There is a well-known Vedic hymn (" Nor aught, nor naught existed," etc.), which has been adduced to prove the antiquity of the most refined speculations among the Hindus. But it seems unwise to adduce this as a typical race-myth, for it probably marks the end rather than the beginning of a theological stage (Goklstiicker s Pdnini, p. 144, coinp. Max Mailer s Anc. Sansk. Lit., pp. 559-565). Another hymn of the same Mandala (Rig Veda x. 90) embodies the comparatively naive conception of the world as the covering of the divinity, Purusha being represented as a prodigious body, from which the various parts of crea tion proceeded. This is intermixed, however, with the much less simple theory of the sacrifice of the cosmogonic agent himself, the primitive unity parting into different forms as the limbs of the victim are severed on the altar. In the S atapatha Brahmana we meet again with the primeval waters and the world-egg, which according to one account produce Prajapati, and according to another are produced by him. In the same Brahmana we find the first mention of the tortoise-theory, the origin of which has been well pointed out by Mr Tylor (Early History of Mankind, p. 340). The cosmogony in Mann (Dr Muir's Sanskrit Texts, iv. 26) is still more deeply tinged with speculation. Here we meet with " the self-existent Lord/ who " with a thought created the waters, and deposited in them a seed," which becomes a golden egg, in which egg " he himself is born as Brahma, the progenitor of all the worlds." Contrast this theory of the speculative Hindu, ascribing creation to a thought, with that of the more energetic Semites and Egyptians " God said, Let it be, and it was so."
Turning to Africa, we find that Old Cahbar and Zulu- land are among the few regions where cosmogonical spe culation seems to have at least germinated (see Bastian, Callaway, Tylor). Even the important myths of the American and Polynesian races must on this occasion be dismissed in a few lines. With regard to the former, Dr Brinton s Myths of the New World and Mr Bancroft s Native Races of North America will supply the reader with much food for thought. Let him not neglect the poetic narrative of the Quiches, with its Hurakan (comp. " hurricane "), the thunder-god, the Heart of Heaven, and the Creator, nor the still mora important myth of the north-west Athapascas, nor, for its cariosity, the " Darwinian theory " of the Ahts of Vancouver Island. With regard to the latter, the sixth volume of Waitz and Gerland, and the works of Sir George Grey (Polynesian Mythology] and Mr Gill (Myths and Songs of the South Pacific), are full of suggestive material and remarkable parallels to the myths of more civilized races. The cosmogony, however, which opens Mr Gill s fascinating collection is too complicated and artificial to be ancient or even (perhaps) indigenous. Even Sir George Grey s delightful story of the rending apart of Heaven and Earth (comp. Gen. i. 6-10) must be pronounced modern as compared with the simple stories of the heaven-god Tangaroa. It is only in the last stage of a religion that cosmogonies are systematized,
| “ | Greek endings, each the little passing bell |
| That signifies some faith's about to die,” |
though the death-struggle may be prolonged, and may
issue in a higher life.
Besides the works already expressly cited see Bastian, Gco- graphische Bildcr (for a remarkable Old Calabar story) ; Naville, La litanie du soldi (translation from the Egyptian, with commen tary) ; The Funeral Ritual (or Book of the Dead), by Dr Birch, in Bunsen s Egypt, vol. vi. ; Spiegel s Avcsta, &c.
COSNE, a town of France in the department of Nièvre, at the head of an arrondissement on the right bank of the Loire, 35 miles N.N.W. of Nevers. It has a tribunal of primary instance, a communal college and an agricultural society. Some ruins of its mediaeval walls, towers, and castle are still preserved. In the vicinity there are extensive forges for the making of anchors and other heavy iron articles. Cosne is mentioned in the Antonine Itinerary under the name of Condate, but it was not till the Middle Ages that it rose into importance as a military post. It was at Cosne that the arrest of Crussol took place which gave rise to the War of the Public Weal under Louis XI.
COSSACKS, certain Russian tribes originally settled on the southern frontiers of Russia in Europe, but now dis tributed through various parts of the empire, and largely modified by successive intrusions of alien blood. They probably derive their name, which in Russian appears as Kazak, from a word synonymous in Tartar with a free booter and in Turkish with a light-armed soldier. Ethno- graphically and historically they are divided into two principal sections, the Cossacks of Little Russia, or of the Dnieper, and the Cossacks of Great Russia, or of the Don.
up in the 13th and 14th centuries, and probably owed its existence to the confusion caused by the Tartar invasion. Bands of hardy refugees from the surrounding regions, mainly with Russian blood in their veins, gathered together for mutual defence in the islands of the Dnieper, where the natural character of the situation of itself afforded them considerable protection. Their numbers were rapidly in creased, and before long they formed a strong and active community. In the 1 Gth century they were enrolled among the vassals of Poland, but were permitted to retain a num ber of privileges which put them on a level with the Polish nobility. Their constitution was consolidated, their territory extended, and their valour utilized by the able policy of King Stephen Bathori. Meanwhile the more ardent adventurers amongst them were united into a strict military confederation, not unlike in many respects to those orders of knights which in similar circumstances sprung up in Western Europe for the defence of Christendom. They established their setcha, or fortified camp, on an island in the Dnieper, to the south of the Porogi, or cataracts, and from this circumstance acquired the name of Zaporogians, or Dwellers beyond the Cataracts. The members were bound by a vow of celibacy; but as every one was welcome to join the association who was willing to submit to its rules, so every one was free to depart as soon as he found it irksome to obey. Freedom and independence were of the first necessity to the Cossacks; their constitution was purely democratic ; their hetmans or leaders were chosen by popular election, and held their office only for one year. This independent spirit was abundantly displayed in their policy ; they lent their services now to the king of Poland, now to Russia, now to the Sultan, and now, it might be, even to the Tartar Khan himself. In 1571, when their leader was put to death by Bathori for having invaded Moldavia on his own authority, thousands of his followers left the country, and went to join their brethren on the Don ; and in the following century, the main body which had remained behind, after carrying on a successful war against Poland under the astute Khmelnicky, put themselves under the protection of Russia, whose right to the whole country of the Cossacks, with the exception of a small portion to the west of the Dnieper, was formally recognized by the peace of Radzine in 1G81. In 1708 the famous Ivan Stevanovitch Mazeppa, who had succeeded in raising himself to the office of hetman, joined the standard of Charles XII. of Sweden ; and this revolt brought down on the Cossacks the vengeance of Peter the Great, who ultimately deprived them of all their privileges and abolished their military organization. The Zaporrgians, who left the country after the capture of their setcka, were
recalled by the Empress Anne ; but they proved so