Chapter 1

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Explanation of Frontispiece

The picture is reproduced from Baumeister's _Denkmäler des klassichen Alterthums_, volume I., figure 730 (text on p. 663). It is on a vase and describes one of the twelve heroic deeds of Herakles. The latter, holding aloft his club, drags two-headed Cerberus out of Hades by a chain drawn through the jaw of one of his heads. He is just about to pass Cerberus through a portal indicated by an Ionic pillar. To the right Persephone, stepping out of her palace, seems to forbid the rape. Herakles in his turn seems to threaten the goddess, while Hermes, to the left, holds a protecting or restraining arm over him. Athene, with averted face, ready to depart with her protégé, stands in front of four horses hitched to her chariot. Upon her shield the eagle augurs the success of the entire undertaking.

CERBERUS,

THE DOG OF HADES

_The History of an Idea_

BY

MAURICE BLOOMFIELD Professor of Sanskrit and Comparative Philology Johns Hopkins University

CHICAGO The Open Court Publishing Company

LONDON KEGAN PAUL, TRENCH, TRÜBNER & CO., LTD 1905

COPYRIGHT 1905 BY THE OPEN COURT PUBLISHING CO. CHICAGO

To the Memory of F. Max Müller

CERBERUS, THE DOG OF HADES

Hermes, the guide of the dead, brings to Pluto's kingdom their psyches, "that gibber like bats, as they fare down the dank ways, past the streams of Okeanos, past the gates of the sun and the land of dreams, to the meadow of asphodel in the dark realm of Hades, where dwell the souls, the phantoms of men outworn." So begins the twenty-fourth book of the _Odyssey_. Later poets have Charon, a grim boatsman, receive the dead at the River of Woe; he ferries them across, provided the passage money has been placed in their mouths, and their bodies have been duly buried in the world above. Otherwise they are left to gibber on the hither bank. Pluto's house, wide-gated, thronged with guests, has a janitor Kerberos, sometimes friendly, sometimes snarling when new guests arrive, but always hostile to those who would depart. Honey cakes are provided for them that are about to go to Hades--the sop to Cerberus. This dog, nameless and undescribed, Homer mentions simply as the dog of Hades, whom Herakles, as the last and chief test of his strength, snatched from the horrible house of Hades.[1] First Hesiod and next Stesichorus discover his name to be Kerberos. The latter seems to have composed a poem on the dog. Hesiod[2] mentions not only the name but also the genealogy of Kerberos. Of Typhaon and Echidna he was born, the irresistible and ineffable flesh-devourer, the voracious, brazen-voiced, fifty-headed dog of hell.

Plato in the _Republic_ refers to the composite nature of Kerberos.[3] Not until Apollodorus (2. 5. 12. 1. ff.), in the second century B. C., comes the familiar description: Kerberos now has three dog heads, a dragon tail, and his back is covered with the heads of serpents. But his plural heads must have been familiarly assumed by the Greeks; this will appear from the evidence of their sculptures and vase-paintings.

CERBERUS IN CLASSIC ART.

Classic art has taken up Cerberus very generously; his treatment, however, is far from being as definite as that of the Greek and Roman poets. Statues, sarcophagi, and vase paintings whose theme is Hades, or scenes laid in Hades, represent him as a ferocious Greek collie, often encircled with serpents, and with a serpent for a tail, but there is no certainty as to the number of his heads. Often he is three-headed in art as in literature, as may be seen conveniently in the reproductions in Baumeister's _Denkmäler des Klassischen Altertums_. Very familiar is the statue in the villa Borghese of Pluto enthroned, three-headed Cerberus by his side.[4] A Greek scarabæus shows a pair of lovers, or a married couple, who have died at the same time, crossing in Charon's ferry. As they are approaching the other bank of the Styx, where a three-headed Cerberus is awaiting them, the girl seems afright and is upheld by her male companion.[5] On the other hand, a bronze in Naples shows the smiling boy Herakles engaged in strangling two serpents, one with each hand. The figure rests on a cylindrical base upon which are depicted eight of the wonderful deeds which Herakles performs later on. By a rope he leads a _two-headed_ Cerberus from Hades.[6]

This last of the wonderful deeds of Herakles is a favorite theme of vase pictures. Herakles is regularly accompanied by Hermes and Athena; the dog, whose marvelous shape Homer fails to reveal, is generally two-headed. Such a vase may be seen in Gerhard, _Auserlesene Vasenbilder_, ii. 131.[7] Or still more conveniently, Professor Norton has reproduced[8] an amphora in the Louvre with a picture of the dicephalous Kerberos. Upon the forehead of each of the two heads rises a serpent. Herakles in tunic and lion's skin, armed with bow, quiver, and sword, stoops towards the dog. He holds a chain in his left hand, while he stretches out his right with a petting gesture. Between the two is a tree, against which leans the club of Herakles. Behind him stands Athena.

CERBERUS IN ROMAN AND MODERN LITERATURE.

Neither Greek literature, nor Greek art, however, really seems to fix either the shape or nature of Kerberos; it was left to the Roman poets to say the last word about him. They finally settle the number of his heads, or the number of his bodies fused in one. He is _triceps_ "three-headed," _triplex_ or _tergeminus_ "threefold," _triformis_ "of three bodies," or simply Tricerberus. Tibullus says explicitly that he has both three heads and three tongues: _cui tres sint linguæ tergeminumque caput_. Virgil, in the _Æneid_, vi. 417, has huge Cerberus barking with triple jaws; his neck bristles with serpents. Ovid in his _Metamorphoses_, x. 21, makes Orpheus, looking for dear Eurydice in Tartarus, declare that he did not go down in order that he might chain the three necks, shaggy with serpents, of the monster begotten of Medusa. His business also is settled for all time; he is the terrible, fearless, and watchful janitor, or guardian (_janitor_ or _custos_) of Orcus, the Styx, Lethe, or the black Kingdom.[9] And so he remains for modern poets, as when Dante, reproducing Virgil, describes him:[10]

"When Cerberus, that great worm, had seen us His mouth he opened and his fangs were shown, And then my leader with his folded palms Took of the earth, and filling full his hand, Into those hungry gullets flung it down."

Or Shakespeare, _Love's Labor Lost_, v. ii: "Great Hercules is presented by this imp whose club killed Cerberus, the three-headed _canis_."

CLASSICAL EXPLANATIONS OF CERBERUS.

Such classical explanations of Cerberus' shape as I have seen are feeble and foolishly reasonable. Heraclitus, [Greek: Peri apistôn] 331, states that Kerberos had two pups. They always attended their father, and therefore he appeared to be three-headed. The mythographer Palaephatos(39) states that Kerberos was considered three-headed from his name [Greek: Trikarênos] which he obtained from the city Trikarenos in Phliasia. And a late Roman rationalistic mythographer by the name of Fulgentius[11] tells us that Petronius defined Cerberus as the lawyer of Hades, apparently because of his three jaws, or the cumulative glibness of three tongues. Fulgentius himself has a _fabula_ in which he says that Cerberus means _Creaboros_, that is, "flesh-eating," and that the three heads of Cerberus are respectively, infancy, youth, and old age, through which death has entered the circle of the earth--_per quas introivit mors in orbem terrarum_.[12]

A MODERN VIEW.

"_Lasciate ogni speranza voi ch' entrate_"

Can we bid this "_schwankende Gestalt_," this monstrous vision, floating about upon the filmy photographs of murky Hades, stand still, emerge into light, and assume clear and reasonable outlines?

"Hence loathed melancholy of Cerberus and blackest Midnight born."

An American humorist, John Kendrick Bangs, who likes to place his skits in Hades, steps in "where angels fear to tread," and launches with a light heart the discussion as to whether Cerberus is one or more dogs. The city of Cimmeria in Hades, having tried asphalt pavement, which was found too sloppy for that climate, and Nicholson wood pavement, which kept taking fire, decides on Belgian blocks. In order to meet the new expense a dog-tax is imposed. Since Cerberus belongs to Hades as a whole, the state must pay his tax, and is willing enough to do so--on Cerberus as one dog. The city, however, endeavors to collect on three dogs--one license for each head. Two infernal coppers, sent to impound Cerberus, fare not well, one of them being badly chewed up by Cerberus, the other nabbed bodily and thrown into the Styx. In consequence of this they obtain damages from the city. The city then decides to bring suit against the state. The bench consists of Apollyon himself and Judge Blackstone; Coke appears for the city, Catiline for the state. The first dog-catcher, called to testify, and asked whether he is familiar with dogs, replies in the affirmative, adding that he had never got quite so intimate with one as he got with him.

"With whom?" asks Coke.

"Cerberus," replies the witness.

"Do you consider him to be one dog, two dogs, or three dogs?"

Catiline objects to this question as a leading one, but Coke manages to get it in under another form: "How many dogs did you see when you saw Cerberus?"

"Three, anyhow," replies the witness with feeling, "though afterwards I thought there was a whole bench-show atop of me."

On cross-examination Catiline asks him blandly: "My poor friend, if you considered Cerberus to be three dogs anyhow, why did you in your examination a moment since refer to the avalanche of caninity, of which you so affectingly speak, as him?"

"He is a him," sturdily says the witness. After this Coke, discomfited, decides to call his second witness: "What is your business?" asks Coke, after the usual preliminaries.

"I'm out of business. Livin' on my damages."

"What damages?"

"Them I got from the city for injuries did me by that there--I should say them there--dorgs, Cerberus."

And so on. Catiline gains the day for the state by his superior logic; the city of Cimmeria must content itself with taxes on a single dog. But the logic of the facts, it will appear, are with the dog-catchers, Judge Coke, and the city of Cimmeria as against the state of Hades: Cerberus is more than one dog.

FUTURE LIFE IN THE VEDA.

India is the home of the Cerberus myth in its clearest and fullest development. In order to appreciate its nature we must bear in mind that the early Hindu conceptions of a future life are auspicious, and quite the reverse of sombre. The statements in the Veda about life after death exclude all notions of hell. The early visions are simple, poetic and cheerful. The bodies of the dead are burned and their ashes are consigned to earth. But this is viewed merely as a symbolic act of preparation--cooking it is called forthright--for another life of joy. The righteous forefathers of old who died before, they have found another good place. Especially Yama, the first mortal, has gone to the great rivers on high; he has searched out, like a pioneer, the way for all his descendants: "He went before and found a dwelling which no power can debar us from. Our fathers of old have traveled the path; it leads every earth-born mortal thither. There in the midst of the highest heaven beams unfading light and eternal waters flow; there every wish is fulfilled on the rich meadows of Yama." Day by day Yama sends forth two dogs, his messengers, to search out among men those who are to join the fathers that are having an excellent time in Yama's company.

THE TWO DOGS OF YAMA.

The tenth book of the _Rig-Veda_ contains in hymns 14-18 a collection of funeral stanzas quite unrivaled for mythological and ethnological interest in the literature of ancient peoples. In hymn 14 there are three stanzas (10-12) that deal with the two dogs of Yama. This is the classical passage, all depends upon its interpretation. They contain detached statements which take up the idea from different points of view, that are not easily harmonized as long as the dogs are merely ordinary canines; they resolve themselves fitly and neatly into a pair of natural objects, if we follow closely all the ideas which the Hindus associated with them.

In the first place, it is clear that we are dealing with the conception of Cerberus. In stanza 10 the two dogs are conceived as ill-disposed creatures, standing guard to keep the departed souls out of bliss. The soul on its way to heaven is addressed as follows:

"Run past straightway the two four-eyed dogs, the spotted and (the dark), the brood of Saram[=a]; enter in among the propitious fathers who hold high feast with Yama."

A somewhat later text, the book of house-rite of [=A]çval[=a]yana, has the notion of the sop to Cerberus: "To the two dogs born in the house of (Yama) Vivasvant's son, to the dark and the spotted, I have given a cake; do ye guard me ever on my road!"

The twelfth stanza of the _Rig-Veda_ hymn strikes a somewhat different note which suggests both good and evil in the character of the two dogs: "The two brown, broad-nosed messengers of Yama, life-robbing, wander among men. May they restore to us to-day the auspicious breath of life, that we may behold the sun." Evidently the part of the Cerberi here is not in harmony with their function in stanza 10: instead of debarring men from the abodes of bliss they pick out the dead that are ultimately destined to boon companionship with Yama. The same idea is expressed simply and clearly in prayers for long life in the _Atharva-Veda_: "The two dogs of Yama, the dark and the spotted, that guard the road (to heaven), that have been dispatched, shall not (go after) thee! Come hither, do not long to be away! Do not tarry here with thy mind turned to a distance." (viii. 1. 9.) And again: "Remain here, O man, with thy soul entire! Do not follow the two messengers of Yama; come to the abodes of the living." (v. 30. 6.)

These prayers contain the natural, yet under the circumstances rather paradoxical, desire to live yet a little longer upon the earth in the light of the sun. Fitfully the mortal Hindu regales himself with saccharine promises of paradise; in his every-day mood he clings to life and shrinks with the uneasy sense that his paradise may not materialize, even if the hope is expressed glibly and fluently. The real craving is expressed in numberless passages: "May we live a hundred autumns, surrounded by lusty sons." Homer's Hades has wiped out this inconsistency, only to substitute another. Odysseus, on returning from his visit to Hades, exclaims baldly: "Better a swineherd on the surface of the earth in the light of the sun than king of the shades in Hades." It is almost adding insult to injury to have the road to such a Hades barred by Cerberus. This latter paradox must be removed in order that the myth shall become intelligible.

The eleventh of the _Rig-Veda_ stanzas presents the two dogs as guides of the soul [Greek: psychopompoi] to heaven: "To thy two four-eyed, road-guarding, man-beholding watch-dogs entrust him, O King Yama, and bestow on him prosperity and health."

THE TWO DOGS IN HEAVEN.

With the change of the abode of the dead from inferno to heaven the two Cerberi are _eo ipso_ also evicted. That follows of itself, even if we had not explicit testimony. A legend of the Br[=a]hmana-texts, the Hindu equivalent of the Talmud, tells repeatedly that there are two dogs _in heaven_, and that these two dogs are Yama's dogs. I shall present two versions of the story, a kind of [Greek: Gigantomachia] in order to establish the equation between the terms "two dogs of Yama," and "two heavenly dogs."

"There were Asuras (demons) named K[=a]lak[=a]njas. They piled up a fire altar in order to obtain the world of heaven. Man by man they placed a brick upon it. The god Indra, passing himself off for a Brahmin, put on a brick for himself. They climbed up to heaven. Indra pulled out his brick; they tumbled down. And they who tumbled down became spiders; two flew up, and became the two heavenly dogs." (Br[=a]hmana of the _T[=a]ittir[=i]yas_ 1. 1. 2.)

"The Asuras (demons) called K[=a]lak[=a]njas piled bricks for an altar, saying: 'We will ascend to heaven.' Indra, passing himself off for a Brahmin, came to them; he put on a brick. They at first came near getting to heaven; then Indra tore out his brick. The Asuras becoming quite feeble fell down; the two that were uppermost became the dogs of Yama, those which were lower became spiders." (Br[=a]hmana of the _M[=a]itra_ 1. 6. 9.)

This theme is so well fixed in the minds of the time that it is elaborated in a charm to preserve from some kind of injury, addressed to the mythic figures of the legend:

"Through the air he flies looking down upon all beings: with the majesty of the heavenly dog, with that oblation would we pay homage to thee.

"The three K[=a]lak[=a]njas, that are fixed upon the sky like gods, all these I have called to help, to render this person free from harm.

"In the waters is thy origin, upon the heavens thy home, in the middle of the sea, and upon the earth, thy greatness; with the majesty of the heavenly dog, with that oblation would we pay homage to thee." (_Atharva-Veda_ vi., 80.)

The single heavenly dog that is described here is of no mean interest. The passage proves the individual character of each of the two dogs of Yama; they cannot be a vague pair of heavenly dogs, but must be based each upon some definite phenomenon in the heavens.

Yet another text, Hiranyakeçin's book of house-rites, locates the dogs of Yama, describing them in unmistakable language, in heaven: "The brood of Saram[=a], dark beneath and brown, run, looking down upon the sea." (ii. 7. 2.)

THE TWO DOGS OF YAMA EXPLAIN THEMSELVES.

There are not many things in heaven that can be represented as a pair, coursing across the sky, looking down upon the sea, and having other related properties. My readers will make a shrewd guess, but I prefer to let the texts themselves unfold the transparent mystery. The Veda of the _Katha_ school (xxxvii. 14) says: "These two dogs of Yama, verily, are day and night," and the Br[=a]hmana of the _K[=a]ush[=i]takins_ (ii. 9) argues in Talmudic strain: "At eve, when the sun has gone down, before darkness has set in, one should sacrifice the _agnihotra_-sacrifice; in the morning before sunrise, when darkness is dispelled, at that time, one should sacrifice the _agnihotra_-sacrifice; at that time the gods arrive. Therefore (the two dogs of Yama) Çy[=a]ma and Çabala (the dark and the spotted) tear to pieces the _agnihotra_ of him that sacrifices otherwise. Çabala is the day; Çy[=a]ma is the night. He who sacrifices in the night, his _agnihotra_ Çy[=a]ma tears asunder; he who sacrifices in broad daylight, his _agnihotra_ Çabala tears asunder." Even more drily the two dogs of Yama are correlated with the time-markers of heaven in a passage of the _T[=a]ittir[=i]ya-Veda_ (v. 7. 19); here sundry parts of the sacrificial horse are assigned to four cosmic phenomena in the following order: 1. Sun and moon. 2. Çy[=a]ma and Çabala (the two dogs of Yama). 3. Dawn. 4. Evening twilight. So that the dogs of Yama are sandwiched in between sun and moon on the one side, dawn and evening twilight on the other. Obviously they are here, either as a special designation of day and night, or their physical equivalents, sun and moon. And now the _Çatapatha-Br[=a]hmana_ says explicitly: "The moon verily is the divine dog; he looks down upon the cattle of the sacrificer." And again a passage in the Kashmir version of the _Atharva-Veda_ says: "The four-eyed dog (the moon) surveys by night the sphere of the night."

SUN AND MOON AS STATIONS ON THE WAY TO SALVATION.

Even the theosophic Upanishads are compelled to make their way through this tolerably crude mythology when they come to deal with the passage of the soul to release from existence and absorption in the universal Brahma. The human mind does not easily escape some kind of eschatological topography. The Brahma itself may be devoid of all properties, universal, pervasive, situated below as well as above, the one true thing everywhere; still even the Upanishads finally fix upon a world of Brahma, and that is above, not below, nor elsewhere; hence the soul must pass the great cosmic potencies that seem to lie on the road from the sublunary regions to Brahma. The _K[=a]ush[=i]taki Upanishad_ (1. 2. 3) arranges that all who leave this world first go to the moon, the moon being the door of the world of light. The moon asks certain theosophic questions; he alone who can answer them is considered sufficiently emancipated to advance to the world of Brahma. He who cannot--alas!--is born again as worm or as fly; as fish or as fowl; as lion or as boar; as bull or tiger or man; or as something else--any old thing, as we should say--in this place or in that place, according to the quality of his works and the degree of his knowledge; that is, in accordance with the doctrine of _Karma_. Similarly the _M[=a]itri Upanishad_ (vi. 38) sketches salvation as follows: When a mortal no longer approves of wrath, and ponders the true wish, he penetrates the veil that encloses the Brahma, breaks through the concentric circles of sun, moon, fire, etc., that occupy the ether. Only then does he behold the supreme thing that is founded upon its own greatness only. And now the _Ch[=a]ndogya Upanishad_ (viii. 13) has the same idea, mentioning both moon and sun by their ancient names and in their capacity as dogs of Yama. The soul of the aspirant for fusion with Brahma resorts purgatorio-fashion alternately to Çy[=a]ma (the moon-dog) and Çabala (the sun-dog): "From Çy[=a]ma (the moon) do I resort to Çabala (the sun); from Çabala to Çy[=a]ma. Shaking off sin, as a steed shakes off (the loose hair of) its mane, as the moon frees itself from the maw of R[=a]hu, the demon of eclipse, casting aside my body, my real self delivered, do I enter into the uncreated world of Brahma."[13]

ANALYSIS OF THE MYTH.