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332 eclipses are occasioned by the intervention of the monster Rahoo, with many other particulars equally unscientific and absurd. But as this belief is founded on explicit and positive declarations contained in the védŭs and pooranus, the divine authority of which writings no devout Hindoo can dispute, the astronomers have some of them cautiously explained such passages in those writings as disagree with the principles of their own science: and where reconciliation was impossible, have apologized, as well as they could, for propositions necessarily established in the practice of it, by observing, that certain things, as stated in other shastrŭs, might have been so formerly, and may be so still; but for astronomical purposes, astronomical rules must be followed.' It is not easy to give a more salient example than this of the consequence of investing philosophy with the mantle of religion, and allowing priests and scribes to convert the childlike science of an early age into the sacred dogma of a late one. Asiatic peoples under Buddhist influence show the eclipse-myth in its different stages. The rude Mongols make a clamour of rough music to drive the attacking Aracho (Râhu) from Sun or Moon. A Buddhist version mentioned by Dr. Bastian describes Indra the Heaven-god pursuing Râhu with his thunderbolt, and ripping open his belly, so that although he can swallow the heavenly bodies, he lets them slip out again. The more civilized nations of South-East Asia, accepting the eclipse-demons Râhu and Ketu, were not quite staggered in their belief by the foreigners' power of foretelling eclipses, nor even by learning roughly to do the same themselves. The Chinese have official announcement of an eclipse duly made beforehand, and then proceed to encounter the ominous monster, when he comes, with