The ogre: “Do you see that dark green streak of woods? Beyond that point the entire forest is one mass of water; it rains all the time; the hollows are full of water; everywhere are lakes completely covered with lotus flowers both red and white.” And then, as the carts passed one after another, he inquired: “What goods do you have in this cart — and in that? The last moves very heavily; what goods do you have in that?” “We have water in that,” the leader answered. “You have acted wisely, of course, in bringing water thus far; but beyond this point you have no occasion to burden yourself. Break the chatties to pieces, throw away the water, travel at ease.” The ogre went his way, and when out of sight, returned again to his own city of ogres.
Now that caravan leader, out of his own foolishness, took the advice of the ogre, broke the chatties, and caused the carts to move forward. Ahead there was not the slightest particle of water. For lack of water to drink the men grew weary. They traveled until sundown, and then unharnessed the carts, drew them up in a contracted circle, and tied the oxen to the wheels. There was neither water for the oxen nor gruel and boiled rice for the men. The weakened men lay down here and there and went to sleep. At midnight the ogres approached from the city of ogres, slew the oxen and men, every one, devoured their flesh, leaving only the bare bones, and, having so done, departed. The bones of their hands and all their other bones lay scattered about in the four directions and the four intermediate directions; five hundred carts stood as full as ever.[42]
The second story is of a different style. It is told of a young prince who had just completed his military studies under a world-renowned teacher. Having received, as a symbol of his distinction, the title Prince Five-weapons, he accepted the five weapons that his teacher gave him, bowed, and, armed with the new weapons, struck out onto the road leading to the city of his father, the king. On the way he came to a certain forest. People at the mouth of the forest warned him. “Sir prince, do not enter this forest,” they said; “an ogre lives here, named Sticky-hair; he kills every man he sees.”
Figure 17. Baal with Thunderbolt Spear (limestone stele, Assyria, fifteenth–thirteenth century b.c.)
But the prince was confident and fearless as a maned lion. He entered the forest just the same. When he reached the heart of it, the ogre showed himself. The ogre had increased his stature to the height of a palm tree; he had created for himself a head as big as a summer house with bell-shaped pinnacle, eyes as big as alms bowls, two tusks as big as giant bulbs or buds; he had the beak of a hawk; his belly was covered with blotches; his hands and feet were dark green. “Where are you going?” he demanded. “Halt! You are my prey!”
Prince Five-weapons answered without fear, but with great confidence in the arts and crafts that he had learned. “Ogre,” said he, “I knew what I was about when I entered this forest. You would do well to be careful about attacking me; for with an arrow steeped in poison will I pierce your flesh and fell you on the spot!”
Having thus threatened the ogre, the young prince fitted to his bow an arrow steeped in deadly poison and let fly. It stuck right in the ogre’s hair. Then he let fly, one after another, fifty arrows. All stuck right to the ogre’s hair. The ogre shook off every one of those arrows, letting them fall right at his feet, and approached the young prince.
Prince Five-weapons threatened the ogre a second time, and drawing his sword, delivered a masterly blow. The sword, thirty-three inches long, stuck right to the ogre’s hair. Then the prince smote him with a spear. That also stuck right to his hair. Perceiving that the spear had stuck, he smote him with a club. That also stuck right to his hair.
When he saw that the club had stuck, he said: “Master ogre, you have never heard of me before. I am Prince Five-weapons. When I entered this forest infested by you, I took no account of bows and suchlike weapons; when I entered this forest, I took account only of myself. Now I am going to beat you and pound you into powder and dust!” Having thus made known his determination, with a yell he struck the ogre with his right hand. His hand stuck right to the ogre’s hair. He struck him with his left hand. That also stuck. He struck him with his right foot. That also stuck. He struck him with his left foot. That also stuck. Thought he: “I will beat you with my head and pound you into powder and dust!” He struck him with his head. That also stuck right to the ogre’s hair.”*
Prince Five-weapons, snared five times, stuck fast in five places, dangled from the ogre’s body. But for all that, he was unafraid, undaunted. As for the ogre, he thought: “This is some lion of a man, some man of noble birth — no mere man! For although he has been caught by an ogre like me, he appears neither to tremble nor to quake! In all the time I have harried this road, I have never seen a single man to match him! Why, pray, is he not afraid?” Not daring to eat him, he asked: “Youth, why are you not afraid? Why are you not terrified with the fear of death?”
“Ogre, why should I be afraid? For in one life one death is absolutely certain. What’s more, I have in my belly a thunderbolt for a weapon. If you eat me, you will not be able to digest that weapon. It will tear your insides into tatters and fragments and will kill you. In that case we’ll both perish. That’s why I’m not afraid!”
Prince Five-weapons, the reader must know, was referring to the Weapon of Knowledge that was within him. Indeed, this young hero was none other than the Future Buddha, in an earlier incarnation.
The thunderbolt (vajra) is one of the major symbols in Buddhist iconography, signifying the spiritual power of Buddhahood (indestructible enlightenment) which shatters the illusory realities of the world. The Absolute, or Adi Buddha, is represented in the images of Tibet as Vajra-Dhara (Tibetan: Dorje-Chang), “Holder of the Adamantine Bolt.”
In the figures of the gods that have come down from ancient Mesopotamia (Sumer and Akkad, Babylonia and Assyria) the thunderbolt, in the same form as the vajra, is a conspicuous element (see Figure 17 and Figure 62); from these it was inherited by Zeus.
We know also that among primitive peoples warriors may speak of their weapons as thunderbolts. Sicut in coelo et in terra: the initiated warrior is an agent of the divine will; his training is not only in manual but also in spiritual skills. Magic (the supernatural power of the thunderbolt), as well as physical force and chemical poison, gives the lethal energy to his blows. A consummate master would require no physical weapon at all; the power of his magic word would suffice.
The parable of Prince Five-weapons illustrates this theme. But it also teaches that the one who relies or prides himself upon his merely empirical, physical character is already undone. “We have here the picture of a hero,” writes Dr. Coomaraswamy, “who can be involved in the coils of an aesthetic experience [“the five points” being the five senses], but is able, by an intrinsic moral superiority, to liberate himself, and even to release others.”[43]
“What this youth says is true,” thought the ogre, terrified with the fear of death. “From the body of this lion of a man, my stomach would not be able to digest a fragment of flesh even so small as a kidney bean. I’ll let him go!” And he let Prince Five-weapons go. The Future Buddha preached the Doctrine to him, subdued him, made him self-denying, and then transformed him into a spirit entitled to receive offerings in the forest. Having admonished the ogre to be heedful, the youth departed from the forest, and at the mouth of the forest told his story to human beings; then went his way.[44]
As a symbol of the world to which the five senses glue us, and which cannot be pressed aside by the actions of the physical organs, Sticky-hair was subdued only when the Future Buddha, no longer protected by the five weapons of his momentary name and physical character, resorted to the unnamed, invisible sixth: the divine thunderbolt of the knowledge of the transcendent principle, which is beyond the phenomenal realm of names and forms. Therewith the situation changed. He was no longer caught, but released; for that which he now remembered himself to be is ever free. The force of the monster of phenomenality was dispelled, and he was rendered self-denying. Self-d
enying, he became divine — a spirit entitled to receive offerings — as is the world itself when known, not as final, but as a mere name and form of that which transcends, yet is immanent within, all names and forms.
The “Wall of Paradise,” which conceals God from human sight, is described by Nicholas of Cusa as constituted of the “coincidence of opposites,” its gate being guarded by “the highest spirit of reason, who bars the way until he has been overcome.”[45] The pairs of opposites (being and not being, life and death, beauty and ugliness, good and evil, and all the other polarities that bind the faculties to hope and fear, and link the organs of action to deeds of defense and acquisition) are the clashing rocks (Symplegades) that crush the traveler, but between which the heroes always pass. This is a motif known throughout the world. The Greeks associated it with two rocky islands of the Euxine Sea, which clashed together, driven by winds; but Jason, in the Argo, sailed between, and since that time they have stood apart.[46] The Twin Heroes of the Navaho legend were warned of the same obstacle by Spider Woman; protected, however, by the pollen symbol of the path, and eagle feathers plucked from a living sun bird, they passed between (see Figure 14).[47]
As the rising smoke of an offering through the sun door, so goes the hero, released from ego, through the walls of the world — leaving ego stuck to Sticky-hair and passing on.
5. The Belly of the Whale
The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero, instead of conquering or conciliating the power of the threshold, is swallowed into the unknown, and would appear to have died.
Mishe-Nahma, King of Fishes,
In his wrath he darted upward,
Flashing leaped into the sunshine,
Opened his great jaws and swallowed
Both canoe and Hiawatha.[48]
The Eskimo of Bering Strait tell of the trickster-hero Raven, how, one day, as he sat drying his clothes on a beach, he observed a whale-cow swimming gravely close to shore. He called: “Next time you come up for air, dear, open your mouth and shut your eyes.” Then he slipped quickly into his raven clothes, pulled on his raven mask, gathered his fire sticks under his arm, and flew out over the water. The whale came up. She did as she had been told. Raven darted through the open jaws and straight into her gullet. The shocked whale-cow snapped and sounded; Raven stood inside and looked around.[49]
The Zulus have a story of two children and their mother swallowed by an elephant. When the woman reached the animal’s stomach, “she saw large forests and great rivers, and many high lands; on one side there were many rocks; and there were many people who had built their village there; and many dogs and many cattle; all there inside the elephant.”[50]
Figure 18. Saturn Swallowing His Children (detail; oil on plaster, mounted on canvas, Spain, a.d. 1819)
The Irish hero Finn MacCool was swallowed by a monster of indefinite form, of the type known to the Celtic world as a peist. The little German girl Red Ridinghood was swallowed by a wolf. The Polynesian favorite Maui was swallowed by his great-great-grandmother, Hine-nui-te-po. And the whole Greek pantheon, with the sole exception of Zeus, was swallowed by its father, Kronos.
The Greek hero Herakles, pausing at Troy on his way homeward with the belt of the Queen of the Amazons, found that the city was being harassed by a monster sent against it by the sea-god Poseidon. The beast would come ashore and devour people as they moved about on the plain. Beautiful Hesione, the daughter of the king, had just been bound by her father to the sea rocks as a propitiatory sacrifice, and the great visiting hero agreed to rescue her for a price. The monster, in due time, broke to the surface of the water and opened its enormous maw. Herakles took a dive into the throat, cut his way out through the belly, and left the monster dead.
Figure 19. Threshold Guardians, Bearing Thunderbolts (painted wood, Japan, a.d. 1203)
This popular motif gives emphasis to the lesson that that passage of the threshold is a form of self-annihilation. Its resemblance to the adventure of the Symplegades is obvious. But here, instead of passing outward, beyond the confines of the visible world, the hero goes inward, to be born again. The disappearance corresponds to the passing of a worshiper into the temple — where he is to be quickened by the recollection of who and what he is, namely dust and ashes unless immortal. The temple interior, the belly of the whale, and the heavenly land beyond, above, and below the confines of the world, are one and the same. That is why the approaches of and the entrances to temples are flanked and defended by colossal gargoyles: dragons, lions, devil-slayers with drawn swords, resentful dwarves, winged bulls. These are the threshold guardians to ward away all incapable of encountering the higher silence within. They are preliminary embodiments of the dangerous aspect of the presence, corresponding to the mythological ogres that bound the conventional world, or to the two rows of teeth of the whale. They illustrate the fact that the devotee at the moment of the entry into the temple undergoes a metamorphosis. His secular character remains without; he sheds it as a snake its slough. Once inside he may be said to have died to time and returned to the World Womb, the World Navel, the Earthly Paradise. The mere fact that anyone can physically walk past the temple guardians does not invalidate their significance; for if the intruder is incapable of encompassing the sanctuary, he has effectually remained without. Anyone unable to understand a god sees it as a devil and is thus defended from the approach. Allegorically, then, the passage into a temple and the hero-dive through the jaws of the whale are identical adventures, both denoting, in the picture language, the life-centering, life-renewing act.
“No creature,” writes Ananda Coomaraswamy, “can attain a higher grade of nature without ceasing to exist.”[51] Indeed, the physical body of the hero may be actually slain, dismembered, and scattered over the land or sea — as in the Egyptian myth of the savior Osiris: he was thrown into a sarcophagus and committed to the Nile by his brother Set,* and when he returned from the dead his brother slew him again, tore the body into fourteen pieces, and scattered these over the land. The Twin Heroes of the Navaho had to pass not only the clashing rocks, but also the reeds that cut the traveler to pieces, the boiling sands that overwhelm him. The hero whose attachment to ego is already annihilate passes back and forth across the horizons of the world, in and out of the dragon, as readily as a king through all the rooms of his house. And therein lies his power to save; for his passing and returning demonstrate that through all the contraries of phenomenality the Uncreate-Imperishable remains, and there is nothing to fear.
And so it is that, throughout the world, men whose function it has been to make visible on earth the life-fructifying mystery of the slaying of the dragon have enacted upon their own bodies the great symbolic act, scattering their flesh, like the body of Osiris, for the renovation of the world. In Phrygia, for example, in honor of the crucified and resurrected savior Attis, a pine tree was cut on the twenty-second of March, and brought into the sanctuary of the mother-goddess, Cybele. There it was swathed like a corpse with woolen bands and decked with wreaths of violets. The effigy of a young man was tied to the middle of the stem. Next day took place a ceremonial lament and blowing of trumpets. The twenty-fourth of March was known as the Day of Blood: the high priest drew blood from his arms, which he presented as an offering; the lesser clergy whirled in a dervish-dance, to the sound of drums, horns, flutes, and cymbals, until, rapt in ecstasy, they gashed their bodies with knives to bespatter the altar and tree with their blood; and the novices, in imitation of the god whose death and resurrection they were celebrating, castrated themselves and swooned.[52]
Attis’s is the sacrifice that King Minos refused when he withheld the bull from Poseidon. As Frazer has shown, ritual regicide was a general tradition in the ancient world. “In Southern India,” he writes, “the king’s reign and life terminated with the revolution of the planet Jupiter round the sun. In Greece, on the other hand, the king’s f
ate seems to have hung in the balance at the end of every eight years....Without being unduly rash we may surmise that the tribute of seven youths and seven maidens whom the Athenians were bound to send to Minos every eight years had some connexion with the renewal of the king’s power for another octennial cycle.”[53] The bull sacrifice required of King Minos implied that he would sacrifice himself, according to the pattern of the inherited tradition, at the close of his eight-year term. But he seems to have offered, instead, the substitute of the Athenian youths and maidens. That perhaps is how the divine Minos became the monster Minotaur, the self-annihilate king the tyrant Holdfast, and the hieratic state, wherein every man enacts his role, the merchant empire, wherein each is out for himself. Such practices of substitution seem to have become general throughout the antique world toward the close of the great period of the early hieratic states, during the third and second millennia b.c.
And in the same spirit, the king of the south Indian province of Quilacare, at the completion of the twelfth year of his reign, on a day of solemn festival, had a wooden scaffolding constructed, and spread over with hangings of silk. When he had ritually bathed in a tank, with great ceremonies and to the sound of music, he then came to the temple, where he did worship before the divinity. Thereafter, he mounted the scaffolding and, before the people, took some very sharp knives and began to cut off his own nose, and then his ears, and his lips, and all his members, and as much of his flesh as he was able. He threw it away and round about, until so much of his blood was spilled that he began to faint, whereupon he summarily cut his throat.[54]
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