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M^47.\7
I
HARVARD COLLEGE
LIBRARY
FROM THE BEQUEST OF
THOMAS WREN WARD
Treasurer of Harvard Colkge
1830-1842 '
THE DEVIL
SCULPTUKE ON NOIRE DAME, PARIS
From a photograph
DEVILS
BY THE SAME AUTHOR
THE TOMBS OF THE KINGS OF ENGLAND
THE MONASTIC CHURCH OF LASTINGHAM
ALFRED AND HIS ABBEYS
SHRINES OF BRITISH SAINTS
®
DEVILS
BY
J. CHARLES WALL
WITH FIFTY ILLUSTRATIONS
METHUEN & CO.
36 ESSEX STREET W.C.
LONDON
^ y. ^' i^). I)
) O \ .■ :
V /,
/
(i
/'zVj/ published^ igo4
CONTENTS
Preface
Devils
Names of Devils
The Marshalling of Devils
Christian Devils
Origin of the Devil .
Hell
The Devil in Art
Legends
Proverbs
Exorcism
Index
PAGE
ix
I
25
30
34
44
62
88
126
136
149
LIST OF ILLUSTRATIONS
/THE DEVIL. From a photograph
ST. DUNSTAN AND THE DEVIL. Bodleian Library
„ „ Luttrell Psalter
JAPANESE DEVIL
THE ALEWIFE's END
LINCOLN DEVIL
• THE BEAST OF THE APOCALYPSE. French
TRINITY OF EVIL .
LUCIFER*S ARGUMENT WITH THE DEITY
LUCIFER ....
EXPULSION OF LUCIFER
THE DEVIL AS A CROWNED SERAPH
THE devil's messenger SENT FORTH TO TEMPT EVE
SAXON LIMBUS
THE RETURN OF THE DEVIL'S EMISSARY
THE HARROWING OF HELL
HELL ....
SEALS OF LUCIFER .
A SERPENT BEFORE THE CURSE
THE CURSING OF THE SERPENT
VATICAN BRONZE
THE TEMPTATION .
,/THE BEAST OF THE APOCALYPSE. English
BLACK DEVILS
THE DEVIL CONSUMING SINNERS
A DEVIL ....
DEVILS FROM GIOTTO'S FRESCO
DEVILS WITH bats' WINGS .
BEAKED DEVILS
ST. PAPHNUTIUS TEMPTED BY A BEAUTIFUL DEVIL
THE DEVIL IN GUISE OF A WOMAN TEMPTING ST. MARS
PAGB
Frontispiece
8
8
II
17
33
To face page 25
27
35
37
39
42
47
48
50
51
54
56, 57
63
64
66
67,68
paged^
70
73
74
74
75
76
77
78
To/ace
vm
LIST OF ILLUSTRATIONS
A DEVIL STRANGLING ONE OF THE DAMNED
ST. MICHAEL WEIGHING SOULS
THE DEVIL SEIZES THE SOUL OF THE IMPENITENT THIEF
THE DEVIL AND THE DANEGBLT TAX .
THE devil's BRIDGE
PONT y MYNACH, CARDIGANSHIRE
THE DEVIL WITH A " STITCH " IN HIS SIDE
THE devil's footprint
THE DEVIL FRUSTRATED
THE PAPAL DEVIL ....
THE devil's bagpipes
THE DEVIL OF HERESY
AARON, SON OF THE DEVIL .
ST. MICHAEL AND THE DRAGON
EXORCISM ....
ST. GEORGE AND THE DRAGON
PACB
79
80
82
92
100
102
114
122
124
130
132
133
134
139
146
PREFACE
THE mosaic here displayed makes but a very
imperfect picture of a widely distributed
subject ; yet, like many an old tessellated cartoon,
there may be found sufficient remains to indicate
the original design conceived in the minds of men
of past generations.
Many of these tesserae have been brought from
distant countries, some aglow with a richness which
time has not dimmed, while others are dull and
colourless ; some of them are as of a transparent
metal through which intense conviction may be
seen, and others cis of an opaque substance, where-
with the work yields but questionable credit to the
manipulator.
The use of the two kinds of mediums seldom
blend in the mosaic art, although the result may be
instructive in revealing the methods adopted by
different peoples ; so, in the following combination,
harmony must not be looked for where the many
independent atoms from Byzantine, Teutonic, and
Norse ateliers unite to form an imperfect whole.
But each method has its individual sphere ; thus,
the glass mosaics on wall and dome spiritualise the
X PREFACE
subject, while the cubes of clay are fittingly em-
ployed in a debased position to be trodden beneath
the foot. Even so have they been respectively
employed in the abbey church of St. Peter, at
Westminster. The brilliant work of Peter, the
Roman, is in the shrine of St. Edward the Con-
fessor, trumpeting forth the triumph of virtue over
vice ; while the pavement of Abbot Ware, which
clothes the floor of that sanctuary, is indicative
of the innumerable and multicoloured paths of
allurements to be overstepped before arriving at
the goal. So may devils be elevated before the eye
not only as a luminous lesson to mankind, but as
the instigators of evil, to be trodden underfoot.
Yet even this kaleidoscope of fragments, mellowed
by centuries of time, is rudely invaded by the
addition of modern tesserae, more crude than all the
rest by reason of the absence of belief or purpose,
which is naught else than diabolical vulgarity, the
product of a generation which would scorn to be
considered other than intellectual and cultured.
I take this opportunity of thanking Mr. H. S.
King for various useful suggestions, and for kindly
reading these sheets for the press.
J. C, W.
DEVILS
IN things ecclesiastical and secular, political and
social, mention is made of the Devil in some
way or another. In the stables and on the race-
course, in the kennels and at the meet, in the
stubble and on the moor. Nowhere can we turn
but we hear that Archfiend's name coupled with
every conceivable object, and invoked over every
inconceivable theory. In the crowded streets of a
great town it assails the ear at every turn. The
Devil is adjured not only at the coster s stall but at
the dinner-table, sometimes even before the ladies
have left the sterner sex to the enjoyment of nico-
tine ; while the drawing-room, the ballroom, and
the boudoir are not altogether innocent of the same.
''Who the Devil," ''Where the Devil," "What
the Devil " have become such common expressions
among Englishmen, in whatever station of life they
may move, that it is but a natural sequence to con-
clude that the entire nation must be familiar with
his Satanic Highness.
With the ever-recurring invocation of infernal
imps, there would appear to be an endeavour to
abolish the idea of evil as attributable to the Devil.
2 DEVILS
That such expressions befoul the lips never occur
to the unthinking devotees of such a debased cult.
How eagerly is the Devil welcomed under a
beautiful form or a fascinating presence, a silvery
tongue or a gilded offer of assistance ; yet he is the
same as would be loathed if presented to the gaze
as the incarnation of filth, ugliness, wickedness, or
fraud.
All peoples, more or less, find him a useful ad-
junct in giving pregnancy and weight to their
sayings ; but the English have surpassed all others
verbally though not in literature, and in the eyes
of foreigners have gained a character of intense
demoniacal fraternity.
" Smooth Devils, Homed Devils,
Sullen Devils, Playful Devils,
Shorn Devils, Hairy Devils,
Bushy Devils, Cursed Devils,
Foolish Devils,
Devils, Devilesses, and Young Devils,
All the progeny of devildom.
Come from your devilish tricks
Quicker than light.
Satan, What do you want with all the devils —
To teach you devilry herein ?
Say what the devil is the matter.
And what the devil you would have."
This was Lucifer's allocution to the infernal host
in the Passion of St Quentin, a miracle play per-
formed in the collegiate church of St Quentin, in
France, about the middle of the fourteenth century.
To this mediaeval list others may be added which
DEVILS 3
are constantly appearing in civilised countries, such
as : Blue Devils, White Devils, Byzantine Devils,
Gothic Devils, Renaissance Devils.
Archaeological, Theological, and Zoological. Real
Devils, Mythical Devils, Beautiful and Ugly,
Funny and Grim.
"What a number of adjectives he knows,
mamma," whispered a little girl during a sermon
by a cathedral dignitary in the Capital of Capitals.
Adjectives certainly are expressive as well as
explanatory, and in the literature dealing with this
subject in the Middle Ages they were used with
no sparing hand. If the Devil always appeared
in the same guise there would be no necessity for
so liberal a use of them ; but he is never the same
to any two individuals, nor ever twice the same
to any one person.
Devils form a large family of every age and
nationality. The Talmudists asserted that they
numbered 7,405,926. How they arrived at these
numbers it is impossible to say ; yet, after all,
these were but few compared with the same learned
authorities' numbering of the angels who guarded
souls from the attacks of the seven and odd
millions ; they run into quadrillions, a matter of
sixteen figures.
Rabbin Rav Huna tells us that every human
being has one thousand devils on the left side
and ten thousand on the right. If such be the
case, the Talmudists were somewhat out in their
4 DEVILS
reckoning. But that is going into greater detail
than need be ; it is quite sufficient to rest content
with the assumption that there are plenty of them
around, and tempting the human race, on whichever
side they may range themselves.
Devils are said to vary considerably in colour,
but not from the same causes as their human
victims ascribe their own variation of tint ; torrid or
temperate zones affect them not. We hear of blue
devils lurking before the uncontrollable vision of
those who have become confirmed inebriates and
pass through a sort of Patrick's Purgatory, such
as is so vividly described by mediaeval historians
of the Emerald Isle, a state often denominated by
the two letters which form the acrostic to D evil's
Torments. A man in such a state has allowed
his drink to become a devil, who, when his victims
are so far possessed, begins to show to them his
legions of loyal subjects.
Nor is it intemperate drink only which is
prompted by the Devil. Too numerous to tabulate,
a few of the arts of Satan have employed the
illuminator's brush in a manuscript in the British
Museum (19 C i.). The Devil is prompting a
murderer; the Devil receives th^ soul of the
murdered. He presides at a gluttonous feast, and
encourages vanity by passing manifold garments
before the longing gaze of a man, in an age when
coloured silks had not been banished for sombre
cloth in the garb of the sterner sex ; and by urging
DEVILS 5
the use of the comb and the mirror to the sex
whose hair is an ornament. The lascivious kiss
is obtained by the unseen claws of Diabolus pressing
lips to lips, and he hovers over the couch of illicit
love. Well did another artist represent the Devil
as fishing for men (Tib. A, vii. f 52, b).
Excesses of any description are pleasing to the
infernal powers. When the holy St. Philibert was
overtaken in his zeal to do honour to his guests,
and was lying flat on his back, the Devil approached
him, and patting him pleasantly where his dinner
was in evidence, said, "Our friend Philibert has
done pretty well to-day." ** He will be mighty bad
to-morrow," groaned the saint, and returned straight-
way to his diet of bread and water.
White devils are far more numerous than is
generally admitted, and certainly they are much
more dangerous than the last-mentioned. Sweetly
tempting, in beauty of form and assumed innocency,
they appear most fascinating, and for these very
reasons they are so insinuating that, before the fact
is realised, their suave craving for hospitality has
been successful, and they possess the heart of man.
Gerald of Wales, quoting his master, Peter Mandu-
cator, says that "the Devil had never put greater
mischief into the heads of the rulers of the Church
than when he induced them to forbid the marriage
of the clergy." The state of enforced celibacy at
once opens the door to temptations by this kind
of devil, and the harvest is rich.
6 DEVILS
Time, place, and opportunity regulate the ap-
pearance of the powerful Lucifer s messengers.
Devils have been used, though far more often
they are themselves allowed to abuse frail humanity.
Consider the number of children who, in the
nurseries, have been terrified into troubled sleep
and horrible dreams by the nurserymaid s threats,
if her charge is not obedient. Not an unmixed
evil, perhaps, for it is certainly sowing the seeds
of hatred towards, and fear of, *'the Devil," **the
Black Man," or " the Bogie," in the young mind,
although from altogether wrong and selfish motives.
They can be used. Devils were the means of
Christianising Bulgaria. In this way : Bogoris, the
King, sent to Constantinople for an artist to
decorate the walls of his palace with paintings. Of
course the artist was a monk in those days, and
the one sent by the Emperor was named Methodius,
a name he may have earned, in the eyes of the
scribes, by his scheme for the enlargement of the
borders of Christendom. On one of the walls the
King ordered the artist to paint the most terrible
picture his mind could conceive. The Torments
of the Damned presented itself to the mind of the
monk as the most fearful thing imaginable, and
he forthwith pictured it according to his own
imagination.
This painting led to the King's conversion,
which is not to be wondered at, for, from surviving
examples, those Eastern artists made such remark-
DEVILS 7
ably ugly devils, crunching sinners with tremendous
gusto, that if love was not the converting power,
fear was.
In the delineations of devils they are made to
assume the forms of reptiles, beasts, and human
beings ; sometimes two of such forms were com-
bined ; sometimes all of them were amalgamated to
produce a monstrosity. The various representa-
tions of the Devil and his court differ considerably
in different countries and ages — from the simple
idea of the early Christian ; the earnest desire to
depict something horrible of the Middle Ages ; the
mean spitefulness engendered by the jealousy of
the several religious orders, whose sculptured sar-
casms have amused later generations, as well as
the artists' contemporaries ; to the would-be original
conceptions of the sixteenth and the seventeenth
centuries.
Wide-felt is the regret that the witty compositions
of Barham — The Ingoldsby Legends — should have
brought upon him the censures of his superiors.
Perhaps it was scarcely worthy of the priesthood
for one of their order to treat of infernal sprites with
such levity ; but who in modern days has introduced
the Devil with such vivid penmanship .'^ When he
carried his unwilling partner, the Lady Alice, waltz-
ing through the roof of her banqueting-hall ; or, at
the diabolical invitation of Sir Guy-le-Scroope,
brought his imps to occupy the empty seats of the
knight's invited guests, although they had to sur-
8
DEVILS
render the curly-wigged heir to stern St. Cuthbert ;
or when he (or she) came to grief at the hands of
St. Dunstan.
ST. DUNSTAN AND THE DEVIL
Bodleian Library
" St Dunstan stood in his ivied tower,
Alembic, crucible, all were there ;
When in came Nick to play him a trick.
In guise of a damsel, passing fair.
Everyone knows
How the story goes :
He took up the tongs and caught hold of his nose."
In one of the windows of
the Bodleian Library at Ox-
ford is an effective picture
of this. St. Dunstan keeps
wonderfully cool, whilst, with
his tongs fastened through the
cartilage of the howling mon-
ster s nose, he calmly upbraids
ST. DUNSTAN AND THE DEVIL
Luttrell Psalter
DEVILS 9
him. Beautifully executed though it be, it is
doubtful whether that versatile saint would recog-
nise such a representation of the incident, although
he was an artist, for does not legend say that the
Devil this time assumed the form of a lovely maiden,
who endeavoured to tempt the holy man to break
his vows of celibacy as he worked in his lean-to
against the walls of Glastonbury Abbey Church ?
Devils and demons are usually associated together
nowadays, and considered synonymous ; but there .
was a time when they were properly distinguished
the one from the other.
Among the classic pagans the name of Demon
was given to certain spirits which they regarded as
intermediary between the gods and man. They
were even as the modern conception of the angels
and of the saints — intermediates between a power
higher and a people lower than themselves. Horner
applied the name without distinction to all beings
superior to man. Plato says the name is derived
from dcBmon - knowings as they were possessed of
greater intelligence than the human race, and the
adjective daimoniakos signified divinely influenced ;
the name has indeed been applied to some of
the gods.
Every individual at his birth was supposed to
receive a particular demon to act through life as a
guiding power, watching, directing, and recording
his actions. In Hesiod they are described as the
souls of men who had lived in the golden and silver
lo DEVILS
ages, and who were divided into different orders.
Their influence was both good and evil ; in neither
case, however, were they hostile to the gods, but
instruments for the performance of their desires.
The origin of the demon is from an Oriental
source ; Brahma had a great host of ministering
spirits, or demons, as had the Persian good principle
Ormuzd, and the evil power Ahriman, but adoration
is rendered to the latter only.
In the same way the good and bad genii of
Roman mythology were the creatures of the gods.
As time passed, however, the name was gradually
applied more to an evil influence, leaving to the
powers of good a distinguishing term also. Evil
at last triumphed in monopolising the name, and
demon became synonymous with devil
In the Persian or Iranian mythology evil was a
personal power ; it was a dualism of two great
deities, Ormuzd and Ahriman, who were equal in
power.
These powerful demons of the East, which have
become devils in the imagination of the people, still
control their destinies to such an extent that, instead
of trying to Ccist them off, they make propitiatory
sacrifices to them ; the devils have to be pandered
to in every way, to the neglect of their deities.
Devil sects arose, and Devil worship is largely
practised throughout the East. At the present day
it is greatly elaborated in Burmah, China, Ceylon,
the East Indies, in Persia, and Turkey. There
S:r:/
Will
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JgiriiriJiQJmMi
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JAPANESE DEVIL
Bought of a Buddhist priest at a temple near Nagasaki
12 DEVILS
exists an order of devil-priests who set up their
altars in opposition to those of the orthodox
Buddha. Their oaths are made in the Devil's
name. Their invocations are addressed to him.
His name is mentioned with reverence and with
a prefix equivalent to highness. They will not even
pronounce any word beginning with the sound
sh^ that being solely reserved for his name Sheitan
(i.e. Satan). In some places they dare not utter
the name itself, but designate him by some peri-
phrase as "The Benefactor of mankind/' "He
whom you know/' or simply " He/' and frequently
by Taus-Melek the peacock angel, or Melek-i-Taus
the angel of the peacock. Amongst these people
the Devil is worshipped under the form of a bronze-
gilt cock. The members of these sects seldom re-
nounce their religion or are converted to a purer
faith, one only is on record, baptised into the Church
in Bagdad, on Christmas Eve, 1898. All who
violate their rules are most severely treated, and
death would be the penalty, if the governments
allowed it. In Turkey the devil worshippers have to
disguise their opinions, as no religion is tolerated in
that country which has no sacred books.
China simply teems with them ; indeed there is one
particular province known as ** Demonland." A lady
missionary who recently returned from that locality
declares devils to be a real power, and knows cases
of exorcism performed by his devotees. Planchettes
have there been used as a means of communication
DEVILS 13
with evil spirits from time immemorial, and in fact
this lady asserts that ** you stand face to face with
the unveiled powers of hell."
The Jewish devils were of gradual growth. The
early Hebrew theology recognised no great power
as opposed to the Divine will. Jehovah was the
supreme and sole source of all good and evil.
Their conception of the Devil as a fallen angel
grew out of their intercourse with the Persians
during the captivity.
The ancient Jews supposed that the devils were
propagated like mankind ; that they ate and drank,
were married and divorced. This is seen from the
inscription on an earthen bowl, found by the late
Sir Henry Layard in the ruins of Babylon, and
thus translated by him : —
" This is a bill of divorce to the Devil and to . . . and
to Satan, and to Nerig, and to Zachiah, and to Abitur of
the mountain, and to . . . and to the night-monsters,
commanding them to cease from Beheran in Batnaium,
and from the country of the north, and from all who are
tormented by them therein. Behold, I make the councils
of these devils of no effect, and annul the power of the
ruler of the night-monsters. I conjure you all, monsters
. . . both male and female, to go forth. I conjure you and
... by the sceptre of the powerful one, who has power
over the devils, and over the night-monsters, to quit these
habitations. Behold, I now make you cease from troub-
ling them, and make the influence of your presence cease
in Beheran of Batnaium, and in their fields. In the same
manner as the devils write bills of divorce and give them
to their wives, and return not unto them again, receive
14 DEVILS
ye your bill of divorce, and take this written authority, and
go forth, leave quietly, flee, and depart from Beheran in
Batnaium in the name of the living ... by the seal of the
powerful one, and by this signet of authority. Then will
there flow rivers of water in that land, and there the
parched ground will be watered. Amen, Amen, Amen,
Selah."
This bowl is supposed to date about 200 B.C.,
and was evidently made in the region of the towns
there mentioned, in the north of Mesopotamia, near
Edessa (or Orfa, as now known), and carried to
Babylon.
After all, the Christian's conception of the Devil
in being so intensely bad and insinuating — a power
he must always be, striving against good, a striving
which must show forth the vast superiority of the
Divine power — is far grander.
Throughout the Christian era the idea of the
Devil has been the same, with more or less intensity,
the latter increasing, until at the present day he
seems to have become a negligible quantity.
During the Middle Ages the belief in the Devil as
an instrument of evil was absorbing ; it attained its
height in the fourteenth century, and continued into
the sixteenth and seventeenth centuries, although
on the decline.
Martin Luther, according to his own writings,
lived in a constant consciousness of contact and
opposition to the Devil. A clear conscience would
scarcely have imagined the Evil One to have
had the power over him that Luther imagined.
DEVILS 15
Whether in his study, monastic cell, the pulpit, or
his bed, the Devil was always interfering : " As I
found he was about to begin again, I gathered
together my books and got into bed " ; although he
declared, when summoned to appear at Worms on
the charge of heresy, that "if I knew there were
as many devils as there are tiles on the houses,
I would face them all."
In the eighteenth century this belief was fast
disappearing; in fact, all faith in good as well as
evil was at a very low ebb, until at the present •
day the idea of one being possessed or brought
under diabolical influence is generally laughed at.
It is now matis will — that which he chooses to do
he does — ^unless an unseen power intervenes, but
he is unwilling to acknowledge submitting his own
strong mind to either good or bad control.
Whatever may be the estimate in which the
Devil is held, there is no lack of names either for
him or his satellites which may be found in sacred
writings or as household words. The ** Deuce "
and "Old Nick'* are familiar to everyone; but a
most loving epithet is found applied to him in the
Chester Mystery Play of the Descent into Hell.
A Chester alewife has to make her abode in the
infernal regions as the result of short measure, and
sundry little ways of an unchaste character, practised
during her lifetime.
As there is no way of avoiding her punishment
she thinks to make it as lenient as possible by
1 6 DEVILS
flattering her horned custodian, and tries to pro-
pitiate one of the devils by the endearing title of
"sweet Mister Sir Sathanas," which is reciprocated
by his calling her his **dear darling/* TherQ is a
misericorde of the alewife's end in Ludlow Church,
which illustrates this episode in the mystery, and
is evidence that such fraud was not uncommon ;
probably the sculptor had himself been victimised,
and was yet smarting under the injury when he
designed his carving. The Day of Judgment is
supposed to have arrived, and the infamous woman
has received her sentence. A devil seated on one
side is reading a list of her crimes from a lengthy
scroll ; in the centre another devil — who has lost
his head — is unceremoniously carrying her off in
a nude state over his shoulders, while she still
grasps the false measure, and her arrival in limbo
is welcomed by a jubilant fiend to the accompani-
ment of a bagpipe. At the extreme right she
meets her reward by being hurled into the jaws
of hell.
The same subject in the famous Fairford windows
depicts her struggling against her fate, resenting
the devil's want of gallantry in a liberal use of her
finger-nails.
The misericorde in Ludlow Church is not the only
one of these serviceable seats representing diabolical
intervention. In Westminster Abbey are two such
carvings, one of these being the sequel to the other,
and both of them evidently commemorating the
DEVILS
17
misappropriation of the monastic funds by an un-
principled treasurer. In the first (tenth stall, south
side) the Devil is seizing a monk, whose tight grip
of a bag of money bursts it open, and the ill-gotten
coins roll out. In the other (second stall, north
side of upper tier) the Devil flies off with the monk
on his back, still gripping the loved lucre.
THE ALEWIFE'S END
Misericorde, Ludlow Church
In Ely Cathedral is a stall-carving (date 1338)
whereon two figures, holding respectively a book,
and a rosary — typical of study and prayer — are
tempted from their devotions by the Devil, who
stands between them with a claw round each of
their necks. Both breviary and rosary are for-
gotten in the love of gossip.
New College, Oxford, contains a misericorde (date
1480) carved with a seven-headed hydra, the middle
1 8 DEVILS
head crowned, in reference to the beast of the
Apocalypse or to the seven deadly sins.
In a sixteenth-century misericorde at Faversham
the Devil is seen dragging off a soul to perdition,
in which the expressions of determination and
anguish are forcibly depicted.
NAMES OF DEVILS
IN this list of names by which Devils are known
in various parts, many will be found in common
parlance in the country of their origin or adoption.
" O thou ! whatever title suit thee,
Auld Homie, Satan, Nick, or Clootie." — Burns.
Arabian.
Eblis {Al Koran),
J inns, rebellious spirits created before man.
Sheyt^ns, devils.
Chaldean.
Maskim, seven spirits which rebelled in heaven
Dutch.
Duyuel, a fallen angel.
Egyptian.
Typhon.
Set, the personification of evil
Apophis, serpent of evil.
English.
Pug, a fiend.
Familiar spirit.
Old Nick.
Bogie.
German.
Mephistopheles.
Hindu.
Devas, bad spirits.
Icelandic.
Puki, an evil spirit.
Irish.
Pooka, an evil spirit.
Japanese
O Yama, prince of demons.
Amma, god of hell.
Norse.
Nikke, a water demon.
Persian.
Ahriman, darkness.
19
20
DEVILS
Persian.
Asuras, bad spirits.
Dev, demon (old Persian).
Deev,^^«rf (modern Persian).
Russian.
Tchort, the Black One,
Syriac.
Beelzebub.
Beherit
Baal.
Bel.
Bdlus.
Dagon.
Dragon.
Astaroth.
Astartd
Moloch.
Militta.
Asmodeus.
Salmanasar.
Semiramis.
Welsh.
Pwcca, an evil spirit.
The Syriac Christians used many of the names
of the pagan gods among the epithets they applied
to devils.
Rabbinical writers call the Devil seirissini, a goat.
As the goat was to them a type of uncleanness it
was considered a fitting emblem of the prince of
unclean spirits, and the cloven hoof has since been
represented.
In many mythologies the Devil is likened to an
animal. The Santons of Japan call him difox; the
Irish, a black cat. Dante associates him with swine,
dogs, and dragons ; and in Cazotte's Viable Amour-
eux he is likened to a camel.
NAMES OF DEVILS 21
The Bible contains many names of the Evil
One:—
Abaddon, destroyer.
Apollyon, Greek form of Abaddon,
Aschmedai, the lustful demon of Tobit,
Asmodeus, prince of demons (Rabbinic).
Beelzebub, prince of devils,
Belial, good for nothing.
Demon.
Devil.
Dragon.
Leviathan (Rabbinic).
Lucifer, light-bearer^ morning star,
(Used by Isaiah as typical of the fall of
Nebuchadnezzar. Definitely applied
to the Devil from the time of St.
Jerome.)
Satan, an adversary.
Serpent.
Fallen angels, the archfiend* s satellites.
He is also known by the phrases : —
" The prince of the world."
" The prince of the power of the air."
" The prince of darkness."
" The god of this world."
" Angel of the bottomless pit."
" A sinner from the beginning."
" A roaring lion."
" A murderer."
"A liar."
" The Accuser."
" The Tormentor."
" The Tempter."
22 DEVILS
He is called by the same name, Serpent, in both
the first and the last books of the Bible.
He is also compared to a dog, an adder, a wolf,
a locust, fowls, a fowler, lightning, etc.
** Satan," says Tertullian, '*is God's ape" — a.
term which in those days (third century and after)
became very general among Christians. Among
the names by which the Devil is known that of
Tertullian is unsurpassed ; it is through the subtlety
with which he apes good that he gains such a. vast
influence and makes his schemes to be the more
readily accepted.
This idea was dominant in the mind of the poet
Coleridge when he wrote : —
" He saw a cottage with a double coach-house,
A cottage of gentility ;
And the Devil did grin, for his darling sin
Is pride that apes humility."
Speaking of the Lincoln Devil, on the minster
of that city, Fuller says **the Devil is the map of
maliccy and his envy (as God's mercy) is over all
his works. It grieves him whatever is given to
God, crying out with that flesh-devil, * What needs
this waste ? ' On which account he is supposed to
have overlooked this church, when first finished,
with a torve and tetrick countenance, as maligning
men s costly devotion, and that they should be so
expensive in God's service. But it is conspicuous
that some who account themselves saints, behold
such fabrics with little better looks."
LINCOLN DEVIL
24 DEVILS
This particular devil at Lincoln is the picture of
frustrated ambition. With one hoof crossed over
the other knee, he contemplated the shrine of
St. Hugh before him, a monument raised to virtue,
and the countless streams of pilgrims paying hom-
age to his piety ; pouring their offerings at the
feet of the saint which might have been expended
on the indulgence of sensual pleasures and the
DeviFs gratification. His image had penetrated into
the angel choir ; but who noticed him ? If the eyes
of the pilgrims were raised to the sculpture in the
heights above the shrine, it was to look upon those
angelic musicians jubilantly hymning the praises
of their Creator and the sanctity of St. Hugh of
Avalon, and if their gaze fell on the imp, it was
but to deride his presence, and his powerlessness in
that sanctuary.
A famous devil used to overlook Lincoln College
at Oxford, but he became so mutilated that he was
taken down in 1731.
u
o
<
J- <
o -^
THE MARSHALLING OF DEVILS
"DEVILS, DEVILESSES, AND LITTLE DEVILS"
f
ALTHOUGH there is no hierarchy among the
. devils as with the angels — disorder and dis-
cord reigning supreme makes that impossible — yet
the demoniacal tribe acknowledge the superior
power of wickedness in the Prince of Darkness,
and from the Apocalypse of St. John theologians
have gathered the various grades, and attempted
to bring them into a comparative order, though of
wide contrast, to the powers of good. Others have
also given us minute details of the division of the
evil hordes. Scott, in his Discourse of Witchcraft^
publishes the whole army-list or muster-roll of the
infernal forces. For instance, the Duke of Amaze-
roth, a sort of brigadier-general, has the command
of sixty legions, and so on.
From another source is gathered the distribution
of the Satanic embassies, and the minister to whom
they are allotted. Thus Belphego is the Devil's
ambassador in France ; Tharung, in Spain ; Hut-
gin, in Italy; Martinet, in Switzerland; and Belial,
in Turkey. His grand almoner is Dagon ; his
25
26 DEVILS
banker is Asmodeus, and the chief of the eunuchs
Succor Benoth. His theatrical manager is Kobal ;
master of the ceremonies, Verdelet ; and the court
fool, Nybbas.
Among the writings of those who have apparently
made themselves conversant with the details of the
nethermost regions, every official has a military
comparison ; no mention is made of a navy in con-
nection with Hell, and the silence of those learned
people on that subject leads one to conjecture
that water must be an unknown element ; in fact,
there must be one continuous drought in those
quarters.
It is instructive, however, to see what order the
theologians have brought out of the tumult, and
how they divide the grades of devils, who are
so numerous that their name is ** legion," as the
demoniac answered.
The arch-devil with his two lieutenants form the
Trinity of Evil. First, there is the Devil, the Old
Serpent, likened in the Apocalypse to a great red
dragon with seven heads, ten horns, and seven
crowns upon his heads. Then x:ome those which
have been called his two lieutenants ; one that rose
from the sea, the other from the earth : typical of
his extensive dominion. He who held sway over
the sea also had seven heads with ten horns, but
with ten crowns, and upon his heads the name
of 'Blasphemy, and from his lion's mouth he vomits
Blasphemy. His body is like that^of a leopard, but
THE MARSHALLING OF DEVILS 27
with bear's feet. The other beast which came from
the earth had but one head with two horns.
Here, then, is the original source from which the
TRINITY OF EVIL
From the " Histoire du Saint-GraaL" Fifteenth century MS., Bib. Nat.
Christian Fathers drew their ideas of the Diabolical
Trinity : an idea .which influenced many of the
mediaeval representations of the Devil, in which he
28 DEVILS
is often seen with three faces, depicting the fulness
of vice, a reflection of the power but not the prin-
ciple of the Divine Trinity.
In a French MS. of the History of the Holy
Grail is a drawing of the Trinity of Evil presiding
over a coun^cil of devils who are considering the
birth of Merlin, the magician. It is the painters
conception of the greatest exaltation of evil.
Seated on a throne the three-faced monster has
three stags' horns protruding from his head, and
faces all over his body represent his constant
watchfulness. In his right hand he grasps a bull-
headed sceptre, yet with all these attributes of
power, watchfulness, and stubbornness, he is chained
to his seat in those ** everlasting chains."
The next in the orders of devils were three
unclean spirits assuming the forms of frogs, which
issued from the three mouths of the Trinity. They
were the ** spirits of devils."
The host of minor devils is likened to locusts
which came from the smoke that issued from the
bottomless pit. They bore the likenesses of horses
prepared for battle, with men s faces, lions' teeth,
and women's hair. They had crowns as of gold
on their heads, and breastplates of iron. Their
tails were barbed and pointed like scorpions' tails,
and the sound of their wings was as of hosts of
rushing horses and chariots. Other innumerable
horses had breastplates of fire and brimstone, and
from their lion-like mouths proceeded fire and
THE MARSHALLING OF DEVILS 29
brimstone. The power of these horses was in
their mouths and tails, the latter like serpents with
heads which poison and slay.
After looking at the origin of the Christian s
Devil it is possible to trace how he was developed
in art, whether as a gurgoyle or as a fair damsel.
J
CHRISTIAN DEVILS
THE origin of the Devil and his imps accepted
by the whole of Christendom exhibits a
universal agreement much to be longed for in other
theological questions of far more vital import.
The beginning of evil has been generally placed
in some period before the creation of the world, or
coeval with it. Certain it is that the tempter was
ready, and did use his fatal influence on the gener-
ally accepted prototype of the human race.
The first man and woman, according to the
literal wording of Holy Scripture, were Adam and
Eve. It may be an old-fashioned notion and not
in accordance with the modern theory of evolution.
Just so; but the old fashion of simple faith, much
as it is sneered at now, was a time of happy trust
in the Divine inspiration, although it is not civilisa-
tion unlesis we are doubting, and trying to tear
away the veil to peer into that which has been
hidden from curious gaze ; the content of the dark
ages, lingering at the present day in Brittany and
elsewhere, brought more true happiness. The old
fashion will, however, be all-sufficient for the
present purpose.
30
CHRISTIAN DEVILS 31
The supposed period of the Devirs fall was not
altogether exactly agreed upon. The good old
Bishop of Hippo, St. Augustine (fourth century),
thought that on the first day, when God said ** Let
there be light," the angels, the spirits of the light,
were called into existence. His teaching on this
point was illustrated nine centuries later by the artist
who painted the Creation in the choir of Monreale
Cathedral. The same Father considered that on
the second day when the rebellion had already
taken place, the evil spirits fell when He divided
the waters which were under the firmament from
the waters which were above the firmament.
This idea was further upheld by the Jews, who
declared that this was the reason why the second
day alone was not pronounced good. The work of
the other days, ** God saw that it was good."
The Fall has also been relegated to the first day
when the light and the darkness were divided.
This is depicted in the illuminations of a thirteenth-
century Bible in Paris. In one picture God is
dividing the light from the darkness, and in the
adjoining division, which contains the type, the
angels are falling. Beneath the first are the words :
"And God saw that the light was good, and
divided the light from the darkness, and called the
light Day, and the darkness Night." Beneath the
second is written : ** The division of the light from
the darkness means the division of the good angels
from the bad, and signifies the division of the virtues
and vices."
32 DEVILS
That the fall of the angels was before the ex-
istence of man would seem to have been largely
accepted by early writers is evident by their apology
for the creation of man, who, they state, was created
to fill the vacancies caused in heaven by the loss of
so many of the angelic host. This idea lent itself
to the pen of Milton : —
" But, lest his heart exalt him in the harm
Already done to have dispeopled Heaven,
My damage fondly deem'd, I can repair
That detriment, if such it be, to lose
Sfelf-lost, and in a moment will create
Another world, out of one man a race
Of men innumerable, there to dwell.
Not here, till by degrees of merit raised.
They open to themselves at length the way
Up hither." — Paradise Lost, bk. vii.
This very act of substitution caused intense
hatred on the part of Lucifer towards the Deity,
whose successful temptation of man was an effort
to baulk the Divine will. From the writings of
St. Bonaventura (thirteenth century) we gather that
as a further counter-move our Lord was urged on
to redeem mankind, who, they declared, only re-
plenished the cave of Tartarus, and not the vacan-
cies in heaven as originally intended.
Tartarus, as here mentioned, is synonymous with
Hades, and not as represented in the Iliad.
All this is trying to explain the inexplicable.
Whether it be in the writings of a saint or a sinner,
it is not for man to pry further into mysteries the
CHRISTIAN DEVILS 33
explanation of which has not been vouchsafed. It
has, however, given subject to artists and poets of
various ages, and frequently formed the commence-
ment of a series of illuminations to a life of Christ
or the history of the Creation, as in Caedmon's
Paraphrase.
From the illuminated page, the carved misericorde,
or the sculptured gurgoyle, may be gathered much
of the spirit of the times, the different conceptions of
the Devil, and the imaginative powers of the artist.
Their efforts to depict him as the acme of all that is
bad has often led to most amusing results, although
their intention may not have been to introduce a
grotesque.
ORIGIN OF THE DEVIL
FOR the origin of the existence of the Devil,
Jews and Christians alike refer to Holy Writ
— in that part which is known as the Old Testa-
ment — to the records of Isaiah: ** Above the
throne stood the seraphim.'* And ** How art thou
fallen from heaven, O Lucifer, son of the morning !
how art thou cut down to the ground, which didst
weaken the nations! For thou hast said in thine
heart, • I will ascend into heaven, I will exalt my
throne above the stars of God : I will sit also upon
the mount of the congregation."
From these two extracts from Isaiahs writings,
although metaphorically used to prophesy the fall
of Babylon, is gathered the character of Lucifer.
His personality, a subject of much old-fashioned
controversy, was a popular theme with the preachers
of the eleventh and twelfth centuries.
He is then supposed to have been a seraph, one
of the first in the hierarchy of angels, whose privi-
lege it was to stand nearest to the throne of the
Most High, and his crime, which brought tribulation
into the fair world, was that, not content to stand,
he aspired to sit in the Divine Presence.
34
36 DEVILS
In the first illumination in Caedmon he is repre-
sented as a seraph, with the six wings studded with
eyes, arguing with the Eternal Father ; and in a
French MS. Bible History of the thirteenth century,
as having dared — with calm self-conceit — to sit on
a throne.
In the Hortus Delicarum^ a manuscript illumin-
ated for the Convent of St. Odilius, in Alsace,
Lucifer is seen before his fall, full of self-conscious-
ness and pride, standing vested in a ridhly
embroidered dalmatic and buskins, emblems of
royalty, with wings extended, officiously holding a
sceptre and orb.
St. Bernard of Clairvaux (eleventh century), with
ingenious speculation, gives quite a detailed account
of the manner in which Lucifer fell when he was
checked in his presumption to sit. As a seraph he
had six wings. In the words of Isaiah: **With
twain did they cover their face, with twain did they
cover their feet, and with twain did they fly." The
two wings covering the face symbolise the Deity s
counsellor, those covering the feet the divine
messenger, but with the two wherewith to fly St.
Bernard discovers the cause of his fall. He tells
us that by one wing of the seraphim is indicated
intellect, the other love. Lucifer, ignoring the wing
of love and reverence to God, in his pride depended
solely on the wing of intellect. Disdaining to stand
and forbidden to sit, he would take the only other
course and fly ; but, unable to do this with only one
ORIGIN OF THE DEVIL
i7
wing, he ingloriously fell. Unlike mankind, who fell
when tempted, Lucifer s fall — with no provocation,
but the result of his own sin — is eternal.
Before passing to the consideration of the manner
in which art treats of the Fall, it is advisable to
gflance at another version of Lucifer s sin. When
the angels were created this seraph burst forth into
a hymn of praise. The Deity commended him for
LUCIFER
M. de Challemel, Histoire du Diable
his spontaneous song; but to think how very good
he had been in so doing greatly elated him, and
he began to think that he was at least as great as
his Creator. Factions were formed, angels ranged
themselves either in support of or opposition to God ;
some there were who awaited the issue, ultimately
intending to adhere to the winning side. These
were called doubters, and eventually found that they
were considered as bad as the openly rebellious,
whose fate they shared.
38 DEVILS
A remarkable little story ; but it was used in the
Dark Ages as a lesson to those careless of religion,
that all who did not acknowledge the Christ were
equally to blame with those who denied Him, and
had their reward with them.
The Mahometan account of the Fall is founded
on the same sin of self-conceit. Their angel, Ebbs,
refused to worship Adam at the Deity s command,
because — ** I am more excellent than he : thou hast
created me of fire, and hast created him of clay "
{A I Koran, c. vii.).
In a transcript of Caedmon's Metrical Paraphrase
of Scripture History, an English manuscript of the
tenth or elevehth century, is a series of illuminations
quaintly depicting the wrath of the Deity at the
rebel angels. In the first illustration (p. 35) the
Eternal Father, enthroned, shows surprise at the
audacity of any spirit aspiring to an equality with
Himself.
In the next miniature the arch-devil is attempting
to seat himself on the celestial throne ; already he
has assumed the crown, and his satellites around
support the emblems of royalty. The next com-
partment pictures Lucifer distributing his dis-
tinctions — peacocks' feathers — upon his adherents :
which feathers, emblematical of pride, have very
generally been considered as unlucky possessions
by the gentle and humble alike. Beneath this
scene the jealous God Himself expels the fiend ; as
the God of Justice He holds the lictor's rods in the
EXPULSION OF LUCIFER
Caedmon. From the Archeeologia^ vol. xxiv.
40 DEVILS
left hand, while with the right He hurls three
javelins at the traitorous seraph. Satan, with a
countenance of frustrated ambition, is ignominiously
falling — throne, canopy, and cushion flung with him
and his subjects, stripped of their robes, helter-
skelter into the nethermost regions of Hell. Hell,
as usual, is represented by the gaping mouth of a
fire-breathing monster.
Here again is the picturing of the words of Holy
Scripture : " God spareth not the angels that sinned,
but cast them down to hell, and delivered them into
chains of darkness."
In another illumination of the same subject in
this manuscript, the nude figures of the terrorised
devils fall from the firmament at the dignified
gesture of the Deity, who stands above the stars,
holding His Word in the left hand, amidst adoring
angels (p. 48).
The illustration of the fall of Lucifer in the
Breviary of St. Louis (Bibliotheque de T Arsenal,
Paris) is, in principle, the same as the preceding.
Christ, holding the book of the Gospels, is seated
in heaven, whence Satan and his adherents are
falling, gradually getting blacker as they descend,
and changing to hideous demons. Hands and
feet are turned to paws, nails to claws, noses to
beaks, until their former appearance is unrecog-
nisable as they reach the flames issuing from the
jaws of Hell.
This thirteenth-century illumination, although of
ORIGIN OF THE DEVIL 41
French or Spanish work, appears to have been
strongly influenced by Byzantine design.
The Byzantine Guide to Painting, a Greek
manuscript found by M. Didron at Esphigmenon,
on Mount Athos, and translated into French by
M. Durand, is a copy of a yet older manuscript
compiled by the monk Dionysius. In this are
given minute directions to the painter how the
** Fall of Lucifer*' is to J3e represented, thus : —
" Christ as a king, seated on a throne, holding the
Gospel open at the words, * I have seen Satan fall from
heaven like lightning/ A multitude of angels stand
around in great fear. Michael is in the midst; on his
scroll is written, * Let us stand in awe and here adore the
King our God.* Mountains are beneath, and a great gulf
in which is written TARTARUS. Lucifer and all his army
fall from heaven. Above the forms are very beautiful ;
at a lower point they change to angels of darkness ; lower
still they are darker and blacker ; yet lower they are half
angels and half demons ; and finally they are entirely
demons, black and hideous. At the bottom, under all the
others, in the midst of the abyss, the devil, Lucifer, black-
est and most terrible of all, lies prostrate on the ground,
looking upwards."
Fabricius (vol. i. 37) tells us that Lucifer was
distinguished from the rest of the seraphs by a
crown, in his quality of light-bearer.
In the Burgundian Library at Brussels is a Bible
containing a miniature of the fifteenth century,
where Lucifer, as a crowned seraph, is gesticulating
in the midst of grieving, astonished, and admiring
42
DEVILS
angels, and holding a scroll inscribed "In coelum
ascendum."
The crown is also, at times, to be seen on the
head of the serpent when tempting Eve.
Another symbol of
his power, sometimes
seen in ancient art, is
the nimbus. A mistake
is frequently made in
supposing that all figures
who are represented
with a circle round the
head are saints, and
in imagining that they
must be quite dead be-
fore receiving such
honour. Perhaps this
idea is safe in modern
art, but in Oriental
miniatures there was a custom, which crept into the
West through various channels, of placing the
circular nimbus on the heads of bad as well as
good, and the square nimbus on those still living
when the paintings were made, if they were in an
exalted station of life ; round and square alike
denoting dominion and power.
In the Biblioth^que Nationale of France is an
illumination (tenth century) of a most impudent-
looking devil with a nimbus tormenting poor Job,
who with his proverbial patience — but unrecorded
THE DEVIL AS A CROWNED SERAPH
ORIGIN OF THE DEVIL 43
grin — disconsolately sits on the ruins of his house.
In another picture of the same age a yet greater
distinction of dignity is given the arch-devil. Al-
though he occupies the undignified position of lying
prostrate in Hell, he is surrounded by an aureole,
an enlarged nimbus which surrounds the whole
figui:e, and, as a rule, only accorded to either
Person of the Blessed Trinity. Here it is inferred
that he is the most powerful of the fiendsi^
In his immortal work. Paradise Lost, Milton
makes the rebellion and expulsion of Satan and
his host from heaven to occupy nine days.
Michael Angelo was the last great painter to
depict the fall of the angels. True, Rubens dealt
with the subject and treated it with a master-touch
of his brush, attaining a triumph of colouring ; but
with all conception of the expulsion of the rebel-
lious seraph lost in his ungovernable love of fleshy
females, who, with no aerial appearance whatever,
but of great solidity, float through the clouds in
company with serpents and monsters in every pos-
sible and impossible attitude, which exhibits the
artist s supreme knowledge of drawing.
HELL
NOW that the Devil has been traced in his
headlong descent into Hell, it will be as well
to consider the general idea of that region and
where it is located.
The universal belief has been that it is beneath
or in the middle of the earth. This was the opinion
of all the Fathers of the Church, and the Tartarus
of the ancients was similarly placed.
It was but a literal following of the theory that
all bad was debased and beneath good. The abode
of the Gods, the Great Spirit, or the Most Holy
Trinity, was in all ages, and by all peoples accord-
ing to their creed, conceived as being above the
earth ; a pretty idea, even if it does exhibit the
limitation of the human brain. Of course, in
contradistinction to the region of bliss, Limbus was
placed beneath the earth, long before its inhabitants
were enlightened enough to know that the earth
was spherical, or had a centre.
"Hell is under the earth and twofold," said Dean
Boys of Canterbury (a.d. 1625), and thus affirmed
nearly all the primitive Fathers, but they differed
very considerably as to the number of compart-
44
HELL 45
ments in that place. Such detailed descriptions
do some of them give of its interior organisation
that, as Erasmus said, they ** make as many divisions
in hell and purgatory, and describe as many different
sorts and degrees of punishments as if they were
very well acquainted with the soil and situation of
these infernal regions."
Even if Hell is divided into four parts, with the
Devil sitting on the body of Judas in one. Purgatory
in another, unbaptised infants in the third, and the
faithful departed in the fourth, as represented in the
picture by Ant. Wierix, what do all these imaginary
conclusions matter to mankind, if only he strives
to follow the loving precepts of Him who emptied
Hell, and thereby gains that reward which removes
the souls of the faithful which may not be in the
second quarter, or Purgatory, far from the precincts
of the place of torment or the prescribed limits of
the centre of the earth ?
The favourite mode of representing Limbus, or
the ** Jaws of Hell," was by the gaping mouth of a
fiery dragon, a magnified serpent, which was a
development of the theory that it was a veritable
serpent, who in his primitive form tempted our first
parents into himself. From the jaws of this monster,
drawn from the Apocalypse, issue flanles, whilst in
the midst of the furnace are thrown the souls of all
whom the Devil and his emissaries have been able
to entrap. The fire and the brimstone were always
taken literally in the Middle Ages, thus in the
46 DEVILS
Coventry mystery of the Descent into Hell Christ
declares His determination to rescue the souls
**from the cindery cell." Into such a Limbus the
five virgins are sometimes pictured as entering, as
the penalty for their foolishness.
Those old miracle plays did a wonderful amount
of good, and those poor benighted souls of the dark
ages, as pitied by the good folk who imagine the
stage to be everything that is bad, were better
versed in Holy Scripture by means of these rude
plays than many who own their beautifully bound
Bibles of the present day. True, Holy Writ was
so entangled in the meshes of legend that many
were ignorant where the one ended and the other
began ; but this enlargement of the Scriptures was
done with the object of simplifying it to the minds
of the spectators by references and similes with
which they were familiar ; it was, in fact, a Bible
and commentary cdlnbined.
But to return to Hell.
It was a hell of this description — of dragon s fiery
jaws — which was represented for the reception of
the fallen angels. The same conception of Hell is
shown in Caedmon s Paraphrase as the abode of the
devils. From there the illuminator shows a satanic
messenger going forth to do his master's behests,
and to tempt Eve ; a few pages further on he
returns with joy to describe to his chained chief how
he successfully accomplished his mission.
Lucifer is usually represented as chained to his
THE DEVIL'S MESSENGER SENT FORTH TO TEMPT EVE
And appears to her above in the form of a serpent. — Caedmon
From the Arcfueologia^ vol. xxiv.
48 DEVILS
abode in these scenes on the authority of the
Evangelist St. Matthew — ** In Everlasting Chains."
He is not a free agent, but forcibly detained by a
SAXON LIMBUS
Caedmon's Paraphrase. From the Archaologia^ vol. xxiv.
power superior to his own ; he sends forth his
satellites to accomplish his infernal designs.
It is this sort of hell the mediaeval artist draws
when Christ descends into Hell after His crucifixion
to release the souls of the faithful from their prison.
All the details for this are found in the apocryphal
HELL 49
gospel of Nicodemus. In this book Beelzebub and
Satan are distinguished the one from the other ; the
former is the Prince of Hell, the latter the Prince
and Captain of Death. After the crucifixion these
two devils had a colloquy at the gates of Hell.
Satan triumphantly relates to Beelzebub how he is
going to bring him One who has already robbed
Hell of many whom they had considered securely
in their power. When, however, the Prince of Hell
heard that it was Christ, he adjured Satan by all the
infernal powers not to bring Him, "for," he said,
**the very power of His word disturbed him and
his impious company." Whilst they were con-
versing, a noise as of thunder and of rushing winds
exclaimed, ** Lift up your gates, O ye princes, and
the King of Glory shall come in." Then Beelzebub
cast Satan forth from Hell and bade him go and
fight the King of Glory, while with his devils he
barred and bolted the gates.
But the souls within had heard the voice and
clamoured for the portals to be opened. The Devil
began to parley at the gates ; but bars were as
nothing before the Divine Power. Satan was
trampled upon, Beelzebub temporally deprived of
power, the chains of the imprisoned were broken,
and all the saints, joining hands, were led to eternal
glory.
Then did the devils war the one with the other.
The Prince of Hell was frantic with Satan for
having defeated their joint interests, and by getting
THE RETURN OF THE DEVIL'S EMISSARY
Having accomplbhed the Fall. Caedmon From the Archeeologia, vol. xxiv.
HELL
51
our Lord condemned to death, they had overreached
themselves and lost their victims. While thus assail-
ing each other with mutual abuse, the King of Glory
said to Beelzebub, ** Satan the prince shall be
subject to thy dominion for ever, in the place of
Adam and his righteous sons, who are Mine." An
illumination of this colloquy between Satan and the
Prince of Hell is in a fourteenth- century manuscript
in the Ambrosian Library at Milan.
Satan is frequently referred to as The Devil
instead of one of the devils. He is but a third-rate
spirit, as can be seen by consulting the list of
** Infernal Privy Council for 1669,'' contained in
Faust s Black Raven ^ although omitted from
Whitaker.
At this ** harrowing
of helle," as our fore-
fathers called it, when
the saints were released
from further torment,
St. Cyril of Alexandria
assures us that Christ
** left the devils alone in
heliy This, however,
was accounted heretical,
and St. Augustine, in
his Book of Heresies,
places it as the seventy-
ninth heresy. the harrowing of hell
h. I r c • \ Dbtemper painting, Winchester Cathedral
IS an article of faith Thirteenth century
52 DEVILS
that the saints were delivered, while the damned
were left to the devices of the Devil and his imps.
In this way the Devil would yet be sitting upon
Judas, and Pilate still be allowed out annually for
an hour to cool on an iceberg.
In a German work on Magic, the writer so
methodically describes the geography of the infernal
regions that the whole district would appear quite
familiar to him.
All agree that the climate is oppressively hot,
and the face of the country apparently void of
vegetation and watercourses, barren throughout,
without a single oasis.
Although the administration is parcelled out, the
holder of one portfolio will persist in interfering with
the department of another minister. Beelzebub,
Mephistopheles and Co. are constantly thrusting
their claws where they are not wanted, to the detri-
ment of one another's schemes.
In Hey woods Four P's the Pardoner relates
how, when he found a fair friend of his had gone
to these regions, he followed to try to bring her
back. He arrived at hell-gate and persuaded the
devil porter to introduce him to Lucifer, who
had already sent him a safe conduct under his
hand and seal that —
" He may at libertie,
* Passe safe without any jeopardie,
Till that he be from us extinct.
An' cleerly out of helle's precinct.' "
HELL 53
Hell, as painted by Andrea Orcagna in the church
of Sta. Maria Novella at Florence, was evidently
inspired by the poem of Dante, which he followed
in his composition. Following the numbering, each
section is explained from the Inferno.
1. Entrance to the confines of Hell (Canto iii. v, 52-4).
2. Charon in his bark (Canto iii. v, 83).
3. The Minotaur roaring at the approach of the con-
demned souls (Canto v. v, 4-1 1).
4. Souls agitated by the impure breath of evil spirits
(Canto V. V, 40-3).
5. Cerberus devouring the souls of gourmands (Canto
vi. V. 13-18).
6. The avaricious and prodigal of all conditions con-
demned to carry enormous burdens (Canto vii. «'. 25, 28,
46, 48).
7. The marshes of the Styx, into which the envious
and angry are cast (Canto vii. v, loi-ii).
8. One of the towers of the burning confines of the
weeping city (Canto ix. t^. 31, 32).
9. The semicircular pond, in which are those who have
sinned against their neighbours. They are tortured by
surrounding centaurs (Canto xii. v, 52, 55, 56).
10. A marsh, where those who have sinned against
themselves are tormented by harpies (Canto xiii. v, loi,
115, 116, 124, 125).
11. Fire raining upon those who have sinned against
God (Canto xiv. v, 19, 20).
12. The soul of the tyrant Gerion cast into the flames
(Canto xviii. v, 19, 20).
13. Debauchees of youth flogged by devils (Canto xviii.
V. 64-6).
14. Flatterers plunged into the poisonous gulf (Canto
xviii. V, 112, 113).
15. Lake of fire, with caldrons, into which Simoniacs
are cast (Canto xix. z/. 22, 24).
HELL
Painting by Andrea Orcagna
HELL 55
1 6. Sorcerers and diviners with their faces turned back-
wards (Canto XX. v, lo, 12).
17. A bog of boiling pitch, for cheats, thieves, and
deceivers (Canto xxi. v, 17).
18. The punishment of hypocrites, one of whom is
crucified on the earth (Canto xxiii. v, no, in).
19. Perfidious advisers immersed in a pit of flames
(Canto xxvi. z^. 55, 56).
20. Punishments inflicted on the scandalous (Canto
xxviii. V. 119-22).
21. The torments of robbers (Canto xxv. v, 17, 19, 20).
22. Alchemists and quacks doomed to leprosy (Canto
xxix. V. 73, 74).
23. A well of ice, guarded by giants, for traitors and the
ungrateful (Canto xxxi. v. 42-4).
24. Pluto in the midst of a glacier devouring the
damned (Canton xxxiv. v, 28-56).
25. The heavenly Jerusalem.
From the same Divine Comedy we gather various
names by which certain devils were distinguished.
Alichino (the allurer).
Barbariccia (the malicious).
Calcobrina (the grace-scorner).
Caynazzo (the snarler).
Civiato Sannuto (the tusked boar).
Dragnignazzo (the fell dragon).
Farfarello (the scandal-monger).
Grafficane (the doggish).
Libicocco (the ill-tempered).
Rubicante (the red with rage).
Scarmiglione (the baneful).
In the Lawsuit of Paradise and Lawsuit between
Christ and Lucifer some imaginary documents used
in the miracle plays were sealed with Lucifer's
56
DEVILS
signet. The impress sometimes represents him as
in mock royalty, sometimes as a caricature of the
Pope as in the fifteenth-century MS. Roi Modus at
Brussels, illustrated below. In both cases the in-
scription is ** Seal of Lucifer, Master of the Infernal
Abyss."
The object of these plays is clear, but it seems
incredible that any actual lawsuit concerning the
SEAL OF LUCIFER
Devil should have taken place. We hear of one
selling himself to the Devil, but to sell the Devil is a
different matter. Such a case, however, did actually
occur in the year 1329, and exists in the Court Rolls
of the Manor of Hatfield, near the Isle of Axholme,
in Yorkshire, of which the following is a translation :
" Robert de Roderham appeared against John de Ithon,
for that he had not kept the agreement made between
them, and therefore complains, that on a certain day and
HELL
57
year, at Thorne, there was an agreement between the
aforesaid Robert and John, whereby the said John sold to
the said Robert the devil, bound in a certain bond, for
threepence farthing ; and thereupon the said Robert
delivered to the said John one farthing as earnest-money,
by which the property of the said devil rested in the
person of the said Robert, to have livery of the said devil
on the fourth day next following, at which day the said
Robert came to the aforementioned John, and asked livery
SEAL OF LUCIFER
of the said devil, according to the agreement between them
made. But the said John refused to deliver the said devil,
nor has he yet done it, to the grievous damage of the said
Robert to the amount of sixty shillings; and he has
therefore brought his suit. ...
**The said John came, and did not deny the said
agreement ; and because it appeared to the court that such
a suit ought not to subsist among Christians, the aforesaid
parties are therefore adjourned to the infernal regions,
there to hear their judgment; and both parties were
amerced, &c. — by William de Scargell, Snesclal."
58 DEVILS
This was in the fourteenth century ; but Russia
claims the latest attention, for there in the first year
of the twentieth century another transaction of a
similar nature has taken place. It was in the
Tshirigin district that a discontented mooshik, or
peasant, was moodily taking his way when he met
an old woman who bade him be of good cheer, as
she was able to make him rich if only he would buy
him. ** Buy what ? " asked the simple peasant.
"The Devil," answered the woman, to the terror
of the man, who had regularly attended the Orthodox
Church. ** Yes, the Devil, who else would work for
you from morn to night and from night to morn
without rest and without pay? He'll make you
rich in no time."
** And what is the price of — the — the Devil?*'
** Cheap, dirt cheap, only ten roubles" {£i 55.).
It was a sore temptation ; the poor man hadn't
a kopeck to his name, with a wife and four children
to support. Why not take advantage of this oppor-
tunity, and once in possession of untold wealth, he
could buy his salvation by building churches and
sending missionaries to heathen countries.
''All right, mother. Til buy him."
** Have you the money ?''
Here was a dilemma, just as riches were within
his grasp. ** No — but Til get it if you can wait."
A reasonable time was allowed, and the mooshik
hastened to his father s farm and stole a cow, on
which he raised twenty-one roubles (;^2 125.). With
HELL 59
this sum he repaired to the village of Nishie
Verestshaki, and was introduced by the woman to
the vendor of the Devil. The pretended salesman
received the ten roubles and drank the health of the
buyer ; he then went into his yard to bring in the
Devil, when, as the man afterwards explained to
the court, ** judging by the infernal noise that went
on outside, I was afraid he had been carried off, like
many another rash man before him." After a great
amount of shouting and swearing the vendor came
back and said he had been talking to a number of
devils, but not one of them would consent to serve
a mortal for such a paltry sum. The mooshik then
handed over the remaining sixteen roubles, and the
man returned to the yard, where there was another
babel. When the vendor again appeared, flushed
and heated, he announced that he had prevailed on
one devil to agree to the terms and that he would
begin work in a fortnight, when the peasant was to
return to take charge of him, bringing white bread,
oranges, sweets, and other good things.
Meanwhile the farmer missed his cow and taxed
his son with the theft ; he unhesitatingly acknow-
ledged his fault, but explained the circumstances,
and promised to share his future wealth with his
father. The farmer would not agree to this, he
would have riches of his own, and forthwith sold
two of his cows. Handing seventy roubles to his
son, he told him to invest in two hard-working and
industrious devils for himself. The son did as his
6o DEVILS
father bade him, but none of the three devils would
consent to begin to work before the fortnight had
passed. During this time the son repented of his
diabolic commerce, and secretly set out on a round
of pilgrimages in expiation of his sins.
At last, his soul being at peace, he returned to
his home determined to pass his life in honest
labour ; but he was met by his starving family and
irate father, who, smarting under the loss of his
cattle with nothing in return, placed his grievance
in the hands of the police, who charged him with
stealing a cow and with being concerned in the
** illegal sale of devils/'
That people do sell themselves to the Devil in
a variety of ways there is no doubt, but our fore-
fathers had so mean an opinion of the human mind,
that they deemed it incapable of producing anything
beyond their own comprehension without the aid
of the Devil.
In all ages the Devil has received the credit for
the labours of the learned. Scaliger, Socrates,
Apuleus, and Cagliostro, among others, are said
to have entered into compacts with him.
Roger Bacon was imprisoned because the Devil
had taught him mathematics. Merlin and Faust
were declared to hold communication with the Evil
One ; and the ** Devil's Luck " became proverbial
for one whose otherwise imaccountable prosperity
was ascribed to compounding with him.
All over the world people entertain so high an
HELL 6 I
opinion of his powers that they attribute to him the
construction of several wonderful buildings ; in their
minds he is, therefore, an architect. Denis le
Chartreux said that the Devil is a great geometri-
cian, and Tertullian that he is so good a natural
philosopher that he can carry a sieve full of water
without spilling a drop.
The origin of the tradition of Faust's dealings
with the Evil One, worked into that fascinating
opera by Goethe, arose from the way he introduced
the first printed Bibles to his countrymen. His
printed characters were formed the same as those
in manuscript, and no difference was distinguishable.
As, however, he was able to sell his Bibles at sixty
crowns, while the scribes demanded five hundred,
great astonishment was excited, especially as he
produced copies as fast as they were wanted. The
uniformity of the copies also increased the wonder.
Information was laid against him to the magistrates
as a dealer in the black art. His abode was searched,
copies were seized, and the red ink declared to be
his blood, which had signed the devilish compact
He was found guilty of the charge, and to save
himself from the stake, Faust disclosed his secret
proceedings to the government, thereby obtaining
his release.
THE DEVIL IN ART
ATI ME arrived when the idea that the Devil
had a distinct bodily shape became settled,
and this form, says M. R^ville, was that of the
ancient fauns and satyrs, with hoofs, protruding
legs, hairy skins, tail, and cloven foot or horse s
hoof.
M. R^ville must, however, have had a limited
experience ; true, the form described above has
been, more or less, represented over a number of
centuries. To the Rabbinical writers the goat,
being to them an unclean animal, was taken as the
emblem of the Devil, thus giving hoary antiquity
to the hairy skin and cloven hoof.
But there were fashions in devils as well as in
architecture or dress, and those fashions were
dominated by the art of the period and the pre-
vailing sentiment of the times.
There was a marked difference between Oriental
and Latin devils, whether in Christian or pagan
countries.
This Eastern type is a bestial monstrosity, the
Western generally more human in form. These
two distinct types, however, gradually became
62
THE DEVIL IN ART
63
commingled as the intercourse between East and
West increased. Traces of Oriental devils are
found in the veins of Eastern influence which ran
through Western Christendom — Torcello, Ravenna,
Venice, Troyes, Chartres, Rheims, etc. Where
the art of Byzantium was carried, there went their
devils.
The bequest was reciprocal to a certain extent,
and Western art slightly influenced Byzantium, es-
pecially during the Latin occupancy of the throne
at Constantinople.
The earliest mode of describing and representing
the Devil in Christian art is under the form men-
tioned in the Scriptures — that of a serpent.
After the fall of man the sentence on the serpent
was that ** upon thy belly shalt thou go, and dust
shalt thou eat.'* This gave rise to a theory, long
cherished, that before the fall
of man serpents moved in an
erect attitude, and that their
present serpentine manner of
locomotion resulted from the
curse brought down upon their
entire order in consequence of
the original temptation having
been made by Satan under that
form. That it was prevalent in -^J^^^
the early Irish Church is presum-
able by the representation of two a serpent before the
. , , . CURSE
serpents, with two legs apiece, Yrom th^ speculum Salvationis
64
DEVILS
on the shrine of St. Patrick's Bell, a.d. 109 i. This,
however, is absolutely contradicted by the physical
structure of the serpent as it now exists, and fossil
remains of a remote age prove that it has under-
THE CURSING OF THE SERPENT
Cadmon. From the Archceologia^ vol. xxiv.
gone no special change, so far as man's research
has extended.
The Mahometans have a tradition that the
guard would not admit the Devil into, Paradise to
THE DEVIL IN ART 65
tempt Adam, whereupon he begged of the animals,
one after another, to carry him in, that he might
speak to Adam and his wife ; but they all refused
him except the serpent, who took him between
two of his teeth and so introduced him into Eden.
The Moslem gospel of Barnabas says : ** For this
deed the Deity decreed he should have his legs
cut off by the archangel Michael with the sword
of God"
In evident connection with the primeval curse
and its associations, serpents are universally held
in greater abhorrence than all other living creatures.
Throughout the East they have been, and are,
regarded as the emblems of evil, until in some
parts the dread of them has led to superstitious
reverence for fear of offending the spirit of evil,
and the offering of propitiatory sacrifices, that it
might not wreak its vengeance upon the individual
or his family.
" Lang syne in Eden's bonnie yard.
When youthfu* lovers first were paired.
An* all the soul of love they shared,
The raptured hour.
Sweet on the fragrant, flowery swaird.
In shady bower :
" Then you, ye auld sneck-drawin* dog !
Ye came to Paradise incog.,
An' played on man a cursed brogue,
(Black be your fa' !),
An' gied the infant world a shog,
Maist ruined a'."
Burns' Address to the DeiL
F
66
DEVILS
In scenes of the temptation of our first parents
this incog, is retained through all ages. In earliest
times the form of the serpent was represented under
its true zoological character, except in the Lauren-
tian MS. of Rabula (a.d. 587), and in the diptych
(in Gori, Thesaurius, book iii. 8), which are probably
the earliest works of art in which the Devil is re-
presented in human form. In both of these the
evil spirit issues from the head of the
possessed. There is also a very early
and curious kind of semi-human devil
on a bronze in the Vatican collection.
Standing on an orb, indicative of uni-
versal dominion, is a human figure, with
a lion's head and four wings, in either
hand grasping a key. A serpent, with
its tail resting upon the orb, is coiled
around the body of the figure, with its
head entering the mouth of the lion-
head. It seems most likely to be a
transitional devil, before developing into
the personified serpent of the Celtic
manuscripts.
Other than in these examples it is seen as a
simple serpent in the earliest Christian age. Thus
it is painted in the catacomb of St. Marcellinus, and
sculptured on a sarcophagus, now in the Vatican.
In scenes of the temptation his head is usually
turned towards Eve, who, without our condoning
Adam s mean excuse, would seem to have been
VATICAN BRONZE
THE DEVIL IN ART
67
THE TEMPTATION
Catacomb of St. Marcellinns and St. Peter
in the Via Labicana
the first to give way to the solicitations of the
Devil.
According to Bede, Lucifer chose to tempt Eve
through a serpent which had a females head,
because **like are attracted
to like."
It is also suggested that
the Devil appeared to Eve
as an incarnation of virtue,
an inference founded on the
words of St. Paul : ** Satan
is transformed into an angel
of light."
Sometimes the serpent is
found with two heads, one turned to either person ;
occasionally these two heads appear as of male
and female, that of the man
tempting the woman, and
that of the woman tempting
the man. At a later date
the serpent s head is some-
times crowned, as the arch-
fiend.
The universal belief that
the presence of the visible
Devil assumed the form of
a serpent led to many amus-
ing references to that typical
shape. A carol of the seventeenth century will
serve as an example : —
THE TEMPTATION
" Biblia cum Figuris "
MS. Bibl. Nat., Paris
68
DEVILS
" As it fell out upon a day,
Rich Dives sickened and died.
There came two serpents out of hell
His soul therein to guide.
Rise up, rise up, brother Dives,
And come along with me.
For youVe a place provided in hell,
To sit upon a serpen fs kneeJ^
THE TEMPTATION
Raphael
The first known instance of the serpent with
a human head is in the catacomb of St. Agnes,
that is, if the painting is contemporary with the
formation of the catacomb. By the thirteenth it
was commonly so depicted, and the Venerable Bede
comments upon it.
THE DEVIL IN ART 69
It is seen on Ghiberti's famous doors to the
Baptistery at Florence, and in the Campo Santo at
Pisa. Raphael, with exquisite tact, throws some
object across the Tempter, so that the actual fitting
of a beautiful woman's head on to the scaly and
serpentine body is unseen ; it exhibits all the grace
of a natural formation, and not of a monstrosity.
Sometimes it is developed into a hydra, and
occasionally as the seven-headed beast of the
Apocalypse.
According to M. de Maury, the earliest repre-
sentation of the Devil in human form is on the
carved ivory cover to the manuscript Gospels of
Charles-le-Chauve, where his head is adorned
with horns, and around his body is coiled a serpent.
In a Greek manuscript of the eleventh or twelfth
century the devils are human but black.
The Oriental devil is generally the personifica-
tion of monstrosity. His intellectual and varied
powers are designated by many faces on one body.
The never-failing activity which penetrates every-
where, the far-reaching intelligence which embraces
all things, are symbolised by a multiplicity of arms
and legs. The combination of the powers and
animal propensities of all zoological nature are
brought into one body.
He is endowed with features, or parts, of the
lion, leopard, bear, goat, bull, and eagle, to typify
his intelligence, strength, cruelty, and subtlety.
In the Apocalypse, a work eminently Oriental
70
DEVILS
both in conception and execution, the demons are
described as of monstrous forms, as already re-
viewed in the Diabolical Trinity and its servants
(p. 27). The demons there described carry the
mind to the work of peoples yet further East,
BLACK DEVILS
Greek MS. Eleventh century
where the devils of China and Japan, Siam and
India, assume forms which surpass all the ingenuity
of heraldic science.
The devils to be found in Western manuscripts
are usually in the form of a man with a wizened
face ; the imagination is less exuberant, yet it will
THE DEVIL IN ART 71
be seen by some of the illustrations that the
Eastern influence greatly affected the mediaeval
devils in many localities.
Mount Athos, a mount of monasteries, is alto-
gether Byzantine ; it is a nursery of Eastern
ecclesiastical art. Curzon says that in the paint-
ings of the Last Judgment, seen in the porch of
every church on Athos,
" the artists evidently took much greater pains to repre-
sent the uncouthness of the devils than the beauty of
angels. The chief devil is very big ; he is the hero of the
scene, and is always marvellously hideous, with a great
mouth and long teeth, with which he is usually gnawing
two or three sinners, who, to judge from the expression of
his face, must be very nauseous articles of food. He
stands up to his middle in a red pool, which is intended
for fire, and wherein numerous little sinners are disporting
themselves like fish, in all sorts of attitudes."
The Devil on the west wall of the principal
church in the monastery of St. Gregory, on Mount
Athos, is in many respects similar to the great
Satan of Orcagna, on the wall of the Campo Santo
at Pisa.
The former is a fat human body with the head
of an ox, and eagles* claws are on his hands and
feet. On his shoulders and knees are heads vomit-
ing flames, while his terrible grip is mutilating the
souls of the damned.
The Pisan Satan is armour-plated as he sits in
the midst of hell. With each of his three mouths
he crunches a sinner, his clawed hands grasp
72 DEVILS
others, while those he has consumed are seen
in fiery torments within his body before being
precipitated into undying flames.
On those walls of the Campo Santo at Pisa are
devils innumerable, both small and great ; yet all
these human-faced tormentors pale before the great
one here illustrated, which, most probably, as
Vasari says, came from Orcagnas brush, inspired
by this passage from Dante s Inferno : —
" If he were beautiful
As he is hideous now, and yet did dare
To scowl upon his Maker, well from him
May all our misery flow. Oh, what a sight !
How passing strange it seemed when I did spy
Upon his head three faces : one in front
Of hue vermilion, the other two with this
Midway each shoulder joined, and at the crest ;
The right 'twixt wan and yellow seemed ; the left
To look on, such as come from whence old Nile
Stoops to the lowlands. Under each shot forth
Two mighty wings, enormous as became
A bird so vast. No plumes had they.
But were in texture like a bat, and these
He flapped in the air, that from him issued still
Three winds wherewith Cocytus to its depth
Was frozen. At six eyes he wept : the tears
Adown three chains distilled with bloody foam.
At every mouth his teeth a sinner champed.
Bruised as with ponderous engine ; so that three
Were in this guise tormented." — Canto xxxiv.
Such wings as Dante likens to those of a bat are
much in evidence in the group of devils which
seize the magician Simon Magus in Giuntas
fresco at Assisi.
1
THE DEVIL CONSUMING SINNERS
Campo Santo, Pisa
From M. Didron's Christian Iconography
74
DEVILS
From the thirteenth century his character appears
less terrible. In a Greek painting of this period
representing Vice being torn from the ladder leading
to Heaven, the Devil is
human but for his horns
and wings.
As goats the messengers
of the Evil One are seen
in Giottos fresco in the
church of St. Francis at
Assisi ; but at this period
he more frequently appears
in the nature of a carica-
ture, which runs riot in
the scene of the seizure
of a secular canon (p. 76).
The painters of Giotto s school sometimes clothed
him in the robes of a professor ; and in the four-
teenth and fifteenth centuries he is shown under
A DEVIL
From a Greek painting, thirteenth century
DEVILS FROM GIOTTO'S FRESCO
In the Church of St. Francis at Assisi. Fourteenth century
76
DEVILS
the garb of a monk. At first it was to impress
the faithful that he came under the guise of
good ; but it was afterwards used as a skit on
the monastic Orders by the secular canons. In the
BEAKED DEVILS
From the Reign of Antichrist, Bibl. Nat., Paris. Fifteenth century
New Testament prints of Lucas van Leyden he is
thus represented.
" A good old hermit he might seem to be,
That for devotion had the world forsaken,
And now was travailing some saint to see,"
as says Giles Fletcher, our sixteenth-century Eng-
lish poet.
This disguise carries the mind to a more fascina-
ting one, where the cowl covers the tempted — the
beautiful devil in woman's form, or, as the French
theologians say, *' The Devil in Woman."
THE DEVIL IN ART
n
The beauty of St. Dunstan*s temptress in the
Bodleian glass adheres to the imaginative repre-
sentation of the Devil ; but at Pisa art depicts him
as beautiful. There, on the walls of the Campo
Santo, is the scene of the temptation of St. Paph-
nutius, the anchorite of the Thebaid, where he is
ST. PAPHNUTIUS TEMPTED BY A BEAUTIFUL DEVIL
Campo Santo, Pisa
seen to thrust his hands into the heat of material
flames to draw his mind from the seductions of a
voluptuous woman.
In the case of St. Juliana the Devil aspired to a
higher appearance, according to the BoUandist life,
and assumed the form of a beautiful angel, come to
strengthen and encourage this Roman virgin when
78
DEVILS
she was imprisoned by the Prefect. She was,
however, to see through his disguise, and in her
weakened state to repel him. It is related that
THE DEVIL IN GUISE OF A WOMAN TEMPTING ST. MARS
Fifteenth-century glass in the Sainte Chapelle at Riom
she seized him by the throat, and tying a rope
round his neck, demanded that he should declare
his true character. ** I am the Devil," he answered.
** I have done wickedly to tempt you ; but free me,
THE DEVIL IN ART
79
I pray you; I will do so no more." But Juliana
chastised him with a rod until he cried for mercy,
only to receive redoubled chastisement. Being
again taken before the Prefect, the saint entered
A DEVIL STRANGLING ONE OF THE DAMNED
Painting by Luca Signorelli in Orvieto Cathedral. Fifteenth century
his presence, dragging Belial after her, and exposed
the conquered Devil to the assembled court.
The devils of Luca Signorelli at Orvieto are
quite human in appearance, and are fine anatomical
studies.
8o
DEVILS
Those devils sculptured in Chartres Cathedral
appear one degree more diabolical, having small
horns and eagles' claws for feet ; a piece of a tail is
seen beneath the tunic of one of them.
Representations of the Devil as the final accuser
and claimant of the souls of the lost was a popular
subject in mediaeval times, and occupied the great
wall space at the west end of churches. A painting
of this in England was known as **The Doom,"
and many have been revealed on the walls of our
churches by the careful removal of the veils of
plaster and whitewash, with which it was the plea-
sure of our puritanical fore-
fathers to hide all idea of
the possibility of future
punishment. This subject
from the brush of Paul
Veronese in the palace of
the Doges, at Venice, is
the largest fresco in the
world.
Associated with **The
Doom," St. Michael, the
most active adversary of
the Devil, is frequently
seen weighing the souls
of the departed in the
balance, to the discomfi-
ST. MICHAEL WP:iGHING SOULS
Fresco in St. Agnes, Rome
Fifteenth century
ture of the Evil One
when he finds he cannot
THE DEVIL IN ART 8i
possess himself of the number of victims he had
counted upon.
In paintings of the Crucifixion, a little black
devil is seen to seize the soul of the impenitent
thief as it leaves the body, while an angel cares for
that of the other. Those in the Crucifixion by
Niccolo di Pietro, at Pisa (fourteenth century), are
bearded satyrs, but in the same subject by Gauden-
zio Ferrari, at Vercelli (fifteenth century), they are
represented as extremely ugly human beings.
In the Crucifixion by Maisaccio, in St. Clement's,
at Rome, the painting of the bats* wings of the
Devil is in marked contrast to the wings of the
angel who carries the soul of the penitent thief
to Paradise.
As a soul departs from the body angels and
devils are said to contend for its possession in order
to carry it to their own respective spheres. In the
numerous miniatures of these scenes there are
devils in unstinted variety, from he who seizes, with-
out opposition, the departing soul of Mahomet II.,
in a fifteenth-century manuscript, to the eagle-like
and monstrous devils surrounding a death-bed, de-
picted in an early and rare black book, entitled
Ars Moriendi, or '*The Art of Dying."
On an early Saxon sculptured stone, preserved in
the library of York Minster, are three devils clutch-
ing the soul of a dying man.
The number of devils employed on this errand
usually varied according to the artist's estimate
of the wickedness of his subject.
THE DEVIL IN ART 83
It must, indeed, have been an impious creature
to be treated as the following ninth-century incident,
which gives us an example of the extent to which
the power of evil spirits was supposed to dominate,
for in that age it is recorded that in the village of
Berkeley was an old woman who posed as a witch,
and continued her evil ways in her old age. Feeling
her end approaching, she sent for her two surviving
children, the one a monk and the other a nun. She
told them how she had devoted the whole of her
life to devilish practices, and that she was a verit-
able sink of every vice, depending upon her
children's religion and purity for the salvation of
her soul. She then instructed them how to treat
her corpse. ** As soon as I am dead, sew me up in
a deerskin, and then place me in a stone coffin,
fastening well the lid with iron and lead, and bind-
ing it round with three very strong iron chains ;
after which, procure fifty ecclesiastics to sing psalms,
and as many priests to celebrate masses for three
days, that so the fierce attacks of my enemies may
be repelled ; and then, if I shall lie in security for
three nights, on the fourth day bury me under-
ground." They did as she had directed, but all
these precautions availed nothing. During the
first two nights, while the choir was singing around
the corpse, the devils came and burst open the
church door, which was fastened with a huge bar,
and broke with ease the chains that were about the
extremities of the coffin ; but the middle one was
84 DEVILS
too strong for them, and remained entire. But
on the third night, about cock-crowing, the whole
of the monastery seemed to be shaken from its
foundation by the noise of the approaching demons.
One of the devils, who was more terrible in look
and taller of stature than the rest, with a violent
onset shivered the church door to fragments ; the
clergy and laity became stiff with fear, and their
hair stood on end, and the singing of the psalms
ceased. Then the demon, approaching the coffin
with a haughty air, called the woman by her name
and commanded her to rise. She replied that she
could not for the fastenings. He straightway broke
the chain which had baffled the other devils, with
as much ease as if it had been of tow ; and then,
kicking off the lid of the coffin, in the face of
all, dragged the woman forth from the church,
where was seen before the doors a black steed,
proudly neighing, with hoofs of iron, and completely
caparisoned, upon which the wretched woman was
thrown, and she quickly disappeared from the sight
of the beholders ; yet her fearful shrieks were heard
for nearly four miles as she cried loudly for help.
There were many such stories invented in bygone
days as a warning to the faithful to avoid the
naughtiness of the world if they desired to shun
in the future such diabolical messmates. One of
these relates to Charles Martel, who had so valiantly
combated the Saracens ; but he had appropriated
the tithes of the churches to pay his soldiers, which
THE DEVIL IN ART 85
was unpardonable in the eyes of the clergy, although'
it was to preserve to them the freedom of Christian
worship and to save their tonsured crowns from the
Moorish scimitar. He was buried in the church of
St. Denys, but his body was said to be torn from
the tomb by malignant spirits, and never more seen.
The tremendous belief that had grown in the per-
sonality of the Devil in the Middle Ages flourished
as vigorously in the middle of the seventeenth
century, and the extraordinary personifications of
him grew rather than diminished, when the imagi-
nation of the people extended their credulity beyond
all limits and their faith embraced the greatest
absurdities.
In the British Museum is the title-page of a book;
the book is lost, but this solitary leaflet tells its own
tale : —
" The Devil seen at St. Albans.
" Being a true relation, how the Devil was seen
there, in a Cellar, in the likeness of a Ram ; and
how a butcher came and cut his throat, and sold
some of it, and dressed the rest for him, inviting
many to supper, who ate of it.
"Attested by divers letters of men of very good
credit in the towne.
"Printed for the confutation of those that
believe there are no such things as spirits or
devils, 4to, 1648."
The butcher who, out of his townsfellows' super-
stition, thus made a profit, was certainly the wisest
ia his generation.
In Scotland the belief in the personality and
86 DEVILS
powers of the Devil lived long after its decline in
England.
In the following verse from the Scotch song by
James Nicholson there were more victims offered
to the Devil by henpecked husbands than his
emissary could tackle : —
" YeVe heard how the de'il, as he wancherd through Beith
Wi' a wife in ilk oxter, an* ane in his teeth,
When some ane cried oot, * Will you tak' mine the mom ? '
He wagged his auld tail while he cocket his horn.
But only said * Im-hm,'
That usefu' word * Im-hm,'
Wi' sic a big mouthfu' he^couldna say A-y-e."
From this character of an alleviator of oppressed
husbands we turn to an exhibition of his vindictive
nature when he may fail to influence a mind after
his own heart; and if he cannot gain a victim in
his own way, he will subtly weave his meshes to
entrap the unwary in an unexpected manner.
A young monk, the sacristan of an abbey, by
virtue of his office, had control over the builders,
who were making sundry alterations in the monas-
tery. The sculptors were vividly portraying scenes
of Hell and Paradise ; in the former the demons
were delighting to torment their victims. The
sacrist, astonished at the sculptors' ability, was
filled with a longing to emulate them. He set to
work to make a devil, and succeeded so well in
carving a fiend of such unsurpassed ugliness that
none could look at it without terror ; it was pro-
nounced to be **so horrible and so ugly that all
who saw it affirmed upon their oaths that they had
THE DEVIL IN ART ^7
never seen so ugly a figure, either in sculpture or
in painting, or one which had so repulsive an
appearance, or a devil which was a better likeness
than the one this monk had made for them." The
Devil was greatly offended at the affront put upon
him, and appeared the following night to the
sacristan, reproached him for having made him so
hideous, and enjoined him to break the sculpture
and execute another better -looking on pain of
extreme punishment. Although this vision was
thrice repeated the pious monk refused to comply.
The Devil then changed his tactics, and by his
cunning drew the sacristan into a disgraceful amour
with a lady of the neighbourhood. They not only
determined to elope, but to rob the monastery of
its treasures, of which, as sacrist, he had the charge.
They were discovered, and caught in their flight
laden with the treasure, and the monk was thrown
into prison.
The fiend again appeared to him, promising to
get him out of his trouble if he would but destroy
his ugly statue and make another of handsome
appearance. Upon the monk closing with this
bargain, the Devil took the place of the sacristan,
who retired to his cell. When the other monks
found him the next morning and heard him dis-
claim all knowledge of the scandal or of the prison,
they hurried to the dungeon and found the Devil
in chains, who, when they attempted to exorcise
him, became very turbulent and disappeared (Meon s
Fabliaux).
LEGENDS
TH E immense number of legends to which this
belief in the Devil has given rise is almost
beyond conception, and any extraordinary power
of intellect or body was sufficient for the possessor
to be credited with a knowledge of the black art or
dealings with the Evil One.
Among the tales of people selling their souls to
the Devil, Faust stands pre-eminent because he has
been so popularised on the stage, in opera and
drama (page 6i). Even the popes number one
among them who is said to have made such an
infamous bargain. Sylvester II., in the tenth
century, obtained the archbishopric of Rheims, and
then the papacy — so we are told by Martin Polonus
de Corenza — by the aid of the Devil, whom he pro-
mised to serve after death. When he was elected to
the chair of St. Peter he asked the Devil how long
he should reign, and was answered in the usual
diabolic manner with a double- entendre, "If you
never enter Jerusalem you will reign a long time."
After wearing the triple crown for over four years,
he was pontificating in the church of Sta. Croce,
in Gerusalemme, when it suddenly occurred to him
that he had compassed his own fate by crossing
88
LEGENDS 89
the threshold of that church. Overwhelmed with
repentance he confessed his impiety to the congre-
gation and directed his attendants to sever his
body in pieces, place it in a common cart, and bury
wheresoever the horses stopped of their own
accord. Divine forgiveness of a penitent sinner
directed the footsteps of the horses to the church
of St. John Lateran, where he was buried.
The memorial slab and epitaph still remain ; and
Platina asserts that the rattling of his bones, and
the sweat with which his tomb becomes covered, has
always been a forewarning of the death of a pope.
Such accounts are accepted as legendary, but
many cases have occurred in England which at
the time have been firmly held as true, and en-
couraged by people who have declared their com-
munion with the Devil. The burning of witches
for such transactions is certainly a thing of the
past, but not the long past. Among those thus
charged was one Elizabeth Styles, of Stoke Triston,
who, in 1664, proudly boasted before the justices
that she had been familiar with the Devil, and
exhibited to the court the scar on her thumb from
where the blood had been drawn with which she
signed the contract. She declared that the Devil
had often appeared to her, usually in the form of
a handsome man, though at other times as a black
dog, a cat, and a fly.
These professional witches used a pack of play-
ing cards, in which they assured the credulous they
90 DEVILS
could trace their destiny. Through this use of
such innocent instruments may be traced the abhor-
rence in which playing cards are held by many good
puritanical people, who dubbed them the ** Devils
Prayer-book" and the ** Devils Picture-book."
Knowing the penalty, it is astonishing how ready
reputed witches were to admit their intercourse with
the Evil One, and more astonishing still was the
number who believed in it.
When James I. was bringing home his bride it
was generally believed that Satan spread a thick
mist over the waters especially to destroy them.
This failing, Dr. Fian, who, from his superior
scholarship, was advanced to the dignity of the
Devil's Secretary, was commanded to summon all
the witches to meet their master, each one sailing
on a sieve on the sea. They assembled to the
number of two hundred, and met the fiend, bearing
in his claws a black cat which had been drawn nine
times through the fire, which, being cast into the
sea, produced a tempest. They then adjourned to
the haunted kirk of North Berwick, where the
Devil was to hold a preaching. Dr. Fian blew
into the keyhole of the door, which immediately
opened, and the company of witches entered. As
it was perfectly dark Fian blew upon the candles
which at once lighted, and the Devil was seen
attired in a black gown and hat standing in the
pulpit. His body was hard, like iron ; his face
terrible, his nose like the beak of an eagle ; he had
LEGENDS 91
great burning eyes ; his hands and legs were hairy,
and he had long claws upon his hands and feet.
He was greeted with cries of "All hail, master!"
and before beginning his sermon he called over
the roll-call of his congregation. His sermon is
then given, which was mainly abuse of King James,
who had proved such an opponent of witchcraft.
Such were the confessions made by the women on
trial, until the simple king exclaimed that the
witches were like their masters, "extreme lyars.*'
One of the prisoners said that the Devil furnished
them with servant imps to wait upon them. These
imps were called *'The Roaring Lion," "Thief of
Hell," ** Ranting Roarer," etc., and were known by
their liveries, which were generally yellow, sad-dun,
sea-green, pea-green, or grass-green. Satan never
called the witches by the names they had received
in baptism ; neither were they allowed, in his
presence, so to designate each other ; but as some
distinguishing name was necessary, he rebaptised
them in their own blood by such names as " Raise-
the-wind," ** Over-the-dike- with-it," ** Batter-them-
down-Maggie," etc. The Devil himself was not
particular what they called him, so that it was not
" Black John."
The folklore of different countries teems with
accounts of such dealings and the Devils success or
discomfiture in his schemes.
St. Edward the Confessor is said to have had
the faculty of seeing spirits, which on one occasion
92
DEVILS
proved a great boon to his subjects, who, as in all
countries which have a claim to civilisation, were
burdened by taxes. He one day accompanied his
chamberlain to the treasury, where he saw the
Devil, ** black and hideous," in high glee dancing on
the casks containing the Danegelt tax. He per-
ceived by this that his gain was the Devils triumph.
THE DEVIL AND THE DANEGELT TAX
MS. Trinity College, Cambridge
and thereupon abolished the unjust import. An
illumination in the Norman- French MS. Life of
St. Edward at Cambridge shows a hairy monster
seated astride the cask.
Such faculties were not peculiar to the Confessor,
nor, indeed, necessarily to a saint, for Giraldus
Cambrensis mentions a Welsh magician who always
knew when anyone spoke false in his presence, for
LEGENDS 93
he saw the Devil, as it were, leaping and exulting
upon the tongue of the liar.
The following is a story of a large class, much in
vogue in the mediaeval lives of the saints, eagerly
magnified and circulated for the greater honour of
the hermit, martyr, doctor, or confessor of the time,
to show to the faithful the power of holy men
over evil spirits as exemplified in St. Benedict. His
disciples were laying the foundation of their chapel
when the Devil seated himself upon a stone, which
effectually stopped them in their good work. He
frustrated all attempts to dislodge him, but took
instant flight at the saint s exorcism.
The fourteenth-century fresco of this scene in the
church of San Miniato, Florence, gives him in the
favourite form of a hairy man with goat's beard,
ears, and horns, bat's wings, tail, and claws in
place of feet and hands.
The same type of devils is seen in the French
MS. where St. James commands them to bring the
magician Armogenes into the presence of himself
and the Compostella pilgrims. It is by no means
pleasing to them when once they have such a prize
in their clutches, but they have to obey the dictates
of so great an apostle.
Satan met with no better success in his adventure
with St. Medard, as recounted in the Ingoldsby
Legends; for we find that ** Old Nick," after
travelling throughout Europe with but poor success
94 DEVILS
in gathering souls, tried his fortune in Africa,
but —
" His wings were weary, his hoofs were sore ;
And scarce could he trail
His nerveless tail
As it furrow'd the sand on the Red Sea shore ! "
So he put down his sack and counted the morsels
for his next banquet. He licked his lips as he
contemplated amongst the others —
" That fine fat Friar,
At a very quick fire
Dress'd like a Woodcock, and served on toast."
It was time to get home, but try as he would he
could not lift his sack on to his shoulder. Fortune,
however, favoured him, for quietly walking by the
sea was a poor old man, who willingly came to his
assistance. Little did the Devil think it was the
good St. Medard whom he had called upon for help.
" St. Medard hath boon'd himself for the task :
To hoist up the sack he doth well begin ;
But the fardel feels
Like a bag full of eels,
For the folks are all curling and kicking within.
" St. Medard paused — he began to * smoke ' —
For a Saint, — if he isn't exactly a cat, —
Has a very good nose.
As this world goes.
And not worse than his neighbours for ' smelling a rat.'
** The Saint look'd up, and the Saint looked down ;
He ^ smelt the rat,' and he ^ stnoked' the trick :
When he came to view
His comical shoe,
He saw in a moment his friend was Nick.
LEGENDS 95
" He whipped out his Brummagem blade so keen,
And he made three slits in the Buffaloes hide,
And all its contents.
Through the rents and the vents,
Came tumbling out, — and away they all hied I
** Old Nick is a black-looking fellow at best,
Ah, e*en when he's pleased ; but never before
Had he looked so black
As on seeing his sack
Thus cut into slits on the Red Sea shore."
The artifices of the Devil are only employed on
those who tried to escape his toils. All others are
already his, and he has no need to exercise his
allurements upon them. Jean Vianney, the cur6
d'Ars, relates how a saint, passing one day a
monastery, saw a multitude of devils tormenting
the monks, and with a quiet prayer for their souls
he pursued his way until he came to the gate of a
city on which sat one solitary devil, lazily directing
all the inhabitants in their movements. The saint
addressed the devil and asked him how it was that,
unassisted, he controlled the whole city. "Quite
easily," replied the devil. **A11 the people living
here are inclined to hatred, impurity, intemperance
and other vices. They are thus within my power,
and I have very little work to do. Whereas with
the religious it is much more difficult. A whole
army of devils was constantly employed to tempt
them, but so far it was lost labour ; they would not
be seduced, so they were waiting and watching
96 DEVILS
until others should enter the monastery who would
become weary of the austere life of self-effacement
and were ready to yield to their solicitations."
In the right aisle of the church of St. Sabina, on
the Aventine in Rome, is a marble slab on which
St. Dominic is said to have been wont to lie prostrate
in prayer. One day, whilst in this posture, the
Devil, enraged to see him so devout, hurled a huge
round block of black marble at him to crush him,
but it missed the saint, who remained undisturbed
in his orisons. If the truth of this be questioned
the doubter has but to make a pilgrimage to the
spot, where he may see the said block of marble
set upon a low pillar in the nave of the church.
The story of St. Remi and the Fire Demon in
the ninth century is thus told by the Rheims his-
torian, M. Frodoard : —
" One day St. Remi, Archbishop of Rheims, was absorbed
in prayer inside a little church in his beloved town. He
thanked God for having been able to save from the snares
of the demon all the most beautiful souls in his diocese,
when someone announced to him that the town was on
fire. Then the lamb turned to a lion ; anger inflamed the
face of the saint, who stamped on the flagstones of the
church with terrible energy and cried out, * Satan, I detect
thee. After all, I am not yet rid of thee and thy wicked-
ness.' The footprints where St. Remi furiously stamped on
the flagstones at the door are still shown. Then the saint
armed himself with his crosier and flew to meet the enemy.
He had scarcely advanced a few steps when he perceived
the wreaths of fire and flames devouring, with irresistible
fury, the wooden houses of which the city was built and
LEGENDS 97
their thatched roofs. At sight of the saint the fire seemed
to lessen and grow pale. Remi, who knew the enemy with
whom he had to deal, made the sign of the cross, and the
fire retreated as the saint advanced. The fire slackened
its hold and fled, as if subjugated by the power of the
bishop, or like some intelligent being that understood
its own wickedness. Sometimes it bore up again, took
courage, and attempted to encircle the saint in fire, to
blind him, and reduce him to cinders, but with the sign
of the cross he parried the attacks and defeated its purpose.
Thus forced back, and retreating from the houses, one
after another, that had been enveloped in flame, the fire
demon sank at the bishop's feet like a conquered animal,
let itself be taken and led at the will of the saint outside
the town into the moat by which Rheims is still fortified,
and Remi opened a door leading to a subterranean chamber,
and there thrust down the flames as a malefactor might
be thrown into a pit ; he made fast the door, and forbade
its ever being opened again under pain of anathema."
Another class of legends arose through curious
and inexplicable natural formations, and human, or,
as was supposed, superhuman agency. The clever
workmanship of one whose knowledge was in ad-
vance of his age was enough for his fellow-beings
to declare his satanic intercourse, as with the so-
called mythical Merlin of early British days, or
Faust and Galileo of the fifteenth and sixteenth
centuries.
Of natural wonders which have been ascribed to
the archfiends agency Yorkshire possesses the
DeviVs Arrows at Boroughbridge. The Devifs
Pulpit is on the picturesque banks of the Wye,
almost opposite Tintern, where he was supposed
H
98 DEVILS
to preach in opposition to the good Cistercian monks
of the abbey and to lead the faithful astray. Three
tremendous stones, to our eyes meaninglessly pitched
in a field half a mile from the village of Stanton
Harcourt, are known as the Devil's Qtcoits. And
although at the present day a knowledge of the
Glacial period in England solves many of these
otherwise unaccountable freaks of Nature, the ancient
traditions are not entirely lost. The Devil's Bit in
the Barnane Mountains, near Templemore, Ireland,
is a long depression. It is said that the Devil was
compelled by one of the holy men of the Isle of
Saints to make a road for him across an extensive
bog; so taking a piece of the mountain in his
mouth he strode over the bog and deposited a road
behind him.
There is the Devil's Frying-pan in Cornwall —
a tin mine, which was worked during the Roman
occupation ; and the Devil's Neckerchief ^X, Rother-
hithe was a zigzag line of swampy ground, formed
by the Devil throwing aside his neck- wrap when he
was overheated while chasing a soul. It still retains
the legend in the name of the '' Neckinger Road."
£a;5> . The DeviUs Arse a Peck is a great unfathomable
hole in Derbyshire, having numerous corners like a
number of apartments. The DeviFs Drop, at Dover,
is the name applied to the remains of an old beacon
on the edge of a precipitous hill.
The Devil's Den is a cromlech near Marlborough ;
the Devil's Throat is a name sometimes given to
LEGENDS 99
Cromer Bay because of the danger to shipping ; the
Devils Nostrils are two vast caverns, separated by
a cartilage of stone, in the Zetland Islands ; and
Devils Current is part of the current in the Bos-
phorus, dangerous from its great rapidity.
Napoleon Bonaparte, before his death, expressed
a wish to be buried in the Devils Punch-Bowl at
Longwood, St. Helena. There his body rested
until its translation to Paris.
In Scotland they have his Caldron at Comrie, his
Staircase at Glencoe, and the Devil's Mill is the
name by which the cascade above Dollar is known.
The British Isles, and all countries teem with
mementoes of the fiend, even America has its dia-
bolical traditions which, however, lack the venerable
age of older countries. Cornwall is a very rich corner
for Satanic legends. On a stormy night by Doz-
mare Pool the affrighted peasant hears Tregeagle,
with terrified screams being chased by the Devil
from his mighty labour of emptying its waters with
a limpet shell. At Cadgwith the rattle and roar
from the Devils Pit at high tide was the simple
countryman'^ idea of the infernal torments.
The Devil's Bridge, now broken through, in the
SchoUinen gorge, gained its name through the then
supposed almost superhuman task of building one
span of twenty-five feet, and that seventy feet above
the foaming Reuss. But this is giving the Devil
more than his due, for it was built by the pious
Abbot Gerald, of Einsiedeln, in 1118. It is almost
THE DEVIL'S BRIDGE
Sch5llinen Gorge, Switzerland
LEGENDS loi
equalled by the Devils Bridge in our own isle — the
Pont y Mynach, in Cardiganshire. An old woman, it
is said, went in search of her straying cow and spied
her on the opposite side of a ravine. She was
plunged in grief at the thought of losing her beast,
her sole sustenance, when the Devil approached and
sympathisingly offered to throw a bridge across if
she would permit him to take possession of the first
who passed over. In her dilemma she thoughtlessly
promised anything; but when the bridge mysteriously
appeared it in nowise reduced her perplexity, she
neither wished to forfeit her own soul nor lose her
cow. A happy idea flashed through her mind. The
dog that was with her, faithful servant though he
might be, had no soul to lose ; so taking a piece of
bread from her pocket, she threw it across the
bridge, and over went the dog after the morsel.
The Devil was sold; what did he want with a dog?
Tricked by an old woman, in wrath he vanished,
having gained nothing by his labour.
Another example of the same class, of German
origin, will be found in the following.
When Charlemagne was having the cathedral at
Aix-la-Chapelle built with all diligence, and under
his own supervision, the war with the Saxons called
him to a great distance, whence he could no longer
superintend the progress of his pet scheme.
Before his departure he assembled all the work-
men with the town council to urge them to proceed
with the building with energy. He saw that the
PONT Y MYNACH, CARDIGANSHIRE
LEGENDS 103
war would be a long one, and ordered them to
have the cathedral finished before his return.
The war did last so long that the royal treasury
was exhausted. Without money the building could
not be continued. The town councillors were at
their wits' ends to know how to escape the Em-
peror's wrath. They met again and again, but no
one could solve the difficulty. Their royal master
was not a man to be trifled with, and on their
heads would fall his vengeance when he saw the
unfinished church overgrown with grass. At one
of their meetings, when still in this dilemma, a
burgher declared, ** Money they must have, should,
and would have, though they had to borrow it from
the Devil himself"
Again they met, yet no one had any suggestion
to make for the completion of the minster. Again
they discussed the never-ending theme, when a
stately lord, in gorgeous attire, entered the council
chamber.
He greeted their worships with easy dignity,
saying, " Masters mine, the whole city is in trouble,
and, even did I not know it before, I could
read in your rueful countenances that ye lack gold.
Each day, owing to the duration of the war, it
grows scarcer and rarer ; and were you to resort
to the usurer, you would have great difficulty in
raising a good round sum. I alone can help you,
and get you stores of gold to finish the building."
All the long faces brightened as his hearers
I04 DEVILS
drank in these words of comfort. The head of the
council then inquired the terms, and the interest on
the loan.
"The interest," replied the Unknown, **is not
worth mentioning, and on one condition I shall
give you the sum for good, namely, that the first
soul which enters the minster be mine."
The words had scarcely passed his lips when
their worships sprang from their seats and ran to
seek shelter under the table ; for, to their horror,
in their courtly visitor they recognised the Devil.
"Worshipful councillors," quoth he composedly,
" truly I deemed ye not so faint of heart ; you
desired money from me, and now that I good-
naturedly offer it ye, you hide like a pack of boys.
Fie ! fie ! Are ye councillors ? are ye bearded
men, that ye are scared by the Devils courtesy?
He will not go back of my bargain, and for a like
sum, which he counts as naught, I could buy half a
dozen souls. For g'o/d hath ever beetiy is stilly and
will be to the end of time^ the bait with which we
angle for souls. Besides, he is no stingy reckoner.
How many souls will be freed from his clutches by
means of this very church which he will give you
the means of building, in return for one poor soul ?
You must all see that you, not I, have the best of
the bargain, and truly it was silly of me to make
you so fair an offer. Soon your abandoned minster
will be a bonnie resting-place for my bats and owls ;
so, my masters, take what is offered you while you
LEGENDS 105
can get it. The gold on my terms, or I leave you
to the vengeance of the Emperor."
The Devil was so courteous, so persuasive, he
gave such excellent reasons — this was the only way
to get out of the difficulty — the councillors forgot
their scruples ; and, on condition that he paid the
money down, they agreed to forfeit one soul.
The deed was signed. No sooner had the Devil
got hold of the compact, than money began to
shower down from all sides of the hall, every piece
fresh from the mint, and none of less value than
ducats or golden guilders. All the coffers were
filled to the brim, and the councillors chuckled over
their good luck. They talked the matter over very
earnestly ; gave utterance, doubtless, to many ex-
cellent opinions ; and, before the meeting broke
up, agreed, with apparent, unanimity, to keep the
matter a profound secret.
But alas ! for the feebleness of man s good inten-
tions ! One of their worships let his wife draw the
secret from him. Somehow it then got wind ; the
news spread like wildfire ; young and old soon
knew of the infamous compact.
However, that business once settled, the work
progressed so rapidly and so successfully that the
cathedral was quickly finished. Then arose the
question. Would their worships really get the worst
of the bargain with the Devil after all ?
Now that the story was known, no one could be
persuaded to cross the threshold of the minster.
io6 DEVILS
Still, the Devil had the treaty signed and sealed
by the councillors, and the promised soul he must
have, by fair means or foul. This thought caused
many a citizen sleepless nights. Who was to be
sacrificed ? Why not one of the worshipful coun-
cillors who had appended his signature to the fatal
deed ? They had closed the bargain without con-
sulting the townsfolk : let one of them be the
victim. This counsel, however, did not suit their
worships ; the bewildering question had put them
in a state of utter collapse, when a worthy friar
looked into the particulars of the bargain, and
found that the soul pledged was not specified as
a human soul ; they might therefore redeem their
word by giving the soul of some animal.
The last stone was placed on the minster. The
Devil himself brought the great western gate of
beautifully wrought bronze, and set it on the hinges
with his own hands.
On the morrow it stood wide open ; the foul
fiend skulked behind it, shrewdly reckoning that
curiosity would draw crowds to the church, and
then the first who entered would be Ats.
In this matter he was altogether behind the
times. The councillors had snared a wolf in the
forest. The cage containing the beast was placed
near the portal, and the assembled populace lent
their aid that he might be the first to cross the
threshold.
A dart, a grip, a howl, lightning flashed forth as
LEGENDS 107
the Devil, wreaking his vengeance on the wolf,
tore out his soul. With gnashing tusks and fearful
howlings he showed his rage and fury at being
overreached by man. He rushed from the new
church, and banged the gate ; in his blind passion
he slammed it on his hand. With a wrench, he
fled, leaving his thumb fastened in one of the
handles^ and there the bone yet remains in the
mouth of the brazen lion's head.
Folks from far and near have vainly tried to get
it out. When they think that they are succeeding,
and the thumb is all but out, back it slips into the
very cranny where the Devil left it. Whoever shall
succeed in extricating it, and shall present himself
with it before the canons in chapter assembled,
shall receive a golden robe as his reward.
As a lasting memorial of this occurrence, the
magistrates had a bronze statue of a wolf with
a hole in his breast erected on the spot where the
Devil rent away his soul.
As the soul of a wolf was popularly supposed
to be somewhat of the form of a pineapple, it was
likewise cast in bronze and erected outside the
cathedral. The statue of the wolf, on a low pillar,
with a richly carved capital, now stands on the right
hand of the great gate, his soul on a similar pedestal,
at the left hand ; and the massive portal itself is
called the *' Wolfs Gate."
Devil's dykes occur in various parts of England,
but the Devil's Dyke near Brighton is as familiar
io8 DEVILS
to everyone that it may be worth recording the
legend, so well written by Ainsworth, whose dia-
logue between the Devil and St. Cuthman can
scarcely be surpassed.
St. Cuthman, when a lad, faithfully attended
to his duties as a shepherd, and after the death
of his father worked hard for his mother s support
in a place called Steyning, near Brighton, where
he built a hut and a wooden oratory. His holy
life and good works gained the love and reverence
of the people about, who attributed to him many
miracles. One afternoon he walked forth to visit
a recluse named Sister Ursula, who dwelt in a
solitary cell on the summit of a hill adjoining
Poynings, and whom he had been told was sick,
and desirous of being shriven by him. Now St.
Cuthman, with his staff in hand, walked on until
he reached the eminence for which he was bound.
On the brow of this hill in former times the
heathen invaders of the land had made a camp,
vestiges of which may still be traced. But it was
not with these memorials of a bygone and be-
nighted age that the saint concerned himself, but
was filled with thanksgiving that it had given place
to the pure light of the gospel.
Thus communing with himself, St. Cuthman
reached the northern boundary of the rampart
surrounding the old Roman camp, and cast his
eyes over the vast Weald of Sussex. From his
bird's-eye view he was rejoiced to see the great
LEGENDS 109
number of churches that had been built since his
first recollections of the country, and in audible
tones gave praise for so great a change. While
thus absorbed in contemplation he beheld a tall
man of singularly swarthy complexion, haughty
mien, and eyes that seemed to burn like fire.
This mysterious personage was vested in a crimson
dress of costly materials, yet carried the implements
of a common labourer, a pickaxe and shovel. At
the first glance St Cuthman knew that it was the
Evil One. *'Comest thou to tempt me, accursed
one?" he sternly demanded. "If so, learn that I
am proof against thy wiles. Depart from me, or
I will summon good spirits to cast thee hence."
"Thou canst not do so," laughed the stranger.
" I am master here. Altars have been reared to
strange gods upon this hill and sacrifices made to
them — nay, I myself have been worshipped as Dis,
and the blood of black bulls has been poured out
upon this ground in mine honour. Therefore the
hill is mine, and thou art an intruder upon it, and
deservest to be cast down headlong into the plain.
Yet will I spare thee "
" Thou darest not so much as injure a hair of my
head, Sathanas," interrupted the saint.
"I tell thee I have no design to harm thee,"
replied the fiend, "but give heed to what Tm about
to say. Vainly hast thou essayed to count the
churches in the Sussex Weald, and thou hast
glorified Heaven because of the number of the
no DEVILS
worshippers gathered within those fanes. Now,
mark me, thou hast taken a farewell look of that
plain, so thickly studded with structures pleasing to
thy sight, but an abomination to me. Before to-
morrow morn, that vast district, far as thine eye can
stretch, even to the foot of yon distant Surrey hills,
the whole Weald of Sussex, with its many churches,
its churchmen, and its congregations, shall be over-
whelmed by the sea."
" Thou mockest me, but I know thee to be the
Father of Lies," cried the saint.
"Disbelieve me if I fail in my task — not till
then," said the Devil. " With the implements which
I hold in my hand I will cut such a dyke through
this hill, and through the hills lying between it and
Hove, as shall let in the waters of the deep, so that
all dwelling within yonder plain shall be drowned
by them."
The holy man was for a time troubled, but his
confidence was presently restored. **Thou de-
ceivest thyself," he said, *' the task thou proposest
to execute is beyond thy power."
** Beyond my power," cried the Devil. ** It is
a trifle in comparison with what I can achieve. I
have had a hand in many wonderful works, some
of which are recognised as mine, though I have not
received credit for a tithe of those I have per-
formed. Devil's bridges are common enough,
methinks ; devil's towers are by no means rare ;
the very rampart upon which we stand was partly
LEGENDS III
my work. The first Caesar has the credit of many
of my works, and he is welcome to it. He is not
the only one who has worn laurels belonging by
right to others. Saint as thou art, you must give
the Devil his due. Do so, and thou must needs
praise his industry."
'' And thy present feat is to be performed before
to-morrow, thou sayest ? " asked St. Cuthman.
" Between sunset and sunrise, most saintly sir."
** That is but a short time for so mighty a task ;
bethink thee a September night is not a long night."
" The shortest night is long enough for me,"
replied the fiend. "If the dawn comes and finds
my work incomplete, thou shalt be at liberty to
deride me."
" r shall never treat thee otherwise than with
scorn ; but thou hast said it, and I hold thee to thy
word. Between sunset and sunrise thy task must be
done. If thou failest — from whatever cause — thy
evil scheme shall be for ever abandoned."
" Be it so ! I am content," said the Devil. " But
I shall noi fail. Come hither at sunset, and thou wilt
see me commence my work. Thou mayst tarry
nigh me, if thou wilt, till it be done."
After this the Devil suddenly disappeared, leaving
the saint troubled in mind ; but no time must be lost,
that doomed district must be delivered from the
power of the Evil One. St. Cuthman quitted the
Roman camp, and hastened in the direction of the
cell of Sister Ursula.
112 DEVILS
The recluse, one of the noble house of Braose,
once celebrated for her beauty, was now through
age and severe discipline, more like a living
skeleton, but the report of her sanctity had spread
far and wide. Her health was fast failing, and
as her emaciated form met the gaze of St. Cuth-
man, he clearly perceived her hours in this world
to be but few.
The saint exhorted the anchorite to fast and
watch throughout that night. When the sun had
gone down she was to turn the hour-glass, and let
the sand run out six times ; that would bring it to
the first hour after midnight. Next, she was to
light a taper and set it between the bars of the
window of her cell, which looked towards the east,
until it burned out. All this Sister Ursula promised
to perform, and St. Cuthman departed as the sun
was sinking into the sea.
As he took his way towards the north-eastern
boundary of the ancient encampment, a noise as of
thunder reached his ear, and the ground shook
so violently beneath his feet that he could scarcely
stand. Nevertheless, on he went until he reached
the eminence overlooking Poynings.
Here, as he expected, he beheld the archfiend
at work. He had already made a great breach
into the Down, and enormous fragments of chalk
and flint-stones rolled down with a terrific crash.
Every stroke of his pickaxe shook the hill to its
centre.
LEGENDS 113
St. Cuthman firmly planted his staff in the
ground and looked on, the only spectator of the
astounding scene. The Devils proportions became
colossal ; he looked like one of that giant race
whom poets of heathendom tell us warred against
Jove. His garb was suited to his task, and re-
sembled that of a miner. His sinewy arms were
bared to the shoulders, and the two curled horns
were visible on his uncovered head. His imple-
ments had become enormous as himself. Each
stroke plunged fathom deep into the ground, and
tore up huge boulder-like masses of chalk, the
smallest of which might have loaded a wain. The
fiend worked away with might and main, and the
concussion produced by his tremendous strokes was
incessant and terrible, echoing far over the Weald
like the rattling of a dreadful thunderstorm.
But the sand ran out, and Sister Ursula turned
her glass for the first time.
Suddenly the fiend stopped and clapped his hand
to his side as though in pain, "A sharp stitch,'*
quoth he. " My side tingles as if pricked by a
thousand pins. The sensation is by no means
pleasant, but 'twill soon pass." Then, perceiving
the saint watching him, he called out derisively —
** Aha ! art thou there, thou saintly man ? What
thinkest thou now of the chance of escape for thy
friends in the Weald ? Thou art a judge of such
matters, I doubt not. Is my dyke broad enough,
think you, or shall I widen it and deepen it yet
114 DEVILS
more?" And the chasm resounded with his
mocking laughter.
**Thou art but a slovenly workman, after all,"
remarked St. Cuthman. **The sides of thy dyke
THE DEVIL WITH A "STITCH" IN HIS SIDE
Devil's Dyke, Brighton
are rough and uneven ; they want levelling. A
mortal labourer would be shrewdly reprimanded
if he left them in such an untidy condition."
** No mortal labourer could make such a trench,"
LEGENDS 115
he cried. ** However, it shall never be said that
I am a slovenly workman."
Whereupon he seized his spade, and proceeded
to level the banks of the dyke, carefully removing
all roughness and irregularity.
**Will that satisfy thy precise notions .»*" he at
last called out.
** I cannot deny that it looks better," replied the
holy man, glad to think that another hour had
passed — for a soft touch upon his brow made him
aware that at this moment Sister Ursula had turned
the hour-glass for the second time.
A sharp sudden pain smote the Devil, and made
him roar out lustily —
** Another stitch, and worse than the first! But
it shall not hinder my task."
Again he fell to work. Again the hill was shaken
to its base. Again mighty masses of chalk were
hurled into the valley, crushing everything upon
which they descended.
It was now dark. But the fiery breath of the
demon sufficed to light him in his task. He toiled
away with right good-will, but suddenly suspended
his labour. The hour-glass had been turned for the
third time.
** What is the matter with thee ? " demanded the
saint.
'* I know not," replied the writhing fiend. ** A
sudden attack of cramp in the arms and legs, I
fancy. I must have caught cold on these windy
ii6 DEVILS
Downs. I will do a little lighter work till the fit
passes off." Upon this he took up the shovel to
trim the rough sides.
While thus engaged the further end of the chasm
closed up, so that when he resumed the pick once
more he had all his work to do over again. This
made him snort and roar like a mad bull, and so
much flame and smoke issued from his mouth and
nostrils that the bottom of the dyke resembled the
crater of a volcano.
Sister Ursula then turned the glass for the fourth
time. Hereupon an enormous mass of breccia, or
gold-stone, rolled down upon the Devils hoof. This
so enraged him that he sent the fragment whizzing
over the hills to Hove. What with rubbing his
bruised hoof and roaring, some time elapsed before
he resumed his work.
The fifth turning of the glass gave him such pains
in the back that for some minutes he was com-
pletely disabled.
*' An attack of lumbago," he cried. ** I seem
liable to all mortal ailments to-night."
Once more he began to ply his pickaxe with
greater energy than ever, toiling on without inter-
mission, filling the chasm with flame from his
nostrils, and producing the effect of a continuous
thunderstorm over the Weald.
At the end of another hour the Sister turned the
glass for the last time.
The Devil was again checked in his work. This
LEGENDS 117
time he had struck his pickaxe so deep into the
chalk that he couldn't move it. In his attempts to
do so the helve, which was thick as the mainmast
of a ship, broke in his grasp. In the midst of his
rage he heard St. Cuthman calling to him to come
forth.
" Wherefore should I come forth ? Thou think-
est I am baffled, but art mistaken. I will dig out
my axehead presently, and my shovel will furnish
me with a new handle."
'* Cease, if thou canst, to breathe forth flame
and smoke for a short time, and look towards the
east," shouted the saint.
"There is a glimmer of light in the sky over
there, but dawn cannot be come already," said the
Devil.
"The streak of light grows rapidly wider and
brighter," said St. Cuthman. "The shades of
night are fleeing fast away. The larks are begin-
ning to rise and carol forth their matin hymns on
the Downs. The rooks are cawing amid the trees
of the park beneath us. The cattle are lowing in the
meads — and hark! dost thou not hear the cocks
crowing in the village of Poynings ? "
" Cocks crowing at Poynings ! " yelled the Devil.
"It must be the dawn. But the sun shall not
behold my discomfiture."
"Hide thy head in darkness, accursed • being !
Hence with thee ! and return not to this hill. The
dwellers of the Weald are saved from thy malice.
ii8 DEVILS
and may henceforth worship without fear. Get
thee hence ! Go ! Make tracks ! " cried St. Cuth-
man.
Abashed by the awful looks of the saint, the
Devil fled. Howling with rage, he tore to the
northern boundary of the encampment, where the
marks of his hoofs may still be seen indelibly
impressed on the sod. Then springing off and
spreading his sable wings, he disappeared.
As he took flight Sister Ursula's taper went out.
Instant darkness fell over the hill, and Night re-
sumed her former sway. The cocks ceased to
crow, the larks returned to the ground, the rooks
returned to their nests, and the cattle ceased their
lowing. ,
As the taper went out. Sister Ursula expired.
Her last hours had been given for the benefit of
the reposing inhabitants of the Weald. Thus was
the Devil frustrated; leaving unfinished the "Devils
Dyke."
The illustration is from a carbographic engrav-
ing by C. S. Clayton, dated a.d. 1800, now in the
possession of Osborn Boyes, Esq., of Chipping
Barnet.
Many of the Basque Legends deal with the
Devil, and although differing in the plot, the under-
lying principle is the same in many of them, as
in these two from the collection of the Rev. W.
Webster. One treats of the ** Devil's Chalice,"
the other of the " Devil's Age," yet the origin of
LEGENDS 119
both was evidently to emphasise the manner in
which evil-doers overreach themselves.
A poor farmer was promised a large sum of
money if, at the end of twelve months, he would
either say of what the Devil made his chalice, or
give his head to the diabolical chieftain. As the
time approached, the farmer was at his wits' end
to know what to do, and in despair he hid him-
self by the cross - roads frequented by witches,
peradventure he might hear somewhat for his
guidance.
Presently the witches assembled from all sides,
and one witch said to another —
** You know Farmer has sold his head to
the Devil, for he will never guess how the Devil
makes his chalice. In fact, I don't know myself"
" Don't you ? " questioned the other. " Why,
of the parings of finger-nails trimmed on Sundays."
A wealthy man promised a poor man and his
wife a large sum of money if he could tell him the
Age of the Devil. When the time for the solution
was all but gone, the woman suggested her husband
should plunge, first into a barrel of honey, and then
into a barrel of feathers. The man did as his wife
bade him, and getting out of his feathery bath,
walked on all fours. At this moment his Satanic
Majesty came up from inferno to claim the forfeit,
and setting eyes on the object before him, exclaimed,
'' X and X years have I lived," naming the exact
number, **yet never saw I an animal like this."
I20 DEVILS
The pcK)r man had heard enough to answer the
question without difficulty.
Alluding to the Scandinavian form of Dublin —
Divelina — Burns wrote : —
" Is just as tnie's the deil's in hell
Or Dublin city."
In Central Australia certain tribes attribute a
drought to the swallowing of all moisture by a
rain devil ; and the legends concerning the Devil's
doings connected with places and objects are almost
endless.
The few here recorded form a fair sample of the
mass which exist, all over the world. Traditions,
many of which had their origin nearly two thou-
sand years ago, yet cling to the neighbourhood
where they had their rise.
The infernal name is also connected with many
articles, both in Nature and in manufactures. The
Devil's Bit is a herb ; and the Devil's Milk^ also a
herb, is a kind of spurge. The Devil's Apple is
a name sometimes applied to the mandrake, which
is also known to the Arabs as the Devil's Candle.
The Devil's Bird is the yellow bunting, so called
from its note, deiL
The Devil, in legal parlance, is a leader's fag, who
gathers together the laws bearing on a certain case ;
and the counsel of the Treasury are known as ** The
Attorney-Generals devils."
The Devil's Advocate is one appointed in the
process of canonisation of a saint in the Roman
LEGENDS 121
Church to oppose the petition, and thus obtain a
careful investigation of the merits of the holy one.
The DevU'Oft'the-Neck was a sort of rack for
torture, used by the officers of the Star Chamber.
A Printers Devil was formerly the boy who
took the printed sheets from the tympan of the
press before the invention of the marvellous
machinery in present use.
We have seen how playing-cards have been
called the DeviFs picture-book ; but a hand at whist
containing four clubs is called the Devil's Four-
Poster ; and dice are known as the Devil's Bones,
Black and yellow are the colours^ of the Devil's
Livery — black denoting death, and yellow for
quarantine.
Sir John Sinclair relates that the common people
still believe that the Devil visited Patrick Forbes,
the Bishop of Aberdeen, in his castle of Craigievar,
that the two quarrelled, and that his majesty of the
''brimstone cutie'' carried away with him the whole
gable of the castle, on the stone steps whereof is
still pointed out his footmarks.
In a meadow close against the remains of St.
Augustine's monastery at Canterbury stand the few
remaining relics of the church of St. Pancras, on
which the Devils mark yet remains. The story
goes that when St. Augustine said the first Mass in
the chapel the Devil found himself expelled, and
in his wrath he endeavoured to overthrow the
edifice, leaving the imprint of his talons on the
I. r
r
THE DEVIL'S FOOTPRINT
Canterbury
LEGENDS 123
eastern wall of the south porch. The stone which
bears these marks now forms part of the wall
adjoining the west end of the church. Although
in a different position from that which it must have
occupied at the time the legend originated, its
identity has never been questioned, and a series of
references exist which shows how strong was the
belief in the truth of the tradition for many hundreds
of years.
There are some very fantastic devils with wings
after the fashion of slashed mantling to a coat-of-
arms in one of the fifteenth-century frescoes on the
wall of the Lady Chapel in Winchester Cathedral.
It is one of a series representing the miracles of
Our Lady. The secretary of a monastery had
entered into an infamous intrigue, and yet retained
great reverence for the Blessed Virgin, never pass-
ing before her altar without saying an "Ave."
The road to the house of his mistress lay over a
river spanned by a wooden bridge. One night the
demons, who had been watching him on his errand
of sin, assaulted him on the bridge, and threw him
into the river, where he was presendy drowned. A
multitude of devils seized his soul as it departed
from the body to bear it to Hell, but were opposed
by angels. The devils demanded why they had
come hither : ** Ye have nothing in this soul, which
for bad done in life is granted to us." At these
words the angels were sad, for they knew how
sinful the monk had been. Suddenly the Blessed
124
DEVILS
Virgin appeared and demanded, "Why, most
wicked spirits, have ye seized this soul ? They
answered, ** Because we have found him to have
finished his life in bad acts."
THE DEVIL FRUSTRATED
Winchester Cathedral
But the Virgin, thinking of his constant devotion
to her, interceded for the straying soul, and the
life returned to the monk s body, giving him an
opportunity for reparation, of which he availed
LEGENDS 125
himself, and passed the remainder of his life in
purity and good acts.
In a twelfth-century Norman poem a similar
story is related, which concludes with the mention
of a popular jest on the event long current in Nor-
mandy — ** Sir Monk, go softly, take care how you
pass the plank."
J
PROVERBS
THE previous page is a reminder that numerous
proverbs exist in almost every country in
connection with this diabolical subject. Many of
them are very pithy, and from a vast mass of such
sayings the following are selected: —
" Who sups with the devil should have a long spoon." —
Cornish.
"Where God has His church the devil will have his
chapel."
This Spanish proverb was evidently the source of
inspiration for De Foe's verse —
" Wherever man erects a house of prayer
The devil always builds a chapel there,
And 'twill be found upon examination
The latter has the larger congregation."
" He hates him as the devil hates holy water." — Cornish,
" He'll go where the devil can't, between the oak and
the rind." — Cornish,
" Behind the cross stands the devil." — Spanish,
" The devil said he had all the kingdoms of the world ;
but God refused him even the rule of the swine." —
Russian,
" When the devil was sick, the devil a monk would be.
When the devil was well, the devil a monk was he." —
German.
126
PROVERBS 127
" Where they are singing one man may rest easy, said
the devil, and seated himself on a nest of ants." — German
"Haste is from Satan, and leisure from the Merciful
One," is an Arabic proverb admirably suited to the indolent
habits of the Oriental.
" The devil will not come into Cornwall for fear of being
put in a pie." Despite this proverb, no county equals
Cornwall in the devil legends with which its folklore
abounds.
"The De'iFs bairns hae De'il's luck."
" The De'iPs aye gude to his ain."
"He wad do little for God gin the De'il war deed."
— Shelley,
" God sends meat, but the devil sends cooks," is an old
adage, which Giraldus Cambrensis, in his caustic criticisms
on the greed of the monastic Orders, thus revised — " God
sent the abbeys, but the devil sent the kitchens and the
cellars."
" There is no head so holy that the devil does not make
a nest in it." — German,
" What is gotten over the deviFs back is spent under his
belly."
" When the devil says his pater noster, he means to cheat
you." — French and Spanish,
"Where the devil cannot put his head he puts his tail." —
Italian,
"Where the devil cannot go himself, he sends an old
woman." — German,
" Who serves God is the devil's master." — German,
" The devil is master of all arts." — German,
" The devil is not in the quality of the wine, but in the
excess."
" The devil is not so black (or ugly) as he is painted." —
Italian^ German^ Portuguese^ and Dutch,
" The devil lies brooding in the miser's chest."
128 DEVILS
"The devil tempts all, but the idle man tempts the
devil." — Italian.
" The devil's behind the glass."
"The devil hath power to assume a pleasing shape/*
says Shakespeare.
" One may understand like an angel, and yet be a devil."
"Satan's friendship reaches to the prison door." —
Turkish,
" The devil alone can cheat the Hebrew." — Polish,
"The devil catches most souls in a golden net"—
German.
" The devil gathers up curses and obscenities." — German.
" It costs the devil little trouble^ to catch a lazy man." —
German.
"It is easy to bid the devil be your guest, but difficult
to get rid of him." — Danish.
" A customary railer is the devil's bagpipe."
" The devil stole the spider's distaff that he might draw
her thread through his tail." — Spanish.
" The devil lies in a covetous man's chest." — Spanish,
"The devil goes away from a closed door." — Spanish.
"The devil to pay and no pitch hot," requires
an explanation. The ''devil" is a seam between
the garboard-strake and the peel in a wooden ship ;
to *'pay," this is to cover it with pitch. The vessel
had to be careened to pay the devil, which was
done between the tides, hence the necessity to have
the pitch ready.
** Hold a candle to the devil." This is said to
have originated by an Irishwoman — on the feast of
St. Michael setting a votive taper before the down-
trodden dragon in addition to one before the image
PRO^TERBS 129
of St Michael. When reproved for paying such
honour to the Devil, she explained, " Ye see, your
honour, it is quite uncertain which place I shall go
to at last, and sure you will not blame a poor
woman for securing a friend in each ? "
The satirist used the Devil extensively in his
sarcasms ; whether on politics, religion, or domestic
episodes, it is all the same, they are unsparing, and,
as in the case of Hogarth, it often recoiled on their
own heads.
Those from whom the satirist differs figure in one
way or another in the person of the Devil. We
find the Catholic and the Protestant, the Whig and
the Tory alike, applying the sayings and doings of
the other to an infernal inspiration.
Sarcasm through the pencil is often as biting as
from the pen.
Newcastle, the politician, who was said to be en-
riching himself at the expense of the nation, was
represented as greedily scrambling the gold, by
which act he had unwittingly placed himself in the
power of the Devil, who holds the guillotine-knife
in readiness to let fall when Newcastle has pushed
his head farther in the trap.
In a volume of broadside Lutheran caricatures
in the British Museum, dated 1545, the Pope
comes in for the credit of a full share of diabolism,
as might be expected. One of these pictures has a
movable half leaf which covers the upper portion
of the figure ; when it is down it represents the
I30
DEVILS
Pope in his pontificals. Above is inscribed '* alex.
VI. PONT. MAX." This Alexander VI. was certainly
stained with infamous crimes, he was said to have
gained the chair of St.
Peter through the help of
the Evil One, with whom
he kept up a close com-
panionship throughout his
life. When the upper part
of leaf is raised the Pope
appears as a devil. From
his tiara spring horns, and
his cross is turned into an
instrument of torture.
Walfius {Lectionum Me^
morabilium)y in the year
1600, suggests the very
origin of the Papacy to
be infernal, and gives a
woodcut, wherein the Pope
is being crowned by the Devil.
A shaft at the Jesuits is to be found in the legend
of the Piazza del Gesii, the most draughty place in
Rome. It is said that the Devil and the Wind were
one day walking together when they came to this
spot, and the Devil, who appeared to be very
devout, said to the Wind, **Just wait a minute,
mio carOy while I go into this church." The Wind
promised to do so, and the Devil entered the Jesuits'
church of the Gesu. The Wind has been waiting,
THE PAPAL DEVIL
From Peusional Christ i und Antichristi
PROVERBS
131
blowing about the Piazza to this day, but the Devil
has never come out.
Luther, however, did not escape the charge of
devilry. As already seen by his own confession, he
continued a fairly close acquaintanceship with the
author of evil. It cannot be said that he always
favoured his company, for is not the dirty splash
still seen on the wall of
his house at Wurtem-
berg, where he threw
his ink-bottle at the
Devil ?
In one caricature the
bloated head of Luther,
stored with naught but
wind, is represented as
a fitting object for the
Devil's bagpipes.
Heresy had become
rampant in the sixteenth
century ; the orthodox,
however, considered its
disciples were but the
idiot and the ass. Heresy itself was but the blowing
of the Devils bellows through the telephone of
humanity. The heretical devil lacks no want of
resources ; he has more tails than one, as may be
seen in the accompanying illustration (page 132);
even Whitaker's lengthy list does not exhaust them.
The heretic may be compared to the man who, in
THE DEVILS BAGPIPES
From a woodcut of 1521
132
DEVILS
his will, shows how completely he has given himself
to the Devil, but wishes those he ought to have
loved to partake of his torments.
The Testament of a Usurer.
" I order that my body be returned to the earth from
whence it came, and I give my soul to the devil. I give
likewise to the devil the souls of my wife and children,
who encouraged me in usury for the sake of good cheer
and fine clothes. Item, I give to the devil the soul of
my confessor, who connived at my crimes by his silence."
THE DEVIL OF HERESY
From The Raree Shov)
It is somewhat surprising how many families
have been blessed with the actual surname of
** Devil," although the nickname of ** , the
Devil " may be easily understood, especially when
applied to Jews, towards whom our mediaeval
ancestors conceived an intense antipathy.
PROVERBS
^33
In the year 1277, certain Jews and Christians
offended against the stringent Forest Laws. They
were tried before the justice at Colchester, and one
Aaron had to pay a heavy fine. We can imagine
the slow and unwilling counting of the two hundred
pounds fine, and the lengthy pause
this necessitated. Now the clerk,
or scribe, of the court was an artist
of no mean merit, and occupied the
interval by sketching the culprit ;
then inspired, probably by the pre-
varicating evidence of the prisoner,
or by the general hatred toward the
Hebrews, he wrote above the carica-
ture, "Aaron, son of the Devil."
There, in the midst of a law report,
on the Forest Roll preserved in the
Record Office, the features of Aaron
Jil Diaboli are perpetuated.
In addition to such names and nicknames, we find
there was once a clever and noted " Father Hell,"
while the calendar of the Church includes ** Saint
Lucifer."
The last-mentioned recalls the incident of the
selection of the Devil as a Patron.
It is the generally received opinion that lawyers
have the reputation of a certain intimacy with the
Devil ; but why they should be credited with this
companionship is not so widely known.
It would seem that an English lawyer, St. Evona,
AARON
SON OF THE DEVIL
Record Office
134
DEVILS
went to Rome to entreat the Pope to nominate a
patron to his brethren of the gown. His holiness
could think of no saint who had not been appro-
priated to one or another guild or profession ; but
he suggested, as a way out of the difficulty, that
St. Evona should go blindfolded around the interior
ST. MICHAEL AND THE DRAGON
MS. Bodleian Library
of the Church of San Giovanni di' Laterano, and
after repeating a specified number of Aves, he
should stop, and place his hand on an image, and
that image should represent the future patron of his
profession.
The lawyer followed the Pope's suggestion, and
at the end of his Aves he had reached the Chapel
of St. Michael, where he laid hold of a figure, and
PROVERBS 135
cried out, **This is our Saint, let him be our
Patron ! " He had stopped before the figure of
St. Michael, but had laid hold of the Devil under
the saint's feet!
Through thick and thin the Devil has stuck to
them ; even the tavern in Fleet Street, frequented
by them of old, was called **The Devil." When
the various volunteer corps were formed, each was
distinguished by some appropriate appellation,
usually to do with the neighbourhood whence they
were ^rawn. The lawyers formed a ** Temple "
corps, whicl^ modest title, however, scarcely coin-
cided with the opinion of the public, who improved
upon it by dubbing them **The DeviFs Own."
The 14th Middlesex, Inns of Court, Volunteers,
continue to flourish, and are second to none in their
loyalty to king and country — a courteous, mirthful
company, as they assemble at their headquarters
overlooking the sunlit expanse of greensward. In
action, the enemies of England would have good
cause to declare the very Devil was among them.
EXORCISM
THE popular belief in the Devil's agency in
any misfortune naturally made the people
cast about for means to frustrate his machinations.
Various means were resorted to for expelling
demons from the house ; to fumigate the building
with the smoke of sulphur was one of the most
simple. A more elaborate, and what was considered
a more effectual, recipe was the perfume made of the
gall of a black dog, and his blood besmeared on the
doorposts and walls of the house. This was looked
upon as an unfailing means for driving him out of
doors. Charms were also practised and worn on
the person to keep Satan at a distance, and to
preserve one from the demons of the air during
storms. The following rural charm occurs in
Herrick's Hesperides : —
" In the morning when ye rise.
Wash your hands and dense your eyes;
Next, be sure ye have a care
To disperse the water farre,
For as farre as that doth light.
So farre keeps the evil spright."
The virtues of certain plants were held to counter-
act the influence of evil spirits. Thus in an ancient
136
EXORCISM 137
English manuscript preserved in the Royal Library
at Stockholm : —
" Betony^ Who so betonye on hym bere
Fro wykked sperytis it wyll hym were.
" Pimpemelle. Ye man y* beryth it day or nyth
Wekkyd spryt of hy schal han no myth,
It w* stant fendys power.
" Modirworth. In howse hangyn at ilke entre
Ye devyl ne wyk sprith hawe no powste.
" Vervain. If it be on hym day and nyth,
And kepe fro dedly synne aryth,
Ye devel of helle schal hawe no myth
To don hym neyyer fray ne fryth.
" Henbane. Of alle erbys y* growy on grownde
To wickyd spiritis it is awoude.
" Baldmony. Who so on hym baldmonye bere
Bold ne hardy schall hy non dere,
Ne no dewyl schall hy assayle,
Ne no tempest w* owtyn fayle."
In the old play of The White Devil, one
character says : —
" Reach the bays :
ril tie a garland here about his head,
'Twill keep my boy from lightning."
In a seventeenth -century treatise it says that the
bay tree is so privileged by Nature that "even
thunder and lightning are here even taxed of
partiality, and will not touch him for respects' sake
as a sacred thing/*
" As thunder nor fierce lightning harms the bay."
Even so far back as the days of Pliny it was held
that laurel was a safeguard against the evil spirit in
lightning.
138 DEVILS
Farmers in Scotland were wont to leave a por-
tion of their land untilled year after year, called the
good mans croft^ and dedicated to Satan, in the
belief that the rest of their farm would be more
productive if the Devil had his portion.
That exorcism, or the act of expelling evil spirits,
was practised in the very early ages of the Christian
Church is evident from the writings of Justin
Martyr, Tertullian, and Origen.
A written formula of exorcism was probably
in use in the second century, but is known to have
been used in the fourth century, when at the
ordination of an exorcist a book was delivered
to him containing the form. The Holy Name and
the sign of the cross were the special mediums
employed for the adjuration of devils. Candidates
for baptism were exorcised in addition to their own
formal renunciation of Satan and all his works.
The ritual used at the prayers consisted of touch-
ing and breiathing upon the possessed, and signing
them with the sign of the cross on the breast, fore-
head, ears, and mouth. Origen says that the
demons tremble before the cross which they see on
Christians.
In the fifteenth century Pope Innocent VIII.
issued his bull Summis desider antes, enlarging the
powers of the Inquisition against diabolism, and
gave further instructions to the exorcists in the use
of salt, holy water, and lighted tapers.
EXORCISM
139
In this illustration is an example of exorcism by
sprinkling with holy water.
It is said that a rich man's cellar was once
haunted by demons, who drank all his wine. The
owner was greatly puzzled to account for the dis-
appearance of his choice vintages. He tried many
EXORCISM
MS. Bibliotbique de Chartres, No. 1380
means to apprehend the culprit, but without
success ; at last he was persuaded to sprinkle one
of the barrels with holy water, when the next
morning a devil was found sticking fast upon it.
When pilgrims of the Eastern Churches visit
Jerusalem they invariably carry their shrouds with
them, for they think that, should it be washed in
the fountain of Siloam and blessed at the Holy
HO DEVILS
Sepulchre, it forms a complete defence for his soul,
and if buried in it he may defy the Devil and all
his angels.
Bells were, and are yet in places, thought to
dispel devils from the atmosphere, where they lurk
in numberless hosts to create storms or to seize
upon souls.
The Golden Legend tells us that " the evil spirits
that be in the region of the air doubt much when
they hear the bells ringing ; thus the bells are rung
when it thunders, or when great tempest and out-
rages of weather happen ; to the end that the fiends
and wicked spirits should be abashed and flee, and
cease of the moving of tempests."
Durandus, in his Rationale^ says that the church
rings the bells on the approach of a storm, to the
end that the devils, hearing the trumpets of the
Eternal King, might flee away in fear and cease
from raising the storm.
The reason that bells were used for this purpose
must be looked for in the fact of their consecration.
The office for the baptism and blessing of bells was
composed with this object. In the Burning of St.
Paul's Church in London, it is said that the custom
was observed of ** ringing the hallowed bell in great
tempests and lightnings." The fifty-first Centum
Gravamina offered to Pope Adrian in 1521 by the
Princes of Germany is the following : ** that suffra-
gans used to baptise bells under pretence of driving
away devils and tempests."
EXORCISM 141
The inscriptions on many of our old bells illus-
trate this custom. " iji By my lively voice I drive
away all harm," etc., etc.
During storms in Italy we have heard all the
bells of a town give out a few tones, bass or treble,
first here, then there, now one, now another, as
though by a recognised formula they were holding
a dissolute conversation. This remedy was not
always effectual, for, in 1855, while two men were
ringing the church bells to disperse a stofm, the
lightning struck the tower, killing both men.
This custom — for exorcism — is still observed in
some parts of England.
This use of bronze bells goes back many cen-
turies. Strabo tells us that the Roman herdsmen
attached bells to the necks of their flocks to keep
away evil spirits and wild beasts. Ovid and others
say that the people of their day used to beat bronze
vessels during an eclipse and at the death of a
friend to scare the demons.
The passing bell, which was rung at the death of
a Christian, was to call on the faithful for their
prayers for a safe passage to Hades to the depart-
ing soul, and to keep away evil spirits from the
body ; but after the time of his passing, to ring no
more than one short peal, are the directions in the
Advertisements of seventh year of Elizabeth. That
it was tolled by night as well as by day for a dying
142 DEVILS
person is seen by the churchwardens' accounts for
the parish of Wolchurch a.d. 1526.
" Item, the Gierke to have for tollinge of the passynge
Bell, for Manne, Womanne, or Childes, if it be in the day
iiijd. Item, if it be in the Night, for the same, viijd."
A bell must also be rung while the corpse is con-
ducted to the church, and during the bringing it out
of the church to the grave, says Durandus. This
may be seen in the burial of St. Edward the Con-
fessor on the Bayeux Tapestry, where two little
boys attend by the coffin with their bells. The
origin of customs is often lost, and the passing bell
has, in England, now become a funeral bell to
announce to the parish the burial of the body of
either Christian or heretic alike. Holy water and
burning tapers are also used to chase evil spirits
from the vicinity of the corpse.
"The Devil," Moresinus says, ''abhors salt for
the very sufficient reason that it is the emblem of
eternity and immortality." It is still the custom
in parts of England to place a dish of salt on the
body of a deceased person.
That the Evil One should be debased and expelled
was depicted as well as taught by our forefathers.
In our old buildings he figures sometimes as gur-
goyles by the roof, sometimes in carvings beneath
the misericordes of the monastic choir. They have
been banished to the outside as evil should be from
our hearts, and put beneath the seat, for it should be
crushed and sat upon. The vane of Bow Church,
EXORCISM 143
in London, is in the form of a dragon, as is also that
on the Belfry of Ghent, which once adorned the now
desecrated church of St. Sophia at Constantinople.
Expelled from the interior, the image of evil is yet a
useful index to the wind, which in its turn typifies
the insincerity of the dragon.
A forcible illustration of the theory of exorcism is
seen amongst the Moslem Arabs.
Directly a traveller has arrived at Wady Muna,
the Arabs, after pitching the tents, hasten to the
ceremony of throwing stones at the Devil.
This custom originated in a legend, that when
Abraham arrived at Wada Muna, the Devil ob-
structed his passage at the entrance to the valley.
St. Gabriel advised him to stone the Evil One.
Abraham accordingly pelted him seven times, and
drove him from his path. Again the obstruction
occurred in the middle and the western extremity
of the valley, but was each time driven off with
stones. Over these spots three pillars have been
erected, and the Arabs, gathering successively
around them, cast seven stones apiece at each
pillar, exclaiming, "In the name of God ; God is
great. We do this to secure ourselves from the
Devil and his troops.** The stones once thrown
against the pillars are not supposed to be used
again.
In the early Irish Church the recital of a saints
hymn was considered a Luirechy or defence against
the assaults of the Devil. The most celebrated
144 DEVILS
was the Hymn of St. Patrick, known as "The
Deer s Cry." Of this hymn it is said : " It is a
religious armour to protect the body and soul
against demons, and men, and vices. Every
person who sings it every day, with all his attention
on God, shall not have demons appearing to his face."
The multiplication of Gospels, recited after Mass,
was, in the twelfth century, used for the same pur-
pose. Giraldus Cambrensis mentions the custom
in his Gemma Ecclesiastical and gives the excuse of
a priest for repeating it : "It is good physic, and
helps to drive away ghosts, especially the beginning
of the Gospel of St. John."
The earliest mention of the first fourteen verses
of St. John s Gospel being thus employed is in the
tenth canon of the Council of Seligstadt, near Mainz,
when its use for magical purposes was condemned.
This gospel, usually known by the first two
words — In principio — was frequently written upon
a piece of paper and worn around the neck as a
charm against devils ; a custom which was ex-
pressly forbidden by the Injunctions of King
Edward VI. Durandus declared that a gospel will
expel a devil sua virtutey because there is nothing
devils hate so much as a gospel.
It was then used as an exorcism, and as In
principio was used in blessing the Pain-Beni, the
Blessed Bread, or Eulogice, as it is called in the
Eastern Church. It was said by Robert of Brunne
to be "husel against the fiends."
EXORCISM 145
That the Devil has not had unalloyed success is
a cause of rejoicing to all Christians. That Hell has
been spoiled, and will be again spoiled, is an assur-
ance to mankind that the Devil cannot have it all
his own way ; but that he has had a triumphant
progress has to be acknowledged with shame.
The contention with evil should especially be the
aim of Englishmen, seeing that one of the great
champions of Christendom is their national patron.
The dragon which is slain by St. George is typical
of the Devil. For eight hundred years has the cry
been repeated — "St. George for England"; for over
five hundred and seventy years has the most noble
Order of knighthood displayed this triumph of
virtue over vice, and *'The George" graced the
breasts of those who should wage continual war
against devils.
Alas! what wonder is it that evil has lost its
villainy in the eyes of the multitude when this most
Christian badge is bestowed on Turks and Infidels ?
Shorn of its grandeur, the dignity of the Order has
declined ; shorn of its consecrated mission, it is a
matter for congratulation that the Chapters of the
Garter are not held as of yore, for its utter desecra-
tion is avoided by the abolition of the celebration
of the sacred rites, at the observance of which these
Turks and Infidels could, ex officio, insist upon being
present. Surely the design should be reversed, and
the dragon be represented as treading St. George
in the dust.
ST. GEORGE AND THE DRAGON
Wall painting in Pilkering Church, Yorkshire
EXORCISM 147
One legend places the scene of the combat
between St. George and the Dragon in one of
a range of caves near the castle of Golubaes,
in Servia. These caves are infested by the
**Golubaeser Fly," a venomous insect resembling
a mosquito, and their presence is accounted for by
the assertion of the peasants that the decomposed
body of the dragon has continued to generate these
insects to the present day.
In the vision of St. John it was revealed to him
that the Devil in his war with the Lamb shall be
overcome, that he shall be bound for a thousand
years — an indefinite period — and no more deceive
the nations until the end of that time, when he will
again be loosed for a little season.
Then once more will he send his angels far
and wide, ministering to his lusts, whilst he philo-
sophically contemplates matters.
" The Devil sits in his easy chair,
Sipping his sulphur tea.
And gazing out, with a pensive air,
O'er the broad bitumen sea ;
Lulled into sentimental mood,
By the spirits* far-off wail.
That sweetly o*er the burning flood
Floats on the brimstone gale.
The Devil, who can be sad at times.
In spite of all his mummery.
And grave, though not so prosy quite
As drawn by his friend Montgomery.
The Devil, to-day, has a dreaming air,
And his eye is raised, and his throat is bare.
148 DEVILS
" His musings are of many things,
That — ^good or ill — befel,
I Since Adam's sons macadamised
The highways into Hell.
And the Devil — whose mirth is never loud —
Laughs with a quiet mirth,
As he thinks how well his serpent-tricks
Have been mimicked upon earth ;
Of Eden and of England soiled
And darkened by the foot
Of those who preach with adder-tongues,
And those who eat the fruit."
The sculpture known as " Le Stryge " — the vam-
pire — by the Parisians, has played no small part in
French literature, and given a subject to many a
pencil. This, the most noted of the whole dia-
bolical crew which swarms around the external
galleries of the towers of Notre Dame, in Paris,
leans upon the parapet surveying the inhabitants of
that city with intense satisfaction — with an ex-
pression the very incarnation of unmixed evil and
marvellously portrayed diabolical pleasure.
INDEX
Aaron, son of the Devil, 133
Adam and Eve, 30, 67, 68
Ahriman, the Evil Principle, 10
Aix-la-Chapelle, loi
Albans, St, 85
Alexander VI. , Pope, 130
Ang-el, Guardian, 9
Angels, 3
Apocalypse of St John, 25, 26
Apuleus, 60
Armog-enes, the mag-ician, 93
Art of Dyingy The, 81
Assisi, 72
Augustine of Hippo, 31, 51
B
Bacon, Roger, 60
Barham, Rev. R. H., 6
Bamane Mountains, Ireland, 98
Beautiful Devils, 5, 76, 77
Beelzebub, 49
Bells affright devils, 140, 141
Bequest to the Devil, 132
Biblical names of the Devil, 21
— phrases applied to the Devil, 21
Black Art, 88
Bogoris, King of Bulgaria, 6
Bona Ventura, St., 32
Boroughbridge, Yorkshire, 97
Bosphorus, The, 99
Brahma, 10
Buddha, 12
Bulgaria Christianised, 6
Burmah, 10
Burning of witches, 89
Burns' "Address to the Devil," 65
Byzantine Guide to Painting, 41
Cadgwith, Cornwall, 99
Cagliostro, 60
Canterbury, St Pancras, 121
Celibacy, 5
Ceylon, 10
Charlemagne, 10 1
Charms against devils, 136-138
Chartres Cathedral, 80
Chester Ale wife, 15
China, lo, 12
Christian idea of the Devil, 14
Cloven hoof. The, 20
Coleridge, the poet, 22
Colour of devils, 4
Compacts with the Devil, 60
Comrie, Scotland, 99
Conversion of Devil worshipper, 12
Cromer Bay, 99
! Cross, St, in Jerusalem, 88
I Crucifixions, 81
Curse on the Serpent, 63
Cyril of Alexandria, 51
Danegelt Tax, 92
Dante's Inferno, 53, 72
Demonland, 12
Demons, 9, 10
Denys* Abbey, St, 85
Devil and the sculptor, 86
— as a hermit, 76
— as a patron, 133
150
DEVILS
Devil as a serpent, 63-69
— as a surname, 132
— at Lincoln, 22
— at St. Albans, 85
— chained, 28
— in art, 62-87
— in sarcasm, 129
— of Notre Dame, 148
— of vanity, 4, 5
— on-the-Neck, 121
— Origin of the, 34
— priests, 12
— Professions of the, 61
— Proverbs of the, 126-128
Devils, as goats, 74
— Beautiful, 5, 76
— Christian, 14, 30
— Colour of, 4
— Divorce of, 13
— Forms of, 7
— Jewish, 13
— Names of, 12, 15, 19-22, 91
— Number of, 3
— Various, 2, 3
— Worship of, 10
Devil's, The, Advocate, 120
— age, 119
— Apple, 120
— Arrows, 97
— Arse a Peck, 98
— Bird, 120
— Bit, 98, 120
— Bones, 121
— Bridge, Switzerland, 99
Wales, 10 1
— Cabinet, 25
— Caldron, 99
— Candle, 120
— Chalice, 119
— Current, 99
— Den, 98
— Divorce, 13
— Drop, 98
— Dyke, Brighton, 107-118
— Foot-print, 121
— Four-poster, 121
Devil's Frying-pan, 98
— Livery, 121
— Milk, 120
— Mill, 99
— Neckerchief, 98
— Nostrils, 99
— Own, 135
— Picture-book, 90
— Pit, 99
— Prayer-book, 90
— Professions, 61
— Punch-bowl, 99
— Quoits, 98
— Staircase, 99
— Throat, 98
Diabolical Legends, 83, 86
— Trinity, 26, 28
Divorce of Devils, 13
Doom, The, 80
Doom, Paintings of the, 6
Dover, 98
Dozmare Pool, Cornwall, 99
Dublin, 120
Dunstan, St. , and the Devil, 8, 77
East Indies, 10
Ebbs, a Mahometan angel, 38
Edward the Confessor and the
Devil, 91
Ely Cathedral, carving in, 17
Exorcism, 136
F •
Fairford windows, 16
Fall of Lucifer, 31, 36-43
Faust, Legend of, 60, 61
Faversham, Carving at, 18
Fire demon, 96
Forms of devils, 7
G
Gaudenzio Ferrari, 81
George, St., and the Dragon, 145
Gerald of Wales, 5
Giotto's fresco, 74
Glencoe, Scotland, 99
INDEX
151
Gospels as " good physic," 144
Guardian angels, 9
H
Hades, 32
Hatfield Manor, Yorkshire, 56
Hell, 44-61
— Harrowing of, 48-51
— Painting of, 53
Henpecked husbands, 86
Human Devils, 69, 70, 77-79
I
Ingoldshy Legends^ 7, 93-95
Inns of Court Volunteers, 135
James I. , and witchcraft, 90
James, St., 93
Jaws of Hell, 45
Jesuits, The, 130
Jewish Devils, 13
Juliana, St., 77
L
Lawsuits with the Devil, 55-57
Layard, Sir Henry, 13
Legend of Aix-la-Chapelle, loi
— Berkeley village, 83
— Devil's Dyke, Brighton, 107-118
— Edward the Confessor and the
Danegelt, 92
— Patrick Forbes, Bishop, 121
— St Augustine, 121
— St. Benedict, 93
— St. James of Compostella, 93
— St. Remi, 96
— Sylvester IL, 88
— the Lawyer's patron, 134
— incontinent monk, 123
— sculptor, 86
Legends, Ingoldshy^ 93
Limbus, 45
Lincoln Devil, 22
Luca Signorelli, 79
Lucifer before his rebellion, 36
— chained, 46
Lucifer, Seals of, 56, 57
— The light-bearer, 41
Lucifer's character, 34
— rebellion and fall, 31, 36-43
Ludlow Church misericorde, 16
Luther, Martin, 14, 131
M
Mahometan account of Lucifer's
Fall, 38
— the Temptation, 65
Manducator, Peter, 5
Marlborough, 98
Martel, Charles, 84
Masaccio's Crucifixion, 81
Merlin, 60
Methodius, the painter, 6
Michael, St., 65, 80
Milton's Paradise Lost, 32, 43
Miniato, San, Florence, 93
Miracle Plays, 2, 15, 46, 55
Misericordes carved with devils,
16-18
Mount Athos, 71
N
Names of devils, 12, 15, 19-22, 55,
91
Napoleon Bonaparte, 99
Niccolo di Pietro, 81
Number of devils, 3
O
Orcagna's painting, 71, 72
Oriental devils, 10-13, 62, 63, 69-71
Origin of the Devil, 34
Ormuzd, the Good Principle, 10
Orvieto Cathedral, 79
Oxford, Lincoln College carving,
24
— New College carving, 17
Painting of Hell, 53
Paintings, of the Doom, 6
Paphnutius, St., 77
Passing bell, The, 141
152
DEVILS
Passion of SL Quentin^ 2
Patrick's Purgatory, 4
Peacock angel, 12
Persian demons, 10
Personality of the Devil, 85
Philibcrt's, St, dinner, 5
Pilgrims* shrouds, 139
Pisa, 71-73. 81
Planchettes for communication with
devils, 12
Pont y Mynach, Wales, 10 1
Proverbs of the Devil, 126-128
R
Rabbin Rav Huna, 3
Rain devil, 120
Renaming of witches, 91
Roman Mythology, 10
Rome, Piazza del GesCi, 130
— St. Clements, 81
— St. Cross, 88
— St. John Lateran, 134
— St. Sabina, 96
Rotherhithe, 98
Sabina, St., Rome, 96
Salt affrights devils, 142
Satan, 12, 49, 51
Scaliger, 60
Schollinen Gorge, 99
Seals of Lucifer, 56, 57
St. Helena, 99
Selling the Devil, 56, 58
Serpent cursed, 63
Serpent with legs, 63, 65
Simon Magus, 72
Socrates, 60
Sold to the Devil, 60
Soul of a wolf, 107
Stanton Harcourt, 98
Sylvester II., Pope, 89
Talmudists, 3
Tartarus, 32
Templemore, Ireland, 98
Tertullian, 22, 61
Testament of a usurer, 132
Tintem, 97
Trinity of Evil, 26, 28
Turkey, 10, 12
U
Usurer, Te?itament of a, 132
Various devils, 2, 3
Venice, 80
Vercelli, 81
Veronese, Paul, 80
Vianney, cur^ d'Ars, 95
Vice overthrown, 74
W
Weather cocks, 143
Westminster Abbey carvings, 16
Whist, 121
Winchester Cathedral, 123
Witch burning, 89
Witch's end. The, 83
York minster, 81
Zetland Islands, 99
PLYMOUTH
WILLIAM BRBNDON AND SON
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A CATALOGUE OF BOOKS
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PAGE
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Fiction
33
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34
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Fiction
37
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