Rensselaer Republican, Volume 17, Number 3, Rensselaer, Jasper County, 25 September 1884 — COLORS OF THE GODS. [ARTICLE]

COLORS OF THE GODS.

Carious Superstitions of Oriental People. It was a bitter disappointment to me that I could not find time to visit Muttra, traditionally identified with the Gokulaor birthplace of Krishna, writes M. D. Conway. It would have been a satisfaction to see fqr myself whether there was anything in the general appearance of the place which, might be related to that legend which in form so closely resembles the New Testament account of the nativity of Christ, while in spirit it is so absolutely contrary to the moral connotations of the latter. It seems that the influences which surround the legend of Krishna correspond even to some which gradually invested the apocryphal traditions of Christ. Krishna is said to be a name, meaning black. He is, however, not painted black, but dark blue, and with a face distinct from the ordinary Hindoo face. I saw several representations of him which reminded me of the Bambino, at Rome, except that the Catholic image has a more Indian complexion than Krishna. It has often been remarked in Europe that black virgins or discolored images of the infant Jesus possess more sanctity for peasants than the most beautiful statues in metal or marble. It is no doubt the antiquity of these time-darkened effigies which has brought an accumulated fund of credit to their altars. In some cases it is probable that the credit of pre-Christian miracles surrounding some deity has passed to reconsecrated forms, like the virgin of Clery, which Louis XI. adored and at whose feet he is buried. There is little doubt at any rate that Krishna is an image referable to some race other than any now occupying the regions where he is worshiped. There are cases in which other Oriental gods and heroes are given a peculiar color. Thus, the hero Rama is sometimes painted green. Whether this is the result of surviving consecration of the “wearing of the green” by some ancient clan, or of the blue or black by another, or whether it is simply a desire to distinguish those of divine parentage from ordinary humanity, seems doubtful. It is, however, interesting to note a certain parallelism between Oriental and European developments. Celsus said that the narrative of the nativity would not seem so holy to the Christians if they found it in a legend concerning Jupiter. In reading the story of young Krishna among the milk-maids, their dances, and his marriage with some of them, Christians can only feel astonishment that such stories are painted and carved in temples. That some of Krishna’s worshipers, however, have regarded these things in a mystical light is suggested by the fact that .dances form no part of the pleasure or amitsement of the young Hindoos, and, although, as I have had too frequent occasion to remark, sensuality seems essentially related to much Hindoo idolatry,,it would appear to affect the rites of Krishna least. One must also guard himself against confusing this consecrated sensuality in the East with immorality. Nothing can be technically described as immoral which religion and custom sanction, however evil the effects may appear to those of other customs and principles. Jogendra Chandra Ghosh, in a learned essay on the “Joint Eamily Organization” of India,says: “Although the history and development of joint family life is unknown, yet a well and carefully directed volition, rather than a haphazard and spontaneous growth, may be presumed from the fact that the Hindoos of to-day look upon the five sons of Pandu and the four sons of Dasarath as model members of joint family society. ” Whether this includes the polyandrous relation of the sons of Pandit to their wife Draupadi is. not stated; but there are many signs that polyandry, whether legalized or not, is by no means regarded as a flagrant institution in this region.