DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0249
Demon-worship and Spirit-worship. 237
an impersonation of the vault of heaven, and then identified
with the Supreme Being.
Furthermore, in the Taittiriya-Samhita (VI. 4. 10. 1) it is
said that there was an original equality in goodness and
power between the gods and Asuras1.
In the Taittirlya-Brahmana, Praja-pati, or fthe Lord of
Creation,5 creates the Asuras with his breath (asu). In the
Satapatha-Brahmana the seventh Manu (or Manu of the
present period) is made to produce gods, Asuras, and men.
In other passages of the Brahmanas they are said to have
their own priests and sacrificial rites.
On the other hand, in the Veda various orders of evil
beings are spoken of under the name of Dasyus, Rakshasas,
Yatudhanas, Kimldins, and are described as without religious
rites, godless, haters of prayer (brahma-dvish), eaters of
flesh (kravyad), monstrous in form, and possessors of magical
powers2.
Then, again, in Manu's law-book (I. 37) we find it stated
that the ten Praja-patis or secondary creators, after creating
the gods and great sages, afterwards created various orders of
beings, such as the Yakshas, Rakshasas, Pisac'as, Gandharvas,
Apsarases, Asuras, Nagas, etc. It is not affirmed that any
of these beings were aboriginally evil-minded or malignant,
though they were certainly capable of becoming so. In
the Ramayana constant mention is made of beings hostile
to gods and men called Rakshasas. They are the haters and
disturbers of religious rites, they change their shapes at will,
harass holy men and devotees, and utter frightful sounds
in the ears of the faithful.
Most Rakshasas are men-eaters, and one, called Viradha, is
described as resembling a mountain-peak, with long legs, a
crooked nose, hideous eyes, pendant belly, and an open
mouth like that of death. At the head of them is the Demon
1 Muir's Sanskrit Texts, v. 230. * Ibid. ii. 418.
an impersonation of the vault of heaven, and then identified
with the Supreme Being.
Furthermore, in the Taittiriya-Samhita (VI. 4. 10. 1) it is
said that there was an original equality in goodness and
power between the gods and Asuras1.
In the Taittirlya-Brahmana, Praja-pati, or fthe Lord of
Creation,5 creates the Asuras with his breath (asu). In the
Satapatha-Brahmana the seventh Manu (or Manu of the
present period) is made to produce gods, Asuras, and men.
In other passages of the Brahmanas they are said to have
their own priests and sacrificial rites.
On the other hand, in the Veda various orders of evil
beings are spoken of under the name of Dasyus, Rakshasas,
Yatudhanas, Kimldins, and are described as without religious
rites, godless, haters of prayer (brahma-dvish), eaters of
flesh (kravyad), monstrous in form, and possessors of magical
powers2.
Then, again, in Manu's law-book (I. 37) we find it stated
that the ten Praja-patis or secondary creators, after creating
the gods and great sages, afterwards created various orders of
beings, such as the Yakshas, Rakshasas, Pisac'as, Gandharvas,
Apsarases, Asuras, Nagas, etc. It is not affirmed that any
of these beings were aboriginally evil-minded or malignant,
though they were certainly capable of becoming so. In
the Ramayana constant mention is made of beings hostile
to gods and men called Rakshasas. They are the haters and
disturbers of religious rites, they change their shapes at will,
harass holy men and devotees, and utter frightful sounds
in the ears of the faithful.
Most Rakshasas are men-eaters, and one, called Viradha, is
described as resembling a mountain-peak, with long legs, a
crooked nose, hideous eyes, pendant belly, and an open
mouth like that of death. At the head of them is the Demon
1 Muir's Sanskrit Texts, v. 230. * Ibid. ii. 418.