the days ruled by the dominant of 
 the Nakshatra of Purva-bhadrapada, the Eastern (purva) 
 blessed foot, the Aja Ekapad, mentioned among the father- 
 gods of the Rigveda, and said in the Aitaryea Brahmana to 
 mean the household fire,^ while during the second half of the 
 month when the violence of the rains is decreasing and the 
 sun Ra, is beginning again to reappear, the birthday of 
 Radha is celebrated on the 23d Bhadon, the 7th September, 
 one of the days ruled by the dominant Ahir Budhnya, the 
 mother-goddess, called in the Rigveda the snake of the abyss, 
 who rules the Nakshatra Uttara-bhadrapada, the blessed 
 foot of the North (uttara), the track of the sun-god.^ The 
 awakening of the beneficent sun-god of the Northern har- 
 vests, Ra or Ram-an, the lover of Radha, from his four 
 months' sleep during the burning days of the fire-demon of 
 
 ' Sacbau's Alberuni's India, vol. ii. chap. Ixi. p. 122 ; Rigveda, vii. 35, 
 13 ; Haug's Ait. Brah. iii. 37, vol. ii. p. 224. 
 ■ See the authorities quoted above. 
 
462 THE RULING RACES OF PREHISTORIC TIMES 
 
 the hot season and the time of the drenching rains, the time 
 when he is dethroned by the contending gods of killing heat 
 and drowning rain, is celebrated on the 26th Bhadon, the 
 10th September, as the festival of the Karwatni. (4) The 
 Dewali or festival to the stars, the Krittakas or Spinners^ is 
 held on the new moon of Khartik, the month of the Krittakas . 
 or Pleiades (October-November), and (5) the Shimga festival 
 of the 20th Magh, the 4th of February, called in Brinda-bun 
 the Basanta-sava is, as I have shown, almost eclipsed by the 
 Holi held in Phalgun, the next month.^ 
 
 The growth of the legends of Krishna and Balaram, as 
 told in the local myths recorded in the Mahabharata, Hari- 
 vansa, and the Bbagavat, and Vishnu Puranas, must be traced 
 to this age of the star and moon- worshippers, whose gods were 
 the five-headed Maga, or rain-god of the year of five seasons, 
 and the sun-god Ra. The legend ^ begins with the conquest 
 of the giant Madhu-bun, the priest of Madhu, or the intoxi- 
 cating honey {madhu) drink, and his son Lavana, meaning the 
 salt, by Satrughna, the brother of Rama, and founder of the 
 Bhoja race. In this genealogy we find a ' reminiscence of 
 the rule of the matriarchal races who cleared the forests and 
 consumed intoxicating drink at their seasonal festivals ; and 
 of the tortoise race, the drinkers of ' madhu,' or mead, the 
 Soma of the Ashvins, whose home the tortoise earth rested 
 on, the salt sea, the primaeval ocean. It was they who were 
 the sons of the fig-tree, the Banyan tree {Fiats indka), repre- 
 sented in mythic history by Sharmishtha, the daughter of 
 king Vrisha-parva, the rain {Vrisha) father-god, and the 
 earthly wife of Yayati, the son of Nahusha, the great Naga. 
 Her eldest son was Druhyu, the father of the race of Druhs 
 or enchanters, whose sons are said in the Mahabharata to be 
 like those of Satrughna the Bhoja race. This dynasty of the 
 Bhqjas, the sons of la or Ya, ended in king Ugra-sena, the 
 army {sena) of the mighty (C^a), the Ogres of Northern 
 
 1 Mathura, A District Memoir, by F. S. Growse, B.C.S., pp. 246-249. 
 = Ibid. pp. So-63. 
 
ESSAY V 463 
 
 legend. His reputed son Kansa was really tlie son of a 
 demon Kalanemi, in whose name, meaning the doe {enl) of 
 time (kdld), we find that of ' eni,' the female of the black 
 antelope, whose mythological meaning I have explained. 
 Kansa is the goose Hansa, the name by which he is called in 
 the Mahabharata, the German Gans, the Greek Khen- 
 Khenos (xv^^ X'?*"'')' where he is represented as the com- 
 mander of the armies of Jara-sandha. The rale of Kansa, 
 who deposed Ugrasena, represents that of the Kauravya, the 
 sons of the mother-bird Gandharl, the storm bird-goddess of 
 the springs (dhdri) who brings the rain, and laid the egg 
 whence the sons of the tortoise race (kaur) were born. The 
 era of his rule described in the Krishna legend as that in 
 which priests and cattle were ruthlessly massacred, and the 
 temples of the gods defiled with blood, is the same epoch as 
 that spoken of in the Zendavesta as tiie usurpation of the 
 Eeresani, the Krishanu or rain-god with the heavenly bow of 
 the Rigveda, who said, ' No priests shall walk the lands for 
 me as a counsellor to prosper them, he would rob everything 
 of progress.' ^ It was the time when human sacrifices of the 
 yellow race, attributed in Northern legend to the Ogres, and 
 animal offerings at the sacrificial stake were offered to propi- 
 tiate the red god Rudra of the thunderbolt and storm-wind, 
 the Lycaean Apollo, when the temples and altars were, as in 
 the Scandinavian ritual, reddened with blood for the bettering 
 of the year, and when the Semite sacrifice of the eldest son, re- 
 produced in the Hindu story of the sacrifice of the first born 
 of king Jantu in the Mahabharata, was offered in all lands 
 between the Mediterranean and the Ganges. It was during 
 this age, before the ritual had been purified by the hereditary 
 priesthood, and before the rain-god was worshipped as the 
 baptizer of mankind, who cleanses them from their sins that 
 Vasu-deva the rain (va or var) god (Su), the kinsman of 
 Kansa and his wife DevakI, a pair corresponding to Yayati, 
 the son of Nahusha and his wife Devayani, were summoned 
 ' Mill, Vofna, ix. 24; S.B.E. vol. xxxi. pp. 237, 238. 
 
464 THE RULING RACES OF PREHISTORIC TIMES 
 
 from Gobardhan, the place sacred to the keeper of the cattle 
 of Ra, and detained by Kansa in Mathura, on the west bank 
 of the Jumna, in order that the fulfilment of the prophecy 
 foretelling the birth of the avenger of his evil deeds in 
 the eighth son of Vasudeva and Devaki might be frus- 
 trated. In the story of the eight sons of Vasudeva and 
 Devaki, we find a reproduction of the eight egg-bom sons 
 of Aditi in the Rigveda, and of the eight sons of Gunga and 
 Shantanu in the Mahabharata. Of these, the first seven, 
 the seven days of the week, were returned to the gods by 
 their mother as soon as they were born, while the eighth 
 remained on earth as the sun-god, called Mart-anda, or the 
 dead (inart) egg (anda) in the Rigveda,^ and as Bhishma or 
 Dyu, the eunuch sun-god of the Mahabharata, the uncle, 
 protector and guardian of the Kauravyas and Pandavas. 
 Similarly, the first six sons of Vasudeva and Devaki were 
 killed at their birth by the guards of Kansa, and the embryo 
 of the seventh was miraculously transferred to the womb of 
 Rohini, living at Gokul, on the east bank of the Jumna. 
 It was as the son of Rohini, the star-goddess mother of the 
 Ashura worshippers of six (ash) gods, that Bala-ram or 
 Ram, the fire and sun-god (Bel) was born. He was at first 
 called Sankarshana, meaning 'he who drains furrows with 
 the plough,' ^ also Halayudha, he who has the plough Qid) 
 for his weapon (ayudha), Hala-dhara and Hala-bhrit, the 
 holder (dhara) or bearer (bhrit) of the plough (}ial), the 
 sun-god of the seventh day, who drives the plough, the path 
 of the moon through the furrows marked by the other six 
 days of the week, the god called in the Brahmanas Svana, 
 meaning the crackling fire-god, who is said in the Rigveda 
 to sound loud inheaven as the god Agni.^ He is the first of 
 the Gandharva guardians of Soma, while Krishanu, the rain- 
 bow god, is the seventh, the last of the six hearth-mounds 
 
 ' Rigveda, x. 72, 8. 
 
 ^ Mathura, A District Memoir, by F. S. Growse, B.C.S., p. 52 note. 
 
 ' Rigveda, v. 2, 10. 
 
ESSAY V 465 
 
 [dMsh'nya), the burnt-out fires erected in the sacrificial 
 ground of the Soma sacrifice in the consecrated house of 
 the priests (sudas) to Mitra-Varuna, the moon-god and the 
 rain-god, or god of the dark heaven of night, in the same 
 compartment with the house-post of the Udumbara fig-tree, 
 the significance of which I have explained in Essay iii.^ 
 These seven Gandharva guardians of Soma, the first seven 
 sons of Aditi, Gunga, and Devaki, the first week of the light 
 half of the lunar month are the forgers of the crescent-shaped 
 sword, the Harpe, or lunar crescent, with which the Baby- 
 lonian Bel, Bel-merodach, or Bel, the holy son (Mar-diig-ffa), 
 killed Tiamut, the dragon-mother (mut) of living things 
 (<ifl), and with which the Greek god Hermes, the Sarameya 
 of the Bigveda, slew Argus, the constellation Argo, the 
 watcher of lo, the goddess of the dark night, and the mother 
 of the Southern rains, churned by the revolutions of the 
 seven father-stars of the Great Bear. Hera, the moon- 
 goddess, who then became ruler of heaven, changed Argus 
 into the peacock sacred to her, who became in India one of 
 the totemistic fathers of the Bharata race, and the whole 
 series of correlated mythological conceptions shows the forms 
 in which the substitution of the lunar reckoning of time by 
 the lunar months and months of gestation ending in the 
 adoption of the lunar year of thirteen months was commemo- 
 rated in the national records of the various nations who suc- 
 fiesively adopted this new method of chronological reckoning. 
 But to return to the Krishna legend, in Vasudeva we find the 
 father-god of the Maghada Vasu, the Vesar {Feaap) or rain 
 and spring-god of the Phrygian Greeks, who made the rain- 
 pole, the sign of the father-god, and who as the husband of 
 the angel (deva) wife, Devaki, became the god Var-una,^ who 
 was the god of the Northern year of three seasons of the 
 
 > Eggeling, Sal. Brah. iii. 3, 3, 11 ; S.B.E. vol. xxvi. p. 72 ; see also plan 
 of consecrated Soma ground at the end of the volume. 
 
 ' That there was an r in the original forms of both the names Vasu and 
 Var-upa, meaning the rain-god, is clear from the Greek Vesar, the Sanskrit 
 
 30 
 
466 THE RULING RACES OF PREHISTORIC TIMES 
 
 barley-growing races, as distinguished from the god Bhrigu 
 or Bhrika, the Southern god of the rains of the summer 
 solstice, who was first the fire-god of the Maghadas, and 
 who was the father of Ra-dha, the mother or maker of Ra. 
 In the first six children of Vasudeva and Devaki, we find the 
 six gods of the Asuras, the year of five seasons beginning 
 with the summer solstice, the polar star with the four stars 
 marking the four quarters of the heavens, these five creating 
 powers being the offspring of the sixth, the mother-moon, 
 measuring in her weekly changes the periods of gestation 
 consecrated to the eleven father-gods of generation. As the 
 seventh son born of Rohini, the star Aldebaran in Taurus, 
 the moon-god is no longer the mother-goddess, the Sanskrit 
 Sini-vali, the Greek Hera, the Latin Luna, but the father- 
 god of the Northern nations, the masculine Chandra or 
 Soma, the German Mond, the Greek Minos, the measurer, 
 who directs the plough of heaven, and marks, by its path 
 through the heavens, the lunar year of thirteen months 
 beginning with that of the constellation Taurus, the Hindu 
 black-bull god Push. This was calculated by the Babylonian 
 Kushite-Semite astronomers as beginning with the birth 
 of the sun-god Ra or Bel at the winter solstice, the 
 season of the winter rains of the Euphratean delta. This 
 year of Ra-ma or Ra, the Ramanu or atmospheric god of 
 the Babylonians, was thab on which the whole of Semitic 
 theology, historical genealogy and chronology was based, 
 and in the Ra-ma and Krishna legend we find this era of 
 reformation, marked by the rule of the sons of Sin, the 
 moon, in the story which tells how Bala-ram and Krishna 
 left the Bhandir fig-tree grove to visit that of the Baby- 
 lonian father and mother tree, the Tal-palm, and how Bala- 
 ram slew there the demon Dhenuk, the ass, who was the 
 guardian of the grove, or, in other words, superseded the 
 
 Varsha, and the Hindu Baras. The original name was apparently Vars or 
 Bars. This became among the Turanian races, who objected to the junction 
 of consonants, Vesar and Bar-as. 
 
ESSAY V 467 
 
 theology of the star-worshippers by that of the sons of the 
 moon-bull, by killing the ass, the father-god who drew 
 the chariot of the Ashvins or twin-stars. Similarly Bala-ram 
 abolished the worship of the fire-god by killing the demon 
 Pralamba,^ the god to whom the fire-priest at Prahlad- 
 Eund still yearly walks through the fire, and to whom the 
 eldest sons of the Semite races were offered up before the 
 deification of the moon-father-god Abram, who substituted, 
 as in the sacrifice of Isaac, the ram, sacred to Varuna, the 
 ram of the Golden Fleece of stars for the eldest son of the 
 gacrificer.^ 
 
 It was in the next year or epoch after the birth of Rama, 
 and during the rule of the race who measured time by the 
 lunar year, that Krishna was born, and in the story of his 
 birth we find a reproduction of the Flood-legend telling how 
 Dumu-zi, the son of la and Istar, embarks on the waters of the 
 year-flood, for immediately after his birth, on the 8th Bhadon, 
 the 23d of August, when the violence of the rains is decreas- 
 ing, Vasudeva, the god of the crops of the approaching dry 
 season, and of the growers of barley, who had charmed the 
 guards of Kansa to sleep, carried, like the boat of Dumu-zi, 
 the infant Krishna through the floods of the Jumna to Gokul, 
 the home of Rama, on the east bank, and in this journey we 
 find that Krishna, the black (krishna) cloud-god of the rainy 
 season, who had become, as I have shown in Essay in., the 
 god of the incense-worshippers, hidden in clouds of incense, 
 is another form of Dumu-zi, the son of the house (/), of the 
 waters (a), who finds, after the close of the rains, the dry 
 land on which to sow the barley and autumn crops of the 
 Northern plough-god Ra, the Phoenician sons of the red- 
 man, who, in the barley-growing country of North Palestine 
 round Antioch, mourned the death of the old, and rejoiced 
 over the birth of the new year at the autumnal equinox,* 
 
 ■ Mathura, A District Memoir, by F. S. Growse, B.C.S., pp. 56. 57- 
 
 ' Gen. xxii. 13. 
 
 ' Sayce, Hibhert Lectures for 1887, Lect. iv. p. 231. 
 
468 THE RULING RACES OF PREHISTORIC TIMI 
 
 I'i: 
 
 when the Indian rains have ceased, and the land is neai 
 ready to be ploughed for the wheat and barley autun 
 crops. 
 
 At Gokul Vasudeva gave his son, the new year-g( 
 sanctified by baptism in the waters of the flood, to Nanc 
 the god of pleasure (iiand), the herdsman and father-god 
 the bull-race and his wife Jasoda, meaning the ' exhauste 
 or ' superseded ' goddess, the mother-moon of the Ashur; 
 and took from Jasoda her new-born daughter, who was t 
 goddess Joginidra, the sleep (nidrd) of illusion (Jogi). Vas 
 deva placed her in DevakFs bed, and when the guards, hea 
 ing the child cry, came to slay her, she rose up to heaven 
 the great goddess Durga, meaning ' the mountain,' and th 
 in the story of the birth of Krishna and Durga we find a i 
 production of that which tells how Manu, meaning 'tl 
 thinker,' raised from the waters of the flood the mothe 
 mountain Ida, the sheep-mother, to become the purifii 
 mother of the holy sons of the bull, who succeeded to tl 
 heritage of the sons of Esau, the mountain-goat, and it w 
 as the god of the sons of the mountain that Krishna w 
 proclaimed the successor of Indra, the Sanskrit form of t! 
 Dravidian god Sukra or Sakko, the earlier rain-god, und 
 the name Upendra.^ 
 
 His adventures during his youth tell, as I have alrea( 
 shown, of the successive supersession of past beliefs, t 
 monsters which he slays, and among these is the era 
 Rach-hasar, which Krishna rent in twain, the water-bii 
 the 'plava,'' to whom the Tri-kadru-ka festival was dec 
 cated, the ancestor of the egg-born sons of the tortoise ai 
 Aditi. The close of the period of the bird-myth is al 
 marked by the deposition and death of Kansa, the goo! 
 the great Naga of Egyptian theology. It was after Kan 
 had been deposed and slain, and after the death of Jai 
 sandha, the king of the united races of Kushikas ai 
 Maghadas, and father of Kansa's two wives, that Krish 
 1 Mathura, A District Memoir, by F. S. Growse, B.C.S., p. 88. 
 
ESSAY V 469 
 
 became with the Pandavas, the supreme rulers of India. 
 But in the interval after the death of Kansa, Jarasandha 
 had retaken Mathura from Krishna, and Krishna had then 
 established his capital at the port of Dwaraka, and this 
 story, telling of the removal of the Yadevas to the sea- 
 shore, is the mythical form assumed by national history 
 when it told how the inland race of the sons of the tortoise 
 had settled on the sea-shore, and became a race of mariners. 
 It was from this port, the headquarters of the race of Ya- 
 devas, or those who made Ya their god, that the followers 
 of Vala-rama, the Phcenician-Semite mariners disseminated 
 over the world the worship of the father Ra. This god, the 
 Babylonian Ram-anu, is the god worshipped in the Zend- 
 avesta as Rama Hvastra or Vayu, the wind-god, and also as 
 Verethragna, the Vedic Indra, called Vritra-han, or slayer 
 of Vritra. He, in his first avatar, appears as a strong 
 beautiful wind, and in his second like the Indian Rama, as 
 a bull-god.^ He is the god of the Bah-ram fire, the per- 
 petual fire, burning on the Parsi altars, and from tiiis name 
 Bah-ram given to the altar of the creator and the never- 
 dying fire, consecrating it and making it represent the 
 parent of life, we find further evidence in addition to that 
 given by tiie worship of Ishtar as the Phoenician Ashtoreth, 
 the moon-goddess, the perpetual washings and purifications 
 ordained in Zend and Hindu ritual, and the importation of 
 the Semitic moon. Sin, into India, of the establishment of a 
 great Semitic empire in succession to that of the Kusliite 
 kings. For in Bah-ram we find the name of the Phoenician 
 goddess Baau, the Akkadian Bahu, the Bohu or deep of 
 Genesis, and tiie origin of the deeps and abysses, the brazen 
 seas of the Babylonian and Jewish temples.'^ She became in 
 Semite-Akkadian theology the representative of the Akka- 
 dian Gurra, tlie watery deep, the modern Hindi ' Gurra,' 
 
 ' Darmesteter, Zendavesta, The Ram Yost, i ; Bahram Vast, 2, 7; S.B.E. 
 .vol. xxiii. pp. 232, 233, 249; also vol. iv. Introduction v. and pp. Ixxxix.-xc 
 ' Sayce, Hibbert Lectures for 1887, Lect. iv. pp. 262-264. 
 
470 THE RULING RACES OF PREHISTORIC TIMES 
 
 meaning a water-jar, and her other names were Sala, the 
 Akkadian form of the Northern Sara, the cloud-mother and 
 A, the waters, the wife of la, all of them being dialectic 
 and mythologic forms of the original sanctity attached by the 
 worshippers of the water and rain-father to the holy well, 
 the Hebrew Beer, and the holy tank or kund, the Hindu 
 symbol of the mother Ra-dha, whence the lotus or tree of 
 life of the moon-worshippers was born. The name Bah-ram 
 unites Bahu, the primaeval womb or misty void, with Ram, the 
 wind, the spirit or breath of God which moves over it, and 
 infuses into it the life-giving heat which gives birth to the 
 light, Ra. The epithet Hvastra is the Zend equivalent of 
 the comparative form of the Vedic Shvas, a word used in the 
 Rigveda, when the spiritual might of the fire-god is described 
 to depict the hissing of the fire of life ^ in the watery abyss 
 of creation. Thus the never-dying fire was the symbol of 
 the life-giving heat which filled the atmosphere with the 
 soul of life. Ram, when the altar of the almighty was the 
 mighty void Bahu. Bahu is thus the equivalent of the Nun 
 of the Akkadians and Egyptians, and of Nun, meaning the 
 fish, or fish-god of the Hebrews, and Bahu is said in Egyptian 
 theology to be the mother of Nun, while the fire of life was 
 the creating Ram, who is spoken of by the Egyptians as the 
 god Shu, whose name means the drying god, represented by 
 the name of Ra.^ Bahu was the supreme goddess of Cutha or 
 Gudua, the Akkadian city of the dead, and the wife of its 
 divine king Ner-gal, meaning the great (gal) Ner or epoch, 
 the period of 600 years assigned as the duration of the hfe 
 of Nqah before the Flood in ^Genesis,^ and she was also the 
 wife ' of the Southern sun,' * of the winter solstice. She thus 
 was the mother-goddess of the race who measured time by 
 
 ' Rigveda, i. 65, S ; Grassmann, s.v. ' Shvas.' 
 
 ^ Lenormant, Chaidtsan Magic, chap.vii. ' The Magic of the Ritual of the 
 Dead, pp. 103, 104. 
 
 ' Gen. vii. 6. 
 
 * Sayce, Hibbert Lectures for 1887, Lect. iii. and iv. pp. 194, 195, 262- 
 264. 
 
ESSAY V 471 
 
 the lunar year, and occupied in Akkadian cosmogony the 
 place given by the Egyptians to Set and Hat-hor, the house 
 or mother (hat) of Hor, also called Nebt-hat, the mistress 
 (jiebt) of the house (hat), when they made Set, Hathor, and 
 Osiris, and the ram-goat god of Mendes, the rulers of the 
 sun of the South.^ 
 
 The connection between the god Rama of India and the 
 development of Semitic theology is further shown in the 
 generations of Abram and of the Hebrew and Kushite races 
 in Genesis, for the sons of Keturah, Abram's second wife, 
 are said to have been settled by him in the East, a mythic 
 mode of saying that Ab-ram himself was the father-god of 
 the East before he was the father-god of the West The 
 name Keturah comes from the root katar, to surround,^ and 
 it is thus an exact translation of the name Vritra, the sons 
 of the surrounding or enclosing snake given in the Rigveda 
 to the aboriginal people of India, who looked on the tilled 
 land surrounding the mother grove of their natal villages as 
 their mother land. Jokshan and Shuah, the Shus, are two 
 of the children of Keturah, and Jokshan is the father of 
 Sheba and Dedan.^ Jokshan is the same name as Joktan, 
 just as the two words, the Hebrew Shur and the Chaldaean 
 Tur both meaning bull, are the same word, and Joktan, the 
 brother of Eber, the eponymous father of the Hebrew race 
 whose home is said to lie f as thou goest toward the Mountain 
 of the East,' is like Jacob, the father of thirteen children, the 
 thirteen months of the lunar year, one of these is Sheba, 
 while among the rest are Havilah and Ophir.* Again, 
 Sheba and Dedan, who are said in the account of Keturah 's 
 children to be the sons of Jokshan, are, in the genealogy of the 
 sons of Kush, said to be the children of Raamah.* Thus we 
 find that Sheba and Dedan are the descendants of a grand- 
 father called in one place Kush and in another Ab-ram 
 
 ' H. Brugsch, Seligion und Mythologie der Alien ^gypter, p. 451. 
 
 " Gesenius, Thesaurus, p. 725, s.v. 'Keturah.' 
 
 ' Gen. XXV. i. ■• IHd. x. 28, 29. ° Ibid. x. 7. 
 
472 THE RULING RACES OF PREHISTORIC TIMES 
 
 through 'fathers called both Jokshan and Raamab. There- 
 fore, the names Ab-ram and Kush must both denote the 
 same parent stock, as also must Jokshan and Raamah. 
 That all the names of Jokshan, Raamah, and their sons, 
 have a geographical meaning is clear, from the fact that 
 Ophir, the son of Jokshan or Joktan is the name of the 
 land watered by the streams of the delta of the Indus, 
 whence Solomon got his gold, while Havilah, in the account 
 of the Garden of Eden in Genesis, is described as that 
 through which the river Pishon, or river of the channels, 
 the river Indus, flows, which descends from the Pishm 
 valley, the home of the Kushite race, and in this land 
 ' there is gold, bdellium, and the onyx stone,' ^ all of which 
 are products of North-western India, while Sheba is the 
 well-known name of Southern Arabia, said by Strabo to 
 belong to one of the two richest nations on the earth.^ 
 Therefore the pedigrees of Kush, Joktan, and Abram in 
 Genesis state clearly, in the language of mythic historical 
 genealogy, that the dwellers in the lands called Sheba and 
 Dedan were emigrants from the country called Kush, 
 Raamah, or Jokshan, and this land is the home-land of 
 the Kushika or Kushite race descended from Rama or Ram, 
 the son of Kaushaloya, the mother of the house (aloya) of 
 Kush, whose son is the father {ab) Ram. Thus the two 
 genealogies of Genesis and Hindu mythology both agree, 
 for in Genesis, the people of Sheba or Southern Arabia, 
 Havilah or North-western India, and Raamah, or the home 
 of Ram in Eastern India,^ are said to be the sons of Kush 
 or Abram, while Hindu legend calls Rama, the son of 
 Kaushaloya, and the ruler of Ayodhya or Eastern India, 
 while the other son of Dasaratha bv Kai-kaia, the mother- 
 goddess of the land of North-western India, answering to 
 the Havilah of Genesis, is Bharata, the predecessor in 
 imperial rule of Rama, the ruler of the race of Ashura 
 star-worshippers, the sons of the fig-tree, before the sove- 
 ^ Gen. ii. 13. 2 Strabo, xvi. ^ Gen. x. 7. 
 
ESSAY V 473 
 
 reignty descended to Rama, the moon-god, the husband of 
 Sita, the crescent-moon, and founder of the lunar year of 
 thirteen months, and the country which he ruled was called 
 the land of Rama or Raamah. 
 
 But if we must look to Indian historical mythology for 
 the origin of the names Ab-ram and Raamah, it is probable 
 that we shall also find there the explanation of the name 
 Jokflhan, which contains the Indian sibilant sh, and Joktan. 
 They both are connected by Gesenius with the word yakdh, 
 manifest,^ and are derived from the same root as that which 
 gives birth to the German jagd, \\\mimg,jager, a hunts- 
 man, and the name of the Indian tribe of the Jak-shu or 
 Yak-shu. This name means the people who hunt or follow, 
 and who are, therefore, ' the manifest ' race. Again, the fact 
 that Joktan has thirteen sons shows that the land of the Jak- 
 shus or Yak-shus, signified by his name, was that in which 
 time was reckoned by the year of thirteen following lunar 
 months. This year was deduced from the observation of 
 the heavens and the tracing of the path traversed and the 
 time occupied by the annual changes of the positions of 
 the moon and the sun in the heavenly circle. The method 
 by which this calculation was made was essentially difierent 
 from that followed by the early reckoners of stellar time 
 who measured it first by counting the revolution of the 
 days and weeks, and afterwards by observing the position of 
 certain stars with reference to the pole, and their rising, 
 setting, and culmination. The innovators, who substituted 
 for this method the observation of the paths of the wandering 
 stars, the Pairikas of the Zendavesta, denounced by the wor- 
 shippers of the fixed stars as the enemies of law and order, 
 and who looked upon these constantly moving guides, the 
 sun, moon, and planets, as the runners who showed tlie way 
 in the annual procession or Rath-jatra, the chariot journey 
 of the god of time through the heavens would naturally be 
 named the race of hunters or racers, who, under the guidance 
 ' Gesenius, Thesaurus, p. 592. 
 
4-74. THE RULING RACES OF PREHISTORIC TIMES 
 
 of the old German god, the great huntsman, who was origin- 
 ally the wind-god, measured time by the procession of his 
 messengers and servants, the angel messengers round the 
 heavenly circle. It was they who substituted for the seven 
 Gandharva guardians of Soma, the life-giving rain, led by 
 Svana, the creating fire-god, the stellar lords of the days of 
 the week, the sun, moon, and five planets, which have ever 
 since given their names to the seven days of the week 
 throughout South-western Asia and Europe. Therefore, 
 just as the worshippers of the fixed stars were called in 
 Hebrew mythology, the Gandharva or Gandhara, the 
 people of the land {gam) of the pole (dhruva) or of the 
 water-springs (dhara), so were, the reformers classed among 
 the ruling races, recorded in mythological history as the 
 Yak-shus or followers of the god whose name Yaks was 
 changed into Ya, who are said by Manu to be descended 
 from the Barhishads, or fathers seated on the Barhis, the 
 consecrated tufts of Kusha grass, the Kushite sons of Atri, 
 the fire-god,^ whose name means, as Grassmann shows, the 
 eating or devouriug (ad) three (tri), the year of three seasons, 
 the devourer of time according to Northern chronology. 
 
 These Yakshus again appear in the Rigveda as one of the 
 tribes conquered by the Tritsu and Sudas, under Vashishtha; 
 and these Tritsu and their leaders were, as I have shown 
 in Essay ii., the race who introduced the solar year, and 
 the position of the Yakshus as people of the race of the 
 sons of the pole Tur, and leaders of the army of the 
 Bharata, the sons of Visva-mitra, the moon-god ruler of the 
 lunar year, is shown by the tribal name Yakshu being given 
 to the leader of the Turvasu, or people whose god (fosw) is 
 the pole (tur) in the triumphal poem telling of the victory 
 of Sudas and Vashishtha.^ 
 
 We can also trace the Yakshu of India in the Greek myth 
 of the god lakkhos, for lakkhos {"laK'x^o';) is the same word as 
 
 ' Blihler, Mami iii. 196; S.B. E. vol. xxv. p. H2. 
 ^ Rigveda, vii. 18, 6, 19. 
 
ESSAY V 475 
 
 the Indian Yakshu, the only alteration being the commuta- 
 tion of the Jch into the Sanskrit sibilant, and the path by 
 which the conception travelled is found in the name of Jax- 
 artes, or the river of the perfect (arta), Jaksh or Yaksh, that 
 anciently given to the Aral, the brother-river to the Rasa or 
 river of the god Ra, called in the Rigveda the Great Mother,^ 
 which was the name of the Oxus before it was called 
 by that of which Oxus is a corruption, the Uiske or 
 water (uiske), the mother-river of the invading Aryan Celts, 
 lakkhos, in the Eleusinian mysteries, is the avatar of 
 Dionysus, the son of the tree and the bull-god, when he came 
 from India drawn by Indian leopards. In one account of 
 this avatar he is represented as the son of Rhea, the goddess- 
 mother of the flowing rivers, the river Oxus, the Hindu Ida 
 or lya, and in another as the son of Zeus and Semele. In 
 this last genealogy we find evidence proving lakkhos to be a 
 god of the maritime Phoenicians, for Semele is the Phoenician 
 goddess Samlah or Pen-Samlath, whose name appears in the 
 list of Semitic ruling races, given in Genesis as Samlah, king 
 of Masrekah, meaning the vine-lands, whose rule succeeded 
 that of the sons of Hadad-Rimmon or Ram-an, the god 
 Ram, and preceded that of Shaul of Rehoboth, the sun-god 
 of the solar year.^ Hence we find from the comparison of 
 Greek, Assyrian, Hebrew, and Hindu mythology, evidence of 
 the existence of a continuous stream of official national tra- 
 dition bearing every mark of having been handed down from 
 generation to generation of national historiographers, and 
 passed from land to land ruled by the Kushite-Semitic race, 
 and this traditional history tells us that the rule of the Gand- 
 harva sons of Kush, the tortoise, and of Rama and Bel, the 
 moon and sun-gods of the ploughing race, was succeeded by 
 that of the Jakshu or Jokshan, a race allied to the Phoeni- 
 cians, whose astronomical studies carried on in the observa- 
 tories of Babylon and of the cities of the Persian Highlands, 
 
 ' Rigveda, v. 41, 15. Brunnhofer, /ran and Ttiran, iv. i, p. 87. 
 
 ■■' Sayce, ffibbeil Lectures for 1887, Lect. i. p. S4 no'e ' ; tJen- """vi. 37. 
 
476 THE RULI]S[G RACES OF PREHISTORIC TIMES 
 
 resulted in the calculation of the lunar year. This deduction 
 is confirmed by the evidence which enables us to fix the exact 
 geographical position and trading relations of the lands 
 called Raamah, Dedan, and Sheba, for Ezekiel when descrih- 
 ing the trade of the Phoenicians of Tyre, names Raamah and 
 Sheba as the places whence their merchants imported ' spices,' 
 the special products of India, together with 'all precious 
 stones and gold,' which were found both in India and Arabia.^ 
 Raamah, the spice land, was, therefore, the country of India, 
 whose commerce with the West was carried on from the 
 seaports of the western coasts of India, the principal of these 
 being Dwaraka, consecrated to Vala-Rama ; and Raamah, as 
 Gesenius shows, comes from the same root as Raasa, thunder,^ 
 thus making the father-god of this land the god Ra or Rama, 
 the god of the bright sky, whose face was shown after the 
 thunder had cleared the heaven of clouds, and who was the 
 god known also under the name Hari, the yellow storm-god 
 of the Indian ritual, the son of Har or Sar, the Vedic Saran- 
 yu, born on the Yamuna or river of the Twins iyamd). 
 Sheba, again, is specially connected by Ezekiel with Dedan 
 as the lands of the people ' who dwell in the navel of the 
 earth,' and, therefore, have neighbours in the Hindus of the 
 East as weU as in the Egyptians and Syrians to the West, 
 and possess cattle and goods.^ It was from Dedan that the 
 Syrian merchants imported ' precious cloths for riding,* that 
 is, Persian saddle-bags and carpets ; and Dedan is, therefore, 
 as Gesenius shows, a name for the islands in the Persian Gulf,^ 
 and it was from thence that the Syrians, according to Ezekiel, 
 brought ' horns of ivory and ebony.' * The ivory was the 
 produce of Indian elephants, and the ebony the wood of the 
 Indian Tendoo or Ebony tree (Diospyros melanoxulon), 
 which grows in all the hill valleys in Central and Southern 
 India, and is especially abundant along the Malabar coast 
 
 ' Ezekiel xxvii. 22. " Gesenius, Thesaurus, p. 1297. 
 
 ' Ezekiel xxxviii. 12, 13. ■• Ibid, xxvii. 20. 
 
 ° Gesenius, Thesaurus, p. 322. ^ Ezekiel xxvii. ,15. 
 
ESSAY V 477 
 
 and in Ceylon. It is the forests of the Western Ghats that 
 Bupply this black wood to the carvers in Bombay. The 
 traders with the West in the Indian spices, ivory, and ebony, 
 were the race formed from the union of the Northern land 
 traders and agriculturists, the sons of Ra, with the maritime 
 sons of Shu, called the Shu-varna, and they became the 
 Phoenicians, or sons of the red sun-bird Phoenix, who in- 
 herited the traffic begun by the sons of the Ashvins or 
 heavenly twins, who are again the sons of the goddess cloud- 
 mother Sar. It was the men of the red race, the sons of the 
 father-god Ra, who substituted the father-fish Nun, the son 
 of la or Ya, for the mother fish-god Sara or Sal of the first 
 «ea-farers, who traced their genealogy through the cloud- 
 goddess Sar or Sal, the Akkadian Sala, to the Sal-tree, and 
 thence to the mother-fish, the Sal, who, when united with the 
 fether-god, the Rishya or antelope, the Hebrew Terah became 
 the Sal-rishi, the totemistic mother and father of the Su- 
 vama, the race who also traced their descent first to the fig- 
 tree and afterwards to the palm-tree, the father and mother 
 tree. It was the original fish-mother who was worshipped 
 on the Syrian coast as Derketo Atar-gatis or Atar-gath, the 
 house of Atar the fire-god, and in Greece as Delphis, the 
 mother Dolphin, who was the mother of the sea-born 
 Aphrodite, the daughter of the foam (ac^/jo?). It was the 
 son of the palm tree, the parent tree of male and female 
 pairs, the fish-god Assor, whose sons were the Ashurim, the 
 sons of Dedan and great-grandsons of Abram,^ who became 
 the ruler of heaven in conjunction with Ashteroth, the moon- 
 goddess, and it was he who was worshipped under the name 
 of Assor and Sala-mannu, the fish-god. But this supremacy 
 of the fish-god, the first incarnation of Vishnu, left that of the 
 sun-god of the Northern Lithuanians, Ra or Rai, still un- 
 touched, especially in inland countries, and it was as a form 
 of this sun-god that Hadad-Rimmon or Ram-anu, called by 
 ' Gen. XXV. 3. 
 
478 THE RULING RACES OF PREHISTORIC TIMES 
 
 Hesychius 'Pa/tas o i;i|ftcrTos ^eo?, Ram-as the supreme god,"^ 
 was worshipped at Damascus, his solar character and identity 
 with the Akkadian Dumu-zi, the Semitic Tammuz being 
 shown by the mourning for the death of Hadad-Rimmon, 
 which was said by the prophet Zechariah to be yearly cele- 
 brated in the valley of Megiddo,^ It was the sons of Ra, 
 Rama, Ram-anu or Abram, who, when Terah the antelope 
 had removed from Ur, the capital of the Euphratean delta, 
 to Haran, meaning the Road (kharran), the special city of 
 the moon-god,^ showed the road through the fields of heaven, 
 and worshipped not the star-deities of the Asura-Danava 
 Hindus, and the Himyaritic Arabs, but the white god Ra or 
 Rai, under the name of Laban, the white, who was looked on 
 by them as the god who assumed the divine form of the 
 moon-god, the god Sin of the Semites, and of the sun-god, 
 the Semitic Ram. Laban is also called ' the brick founda- 
 tion of heaven,' that is to say, the god who, in his two- 
 fold aspect, is the two pair of bricks, or the two foundations 
 (te-te) which gave their name to the first month of the 
 Akkadian year, beginning with the birth of the sun at the 
 winter solstice, and marking the starry track of the stages ■ 
 of the annual course of the moon through the heavens, as 
 she completed her twenty-six allotted phases. Laban, the 
 double-faced god, the sun and moon, was the ancestor of the 
 seven children of the cow and moon-mother Leah, and of 
 the prophet sons of Rachel, the ewe or sheep mother, the 
 daughter of Ra, the son and the mother of the young sun- 
 god of the solar year, the Benjamin, or son of ray sorrow, a 
 form of Dumu-zi or Tammuz,* who became the Sawul of 
 
 ' R. Brown, jun., F.S.A., ' Names of the Signs of the Zodiac,' xi. note. 
 Proceedings of the Society of Biblical Archaology, March 1891, 
 
 ^ Zfech. xii. II. 
 
 ' Sayce, Hibbert Lectures for 18S7, Lect. iv. p. 249, note 3. 
 
 * Benjamin was the son, the young year or new epoch, born when his 
 mother, the old year, the year of Ra, dies, but he did not become the king of 
 gods and men till his avatar as Sawul, the sun-god of the solar year. He 
 was first the god who inspired the sons of the prophets, the Asipu. 
 
ESSAY V 479 
 
 the Babylonians, and Saul of the Hebrews, who appears in 
 Hebrew legend as the late born descendant of Benjamin, the 
 son of Rachel. It was through Haran, the city of the road 
 (kharran) that the Phrygian shepherds first came down to the 
 Euphratean delta, the land of the Shus, and it was through 
 Haran, the moon city, that the sons of Ram imported the 
 ritual of incense-worship, which I have shown in Essay iii. 
 to be coimected with Lot, the son of Haran, and nephew 
 of Ab-ram, and it was there and in Southern Arabia that 
 they evolved the theology based on the worship of Sin, or 
 Singh, the horned-moon, and of Sinai, the mother-mountain 
 of the Semite race, her sons, the rival and successor of the 
 mountain Khar-sak-kurra, the mother-mountain of the East. 
 It was they who made the divine spirit, or soul of life, which 
 they called the Nun, residing in the watery atmosphere, the 
 embodiment of their belief in one God, the Creator of heaven 
 and earth, who repudiated the intoxicated inspiration of the 
 gpirit-drinking prophets of the Eushite race, and who became 
 in India the water-drinking Som-bunsi, or sons {bunsi) of 
 Sinh, or Soma, who substituted the male god Soma for the 
 mother-moon Sini-vali, invoked in some hymns of the 
 Bigveda, made him the god to whom the Soma hymns in 
 the Rigveda are addressed, gave to India the name of 
 Sindhava, the country of Sin, the moon, established the lunar 
 year of thirteen months as that reckoned by the Semite race 
 and made the Semites the supreme rulers of all the lands 
 from Eastern India to the Syrian coast, once ruled by the 
 sons of Rush. It was they who extended the Semite system 
 of despotic rule, not only over South-western Asia and Egypt 
 but who also introduced it into Greece. It was these people, 
 who, as worshippers of the moving sun, moon, and planets, 
 the measurers of their time, became known as the Yakshus, 
 or sons of the gods who move onward {yaks), and they 
 are also the people who were known as the sons of the moon- 
 bull, and the pastoral races who drank milk, the pious 
 Jaxartoe, or worshippers of Jaks, and the Galaktophagoi, 
 
480 THE HULING RACES OF PREHISTORIC TIMES 
 
 or milk-drinkers of Ammianus Marcellinus.^ But they, like 
 other pious confederacies who have succeeded them, degen- 
 erated into rabid tyrants, against whose rule the world 
 revolted under the lead of the Aryan Celts, who substituted 
 the anthropomorphic gods of Greek mythologic art, and the 
 festivals of the wine-god for the abstractions of Semitic 
 theology and the burdensome ritual of their lifeless cere- 
 monials. 
 
 But before concluding this Essay I must note additional 
 evidence furnished by the people and agriculture of Muttra, 
 which supports the views I have advanced as to the 
 origin of the people who looked on Ra, or Ram, as their 
 father-god, and must also call attention to the proofs of the 
 formation of the Jewish race by a coalition between the 
 Eastern and Western branches of the Semite family, which 
 are to be found in the history of the national sacramental 
 rite of circumcision. 
 
 The two most numerous of the agricultural castes in the 
 Muttra district, are the Jats, numbering 117,265 persons, 
 and the Chamars, 99,110. The crops grown consist almost 
 entirely of autumn crops, Joar (Holcus sorghum), Bajra 
 (Holcus spicatus), and cotton, and winter crops wheat, gram 
 {Cicer arietmum), and barley — barley being the crop which is 
 most grown, while rice crops are unknown.^ Hence we see 
 clearly that the people who first cleared the land of forest 
 were the race who grew millets, cultivated, according to the 
 Song of Lingal, by the Gonds who were saved from the 
 Flood and the hostility of the alligator Mug-ral, by the 
 tortoise, and were followed by the first growers of barley^ 
 who were, as I have shown in Essay iii., immigrants 
 who had come to India from Asia Minor. Of the two 
 most nurtierous agricultural tribes descended from these 
 early immigrants, the Chamars, who are hereditary slayers 
 
 1 Am. Marcellinus, xxiii. 6. 
 
 ^ Hunter, Gazetteer, ' Muttra,' vol. x. p. 48 ; Mathura, A District Memoir, 
 by F. S. Growse, B.C.S., p. 68. 
 
ESSAY V 481 
 
 of cattle and dealers in leather, are undoubtedly the descend- 
 ants of a race of cattle herdsmen, who under Kushite 
 rule, when the artisans were divided into septs practising 
 special trades, became tanners and sellers of leather goods. 
 The Jats, on the other hand, are pure agriculturists, who 
 boast that they can produce better crops from their lands 
 than any other race of hereditary farmers. Their chiefs still 
 hold extensive estates in the district, and it must have been 
 they who originally cleared, not only the lands of Muttra, 
 but also those of all the other districts west of the Ganges, 
 in which the Jats hold a similar position as leaders of the 
 ilgricultural tribes to that held by the Kurmis in Oude to the 
 eaat of the Ganges, in Bengal, Central India, and Bombay, 
 where Jats are unknown. The Jats must, therefore, be the 
 race known in the Mahabharata and Rigveda as the Srinjaya 
 or sons of the sickle (srini), the Fanchala rulers of the 
 Gangetic Doab, who conquered India under the Pandavas, 
 and they must also have belonged to the tribes who formed 
 in India the confederacy of the sons of the tortoise, for they 
 trace their descent to the land of Ghuzni and Kandahar, 
 watered by the mother-river of the Kushika race, the sacred 
 Haetumant, or Helmend.^ Their name connects them with 
 the Getoe of Thrace, and thence with the Guttones, said by 
 Pytheas to live on the southern shores of the Baltic, the 
 Guttones placed by Ptolemy and Tacitus on the Vistula in 
 the country of the Lithuanians,^ and the Goths of Goth- 
 land in Sweden. This Scandinavian descent is confirmed by 
 their system of land-tenures, for the chief tenure of the 
 Muttra district is that called Bhayachara,^ in which the 
 members of the village brotherhood each hold as their 
 family property a separate and defined area among the 
 village lands, according to the custom of the Bratsvos of 
 the Balkan Provinces and the Hof-Bauers of North-west 
 
 ' Elliot, Supplementary Glossary, North-west Provinces, s.v. ' Jat,' p. 488. 
 ' Encyclopadia Britannica, Ninth Edition, vol. a. p. 847, Art. ' Goths.' 
 ' Hunter, Gazetteer, s.v. ' Muttra,' vol. x. p. 49. 
 
 31 
 
482 THE RULING RACES OF PREHISTORIC TIMES 
 
 Germany, which I have already described in Essay il; and 
 not the mere right to an allotted portion of the village 
 lands held in common by the rice-growing matriarchal 
 village communities. The Getae of the Balkans are said by 
 Herodotus to be the bravest and most just of the Thracians, 
 who worshipped one god, called Zalmoxis, or Gebeleizen, 
 the thunder and lightning-god, to whom they send a 
 messenger every five years, the mission being accomplished 
 by throwing him on three spears and thus sacrificing him.^ 
 These Thracian GetfE must, as a Northern race of individual 
 proprietors, have held their lands on the tenure existing in 
 the Jat villages, and these Indian Jats, or Getae, have not 
 degenerated from the military prowess of their forefathers^ 
 for those Jats, who have become Sikhs in the Punjab, are 
 known as some of the best and most reliable Indian soldiers. 
 Further evidence both of the early history and origin of the 
 race of Jats, or Getae, is given by the customs and geographic 
 cal position of another tribe of the same stock, called the 
 Massa-getae, or great (rnassa) Getae.^ Herodotus describes 
 them as living on the western shores of the Caspian Sea in 
 the lands watered by the Araxes and its tributary, the Kur. 
 Thus their home is the same as that of the ancient Iberians, 
 whose mother-mountain is Ararat, whence the Araxes rises, 
 which stands almost halfway between the Caspian and Black 
 Seas, and the names of the former sea and of the river Kur, 
 preserve the roots Jcus and kur, the two forms of the name 
 of the father of the tortoise race. It was here, in the land 
 •of Georgia, that the reverence for the rain-god as the father 
 of life originated, and it was here, as I have shown in dis- 
 cussing the myth of St. George, that the festival to the 
 plough-god, the Naga, held in the month of April-May, the 
 original form of the Palilia of Italy, and Maifeuer of 
 Germany was first instituted, and it is this festival which is 
 
 ^ Herod, iv. 93, 94. 
 
 ^ Elliot, Supplementary Glossary, North-west Provinces, s.v. 'Jats,' p. 489 
 note. Massa means ' great ' in Palilavi. 
 
ESSAY V 483 
 
 still observed by the Jats of Muttra and the Gonds of 
 Central India as the Akht-uj. It also seems probable that 
 it was here in the fatherland of the Iberian barley-growers, 
 the Hebrews, or sons of Eber, that the geographical myth 
 of the tortoise earth first arose. This first mythic tortoise 
 being the sacred home-land of the sons of Eber, with Ararat, 
 the mother-mountain, in the centre of its head, while the 
 body floated on the surrounding waters of the Black, 
 Mediterranean, and Caspian Seas, and this myth was subse- 
 quently transferred by the first immigrant Getas who came 
 to India, the Turanian Gonds, to the larger confederacy by 
 the Kushika, formed round the mother-mountain of the 
 East. As to customs common to the Jats and Massa-geta;, 
 Sir H. Elliot says that the Jats are accused by their neigh- 
 bours of having a community of wives, an accusation which is 
 ihown by the Holi orgies at Kosi to be probably true, and 
 this system of transition, through the communal marriage of 
 all the men and women in the same village, from the matri- 
 archal custom of intercourse between the men and women of 
 different villages, to that of husbands and wives living 
 together for life, like the Ashura sons of the palm-tree, in the 
 same house, is, according to Herodotus, one of the national 
 customs of the Massa-getas.^ Also the fact stated by 
 Herodotus that their only god was the sun-god, and that 
 they sacrificed horses to him,^ shows that these Lithuanian 
 Massa-getse were identical with the race who brought to 
 India the worship of the sun- and fire-god Ra, and who 
 celebrated in his honour the Ashva-medha, or horse-sacrifice 
 in which, according to the ritual described in the Rigveda, 
 a goat was oflfered to the Lithuanian thunder-god Per-kunas, 
 called Pushan, and Indra, the rain-god, and thirty-four ribs 
 of the horse to the gods of time, the month of twenty-eight 
 days, and the five seasons, who were the thirty-three gods of 
 lunar time, and the thirty-fourth to the sun-god.^ This 
 
 ■ Elliot, Supplementary Glossary, p. 490 ; Herod, i. 206. 
 " Herod, i. 216. ' Rigveda, i. 162, 2, 3, 18. 
 
484 THE RULING RACES OF PREHISTORIC TIMES 
 
 sacrifice of the horse tells of the coming of the race who 
 calculated time by the lunar year, and who were ruled by the 
 Zend hero-god Keresaspa, the sun-god, the horned-horse, 
 who sleeps till the day of judgment in the valley of Pisan 
 the ancestral home of the Indian Jats. They were the race 
 who, under the Jat tribal names of the Dhe and Pachade,^ 
 or Comers from the West (pachh), represent the sons of 
 Sama, the reputed father of Keresaspa, who introduced into 
 India the lunar year calculated at Babylon, while the older 
 race of Jats, who are shown to be alHed to the later coiners 
 by the epithet of homed in the name Keresaspa, are repre- 
 sented by those called Hele, or Deshwali Jats, the dwellers 
 in the country (desh), who worship the god Ram, who has the 
 plough (hal) for his weapon, who were regarded as aboriginal. 
 It was these Eastern Jats, who were the race ruled by the 
 Naga kings, who belong to the great race represented in 
 Bengal by the tribal confederacy from which the Cherobs, 
 Kharwars, and Birhors are descended. The connection 
 between the Jats and these people is shown by the custom 
 common to the Hele Jats and Cheroos of crowning the bride- 
 groom with the pat-mauri, or pith helmet, which he transfers 
 to the bride, while the substitution by the Dhe Jats of the 
 Sehra, or veil, for the pat-mauri, clearly shows that they 
 belong to a later stock.^ It is also the Hele Jats who keep 
 up the old custom of the Hebrew sons of Shem (the name) 
 of preserving family and national history in the form of 
 mythic genealogy, and who, therefore, unlike the Dhes, who 
 frequently dispense with his services, retain the jaga, or 
 family genealogist. Another strange custom of the Massa- 
 getae mentioned by Herodotus,^ is also preserved in the 
 traditions of the Birhors, a branch of the Kharwars and 
 Cheroos, and it is said by Herodotus to arise from the idea 
 
 ^ Elliot, Supplementary Glossary, North-west Provinces, p. 486. 
 "^ Risley, Tribes and Castes of Bengal, ' Cheroos,' vol. i. p. 201 ; Elliot, 
 Supplementary Glossary, Northwest Provinces, p. 486. 
 ' Herod, i. 216. 
 
ESSAY V 485 
 
 that death without disease is the happiest way of ending 
 life. Among both tribes, old people who felt that their 
 work on earth, was done, used to invite their relatives to a 
 feast at which the inviter was eaten. . This custom, which 
 grew out of the totemistic belief that the surest way of 
 acquiring a desired quality, such as living out one's allotted 
 period of working life without mortal disease, was to feast 
 upon the possessor of it at a sacramental meal, has long 
 been discarded by the Birhors ; but they told Col. Dalton, 
 who related the information to me, that it had been observed 
 by their forefathers in days which had not yet passed out 
 of tribal memory. But the Massa-getae, who sacrificed horses, 
 did not belong, like the cultivating Jats, to the race of the 
 bull who cultivated land, for Herodotus tells us that they 
 lowed no crops, but lived on the produce of their flocks 
 and herds, drinking, like the Galaktophagoi, praised by 
 Ammianus as most pious people, much milk, hence they 
 were people allied more to the lunar Rajput races, the Som- 
 bunsi, sons of the moon, who despised agriculture, than to 
 the earlier cultivating tribes who tilled their own lands in 
 North-western Europe and India. 
 
 But the whole series of accumulative evidence of the 
 identity of religious festivals, modes of tenure of land, and 
 common agricultural and social customs, such as the cultiva- 
 tion in India and Asia Minor of barley, a grain indigenous 
 in the latter country, and the observance in both countries 
 of the feast to the plough-god or Georgos, the worker of the 
 earth, at nearly the same date, tends strongly to confirm the 
 conclusion that tlie chief of the patriarchal races who suc- 
 ceeded the matriarclial tribes in the rule of India, and who 
 instituted the custom of marriage by capture, and by the 
 Sindurdan, or ratification of blood-brotherliood, were the 
 Northern race called Goths or Getse, who became the sons of 
 Gad in the land of Bashan, the sons of Gutium or the land 
 of the bull (gut) in Assyria, the sons of Gautuma, the bull, 
 and the cultivating Jats in India. It was they who wor- 
 
486 THE RULING RACES OF PREHISTORIC TIMES 
 
 shipped the sun, lightning and rain-god as the Naga or 
 plough-god, the great Ra or Ram, the husband of Sara, the 
 cloiid-mother, and these were also the father and mother 
 gods of the Iberians of Georgia, the Hebrew sons of Eber, 
 and the Maghada-Kushikas of India, while the ancient con- 
 nection of the Maghadas with Georgia is shown by their 
 name being, like that of the Magi, connected with the 
 mother Maga, and by the Magi being the priest of the fire- 
 god, whose mother mountain was Ararat, which is still sub- 
 ject to volcanic eruptions.^ It was these people who made their 
 king the earthly representative of Ra, who set apart in every 
 village the royal or king's land, called Manjhus in Chota 
 Nagpore, and who instituted the system of kingly rule 
 described in Essay ii. We thus see that in the traditional 
 genealogy of the races of the sons of Shem, meaning the 
 name, given in Genesis, and supplemented from Indian and 
 Zend sources, we can trace the descent of the sons of Ab-ram 
 and Sara, as the Kushite sons of Rama, bom of the father 
 ■god of the Kushite race, called in India Dhritarashtra and 
 Dasaratha, and in Genesis Isaac, all of whom are forms of 
 the blind god of the house-pole. It is as the sons of the 
 gods worshipped in Asia Minor as Ab-ram and Sara, the 
 father Ram, and Sara or Sala, the storm-mother, the Indian 
 mother Sal-tree and the mother-fish, and of their son Isaac, 
 that the tw'ins Esau, the goat-god of the star-worshippers 
 and Jacob, the father of the race who first reckoned time by 
 the lunar year in Haran, were bom.^ I have shown 
 throughout these Essays the significance of the birth of 
 twins in mythic history as showing the successive advances 
 made in the reckoning of time, and we learn from the whole 
 history how the worship of the god Ram was brought to Ur, 
 the capital of the Euphratean Delta, from India, the land 
 whence the trade to which it owed its wealth and importance 
 
 ' Encyclopedia Britannica, Ninth Edition, vol. ii. p. 309, Art. 'Ararat.' An 
 eruption took place in 1840, and another was seen by Reineggsen in 1785. 
 ^ Gen. XXV. 21-26. 
 
ESSAY V 487 
 
 originated, by the Northern sons of the bull-god, the Lithu- 
 anian Guttones, the Iberian Getae, who were the great city 
 builders of tlie early world, the race who first learned to 
 build from the custom of providing a house capable of con- 
 taining each united family as long as they remained under 
 paternal rule. They were the first race who built houses 
 with gables instead of the bee-hive huts and the round 
 houses supported by a pole in the centre, which were used by 
 the earlier races, among whom each family lived in its own 
 house. That these houses with gables were first built by 
 the sons of the horse is proved by the custom still existing 
 in the Lithuanian and Gothic lands of Mecklenburg, Pome- 
 rania, Liineburg, and Holstein of fixing carved wooden horse- 
 heads to the apex of the principal gable of the house, X 
 and this custom arose out of the still earlier one of placing 
 horse-skulls on the apices of the two gable beams, both to 
 prevent the timbers from rotting and to place the house under 
 tlie protection of the totemistic father-gods of the tribe.^ 
 
 It was the worshippers of Ra, the rain, thunder, and sun 
 god, who introduced into the ritual of the Hindus, Persians, 
 Jews, and Greeks the system of ablutions and purifications 
 which sanctified those baptized into the faith and made sons 
 of the water-father of life, and who substituted these for the 
 former system of expiation and purification by the shedding 
 of blood. It was these sons of the God of heaven who looked 
 on the fulfilment of duty as the essence of religion, and 
 proved their belief in the supremacy of the moral law by the 
 composition and sanctity attributed to the Decalogue and 
 to the five rules recording the duty of the Hindu Jains. 
 It was when these people met the Western Semites or 
 Arabians that the united confederacy of the sons of the 
 father-god, the sun-horse, and the mother-goddess Sin, the 
 moon-cow, the sons of Keresaspa, the horned horse of Zend, 
 and of Karna, the horned {karen) son of Ashva, the horse of 
 Indian mythology, was formed. But this union was preceded 
 ' Baring Gould, Strange Survivals and Superstitions on Gables, ppi 38-41. 
 
488 THE RULING RACES OF PREHISTORIC TIMES 
 
 by the purification, washings, and ceremonial baptisms 
 which mark all the early religions of South-western Asia^ 
 Greece, and Europe, and it was the baptismal ceremony of the 
 Hindu Vaishya, called the Dikshayana, which was superseded 
 on the formation of this new confederacy by the rite of 
 circumcision, while the purifying ceremonies, both of the 
 new belief in the creative power of water and of the older 
 belief in that of blood were retained in the national Jewish 
 ritual. The cei-emony which consecrated the new union of 
 the sons of the circumcision, first cemented in Western Asia, 
 was one which made blood brotherhood between the immigrant 
 tribes who had passed through the wilderness and reached 
 their new country and the father-land of the tribes of the 
 land of Midian which received them. The union made was 
 that between the Ashura of India, the Asshurim, whose 
 descent from Abram is traced through Jokshan in Genesis, 
 the sons of the cross of the rain-god, the mark consecrating 
 their totemistic father the Ass of the Ashvins, and the sons 
 of the crescent-moon, the prototypes of the cross and the 
 crescent, which have since played such an important part in 
 the world's history. This alliance is commemorated in the 
 account of the circumcision of Gershom, the eldest son of 
 Moses, by his mother Zipporah, in Exodus. She, after the 
 completion of the rite, declared her husband to be a 
 ' khathan,' that is, a member of the family of the circum- 
 cised,' ^ admitted to be a blood relation of those to whom he 
 had before been a stranger. The nature of the compact is 
 shown in the account given in Exodus, where circumcision is 
 said to be a substitute for the sacrifice of the eldest son, and 
 the rite was, as Herodotus tells us, a sacrament of initiation 
 common to the Ethiopians, Egyptians, and the Colchians,^ 
 
 ' Ex. V, 22-26 ; ii. 22. Encychpadia Britannica, Ninth Edition, Art. 'Cir- 
 cumcision,' by Dr. Cheyne, where the word ' Khathan' is shown to mean not 
 ' a bridegroom or husbantl ' of blood, as it is translated in the authorised and 
 revised versions, but ' a newly admitted member of the family,' made a blood 
 relation. 2 Herod, ii, 104, 
 
ESSAY V 489 
 
 the dwellers in the land of the magicians, the birthplace of 
 Medea, the sorceress, the wife of Jason, the leader of the 
 Qteek star-worshippers. The time when the confederated 
 alliance was ratified is indicated in the story in Exodus, 
 which makes Moses the newly admitted member of the Arab 
 £unily, and Gershom the son who was circumcised. Gershom 
 is, in the generation of the sons of Levi, the eldest son of the 
 three brothers, Gershom, Kohath, and Merari,^ and of these 
 three the name Merari means the sons of the ' bitter, the un- 
 happy,'^ the inferior hewers of wood and drawers of water, 
 who had charge of the foundations, the boards, the bars, and 
 the pillars of the tabernacle,* while the sons of Gershom, 
 meaning, 'the turned out,' had charge of the coverings, 
 Bcreens, and hangings,* and the union of the two represented 
 the union between the worshippers of the gods of earth and 
 the god of heaven. The Gens of the Levites, by which the 
 sons of Gershom, the worshippers of the Ashura or six gods, 
 were turned out of the supremacy of the priesthood, were the 
 sons of Kohath,^ the prophet-priests of the ephod, or inspir- 
 ing garments,* consecrated to tlie fish-god, clothed like the 
 Akkadian la, in fish-skins. It was to this third Gens that 
 Aaron, meaning the ark or chest, the garment of flesh, which 
 retained the voice of the inspiring god, belonged, and the 
 expulsion of the Ashura priesthood and the consecration of 
 that of the sons of the prophets is marked in mythical 
 chronology by the alliance of Aaron with the royal race of 
 Judah, descended from Ram,^ which I have spoken of in 
 Essay iii, I have there shown that Moses was the Akkadian 
 Masu, the iiero or god of increase, connected with the 
 deification of the planet Mercury, as the star of Nebo or 
 Nabu, the prophet, and that in their astronomy Masu was 
 
 ' Exod. vi. l6. -■ Gesenius, s.v. 'Merari.' > Numbers iii. 36. 
 
 * Gesenius, s.v. ' Gershom ;' Numbers iii. 25, 26. 
 
 ' Gesenius, s.v. 'Gershom.' 
 
 ' See I Sara. xxii. 9-12, where David consults the ephod. 
 
 ' Exod. vi. 23 ; Numbers i. 7 ; i Chron. ii. 10. 
 
490 THE RULING RACES OF PREHISTORIC TIMES 
 
 the star Regulus in Leo, the chief star of the seven stars 
 called ' the sheep of the hero;' which were led by ' the seven 
 bell-wethers,' the sun, moon, and iive planets.^ The star 
 Regulus a Leonis was also called by the Akkadians Gu or 
 Gus-bara,the red {giis) fire (bar) of the house (/) of the East 
 {Icur) or of the tortoise land, the star of the red race who 
 worshipped the fire-god, and came from the land of Kur or 
 Kush.^ This land was ruled in Akkadian astronomical 
 mythology by the Wolf, the constellation Lupus, called both 
 the star of Ur-bat, meaning the star of the old («r) dead 
 (bat), the dead fathers, or of the foundation {ur) of death 
 (hat), and also the god Kusu or Kush. Thus it was the star 
 of the fire- wolf who is called ' the god of the Kur-gal or 
 Great Kur,* and therefore the father-star of the races who 
 were sons of Kur, the tortoise, and also the sons of the wolf- 
 mother goddess, called in the Rigveda the wife of Rijrashva, 
 
 ^ Sayce, Hidbert Lectures for 1887, Lect. i. p. 49. 
 
 2 R. Brown, jun., F.S.A, ' Tablet of the Thirty Stars,' Star xii. Regulus, 
 Proceedings of the Society of Biblical Archeology, February 1890. But this 
 paper of Mr. Brown's shows that the name Masu, the king, was also given 
 to the star called by Ptolemy Antares, or equal to Ares or Mars, which is the 
 centre of three bright stars in Scorpio, called the cor or heart of Scorpio. 
 This star is, in the Tablet of the Thirty Stars, called the star of the lord 
 of seed, the month Tisri (September-October), following the month called 
 in the Hindu calendar Bhadon or Bhadrapada (August-September), conse- 
 crated to Krishna and Radha, and Tisri, beginning with the autumnal 
 equinox, is the father-month of the year of the barley-growing races who in 
 Antioch mourned the death of the old year Tammuz and rejoiced over the birth 
 of the new one, on the date answering to the 1st Tisri. I have shown in 
 Essay ill. the connection between Moses, the Etruscan Mas, and the Latin 
 Mars, and this star Masu in Scorpio, which is by Ptolemy compared to Mars, 
 is said in the Tablet of the Thirty Stars to be consecrated to the storm-bird 
 Lugal-tudda, the mother-goddess of the rains, and it indicates the time 
 when, after the rains, she laid the egg from which the world's offspring were 
 to be born as the sons of Kush, the tortoise, and of the wolf-god of the dead, 
 ' The god of Kur-gal, the Great Kur, ' to whom the next star to the star Girtab 
 of Scorpio (Star xxvi) was dedicated. This new-born race was nourished by 
 the crops grown by the barley-growing race whose guiding star was Masu or 
 Moses. This was also the father-star of the race who, after the birth of 
 Ra-dha and Ram, brought them, as that of the god Ram, to Western Asia. 
 
 ^ Ibid. Star xxvii. 
 
ESSAY V 491 
 
 the upright horse or the meridian pole of the Kushite race, 
 and also the mother of the Greek twin-gods Apollo and 
 Artemis. It was on the union of the sons of the rain-god, 
 who succeeded the fire-god, and was the god who gave life 
 and hated its destruction, with the Southern Arab star- 
 < igonhippers, who sacrificed their eldest sons to the fire-god, 
 that the latter gave up the practice and agreed instead of 
 baptizing their children, as the Northern sons of the rain-god 
 used to do, to sacrifice them symbolically, and initiate them 
 as blood-brothers of the native land of the new confederacy 
 by circumcising them on the eighth day after their birth, 
 when they received the name which made them sons of 
 Shem, 'the name.' The fact that this ceremony was 
 bbserved by the Colchians, who are named by Herodotus as 
 one of the originators, shows that it was one of the rites of 
 the star-worshippers, who brought to Greece the worship of 
 tlie stars, the golden fleece of Varuna, to whom the ram was 
 sacred, and the connection between the introduction of cir- 
 cumcision and the substitution of the ram as the animal 
 'sacrificed by the sheep race instead of the eldest son, is shown 
 in the substitution by Abram of the ram for the sacrifice of his 
 son Isaac. This national adoption of the rite of circumcision, 
 unknown in India and Eastern Asia, and its connection with 
 the worship of Nun, the supreme god of the Akkadians and 
 Egyptians, the spirit father-god of the misty abyss, is com- 
 memorated by the circumcision by Joshua, the son of Nun, 
 of the Jews who, under his guidance as the leader of the tribe 
 of Ephraim, entered the Holy Land as the sons of the two 
 Ashes (eper) united by the sacred rite of union after the 
 death of Moses, who was then admitted as the member and 
 lather-prophet of the Arab family, the planet Mercury, or 
 messenger announcing the dawn of a new day. The institu- 
 tion of the rite and the alliance between the Eastern and 
 Western races, is marked as occurring after the sons of Ram 
 left Haran by the account of the meeting between Jacob, the 
 father of the sons of the moon-god, and Esau, the father of 
 
492 THE RULING RACES OF PREHISTORIC TIMES 
 
 the star^worshippers on the banks of the Jordan, where 
 Joshua circumcised the Israelites.^ The two stories of Jacob's 
 sojourn in Haran and return to Canaan, and of its conquest 
 by Joshua and Caleb, tell of the national time of trial and 
 education passed in a foreign land and in the homeless wilder-, 
 ness, indicated by Jacob's fourteen years of apprentice- 
 ship answering to the fourteen days required to create 
 the full moon from darkness, and by the forty^ years, or 
 four times ten, the four births and four periods of gesta' 
 tion of ten lunar months required to produce the perfect and 
 holy people, the sons of the fire-god, whose sacred number 
 is four, who were four times tried, like refined gold, in the 
 fire. It was when this time of trial was passed, and the two 
 races from the East and West, descended from Abram and 
 Sara, were, after devious wanderings, united by the national 
 rite of circumcision, that the men of Ephraim or the two 
 Ashes (eper) led by Joshua, established themselves at She- 
 chem, the first settlement occupied by Jacob, who married 
 his daughter Dinah to the .king of the Hivites or village 
 races. The very early age at which this confederacy of 
 Eastern and Western races took place is shown by the use 
 of stone knives for the performance of the ceremony by 
 Joshua and Zipporah, and also by the circumcision of the 
 Mexican Maya and Nahua, the Maga and Nahusha of 
 Europe,* who, as I have shown in Essay i., were led across 
 the seas to America by the fish-god, one of whose names 
 is Nun, the fish. It was these people who continued in 
 their new land the worship of the rain-god to whom, as 
 their fathers in Central Asia had done before them^ they 
 dedicated the sign of the Cross. 
 
 In determining the approximate date of the formation of 
 this great confederacy of the circumcision we have a guide 
 provided for us in the narrative of the Book of Joshua, 
 
 ' Gen. xxxiii. ; Josh. v. 2-9. ^ The numljer sacred to la. 
 
 ^ EncyclopcBdia Britannica, Ninth Edition, Art. ' Circumcision.' vol. v. p. 
 790. 
 
ESSAY V 493 
 
 This tells us of the events following the supersession by 
 Nabu or Nebo, the planet Mercury of Masu or Moses, the 
 star Begulus, the leader of the polar stars, whose revolu- 
 tions marked the nights, days, and weeks of the years I have 
 described in Essay iv., those of three and five seasons, and 
 that of the four solstitial and equinoctial seasons, marking 
 the path of the sun-god. The followers of Moses, who in 
 the language of mythic history, married a Kushite wife,^ 
 the worshippers of the fire-father'god, the meridian pole and 
 its encircling stars, and of the father rain-god, were, as I 
 have shown, the race who called themselves the sons of Kush, 
 the tortoise, and of the rivers flowing southward from the 
 mother-mountains of the East, the holy birth-lands of the 
 confederated tribes. The parent-rivers of the Kushite race, 
 who called themselves in India the Iravata, or sons of the 
 rivers bom from the mother-mountain Ida or Ira, were 
 (1) the mother-river of India the Gan-gu, the creator or 
 waterer (ffu) of the holy Gan, the garden of God ; (2) the 
 Yamuna or Jumna, the river of the twins (t/ama) ; and (3) 
 the Sin-dhu, the Indus, the river of the moon (Sin). To 
 these must be added the parent-rivers of the North-western 
 twin and building races before they joined the confederacy 
 of the Turano-Dravidian Indian tribes ; (4<) the Euphrates 
 and Tigris, the first twin rivers, called the Hu-kairya or 
 active (kairya) creators (hu), parents of the Zend and 
 Akkadian sons of the land of Ida called Iran and Elam ; 
 and (5) the Jordan, parent-river of the sons of the bull 
 {Gud), the men of Gad ruling the land of Bashan, the land 
 of the primaeval stone cities, and of their predecessors the 
 Hivites or Amorites, the cultivating village races dwelling 
 on the lower hills overlooking the fertile valleys watered by 
 the Jordan and its tributaries. In the eyes of these people 
 the god who maintained law and order was he who made 
 the meridian pole, uniting the tribes and lands of the North 
 and South, and its attendant stars revolve in their never- 
 ' Numbers xii. i. 
 
494 THE RULING RACES OF PREHISTORIC TIMES 
 
 ceasing movements, and who thus generated the changes of 
 temperature and climate, while the moon and planets, the 
 wandering stars, were rebels against his rule. But study 
 of the heavens had, in the days when the theology of the 
 worship of the Nun was formulated, shown the errors of 
 this dogma and had proved that the sun, moon, and planets 
 in their movements through the Nag-kshetra, or field of the 
 fixed stars, obeyed a law no less authoritative than that 
 which made the polar stars revolve. Those who worked 
 out this law learnt that by recording the successive stations 
 marked by stars denoting the track of the moon and sun 
 through the heavens time could be measured with much 
 more accuracy than could be attained by the previous 
 methods, based on the counting of the weeks and lunar 
 phases and the observation of the solstices and equinoxes. 
 This discovery led to the dissolution of the old confederacy 
 of the mother-mountain of the East, and the foundation of a 
 new league of the sons of the wandering moon, the wife of 
 the Zend-Semite Keresaspa, the horned-horse, and the 
 mother-goddess to whom Sin^ai, the mother-mountain of 
 the Semite race, was dedicated. Their parent-gods were 
 not the polar stars and. the river and sea-gods of the 
 Kushite race, but the moon-cow and the sun-horse, the 
 symbols of the parent-gods of light, who ordained the 
 paths of the sun and moon through the heavens. Hence 
 they made the stars of the ecliptic, the representatives of 
 the Akkadian god Anu,^ lying south of the north pole, the 
 parent-stars of their year measured by thirteen lunar months 
 and looked on the path of the creating moon and sun-gods 
 through the heavens, not as that marked by the north and 
 south line of the pole and its attendant stars, and by the 
 yearly passage of the sun from south to north and north to 
 south through the equinoctial west and east, but as one 
 
 * Anu was to the Akkadians the gpd of the ecliptic pole. Bil, the fire- 
 god, the earliest sun-god, the god of the equinoctial pole. — Lockyer, Dawn 
 of Astronomy, chap, xxxiv. p. 364. 
 
ESSAY V 495 
 
 which lay between the east and west. Hence, when in their 
 
 march westward they had conquered Moab, the father (ab) 
 
 of the waters, (mo) the giant year-star Orion, the fire- 
 
 : hunting god, Og,^ the king of Bashan, and Sihon king of 
 
 I the Amorites or mountain races, the sons of Esau, the goat- 
 
 p; god, they passed from Mount Nebo, sacred to the planet 
 
 Mercury, the herald of the dawn of the new faith, to the 
 
 conquest of Jericho, the moon-city of the worshippers of 
 
 Bahab, the alligator, or the circumpolar stars. Their route 
 
 from east to west led them across the parent-river Jordan, 
 
 This, owing to their change of belief, was no longer the 
 
 I Sfe-giving water-parent of the race who fed their flocks and 
 
 ^ew their corn upon its banks, and hence in mythic history 
 
 it is said to have become dry when they crossed it.^ The 
 
 remaining incidents of the siege and capture of Jericho 
 
 corroborate this explanation, and distinctly mark the story 
 
 as an astronomical-historical myth, telling of the beginning 
 
 of a new era of national belief. The hosts of the professors 
 
 of the new faith were no longer led by the stellar first-born 
 
 son of the revolving pole and the year of recurring seasons, 
 
 the Masu, or silent leader of the race of the sons of Dan, the 
 
 judge, and of Manasseh, the eldest son of Joseph,^ the first 
 
 Asipu or diviner of the secrets of the Almighty, who first 
 
 proclaimed their belief in the unchangeableness of natural 
 
 law, but by Hoshea, he who has in him the creating spirit 
 
 (hu) of la or Ya, the father-god of the sons of the speaking 
 
 ? prophets, the god of the generating mist, the house (/) of 
 
 the waters (a). This god was the fish-god called Nun, the 
 
 father of Hoshea, the author of light, who veils his blinding 
 
 !? brightness from mortal eyes in the inmost recesses of the 
 
 f itmospheric void, and sends forth as his messenger on earth 
 
 the sun-god, who was, as I show in Essay iv., annually 
 
 ' The Lettic god Ogan, who became the Sanskrit Agni. 
 ' Joshua iii. I4-I7< 
 
 ' Gershom, the son of Moses, is said in Judges xviii. 30, to be the son 
 of Manasseh. 
 
496 THE RULING RACES OF PREHISTORIC TIMES 
 
 sacrificed, regenerated, and made alive again by his baptismai 
 bath in the waters of immortality, whence he rose again as 
 the sun of the new year, the living witness and chief agent 
 of his father who rules the course of nature by the all-per- 
 vading power of the laws governing both spiritual and 
 material life^ growth, and decay. 
 
 The army of the sun-god which emerged with the dawn 
 of the year from the shadow of Mount Nebo, crossed the 
 Jordan at the vernal equinox, and thus marked the 
 beginning of a new reckoning of time. Its birthday was the 
 tenth day of Nisan, the month of the vernal equinox,^ the 
 first month sacred to the Conquering sun, the number ten 
 showing that the pei'iod of gestation of the new faith had 
 ended.^ Its birth and descent from the old faith was pro- 
 claimed by the setting up of the circle of stones taken from 
 the parent river Jordan,* each of them carried by a man of 
 each of the twelve tribes of Israel. As there were thirteen 
 tribes of Israel and thirteen months in the Semitic lunar- 
 solar year, the altar of God, the holy circle or year-ring, the 
 Bara-Ziggar, or completed altar of the Almighty, ending 
 the year of the Akkadian building race, must in the original 
 myth have been formed of thirteen stones. 
 
 It was after the national year-ring had been made and 
 consecrated that the covenant of blood-brotherhood between 
 the new ruling race and the land they came to rule was 
 niade by the performance of the rite of circumcision,* and 
 ■when these initial rites were ended, and the new rulers 
 received into the national brotherhood, the sacrifice to the 
 totemistic parents of the sons of the sheep mother, Ida or 
 Rachel, the ewe, and the ram-father, Varuna, the god of 
 heaven, was offered by the members of the confederated 
 
 ^ Joshua iv. 19. 
 
 ^ The ten steps taken by Nala when he took up Kar-kotaka, Essay 11. 
 p. 69. 
 
 * Joshua iv. 3-9, 20, 21. These were the mythologisal descendants of the 
 Shu-stone, the stone of life, the stone of the Akkadian fire-god, Adar, the 
 Hindu Atri, See Essay iii, p. 144. 
 
 ■• Joshua V. 2-10. 
 
ESSAY V 497 
 
 fiunily within the precincts of the consecrated ground. In 
 this sacrifice the eldest son of the race was slain and eaten 
 in the form of the Paschal lamb, substituted for the human 
 lacrifice previously offered by the yellow Hittite or twin 
 races who ruled Palestine before the Semites. It was after 
 this sacramental meal that the triumphal march of the 
 conquering sun-god began with the blowing of the ram's 
 horns, symbolising the supremacy of the ram-father star. 
 The year thus inaugurated by the reforming confederacy 
 was, as I have sliown in Essay iv. pp. 384 ff., that in which 
 the manhood of the young sun-god was reached in February, 
 when the sun was in Aries, the Ram, the first of the ten 
 kings or ecliptic stars of Babylon. This was the fourth 
 month of the lunar-solar year, beginning in November, and 
 hence the final release of the year-sun from tlie tutelage of 
 his nurse, the moon, and his subsequent victory over and 
 subjugation of tlie powers of winter and darkness, and the 
 close of the rule of those to whom the moon was not the 
 nurse of the sun, but tiie mother of the ten lunar months of 
 
 ' This Passover of the Sons of Ephraim was the tribal sacrifice of the 
 Samaritans dwelling in the tribal territory, described by Dean Stanley, who 
 witnessed its celebration (Life and Letters of Dean Stanley, by R. E. 
 Flothero, vol. ii. chap, xviii. pp. 83, 84), and not the family sacrifice of 
 Exodus, Six sheep, the number of the creating parent-gods of the Hittite 
 twin races, were driven shortly before sunset into the sacred enclosure or 
 terrace below Mount Gerizim, where all the Samaritans were assembled. As 
 the sun went down they were slain by the youths who drove them in, and 
 they then dipped their fingers in the blood and smeared it on the foreheads 
 uid noses of all the tribal children, thus admitting them to blood-brother- 
 hood. A trench and deep hole were then dug and filled with vines and 
 thorns, the parent trees of Jotham's parable (Judges ix. 12, 15), which were set 
 on fire. Two caldrons were placed on the trench, the mother-caldrons of 
 the twin races, and the water boiled in them was poured over the dead sheep 
 to take off their wool. When this had been done the legs were torn off and 
 the carcases spitted on long poles (the father-pole), and they were then 
 hoisted aloft and sunk into the second hole. When roasted, the sheep on 
 the poles were taken out and laid on mats between the two files of the 
 Sunaritans, who had ropes round their waists, staves in their hands, and 
 shoes on their feet. They ate the flesh, and then carefully searched for and 
 burned in the sacred fire all the fragments of the sacramental feast. 
 
 32 
 
498 THE RULING RACES OF PREHISTORIC TIMES 
 
 gestation, were all celebrated by the blowing of the trumpets 
 of rain's horns.^ It was the blast of the horns of the Ram- 
 star, blown by the seven priests, who circled the walls of the 
 moon-city once a day for six days, and seven times on the 
 seventh day, which, according to the statement of the astro- 
 nomical history of Joshua's conquest, caused them to fall 
 down, and leave the moon free to become the nursing mother 
 of the new faith. That this faith was a development from 
 and not a revolutionary destruction of the old belief is 
 shown by the injunctions given by Joshua for the care of 
 Rahab, the alligator or circle of fourteen circumpolar stars, 
 which marked the lunar phases in the old reckoning of time, 
 and who was shown by the red thread denoting her window ^ 
 to be the star mother-goddess of the red race. 
 
 The land thus conquered to the Semite faith was that 
 called in the beginning of Joshua the land of the Hittites, 
 that is, of the Northern Minyans or measurers (men), and 
 the Southern Sabaeans or calculators (sheba, seven). This 
 territory lay west of the whole course of the Euphrates from 
 its birth in Mount Ararat, and covered the interval between 
 it and the Mediterranean and Red Seas.^ Thus it com- 
 prised Armenia, Syria, Assyria, and Arabia, as the heritage 
 of the Semite race, whose mother-mountain was Sinai, the 
 realm of Sal-manu or Solomon, another name "of Nun, the 
 fishrfather-god la, and of his mother Bath-sheba, she of the 
 seven (sheba) measures (bath), called in local mythology 
 Beltis, the fish-mother. Queen of Sheba, that is, of the 
 Sabaeans, who consecrated the seven days of the lunar week 
 to their mother-goddess. 
 
 It was when the confederated Minyans and Sabaeans, 
 under the lead of the sons of Ra, had obtained the control 
 of the moon-city that the conquest of Bethel or Ai, the 
 house (beth) of God (El), was made, but this was not effected 
 till the final vestige of the rule of the Hittite yellow and 
 red twin races was eradicated by the death of Achan, the 
 ^ Joshua V. 2-15 ; vi, I-io. ^ Jiiti. ii. i8. ' /iiii. i. 4- 
 
ESSAY V 499 
 
 eir of Zerah, the red twin-son of Tamar, the palm-tree, the 
 resentative of the race who measured time by the polar 
 revolutions, and the fourteen stars of the Alligator.^ It 
 was then that the Semite sons of Ra, the royal line 
 descended from Ram, the sun-god, the son of Judah, the 
 perpetual fire burning on the altar of God, in his world- 
 temple, the Bahram fire,* secured control of the land trad- 
 ing-routes across Asia, as they had previously mastered those 
 tluough the Indian Ocean and Red Sea, and when they held 
 in their hands the keys of international commerce they 
 became the rulers of the ancient world. 
 
 ' Joshua vii. viii. ; I Chron. ii. 7 ; Gen. xxxviii. 30. 
 " See Essay in. pp. 169, 170, 189. 
 
ESSAY VI 
 
 THE FIRST COMING OF THE FIRE-WOESHIPPING HEEACLEIDJ; 
 TO GREECE, THEIR CONftUEST OF THE DORIANS AND SEMITES, 
 AND THEIR VICTORIOUS RETURN AS WORSHIPPERS OF THE 
 SUN-GOD. 
 
 The evidence adduced in the previous Essays of this series 
 has shown that the myths, ritual, sacred customs, land 
 tenures, and forms of government of the races which have 
 successively ruled India, South-western Asia, and Egypt, 
 since the first dawn of civilisation, disclose, when examined, 
 proofs that the same tribes, or groups of tribes, have fol- 
 lowed one another as ruling races in the same regular order 
 in all these countries. It proves that throughout this area 
 agriculture, village communities, and permanent national life, 
 were first established by the matriarchal races, the children of 
 the mother-earth who first came from Southern India, and 
 who were aided in their task by the shepherd races, the sons 
 of the mountain - goat, who were the first traders and 
 barterers. They were succeeded by the fire-worshippers, the 
 sons of the mother Maga, the discoverers of magic, mining, 
 metallurgy, handicrafts — ^the pioneers of scientific research, 
 and the first organisers of a ritual of religious festivals held 
 at fixed periods of the year. They first formed themselves 
 into a nation of the sons of fire, called Briges, Bhrigu, 
 Phrygoi, or Phleyges, in Phrygia, and there they were allied 
 with the matriarchal agricultural, and patriarchal shepherd- 
 tribes, the sons of the mother-earth, and the parent or circling 
 
 600 
 
ESSAY VI 501 
 
 ■Biake,Echis (e;^t?) the parent of the Greek AchaeansCAj^atot). 
 It was this union which broke up the national organisation 
 of the matriarchal tribes, founded on unions between the 
 sexes which were not followed by marriage, and the educa- 
 cation of the children thus born by their mothers and 
 maternal uncles and aunts, which I have described in Essay 
 m. These united races made the rain and storm-god, who 
 infused the soul of life into the rain-cloud by the lightning- 
 flash, their father-god instead of the wonder-working fire, 
 and looked on him as the creating-god who made the year of 
 .three seasons. Thence arose the idea of the father-god as a 
 judge, the Dan or Danu of the Jews, Hindus, Turanians, 
 «nd Greeks, who established law and order, and the regular 
 and unvarying succession of natural phenomena. His woi- 
 ship led to the study of the heavens, and the establishment by 
 the yellow race, the sons of the heavenly twins Day and 
 Night, of star- worship and the year, the annus or ring, the 
 period of gestation measured by the revolutions of the 
 heavenly Tur or meridian-pole, which they depicted as a fire- 
 drill in the heavens, formed by the seven stars of the Great 
 Bear and the star Canopus, which was turned by the seven 
 winds, the seven days of the week and the fortnightly periods 
 of the lunar phases. These were the people who first intro- 
 duced the cultivation of barley, and formed the great con- 
 /ilederacy of the sons of Kush, who, from the countries on the 
 Caspian Sea on the north, India on the south, and Elam or 
 Persia on the north-west, united in looking on the mother- 
 
 , mountain of the East, the western peaks of the Himalayas, 
 as the central and sacred mountain of the sons of Kush or 
 
 ; Saahyapa, the tortoise, whose name survives in that of the 
 Caspian Sea. This tortoise-earth was the home of the four 
 semi-aboriginal or earthly, and the four immigrant or heaven- 
 bom races of the Gond or Dravido-Turanian cosmogony, 
 who together made up the sacred eight, the number of the 
 polar stars hallowed to the father of the earthly and heavenly 
 fires. It was the yellow race, the founders of the Dravido- 
 
503 THE RULING RACES OF PREHISTORIC TIMES 
 
 Turanian State who, by their organising and administrative 
 talent, showed how provinces and confederacies hitherto 
 bound to one another by shifting alliances could be united 
 in a permanent federal union. It was under their rule 
 that the conception of the prophet-god and the inspired 
 priest, the expounder of his will, which originated in the 
 magicians of the fire-worshippers, was made one of the 
 accepted canons of national belief. And this conception led 
 to the foundation of ethical research ; and from this source 
 and the continuance of the astronomical studies begun by 
 the star-worshippers, the Semite astronomy and creed arose. 
 The former framed the lunar year of thirteen lunar months, 
 and made the sun, moon, and planets the heavenly messen* 
 gers deputed by the supreme and hidden god, Jahveh, to 
 rule heaven and earth. The conclusions of their ethical 
 creed led to the belief in the possibility of regenerating the 
 moral nature of Jahveh's sons by self-education, and they 
 were reminded of their duty by the symbolical washings in 
 pure water which would make them inwardly and outwardly 
 clean, like their father-god. This led them to discard the 
 sensational ritual of the intoxicated and inspired priests, and 
 the national dances of former beliefs. For these joyous 
 festivals of the earlier ages they substituted a silent and 
 pompous ceremonial worship, and enforced these changes on 
 their subjects by the establishment of a despotic form of 
 government. This led to the revolt against Semitism, 
 headed by the invading Aryans, whose conquest of India I 
 have described in Essay ii. In showing how these successive 
 stages of national life followed one another, I have adduced 
 numerous proofs drawn from Grecian myths and archaeology ; 
 and I propose in the present Essay to show still more clearly 
 than I have hitherto done, that Greek history followed the 
 same course as that of the other countries I have spoken of,and 
 also to prove that the whole of the mythological history of 
 Greece turns upon the contest between the worshippers of the 
 gods of heaven, represented by the childless and.unwedded 
 
ESSAY Vr 503 
 
 Apollo, Artemis, and Athene, and the anthropomorphic gods 
 of the fire-worshipping race called the Heracleidae. It is by 
 HuiB'Siv^lli'^g ^^^ tangled skeins of these myths describing the 
 fitiuccessive ruling races, their ethnology and beliefs, that we can 
 trace the early history of the country during the ages before 
 the days of narrative history, when the names and mythic 
 hiitory of the gods, and the ritual by which they were wor- 
 shipped, preserved the memory of the stages of national 
 growth. Though Apollo, whose name means 'the protector,' 
 was a god of foreign origin, and not a national god of the 
 r indigenous Pelasgi,^ yet his successive avatars show that his 
 worship grew with the earliest beginnings of national life in 
 Greece, and throughout all the changes he passed through 
 he remained a god to whom the fruits of the earth were 
 offered, and in whose honour no living victims were slain.^ 
 The earliest representation of Apollo, in which we see the 
 first germs of the belief which subsequently made him God, 
 the judge who punishes sin, is that in which he is called 
 Apollo Aguieus, the guardian of streets and houses, and it was 
 88 the god guarding the home that he was especially rever- 
 enced in Sparta and the Peloponnesus, where he was called 
 ibchegetes ('Apx'JYeTT??), the leader, Domatites (AtB/taTiTT;?), 
 the god of the household, and Oikistes (ot/eto-T^?), the god of 
 the colony.' In these two last epithets we find evidence that 
 his worship began after the country had passed through the 
 phase when the unit of national life was the village community 
 or colony, and had reached that which made the family 
 livmg in the house (Sofiof), the foundation of the nation, 
 and it depicts a time when the Southern village communities 
 and the Northern house families had coalesced into a nation, 
 and when they both called the oikoii, or settlement, their 
 home, for the word oiko<! represents an earlier form, Foiko^, 
 or ' yicus,' the village, the Vish of the Sanskrit Vaisya It 
 
 > MUller, Die Doner, bk. ii. chap. i. § i. pp. 201, 202. 
 
 ' Ibid. bk. ii. chap. ii. 227. 
 
 • Ibid. bk. ii. chap. iii. § I. p. 252. 
 
504 THE RULING RACES OF PREHISTORIC TIMES 
 
 was as Apollo Aguieus that he was worshipped in the form 
 of a triangular stone pillar {k!,wv KcavoevSi)^), and the symbol 
 is found on the coins of ApoUonia in Epirus, Aptera, Crete, 
 Megara, Byzantium, Orikus in Illyria, and Arabracia.^ This 
 is the reproduction in stone of the sacred triangle which I 
 have shown in Essay iii. was placed round the sacred fire in 
 the centre of the Hindu altar made in the form of a woman ; 
 and an exact facsimile of this triangle was, as I have shown, 
 found by Dr. Schliemann in Troy, in the image of a .leaden 
 goddess bearing the triangle with the Svastika in the centre, 
 which was depicted on the Hindu altar. I have also there 
 proved that the worship of the triad of gods represented by 
 the three sides of the triangle, was followed by that of 
 the fire-god, and it is this same succession that we find in the 
 avatars of Apollo, for he first appears as a personal god as 
 Apollo Lykseus or Apollo, of the fire-spark (Xukos), the name 
 by which he was worshipped in Mysia, and we there find the 
 triad from which he came to be that of the three primaeval 
 smiths of the Northern Edda, Mimir, Hertrich, and Wieland, 
 whose Greek synonyms are Lukos (Xuko? or Xu«as), the fire- 
 spark, Kelmis (/ceX/it?), the driver or fire-drill, and Damna- 
 menens {BafjLva/jbevev';) or Mulas (/iuXas), the subdued or the 
 socket, the nether millstone. Wieland, the master smith, 
 the driver of the fire-drill, was taken by his father, Wade, 
 to be taught the art of forging by two dwarfs,^ and these two 
 dwarfs are the fire-drill and the lighted fire. The fire-drill 
 and its driver became in Greek mythology Hephaistos, called 
 Amphi-gueeis ('A/ji,(piyv'^ei<;), or he who halts on both legs, 
 and he was as Herodotus tells us, a dwarf.^ He was cast from 
 heaven by Zeus, and fell on the island of Lemnos, near the 
 Mysian coast, where he was revived by the Sintians, or sons 
 of the devouring (crt'i'TTj?) fire. It was his wife, the fire-socket, 
 who was the first form of the Greek goddess Aphrodite. It 
 
 ' Muller, Die Dorier.; Sfhol. Aristopltanes, Vesha, Ritter, 1317. 
 ^ Jevons' Schrader's Prehistoric Antiquities of Aryans, bk. ii. pp. 163, 
 165. ' Herod, iii, Vj. 
 
ESSAY VI 505 
 
 y/as as the god of the fire-spark that Apollo became the god 
 of the Phlegyes, or sons of burning flame, the ancestors 
 of the Lapithae, and the early rulers of Thessaly, who intro- 
 duced at Delphi and at the Ismenion at Thebes, the sacrifices 
 offered and the predictions made, from the flames of the 
 jacrifice and the ashes of the victims, by the fire-priests, 
 called iTvpKoot,} It is the coming of these Phlegyes, the first 
 of the Heriicleidse, which is told in the story of Kadmus, 
 whose name means ' the adomer,' ' the arranger.' ^ He killed 
 the great dragon or snake which ruled Boeotia the Echis (e'x'f) 
 or piarent-snake of the matriarchal Achsei ("A^^'*"'*)* ^^'^ 
 gave life by the introduction of ploughing agriculture to the 
 new race bom from the teeth of the dragon which he sowed. 
 As an expiation of his guilt in slaying the earth-bom god 
 he had to serve as a slave for eight years, the number 
 sacred to the earthly fire-god.^ The next avatar of Apollo 
 was his birth as the storm-god, and his baptismal conse- 
 cration in the river Xanthus, which I have already described 
 in Essay iii., and it is in this form that he first appears as a 
 time-god, and as god of the ^olian race, who take their 
 name from ^Eolus, the wind-god. 
 
 That the Lycian god born on the Xanthus is a sequent 
 form of the Mysian Apollo Lykaeus, is shown by his being 
 the son of the wolf-mother (XvKrj} Leto, the mother of the 
 Lycian race, who is said to have come from the Hyperboreans 
 of the far North,and who was first worshipped, as Mannhardt 
 niggests, by the Lithuanians, who take their name from her, 
 and she is still adored under that name as the goddess of 
 summer by the Bohemian Czechs.* They were the wolf-race, 
 the Guelphs of Europe, who first found fire in the wolf-spark 
 Lukos (\i5«09), and united with the Finnish miners to form 
 
 ' MUUer, Die Doner, bk. ii. chap. ii. § 12, p. 237. 
 
 • Curtius, Grieschische Etymologie, No. 25, p. 138. Jiad is the Sanskrit 
 itd, to adorn. 
 
 ' MUUer, Die Dorier, bk. ii. § 12, pp. 237^^38 ; Smith, Claisical Die: 
 timary, s.v, ' Cadmus. 
 •'* yiamhmAU Atitite Wold ittid Felil JCulliir, vol. i. chap. iii. pp. ISS, 156. 
 
506 THE RULING RACES OF PREHISTORIC TIMES 
 
 the race of fire-worshippers, the Bhrigu of India and the 
 Briges of Thrace. The fact that the fire-worshippers were 
 first the sons of the wolf is shown most clearly in the Sanskrit 
 words Vrika, the wolf, and Bhrigu, the finders of fire, for in 
 these words the Dravidian v of the wolf Vrika, and of the 
 Dravidian god Vira, has become the aspirated hh of the 
 Sanskrit Bhrigu, and that the original name of the wolf and 
 the finder of fire was Dravidian, and apparently Virugu, is 
 proved by the addition to the root bhri of the Dravidian 
 suffix gu, most commonly used to form Tamil verbal 
 nouns. But the complete mythical and ethnological history, 
 of the birth of the twin-gods born on the Xanthus, must be 
 sought not only in the ritual of ApoUo, but also in that of 
 his twin-sister, Artemis. The great festival to Apollo and 
 Artemis was that held in the month Thargelion (May-June), 
 the month before the summer solstice, in which the present 
 great Indian festival to the rain-god, the feast of Juggemath, 
 at Puri, takes place. But ±his festival is shown by the ritual 
 of the Thargelia at Athens to have been once accompanied 
 by human sacrifices, for at it a man and woman crowned 
 with flowers and fruit, like, sacrifi'cial victims, were thrown 
 from a rock with curses, caught at the bottom and taken 
 across the frontier.^ This proceeding is exactly analogous to 
 the worship of the Czech goddess Leto, who is every summer 
 clothed with a shirt in the form of a straw doll bearing in 
 its hands a broom and a scythe. She is taken into the lands 
 of the next village, just as the goddess is described as having 
 been hunted over the earth, and is there as the emblem of 
 death and disease thrown away. But before throwing her 
 away they take ofiP her shirt and put it on a young tree, which 
 is cut in the forest and dragged home as the tree of life for the 
 ensuing year. As they take it through the village they sing — 
 
 ' We drag death out of the village ; 
 We hrin^ summer into it.' ^ 
 
 ' Miiller, Die Dorier, bk. ii. chap. viii. § 2, p. 329. . 
 
 * Mannhardt, Antike Wald und FeU Kultur, vol. i. chap. iii. pp. iSSi'S^- 
 
ESSAY VI 50? 
 
 r But this mythical representative of the bii-th of the year, 
 beginning with summer-time, accompanied by the casting 
 out of the seeds of death and disease, while it agrees with 
 the Greek festival of Thargelion in the ejection from the 
 country of the victim offered, does not convey, like the 
 Athenian ritual, any trace of human sacrifice. For this we 
 must turn to the Athenian worship of the goddess Artemis, 
 who was associated in the Thargelion festival with the wolf- 
 god Apollo, There were two forms of Artemis at Athens, 
 the Braurian Artemis and the Munychian, and the latter 
 was a moon-goddess. The Braurian Artemis, whose temple 
 was in the sacred enclosure of the Akropolis, was the patron 
 ^ddess of women and young girls, and the latter were con- 
 lecrated to her from their fifth to the tenth year, and 
 during that time wore saffron-coloured clothes, showing that 
 ghe was the goddess of the yellow race, and were called her 
 bears. Her festival, called the Arkteia or the festival of 
 Arktos, the constellation of the Great Bear, was held 
 every fifth year, and tradition said a maiden used to be 
 lacrificed to her till Embaros, whose daughter was selected 
 as a victim, refused to give her up, hid her, and offered a 
 goat, sacred to the moon, instead. That is to say, the 
 change represented the transition of the reckoning of time 
 by the weeks or the seven stars of the Great Bear, to that 
 by the lunar phases. But this ancient sacrifice still survived 
 in the ceremonies of the analogous festival, called the Orthia 
 at Sparta, where boys were scourged at the altar of Artemis, 
 till it was besprinkled with their blood. Her function as a 
 time-goddess, especially connected with parturition, is shown 
 by brides wearing at their weddings a girdle consecrated by 
 being placed round her statue, and similar girdles were worn 
 at childbirth, and during the subsequent recovery of the 
 mother.! This distinctly shows that she was the goddess 
 
 ' F. Boettecher, Die Akropolis von Aihen, Berlin, Julius Sprenger, 1888, 
 PP- 93i 94 ; Pauly, Encyclopadie der Classichen AlterthumswUstnschaft, 
 vol. i. p. 1803. 
 
608 THE RULING RACES OF PREHISTORIC TIMES 
 
 who marks the weeks of gestation which made up the ten 
 lunar months, which, as I have shown, formed the ' annus ' 
 or ring, the year of the star-worshippers. That the hear- 
 goddess Artemis, in front of whose temple the statue of a 
 bear, found in the excavations of the Akropolis, used to be 
 placed, was the constellation of the Great Bear, is proved, not 
 only by the name of her festival, the Arkteia, but also by the 
 myth of her Arkadian counterpart Kallisto, who was the 
 mother of Arkas by Zeus, and was changed into the Great 
 Bear after having been slain by Artemis at the command of 
 Hera. That is to say, the goddess-iiiother of the Arkadian 
 race was first the constellation of the Great Bear, who pre- 
 -sided over parturition, and when she was superseded in 
 this duty by the moon-goddess Hera, the mother constella-" 
 tion called 97 dpKTo^ became subordinate to the moon, and 
 it was to this minor moon that a goat, the moon victim, was 
 sacrificed at Athens. This deification of the Great Bpar by 
 the Arkadians is confirmed by the myth of Ixion and Koronis, 
 'which I have given in Essay 11., for there Ixion became the 
 polar constellation of the Great Bear, which has in this myth 
 become the heavenly pole of the meridian, while Ischys the 
 Arcadian, the Sanskrit Isha, or beam which turns this pole 
 of the heavenly oil-pressing mill, is the husband and father 
 of the children of Koronis, the annual flower-garland strung 
 by the succession of the yearly flowers, and the mother of 
 the race of herdsmen who sought the open and flowery 
 pastures for the nurture of their flocks. These Arkadian 
 children of the Great-Bear mother were thus descended from 
 the fire-god, for Ixion and Koronis are the children of 
 Phlegyas, and the stars of the heavenly constellation were 
 called, as the children of the heavenly fire, the bright ones ; 
 for Arktos and the Sanskrit Riksha are both derived from 
 the root arsh, to shine, and the beauty of this constellation is 
 further commemorated by the name of Kallisto, or the most 
 ■beautiful, given in the Arkadian myth to the goddess. But she, 
 as the bear-mother, the Braurian Artemis, is said to have come 
 
ESSAY VI 509 
 
 from the Tauric Chersonesus, the Crimea, where human 
 lacrifices were a national institution, and it was to the Tauric 
 Artemis, that according to the Greek legend, Iphigeneia, the 
 daughter of Agamemnon, would have been sacrificed if a hart 
 had not been substituted for her by the goddess.^ We find 
 here further proof in addition to that I have already adduced 
 in Essay in., that the yellow race, who have from time 
 immemorial sacrificed human beings in India, were the sons 
 of the bear who offered human sacrifices in their original 
 home in Europe, and that they were the first people who 
 made a calendar based on the succession of weeks, is proved 
 by their making the Great Bear their parent constella- 
 tion. This is proved most clearly in the Rigveda and 
 gatapatha Brahmana. In the Rigveda the Great Bears 
 Bikshah are named as the special stars of Varuna, the dark 
 night, which disappear in the day ,2 and in the Satapatha 
 Brahmana, the seven stars of the constellation of the Rikshah, 
 the bears, are said to be the husbands of the Krittakas or 
 Pleiades, the stars sacred to Agni,' which I have shown in 
 Ii»ay III. to be the mother stars of the twin Dravidian races. 
 We see in this genealogy that the name of the seven Rishya, 
 orlmtelopes, given to the Great Bear by the Hindus is 
 ieally the change made by the phonetic law, which turns a 
 Northern Ti into a Sanskrit sibilant. We learn also by com- 
 paring this change with the substitution of a hart for a 
 llaiden as the victim of the bear-goddess, that the bears were 
 changed into the sacred antelopes by the race who deified 
 Terah or Dara, the antelope, the father of Abram, in the 
 Euphratean countries, and abolished, as Abram did, human 
 tocrifices as part of the ritual of the worshippers of the 
 true god. It was in consequence of this change that, when 
 iMarichi, the spark of light, the reputed parent of Kash- 
 yapa, the father of the tortoise, was killed by Rama, the 
 
 -^S' Euripides, Iphigeneia in Tauris ; Smith, Classical Dictionary, s.v. 
 'Iphigeneia.' " Rigveda, i. 24, 10. 
 
 • Eggeling, Sat. BrSh. ii. I, 2, 4; S.B.E. vol. xii. pp. 282, 283. 
 
510 THE RULING RACES OF PREHISTORIC TIMES 
 
 DuU of darkness, he was raised to heaven as the chief 
 star in the Great Bear, and called Mriga-sirsha, or the 
 deer's head, From these deductions it follows that the story 
 of the birth of the twins Apollo, the wolf-god, and Artemis, 
 the bear-goddess, is a mythical history of the imion of the 
 two tribes whose totems were the wolf and the bear, and 
 with these were associated the sons of the dog, the Greek 
 Hermes, the Sanskrit Sarama, who were the fire-worshippers 
 or Phlegyes, the sons of the burning flame, the father of the 
 twins; and it is from them that the mother Sar, the rain- 
 cloud, whose history I have given in Essay in., was bom. 
 These twins who were the wolf of day, Apollo, and the bear 
 of night, Artemis, or the twins Ushasa-nakta, the dawn and 
 night of the Rigveda, bom of the goddess-mother Saranyu 
 and the father Vivasvat,^ he of the two forms, the fire-drill 
 and the socket ; Saranyu again, is the same word as the Greek 
 Erinnyes, the wives or counterparts of the three Northern 
 smiths who made the creating fire ; and Saranyu comes from 
 the same root as Sarama, the dog, and means she who flows, 
 that is, flowing time. Thus the twin-races bom of the wolf 
 and the bear are the sons of the dog-race, bom of the mother 
 Sar. That is to say, they belong to the race of Sar-mati, 
 born of the mother (piati) Sar, whom Herodotus describes as 
 living in the Tauric Chersonesus, and who were, he teUs us, 
 the descendants of the Amazons or matriarchal tribes, and 
 the Scythians or Sakas,^ the worshippers of the rain or wet 
 {sak) god. It was these people who, as they went southward, 
 made the Sarasvatl, the river of Herat, descending from the 
 mother-mountain of the East, their mother-river, and spread 
 themselves over India as the great Naga race, descended from 
 Ida or Ira, their sheep-mother in their northern home of 
 Phrygia and Mysia. In memory of her they called them- 
 selves Iravata, and marked the limits of their dominion by the 
 river Iravati, the Ravi, in the west, and the Ira-wadi in Bur- 
 taah. It was they who reproduced the name of their mother 
 1 Rigveda, x. 17, i, 2. " Herod, iv. 110-117. 
 
ESSAY VI 511 
 
 In that of the Sar-hue,the festival to Sal-tree, which they made 
 their mother-tree. And in this deification of the Sal-tree we 
 find a further piece of mythical history, for the mother-tree of 
 ftese people in Phrygia was the pine-tree, which was carried 
 as the sacred tree in the festivals of Cybele, the earth-god- 
 dess. But this mother-tree, an inheritance from the tree- 
 worshippers of the Indian village races, tailed them in India, 
 and they found a substitute for it in the Sal-tree {Shorea 
 folmta) which, though not visibly or botanically like the 
 trine, resembles it as being a tree which produces resin, the 
 dammar resin of commerce, and it was on account of this 
 similarity that it was made the mother-tree of the Dravidian 
 races. This ethnical relationship of the sons of the bear, the 
 wolf, and the pine-tree, and dog, is preserved in the Finnish 
 legends, where the pine ' moist with honey ' is said to have 
 been bom from a hair of the wolf, planted by Kati, the tree- 
 jnother in Ukko, the thunder-god's black mud.^ And in 
 these same legends the bear was bom from five tufts of wool, 
 flung by a maiden on the waves, whence she recovered them 
 and nursed the young bear bom from them in a cradle hung 
 on a pine tree, under ' five-coverlets, eight sheepskin coverings 
 in the centre of a golden ring,' and ' it was from the silver and 
 golden boughs of the pine-tree that the bear got its claws 
 and teeth.' * The dog, to whom they were also related, was 
 born from the wind-father, the measurer of time in the oldest 
 mythology which turned the pole in the heavens, and the 
 witch-mother Louhiha-tar, the daughter of Taoni, the god of 
 death, the mistress of Pohga or Pohgala, the north.* It 
 was these sons of the father-dog and the mother pine-tree 
 who were the ancient race of the Iberi, whose history I have 
 iketched in Essay in., and the successive stages of the growth 
 
 ' Abercromby, Ma^ic Songs of the Finns, xxiii. (c); Polk Lore, vol. i, 
 No. 3, Sept, 1890, p. 344 note 3. 
 
 ' Abercromby, Magic Songs of the Finns, iii. (c.) ; Folk Lore, vol. i. No.^i, 
 Much 1890, pp. 27, 28. 
 
 • Abercromby, Magic Songs of the Finns, v. (c.) ; Folk Lore, vol. i. No. 1. 
 March 1890, pp. 26, 30 note 5. 
 
512 THE RULING RACES OF PREHISTORIC TIMES 
 
 of their children is marked in the numbers mentioned in the 
 bear's genealogy of the five tufts of wool, and the five 
 coverlets, or five seasons, and the eight sheepskin coverings, or 
 the eight stars of the heavenly pole of the sons of the rain, 
 the eight races of the worshippers of the water and lightniiM 
 god; and also in the golden ring, the annual recurrence of timej 
 It was their common predecessor, the hurrying dog Sar, who 
 hunts the heavenly wolf and bear, the meridian pole, round 
 the threshing-floor of time. And it was this dog who was 
 first the winds, the four hounds of Merodach, who became the 
 dog-star Sirius, and the stars which he drove in the stellar 
 cosmogony were the seven stars of the Northern bear-mother 
 and the star Agastya, the leading star of the constellation 
 Argo, the gouthem wolf, whose name reproduces the Sans- 
 krit and Dravidian patronymic Vrika, originally Viru-gu, 
 which by the elision of the digamma was changed from Var- 
 gu into Argo. It is Vrika the wolf-goddess who is in the 
 Rigveda the wife of Rij rash va, the blind upright or meridian 
 house-pole of the first astronomical guessers, to whom eyes 
 were given by the Ashvins,^ and when this metaphor of 
 the turning pole of the heavenly house, the revolving weeks 
 and days was transferred to the year of five seasons, it 
 became that which told how Sirius, the dog, who begins 
 to hunt the sun at the summer solstice to the south, leaves 
 his quarry free to return at the winter solstice, and it was 
 at these two solstices that, as we learn from Manu, the 
 animal sacrifices instituted by the Northern races were ofiPered 
 in India.^ It was these races, who, when they were united 
 as the sons of the tortoise floating on the primaeval ocean, 
 made the sacred Indian pine, the Sal-tree, their father-god, 
 as Sal the fish, and made his worship, by the influence they 
 gained as the great maritime traders and voyagers of the 
 ancient world, as universal as I have shown it to have been 
 in Essay in. We thus see in this long series of changing, but 
 
 " Rigveda, i. 117, 17, 18. 
 
 " Buhler, Manu, iv. 26; S.B.E. vol. xxv. pp. 132, 133. 
 
ESSAY VI 513 
 
 inter-related myths, a historical narrative telling us how the 
 tons of the dog and the mother pine-tree with their progeny, 
 the sons of the bear of night and the wolf of day, came down 
 to India, first as the Maghada fire- worshippers, and afterwards 
 as the sons of the tortoise, and made the Indian resin-yield- 
 ing treie their parent-tree, and it is this sacred ' Sal ' tree which 
 is still the home of the tutelary deity of every Mai Paharia 
 village, and it is round its branches that they dance when 
 mking.the gods for children at the annual Magh festival to 
 their mother-goddess, the witch-mother Magha, the Finnish 
 Louhiha-tar.^ 
 
 We must now, after tracing the wanderings of the twin 
 gods and their parent and descended races from the far 
 North to India, return and trace the same races in Greece, 
 and we first find them settled in the territory of which 
 Delphi was the central shrine in the age immediately after 
 Deucalion's flood, which marks in mythic history, as I have 
 Aown in Essay iii., the age when the rain-god, whose coming 
 was prayed for in the Thargelion festival to Apollo, was 
 made the father-god of the human race. The name Deucalion 
 means the wet (Sev) time, and the children bom from him 
 and Pyrrha, the fire-goddess, were led by the howling of 
 wolves to the Lykoreia or wolf-grove, on Parnassus.? Thus 
 the shrine of Delphi was established as a temple to the 
 rain-god who succeeded the fire-god, but the tree of life 
 sacred to this god must be sought for in a more northern 
 land, and hence the embassy from Delphi to Tempe to fetch 
 the sacred branch of laurel which was to be planted before 
 the god at the Thargelion festival originated. This embassy 
 was only sent every eighth year, and this period, which corre- 
 sponds with that of the Ismenian sacrifice to the fire-god,* 
 ihows that it dates from the days of fire-worship when eight 
 was the divine number sacred to the gods of earth, but the 
 
 1 Risley, Triies and Castes of Bengal, vol. ii. pp. 7°. 71- 
 
 I» MlUler, Die Dorier, bk. ii. chap. vi. § 8, pp. 305, 306. 
 » Ibid. bk. ii. chap. ii. § 12, p. 237. 
 33 
 
514 THE RULING RACES OF PREHISTORIC TIMES 
 
 change in the tree of life from the pine-tree to the laurel 
 marks, like the similar change to the Sal-tree in India, the 
 course of ethnical growth in the tree-worshippers. The sub- 
 stitute which they adopted in Greece, was, like that chosen 
 in India, significant of a change of climate, and it also marked 
 a change of status, for when the laurel-tree was made the tree 
 sacred to the father-god of the Dorian race, the tribal settle- 
 ments were no longer to be sought on the mountain sides 
 where the pine-tree grew, but in the warm valleys where they 
 could grow their crops and tend their cattle, and hence this 
 change in the sacred tree, marks that the people had been 
 changed from a mountain tribe to a race who as the sons of 
 the twin-gods, Day and Night, bom on the banks of the 
 yellow river Xanthus, the father of the yellow race became 
 the sons of the rivers like the sons of SarasvatI in India, and 
 made the rivers their home and father-gods. The grove of 
 Tempe, whence the embassy had to cut the branch of laurel, 
 was consecrated to Apollo Tempeites, that is, Apollo of the 
 Temenos, or sacred precinct, the girdling snake of the Achaean 
 race. It stood on the banks of the river Peneus, the river of 
 the web (Tnjvr]) of time, and the temple in the grove was 
 consecrated to the wind-god, ^olus, who directs the ocean 
 stream Okeanos, who again was the father of Peneus. It is 
 this vale and temple which is overshadowed by the still more 
 holy Pythion on the top of Mount Olympus, the breaker or 
 organiser of time,^ which divided Thessaly from Makedonia, 
 sacred to the mother Maga. The Pythion was the cloud- 
 temple, the shrine of the Naga-snake Pytho, the snake of dark- 
 ness and the ocean depths (/Sv^o?), the Shesh-Nag of the 
 Hindus, which, as the great time-measurer and year-god, sup- 
 ported the tortoise earth. He was the oracular god of the 
 
 ' From the root of Xvir4u), to vex, Sanskrit lump-am, to break. This deriva- 
 tion, which makes the mountain sacred to the worshippers of the time-gods, 
 the measurer or breaker of time, is much to be preferred to that from Xo/iir, 
 the root of Xd/iiru, to shine, which is meaningless, and which Curtius marks 
 with a query. Curtius, Griechische Etymologie, No. 339, p. 265. 
 
ESSAY VI 515 
 
 Eolic race, who succeeded the fire-worshippers. From Tempe 
 he ambassador went to Deipnias, called after the meal (deip- 
 um) by which he broke the fast which formed part of the 
 Ijpiatory ceremonies required to cleanse away the guilt of 
 he murder of the Cyclops. This meal was taken on his exit 
 rom the territories once consecrated to the deposed Cyclopean 
 ire-god, and on entering the land of the Magnetes. This 
 »as consecrated to the mother Maga, the witch-mother, from 
 Thorn their god Pytho received his power, by jEolian emi- 
 ^ts from Asia Minor, who came from the mother-city 
 llagnesia of Sipylus. From Deipnias the ambassador went 
 » Pherae, near the Pagasaean Gulf, at the foot of Mount 
 Pelion. Pherae was the traditional capital of Admetus, 
 sailed Hades Admetos ("AiBrj^ aSfj,r]To<;), or the untamed god 
 )f the nether world,^ under whom Apollo served for nine 
 fears to expiate the death of the Cyclops. The port of 
 Pherffi was Pagasos, a name which recalls the holy hill Pagos 
 'war/o<;), known as Mount Pelion, the mother-mountain of 
 Pherae. This was not made of ordinary earth, but of the 
 jotter's clay, Pelos (ttjjXo?), of the holy land of the Magnetes 
 slebrated by Plato as the mother of laws,^ and fashioned on 
 he heavenly turning-wheel of the bear-mother, the goddess 
 )f the polar constellation. At Pagasa was the temple con- 
 BCrated to Apollo Pagasites, where there was a holy grove 
 jenanted by the ravens,^ sacred to the prophet-god whose 
 fethological history I have traced in Essay iii., and have 
 Sown that the raven was the sacred bird of the race 
 fhich called themselves sons of the twin-gods. It was at 
 Pagasos that Jason was said to have built the star-ship 
 bgo, and it w£is there that the immigrant ^Eolians from 
 ^ydia, who brought star-worship to Greece, landed. It was 
 hey who substituted for the nymphs or local mother- 
 
 ' MUlIer, Die Doner, bk. ii. chap. vii. § 8, p. 323. 
 
 'Jowett, Plata's Laws, viii. vol. v. p. 418 ; xi. p. 494; xii. 517. S42- 
 
 ' MUUer, Die Doner, bk. ii. chap. i. § 2, 3 ; Smith, Classical Dictionaty, 
 
 v. 'Tempe Peneus.' 
 
516 THE RUIING RACES OF PREHISTORIC TIMES 
 
 goddesses , of the earlier races, the Dryades, Oreades, and 
 Napese, who took their names from trees (S/su), mountains 
 (o|0os) and glens (yairrj), the Okeanides, the daughters of the 
 ocean-snake, on whose waters the tortoise earth floated, and 
 the Nereids or Naiads, the nymphs of rivers and springs, the 
 Greek counterparts of the goddess Dharti of the Hindu-Dra- 
 vidian races. It was these Naiads who were credited with the 
 gift of prophecy, and hence, in mythical language, all seers and 
 poets were called ' lymphatici ' or persons caught and inspired 
 by the nymphs. They were the female prophets inspired by 
 the- snake Pytho df the ocean depths, whence he was bom 
 after Deucalion's flood,^ that is, as I show in Essay m., after 
 the year-god started on his annual circuit of the recurring 
 seasons, at the time of the falling of the creating rains. It 
 was after leaving Pagasa, on his way to Delphi, that the 
 ambassador had to pass through Doris, which was before the 
 advent of the Dorian race, the home of the Dryopes, or sons- 
 of the tree (hpv), and it was they who became the Hylleis, or 
 woodmen of the Dorian confederacy, while the third tribe 
 was that of the Dymanes, the ^olian race who worshipped, 
 the rain-god, as the husband of the cultivated land, the god 
 entering (Suytw) into it and making it fertile. 
 
 We find from this analysis of the mythic lessons taught by 
 the journey of the ambassador who brought the laurel-branch 
 from Tempe for the Thargelion festival, that the god" to- 
 whom it was brought was the god of the star-worslnpping 
 races who worshipped the twin gods, and held their festival 
 at- the same time, as the annual Hindu festival to' securfr 
 good' rains was celebrated. That this festival is connected 
 with the rains, is shown by the festival to Athene held in 
 the same month called the Plunteria, or wasbing of the 
 clothes, which was followed by the festival of the sumipei" 
 solstice to Athene in the month Skirophorion called the 
 Skirophoria, or the festival of the umbrella (aiiipoi), a 
 festival which was evidently founded by a race who expected 
 ^ Smith, Classical Dictionary, s.v. ' Pytho.' 
 
ESSAY VI 517 
 
 rain at the summer solstice, and who did not worship the 
 gun-god and the god of heat and light like the fire-wor- 
 duppers and the worshippers of the gods of the bright sky 
 who instituted the festival of the Diipolia of Zeus held in 
 the same month, and lighted the bale-fires which are still 
 burned on St. John's Eve in the West of Ireland.^ The nation 
 who worshipped Apollo, the Dorian god, were a people who 
 made their year begin with the rising of Sirius at the summer 
 lolgtice, and were the Dorian confederacy of the Spartiates 
 or Spartans, the sown {aireipm) race, who were bom from 
 the teeth of the serpent sown by Cadmus ; and it was they 
 who were changed from an agricultural people into the 
 great conquering warrior tribe, the most warlike of the 
 Greek races, by the coming of the Cretan and Asiatic races 
 of Dravidian stock, called the Pamphyli, or union of all 
 {irav) tribes (0uXat), the carefully drilled and organised 
 confederacy of tribes, whose ethnological history I have 
 analysed in Essay in. They were led by the fish-god, 
 whom I have traced from Sal, the holy fish and tree of 
 the Dravidian Hindus, till he became the Dolphin or 
 homed fish of Manu's flood. It was these people who were 
 led by the Dolphin, who brought with them the elaborate 
 ritual of the prophet-god, in which Apollo henceforth be- 
 came the oracular god, who was the prophet or expounder 
 to^ijT^?) of the will of the unseen father-god. He was 
 god born of the womb Delphus (AeX^i;?) of the 
 frimaeval ocean, the mother-fish who ploughed the waves. 
 Hence the fish-god was called by the Akkadians ' Kua,' ^ or 
 the oracle of the bull-god Merodach or Marduk, that is, of 
 the race who first ploughed the land for barley, who were 
 the great irrigating race of the ancient world, who used the 
 waters of the rivers of India, Assyria, and Egypt, and of the 
 
 ' Thus, of the two festivals at the summer solstice the rain-festival is that of 
 the Southern races in whose eyes the summer sun was a destroyer, and the 
 Sre.festival is that of the Northern tribes, who adored the sun as the slayer of 
 tbe winter- frost-giants. 
 
 ' Sayce, Assyrian Grammar Syllabary, No. 442. 
 
518 THE RULING RACES OF PREHISTORIC TIMES 
 
 wells in the thirsty land of Asia, to water their fields, anc 
 who began in Greece the system of irrigation which ended ir 
 the construction — ^by the Minyae, the great conquering rac« 
 of Asia Minor, who worshipped the moon as Men (fii]v), the 
 monthly measurer — of the undergroimd channels by whicl 
 they drained Lake Copais in Boeotia.^ It was these wor- 
 shippers of the fish-god who placed over the gate of Delph; 
 the lunar crescent with the sacred Tur or pole, which 
 became the e of the Greek alphabet, and it was they whc 
 brought with them the worship of the heavenly twins Castoi 
 and Polydeukes, whose history I have traced in Essay in, 
 The attainment of supreme power by these sons of the fish, 
 the heavenly twins, the Tur or pole and the moon, is marked 
 by the birth at the island of Delos, the manifester (SiyXos), 
 which was, according to Pindar, the daughter of the sea-god,' 
 of the prophet-god Apollo, the beautiful youth, who took 
 the place of the Pytho or Naga snake, and of Artemis, who 
 was changed from being the mother-goddess of the Great Beai 
 to be the virgin crescent moon. There were present at the 
 birth, the Titanic goddesses of the JEolic race, (1) Dione, the 
 goddess of the bright sun of spring, (2) Rhea, the goddess ol 
 the mother rivers of the sons of Sar, (3) Themis, the goddess 
 of law and order, and the. divine sequence of the laws oi 
 nature, the goddess most worshipped by the Dorian race, 
 called Dharma by the Hindus and Ma'at by the Egyptians, 
 and (4) Amphitrite, the Mediterranean sea-goddess, the sacred 
 dolphin, the womb of life. They watched Leto during the 
 time of her labour, which lasted nine days and nine nights, 
 the number sacred to the gods of heaven. 
 
 The mother Leto, daughter of Phoebe, the moon, and Koos. 
 the cleaving god (xetw, to cleave), the pole-god of the earth- 
 quake and storm, lay by the circular lake which reproduced 
 the Lake Kashava, the mother-home of the Kushite race, and 
 grasped the sacred palm-tree, the Babylonian tree of life of the 
 
 ^ Muller, Orchomenos and the Minym, chap, ii. pp. 45, 48. 
 "^ Ibid. Die Doner, bk. ii. chap. vii. § 3, p. 314. 
 
r ESSAY VI 519 
 
 Semitic Shus. This tree can only be fruitful when the flower 
 of the female tree is impregnated by that of the male, and it 
 was, therefore, the sacred tree of the people, who, like all the 
 descendants of the twin-races, looked on both the father 
 and mother as the parents and educators of their children. 
 The mother, Leto, was also overshadowed by the olive-tree, 
 the sacred oil-tree of Palestine, while she herself was said to 
 have come as the wolf-goddess from the Hyperborean North. ^ 
 The whole scene, as told in mythic legend, speaks of the 
 coining from the North of the young prophet-god, who was 
 bom in a land ruled by Semitic trading-races from the far 
 East. These were the Minyae, whose gods were not the 
 personified powers of nature of the ^olic races, the anthro- 
 pomorphic gods of the fire-worshippers, or the local village 
 gods of the matriarchal races, but symbols of metaphysical 
 (Sonceptions, the crescent-moon, the heavenly ship with the 
 Tur, or pole, in which was hidden, as in the heavenly mist the 
 seed of life, the unseen and mysterious father-god, who was 
 only known in the life he diffused throughout the world and 
 his unchanging laws. The worship of this god was conducted 
 with silence, and with a long series of elaborate ceremonies, 
 which were meaningless except to those initiated in the 
 mysterious doctrines of the faith, whose priest -kings and 
 their satellites tried to make the laws governing the lives of 
 the people similar, in their unbending regularity, to the laws 
 of nature. Life from its commencement was trammelled with 
 rules, and existence was passed in a series of consecrations, 
 ceremonies, penances, ablutionary cleansings, and expiations, 
 nich as those we find in the Levitical laws, copied from the 
 priestly recollections of the older Semitic ritual in the Ven- 
 didad of the Zendavesta and the Brahmanas; and the tyranny 
 which ruled in matters of religion was extended to every 
 .department of government. Hence it is that the rule of 
 the Semitic Minyae is marked by the citadels of Mycenae and 
 Tiryns, and by the two pelasgic walls which fortified the first 
 1 MUUer, Die Doriei, bk. ii. chap. vii. § 2, p. 313. 
 
520 THE RULING RACES OF PREHISTORIC TIMES 
 
 Akropolis at Athens.^ It was these people who were the 
 great building-race, ruled by priest-kings, like the" Patesi of 
 Gir-su, whose buildings could, in the absence of mechanical 
 appliances, only be carried on by an unlimited use of forced 
 labour, and we find an echo of the detestation with which 
 their rule was regarded in the Book of Samuel, who was, 
 as I have shown in Essay m., the first prophet -king, 
 Samlah of Masrekah, or the vine-land, and whose history 
 opens with an account of the evil deeds of the sons of Eh, 
 the priest- king. It was the people who groaned under this 
 tyranny who gladly rose against their oppressors when the 
 people who worshipped the young sun and prophet-god of 
 the Aryans appeared from the North and delivered the agri- 
 culturists, artisans, and shepherds from the despotic rule of 
 the Semitic feudal lords, whose wealth and trading instincts 
 are shown by the rich treasures found in Mycena;, Tiryns, and 
 Troy. It was these merchant-princes who substituted the rule 
 of the single king, or tyrant, with his myrmidons, the priestly 
 caste of the Levites, for the tribal form of confederacy of 
 the two kings of Sparta, watched by the five Ephors ; and 
 it was they who introduced slavery, and made the Phcenician 
 sea-rovers the suppliers of slaves tlu-oughout the Mediter- 
 ranean countries. Their Asiatic and Semitic origin is shown 
 by the division in Troy, Mycenae, and Tiryns of the houses 
 into male and female apartments, and this separation of the 
 sexes and the seclusion of married women, which originated 
 with the Semites, continued to be the rule of home-life at 
 Athens, while the liberty and careful education given to 
 women by the matriarchal races survived in the Hetairae, 
 who were, as Aspasia was to Pericles, the chosen companions 
 and advisers of the leading men of the country. It was these 
 Semites who gave the name of place of peace (Salem) to 
 Salamis, and gave to the Greek language its name Chrusos 
 {')(^pvo-6<;) for gold, which is the Hebrew Charaz.^ The ages 
 
 ■■ F. Boetticher, Die Akropolis, pp. 56-61. 
 
 ^ Jevons' Bch'caAsx'B Prehistoric Antiquities of the Aryans, part iii. chap. iv. 
 p. 174. 
 
ESSAY VI 521 
 
 during which this Semite dominion lasted have left but few 
 traces in Greek legend, but its end is marked by a most 
 prolific age of mythical history, which records in varying 
 versions the birth of the sun-god, who ruled the solar year, 
 and the progress of the Centaur race, who were the allies of 
 the returning Heraclidae, or worshippers of the gods of light. 
 And these myths, as well as Grecian myths generally, show 
 in their form a distinct difference from those which recorded 
 history in India. In India the mjrthic history is usually 
 comprised in the limits of a year of destiny, the seasons 
 of the year representing the epochs into which the period 
 of which the history is given is divided, and this form of 
 historical narrative was that which was naturally used by 
 the race who first used the old nature-myths recording the 
 ejhanges of the year and seasons as vehicles for national re- 
 collections. But in the Grecian age of mythic narrative the 
 conception of the successive years marking the course of time 
 has given place to the flowing river, the goddess Rhea, wife 
 of Kronos, the time-god, the mother-goddess of the race, 
 who were sons of the rivers, and to the succession of genera- 
 tions of thinkers, and thus their myths tell us how each new 
 wformer was bom as the child of his predecessor, or how one 
 epoch succeeds another in the long series of historic changes 
 which are depicted as the life of the hero of the myth ; and 
 the myths of Phlegyas and his descendants are an instance 
 of the genealogic myth, while that of Peleus belongs to 
 the second class, and we find also the old nature and year 
 myths mixed up with, and in some cases incorporated into, 
 the myths of the newer age. It is in these myths, telling of 
 the birth of the sun-god, and in those which give the story 
 of the contest between the Centaurs and the Lapithas and 
 the history of the heroes engaged in the strife, that we find 
 the clearest pictures of the course of historic events. The 
 Lapiths were the subjects of Pirithoiis, whose name means 
 the revolving one, that is, the revolving-pole, and he was the 
 son of Ixion and Dia, the sacrificial flame, and the grandson 
 
522 THE RULING RACES OF PREHISTORIC TIMES 
 
 ot Phlegyas, the fire-god. The name Lapithae comes from 
 the root lap (XaTr), which appears in XalKa^^ XalXairo'}, a 
 storm, and in XaTrd^co aXaird^ai, to plunder, to destroy^ as 
 well as in the cognate form "Kpirviai, the Harpies, from the 
 variant root rhap (pair), to break or tear, and it also appears 
 in the Greek Xvrreca, to vex, and the Sanskrit lumpani, to 
 break.i From this it is clear that the Lapithae were the 
 sons of the storm-god, who was the Apollo of Homer, the 
 god who shoots the arrows of storm and pestilence from his 
 silver bow, and they were the jEolian race who brought their 
 Trojan god from Mysia and Lycia into Thessaly, where they 
 succeeded the Phlegyes, or fire-worshippers. The contest 
 between them and the Centaurs, the sons of Ixion and 
 Nephele, the cloud, is described in the myths arising out 
 of the marriage of Pirithous, the revolving-pole, with Hip- 
 podamia, the tamer of horses, the moon-goddess of the lunar 
 year, who no longer measured the year by the polar revolu- 
 tions of the weeks and days, but drove her chariot round the 
 heavens within the thirteen lunar months of the lunar year. 
 The contest told of the strife between the races who looked 
 to the succession of events on earth, the blossoming of the 
 flowers and the recurrence of the seasons as the means of 
 measuring time, and those who determined it by the examina- 
 tion of the heavenly bodies, the occurrence of the weeks, the 
 lunar phases, and the movements of the moon and stars, and 
 thus the Centaurs represented the advance of astronomical 
 and experimental science. The first of the Centamrs was 
 Eurytus or Eurytion, whom I have already shown in Essay in. 
 to be the rainbow-god, and identical with Krishanu of the 
 Rigveda, and Kereshani of the Zendavesta, and it is in the 
 connection between him and Peleus, the father of Achilles, 
 the god of the solar year, that we find the best continuous 
 account of the progress of the teaching of the Centaurs.^ 
 
 ^ Mannhardt, Wald und Feld Kultur, Berlin, 1S77, vol. ii. chap. ii. p. 90- 
 ^ For the Peleus myth see Mannhardt, Wald und Feld Kultur, vol. ii. 
 p. S3 note I ; Smith, Classical Dictionary, s.v. 'Peleus.' 
 
ESSAY VI 523 
 
 Peleus was the king of the Myrmidons, and both his name 
 lerived from Pelos (tti^Xo?), the potter's-clay, and his story 
 sennects him with Mount Pelion in Thessaly. But the sons 
 of Pelion were not only bom from the potter's-clay, fashioned 
 by the revolving wheel of time, but were also the sons of the 
 grove of the tree-mother, the nymph Pelaia, and of the river 
 Brychon, the roaring or biting river (^pvxaoficii, to roar, 
 Ppvxo), to bite), which flowed past the walls of the city 
 Pelia, at the foot of Mount Pelion. The sons of Pelia were 
 thus the sons of the tree-mother, to whom life was given by 
 the river-god, who tempered the clay of which they were 
 made. Peleus, as king of the Myrmidons, or swarming races 
 of the earth, traced his mythic descent to Zeus, in the form 
 of an ant, and Euru-medusa, the wide-ruling (/j,eSova-d) 
 goddess, who is depicted as bearing on her head twirling 
 snake-like locks, marking her as the goddess of the Nagas, 
 or rain-snakes, who made the snake-egg of the Druids, or 
 
 »i-worshippers; and the universality of her worship is shown 
 the epithet euru, wide. The myth which identifies the 
 divine ruler of the bright sky with the ant also appears in 
 the Rigveda, where Indra, the rain-god, is spoken of as 
 Vamra, the ants who broke down the walls in which the cloud 
 demons imprisoned the light.^ This genealogy tells us that 
 the makers of the Peleus myth intended it as a summary of 
 universal history, and that the hero, Peleus, belonged to the 
 jflythic generation in which the gods of storm and darkness 
 were giving place to the gods of light. The ostensible 
 father of Peleus, the son of Euru-medusa, the rain-snake 
 mother, was Aktor, the leader or driver, the dog-god Sirius, 
 who drove the stars round the pole of the heavens, and 
 was the leader of the race of star-worshippers. Peleus' 
 half-brother, Phokus, the seal or fish-god of the Northern 
 races, who was also the fish-god of Mgina, and the counter- 
 part of the Dolphin of Delphi, was the first of the ruling 
 deities slain by Peleus, and Peleus, by slaying the seal-god, 
 1 Rigveda, i. 151, 9- 
 
524 THE RULING RACES OF PREHISTORIC TIMES 
 
 became the king of JEgina, the city which made the tortoise 
 its totem ;i and this, like the descent from the Naga goddess, 
 marks him as the ruling god of the race which succeeded the 
 tortoise race. It was to cleanse himself of the guilt of this 
 murder that he went to Eurytion, who is also called the son 
 of Aktor, while Peleus in this form of the myth becomes the 
 son of iEakus, or of the Mons, or historic ages, the Greek 
 form of Ayu, the son of Piu-u-ravas, the storm-god, and 
 Urvashi, the moon-mother. This marks Eurytion as the 
 god of the race in whom the sense of sin and the necessity 
 for expiation was first awakened, and who made the God of 
 Righteousness their supreme god. Peleus went with Eurytion 
 to the hunt of the Calydonian boar, the boar-god of the 
 Iberian races, the first fire-worshippers, whose history I 
 have sketched in Essay in. Here Peleus inadvertently killed 
 Eurytion, and he thus becomes the god who killed the archer- 
 god of the rainbow, as well as the fish-god. He thus became 
 the beautiful youth, the prophet-god, born at Delos, the 
 manifester, and in this form he , went to Thessaly to the 
 court of Akastus, the son of Pelias, and, therefore, like 
 Peleus, one of the race born of the refined or potter's-clay, 
 the race made divine from their birth, which was that from 
 which the priest-kings sprang. He was cleansed by Akastus 
 of the guilt of Eurytion's death. In identifying Akastus we 
 find that he was one of the Argonauts, or star-worshippers, 
 who sailed from Pagasa, the port of Thessaly, with Jason, 
 in the ship Argo, whose voyage to Greece I have described 
 in Essay in. The name of Akastus, like that of Akester 
 {aKearrip), a healer, is connected with the root of aKeo/iai, 
 to heal. This root also appears in ciko?, a remedy, aKearpa, 
 a darning-needle, and in a/ciy, meaning both edge and healing. 
 Akastus thus means the healing-god, who heals with a knife. 
 But Akastus was not the only healing demigod connected 
 with Mount Pelion, for on it lived Cheiron the Centaur, who 
 is said to have brought up Jason, the leader of the Argo- 
 ^ ' Greek Totems on Gems,' Quarterly JHeview, Jan. 1890, p. 198. 
 
ESSAY VI 525 
 
 nauts. The name of Cheiron is derived from cheir (x^ip), 
 the hand, and means, as I shall show, the healing-hand ; and 
 in the antithesis between the healing point or knife-edge, 
 gymbolised in Akastus, and the healing-hand of Cheiron, 
 there is most important chronological evidence of the gradual 
 progress of the healing art. The healer, or barber-surgeon, 
 of the race of star-worshippers, whose weapon is the edge or 
 point, is he whose chief means of cure is the use of the knife^ 
 or the cautery, or burning of the diseased part, as is still con- 
 stantly done in India ; whereas he who hsCs the healing-hand 
 uses salves, and the healing oil of ^sculapius, and prepares 
 Medicinal drugs to be taken internally. That the know- 
 ledge of healing applications, both internal and external, 
 was the principal part of the science of Cheiron is shown by 
 the ubiversal tradition of Greek antiquity which made him 
 the originator of the science of pharmacy, and the use of the 
 lealing hand, both of which he taught, as Pindar testifies,' 
 to iEsculapius, the god of healing.^ It is also proved by the 
 fact that the medicinal plant for which Pelion was chiefly 
 celebrated was called the Kenturion of Chiron (■)^eipa>viov 
 Kevravpiov). This was renowned as a febrifuge, and is also 
 said to drive away snakes and cure snake bites.^ Akastus, 
 the healer, is represented as driving away Jason and Medea, 
 the sorceress, from lolcus, his kingdom ; and thus he denotes 
 the class of physicians who substituted amputations, in- 
 cisions, and burning, for the magical incantations and charms 
 of the earlier medicine-men, which constitute such a large part 
 of the Akkadian magical formulae. The whole story marks 
 the Centaurs and their pupil iEsculapius as the people who 
 made a still further advance in the arts of medicine by the 
 use of oil, salves, and drugs, and they are thus shown to 
 belong to the race of the star-worshippers who called the 
 
 ' Pind. Nem. iii. 55. ^aBviiirra Xelpiav rpdfpe Xiffd-v 
 
 'liffov fvSov T4yei, Kal tireirev 'AaKKamiv, 
 riv ipapiidKuv dlSaie /toXoK^xeipa vdiiof. 
 
 ' Mannhardt, AntiAe Wald und Feld Kuttur, Part ii. chap. ii. pp. 47, 48. 
 
526 THE RULING RACES OF PREHISTORIC TIMES 
 
 twin-stars of Gemini the Ashvins, the physicians of the gods,i 
 and who in the Zendavesta invoked Aryaman, the star of the 
 bull, the constellation Taurus, as the great healer sent by 
 Ahura Mazda to cure the diseases wrought by the witch- 
 craft of Angra Mainyu.^ It was they who settled in Thessaly 
 and made it the home of the family or clan of the Asclepiadse 
 to which Aristotle belonged, and who, as the first scientific 
 experimenters in Greece, gradually showed the superiority of 
 scientific demonstration over philosophic guesses. 
 
 It was Akastus who, after he had driven out Jason and 
 Medea the sorceress, instituted scientific games in honour of 
 his father, that is to say, he introduced the Greek custom of 
 making the festival to the Fathers, established by the 
 Kushites, the time for national meetings, which tended to 
 keep the ancient confederacies united, and improved the 
 national character by exciting emulation in manly sports. 
 This was an outcome of the system of Dorian training suited 
 to an age of wealth and extended commerce which marked 
 the close of the rule of the star-worshippers. It was at these 
 games that Hippolyte, the wife of Akastus, fell in love with 
 Peleus, and in this story, as in the precisely similar one of 
 Joseph, we find a reminiscence of the opposition met with by 
 the young prophet who was to become the father of the sun- 
 god, the ruler of the year. Hippolyte means ' she who is 
 released or freed by horses,' that is, the moon-goddess, who, 
 when it was discovered that the path of the moon marked a 
 circle in the heavens, was thought to drive through the 
 stages of this circuit marked in the Nag-kshetra, or field of 
 the Nags or stars. Hippolyte, the moon-goddess, tried to 
 bind the young prophet to herself, but he who was to be the 
 father of the sun-god refused her advances, just as Joseph 
 did those of Potiphar''s wife when he was to marry the 
 daughter of the priest of On, the city of the sun-god. On 
 
 ^ Sachau's Alberunl's India, vol. i. chap. xxii. p. 242. 
 " Darmesteter, Zendavesta Vendtdad Fargard, xxii. 9 and 15; S.B.E. 
 vol. iv. pp. 232, 233. 
 
ESSAY VI 527 
 
 the complaint of Hippolyte, Peleus was sent by Akastus, 
 who did not like to put to death the youth he had cleansed 
 of the guilt of Eurytion's death,^ to Mount Pelion, to kill or 
 be killed by the wild beasts, a mission which tells us how the 
 prophet must go forth into the wilderness and fight with the 
 hindrances of error and ignorance which stay his advance ; 
 and it is a similar story which appears in one form or other 
 in all the mythic tales of the lives of early religious reformers. 
 It is the same theme which is set forth in the wanderings of 
 Pururavas, when his wife left him, the exile of Joseph and 
 Israel in Egypt and in the desert, the imprisonment of 
 Joseph, and the flight into the wilderness of Elijah. They 
 all represent different phases of the long ages spent by the 
 early inquirers into the causes of natural phenomena in un- 
 ravelling the secrets of nature — their prison-house — and 
 gaining the control given by knowledge over the wild and 
 untamed forces which are the wild beasts and dangerous 
 adventures of these stories. 
 
 Peleus set forth on his mission armed with a wonder- 
 working sword, which, according to one version of the myth, 
 he stole from Akastus when they were hunting together, and 
 according to another, was given to him by Hephaistos, the 
 fire-god. Peleus slew with this sword the beasts who attacked 
 him, and hid their tongues in his hunting-bag. When the 
 courtiers of Akastus found the dead bodies, and claimed to 
 have killed them, they laughed at Peleus because he had 
 come back without killing anything. He silenced them by 
 showing the tongues, and Akastus determined to have him 
 destroyed by the Centaurs ; but before this could be done he 
 must first be deprived of his wonder-working sword, and once 
 when they had gone out hunting together, Akastus found 
 the opportunity to steal it when Peleus had fallen asleep. 
 After stealing it he hid it in a dunghill, and left Peleus 
 to the mercy of the Centaurs. They at first intended to 
 
 ' Mannhardt, Wald und Feld Kultur, Part ii. chap. ii. pp. 49, 50 ; Schol. 
 Arist. Frag. 1063. 
 
528 THE RULING RACES OF PREHISTORIC TIMES 
 
 kill him, but Cheiron released him and helped him to re- 
 cover his sword, and after this he returned to lolcus, killed 
 Akastus and his wife, and placed lolcus, which had formerly 
 been subject to the Magnesians, who worshipped the witch- 
 mother Maga, under the rule of the Thessalians. 
 
 The mythical meaning of this part of the story turns on 
 that of the sword. This was originally the crescent-shaped 
 sword, the Harpe or crescent-moon, with which Hermes slew 
 Argos, the star- watcher of lo, the dark night, and Merodach, 
 or Marduk, the young bull-calf of Babylon, kiUed Tiamut, the 
 dragon. It was this sword which passed to Peleus through the 
 hands of Akastus, and which was originally the magic- wand of 
 the fire-god, which became the crescent-moon, the healing-knife 
 of Aka&tUs, but which was in the hands of Peleus the magic 
 word, not of conjuring magicians, but of the inspired 
 prophet. It was, as is shown by the tongues of the beasts, 
 the wonder-working power of inspired thought and speech 
 co-ordinating the results acquired by the study of various 
 experiments and hypotheses, which, like the coal from the 
 altar given to Isaiah,^ made the prophet able to overthrow 
 the foes of the God of Righteousness, and to bring light into 
 the waste places of the human mind and conscience, darkened 
 by ignorance and fouled by sin. It was this wonder-working 
 power which remained awake during the ages of scientific 
 research, when the star and moon-worshippers were supreme 
 rulers, but which slept when progress was stopped by the 
 deadening tyranny which prevailed at the close of the lunar 
 agCj to wake again with the coming of the Northern Aryan 
 invaders, who led the revolt of the human lovers of a joyous 
 life against Semitic formalism and idealism, and of. the de- 
 pressed and enslaved agriculturists and artisans against the 
 tyranny of the priest-kings. It was when the Northern 
 nations, who worshipped the beautiful youth, the young 
 prophet and sun-god, were amalgamated with the thinkers 
 of an earlier time, and when the period of intellectual 
 ■^ Isaiah vi. 6. 
 
ESSAY VI 529 
 
 Renaissance began, that Cheiron found the sword of Peleus, 
 which had been hidden in the dunghill of a dead and lifeless 
 feith, and restored it to him. It was then that speech and 
 voice again re-blossomed in an age of poetry and song, and 
 it was this new-bom age of the bard and rhapsodist, leading 
 up to the birth of the sun-god, the ruler of the solar year, 
 which was ushered in by the marriage of Peleus and Thetis. 
 This was the marriage of the divine and human father, the 
 god-man, with the Nereid, the prophet-daughter of the sea. 
 Thetis is, as Curtius shows, a variant form of Tethys, and 
 both names are derived from the root tlia (0a), to milk, to 
 nourish with milk.^ Thetis was wooed by Poseidon, the 
 black bull of the sea, the Greek form of the Hindu Pushan, 
 and she was, therefore, the cow-mother of the bull-race, who 
 worshipped la, the great water and fish-god, and was the 
 ' iSmnterpart of the Egyptian Isis, the cow-mother of the 
 young Horus, the black water-bull Apis, sacred to the 
 worshippers of Dhu-ti, the moon-god. The union between 
 her and Peleus tells of the marriage of the divine son of man, 
 who, perfected in thought, speech, and power by the teaching 
 and thoughts of long past ages, had become the goodliest of 
 the sons of clay, with the heavenly mother, the cow sacred to 
 the water-god, who, as Thetis, rose out of the sea, as the 
 morning mist, to become the cloud-mother, who sent down 
 the heavenly milk as rain to nurture life on earth. It was, 
 in short, the union of Northern life and the childlike delight 
 in nature of the Northern races with the culture and science 
 of the Semitic central zone. 
 
 At this wedding Cheiron gave Peleus a mighty ashen spear 
 cut from Mount Pelion, which none of the sons of men 
 except the young Achilles could wield,* thus marking the 
 Peleus, who had awoke from sleep, and recovered his wonder- 
 working sword as the son of the ash, Yggdrasil, the father- 
 tree of the Northern sons of Odin, the god of light and 
 
 ' Cuttius, Griechische Etymologic, No. 307, pp. 252, 253. 
 ' Homer, Hiad, xvi. 140, 144. 
 34 
 
530 THE RULING RACES OF PREHISTORIC TIMES 
 
 knowledge. , Thetis lived in silence with her husband,^ and 
 this silence and the mystery it involves both denotes the 
 share taken by the Semites in framing the Thetis myth, 
 and shows her to be the moon-goddess who was, unlike the 
 Semitic father-god, seen, but was only seen as the moon 
 making her way silently thl-ough the heavenly ocean, and it 
 is as the moon-goddess that she is called by Homer the silver- 
 footed Thetis. The marriage between Peleus and Thetis was 
 thus the union between the Northern sun and the Semitic 
 moon- worshippers. But the myth does not only depict Thetis 
 as the silent moon, but also as the goddess of many forms 
 whose symbols had often changed in the course of the many 
 ages during which men had sought for the true image of the 
 parent-god. For when wedded to Peleus she changed herself 
 successively into the forms of a lioness, a dragon, fire, and water, 
 before she would submit to his embraces.^ These transforma- 
 tions show that Thetis was a goddess who traced her descent 
 from Phrygia, where the myth of the moon-lioness arose, and 
 from India where the constellation of the dragon, the alligator 
 Shishu-mara was made the necklace of the god of the heavenly 
 pole, and this makes her to belong to the race of the Argo- 
 nauts, the mariners who steered their course by the Southern 
 constellation Argo. The foiu- forms speak of the ages of 
 (1) moon worship, (2) star worship, (3) fire worship, and (4) 
 water worship. The ages marked by the successive creeds 
 which, originating with the Magicians, and Manu the 
 thinker, followed one another after the purifying fire of the 
 lightning-god and the sanctifying flood of the water-god 
 had destroyed the wicked worshippers of the god of human 
 
 ■* This silence is, as Mannhardt shows, Antike Wald und Feld Kitltur, 
 Part ii. chap. ii. p. S2, denoted by the d^Siyyous 7d/tous, spoken of by Sopho- 
 kles in the Troilus, in the passage telling of the marriage of Peleus with 
 Thetis of the multiple form — • 
 
 iyqUiv fis (yTi/iev d<pOiyyovs yd/iovs 
 TO iravTt/iip^i^ BinSt, <ru/*7rXaKEis ttotc. 
 ^ Soph. Ji'rcig; Brunei, iii. p. 404, rti yip /*e /ioxSos oiK iirloraTai \iiiiv 
 Ap&KWVTe, TTVp SSwp, 
 
ESSAY VI 531 
 
 generation, and the unwedded children of the matriarchal 
 races. When her son was bom Thetis wanted to make him 
 like herself immortal, so she put him at night into the fire to 
 bum out the stains of mortality, and by day she anointed 
 him with ambrosia, the Hindu Amrita, the water of life, and 
 the Ichor, or blood of the gods. But when Peleus once saw 
 his son in the fire he cried aloud, and thus, like Pururavas, 
 fevealed himself. Upon this Thetis, the heavenly mother, 
 disappeared like Urvashi, thus showing that the worship of 
 the mother-goddess ceases when the supremacy of the father- 
 god is asserted, as it was by Peleus in his tone of command, 
 while in the present myth it also means that the moon-god- 
 dess gave up the rule of heaven to her son, the young sun- 
 god. His father brought him to Cheiron, the sage learned 
 in all the wisdom of the age, who thus, like the Hindu Guru, 
 became his spiritual father, and brought him up by feeding 
 him on the livers of the boar, the lightning-god, and the lion, 
 the moon-god, with the marrow of the Northern Bear- 
 mother, the Rikshah, or constellation of the Great Bear, the 
 god of the star-worshippers. He also gave him his name, 
 Achilles, meaning the young snake (e;;^ts) who, according to 
 another version of the myth of his nurture, was made im- 
 mortal in all parts of the body except his heel, by being 
 dipped by his mother in the river Styx, meaning the 'hateful' 
 river, the Greek form of the bath of serpent's blood taken 
 by Siegfried, the sun-god of the Nibelungen triad. It is the 
 immortality in all but one part which distinctly marks both 
 Achilles and Siegfried as the sun-god of the solar year. He 
 must, like Achilles, run his course, and complete his three 
 seasons by dragging Hector, the holder or stayer, three times 
 round the walls of Troy, and, like Siegfried, must leave 
 Brunnhilda, the goddess of springs {brunnen), wed with the 
 iioon-goddess, Gudrun, and die by the stroke delivered by 
 Hagen, the god of death and winter, in his one vulnerable 
 point between his shoulders, after the return of Brunnhilda 
 with the god Gunther of the autumn storms, just as Achilles 
 
532 THE RULING RACES OF PREHISTORIC TIMES 
 
 dies after the taking of Troy by the hands of Apollo or 
 Paris, the god of the races who measure time by the phases 
 and course of the moon. This god, the last avatar of the 
 first measurer of time, was the goS whom Achilles had dis- 
 placed, for his first name was Ligurion, the sweet-toned,* an 
 epithet of the lyre of Apollo, which marked him as the sing- 
 ing prophet-god of the Northern races, and the whole story 
 shows that both Achilles and Apollo were sun-gods; but whUe 
 Achilles was the sun-god of the solar year, whose course was 
 traced by the learned astronomers of Babylon, the young and 
 beautiful Apollo was the Northern sun-god who had been 
 worshipped from time immemorial by the tribes who lived in 
 the dark cold North, as the god who killed the winter-fiend,, 
 and freed the earth from the tyranny of the frost giants. It 
 was the young Achilles who, as god of the solar, substituted 
 for the lunar year, became the measurer to the race who bore 
 the revived name of the Achaeans, the sons of the enclosing 
 serpent, who in the eyes of the new generation did not 
 encircle only the lands whence the sons of the primaeval 
 village were bom, but those ruled by the united tribes of the 
 Achaean race. 
 
 But there is another m3rth which traces more clearly than 
 the Peleus myth the deification of Achilles, the god of the 
 solar year, to the Babylonian astronomers. This is that 
 which makes Phoenix the Centaur one of the tutors of Achilles. 
 He was the son of Amyntor, meaning ' the defender,' the 
 king of the Dolopes, the people ' cunning (SoXo?) in speech ' 
 (oyfr OTTO?). He was said to have fled to Peleus from the land 
 of his fathers after he had, by the advice of his mother^ 
 Cleoboule, the lady of good (wXeo) counsel (/SovX,^), seduced 
 his father''s mistress, just as Reuben the son of Jacob, seduced 
 his father's mistress, Bilhah/ and in both cases the meaning 
 is the same. The son, the prophet-god, takes the place of 
 
 ^ Mannhardt, An/i^e Wald und Feld Kultur, Part ii. pp. Ji, 52; Smith's 
 Classical Dictionary, s.v. 'Achilles.' 
 ^ Gen. XXXV. 22. 
 
ESSAY VI 583 
 
 his father, Phoenix succeeding Amyntor, the defender, who 
 was another form of Apollo, the Dorian protecting-god, 
 while Reuben, who saved Joseph, the prophet-god, from his 
 brethren, brought about the birth of the two last of Leah's 
 ions, Issachar and Zabulon.^ But in the Phoenix story the 
 new prophet-god had, like Peleus, to leave his fatherland and 
 go out into the wilderness. And it is this wandering which 
 takes him to Peleus' court, where he finds the young sun-god. 
 The land which Amyntor ruled is shown, by the name of his 
 son Phoenix, meaning the Phoenician, to be Phoenicia. But 
 Pioenicia did not only mean the strip of coast on the north 
 of Palestine, whence the fleets of Tyre explored the Mediter- 
 ranean and Western seas, but the whole country ruled by the 
 Semitic race, from the Euphratean valley to the Mediter- 
 ranean sea. This whole country was under Semitic rule 
 in the days of the great Sargon, 3750 b.c, and was ruled by 
 the Semitic kings of Assyria up to 2000 b.c. The Tell-el- 
 amama tablets written in Assyrian Semitic cuneiform, tell 
 us that the language of Palestine was Semitic in 1600 b.c, 
 and I have shown in Essay iit. that the Indian evidence 
 proves conclusively that the great Semitic conquest of 
 Southern Asia by the Semitic Sombunsi, or sons of the moon, 
 took place at a time which was very long before even the 
 «irliest of these dates, for it coincided with the adoption of 
 the lunar year of thirteen months, which was used long be- 
 fore the solar year began with the entry of the sun into 
 Taurus at the vernal equinox in 4700 b.c. The story of the 
 coming of Phoenix to Greece as the herald of the solar year, 
 and the tutor to Achilles, the young sun-god, is a myth 
 teUing of the arrival in Greece of the news of the discovery 
 of the annual path of the sun through the ecliptic, which 
 was made by the Babylonian astronomers, and the story of 
 the Phoenix, the sacred bird of Arabia, proves even more 
 clearly than the proofs I have already adduced, that the 
 message brought by Phoenix was the doctrine that the sun in 
 ' Gen. xxxvii. 2i, 22 ; xxx. 14-20. 
 
534 THE RULING RACES OF PREHISTORIC TIMES 
 
 his path through the heavens measures the year. The 
 Phoenix was the bird which is said to have arisen to fresh life 
 out of the ashes of his predecessor. And I have already shown 
 tliat the sacred bird of the earlier Semites was the moon-bird, 
 and that it was the Akkadian and Egyptian moon-god Zu-ti 
 and Dhu-ti, shown to be originally a bird by his ibis beak, 
 who measured and recorded the lunar year of thirteen months. 
 It was when this was proved to be a reckoning less reliable 
 than that of the solar year that it was discontinued, or, in 
 mythic language, burned. But it was from the observations 
 made and recorded by the Assyrian and Babylonian astro- 
 nomers of the stellar and lunar ages that the new year was 
 deduced, and tliese observations were the ashes of the Phoenix 
 myth. This Phoenix or Phoenician bird of the Greeks was 
 the Benu bird of the Egyptians, the sacred bird of the solar 
 year, worshipped at Heliopolis, or the city of the sun,^ and it 
 was the daughter of the priest of On that Joseph, the lunar 
 prophet-interpreter, married.^ We knowfrom history that the 
 solar year was introduced into Egypt by Kakau, a king of the 
 Second Dynasty, about 4000 b.c, and Sargon, who ruled 3750 
 B.C., tells us, in his observations of Bel, that the solar year had 
 then for a long time been the official year of Babylon.^ 
 The solar year was known and used by the authors of the 
 Rigveda, as well as the lunar year, and both appear in the 
 great cosmological hymn recording the different methods 
 of reckoning time.* But not only was the solar and lunar 
 year known to the Vedic poets, but also the year of the 
 twenty-seven Nakshatra ^ or twenty-seven equal sections of 
 the ecliptic circle forming a fifth part of the five years' 
 cycle, used to reconcile the discrepancies between solar and 
 lunar time. Therefore, in the Vedic age the substitution of 
 
 1 H. Brugsch, Religion und Mythologie der Alten JEgypter, Leipzig, 
 i888, p. i8o. 2 Gen. xli. 50. 
 
 ' Sayce, Hibbert Lectures for 1S87, Lect. iii. p. 166. 
 
 " Rigveda, i. 164. 
 
 ° They are spoken of as the ' twenty-seven Maruts,' Rigveda, i. 133, 6. 
 Muir, Sanskrit Texts, vol. v. § ix. p. 147. 
 
ESSAY VI 635 
 
 lolar for lunar time must have been a matter of long-past 
 history, and this is proved by the Vedic arrangement of the 
 lection of the hymns ended by the hymn I have just referred 
 to, which tells of the reckoning of time by the months of 
 gestation, the lunar and the solar year. The authorship of 
 this section of twenty-five hymns, from 140 to 164, in the 
 first Mandala of the Rigveda, is attributed to Dirghatamas, 
 whose name means the long (cUrgha) darkness (tamos), and 
 this name, like those of Vashistha and Vishvamitra, to which 
 I have already frequently referred, must be one with a 
 mythical meaning, and not a personal name, for he is the 
 son of Mamata, 'selfishness,' that is, of the Semite and 
 Jainist religion of personal penance, asceticism, and purifica- 
 tion, as opposed to the collective worship of the chanted 
 ritual of the Aryans.^ It is the only collection of hymns in 
 the Rigveda in which an Apri hymn of thirteen stanzas 
 occurs ; ^ and as I have shown in Essay in. that each stanza 
 of the eleven usually found in an Apri hymn, summoned one 
 of the eleven lunar months sacred to the gods of generation 
 to the sacrifice, this hymn must be one summoning the 
 thirteen months of the lunar year. The arrangement of the 
 hymns also is peculiar, for both this and the hymns themselves 
 ihow strong traces of having been written by an author who 
 wished to accentuate his meaning by marking his standpoint 
 through the teaching conveyed by the sacred numbers of 
 astral, lunar, and solar chronology. The section opens with 
 eleven hymns to Agni, among which the Apri hymn of 
 fhirteen stanzas occurs, showing the hymns to be addressed 
 to the eleven gods of generation. These are followed by 
 three to Mitra Varuna, the moon-god and the god of the 
 dark heaven, and these two sections together make up four- 
 teen hymns, the number sacred to the lunar phases. After 
 the hymns to the moon-gods follow three to Vishnu, the 
 year measured by the months, both of the lunar and solar 
 
 ' Rigveda, i. 147, 3 ; 152, 6. Also, Grassmann, Introduction to the Sec- 
 tion, Rigveda, vol. ii. p. i49- ' R'g^eda, i. 142. 
 
536 THE RULING RACES OF PREHISTORIC TIMES 
 
 year, two to the Ashvins or heavenly twins, two to heaven 
 and earth, and one to the Ribhus or makers of the seasons ; 
 while the section closes with the hymn describing the horse 
 sacrifice, one to the sun-horse, and the final hymn to all the 
 gods {Vishvadevds) telling of the measurement of time. 
 This last division consists, like the first to Agni, of eleven 
 hymns, all connected with the gods of time ; and the last 
 hymn of all ^ distinctly shows that the sacred numbers play a 
 conspicuous part in the arrangement of the collection, for it 
 contains fifty-two stanzas, or four times thirteen, and that 
 this number is connected with the lunar year is proved by 
 the solar year and its twelve months being the theme of the 
 forty-eighth stanza, or four times twelve. Four was the num- 
 ber sacred to the earliest Agni, and the four times twelve and 
 four times thirteen mean perfection, while the twenty-five 
 hymns forming the collection make up the number formed by 
 adding the twelve months of the solar to the thirteen months 
 of the lunar year.^ All these deductions from the number 
 and arrangement of the hymns, and many more I could 
 point out, if space and the patience of my readers permitted 
 it, distinctly prove that the oflicial measm-ements of time 
 ending in the adoption of the solar year, and the cycle of 
 five years of the twenty-seven Nakshatra had been settled at 
 the very opening of the Vedic age, at the time when the 
 Aryans conquered the Semite-Dravidian moon-worshippers, 
 and it must be the age when the solar year supplanted the 
 lunar year, which is that marked by the Greek legends of 
 the youth and bringing up of Achilles. 
 
 But these Achilles legends are not the only ones which 
 tell of the birth of solar time and the discomfiture of the 
 
 ■^ Rigveda, i, 164. 
 
 '■^ The trammels under which the poet worked by the rules he imposed on 
 himself, and the necessity of making each phase of his subject cover the num- 
 ber of stanzas which represent the sacred number, by which it is indicated, 
 account for the almost impenetrable obscurity, and the apparent absence of 
 meaning which marks the greater part of the hymn. 
 
ESSAY VI 537 
 
 in-goddess, the goddess Hera, the deadly enemy of 
 'akles, the sun-god ; and among the most interesting 
 .tions of the theme, the legends of CEdipus find a con- 
 ipicuous place, as they tell, among other things, of the 
 ivinity of speech, the divine mark of the Aryan poet 
 Pdaronomers. The name CEdipus means ' he with the swollen 
 foot,'' and thus, like other solar heroes, he is a variant form of 
 the lame god of the fire-drill. He was the son of Laius, 
 king of Thebes, and Jocasta or Jocaste, called by Homer 
 Epicaste.^ Laius meant the stone-father, from laas {\aa<;), 
 a stone or rock. He was the son of the stone-born race 
 which peopled the earth after Deucalion's flood, the great 
 building race, while lo-kaste or Epi-kaste meant either the 
 'cleansed' mother^ or the 'cleansed' lo, the goddess of the 
 violet (tov) dark sea, and the dark nights worshipped by 
 the race, whose father god was the hidden god who cleanses 
 and sanctifies. The pair, in short, meant the stone-pillar 
 or obelisk representing the father-god and the mother- 
 goddess, the lunar crescent, and they thus together formed 
 the lunar trisula of the Semitic Minyans, placed over the 
 gate at Delphi. But CEdipus, their son, the fire-drill, was 
 not the impersonal god of the pole, but the prophetic 
 guesser of riddles, the successor of the earlier intei-preting 
 prophet, who was, like Joseph, an expounder of di-eams. 
 It was by telling the Sphinx, the lion moon-goddess, the 
 trae meaning of her riddle that he destroyed her power. 
 He told her that man was the being who goes in the 
 morning on four legs, at mid-day on two, and on three at 
 flight. But this answer shows at the first glance nothing 
 whicli ouglit to have disturbed the rule of the moon-sphinx, 
 for it appears only to mean that men crawl on four legs as 
 
 Smith, Classical Dictionaiy, s.v. 'Jocasta and CEdipus.' 
 ' Curtius, Griechische Etymalogie, No. 26, p. 138, shows that the root kas, 
 which appears in the name of the 'cleansing' fountain kas-talia, means 
 deansing. It also appears in Greek in the form /cd9-apos, and its cognates 
 the Sanskrit fhailh. 
 
538 THE RULING RACES OF PREHISTORIC TIMES 
 
 infants, walk upright as men, and are supported by a staff, 
 the third leg, in old age. But when we recollect the great 
 importance assigned to numbers in ancient mythology, it 
 becomes necessary to consider whether the numbers in this 
 answer show that it marks the overthrow of the rule of the 
 moon-sphinx, who is said, when she heard it, to have thrown 
 herself from the rock ; and if these numbers disclose a 
 conclusive reason for this suicide, this must be that which is 
 the real meaning of a myth, which was evidently, by the 
 conspicuous place assigned to it, and the remaining incidents 
 of the CEdipus myth in ancient poetry, looked on as one of 
 the treasured possessions of the Grecian race. Now, in the 
 first place, it is historically right to say that men in the 
 childhood of the world went on four legs, for they wor- 
 shipped the four supreme gods, the ancient triad and the 
 fire-god. In the middle period their godhead was dual, the 
 father rain-god and the mother-earth, which became the 
 father-pole and the crescent-moon; while in the evening, 
 the time when the myth was framed, they looked on the 
 three seasons of the Northern year, manifesting the battles 
 and victory of the sun-god as the god of time, who created 
 and reproduced life. But it is in the numbers nine, formed 
 from the union of 4 -f- 2 4- 3 that the deadly blow is con- 
 cealed, which put an end to the rule of the moon-sphinx. 
 For in lunar chronology man was born into the world after 
 ten months of gestation ; whereas under the solar reckoning 
 of time these ten months became nine, and hence the adop- 
 tion of nine as the sacred solar number marked the supre- 
 macy of the sun-god, while the answer in its varying 
 meanings became a crucial instance of the magic power of 
 the wonder-working sword of speech. It is these nine 
 months of gestation which appear in the nine Rudras, 
 spoken of by Yudishthira in the Mahabharata,^ which re- 
 placed the eleven Rudras, or gods of generation, of the 
 star-worshippers. 
 
 '■ Virata (Pdiidava-Pravisha) Parva, ii. p. 3. 
 
ESSAY VI 539 
 
 But the myth of CEdipus not only tells of the substitution 
 of the solar for the lunar year, but also tells how the 
 swollen-footed fire-god, the solar disc, was wedded to the 
 moon, his mother locaste ; and this is a Greek form of the 
 gtory of the marriage of the sun and moon, told in the 
 |Bigveda. But in the Rigveda it is not the male-sun, the 
 son and husband, who is married to the moon-mother, but 
 the sun-maiden, brought by the Ashvins or heavenly-twins, 
 who is wedded to the son of the moon -god. In this 
 hymn,^ it is said that her first husband was Soma, the soul 
 of hfe in the life-giving water ; her next, the Gandharvas, 
 the seven gods of heavenly time, the Soma guardians, who 
 wedded the Apsaras or cloud-mothers ; her third was Agni, 
 the sacrificial fire-god of the age, in which the supreme god 
 was worshipped in the cloud of incense ; and her fourth, the 
 son of man, the beautiful youth, the young Apollo of the 
 Greeks, the young prophet-god of the lunar epoch. Soma, 
 the rain-god, had given her to the Gandharvas, the first 
 gods of time, the Gandharvas gave her to the sacrificial fire- 
 god ; and he gave her to the son of man, born of the moon- 
 mother, the moon-struck and inspired prophet. In stanzas 
 21 and 22 of the same hymn, Vishvavasu, the maker {vasu) 
 of the dwellers in the land of the Vish or inhabited villages, 
 the god of the pole is also addressed as her former husband, 
 and told to leave her, and this god of the pole is he who is 
 called Laius, the stone-pillar, in the Greek myth, who was 
 the first husband of Jocaste, before the moon-prophet was 
 bom. 
 
 The whole series of stories tells us how the rule of the 
 moon-prophets was followed by that of the Aryan sun-god. 
 But here the question arises as to the ethnology of the race 
 which called itself Aryan, and led the way in the return of 
 the fire-worshipping Heraclidae. I have already shown in 
 Essay ii. that they were a people who differed fundamentally 
 from the Southern nations in the distribution of landed 
 ' Rigveda, x. 85, 8, 9, 41, 42- 
 
540 THE RULING RACES OF PREHISTORIC TIMES 
 
 property, for while they divided the land they ruled into 
 estates owned by individuals and families, Southern lands 
 were the communal property of village communities. They 
 were also a people who laid the greatest possible stress on 
 birth, who were ambitious of personal and individual 
 renown, and were proud of the deeds of their ancestors. 
 They were thus great genealogists, the genealogy of each 
 clan being kept by its hereditary bards, who were also poets, 
 who sang, to the music of their harps, the story of the 
 prowess of the heroes of the tribe ; and these heroes were, 
 originally at all events, men whose memory had survived, 
 and not the metaphysical abstractions which the solar heroes 
 became under the influence of Southern mythology. They 
 had the keenest sense of the beauties of metrical and poetic 
 language, and of all that is beautiful in nature and art, 
 and they were at the same time impulsive and impatient of 
 restraint, and endowed with the most intense love of free- 
 dom. All these characteristics are essentially Celtic, and 
 it is in the constitution of the Celtic sept, which assigned to 
 each head of a clan family a certain portion of the tribal 
 land, that we find the origin of the Aryan law of property ; 
 and it is, therefore, to the Celtic race, formed by a large 
 admixture of the blood of the Finnic dwarf race of miners 
 and fire-worshippers that we must assign the leadership in 
 the revolt against Semitism, which ended in the birth of the 
 sun-god, the ruler of the year, from the moon-mother and 
 prophet-father. It was these people who replaced the regu- 
 larly-appointed interpreters and exegetse, the sons of the 
 prophets who handed down the official myths of ancient 
 history, by their rhapsodists and bards ; and these did not, 
 like the exegetas, remain stationary in the temples of their 
 respective districts, but wandered through all the families 
 of the clan, singing their national songs. It was they who 
 saw what admirable material for narrative poetry was fur- 
 nished by the historical myths, and who formed from them 
 the later epics. But in these the ideal mythic heroes of 
 
ESSAY VI 541 
 
 the Southern mythology beeaine, when painted by the imagi- 
 nation of the Northern poets, living warriors, kings, and 
 statesmen ; and it was from these models that they framed 
 the solar myths, which depicted the conquering career of 
 the sons of the sun as the victories of the heroes, Achilles 
 and Siegfried. But these bards, who inherited the carefully- 
 framed traditions of their predecessors, used them with a 
 freedom which would have appeared sacrilegious to the 
 earlier interpreters ; and though the meaning of some myths 
 remains still fairly clear, yet others, especially when they 
 are treated by poets who wrote after written narratives 
 became common, are almost hopelessly confused. The ap- 
 pearance of these bards is marked by the story of the bard 
 Tiresias, who, in the myth of (Edipus, separates him from 
 Jocaste, and who continues to interfere in the quarrels which 
 occurred between the two sons of CEdipus, Eteocles, and 
 Bolynices, the Greek counterparts of Romulus and Remus, 
 Eteocles being the sun, and Polynices the moon-prince. 
 These quarrels ended in the destruction of Thebes and the 
 intervention of Adrastus, who instituted the solar games at 
 Nemea, an event which brings us somewhat near the begin- 
 nings of recorded Greek chronology. 
 
 It was these excitable and impulsive sons of the North who 
 felt themselves sorely chafed and constrained by the trammels 
 imposed by the despotic government of the alien Semites, who 
 introduced the republican forms of government, like those 
 ascribed to Theseus, which associated the whole of the com- 
 munity, who did not belong to the very numerous body of 
 slaves, directly in the conduct of all affairs of State. 
 
 But the chief influence exercised by the Aryans was not in 
 affairs of State, but in the constitution and organisation of 
 social intercourse. It was here that they completely sub- 
 verted the customs of their serious, grave, and reverend pre- 
 decessors, which were intolerably dull to a race in whose eyes 
 a life was only worth living when it was accompanied by 
 art, beauty, and social enjoyment. To people so constituted, 
 
542 THE RULING RACES OF PREHISTORIC TIMES 
 
 the elaborate ceremonies of the strictly legal ritual of the 
 water-worshipping and water-drinking races were dreary and 
 lifeless, and it was these which they made brighter by the in- 
 troduction of choric odes, which became the psalms and 
 hymns of the Assyrian and Indian ritual. Again, they were 
 not, like the Semite Arabs, water-drinkers, but had continued 
 the custom of drinking largely, especially on festal occasions, 
 which were universally observed before the days of Semite 
 reform, and it was under their rule that the Bacchic orgies 
 were revived in all countries where they had been discon- 
 tinued under Semitic influence. 
 
 But in tracing the history of the Aryan connection with 
 Dionysus worship we must first begin with Asia Minor, 
 where the wine-god had been worshipped from the early days 
 of the goat-god. This was the country of Samleh of 
 Masrekah, the vine lands, who, as I have shown in Essay m., 
 was a king of the solar race which succeeded Husrava or 
 Husham of Arabia, the mythic representative of the Semitic 
 conquest and epoch in the government of the red race of 
 Edom. This Samleh of Masrekah was the Semele of the 
 Greeks, the mother of Dionysus the wine-god. She is 
 proved by Phoenician inscriptions to be a Phoenician goddess, 
 called Pen-Samlath, which Dr. Sayce translates ' the face of 
 Samleh.i But Pen, which came to mean ' face ' in Phoenician, 
 is the Tamil or old Dravidian name for woman, and for the 
 mother-goddess Magha, who is worshipped by the E[honds 
 in India as Tara Pennu,^ the mother-snake or star-goddess ; 
 and as this Dravidian name apparently travelled, like that of 
 Ida, the sheep-mother, with the Dravidian matriarchal races, 
 Pen-Samlath would mean the lady-goddess Samlah, and it 
 must be remembered that the Tamil Dravidians have always 
 been a maritime race, and that it was they who, as I have 
 
 ■^ Sayce, Hibbert Lectures for 1887, Lect. i. p. 54. This name Pen-Samlath 
 occurs in a Phoenician inscription found in 1884 in a bay in Attica, to the 
 west of the Piraeus. 
 
 ' Caldwell, Comparative Grammar of the Dravidian Languages, p. 507, 
 
ESSAY VI 543 
 
 ghown in Essay iii., first started maritime commerce in the 
 Indian Ocean. Be that as it may, the genealogy of the kings of 
 Edom in Genesis shows that Samlah of Masrekah succeeded 
 Hadad, the son of Bedad, whom Dr, Sayce shows to have 
 been the sun-god, called the beloved one (dad) who became 
 the supreme god of Phoenicia^ after the Semitic rule of 
 Husham, and Samleh of Masrekah was succeeded by Saul of 
 Rehoboth by the river, theBabylonian sun-god Saval or Sawul, 
 the ruling god of the solar year. This evidently shows that 
 the rule of Samleh of Masrekah is an episode in the rule of 
 the sun-worshipping Aryans, and the Greek mythology of 
 Semele and her son proves that this weis accompanied by a 
 great revival of the old worship of the god who inspired the 
 early magicians, and that it immediately preceded the in- 
 troduction of the solar year, and this conclusion is confirmed 
 by the Hebrew history which makes Samuel the prophet 
 the successor of Dagon, the fish-god, the ruler during the 
 revolt that arose against the tyranny of the sons of the 
 priest-king and the consecration of Saul the sun-god, and that 
 religious worship in that age was accompanied with feasting 
 and dancing is proved by the account of the festival at 
 Ramah, where Samuel received Saul, and of David dancing 
 before the ark.^ It is in the land of Armenia on the western 
 shores of the Caspian Sea that the vine grows wild, and it is 
 from the Armenian gini that the Phrygian goinos (yoivo^), 
 the Thracian ganos (yavo-;), and the Greek oti/o?, and the 
 Latin vinuni are derived. It was immigrants from thence 
 who introduced the cultivation of the vine into Thrace, and 
 Homer speaks of Nysa, a city which claimed to have been the 
 nurse of the god Dionysus, as a city of Thrace,^ and it was 
 Thracian ships that brought wine to the Greeks at Troy.* 
 
 'Sayce, jHMert Lectures forii%T, Lect. i. pp. 55-57. 
 
 ' I Sam. ix. 22-24; 2 Sam. vi. 14-16. 
 
 ' Homer, Iliad -n. 130 ff. P. Von Bradke, Uber Methode und ErgehnUse 
 des arsichm Alterthumswissensckaft, part ii.; Uber der arische Cultur der 
 Wtin, pp. 257-264, 275, 296. 
 
 * Homer, Iliad, ix. 172. 
 
544. THE RULING RACES OF PREHISTORIC TIMES 
 
 Moreover, the wine trade must date from a most remote 
 age, for vines have been found in Neolithic pile-villages in 
 Emilia in Northern Italy. But it is in Phrygia that we find 
 the earliest legends of the Satyrs or Silene, the race with 
 close, curly hair, goat's horns, ears, and tail, who were the 
 traditional companions of the wine-god, for it was in Phrygia 
 that Midas, the king of the water-drinking sons of the ass, 
 mixed wine with the waters of the springs to bring into his 
 power the Satyrs, who had proclaimed to the world that 
 his ears, which had thought the music of the goat-god to be 
 superior to the lyre of Apollo, were those of an ass,^ and this 
 myth tells how the Semite Dorian race, the sons of the twin- 
 gods, who called themselves the sons of the ass, conquered 
 the votaries of the goat-god. It was by the Phrygian name 
 of Pappos (TraTTTTO?), the grandfather, that the Greeks named 
 the attendant of the wine-god, who was himself the wine- 
 god of the earlier ages, Pappos or Silenos. It was these 
 Satyrs, the sons of the goat-god Pan, who were like the tribes 
 iEgicores, or sons of the wind-goat (ai^y from aicraca, to rush) 
 in Athens, and the Dryopes in Thessalia, the earliest culti- 
 vating race in Greece and Asia Minor, formed by the union 
 of the mountain shepherds with the matriarchal tribes who 
 founded the village communities. It was this race of culti- 
 vators with smooth faces and close curly locks who introduced 
 wine into Assyria and Babylonia, where the vine was called 
 by the Akkadians Gis-din, the tree of life, and it is a race 
 very similar to them in bodily development who are depicted 
 as the Gaurian race of TeUoh on the earliest Akkadian 
 monuments, ' with round heads, low but wide straight fore- 
 heads, slightly prominent cheek-bones, an orthognate profile 
 with rather fleshy lips, a big nose which is not aquiline, and 
 hair rather curly than wavy.^ They were the people who 
 
 ' Mannhardt, Antike Wald und Feld Kultur, vol. ii. chap. iii. pp. 141, 142. 
 
 ^ G. Berlin, ' The Races of the Babylonian Empire,' Journal of the 
 Anthropological Institute, Nov. 1889, p. 105. When this description is com- 
 pared with the characteristics of the primitive Dravidian race, Essay II., 
 
ESSAY VI 545 
 
 afterwards, when united with the sons of the ass, called them- 
 selves Gaurian, or sons of the Gauri, the wild cow-bison, and 
 who were the Indian Gonds who brought to India the same 
 love of liquor which they had learned in the Phrygian vine- 
 land. It was this Satyr race who dedicated to the wine-god 
 the dances to the village earth and tree-mother, brought by 
 the matriarchal tribes from India, and accompanied them by 
 the music of drums and cymbals, the instruments used by 
 the Indian Kolarian tribes and by the dancers of the Cory- 
 bantic dances of Phrygia. It was these dances which, under 
 the leadership of the Aryan warriors, developed into the 
 dances of the Kuretes, the Cretan priests of Zeus, who saved 
 him from his father, Kronos, by clashing their weapons in 
 the war-dance.^ It was these Kuretes who claimed to be 
 the most ancient people in Acarnania and ^Etolia, who are 
 shown by their name to be the priests of the warrior god of 
 light, for the root kiir appears in Sanskrit, with the k changed 
 into a sibilant, in the word shdrata, meaning ' knightly 
 courage,' ^ and this proves the name Kiiretes to mean ' the 
 brave valiant people,' a term almost equivalent to that of 
 the Aryans, meaning ' the noble race.' 
 
 These dances at the festivals to the wine-god developed, 
 when associated with the sacred dramatic performances over 
 which Dionysus presided, into the choral dances, called 
 Hypercheme, which became the chorus of the comic drama, 
 a name which, by its relation to kco/at;, a village, marks the 
 comic drama as a direct offshoot of the dances of the earliest 
 Hindu villages. And in the same way tragedy or the 
 serious historical drama gives by its derivation from the he- 
 goat (rpdyoi;), who draws the car of time, an abbreviated 
 history of its career and descent. That this development 
 
 p. 45, it will be seen that the Gaurian Satyrs derived their coarse features, 
 large noses, and fleshy lips, from the dolichocephalic Dravidians, while their 
 round heads came to them from the brachycephalic metal-working Finns. 
 
 * Smith, Classical Dictionary, s.v., ' Curetes.' 
 
 ' Curtius, Griechische Etymologic, No. 82, p. 158. 
 
 36 
 
546 THE RULING RACES OF PREHISTORIC TIMES 
 
 of the dance and comic satirical local farce into the serious 
 drama was the work of the Celtic Aryans is proved by the 
 fact that the music, by which the Satyric chorus was 
 accompanied, was that of the Celtic Kithara (KiOdpa), or 
 harp, and the musician was called Kitharistes (Kidapiarrjis), 
 or the harp-player.^ And it was these same Celtic races who 
 were the conquering race of the Bronze Age, who burned 
 their dead and became the youngest race of Indian fathers, 
 the Pitaro'gnishvattah, ' the fathers consumed with fire.' 
 These people have certainly left traces of their Celtic origin 
 in the name of the river Oxus, which reproduces the Celtic 
 uisce^ the Latin aqua, water, and I believe also in the name 
 Phoenix and Phoenicia. The name Phoenix is a name of the 
 red-race and of the Tyrian purple, but it first meant the red- 
 wine, or the Fion-uisce, the ' fine-water,' which latter mean- 
 ing still survives in the name of the Phoenix park in Dublin. 
 To these Northern races, used to the mead and spirits of the 
 North, the wine of Phrygia and Greece was a new drink of 
 rare excellence, and it was no wonder that they called the 
 land which produced it the land of the ' fine water,' and 
 introduced this name into Greece. That the vines and 
 wines of Palestine and Western Asia were looked on with 
 special wonder and admiration is proved by the account 
 of the spies of Israel, Joshua the son of Nun, and Caleb 
 the son of Jephunneh, sent to spy out the country 
 they were about to conquer. Joshua the son of Nun, the 
 fish-god, the god of the soul of life, called also Hoshea, 'vtS'in, 
 the Yah of the races of the Hus or Husham,^ was, as I 
 
 ' Donaldson, Theatre of the Greeks, p. 17. 
 
 ^ Prof. Vamb^ry, in a letter in The Times of Dec. 6, 1893, derives Oxus 
 from the Turkish Ogh-ur, meaning great (ogh) water («?-), where the Celtic 
 og, great, and us, for uisce, both a()pear. Captain Raverty, in the same paper, 
 gives the older name of the Oxus as Ji-hun, the Gihon of Genesis. This 
 latter name takes us back to the Akkadian zi, life, and thus the name means 
 the creator (hun) of life, (sii ojji) the parent -god of the star- worshipping sons 
 of the rivers, the Vahlika of Balkh on the Oxus, whose history I have giyetf 
 in Essay ill. . ■ ■ ■ 
 
 ' Numbers xiii. 17. ■ • 
 
ESSAY VI 547 
 
 have shown, the leader of the Ephraimites, the reforming 
 sons of Joseph, the prophet-god, who introduced the worship 
 of the divine spirit, the Lord of Righteousness. His com- 
 panion and fellow-conqueror Caleb, the dog, was in his first 
 avatar the fire-god, brother of Ram, the mountain, or dark- 
 ness, but he has in this episode become the son of Jephunneh, 
 meaning ' the beautiful youth,' a reproduction of the birth 
 of the sun-god Achilles, as the son of Peleus, the beautiful 
 prophet-youth. It was they who returned to the camp of 
 the Israelites with a bunch of grapes from Eshcol (meaning 
 ' the bunch of grapes '), as the evidence of the success of their 
 mission.^ 
 
 It was also these Celtic worshippers of the wine-god who 
 introduced into the Eleusinian mysteries the young sun-god, 
 lakkos, that is to say, Fi-FaKKo<;, the god invoked with the 
 ciy, 'lo, or victory.' Tliey were originally celebrated in 
 honour of the barley-mother, De-meter, who is represented 
 in works of art as bearing on her head a garland of ears of 
 com.^ Her worship was brought in by the Cretan Dorians 
 who called barley Deal, and extends all over Europe in the 
 honours paid to the last sheaf of corn, which is dressed up as 
 a woman.* The mysteries celebrated the birth of the next 
 harvest from the last in the birth of Persephone, the daughter 
 of Demeter ; and Persephone, the 'LsLtin Proserpina, is the time- 
 goddess, the snake creeping forward (pro), as her name con- 
 tains the root of serpo, ' to creep,' and serpens, ' the creeping 
 animal.' * It was at the original spring festival, celebrated in 
 Anthesterion at the end of February or the beginning of 
 March, the Magh festival of the Hindus, that the new com was 
 eaten. It was then that the lesser mysteries were performed, 
 and it was in the days of the Ashvins, the barley-growers and 
 worshippers of their ancestors, that the greater festival was 
 
 ' Numbers xiii. 6-33. 
 
 ' Smith, Classical Dictionary, s.v. 'Demeter.' 
 
 ' Frazer, Tlu Golden Bough, vol. i. p. 331. 
 
 * Curlius, Griechische Etymologic, No. 338, p. 265. 
 
548 THE RULING RACES OF PREHISTORIC TIMES 
 
 transferred to the autumn month Boedromion, when the 
 Nekusia, or services to the dead, were also held. It was their 
 Aryan successors who made Dionysus, who was originally 
 called Dionysus of the tree, the son of the tree-mother, into 
 the Aryan father-god. He was first the god of the races who 
 cultivated fruit-trees, for not only was the vine sacred to 
 him, but there was a flowery Dionysus in Attica and Patrse 
 in Achaia, and the pine and ivy, the sacred trees of the 
 Northern Dravidians, and the fig, the mother-tree of the red 
 races and the Indian Nagas, were consecrated to him. He 
 was the Northern spring-god, whose coming is celebrated by 
 the Lydians in the spring. In short, even before the coming 
 of the Aryans, he was the father-god of the united races of 
 Northern and Southern cultivators, who grew fruits in the 
 middle zone extending from Asia Minor to Persia, and added 
 autumn, the season in which fruits ripen, to the three seasons 
 of the earliest sons of the twin-gods, and he was the Greek 
 counterpart of the Hindu Bhaga, the god of edible fruit. 
 By these fruit-growing races he was worshipped as a bull, 
 the horned Dionysus, called cow-born, bull-shaped, buU- 
 faced, bull-browed, bull-horned, horn-bearing, two-horned, 
 and horned ; but before he was the moon-bull he was the 
 goat-god, who is represented as drinking raw goat's blood. 
 His worship also passed through the phase of human sacri- 
 fices introduced by the yellow race, for human victims were 
 torn in pieces at his rites in Chios and Tenedos, and in Boeotia 
 a child was said to have been formerly sacrificed to him, for 
 which a goat was substituted in the days of moon-worship. 
 This victim was at Orchomenos supplied by the women 
 of a family called Oleiae, or the sons of the mother oil-tree 
 of Semitic Palestine. At Tenedos a new-born calf was sacri- 
 ficed to him, and the mother-cow was tended like a woman 
 in child-birth. In this avatar he was the young year-calf, 
 the Marduk of the Babylonians, born of the cow-mother. 
 But the time of his birth as the year-calf was not that of the 
 coming of the sun-god in the spring, but the autumnal 
 
ESSAY VI 549 
 
 equinox, the year of the Semitic barley-growers who mourned 
 at Antioch the death of Tammuz, the old year, and the 
 birth of the new year at the beginning of Tisri or September- 
 October.^ This is shown by the song sung to him at his 
 festivals by the women of Elis, who prayed to him to come 
 with his bull's foot. They sang, ' Come here, Dionysus, to 
 the holy temple by the sea, come with thy graces to the 
 temple, rushing with thy bull's foot: O goodly bird, O 
 goodly bird.' ^ Here he is in this song the winged bull-bird 
 of the Assyrian temples, the cherubim of the Jews, who 
 began their year in Tisri, September-October. And we see 
 also in it the explanation of how he came into the Festival 
 of the Mysteries celebrated from the 15th to the 25th of 
 Boedromion, the month of the course or foot of the ox, 
 called Prosthapada, or the ox-footed month, by the Hindus. 
 He first became the ruling-god of the sacrifice, as the winged 
 bull who introduced the year of the star-worshipping barley- 
 growing races, and was afterwards the victorious sun-god 
 invoked with the cry, lo. 
 
 It is the story of the coming of the Aryan Dionysus, the 
 son of Semele of the vine lands, which is told in the myth of 
 Hercules and the Centaur Pholos. In the version of this 
 myth given by ApoUodorus and Diodorus,* Pholos received 
 Hercules, the returning fire-god, the young sun-god, who 
 was the son of Alk-mene, whose name means ' the moon- 
 bow,' * or the lunar-crescent, thus showing that he was the 
 successor of the lunar race. Pholos was the guardian of the 
 
 ' Sayce, Hibbert Lectures for 1887, Lect. iv. p. 231. 
 
 ' Frazer, The Golden Bough, vol. i. p. 320-329, whence almost all this 
 k|ironnation about Dionysus worship is taken. 
 
 J ' ApoUodorus, ii. 5, 4 ; Diodorus, iv. 12 ; Meyer, Indo-Germanische Mythen 
 $<indharva A'entauren, pp. 49, 51. 
 
 * * Curtius, Griechische Etymologic, No. 152, p. 132, shows that alk, meaning 
 fthe defender,' is connected with ark, the Latin anus, the bow and ark, the 
 dtadel, while the termination mene shows that the defending weapon or fort- 
 ress here meant must be the bow of the moon, which measures the month, 
 tie Greek men, the Ijitin mensis. 
 
550 THE RULING RACES OF PREHISTORIC TIMES 
 
 sacred cask of the water of life belonging to the Centaurs, 
 and is thus shown to be a counterpart of the Gandharvas 
 of the Rigveda, who are the guardians of Soma, the divine 
 drink. But the cask kept by Pholos was not the pure water 
 of the Soma moon- worshippers, but wine, and he broached it 
 for Hercules at his urgent request ; that is to say, Hercules, 
 the sun-god, made wine the sacred drink instead of water. 
 The Centaurs, whose agent Pholos was, were attracted by the 
 smell of the wine, and came down armed to oppose the gift, 
 Hercules defeated them, and killed many with his arrows and 
 firebrands, and thus secured his property. But in the con- 
 test Pholos, the god of the dead Imiar year, was accidentally 
 killed by a poisoned arrow drawn from the dead body of a 
 Centaur, which dropped on his foot, the vulnerable place of 
 the year-god, as shown in the AchiUes legend. As Meyer 
 shows, the Greek Pholos {cpoXo';) is the iEolic form of •^oXo'} 
 j(\6o';, meaning the golden green, and this is the exact transla- 
 tion of the epithet Hari-Zairi, used in Zend to denote Soma.^ 
 The form Zairi, which is only a reduplication of hari, 
 appears in the Zendavesta in the name Zairi-pashna, the 
 golden-heeled, applied to the star-gods, the Gandarewa, guard- 
 ing the Soma, who were slain by Keresashpa, the founder of 
 the limar year.^ Again, the triple flagon (rpiXdyvvov SeTras), 
 the cup with the three lips, reserved for the Ashvins at the 
 Soma sacrifice,^ and given, according to Stersichorus, by Pholos 
 to Gergon, one of the monsters slain by Hercules, recalls the 
 cups made to denote the seasons by the Ribhus, or guardians 
 
 1 Zairi is connected with the Sanskrit heranya, golden ; Zend, mranya, 
 gold ; a root which also' appears in the Slav zlato, gold ; zelene, green ; and in 
 the Phrygian -/Kovpbs, the g being softened in the same way as the Latin equus 
 becomes the Sanskrit ashva, and in this case the Phrygian 7 becomes 2 in 
 Zend, h in Sanskrit. The same change takes place in the North German 
 grun-j-u, to be green ; grit-ni, our green ; the Sanskrit hdr-i-s, Zend zairi, 
 — Curtius, Griechische Etymologic, No. 197, 202, pp. 202, 204. 
 
 " TA&yer, Indo-Germanischs Mythen, Gandharaa-Kentauren,^^. 175, 176; 
 T)Sirmestetei, Zendtevesta Jian Yost, 38; S.B.E. vol. xxiii. p. 63 note I. 
 
 ' Eggeling's Sat. Brdh. iv. I, 5, i ; S.B.E. vol. xxvi. p. 272 note 4. 
 
ESSAY VI 551 
 
 of the seasons in the Rigveda,^ and thus Pholos was the year- 
 god who kept the store of life-creating water, which he dealt 
 out so as to regulate the course of the seasons and the 
 growth of living things. 
 
 The death of Pholos from the wound in his foot means the 
 close of the epoch which preceded the enthronement of the 
 sun-god, and this was marked by the reconsecration of the 
 wine-god at the time when, as Pindar says, the Centaurs 
 ' who learned to know the sparkle of the honey-sweet wine, 
 pushed the milk from their tables ; ' ^ that is to say, when the 
 libation made and the drinks drunk at sacrificial feasts were 
 no longer water, and the milk, curds, and whey offered by 
 the moon-worshippers to Indra at the Sannaya sacrifice, 
 but wine. 
 
 I have already shown that the coming and conquest of 
 the Heraclidae must, on the ground of solar chronology, which 
 makes the solar year begin about 4700 b.c, when the sun 
 entered Taurus at the vernal equinox, be placed about or 
 before 5000 b.c. But there is also another line of evidence 
 which shows the great antiquity of the revolution made by 
 the race who changed the young prophet-god of the Semites 
 into Apollo of the lyre, and who made Orpheus, whose name 
 reproduces that of the Rihbus, or the season-gods of the 
 Rigveda, their tribal bard or minstrel, who regulated the 
 harmony of the year, and brought back the dead Eurydice, 
 the old year, from the grave. It was by their treatment of 
 the dead that the chronology of the Aryan conquest is 
 marked, for among the numerous dead bodies found by 
 Dr. Schliemann in Troy, Tiryns, and Mycenae, none were 
 burned till the age of the third city from the bottom of the 
 six superimposed cities found on the site of Troy. Here 
 there were a quantity of urns found containing the ashes of 
 
 ' Meyer, Indo-Germanische Mythen, Gandharva-Kentauren, p. 40; Rig- 
 veda, i. 161, 2. 
 
 ' YiaA-Frag. 147 ; Barckk. ii. 637 ; Meyer, Indo-Germanische Mythen, 
 Gandharva-Kentauren, p. 41. 
 
552 THE RULING RACES OF PREHISTORIC TIMES 
 
 the dead, and the only two skeletons of warriors found were 
 ' imbedded in the layer of the second city,' the largest and 
 richest of the six, which had, like the Troy of Homer, been 
 destroyed by fire,^ while in Mycenae the dead appear to 
 have been subject to a process of mummification, like that of 
 the Egyptians.2 -jij^g second city, the renowned Troy of 
 Homer's Iliad, is a city of the Bronze Age, for all the 
 weapons, ornaments, and images in it are made of bronze, 
 gold, silver, lead, or stone, and the evidence derived from the 
 numerous tombs scattered throughout Europe, show that the 
 burning of the dead generally became universal about the 
 close of the Bronze Age. It was when the cremating and 
 sun-worshipping Aryans came down from the North that the 
 struggle began between them and the moon-worshippers, and 
 one of the principal sites of the contest was that marked by 
 the city of Troy, a name which means ' the boundary city.' ^ 
 It was protected by Apollo, the god of the silver bow, the 
 moon-god, and by Artemis, the goddess of the seven stars of 
 the Great Bear, and was the city of the beautiful prophet- 
 youth, Paris, the Panis of the Rigveda, the god of the 
 trading races, and was the Asiatic outpost of the empire of 
 the moon-worshippers. It was in Troy that Paris lived with 
 the beautiful dawn-goddess, Helene, the Sarama of the 
 Rigveda, the twin and immortal sister of Polydeukes, the 
 raining-god, who became the goddess most worshipped at the 
 close of the lunar age, the age of the young prophet-god. It 
 was by the aid of the sun-god, Achilles, who was first 
 detected by Odusseus, the wandering sun-god,* that the dawn- 
 maiden, Helene, was brought back to Greece as the wife of 
 Menelaus, when Troy, the capital of the moon- worshipping 
 Semite-Dorian races, was taken and burned. In the name of 
 Menelaus, which means he who withstands men, but which 
 also includes the other meanings of the root men (/iev), endur- 
 
 ^ Schuchhardt's Schliemann's Excavations, p. 78. ^ ji,i^^ p. j^g. 
 
 " From tar, ter, see Curtius, Griec^tscAe Etymologie, No. 238, p. 222. 
 * Smith, Classical Dictionary, s.v. 'Achilles.' 
 
ESSAY VI 553 
 
 ance, wisdom, and thought,^ we find the beginning of a new 
 age when the individual, and not inexorable fate, became the 
 arbiter of events, and when the true king was the bom leader 
 of men chosen to rule by an assembled people. It is in this 
 king, Menelaus, whose son Megapenthes, meaning the great 
 high road on the sea,'^ married the daughter of Alektor, 
 meaning the cock of the East, the bird of dawn, that we find 
 the first beginnings of the new age, an age which traced its 
 birth from the land of the Chalybes, the makers of steel 
 (yidXvyjr), in Asia Minor. This age, when the Homeric poems 
 began to be composed, a time very long before that of the 
 completed Iliad, is shown to have then completely superseded 
 the age of bronze, for in it all arms are made of iron. This 
 transition stage from the later Bronze Age, when the Northern 
 cremators first ruled Europe and Asia, to the Iron Age, is 
 shown, by its wealth of myths and the great social changes it 
 worked out, to have been a time of exceptional intellectual 
 activity. It was then that both in Greece and in India the 
 elaborate metres and forms of poetic expression were formed 
 and adapted to the measured periods befitting ritualistic 
 solemnities, and the recital of the deeds of ancestors at the 
 annual funeral games. And as all these metres, especially 
 those of India, are founded on the sacred numbers of the 
 preceding age, they could not have been elaborated before 
 the Aryan conquest was completed, and the national mind 
 had become wedded to Aryan ideas. This conclusion is irre- 
 fragably proved by the Indian sacred metres, which are 
 declared in the Brahmanas to be (1) the Viraj metre, consist- 
 ing of three lines of ten syllables each, the number sacred to 
 the race of early star - worshippers, who worshipped the 
 moon-goddess ruling the ten lunar months of gestation, the 
 mother-earth and the three seasons. (2) The Trishtubh of 
 
 ' Curtius, GrUchuche Etymologie, No. 429, p. 3". shows that lUvti, ' to 
 abide,' 'to remain,' is connected with the Sanskrit man, 'to think.' 
 
 ' Ibid. No. 349, p- 270, shows that irdros, irbvTOi, and irivBm, are all con- 
 nected with the Sanskrit pathu-s, a road. 
 
554 THE RULING RACES OF PREHISTORIC TIMES 
 
 four lines of eleven syllables each, sacred to the race who 
 worshipped the god of four seasons, the god Rhaga of the 
 edible fruit, and the eleven gods of generation. (3) The 
 Gayatri of three and four lines of eight syllables each, sacred 
 to the fire-god, and the Jagati of four lines of twelve sylla- 
 bles each, to the twelve months of the solar year. It is these 
 metres which are said in the Rrahmanas to represent the 
 three strides of Vishnu, the time-god ruling the year of 
 months.^ Rut these metres, while they retain reminiscences 
 of the previous rule of the star, fire, and earth worshippers, 
 entirely ignore the immediate predecessors of the Aryans, 
 the hated Panis or moon-worshippers, but their influence 
 appears in the metre of the Gathas of the Zendavesta, which 
 show evident traces of having been framed while the Aryans, 
 were amalgamating with the limar races. Thus the Trishtubh 
 metre of the Gatha Ushtavaiti and Spenta Mainyu is not, 
 like the Vedic stanzas, made up of four, but of five lines each, 
 the number of seasons reckoned in the lunar year by the 
 moon-worshipping races, while the metre of the fifth Gatha, 
 the Vohukhsathrem, written in lines of fourteen syllables each, 
 with a caesura between them, is a distinctly lunar metre, 
 sacred to the fourteen days of the lunar phases. And the 
 metre of the sixth Gatha Vahishta Istish, contains traces of 
 solar, stellar, and lunar reckoning of time, for in its four- 
 lined stanzas the first two contain eleven or twelve syllables, 
 while the third and fourth have fourteen syllables with a 
 half-line of five added to each.^ It is in the formation and use 
 of these metres, no less than in the process of Arianising the 
 languages of the nations they conquered, that we find some 
 of the clearest proofs of the great length of time that 
 elapsed between the coming of the Aryan Heraclidae and 
 that in which we find historians giving the history of events- 
 in chronological order. 
 
 In tracing out the picture of the Aryan conquest, the 
 
 ^ Eggeling, Sat. Brah. i. 9, 3, 10; S.B.E. vol. xii. p. 269. 
 * Mill, Yasnas ; S.B.E. vol. xxx. p. 91, 145, 165, 187. 
 
ESSAY VI 555 
 
 transition from the Bronze to the Iron Age and its results, 
 still more clearly than I have hitherto done, we must turn 
 to the series of myths to which I have previously referred 
 telling of the contests of the Centaurs and the Lapithas and 
 events which followed that war. The first recorded battle 
 is that which happened at the wedding of Pirithous, the 
 king of the Lapithae, the revolving pole, with Hippodameia, 
 the tamer of horses, the moon-goddess, the heavenly goddess 
 |>orshipped by the race who had found out that the wander- 
 ing moon and planets were not lawless and untamed steeds, 
 but that they drew the chariot of time along the appointed 
 paths marked out for them by the great creator. The 
 Centaurs led by Eurytion, the rainbow-god, tried to carry 
 off Hippodameia, but were defeated in the attempt, and 
 Eurytion was cast out of doors, and his nose and ears cut 
 off} The full meaning of the myth will appear still more 
 clearly if we turn to the story of another Hippodameia, the 
 wife of Pelops.^ It was at a chariot race that Pelops won 
 his wife by taking out the linch-pins of the chariot of his 
 opponent JEnomaus. ^nomaus was king of Elis, a name 
 which means ' the plain land ' below the hills,^ and it was 
 also the sacred land of Southern Greece, consecrated to the 
 ancient gods of the maritime races, who called it Argos, the 
 land of the fish or the water-snake. These were always gods 
 of heaven and of the sea, the encircling ocean-snake, and the 
 name .^nomaus, which means the only {olv6<;, Lat. unas) 
 measurer,* takes us back to the time when the one god of 
 time was the god of the dark heaven, the Hindu Varuna, the 
 Greek Ouranos, who distributes the rains and ordains the 
 course of the seasons. Pelops, his successor, who altered the 
 measurement of time by taking the linch-pins out of the 
 
 ' Homer, Odyssey, xxi. 299, 300. 
 'Smith, Classical Dictionary, s.v. 'Pelops.' 
 ' Curtius, Griechische Etymologic, No. 530, p. 360. 
 
 ^ Ibid. Nos. 445, 461, pp. 320, 327, where he shows the Sanskrit ma. 
 becomes the Greek me. 
 
556 THE RULING RACES OF PREHISTORIC TIMES 
 
 wheels of the chariot of ^nomaus, came, like so many other 
 Greek reformers, from Phrygia, the land of the Minyans, or 
 moon-worshippers, and it is his coming which tells us of the 
 conquest of Southern Greece by the Minyans, who built 
 Tiryns and Mycenae. It was he who brought with him the 
 moon-goddess Hippodameia, and introduced the lunar year. 
 It was when this year was introduced that the nose and ears 
 of Eurytion, the rainbow-god, were cut off. He was no longer 
 the capricious but persuadable god, of the rain-showers, who 
 could be propitiated by the sweet savour of sacrifices or 
 moved by the prayers of his children, but the stem and un- 
 bending lord of the unchangeable laws of nature. It was 
 at the wedding of Pirithous and Hippodameia, the moon- 
 goddess, who succeeded the pole as the ruler of the heavens, 
 that Theseus first appears among the Lapithse, and in him 
 we find a mythic hero, who, like the three Centaurs, Eur3rtion, 
 Cheiron, and Pholos, unites the stories of several succeeding 
 epochs. These are marked by his genealogy and the exploits 
 attributed to him. He was the son of ^geus, the goat-god, 
 whom he succeeded as king of Attica ; the slayer of the moon- 
 bull, the Minotaur ; the capturer and deserter of Ariadne; the 
 conqueror who defeated and married Hippolyte or Antiope, 
 the queen of the Amazons ; the first ravisher of Helene, the 
 dawn, who was conquered by her brothers Castor and Pollux 
 (Polydeukes), and was succeeded by Menestheus, whose name, 
 meaning the abider, involves, like that of Menelaus, the 
 ideas of permanence and steady thought. His name Theseus 
 means the civiliser, the organiser, and his mother was Aithra, 
 the air-goddess, so that he was the son of the race who, like 
 the Lapithae and ^olians, called the god of the winds their 
 fathei'-god. But in the names of Theseus, as in those of 
 Apollo, Minos, Menestheus, and Menelaus, we find evidence 
 of a new revolution in myth-making, for the names no longer 
 mark the epochs of revolving or flowing time, but show by 
 the adoption of the organiser, the defender, the measurer, 
 the abider, the withstander, as national heroes, an advance in 
 
ESSAY VI 557 
 
 thought, marked by the use of abstract terms to denote the 
 authors of events. It was these which replaced the pictorial 
 names of an earlier age, such as Eurytion, the drawer of the 
 heavenly bow; the Lykian or Branchian Apollo, the god 
 of the fire-spark {Xvko<;), or of the roaring thunder ; the 
 Lapithae, sons of the storm ; and Amphigueeis, the fire-god> 
 lame in both legs ; while in Cheiron and Pholus or Cholus, 
 we find an intermediate and impersonal, though pictorial 
 form of thought, marking the deification of the healing-hand 
 and the golden-green (;)^\oo?) life-giving drink. This is the 
 thought of the age which conceived Soma, the soul of life in 
 the pure rain, dew, and running water £is a god, and it is that 
 in which we find the first stinings of the scientific spirit which 
 was to lead the thinkers and experimenters of each succeed- 
 ing age to make further progress in solving the practical 
 problems which lie at the foundations of ethical and social 
 science, in marking the course of time and the motions of 
 the heavenly bodies, and in finally tracing the path of the 
 sun in the heavens, and introducing the solar year. 
 
 It was in the last epochs of mythic history that the myth 
 became didactic, and told of the events which marked the 
 course of history as the work of an author who had as ' the 
 organiser or arranger,' ceased to be in the eyes of the myth- 
 maker an individual with a distinct personality of his own, and 
 thus Plutarch, in his account of the deeds of Theseus, begins 
 the history of his reign with the account of the reforms he 
 effected. He tells us that 'he settled the inhabitants of 
 Attica in Athens, and made them one people in the city," 
 that is to say, he attributes to him the work of the age which 
 made the city the capital of the province, an age which 
 dates back to the time of the Kushite organisation. He 
 goes on to say 'that after dissolving the corporations,, 
 councils, and courts in each outlying town, he built one 
 common Prytaneum and court-hall, where it stands to this 
 day. The citadel with its dependencies, and the city, or 
 the old and new town, he united under the common name 
 
658 THE RULING RACES OF PREHISTORIC TIMES 
 
 of Athens, meaning the " blooming, freshly flowering city," 
 and instituted the Panathenaia a^ a common sacrifice, he 
 appointed also the Metoikia, or Feast of Migration, and 
 fixed it on July 16, and so it still continues.' This is a 
 description of the introduction, under the supremacy of the 
 Palestinian goddess-mother, to whom the oil-tree was sacred, 
 of the Semitic form of government and ritual under which 
 the whole people were ruled despotically from the central 
 city, in which alone the national sacrifices were offered ; and 
 it is this system which was instituted by Joseph, the Hebrew 
 prophet-god, in Egypt. Plutarch goes on to tell how Theseus 
 divided the people into castes, like those of Egypt and India, 
 called noblemen (eupatridce), husbandmen, and mechanics; 
 coined money stamped with the sign of the buU, and adding 
 Megara to Athens, set up a boundary pillar, on the east side 
 of which was inscribed ' This is not Peloponnesus but Ionia,' 
 and on the west ' This is Peloponnesus not Ionia.' ^ In all 
 these changes we find the same distinct evidence of Egyptian 
 and Semitic influence which is noticeable in the remains 
 found at Mycenae and Tiryns, and in the Athenian year, which 
 began, like that of Egypt, with the summer solstice; and it was 
 under this influence that Greece was divided into cities with 
 their outlying territories, each like the nomes of Egypt, having 
 their protecting god, as Athene was the protecting god of 
 Athens and the Sun of the Egyptian city of On.^ It was these 
 cities and their territories which were in the Semitic lunar 
 age in Greece and in Egypt, before the nomes were united 
 under one common monarch, ruled by the kings, or tyrants, 
 who lived in the citadels, of which the remains are found 
 at Mycenae, Tiryns, and Athens ; and the whole system of 
 government is one of which the roots must be sought in 
 the Kushite age, when the confederated provinces of an 
 earlier time were united into a larger federation under one 
 
 ■^ Plutarch, Theseus, The Chandos Classics, vol. i. pp. 14, 15. 
 ^ See the list of the nomes of Egypt with the protecting god of each in 
 Brugsch's Egyptian History. 
 
ESSAY VI 559 
 
 imperial ruler. It was this confederation of the Kushite 
 sons of the mother-mountain of the East which was imitated 
 by the Semitic confederacy of the sons of Sinai, the moun- 
 tain of the moon, or Horeb, the mountain of the supreme 
 (hor) creator (ib), and this became in Greece, the Amphi- 
 
 ; ctyonic league of the united Dorian, ^olian, and Achaean 
 
 if tribes under the god called Apollo, the protecting-god, whose 
 shrine was at Delphi, whence he issued his decrees as the 
 god of the divine oracle, the god who spoke to the earlier 
 Semites through the ' ephod,' ^ that is, the ark, or Aaron in 
 which the divine spirit dwelt, and like the Semitic god, pun- 
 ished the guilty, healed the sick, and pardoned the sinner 
 who had washed away his guilt by performing the prescribed 
 penances. 
 
 The chronological position of Theseus as the author of 
 results accomplished in a long series of ages of mythic his- 
 tory, is shown in the story of his exploits, for it was he who, 
 before he became king, destroyed the Marathonian bull in 
 
 ^ Attica, and the Minotaur or moon-bull of Crete. That this 
 marks the close of the age of Semitic lunar rule is shown by 
 the customary offerings sent to Crete before his victory. 
 These were seven young men and as many virgins, the human 
 sacrifices offered by the earlier Semites, whose number repre- 
 sents the fourteen days of the lunar phases. It was among 
 these victims that Theseus went, and it was in Crete that he 
 was assisted by Ariadne, meaning ' the highly renowned,' ^ the 
 
 /daughter of the moon-Mher Minos, the measurer, and the 
 moon-mother Pasiphae, she who shines (phai) to all (pasi). 
 
 "Ariadne is the constellation of the Crown, who was placed 
 among the stars by Dionysus, the wine-god,» and who is thus 
 shown to be a star-goddess worshipped by theNorthem votaries 
 of the wine-god, who called the constellation Corona Borealis, 
 the Northern Crown. This deification of Ariadne as the 
 
 ' See I Sam. xxx. 7, where David inquires of the ' Ephod.' 
 
 = Curtius, Criechische Etymologic, p. 706 note ; Preller, Gr. Myth. ii. p. 532. 
 
 ^Aratus, Phainomena, 71, 72. 
 
560 THE RULING RACES OF PREHISTORIC TIMES 
 
 constellation of the Northern Crown, is an event marking a 
 chronological epoch. In Essay iii. I have shown that the 
 deification of the star Regulus or Leo, as Masu or Moses, 
 who fights with weapons, indicated the change made in 
 astronomical conceptions when the moon replaced the pole 
 as the measurer of time. It was then that the field of astral 
 mythology was enlarged, and the moon-constellation Taurus, 
 the Hindu Pushya was made the constellation sacred to the 
 lunar year, and the star Regulus was placed at the head of 
 ' the seven sheep of the hero Masu to guard both the pole 
 and the constellation Taurus, in which the star Rohini of the 
 red cow, which we call Aldebaran, the mother-star of the 
 Semite or red race, is the chief star. ' ^ But when the solar 
 year was introduced, though the constellation Taurus still 
 retained its importance as that into which the sun entered 
 at the vernal equinox, and which thus began the solar as 
 well as the lunar year, the guardian of the pole was no 
 longer thought to be the southern star Leo, but the con- 
 stellation Bootes, containing the star Arkt-urus, which means 
 the watcher or guardian of the pole. It was this constella- 
 tion which was crowned as the king of the northern heavens 
 by the stellar crown. Corona Borealis, which lies close to 
 Bootes, looking like a regal circlet which the king had laid 
 aside. Thus the deification of Ariadne marked the institu- 
 tion of the solar year, and the renewed worship of the 
 northern guardian stars of Artemis, the star-mother, which 
 now became Charles's Wain, or the chariot of the great sun- 
 god, guarded by the crowned constellation of the herdsman 
 Bootes. This was the work of the worshippers of Dionysus, 
 the wine-god, and this conclusion is confirmed by the name 
 of the children borne by Ariadne to Dionysus or Theseus, 
 who were called (Enopion, the wine (o'ilvo<s) drinker (iriav), 
 and Staphylus, the bunch of grapes (aTai^vXri) while the 
 solar character of Ariadne is shown by the story told by 
 Homer that she was slain by Artemis, the moon-goddess.^ 
 
 ^ Sayce, Hibbert Lectures for 1887, Lect. i. pp. 46-48 ; Essay III. p. 3IS. 
 2 Smith, Classical Dictionary, s.v. 'Theseus and Ariadne.' 
 
ESSAY VI 561 
 
 It was through the aid of the solar astrology, furnished by 
 Ariadne, that Theseus obtained the clew which enabled him 
 to find his way out of the labyrinth of the moon-bull, and 
 to trace the path in the heavens traversed by the sun in its 
 annual course. 
 
 He thus appears in this stage of his mythic life as a solar 
 hero ; while as a statesman he is represented as introducing 
 the Semitic forms of government of the lunar age. But in 
 the myth connecting him with the Amazons he is placed 
 in a still earlier period of social development, when the 
 matriarchal society was replaced by the patriarchal. He is 
 depicted as the conqueror of Athens, who first fought with, 
 defeated, and afterwards married the queen of the Amazons, 
 called Hippolyte and Antiope. Hippolyte is, as I have shown, 
 a name of the moon-goddess, and Theseus' marriage with her 
 makes the lunar age succeed that of matriarchal rule ; while 
 the name of Antiope, which means opposed (avrl), insight 
 {iwri), indicates the great fundamental differences which 
 divided the society of the matriarchal from that of the 
 patriarchal age, and, like that of Theseus, shows that the 
 myth was made by abstract thinkers who looked on it as an 
 epitome of philosophical history. In the story which tells 
 how Theseus carried off Helene, the dawn, by the help of 
 Pirithous, and in return aided him in carrying off Persephone, 
 or Hippodameia, from her father, Aidoneus, when Pirithous 
 was slain by Kerberos and Theseus imprisoned,^ we see 
 again an epitome of earlier history which tells how time, 
 and the dawn, which marked its birth, was first ruled by 
 the god of the revolving-pole, Pirithous, afterwards by the 
 moon-goddess, Hippodameia, and the star-dog, Kerberos, the 
 Sanskrit Sharvasa, meaning ' the spotted dog.' This epoch 
 came to an end through the revolt of Menestheus, the abider, 
 the solar hero, which occurred during the imprisonment of 
 Theseus, and it was as a solar hero that he returned to 
 resume the government for a time from Menestheus, and 
 1 Plutarch, Theseus, 19, 20. 
 
 36 
 
562 THE RULING RACES OF PREHISTORIC TIMES 
 
 it was his children, a race amalgamated from the union of 
 all the previous ruling races, who continued to govern the 
 country and carry on the lamp of light in the great contest 
 between the sun of light and knowledge and the demon of 
 darkness and ignorance. 
 
 It is in this myth of Theseus that we almost find a con- 
 densed epitome of the conclusions I have deduced in this and 
 the preceding Essays, in which I have shown how civilisation, 
 knowledge, and religious research have advanced hand in 
 hand, and how it is possible, from the religious and native 
 myths of the older faiths, their rituaUstic observances, his- 
 torical traditions, linguistic affinities, scientific discoveries, 
 their monuments and architectural remains, and their art 
 and poetry, to construct a history showing the gradual stages 
 of progress reached by the intermingled nations of the North 
 and South. In doing this, I have traced the origin of organ- 
 ised society to (1) the Australioid races of the South, who 
 first permanently cultivated land in the village communities 
 of Southern India, and made the village ruled by the mothers 
 and maternal uncles of the children bom in it the parent 
 of all its sons and daughters, who traced their birth to the 
 gods of life living in the village grove, guarded from the 
 power of the gods of death by the sacred snake, the fertiliser 
 of the land cultivated by the villagers. (2) These matri- 
 archal Australioid tribes were united with the Mongoloid- 
 Malayan races from the mountain regions of the North-east, 
 and became the worshippers of the gods of generation, under 
 whose rule the matriarchal system of regulating the union 
 between the sexes became changed into polygamous mar- 
 riages, and it was these people who worshipped the triad of 
 gods formed of the father and mother god of the patriarchal 
 races and the mother-god of the matriarchal Southerners. 
 (3) They were succeeded by the Ural-Altaic fire-worshippers, 
 and workers in metal from Phrygia, who added the fire-god 
 to the triad of the earlier races, and introduced the reUgion 
 of witchcraft and the magic or miracle-working priest ; and 
 
ESSAY VI 563 
 
 the fire-worshippers were followed by (4) the great race of 
 the Kushites, whose supreme god was the great Naga, or 
 cloud-snake, the first of the gods of heaven, who was no 
 longer a local god, but the god who organised the seasons 
 and sent rain and sunshine to the earth, each in their 
 appointed time. It was these people who formed the great 
 confederacy of the rulers of the tortoise earth grouped round 
 the mother-mountain of the East. Their rule was developed 
 by (6) the star-worshippers, the yellow race, who were the 
 first growers of barley, who continued the observation of the 
 heavens begun by the sons of Kush, and called themselves 
 the sons of the twins Day and Night, and these became as 
 stars Castor and Pollux, the physicians of the gods, the 
 turners of the revolving-pole of the recurring weeks, and 
 thus guided the progress of time. And it was they who 
 first developed maritime trade on an extensive scale. (6) 
 Their successors were the great Semite confederacy of moon- 
 worshippers who completed the proof of the orderly suc- 
 cession of natural phenomena by showing that the moon 
 and planets, who were looked on by the star-worshippers 
 as wandering rebels against law and order, were, like the 
 days, nights, weeks, and seasons, bound to follow the ap- 
 pointed course marked out for them from time immemorial 
 by the great law-giver, the god Yah, whose rules are un- 
 changeable. It was they who instituted the tyrannous and 
 pespotic form of government which I have tried especially to 
 depict in this last Essay, and which led to the great revolt 
 in favour of liberty, joyous life, and art and poetry, which 
 was led by the (7) Northern Aryans, who were the introducers 
 of sun-worship, the solar year, and the Iron Age. 
 
 I have shown that these people, who all lived before the 
 stage of narrative history and the diffusion of syllabic and 
 alphabetical literature, used the myth as one of their prin- 
 cipal vehicles for the transmission of tribal, national, and 
 racial history, and that these historical myths, made by 
 nationally appointed myth-makers, were developed out of 
 
564. THE RULING RACES OF PREHISTORIC TIMES 
 
 nature-myths, made to teach the succession of the seasons 
 and the laws of agricultural processes to the cultivating 
 races ; and the continuity of these myths, which show the 
 same succession of races and customs as following one another 
 throughout India, Assyria, Egypt, Palestine, Asia Minor, 
 and Greece, is the best proof that they were looked on for 
 many thousand years as giving the most accurate accounts 
 of the different phases of historic times. When the infor- 
 mation given by these myths is confirmed by the progress of 
 ritual, and by the evidence of archaeological remains, the 
 whole proof is very nearly, if not quite, as trustworthy as 
 that given by the superposition and correlation of geological 
 strata, and must, as it seems to me, be accepted as an account 
 of human growth which is very much more reliable than 
 that given by the isolated and, for the most part, uncon- 
 nected assortment of traditions which has hitherto been 
 prefixed to national histories, in which the truthful part 
 of the narrative is thought to begin with the beginning 
 of chronological history. 
 
 But before closing this series of Essays I wish to say a few 
 words more about the myth, so as to illustrate its wide and 
 rapid diffusion in the most remote ages, and the changes it 
 has undergone since it was the sacred depository of national 
 lore, formed by the accredited national myth-makers from 
 carefully-preserved recollections, handed down from genera- 
 tion to generation, and from tribe to tribe, and guarded from 
 alteration by ignorant transmitters by the 'taboo,' which pro- 
 nounced these records to be divine inspirations which it was 
 sacrilegious to alter, and which were only accurately known by 
 the consecrated guardians of the national history. The first 
 change in the estimation and diffusion of the myths collected 
 by the Semite myth-makers was made by the Aryan bards, 
 who succeeded the earlier makers of history, and it was they 
 who changed their ancient histories into narratives much more 
 like their accounts of living heroes than those of the earlier 
 myth-makers, and between the bardic revision and the popular 
 
ESSAY VI 565 
 
 return to the original folk-tale they assumed a number of 
 differing forms. No better illustration of these vicissitudes 
 can be found than that given by the various forms assumed 
 by the myth of Peleus, as recorded by Mannhardt. The 
 whole story recalls one of the most widely-spread forms of 
 mythic tales in which the young prince or huntsman comes 
 to the court of a king whose daughter is about to be offered 
 to a seven-headed dragon, a demon whose descent must 
 be traced to the alligator-god of the yellow race of star- 
 worshippers who sacrificed human beings. He finds a 
 
 IsBiagic sword buried in the dragon-hill, or himg up in 
 a shrine — the sword of thought or speech. He is aided 
 by three faithful beasts, and a draught of strengthening 
 wine, the honey-drink of the star-worshipping prophets, 
 drunk from three full cups, which, with the three faith- 
 ful beasts, represent the three seasons of the Northern year, 
 and the three parent-races, whose totems were the wolf, 
 the bear, and the dog or lion. With the magic sword and 
 the help of these allies, he frees the maiden by killing the 
 dragon, cuts out its tongues, and carefully wraps them in a 
 napkin. Tired with the toils of the fight, he, the maiden 
 whom he has freed, and the three faithful beasts, who have 
 followed him, fall asleep ; that is, the year is buried in its 
 winter torpor, and the old epoch, which is to be replaced by 
 the new, is about to end. The king's prime minister, the 
 chief priest of the faith, which the reforming prince will 
 overthrow, comes and finds him asleep, kills the deliverer, 
 takes back the maiden to her father, and claims her hand in 
 marriage as the slayer of the dragon of ignorance and false 
 
 '.■knowledge. But the three faithful beasts, the three seasons, 
 or the lapse of time, restore the dead prince to life by the 
 
 Ihealing root, the Cheiron of the Peleus story, and bring him 
 back to the wedding, where he proves his right to the bride 
 by producing the dragon's tongues. In the Norwegian and 
 Swedish variants of this story, it is three sea-trolls with their 
 hounds who are slain by the hero with the help of one or 
 
566 THE RULING RACES OF PREHISTORIC TIMES 
 
 three faithful dogs, and of a sword which can kill an enemy 
 at every blow. This he has obtained from an old woman, 
 the mother-earth, blinded by the frost-gods of darkness, in 
 return for her stolen eyes, the light of spring and summer, 
 which he restores to her. He sleeps in the lap of the maiden 
 he has saved, the mother of the new year, and the falsehood 
 of the knight or tailor who claims the maid, and who is the 
 god dethroned by the god of light, is proved by the produc- 
 tion of the trolls" tongues. In another story, the Siegfried 
 story of Upper Hesse, in Northern Germany, it is a dwarf 
 who shows the hero where the three king's daughters are 
 hidden in a cavern by a seven-headed dragon. He finds there 
 a magic sword and the strengthening drink, kills the 
 dragon, and when his brothers, the former reckoners of time, 
 forcibly take the maidens from him and leave him alone in 
 the cavern, he proves himself to be their true deliverer by 
 producing the seven tongues, that is, by proving by speech the 
 superiority of the sun-god. In the Niebelungen Lied, the 
 dwarf king Engel, the angel prophet-messenger, who had 
 been fastened to a stone wall by his beard, takes his young 
 deliverer Siegfried to the mountain, where the giant has im- 
 prisoned a maiden brought to him by a dragon : Siegfried 
 conquers both the giant and the dragon, falls as if dead by 
 the maiden, who is also apparently dead, and both are 
 restored to life by Engel with a healing root. 
 
 In the legend of Sir Tristram it is said that a king of 
 Ireland oifered his daughter Isot in marriage to whoever 
 killed a dragon who was devastating the country, and in this 
 case the year-maiden, imprisoned by the dragon of winter, 
 disappears from the story, showing that it had passed into 
 the hands of bards who knew nothing of the meaning of the 
 original myth. Tristram conquered and slew the dragon 
 after a long and toilsome fight, cut out his tongue, and con- 
 cealed it in his bosom. The poison from the dragon's tongue 
 all but killed him. The king's minister finds the dragon's 
 body, adds some wounds to those originally made by Tristram, 
 
ESSAY VI 567 
 
 and having sought for him in vain to slay him, he returns 
 and claims the hand of the princess. Isot and her mother, how- 
 ever, disbelieve him, and from the place of the combat track 
 out Tristram, restore him to life and consciousness by a heal- 
 ing infusion of herbs and honey, and bring him back to 
 court. On his return he was challenged by the prime 
 minister, who finally surrenders his claim when his falsehood 
 was discovered by the production of the dragon's tongue. 
 
 In a modem Greek and Albanian story, which brings us 
 back from the North and West to the Grecian home of the 
 Peleus myth, the young prince and his two brothers appear 
 as in the Hessian story of the dwarf. The prince kills the 
 dragon who guards in a cave the three golden maidens, the 
 three seasons of the solar year. Then being left behind by his 
 brothers, he kills a twelve-headed snake, who eats a maiden 
 every week, and is thus shown to be the old year of the moon- 
 worshippers, who reckoned time by weeks. When the snake 
 is killed the hero falls asleep in the lap of one of the maidens 
 he had saved. The victory is claimed by a Moor, whose 
 falsehood is proved by the production of the dragon's 
 tongues.^ 
 
 li the variants I have quoted, all the incidents of the 
 Peleus legend, the slaying of the evil beasts, the production 
 of the tongues, the wonder-working sword, the sleep, the 
 restoration to life by Cheiron, the defeat of his traducers, 
 appear, and the only difference between the variants and the 
 earlier legend consists in the ending of that of Peleus, and in 
 the mtroduction of the faithful beasts in the Norwegian and 
 Swedish variants, who became his two brothers in the 
 Albanian myth, and it is evident that these faithful beasts, 
 the totems, appeared in the original myth, as they do in most 
 of the variants of the Cinderella myth, which is another story 
 telling of the annual succession of the seasons. The whole 
 series of the myth and its variants clearly point to a Northern 
 native tale, telling of the slaying of the frost giants by the 
 
 1 Mannhardt, Wald und Fcld Kultur, vol. ii. pp. 52-56. 
 
568 THE RULING RACES OF PREHISTORIC TIMES 
 
 spring sun, to which historical additions were subsequently 
 made, showing how the sun-god was finally adopted as the 
 true measurer of time by the conquest made by the eloquence 
 of his sons, who proved the falsehood of those who had main- 
 tained that other modes of computing time than that indicated 
 by the path of the sun through the heavens were the most 
 scientifically correct. 
 
 Further proof of the historical character of early folk-tales 
 is also found in the variants of that part of the Peleus legend 
 which tells of the transformations of Thetis. These corre- 
 spond to those of the Greek god Proteus and to those of the 
 hero of the ballad of Tamlane, and it is from the historical 
 avatars of the earlier myth-makers that those of Verethragna 
 in the Zendavesta and of the Hindu Vishnu in the Puranas 
 have been framed; but these last have not been taken in 
 their original historical order, but are arranged so as to give 
 Verethragna the eight avatars necessary to form the creating 
 fire-god of the Zend ritual, and to Vishnu the ten incarna- 
 tions, which make him the parent of all life. The transfor- 
 mations of Proteus, though they show their lunar origin by 
 being seven in number, are not so artificial as those of 
 Verethragna and Vishnu, and appear to be based on the 
 official national traditions of the succession of races, for while 
 (1) the moon-lion begins the series of changes, it is followed 
 by (2) the spotted leopard of the star-worshippers ; (3) the 
 dragon or alligator, the necklace of foiu"teen stars of the pole; 
 (4) the wild boar, the lightning and storm-god ; (5) water, 
 the great Naga cloud-god; (6) fire, the fire-god; and (7) 
 the mother-tree.^ In the ballad of Tamlane the Earl of 
 Murray, the hero, when freed from the power of the elves, or 
 earth-spirits, the local gods of the worshippers of the mother- 
 earth, turns himself successively into (1) a snake, the race of 
 snake and earth worshippers ; (2) a salamander, the sun-god, 
 who is not destroyed by fire ; (3) fire ; and (4) glowing iron, 
 the sacred metal of the Aryans of the Iron Age, and does not 
 
 ■^ Mannhardt, Aniike Wald und Feld Kultur, vol. ii. chap. ii. pp. 6o, 6l. 
 
ESSAY VI 569 
 
 resume his human form till he has been thrown first into a 
 barrel of milk, the life-giving food offered to Indra, the 
 rain-father of the sons of Ida, the cow-mother, and, secondly, 
 into the water of life. This clearly shows that the myth 
 which had come down to the bard who wrote the ballad was 
 one that traced its origin to that which told of the birth of 
 the sons of the Kauravyas, or tortoise race, from the egg laid 
 by Gandharl, for this was first sprinkled or sanctified by the 
 water of life, which detached the hundred and one embryos 
 hidden in the egg, and these were only bom after being kept 
 for two full years in a pot of clarified butter, the divine seed, 
 which is reproduced in the barrel of milk of the ballad. 
 After having undergone these forms of Kushite baptism, 
 Tamlane becomes (1) an eel, the river fish-god,! who led Manu 
 to the spot where the mother Ida, the sanctified earth, was to 
 rise from the waters and become the mother of the bull-race, 
 born from the life-giving milk ; then (2) a frog, the animal 
 sacred to the rain-god ; (3) then the dove, the prophet-bird 
 of the moon-worshipping monogamistic races ; and lastly (i) 
 the swan, the moon-bird, who bore the sun, the swan-knight, 
 the last winner of the Holy Grail, or water and blood of life, 
 from his Northern home.^ 
 
 This mythic genealogy, founded on the old national myths, 
 tracing the childhood of the human race back to the days 
 when the children were sons of the village snake guard- 
 ting its boundaries, still survives in modern Greece, where 
 unbaptized children are called dragons, the boys S/ja/co?, 
 hpcLKovTat;, male dragons, and the girls by the feminine form 
 Spaxaiva, SpaKOvXa, SpaKOVTiaa-a;^ and it was this same 
 belief which caused the young sun-god, the son of Thetis, to 
 be called Achilles, or the little snake. 
 
 This belief also appears in the Telugu story, called Dhar- 
 mangada Cheritra. The queen of Dharmangada, king of 
 
 ' See Preface, pp. xli. xlii., for the deification of the eel. 
 
 " Mannhardt, Antike Wald und Feld Kultur, vol. ii. chap. ii. p. 63. 
 
 ■" Ibid. vol. ii. chap. ii. p. 64. 
 
570 THE RULING RACES OF PREHISTORIC TIMES 
 
 Kanaka-puri, in Kashmir, the country ruled by the snake- 
 god, Ila or Ila-putra, the son of Ila or Ida, the rain or 
 Naga snake, was delivered of a snake, but the child was 
 falsely said to be a son. The king of Sau-rashtra, the 
 kingdom of the Saus or Shus, offered his daughter to the 
 young prince, and Dharmangada accepted the offer. When 
 the maiden came the snake was given to her as her husband. 
 She took it, tended it, and carried it to sacred shrines, that 
 is, made it her conception of the divine being. In the last 
 of these which she visited she was told to put the snake into 
 water. She did so, and he was changed into a man, the son 
 of the Naga race, sanctified by the water of life ; and this 
 story agrees with other birth-stories derived from legends 
 framed by the worshippers of the moon-god, the god of the 
 divine mist, in making the holy water the instrument of 
 effecting the new birth which changes the sinful nature into 
 that which hates sin.^ 
 
 This myth of the snake-child and of the efficacy of baptism 
 is one of the many proofs of the universality of the regene- 
 rating ceremony of the Dikshanlya, or bath of initiation of 
 the Eastern worshippers of la or Yah, the great water-god, 
 which marked the admission of neophytes as sons of Yah, 
 at an earlier period than that when the sign of adoption was 
 the rite of circumcision, and later than that when alien 
 tribes were united by the making of blood-brotherhood 
 with the matriarchal worshippers of the mother earth. 
 When the belief in the cleansing, regenerating, and forgiv- 
 ing god, the lord la of the house of the waters, super- 
 seded that in the anthropomorphic gods of generation, those 
 who ranged themselves under his banner and became his 
 sons were obliged, in India at least, to wash away their 
 sinful nature in the waters of life. And that this belief 
 was part of the old pagan creed of Europe, before the days 
 of Christian baptism, is proved by the custom which made 
 bathing in the morning dew obligatory on all those who 
 
 ^ Mannhardt, Antike Wald und Feld Kultur, vol. ii. chap. ii. p. 66. 
 
ESSAY VI 571 
 
 joined in the ancient Palilia, or spring sacrifice, and by that 
 which obliged all fathers to baptize and name those children 
 they wished to acknowledge and allowed to live. This con- 
 clusion is also confirmed by an account of Carinthian beliefs 
 quoted by Mannhardt from a work of J. W. Valvassor, 
 written in 1689. He says that it was believed that some- 
 times a woman was delivered of a snake instead of a child, 
 an evident survival of the Greek behef in the snake nature 
 of unbaptized children. These snakes were beaten with 
 a rod, the magic wand of Aaron, with which he discomfited 
 the Egyptian sorcerers,^ the baresma, or sacred twig of Rhab- 
 domancy in the Zendavesta.^ After being beaten, the child 
 was thrown into a tub of holy water, as in the Indian tale, 
 till it assumed a human form. He mentions a priest who 
 was always said to have been born in the form of a snake, 
 and also an old woman, whom he had tried to see, but could 
 not find, who had assisted at such births.* 
 
 The snake origin, the Semite belief in the unseen, hidden, 
 and unnamed god, which I have traced in the story of Puru- 
 ravas and Ur-vashl, and the bath of initiation of the Hindu 
 ritual, all appear in the story of Melusine, the wife of Ray- 
 mond, Count of Aix, of Provence in France. She married 
 Raymond, as Ur-vashi married Puru-ravas, under the con- 
 dition that she, and not he, as in the Puru-ravas story, 
 should never be seen naked. When lie saw her in her bath 
 under the form of the water-mother snake, that is, when the 
 sinful nature of the worship of the gods of form was made 
 manifest by the purifying waters, she vanished, that is, she 
 became the unseen parent of life, the spirit-god, without 
 name or form. In this story, as in so many others I have 
 quoted, we have evidence of the fundamental change in re- 
 ligious belief brought about by the general adoption of the 
 
 ' Exod. vii. 8-13. 
 
 ' Datmesteter, Zendavesla Vendtddd Fargard, xix. 19 and iii. I ; S.B.E. 
 vol. iv. pp. 22 note 2, 219. 
 ' Mannhardt, Antike Watd nnd Feld Kultur, pp. 64, 65. 
 
572 THE RULING RACES OF PREHISTORIC TIMES 
 
 Semitic creed of the Puritans of the ancient world, the Som- 
 bunsi, or sons of the moon, who believed in the sanctity of 
 water, and in the possibility of moral regeneration, not only 
 by penance and the ceremonial ablutions which surdved as 
 the distinctive signs of their creed, but primarily by educa- 
 tion, strenuous mental efforts and constant watchfulness, 
 and perseverance ; and it was this creed which, after passing 
 through the ages of early Jainist superstition and belief in 
 self-torture, emerged as the great moral law, the eightfold 
 noble path to heaven, ti-aced for mankind by the teachings 
 of the Buddha. And this belief in the Semite Law of 
 Righteousness, when the defect of selfish seeking for salva- 
 tion, which was the vice of the Buddhistic creed, was 
 eliminated from it by the Christian doctrine of self-sacrifice 
 for the good of others, gave birth to the religion of Christ. 
 
INDEX 
 
 [The Roman numerals refer to the Essays.] 
 
 A, water wife of la, iii. 151, 152 ; v. 
 
 470 
 Aaron, the holy ark of the Law, 
 
 chest or breast of God, iii. 218, 
 
 219, 255 ; iv. 345 ; V. 489 
 Abhiria, the modem Ahir, sons of 
 
 Ahi, the snake, iv, 222 
 Ab-ram, the father (ab) Ram, Preface, 
 
 xxiv ; i. 26 ; iii. 189, 195, 201, 260, 
 
 275 ; iv. 39S ; v. 467, 486, 491 ; vi. 
 
 509; the god Ram-anu, iv, 340; 
 
 V, 478 ; identified with Hindu 
 
 Rama, v, 471-473; vi. 509 
 Achaans ( 'Axoioi), sons of the snake 
 
 (<X's)) ethnological history of, iii. 
 
 176 ; vi. 501, 505 
 Achilles, young sun-god of the solar 
 
 year, the little snake (^is), myth 
 
 of his birth and death, vi. 529-532 ; 
 
 his first name Ligurion, vi. 532 ; 
 
 his education by Phoenix, vi. 532- 
 
 534 
 
 Adam, the red man, 1. 30 
 
 Adar or Adra, the fire-god, iii. 144, 
 216, 276 ; the boar-god, lord of the 
 pig, iii, 181, 185. See Mar 
 
 Adhvaryu, Hindu ceremonial priest 
 who offers pure Soma, ii, 89 ; iii, 
 163, 166, 167, 207, 208, 241, 242, 
 .248 
 
 Aditi, Aditya, the primseval mother, 
 i. 10 ; iii, 163, 317 ; iv. 369 note 
 2 ; the six Aditya of the Rigveda, 
 V. 421, 422 
 
 Admetus, imprisoned volcanic god, 
 i, 14 ; vi, 515 
 
 Adonis, Adonai, Greek and Phoeni- 
 cian names of Tammuz (Dumu-zi), 
 i. 24; iii. 185 
 
 Adrikd, meaning the rock mother of 
 fish-god, i. 23 ; iii. 285-286. See 
 Fish-god 
 
 Mgina, land of the tortoise ruled by 
 Phokas, the seal, vi. 523, 524 
 
 Aiolic races, sons of Apollo, the 
 storm-god, i, 39 
 
 /Esculapius, the divine physician, ii. 
 85 ; iii. 231 ; vi. 525 
 
 Aeshma-deva, Zend god of the Ashura, 
 i. 29 
 
 Agastya, the star Canopus, father of 
 the Dravidians, ii. 108 ; iii. 257, 
 261, 287, 313; V. 432; vi. 512 
 
 Aghraeratha, he of the foremost 
 (aghra) chariot (ratha), son of 
 Pashang, king of Saukavastan, iii. 
 145, 190 ; V. 438 
 
 Agni, the lightning-god, i. 10, 21 ; 
 ii. 107, 117; iii. 134; the fire-god 
 of the altar, iii. 165 ; the Let tic 
 god Ogan, v. 439 ; Og, the king of 
 Bashan, v, 495 ; the teacher, ii. 81 
 
 Agni Jata-vedas, the knower (vedas) 
 of (the secret) of birth, (jata) the 
 central fire on the altar, iii. 170, 
 
 235 
 
 Agni Vaifvdjuzra, household fire of 
 the Maghadas, ii. 109 ; history of 
 its entry into India, iii. 200-201 
 
 Agttidhra, emasculated fire ■ priest. 
 Preface, xv ; iii. 163 
 
 AgnySdhdna, establishment of house- 
 hold fires, iii. 238, 321 
 
 Ahi, the Hindu village snake-god, ii. 
 115 ; iii. 194, 217, 229, 235 ; name 
 of Osiris, iii. 189 note 2 
 
 Ahura= Asura Mazda, the supreme 
 Zend god, iii. 134, 164, 266; v. 
 
 ■ 430 note 2, 431 
 
 Aim, the bull of Iran, iii. 145 
 
 Airyaman, Zend form of Aryaman, 
 which see 
 
 Aja, sons of the goat, a Bharata tribe, 
 iii. 115, 117 
 
 Akastus. See Peleus myth 
 
 Akh-tuj, Gond festival of the axle 
 (akkha) or plough, corresponding to 
 Mounuchia at Athens and Palilia 
 673 
 
574 THE RULING RACES OF PREHISTORIC TIMES 
 
 at Rome, i. 8, 13 ; ii. 83, 90 ; iii. 
 230-232 
 
 Akkadians, i. 6, 8-12, 22, 25, 26, 29, 
 34. 38, 39; ii- 67, 78, 127; iii. 
 140-144, 147-149, 151, 216, 220, 
 221, 234, 240, 249, 250, 265, 28s, 
 291 
 
 Akkadian astronomy, iv. 330 - 335, 
 340-346, 355-374. 377 ; burial cus- 
 toms, iii. 236 ; iv. 359, 360 ; com- 
 merce, iii. 281-284; priests clothed 
 in goat-skins, iii. 238 ; year com- 
 putation, iii. 291, 292 
 
 Akra, Akkra, dancing-ground under 
 the Sarna, or sacred grove of 
 Munda village, ii. 52, 81, 94 ; iii. 
 
 233 
 
 Akropolis, central citadel and temple, 
 survival of the village grove, ii. 41, 
 52 note ; iii. 154, 161 
 
 Akshauhini, meaning axles {aksha), 
 iii. 279 
 
 Allat Alytta, Assyrian and Arabian 
 goddess, i. 23, 28 
 
 Alligator or Crocodile, the parent- 
 totem of the Maghadas or fire- 
 worshippers, sons of Maga, called 
 Muggur or Makaram bythe Hindus, 
 Mugral and Fuse by. the Gonds, 
 Makhar by the Babylonians, Maga- 
 Sebek by the Egyptians, i. 10 ; ii. 
 121; iii. 213, 223, 224, 250, 268, 
 284, 287 ; became the mother- 
 dolphin, Akkadian Makhar, Hindu 
 Makara, iii. 284 ; iv. 377 ; Puse, 
 the alligator, became Pushan, the 
 black bull, iii. 250 ; the cloud 
 Para-shara, father of Vyasa, i. 21 ; 
 iii. 225 ; called ill the Rigveda 
 Vyarisa, in the Mahabharata Vyasa, 
 the uniter, and in Egypt, Sebek, 
 with the same meaning, i. 10, 20, 
 21, 27 ; iii. 224, 225, 249, 252, 286 ; 
 Ribhus, makers of the seasons of 
 the Rigveda, the Rabu of the 
 Babylonians, Rahabu, a name of 
 Istar, and Rahab, the alligator of 
 the Jews, forms of the alligator 
 myth. Preface, xix ; iii. 187, 225- 
 227, 302; iv. 364; V. 49S, 498; 
 they denoted the parent alligator 
 as the constellation Draco, iv. 400 ; 
 the Shishumara of the Rigveda and 
 Purarias, ii. 129 ; iii. 144, 258, 259, 
 269 ; iv. 36S ; this became Makhar, 
 
 the constellation Capricornus of later 
 Akkadian astronomy, iii. 268 ; iv. 
 377 ; the constellation which, with 
 that of the bull, drew the chariot of 
 the Ashvins to the house of Divo- 
 dasa, and which contained the star 
 Marichi, the fire-spark from which 
 the Kushite race was born, v. 418, 
 419 
 
 Altar, history of, first earth-altar to 
 the mother earth, iii. 163-175; pit- 
 altar of the Arabs, Phcenicians, 
 Kabiri, and Indian Takkas, ^iii. 
 196-198; horned altar of Apollo 
 and of the Jews, iii. 328; Kabiri 
 and Hindu Takkas, iii. 196, 197 ; 
 the earth-altar of the Kushika race, 
 iii. 220, 221 ; incense altar, iii. 300, 
 301 ; homed altar of Apollo, and 
 brazen altar of the Jews, i. 15; iii. 
 328 
 
 Am, the mother Mango, iii. 146, 237 ; 
 the Akkadian wild bull, iii. 288 
 
 Amats, Hindu caste, iii. 160 
 
 Amazons, Greek and Asiatic matri- 
 archal tribes, i. 5, 25 ; ii. 24 ; iii. 
 176; vi.510; conquered by Theseus, 
 vi. 561 
 
 Amba, chief star of the Pleiades, 
 mother-goddess of the Western 
 Hindus, ii. 124, 126 ; iii. 287 ; iv. 
 381 ; eldest of the three Hindu 
 mother-goddesses, Amba, Ambika 
 and Ambalika, iii. 197, 237 ; iv, 
 336. 337 ; V. 427 ; the Mango {am) 
 mother. III. 237. See Triambaka 
 
 Ambika, sister of Amba, and mother 
 of Dhritarashtra, the blind god of 
 the meridian pole, i. 21 ; iii. 146, 
 197. 237 ; chief of the three sisters, 
 iv. 336. See Amla, Dhritarashtra 
 
 Ambdlika or Amvalika, third sister of 
 Amba, mother of Pandu, the sun- 
 antelope, iii. 146, 197, 237, See 
 Amba, Pandu 
 
 Amon-ra, the god of the meridian 
 and house-pole, ii. 125 ; iii. 224, 
 296 ; son of Lot, the incense god, 
 iii. 300 
 
 Amphictyonic council of Greece, ii. 
 
 99 
 Amritd, the water of life, the rain 
 
 churned from Mount Mandara, iii. 
 
 152, 229, 256 
 Andhita, Babylonian and Zend god- 
 
INDEX 
 
 575 
 
 - dess-mother of the waters, i. 12; 
 
 . iii. 169, 271 
 
 •Aflga, meaning burning coal, kingdom 
 
 -of, iii. 306 
 
 A^giras, priests of the Nahushas who 
 
 ' offered burnt {aHga) offerings, ii. 
 
 107; iii. 169, 170; name of the 
 
 . united Bharadvajas and Gotamas, 
 
 • iii. 274, 301 ; son of Brahma, iii. 
 261 ; priests of the Ashvins, com- 
 pared with Hebrew sons of Gershom , 
 Preface, xvi; iv. 369 note 
 
 Aiti, Papyrus of, illustrating Egyptian 
 Book of the Dead, its historical 
 value, i. 20; iii. 251, 267 ; iv. 362, 
 
 363 
 
 Ankh, Egyptian sacred symbol of 
 life, i. 20; iii. 251, 252 
 
 Annus, the year-ring, the heavenly 
 circle, iv. 383 
 
 Antelope, totemistic parent-god of the 
 
 . sons of the rivers, called Dara by 
 the Akkadians, Terah by the Jews, 
 i. 25, 26; iii. 180, 19s, 196, 219, 
 262 ; iv. 401, 403 ; vi. 509 ; names 
 traced to Hittite Tar -goat and 
 Hindi Dhar-ti, water-goddess, iv. 
 365, 366 ; eaten as totems with 
 pigs, iii. 180; iv. 366; called by 
 
 ' Akkadian Finns Mas, iv. 366 ; 
 
 ''.' Masu, son of antelope and corn- 
 mother, iv. 361 ; year of the black 
 antelope (mas-luv), and the con- 
 stellation Hydra, iv. 370, 371 ; land 
 of the black antelope, called by 
 Hindus Kuru-kshetra, iv. 366; 
 
 • Ophir or Opher, land of the black 
 ,. antelope, iv. 371; Brahmins, called 
 
 Rishi, or sons of the antelope 
 (rt}hya), iii. 149 ; wear black 
 antelope skin, iv. 367 ; Great Bear, 
 called the seven antelopes, iii. 269 ; 
 antelope skin, the shrine of Soma 
 and the garment of the baptized 
 neophyte, iii. 149 ! ''• 3^7 "o'e 3 ; 
 change of Marichi father of Kushites 
 into an antelope, iii. 261, 262 ; iv. 
 364 ; Artemis, the bear-mother, as 
 the deer or antelope-goddess of the 
 corn-growers, iv. 360 ; marriage of 
 antelope father-stars of the Great 
 Bear to the Pleiades, iv. 376 
 note 3 
 Anu, a Bharata tribe, ii. 115, 117; 
 village races, sons of Sharmishtha, 
 
 worshipping Anats or local gods, 
 iii. 240 ; Akkadian god, iii. 142 ; 
 the god of the ecliptic pole, v. 494 
 note ; the eight-rayed star, meaning 
 God and seed. Preface, xxviii 
 
 Anuliis, Egyptian sacred dog and 
 third son of Horus, iii. 187, 313 
 
 Apaosha, Zend god, he who bums 
 (ush) the waters (a/), called Apapi 
 or black water (ap) snake (set) by 
 the Egyptian Hyksos, ii. 128; iii. 
 265, 321 ; black horse or cloud foe 
 of Zend Tishtrya (Sirius), i. 11 ; v. 
 
 43S 
 
 Ape, Hindu and Egyptian totemistic 
 father-god, iii. 161, 183, 235, 267, 
 29s, 296 ; iv. 363, 364 ; the cog- 
 nisance of Arjuna the Paridava 
 leader, the rain-god, iii. 296 
 
 Aphrodite, i. 23 ; pigs sacred to her, 
 iii. 180 ; also doves, iii. 314 ; the 
 fish mother-goddess, iii. 312 
 
 Apis, the Egyptian bull-god ; see Bull 
 and Cow-god 
 
 Apollo Aguieus, the god whose symbol 
 is the triangle, iii. 171 ; vi. 503, 504 
 
 Apollo, twin-god of day, son of Leto, 
 the wolf-mother, i. 16 ; ii. 86, 88 ; 
 god like Hindu Indra, to whom 
 no living victims were offered, iii. 
 328 ,- a childless and unwedded god, 
 vi. 503 ; father-god of the wolf race, 
 and Artemis, mother-god of the 
 bear race, vi. 510 
 
 Apollo of Delos, his last avatar as the 
 prophet-god, iii. 159; vi. 518 
 
 Apollo Lycaus, the storm-god, the 
 wolf (Xii/tos) called by yEolians the 
 Branchian or roaring-god, successor 
 of Apollo Aguieus, i. 39 ; iii. 176, 
 213, 263 ; vi. 504 ; original Apollo 
 Lycseus, the fire-god, afterwards 
 became the god born on theXanthus, 
 
 vi. 50s 
 Apollo Paian, the healing god, n. 87 ; 
 
 iii. 328, 329 
 Apri hymns of Ashura ritual recited 
 
 at animal sacrifices, iii. 172, 175, 
 
 291 ; hymn of thirteen stanzas 
 
 in the DIrghatamas collection in 
 
 Rigveda i., vi. 535 
 April, plough and rain festivals, i. 8, 
 
 12, 13; ii. 83, 132, 133; iv. 336, 366 
 Apsara, cloud or water (ap) mothers, 
 
 i. 6 note, 23 ; iii. 194 
 
576 THE RULING RACES OF PREHISTORIC TIMES 
 
 Aquarius, constellation of the tenth 
 of the star-kings of Babylon and of 
 Noah, iv. 384 ; of the first of the 
 thirty year-stars, iv. 377, 380 
 Arabia, i. 23 ; iii. 256 ; trees indi- 
 genous in, iii. 281, 282 ; land of 
 Teman, meaning ' foundation ' or 
 ' seed,^ iii. 291 ; land of incense, 
 iii. 283, 301 ; of Minseans and 
 Sabseans, Preface, xli 
 Ararat, the mother-mountain of the 
 ancient Iberians, the Kurds and the 
 fire-worshipping . Magi, Preface, 
 xxxiv ; V. 482, 486 
 Ardvi Sura Andhita. See Anahita 
 Argeiphontes, slayer of snakes (argas, 
 dpyas), epithet of Apollo as god of 
 day slaying the stars, iii. 294 
 Argo, the ship or wolf constellation 
 Argo, iii. 257, 258, 287, 289 ; vi. 
 332;vi. S12, 515, 524 
 Argos, land of Argo, consecrated to 
 
 the fish-god, iii. 300 
 Argus, star watch-dog and snake 
 (Spyos), slain by Hermes with the 
 harpe or sword of the crescent moon, 
 iii. 294 ; V. 465 ; watch-dog of 
 Odusseus the wandering sun-god, 
 iv. 35 1 - 
 Ariadne, meaning the highly renown- 
 ed, theconstellation Corona Borealis, 
 abandoned by Theseus and placed 
 among the stars by Dionysus as the 
 constellation of the conquering sun- 
 god, vi. 559, 560 
 Aries, the ram-star, the first of the 
 ten father-kings of Babylon, iii. 
 320 ; iv. 383, 384, 391 ; the star 
 that led the Israelites under Joshua, 
 V. 497 
 Arjuna, the fair (Arjun) god Pandava 
 leader, the rain-god, ii. 71 note, 75, 
 76; iii. 273, 275, 299; father of 
 Kutsa, priest-king of the god Ka, 
 ii. 71 note i ; iii. 228 ; he bore the 
 ape on his banner, iii. 296 
 Ark, the ship of the gods, i. 23 
 ArTfa, a tribe, sons of the fire-drill 
 
 (Aruni), i. 23 
 Arpachsad, the land [arpa) of the con- 
 querors, (kasidi) name of Armenia 
 and of the son of Shem, iii. 179, 
 189 
 Artemis, twin-goddess of night, sister 
 of Apollo, i. 16 ; ii. 86, 88 ; mother- 
 
 goddess of Ephesus, i. 25 ; moon- 
 goddess, the Munychian Artemis, 
 ii. 66 ; iii. 215 ; vi. 507 ; Ihe bear: 
 mother constellation of the Great 
 Bear, iii. 213, 232, 263 ; called the 
 Braurian Artemis at Athens, the 
 goddess of the yellow race, to whom 
 human victims used to be oifered, 
 vi. 507 ; worshipped by the Ar- 
 cadians as goddess of the Great 
 Bear,and in the Tauric Chersonesus, 
 vi. 508, 509 ; Artemis, mother god- 
 dess of the bear-race, and Apollo, 
 father-god of the wolf race, vi. 510; 
 became the deer-mother, iv. 360 ; 
 slays Orion, ii. 66 ; a childless and 
 unwedded goddess, vi. 503 ; festival 
 to her and Apollo as rain-gods in 
 Thargelion (May-June), vi. 506 . . 
 Aryaman, a star-god, the ploughing- 
 buU, and the physican, Vedic and 
 Zend mythology of, v. 416-422 ; vi. 
 526 
 Aryans, Preface, liii-lv ; i. 4, 33-37 ; 
 ii. 78, 99, 101-122; iii. 329; vi. 
 554-562 
 Asar, Assyrian and Egyptian god 
 
 (Osiris), i. 9 ; ii. 27 
 Ash, the father-tree of Odin and 
 
 Achilles the sun-god, vi. 529 
 Ashadha, the Hindu fish-god and his 
 worshippers, ii. 64, 104 ; Hindu 
 month of the star Sirius, iii; 268 
 AskSra, Semite equivalent of Indian 
 
 rain-pole, i. 9 ; iii. 148, 193 
 Aski Vanguhi, the enclosing-snake, 
 Zend goddess of conjugal union, 
 iii. 218, 219, and of the spring, 
 iii. 271 
 Ashtoreth, Semitic moon-goddess, iii. 
 273, 289, 312. See Istar and 
 Esther, Moon 
 Ashur, son of Jacob, iii. 289, 290 ; 
 v. , 434 ; the Ashurim, sons of 
 Joktan, V. 488 ; the Ashura 
 Hittite worshippers of six gods. 
 Preface, xxix 
 Ashura, Asura, i. 78 ; iii. 147, 291, 
 303 ; trading non-Aryan races, ii. 
 104, 107 ; the Hittites, Preface, 
 xxix ; worshippers of six [ash) gods 
 of creation, the six seasons of the 
 year, and of Ashura Mazda, the 
 Zend god, iii. 288, 289 ; v. 422, 
 423, 425 ; believers in the divinity 
 
INDEX 
 
 577 
 
 of pairs, iii. 290, 291 ; and sons 
 of the Ashvjns, iii. 303 ; iv. 348, 
 349 ; worshippers and sons of. the 
 six stars of the Pleiades, v. 427 ; 
 become the Semite Ashurira, the 
 sons of Joktan, the tribe of Ashur, 
 V. 488 
 
 Afhva medha, horse-sacrifice of the 
 
 . Hindus, North Germans, Ugro- 
 Finns, Scythians, and Romans, iii. 
 321-323; iv. 336-338, 395. See 
 Horse 
 
 • Afhvattha-tree (Ftcus reltgiosa), parent 
 tree of the Ikshvakus. See Fig- 
 tree 
 
 A}hivattha-man, the Ashvattha-tree, 
 son of Dro^a, slayer of the Paijda- 
 vas, Preface, xxiii ; iii. 275 
 
 Ajhvins, twin sons of the horse 
 (Afhva), twin gods of the barley- 
 growing races, the twin gods Day 
 and Night ( Ushdsd-Nakta), born of 
 the goddess-mother Saranyu, i. 14, 
 16; ii. 75, 76. 110; iv. 39S; v. 
 428, 429 ; fathers of the Paijdava, 
 twin sons of Madri, iii. 262 ; iv. 
 337) 368; fathers of the yellow 
 race of Hittites worshipping eleven 
 gods of generation, and offering 
 animal victims, ii. 87 ; iii. 167 ; 
 iv. 348, 368 ; drawn by asses, iii. 
 255, 256; iv. 337, 340; drove 
 round the pole the constellations of 
 the bull (the Great Bear), and the 
 alligator (Draco), iii. 269 ; the Ash- 
 vins, the sun-maiden and her mar- 
 riage to the moon-god, vi. 539 ; the 
 twin stars in Gemini which make 
 the pole revolve, ii. 129 ; iii. 167, 
 258, 259 ; connection between them 
 and the Pleiades, and their place 
 in the Hindu months, iv. 338 ; 
 physicians of the gods, ii. 88 ; iii. 
 231, 259, 260, 329 ; V. 421 ; vi. 
 526 ; brought barley to India, iii. 
 215; founders ofthe Soma sacrifice, 
 iii. 167 ; Ashvin festival of the Sau- 
 tramani, in which Indra was cured 
 of intoxication, and the Vaja-peya 
 festival, iii. 206, 208 ; v. 430 notes 
 I, 2 ; drinkers of mead (Madhu and 
 Surd) whose worshippers thought 
 intoxication to be a sign of inspir- 
 ation, iii. 205, 303 ; iv. 359, 368 ; 
 drinkers of unintoxicating honey- 
 
 37 
 
 water, iii. 241 ; makers of Soma, 
 mixed with sweet and sour milk 
 and barley, iii. 242 ; rivals of the 
 mother-bird, the vulture, iii. 243 ; 
 gods of race to whom the quail 
 (vartika) was sacred, iii. 245 ; their 
 three-lipped cup symbolising the 
 year of three seasons, iii. 241 ; 
 called Na-satya, or those who do 
 not deceive, in Zend theology and 
 in the Rigveda, v. 429, 430 
 
 Asipu, inspired and officially ap- 
 pointed diviners, interpreters, and 
 historians. Preface, xvii ; the 
 Pra-shastri or Gurus of the Hindus, 
 iii, 240, 255 ; sons of Joseph among 
 the Jews, iii. 241, 311 
 
 Ass, parent totem of barley-growing 
 races who worshipped the Ashvins, 
 i. 16; ii. 91 ; iii. 255, 256, 277, 
 307; iv. 337; the three-legged 
 ass of the Zendavesta, the year 
 of three seasons, the long-eared 
 horse or ass, the father of horses of 
 Indra, iii. 256 ; iv. 335, 340, 349 ; 
 the animal consecrated by the rain 
 and fire-cross, v. 488 
 
 Assor or Ashor, the supreme fish-god, 
 i. 29; ii. 64, 114; iii. 161, 268, 
 269, 286, 289, 313. See Fish-god 
 
 Astika, son of Jarat-Karija, the eight 
 (asti) stars forming the heavenly 
 fire-drill, iii. 270 ; son of Vishva- 
 mitra, iii. 318 
 
 Astronomical circle, measurement of, 
 iii. 320 ; iv. 383. 
 
 Asunvant, epithet of trading races 
 who do not press Soma, ii. 107 ; 
 iii. 274 
 
 Atar, Atri, the fire-god, the devour- 
 ing [ad), three (tri), the three 
 seasons of the year. Preface, xvi, 
 xvii ; iii. 216 
 
 Athdrvans, priests of Atar, Preface, 
 xvi ; iv. 400 
 
 Athene, flower mother-goddess of the 
 sons ol the olive-tree, ii. 85 ; iii. 
 159, 289 ; a childless and unwedded 
 goddess, vi. 503 
 
 Athurai, Egyptian name for Pleiades 
 and Athyr, month sacred to them, 
 _ii. 125, 126, 129. 5« Pleiades 
 
 Ayu, son of Puru-ravas and Urvashi, 
 ii. 84; iii. 211, 262 note, 274; y. 
 422, 425 ; vi. 524 ; father fire-drill 
 
578 THE RULING RACES OF PREHISTORIC TIMES 
 
 of the sons of the horse, iii. i66, 
 
 Aii-Vakaka, Zend fire-god and god 
 of burning sumnaer overthrown by 
 Thraetaona, iii. 136, 182, 183, 185, 
 247, 248 ; iv. 346 ; his wives, iii. 
 179, 180 ; Zend counterpart of 
 Hindu Vishva-riipa and Vishnu, 
 iii. 182 
 
 Ba, Hittite name for Istar, iv. 345 
 
 Baal, husband of the land, the 
 Ashera, i. 9 ; iii. 194, 311 
 
 Bdbhuns, chief territorial caste in 
 Behar, ii. 44 ; iii. 202, 225 
 
 Babylonian marriage customs, i. 24 ; 
 iii. 158 
 
 Bagdis, Hindu tribe, ii. 44 ; marriage 
 to sal and mahua-trees, iii. 153, 
 209 
 
 Bakiauli festival of the dead bird of 
 the Ho and Munda Kols, iii. 244 
 
 Baku, Akkadian mother-goddess, 
 Preface, xxxiii ; iv. 345 ; Bahu and 
 the Bahram fire, v. 469, 470, 499 
 
 Banyan, or bur-tree {Ficus Indica), 
 parent-tree of the Bharata and 
 Kushika. See Fig-tree 
 
 Baptismal bath of regeneration at 
 Soma sacrifice and Eleusinian 
 mysteries. Preface, xliv-xlviii ; iii. 
 238,309,310; iv. 367 ; superseded 
 among the Semites by circumcision, 
 v. 488, 491 ; used by the race calling 
 themselves sons of the rivers, iii. 
 217 ; baptism with dew and fire, 
 iii. 232 ; the flood, a baptismal 
 bath, iii. 235 ; baptism, death, and 
 resurrection of the sun-god, iv. 391- 
 
 394 
 
 Bdragyza, now Broach port on the 
 Nerbudda, ii. 51, 58, 98 
 
 Barbers, historical importance of, in 
 the Copper Age of the Kushika, 
 Preface, xlv, xlvi ; iii. 279 
 
 Barkis, sacred Kusha-grass thatching 
 the altar, iii. 163 ; the autumn 
 season sacred to the fathers, iii. 
 1 74. See Pitri Barishadah. 
 
 Baresma, Zend sacred bundle of 
 cleansing twigs used in the sacrifice 
 for rain. See Ma:gic Wand. The 
 girding of the baresma, and the 
 historical evidence thence furnished, 
 iv. 405 
 
 Barley, historical importance of. 
 Preface, xviii ff ; i. 14, 15, 17 ; 
 ii. 49, 58, 60, 91, 122, 128; iii. 
 178, 208, 323 ; vi. SOI ; called in 
 Cretan de-ai, meaning the plant 
 of life or god. Preface, xxx ; offered 
 at the Sautramani and Vaja-peya 
 sacrifices, iii. 206, 207 ; to the 
 Pitaro Barishadah, and 'Gnish- 
 vattah, iii.207, 227; V.435; brought 
 to India by yellow wolf-race wor- 
 shippers of the Ashvins, iii. 215 ; 
 barley growers, sons of Ra, iii. 
 229 ; successors in India of the 
 millet growers, iii. 222-224 ; barley 
 festival of the Hindu and Ooraon 
 yellow races, iii. 233; the Udum- 
 bara sacred fig-tree of the barley 
 growers watered with water mixed 
 with barley, iii. 238 ; Yava-shir, a 
 Soma Manthin cup, mixed with 
 barley (yava) iii. 242, 243, 310 ; 
 also the sacramental cup {KVKeiiv) 
 of the Eleusinian mysteries, v. 430 
 note 2 ; India, the Egyptian barley- 
 land of the Aron, iii. 252 ; four 
 seasons of the year of the barley 
 growing races, iii. 269 ; baptismal 
 shaving water of the Vaishya trad- 
 ing race mixed with barley, iii. 
 279 ; barley cakes offered to Apollo 
 at Delos, iii. 328 ; constellations 
 Virgo and Demeter forms of the 
 barley-mother, iv. 359 ; the mother 
 of the sons of the antelope, iv. 369 ; 
 year of the barley growers begun 
 with the autumnal equinox, iv. 379 ; 
 barley offered to and eaten by 
 Pushan, the bull-god, and Varuna, 
 iii. 274 ; V. 435, 436. See Yavanas 
 
 Basque means forest (baso or vaso) 
 men, first growers of barley and 
 builders. Preface, xviii ; i. 15 ; ii. 
 58 ; iii. 178, 178; Spanish Basques 
 dolichocephalic, French brachy- 
 cephalic, i. 31, 32 ; descended 
 from matriarchal races, ii. 43 ; 
 evidence of the ' couvade,' iv. 381 ; 
 worshippers of Vesar, Varsu, Vas, 
 or Vasu, the spring rain-god, i. 15 ; 
 iii. 148, 177, 191. See Barley, 
 Iberians 
 
 Bast, Egyptian snake and moon- 
 goddess, a form of Hat-hor, ii. 
 125 
 
INDEX 
 
 579 
 
 kauris, Hindu tribe, ii. 44 ; sons of 
 the dog, ii. 90 ; iii. 200 ; marriage 
 to sal and mahua-trees, iii. 153, 
 209 ; sons of the well, iii. 200 ; of 
 the red-backed heron, iii. 284 ; 
 worshippers of Kudra-sini, iii. 305 
 
 lawri, land of, name of Babylon, 
 iii. 179 
 
 lear, parent totem of Finns and 
 constellation, ii. 73, 84; iii. 158, 
 257, 258, 263 ; vi. 501 ; Hindu 
 names of the stars of the Great 
 Bear, iii. 261 ; successive names 
 given to it by E|^ptians, Iranians, 
 and Hindus, iii. 264 ; its seven 
 stars mean seven clays, ii. 84 ; iii. 
 299; the Great Bear, the con- 
 stelUtion of Artemis, iii. 232 ; the 
 
 t constellation of the Foundations in 
 
 s £Wptian astronomy, iii. 267 ; rule 
 of the Great Bear superseded by 
 that of the sun, moon, and planets, 
 iii. 311 ; the Great Bear and Leo, 
 the lion star-god, iii. 315 ; the 
 Great Bear and Marichi, the 'spark' 
 oi life, iv. 343, 358 ; Akkadian 
 names of the Great Bear, iv. 345, 
 357 ; the Great Bear, called in 
 iugveda the seven deer (etasha), 
 V. 420 ; the stars of the Great Bear, 
 
 |the Sanskrit Rikshah become the 
 
 |,Ri$hya, or antelopes, when wedded 
 to the Pleiades, v. 509 
 
 Bet, by its honey, whence mead is 
 made, the source of prophetic 
 
 ':■ inspiration to the barley-growing 
 twin races, iii. 208 
 
 Bel of Nipur and Babylon, Akkadian 
 fire-god, i. 38 ; iii. 185 ; iv. 333, 
 445 ; sun-god of Souris in Orissa, 
 iii, 285 ; v. 44S ; Bela the god 
 Bel, the son of Beor, the first king 
 of Edom, the land of the red men, 
 iii. 291 
 
 BereziSavangha = Sansk. Brisaya, the 
 Eastern (5'a»a«^^fl) sorceress, iii. 136 
 
 Bhddrapada, Bhadon, Boedromion of 
 the Athenians, month of the goat 
 and the alligator, ending with the 
 autumnal equinox, ii. 67 ; iii. 268, 
 469 ; month of the festival to the 
 fathers in India and at Athens, iii. 
 233 ; iv. 391 
 
 'ihaga, Vedic god, ' the tree of the 
 .edible fruit,' iii. 3^4; v. 417, 4" 
 
 Bhagavati, mother-goddess of the 
 Telis or oiI-ma1(ers, ii. 87 
 
 Bhaga-daUa, given by Bhaga, name in 
 the Mahabharata of the king of the 
 western garden-land of Saurashtra, 
 iii. 324 
 
 Bhanddris, Hindu tribe priests in 
 Orissa of the Panch Devati, the five 
 seasonal village gods, iii. 160 ; 
 use Kusha-grass as the tribal mar- 
 riage bond, iii. 175 note 2, 280 
 
 Bhdradvajas, sons of the lark, iii. 
 274, 301 ; v. 418 ; predecessors 
 with the Gotamas of the Kanvas ; 
 iii. 324 ; Bharadvaja, priest of the 
 Bharatas, father of Dropa, the tutor 
 to the Kauravyas and Paijidavas, iii. 
 269, 274, 275. See Drona 
 
 Bhdrata-varsha, country [,varshd) of 
 the Bharatas, early name of India, 
 Preface, Ix ; ii. 112. 
 
 Bhdrati, mother-goddess of matri- 
 archal village races in the Rigveda, 
 iii. 173 
 
 Bharatas, Bhars, Bhurs, the begettmg 
 (bhri) sons of fire (bhur), i. 37 ; 
 sons of the bhur or banyan-tree 
 (Fictis Indica), ii. 48 ; iii. 240 ; 
 Bharatas and Kushikas, ii. 52 ; war 
 between the Dravidian Bharata, 
 and Aryan Tritsus, ii. 112, 117; 
 sacred fire of the Paiichala Bharata, 
 iii. 235 ; Bharata totems, iii. 293, 
 294 ; sons of Sakuntala, the little 
 bird, and Vishvamitra, iii. 319, 
 324 ; sons of Divodasa or Dasa- 
 ratha, v. 418 ; of the bull, v. 449, 
 450, of the Bharat-pur mountain 
 near Mathura, v. 451 ; of Kai- 
 kaia, the Gond mother, iii. 191 ; v. 
 
 444 
 Bhima, father of Damayantl, god of 
 the Gonds,_ii. 64, 69, 70, 71 ; iii. 
 235 ; the Paijdava, son of Vaya, 
 the wind-god of the summer 
 season, ii. 75 ; iii. 273 ; called 
 Vrikodara, the belly of the wolf- 
 god ( FW/ta), i.e. the fire-god, the 
 slayer of Kichaka, the hill -bamboo, 
 
 V. 455 
 Bhim-sen, Dosadh god, counterpart 
 
 of Bhima and Rudra, a form of 
 
 Ra-hu, iii. 202 
 Bhishma, the sexless sun-god, uncle of 
 
 the Kauravyas and Paijdavas, iii. 
 
580 THE RULING RACES OF PREHISTORIC TIMES 
 
 2377 317 ; whose banner is the date 
 palm-tree of the twin races, and 
 the five stars of the meridian pole, 
 and the four quarters of the heavens, 
 
 V. 433 ^ ^ 
 
 Bhojas, generic name of cattle herds- 
 men and of the sons of Druhyu, the 
 sorcerers (rfn<^) (which see), \a.. 114; 
 iii. 240 ; sons of Satrughna, brother 
 of Rama, v. 462 
 
 Bhrigu, Bhar-ga, Briges, inventors of 
 fire (bhur), in Thrace and India, 
 and priests of the fire-god in India, 
 Preface, XV ; i. 37 ; ii. 83, 109, 114; 
 vi. 500 ; sons of the dog and pig, 
 iii. 187, 188; Bhrigu, the wolf fire- 
 god, becomes in Sanskrit Vrika, the 
 wolf, vi. 506. See Phrygians and 
 Phlegyes 
 
 Bhuiya, sons of the soil (bhum), ii. 45, 
 61 ; Hindu-Turano-Dravidian tribe, 
 sons of the squirrel, ii. 50; iii. 192; 
 marriage customs, iii. 154 
 
 Bhuju, the devouring fire-god, raised 
 to heaven by the Ashvins as the con- 
 stellation Argo, iii. 261 ; iv. 402 note 
 
 Bhumij, sons of the soil (bhum), 
 Hindu-Turano-Dravidian tribe, who 
 used to offer human sacrifices, iii. 
 277 
 
 Bil-at, wife of Bel of Nipur, the fire- 
 god, i. 38 
 
 Bil-gi, fire-god of the Akkadians, i. 
 22, 38, 39; called Gi-bil by the 
 Sumerians, iv. 409 
 
 Bilhah, wife of Jacob, mother of Dan 
 (which see), and wife of the Southern 
 Sun, iii. 272 ; meaning of her con- 
 nection with Reuben, vi. 532, 533 
 
 Bitido-bird, the Gond rain-bird, i. 20 ; 
 ii. 58 ; iii. 247. See Bird-myth 
 
 Binjhias., Hindu-Turano-Dravidian 
 tribe, marriage customs of, iii. 154; 
 marry the mango-tree, iii. 153 
 
 Bird-mother, myth of, mother of the 
 Ugro-Finns, who lays the world's 
 egg, the Anguineum Ovum of the 
 Druids, whence the rain-snakes, 
 the Nagas, the Hindu Kauravya 
 were born, i. 22 ; iii. 249 ; the Khu- 
 bird of the Akkadians, the Ku or 
 begetter of the Finns, parent of the 
 trading Shus, the Hebrew Shuham 
 or Hushim, sons of Dan, Preface, 
 . xxxvii-xxxix, ii. 131 ; iv. 342, 346 
 
 (see Hu and Shu) ; Bindo bird of 
 the Gonds, the rain-bringer, i. 20, 
 21 ;■ ii. 58 J iii. 247 ; the i^hyena 
 bird of the Rigveda, the Saena or 
 Vafra Navaza of the Zendavesta, 
 the vulture-bird of frost (Shya), 
 which brings the Soma or life-giving 
 rains from heaven, iii. 248 ; iv. 342; 
 Jatayu,the vulture of the Ramayana, 
 born (j'at) ofAyu, son of UrvashI, 
 killed by Ravana the storm-god, 
 iii. 262 ; iv. 342, 343 j Gridhra, the 
 moon-vulture of the Rigveda, the 
 crescent moon, iii. 243, 247 ; the 
 vulture, Nunet, wife of Nun, the 
 god of life, ruling Egyptian and 
 Phoenician year, iii. 250, 252, 267 ; 
 iv. 347, 348 ; Gandhari, the rain or 
 wetting (lihari) bird, layer of the 
 egg whence the hundred Kauravya 
 or Kushika sons Kur or Kush, the 
 tortoise Khu, the bird or Ku, the 
 begetter, were born, i. 20, 21 ; ii. 
 75, 131 ; iii. 248, 249, 250; Lu-gal- 
 tuddha, Im-du-gud-khu, or Sar, 
 the storm -bird of the Akkadians, 
 which brings the rains, iii. 247 ; iv. 
 340 ; the Kvirinta, the stork, sacred 
 to Azi Dahaka, the Zend fire-god, 
 iv. 342 ; the stork of spring of the 
 Northern races, Lat. Ciconia, Skr. 
 Shakuna, allied to Vartika the 
 spring quail, sacred to the Ashvins 
 in the Rigveda, becomes Shakuna, 
 brother of Gandhari, the kite, in 
 the Mahabharata, the gambling bird 
 of destroying summer, Pushkara of 
 the story of Nala and Damayanti, ii. 
 65, 75 ; becomes in the Rigveda 
 the raven of the magicians, iii. 247 ; 
 the rain-stork or adjutant (Cico- 
 nia argala) of India becomes in 
 Zendavesta Var-eshava, the bringer 
 of rain (var), the son of Danu, iii. 
 247 ; the rain-bird becomes the 
 prophet-raven or crow of Noah, 
 Elijah, Odin, Apollo, the Finnish 
 god Lempo, the Varaghna or rain 
 (■var) smiting (aghna) bird of the 
 Zendavesta, iii. 245, 246, 289 ; iv. 
 342 ; V. 515 ; the constellation 
 Corvus, iv. 332, 335, 341, 342 ; the 
 hawk, the bird totem of the primsval 
 mining races and of the Egyptian 
 Horus, Preface, xxxvii-xxxix ; iii.. 
 
INDEX 
 
 581 
 
 267 ; the Sin-murgh (the moon) 
 
 hen (murgh) and the Sin-araru or 
 
 . moon-hawk (amru) of the Zenda- 
 
 vesta, iii. 250 ; the Egyptian raoon- 
 
 foose, the Hindu Hansa, a name of 
 Trvashl, iii. 2i i, 253 ; mythological 
 r history of the rule of Kansa, the 
 goose, the son of the doe (antelope), 
 and of Ugra-sena, the ogre, the 
 chief general of Jarasandha at 
 p Mathura, v. 462, 463 ; and the 
 1^ With of Krifhpa, the antelope sun- 
 god, V. 4^3, 467-469 J the moon- 
 swan, sacred to Apollo, drawing 
 the moon-boat containing Lohengrin 
 and the holy Grail, iii. 302 ; the 
 Akkadian zu-bird of wisdom, the 
 Egyptian Dhu-ti, the moon-god 
 (Thot/i), with the ibis beak, iii. 250, 
 251 ; vi. S34; the winged bull-bird, 
 son of the storm-bird, the Kerubi of 
 the Assyrians, the Cherubim of the 
 Jews, the bird of the sacred door- 
 posts of the twin races, sons of the 
 Dull and the ass, iii. 249, 290, 291 ; 
 Gad-ura, egg-born son of Vinata, 
 Hindu equivalent of the Assyrian 
 |, Gudibir,, the bull of light, the 
 |r winged bull-god Marduk, iii, 272 ; 
 the Sphinx, the moon lion-bird, 
 %> winged in Assyria, Asia Minor, and 
 p Greece, wingless in Egypt, iii. 314 ; 
 the moon-griffin of Mycenae, iii. 
 " 314 ; the dove of Istar, Semiramis, 
 the fish-god, and Noah, the bird of 
 K conjugal union, the constellation 
 m Pleiades, i. 24 ; iii. 288, 289 ; vi. 
 I; 569; the prophet Yonah (the dove) 
 or Jonah of the Jews, iii. 289 ; the 
 i' flying horse Pegasus, iv. 395-397 ; 
 j; the Phoenix sun-bird, the Benu- 
 '*; bird of Egyptian mythology, vi. 533, 
 
 S34 
 Blood, ancient belief in its sacrificial 
 efficacy as infusing into the earth 
 the seed of life, iii. 196, 197 ; use 
 for lustral or purifying sacrifices, 
 A blood-brotherhood as uniting alien 
 races in marriage, iii. 174, I7S, 
 196 ; invading conquerors, with the 
 land they conquered, iii. 196, 197 ; 
 blood infusion by drinking as a 
 sacramental draught the blood of 
 human and totem animal victims 
 sacrificed, iii. 197 ; iv. 348 
 
 Boar, the boar god-parent totem of 
 the Iberians and fire-worshipping 
 magicians, iii. 180, 182, 183, 213 ; 
 god of the phallic sacrificial stake, 
 iii. 198 
 
 Brachycephalic races of Neolithic Age 
 and their union with dolichocephalic 
 Pakeolithic hunters, i. 31 ; metal 
 workers of Bronze Age, i. 32 ; lin- 
 guistic changes made by them, i. 34; 
 Permian Finns, i. 34, 35 ; Mon- 
 goloid tribes of Eastern Asia, iii. 
 
 IS3 
 
 Brahmins, sons of the sun-antelope, 
 ii. 68 ; iii. 149 ; iv. 367 ; composi- 
 tion of sacerdotal order and descent 
 from Dravidian and Gond Ojhas, 
 iii. 224, 225 ; classes of, ii. 77 ; the 
 three orders of Vedic Brahmins and 
 the orderof their succession, Preface, 
 xv-xvii 
 
 Bratsvo and Batierschaft, Aryan foi m 
 of village community, ii. 104, 118 
 
 Brisaya, the sorceress, iii. 136 ; con- 
 quered by Divodasa, son of Vadhri- 
 asha, the gelding priest of the 
 Bharatas, iii. 269. See Berezi- 
 Savangha 
 
 bronze .^^« of fire-worshippers, i. 6, 8, 
 32 ; the age when cremation began, 
 ii. 102 ; iii. 227 
 
 Buddha, the story of his birth, iii. 
 159 ; the story of his early life 
 a form of the myth of the sun-god, 
 iv. 396, 397 ; Buddhist chronology, 
 iv. 399 
 
 Bull and the cow-god, the mother 
 Gauri, of the wild cow of the Gonds, 
 ii. 51 ; of the Sumerians, iii. 254; 
 Leah the Hebrew, and Hittite (le) 
 wild cow, daughter of the moon-god 
 Laban, and mother of the seven 
 children of Jacob, representing the 
 age of law, iii. 254, 271, 272; iv. 
 344 ; Gos, the cow-mother goddess 
 of the Zendavesta, iii. 271 ; Go, the 
 cow-mother of the Gotamas. iii. 145, 
 274; of the Tri-kadru-ka festival, v. 
 425 ; Rohint, the red cow, the star 
 Aldebaran and mother river-goddess 
 of the red race of the Aryans, the 
 Gautamas, ii. 102 ; of Sakyas and 
 the Sabsean Semites, iii, 175, 234, 
 315; V. 447; mother of Vala-rama, 
 the hero of the Mahabharata, whose 
 
582 THE RULING RACES OF PREHISTORIC TIMES 
 
 cognisance is the date-palm, v. 446 ; 
 the buU-god Pushan, first Fuse, the 
 alligator in 'Cos, Song of Lingal, iii. 
 223, 224, 250, 284; the son of 
 Push-kara, the maker of Push, he 
 who makes .plants to grow (pus), iii. 
 249 ; the barley-eating brother of 
 Indra, iii. 274; the god drawn by 
 the goat-gods of time called in Zend 
 Pashang, iii. 190 ; he became the 
 constellation Taurus, ruling the first 
 month of the Hindu lunar solar 
 year, ii. 102 ; iii. 268, 287 ; con- 
 nection of Pushan and Aryaman, 
 V. 417 ; name traced to the Lithu- 
 anian god Perkunas, v. 437-439, 
 483 ; the god who weds the sun's 
 daughter, v. 439, 440; the bull-star 
 Alcyone, Akkadian Alap-ur, the 
 second of the ten star kings of 
 Babylon, iv. 383, 384 ; the original 
 form of the Greek Poseidon, vi. 529; 
 Gud-ia, the bull la, the three-eyed 
 god of Telloh (Gir-su) and Babylon, 
 father-god of the sons of Gutium 
 (Assyria), the Hebrew god,- Preface, 
 XXXV, xxxvi ; iii. 254, 290 ; iv. 400 ; 
 of the Gautumas, iii. 254 ; Tur, the 
 Chaldaic bull and revolving-pole, 
 the Greek Taurus, Hebrew Shur, 
 the wild bull, iii. 293 ; see Turvasu ; 
 Apis or Hapi, the Egyptian bull- 
 god, iii. 198, 224 ; originally the 
 ape, iii. 267 ; iv. 363, 264 ; sacrifice 
 of the Kshetrapati ox, the father of 
 the year, iii. 198, 199 
 
 Byblus, city of the Papyrus, ii. 128 ; 
 iv. 409 
 
 Byga, tribal priest of hunting tribes, 
 ii. 54, 90, 95 
 
 Caduceus of Hermts, meaning of, iii. 
 228, 229 
 
 Caleb, first avatar, as son of the dog 
 {Jialb), the dog-star, father-god of 
 the fire-worshipping sons of Judah, 
 iii. 189, 302 ; iv. 352, 400 ; v. 449 ; 
 second, as son of Jephunneh, mean- 
 ing the beautiful youth, when he 
 became the companion of Joshua, 
 vi, 547. See Joshua 
 
 Canopus, chief star in Argo, ii. 73, 
 108 J iii. 257, 258, 280, 287, 311; 
 V. 433 ; vi. 501 ; city of Egypt, iii. 
 287. i'iKAgastya. 
 
 Capella and Auriga, iv. 411, Note A; 
 V. 419 note 2, 420 
 
 Cappadocitt, land of, where the wor- 
 ship of the rain-god originated, i. 
 16 
 
 Caspian Sea, of Kashyapa, the father 
 of the tortoise race, Preface, xxxv ; 
 V. 482 ; vi. 501 
 
 Caste, compared with family, i. 4; 
 growth of, out of village communi- 
 ties not originally homogeneous, ii. 
 43-45 ; Kushika castes, trade guilds 
 founded on community of function. 
 Preface, Iviii, lix; ii. 87; iii. 310, 311 
 
 Caucasus, parent land of the Basques 
 or Iberians, i. 8 ; of goddess Sar, 
 i. 26 
 
 Celts and Aryan law of individual 
 property, ii. 104 ; Cymric Celts and 
 Druid priests, li. 131 ; leaders of 
 the Aryan invaders of India, ii. 105- 
 107 ; called Tritsus, ii. 105, 107 ; 
 the people who burned their dead, 
 vi. 546 ; leaders of the Aryan revolt 
 against Semite tyranny, v. 480 ; vi. 
 540 ; worshippers of the wine-god, 
 vi. 546, 547 
 
 Centaurs, sons of Ixion, the Great 
 Bear, who goaded (iteir) the stars 
 round the pole, ii. 85 ; sons of 
 Eurytus, the rainbow-god, iii. 299 ; 
 vi. 522, 524, 555 ; drinkers of milk 
 before they drank wine, vi. 551 
 
 Chakra, the wheel (chakra) king of 
 Kushambi, eighth in descent from 
 Arjuna, iii. 287. See Kushambi 
 
 Chakra-varti, wheel (chakra) kings, 
 name for Kushika kings, who 
 placed their capital in the centre of 
 their realm, ii. 99 
 
 Chandals, Bengal tribe, ii. 44 
 
 Charlies, Greek equivalent of the 
 Indian Hari, the three seasons of 
 the year worshipped by the Min- 
 yans of Orchomenus, Preface, xxv. 
 See Year-reckonings 
 
 Chasas, meaning cultivators, Kushika 
 caste in Orissa, i. 4 ; ii. 44 ; marry 
 by tying hands of married pair 
 together with Kusha-grass, iii. 175 
 note 2, 280 
 
 Chatur mdsiya, year of three 
 seasons of four {chatur) months 
 each, ii. 78; iii. 227, 241. See 
 Year-reckonings 
 
INDEX 
 
 583 
 
 Chedi, ancient kingdom of the Cheroos 
 of Central India, ii. 68, 70 ; mean- 
 ing of the name. Preface, xl ; ii. 70 
 note I ; ruled by Shisu-pala (which 
 see), iii. 254. 
 
 Cheroos, ruling tribe of Behar, mean- 
 ing sons of the bird (ckeraor chiriya), 
 that is, the hawk, the mother-bird 
 of the mining races. Preface, xxxix, 
 xl; ii. 50, 97 ; branch of the Khar- 
 wars, and history deduced from the 
 connection, Preface, xxxix, xl ; ii. 
 50 ; one of the three Tamil races, 
 Preface, xl ; iii. 108 ; marriage cus- 
 toms, iii. 157 
 
 Chersonesus, Tauric human sacrifices 
 to Artemis, the bear-mother, in, i. 24 
 
 Cliigru, Bharata tribe, ii. 115, 117 
 
 Chinese and Akkadian syllabic signs 
 identical, i. 2$ 
 
 Chiron the Centaur, historical signi- 
 ficance of the name, vi. 525; Chiron 
 and Peleus, vi. 525-528 ; Chiron 
 and Jason, 524 ; Chiron and 
 Achilles, vi. 531 
 
 Chitraflgada, the variegated (chitra), 
 necklace (aflgada) mythic king, son 
 of Shantanu, the fourteen stars of 
 the constellation of the Alligator, 
 iii. 225, 226. See Alligator 
 
 Chitra-ratha, tribe of fire and planet- 
 worshippers, ii. 108 ; name of king, 
 the teacher of the Pjiijdavas, ii. 74 ; 
 iii. 301, 320 
 
 Cholas, one of the three Tamil races. 
 Preface, xl ; ii. 108 
 
 Chota Nagpore, i. I, 2 ; ii. 45, 61, 62, 
 76, 121 ; village government in, ii. 
 90-95 ; constitution of States of, ii. 
 
 96.97 
 
 Chuttis-gurh, the thirty-six (chuttis) 
 forts (gierh), Gond and Haihaya 
 kingdom, in Central India, i. 3 ; 
 ii. 47, 50, 52, 97, 103 ; historical 
 significance of name, ii. 90 
 
 Chyavanu, myth of the earthquake 
 god of the volcanic mountain and 
 his wife Su-kanya, iii. 259, v. 429 
 
 Cinderella, meaning of story of. 
 Preface, xii, xxv ; ii. 79 ; vi. 567 
 
 Circumcision, the making of blood- 
 brotherhood between the Eastern 
 Semites and their new land of 
 Palestine, v. 488 ; superseded the 
 baptismal bath, v. 488; circum- 
 
 cision of Gershom, son of Moses, 
 and its meaning, v, 488, 489 ; ori- 
 ginally a ceremony of the Colchians 
 and other Eastern star worshippers, 
 V. 491 ; circumcision of the Israelites 
 by Joshua, and the probable ap- 
 proximate date of the ceremony, v, 
 491, 492, 496 
 
 Cities of the Dead in India, Assyria, 
 and Egypt, iii. 236 ; iv. 359, 360 
 
 Corvus, or the Crow constellation, iv. 
 
 ^ 332. 334.. 33S 
 
 Creation, six days or gods of, i. 29, 
 iii. 289, V. 423 
 
 Crete, land of Minyans or Dorians, 
 whence priests were brought to 
 Delphi by the Dolphin, iii. 286; 
 Donan customs of, iii. 297, 298 ; 
 meaning of the minotaur legend of 
 Crete, vi. 559, 560 
 
 Cross, history of, the sign sacred to 
 the rain-god and fire-god, i. 17-20; 
 on Hindu altar, iii. 167, 168 ; the 
 Kushika national cross, iii. 221 
 
 Cups, two sacramental cups of the 
 holy Grail filled with the blood 
 and water of life, iii. 302, iv. 349, 
 350 ; the cups of the seasons made 
 by the Ribhus, iii. 227, iv. 364 ; 
 three-lipped cup of the Ashvins 
 and Geryon, iii. 241, vi. ; con- 
 stellation of the cup (krater), iv. 
 
 332. 333. 334. 341. 35°. 353 
 Cyclops, Cyclopes, subjects of Phlegyas, 
 
 the fire-god, i. 39, ii. 88, 109, iii. 
 
 176, vi. 515 
 Cypriote eix-rayed star, meaning of, 
 
 iii. 288, 293 ; Cypriote father-god 
 
 Tur, iii. 293 
 Cyptus, land of fish-mother goddess, 
 
 i. 24 
 
 Dagon or Dagan, the revered (dag) 
 god, and the fish-god, ii. 114, iii. 
 316. See Fish-god 
 
 Daitya, races of Indian and Zend 
 history, the second (diti) races, the 
 Magi or sorcerers, iii. 184, 185 
 
 Daksha, the showing or teaching-god 
 (dak or dok), father of the Daktuloi 
 or handicraftsmen of Phrygia, and 
 of the thirteen wives of Kashyapa, 
 iii. 176, 272 ; one of the six Aditya, 
 V. 422 
 
 Dan, the Hebrew judge, father of the 
 
584 THE RULING RACES OF PREHISTORIC TIMES 
 
 Shus and HuSj the trading races, 
 iii. 218, 259, 260, 291, iv. 344, 356, 
 V. 448, vi. 501 ; extension of rule 
 of the sons of Dan, iii. 253^ ; sons 
 of Dan phallus-worshippers, iii. 244 
 
 Danu, the Akkadian judge, i. ' 10, 
 27, iii. 226 ; Danu, father of Zend 
 Turanians, iii. 218, 219, 226; 
 Indian origin of Danu the judge, 
 iii. 253 ; the third of the wives of 
 Kashyapa, iii. 303 
 
 Danouvas, Indian sons of Danu the 
 judge, i. II note 4, 14; iii, 147, 
 218 ; the race who worshipped the 
 year of five seasons, v. 423 ; the 
 first growers of millet crops, v. 440 
 
 Danaoi, the Greek sons of Dan, iii. 
 218 
 
 Dances, seasonal dances of the Dravi- 
 dian and Kolarian tribes, ii. 49, 
 iii. 154-158, 194; description of 
 in the Rigveda, iii. 204, 205 ; Gond 
 dances, iii. 224; the Greek comic 
 dances, derived from the village 
 dances, vi. 545 ; of the Kouretes, 
 Korubantes, and Salii, Preface, 
 xxxii 
 
 Dara, the father-antelope of the 
 Akkadians, the god la, i. 25, 26, 
 iii. 195, 196, 219, 262, vi. 509. 
 See Antelope 
 
 Sasaratha, he of the ten (dasa) 
 chariots \ratha), or months of gesta- 
 tion, i. 26, iii. 191, 265, iv. 389. 
 See Father-gods with two wives, 
 and Moon 
 
 Davkina, the seed mother-goddess, 
 mother of the Shus, iii. 151 
 
 Deborah, meaning ' the speaking bee,' 
 the first prophetess and nurse of 
 Rebekah, iii. 208, 219, iv. 359 • 
 
 Delphi, meaning the womb, i. 23, 
 first sacred to the fire-god, ii. 
 84; iii. 286; vi. 513; embassy 
 from Delphi to Tempe to fetch 
 the sacred laurel branch, and the 
 historical lessons to be drawn from 
 the rules laid down for the ambas- 
 sadors, vi. 514-516 
 
 Dimeter, the barley-mother. Preface, 
 xi, xxix, xxxii; iii. 181, 208, 216; 
 goddess to whom pigs were sacri- 
 ficed, iii. i8i ; the virgin mother 
 of the household fire, iv. 361 
 
 Desauli, the village god of the Kola- 
 
 rian and Diiavidian tribes, a form 
 of Dharti, to- whom the Palasha 
 (Bu!ea frondosa), in which Soma 
 was brought from heaven, is sacred, 
 ii. 93 ; iii. 138, 165, 194, 197 
 
 Deucalion, meaning the wet time, 
 myth of, vi. 513 
 
 Dervayam, daughter of Shukra, the 
 rain-god ; her relations with Kacha 
 the tortoise, i. 14, I5 ; second wife 
 of Yayati, and mother of the twins 
 Yadu, Turvasu, iii. 148, 239, 241 
 
 Dharma, Hindu god of law and 
 order, father of Vudishthira, eldest 
 of the Pandavas, the spring season, 
 ii. 75 ; iii. 273 
 
 Dhar, Dhara, or Dharti, god and 
 goddess of springs, supreme god- 
 dess of Dravidian tribes, i. 21, 26 ; 
 ii. 108; iii. 194, 304; Dhara, 
 name of Soma, in the Rigveda, iii. 
 195 ; goddess to whom pigs were 
 sacrificed, iii. 195 
 
 Dhaumya, son- of smoke (dhumo), 
 priest of the incense worship of (he 
 Pandavas, ii. 74 ; iii. 301 
 
 Dhritardshtra, he who holds {dhrit) 
 the kingdom (arSshtra) ; the blind 
 house-pole king of the Kushikas, 
 and father of the Kauravyas, i. 20, 
 21, 27 ; ii. 74, 75 ; iii. 248 
 
 Dhu-ti, Egyptian moon-god, also 
 called Thoth, derived from Akka- 
 dian zu-ti, the god {ti) of wisdom 
 (2M), iii. 250, 251 ; vi. 529 
 
 Di-bali or Dipavali, Western Hindu 
 festival of the Pleiades in October- 
 November, ii. 124 ; Gond festival, 
 iii. 233 ;_v. 462 
 
 Dikshantya, baptismal bath of re- 
 
 ■ generation taken by all who offer the 
 Soma sacrifice, Preface, xlvi ; iii. 
 309, 310; iv. 367 note 2; v. 488; 
 vi. 570, 571. See Baptismal bath 
 
 Dilmuii or Dilvun, now Bahrein, 
 holy island in the Persian first 
 settlement of the Indian Turvasu 
 as Phoenicians, iii. 282, 292, 312 ; 
 iv. 346, 347 
 
 Dionysus, son of Semele or Pen- 
 Samlath, the Phoenician goddess, 
 iii. 316; vi. 542; god of the land 
 of Armenia and of the Phrygian 
 satyrs, vi. 543, 544 ; lakkhos 
 drawn by Indian leopards, v. 
 
INDEX 
 
 585 
 
 475 ; successive avatars of Diony- 
 sus, as the tree-god, as the goat- 
 god to whom human sacrifices 
 were offered, the bull-god, the year- 
 calf of the year of the barley- 
 growers, beginning with the autum- 
 nal equinox, vi. 548, 549 
 
 Dirghatanias, meaning the long 
 (dirgka) darkness (lamas), collection 
 of hymns (Rigveda), attributed to, 
 i. 140-164 ; their historical mean- 
 ing as illustraling the course of 
 astrotiomical history, vi. 535, 536 
 
 Divodasa, son of Vadhriashva the un- 
 sexed (vadhri) horse, the fire-god, 
 father of Su-das, iii. 269 ; -con- 
 quered by Su-shravus, king, of the 
 Shus, ii. 109 ; iii. 274 ; the Bharad- 
 vajas, his priests, iii. 274; the 
 house of the Ashvins, to which 
 they were drawn by the alligator 
 and the bull, the father of Blma, 
 v. 418 
 
 Dog, the parent totem of the fire- 
 worshipping Medes, called Sau- 
 naka, or sons of the dog [shvan), 
 and of the sons of Caleb (kalb, the 
 dog) of the tribe of Judah, of the 
 Spartans, Romans, and Syrian Her- 
 cules, iii. 187-189 ; the watch-dog 
 of heaven, Argus, iii. 294 ; the dog 
 of Orion (Sirius), and of Odusseus 
 the wandering sun-god, iv. 351, 
 360 ; the dog of Finnic mythology, 
 son of the wind-father, vi. 511, 
 ■; . 512 ; the Babylonian and Egyptian 
 r I wind-gods, iii. 187. See Sara-ma 
 ■ Dolichocephalic, Aryan races and 
 ! FalseoUtbic hunters, i. 31, 32; 
 Australians, Bosjesmans, and Hot- 
 tentots of the South, i. 35 ; Indian, 
 Dravidian, and mountain tribes, 
 iii. 152, 15s 
 
 Dolj^hin, the horned-fish of Manu, 
 in. 284 ; the god Apollo, who led 
 his priests from Crete to Delphi, 
 iii. 286. See Fish-god 
 
 Doms, Hindu tribe, matriarchal cus- 
 toms of, iii. 157 
 
 Doris, originally the home of the 
 Dryopes, or sons of the tree {dru), 
 vi. 516 
 
 Dorians, sons of the spear (Wpu), 
 or of the revolving pole (Heb. Dor), 
 ii. 63; iii. 297 J vi. 516; history 
 
 and institutions of, compared with 
 Indian Dravidians, iii. 297-299 
 Dosadhs, priests of Ra-hu, the Mag- 
 hada sun and fire-god, i. 27 ; ii. 
 
 44, 86, 90, 100 ; sacrifice pigs to 
 Rk-hu and eat them, iii. 181 ; ritual 
 of the Ra-hu sacrifice, iii. 201, 
 202 ; Dosadh gods, iii. 202 
 
 Dravida-Brahmins, ii. 77 
 Dravidians, sons of the tree, ii. 43, 
 
 45. 47. 49. 55. 57. 61, 62, 105, 
 108, 117-122; iii. 135, 159, 173, 
 205, 221 ; their strong sense of 
 duty and reverence for law, ii. 62 ; 
 iii. 296 ; v. 425 
 
 Drishtha-dyumna, the seen (drishtha) 
 bright one (dyumna), reputed son 
 , of Drupada, the sacrificial stake, 
 king of the PaSchalas, but really 
 the altar of burnt-offering. Preface, 
 xxiiii ; ii. 75 ; iii. 301 
 
 Drona, the Soma cask or seed-vessel 
 containing the germ of life ; tutor 
 of the Kauravyas and Pandavas, 
 Preface, xxii ; ii. 74 ; iii. 275 ; 
 Drona-kalasha, the Soma cask, 
 called in the Brahmanas Praja-pati 
 or the Supreme God, ii. 74; iii. 228 
 
 Druhyu, son of Yayati and Shar- 
 mishtha the Banyan-tree (Ficus 
 Indica), the father of the sorcerers 
 (druh), ii. 114, 115; iii. 240; v. 
 463. See Bhojas 
 
 Druids, priests of the tree (dru) who 
 worshipped the Zend god Hu, ii. 
 131, 132; Druid myth of the snake's 
 egg, iii. 249 
 
 Drupada, the sacrificial stake, king 
 of the Pafichalas, ii. 74, 112; the 
 three 'drupadas' of the Rigveda, 
 iii. 197. See Yfipa 
 
 Drupadl, reputed daughter of Dru- 
 pada, and sister of Drishtha-dyumna 
 (which see), wife of the five Pan- 
 davas, the year of five seasons, the 
 altar of incense, ii. 74, 112, 113; 
 iii. 222, 301 
 
 Dryads, spirits of the woods (dni), 
 iii. 158; vi. 516 
 
 Dumu-zi, the son (duntu) of life (zi) 
 Akkadian name of the God of Life, 
 whence Semitic Tammuz was formed 
 the sun-god of the year, only son of 
 Istar, the virgin mother, i. 9, 11, 
 13, 25 ; ii. 127 ; iii. 150, 263, 289 ; 
 
586 THE RULING RACES OF PREHISTORIC TIMES 
 
 god of the Flood Ipgend, iii. 234 ; 
 V. 425, 467, 478; the star Orion, 
 ii. 127 ; iv. 351, 385, 387, 401, 409. 
 See Osiris. Benjamin a form of 
 Dumu-zi, V. 478 
 
 Diirgd, the mountain-goddess, other- 
 wise called Su-bhadra {which see), 
 born sister of Krishna, the black 
 cloud or antelope, Ptefeice, xxiii ; 
 ii. 130 ; iv. 338, 369. 371, 388 ; 
 account of her birth, v. 468 
 
 Dwaraka, Port of the Western Vish- 
 nava, the Shus, or Saus, ii. 58, 59, 
 V. 449, 469 
 
 Dyaks of Borneo, ii. 123 ; iii. 152 
 
 Easter eggs, ii. 133 
 
 Eber, father of the Iberians, iii. 177- 
 
 179. I9S 
 
 Edom, the land of the red men, his- 
 torical value of list of kings of 
 Edom in Genesis, iii. 291 
 
 Eight, sacred number of the heavenly 
 fire-god ; eight-rayed star formed 
 by superposition of the fire-cross 
 over the rain-cross, the sign for God 
 and seed among the Akkadians, 
 Preface, xxviii ; i. 18 ; eight-sided 
 figure of the tortoise earth of the 
 Kushikas, iii. 221 ; of the phallic 
 Hindu sacrificial stake, iii. 198 ; 
 eight tribes of the Gonds forming 
 Kushika confederacy, iii. 223, 224, 
 252, 253 ; vi. SOI ; eight stars 
 forming the heavenly fire-drill, the 
 Great Bear, and Canopus, iii. 257, 
 258, 280, 311 ; eight parent con- 
 stellations of the sons of the vine, 
 and eight Ami nage, or spirits of 
 earth, of the Akkadians, iv. 373 ; 
 eight creating apes of the Egyptian 
 predecessors of eight creating gods 
 headed by the Nun or fish-god, 
 iii, 295, 296 ; eight sons of Vasu- 
 deva and Devaki, of whom the 
 youngest were Balaram or Valaram 
 and Krishna, v. 464, 466, 467 
 
 Elam, meaning the mountain (El, II, 
 or Li) country, the Highland home 
 of the Akkadians, and of the god 
 Susi-Nag, east of the Tigris, ii. 
 140 ; iii, 228 ; iv. 368 
 
 Eleusinian mysteries compared with 
 the Soma sacrifice, Preface, xliv- 
 xlix ; V. 430 
 
 Eleven months, or gods of generation 
 to whom the yellow races of the 
 ancient world offered animal vic- 
 tims, ii. 49, 79, 87, 94 ; iii. 265- 
 267 ; eleven stars of Pegasus and 
 the Great Bear, the eleven parent- 
 stars of the Egyptians; and of 
 Joseph's dream, iii. 266-267 5 ^• 
 434 ; reasons of the use of the num- 
 ber eleven, ii. 49 ; iii. 266 ; v. 418, 
 437 ; Vahlika and his ten sons fight- 
 ing under the banner of the Yupa, 
 or sacrificial stake, and Haman and 
 his ten sons, iii. 272, 273 
 
 original signs of the Zodiac, 
 
 iv. 393 ; V. 434 
 
 Elijah, he whose god {El) is Yah, 
 the prophet to whom the raven was 
 sacred, iii. 246 
 
 Emasculation, cult and custom of, 
 traced to the fire-worshippers, iii. 
 186 ; denounced by the Iranian 
 sons of the bull, iii. 255 ; sexless 
 father-gods of the Gonds, iii. 193 ; 
 of the twin races Marichi, the spark 
 of fire, Pandu, the sun-antelope, 
 Ab-ram, the sun-god, Kastor and 
 Pollux, the sons of the beaver, and 
 the seven stars of the Great Bear, 
 iii. 261-264 
 
 En-te-na-vias-luv, the divine {en) 
 foundation (te) of the prince {na) of 
 the black {luv) antelope {mas), the 
 constellation Hydra, one of the Lu- 
 masi, iv. 370-37I 
 
 Ephod, worship of, by the Jews, 
 iv. 344. 345. 361, 41°; vi. S'^^; 
 the Jewish ephod and the sacred 
 shirt of the Parsis, iv. 406, 410. 
 
 Ephraim, the two Ashes {eper), 
 youngest of the sons of Joseph, the 
 Asipu, or divine prophet, history 
 of the tribe, iii. 226, 241, 302 ; 
 iv. 352, 400, 413; V. 491, 492; 
 their passover, v. 497 note I 
 
 Erech, city of Istar, iii. 141, 150, 151 
 
 Eri-du, contracted from Eri-duga, 
 the holy {dugd) city, {eri), Eijphra- 
 tean port sacred to la, i. 25; iii. 150, 
 281, 292 
 
 Erinyes, Greek form of Sanskrit 
 Saranyu, the goddesses of the three 
 seasons, i. 16 ; iii. 203 ; v. 428 ; 
 vi. 510 ; drinkers of honey like the 
 Ashvins to whom sheep were sacri- 
 
INDEX 
 
 587 
 
 ficed, iii. 215, 217 ; also the furies, 
 or goddesses of remorse, iii. 328, 
 
 329 
 £sau, the goat - god father of the 
 Hivites or Anah, the village races, 
 iii. 240, 260 ; iv. 407, 410 ; v. 468, 
 486 ; his two and three wives, 
 Preface, xxiv ; iii. 307 ; iv. 365 ; 
 
 fod of the Amorites, v. 495. See 
 ather-gods with two wives 
 
 Esther, a form of Istar, the Hebrew 
 Ashtoreth, the moon-goddess, iii. 
 273 ; the mother-goddess of the 
 Semite lunar year, iv. 392 
 
 Euphrates, the Hu-kairya, or active 
 (kairya) creator (hu) of the Zends, 
 river of the garden of God, iii. 219, 
 221 ; called in genealogy of Abram 
 in Genesis Nahor, iii. 195 ; iv. 364; 
 it and the Tigris the original twin 
 rivers, v. 493 
 
 Europa, moon-goddess mother of the 
 triad of Minos, Rhadamanthus and 
 Sarpedon, i. 39 ; iii. 217 
 
 Eurytion, the Greek rainbow god, 
 answering toVedic Krishanu, iii. 299; 
 iv. 351. 360 ; v. 422. 444! vi. 522, 
 524, 527 ; his nose and ears cut off 
 by the Lapitha:, vi. 555 ; the 
 meaning of the mutilation ex- 
 plained, 556 
 
 Father gods with two, three, and four 
 wives, the three, four, and five 
 seasons of the year, and the union 
 of the Northern and Southern races; 
 the god of the fire-drill and his two 
 wives,thebarley-mother,themother- 
 earth and her daughter, the seed- 
 grain, Preface, xvii-xxviii, xlix; La- 
 mech, Lamga or Linga, and his two 
 wives, Adah or Ida, the sheep and 
 mountain-mother, and Zillah, Tsillu 
 ( Tsir-lu), the mother of the snake 
 (tsir) race,. Preface xvii, xviii, xix ; 
 iii. 179, 182, 195 ; two wives of the 
 Zend Azi Dahaka, the god of the 
 burning summer mken over by his 
 conqueror, Thraetaona, the rain- 
 god, iii. 179, 180, 182 ; three 
 Vedic foes of Indra, emblems of 
 the storm-cloud and their two wives 
 taken over by Indra, iii. 182, 183 ; 
 Yayati and his two wives, Devayani 
 and Sharmishtha, iii. 239 ; Dasa- 
 
 ratha, father of Rama and his two 
 wives, iii. 191 ; Gond god Pharsi- 
 Pen or Pharsi-pot and his two 
 wives, ii. 73 ; iii. 193, 196, 197 ; 
 Vichittra Virya, the virile energy 
 (virya) of the two (vi) coloured 
 races, and his two wives, iii. 237 ; 
 king of Maghada and his two wives, 
 mothers of Jarasandha, iii. 146, 
 237 ; Goraya or Bhimsen, the Gond 
 boundary, and father-god and his 
 two wives, iii. 202, 235 ; Pandu, 
 the sun-antelope, reputed father of 
 the Papdavas, and his two wives, 
 Prithu and Madri, 262 ; Abram and 
 his two wives, Sara and Keturah, 
 v. 414 ; Lot and his two daughter- 
 wives, iii. 300 ; Osiris and Set, 
 Isis and Nebthat, iii. 271 ; Susi- 
 nag and his two wives, Vashti and 
 Esther, iii. 273 ; Kansa, the goose 
 year-god, and his two wives, v. 468; 
 Esau, the goat-god, and his two 
 Hittite and third Arab wife, iii. 307; 
 iv. 365 ; Rudra and his three wives 
 (tri-ambika), iii. 196, 197 ; v. 428 ; 
 Jacob and his four wives, iii. 271 ; 
 v. 434 ; Zend Rama Hvastra and 
 his four wives, iii. 270, 271 
 
 Fig-tree, sacred parent-tree of the 
 gardening races of Syria and India, 
 the Banyan or Bur-tree (Ficus 
 Indica), the parent - tree of the 
 Bharatas, ii. 48 ; iii. 239, 242 ; 
 V. 426 ; the Udumbara tree {Ficus 
 glomernta), the parent-tree of the 
 Vaishya or trading races, who in- 
 stituted "the Soma sacrifice, Preface, 
 xxiv; ii. 81, 118 ; iii. 238, 239, 243, 
 270, 279, 327 ; iv. 367 ; Ashvattha- 
 tree (Ficus religiosa), the Pipal- 
 tree, son of Droija, the Soma or 
 seed (su) vessel. Preface, xxiii, xxv ; 
 iii. 160, 21:, 27s; v. 422; the 
 Plaksha-tree (Ficus infectoria), on 
 the Jumna, the tree of union of 
 the Western and Eastern races, 
 iii. 211 ; the Egyptian fig-mulberry, 
 ii. 125 ; iii. 158, 253; the fig-tree 
 of the garden of Eden, iii. 158 
 
 Fiji village communities, ii. 55. 
 
 Finns, Ugroand Ural-Altaic, Preface, 
 XXXV ; authors of the myth of the 
 world's egjr, i. 22; workers in metal, 
 i. 22; iii. 176; linguisticchangesmade 
 
588 THE RULING RACES OF PREHISTORIC TIMES 
 
 ^y> '• 33-39 ; sons of the pine-tree, 
 ii. 41 ; iii. 263, 264; Finnic- Akka- 
 dian and Hindu gods, iii. 147-149 ; 
 Finnic races in the Kushite con- 
 federacy, iii. 161 ; reverence for 
 women and the house-mother, iii. 
 186 ; worshippers of the household 
 fire ijoulk), and Ra-hu, the sun- 
 god, iii. 200 ; iv. 361 ; drinkers, of 
 mead, iii. 208 ; tendency to reli- 
 gious excitement, iii. 203 
 Fish-god, the Supreme God, origin of 
 belief traced to India, i. 22, 23 ; 
 belief analysed, iv. 374-377; Indian 
 legend of the birth of the twin 
 divine fish Matsya, the intoxicated 
 (mad) god, and Satyavati, the 
 mother-fish, from Adrika, the rock, 
 i. 23 ; iii. 285, 286, 300 ; birth of 
 Vyasa (see Alligator), father of the 
 Indian royal races, son of Satyavati, 
 iii. 225, 301 ; Naga, fish-god, the 
 soul of life, ii. 107 ; Aphrodite, the 
 fish-mother, called also Derceto or 
 Tir-gata in Syria, Mylitta in Syria, 
 Alytta in Arabia, Allat in Assyria, 
 Ninlil by the Akkadians, i. 23, 24 ; 
 iii. 312; V. 477; Amba, the lead- 
 ing star of the Pleiades, the fish- 
 mother of the Hindus, ii. 126 ; 
 cow-fish mother of the Hittites, 
 iii. 171 ; Hat-mehit, the Egyptian 
 fish-mother, ii. 126 ; iii. 286 ; Tarsa 
 (Venus Aphrodite), the fish-mother 
 of the Saboeans, ii. 130; Venus, the 
 fish-mother, in Pisces, iv. 394 ; the 
 fish-mother, the dolphin, the Hindu 
 Makaram, the horned fish of Manu, 
 who was once the alligator (iii. 268), 
 and the Greek Apollo, the dolphin, 
 iii. 284, 286; iv. 375; v. 477 ; 
 vi. 517; Semiramis or Samerdus, 
 the Babylonian bi - sexual fish - 
 mother and bull -father, i. 24; 
 iii. 254 ; Poseidon, the thunny-fish 
 and lotus-mother, iii. 286 ; Aphro- 
 dite and Hermes, the Hermaphro- 
 dite, and the Hindu Vivasvat 
 represent the conceptions of the 
 universal fish-mother (see above) and 
 the fire-drill, the universal father, 
 iii. 212; Mexican fish-god of the 
 Flood legend, i. 25 ; Dag-an, the 
 revered (dag) god (an) or Dagon, 
 the fish-god of the Phoenicians and 
 
 early Semites, ii. 114; pi. 316; 
 la,, the, fish father-god of the Ak- 
 kadians called Sar - Sar by the 
 Sumerians, and Kha, or Khar, the 
 fish. Preface, xli ; i. 25 ; ii. 64 ; 
 iii. 150, 161, 234, 281, 286, 289; 
 iv. 398 ; of the Jewish sons of 
 Kohathj v. 489 ; Assor, Assur, 
 Ashur, the fish-god of the Assyrians, 
 Ashadha and Assar of the Hindus, 
 descendants of the mother-goddess 
 Sar, meaning the six (as) Bars, 
 ii. 64, 104 ; iii. 161, 269, 289, 290, 
 313; iv. 376; Hari, the Hindu 
 yellow storm-god, a male form of 
 Sar, a fish-god, ii. 126; Salmanu, 
 Sallimannu, or Solomon, the fish- 
 father, i. 25 ; iii. 286, 295 ; son of 
 Bathsheba, the Hittite, the seven 
 (s/ieba) measures (bath), the seven 
 days by which the lunar year was 
 reckoned, iii. 307 ; iv. 376 ; v. 498 ; 
 Sal-fish with the antelope (rishi), 
 the parent-god of the Chasas, the 
 Kushika cultivating caste of Orissa, 
 iii. 280 ; Sal-fish, the parent token 
 of the Sowars, or Su-varna, of 
 the Southern Kayasths, Mundas, 
 Ooraons, Khandaits, Koras, Mais 
 Bhumijes, and Lobars, ii. 126 ; 
 iii. 285 ; the Sal-fish and Sal-tree, 
 vi. 512 ; Nun, the creating fish-god 
 of the Akkadians, Egyptians and 
 Jews, hidden in his ark of clouds, 
 consort of Nunet, the vulture, his 
 messenger, the year-bird (see Bird- 
 mother myth), iii. 250, 252, 292, 
 296 ; iv. 375 ; father of Joshua or 
 Hoshea, iii. 303, 315 ; iv. 352 ; 
 v. 495 ; the goat-fish, the constel- 
 lation Capricornus, iv. 377 ; the 
 Egyptian fish year-goddess Bast or 
 Aten, the carp, the Hindu Rohu, 
 ii. 126 ; Hindu sun-fish-god, the 
 Makara or porpoise called Pra- 
 dyumna, son of the antelope, 
 Krishija and Rukmini, the moon, 
 iv! "374. 375 ; the sun-god, the 
 twice-born fish-god recreated in the 
 baptismal bath of Aquarius, iv. 377; 
 the sons of the fish, the first builders 
 of temples with a Naos, or holy of 
 holies, iii. 295, 300 ; the fish sacred 
 to the goddess of Friday, the 
 Northern seed (frio), mother Frio 
 
INDEX 
 
 589 
 
 or Friga, iii. 312, 313; iv. 376; 
 the fish as a Christian symbol, 
 iii. 286 ; eaten at the original 
 Christian Eucharistic meal, iv. 376 
 
 Flood legend, Akkadian and Assyrian, 
 i. 9, II, 12, 26; iii. 234, 265; 
 iv. 393 ; Hindu, i. 11, 23 ;iii. 173, 
 234, 284 ; iv. 388 ; Gond, i. 11; 
 iii. 223, 234 ; Mexican, i. 25 ; 
 Hebrew, ii. 129 ; iii. 234, 265, 
 289 ; iv. 384, 38s, 388 
 
 Frangrasyan, Turanian king of the 
 country south of the Oxus, the 
 birth-land of the Kushites, iii. 190 ; 
 a great irrigator conquered by the 
 king of the,HusHu-shrava,iii. 273, 
 274 ■ 
 
 Fryano, Zend tribe = Hindu Viru-ano, 
 or Virata worshippers of the Viru 
 or phallus, i. 38 ; iii. 136, 137 
 
 Gadura, bull of light, egg-born son, 
 of Vinata, wife of Kashyapa, iii. 272. 
 See Bird-mother myth 
 
 Gad, Hebrew sons of the bull, the 
 bull -star, afterwards the planet 
 Jupiter, the great building race, 
 iii. 254 ; V. 434, 435. See Goths 
 and Gotama 
 
 Galava, meaning pure Soma, legend 
 of, iii, 318 
 
 Gmidhari, wife of Dhritarastha and 
 egg-laying mother of the Kauravyas. 
 See Bird-mother myth 
 
 Gandharva, sons of the land {gan) of 
 the pole (dhruva) Gandhari's land, 
 guardians of Soma, ii. 74 ; iii. 195, 
 301, 320; V. 474, 475; first hus- 
 bands of Urvashi, iii. 211 
 
 Gan-gu Gun-gu or Ganges, mother- 
 river of the gan of the Hindus, 
 mother of Bhishma, the sun-god, iii. 
 317 ; V. 493 
 
 Gaura Brahmtns, ii. 76, 77 
 
 Gaurian race, sons of Gauri, the wild 
 cow {bos gauriis), ii. 51 ; iii. 254 5 
 physiognomy between the Gaurian 
 race of Telloh {Girsu) the Phrygian 
 Satyrs, and the evidence showing 
 them to be a mixed race formed 
 from the union of the brachyceph- 
 alic Finns with the dolichocephalic 
 Dravidians, ii. 45 ; vi. 544 note 2, 
 545 ; Go or Gos, the cow mother- 
 goddess of the Zendavesta, iii. 27 1 , 
 
 of the Tri-kadru-ka festival of the 
 Rigveda, v. 424, 425 
 Gatttuma, sons of the bull, v. 425, 
 
 447, 485. See Bull and cow-god 
 Gershom, sons of Moses, Manasseh or 
 Levi, meaning the ' outcasts ' the 
 second in order of the Hebrew 
 priestly classes answering to Hindu 
 Aiigiras, Preface, xvi ; iii. 241 ; 
 note ; iv. 361, 369 note ; worship- 
 pers of six gods, v. 489 
 Gir-su, Akkadian, of the Shus, the 
 modem Telloh, i. 18 ; iii. 140, 
 172; iv, 400; inscriptions at, tell- 
 ing of local imports ; iii. 282, 283 
 Goat-god the totemistic father-god 
 Pan of Phrygian mountain shep- 
 herds ; iii. 176; the goat-god of 
 time Uzava of the Zendavesta, Uz 
 of the Akkadians, Esau of the Jews ; 
 iii. 145, 149, 240, 307; iv. 362, 
 365 ; name traced 10 i'innic Uk-ku 
 the great ( Uk or Ug) begetter (ku), 
 iii. 148 ; Shu-hu or Shuga mountain- 
 goat of the Akkadians, iii. 149, 
 201 note ; Mesham, the father-goat 
 of the Dravidian ( Tamil) tribes, and 
 the Egyptian Osiris, goat of Mendes, 
 iii. 173 ; the Hindu goat-father Aji, 
 iii. 174, 196 ; the Zend goat-god 
 Agraeratha drawing the chariot of 
 Pushan or Pashang, the black bull, 
 iii. 190 ; the king of the cows, iii. 
 145 ; the goat-god Tur of the 
 Hittites, who became Terah, the 
 antelope, iv. 365 ; the Agida, the 
 goat-born kings of Sparta, iii. 
 298. The i^gicores, or sons of the 
 wind-goat of Athens, vi. 544; 
 iEgeus, the goat-father of Theseus, 
 vi. 556 ; Satyrs, sons of the goat-god 
 seduced to be sons of the ass, vi. 
 544 ; tragic drama takes its name 
 from the he-goat rpiyos, vi. 545 
 Gonds, mixed Turano - Dravidian 
 Indian Gaurian ploughing race, 
 sons of Gauri, the wild cow, and 
 the god Lingal, rulers of Northern 
 India before the Kushikas, i. 3, 8, 
 II, 13; ii. 43, 45. 48-51. 56. 72. 
 73. 75. 78. 80, 83, 89-90, 113, 132 ; 
 iii. 140, 142, 157 ; IV. 381 ; vi. 545; 
 Sons of the squirrel, iii. 192 ; sons 
 of Kai-kaia, mother of Bharata, 
 iii. 191 ; V. 444 ; cultivators of 
 
590 THE RULING RACES OF PREHISTORIC TIMES 
 
 millets, and city builders, iii. 222, 
 223; eight tribes of Gonds and 
 their priests, iii. 223, 224 ; Gond 
 year beginning in Baisakh (April- 
 May), iii. 201, 230; five Gond 
 seasonal festivals, iii. 230-234 ; v. 
 461, 462; Gond gods, iii. 161, 
 193, 262 
 Goths, Gautuma and Getse, the great 
 building race of the North, sons of 
 the bull, the Hindu Gotama, Heb- 
 rew sons of Gad, Preface, xxix ; iii. 
 289, 290 ; viforshippers of the twin 
 door-posts, iii. 290; their reckon- 
 ing of the year, iii. 291, 292 
 Gridhra, the sacred vulture of the 
 Rigveda, iii. 243, 247 ; See Bird- 
 mother myth 
 Groves, sacred village, i. 5 ; ii. 41, 
 52; iii. 153, 154, 159, 181; 
 brought from India to Palestine, 
 Asia Minor, and Greece, iii. 175 
 Gud-ia, the bull (ia) the god and 
 priest king (patesi) of Girsu, iii. 
 254. See Bull and cow-god 
 Gud-ua, Akkadian city of the dead, 
 iii. 236 ; iv. 359, 360 ; city of the 
 goddess Bahu, v. 470 
 Guilds, trade, based on village com- 
 munities, Preface, Iviii ; ii. 87 ; their 
 existence during the Copper Age, 
 Preface, lix. See Caste 
 Gumi-Gosain, the central house-pole 
 father god of Dravidian Males, Mai 
 Paharias and Kharias, iii. 160, 165, 
 177. 25s 
 
 Haikaiyas, royal Gond race, i. 3 ; v. 
 
 443 
 Hadad, the son of Bedad, the sun-god, 
 
 fourth of the kings of Edom, the 
 
 red land, i. 26; iii. 316; v. 475; 
 
 vi. 478 
 Haetumant, or Helmend, mother-river 
 
 of the Kushite race, iii. 145 ; iv. 
 
 358; of the Jats, v. 481 
 Hair, wearers of long, the Turvasu 
 
 or Takkas, the early barley-growers, 
 
 iii. 207, 279 ; the pig-tailed Mundas 
 
 and Hittites, iv. 339 
 Haman and his ten sons, iii. 272-273. 
 
 See Eleven months of generation 
 Hanuman, the great ape, the Gond 
 
 tree-god, iii. 161, 183, 235. See 
 
 Ape father-god 
 
 Haoma, Zend form of Soma. See 
 
 Soma. 
 Hapi, the son of Horus an ape- 
 god, iii. 267. See Ape, and Bull 
 and cow-gods 
 BarioiHarayArame of Vishnu, male 
 form of the goddess Sar (which see), 
 yellow storm and fish-god of the 
 twin races. Preface, xxvi ; i. 17 ; 
 ii. 126 ; iii. 198, 213, 214, 215, 218, 
 326 ; iv. 360 ; the god Rama, v. 
 476; the foxes (dawn and night), 
 who draw Indra's chariot, ii. 108 
 Haran, meaning the road (harran), 
 the city on the Euphrates, sacred to 
 Laban, the moon-god, where the 
 Semite confederacy was founded, 
 Preface, xxiv, 1, Iii ; i. 27 ; iii. 271 ; 
 iv. 385; V. 478, 479 
 Hastinapore, city of the eight [asta 
 or hasta), the eight tribes of the 
 Kushika, (see Eight), where Gan- 
 dhari laid the world's egg, iii. 249 
 Hat-hor, mother (hat) of Hor or 
 Horus, a form of Isis, bird mother- 
 goddess of the mining races ; Pre- 
 face, xxxviii ; i. 9 ; ii. 125 ; temple 
 of at Thebes, iv. 354. See Isis 
 Hekate, the mother of a hundred 
 (iKon-bv) children, Greek equivalent 
 of the Hindu Gandhari, the bird- 
 mother of the Vedic Saran-yu, and 
 the Tri-ambika or goddess-mother 
 of the three seasons of the races 
 addicted to witchcraft, iii. 197, 215, 
 216, 249; iv. 340, 341 ; V. 428 ; 
 drinker of honey like the Ashvins, 
 iii. 215, 227 
 Hephaistos, the fire-god, lame in both 
 legs, and his wife Aphrodite, the 
 fire-socket, vi. 504 
 Hera, Greek moon-goddess, successor 
 of Artemis, vi. 508, 537 ; her mar- 
 riage with Zeus the sun-god, iv. 
 385 ; she changed Argus into the 
 peacock with the tail of stars, v. 465 
 Heracleidce, sons of the fire-god 
 Hercules first called Bhri-gus, and 
 Phlegyes, i. 38 ; ii. 109 ; vi. 503, 
 505 ; the second Heracleidse, led 
 by Aryan Celts, vi. 539, 540 
 Herakles, or Hercules, the fire-god, 
 married to Omphale, the navel, iii. 
 171 ; dogs sacred to, and sacrificed 
 to him, iii. 188, 189 ; Hercules and 
 
INDEX 
 
 591 
 
 Fholos, myth of, vi. 549, 551 ; as- 
 tronomical myth of the constella- 
 tions Hercules, Lyra, and Cygnus, 
 ' iv, 412 
 : Hermes, the Vedic Sarameya or Sara- 
 ma, the dog of the gods, the lire-god, 
 ii. 84 ; iii. 187, 229, 294 ; v. 465 ; 
 vi. 5 10 ; Hermaphrodite gods, born 
 of Hermes and Aphrodite ; iii. 212 ; 
 the god who placed the seven strings 
 of the lyre in the constellation of the 
 Tortoise ; ii. 49 ; iv. 412 
 Hi-isi, goddess of the wooded moun- 
 tain (iVt) in the creating triad of 
 the Finns, iii. 245 
 Hittites, called Kheta and Khati, by 
 the Assyrians, Kathi by the 
 Hindus, Preface, xxvii ; ii. 59, 68 ; 
 iv. 339, 368 ; sons of the goat-god 
 Tar, iv. 365 ; Hittite wives of Esau 
 the goat-god. Preface, xxiv; iii. 307 ; 
 iv. 36s; Hittite mother of Sal-manu, 
 or Solomon the fish-god ; iii. 307 ; 
 iv. 376; Hittite Hivites, or vil- 
 lagers of Palestine, and the Hindu 
 '§■■ Anu, iii, 240; Hittite horsemen 
 ^4 (HitSskpa) who killed Urvakhshaya 
 
 f 
 
 the eldest son of Sama, Preface, 
 
 ,' xxviii ; iii. 307 ; Hittite land con- 
 j; quered by Joshua, v. 498 ; wearers 
 of the peaked tiara. Preface, xxxii 
 Horse, the totem father of the Iksh- 
 vaku, sun-worshippers of the twin 
 races, iii. 166, 167, 308, 321 ; iv. 
 336, 337 ; of the sons of Odin, 
 » the Ugro-Finnic Voguls, the Scyth- 
 ians, Komans, and GetiE or Goths, 
 I'A iii. 322; iv. 336, 348, 39S; v. 483 
 '; Hor-shesu, followers of Horus, prehis- 
 toric rulers of Egypt, i. 9, 12 
 ' Horus, the supreme god (/for) of the 
 . Egyptians, son of Hat-hor, the mer- 
 idian pole, Preface, xxxvii, xxxviii, 
 xxxixji. 9, 10, IS, 17; ii. 67, 68, 
 125, 129 ; iii. 271 ; iv. 389, 409 ; his 
 sons first the four winds, the four 
 ; quarters of the heavens, i. 9; iii. 187, 
 267 ; afterwards the constellation 
 Pegasus, iii. 267 ; iv. 396 
 Hoshta, the Ya or god of the Hus, the 
 original name of Joshua, the son of 
 Nun, the fish-god, iii. 303 ; iv. 400 ; 
 v. 495 ; vi, 546 
 Hotar, the Soma priest who pours (hu) 
 libations, Preface, xvii; iii. 324, 325 
 
 Houses, round houses 3.nA round graves 
 of the sons of the house-pole, the 
 metal workers of the Bronze Age, 
 Preface, xxvi ; iii. 177 ; gabled 
 houses of the Northern sons of the 
 horse, v. 487 
 
 Hu, Zend, Druid, and Egyptian name 
 for the creating gods. Northern 
 form of the Finnic Khu bird, and 
 the Southern Shu, the begetter, Pre- 
 face, XXX ; ii. 131 ; iii. zoi note i ; 
 229, 278 ; iv. 342, 356 ; Hu-ga-ga, 
 the mother (hu) purifier, Akkadian 
 name for the constellation Corvus, 
 iv. 341, 342 ; Hu-Kairya, the active 
 (kairya) begetter (hu), mountain 
 whence the Tigris and Euphrates 
 rise, and the rivers themselves, iii. 
 271 ; v. 493. See Bird-mother 
 myth, Su, Shu 
 
 HuH festival the Saturnalia of 
 Phagun (February-March), com- 
 pared with that of Magh, iv. 387 ; 
 V. 454, 455 ; at Bar-sana in the 
 Mathura district, v. 453; at Ba- 
 then, V. 453, 454, 456; at Kosi, 
 V. 457 
 
 Husham, sonof Hu, of the land of the 
 Temanites (Arabia), third of the 
 kings of Edom, iii. 291 ; v. 449 
 
 Hushim, sons of Dan, iii. 260 ; iv. 
 356 ; V. 448 
 
 Hu-Shrava, Zend conquering king of 
 the Hus, the Vedic Su - shrava, 
 (which see), iii. 273, 274, 291, 303 ; 
 V. 448 
 
 Hydra, constellation of, iv. 333, 334, 
 371. 373 
 
 la, the house (I) of the waters (a), 
 the Akkadian fish-god who sent 
 the flood, i. 12, 14, 25 ; ii. 64, 98, 
 114; iii. 148, 150, 151, 161, 195, 
 234,265, 281, 286, 289; iv. 347, 
 369, 398, 400. See Fish-god 
 
 lakkhos, the ripe seed grain, the 
 god of the Eleusinian mysteries, 
 Preface, xx ; the father-god of the 
 planet worshippers, called Yakshu 
 or Jakshu, v. 475 ; god of the 
 avatar of Dionysus, drawn by 
 Indian leopards, v. 475 ; the spring 
 festival in Anthesterion (February- 
 March), to lakkhos and the barley- 
 mother, vi. 547 
 
592 THE RULING RACES OF PREHISTORIC TIMES 
 
 Iberians, or people [erri) of the rivers 
 (ibai), originally the Basques of 
 Asia Minor, the first growers of 
 barley, Preface, xviii ; i. 15 ; iii 177- 
 182 ; sons of the dog and the pine- 
 tree, vi. 511. See Barley 
 
 Ida, lid, Ira, Idah, Idu, Iru, the 
 sheep mountain "and cow-mother, 
 mother-year of three seasons of the 
 Iberian Basques and Indian Dravi- 
 dians. Preface, xxiv, xxvi ; i. II, 
 37;ii. 58, 129; iii. 136, 175, 176, 
 221, 249, 250, 298, 319 ; V. 418, 
 423 ; central mother of the Hindu 
 earth -altar, daughter, wife and 
 mother ofthe sons of Manu, iii. 170; 
 one of the three Vedic mothers, iii. 
 172, 173 ; the season of the Indian 
 rains, iii. 174; mother ofthe Ilyats 
 of Persia, v. 423 ; Ida and (the 
 Iravata, the Indian sons ^of the 
 rivers, iii. 212, 213 ; v. 493 ; name 
 originally Tamil, meaning th e sheep, 
 iii. 174; the Northern goddess Adah 
 or Idu wife of Lamech, and Erina- 
 vach, mother of the shepherd sons 
 of Iran, iii. 179, 180, 271, 272; 
 See Aries and Varuna as the ram- 
 father 
 
 Id-khu, the creating (id) bird (khu), or 
 
 . Takhu, one ofthe Lumasi, first Cor- 
 vus, afterwards Aquila, iv. 371, 372 
 
 Ikshvdku, sons of the sugar-cane, 
 (iksha') rulers of India after the 
 Kushika, sons of the Kusha-grass, 
 ii. 76, one of the races who founded 
 the Soma sacrifice, iii. 167; the 
 united Yadu-Tur-vasu, iii. 295, 
 308 ; origin of the race, iv. 404 ; 
 
 Il-ja, the Finnic eel-god, and Jla or 
 Ira, and the father -god of the East, 
 li or El, Preface, xlii, xliii 
 
 Incense worship, history of, as told in 
 the myths of Leda, Lot and 
 Drupadi, iii. 299-301 ; incense-trees 
 of Arabia and India, Preface, 1 ; 
 iii. 283, 301 
 
 Indra, rain-god of the Rigveda, suc- 
 cessor to Shukra, i. 6, 11, 14, l8 ; 
 ii. 58, 65, 75, 107, 117; iii 146, 
 167, 168, 204-206, 207; destroyer of 
 phallic- worshippers, iii. 137 ; Indra 
 and Pushan, iii. 249, 250 ; the 
 god who ushers in Prajapati's year 
 of five seasons, iii. 270 ; deprives 
 
 Karna, the moon-god, of his mail, 
 iii. 307 ; the leading god opening 
 the year of the Varenya Devas the 
 year gods of Varuna or Angra Main- 
 yu, in the Zendavesta, v. 429, 432 
 
 Indu, the soul of life in water, ii. 65, 
 70 note, 117 ; the eel. Preface, xli 
 
 Indus, or Sindh, river of the moon 
 («»), ii. 98 ; iii. 140, 291 ; iv. 356 ; 
 v. 493 
 
 lonians, descendants of matriarchal 
 races, ii. 99 ; Theseus and Ionia, vi. 
 
 SS8 
 
 Iran, Iranians, land and sons of the 
 bull Airu, the sheep and cow- 
 mothei: Ira, the same as Elam, 
 (which see), iii. 135, 145, 146, 228 ; 
 seven kingdoms of Iran, iii, 253 
 
 Ird-vata, sons of the goddess Ira, and 
 ofthe Indian rivers called Iravati, i. 
 II ; iii. 213; V. 493 
 
 Ish-dna, the ox, the old year offered 
 to Kshetra-pati, lord (pati) of the 
 fields (kshetra), to make way for 
 the new year, the calf Jayanta, 
 iii. 198 ; Ishana, Istar, Durga and 
 Rudra, iv. 369 
 
 Isis, the Egyptian mountain (is), the 
 cow (isi), and star-mother Isis- 
 Satet, a form ofthe Akkadian Istar, 
 and of Hat-hor, i. 10 ; ii. 126-129; 
 iii. 142, 173, 251, 271 ; iv. 332, 
 
 354, 389. 409 
 
 Istar, also called Shuk-us and Tish- 
 ku, Akkadian and Finnic mountain 
 (is) mother of Dumu-zi, the son 
 (dumu) of life (zi) (which see), also 
 the star-mother Sirius, and the 
 Hittite Ba or Ishkara, the Hebrew 
 moon and cow-mother, Ashtoreth 
 or Esther, the Egyptian Isis, the 
 Hindu Ishana, Preface, xxxiii; i. 6, 
 II, 22, 24; iii. 142-144, 147, 150- 
 152. 154. 171, 186, 271, 273; 
 iv. 332, 338, 339. 34S. 369. 37i ; 
 V. 389 ; the Sumerian god and 
 goddess Sar-sar, iii. 161 (see Sar); 
 a pig-goddess, iii. 181 ; the snake 
 (tsir) mother (isirdu) of Dumu-zi, 
 iii. 151 ; the alligator-mother, Ra- 
 habu, iii. 226 (see Alligator); the 
 ocean-mother, and female form of 
 la, iii. 161 
 
 Ixion, myth of god of the axle (I{i- 
 F-ov) who pours down on earth the 
 
INDEX 
 
 Ichor, or blood of the gods, the 
 life-giving rain, and his sister, 
 Koronis, ii. 83, 90 : vi. 508 
 
 Jacob, his wives and sons, historical 
 meaning of, iii. 241, 260, 271, 272 ; 
 iv. 410 
 
 Jains, name assumed by the Saus or 
 Shus, the Indian trading races, 
 when they became a separate re- 
 ligious sect, history of, iii. 323-329; 
 v. 487 ; called Kaya, or sons of the 
 god Ka, iv. 347 
 
 Jamad-agni, the twin (jama) fires 
 (agni), a name of the Hindu god 
 Parasu - Rama, iii. 279 ; v. 443. 
 See Rama 
 
 Jambu-dvipa, land of the Jambu 
 fruit-tree {Eugenia jambulana). Cen- 
 tral India, and central kingdom of 
 the fruit-growing Kushika, sons of 
 the mango, iii. 146, 253 
 
 Jdra sandha, junction (sandki) by old 
 age (jdra), son of the mango (am), 
 kuig of united Ku^hikas, Maghadas 
 andGotamas, i. 21; ii. 75; iii. 146; 
 V. 431 
 
 Jats of India, the ancient Getae or 
 Goths, Preface, xxix ; v. 480 ; the 
 Srinjaya PaKchalas of the Gangetic 
 Doab and the Kushika of Kanda- 
 har, V. 481 ; the GetiE of Thrace, 
 the Guttones of the Baltic and the 
 Vistula, and the Goths of Gothland, 
 V. 481, 485-487 ; the Massa or 
 greater Getse, v. 482, 483, 485 ; 
 the Eastern or old, connected 
 with the Cheroos of Bengal and 
 the Pachade or Western Jats, v. 
 
 484 
 Jatdyu, born (jaf) of Ayu (which see), 
 
 the vulture of the Ramayana, killed 
 
 by Rama, iii. 262 ; iv. 342, 343. 
 
 See Bird-mother myth 
 Jaxartoe, or worshippers of Jaks, 
 
 drinkers of milk, v. 479 
 Jaxartes, the Aral, the river of Jaksh, 
 
 V. 475 . , 
 
 Jencho, the moon, or yellow city of 
 
 the yellow race, iii. 226, 302 ; 
 
 iv. 352, 400 ; v. 495-498 
 Jiiuati, the rain festival of the Gonds, 
 
 held in August, iii. 232, 233 
 Jobab, the gate (bab) of Yah, son of 
 
 Zerah, and grandson of Tamar, the 
 
 38 
 
 palm-tree, second king of Edom, 
 iii. 291 
 
 Joktan ox Jokshan, father of the thir- 
 teen tribes of the Eastern or Indo- 
 Iranian Semites, iii. 179 ; son of 
 Ab-ram by Keturah, v. 471 ; father 
 of the (land of) Ophir, v. 472 
 
 Jonah, the prophet, meaning the 
 dove of the fish-god of Nineveh, 
 iii. 289 
 
 Jordan, parent river of the Gaddites, 
 sons of the bull (Gad), v. 493 
 
 Joshua, leader of the Ephraimites, 
 son of Nun, the fish-god, history of, 
 iii. 226, 303; iv. 352, 396, 411; 
 V. 493-498. See Hoshea 
 
 Juangs, Dravidian tribe, customs of, 
 iii. 157, 160 
 
 Judah, meaning ' praised,' Hebrew 
 equivalent of the Vedic Nara ?ham- 
 jha, praised (ghamfha) of men 
 (nara), the Zend Nairyo Sangha 
 (which see), the perpetual fire on 
 the altar, the fire-god, son of Leah, 
 the wild cow, and parent of the 
 sons of Shua, the mother of the 
 trading Shus, and sister of Caleb, 
 the dog (kalb), iii. 179, 189, 201 ; 
 iv. 352, 400 ; alliance between the 
 tribes of Judah and Levi, iii. 255 ; 
 iv. 345, 400 ; V. 489 ; also father 
 of the sons of Tamar, the palm-tree, 
 the mother-tree of the Babylonians, 
 and of the Shus of Western India, 
 iv. 344 ; V. 448 
 
 Jumna, Sansk. Yamuna, river of the 
 twins (yama) sacred to Hari, the 
 god of the twin races and the fish- 
 god, i. 17 ; iii. 136, 214, 215, 221, 
 28s, 287 ; V. 493 
 
 Ka, name of Prajapati, the lord 
 (pati) of former generations (fra), 
 the supreme god of the Hindu star 
 and moon worshippers, Preface, 
 xxii; ii. 69, 70, no ; iii. 228, 239, 
 270 ; iv. 396 ; father-god of the 
 Jains, iv. 347 ; the mother-earth, 
 the snake-molher, ii. 93 note ; the 
 soul in Egyptian mythology, iii. 
 228 
 
 Kabiroi, ancient race in Thrace, 
 Greece, and Asia Minor, worship- 
 ping the 'gurta,' or sacrificial pit, 
 ii. 84 ; iii. 196 ; worshippers of 
 
594 THE RULING RACES OF PREHISTORIC TIMES 
 
 the seed-cone or triangular god. 
 Preface, xiii, xxxiii 
 
 Kacha, the tortoise (earth), pupil of 
 Shukra, the rain-god, i. 14 
 
 Kadmus, the arranger, mythical name 
 of the plough and fire-god who 
 subdued the matriarchal Achseans of 
 Greece, vi. 505 
 
 Ka-dru, the tree {dru) of Ka, the 
 thirteenth of the Hindu lunar 
 months of the year called the wives 
 of Kashyapi, father of the tortoise 
 race, and mother of the Nagas ; 
 iii. 238, 239, 256, 302; iv. 334, 
 
 347. 349. 35° 5 ^- 424 
 
 Kai-kaia, one of the two wives of 
 Dasaratha, and mother of Bharata 
 in the Ramayana, and of the Gond 
 or mountain races, iii. 191 ; v. 
 444 ; mother of Kichaka, the 
 hill-bamboo, v. 455, 472 ; the 
 five mysterious brothers (the five 
 seasons of the year), called Kai- 
 kaia, who Tought on both sides in 
 the Kauravya and Pandava war, 
 iii. 192 
 
 Kali, time goddess of the Pleiades 
 year in Bengal, ii. 130 
 
 Kandhs, sons of the sword IJthandha), 
 mixed race in Orissa formed from 
 the union of the yellow race with 
 the matriarchal aborigines, Pre- 
 face, xxxvii ; iii. 164 ; their human 
 sacrifices, iii. 275, 277 
 
 Kang-desh of the Zendavesta, the 
 country now called Kangra in the 
 Punjab, iii. 190 
 
 Kafvva, the young {kan<i\ bards, 
 writers of the 8th Mandala of the 
 Rigveda, priests of the Yadu-Tur- 
 vasu, and guardians of the sons of 
 Sakuntala, the little bird-mother of 
 the Bharata and Dravidian races, 
 ii. SI ; iii. 319, 324 
 
 Kapi, the Vedic god called Vrisha- 
 kapi, the rain-ape {kapi), iii. 183 ; 
 the Egyptian Nile-god Hapi, son 
 of Horus, iii. 267 ; iv. 363, 364 ; 
 the Tamil name of the Dravidian 
 ape-god, denoting the eight creating 
 apes of Egypt, prototypes of the 
 eight creating gods headed by the 
 Nun, iii. 295, 296 
 
 Kapila, father of the yellow (kapila) 
 race, iii. 272 ; iv. 339 ; the eleventh 
 
 of the thirteen months of the Hindu 
 lunar year, iii. 303 
 
 Kapila vastu, the city (vaslu) of the 
 yellow {kapila) race, where the 
 Buddha was born, iii. 159 
 
 Karna, the horned {keren) son of 
 Ashva, the horse-river, the moon- 
 god, one of the chiefs of the 
 Kauravyas, ii. 1 15 ; iii. 204 ; iv. 
 395 ; v. 487 ; history of his birth, 
 iii. 306, 307. See Keresashpa 
 
 Karna - Suvarna, in Bengal, the 
 Eastern land of the Jain Su-varna 
 worshippers of Karna, iii. 326-327 
 
 Kdshava, mother-lake of the sons of 
 Kush, the tortoise, the sea of Zarah 
 near Kandahar, iii. 145, 274 
 
 Kashi, name of Benares, the capital 
 of the tortoise or Naga race, ii. 98 ; 
 iii. 146, 197, 237 ; iv. 325 
 
 Kashmir, kingdom of the Nagas, 
 ii. 115 
 
 Kashyapa, son of Marlchi, the fire- 
 spark father of the Kushika Naga 
 or ploughing race, worshipping the 
 rain-god, ii. 114; iii. 276, 279, 
 280, 326 ; iv. 3S8, 379 ; his thir- 
 teen wives, daughters of Dakshaj 
 the manifest or teaching god, the 
 fire-god, the thirteen lunar months 
 of the year, iii. 176, 272 ; their 
 names, iii. 303 
 
 Kastor, the pole {Star) of Ka, one of 
 the twin sons of Leda, the Greek 
 twin gods, iii. 210, 263 ; iv. 353, 
 360; story of his birth, and its 
 historical meaning, iii. 299, 300 ; 
 the star Kastor called Tur-us by 
 the Akkadians, iii. 300 ; iv. 339 
 
 Kdthi, the great trading race of 
 Western India, the Hittites, ii. 58, 
 S9 ; 'V. 339. See Hittites. 
 
 Kdthiawar, country of the Kathi, the 
 Saurashtra, the modern Guzerat, 
 Preface, xxvii. ; ii. 58 ; holy land 
 of the Jain Sindhu-Su-varna, the 
 Western Shus, Preface, xxvii. ; 
 iii. 324 
 
 Kaur, the tribe who generally hold 
 frontier provinces in Chota Nag- 
 pore, Preface, Ivii 
 
 Kauravya, sons of Kur, the tortoise, 
 born of the egg laid by Gaijdhari, 
 i. 20, 21, 23; ii. 74, 75, 76," no; 
 lii. 156, 237, 248, 262, 306, 317 ; 
 
INDEX 
 
 595 
 
 iv. 368 ; V. 427 ; sons of Khu or 
 Khur, the bird, Preface, xli ; wor- 
 shippers of the eleven gods of 
 generation, iii. 272, 273 
 
 Kaushaloya, the house, or mother 
 (aloya) of Kush, the tortoise-mother 
 
 •' of Rama, Preface xli ; i. 26 ; iii. 
 191, 19s ; iv. 366 
 
 KavSd, 7^'dA father of the Kushite 
 race, iii. 145, 219 
 
 Kavi Kaush, the parent tortoise 
 (*«//4), kings of the Helmend Val- 
 ley, iii. 14s ; evidence of Finnic 
 origin of the race, iii. 147, 148 
 
 Keresdfkpa, the son of Sama, the 
 Semite, the horned (keres) horse 
 (ashpa), Zend counterpart of Hindu 
 Karria (which see), iii. 306, 307 ; 
 iv. 395 ; V. 487, 494 
 
 Kerubi, the winged Assyrian bulls, 
 the Jewish Cherubim, iii. 249. See 
 Bird-mother myth 
 
 Keturah, second wife of Abram, 
 mother of the Eastern Semites, 
 meaning, like the Sanskrit Vritra, 
 the enclosing goddess, v. 414, 
 
 471 
 Khadira tree (Acacia catechu), parent 
 tree of the races of dyers and 
 weavers, who introduced medicine 
 and made the Ashvins physicians 
 of the gods, yielding catechu dye 
 and drug, also tree from which the 
 sacrificial stake and the Soma fire- 
 socket (urvashi) was made, iii. 166, 
 167, 214, 21S 
 
 Khandaits, tribe in Orissa, one of 
 the group which uses Kusha-grass 
 as the marriage bond, iii. 175 
 note 2, 192 ; sons of the Sal-fish, 
 iii. 285 
 
 JChar-sak-kurra, the mother-moun- 
 tain of the East of the Akkadians 
 and Kushite races, iii. 143 note 4, 
 146, 213 ; \. 479. See Saokanta, 
 Ushi-dhau 
 
 JCharwars, Dravidian tribe, sons of 
 the hawk and eel fish, parent tribe 
 of the Cheroos, Preface, xxxvii ; ii. 
 50; iii. 153, 192 ; offerers of human 
 sacrifices, iii. 277 
 
 Kherias, Dravidian trilie worshipping 
 the Gumi or house pole, iii. 160 
 
 KJtvaniras, central province of Iranian 
 confederacy, iii. 146, 233 
 
 Kichaka, land of the hill-bamboo 
 (kickaka), name of the country of 
 which Kashi (Benares) was the 
 capital, ii. 74 ; iii. 301 ; historical 
 evidence arising out of the killing 
 of Kichaka, son of Kai-kaia (which 
 see), mother of Bharata, by Bhima, 
 V. 4SS 
 KohcUhites, Hebrew equivalents of 
 the Sanskrit Atharvans, Preface, 
 xvi; iv. 344, 361, 400, 410; v. 
 489 
 Koi-kopal, ruling tribe of Gonds, the 
 
 cow-keepers, ii. 113; iii. 224 
 Koi-tor, sons of the mountain (koh), 
 name of Gonds, iii. 191. See Kai- 
 kaia 
 Kols, Kolarians, sons of the mountain 
 (koh), a republican race who came 
 to India from the north-east, foun- 
 ders of the simplest form of village 
 community, and organisers of the 
 Parha or province, ii. 47, 49, 52- 
 S6, 59, 61, 91, 94, 99, 121 ; iii. 
 156, 159, 16s, 197. 204; worship- 
 pers of the mountain goddess, 
 called Marang Buru, the great hill, 
 iv. 380. See Mundas 
 Kore or Koure, the seed grain, Pre- 
 face, xxix, xxxi ; the Gothic Kaur-n 
 the corn-baby, Preface, xxxiii 
 Korwas, primitive Kolarian hunting 
 tribe in Chota Nagpore, Preface, 
 xlii ; ii. 44, 47, 53, 54 
 Kosala, name of Northern India, as 
 
 the land of Kush, iii. 192 
 Koure or Kore in the Eleusinian 
 mysteries, the pregnant mother of 
 seed, mother of the Kurs, Preface, 
 xxxiii, xxxvi 
 Krater, constellation of the Soma 
 cup, the Akkadian goddess Mummu 
 Tiamut, iv. 333, 334, 340, 341, 
 346, 349, 353 ; of the Kantharas or 
 sacramental wine-cup, iv. 373 
 Krishdnu, the rainbow god, the archer 
 of the heavenly bow, the seventh of 
 the Gandharva guardians of Soma, 
 Preface, xvi ; i. 15 ; iii. 252, 302 ; 
 iv. 350, 405 ; the Greek Eurytus, 
 iii. 299 ; V. 422, 444 ; called in the 
 Rigveda Su-dharvan, god of the 
 creating (su) bow {dharvan), father 
 of the Ribhus gods of the seasons 
 (see Alligator), iii. 226 ; the usurp- 
 
596 THE RULING RACES OF PREHISTORIC TIMES 
 
 ing god called Kereshani in the 
 Zendavesta, who repudiated the 
 priests and was destroyed by 
 Haoma, iii. 134; this age called 
 that of Kansa the goose in the 
 Mathura legends, v. 463 
 Krishna, the black antelope, the god 
 Vishnu, father-god of the antelope 
 race, Preface, xl ; ii. 75, 76 ; iii. 
 309 ; iv. 337, 371 ; the father of the 
 Hsh-god, the Makara or Dolphin, 
 iv. 374, 375 ; twin brother of Durga 
 or Subhadra, the mountain-goddess, 
 mother of the Shus, iv. 337, 369, 
 371 ; historical significance of his 
 birth legend, iv. 388, 389 ; foster- 
 son of Nanda, the bull, v. 425 ; the 
 story of his birth as the antelope 
 god of the barley growers, v. 467, 
 468 ; his birth and mythic history 
 as told in the legends and festivals 
 of Mathura and Brindabun, v. 459- 
 461, 468 
 Kshetra-fati, lord of the fields {kshetra), 
 Hindu and Gond sacrifice to, iii. 
 198, 199 
 Kshatriyas, or Rajputs, the warrior 
 race of India, ii. 44, 118; sons of 
 the spotted deer, iii. 149 ; iv. 403 ; 
 called Sombunsi, or sons of the 
 moon, iii. 325 ; sons of the sun, 
 Suraj-bunsi, ii. 102 ; the red race 
 whose clothes were dyed with 
 madder, V. 449; of the bow-string of 
 Krishanu the rainbow god, iv. 405 
 Ku, Finnic and Hindu name for the 
 moon, iii. 305 ; meaning the placer 
 or begetter, iii. 148 
 Kunti-bhojas, the Bhojas of the spear, 
 (Kunti) the mother tribe of Prithu, 
 the goddess-mother of the three' 
 elder Papdavas, the warrior cavalry 
 of Central India, iii. 262, 308 
 Kur, the river of the tortoise, or of 
 the burning mountain, the Araxes, 
 called Daitya in the Zendavesta, 
 parent river of the tortoise and fire- 
 worshipping races. Preface, xxxv ; 
 iii. 179, 184, 185 ; of the Massagetse, 
 V. 482 
 Kurdistan and Kurds, country of the 
 
 sons of Kur, Preface, xxxiv-xxxvi 
 Kuretes or Kouretes, dancing priests 
 of the barley-mother and of Zeus, 
 Preface, xxxii ; vi. 545 
 
 Kur or Kurra, Akkadian name for 
 India, iii. 281, 283 ; iv. 344 
 
 Kurmis, Kurambas, Kudambis, the 
 great irrigating agricultural race of 
 India, sons of Kur (which see), i. 
 II ; iii. 136, 281, 324; V. 427; sons 
 of the Mahua or tree of Madhu 
 (ardent spirits), and the mango- 
 tree, iii. 153, 209, 237 
 
 Kiirrum, or barley festival of the 
 Ooraons, answering to the Ji-wati 
 of the Gonds, iii. 233, 242 
 
 Kutus, sons of Kur, the tortoise. Pre- 
 face, xxxvi ; i. 25 ; iv. 366 
 
 Kuru-kshethra, field {kshethra) of the 
 Kurus, land of the black antelope, 
 iv. 366 
 
 Kusha grass (Poa cynosuroides), the 
 totem or parent-grass of the 
 Kushika, Preface, xxxiv, xxxvi, 
 xlv'; i. 29; iii, 138, 163-168, 193, 
 198, 199, 206, 208, 242 ; iv. 404 ; 
 v. 474 ; the Kushika marriage 
 bond, iii. 175, 280; the favourite 
 food of the antelope, iv. 401 
 
 Kush-amba, son of the god Vasu, 
 parent of the Kushite race, iii. 287. 
 
 Kush-ambi, parent city of Kushite 
 race, ii. 98 ; iii. 287 
 
 Kushika or Kushites, the sons of 
 Kush, the Kusha grass, and the 
 tortoise ruling confederacy of North 
 India, Preface, xxxiv; i. 8, 15, 
 19, 21 ; ii. 64, 67, 73-75, 102, 122, 
 125, 129; iii. 161, 163-168, 192- 
 19s, 252, 272, 279, 280, 281 ; iv. 
 330. 331. 347, 358, 374; V. 425, 
 426 ; vi. 501 ; identified with the 
 Malli, iv. 394 ; their rule followed 
 by that of the Yakshu, v. 475 ; 
 sons of the Finnic Ku, the be- 
 getter, the rain-god, iii. 138; birth 
 story of the race, iii. 145 ; iv. 358 i. 
 earliest form of Kushika kingdom, 
 ii. 95-99; internal policy, ii. 100, 
 loi ; final form of Kushika king- 
 dom, with king's province in the 
 centre, ii. 62 ; iii. 145, 146, 253 
 Ktishika, marriage bond of Kusha 
 
 grass, iii. 175, 280 
 Kutsa, a form of the god Ka, god 
 and priest of the Varsha-giras, 
 possessors of rain (varsha) of 
 Northern India, and father-god of 
 213, 217, 263 ; Leto, goddess of 
 
INDEX 
 
 597 
 
 the Purus, rulers of Eastern India, 
 ii. 71 note, 107 ; iii. 228, 240, 274 ; 
 brother and charioteer of Indra, 
 ii. 107 
 
 Laban, the sun and moon-god of 
 Haran, Preface, xxiv ; iii. 27 1 ; v. 
 434; the god Ra, v. 478. See 
 Moon 
 
 Lake, or water reservoir, place of 
 national birth and of purificatory 
 ablutions, iii. 145, 159; bath of the 
 sun-god in the sea or lake of the 
 constellation Pisces, iv. 391, 393, 
 394 ; the sacred reservoir of lUldha- 
 kund, V. 460 ; use of lake or pond 
 at Bagdi marriages, iii. 153 ; the 
 abyss or ' sea of brass ' of Semitic 
 temples, iv. 397 ; v. 438, 469 
 
 Lamech, the god Linga of the Hindus, 
 Nagu-r or Lamga of the Akkadians 
 and Sumerians, and Lingal of the 
 Gonds, the god of the sign of sex, 
 Preface, xvii; iii. 179, 192, 195, 
 265. See Father-gods with two 
 wives 
 
 Lapithce, sons of the storm-wind, suc- 
 cessors of the fire-god, war between 
 them and the Centaurs, vi. 521, 
 522 
 
 Le, the Hittite, Cypriote and Akkadian 
 name for the bull's head, iv. 344 
 
 Leah, the wild cow, the mother of 
 the seven children of Jacob, repre- 
 senting the age of law. Preface, 
 xxiv; iii. 241, 254, 27:, 272; v. 
 434, 478. See Gaurian race, Gonds 
 
 Lebanon, cedars of, sent to Girsu, 
 iii. 282, 297 
 
 Leda, meaning the incense-mother of 
 Kastor and Poludeukes, iii. 210, 
 299, 300, 301. See Saranyu 
 
 Lempo, god of the creating triad of 
 the Finns who made the jaw-bone 
 of the primseval parent-snake, iii. 
 245, 246 
 
 Leo, constellation of, iv, 332, 335, 
 344-346 ; the prophet Moses, iii. 
 315,316; iv. 352 
 
 Leio, meaning the concealed one, 
 first the goddess Lada of the Wends, 
 the wolf-mother of the twins Apollo 
 and Artemis, born on the Xanthus 
 and at Delos.i. 16; ii. 86; iii. 159, 
 the Guelph or wolf race, ritual of 
 
 her worship among the Czechs as 
 goddess of summer, vi. 505, 506 ; 
 daughter of Phoebe the moon and 
 Koos the cleaving pole, and the 
 circumstances of the birth of Apollo 
 and Artemis at Delos, vi. 518, 
 
 S19 
 
 Levi, the tribe of sons of the law in 
 Hebrew mythology ; their union 
 with the sons of Judah, under the 
 sons of Kohath, iii. 255 ; v. 489 ; 
 formation of the tribe. Preface, xv- 
 xvii ; V. 488, 489 
 
 Liccham, sons of the Akkadian Lig, 
 the dog or lion, forming with the 
 Malli or Mountaineers the con- 
 federacy of the Vajjians, or sons of 
 the tiger {,vydghra), ii. 96 ; iii. 193, 
 325 ; iv. 394 
 
 Lingal, Song of; the father or Linga 
 god of the Gonds ; the seed-god, 
 born of a flower and fed on honey 
 from the banyan-tree (Ficus Indica); 
 his first avatar, ii. 48, 49, 56, 60 ; 
 his second avatar, conquest of the 
 Magha, the alligator Mugral, and 
 founding of the tortoise race, ii. 72, 
 73; iii. 192, 193, 222-224; equi- 
 valent of the Hindu god Narada 
 the man (nara) god, ii. 69 
 
 Lohar, Dra vidian race of ironworkers, 
 Preface, xxxvii ; their marriage to a 
 mahua-tree, iii. 153, 209 
 
 Lohengrin, the swan knight of the 
 Holy Grail, iii. 302 ; iv. 351 
 
 Lot, the incense father-god of the 
 Semites, father of A-mon the house- 
 pole, and Moab the water (ino) 
 father (a*), iii. 300; v. 479. See 
 Father-god with two wives 
 
 Lumasi, the sheep (/«) of the antelope 
 or hero (mas) ; the seven creating 
 stars of early Akkadian astronomy, 
 iii. 314 ; their position in the 
 heavens, and their Akkadian 
 names and meaning, iv. 355-364 
 
 Md, the Akkadian ship, the constel- 
 lation Argo, iii. 257, 281 
 
 Madhu, intoxicating (mad) drink dis- 
 tilled.from the flowers of the mahua- 
 tree, 'iii. 209, 27s, 278, 308, 309, 
 318 ; iv. 359, 368 ; unintoxicating 
 honey drink substituted for the in- 
 toxicating by the Ashvins, iii. 207, 
 
598 THE RULING RACES OF PREHISTORIC TIMES 
 
 208, 241, 242, 259; historical 
 teachings of the legends of Madhu- 
 bun in Mathura, v. 462 
 
 Madhu-farka, honey drink ordered 
 by Manu to be given j to. kings, 
 priests, sons, and fathers-in-law, 
 and maternal uncles, iii. 209 
 
 Madras, name of the Dravidian sons 
 of the sal tree, the drunken (warf) 
 people in the Northern Punjab, 
 iii. 191 
 
 Madn, daughter of Shaliya (the sal- 
 tree), and second wife of Pandu 
 the sun-antelope, mother by the 
 Ashvins of the Pandava twins, iii. 
 262 ; iv. 368 
 
 Maga, Maga, or Magha, meaning 
 the maker or kneader, our May, 
 called Mahi in the Rigveda and 
 Maia by the Greeks, witch-mother 
 of the land of the metal workers, 
 called Magog in the north-east of 
 Asia Minor, i. 8; iii. 184, 224, 
 225, 250, 287, 294J iv, 353, 373 ; 
 vi. 500 ; Maga or Maya, the mother 
 of Buddha, the predecessor of the 
 moon goddess, iv. 397 note ; the 
 Maga crocodile of Egypt, i. 10; 
 iii. 224, 252 ; Maga, a name given 
 to the Sakadwipi, Maithila, and 
 Gaura Brahmins, ii. 76 ; iii. 224 ; 
 Maga, the mother of the holy land 
 of the Greek Magnetes, vi. 515 
 
 Magana, Akkadian name for the 
 Sinaitic Peninsula, i. 24 ; iii. 282 
 
 Mdgh, festival to the mother Magha 
 and the goddess Dharti of the 
 Dravidians and Kolarians, begin- 
 ning the year of the Mundas and 
 
 '' Ooraons, called Shimga by the 
 Gonds, our St. Valentine, Preface, 
 xxxii; ii. 125; iii. 194, 234,236, 
 304; iv. 386; v. 457; month or 
 constellation of the birth of Yudish- 
 thira, the Pandava ruler and god of 
 spring, iii. 258, 273 ; held about 
 the same time as the Lesser 
 Eleusinia at Athens, Preface, xxxii 
 
 Mdghadas or Mughs, the Finnic race 
 of workers in metal ruling Northern 
 India before the Kushikas, the sons 
 of the lightning-cloud, called Mug- 
 ger, the Alligator, by the Hindus, 
 Magral by the Gonds, and Maga 
 by the Egyptians, our magic mother 
 
 May, worshippers of the household 
 fire and the sun-god Ra, whose priests 
 were the Dosadhs, Preface, xxx; i.8, 
 10, 18, 21, 27 ; ii. 60, 69,75, 90; "i- 
 146, 147, 168, 224, 281 ; iv. 332, 
 368, 380, 381 ; V. 419, 425, 426, 
 427 ; sons of Tubal Cain, iii. 184 ; 
 stories of their union with the 
 Kushikas, iii. 146, 223, 224 ; story 
 of their entry into and conquest of 
 Northern India as the Takkas of 
 the Punjab, under Mathava, the 
 god who makes fire by rubbing 
 (mdi/i), and Gotama Rahuguna, 
 the inspired priest of Ra-hu, iii. 
 200, 201 ; sons of Magha, the 
 socket whence fire was evolved, 
 i. 8. See Takkas 
 
 Maghavan, Vedic name of India, 
 iii. 206, 312 ; v. 441 
 
 Magi, the Finnic magicians, sons of 
 the mother Maga, Zend and parent 
 branch of the Indian Maghadas, i. 
 8 ; iii. 185, 225 ; the Makkhuof the 
 Akkadians, Preface, xvi ; iii. 225 
 
 Magha-bhu, name of the planet Venus, 
 iii. 312 
 
 Magic wand of the magician, as 
 described in the Zendavesta, iii. 
 164 ; vi. 571 ; became the 
 'prastara' of Hindu and the 
 ' baresma ' of Zend ritual, the 
 cleansing sheaf or besom, the 
 bunch of hyssop of the Jews held 
 by the priest while pras^ing for 
 rain, iii. 164; the ' prastara ' made 
 of seven sheaves of Kusha grass in 
 the new and full moon sacrifices, 
 denoting the seven days of the 
 week, iii. 163 ; and of Ashva-vala 
 grass in the Soma sacrifice, iii. 
 166; this became the crescent- 
 shaped wand of Hermes and 
 Merodach, the healing knife of 
 Akastus, and the magic wand, the 
 sword of Peleus and the divine 
 prophets, vi. 528 
 
 Mahua-tree (Bassia latifolia), the 
 tree whence the honey - spirit 
 (madhu), the drink of the Ashvins 
 in the Rigveda, was distilled, called 
 by the Gonds Daru, or the creat- 
 ing (ru) water (da), the marriage 
 tree of certain Hindu tribes, iii. 
 153. 196. 209, 263 
 
INDEX 
 
 599 
 
 Mahto, name of the accountant in 
 an Ooraon village, ii. 92, 94, 95 ; 
 called Kulkarni in Western India, 
 ii. 119, 120 
 
 Makaram, Makhar, Mugger, Hindu 
 and Babylonian names for the 
 sacred alligator and the constel- 
 lation Capricomus, iii. 268 ; iv. 
 368 ; Makara became the dolphin, 
 the horned fish, iii. 284 ; iv. 377. 
 See Alligator 
 
 Malay village organisation, and that 
 of the Mon or Mai races identical, 
 
 ii-SS 
 
 Males and Mdl Paharias, sons of the 
 mountain {mal), the house-pole, 
 and the sal-tree, ii. 45 ; iii. 160, 
 194, 237 
 
 Mais or Mons, the mountain (mal, 
 mon) people, ii. 46, 55, 56 ! "i- 
 152 ; belong to Malay race, ii. 46 ; 
 they are the Malli of Indian his- 
 tory, the predecessors of the 
 Bharata, ii, 58, 96, 98, 123 ; iii. 
 160 ; iv. 394 ; the Turvasu of the 
 Rigveda, iii. 284, 325 ; the sons 
 of the tiger, iii. 193, 325 ; iv. 394 
 
 Manasseh, eldest son of Joseph (the 
 Asipu), father of the prophet races, 
 the race called Gershom or the out- 
 casts among the Levites, the priests 
 of the phallus-worshipping Danites, 
 Preface, xvi; iii. 241 note 3; iv. 361; 
 V. 495; priests and rulers of the 
 twin races, sons of the ass, iii. 256 
 
 Mandar or Mandara, the sacred 
 mountain of Kushika mythology, 
 whence Sek-Nag, the snake of 
 wetness, and afterwards Vasuki, 
 the spring god, churned the rains 
 of the Indian rainy season, iii. 152, 
 177, 229; the sacred mountain of 
 the Jains on the Burrakar, called 
 Paris-nath, or the lord [nath) of the 
 traders (Paris), iii. 326 
 
 Mango, the parent-tree of the united 
 Kushikas and Maghadas, iii. 146, 
 237 ; marriage-tree of the Bunjhias, 
 Kharwars, Rautias, Kurmis, Ma- 
 hilis, and Rajwars, iii. 153, 209 ; 
 sacred to the god Ra-hu, iii. 202 ; 
 
 ^- "^^S , , , 
 
 Manjhus, royal land set apart m 
 an Ooraon village, ii. 91, 92, 94; 
 iii. 298 ; V. 486 
 
 Manki, head chief of a 'parha,' or 
 provincial union of Kolarian vil- 
 lages, ii. 54, 55, 59 
 
 Manthm, the revolving (math) Soma 
 year cup, representing the moon 
 and moon-bird of the barley-grow- 
 ing ploughing-race, iii. 243, 244 ; 
 the cup of the autumn season, iii. 
 270 
 
 Mantt, meaning the thinker, Indian 
 father-god, father and husband of 
 Ida, the mountain and cow-mother 
 (which see). Preface, xxvi ; i. 11, 15; 
 ii. 129; iii. 173, 234, 459, 284, 289 ; 
 Indian equivalent of the Phrygian 
 god Men, Minos or Menes, the 
 measurer, iii, 212, 213, 218, 234 
 
 Marlchi, meaning the fire-spark, father 
 of Kashyapa, the father of the 
 Kushite race, iii. 261 ; iv. 343 ; the 
 young sun-god of the Lumasi year 
 of three seasons, iv. 352 : one of the 
 stars of the Great Bear, ii. 129 ; 
 iii. 259, 261; V. 4:9; vi. 506, 
 510 
 
 Maroti, Gond tree-god (marom), iii. 
 161. 235 
 
 Marriage customs of India (1) 
 survivals from the matriarchal age, 
 when permanent marriage was 
 unknown, iii. 154, 157 ; (2) mar- 
 riage to a tree, iii. 152, 153, 209; 
 (3) changes in names of relation- 
 ships arising from a change in mar- 
 riage customs, ii. 56, 57 ; (4) 
 changes in the law of exogamy, 
 iii. 1 1 1 ; (5) evidence that marriages 
 in India and elsewhere were first 
 unions between alien tribes fur- 
 nished by the universal custom of 
 simulated capture, and by the 
 Indian custom of making the 
 Sindur-dan or sign of blood- 
 brotherhood the binding ceremony 
 in the marriage rite, iii. 174, 175, 
 196, 278; V. 485; (6) by the 
 custom of placing the bride on a 
 sheep's or bull's hide, iii. 175 ; v. 
 433 ; (7) evidence that marriage 
 was an institution introduced by 
 the yellow gardening races, given 
 by the gift of turmeric made to 
 Brahmin brides by the bridegroom, 
 iii. 278 ; (8) by the marriage of 
 Kurmi husbands to the mango- 
 
600 THE RULING RACES OF PREHISTORIC TIMES 
 
 tree, iii. 209; (9) by the use of 
 yellow as the Roman marriage 
 colour, and by the Roman cere- 
 mony of Sindur-dan, iii. 278 ; (10) 
 Spartan marriage customs traced to 
 those begun in the Indian village 
 groves, iii. 298; (11) also Babylon- 
 ian, iii. 158 (12) the peculiar 
 Kushika marriage custom of unit- 
 ing the pair by a bond of Kusha 
 grass, iii. 275, 280 ; marriage 
 customs connected with the Magh 
 festival in Assam compared with 
 those in parts of Argyllshire and 
 Cumberland, v. 457, 458 
 
 Martu (Assyrian, the daughter), 
 Martu (Akkadian, the west wind), 
 Martha (Aramaic, the mistress), 
 Myrina, Myrrha, Smyrna (mother 
 goddess of the coasts of Asia 
 Minor), Semiramis (the Babylonian 
 fish-goddess), Miriam (Hebrew, 
 the speaker), the Greek Maria, all 
 forms of the name of the tree and 
 wind mother - goddesses, Gond 
 Maroti, the tree (marom) god 
 (Sanskrit Maruts), who became the 
 constellation Virgo or mother of 
 corn of the Turanian races, iii. 
 296; i. 24, 26; iii. 181, 243; iv. 359 
 
 Maruts, goddesses of the south-west 
 wind (Akkadian Martu), and of 
 the tree (Gond Maroti, Marom), 
 of the race descended from the 
 mother-tree and the rain-god of 
 the south-west monsoon, i. 26 ; iii. 
 183, 206 ; daughters of Rudra, the 
 red (rud) god of the thunder-cloud 
 and the sacrificial stake, iii. 170, 
 320 ; v. 428 ; of Prishni, the 
 begetting (peru) mother, iii. 240 ; 
 spring goddesses of the year of five 
 seasons of Prajapati, iii. 243, 270 ; 
 the bringers of the rains, iii. 247 ; 
 holders of the rope of destiny 
 which turned the revolving pole, 
 iii. 25§^'t'hey yoke the foxes (hart), 
 drawing the chariot of Indra in the 
 Rigveda, iii. 313 ; the twenty- 
 seven Maruts of the Rigveda, iii. 
 322 ; the wind-goddesses wearing 
 deer («/a)-skins and driving the 
 dripping Prishati or nil - gau 
 (Antilope picta), the steeds of the 
 god Nila, V. 420, 421 
 
 Marya or tree [marom) Gonds, the 
 primitive indigenous matriarchal 
 Gonds, iii. 43, 55 ; iii. 152, 224 
 
 Masu, the ^.ntelope (mas) god of the 
 Akkadians, son of the Mas-mas, 
 the pair of building bricks, who 
 became the god Ner-gal, the Maso 
 of the Etruscans, Moses of the Jews, 
 and Mars, all names for the god of 
 fertility, iii. 315, 316; v. 495; 
 Masu, the constellation Leo, iii. 
 315; iv. 351, 400; V. 489, 490, 
 493 ; the father god of the sons of 
 the rivers found among the river 
 reeds, symbolised later as the stars 
 of the Great Bear, Preface, xxxii ; 
 iii. 219 ; iv. 358 ; also, probably, 
 the star Antares in Scorpio, v. 490 ; 
 marriage of Moses to a Kushite wife, 
 
 • v; 493 
 
 Mathura, city of the fire-drill (math), 
 sacred to Hari, iii. 214, the holy 
 land of Ra-dha, Krishna, and Vala 
 or Balarama, v. 440 ; Jats of 
 Mathura or Muttra, the Getse, and 
 Goths, V. 480, 487 
 
 Matriarchal Dravidian races of the 
 south, founders of communistic vil- 
 lage communities before the Neo- 
 lithic age, Preface, xx, xxvi, xxxvi ; 
 i. 16, 17 ; then villages, and not the 
 family, the national unit, ii. 43 ; 
 characteristic village rules, ii. 43; iii. 
 154, 157 ; sons of the village grove 
 and the tree, ii. 41, 42; iii. 152, 
 153 ; they traced their descent to 
 their mothers, iii. 146; education 
 of children, ii. 55 ; iii. 157, 298 ; 
 survivals of matriarchal customs in 
 marriage ceremonies, iii. 154, 157 ; 
 in descent of property in the female 
 line, iii. 157, 158 ; in the orgiastic 
 dances of South-western Asia, 
 Greece, and Rome, and in Baby- 
 lonian marriage customs, iii. 158 ; 
 their village dances and the objects 
 aimed at by them, iii. 154, 156, 
 158, 194, 204, 205; their system 
 of relationships, ii. 56, 57 ; they 
 were a maritime race, ii. 57 ; who 
 introduced village communities in- 
 to Europe," ii. 41, 52, 59 ; iii. 185 ; 
 the matriarchal races called the 
 Amazons in Asia Minor, Palestine, 
 and Greece, iii. 175, 176; vi. 510, 
 
INDEX 
 
 601 
 
 56 1 ; Greek Iletairse, survivals of 
 the matriarchal age, vi. 520 
 
 Media, called Mad-ga by the 
 Akkadians, fatherland of the fire- 
 worshippers, sons of the dog, iii. 
 187, 283 
 
 Menelaus, meaning he who withstands 
 men, husband of Helene, the dawn, 
 the Vedic Sarama, meaning of the 
 nwth telling of him and his son 
 Jtegapenthes the great (mega.) road, 
 vi. SS2. SS3 
 
 Metres, evidence of, the course of 
 change in ritual and belief given 
 by the metres of the Rigveda and 
 Zendavesta, iv. 553, 554 
 
 Minya, Minyans, or Minceans, the 
 race who traced their descent to 
 the god Minos, the measurer, the 
 great irrigating race of ancient 
 times in Orchomenos, Arabia, 
 India, and Egypt, Preface, xxv., 
 xxvi.; iii. 307; vi. 518; rulers 
 with the Sabaeans of the Semitic 
 ' territory lying west of the Euph- 
 rates, iii. 291 ; V. 498 ; successors 
 
 ■ of the i^Eolic races, vi. 519; the 
 Minyae of Crete and the Minotaur, 
 
 vi. SS9. 560 
 
 Mitra, the warrior with the silver 
 helm, the moon god of the Zenda- 
 vesta, iii. 317 ; said in the Rigveda 
 to be the god who fixes the times 
 of the ordained festivals, v. 416, 
 417, 422 
 
 Mitra- Varuna, the united moon 
 (mitra) and rain god (var), ii. 88, 
 iii. 217, 288 ; the givers of rain, 
 iii. 164, 168 ; parents of Vashishtha, 
 the most-creating (vasti) fire, iii. 
 211, 257 ; supreme gods of the 
 Kushikas, iii. 245 ; milk mixed 
 with juice of the Kusha grass or 
 bur-tree (Ficus Indica) or Soma 
 holy water offered to them at the 
 Soma sacrifice, but no animal 
 victims, iii. 242, 243, 309; v. 416; 
 clotted curds offered to them in the 
 Pankti sacrifice, v. 436 ; the Vedic 
 triad of Mitra, Vaniija, Aryaman, 
 v. 416, 417, 420, 422 ; a name of 
 the teaching priests (Pra-shastt-i), 
 the guardian of the sacred house- 
 pole in the consecrated sacrificial 
 ground, ii. 81, 82 ; iii. 240 
 
 Moon, as father-god of the Northern 
 races. Men, Min, Minos, Menes, 
 the measurer (men) of the Minyans 
 of Asia Minor, Greece, Crete, 
 Arabia, and Egypt, and Manu, the 
 thinker, of the Hindus, iii. 212, 
 213, 218, 307, 314; Dasaratha, the 
 ten (dasa) chariots (ratha) lunar 
 months) father-god of the Kushika 
 and of Rama, the sun-god of the 
 ploughing race, i. 26; iii. 191, 
 265 ; iv. 389 ; Kronos, the father 
 moon-god of the Greeks, ii. 106 ; 
 iii. 236 ; Ku Kuhu, the begetting 
 god of the Finns, Hindus, and of 
 the races whose totem is the 
 goat, iU. 148, 140, 240, 30s ; 
 Kudraj, the moon -god of the 
 Santals, iii. 304, 305 ; Ra-hu, the 
 waxing moon of the Dosadh fire- 
 worshippers, iii. 200 ; the waning 
 moon of the Rigveda, iii. 305 ; 
 Soma, the begetting (su) father- 
 moon of the Hindus wedded to the 
 sun - maiden, iii. 139 : vi. 539 ; 
 Chandra, the moon father-god 
 uniting the Hindu Maghadas and 
 Kushikas, iii. 146 ; iv. 338 ; 
 Minotaur, the constellation Taurus, 
 moon-bull, and Pasi-phase, the 
 moon-mother, vi. 559, 560 ; Mitra, 
 meaning the friend, the moon-god, 
 iii, 317 ; V. 416, 417, 422; the moon 
 as mother-goddess of the Southern 
 races, the mother ShinI, Sinivali, 
 the waxing moon of the Rigveda, 
 Kudra Sini, god of the Bauris, 
 mother of Satyaki, of the race of the 
 Sat-vat, the holy seven (sat),n\. 273, 
 305; v. 479 ; Sarasvati, with Rahu, 
 the waning moon of the Rigveda, 
 iii. 305 ; Sin, Sinh, or Singh the 
 horned moon-goddess of the Hindus, 
 Sumerians, Akkadians, Sabaeans, 
 and Semites, ii. 48; iii. 141, 291, 
 306, 32s, 326, 327 ; iv. 356 ; V. 
 479, 487 ; Mu-Chandri or Pandhari, 
 mother-moon of the Gonds, ii. 121 ; 
 iii. 138, 199, 236, 273, 287 ; Sita 
 first the furrow, as wife of Rama, 
 the ploughing-god, afterwards the 
 crescent-moon, as mistress of Ra- 
 vana, the storm-god, and wife of 
 Rama-Chandra, the sun and moon- 
 god, iii. 262 ; iv. 338, 343, 372 ; 
 
602 THE RULING RACES OF PREHISTORIC TIMES 
 
 Isis, the horned-moon, attended by 
 the seven scorpions, ii. 67 ; iii- 
 I73> 251 ; Istar, the homed-cow 
 fish, iii. 171 ; as the Hebrew 
 Ashtoreth or Esther, iii. 273, 280, 
 312 ; AUat, the fish-mother and wax- 
 ing moon of Arabia, the Aklcadian 
 Nin-lil, i. 23, 24 ; Menaka, moon- 
 mother of Sakuntala, iii. 319 ; the 
 moon as Pairika-knathaiti, wife of 
 Keresashpa, iii. 306 ; Hera, the 
 Greek moon-goddess, also the Latin 
 Juno, the Etruscan Uni, iii. 293 ; the 
 moon-goddess as mother-goddess 
 in Greek myths, Hippolyte, vi. 
 526 ; Hippodameia, vi. 522, 555 ; 
 Thetis, iv. 392, 393 ; vi. 529, 531 ; 
 Jocasta, iv. 390 ; vi. 537 ; the virgin 
 moon - goddess Artemis, also the 
 bear-mother, ii. 66, iii. 315 {see 
 Artemis); the twin moon and rain- 
 god Mitra-Varuna (which see) ; the 
 moon-god, united with the sun- 
 god as the horned sun-horse, the 
 year-gods of the early Semites, 
 Keresashpa, the son of Sama, the 
 horned-horse of the Zendavesta, 
 iii. 306 ; Karna, the Hindu son of 
 Ashva, the horse river, iii. 306, 307, 
 327; Vishva mitra, as the moon-god, 
 i'i- 317) 318; as the sun-god, iii. 
 319; crescent moon as the boat of 
 the sun and star-god Osiris (Orion) 
 in Egyptian, and Dumu-zi (Orion) 
 in Akkadian mythology, ii. 127, 
 128; iv. 35 1, 3S3, 387, 388; as 
 boat of the meridian pole in the 
 Delphic trisula, iii. 302 ; as boat 
 of the swan-knight of the holy 
 Grail; iii. 302; iv. 351 ; moon as 
 nurse of the young sun-god, iv. 
 384. See under Year-reckonings, 
 Lunar year of thirteen months, 
 Eleven months of generation 
 
 Munda, name of village headman 
 among the Kols and Ooraons, ii. 
 52, 54, 92, 95. 
 
 Mundas or Kols (see Kols and Mais), 
 the Mons or mountain people, allied 
 to the Malays, the hunting tribes, 
 who came into India from the 
 North-east, ii. 45, 47 ; national 
 temperament, ii. 45 ; a primitive 
 race, dating back to the early Stone 
 Age, i. I ; ii. 47, 48 ; antiquity 
 
 proved by Munda monumental 
 stones, ii. 50 ; the Kikatas of the 
 Rigveda, who do not use cattle or 
 drink milk, ii. 51, 52 ; provinces 
 (parhas) formed by Munda tribes, 
 ii. S3 ; their provincial flags, ii. 54 ; 
 identity of Munda and Malay village 
 organisation, ii. 55 ; system of mar- 
 riage introduced by them, ii. 56, 57; 
 evidence of the survival of Munda- 
 Puuuluan marriage at Kosi, v. 457; 
 the name Gawa the German Gau, 
 meaning the village or parish, of 
 Munda origin, ii. 59 ; marriage to 
 a mahua-tree, iii. 153 ; Munda 
 festivals, iii. 234, 244 ; marriages, 
 iii. 278 ; rulers of Western Bengal, 
 iii. 326 ; they wear a pigtail like 
 the Hittites, Preface, xlv ; iv. 339 
 Myths, historical value of. Preface, 
 viii-x ; i. 7, 8 ; used for educational 
 purposes. Preface, xi, xiv ; ii. 63, 
 64 ; myth of Nala and Damayanti 
 and its historical meaning, ii. 64- 
 72 ; of the Kauravyas and Pa^idavas 
 in the Maha,bharata, ii. 73-76 .; 
 Greek myths of Ixion and Koronis, 
 telling of the origin of the worship 
 of the Great Bear and the olive-tree, 
 ii. 83, 86 ; Greek and Hindu mytho- 
 logy of the divine medicinal efficacy 
 of oil, ii. 86, 89 ; myths of Chiron 
 and Akastus, telling of the progress 
 of medical science, vi. 524-526, 
 528 ; mythic history as told in fairy 
 tales and sacred numbers, Preface, 
 xi-xiii; ii. 78-80; historical evi- 
 dence furnished by myths embodied 
 in national festivals and sacred 
 numbers, ii. 77-80, 127 ; mythic 
 heroes never represent indivi- 
 duals, Preface, xvii ; ii. 80; Min- 
 yan and Semitic myths founded 
 on metaphysical abstractions, the 
 earlier ^olic myths on personified 
 powers of nature, vi. 519; Indian 
 mythic history comprised in the 
 limits of a year of destiny, Grecian 
 myths in the epochs in the life of a 
 representative hero, vi. 52 1 ; changes 
 in national breadth of view denoted 
 by the names of mythic heroes, vi. 
 SS^j 557; mythic history altered 
 by Celtic or Aryan bards. Preface, 
 liii-lv; vi. 539, 541, 564-567; 
 
INDEX 
 
 603 
 
 evolution and survival of myths, 
 ii. 82; vi. 564-571 ; myths pre- 
 served by national myth guardians 
 for national education. Preface, xi, 
 xiv; ii. 81 ; the sun-myths conse- 
 crating the successive Buddhas, iv. 
 396-399; Greek history as told in the 
 myth of Peleus, Eurytion, Chiron, 
 and Achilles, vi. 522-532; in that of 
 Phoenix and Achilles, vi. S32-534 ; 
 of Pholos, the wine-cask, Hercules, 
 and the Centaurs, vi. 549-551 ; of 
 Theseus, vi. 556-562 
 
 Ndbhd-nedishtha, the story of, name 
 means nearest (nedishtha) to the 
 navel (nabha), the son of Manu, 
 called Prajapafi, the supreme god, 
 who became Narashamsa, praised 
 (fkamsa) of men {nard), the Nairyo 
 Sangha of the Zendavesta, the 
 sacred fire burnt on the altars of 
 the Arigiras priests, who offered 
 burnt-offerings, iii. 169, 170; said 
 in the Rigveda to take the place 
 of Ida, the daughter and wife of 
 Manu, or the altar made in the 
 form of a woman, iii. 170; this 
 story identical with the Greek mar- 
 riage of Hercules, the fire-god, and 
 Omphale, the navel, iii. 171 ; Nara- 
 shamsa, and the Hebrew Judah, 
 iii. 189 ; Narashamsa, Vashishtha, 
 meaning the most-creating {vasu), 
 and the Vahram fires of the Parsis 
 identical, ii. 109. 
 
 Ndgas, Naguy, Ndga, Nagas sons of 
 the Nag or rain-snake, symbolised 
 by the cobra, the Nagur or plough 
 of heaven, of the Gonds, which be- 
 came St. George of Asia Minor and 
 Europe, the rain-god of the united 
 Kushikas and Maghadas, i. 8, 9-22 ; 
 ii. '87, 102 ; iii. 235 ; Nagur, the 
 Gond word for plough and rain- 
 snake, ii. 132; iii. 230; the Hindu 
 word for city, the place of plough- 
 ing, and the Hindu Nangar, a 
 plough, iii. 235 ; the Naga snake- 
 god, Susi-nag of Elam or Iran, and 
 of the Parthians, iii. 228 ; the 
 Shesh-nag of the Takkas and Sek- 
 nag of the Raj Gonds, iii. 229 ; the 
 father-god of the ploughing sons of 
 Ida, the sheep-mother, iii. 230 ; the 
 
 Nag or Nagash, the Great Bear, iii. 
 264 ; eggs and turmeric offered by 
 the Hos and Mundas to the Naga 
 gods, iii. 278 ; the Naga snake of 
 the sons of the house-pole, iii. 194 ; 
 the Naga sons of Gandhari, the 
 Kauravya mother, iii. 249 ; of 
 Ka-drii, the thirteenth wife of 
 Kashyapa, iii. 256 ; iv. 349 ; Naga 
 snake, sign of royal dignity in 
 India and Egypt, iii. 280 ; iv. 346 ; 
 similarity of the customs of the 
 Indian Naga races and those of the 
 Spartans, ii. 63 ; iii. 297, 298 ; the 
 five-headed Naga the five seasons 
 of the Hindu year, iv. 338 ; v. 460, 
 461 ; the constellation Hydra, the 
 great Naga snake of the heavens, 
 iv. 346 
 
 Nahash^ing of the Ammonites, the 
 Nagash or constellation of the 
 Great Bear, iii. 264, 316 
 
 Nahor, son of Serug, Assyrian Sar- 
 ganu, he was born (ganu) of 
 the cloud-goddess Sar, the river 
 Euphrates, father of Terah, the 
 antelope, iii. 180, 219; iv. 364 
 
 Nahushas, also called Varshagiras, 
 possessors of rain {varsha), rulers of 
 Eastern India and trading sons of 
 the Naga god, ii. 107; iii. 228; 
 Nahusha, the great Naga, father of 
 Yayati, i. 14; iii. 235,239; Nahshon, 
 the Nahusha father of the sons of 
 Judah, iv. 400 
 
 Nairs of Madras, identity of their 
 customs with those of the aboriginal 
 matriarchal forest races, ii. 57 ; iii. 
 
 157 
 
 Nakshatra or Nag-kshethra, the field 
 (kshethra) of the Nags or stars, the 
 heavens, ii. 93 note ; iii. 194, 320 ; 
 the division of the heavens into 
 twenty-seven equal parts, used in 
 the five years' cycle by which 
 Hindu astronomers reconciled solar 
 and lunar time, iii. 139; evidence 
 of Northern and Eastern influences 
 in their names and ritualistic use, 
 iii. 268, 321. 
 
 Nala and Damayanit, myth of, i. 7 ; 
 ii. 64-72, 127 ; iii. 248 
 
 Narada, god of men, the anthropo- 
 morpiiic god Linga, ii. 69 
 
 Nebo, Nabtt, or Nabi, the prophet- 
 
604 THE RULING RACES OF PREHISTORIC TIMES 
 
 god of the literary class among the 
 Assyrians, Moabites, and Canaan- 
 ites, iii. 312; his triangular altar, 
 iii. 171 ; the planet Mercury, to 
 which Mount Nebo was consecrated, 
 iii. 312; iv. 352; Mount Nebo, the 
 death of Moses, and the conquest of 
 Canaan, iv. 352, 400 ; v. 493 
 
 Neshtri, priests of Tvashtar, and the 
 mother goddesses, offerers of Sura, 
 or intoxicating spirits, ii. 89 ; iii. 
 207, 208 
 
 Niiievefi, city of the fish-god, iii. 286, 
 289 
 
 NishSdhas, aboriginal races of India 
 who were not {no) Ashadhas or 
 trading sons of the fish-god Ashadha 
 or Assar, ii. 104 
 
 Noah, meaning rest, the last of the 
 ten patriarchs of Genesis, answering 
 to Xisuthros, the last of the ten star- 
 kings of Babylon, the constellation 
 Aquarius, the year-god, who enters 
 his boat when the sun is in Aquarius, 
 ii. 129; iii. 265, 289; iv. 384, 
 385 
 
 Numbers, sacred, historical evidence 
 given by, ii. 79, 80 
 
 Nun, the supreme god of the Akka- 
 dians, Egyptians and Jews, the 
 spirit or germ of life, dwelling and 
 hidden in the misty atmosphere, 
 i. 9 ; iii. 250, 252, 292, 296 ; iv. 
 375 ; the fish-god and father of 
 Joshua, iii. 302, 303, 315, 352 ; iv. 
 396, 400; v. 49 1, 495. See Fish- 
 god 
 
 Nymphs, the earlier nymphs wor- 
 shipped by the Greeks were the 
 Dryades, tree-nymphs, Oreads and 
 Napese, mountain and glen nymphs, 
 to these were added by the water 
 and star - worshippers Naiads, 
 nymphs of rivers and springs, and 
 Oceanides or ocean nymphs, vi. 516 
 
 Odin, the god who knows {pdh, odj, 
 bod), the Northern equivalent of 
 the Hindu Buddha, iii. 225 ; whose 
 bird messenger was the raven, iii. 
 24s ; iv. 342 ; father-god of the 
 sons of the horse, iv. 336, 348 
 
 Odusseus, the wandering sun-god, 
 Greek equivalent of the Northern 
 Orwandil, the star Orion, iii. 299 ; 
 
 iv. 351. 354. 360; v. 444, 445; 
 discovers Achilles to be the sun- 
 god, vi. 552 
 
 (Edipus, he with the swollen foot, 
 son of Jocasta, the lunar crescent, 
 ' and Laius, the stone obelisk, mean- 
 ing of the myth of his killing the 
 moon - sphinx and marrying his 
 mother, vi. 537-539 
 
 Ojhas, those who know [pdh, odj), the 
 exorcisers or guardian priests ap- 
 pointed in each Dravidian province, 
 as successors to the tribal priest 
 Byga, ii. 95 ; names of Sakadvipa 
 andMaithila Brahmans and of the 
 territorial Babhans, ii. 76 ; iii. 225 ; 
 names of Gond priests, ii. 76; iii. 
 224. ■ • 
 
 Olive tree, the tree sacred to Athene, 
 and the parent-tree of the Greek 
 and Semite race, who believed in the 
 divine efficacy of oil, whose prophet- 
 bird was the dqve, ii. 85 ; iii. 158, 
 289 ; the tree overshadowing Leto 
 at the birth of Apollo at Delos, ii. 
 86; iii. 159; vi. 519 
 
 Olympian games in Greece, celebrated 
 at the beginning of the official Greek 
 year of the Olympiads al the first 
 new moon after the summer solstice, 
 iv. 361 
 
 Ooraons, immigrants from Ruhidas, 
 the red land, a composite Dravido- 
 Turanian race of Chota Nagpore, 
 ii. 45-47 ; founders of government 
 by kings, ii. 62, 91, 92; a flower- 
 loving race, ii. 88 ; organisation of 
 their villages, i. i ; ii. 91-95 ; sons 
 of the ass (see Ashvins and Ass), 
 and first growers of barley, ii. 91 ; 
 iii. 255 ; their great Magh festival 
 to Maga, the witch-mother, ii. 125 ; 
 iii. 234, 236, 304 ; iv. 386 ; Ooraon 
 or Orang means the ' forest ' men, 
 iii. 152 ; their methods of educa- 
 tion, iii. 157; their rain festival to 
 Sar and the sal-tree, iii. 231 ; their 
 barley festival, iii. 233, 244 ; begin 
 their year in Magh (January- 
 February), iii. 304 
 
 Ophir, originally Abhfra, a Dravidian 
 land, iii. 295 ; the land of the 
 antelope (opher), iv. 371 ; the delta 
 •of the Indus, v. 472 ; the son of 
 Joktan, V. 471, 472 
 
INDEX 
 
 605 
 
 Orion, the constellation called by the 
 Egyptians Smati, a name of Osiris, 
 guardian of Artemis, DamayantI, 
 and Isis, meaning of the myth, ii. 
 66, 67 ; used to measure time, ii. 
 72 ; year measured by the embarka- 
 tion of Orion, the Egyptian Osiris, 
 the Akkadian Uruannaand Dumu-zi, 
 the only son of Istar, in the year- 
 boat, ii. 127; iv. 351, 385, 387, 
 407, 409 ; Orion Orwandil, the 
 Northern giant and Odusseus, iv. 
 351 ; thestaroftheantelope(»!«;ja), 
 called Mriga shiras by the Hindus, 
 ruling the year of three seasons, iv. 
 401 , 402 ; young Brahmins conse- 
 crated to Orion, iv. 403 
 
 Orpheus and Eurydice, meaning of 
 myth, vi. 551 ; Orpheus and the 
 Ribhus, Preface, xix 
 
 Osiris, originally the goat father-god 
 of the Egyptians, the god of water, 
 and the Asari or all-seeing eye of the 
 Assyrians and Egyptians, ii. 126, 
 127 ; iii. 173 ; iv. 366 ; Osiris, the 
 star Orion, ruling the year (^iee 
 Orion), the crocodile, MagaSebek, 
 the uniter i^sbk), iii. 224 (see Alli- 
 gator); the enclosing or child-snake 
 Ahi, iii. 189 note 2, 194 ; the year 
 of Osiris as the moon-god, ii. 128, 
 129 ; iv. 409 ; the bearer of the 
 sceptre or goat-headed staff, iii. 
 222 ; god of the Northern sun, iii. 
 271 
 
 Oxus, or Jihun, the river of life (ji), 
 issuing from the mother-mountain, 
 i. 19 ; iii. 220 (diagram) ; the 
 mother-river of the Vahlikas or 
 Takkas, iii. 190 ; the Ra-sa of the 
 Rigveda, the river of Ra, v. 442, 
 475 
 
 Pahan, the village priest or parson of 
 the Ooraons, ii. 92, 95 ; iii. 231 ; 
 historical evidence furnished by the 
 distinctive divisions of the Pahnai 
 or glebe land, ii. 93, 94 
 
 Palasha-tree [Butea froiidosa) , Soma 
 brought from heaven on its leaves 
 by the Shyenabird (see Bird-mother 
 myth), iii. 138 ; sacred to the 
 Ho Kols and Gonds, iii. 138, 199 ; 
 the sap used as Soma, iii. 138, 310; 
 used to make the sacred triangle on 
 
 the mother-altar, iii. 164, 165; used 
 as the sacrificial stake in the sacri- 
 fice to Kshetra Pati, in which rice 
 is offered to the mother-cow on 
 Palasha leaves, iii. 198 
 
 Palestine, home of the M-ild ass and 
 of the Rotou, or red men, of the 
 Egyptians, ii. 92; village system 
 identical with that of the Indian 
 Dravidians, ii. 59 ; division of the 
 country into provinces ruled by 
 cities, ii. 97 ; a Semitic country in 
 1800 B.C., iii. 303 ; the land of the 
 sons of the ass, iii. 316 
 
 Palilia, in its earliest form, the April 
 festival of the Italian sons of the 
 cow to the rain god, answering to 
 Gond April festival to the plough- 
 god, the Athenian festival to the 
 Mounychian Artemis, and that to 
 St. George, ii. 133 ; iii. 232 ; 
 Palilia at Rome on a different date 
 from that of the country villages, 
 and mixed with worship of the 
 father-horse of the sons of the 
 houshold-fire, iii. 322, 323; iv. 336 
 
 Palm-tree, the date-palm of Babylon 
 and Western India, the Jewish 
 Tamar, wife of Judah, the male and 
 female trees, the parent-trees of the 
 gardening and trading races, the 
 Shus, who believed in the divinity 
 of pairs, i. 17; ii. 41; iii. 158, 159, 
 241 ; iv. 344, 347, 36s, 40s ; the 
 tree borneon the banners of Bhishma, 
 the sexless sun-god, uncle of the 
 Kauravyas and Pandavas, v. 433 j 
 and on that of Vala-rama, the son 
 of RohinI, the star Aldebaran, the 
 mother-star of the bull race, v. 446- 
 448; the parent-tree of the Kshatrya 
 or warrior race, v. 448 ; Bala-ram, 
 the son of the palm-tree and 
 Rohini, killed in the palm-tree 
 grove Dhenuk, the ass father-god 
 of the Hittite twin-races, v. 466 ; 
 the tree grasped by Leto at the 
 birth of Apollo and Artemis at 
 Delos, iii. 159; vi. 518 
 
 Pan. See Goat -god 
 
 Paiichdlas, name of the dwellers in 
 the Gangetic Doab, descended from 
 the five (failch) Naga snakes, the 
 five seasons of the Hindu year, called 
 also Srinjayas or sons of the sickle 
 
606 THE RULING RACES OF PREHISTORIC TIMES 
 
 (srini) the corn-growing races, ii. 
 113 ; iii. 23s, 301 ; iv. 338 
 
 Panchayats, or councils of five, their 
 use in Kushlka political organisa- 
 tion, ii. 100 ; reappear in Sparta as 
 the five Ephors, iii. 298 
 
 Paiich-pir or Paiich Devati, the five 
 village gods, the five seasons of the 
 Indian year, worshipped in Hindu 
 villages, ii. 86 ; iii. 160, 280 
 
 Pdniavas, successors of the Kaur- 
 avyas (which see), sons of Pandu the 
 sexless sun-antelope, and his wives, 
 Prithu,the conceiving (/«r«) mother, 
 mother of the Parthians, and Madri 
 the mother of the drunken (mad) 
 race, who thought ' intoxication to 
 be inspiration, i. 23 ; iii. 237, 248, 
 -285 ; iv. 337, 368 ; V. 427 ; their 
 mythic history telling of the worship 
 of the moon, the substitution of the 
 year of five seasons beginning with 
 the winter solstice for that beginning 
 with the summer solstice and the 
 consecration of incense, ii. 73-76) 
 108 ; iii. 273, 299, 301 ; taught by 
 Drona, the Soma cask, meaning of 
 the myth. Preface, xxiii ; iii. 275 ; 
 bear the ape as their father -god on 
 their banner, iii. 296 
 
 Pandhdri, the moon-goddess of the 
 Gonds, iii. 236, 273 
 
 Pandu, the sexless sun-god of the 
 antelope race, reputed father of the 
 Paridavas, iii. 225, 237, 262 ; iv. 
 343, 367, 368 
 
 Panis or traders, the Vedic name for 
 the Turano-Dravidian races, ii. 61, 
 106 ; speakers of Dravidian speech 
 identified with the Nahushas, called 
 Asunvants or non-pressers of Soma, 
 ii. 107; collective name for the sons 
 of Yayati, the god Ya, ii. Il8 ; war 
 between them and the Purus as told 
 in the 6th Mandala of the Rigveda, 
 iii. 274 ; the people to whom Paris- 
 nath, the lord (nath) of the Paris, 
 is sacred, iii. 326 ; Paris of Troy 
 represents the Vedic Panris, vi. 552 
 
 Pa-pil-sak, Akkadian name for the 
 constellation Leo, iv. 343, 372 
 
 Para-shara, the overhanging {para) 
 cloud (shara). See Sar 
 
 Parka, Munda name for province, 
 the Hindu Pergunnah ; history of 
 
 origin of ' parhas ' as founded by 
 the hunting races, ii. 53-55 ; en- 
 largement of by Turanians, ii. 62 ; 
 parhas ruled first by the village of 
 the Byga or tribal priests, ii. 54, 
 95 ; afterwards by the central city, 
 ii. 97 ; alliances between parhas, 
 iii. 154-156 
 
 Parjanya, the rain-god, father of 
 Soma, iii. 162 
 
 Pdrthava or Prithu-Parsu, the Par- 
 thian races, sons of Prithu, the earth 
 and sun mother, Vedic name for 
 the Pauchalas and Pandavas, ii. 
 112, 113, 114, 116; iii. 228 
 
 Passover, originally a national human 
 sacrifice of the Semites, iii. 277 ; 
 the Samaritan passover of the sons 
 of the sheep and that eaten by the 
 army of Joshua, v. 497 note 
 
 Pdtala, trading port of first Indian 
 matriarchal emigrants, ii. 59 ! the 
 ruler of the commerce of the Indus 
 and the Punjab, ii. 98 ; capital of 
 the Shus called Ikshvakus, iii. 140, 
 141 ; iv. 404 
 
 Peacock and the myth of Argus, mean- 
 ing of, also a totem of the Hindu 
 Bhars, iii. 294 
 
 Peleus, son of the potter's clay (tttjX^s), 
 king of the myrmidons, myth tell- 
 ing the course of Greek history in 
 describing his relations with Phokas, 
 the seal-god of /Egina, the tortoise 
 island, with Eurytion, bearer of the 
 heavenly bow Akastus, the healer, 
 and Cheiron the Centaur, the pri- 
 maeval physicians Thetis and Achil- 
 les, the young sun-god, vi. 523-532 
 Pelops and Hippodameia, myth of, vi. 
 
 sss, 556 
 
 Penelope, the weaver of the web (petie) 
 of time, wife of Odusseus, iii. 299 ; 
 V. 445 
 
 Perez, son of Tamar, the palm-tree, 
 the pole-god, father of the royal 
 race of Ram, Preface, Ii ; iii. 241 
 
 Persephone or Proserpine, the winter 
 season of the year of two seasons, 
 Preface, xi ; iii. 216; vi. 547 
 
 Pharsi-pen, Gond god of the female 
 (pen) trident (pharsi), first the 
 javelin, likethe Jewish god Shelah 
 or the Ashera, iii. 193, 262 ; then 
 the trident-god of the Song of 
 
INDEX 
 
 607 
 
 Lingal and of the Takkas of the 
 Punjab, iii. 193 ; identical with the 
 Hindu Rudra Triambika, iii. ig6, 
 197 ; and Hekate, iii. 215 ; god of 
 the necklace or bells of time, iii. 
 226, 258, 280 ; the caduceus of 
 Hermes, iii. 229, 230 
 
 Phoenicia, the red {pAoinix) land, vi. 
 546; sacrifices in, iii. 196; Phoe- 
 nicians came from India and the 
 Persian Gulf, iv. 346, 347 ; evi- 
 dence given by Phoenician temples 
 in Mashonaland, iv. 347, 348 ; land 
 of Phoenix, tutor to Achilles the 
 sun-god, vi. 533 ; the lands of the 
 vines and the red wine, the Celtic 
 Fionuisce, which became Phoenix, 
 vi. 546 
 
 Phlegyas, king of the Phlegyes, the 
 first Greek fire-worshippers or 
 Heracleidae, ii. 109 ; vi. 505, 522 ; 
 Greek form of the Phrygian fire- 
 god Phri-gu or Bhri-gu, i. 39 ; father 
 of Ixion and Koronis, ii. 83 ; the 
 fire-god of the earthly fire, ii. 84 
 
 Phrygia, home of the fire-god Bhur 
 or Phur, ii. 38 ; vi. 500 ; of the 
 beehive huts and tombs of the 
 Bronze Age, iii. 177, 199 ;- of 
 Neolithic arts and agriculture, i. 32, 
 39 ; land of fire and phallus wor- 
 ship, ii. 60 ; union in Phrygia of 
 the agricultural races of the South 
 and the Ural-Altaic shepherds, iii. 
 161, 176 ; the birth-land of the 
 mother Ida and the goat-god Pan, 
 iii. 175-177 ; self-mutilation cus- 
 tomary in, Preface, xv ; iii. 186 ; 
 the land ruled by Midas and the 
 sons of the ass, iii. 256 ; of the 
 sexless star-father, iii. 264 ; home 
 of the yellow race of star-worship- 
 pers, iii. 280 ; the country where 
 the lion was made a symbol of the 
 supreme God, iii. 314. 
 
 Pig, the totemistic parent-gods of the 
 Iberian race, iii. 180; historical 
 evidence furnished by their sacrifice, 
 iii. 180, 182 
 
 Pine ■ tree, the parent - tree of the 
 Northern Finns, ii. 41 ; iii. 263 ; 
 vi. 511 ; of the Phrygian earth-god- 
 dess Cybele, iii. 264; vi. 511 ; of 
 the German Teutons, iii. 158, 159, 
 264 ; how the parent pine - tree 
 
 became the parent sal -tree ex- 
 plained, vi. 511 
 
 Pirithous, son of Ixion, meaning the 
 revolving pole, ii. 84 ; vi. 521 ; 
 Pirithous, Theseus, Helene, and 
 Persephone, vi. 561 
 
 Piru, the Finnic and Tamil begetting 
 i^peru) god who gave eyes to the 
 snake, a form of the fire-god Bhur 
 or Phur, and father of the race of 
 Viru or Piru, worshippers of the 
 Linga or phallus, i. 38 ; ii. 128 ; 
 iii. 24s ; one of the primaeval fire- 
 gods preceding the rain-god, i. 39 ; 
 the fire-god of the Phrygians, ii. 83 ; 
 the Slavonic god Per-kunas, the 
 thunder-god, iii. 245 
 
 Pitarah Somavantah, the oldest rice- 
 growing fathers of Indian ritual, 
 possessed of Soma or Su, the life- 
 giving germ, to whom rice was 
 offered, ii. 77 ; iii. 207 ; a race 
 living in Equatorial countries where 
 there are six seasons in the year, 
 ii. 47, 78 
 
 Pitaro Barishadah, the barley-grow- 
 ing fathers of the Kushite race, 
 seated on the Barhis or altar-seats 
 of Kusha grass, to whom parched 
 barley was offered, ii. 77, 102, 122 ; 
 iii. 207, 227 ; v. 43S 
 
 Pitaro ' Cnishvdttah, the fathers who 
 burnt their dead, the Aryans of the 
 Bronze Age, to whom porridge made 
 of the barley offered to the Pitaro 
 Barishadah and the milk of a cow 
 suckling an adopted calf, was 
 offered, ii. 78, 102 ; iii. 207, 227 
 
 Pitri-yajHa, or annual festival to the 
 fathers, ii. 47, 102 ; iii. 207 ; its 
 celebration altered in India and 
 Athens from the festival to the 
 dead, celebrated in November (ii. 
 130-132), to the months before and 
 after the autumnal equinox, iv. 
 
 391 
 Planets, called Pairikas or wanderers 
 in the Zendavesta, and looked on 
 as the foes of heavenly order, iii. 
 
 3" 
 Pleiades, year of the Southern Hemi 
 sphere and Western Hindus, mea- 
 sured by the Pleiades, Preface, xi, 
 xii; ii. 123-126 ; iv. 389 ; also Egyp- 
 tian year, 125, 126 ; Pleiades year 
 
608 THE RULING RACES OF PREHISTORIC TIMES 
 
 traced to Mexico, ii. 125 ; to Peru, 
 Persia, South - western Asia, and 
 Europe, ii. 130-133 ; Gond festival 
 to, iii. 233 ; V. 462 ; the Hindu 
 mother-goddessAmba and the Saren 
 (Pleiades) of the Santals, iii. 287 ; 
 called Kimah, or the binders-, in 
 Hebrew, A.ssyrian Kimta, iii. 287 ; 
 the stars of the doves (Peleiades) 
 in Greek mythology, iii. 288, 289 ; 
 the Pleiades mother-seasons, Amba 
 and her sisters, and the horse 
 sacrifice, iv. 336-338 ; the Pleiades 
 astronomy and that of the barley- 
 growing races, iv. 363 ; the Pleiades 
 year of the Ribhus, iv. 364; mar- 
 riage of the stars of the Great Bear 
 to the Hindu Kriltakas or Pleiades, 
 and their worship by married 
 couples, iv. 378, 379 note ; v. 
 426 ; vi. 509 ; the Hindu month 
 IChartik, sacred to the Pleiades, iii. 
 268, 287 ; iv. 380 ; union of the 
 sons of the Pleiades mother Amba 
 with the sons of the bull, typified 
 by the constellations Taurus and 
 the Pleiades, iii. 287 ; iv. 381 ; 
 Orion and the Pleiades, iv. 402 ; 
 Krittakas, the Hindu name of the 
 Pleiades, means ' the spinners,' 
 V. 426 ; the Pleiades worshipped 
 by the Sabsean Arabs under the 
 name Turayya, v. 427 ; Amba, the 
 Hindu mother-star of the Pleiades, 
 the mother of Vrisha-kapi, the rain 
 (varsha) ape (kapi), v. 427 ; the 
 Kirttida (krittakas), the spinners, 
 mother of Ra-dha, v. 
 
 Plough means etymologically the fire- 
 drill, i. 39 
 
 Pluto, PloutoH, Plutus, the turning- 
 god, the pole, Preface, xxix, xxxii 
 
 Pola, the autumn Gond festival to the 
 oxen, iii. 230,233 
 
 Polar star, worshipped by Hindu 
 married couples, iv. 179 note ; 
 V. 433 ; Vega, worshipped as the 
 polar star in Egypt and by the 
 Hindu Kushika, iv. 411, 412, 
 Note A 
 
 Pollux, Polydeukes, the much (polu) 
 wetter (deukes), the rain-god as one 
 of the Greek twins, iii. 210, 299 ; 
 iv. 339, 353 ; compared with Moab, 
 the water (mo) father (ab), iii. 300 
 
 Pongol, festival at Madras beginning 
 the year with the winter solstice, 
 iii. 304 
 
 Poplar ■ trees, parent - trees of the 
 Armenians, Preface, xxi note 2 
 
 Prajdpati, the lord (pati) of former 
 (pra) generations (ja), name of 
 Dravidian supreme god called Ka, 
 symbolised by the Soma-cask or 
 tree in which the sap or soul of life 
 dwelt. Preface, xxii ; ii. 74 ; iii. 
 228, 239; line of libations of melted 
 butter to Prajapati, forming one 
 limb of the rain-cross traced on 
 mother-altar from North-west to 
 South-east, meaning of, iii. 167 ; 
 father of Nabhanedishtha, the sacred 
 fire on the altar, iii. 168 ; of Rudra, 
 iv. 369 ; the god of the golden 
 womb, V. 424 ; of the year of five 
 seasons, iii. 270 ; v. 425, 431 
 
 Prakrit, dialects spoken in Western 
 India in Vedic tiriies, ii. 51 ; inter- 
 mixed with earlier native dialects, 
 ii. 118 
 
 Prashastri, or teaching-priest, the 
 guardian of the house-pole of the 
 Sudas or house of the gods in the 
 consecrated Hindu sacrificial area, 
 Preface, xvii; ii. 81 ; priests of the 
 Furus, iii. 240 
 
 Prastara, Hindu sheaf of Kusha or 
 Ashva-vala grass used in sacrifices 
 and the prayer for rain, iii. 164, 
 166. See Magic wand 
 
 Prithu, the conceiving (peru) mother, 
 also called Kunti, the mother of 
 the lance (kanti), mother of the 
 Pandavas or Parlhavas, the Par- 
 thians, and of the Dravidian races, 
 ii. 112; iii. 214, 229, 262; mother 
 of Karna, the moon-god, iii. 306 
 
 Proteus, meaning of his transforma- 
 tions, vi. 568 
 
 Purkooi, fire-priests of Delphi, ii. 82 
 
 Purohit, or family priests, political 
 importance of in Aryan organisa- 
 tion, ii. 102 
 
 Puru-ravas, the Eastern (puric) roarer 
 (ravas), the thunder-god of the 
 Eastern Purus or city builders, 
 husband of Ur-vashi, the primeeval 
 (ur) creatrix (vashi) or fire-socket, 
 ii. 84; the fire-drill in the Soma 
 sacrifice, iii. 166 ; story of Puru- 
 
INDEX 
 
 609 
 
 ravas and Ur-vajhi, iii. 211, 212; 
 father of Shiva, iii. 222 
 
 Ptirus, race' of Eastern city builders, 
 speakers of Dravidian speech, sons 
 of Kutsa, the god Ku (the begetter), 
 and the youngest sons of Yayati, 
 ii. 107, IIS, 117; iii. 240. 25s; 
 allies of the Ashvins or twin-gods, 
 iii. 206 ; their war with the Panis, 
 as told in 6th Mandala of the 
 Rigveda, iii. 274 
 
 Puryag, place of pilgrimage at the 
 junction of the Jumna and Ganges, 
 consecrated by the sacred Plaksha- 
 tree {Ficus infectoria), iii. 211, 214 
 
 Fuse, the alligator, Fush-kara, Fu- 
 shan. See Alligator and Bull-god 
 
 Fushkala-vaii ox Hastinapore, the city 
 of the eight (asta), on the Swat 
 river, where GandhSri laid the 
 world's egg, iii. 249 
 
 Pushtu, Afghan language, Dravidian 
 cerebrals in, iii. 135 
 
 Fytho, the Greek god of the abyss 
 (piiSoi), dwelling in Delphi, the 
 womb of the Grecian race, iii. 171 ; 
 the god of the Pythion on Mount 
 Olympus, vi, 514 
 
 Quetzalcoatl, Toltec god, i. 20 
 Quia-teot, Mexican rain-god, i. 19 
 Quirinus, the Sabine god, meaning 
 the begetter (^«), Preface, xxxii. 
 
 Ra, the Wend god Rai, sun-god of 
 the bright sky, the Egyptian god 
 Ra and the god of the Maghada 
 fire-worshippers ; Ra-hu, the Sans- 
 krit Raj, the father of kings, i. 27; 
 V. 440, 441, 442, 443, 477 
 
 Raamah, the son of Kush in Genesis, 
 V. 443, 471, 472, 473; name of 
 India in Ezekiel, v. 476 ; the 
 thunder-god, v. 476 
 
 Rabu and Rahab, the alligator. See 
 Alligator 
 
 Rachel, the ewe or sheep-mother of 
 the Asipu or prophet sons of Jacob, 
 Preface, xxiv ; iii. 241 ; v. 478 
 
 Rd-dhS, the giver (dhd) of Ra, the 
 counterpart of REma, the mother 
 (via) of Ra, and wife of Krishna, 
 the black antelope father-god of 
 the antelope race, daughter of the 
 fire -god, and the spinners or 
 
 39 
 
 Pleiades, iv. 390 ; v. 450, 452, 459 ; 
 the mythology of her hill, Barsana, 
 and of the adjoining hill Nand-ganw, 
 V. 452-453 ; of the Radha kund, 
 the pool [kund) sacred to Ra, 
 V. 460 ; the birthday of Radha, 
 the pool of the lotus, v. 461 
 
 Rd-hu, the fire-god of the Magadhas 
 and their priests, the Dosadhs, 
 Preface, xxx ; i. 27 ; of the forest 
 races, ii. 68, 69 ; worshipped by 
 them as the waxing node of the 
 moon, the god who brought the 
 household fire, Agni Vaishvanara, 
 iii. 2C0, 201; Dosadh festival to 
 Rahu, iii, 201, 202 ; that at the 
 Frahlad-kund at Phalen in Mathura, 
 V. 458 ; Ra-hu, called Pralamba, 
 killed by Bala-ram, the moon-god, 
 V. 467 ; the waning moon in the 
 Rigveda, iii. 305 
 
 Rd-ja, born (ja) of Ra, name given 
 to the Ra, or sun-worshipping 
 Gonds, iii. 229 ; to Hindu and 
 Egyptian kings, v. 442 
 
 Ram and sheep, the totem animals 
 offered to Varuna, the god of the 
 barley-growing races, iii. 173, 216, 
 217, 218 ; Osiris both the goat 
 and the ram-god, iii. 173; the 
 victim substituted by Abram for 
 the human sacrifice of the eldest 
 son, V. 467 ; became the constella- 
 tion Aries, iv. 391 ; the star that 
 led the Israelites under Joshua, the 
 sons of the sheep and ram, v. 496, 
 497. See Ida 
 
 Ram, the father of the Kushika race, 
 iii. 163 ; of the royal branch of the 
 tribe of Judah, iii. 201 ; v. 443, 
 489 ; brother of Caleb, the dog, 
 vi. 547 ; the supreme god Ram-anu 
 or Hadad Rimmon, v. 477, 478 
 
 Rdma, name means the mother (ma) 
 of Ra, originally the mother-goddess 
 Ra-dha, meaning the giver (dhS) of 
 Ra, iv. 390 ; name meant the dark- 
 ness in Sanskrit, and the heights in 
 Hebrew, i. 27 ; the ploughing 
 father-god of the Kushikas, son of 
 Kaushaloya, i. 26 ; iii. 192 ; v. 472 ; 
 husband of Sita, the furrow, who 
 placed Marichi, the spark of light, 
 the primaeval Kushika father, as 
 one of the stars of the Great Bear, 
 
610 THE RULING RACES OF PREHISTORIC TIMES 
 
 iii. 261 ; of Sita, the crescent- 
 moon and the mother-mountain, 
 iv. 338, 343, 372 ; son of the 
 antelope, iv. 366, 389, 390; the 
 sun and moon-god Rama-Chandra, 
 iv. 338, 372 ; the third Rama, 
 V. 444 ; he was the fish sun-god 
 Pra-dyumna, iv. 374, 375; husband 
 and son of Radha as the sun-god, 
 iv. 390 ; conquers Lanka (Ceylon), 
 the islandof the south pole, iv. 391; 
 where he conquers Ravana, the 
 storm-giant, iv. 395 ; the sun-god 
 Ram born again inAquarius, iv.393; 
 father-god of the sons of the sun- 
 horse, iv. 395 ; the first of the three 
 Ramas, v. 441 ; Rama, called 
 Parasu Rama, or Rama of the 
 double axe (parasu), the moon- 
 god, the second Rama, v. 443, 
 444 ; Vala-rama, or Bala-ram, the 
 son of Rohini, the star Aldebaran, 
 and of the date-palm, the third 
 Rama, v. 444, 446 ; he is the god 
 Ram, the father-god of the Semite 
 race, v. 445-448 ; the driver of the 
 moon-plough, the crackling fire-god 
 called Svana, v. 464, 465 ; the 
 male moon-god ruling the year be- 
 ginning with the winter solstice, 
 v. 465 ; is brother to Krishna, the 
 antelope sun-god, v. 466, 467. See 
 Krishna 
 
 Ram-Snu, storm-god of the Assyrians, 
 successor of the storm-bird, iv. 340 ; 
 V. 466 ; Raamah, Rimmon and Ram 
 of the Bible, v. 443 ; the Rama 
 Hvastra (the Sanskrit Shvastra, 
 comparative of Shvas, hissing), the 
 Vayu, or wind-god, of the Zenda- 
 vesta, V. 469, 470 ; the rain and 
 thunder-god of the Assyrian (Se- 
 mitic) Flood legend, iv. 393 ; the 
 Akka,dian Mer - mer, the Sabine 
 Marmar, the Hindu Ram-ram, Pre- 
 face, xxxiii. 
 
 Sama Hvastra, the sexless Zend 
 father-god, the wind-god ruling the 
 winter season, iii. 271 
 
 Ribhus, the Vedic markers of the 
 seasons of the year. See Alligator 
 
 Rohini, the red cow, the river 
 Rohini, mother of the Sakyas, 
 mother-goddess of the red race who 
 placed their brides on a red bull's 
 
 hide, iii. 175; v. 447; the star 
 Aldebaran, mother-star of the red 
 Semite race, iii. 315 ; v. 427, 433 ; 
 mother of Vala-rama or Bala rama, 
 V. 464, 466 
 
 Rudra, the red (ruc[), god pf the 
 sacrificial stake, father of theMaruts,- 
 once placed in the centre of the 
 sacrificial altar, iii. 1 70 ; sacrifice 
 to Rudra with the three {tri) wives 
 called Rudra Triambika, iii. 196, 
 197 ; this combination a reproduc- 
 
 • tion of the Gond god Pharsi-pen, 
 iii. 196, 197 ; sacrifice to Rudra as 
 Kshetra-pati, lord (pail) of the 
 fields {kshetra), iii. 198 ; the god of 
 intoxicating spirits and dances, iii. 
 205 ; Rudra, son of Prajapati, 
 called Ish-ana, the mountain-god, 
 equivalent of Is-star, iv. 369 ; the 
 god worshipped as Bhim-sen by the 
 Gonds, iii. 202 ; the eleven Rudras, 
 or father-gods, iii. 266 
 
 Sabceans, the men of Sheba (seven), 
 the rulers of Southern Arabia, 
 allies oftheMinyans, Preface, xxvi; 
 i. 13 ; V. 427, 434, 498 
 
 Sacrifices divided into (l) the animal 
 sacrifices of the Northern mountain 
 races who believed that by sacrific- 
 ing and eating the totem of their 
 tribe at an annual sacramental meal 
 they could infuse into those who 
 partook of it the virtues of their 
 parent-god, iii. 160, l6l, 197; 
 (2) the fruits, grain, cakes and 
 flowers offered by the forest matri- 
 archal cultivators of the south to 
 the mother-earth, iii. 160 ; by the 
 Greeks to Apollo, iii. 328 ; these 
 were blended in the Soma sacrifice 
 in which a cake baked on the fire- 
 altar was first offered, iii. 163 ; also 
 eleven cakes to Agni-Vishnu, the 
 year-god, barley to the bird-mother, 
 and heated milk to the three sea- 
 sons. Preface, xlvii ; while animal 
 sacrifices were offered to the gods 
 of the Tur-vashu who made the 
 Tur the house or meridian-pole 
 their god {-vasu). Preface, xlvii ; iii. 
 162 ; this god was Gumi or Rudra, 
 the red [rud) god of the sacrificial 
 stake in the centre or navel of the 
 
INDEX 
 
 611 
 
 altar, iii. 160, 170 ; also in the centre 
 of thehouse,and of the village grove, 
 iii. 160, 200 ; sacrifice originally 
 offered to Ida {see Ida), the three 
 mother-seasons of the year, iii. 172; 
 it was in thejr honour that the 
 Kabiroi made one and the Takkas 
 made three sacrificial pits conse- 
 crated to the god of the trident, 
 ii. 84 ; iii. 196, 197 ; sacrifices used 
 to make blood brotherhood between 
 the sacrificer and the land on which 
 the blood was poured, iii. 196, 197; 
 sacrifice to Rudra, called Kshetra- 
 pati, or lord {paii) of the fields, 
 with the three huts for the mother, 
 the calf and the ox, the victim, 
 iii. 198 ; the ox tied to the sacrifi- 
 cial post of Palasha wood, and 
 killed, to make way for the young 
 calf, the god of the new year, 
 iii. 198, 199 ; annual Soma animal 
 sacrifices offered at the solstices 
 (lurayana) by the races worship- 
 ping the twin gods, iii. 160, 174 ; 
 animals sacrificed to the Zend gods 
 ruling the year of five seasons, be- 
 ginning at the summer solstice, con- 
 secrated to the rain-mother, iii. 270, 
 271 ; totemistic sacramental feasts 
 of the sons of the antelope and pig 
 in Egypt, iii. 180 ; pigs sacrificed 
 and eaten by all races of Iberian 
 descent in Asia and Europe, iii. 
 180-182; dogs sacrificed as totems 
 by the fire-worshippers, iii. 187- 
 189 ; horse-sacrifice of the Ugro- 
 Kinnic Voguls and Scythians, iii. 
 322 ; of the Northern sons of 
 Odin, iv. 336, 348 ; of the Romans, 
 iii. 323 ; iv. 336 ; the Ashvamedha 
 or horse-sacrifice of the Hindus, 
 iii. 321, 322; iv. 336; of the 
 Massagetse, v. 483 ; blood of vic- 
 tims drunk by Arabs as a sacramen- 
 tal draught, iii. 197 ; iv. 348 ; 
 symbolic sacrifice of blood and wine 
 mixed in the mother-constellation 
 Krater, iv. 333 ; self-sacrifice of 
 Krishija, called Madhava, or born 
 of Madhu (intoxication), to become 
 Madhuhan, or its slayer (han), for 
 the good of mankind, iii. 309; also 
 the sacrifice of self in the Dik- 
 shayana, or bath of consecration, 
 
 Preface, xlvi ; 309, 310; the Erah- 
 mana doctrine of the sacrificer sa- 
 crificing himself, i. 10 ; iii. 276 ; 
 the Jain sacrifices of consecration 
 (ilTksha), and penance (tafas), 
 improving the moral nature as 
 opposed to the self-mutilation and 
 sacrifice of their own blood by the 
 fire-worshippers, iii. 186, 323, 324 ; 
 Santal Manjhi-khil-Sarens refuse 
 to attend a sacrifice where the 
 priest offers his own blood, iii. 304; 
 animal totemistic sacrifices of the 
 sons of the sheep to the year-gods 
 Hekate, the Erinnyes and Varuna, 
 iii. 215, 216, 217 ; the Yupa, or 
 sacrificial stake borne on the banner 
 of the Takkas, iii. 197 ; >i phallic 
 emblem, iii. 198 ; animal sacrifices 
 originally accompanied by drunken 
 orgies denoting that the sacrificers 
 were inspired by the totem, i. 14 ; 
 ii. 89 ; iii. 202, 204, 205, 208, 
 224 ; these drunken revelries super- 
 seded by the oflTering to the rain- 
 god by the Vaishya or trading 
 Shus of pure running water, mixed 
 with Soma or the sap of the tribal 
 mother-plant or tree, milk, curds 
 and whey, i. 15 ; iii. 310; vi. 551 ; 
 this was drunk by the sacrificer as 
 a sacramental drink, iii. 242 ; its 
 supersession by wine told in the 
 legend of Pholus, vi. 550, 551 ; 
 mixed young barley ears, Kusha 
 grass and roasted corn sacrificed 
 and eaten by the barley-giowing 
 races who worshipped the twin- 
 gods, iii. 206, 207 ; cocoa and 
 betul-nuts, milk and flowers offered 
 to Sek-Nag, the Gond rain-god, 
 iii. 229 ; survival of the totemistic 
 belief in the transfusion of the 
 nature of the totem in the use of 
 the fish as one of the Eucharistic 
 elements, iv. 376 ; traasference by 
 the corn - growing races of this 
 totemistic belief to the sacramental 
 partaking of the bread or seed of 
 life. Preface, xix, xx, xlviii, xlix ; 
 the Kmeiiv or sacramental cup of 
 the Eleusinian mysteries and the 
 Soma cup, Preface, xlviii ; burnt- 
 offerings, instead of those of victims 
 slain at the stake, introduced into 
 
612 THE RULING RACES OF PREHISTORIC TIMES 
 
 Egypt, Phoenicia and Assyria by 
 the Western Semites, who burnt 
 only human victims, offered only 
 in times of national emergency, 
 when the eldest son of the king or 
 sacrificer was usually sacrificed, 
 iii. 275-^77 ; iv. 348 ; human sacri- 
 fices in India traced to the yellow 
 races, iii. 277 ; man declared in the 
 Brahmanas to be the true sacrifice, 
 whence followed the corollary that 
 the sacrificer sacrifices himself, iii. 
 276 ; consecration by the sacrifice 
 of the hair. Preface, xlv, xlvi ; 
 iii. 279 ; incense sacrifice of the 
 ritual of the fish-god of the first 
 temple-builders, iii. 302 ; sacramen- 
 tal drink of honey or wine, vi. 565 
 
 Sadas, house consecrated to the gods 
 in the Soma sacrificial ground, ii. 
 81, 118; home of Vivasvat, life 
 (vasvat) with two {vi) forms, father 
 of the twins Day and Night, iii. 212 ; 
 its house-pole of the Udumbara 
 fig-tree, watered with water mixed 
 with barley, iii. 238 ; the conse- 
 crated temple of the trading races, 
 iii. 327 
 
 Saka or Sakadvipa, the wet (sak) land, 
 name of Northern India, iii. 146 
 
 Sakadwipa Brahmins, priests of the 
 wet (sak) land, i. 76 ; iii. 224, 225 
 
 Saka medha, the sacrifice of the wet 
 (sail) or autumn season, iii. 227 
 
 Sakala, capital of the Madras in N. 
 Punjab, iii. 191 ; iv. 368 
 
 Sakti mountains of Western Bengal, 
 sacred to the god Vasu, ii. 93, iii. 
 148, 193, 28s, 301 
 
 Sakti, worship of the signs of sex, iii. 
 136 
 
 Sakuntald, the little bird-mother of 
 the Bharatas, legend of, iii. 318, 
 319 ; connection with the Kanva 
 Brahmins, iii. 318, 324 
 
 Sdkyas, a name of the Ikshvakus or 
 Kuntibhojas, iii. 325 
 
 Sdl-fish, See Fish-god. 
 
 Sdl-tree, (Shorea robusta), parent-tree 
 of the Dra vidian races, ii. 51 ; iii. 
 1 59. 194. 231 ; vi. 513 ; marriage- 
 tree of the Bagdis, Bauris and 
 Lobars, iii. 153, 209 ; tree grasped 
 as her parent-tree by Maya the 
 mother of the Buddha, iii. 159; 
 
 parent-tree of Shaliya, the parent, 
 king of the Madras or Takkas, iii. 
 191, 262; iv. 368; Ooraon, Bur- 
 mese and Santal festivals to the sal- 
 tree, i. 13 ; iii. 231 ; sons of the sal- 
 tree become sons of the sal-fish, 
 iii. 285; vi. 512; sal-tree made 
 their parent-tree by the sons of 
 the pine-tree, iv. 349 : vi. 511 
 
 Salai tree, (Bosweltia thurifera), the 
 sacred incense-tree of India, iii. 300 
 
 Salii, dancing priests of the Sabine 
 god Quirinus, Preface, xxxii. 
 
 Samuel, the prophet, called Samlah of 
 Masrekah (the vine land), in the list 
 of the kings of Edom, iii. 316 ; vi. 
 520 ; the successor of Dagon the fish- 
 god, vi. 543 
 
 Santals, their great Magh festival, ii, 
 125 ; iii. 201 ; marriage to the 
 mahua-tree, iii. 153, 209 ; Santal 
 sub-tribe descended from Saren, the 
 Pleiades, ii. 126 ; iii. 287 ; peculiar 
 Semitic customs of Sarens, iii. 304 ; 
 Santal festival to the sal-tree, iii. 
 231 ; Santal lunar year beginning 
 with the winter-solstice, iii. 304, 305 
 
 Sar, Shar or Sara, primaeval goddess- 
 mother of the corn-growing races, 
 the Basques of Asia Minor, Preface, 
 xvii ; name traced to the Basque 
 zare, a basket, sar, a willow. Pre- 
 face, XX, xxi ; to the Northern shar or 
 shard a piece of pottery and a seed- 
 husk. Preface, xxii ; to the seed- 
 basket or jar, the Hindu Drona and 
 the god Prajapati, Preface, xxiii; 
 Shard of the Egyptian scarab or 
 beetle (khpr), and the sheath 
 of the year. Preface, xxv ; Sara 
 wife of Ab-ram, the sun-god, the 
 husk enveloping the seed-grain, 
 Isaac, Preface, xxiv ; i. 26, 27 ; be- 
 came the Armenian cloud-goddess 
 Shar, iii. 260 ; the mystic basket 
 of the Bacchic processions, the 
 Greek Liknos, the barley-mother 
 Demeter, Preface, xix ; the Vedic 
 Saranyu and Sarama, the Greek, 
 Lithuanian, Czech Leto, the Wend 
 Lada wolf and dog, summer-mother 
 of the twin gods of the barley-grow- 
 ers and miners, Night and Day, born 
 on the Xanthus, the yellow river in 
 Asia Minor, and as the yellow god. 
 
INDEX 
 
 613 
 
 Hari or Yamuna on the river of the 
 twins (yaw/o), in. India, i. i6, 17; 
 ii. 49, 126 ; iii. 213-215, 239 ; vi. 
 506 ; birth of twin sons of Saranyu 
 daughter of Tvashtar, god of the 
 year of two seasons, mother of the 
 sons of Vivasvat, as told in the Rig- 
 veda, iii. 210, 211 ; Armenian Shari, 
 Akkadian Islar, both become in 
 Sumerian Sar-Sar, a name of la, the 
 rain-god, while As-sar, the fish-god, 
 is the six Sars, iii. 161 note, 289; 
 the Vedic and Akkadian Sar-ana 
 or Saranyu, the Greek Erinnyes and 
 Hekate all mean the cloud-goddess 
 of the fire-wolf, the mother of Adar 
 or Atri, the fire-god of the year of 
 three seasons, iii. 215, 216 ; 
 Sar, the enclosing snake, and Sar- 
 pedon, one of the triad born of 
 Europa, iii. 217 ; Sarasvati, the flow- 
 ing river, the mother Sar-i of the 
 god Hari, iii. 218 ; Sar and Sar-ganu 
 the irrigator, parent-god of the 
 Akkadians, Serug of the Jews, and 
 Sar-rabu the great {ra&u) Sar, par- 
 ent-god of the Phoenicians, iii. 219, 
 220, 225, 236 ; called by Shuites 
 of the Euphrates Emu or Amon, the 
 supporter or house-pole of the Am- 
 monites and Egyptians, iii. 236, 
 237 ; Sar or Sharas Para-shara, the 
 overhanging {/lara) cloud {sAara,) 
 father of Vyasa the alligator {see 
 Alligator), father of the Indian royal 
 races, i. 21 ; iii. 225, 300, 301 ; 
 the mother-goddess of the Sanskrit 
 autumn season Shar-ad, and of the 
 race who offered Shraddha or funeral 
 feasts to their ancestors. Preface, 
 xxvii ; Ooraon festival of Sar as the 
 sal-tree, ii. 124, 126; iii. 231; 
 Sar as Shar-yata, born {j/aia) of 
 Shar, father of Su-koniya, she who 
 has the essence of life (su), and her 
 husband Chyavana,'the earthquake 
 god, iii. 259, 260 ; Santals call 
 their parent-stars the Pleiades 
 Sar-en, or the god Sar, iii. 287 ; 
 Sar, the Akkadian constellation 
 Aquarius, mother of the sun-god, iv. 
 340 ; Sar, daughter of the mother- 
 mountain Istar or Ba, iv. 345 ; Sar, 
 the mother (mata), the Sarmati or 
 Sauro-matae, sons of the cloud (sar) 
 
 or of the lizard (sauro), sons of the 
 Scythian fathers and Amazonian 
 mothers, V. 429; vi. 510; mother 
 of the dog, wolf and bear races, 
 vi. 510, 512 
 
 Sara-md, mother (ma) of Sara, the 
 celestial bitch of the Rigveda, who 
 opened the year by waking the 
 Ribhus, iii. 187 ; vi. 510 ; the star 
 Sirius, who stole the cows of light 
 of the Papis or trading races, iv. 
 332. 341 
 
 Sarasvati, mother river of the Indian 
 Agni-worshippers, iii. 136 ; in the 
 Vedic goddess-triad, mother of the 
 immigrant Northern agriculturists, 
 who called themselves the sons of 
 the rivers, iii. 173 ; wife of Shushna 
 the demon of drought (see Suhra), 
 taken over by Indra, iii. 183 ; 
 originally the Harahvaiti river of 
 the Takkas, iii. 190; vi. 510; the 
 river where Indra got drunk, iii. 
 206 ; river of the Purus on which the 
 pure and intoxicating Soma grows, 
 iii. 206 ; a form of the goddess Sar 
 or Sar-i, iii. 218 
 
 Sarganu Sargon, (see Sar), name of 
 the ancestral parent god, son of Sar, 
 taken by Sargon, the great conquer- 
 ing king of Assyria, iii. 219, 220 
 
 Sarna, mother village-grove of the 
 matriarchal Dravidian races, ii. 41, 
 52; iii. 154; generally in Western 
 Bengal of sal-trees, ii. 51 ; formed 
 of primaeval forest-trees left stand- 
 ing, iii. 153, 154; the Sama, called 
 Lumbini, where the Buddha was 
 born, iii. 159 
 
 Satyavatt, the fish-mother, mother of 
 all the royal races of India, i. 21. 
 See Fish-god. 
 
 Satyrs, sons of the Phrygian goat -god, 
 Pan, and their affinity with the 
 Gaurian race, vi. 544; they had, 
 like their king Midas, asses' ears, 
 iii. 307 
 
 Saurashtra, name of Guzerat, the 
 kingdom (ardshtra) of the Saus or 
 Sus, the Indian trading races. Pre- 
 face, xxvii ; iii. 207, 208 
 
 Sautramam, festival at which Indra 
 was cured of drunkenness, iii. 207, 
 208 
 
 Saviiar, sun-god of the Rigveda, ii. 106 
 
614 THE RULING RACES OF PREHISTORIC TIMES 
 
 Saval or Saivul, the Babylonian sun- 
 
 ' god, the Hebrew Saul, iii. 316 ; 
 both Savit ar and Savul contain root 
 sav, from su, to beget, ii. 106 
 
 Sek-nag, the rain-god, supreme god of 
 of the Turanian Gonds who became 
 the Shesh-nag of the Mahabharata, 
 iii. 177, 229; of the Takkas of the 
 Punjab, iii. 191,229; also the god 
 Shesh-ai of Hebron, killed by 
 
 • Caleb the dog, iii. 189 note 2 ; 
 ritual of his worship, iii. 229; com- 
 pared with that of the gymnopasdia 
 to Apollo Paian, ii. 87, 88 ; iii. 328, 
 ' 329 ; the snake Amhah of the 
 Egyptians, iii. 252 ; the Ahir Budh- 
 nya of the Rigveda, iii. 268 
 
 Semele, the mother of Dionysus, the 
 Phoenician goddess Pen-Samlath, 
 iii. 316. See Dionysus. 
 
 Semites, a composite race, sons of the 
 
 ' mother-goddess Sar, and the sun- 
 god Ram, the parent-gods of the 
 growing grain. Preface, xxiv ; wor- 
 shipped the sheep-mother Ida as 
 Iru the Iberian goddess of the three 
 seasons of the grain, the sacred 
 triangle. Preface, xiii ; iii. 171 ; 
 ■ these were the three gods destroyed 
 by Caleb, iii. 189 note 2 ; as the 
 sons of Dan, the judge, they wor- 
 
 ' shipped the phallus, iii. 241 ; were 
 the building-race, the Iberian sons 
 of Eber, who first grew barley and 
 traced' their parentage to the father- 
 boar, the sun-god, who killed the 
 old year to make way for the new, 
 and the mother-sow sacred to the 
 mother-earth, iii. 177-180; when 
 their component tribes coalesced 
 into a nation they called themselves 
 the sons of Shem, the name, son of 
 the fish-god {see Fish-god), the 
 classifying and namiiig race, i. 30 ; 
 became a nation in Arpachsad 
 (Armenia), the son of Shem, and 
 made Shelah, the spear or fire-drill, 
 Arpachsad's son, their god, iii. 179 
 193 ; this became the Ashera or 
 rain-pole, the Ba'al or husband of 
 the land worshipped in Syria and 
 India, iii. 193, 194; Shelah, also 
 
 ' the son of Judah, the fire-god, was 
 fatherof the first artisans, the weavers 
 and potters, iii. 179, 180; the rain- 
 
 pole, originally the house-pole, iii. 
 160 ; became the meridian-pole of 
 the heavens, turned by the twin 
 gods Night and Day, the parent-gods 
 of the Hittites, or twin races, sons 
 of Esau, the goat-god of the Jews, 
 and his two Hittite wives, iii. 259, 
 260, 307 (see Goat-god) ; this race 
 of shepherd-farmers, worshippers of 
 the goat-god, were opponents of the 
 worshippers of the emasculated fire- 
 drill, and called themselves sons of 
 the stallion ass, iii. 255 ; their 
 priests and rulers were the sons of 
 Manasseh, iii. 256 (see Manasseh) ; 
 the ass-parent of the Hittite Semites, 
 shown in Exodus to be especially 
 sacred to the Semites, who origin- 
 ally offered human sacrifices, iii. 
 277 ; the fire-worshipping sons of 
 the boar-god, and shepherd-sons of 
 the goat-god, migrated southward 
 in two divisions which became the 
 sons of Joktan, or the Eastern 
 Semites, sons of Keturah, the Sans- 
 krit Vritra, (see Keturah), and the 
 other the Euphratean or Western 
 Semites, iii. 179 ; the Eastern Sem- 
 ites called the Kasidi, or conquerors 
 from the land of Arpa-Khesed, 
 by the Akkadians, iii. 182 ; became 
 the Magi among the Persians, 
 iii. 184, 185 ; the Bhrigus or Medah, 
 sons of the dog, in India, and sons 
 of Caleb, the dog, among the Jews, 
 iii, 187-189; the western division 
 became the sons of Terah, the 
 antelope, of the Jews (see Antelope), 
 of Dara, the antelope, the god la, 
 of the Akkadians, iii. 180 ; and 
 of X)harti, the mother-goddess of 
 springs, in India, iii. 194, 195 ; who 
 became Gan-dharl, the goddess- 
 mother-bird of the springs (dhard), 
 who laid the egg whence the Kushite 
 race was born, iii. 248, 249 (see 
 Bird-mother myth) ; these sons of 
 the antelope (rishyd), the parents 
 of the Brahmin Rishis, made 
 Krishna, the Indian black antelope, 
 their father-god, iii. 149 ; iv, 337 ; 
 and became in Iran the worshipj^ers 
 of Keresaspa the son of Sama, the 
 Semite husband of the moon- 
 goddess, iii. 306 ; and in India 
 
INDEX 
 
 615 
 
 the race called Karija Suvarna, 
 whose god was Karpa, the horned 
 moon, the son of Ashva, the sun- 
 horse or river, iii. 306, 307, 326; 
 this race of Central Asian horsemen 
 established the Semite lunar year 
 of thirteen months, iii. 307 ; Semite 
 history began with the sons of Dan, 
 Hushim and Shuham, the Hus 
 and Shus, iii. 259, 260; and in 
 that of Judah and his oflfspring, iii. 
 189; the united Semites were the 
 descendants of the thirteen children 
 of Jacob, the thirteen lunar months of 
 the year, and of his four wives, Leah 
 the wild cow, and Rachel the ewe, 
 daughters of I-aban, the moon and 
 sun-gods of Haran, and of the 
 transformed wives of Lamech the 
 god of the Linga, iii. 271, 272; 
 their history traced in that of the 
 kings of Edom, iii. 291, 316; of 
 the sons of Gad and Ashur, iii. 289, 
 290 ; in the v^orship of Sin the 
 horned moon-goddess of the Jews, 
 Hindus, .Sumerians, Akkadians, 
 Minyans and Sabieans, iii. 141, 
 291, 306, 325, 327 ; to whom Sinai, 
 the mother-mountain of the lunar 
 confederacy, was consecrated as the 
 sign of Semite supremacy, iii. 291 ; 
 V. 494-498 their progress as the 
 Phoenician sons of Tur, iii. 292, 
 293 ; iv. 409, 410 ; date of Salh- 
 mannu or Solomon, their fish-god, 
 traced to the age of the first temple- 
 builders, who worshipped the father- 
 god, shrouded in the mner naos, iii. 
 295, 300 ; Semitic history as told in 
 that of incense- worship, iii. 300-302 : 
 of the succession of the priestly 
 orders forming the tribe of Levi, 
 Preface, xv, xvi ; v. 488, 489 ; of the 
 victory of Esther or Ashtoreth, the 
 moon-goddess, iii. 273 ; of the con- 
 quests of Ephraim under Joshua, the 
 son of Nun, the fish-god, iii. 226, 
 241, 302 ; iv. 351, 352 ; V. 488-499 : 
 of Tamar the palm-tree, the parent- 
 tree of the Shus of India and the twin 
 races, iii. 241 ; iv. 344, 347 ; evidence 
 of Semite rule in Greece, vi. 519, 
 520, 533 ; evidence of .Semite con- 
 nection with Dionysus worship, vi. 
 542, 543. 546. 547 ; of the story of 
 
 Troy, vi. 552 ; in that of the Minyan 
 Pelops, vi. 556 ; Semite forms of 
 government in Athens and in the 
 Amphictyonic League, vi. 558, 559 : 
 Semite sacrifices in Crete, vi. 559 
 
 Set, Egyptian god, whose name means 
 the vanquished (st), god of the 
 woi shippers of the Crocodile, i. 10; 
 iv- 363 ; the god who ruled the 
 Egyptian year before the calculation 
 of the lunar year, ii. 128, 129; the 
 Great Bear, the forethigh of Set in 
 Egyptian mythology, and he one of 
 its stars, iii. 264 ; ruled with Nebt- 
 • hat, the Southern sun of winter, 
 iii. 271 
 
 Seven, the sacred number of the moon - 
 worshippers, the sacred seven days 
 of the week, the seven strings placed 
 by Hermes on the constellation of 
 the Tortoise-shell to turn it into the 
 Lyre, ii. 49; iv. 412; seven wives 
 of the four Gond fathers, ii. 49 ; 
 seven sacred sheaves of Kusha grass, 
 made at the Soma sacrifice, iii. 163 ; 
 the seven Gandharva guardians of 
 Soma, iii. 195, 226, 299 ; iv. 349 ; 
 the Sat-pak, or seven circles tra- 
 versed by the bride at Bagdi, Bauri, 
 Lobar and Brahmin weddings, iii. 
 209 ; seven pieces into which Lingal 
 cut the year-snake Bhour-nag, iii. 
 223 ; the festival of Sek-nag, the 
 Gond rain-god, held every seven 
 years, iii. 229 ; seven gods of the 
 Gonds, iii. 288 ; the seven bears, 
 antelopes and bulls, with which 
 the seven stars of the Great Bear 
 were successively identified, ii. 84 ; 
 iii. 257, 264 ; the seven Maruts or 
 winds, iii. 258 ; iv. 346 ; the seven 
 children of Leah, the wild cow, iii. 
 290 ; the seven Orak-bongas of the 
 Santals, and the seven spirits wor- 
 shipped by the Bhuiyas, iii. 303, 
 305 ; Bathsheba or the seven 
 (sheba) measures (bath), mother of 
 Solomon, the fish-god, iii. 307 ; the 
 seventh day, consecrated by the 
 Semite Assyrians, Zends and Jews, 
 iii. 309; the seven Lumasi, iii. 314, 
 315 ; iv. 355-372 ; the number 
 sacred to all the races who wor- 
 shipped the shepherd-god called, 
 Shiva or Sheba, the seven ; the god 
 
616 THE RULING RACES OF PREHISTORIC TIMES 
 
 Saivof the Ural-Altaic Finns, Sheba 
 of the Hindus, and Seb of the 
 Akkadians, iii. 309, 317 ; iv. 362 
 
 Seventeen, its significance as a sacred 
 number, ii. 129; iii. 207 note i; 
 iv. 384 
 
 Shakuna, the kite, brother of Gan- 
 dhari, bird-mother of the Kushite 
 race. ■ See Bird-mother myth 
 
 Shambara of the Rigveda, the 
 Yaudhya or Johiya Rajputs of the 
 Punjab, named from the Shamba 
 or throwing javelin of the Parthians, 
 the Parthava of the Mahabharata, 
 and the Kunti-bhojas which they 
 carried, worshippers of Keresashpa, 
 son of Sama the Semite, iii. 307, 
 308 ; their javelin was that given 
 by Indra to Karna the moon-god, 
 son of Prithu, the Parthian mother, 
 for the golden mail and earrings of 
 the horned moon, iii. 307. See 
 Keresashpa, Karna 
 
 Shan-lann, long-enduring [tanu) work 
 (shan), father of the royal races of 
 India, iii. 190, 225 
 
 Sharmishtha, she who is most pro- 
 tecting (sharman), the earthly wife 
 of Yayati who put Devayani, the 
 • heavenly wife, down a well, mother 
 of the three earlier ruling races, 
 headed by the sons of Druhyu, the 
 sorceress (dnOC), goddess of the 
 banyan-tree {^Ficus Indica), iii. 239, 
 240, 272 
 
 Shelah, meaniiig the spear or fire- 
 drill, son of Arpachsad (Armenia) 
 and of Judah, father of the weavers 
 and potters, iii. 179, 189. See 
 Semites 
 
 Shishu-pdla, the nourisher (paid) of 
 children (shishu), year god with 
 three eyes and four hands, the three 
 and four seasons of the earlier year, 
 slain by Krish^ia with the discus, 
 iii. 251 ; the king of the bird 
 (chedi) land of Chedi, Preface, xl 
 
 Shiva, the tribe so called in the 
 Rigveda, a generic name for all the 
 cattle-herding races in India, ii. 
 113, 114; iii. 222; the shepherd- 
 god of the Hindus, the Akkadian 
 Sib, iii. 221, 222; the god Saiv of 
 the Ural-Altaic Finns, and father- 
 god of the sons of Sheva or Sheba 
 
 {seven), iv. 362.; called Sankha or 
 Sankhara, meaning number, the 
 number seven, iii. 309, 317 ; hus- 
 band of the witch-mother Magha, 
 iii. 225 ; made Amba, the mother- 
 star of the Pleiades, the bisexual 
 deity of the twin races, iii. ,237 ; 
 the three-eyed bull-god of the year 
 of three seasons, iii. 254 
 
 Shuna-shepa, the dog's (skund) penis 
 (shepd), Vedic story of the sacrifice 
 of, iii. 188, 196, 197 
 
 Shura-sena, the army of the bull 
 {shur), the people of the holy land 
 of Mathura, v. 449 note 3, 450 
 
 Shus, Shu, Su-varna, Saus, Saos, 
 Sauri, called in the north Hus, 
 name of the Sumerian trading races 
 of the Euphratean delta and Western 
 India, who traced their descent to 
 ' Khu,' the mother-bird of the 
 Akkadians, Egyptians, and Kush- 
 ites. Preface xxxvi-xl ; iii. 140, 
 141 ; iv. 342 ; the sons ofShu-hu, 
 the mountain-goat, the god Uz, iiU 
 149; of the Euphrates, iii. 175; 
 of Shua, wife of Judah, iii. 189 ; 
 iv. 344; of the.Udumbara fig-tree 
 (Ficus glomeratd), iii. 238, 239; of 
 Dan, the judge, called Hushim, and 
 Shuham, iii. 259, 260; worship- 
 pers of the Semite moon-god Sin 
 or Shini, iii. 273, 305 ; rulers of 
 Shushan and worshippers . of Susi- 
 nag, iii. 273 ; sons of the fish-god, 
 the totem of the Hindu and Sume- 
 rian Shus, iii. 285, 286 ; became the 
 navigating Phoenicians, iii. 288 ; 
 subjects of the conquering king 
 called Husham in Genesis, Hush- 
 rava in the Zendavesta, and Shush- 
 rava in the Rigveda, iii. 291, 
 303 ; the Jain Shus of Sindhu- 
 Savarna in the West, and of Karna- 
 Savarna in the East of India, iii. 
 324, 327 ; men of the yellow race, 
 iv. 341 
 
 Shyeiia, bird which brought Soma 
 from heaven. See Bird-mother 
 myth 
 
 Siegfried, the German sun-god, myth 
 of, vi. 531 
 
 Sikhs, descendants of the Takkas, 
 the race who wore their hair uncut, 
 iii. 279 
 
INDEX 
 
 617 
 
 Sin, Sinl, Sink, or Singh, the horned 
 moon. See Moon-god 
 
 Sinai, the mother-mountain sacred to 
 Sin, the moon consecrated by the 
 Satoean-Arabian Shus as the Semite 
 rival to and successor of the earlier 
 mother-mountain of the East, iii. 
 291 ; V. 479, 494, 498 
 
 Sindhava, land of the moon {sin), 
 name given to India by the Sume- 
 rian Semites, ii. 48 ; iii. 140 
 
 Sindhu, the moon {sin) river, the 
 river Indus, iii. 140 
 
 Sin-gir, original name of the Euphra- 
 tean delta, iii. 141 
 
 Sirius, the dog-star, ushers in the 
 rainy season in the Zendavesta, 
 iii. 142, 143, 2S7, 258; iv. 332, 
 346 ; v. 432 ; opens the year of 
 Prajapati in India, iii. 270; the 
 dog of Orion, iv. 409 note i ; one 
 ofthe hounds of Merodach, vi. 512 ; 
 Isis Satet in Egypt, iv. 409. See 
 Isis, Sarama,Sukra,Tishlrya,Tishku 
 
 Sitd, the furrow and moon-goddess. 
 See Moon-god 
 
 Six, the sacred number of the twin 
 races who believed in the divinity 
 of pairs, and whose mother-stars 
 were the six Pleiades, iii. 287 ; the 
 mother-stars of the Maghadas and 
 of the South Arabians, v. 426 ; 
 427 ; the six sons of Brahma, 
 headed by Marichi, the spark of 
 fire, father of the ICushite race, 
 the six gods, sons of Maga of the 
 Gonds, and six sons of la of the 
 Akkadians, iii. 150, 287, 288 ; six- 
 rayed Cypriote and liittite star 
 still borne on the Turkish banners, 
 iii. 288; the god Assar and the 
 six Sars, iii. 289, 293 ; six gods or 
 days of creation, i. 29 ; iii. 289 ; 
 V. 423 ; six gods of the Hittites, 
 Preface, xxix ; six gods of the 
 Ashura, whose god was Ashura, or 
 Ahura Mazda, iii. 288; v. 415; 
 the six Aditya or primaeval gods of 
 the Rigveda, v. 421, 422; their 
 Tri-kadru-ka, or six days' festival, 
 V. 424 ; thesixDhishnyas, or burnt- 
 out hearth-mounds, in the Hindu 
 sacrificial ground, v. 464, 465 ; the 
 six seasons of the Zend and South 
 Indian year, ii. 78, 115; union 
 
 between the South Indian races, 
 who reckoned six, and the North 
 Indians, who reckoned five seasons 
 in the year, v. 437 
 
 Skirophoria, the festival of the um- 
 brella (skiron) at Athens, vi. 516 
 
 Snake, parent god of the earlier 
 matriarchal races, the ring of culti- 
 vated land round the mother-grove, 
 ii. 52 ; Vala-bhadra, the blessed 
 {bhadra) Vala, or enclosing snake, 
 slain by Indra, the rain-god of the 
 barley-growing races, ii. 58 ; the 
 Vritra or enclosing snakes of the 
 Rigveda, the aboriginal matriarchal 
 tribes, iii. 138, 147, 194; the 
 Greek enclosing snake Echis, the 
 mother snake of the Achxans, iii. 
 176, 194; vi. 505 ; of Achilles, the 
 young sun-god, vi. 531 ; the god- 
 dess Ashi (azi echis) Vanguhi, the 
 encircling snake of the Zendavesta, 
 the Chesti and Chista {chest) of the 
 Din or divine law, iii. 218 ; Echis, 
 the same word as the Sanskrit and 
 Egyptian snake Ahi, iii. 194 ; the 
 Sravana (the illustrious), rain snakes 
 of the Hindu Nagas, sons of the 
 rain-snake and of the Anguineum 
 ovum or snake's egg of the Druids, 
 ii. 67, 68, 131 ; iii. 249; the two 
 mother snakes, or the Caduceus of 
 Hermes, the Ahi or Echis, the 
 Naga or rain-snake, iii. 229, 230 ; 
 the Akkadian snake-mother of seed, 
 Davkina, called Tsir-du, the holy 
 {du) snake (tsir), mother of Durou- 
 zi, the son {dumu) of life {zi), the 
 year-sun of the barley-growing 
 races, iii. 151 ; Azi Dahaka the 
 biting-snake {azi) of Babylon, god 
 of the burning summer who will 
 not give rain, iii. 179, 182, 183; 
 the Naga rain-snake, the guardian 
 god of the house-pole, iii. 194 ; 
 the goddess Kadru, the tree (dru) 
 of Ka, the village grove, the mother- 
 goddess of the Nagas, iii. 238, 239 ; 
 the Egyptian and Kushite Uncus, 
 or Naga snake, the sign of royalty, 
 iv. 346 ; the Naga rain-snake of 
 Elara, iv. 331 {see Susi-nag) ; the 
 mother-snake of the Finns, iii. 245, 
 246 ; the stars as snake-mothers in 
 Gond, Greek, Hindu, and Akka- 
 
618 THE RULING RACES OF PREHISTORIC TIMES 
 
 dian mythology, iii. 294 ; the con- 
 stellation Hydra, the rain-snake, iv. 
 333-336. See Naga, Nakshatra 
 Soma festival, the Haoma of the 
 Zends, names derived from the 
 roots Su and ffu, iii. 139, 140; 
 originally the great annual rain- 
 festival of the Dravido-Turanian 
 Danavas, and Ashuras, the trading 
 race of Shus, sons of the bird (khu), 
 v^orshippers of the rain-god called 
 Suk-ra or Shuk-ra in India, Shuk- 
 us by the Akkadians, Ukko by the 
 Finns, which became Ushana in 
 India, Usha in the Euphratean 
 countries, the name of the rain-god 
 ruling the year of five seasons in 
 India and the Persian Gulf, and of 
 the Soma plant, iii. 147 ; Soma 
 and Haoma, the supreme god of 
 Vedic and Zend theology, iii. 134, 
 13s ; Soma (rain) brought from 
 heaven by the frost or winter-bird 
 Shyena, iii. 338 (see Bird-mother 
 myth) ; worshipped in the Rigveda 
 as the moon, called Pavamana the 
 cleanser, iii. 139; the original 
 goddess-mother of seed (su), wor- 
 shipped as the seed-mother Dav- 
 kina, called Shus, mother of Durau- 
 zi, the year sun, iii. 151 ; Vedic, 
 Akkadian, and Finnic theology of 
 Soma, iii. 139-144 ; the Soma- 
 mountain plant of Persia and 
 Afghanistan (Periploca afhylla), iii. 
 137 ; called Giristha, or the dwell- 
 er on the mountains (girt),, iii. 
 162 ; Indian Soma plants — Tur- 
 meric, sacred to the yellow race, 
 worshipping the twin gods ; the 
 Palasha tree, to the Mons or Mais 
 and Gonds ; Kusha grass, the 
 mother-plant of the Kushika, sons 
 of the antelope, iii. 138 ; festival of 
 the Kushika confederated races, 
 grouped round the mother-moun- 
 tain of the East, still surviving in 
 that to Juggernath at Puri, iii. 148, 
 162, 163 ; the original Soma altar 
 covered with Kusha grass (Poa 
 cynosuroiiles), iii. 163 ; of which 
 the Soma 'prastara,' originally the 
 magic rain wand, was made, iii. 
 164 ; Soma triangle on the altar, 
 denoting the gods of the year of 
 
 three seasons, made first of Palasha 
 wood, sacred to the Ho Kols and 
 Gonds, afterwards of the Gum-tree 
 ( Gmelina arborea), sacred to the 
 sons of the house-pole (gumi), iii. 
 165 (see Gumi gosain) ; the Soma 
 rain or Vashat call to the rain 
 (varsha) gods, iii. 165 ; changes in 
 the Soma ritual made by the sons 
 of the horse, iii. 166; Soma sacri- 
 fice instituted by the sons of the 
 Ass (see Ass), worshippers of the 
 Ashvins or twin gods, and per- 
 fected by the Ikshvaku, sons of the 
 sugar-cane (iksha), iii. 167 ; history 
 told in the rain-cross marked on 
 the Soma altar, iii. 167, 168; the 
 rain-cross in Egypt and India, and 
 the cross of the fire-god, or St. 
 George's cross, i. 17, 18; summary 
 of the history told by the Soma 
 ritual, iii. 168-174; intoxicating 
 drink (szira), originally drunk at the 
 Soma festival, iii. 204, 205 ; an 
 infusion of Kusha grass, one of th& 
 Soma plants (p. 138), young and 
 roasted corn substituted at the 
 Sautramani festival of the barley 
 growers, iii. 206 ; Soma made 
 from Kusha grass and corn, from 
 intoxicating drink (sura), and from 
 honey, drunk at the Vaja-peya festi- 
 val, iii. 207, 208 ; the Soma festi- 
 val, one of the Vaishyas, or trading 
 classes, from whose mother-tree the 
 Udumbara (Ficus glomerata), the 
 pole of the sacrificial Soma hall, 
 was made, iii. 238 ; the first Soma 
 year one of three seasons, indicated 
 by (i) the oblations called the three 
 Upasads ; (2) by the three-lipped 
 cup of the Ashvins, and by the 
 three Soma mixings ( Tryashird) of 
 milk, sour milk, and barley of the 
 corn-growing and cattle-worship- 
 ping races, iii. 241, 242 ; the Soma 
 of the Kshatrya warriors and the 
 Vaishya traders first made from 
 milk, into which the juice of their 
 parent-tree, the Bur-tree (Ficus 
 Indica) (see Sharmishtha) was in- 
 fused, iii. 242 ; the barley-meal cup 
 of the Soma bird of the Shus (khu), 
 the Gridhra, or vulture, called 
 Marka, the cup of the dead (mahrka) 
 
INDEX 
 
 619 
 
 and the cup called the creating 
 (manthin) cup of the Tryashira 
 ritual, both offered to the moon-god, 
 lii. Z43, 244; Soma sacrifice to Praja- 
 pati, thegod KaoftheAshuras,and 
 the year of five seasons {see Year- 
 reckonings), iii. 270; the Soma 
 festival of the Asuras, called Tri- 
 kadru-ka, that of the three Kadriis 
 or tree (dm) mothers to three gods 
 or seasons reduplicated into six, 
 V. 423-425 ; this traced to the 
 earlier Triambika festival of Rudra 
 and his three wives in India, and 
 of Hekate in Greece, v. 427, 428 ; 
 the Soma festival changed into a 
 water festival by the later Sombunsi, 
 or sons of the moon {Soma or Sin), 
 iii. 308, 309 ; their sacramental 
 Soma cups, consecration (diksha) 
 and penance, {Tapas) brought by 
 the Shyena bird to Kadru, the tree 
 {dm) of Ka from Krishanu the 
 rainbow-god, iii. 302 ; they insti- 
 tuted the Dikshaniya or initial 
 bath of baptismal regeneration to 
 be taken by all Soma sacrificers, 
 Preface, xliv-xlvi ; iii. 309 ; in 
 this form of the festival the sacri- 
 flcer was obliged during its con- 
 tinuance to drink only fast milk 
 {vrata) making himself son of the 
 cow race. Preface, xlv ; Soma festi- 
 val of Su commemorated by the 
 Buddhists in the story of Su-medha, 
 the sacrifice {medha) of Su, and by 
 its product the religion of the 
 trading Jains, the Panis, or traders 
 of the Rigveda, iii. 323-327 
 
 Sombunsi, or sons of the moon, the 
 lunar Rajputs, descended from the 
 water-drinking race, who use milk, 
 curds and whey, and running water 
 as the ingredients of their Soma 
 festival, iii. 325; who prohibited the 
 use of intoxicating drinks, iii. 323 ; 
 a prohibition still observed by the 
 upper classes throughout India, iii. 
 309 ; the Malli allied with the Shus 
 called Sombunsi, Preface, lix, Ix 
 
 SI, George, the Greek Geourgos, the 
 rain-god, i. 9-15 j iii. 232; his 
 cross the cross of the fire-god, i. 18 
 
 Su or Shu, the creating germ of life, 
 the Akkadian and Egyptian fire- 
 
 god, i. 6; iii. 144, 251 ; iv. 344; 
 name formed from the Akkadian 
 and Egyptian Khu, the bird, the 
 Finnic Ku, the begetter of the 
 sons of the bird who laid the egg 
 whence the Ugro-Finns were born, 
 Preface, xxxvi-xli ; iii. 148 ; the 
 root of the Indian sacred Soma, 
 meaning the sap or essence of life, 
 ii. 131; iii. 139, 309; iv. 342, 344; 
 a Southern form of the original root, 
 iii. 140 ; the parent-god of tie 
 Shus of Shu-gir, the Euphratean 
 delta, and of Shushan of the Su- 
 varna, of the delta of the Indus, and 
 Sau-rashtra, iii. 140, 141 ; of the 
 sons of Shu, the begetting-stone, 
 sacred to the Babylonian fire-god 
 Adar, iii. 144 ; the Egyptian gods 
 the first children of Ka, Su, and 
 Hu, the sons of Shu-hu, iii. 201 
 note ; Shu-hu or Shu-ga, the Akka- 
 dian mountain-goat, sacred to the 
 Mul-lil, god of sorcery (HI), who 
 became the goat-god Uz, iii. 149, 
 161 ; the god Su, called Su-koniya, 
 the daughter (koniya) of Su, 
 daughter of Sharyata, the cloud- 
 goddess Shar, iii. 259; Su, the root 
 of Savetar, Savul, and Sawul, the 
 Hindu and Babylonian sun-god, ii. 
 106 ; the god Su-dharvan, the 
 begetting (sti) bow (dharvan), the 
 rainbow god, guarding Soma, and 
 father of the Ribhus, the makers of 
 the seasons (see Alligator) ; the 
 goddess Su-bhadra, the blessed 
 (bhadra) Su, bride of the sun-horse, 
 called also Durga, the mountain 
 twin-sister of Krishna, the black 
 antelope, andwifeof RamaChandra, 
 the sun and moon-god, iv. 337, 338; 
 Su-gi, the creating (su) spirit-recd, 
 or reed of the bird (su), the con- 
 stellation of the Great Bear and 
 Libra, iv. 337 
 Sukra, Shukra, Sakra, or Sakko, the 
 rain-god of the Hindus before Indra, 
 name derived from an Akkadian 
 and Indian root suk or s/mk, mean- 
 ing wet, i. 6, 14, 39 ; ii. 117 ; Sak, 
 kar, the rain-god in the myth of 
 Shamir, i. 29 ; etymology of Sak- 
 Shak, iii. 141, 142; Shukra, the 
 rain-god of Saka-dvipa (Northern 
 
THE RULING RACES OF PREHISTORIC TIMES 
 
 India), iii. 146, 147 ; Sak and Suk, 
 Akkadian names of Nuz-ku, the 
 dawn and rain - messenger, the 
 prophet-god, iii. 172; name Shukra 
 identical with that of the Vedic god 
 Shushna, slain by Indra, iii. 1^3 ; 
 victory of Indra over Shushna, and 
 that of Thraetaona over Azidahaka 
 identical, iii. 185 ; Shukra, the 
 generating-fire, iii. 188 ; the star 
 Sirius, iii. 244, 245, 258, 312 ; 
 which opens the year of five seasons 
 ofPrajapati, iii. 270,. 271; head of 
 the thirty-three Buddhist gods of 
 the Tavatimsa heaven, iii. 266 
 
 Surparaka, Surat, the early Dravidian 
 port on the Tapti, ii. 98 ; iii. 283 
 
 Susi-nag, the great Nag or rain-snake 
 of Elani and of the race of the Shus, 
 whose image was borne on the 
 Parthian banners, iii. 140, 228, 284; 
 the king of Shushan, iii. 273 
 
 Svastika, origin of the sign, i. 18; iii. 
 221 ; used in the Bronze Age, when 
 the Alban Mount was an active 
 volcano, i. 19; Svastika, or the 
 Trojan goddess, representing the 
 mother-altar, iii. 171 
 
 Takkas or Tugras, also called Shiva 
 (ivhich see), allies of Aryan Tritsus, 
 ii. 113, 114; called Vahlika, or 
 people of Balkh, on the Oxus, iii. 
 190 ; still a powerful Punjab tribe, 
 founders of the city Taxila ( Takka- 
 sila), the rock {silo) of the Takkas, 
 iii. 190; race of artificers, whose 
 name, like that of their Vedic god 
 Tvashtar, comes from the root tvaks, 
 to make of two (tva), iii. 190, 191 ; 
 their three gods worshipped as a 
 trident, iii. 191 ; connection with 
 the Gonds, iii. 191-193 ; their three 
 gods originally moiher-goddesses, 
 iii. 193, 207 ; called Tri-garta, or 
 people of the three sacrificial pits 
 [garta) of the Kabiroi, iii. 196, 197; 
 their banner the Yiipa or phallic 
 sacrificial stake, iii. 197, 198 ; their 
 progress through India as the 
 Maghadas, bearing the household 
 fire, iii. 200 ; identity with the 
 Gond worshippers of Sek Nag, iii. 
 228, 229; fathers of Bhuju, the 
 devouring-flame, the fire-god, iii. 
 
 260, 261 ; conquered by Hu-shrava, 
 or Su-Shrava, kings of the Shus, 
 iii. 273, 274 ; a long-haired race 
 like the present Sikhs, iii. 279. See 
 Maghadas 
 
 Takma Urupa, Zend fire-god, twin- 
 brother of Yima, predecessor of 
 Azi Dahaka god of the year of 
 three seasons, iv. 346, 352 
 
 Tamar, wife of Judah, the Babylonian 
 male and female palm-tree, sacred 
 to the twin races in Babylonia and 
 Western India, iii. 241 ; iv. 344, 
 347 ; mother-goddess of Achan, heir 
 of Zerah, her son, v. 499. See 
 Palm-tree 
 
 Tammuz, Semitic form of Dumu-zi 
 (which see) 
 
 Tara-pennu, snake, star-goddess of 
 Gonds, ii. 93 note 
 
 Taurus, constellation. See Bull 
 father-god 
 
 Temenos, the Greek, same as the 
 Indian Sarna, the central place in 
 the settlement, consecrated to the 
 gods of life, iii. 154, 194 
 
 Te, Tete, Akkadian god of the foun- 
 dations, iii. 267 ; Teh-teh, a star 
 of the Great Bear in Egyptian 
 astronomy, iii. 267 ; Te-man, the 
 land of Arabia, iii. 291 ; Te-te, the 
 first month of the Akkadian year, 
 iii. 291 
 
 Teli, the caste of oil-sellers in India, 
 descended from the yellow race of 
 builders and potters who worshipped 
 the eleven gods of generation, ii. 
 87 ; their connection with the Greeks 
 through the myth of /li^sculapius and 
 the oil-press and the flower and oil- 
 mother Athene, ii. 85, 86, 88 
 
 Teo-cipactli, Mexican fish-god, i. 25 
 
 Thraetaona of the Zendavesta, the 
 Trita and Trita Aptya of the 
 Rigveda, the rain-god, conqueror of 
 Azi-Dahaka, the biting snake of the 
 burning summer, iii. 136, 179, 182, 
 185, 223 ; one of the three fathers 
 of Zend mythology, iii. 246 ; his 
 two wives, iii. i8o ; his vulture, 
 the snow-bird, iii, 247; iv. 342; is 
 the Shyena bird of the Rigveda 
 which brought Soma, iii. 248 
 
 Thirty-three, the thirty-three lords of 
 the ritual order of the Zendavesta, 
 
INDEX 
 
 621 
 
 the twenty-eight days of the lunar 
 month, and the five seasons of the 
 year, iii. 266 ; the thirty-three gods 
 of time of the Rigveda and of the 
 Buddhists, iii. 266 ; v. 437 ; the 
 thirty-three Egyptian judges in the 
 hall of the Ma'at, iii. 267 
 
 Tidmut, the mother (mut) of living 
 things (.tid), the Akkadian sea- 
 mother goddess of the twin races, 
 worshipping eleven gods of genera- 
 tion, iii. 266 ; the constellation 
 Kiater,iv. 333-33S; mother-goddess 
 of the race who made Ucchaishravas, 
 the long-eared horse or ass of Indra, 
 their father-god, iv. 335 
 
 Tishku, name of Istar, as the star- 
 goddess of the rain, probably Sirius, 
 iii. 142 ; iv. 333 
 
 Ti}h-trya, the star Sirius, opening the 
 Zend year at the summer solstice, 
 iii. 142, 143, 2S7, 258, 269; iv. 
 341 ; V. 432; his successive mythical 
 forms, i. II ; iii. 321 ; his alliance 
 with the three-legged ass, iii. 256 ; 
 iv, 340 
 
 Tishya, Vedic name for Sirius, and 
 Hindu term for the 360th part of the 
 circle, iii. 320 
 
 TriambikS, the three Hindu mother- 
 goddesses of the three seasons of the 
 year, headed by Amba, the chief 
 star in the Pleiades, the mythical 
 history, iii. 197, 215 ; iv. 336, 338 ; 
 ritual of their festival, iii. 197 ; the 
 earliest form of the Soma sacrifice 
 or rain festival, v. 427, 428 
 
 Tri-kadru-ka, rain festival of the three 
 Kadrus or mother-trees, consecrated 
 to the ' boat ' (the moon-boat) or the 
 water-bird, v. 424, 423-428, 468. 
 See Soma 
 
 Trisiila of Delphi, and its meaning, 
 iii. 302, 329 ; iv. 388 
 
 Troy, the boundary (tar) city of those 
 who worshipped the moon-god 
 ApolIo,and the GreatBear Artemis, 
 destroyed by the invading Aryans, 
 
 vi. 551. SS3,. , ,.,.,, 
 
 Tur, the meridian pole of the Akka- 
 dians, i. 9 ; iii- 292 ; which became 
 the Greek Taurus, the Chaldaic 
 Tur, the bull, or the revolving-pole, 
 the Hebrew Shur, the faiher-god of 
 the Turanians, Preface, xxx ; iii. 
 
 293 ; v. 449 note 3, 450 ; the father- 
 god of the Turvashu and Turanians, 
 the Phrygian god, to whom, as 
 Patori Turi, the father Tur, a terra- 
 cotta whorl, found at Troy, was 
 dedicated, iii, 293 ; became the 
 Hebrew Dor, the revolving-pole, 
 and Doru, the spear, the father-god 
 of the Dorians, iii. 297 
 
 Turmeric, sacred plant of the yellow 
 races, who offered human sacrifices, 
 and of the Hindu Telis, ii. 87 ; iii. 
 138, 233, 277 ; offered to the Naga 
 gods by Ho Kols, and sent by the 
 Brahmin bridegroom to his bride, 
 iii. 278 
 
 Tur-us, Akkadian name for the star 
 Ka-stor, the support (star) of Ka, 
 iii. 300; iv. 339 
 
 Tur-vasu Turanians, the people 
 whose god (vasu or an) is the Tur, 
 the meridian or rain -pole, first 
 appear as the worshippers of the 
 the Viru or phallus, called Fryano 
 in the Zendavesta, Virata and Viru- 
 paksha in India, the shepherd-sons 
 of Ida or Eda, the sheep, iii. 136, 
 137 ; their Tur was the house-pole 
 or rain-pole set up in India by their 
 god Vasu on the Sakti mountains, 
 iii. 148 ; sons of the goat and deer- 
 god Ukko, Uk-ku, Ushana, and 
 Uz, iii. 148, 149 ; they offered in 
 India animal sacrifices at the sol- 
 stices called Turayana, iii. 162 ; 
 these were originally to the house- 
 pole {gumi) their father-god, iii. 
 160; this still survives as the May- 
 pole, ii. 133; they, with the Yadu, 
 were the sons of Devayani, forming 
 the twin Vedic confederacy of the 
 Yadu-Turvashu, iii. 148 ; they ruled 
 the confederacy of the sons of Kush, 
 the tortoise, and of their parent 
 Kufha grass, grouped round the 
 mother-mountain of the East, in 
 Afghanistan, whence Indra, the 
 rain-god, gets the rain, sacred to the 
 Hindus, Akkadians, and Zends, iii. 
 143, 146 ; were the first makers of 
 the earth-altar of the rain-mother, 
 thatched with Kusha grass, iii. 163- 
 168 ; on which animal sacrifices 
 were first offered, iii. 1 70 ; their god 
 Vasuki, by making the pole called 
 
622 THE RULING RACES OF PREHISTORIC TIMES 
 
 Mount Mandara revolve, churned 
 out the rains, iii. 177 ; they were 
 the Basque-Iberian barley growers, 
 iii. 180 ; the founders of religious 
 marriages celebrated by priests, iii. 
 224; they became sons of the re- 
 volving-pole {tur) by observing the 
 revolutions of the circumpolar stars, 
 the constellation of the Great Bear, 
 as told in the myth of Ixion, ii. 83, 
 84 ; they were the race of Viru or 
 Phallus worshippers, sons of the 
 goat and banyan-tree {Ficus Indica), 
 iii. 239 ; united with the sons of the 
 Udumbara-tree (Ficus glomerata), 
 iii. 238 ; defeated by the Parthava 
 and Srinjaya, iii. 214; they first 
 appointed the Asipu, or professional 
 recorders of history, and were the 
 first students of the stars, and wor- 
 shippers of the gods of time, called 
 the Ashvins, iii. 241 ; they wor- 
 shipped Varuna, the god of the 
 rainy (var) heaven, and abhorred 
 the fire- worshipping sons of emascu- 
 lated gods, iii. 255 ; their god, the 
 Tur or meridian-pole, made to re- 
 volve by the Ashvins, the twin-stars 
 of Gemini, iii. 259 ; the Yadu and 
 Turvasu, the twin-gods of the rainy 
 and autumn season, iii. 272; history 
 of the Turanian king Frangrasiyan 
 and his ally Keresavazda, the god of 
 the horned (keresa) club, the trident 
 of the Taklcas, iii. 273 ; they were 
 a great irrigating race, iii. 274 ; con- 
 quei;ed by the king of the Hus or 
 ShuSjiii. 274; worshipped thebarley- 
 eating god Pushan, iii. 274 ; the race 
 called Malli in India, iii. 284 ; be- 
 came sons of the fish-god, iii. 286 ; 
 genealogy of the sons of the Tur 
 and their identity with the Egyptian 
 Tur-sha, the Tur-sene, Tursena, 
 and Tyrrhenians of Lydia, Lemnos, 
 and Etruria, iii. 293 ; were sons of 
 the a5s and of the Phrygian Satyrs, 
 iii. 307 ; they were the first navi- 
 gators and maritime traders of the 
 ancient world, iii. 296 ; iv. 356 ; 
 their first settlement out of India at 
 Bahrein, called Turos, iv. 346, 347 
 Tvashtar, the primseval creating-god 
 of the Rigveda, whose name, 
 formed from the root tvaks. 
 
 means the double {fva\ maker, iii. 
 190, 191 ; whose votaries drank 
 spirits, ii. 89 ; iii. 207 ; the god of 
 the Takkas, worshipped as Takht 
 Nag and Basuk Nag, iii. 191 ; the 
 god of the female deities of the 
 matriarchal races, iii. 207 ; father 
 called ' the red one, ' the fire-god 
 of Saranyu [see Sar), mother of the 
 twins Night and Day, whose father 
 was Vivasvat, he of the two (vi) 
 forms, iii. 210; maker of one year- 
 cup, iii. 227 
 Twin races, first the yellow garden- 
 ing race, the Hittites, iv. 339, 368 ; 
 sons of the fire-worshipping sons 
 of the fire-god, and of the mother- 
 tree Bhaga, v. 422 (see Hittites) ; 
 afterwards sons of the Naga or 
 plough - god, the star Aryaman, 
 ruling the year of five seasons, and 
 the sons of Bhaga, the gardening- 
 god of the yellow race, whose year 
 had six seasons, v. 417, 418; the 
 sons of the alligator and the bull, 
 V. 418 ; of the plough-god and fire- 
 drill, V. 422; the sons of the Hyades 
 united with the cow-mother RohinJ 
 (Aldebaran), joined with the sons 
 of Amba, the Pleiades, the Southern 
 races, v. 433 ; of the bull and rain 
 god, V. 435 ; the race who made 
 eleven the number of the year of 
 five and six seasons their sacred 
 number, v. 437 
 
 Ucchai-sliravas, the long-eared horse 
 or ass of Indra, the rain-god, father- 
 god of the twin races born from the 
 Amrita or water of life churned by 
 Vasuki, iii. 256 ; iv. 335, 349. See 
 Ass. 
 
 Udumbara, tree (Ficus glomerata), 
 parent-tree of the Vaishya or 
 traders. See Fig-tree, Vaishya 
 
 Ukko or Uk-ku, Finnic thunder-god, 
 original form of the Hindu Ush- 
 ana, iii. 147, 148 ; vi. 511 
 
 Urvakshaya, the Zend ancient (ur) 
 speaker (vaksha), son of Danu, 
 the Judge, Preface, xxviii ; iii. 2i8, 
 307. See Danu 
 
 Ur-vasM, the ancient («?-) creatrix 
 (vashi) mother of the Soma fire, 
 
INDEX 
 
 623 
 
 . and of Ayu, the father of historic 
 time, iii. i66, i68. See Pururavas 
 
 Usha, Ushdna, names of Istar and of 
 Sukra, the rain-god, iii. 147, 148. 
 
 . See Istar, Ulcko 
 
 Ushi-dhau, Zend name for the mother 
 mountain of the East. See Khar- 
 suk-kurra 
 
 Ushinara, a name of Fururavas, 
 father of Shiva, and of a tribe 
 named in the Rigveda, iii, 222 ; 
 the King of the East, iii. 318 
 
 Un, Alckadian goat-god, name derived 
 from Finnic Ukko, iii. 149. See 
 Goat-god, Esau 
 
 Vaishya, the Hindu trading caste 
 who gave the mead cup in exchange 
 for intoxicating spirits at the 
 Vajapeya sacrifice, iii. 208 ; sons 
 of the Udumbara tree (Ficus 
 glomerata), and founders oftheSoma 
 sacrifice, ii. 118 ; ii. 238 ; iv. 367 ; 
 sons of the goat, iii. 338 ; iv. 403 ; 
 of the bur-tree (Ficus Indica), iii. 
 342 ; the race who instituted cere- 
 monial shaving, Preface, xliv, xlv ; 
 iii. 279 ; first worshippers of the 
 household fire, and founders of the 
 Paka sacrifice of sour and sweet 
 milk, curds, whey, and clarified 
 butter, iii. 327, 328 ; invested with 
 the sacred girdle at 12 years after 
 conception, iv. 403 ; their girdle 
 made of woollen threads, iv. 406 
 
 Vajjians, sons of the tiger (vyaghra), 
 name of the united Mallis and 
 Licchavis, iii. 193, 325 
 
 Vanant, star of the West in Zend 
 mythology, Aquila, or rather 
 Corvus, iii. 257 note ; iv. 332-336, 
 
 343 
 
 Varaghna bird who smites (aghna) 
 the rain, the speaking-bird who in- 
 spired the fathers of Zend mytho- 
 logy, iii. 240. See Bird - mother 
 myth 
 
 Vare^a, the four-cornered garden of 
 the Zend rain-god, iii. 246 
 
 Varenya Devas of the Zend god 
 Aiiro Mainya, the five seasons of 
 the year of Varuiia or Prajapati, 
 
 V. 429 432 . , ■ . r 
 
 Vareshava, son of Danu, ram-bird of 
 the Zendavesta, iii. 247. See Bird- 
 mother myth 
 
 Var^hdgiras, the people who possess 
 rain (varsha). See Nahusha 
 
 Varuna, the Greek Ouranos, who im- 
 prisoned the Cyclopean fire-gods, 
 ii. 88 ; the god of rain {var), who 
 made barley grow, and to whom 
 black sheep, ewes, and rams were 
 offered, iii. 168, 216, 217, 218; 
 the god of conjugal union, iii. 219, 
 288 ; the god of the summer season, 
 Varuna Praghasah, whose victims 
 were the ewe and the ram, iii. 173, 
 227, 228 ; god of the Turvasu, sons 
 of the Ass, iii. 255 ; the god Ka, 
 iii. 263 ; the employer of the third 
 of the Ribhus Vibhvan, the master- 
 smith, iii. 227 ; iv. 364 ; the father- 
 god of the Zend Varenya Devas, 
 the year of five seasons, v. 428, 429 
 
 Vasa-tivarJ, the sharp (tivra) creator 
 (vasu), Soma water drawn from 
 running streams, iii. 207, 310 
 
 Vashishtha, he who is most-creating 
 (vasu), the god of the fire ever burn- 
 ing on the altar of the Aryan op- 
 ponents of Vishvamitra, the sun 
 and moon god of the Bharata, ii. 
 no, 112, 117; the son of the 
 lightning and the star Canopus, iii. 
 257, 261 ; contest with Vishvamitra, 
 the sun and moon-god, iii. 317, 
 318; identified with the 'spotted 
 bull' of the Rigveda, the Great 
 Bear, iv. 378 note 3 
 
 Vaski, Finn name for copper, iii. 177 
 
 Vasu, Vasiiki, the creating (vas) god 
 of the Vaso or Baso, the forest 
 races, the spring-god charmer of 
 the rains, successor of Sukra or 
 Seknag, iii. 152, 177, 229; called 
 Basuk Nag by the Takkas, iii. 191 ; 
 father-god of the Takkas ruling the 
 Sakti mountains, god of the bamboo 
 rain-pole of the Gonds, iii. 193, 
 301 ; fish father-god, father of the 
 fish-mother, iii. 285 ; of the Yadu- 
 Turvasu, iii. 287 
 
 Vdsu-deva, the god Vasu, father of 
 Balaram,the moon-god, and Krishna 
 the sun-antelope, v. 465-468 
 
 Vdyu, the wind-god, father of the 
 Pandava Bhima, the god of summer, 
 ii. 75 ; iii. 273 ; who consecrated 
 Soma, iii. 138 
 
 Verethragtta, Zend form of Vedic 
 
624 THE RULING RACES OF PREHISTORIC TIMES 
 
 Vritrahan the slayer (han) of snakes 
 {■vritra), owner of the magic mother- 
 bird, iii. 246 
 
 Vidarba, the double {vid) four [arba) 
 races, ii. 64; iii. 313; the Gonds, 
 iii. 223, 224 
 
 Vim, form of the Finnic Piru, from 
 Bhur, meaning fire, i. 37, 38 ; the 
 phallic god of the Linga worship- 
 pers called Virata, or Viru-paksha, 
 ii. 64; iii. 136, 137. See Turvasu 
 
 Vishnava, the Western Hindus, ii. 
 
 S8 
 
 Vishnu, the Vedic boar-god slain by 
 Indra, counterpart of Zend Uzi- 
 Dahaka, iii. 182 ; the boar-god 
 who had become the bull-god, iii. 
 260. See Krishna 
 
 Vishvdmitra, the sun and moon-god 
 of the Bharatas. See Moon-god 
 
 Vivasvat, he with the two (w/) forms 
 or creative powers (vasvat), Zend 
 Vivanghat, author of light, ii. 117, 
 iii. 321 ; father of the twin-gods 
 Day and Night [ushdsa-nakta), and 
 of the Ashvins, ii. 72 ; iii. 210, 
 241 ; the god of the Sadas, or 
 sacrificial hall of the gods conse- 
 crated at the Soma sacrifice, iii. 
 238 
 
 Vydsa, Vyansa, father of the royal 
 races of India, and of Indra, i. 10, 
 21. See Alligator 
 
 Wolf, totemistic mother of the fire- 
 worshipping twin races, sons of 
 Day and Night, i. 16 ; iii. 213 ; 
 vi. 505, 506, 510 ; Luke (light), the 
 Northern wolf-mother of life and 
 light, Vrika, the Sanskrit wolf, 
 meaning the destroyer, the plough 
 of the barley growers, mother of 
 darkness and death, iii. 215 ; wolf- 
 goddess, wife of Rijrashva, the 
 blind house-pole, iii. 260 ; v. 490 ; 
 vi. 503 ; mother of the sons of 
 the pine-tree and the bear-goddess 
 Artemis, iii. 263 ; nurse of the 
 sons of the bull race, iii. 323 ; the 
 constellation Lupus, Akkadian Ur- 
 bat, star of the dead (bat) mother 
 of the sons of the Akkadian god 
 Kusa or Kush, and of the god 
 Kurgal, the great {gal) Kur, father 
 of the Kushite race, v. 496 ; chil- 
 dren of Deucalion and Pyrrha, led by 
 
 wolves to the Lukoreia, the wolf- 
 grove, vi. 513 
 
 Vadu- Turvasu, twin races descended 
 from Yayati and Devayani, now 
 the Yandheya Rajputs of the Pun- 
 jab, ii. 108 ; iii. 307, 308 ; worship, 
 pers of the rain-god, ii. no; ruling 
 races of the age of the Asipu, iii. 
 241 ; twin gods of the rainy and 
 autumn seasons, iii. 272 ; the race 
 to whom the Kanvas guardians of 
 the Bharatas were priests, iii. 260, 
 29S) 319; Yadus water-drinkers, 
 iii. 274, 27s ; sons of Vasu, father 
 of the fish-god, iii. 287, 285 ; rulers 
 of Sindhu-Suvarna, iii. 324 
 
 Yavanas, Yavati, or Yona, the people 
 who sowed barley (yavd), the barley 
 growers, iii. 214, 324; who changed 
 Puse, the alligator, and Magha, the 
 witch-mother, into Piishan, the bull, 
 and Ida, the sheep and cow mother, 
 iii. 250 
 
 Yav-yavati, the barley (yava) river 
 of the young dawn or of the sons of 
 barley, a name for the Jumna in 
 the Rigveda, iii. 214 
 
 Yayati, son of Nahusha, the Naga 
 snake, the rain-god, i. 14 ; his two 
 wives and five sons, iii. 239, 240; 
 father of Madhavi, meaning strong 
 drink, iii. 318 
 
 Year -reckonings, oldest agricultural 
 year (I.) that of the races of the 
 Southern hemisphere, Western 
 India, the Peruvians, Mexicans and 
 Druids divided into two periods of 
 six months each marked by- the 
 Pleiades, one beginning in Novem- 
 ber, when the dead were worshipped, 
 and the other in April, Preface, xi, 
 xii; ii. 123, 124, 125, 130, 131, iv. 
 331, 401 ; still survives in European 
 festivals of All Hallow Eve, All 
 Saints' and All Souls' Day, ii. 132 ; 
 Egyptian year of Osiris, Akkadian 
 year of Dumu-zi, as Orion, began in 
 November, ii. 127; iv, 351, 387, 
 401, 402 {see Orion) ; the Pleiades 
 year survives in the Gond festival 
 to the Nagur, or plough-god, begin- 
 ning their year in April, ii. 132 ; 
 iii. 201, 230 ; in the European and 
 Syrian festival of St. George, the 
 plough-god, i. 8, 12 ; in May-day 
 
INDEX 
 
 625 
 
 and the Easter eggs of Southern 
 Europe, ii. 133 ; year of the Santals, 
 Ooraons, and Mundas begins in 
 January-February, sacred to the 
 fire-mother Magha, ii. 125 ; iii. 201, 
 304 ; survives in European Carnival 
 and St. Valentine's Day, iii. 234 ; 
 iv. 387; (II.) these early years 
 followed by the year of three sea- 
 sons of the barley-growing races of 
 Asia Minor, the three golden 
 apples of the Hesperides, beginning 
 with the birth of the sun-god at the 
 winter solstice, iii. 132 ; the seasons 
 of sowing, flowering and harvest, 
 the triad or sacred triangle of the 
 Hindus, Akkadians, Semites, Egyp- 
 tians, Greeks and Kabiri, Preface, 
 xii, xiii ; iii. 164, 169, 199 ; the 
 three primaeval smiths of the Edda, 
 vi. S04 ; the three brothers, sisters 
 and tasks of popular fairy tales, 
 Preface, xii. ; ii. 78, 79 ; the three 
 Charites worshipped by the Minyans 
 of Orchomenos in the Bronze Age, 
 Preface, xxv ; the three Ribhus, or 
 makers of the three seasons of the 
 Chatur-Masya in the Rigveda, iii. 
 226, 227 ; the Greek Erinnyes, the 
 Sanskrit Sar-anyu, and the three 
 formed Hecate, the Zend Fravashis 
 the Northern Norns, iii. 203,215, 
 216 ; iv. 341 ; v. 428 ; the three- 
 lipped Soma cup of the Ashvins, 
 iii. 241 ; and the triple flagon 
 {TpiXdyvvovSeiras) of Pholos, vi. 550; 
 the three Soma mixtures of milk, 
 Gavashir the spring season, Dadhya- 
 $hir, milk clotted with the heat of 
 summer, Yavashir or Soma mixed 
 vnth barley, the autumn harvest 
 and the three Soma Upasads or 
 seasons, iii. 242, 243 ; the three- 
 eyed bull-god Samirdus of Babylon 
 Gud-ia of Telloh, §hiva and Shishu- 
 pala in India, god of the year of 
 three seasons, iii. 254; the three sea- 
 sons of the three-legged ass of the 
 Zendavesta, iii. 256 ; iv. 349 ; the 
 year of three seasons symbolised by 
 the constellations Corvus, Crater and 
 Hydra, iv. 332-335 i 'he three 
 mother - goddesses Amba, Ambika 
 and Ambalika, the year of three 
 seasons preceding that ruled by the 
 
 40 
 
 bride of the sun-horse Subhadra, 
 'V- 336, 338; the three seasons of 
 the three-mouthed snake Azi-Da- 
 haka, iv. 346 ; the first year of the 
 Lumasi ruled by the stars of the 
 Great Bear, Virgo and Arkturos 
 (Bootes), beginning with the autum- 
 nal equinox, iv. 357, 364 ; this was 
 the year of the barley-growing 
 races of Asia Minor and Syria, 
 Macedonia, Sparta and the Pelopon- 
 nesus, iv. 330 ; the three seasons of 
 the year of Orion, of the fire-wor- 
 shippers, iv. 352 ; the three seasons 
 marked by the three threads of the 
 Brahmin sacrificial girdle, and by 
 those of the Parsis, iv. 403, 405 ; 
 (ill.) the year of four season^, 
 including the season of fruits made 
 by the Ribhus who made the year- 
 cow, iii. 227 ; this was the year of 
 the antelope race, iv. 364 ; the year 
 of the solstices and equinoxes be- 
 ginning with the autumnal equinox 
 made by the Ashvins, sons of the 
 ass, iii. 269 ; the four - squared 
 division of time, iii. 319; the year 
 measured by the Gnomon, the 
 divining-pole of the Turvasu, iv. 
 412 ; the year of the black antelope 
 ruled by the four stars of the Lumasi, 
 Sirius, the mother-star, the rain- 
 star Hydra, the star of the black 
 antelope, the autumn and winter 
 Aquila, the creating mother-bird, 
 the spring, and Leo, the star of the 
 burnmg summer, iv. 369, 372 ; 
 (IV. ) the year of five seasons of the 
 twin races who offered animal sacri- 
 fices at the solstices, iii. 174, 162 ; 
 iv. 348 ; the five seasons of the 
 Gond year, iii. 230-234 ; of the 
 Egyptian year, iii. 267, 271 ; iv. 
 409 ; the year of the Indian supreme 
 god Prajapati, beginning with the 
 rainy season and the summer sol- 
 stice, iii. 269, 270 ; the Zend year 
 of five seasons of the animal sacri- 
 ficers ruled by the water-mother, 
 the rain-goddess, iii. 270, 271 ; the 
 year of five seasons of the Indian 
 sons of Yayati, beginning with the 
 rainy season, iii. 272 ; that of their 
 successors, the Pandavas, beginning 
 with the winter solstice, ii. 75 ; iii. 
 
626 THE RULING RACES OF PREHISTORIC TIMES 
 
 258, 273 ; the Zend year of five 
 seasons of the Vareiiya Devas, be- 
 ginning, hke the year of Prajapati, 
 with the season of Indra, the rain- 
 god, iv. 429-432 ; the year of five 
 seasons, and of lunar months of 
 twenty-eight days each, forming the 
 ' thirty-three ' lords of the ritual 
 order of Zend, Vedic, Egyptian and 
 Buddhist chronology, iii. 266, 267 ; 
 (v. ) the year of six seasons, or the 
 double three of the Zend and twin 
 races, sons of Tamar, the palm-tree, 
 ii. 115 ; iv. 405 ; the six ritu of the 
 Hindus, ii, 78, 115 ; the year of 
 the Zend neophytes, who wore the 
 thread typifying the perfect circle of 
 360 degrees, iv. 405-408; (vi.) the 
 year of the ring {annus) of months 
 of the ten lunar months of gestation 
 and eleven months sacred to the 
 gods of generation, denoted by the 
 name Dasa-'ratha, the ten {dasa) 
 chariots (raiha), father of Rama, 
 god of the Bharatas and Kushikas, 
 the ten kings of Babylon, and the 
 ten patriarchs, i. 26 ; iii. 191, 265 ; 
 iv. 283 ; the annus or ring the 
 earliest year of the Romans, iv. 283; 
 the year-ring of Dushmanta and 
 Sakuntala, iii. 319 ; the year of 
 conception of Ida, the mother- 
 mountain of Noah and Manu's 
 flood, and of Krishna and Durga, 
 iv. 387-389 ; the eleven keys of the 
 musical bow of the god Lingal, 
 ii. 49 ; the eleven god-mothers of 
 the Sleeping Beauty, ii. 79 ; eleven 
 parent-gods of the Telis, ii. 87 ; 
 of the growers of barley worshipping 
 the Ashvins, ii. 94 ; iii. 265, 266 ; 
 they, multiplied by three, make up 
 the thirty-three lords of the ritual 
 order of the Zendavesta fixed 
 by Aliura or Ashura Mazda, iii. 
 266, 267 [see Thirty - three) ; the 
 eleven stars of Joseph's dream, 
 iii. 266 ; Valilika, father of the 
 Takkas, and his ten sons, iii. 272, 
 273 ; the eleven Akshauhinis, or 
 divisions of the Kauravya, and the 
 seven of the Pandavas, iii.' 273 ; 
 Haman and his ten sons killed by 
 Esther, the moon, and Mordecai 
 (Marduk), the young bull - god, 
 
 iii. 273 ; (VII. ) the discus or year- 
 ring of Vishnu, iii. 254, 319 ; the 
 Semitic year of thirteen lunar 
 months, iii. 254 ; the year measured 
 by the heavenly circle of 360 de- 
 grees, the year of Osiris when 
 brought back by Isis, the moon- 
 cow, ii. 128, 129; iv. 449; names 
 the thirteen wives of Kashyapa, the 
 thirteen months of the lunar year, 
 iii. 303 ; the thirteen children of 
 Jacob, lunar months, iii. 272 ; 
 names of the thirteen lunar months 
 of the Santal year, iii. 304 ; the 
 thirteen months of the lunar year 
 of the cosmological hymn of the 
 Rigveda (Rig. i. 164), iii. 304, 305 ; 
 the year of thirteen lunar months 
 reckoned by Ural -Altaic Turks, 
 iii. 307 ; the year of thirteen lunar 
 months measured by the thirty 
 stars marking the course of the 
 moon from November to February, 
 and the ten stars, the ten kings of 
 Babylon, marking the course of the 
 Fish-sun from February to Novem- 
 ber, iv. 376-387 ; (VIII.) the year 
 of the bull Piish-an and Arya-man, 
 ii. 102 ; iii. 268, 287 ; v. 417, 419 
 note 2, 420 
 Yellow race first offered human sacri- 
 fices to the rain-god, i. 19 ; to 
 Artemis (the bear-mother) in the 
 Tauric Chersonesus, Asia Minor 
 and Syria, i. 24, 25; were Turanian 
 Hittites, ii. 68 ; the yellow Chinese 
 the great gardening and farming 
 race of Asia, i. 31 ; Indian Telis, 
 oil - pressers, descended from the 
 yellow race, ii. 87 ; disseminated 
 the worship of the revolving pole 
 (tur), ii. 88, 89 ; Kapila-vastu, a 
 city of the yellow (kapila) race, 
 iii. 159 ; their gods, the twin gods 
 Day and Night, born on the river 
 Xanthus (yellow), and the yellow 
 god Hari of India, iii. 213, 214 ; 
 their settlement, as the barley- 
 growing wolf race, on the Jumna, 
 iii. 214, 215 ; the Kurrum, or barley 
 festival of the yellow race, iii. 232, 
 233 ; sons of Kapila (yellow), iii. 
 272 ; yellow turmeric their national 
 plant, iii. 278 ; the yellow veil and 
 and boots of the Roman bride, and 
 
INDEX 
 
 627 
 
 the wolf's fat smeared on the door- 
 posts, iii. 278 ; they wore their 
 hair long, iii. 279 ; the pigtails of 
 the Hittites and Mundas, iv. 339 ; 
 the yellow Sumerian traders of the 
 Persian Gulf and Western India, 
 iv, 34: ; the yellow Hittites, twin 
 sons of the ass, the nucleus of the 
 confederacy of the Vaishya, or 
 trading castes, iv. 340. See Ash- 
 vins, Kathi, Vaijhya 
 Yudishthira, the eldest of the Pan- 
 davas, son of Dharma, the god of 
 law and order, meaning ' he who 
 
 has most of the spirit of Yu, or 
 steadfastness, the god of spring,' 
 ii. 75 ; iii. 263, 273 ; bom un- 
 der the constellation Magha, iii. 
 258 
 
 Yupa, the phallic sacrificial stake 
 of the Takkas, sacred to Vishnu, 
 iii. 197, 198, 272 ; the sacrificial 
 stake (yiipa) of Hari, Vedic name 
 of Mathura, iii. 214 
 
 Zarathustra wedded to the goddess 
 Anahita of the water-springs, whose 
 sons are guarded by the never-dying 
 fire on the altar, iii. 169 
 
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