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HARVARD COLLEGE
LIBRARY
FBOU THE BEQUEST OF
JAMES WALKER
(Class of 1814)
President of Harvard College
g^TVn Id works in ihe Intellectiul
i
1
1
THE
PEDIGREE OF THE DEVIL.
•■1
BALLANTYNB, HANSON AND CO., EDINBURGH
CHANDOS STREET, LONDON
THE
PEDIGREE OF THE DEVIL.
BT
FREDEEIC T. HALL, F.R.A.S.
Mitb 5IIudtratfon5.
V
LONDON
TRUBNER & CO., 67, LUDGATE HILL.
1883.
lAU right* rearved.']
ii
HABVAItO COLlEGt (.IBMItT
.JUN291883 ,
. / if <
«>
n.
PREFACE.
Everything has a pedigree. Everything, whether
animate or inanimate, whether a thing of sense or
a creation of the mind, every idea whether based on
fact or the growth of a delusion, every truth and
every error, has its pedigree.
A pedigree is a line of ancestors, a chain of causes
and eflFects, each link first an effect and then a cause.
Rarely, if ever, is an effect the result of an isolated
cause, but causes cross and interlace in such endless
combinations, that novel effects are continually being
produced.
The simplest facts have endless pedigrees of causes
and effects. A pebble lying on the path appears a
simple object, commonplace and uninteresting ; but
let the geologist imfold its pedigree, and trace it
down from the rock of which it was originally part,
at a time when our planet was a barren lifeless mass
of matter, and when it did not contain even the
most elementary form of life; following this little
VI PREFACE.
lump of matter through all the convulsions of Nature,
the vicissitudes of climate, the development of vege-
table and animal life, and the thousand circumstances
which have contributed to the reduction of that
pebble to its present form and nature, and deter-
mined its present situation, and we find a mass of
causes and effects widening out in the retrospect
with })owildering compUcation.
And so with each living animal, lines of ancestors
multiplying as they recede into antiquity in geome-
trical proportion, until the ancestry seems to include
the whole world of Nature, and involve all beings in
one vast cousinship ; always exposed to vicissitudes
of climate, food, and the endless other incidents of
the great struggle for existence, ever at work, modi-
fying the characteristics of each race, evolving new
forms and making fixity of type impossible.
Idea and ideals have also their pedigrees ; but the
ancestor ideas are not so easily dissected as those of
material facts. Still ideas and ideals are facts, none
the less so, tliat they may have been imaginary and
false. An idea is a fact although a mere figment of
the brain, founded on a fallacy ; and when an idea
becomes an article of faith, it becomes so strong a
fact that it will be the parent of a thousand other
ideas, each in its turn the father of a thousand
others.
PREFACE. Vll
Amongst ideas, that of the Devil may rank as one
which has taken a powerful hold on the mind of man.
The present volume is directed to an examination of
some of the many causes which have contributed to
the construction of the ideal DeviL
It is difficult to discriminate with accuracy all the
links which have formed the direct lines of descent,
as each link in its turn has been a centre of radiation,
a point of departure for other conceptions. It has
been necessary to examine some of these collateral
branches, in order to illustrate the process of diver-
gence and point out some of the collateral relation-
ships; and indeed the temptation to digress is
great. But this has been done as little as possible,
the object being, not to dogmatize on the result, but
to examine the origin of a single but complex ideal,
and the stages by which the result is connected with
the original germs.
The Devil treated of is the modern orthodox Devil
of Christian Belief No attempt is therefore made to
discuss the ideals and personifications of evil realized
by other creeds, except so far a;& light may seem to
be thrown on the history of the Christian DeviL
As to the conclusions to which the facts may
point, it is for each to form his own opinion. The
existence or non-existence of the Devil, his person-
ality or abstract existence, are not the questions
VIU PBEFACE.
treated of in these pages : an ideal of the Devil has
existed, and stiU exists, and the only object is to
trace the origin and evolution of that ideal
Amongst the numerous works from which I have
drawn materials for the pedigree, I would mention
those of Mr. E. B. Tylor, Mr. Moncure Conway, M.
Francois Lenormant, and the late Mr. Keightley, all
of which have been of great assistance to me. I
have endeavoured as far as possible to acknowledge
in foot-notes the authorities from which I have
drawn ; where I may not have done this, I still
would express my indebtedness to those authors
whose works I have used.
R T. H.
Moore Place, Esher,
November^ 1882.
CONTENTS.
p- ^
p. ix
List of Iexusteatioxs p.3iii
I.
Thi Devil p. i
II.
Ei-n. p. 3
Definitian of EtO — ^PersoDal.£Til — Social and Domestic Eril —
National Eril — Theological and EeHgious Evil — Savage,
Barbaric, and Civilized Moral Standards — Intolerance —
Evil is ^Opposition.'
•>
m.
Satax p. i6
The Hebiew Satan— Old Testament Satans— The Satan of Job
— Chaldean and Persian Inflnences — ^Hebrew Angels —
Babbinical Demonology — Ahriman — ^Demonology and Hagi*
ology of the Eathera — Satan after the Eeformation — ^The
Satan and Devil of the New Testunent — ^The Orthodox
Devil of the Modem Christian.
X CONTENTS.
' IV.
Demons P- 3°
Demons and Devils — Turanian Demonology — Spirits appur-
tenant and Spirits unattached — Rabbinical Spirits — Pan —
Puck — Origin of the Idea of Spirits — Shade and Psyche —
Dreams — Manes and Manes-worship — Patron-saints — Mon-
sters — Jinns — Peris and Deevs — Elves — Mermen — ^Mer-
maids and Necks — ^Fairies — Lilith, Sorcery and Hair —
Fates, ParcsB, Hathors and Nornir — Nymphs — Fays — ^Dame-
du-lac — Oberon and Titania — Angels — Guardian Angels,
Genii, Gods and Goddesses — Fravishis — Genius — Ka — Cos-
mical Spirits — Maskim — Titans — ^Frost Giants — ^Rephaim —
Duergar — Dwarfs and Trolls — Metal-workers — Giants and
Dwarfs — Accadians — Turanians — ^Lapps — Eskim os — Alle-
ghans and Aztecs — Beehive and Communal Dwellings —
Andaman Islanders — Recapitulation.
V.
The Devil's Divine Ancestors P- 89
The Law of Evolution — Influence of surrounding circumstances
— ^Evolution of Religious Ideals — Animism — Isolated Spirits
— Subordination of Spirits — Subjugation of conquered Gods
— Degradation of overpowered Gods — The Golden Age — The
Serpent — Earth-worship — Earth and Heaven combined —
Degradation of the Earth-gods — Chaldean Generation of
the Gods — Hebrew Religion — Fetishism — Slaughtering
Gods — The Serpent and Magic — Solar Deities — Rectifica-
tion of Standards of Morality — Surviving Religions —
Survivals in Christianity — Theological Criticism — Some
Degraded Deities, Bel, Zeus, B6g, Loki, Set, Lucifer — Devas
and Asuras.
>v
CONTENTS. Xl
Hell and its Monarchs P- ^33
Hell— Hades, the Invisible World— 5iY-^a£?t—' Aides— Sheol
— ^Assyrian Hades — Allat — Greek Hades and Tartaros —
Minos— Egyptian Hall of Two Truths— Plato's Hades —
Ovid's Hades — Virgil's Regions — Rabbinical Ideas — Grehenna
— Judges in Hades.
VII.
Fire p. 162
Man without Fire— The Fire-Drill— Pramantha— The For-
bidden Fruit — ^Prometheus — Fire-worship — Sacred Fire —
Fire-gods — Agni — Izdhubar — Spirits of Fire — Red Spirits
— The Sun — ^Lightning— Metal- working — Magic Wands and
Iron — Metal-working Gods — Consuming Fire — Cremation
— Devouring Deities — Moloch — Gehenna — Impure Fire —
Hebrew History — Persian Fire-spirits — Asmodeus — Solomon
and the Temple — Iblis — ^The Devil-on-two-sticks — Mephis-
topheles.
VIII.
Dragons and Satyrs p. 195
Primeval Monsters — Honesty of Mythological Traditions —
Ichthyosaurus — Plesiosaurus — Atlantosaurus — Pterodac-
tyle — Fights with Dragons — ^Leviathan — Facts precede
Ideals — Composite Animals — Chaos — Babylonian Monsters
— Scorpion-men — -^neas — Hesiodic Monsters — St. Michael
— St. George and the Dragon — ^Dragons of Romance and
Poetry — Bunyan's Apollyon — Satyrs and Pans — River-
drift-man — Aborigines — Man and the Ape — Hea-bani —
Hebrew Satyrs — Horns.
/
XU CONTENTS.
IX.
Conclusion p. 226
Pedigree of the Devil p. 235
The Heavens — God — Spirits — Chaos and the Abyss of Pri-
mordial Waters — ^Death — ^Fire — Monarchs and Judges of
Hell — Darkness — Demi-gods — The Sun — ^Destruction —
Ancestors — Water — Sun-rays, God's Messengers — Calamities
— ^Primeval Gods.
Index p. 249
LIST OF ILLUSTKATIONS.
/frontispiece.
An ideal figure of the Devil is represented as descending from
the upper world of light and reality, through an opening in the
mists of Chaos, to the nether regions of the great Deep, of
Delusion and Death. In the Deep are monstrous reptiles: and
the land is peopled with Shades. A molten river flows from a
region of fire, and fidls into the Deep ; and in the vapours
which arise a sorceress appears casting her spells, while spectres
float around. The figure of the Devil is of lurid fire, and with
typical attributes : the diflerent parts illustrate the concourse
of ideas which go to make up the ideal, and the tracing of each
to its origin.
Demons . .' P* 34
This is intended to illustrate the belief, almost universal
amongst races of low culture, that all Nature is thronged with
spiritual beings ; and what a savage might expect to see, if his
spiritual eyes were opened. Demons of storm and pestilence,
issuing from a volcano, and identifying themselves with the
clouds ; spirits floating in the rays of the sun like motes : a
legion of spectres swooping down from the moimtains, and
rushing over the waters of the lake like a chilling blast ; the
XIV LIST OF ILLUSTRATIONS.
mountains, rocks and stones resolving themselves into weii
forms suggestive of spells, and magic, add to the terrors of tl:
place. One man has fallen a victim, and is being seized by
fiend.
Nymphs, Dwarfs and Fairies p. 6
An enchanted Valley lighted by the moon. Nymphs appea
in the spray of the waterfall, in the silent pool, and dancing
•r
under the trees in company with Fauns and Satyrs. Th(
Lorelei sits on a rock playing her harp. An opening in the
mountain-side gives a glimpse of Fairy-land, and along the stream
of light which issues from the opening flit various denizens oi
the fairy world. A dance of Elves is going on upon the sward,
and in the shade crouch a group of uncouth dwarfe. Puck is
flying through the air, bent on some mischief. On the mountain
heights are communal and beehive huts, and some of their
pigmy inhabitants.
Deposed Deities P* ii5
The Cross stands out in refulgent brightness, paramount
•amongst accredited symbols of religion. The Virgin Mary is
almost equally prominent. The Crescent and Islam still hold
their own : and Brahma and Buddhism, although in the back-
ground in relation to Christianity, are still vigorous religions.
Sunk into obscurity, in increasing degrees of depth, are Osiris,
Jupiter, Mercury, Apollo, Serapis, Odin, Siva, Bacchus, Hercules,
Saturn, the Serpent, Anubis, Bel and Bes : all degraded into
Devils.
Hades p. 147
Charon in his bark has just started to cross the Styx with a
cargo of Shades, leaving behind a host of others imploring to be
LIST OF ILLUSTKATIONS. XV
ferried over. A Judge is enthroned on the further shore, try-
ing the souls, as one by one they come before him from the
crowd. To the right is the way to the Elysian fields ; to the
left, the gloomy plains of Hades, seen through the shadowy rocks :
in the far distance are the towers and fire of Tartaros.
Fire p. i8i
In a primeval dwelling, is seen the hearth-fire ; on a cliff
beyond, a beacon fire ; still further on, the fire of a volcano.
Round a large bonfire a number of men are dancing their reli-
gious exercise In the centre, the brazen figure of Moloch is
receiving a child into its arms over the burning sacrificial fire.
Below the earth, mining and smelting prepare the metals for
the forge, and Vulcan and the Kyklops are busy making
shields, and other armour and arms.
The Original Dragon p. 198
This is an attempt to restore the Pterodactyle to its supposed
living form ; with some contemporary plants and animals ; it
is suggested that early Man may have seen some surviving
individuals of this race of flying reptiles.
I.
THE DEYIL.
What is understood by " The Devil '* ?
This question, apparently so simple, is neverthe-
less most diflScult to answer. The difficulty arises
from the multifarious and vague notions which at
all times have been, and still are, held upon the
subject, even by those from whom critical precision
might fairly be expected . Comparatively few, how-
ever, have examined the subject : it is not deemed
in itself an attractive one, and those who would enter
upon the inquiry are open to the charge of either
meddUng with unwholesome subjects, or treading
upon dangerous ground.
The term " devil " has enjoyed a very wide range
of application, but, according to the most generally
received notion, a devil is a spirit of Evil, and " The
Devil " is the personification of supreme Evil. There
have, in the human mind, been conceived as many
devils as there have been ideas of evil ; and the
trooping legions of evil thoughts have naturally sug-
gested legions of devils, legions have suggested
leadeins, and these have involved a supreme head ; so
B
2 THE PEDIGREE OF THE DEVIL.
that a Supreme Devil, the Spirit of Supreme Evil
has been realized. Had there not been the idea of i
Supreme God, there would certainly not have beer
the idea of a Supreme Devil. The tv^o ideas of good
and evil are, in fact, inseparable, and logically de-
pendent upon one another : we cannot conceive shade,
except as contrasted with light, nor death except as
following life : so, were there not such an idea as
that of goodness, evil would be inconceivable : every
vice is the opposite of some virtue, and every evil the
opposite of some good : the idea of a Supreme God
has paved the way for that of a Supreme Devil.
II.
EYIL.
Definition of Evil — Personal Evil — Social and Domestic Evil —
National Evil— Theological and Religious Evil — Savage, Bar-
baric, and Civilized Moral Standards — Intolerance — Evil is
** Opposition."
What then is EvU ?
Anything is evil which is opposed to good. But,
what is Good ? Good is ahnost as indefinable ; like
evil, it only exists relatively : it certainly does exist
in the mind of each reasonable being, but the idea of
goodness varies with the standard formed by each
individual thinker. Each age, each nation, each
creed, each sect, each man, woman and child has had
a standard of goodness different from any other : the
tree, which of all others has borne the greatest variety
of fruits, is the tree of the knowledge of good and
evil.
Evil then is simply a question of standard. What-
ever / consider to be evil, is my evil, and whatever /
believe to be good, is my good. If I am uncontrolled
by social and national ties, I enforce my standard
►to the utmost of my power, and everything that is
b2
4 THE PEBIGBEE OF THE DEVIL.
opposed to me is evil. I wish to eat and drink, and it
is good that I should eat and drink : anything that
prevents my obtaining food, is an evil : the ground
is barren and unfruitful, and I curse it as an evil ;
the desert wind dries up all moisture, bringing no
pregnant clouds, nor cool refreshing dews ; the sun
looks down relentlessly from a brazen sky, Nature
groans in drought ; and I curse the desert wind, the
sky and sun as unmixed evils. At last the clouds
appear, darkening the horizon, advancing with swift
but solemn pace, untU they shroud the wide expanse
of heaven with deep impenetrable gloom : the mut-
tering thunder swells into deafening peals, as earth
and heaven exchange their lightniug volleys ; at last
the monsoon bursts ; the thirsty ground drinks in
the copious rain ; languid Nature revives on
every side ; the frowning storm, with all its wel-
come turmoil, saUs on, and flocks of fleecy clouds,
drawn up from each valley, follow in its train ; while
sounds of rippling watei-s, answering the songs of
birds, waken glad Nature to new life : — I, refreshed,
sink into sweet repose, the crisis past, and hope again
restored. The storm, the rain, even the thunder and
the lightning, are my good : for they have brought
nothing but peace and plenty to me and mine. But
that lightning has struck down my neighbour's roof-
tree, and killed his cattle ; the deluge of rain has
swept in an inundating flood over his most fruitful
EVIL. 6
field, taken with it his prospect of a plenteous
harvest, and left gaunt ruin in its wake : — ^the storm .
is his evil, aud as such he curses it.
The frost, the snow, the glacial winter of the North,
grip Nature by the throat, causing there as much
desolation as the desert wind under the tropical sun.
The dwellers in the north regard the frost and the
cold biting winds as unmitigated evils ; and yet the
world of Nature would be poorly off, and dwellers in
warmer climes would indeed have reason to cry out,
were frost and glacial winds cut out of Nature's
scheme. The Lapps and Eskimos may well worship
the Sun, and welcome him as their best^friend, as he
delivers them from the bondage of the Frost Giants.
What benighted beings they must think those who
dread the sunrise ! And yet there are those who
look upon the sun as a cruel and relentless enemy.
But natural phenomena are not the only in-
fluences which, for good or evil, affect man's
struggle for existence : the pestilence stalks through
the land, and sweeps whole nations from its ^sur-
face ; fever and insidious disease creep over thres-
holds at the dead of night, and carry off the
first-born of man and beast ; wolves will decimate
the flock, and the roaring lion will prowl about the
herd, seeking whom he may devour, and not in vain ;
monsters of uncouth shape and dire resistless
strength have, in times gone by, levied their tax of
6 THE PEDIGREE OF THE DEVIL.
blood Oil man and beast, reducing all to abject terror;
until arose some hero, who, by conquering the com-
mon enemy, has -earned immortal fame, and lived a
demigod : or the locust-swarms will sweep through
a land, like " the garden of Eden before them," and
nought but a "desolate wilderness behind them,"
and earn title to the symbol of destruction,^ and a
quasi-deification through the terror they inspire.^ No
wonder that all these opposing influences, enemies to
man^s well-being, should be classed by him as evils.
But man has more than food and raiment to seek,
more than his own life to protect and prolong. He
has social and domestic ties : the family, the clan,
the tribe and the race cling together for mutual
support and protection, not only in face of natural
obstacles, but also of other men, engaged, like them-
selves, in the restless struggle for existence.
Amongst themselves, a standard of social and do-
mestic good is formed, assented to, and enforced by
the majority, and probably handed down from
generation to generation as a rule of life, departure
from which is evil. Each set of rules, so fiumed,
grows and is modified from time to time to meet
the needs of the community for which it was framed.
Similar sets are framed for other communities : but
* The Scythians were spoken of as a cloud of locusts. — Joel ii. 3.
* " Abaddon," locusts, is given as a synonym of " Apollyon " and
the angel of the bottomless pit. — ^Rev. ix. 11.
EVIL. 7
these &.11 by degrees' diverge in meeting the varied
wants and circumstances of each, until in time they
become so opposite, that what is good according to
one standard, may be downright evil according to
another. Hence the pride of race, and the prejudice
of caste : artificial standards of good, cause artificial
evil ; as society becomes more complex, the former
becomes more stringent and the latter more heinous ;
and that which in all good faith was instituted for
a good purpose, becomes the vehicle of evil; that
which was intended for Hfe brings death.^ A law is
made to obviate an evil, the law is glossed and over-
laden with tradition, and the original good of the law
is far outweighed by the evil it has brought about.
Such are the laws of race and caste : the Brahman
who dare not give a drink of water to the dying
Pariah, lest he should become defiled, and be put
•back in the scale of rising life : the Hebrews enjoined
to put away their Gentile wives and children, on pain
of excommunication :' the white American, who to this
day, while shedding his life-blood in the cause of negro
emancipation, and preaching the universal brother-
hood of man, dreads the most distant family alliance
with a man of colour, for fear of social degradation.
^ '< The commandment which was ordained to life, I found to be
unto death." — Horn. vii. lo.
* One hundred and thirteen wives, many with families, are re-
corded as put away by command. — See Ezra x. and Neh. xiii. 2£.
8 THE PEDIGREE OF THE DEVIL.
All these are subjected to social and domestic laws,
once made no doubt for good, but which have long
been producing more evils than they remedied.
As families and races became blended into national
communities, and the relations between man and
man became more complex still, fresh standards had
to be created of national and political good. In
forming such standards, the majority of power in the
State enforced its views on the minority. It was
possible that the rule for the whole family might
not coincide with the views of some individuals of it,
and that the rule for the clan or tribe might involve
a still greater mass of difference of opinion; but
when a code of laws had to be framed for a whole
nation, it is certain that individual opinions would be
more divided still. A man might honestly follow the
dictates of his conscience, and thus conform to his
individual standard of good ; he might fulfil all his
social and domestic duties, and thus live up to the
standard of the family and race ; and still be banned
as a criminal, exiled as an outlaw, or shot down as a
traitor, for disobedience to his nation's laws, and for
nonconformity to the standard of good, artificially
created for the general welfare and safety of the nation
It is not difficult to understand that it may be quite
right for a man to fight in the army of the nation to
which he belongs, and that it should be a crime
punishable with death for him to pass over to the
EVIL, 9
opposing army, and fight with them against his own
countrymen; but this crime could only exist for political
reasons, and might be the result of a mere accidental
circumstance : — ^whether the man were bom on this
or that side of a little stream : — the Alsatian who
fought against France in 1870, was a traitor to his
country ; the. inhabitant of Alsace who should now
fight with France against Germany, would be as
much a traitor as the other : although perhaps, in
each case, a true and blameless man in every other
relation of life.
There is however one field, which has been more
fruitful than all others put together, in the creation
of evil, by the erection of standards of good ; and
that is the wide, far-stretching field of Theology and
Superstition. In the primitive states of society of
every epoch, in which men have been banded to-
gether in only small conununities, where they have
found themselves face to face with such physical
diflSculties, that their main business has been to sus-
tain life, without any attempt to refine existence by
culture, a Theology can hardly be said to exist at all ;
and the religious sentiment is satisfied by a super-
stitious dread of the unseen beings who are believed
to exercise a baneful influence over Nature, and an
unreasoning faith in those who profess a power to in-
fluence those beings. In such a stage of society, a *
sense of moral right and wi'ong in relation to the
lO THE PEDIGREE OF THE DEVIL.
unseen world, is not developed : it is purely a question
of power : the deity is to be feaxed and propitiated,
because he is more powerful than I am, and will
favour me more than my neighbour or my enemy, if
I am more assiduous than he is. Where there is, by
chance, a beneficent deity, in the pantheon of a
nation, it by no means follows that he is as powerful
as the malevolent one : and thus it happens that as
amongst these men, so with their gods, might is right :
Good is what each wishes to have and enjoy, and
Evil everything that bars the way and prevents its
attainment.
This is and has been the basis of the religion, or
rather superstition, of the great mass of the savage
population of the world, which has no written history,
and next to no traditions, and whose religion, like
its language, is as unstable as shifting sands ;-after
a few years so changed as to be hardly recognizable.
A large proportion of the human race must always
have been in this condition, all too uncertain to fix
with definite ideas of good or evil.
Other communities which have emerged from
the savage state, and entered that of barbarism, have
generally had some fixed notions as to good and
evil, beyond the mere dictates of the individual
fancy. They have some runic poetry, or national
songs ; some ritual, or incantation ; something
formulated and handed down from generation to
EVIL. 1 1
generation, whicli acquires strength as time goes on,
and finishes sometimes by becoming the sacred
record of a nation, the basis of a faith ; in defence of
which men will fight, and bleed, and die, with all
the devotion of which disinterested human nature is
capable.. Many of these creeds have lived on down
to the present day, and have become embalmed in
the sacred books of the most highly civilized nations
of the world ; others have dropped out of memory,
the races who held them have been overwhelmed and
dispersed, and the conqueror s creed has ruled with
the conqueror's sword. Such barbaric nations have
generally acknowledged the power of a world to
come, and made the future state dependent upon
the present life or mode of death or burial. The
standard of goodness has varied through the range
of almost every possible idea ; — death in battle, or
some special mode of burial; the observance of
certain forms, sacrifices, or other modes of propitia-
tion, may have constituted the passport to a happy
future, with little or no regard to what we should
call the moral aspect of the case, beyond the recog-
nition of such primitive virtues as courage and
prudent forethought. Some have approached nearer
to a moral code ; the mere fierceness of the warlike
instinct, and prudential measures of a blind super-
stition, being supplemented by the recognition of
such milder virtues as honesty, chastity and veracity,
12 THE PEDIGRIfE OF THE DEVIL.
and making them a condition for reward. Natiom
owning such a code have, however, not long remained
barbarian, but have rapidly advanced to the stage ol
civilization in which, as a rule, the moral virtues
have been fully recognized, and supported by all the
sanctions of religion.
As no theology has ever been .quite independent
of mythology, so no religion has ever been quite free
from superstition : a theology which discards its
mythology is on the eve of melting away : a religion
which loses its superstition relaxes its hold on the
ordinary human mind, its individuality is effaced,
and it dies out and is forgotten. If a religion has
vitality, it is necessarily intolerant : it must main-
tain that its gods are the only true ones, or at least
that they are stronger than those of any other
creed ; or, if one god alone be worshipped, then that
all other gods are false. This, the highest refine-
ment of the religious idea, produces the greatest
amount of antagonism : and, standing on his own high
pedestal, its votary regards the whole world as sunk
in vice, seething in impurity, steeped in superstition,
and that " every imagination of man's heart is only
evil continually."^ Every god but the one true God,
every being but his own obedient servants, every
man but his own devoted worshippers, is, and must
* Gen. vi. 5.
EVIL. 1 3
be, a mab-gnant enemy ; every idea not sanctioned
by the particular code of religion and morality-
accepted by the particular creed, is evil; and it
is the bounden duty of every one to stamp out
such evil, at the peril of incurring the same con-
demnation : " Woe is unto me if I preach not the
Gospel. '^^
Evil is "opposition." The savage seeks his
food : Nature, the elements, wild beasts and enemies
oppose him : they are his evil. He seeks to pre-
serve his comfort and his life, his family and his
possessions ; the storm that blasts his home, the
pestilence that carries off his children, the wild
beast that decimates his flock, the locusts that strip
his fields, are all evils. The patriarch ruling over
his family or his tribe, makes simple rules for the
maintenance of order, and the preservation of the
race : some Esau will persist in taking wives of the
daughters of Heth, and that perverse opposition to
the patriarch's will becomes a social, a domestic evil :
the patriarch's successor applies the rule, by compel-
ling 1 1 3 men to put away their wives, and discard
all their own children, the marriages having been in
opposition to the old patriarchal law, and therefore
evil.' Families grow into tribes, and tribes into
nations, which settle down and legislate for mutual
* I Cor. ix. i6. ' Sec ante p. 7.
14 THE PEDIGREE OF THE DEVIL.
protection and security ; thousands of laws ax
embodied in hundreds of volumes to regulate th'
complex compact of the nation : the problem of righ
and wrong becomes itself so complex, and so beyonc
the range of the untrained conscience, that a clasii
of men are specially set apart to devote their lives
to solving it, and settling and expounding what is
right and wrong ; and none but the more intelligent
of the community are able even then to follow out
the reasoning : yet, any mistake in this is treated
as an opposition to the law, it is an offence, a legal
or national evil.
But when we come to deal with the religious or
theological element in the world ; when we find that
the Egyptian considered i66 chapters of ritual neces-
sary to protect him from opposing spirits in his pas-
sage from earth to heaven, and that he went to the
grave literally papered and painted over with his
ritual in order to conquer : when we hear of the
Buddhist canon comprising 500 monster volumes of
instructions how to live in order at last to shake off
the trammels of a weary life, and reach the restful
haven of " nothingness :" when the Hindu holds that
life after life must be passed through with ever in-
creasing sanctity, each bristling with minute observ-
ances, before the soul can shake off its earthly coil,
and merge into the Deity, and rest : when the Jewish
Rabbi points to 1 2 densely printed folio volumes of
EVIL. 1 5
Tahnudic writing as the rule of life,* and makes that
rule so difficult to learn aright, that it is heaven's
own business to argue over it : and when' each
Christian sect brands all the other Christian sects
as heretics, and the 350 millions of Buddhists, the 1 50
millions of Brahmanists, and the 180 miUions of
Mohammedans (to say nothing of his heathen feUow-
creatures) as hopeless enemies of truth : when we
find that each of these creeds throws back the fatal
charge on all the others ; the mass of recognized evil
in the world becomes overwhelming to the view : —
but, the whole of this evil can nevertheless be summed
up in the one single word " Opposition."
Evil then is opposition, and only exists in relation
to Good, and the concept of a *^ Spirit of Evil" par-
takes of the same relative character.
* Hershon's " Pentateuch according to the Tahnud " iii.
111.
SATAN,
The Hebrew Satan — Old Testament Satans — The Satan of Job —
Chaldean and Persian Influences — ^Hebrew Angels — Eabbinical
Demonology — Ahriman — Demonology and Hagiology of the
Fathers — Satan after the Keformation — The Satan and Devil
of the New Testament— * The Orthodox Devil of the Modern
Christian.
The devil of the present day is known by the name
of Satan ; portrayed by Milton, and brought within
the compass of the ordinary human mind. There
was a Satan in the Old Testament, but not Milton's :
the old Hebrew Satan was either an adversary or an
accuser : he was a sort of public prosecutor in the
spiritual world, wandering up and down in the earth,
spying out men's conduct, weighing their motives,
and reporting their failings to Jehovah, the God of
all mankind ; taking a grim pleasure in his work, but
still fulfilling a necessary office. Man, a sinful, stum-
bling creature, did not like this vigilant accuser, always
lying at the catch to throw the worst colour on his
actions, and hold up his sins to the Hght of heaven :
but after all, this Satan was but a public prosecutor
on a large scale, and was only different in degree from
SATAN. 17
the policeman who detects and prosecutes the modem
thief, and thereby becomes his Satan.
No : our devil is not the Satan of the Hebrews,
nor the Asmodeus of the Jews, nor any of the demons
of nature or mythology, nor any dethroned god who
has seen better days, although he combines many of
the characteristics of each of these : but we look in
vain amongst them for the unmixed spiiit of malig-
nancy which is the central idea of Satan, the modern
devil. Christians are the natural successors of the
Hebrews in the main features of their creed, but
whatever spirits of evU the Hebrews acknowledged,
they never realized the existence of a Spirit of malig-
nancy, incapable of good, and only existing for the
purpose of creating evil, until they heard of Ahriman
the supreme evil spirit of the Persian system.^
Throughout all the creeds and mythologies of the ^
ancient world, he alone possessed the germ of that
which has become the exclusive and distinguishing
characteristic of the modem Devil.
The term " Satan " and " Satans " which occur in
the Old Testament, are certainly not applicable to the
modem conception of Satan as a spirit of evil ; although
it is not difficult to detect in the old Hebrew mind a
fruitful soil, in which the idea, afterwards evolved,
would readily take root. The original idea of a
" Satan *' is that of an " adversary," or agent of
" opposition." The angel which is said to have with-
c
18 THE PEDIGREE OF THE DEVIL.
stood Balaam is in the same breath spoken of a
" The angel of the Lord," and a " Satan/'^ Whe:
the Philistines under Achish their king were al^ou
to commence hostilities against the Israelites unde
Saul, and David and his men were about to marcl
with the Philistines ; the latter objected, lest, in th(
day of battle, David should become a " Satan " t<
them, by deserting to the enemy.' When David
in later life, was returning to Jerusalem, aftei
Absalom's rebellion and death ; and his lately dis-
affected subjects were, in turn, making their sub-
mission ; amongst them came the truculent Shimei :
Abishai, David's nephew, one of the fierce sons of
Zeruiah, advised that Shimei should be put to death:
this grated upon David's feelings, at a time when he
was filled with exuberant joy at his own restoration ;
and he rebuked Abishai as a " Satan. "^ Again, Satan
is said to have provoked David to number Israel,*
and at the same time, that " the Lord moved David
to number Israel :"^ a course strenuously opposed by
Joab, another of the sons of Zeruiah. Solomon in
his message to Hiram, king of Tyre, congratulated
himself on having no " Satans," and that this peace-
ful immunity fix)m discord enabled him to build the
Temple, which had been forbidden to his warlike
^ Num. zxii. 22, 32. ' i Sam. xxiz. 4. '2 Sam. xiz. 22.
* I Chron. xxi. i. '2 Sam. xxiv. i.
SATAN. 19
fether David/ This immunity was not, however,
lasting ; for Hadad, the Edomite, and Rezon, of
Zobah, became " Satans " to Solomon, after his pro-
fuse luxury had opened the way for corruption and
disaffection.' In all these cases, the idea is simply
identical with the plain meaning of the word :
a Satan is an opponent, an adversary. In the
elaborate curse embodied in the 1 09th Psalm,® the
writer speaks of his enemies as his '* Satans," and
prays that the object of his anathema may have
" Satan " standing at his right hand.'* The Psalmist
himself, in the sequel, fairly assumes the office of his
enemy, " Sata<' by enumemtmg Ms crimes and
Mini, and exposing them in their worst light. In
the 71st Psalm, enemies (v. 10) are identified with
" Satans,'' or adversaries (v. 1 3).
The only other places in the Old Testament where
the word occurs, are in the Book of Job, and the pro-
phecy of Zechariah. In the Book of Job, Satan
appears with a distinct peraonality, and is associated
with the sons of God, and in attendance with them
before the throne of Jehovah. He is the cynical
critic of Job's actions, and in that character he ac-
cuses him of insincerity and instability; and receives
permission from Jehovah to test the justice of this
^ I Kings Y. 4. 'Ps. ciz. 4, 20, 29.
' I Kings zi. 14, 23, 25. *Ib, 6.
C2
20 THE PEDIGREE OF THE DEVIL.
accusation, by afflicting Job in everything he hole
dear. We have here the spy, the informer, tl
public prosecutor, the executioner ; all embodifed i
Satan, the adversary: these attributes are nc
. amiable ones, but the writer does not suggest th
absolute antagonism between Jehovah and Satai
which is a fundamental dogma of modern Chrig
tianity.
In the prophecy of Zechariah,^ Satan again, wit]
an apparent personality, is represented as standing a
the right hand of Joshua, the high-priest, to resis
him : he seems to be claiming strict justice agains
one open to accusation; for Joshua is clothed in filth]
garments — ^the type of sin and pollution. Jehoval
relents, and mercy triumphs over justice : the filth j
garments are taken away, and fair raiment substi-
tuted. Even here, the character of Satan, although
hard, is not devoid of all virtue, for it evinces a sense
of justice.
The Hebrews before the Captivity seem to have
held no specific doctrine respecting evil spirits; oFj
if they did, such doctrine was not in conflict with
that held by other peoples, for no controversy on the
subject is recorded. When they were carried awaj
captives to Babylon, they successively came into con-
tact with the Chaldean and Persian elements ; and
^ Zech. iii. I.
SATAN. 2 1
contemporaneous and subsequent writers give evi-
dence of an alteration of conception, both with regard
to the personality of a great principle of evil, and to
the organization of subordinate evil spirits, or demons.
This change of views was not equally rapid along the
whole line of thought; but, the germs of new
opinions having been implanted, they grew slowly
but surely, until they completely overshadowed the
original dogma, and created what practically
amounted to a new reUgion.
The Chaldeans or Babylonians believed in the
existence of vast multitudes of spirits, good, bad and
indiflferent, with which the physical and moral uni-
verse was peopled, and by which all phenomena of
nature, and the events of life, were regulated and
influenced. The Hebrews had already a belief in
the existence of angels or spirits, whose business it
was to regulate the affairs of mankind in obedience
to the divine behests. We have appearances of
angels to Abraham, Lot, Jacob, Joshua, and
others, bringing them assistance : and angels de-
stroying Sodom and Gomorrah, the first-bom of
Egypt, directing the pestilence in Jerusalem, and
slajring the army of Sennacherib : but there is
nothing to show that the old Hebrew considered
every tree, stone and river, as possessed with its own
personal spirit, which might at any moment quit its
abode, and exercise a direct influence upon his life
22 THE PEDIGBEE OF THE DEVIL.
and welfare. After the return from the Captivity
however, Jewish thought took a fresh departure
Rabbinical speculations ran riot on the subject c
angels and demons, and vied with the Babylonian
in their realization of good and evil spiritual beingg
interfering with, and regulating, the most trivia
events of life : they numbered them by millions anc
billions, and were accustomed to talk of them at
being so numerous and ubiquitous, that, if visible, nc
one could bear the shock. This idea grew in inten-
sity as time went on, and we find in the text of the
New Testament ample evidence of an established
belief in the existence of innumerable demons —
legions of devils — possessing and tyrannizing over
the bodies of men and animals; and myriads of
angels, surrounding the saints, and ministering to
them.
Side by side with this belief in the multitude of
good and evil spirits, there was slowly growing up in
the Jewish mind a belief in a prince of evil, malign-
ant, powerful and successful ; hating Jehovah and all
good ; directing the spiritual hierarchy of evil to
ceaseless attacks upon Jehovah's works, intimately
acquainted with all the foibles of weak humanity,
and employing this knowledge for their ruin and
destruction. The first prince of the demons was
Asmodeus, the demon of fiery and uncontrollable
lust. The besetting sin of the nation, impurity,
SATAN. 23
here received its apt embodiment, as the most dreaded
power of evil The Rabbins were never tired of re-
counting adventures in which Asmodeus and his-
torical personages had played their parts, and the
apocryphal book of Tobit presents an instance of
one of these episodes. Asmodeus, however, is only
bad in the main, without being wholly devoid of
generous feelings : he could be moved by pity, and
could even use his power for good purposes. He
was a Persian demon, but not the Persian god of evil :
he answered the Jewish conception during a transi-
tion period, when there were still hosts of good spirits
engaged in perpetually ministering to humanity, and
hosts of demons (Jbunteracting and thwarting these
good offices: each\tepirit, good or bad, a personal
being, and not as, mere abstraction. Asmodeus
was reigning at the period of which the Gospels
treat, he was no douiDt " the devil " who tempted
Jesus in the wilderness, employing the lusts of
appetite and power as his allies. The more philoso-
phical Christian writers drew gradually away from
the somewhat human Asmodeus, and abstracted the
idea of evil until the arch-fiend's character became
one of immixed malignancy, consisting of nothing
but evil, and incapable of any other motive or result.
This is another Persian ideal, that of Ahriman, the
Anra-mainyu of the Zend reUgion, the god of evil.
In the Persian system a complete dualism existed :
24 THE PEDIGREE OF THE DEVIL.
Ormuzd, Ahura-mazdu, the supreme Good, created
all that was good, and inspired every good thought
and action ; Ahriman, the supreme Evil, created
everything that was bad in itself, and everything
that could oppose the work of Ormuzd ; he marred
and frustrated all the good that Ormuzd had created,
and systematically attacked every good thought and
action, and endeavoured to turn it into evil. Ormuzd
and Ahriman were of equal origin, and practically of
equal poVer, and, although the latter was destined
some day to be overcome by, and subjected to, the
former, yet in the meantime he enjoyed an ample
share of success.
These principles and beliefs were sufficiently re-
ceived and recognized by the Jews, to be passed on
by them into the Christian creed, which proved a
congenial soil : we find the Fathers fully persuaded
of the power and number of the demons, and also of
the great and implacable malignancy of " the devil."
Still, so long as there were a heavenly host of angels
and saints between man and Jehovah, and to a great
extent, by their multitudinous offices of good to man,
veiling Jehovah from his sight, so long the prince of
the devils was equally unnoticed in the assumed pre-
sence of the legion of demons who worked out the
details of the diabolical schemes. It was left for the
Eeformation and its sternest votaries to sweep away
the saints and angels, the demons and devils, leaving
SATAN. 25
face to face, the Deity, as the abstract personification
of good, and Satan, as the abstract personification of
evil, each pulling down the strongholds of the other,
and waging a perpetual warfare : by associating with
these ideas the doctrine of absolute predestination,
before the foundation of the world, for evil as well
as for good, the nearest possible approach to the
Persian dualism was made by some followers of
Calvin. It is often asserted, and strenuously main-
tained, that the Jewish and Christian doctrine has
never been that of the Persian dualism : that may be
true of the Jewish faith throughout, and of the early
and medieval Christians : but the seed of the Persian^
dogma was sown in the Jewish mind during the (
Captivity, was fostered and strengthened by after .
intercourse, and although not appearing on the sur- /
face, it formed an under-current, hardly felt, but al-
ways present, until after the Reformation, when it
again reached the surface, and practically monopolized
the middle channel of the Christian creed; it had even
become more sombre, for instead of Ahriman being
destined to final reconciliation with Ormuzd, as the
Persians taught, we find Satan, and all his victims
and followers, doomed, without any sort of hope, to
everlasting fire, expressly prepared for them.
In the New Testament, Satan is either called by /
his old Hebrew name of "Satanas," the adversary ; or
by that of " Diabolos/' the Devil, the false accuser or
26 THE PEDIGREE OF THE DEVIL.
slanderer.' These two names are employed indiscri-
minately and interchangeably. In the account of the
temptation in the wilderness, Matthew and Luke
each call the tempter both Satan and the Devil ;
Mark only speaks of him as Satan.^ In the parable
of the tares and the wheat, the Devil sowed the
tares f and in that of the sower Satan snatched away
the seed that fell by the wayside.* The identity is
V complete, and in the Apocalypse, Satan, the DevO,
) and the Dragon are expressly stated to be one and
; the same individual, a sort of Trinity of EviL*
In the New Testament, Satan, the Devil, is un-
doubtedly a personal being and not a mere abstraction.
He tempted Jesus in the wilderness ; he tempts man
to evil,* and was the direct agent inciting Judas to
bring about the betrayal -/ he works all kinds of evil,
and resists all kinds of good, and is always on the
watch for victims f he is himself a transgressor of the
divine law,, and the father of all other transgres-
^ The same word that is used as a name for the arch-fiend is
used in St. Paul's injunction that deacons' wives and aged women
should not be slanderers — i, «.," devils." — i Tim. iii. ii ; Titus ii. 3.
"Matt. iv. I, 5, 8, II — Devil; Ibid. 10 — Satan; Luke iv. 2, 3,
5, 6, 13 — Devil; Ibid. 8 — Satan; Mark i. 13 — Satan.
* Matt. xiii. 39. * Mark. iv. 15. * Rev. xii. 9; xx. 2.
* Actsv. 3 ; I Cor. vii. 5 ; 2 Tim. ii. 26.
^ Luke xxii. 3 ; John xiii. 2, 27.
"Luke xxii. 31; Acts x. 38; 2 Cor. ii. 11; i Thes. ii. i8;
2 Thes. ii. 9.
SATAN. 27
sors ;^ he assimilates the minds of men to his own
nature, and possesses and afflicts their bodies with his
own evil spirit f he can boast of his own synagogue f he
assumes the appearance of an angel of light ;* his
schemes are deep,* but he sits in high places f in
imitation of his divine enemy, he has his angels,
or messengers,' makes converts ;® and is politic, for
he does not mar his own work.' This formidable
adversary must never be out of mind, or yielded to,^®
but must be resisted, and is indeed the typical enemy
to be cast behind the back."
Michael, the archangel, contended with him,^ and
he fell as lightning from heaven f he had the power
of death, but is now overcome ;" although imder con-
demnation," he is at large," and even has opponents
delivered over to him for chastisement.*' It is how-
ever the fervent hope of the Christian that he shall be
speedily bruised under foot," and it is an article of
faith that he will be finally and everlastingly punished
* John viii. 44 ; Acts xiii. lo ; ^^ Eph. iv. 27 ; vi. 11; i Peter
j[ John iii. 8. v. 8 ; James iv. 7.
Luke viii. 12 ; xiii. 16. " Matt. xvi. 23 ; Mark viii. ;^;^.
Rev. iL 9; iii. 9. ^ Jude 9.
2 Cor. xi. 14. ** Luke x. 18.
Rev. ii. 24. " Hebrews ii. 14.
Rev. ii. 13. " I Tim. iii. 6.
2 Cor. xii. 7. " Rev. xx 7.
I Tim. V. 15. " I Cor. v. 5; i Tim. i. 20.
Matt. xii. 26 ; Mark iii. 23, ** Rom. xvi. 20.
26 ; Luke xi. 18.
I
7
28 THE PEDIGREE OP THE DEVIL.
in a lake of fire and brimstone,^ expressly prepared
for liim and his angels.^
According to the orthodox Christian belief of the
present day, Satan, the great spirit of evil, is the
" enemy" of the human race, having originally fallen .
from heaven, and become the first introducer of moral
>^ and physical evil into the vrorld, when, in the form
of a serpent, he successfully tempted Eve : thence-
forward he has been at enmity with the seed of the
woman, causing all the diseases of mind and body .
from which man suffers, the tempter to all moral evil,
and the prime instigator of every crime which has
ever been committed. He is credited with most
seductive powers, and an immense success in his
schemes : the many travel on the broad road which
leads to his realm, Destruction ; and the few escape
by the narrow way that leads to Life. This work of
destruction began with the first man who lived on
the earth, and will continue until the earth itself
shall pass away : and although he is destined to con-
dign and everlasting punishment in Hell, he will
have dragged down to the same Hell and pimishment
the vast majority of mankind.
In the meantime, Satan is endued with powers
almost amounting to omniscience, omnipresence and
omnipotence: he can read man's inmost thoughts,
* Eev. XX. 10. ' Matt. xxv. 41.
SATAN. 29
and knows every detail of his life; he is always
present to minister evil by temptation, to every
human creature at the same time ; and, with man's
own carnal nature for ally, he is able to hurry miUions
to perdition, whilst only a few brands are plucked
from tlie burning, and are "scarcely saved" from his
power. He is the "god of this world," commanding
the obedience of the whole hierarchy of evil spirits,
"principalities, powers, rulers of the darkness of this
world, and spiritual powers m heavenly places,"^ and
the King of Death and Hell.
This is Satan, the orthodox Devil of the Christian.
*Eph. vi. 12.
1
IV.
DEMONS.
Demons and Devils — Turanian Demonology — ^Spirits appurtenant
and Spirits unattached — Rabbinical Spirits — ^Pan — Puck —
Origin of the Idea of Spirits — Shade and Psyche — Dreams —
Manes and Manes-worship — Patron-saints — Monsters— Jinns —
Peris and Deevs — ^Elves — Mermen — ^Mermaids and Necks —
Fairies — ^Lilith, Sorcery and Hair — ^Fates, Parcae, Hathors and
Nornir — ^Nymphs — Fays — ^Dame-du-lac — Oberon and Titania
— ^Angels — Guardian Angels, Genii, Gods and Goddesses — Fra-
vishis — Genius — Ka — Cosmical Spirits— Maskim — Titans —
Frost Giants — Rephaim — Duergar — Dwarfs and Trolls — Metal-
workers — Giants and Dwarfs — ^Accadians — Turanians — ^Lapps
— ^Eskimos — Allegbans and Aztecs — Beehive and Communal
Dwellings — ^Andaman Islanders — Recapitulation.
In treating of demons, it is necessary to premise that
there is a clear and well-defined distinction between a
demon and a devil. They are both spiritual beings, but
their attributes are essentially different. Originally,
there were good as well as evil demons, although, in
course of time, the term *' demons" became exclusively
identified with the idea of malignancy. Even then,
however, their baneful influences were, in principle,
not the result of a desire to injure, but simply of the
fulfilment of their natural vocation ; causing injury, it
is true, but injury which was not the object aimed at,
DEMONS. 3 1
and which might at times be mixed with good. The
evils, on the contrary, ascribed to the Devil had their
sole origin and motive in pure malignity —
Evil, be thou my good.*
The natural history of demons has received much
and careftd attention, and in result a tolerably clear
idea of their nature and origin has been arrived at.
At the time that the history of the human race
began, that is, when it first emerged from the period
when neither written records nor continuous tradi-
tions were handed on from generation to generation ;
the human inhabitants of the world who first created
history, appear to have all belonged to the great
Turanian race, of which the Chinese are still con-
sidered to be, in an especial degree, the representa-
tives :' and to which the aborigines of America can
with certainty be referred.'
It seems to be now satisfactorily established, that,
at the dawn of history, these Turanian races extended
over the whole habitable world ; and although they
have to a great extent succumbed to other races, whose
religions have superseded theirs, they have neverthe-
less left on the surface of the great sea of human belief
the wreckage of their own dogmas, with which succeed-
* Milton, " Paradise Lost," B. 4. 110.
■ Max MUller, '* Science of Religion," 154, &c.
• Dawson, " Fossil Men," 203
32 THE PEDIGREE OF THE DEVIL.
ing religions have constructed a great part of theii
own systems of &itL Probably not a single race oi
religion now exists which does not show distinct
signs of its Turanian inheritance, although that in-
heritance may be recognized as the most superstitious
part of its creed. The Chinese and the American
Indians liave preserved down to a recent period much
of their primeval Turanian character, and in a strik-
ing degree, their primeval theory as to demons. The
main feature of the Turanian creed was, that the
whole of the Universe was peopled by innumerable
Hpirits ; that every man, woman, and child had at
least two of such spirits ; that the sun, the moon, the
planets, and the stars, each had its demon; that
mountains, rivers, fountains, trees, clouds, winds, rain,
boat, cold, each had its demon ; that many of these
had many demons each ; that when the sun shone
beneficently, this effect was produced by its good
demon ; when it parched up the land, producing
drought and famine, it was the act of the sun's evil
demon : that when ifc thundered and lightened, a war
of the demons of the elements was going on. There
wore also demons of the day, and demons of the
night ; each fever and disease had its demon ;
famine, drought, and every other scourge which
visits suffering humanity, had its special presiding
demon. Indeed, it may be said, that to every object,
living or inanimate, of sufficient individuahty to
DEMONS. 33
receive a name» and to every abstraction which did
receive a name, at the same time was attributed its
demon. All these demons were of a permanent
nature, and were assumed to have come into existence
at the same time as the body or conception to which
they were attached, and to have a commensurate
duration ; but besides all these, the world of demons
was being perpetually recruited by human deaths, for
it was a imiversal belief that the disembodied human
soul became a demon as it separated from the body.
Demons of this class have had attached to them
characteristics as widely different as light is from
darkness ; but the true and original idea in the Tura-
nian mind seems to have been, that disembodied
souls were capable, under certain conditions, of
becoming not only most powerful and exacting, but
most malignant, if not satisfied in their own parti-
cular way. Hence the necessity for propitiating
ancestral demons, and the introduction of the whole
system of manes-worship, parsing into sax^rifices to
the infernal powers for the dead, and masses for the
repose of the souL As Nature was most prolific and
versatile in the production of forces out of which
man created demons, so the fertile imagination of the
human race has given to these demons a develop-
ment, the ramifications of which could hardly be
conceived, were the origin and history of that deve-
lopment not followed out and demonstrated. As
34 THE PEDIGBEE OF THE DEVIL.
the demons of the cosmic forces were identified with
might, strength and magnitude, they in time passed
into L stage of penZ gia^^, solar a.d othe.
heroes ; the demons of the trees, rivers, fountains
and seas, passed into dryads, nymphs, syrens and
mermaids ; ancestral spirits assumed the form of
lares, familiar spirits, guardian angels and patron
saints ; whilst in certain morbid forms they were
hobgoblins, ghosts, brownies and bogies ; the forests
and fields, the waves and caves, teemed with satyrs^
fauns, fairies, elves, trolls and dwarfs. Thus it cam^:
about that the people of the ancient classical period^
of the middle ages, and even of quite recent times^^
could well believe that, were their eyes open, likft^
those of Elisha's companions of old, they would see;
the world, and every comer in it, the earth, the aii^ \
the heavens, the seas, and the abyss, peopled witk.;
legions of spiritual beings, each with his office and;
vocation, and his separate, personal and intelligent,
existence ; and all influencing, in some form or
another, the afl^rs of the human race, in every
minute particular.
Millions of spiritual creatures walk the earth
Unseen, both when we wake and when we sleep.^
We have hitherto been speaking of demons pro-
perly so called, as being spiritual beings immediately
"* Milton, Paradise Lost, b. 4.
-9f="
— .^fTif^"
DEMONS
DEMONS. 35
representing a material substance, or a material con-
ception ; spirits that might be called *' spirits appur^
tenant :" but besides these there were independent,
imattached spirits, such as angels. It is difficult to
define the point at which the host of angels became
distinguishable from the good demons, who in their
turn imperceptibly gradate into the doubtful
and even malignant demons. Originally there was
only one great system of spirits, out of which
gradually but methodically the two classes of good
and evil spirits were evolved. The first step towards
the " differentiation" would naturally be to classify
spirits in harmony with their material representatives ;
to attribute a powerful spirit to the sun, a destructive
spirit to the tornado, a benignant spirit to the ferti-
lizing dew, a ruthless spirit to the plague, and so on
through the world of nature. The next step would be
to subordinate spirits to one another, in the same rela-
tion as apparent in the material world ; the sun dis-
perses the clouds, the plague strikes down the man,
therefore the spirit of the sun is more powerful than
the spirit of the clouds, the spirit of the plague than
that of the man. The spiritual world thus became
disposed in a complete hierarchy, ranging from the
supreme deities to the most insignificant fetish. The
Tahnudists maintained that the hosts of angels were
1,064,340,000,000,000 in number, and that the
devils numbered 7,405,926, and that all these were
D2
36 THE PEDIGREE OP THE DEVIL.
divided into ranks and dasses, "Thrones, dominations^
virtues, princedoms, powers."^ "Abba Benyamin
says : * Were the eye permitted to see the malignant
spirits, no creatm'e could abide on account of them.*^
Abaii said, * They are more numerous than we are^
and thev stand about us as the earth of the trenchea
surrounds the garden beds/ Eav Huna said:
* Every one of us has i,ooo on his left side and
lOjOCXD on his right/ "^ To this day, the devout
Turk, at the conclusion of his prayers, bows to the
right and to the left, as saluting the genii of good and
evil respectively by whom he is attended.'
Thus, then, the belief in demons having been from
time immemorial an integral part of the popular
belief, it has contributed very largely to the notions-
entertained down to the present time of the devil
himself. Two references will suffice to show this con-^
nection. Pan, one of the classical rural deities, closely
associated with the satyrs and the faims, is described
as homed and goat-footed, with a wrinkled face and
a flat nose.* Although this latter organ is often
modified in its form, yet there is little difficulty in
recognizing the homed and hoofed devil of popular
tradition and nursery dread. Again, Puck is a fair
• Farrar's "Life of Christ," ii. 466.
' Hershon's "Pentateuch according to the Talmud," 299.
• Lenormant's " Chaldean Magic," 144.
• Keightley'a " Classical Mythology,"
DEMONS. 37
tspecimen of the Scandinavian dwarf or elf, the
frolicsome embodiment of mischief : —
I'll lead you about a round,
Through bog, through bush, through brake, through brier ;
Sometime a horse Til be, sometime a hound,
A hog, a headless bear, sometimes a fire.
And neigh, and bark, and grunt, and roar, and burn.
Like horse, hound, hog, bear, fire, at every turn.^
We have here a mischievous demon, who, if seen
at work carrying out his threats, would' certainly be
dubbed "the Devil."
A few words as to the process by which the
aboriginal mind came to believe in the existence of
spiritual beings. At first sight it may appear incom-
prehensible that man in a primitive state, barely
emerging from the condition of the brute, should
conceive such an abstract idea as that of a spiritual
power, invisible, intangible, and in fact out of the
reach of any of the senses. The savage's uneducated ^
mind could probably not have bridged over so wide
a chasm as that between the physical and the ideal,
but fcr certain steppmg ston^ which half suggested
the conclusion. The associated ideas of cause and
effect, which he at the foimdation of all intelligence,
are however sufl&cient to account for the belief in
spiritual beings ; and that belief, once entertained,
^ '^ Midsummer Night's Dream," act iii, scene i.
38 THE PEDIGREE OF THE DEVIL.
the door is open by which the infinite ramifications of
the idea can troop in.
Man in his early intellectual infancy began "to
take notice," seeing certam effects, and wondering
about the cause ; he saw that every solid body, living
or dead, had two fugitive attendants, a shadow and
a reflection, the former dark and dull, the latter
much more bright and lively. The optical cause of
these appearances was not recognized, and the nervous
fear always attendant upon ignorance, gave to each
its individuality, calling the one a shade, the other a
soul, or psyche. Experience taught that the shade
and psyche were directly connected with and de-
pendent upon the body, but in a somewhat different
relation to it ; a man died, and you no longer saw
his shadow ; but, in the visions of the night, the well-
known figure of the dead man as he had appeared
in life, with his panoply and bearing, his voice and
mien, flitted past the dreamer ; hunting and fighting,
commanding and threatening, as in the days gone by :
the figure, not that of the dull dark shade, but of
the lively, fitful psyche, as seen in the water, or
reflected in the polished mirror-surface. The man
in life had had body, shade and psyche : the dead
man's body was known to be mouldering in the
grave, the . dreamer's body inert in sleep— -death's
counterpart ; — but the psyches of the dead man and
the dreamer were holding intercourse together, much
DEMONS. 39
as they had been wont to do when both in the body ;
and the inference seemed irresistible, plain to demon-
stration, that the dead man and the living dreamer
each had a something, more ethereal than the body,
which lived in spite of the body's death, visiting one
at the dead of night, continuing apparently the
business and occupation of former days, and inter-
esting itself in the affairs of the survivors; com-
mimicating with them through their psyches, when
their bodies lay powerless in the simiUtude of death.
The vision was not that of the shade but of the psyche,
the body was gone and so was the shade ; the body
was in the grave, the shade had been absorbed in the
darkness and gloom which imagination identified
with the tomb.
The apparition of the dead ancestor was by no
means shadowy and unpractical ; he may have been
a tyrant, or at least a stem imperious parent ; and
when he returned in the visions of the night, he
brought back much of his old authority and influence,
deepened by the glamour involved in the very
weirdness of the apparition. With all the light and
knowledge which an advanced intellectual training
has given us in modem days, there are few of us who
could dismiss readily from the mind a dream in which
a dead parent seemed to stand before us, and, with
the familiar voice and gesture, imfold some secret, or
predict some momentous event : whilst in the dream.
i
40 THE PEDIGREE OP THE DEVIL.
the judgment and the will lie dormant, and the
feelings and affections are open and imguarded ; but
with us, when the light of day returns, our reason
soon enables us to sweep away the fancies of the
night : those, however, whose reasoning powers are
low, or who have no certain knowledge to guide them,
to whom dreams are imdoubted facts, imaccounted
for by waking thought and experience, see omens
and portents in the dream episodes, and in the actors
in them etherealized human beings. This becomes
an earnest and honest belief, which grows into a
firm faith, passed on from generation to generation :
a man beheves he has a spirit which will continue in
a shadowy world the existence which in bodily life
was experienced, and as he has seen his father's spirit
after death busied in a round of occupations, with all
the recognized adjuncts and circumstances, so he
expects to be himself in like condition after death.
He therefore enjoins upon his children as a filial duty
to provide his disembodied spirit with all the neces-
saries and luxuries which disembodied spirits reioice
in : and we may be sure that, if the chilLn do not
carry out the commands left by their parent, their
conscience-stricken imaginations make the night
hideous with dream visions of the offended ancestor,
who will only be laid by compliance with his neglected
commands, and the ease of conscience which duty
performed induces.
DEMONS. 41
The condition of the spirit's existence after death
has been the subject of as much controversy and differ-
ence of opinion as it is possible to imagine. The
opinions have differed according to the tastes and
occupations of those who have formed them. The
savage and the barbarian have always lived, and still
live, in the element of the beUef in spirits ; but from
the earliest time, even the most civilized and refined
races have been thoroughly imbued with the same
idea : " A belief in the persistence of life after death,
may be discovered in every part of the world, in every
age, and among men representing every degree and
variety of culture."^ Amongst cultured races the
ancient Egyptians recognized after death a disem-
bodied personality for each individual The "Book of
the Dead" proceeds throughout on this assumption ;
the soul has a form, and can eat and drink, while
the man's shadow is part of his personality, and
something substantial ; it is taken from him at
death, but restored to him in the second life.^ The
modem Basutos think that if* a man walks on the
river bank, a crocodile may seize his shadow in the
water and draw him in.' The old cultured Egyptians
and the modem savage Basuto agree pretty closely
in theory.
* Renou^ "Hibb. Lee." 1879, 124. * Ih. 153.
* Caaalifl Basatos, 245.
42 THE PEDIGREE OF THE DEVIL.
As a general rule, amongst all races, the spiritual
state was merely a continuation of the earthly life,
and whatever the idea of earthly happiness was, it
was hoped that the spiritual life would be ; and the
dutiful family would provide, according to their power
and judgment, for the contentment and well-being of
the departed spirit. The deceased was a hunter, and
a warrior ; his horse, his dogs, his servants, and even
his wives, were slain at his grave, that he might have
horse, dogs, servants, and wives to supply his * wants
in the land of spirits ; his arms and armour were
buried with him, that he might have their use : and
so with money, clothes, and every other article of use
or luxury. In that spirit-land " the soul of the dead
Karen, with the souls of his axe and cleaver, builds
his house and cuts his rice ; the shade of the Algon-
quin hunter hunts souls of beaver and elk ; walking
on the souls of his snow-shoes, over the soul of the
snow."^ The axe and cleaver, and the snow shoes,
were accordingly dedicated to the dead, and buried
with them.
It is not necessary here to examine more minutely
the ideas entertained by savage, barbaric and civilized
races as to the nature of the spirit, or soul, and its
relation to the body ; this has been done most ably
and exhaustively by Mr. Tylor in the chapters on
' Tylor's " Prim. Culture," ii. 75, seconded.
DEMONS. 43
Animism in lus "Primitive Culture:"^ it is sufficient
for the present purpose to point out that, from the
earUest dawn of intelligence, the belief in the existence
of ancestral spirits has been almost universal, and
still exists in the large majority of creeds.
The aboriginal human inhabitants of the earth, and
especiallj the Turanian races, may be safely credited
with the origination of the worship of ancestral
spirits or manes. The American Indian tribes, of all
stages of intelligence, address prayers to the spirits
of their ancestors for good weather and luck in
hunting : the Tasmanians bring their sick for healing
to the funeral pile of a dead man : the Maoris of New
Zealand beUeve that their deceased ancestors plead
with the higher deities for the welfare of the living
members of their families : the Vazimba, an aboriginal
tribe of Madagascar, pay special attention to the
tombs of their ancestors, which are constructed
expressly with a view to offerings to the dead ; and
the more modern races of the Malagasy have
imbibed and continue the same doctrines and
practices. Africa is a great stronghold of manes-
worship : the Zulus rely upon their dead ancestors
for success in battle, and they will speak of their
father's spirit as present with them in daily life, and
furthering the well-being of the family : in Southern
^ London: Murray, 1873.
44 THE PEDIGREE OF THE DEVIL.
Guinea, not only offerings of food and drink are made
to the deceased ancestor's spirit, but also a share of
the survivor's profits in trade. In Asia the prevalence
of manes-worship is still more remarkable: the
Turanian tribes of Siberia, the Nagas and other
aboriginal tribes of India, the Veddas of Ceylon, the
Andaman Islanders, the followers of the Sin-tu faith
in Japan, the lower orders of the Siamese, and in fact
almost every race of men, firmly believe in the
existence and sympathy of their ancestors' spirits, and
reciprocal thaL^pa'h, in a hund^ Jy.. Hving
in the most constant and friendly relations with
them. But it is amongst the 300 millions of Chinese,
whose civilization is undoubtedly the oldest now in
existence in the world, that manes-worship has
attained its greatest perfection. They not only take
their ancestors into confidence with regard to the
daily occurrences of life, and seek and, a^ they think,
obtain their powerful help (for by reason of their
spirits being disembodied, their powers have become
indefinitely increased), but they labour to glorify them,
and by raising themselves in the social scale, believe
that they are securing promotion in the world of spirits
to their dead ancestors. It can thus be understood
how greatly important it is considered that every man
should leave surviving him a son by blood or adoption,
to keep up the offerings and worship in which the
ancestors stood in need : an idea which in varied forms
DEMONS. 45
reappears in the notions, and indeed in the laws, of
many other races. China is like a great stratum of
aboriginal ideas, standing out like a high table-land
above the mass of newer races, which surging around
has overflowed the older element in most other parts ;
there are nevertheless spots all over the world, where
the same stratum crops out, although in a fragmentary
fonn, and in a more or less modified degree the same
principles are recognizable ; such are the Vazimba,
isolated in the mountains of Madagascar ; the Veddas
in the interior of Ceylon ; and many of the other
tribes to which reference has been abeady made.
The Chinese race, out of their vast numbers, have
developed a high state of civilization, and the iso-
lated tribes, hunted, oppressed, and nearly extermi-
■mted by aUen and stlge races, have remained
in the L condition in which they started, or
may well have fallen lower, but the principle of
ancestor- worship, common to them all, has survived
this great divergenca
It may therefore be concluded that the low-class
aboriginal tribes created the first idea of manes-
worship, and having done so their idea turned out to
be more robust than their race. In many instances,
where the race has been completely stamped out or
absorbed beyond all recognition, their religion and
superstition have survived and been adopted by the
conquering race. The Etruscan, and other kindred
46 THE PEDIGREE OF THE DEVIL.
tribes, were no doubt of these absorbed races ; and we
therefore find the Romans, who absorbed them,
maintaining the worship of the manes in full force ;
raising them to the rank of divine beings (Dii
manes), erecting images and offering sacrifices to them,
and relying confidently upon them for countenance and
succour. The Greeks had similar rites, which are
traceable to a like source. A practical illustration of
the effect upon the Greek mind, produced by this
belief in the necessity for manes-worship, is seen in the
course taken by Leonidas in selecting the 300 warriors
of Thennopylse, who were expressly chosen because
they " were all fathers with sons living." If they fell
in their desperate encounter, their sons were left
behind to perform the rites due to their fathers, and
to the other ancestors of the family ; and by belonging
to a continued race, provision had been made for an
indefinite performance of these kindly offices. On this
principle celibacy was regarded by the Greeks as un-
lawful ; it was prohibited by Solon ; and in Athens
and Sparta it was treated even as a crime '} indeed, it
is said, that " no man who knows he must die, can
have so little regard for himself as to leave his family
without descendants;" for then there would be no one
to render him the worship due to the dead.^ The
same idea runs through the religious sentiment of
* Renouf, "Hibb. Lee.'* 143. ' lb. 142.
DEMONS. 47
other systematic religions : without a son to perform
the ftmeral rites, a Brahman believes that he cannot
enter into heaven :* and amongst the ancient
Egyptians, the " Ritual of the Dead,'' extending over
j66 chapters, constitutes a most elaborate system of
rites, to be performed by survivors on behalf of a de-
ceased, so as to ensure his safe passage over the waters
of the infernal Nile, thence through the Hall of Judg-
ment, and the ordeal of the forty- two infernal judges,
into Aalu the Egyptian heaven, or Elysian fields.
The survivors would identify themselves with the
deceased, and, in his name, go through the ritual in
presence of his mummy, and continue this until all
danger was considered to be over : the evident beUef
was, that the disembodied spirit, on its journey, was
accompanied by the ghostly counterpart of the
prayers and invocations which were taking sensible
form in the presence of the material body. The
deceased would thus, by proxy, vehemently maintain
his personal identity with Osiris, and his right to be
so considered, until the soul had passed all dangers,
and was declared to be absorbed into the essence of
Osiris himself, from whom he was originally but an
emanation." Amongst the books on the mysteries of
the Babylonian rehgion, there was also a book en-
» Max Muller, "Hibb. Lee." 1878.
» Wilkinson's "Egypt," iii. 427.
48 THE PEDIGREE OF THE DEVIL.
titled "The Book of Going to Hades," which was
probably similar to the Egyptian "Ritual of the
Dead,"' although as yet no part of the work itself
beyond its title has been recovered. The passing
bell is still rung in many comitries, to drive away
the fiendish enemies of a dying man's soul, and secure
the prayers of the faithful for its safe passage jfrom
earth to Paradise. The assistance rendered by the
living to the dead is no longer that of food and
raiment, but that of rites and invocations, to procure
the protection from hostile spirits or demons ; but the
principle is throughout the same.
From the beatified spirits of our • ancestors, and
worship offered to them, we pass insensibly to deified
men and heroes, and saints of medieval and modem
times. We have seen that the • sympathy existing
between the dead and the living was mutual in its
nature, arising upon an exchange of benefits — ^the
party in the flesh exerting himself to procure the
safe arrival of the dead man's soul into the happy
land of spirits, and the dead man's spirit using his
etherealized and accentuated powers for the benefit
of the pious survivors : it is true, not necessarily
furthering moral ends and desires, but repaying
services rendered by supernatural assistance ; assis-
tance which a good spirit would confer to ftirther a
1 ((
Trans, of Soc. of Bib. Arch.," iii. 433.
DEMONS. 49
good end, but which a bad spirit would dispense to
aid a malicious purpose. One man would appeal to
his patron saint, to deliver him from peril of ship-
wreck, or some imminent distress; another would
pray to a demon, the spirit of his dead grandfather,
to lend his aid in the consummation of some fell
scheme against the innocent, or to defeat the ends
of justice. And each would base his claim to help
on the sacrifices made or to be made at the
shrine of the being invoked ; the one would hang a
sUver ship on the image of the patron saint ; the
other would place a pot of meal or honey in the tomb
where the demon's bones lay buried. The lower
orders of the Siamese believe in gods of a high aud
potent order, but they fear to address them, lest
through ignorance they should blunder in the complex
ritual; they prefer to pray to the "parak," a lower
class of deities, among whom the souls of great men
take their places at death.^ The modern peasant of
the Boman or Greek persuasion will run through a
list of saints at the first appearance of danger, and
pray their intercession with the deity for deliverance.
Komulus was the patron deity of children, he had a
temple at Rome, where sick children were presented
for their cure : the Roman women now present their
sickly children at the church of St. Theodorus, the
* Tylor's "Prim. Culture," ii. ii8.
£
50 THE PEDIGREE OF THE DEVIL.
•
patron saint of children, built on the site of the
former temple of Romulus.* Helios, the storm-giving
god, who traversed the heavens in his chariot of
fire, had a temple at Mycene : the worship of Helios
declined, and the religion of the Bible took its place;
a church was built on the temple's site, dedicated to
Elias, the prophet of the chariot of fire, whose prayers
brought up the cloud, and made the heavens black
with storm ; the holy man of the Christian succeeded
the sun-god of the pagan; but the name of the
locality scarcely needed change from Helios to Elias,
and local sentiment remained the same.^ The Cotnish
miner Perran, who discovered the art of smelting
tin long before the Christian era, drifts into the St.
Piran who was the patron saint of miners : and now
the tinners' great holiday, the Thursday before
Christmas, is still called Pieron's day.^
" Although full ancestor worship is not practised
in modern Christendom, there remains even now
within its limits a well-marked worship of the dead.
A crowd of saints, who were once men and women^
now form an order of inferior deities, active in the
affairs of men, and receiving from them reverence
and prayer — thus coming strictly under the definition
of manes. This Christian, culture of the dead^
* Tylor's "Prim. Cult" ii. 121. * Conway, " Demonology," i. 98.
» Max Miiller, " Chips," iii. 312.
DEMONS. 51
belonging in principle to the older manes-worship,
was adapted to answer another purpose in the course
of religious transition in Europe. The local gods,
the patron gods of particular ranks and crafts, the
gods from whom men sought special help in special
needs, were too near and dear to the inmost heart
of pre-Christian Europe to be done away without
substitution. It proved easier to replace them by
saints who could undertake their particular pro-
fessions, and even succeed them in their dwellings." ^
" To sum up the whole history of manes- worship, it is
plain that in our time the dead receive worship
from far the larger half of mankind ; and it may have
been much the same ever since the remote periods
of primitive culture, in which the religion of the
manes probably took its rise."^
The world of spirits has thus been recruited by
vast numbers of the souls of departed men, whose
power for good or evil has been recognized as
influencing the affairs of mankind. What the man
was in life, so his spirit is assumed to be after death ;
and as the teachers of religious ethics, particularly
amongst Christians, have, as a rule, condemned as
wicked the lives of the majority of men, so their
spirits have been ranked as evil demons : and
although the word demon, used for a departed soul,
* Tylor's "Prim. Cult." ii. 120. * Ih. 123.
E 2
52 THE PEDIGREE OP THE DEVIL.
did not originally carry with it an evil meaning, it
has now long since come to be regarded in no other
light.
But there is another class of demons, the origin of
which is more obscure, and which cannot in any way
be referred to the idea of departed souls. In the
oldest mythologies of the world — ^not those of the
savage races, but those where culture has raised the
thought from individual souls to abstract spirits-it
has been a widely received dogma, that prior to the
creation of man on the earth, not only were other
forms of men created and destroyed, but also races
of spirits, good and evil, who have a separate
state of existence, and are either propitious or detri-
mental to man.
According to Berosus, the tradition of the Baby-
lonians was that, prior to the creation of man,
several other races of beings were created of
monstrous forms, amongst which we recognize
centaurs and other monsters of Greek mythology :
and that some of these were totally destroyed before
man's advent on the earth.* Another Babylonian
legend, of Accadian origin, confirms this theory, and
goes on to relate fierce wars between the armies of
good and evil.' Another similar legend recounts a
revolt in heaven and the casting out of a host of re-
• *< Originea d'Histoire," 506. • " Eecords of the Past," ». 109.
DEMONS. 53
bellious spirits :* a legend echoed by St. Peter and
St. Jude in their epistles,^ and taken up by Milton, ^
and made the central episode of his immortal epic.
Rabbinical traditions assert that malignant demons
were created at the end of the sixth day of Creation,
and that . the Sabbath, overtaking the work of
Creation, and absolutely enjoining rest,' there was
not time to do more than create their spirits, and
they were left without bodies ; and that ever since
thev have had to wander about seeking bodies to
inhabit, in order that they may enjoy the pleasures
of material lifa And this would seem to be the Jewish
method of accounting for demoniacal possession,
and would also explain the earnest ' prayer of the
legion of devils, cast out of the demoniac of Gadara,
that they should be allowed to migrate into the
herd of swine, rather than be wholly disembodied,
and driven into the limbo of chaos. The demons
thus created are described as having wings, they
sweep from one end of the world to the other, they
know the future like ministering angels, they eat
and drink, they propagate their species, and die like
men : they also^ know the fixture, by listening in
heaven behind the veil in the celestial sanctuary.*
Th6 .Arabian legends have a very similar theory
of the origin of the jinns, who con-espond in most
* "Records of the Past," vii. 123. * 2 Pet. ii. 4; Jude 6.
• Hershon's " Talmud," 80. * Hershon, 69.
Conway, " Demonology," iL 94.
54 THE PEDIGREE OF THE DEVIL.
particulars with the demons of the rabbins. The
jinns were created out of fire, and occupied the
earth for several thousand years before Adam : they
were perverse, and would not reform, although
prophets were sent to reclaim them : they were
eventually driven from the earth, and took refuge in
the outlying islands of the sea. One of their number,
named Azazeel (afterwards called Iblees) had been
carried off as a prisoner by the angels J he grew up
amongst them, and became their chief, but having
refused, when commanded, to prostrate himself before
Adam, he was degraded to the condition of a sheyt^n,
and became the father of the sheyt^ns, or devils.
The jinns are not immortal, but destined ultimately
to die : they eat and drink and propagate theu'
species : they live in communities, and are ruled over
by princes : they can make themselves visible or
invisible, and assume the forms of various animals,
such as serpents, cats and dogs. There are good
jinns and bad jinns. They frequent baths, wells,
latrines, ovens, ruined houses, rivers, cross roads and
market places. Finally, like the demons of the
Rabbins, they ascend to heaven and learn the fiiture
by eavesdropping. But with all their power and
knowledge, they are liable to be reduced to obodience
by means of talismans or magic arts, and become
obseouious servants until the spell is broken.*
* Keightley's "Fairy Mythology," 25-27.
DEMONS. 55
According to the modern Persians, there was a
creation of spiritual beings, good and bad — the peris
of surpassing beauty, and the deevs of equal
ugliness, who suffered the same fate as the good and
evil jinns, in punishment for disobedience. The
beauty of the peris, like that of the most lovely
women, is beyond description ; and from time im-
memorial has formed a stock subject for poets to
dilate upon when in their most transcendental
mood.^ The repulsive deformity of the deevs, with
ugly shapes, long horns, staring eyes, shaggy hair, ^
great fangs, ugly paws, and long tails, has been an
equally fertile one for pictorial illustration and word-
painting.^ A perpetual war rages between the peris
and the deevs : they are both mortal, although
endued with prolonged life : they partake of the
sentiments and passions of men, although much
superior to them in power. Talismans and magic
arts will aid men to subjugate these deevs, and
counteract their malice.^
We may now pass to other latitudes and races;
but, with variations easily accounted for by differ-
ences of climate and other surroundings, the legends
are much the same. Throughout the whole Gotho-
German race, mythology and folk-lore teem with
notices of alfe (or elves) and duergar (or dwarfs).
* Keighdey'fl « Fairy Myth." 22, * lb. 23. • lb. 15-17.
56 THE PEDIGREE OP THE DEVIL.
The whole world is full of spirits. The white alfs
are good and friendly towards men, dwellmg in a
city of their own ( Alf-heim) whiter than the sun in
appearance. The dark alfe, or duergar, are equally
inimical to man : they inhabit the air, sea and earth.
And, of the last, those inhabiting thick woods, desert
and lonely places, rocks and hills, are most malignant
and mostly to be feared. They are also said to dwell
beneath in the ground, and to be blacker than pitch.
The origin of the duergar is stated in the Edda to
have been in the clay, like maggots in flesh. They are
described as in the form of men, but of low stature,
with long legs, and arms reaching almost down to the
ground when they stand erect : they are marvellous
metal workers, both for gods and men, who place
inestimable value on their works in gold, silver, iron
or other metals.^
It is a prevalent opinion in the North that all the
various beings of the popular creed were once
worsted in a conflict with superior powers, and
condemned to remain till doomsday in certain
assigned abodes ; the dwarfs in the hUls ; the elves
in the groves and leafy trees; the hill people in
caves and caverns ; the mermen, mermaids and
necks, in seas, lakes and rivers ; and the river-men,
in small waterfalls : but that in the end they will
^ Keightley's " Fairy Myth." 6^, et seq.
DEMONS. 57
be saved as well as all mankind.^ In many parts of
Germany, and in other countries too, the idea
prevails that the dwarfs and elves are fallen angels.
The elves of the popular creed are directly
descended from the dwarfs or duergar of northern
mythology; but at the date of Spenser's "Faery
Queene** the ^Ives had become amalgamated with
the older fairies of romance, and both have come
down to us in an intermingled form.^
The pedigree of the fairies of romance is that of an
idea evolved from obscure traditions based on facts.
The earliest legends connect the idea of sorcery and
witchcraft with beautiful women. Lilith, the rabbinic
first wife of Adam, was gifted with marvellous beauty,
especially in her hair, and used spells and magic
arts.* A double of Lilith is probably to be found in
Leila, a leading figure of Persian romance, of inex-
plicable fascination ; of dark complexion, with long
black hair, beautiful only to her lovers, but diiving
them to madness. The Babylonian epic of Izdhubar*
records his being withstood on the sea-coast by two
women, Siduri and Sabitu, whom we may strongly
suspect of being sorceresses. Kirke is at once an
enchiintress and a nymph of rare beauty.* The sibyls
were gifted with such magic as compelled even the
* Keightley's "Fairy Myth." 147, 148. * Ih. 59.
• " Con. Dem." ii. 93-98.
* Smith's " Chaldean Genesis,'* by Sayce, 264. * " Odyssey," b. 10.
58 THE PEDIGREE OF THE DEVIL.
gods ; and one at least of them was of such beauty
originally as to have been wooed by Apollo. The
gorgons, originally connected with the sea, have the
magic power of turning all who look upon them to
stone ; they, too, had beautiful hair, which in the case
of Medusa captivated Neptune and procured its
metamorphosis into serpents. The sirens also were
female nymphs who, inhabiting clifife near the sea,
bewitched passing mariners by the sweetness of their
voices, and allured them to their death. These find
their exact counterparts in the lorelei of the Rhine,
and the mermaidens of all the Northern seas, endued
with irresistible powers of sweet music, by which
they allure mortals to . their ruin ; they sing in sweet
and plaintive tones, and comb their golden hair. In
passing it may be noted that St. Paul refers to long
hau- as the glory of a woman,^ that mystic power
resided in the hair of Samson, and that Mohammed
had long hair. In the Apocalyptic vision, a swarm
of monstrous beings are, on the sounding of the
fifth trumpet, described as rising out of the smoke
of the bottomless pit ; they are composite and
monstrous in shape, endued with special powers
to hurt rrian ; they ai-e under command of the
/ arch-fiend ApoUyon,^ arid they have long hair.
Sorceresses and witches of all time have had
* I Cor. xi. 15. ' Rev, ix. 8.
DEMONS. 59
dishevelled hair when entering on their sombre rites
and incantations, and the Dame du Lac — a fay oi
romance — ^had wonderful hair.
Closely connected with the nymphs, are the Fates
and Parcse of mythology, and their representatives.
Hovering over even the greatest gods of antiquity
was a power, veiled, vague, but undoubted : inflexible
decrees ordained a destiny which not even Jove him-
self could bend : and so in other creeds. In the beauti-
ful legend of the descent of Istar to Hades found on the
Babylonian tablets, even in the presence of the Queen
of Hades, some power is called forth to judgment which
seems to override her great authority — " the spirits
of earth, seated on a throne of gold. "^ Among the
Egyptians, the " hathors" are fair and benevolent
maidens, daughters of Ra, the Sun, who preside at
the birth of children, and fix their destiny. The
hathors, daughters of the day, became to the Greeks
and Latins the parcse or fates, starting, spinning
and cutting the thread of life and human destiny ;
evolved from a single goddess, Mara, who acknow-
ledged the superiority of no other deity, not even of
Jove himself. The Erinys and Furies are near akin
to the Fates : —
Chorus. Who then is the pilot of necessity ?
Prometheus, The triform Fates and the remembering Furies.
^ Smith's ^' Chaldean Genesis/' 245.
60 THE PEDIGREE OF THE DEVIL.
Chorus, Is Jupiter then less powerful than these ?
Prometheus, Most certainly, he cannot at any rate escape his
doom.^
The Scandinavians had their Nomir — ^the Past, the
Present and the Future — maidens who come to each
child that is born, to shape its life, giving gifts of
good or evil, and foretelling its future fortune.^
The nymphs of classical mythology constitute
another link between the ideas of the ancient and
the modem worlds. They were a kind of middle
beings between gods and men, partaking of the
nature of, and in sympathy with, both ; beautiful,
ever youthful, cheerful and happy; long lived but
not immortal ; usually remaining in their particular
spheres, in secluded grottoes or peaceful valleys by
the fountains or streams, on the hills or in the woods
or caves, of which they were the residing spirits ;
occupied in spinning, weaving, bathing, singing or
dancing, or attending other deities in their expedi-
tions of sport or revelry.^ The nymphs were divided
into classes, according to their origin, or the physical
features with which they were identified: a Greek
or Roman would have taken it as a matter of course,
if, as he wended his way down a secluded ravine or
shady glade, a bevy of beauteous damsels, the
nymphs of the valley or stream, the woods or trees,
' ^sch. " Prometheus." ^ Keightley's " Fairy Myth." 64.
' Murray's "Handbook of Mythology," 152.
DEMONS. 61
had flitted across his path, their voices ringing out
sweet songs and merry peals of laughter, tripping
gracefully to the measure of wild but tuneful music :
and at last fading from sight as the notes died out
leaving him alone with the murmuring waterfall or
stream, or the silent wood The nymphs were as
much an article of faith, as ever the saints of
medieval times have been, and the love and sym-
pathy they inspired arose from a similar cause ; if
they were semi-divine, they were also semi-human.
The great gods were generally far away on Olympus
and out of sight ; the nymphs were attached to things
material, which formed a sort of body, coeval with
their own existence. The hemadryad's Ufe was iden-
tified with her tree ; she would implore the woodman
to spare it, for if the tree died or was cut down, she
perished with it : this induced a feeling of frailty and
uncertainty, which appealed to human sympathies.
It is to be remarked that nymphs were often the
nurses and protectors of the gods and heroes ; and
the ocean nymphs had a special mission to rear the
children of men.i Nymphs were mostly beneficent,
but not always so; for one class at least — the
limnads, nymphs of lakes, marshes and swamps —
were dangerous beings, alluring and misleading tra-
vellers by their songs, or mimic screams for help.*
' Keigb Uey's " Cla. Myth." 215. " Murray 's « Mythology," 1 54.
62 THE PEDIGREE OF THE DEVIL.
As Greek and Eoman traditions waned in popu-
larity, and the romance of knight errantry followed
in the track of the barbarian inroads on the Roman
Empires, the Roman and Greek nymphs ceased to
•
be recognized as such, but their places were taken
by other beings, not less interesting, not less beauti-
ful, but partaking of the weird attributes which
always characterized the faith of the invaders from
the wild and frowning North. The fays of romance
were beings of supernatural beauty and powers, able
to become invisible at will, and transport themselves
from place to place in a moment of time, often in
assumed forms, and by enchantments and spells to
subjugate humans to their will ; they were, moreover,
susceptible of human passions, and their intrigues
with ordinaiy mortals form the staple of medieval
romance. In these respects, the fays closely repeat
the history of the nymphs, and when their name is
traced to its origin the resemblance is as close as
ever. The term " fay" (French, //(g) has been traced
to two derivatives, both worked out with consider-
able ingenuity and plausibility : they are probably
both founded in fact. The Latin word fata was
used for the parcse or the fates, to whom reference
has been already made, and this word appears to
have passed into all the dialects of the romance
language in use in the Middle Ages, and to have
been then used to describe the beings whom we now
DEMONS. 63
know as the fays of romance : /ato, Italian ; fada^
Proven9al ; Jiada^ Spanish ; fee^ French ; fays^
fairies^ English. The other derivation is from Latin
fatare (derived from fatum or fata) to enchant ; this
passed into French as faer to enchant ; with the par-
ticiple faSy and we read of chevaliers faes and dames
faces. The modern expression to represent a fairy-
has become fee in French, and fay in English ; their
domain, faerie^ and, finally, the denizens of faerie,
fairies}
As a characteristic example of the fays of romance,
may be mentioned a legend of the Dame du Lac, who
was a pupil of Merlin the enchanter, from whom she
learnt the art of magic, and who requited her in-
structor by entrapping him in a rock, and transport-
ing him as a prisoner to fairy-land. At another
time. King Ban was djdng of grief caused by base
treachery: his queen, having placed her new-born
babe on the margin of a lake, was soothing the
monarch's last moments ; she returns to the lake and
finds the babe in the arms of a beautiful lady ; no
entreaties will prevail upon her to return it, and with-
out a word she plunges into the lake with the child.
The lady was the Dame du Lac ; the lake itself was
but an illusion raised by enchantment : the babe was
trained by the fay, and became the Lancelot du Lac
* Keiglidey's " Fairy Myth." 5, &c
64 THE PEDIGREE OP THE DEVIL.
of King Arthur's court. We trace here some of iii6
mischief of the old lake nymphs, the limnads.
The fays of this period are not diminutive in size,
as we now conceive die fairies, but resemble or-
dinary mortals so much as to be mistaken for them,
and in fact to enter into matrimonial alliances and
intrigues with them. The fays of romance wero,
however, doomed to rapid degeneration. Bunning
parallel with their history was that of another class
of beings, brought in by the northern hordes, who
had a folk-lore of their own, traced 'from a dim anti-
quity, and having an origin far removed from the
classic mythology of the soutL These were the
elves, the dwarfs or Httle people, themselves a race
of varied origin and varied attributes, and deistined
to coalesce with the fays or fairies, and practically to
absorb them. The accomplishment of this union is
best shown by the fact that, at the tim'e of Shake-
speare, Oberon is spoken of as the king of fairy-land,
and Titania as its queen. Now Oberon is the same
as Elberich, the chief of the dwarfs, or elves of
German folk-lore,^ and Titania is the same as Diana,*
the principal leader of the nymphs, who had since
been transformed into the fays.
The fairies of Shakespeare and our modem nurse-
' Keightley's " Fairy Myth." 208.
' Ovid, " Metamor." b. 3. The poet records that the Groddess
was taller than all her Nymphs.
DEMONS. 65
ries require no description. We all know how they
will come to a christening and fix the infant s destiny,
not seldom mixed with a dash of spite. As man's
&ith in, and respect for, the supernatural influence
has dwindled, so has the realization of the beings
exercising it. Diana, the dreaded Artemis, grand-
daughter of the first and greatest of the Titans, and
sprung from Jove himself, and who was also one of the
twelve great Olympian deities, has dwindled down to
Titania, the fairy queen, who despatches her subjects
with the command —
Some to kill cankers in the musk-rose buds ;
Some war with rear-mice for their leathern wings,
To make my small elves coats.^
Whilst the fays and elves and all the varied
streamis of beings, which have contributed to their
pedigrees, have now shrunk into one small common
stream, fast drying up in the sands of thought,
some of the conceptions from which they sprang, at
an early date diverged and struck root indepen-
dently. This new departure produced a most
luxuriant growth, which has since become as impor-
tant in the world's history as the other has faded
into insignificance.
Starting from the general principle that every-
thing in heaven and earth had its spirit, we can at
* "Midsummer Night's Dream," Act ii. sc. 3.
66 THE PEDIGREE OF THE DEVIL.
once understand how good things and beneficent
phenomena had good and beneficent spirits. When
the expanse of heaven was regarded as the most
sublime object that could be presented to the senses,
the great spirit of the heavens was looked upon as
the Supreme God, the originator of all other spirits,
and the creator of all things in heaven and earth —
the Father in Heaven. The sun and moon, and the
five other planets come next in the order of
sublimity ; far beyond the reach of man, moving
about the heavens, of apparent set purpose, and not
like the other stars ; their spirits therefore came next
in order in the heavenly hierarchy, and amongst the
star-gazing people of Chaldea, imposed a veneration
for the number seven, which has reverberated
throughout the world, and is still instinct with life in
our midst at the present day : we thus have amongst
the Chaldeans seven gods of the seven planets, and
among the ancient Persians or Zends, Ahura-Mazdu
associated with the seven Amshaspands, immortal
saints who assisted him in the government of
the world. The Jews had their archangels, each
one with a host of angels under his command : the
Egyptians had good genii in the service of Osiris :
and in the Apocalypse we read of the seven lamps be-
fore the throne of God, which have their seven angels,
the watchers, — or unsleeping ones, — to whom was
committed the care of the seven Christian Churches..
DEMONS. 67
One star after another was seen to dart across the
heavens; these were messengers sent on special
missions of mercy or retribution. Or the falling star,
apparently torn from its place and suddenly cast
down into darkness, had its spirit, which in like
manner was cast out of heaven ; one of the wander-
ing stars to whom is reserved the blackness of dark-
ness for ever.^
The innumerable stars, the host of heaven, each
one with its attributed spirit, most naturally
furnished the Great Spirit and the archangels with
messengers- and attendants ; and so we find them
continually described both in sacred and secular
literature. These angels are perfectly pure spirits,
without sin and invisible ; they are ^* messengers''
and ministers of God's will and purposes, nothing is
too great or too insignificant for them to perform ;
they will destroy Sodom with fire and brimstone, or
tend the growth of a wayside herb. Their number
is beyond computation, outnumbering the inhabitants
of the world in the proportion of a million to one.*
These hosts of angels passed on from the Jewish
faith into the Christian creed : no wonder that in
view of such a wealth of beneficent spirits, man
should have concluded that one of their number was
specially commissioned to guard and defend him
' Jude 13. " Farrar's "Life of Christ," ii. 466.
F 2
68 THE PEDIGREE OF THE DEVIL.
from danger, and that each man, woman and child
should have a guardian angel, or even more than one.
The Chaldeans had each a guardian god and goddess
living in him as his protectors : the ancient Persians,
as well as aU the stars, animals, and even angels
themselves, had each his *^ Fravishi," who was invoked
in prayers and sacrifices, and was the invisible
protector who watched untiringly over the being to
whom he was attached.^ Each Jewish child had
his guardian angel, who always beheld the face of
his Father who was in Heaven.^ And these guardian
angels have passed on into Christian times, and have
only yielded to the more material but perhaps more
easily recognized saint, who, having done battle with
human infirmities, is felt to be more accessible to
the wants of a ' struggling mortal. The Latin
*^ Genius" and the Egyptian "Ka," both variants of
the same ideal, were spiritual beings which seem to
have been on the border land between the individual
soul and the individual's guardian spirit, and it is
difficult now to determine which of these two
characters they more resembled.
It will thus be seen that the belief in angels, and
in guardian angels, brought down to the present
day, and still widely held with all the sanctions of
accepted religions, is but a branch from the same
* Lenormant's "Chaldean Magic," 199. " Matt, xviii. 10.
DEMONS. 69
root : — the existence of spirits associated with each
material object or person, — which gave birth to the
beb'ef in nymphs, fairies, and elves, and all the other
spiritual denizens of mythology and folk-lore.
Another branch of the world of spirits was
developed into the great class of cosmical spirits,
represented as being in some form or other the off-
spring of the earth, as having made war upon the
gods of Heaven, and having been conquered and
thrust down to the lowest depths of Hell, to Tartaros,
there to undergo punishment for their rebellion.
The Chaldeans had seven *' ensnarers" whom they
called " Maskim ;" demons dwelling in the bowels of
the earth, and surpassing all others in power and
in terror : these cause convulsions of the earth, dis-
turb the motion of the stars.
They violently attack the dwellings of man,
They wither everything in the town or in the country.
They oppress the free man and the slave.
They pour down like a violent tempest in heaven and earth.*
These are the seven "rebellious spirits," powers of
evil, which in the "days of storms," against high
heaven plotted evil ;- they are the dreaded enemies,
against whom the highest and most potent gods are
invoked with the reiterated wild cry : —
They are seven, they are seven !
Twice over they are seven !'
* Lenormant's " Chaldean Magic," 29.
* "Records of the Past," v. 163. * Ih, iii. 143.
70 THE PEDIGREE OF THE DEVIL.
These rebel spirits reappear amongst the Greeks
as the Titans, the children of Titania, the earth ; who,
for the most part, are personifications of the wild,
powerful, and obstructive forces of Nature. The
Titans warred against Jove, the god of heaven, the
earth crashed in conflagration, the forests crackled,
the ocean boiled, and threw up scalding vapour to
the sky, as thunderbolts and lightnings flew whirling
down from heaven, the winds adding to the din and
increasing the strife, until the sound was as of the
earth falling in ruins, and of a solid heaven like a
vast avalanche, dashing down upon it from above. ^
The battle ended by the Titans being overcome,
and driven headlong into Tartards, a dark and dreary
place where are the extremities of earth : — ^
The gaping gulf low to the centre lies,
And twice as deep as earth is distant from the skies.
The rivals of the gods, the Titan race,
Here sing'd with lightning roll within th' unfathom'd space.'
Such too were the great frost giants of the
Eddaic mythology. A mass of frozen venom had
originally produced the giant Ymir, out of whom was
formed the earth, and who became the father of the
frost giants. The destruction of these giants was
brought about . by Bor, the father of the gods of
heaven, the Eddaic Jove : — *
* Hesiod, 690. ' lb. ' " ^neid," vi.
* Mallet's "Northern Antiquities," 402-405.
DEMONS. 71
Mountains together dash,
Giants headlong rush,
And Heaven in twain is rent,'
Finally we note that Job recognized that the
Rephaim, " the mighty ones," were confined in the
depths of Sheol, groaning and trembling at Jehovah :'
that Isaiah identifies the Rephaim with the " other
lords," whose name had been invoked as gods, but
whom Jehovah had destroyed, and had made their
memory to perish, turning them into ''Rephaim"'
and that the Apostle Peter quotes the angels that
sinned, and whom Jehovah had cast down into
Tartaros, and delivered them into chains of darkness,
to be reserved unto judgment/
It is not improbable that, through all these tradi-
tions, in which dread powers of terrific influence and
mien are dimly seen, comes down to us the echo of
a mighty and cruel religion, in which the powers
of earth were deified, and their worship cruel,
bloody and relentless, sensual and degrading ; when
the only offering acceptable to the gods was human
blood, and the standard of morality that of the Pans
and Satyrs : when " the earth was corrupt and filled
with violence."*
We have seen that the most dreaded cosmical
spirits were considered as the offspring of the earth,
' Mallet's ** Northern Antiquities," 402 ' Job xxvi. 5.
' la, xxvi. 13, 14. * 2 Pet. ii« 4. * Gen. vL 11.
72 THE PEDIGREE OP THE DEVIL.
and in Northern Mythology the duergar, who were
its earth spirits, whose abode was in the ground and
in stones, were said to have been bred in the earth
as maggots are in flesh. ^ The duergar were a repul-
sive race of beings, of low stature, with short legs and
long arms, reaching almost down to the ground when
standing upright ; gifted with much knowledge, and
especially skilled as metal-workers.^ After the duer-
gar became personified and familiar to the popular
mind, their origin as cosmical spirits, in which they
resembled the Titans, Rephaim, and other subter-
ranean monsters, was gradually lost sight of; and
they were classed with any race of actual men who
combined in themselves a sufl&cient number of such
attributes as, to the careless and ignorant, present
some features of resemblance. At this point come
in the dwarfs.
The dwarfs or trolls are represented as dwelling
inside hills, mounds, and hillocks ; sometimes in
single families, sometimes in societies. They are
regarded as extremely rich. Their hill dwellings
are very magnificent inside ; and, on great occasions
of festivity, are lighted up, and seem to be ftdl of
treasure, and sumptuous furniture and utensils.
The dwarfs are obliging and neighbourly, keeping up
friendly intercourse with mankind : equally sensitive
' " Prose Edda," 13. * Keightley's " Fairj MTthology," 67.
DEMONS. 73
to kindness and to slight, requiting the former with
gratitude, and resenting the latter with manifest
petulance. They marry, have children, and live
much as mankind do : — even at times intermarrying
with them. They are generally low in stature, hump-
backed, with long crooked noses and twinkling
mischievous eyes ; dressed in grey or brown jackets,
and wearing red caps. They are much addicted to
dancing, music and singing, in which they specially
indulge at festival time. They have supernatural
powers, which they exercise not only for their own
benefit, but by which they influence the lives ^nd
destinies of mankind ; they can confer bodily strength
and beauty, prosperity or mischance ; they can fore-
tell future events, and spirit themselves or others
away, either in an invisible state, or in the form of
animals or other beings, and this by means of spells,
talismans and charms.
Whilst possessing all these wonderful powers, they
are themselves the slaves of magical influences, and
at times become suddenly subdued and helpless by
some chance accident. Usually invisible to mortal
sight, they become suddenly visible if their cap gets
knocked off* and seized ; and until they regain it
they are in the power of the possessor of the cap. In
other ways they may at times be captured by mortals,
and made to reveal and give up their treasures, or
otherwise subserve the interests of their captor.
74 THE TEDIGREE OF THE DEVIL.
They are however a very slippery set, and although
inferior in size are sometimes endued with great
strength and agility, and always with a watchful
cunning which makes them more than a match for
the ponderous beings of a duller mould: the cap
of invisibility will be suddenly snatched back and
resumed, or the vigilance of the captor will be eluded
just at the critical moment, and the dwarf will vanish
with a ringing jeer.
All dwarfs are not however equally good-natured,
some being more grim than others, and seeming to
rejoice in malicious spite : but as a rule they are harm-
less, shy, and retiring, timid when not in large num-
bers, suspicious, and occasionally morose. They are
not particularly honest, but their dishonesty consists
more of pilfering than serious robbery, and only being
of a serious character when women or children are
carried off, — kidnapping being a particular weakness
of theirs. Their mischief is also more of a petty
than of a serious nature ; skimming the milk, breaking
the crockery, worrying the cattle, and such like : or
misleading or scaring travellers or their horses,
inveigUng them into dilemmas or leaving them to
flounder in swamps or quagmires.
They are often represented as metal workers of
great and unrivalled skill ;^ being able to fashion work
* Keightley's "Fairy Mythology," 176.
DEMONS. 75
of silver, gold, and steel of incredible fineness, strength
and durability. Tradition is full of instances where
gold and silver goblets, rings and chains, have been
obtained from them, sometimes by fair means, and
sometimes by foul : and their swords, armour, and coats
of steel mail have a lightness, temper and strength
which make their happy possessors at the same time
irresistible and invulnerable. Even in such common-
place items as ploughshares and other agricultural
implements, their neighbours sought, and with proper
consideration, obtained from them, their assistance,
although the mode and plan of working were kept a
profound secret, and were rarely intruded upon.
With all this occult knowledge and superiority in
certain " arts and mysteries," the dwarfs were behind
their human fellow-creatures in some of the more
every-day subjects : naturally quick-witted, they
were not readily receptive of new ideas of civilization.
A tale is told of a company of Korreds, (Dwarfs of
Brittany,) succeeding in counting up a sequence of
days sufficiently to make up a chorus of —
Monday, Tuesday, Wednesday ;
Monday, Tuesday, Wednesday —
and getting no further until taught by the tailors
Peric and Jean, to go on to ** Thursday and Friday
and Saturday and Sunday."^
* Keightley's " Fairy Mythology," 439.
76 THE PEDIGREE OF THE DEVIL.
•
Upon a full examination of the traditions and
monuments of the earliest ages, it is impossible not
to conclude that the dwarfs and trolls must be
identified with primeval races of men of low stature ;
who covered a large area of the habitable globe, and
who were gradually driven into mountain-fastnesses,
swamps, ice-bound tracts, or trackless steppes, before
the steady advance of a larger, more powerful, or better
armed race of men. This fluctuation of races has
undoubtedly taken place in most parts of the world :
the invading element not always being the intrusion
of the larger races on the smaller, but sometimes of
the smaller on the larger. Hence we have traditions
coming down from the smaller race, recording their
own victories over the larger one ; in which they
speak of themselves as ordinary men of normal size^
and their enemies as giants : and they boast of their
own cunning, whereby they outwitted the clumsy and
stupid giants, their ponderous strength notwith-
standing. The nursery tale of Jack the Giant Killer
is no doubt a tradition of this class. When on the
other hand the history is recounted by the larger race
they in their turn refer to themselves as ordinary men,,
and the enemy become a race of dwarfs or pigmies^
whose treachery and cunning, nimble activity and
unexpected resources, incomprehensible to the slower
intellect of the narrator, invest them with attributes,
of supernatural powers. This not only engenders fear
DEMONS. 77
and superstition in relation to the little people when
alive, but, when they are dead, haunts the places of
sepulture — the caves and huts where they lived, and
the dolmens and barrows where they were buried, —
and creates an equal and indeed a much greater dread :
for, be it remembered, every one without exception
believed implicitly in the spirits of the dead being
endued with accentuated powers, and haunting the
localities where they had passed this life, and the
places where their bodies were laid.
The Accadians, who were amongst the earliest, if
not the earliest, inhabitants of Babylonia, were
eminently gifted with all the culture of the ancient
world ; they professed to be the heirs of an older
extinct society, — the world before the Flood — and to
have alone received the last words of the occult
sciences which the perished races of man had built up
through cycles of life and culture. One cannot help
suspecting that the Accadians represented the nucleus
of the original Turanian stock, which had from time to
time thrown off the vast hordes of ever teeming races,
which had spread throughout the world, and which
eventually were elbowed out by the stronger and
larger races of men. The Accadians themselves had
to yield to the ferocious Assyrian conquerors, and to
see political power pass from their hands for genera-
tions, until their conquerors were themselves subdued
by the steady force of culture and superior intelligence
78 THE PEDIGREE OF THE DEVIL.
which the physically conquered race possessed. The
dread powers of magic, astrology, and other occult arts
restored to the Chaldeans the sway which had been
wrested from their Accadian ancestors. In the great
Indian peninsula successive hordes of Aryan invaders
from the North- Western mountains poured down into
the plains of Hindustan, and passed over to the island
of Ceylon : the lofty stature and the fine physique of
this handsome race was more than a match for the
aborigines of low Turanian type whom they found in
possession of the land : centuries of persistent
aggression have driven these races from the greater
part of the country, either overwhelming them or
absorbing and subjugating them : but still the Nagas
and Nautch people of the main-land hills, and the
Veddas of the interior of Ceylon remain to testify
by their very distinct physical characteristics, and
their social and religious customs and superstitions,
that they belong to the great Turanian stratum of the
human race, or were once incorporated with it. The
great continent of Northern Asia, the teeming millions
of China, and the wandering Tartar tribes, have in the
main resisted the inroads of intruders, and present,
some in a state of culture and others of barbarism,
probably the most perfect examples of the old Tura-
nian nature. In Europe the Lapps, the Finns, the
Esthonians, the Etruscans, the Basques, the Iberians,
with other kindred races, once overspread the whole
DEMONS. 79
continent and the British isles : the Celts, Gauls, and
Scandinavians, and other Aryan races, surged over
them in successive waves, to some extent absorbing
as they went, but leaving a few isolated groups of
the old people, sufficiently distinct for recognition, in
the present day, amongst whom still survive in some
vitality, traditions of the little cunning people of
primeval times, or the physique and the social customs
which characterized them. Such traditions are to be
found amongst the Bretons and Basques, in the hills
of Wales, Cornwall, Devonshire and Derbyshire, the
Highlands of Scotland, and the outlying islands, and
the wilder parts of Ireland; all places where the
shattered remnants of a tounded race would linger
longest until extinguished or absorbed into other
races ; and when indeed such races were absorbed,
they would perpetuate a strong complexion of
their own physical and mental character. The old
physique and social customs are most to be remarked
amongst the Lapps, who, a small and feeble race,
have been driven into the outer circle of the habitable
world, where existence is too miserable to be envied,
and the country almost too inhospitable to be intruded
upon. But here we have preserved an easily recog-
nizable type of the old dwarf race, living either under
ground or in conical beehive huts, and with the main
features and traditions of their ancestors, modified only
by the necessities of their position and mode of life.
80 THE PEDIGREE OF THE DEVIL.
In America the Eskimos, who certainly at one time
overspread a far greater tract of the continent than
they now do, have been like the Lapps shut out in the
cold by the world's household, as the only condition
upon which their continued existence would be
tolerated. It is here to be remarked that probably
in America the order of conquest was to some extent
reversed, that at one time the primeval inhabitants
were of a higher physical type than their conquerors,
and that it was only in consequence of a long period
of peace, prosperity, and plenty, that they became so
effeminated as to be unable to withstand the inroads
of the fierce but small Aztecs who were genuine re-
•
presentatives of the Turanian type. Dr. Dawson in his
" Fossil Men," has argued, with much force, that the
Alleghans were the oldest inhabitants of the North
American continent of whom any trace can be found ;
that they were a mild, peaceable, prosperous, and
effeminate race, living in large communistic dwellings
capable of lodging as many as 600 families under one
roof; and that they fell an easy prey to the blood-
thirsty, cruel, and hardy Aztecs, who in point of stature
were nevertheless a much smaller race of men,^
Now what are the characteristics of the Turanian
race which fossil remains and recognizable history
enable us to identify ? They were all short, obese
1 ((
Fossil Men," by Dawson, 51-66,
DEMONS. 81
and swarthy; with dark hair, crisply curled, and
scanty beards, high cheek-bones, and obliquely set
dark eyes : these physical characteristics are seen in
theportraits of ancient Etruscansand the Latin records
of them,^ and in the descriptions of the Scythians, —
the roaming peoples of the whole Northern world.
The remains of many of the neohthic men are in
complete accordance with these features, and although
we have not any precise information on the physique
of the Accadians, yet other circumstances seem to
combine to picture to us as probable a similarity to
other Turanian races. In modern times the Tartar
tribes of Asia, the Nagas, the Lapps and Eskimos,
have a greater resemblance to those ancient races
than any others now extant. Again, wherever the
dwellings of primeval man are traced, if they do
not consist of caves and holes in the earth, they
generally are found to be in a beehive form and partly
underground ; dwellings of this pattern are still used
by the Lapps and Eskimos, and traces of prehistoric
huts of this form are found very generally all over
the world. Another form of dwelling which was
largely adopted, was that of the communal dwellings
before referred to as in use amongst the Alleghans :
traces of this system are also found in Sweden, in
Mexico, Yucatan, Peru and Africa, and probably the
^ Taylor, ''Etrascan Bescarches,'' 6i.
G
82 THE PEDIGREE OF THE DEVIL.
Swiss lake dwellings may have been of the same
nature; the Greenlanders' winter houses certainly
are of that class/ Dr. Dawson suggests that the tra-
dition of the Tower of Babel built on the Chaldean
plain, refers to the construction of a huge]} com-
munistic building on this plan, intended to bind to-
gether the early tribes of men in one vast commu-
nistic league.^
Before quitting this subject, reference should be
made to the inhabitants of the Andaman Islands, who
have recently been most carefully studied and ably
described by Mr. E. H, Man. These interesting
people would seem to be a pure and unmixed sur-
vival of the old Turanian races, and it would appear
that their insular position and insignificance have
saved them from destruction and contamination.
Varied influences have been at work in almost every
other part of the world, which have leavened and
modified all its other inhabitants, to a greater or less
extent : but in the case of the Andamanese we feel
that we are in the presence of a race of men belong-
ing to another and distinct creation, so great is the
divergence fi:om the ordinary types. The average
stature of the men is 4ft. loi inches and of the
women 4fb. 7J inches, and the average weight 98J
lbs. and 9 si lbs. respectively. They are thick-set,
* Dawson, « Fossil Men." S^. * lb, 84.
DEMONS. 83
sturdy, and active, but very short lived, dying ge-
nerally at the age of about 22 : they are simple-minded
and child-Kke, wanting many of the most common
rudiments of culture, not knowing how to produce
fire and not having in their language the means of
counting beyond two : their huts are of various
shapes, but large common dwellings are found amongst
them, and some of the beehive pattern : they have
very acute perceptions, being able to spear turtle in
the pitch dark night, guided in their aim by the
acute hearing which they possess, and distinguishing
among the jungle, animals and birds which to the
ordinary eye are not perceptible. They are most
industrious dancers and singers ; every event of life,
every transaction of business or pleasure leads to con-
certed dancing and singing, without which their life
would evidently come to a standstill. Their intellect
is by no means of a low order, for if taken in hand when
quite young their children will acquire rapidly a full
average of education ; a child of 1 3 has been known to
speak in four languages. Their character is described
as *' merry, talkative, petulant, inquisitive, and rest-
less ; their speech is rapid, with a constant repetition
of the same idea : a joke, if it does not take too
practical a form, is heartily appreciated while all
insults or injuries are promptly resented." *
* Journal ofAnth. Inst, xi. 285.
g2
84 THE PEDIGREE OP THE DEVIL.
%
t
It is hardly necessary to point • out that the
Andamanese have so many points of similarity to
the traditional description of the dwarfs, that it is
fair to infer that they are identical in origin, and
that the dwarfs of popular mythology and
folk-lore are none other than Turanians of
an early age, or at all events their ghosts or
spirits, in which their main features and charac-
teristics survive.
The vast number of the old Turanian tribes, the
varied circumstances of their existence, the exigencies
and influence of climate, caused great diversity in
their state of culture ; and many groups of such
tribes were remarkable for arts which others had not
acquired. Thus the neolithic races made their
weapons of flint, and dwindled away under the
oppression of their bronze and iron-using invaders,
leaving but little trace of their existence, beyond the
vast numbers of their flint arrow-heads and other
stone implements, and the confirmatory evidence of
their identity with the dwarfs or elves, afibrded by
these arrow-heads being known as " elfin bolts" of
magic power. But there certainly appear to have
been other races of Turanians who acquired and
exercised great skill in metal working, and thereby
originated the legends of metal working dwarfs and
trolls, which undoubtedly abound in the folk-lore of
Europe.
DEMONS. 85
Recapitulation.
We have endeavoured to trace how, from the ob-
servation of shadows, reflections and dreams, the
human mind first conceived the idea of spirits ; how
this idea, in the first instance, attached itself to
deceased ancestors, and from thence developed into
manes-worship, the deification of heroes, and the
canonization of saints: how the unexplained phe-
nomena of nature led to the behef in nature spirits,
generated independently of men, and therefore of
another and perhaps prior creation ; how the world
became peopled with jinns, genii, demons and
fravishis : how, parallel with these, the conception of
inexorable fate or destiny beyond the range even
of thought, came in as a controlling power, and
that all other, even the highest, spiritual powers were
bound by sorcery and magic forms : how this over-
ruling power of fate and sorcery spread amongst the
dread votaries of occult art, the sybils, fates, and
nymphs ; but softened away its terrors, as nymphs
assumed a lovely human form, and entered into
human intercourse : how, by degrees, the nymphs and
fates of old melted into the fays and fairies of
romance : how the northern invaders of Europe had
inherited another form of nature worship, coloured
by the grimness of their country and climate, and
had realized their ideal in monstrous duergar and
\
86 THE PEDIGJREE OF THE DEVIL.
dwarfs : how these beings of the mind had received
amplification by association with the dwarfs of
actual life, the low type of aborigines, dwarf and un-
couth, but cunning and wielding magical knowledge
and power : how the duergar and dwarfs dwindled
into elves, whilst the fays and fairies faded in like
manner as they each passed down from power to petti-
ness and pranks, until eventually the two peoples
made common cause and occupied fairy-land to-
gether; Oberon, the dwarf, being their king, and
Titania, the quondam nymph, their queen : how the
great cosmical powers, who refused to sacrifice their
greatness, and dwindle into toy spirits, w^ere cast
down from heaven, and as Titans, Rephaim, and
fallen angels, chained and groaning in the depths
below, serve to point the moral that opposition to
the powers that be, is evil.
We have seen that all these beings are or have
been, classed as both good and evil in their time, that
there are good demons and bad demons, good jinns
and bad jinns, good genii and bad genii, kind fairies
and spiteful fairies, propitious as well as fatal
nymphs; that the Titans suffer only from the wicked-
ness of having opposed those who were strong enough
to overcome them, and that, even now, there are
hosts of heavenly and infernal angels, who own a
common origin and the divergence of whose career is
not easily explained.
DEMONS. 87
The intermingling of all these beings and the ideas
of which they are the offspring is the result of ignor-
ance, of limited knowledge and experience: — the
Northern peasant has his runes of trolls and elves,
his Eoman neighbour has legends of nymphs and fays :
they both find tombs and other traces of a dwarfish
and strange race of men, and local records and
traditions; all these have points of contact, and,
floating on the uncertain sea of imagination from
which they sprang, without any firm anchorage or
attachment of fact, they drift together down the
stream of time, and finish as a poetical conglomerate.
This process is discernible in all subjects of tradition :
the evolution is worked out by the decay of each
component part, and the conglomeration of the de-
generated residuum : as time obhterates a part of
each tradition, it adds new matter from another
source ; and it is only by tracing each step of the
process (often an impossibility) that the true source
of each constituent part can be detected.
The English popular ideas of the Devil are very
intimately connected with those about house spirits,
hobgoblins, dwarfs, puck and pixies ; who were
always conceived to be in league wdth the foul fiend.
It is not so very long ago that all these beings, as
well as elves, feiries, wit<5hes and magicians were
solemnly denounced by the English clergy as allies
of Satan, the great enemy of mankind.
88 THE PEDIGREE OF THE DEVHi.
The jinns and demons of Semitic creeds received
the sanction of the Hebrew and the Christian sacred
canons^ and were fully recognized by the Eabbinic
teaching, which had so A^ast an influence on the
Christian and Mohammedan faith ; and these jinns and
demons have become firmly established as the
''Angels'* — "the Messengers" — of the Arch-fiend.
The Titans and Rephaim, the fallen powers of
heaven, ftimished hierarchs for hell itself and even
gave to it a monarch.
The fear engendered by superstition and ignorance :
the belief in enchantment, magic, witchcraft, charms
and spells : the practical fetishism which gives a spirit
to every substance animate or inanimate, with power
to flit from body to body, — the secret of demoniacal
possession, — ^lie at the root of all these theories and
systems, and have created and handed down all these
co-operative and opposing spirits, without which the
Devil himself would indeed be but a shadowy entity.
V.
THE
DEVIL'S DIYINE ANCESTORS.
The Law of lilvolutioii — ^Influence of Surrounding Circumstances —
Evolution of Religious Ideals — Animism — Isolated Spirits —
Subordination of Spirits — Subjugation of Conquered Gods —
Degradation of Overpowered Gods — The Golden Age — The
Serpent — Earth Worship — Earth and Heaven combined —
Degradation of the Earth Gods — Chaldean Generation of the
Gods — Hebrew Religion — Fetishism — Slaughtering Gods —
The Serpent and Magic — Solar Deities — Rectification of
Standards of Morality — Surviving Religions — Survivals in
Christianity — Theological Criticism — Some Degraded Deities,
Bel, Zeus, Bog, Loki, Set, Lucifer — Devas and Asuras.
The fundamental religion of the great Turanian
race, which in primeval times overspread the whole
habitable world, was a system of animism, varying .
amongst different tribes and peoples, but exhibiting
throughout a belief in all-pervading spiritual 'exist-
ences, which were related either to material bodies,
or to physical phenomena, past or present. The
mode in which this belief may have originated has
been discussed in the preceding chapter : it is now
proposed to examine how some of these spiritual
beings first became elevated into deities, and how in
course of time they were degraded, and became
demons or devils.
90 THE PEDIGREE OF THE DEVIL.
This result is due to a process of evolution, the
stages of which can be traced with a fair amount of
certainty.
The law of evolution, although but recently recog-
nized and defined, has taken its place amongst the
firmly established dogmas of naturial science ; in
the universality of its application, it ranks with the
law of gravitation : it may even claim a wider range,
for, whereas gravitation only aflfects material bodies
with a dull, though steady force, evolution has been
continuously at work for untold ages, not only upon
every material body, but also upon the mental and
moral life of man. Not only every thing, but also
every idea has had its pedigree, and each link in
every pedigree involves some fact of evolution.
Although like produces like, likeness never amounts
to identity: as circumstances successively change,
and change is never absent, so successive individuals
change : no son is exactly like his father in mind or
body, and the grandson will be still less like his
ancestor. No result is spontaneous, every variation
is the result of heredity of one kind or another, or of
some outside influence : each living organism is per-
petually under influences difierent from those which
surrounded its parents, and their oflPspring is not only
their child, but also the child of every surrounding
circumstance. The man who changes his abode from
town to country, from country to town, from an alluvial
THE devil's divine ANCESTORS. 91
plain to a mountainous district, at once exposes his off-
spring to influences which tend to difiPerentiation, and
which bring about clearly discernible modifications
in the physical system, modifications which, repeated
from generation to generation, will become more and
more pronounced and permanent.
Instead of a mere change fi:om town to country
life, or some other slight displacement, let us suppose
a migration from one country to another, involving a
change of climate, food, pursuits, and all other physi-
cal circumstances and relations, and we shall see the
descendants of the emigrant developing characteris-
tics which no parent or ancestor of theu-s ever had,
but which are really the ofl&pring of the outside
influences newly imported into the race, and which
thereupon modify its nature in a manner never
before experienced. Every child has three parents,
the father, the mother, and the suiTounding circum-
stances.
The Aryas, who invaded India from the north,
were a race totally diflPerent in features and colour
from the Turanian inhabitants of the country whom
they conquered : the highest caste of the conquering
race, the Brahmans, have always been hedged round
by so many barriers against corruption of their blood,
as to make it most improbable that they should have
crossed their race with that of the dark skinned
aborigines : and yet in the south of India, under
92 THE PEDIGREE OF THE DEVIL.
the tropical sun, there are Brahmans as black as
Pariahs. The Sanskrit name for caste is " vama/'
colour : this shows that when caste was instituted, a
distinction of colour was regarded as sufficient to in-
dicate a distinction of race : but now colour is no
longer a criterion, although other features of diifer-
ence are quite sufficient to attest the distinction of
races.^ It is not to be supposed for a moment that
the blackness of these Brahmans was inherited from
any human ancestor, it is not at all probable, nor is
it necessary to so conclude : it is a matter of con-
stant observation, that the complexion of Europeans,
whose blood certainly remains unmixed with that of
the native Indians, after two or three generations of
residence in India, will show unmistakeable signs of
darkening, and at such a rate, as to make it highly
probable that a hundred generations of progress in
the same direction, would find the skin completely
black. Now the dark complexion, discernible in
these black Brahmans, has been gradually but surely
imposed upon their race by the climate and the
physical circumstances in which they have been de-
veloped, and has become as much incorporated in their
nature as any other characteristic passed on from
father to son : so that it is impossible to lay down
which of the attributes of body or mind are really
^1 — ■ ■^^i^»^»^— ^^^i^^^ !■■■ i ■-^■.» ■ ■■■■ ^ ,i i ■■ ^^— ^ i»ii » ■ -^m^^^^^
* Max MuUer's " Chips," ii. 322, 323.
THE devil's divine ANCESTORS. 93
inherited from the first progenitors of a race, or
which of them have been incorporated by such a
gradual process as shown in the case of the black
Brahmans. In settling any pedigree which aims at
logical precision, the third parent of each link, the
surrounding circumstances, must be taken into con-
sideration.
Mr. Wallace sums up the complex nature of evo-
lution, and the kindred process of survivals, as
follows : — " If we take the organic productions of a
small island, or of any very Umited tract of country
such as a moderate sized country parish, we have,
in their relations and affinities — ^in the fact that
they are there and others are not there, a problem
which involves all the migrations of these species
and their ancestral forms — all the vicissitudes of
climate and all the changes of sea and land which
have affected those migrations — ^the whole series
of actions' and reactions which have determined
the preservation of some forms and the extinction
of others — ^in fact the whole history of the earth,
inorganic and organic, throughout a large portion
of geological time.*'^
The interlacing complications involved in the evo-
lution of physical organisms, have their exact
counterparts in the evolution of human ideas ; and
I a
Island Life," 6, 7.
94 THE PEDIGREE OF THE DE7IL.
no ideas show more distinct traces of direct descent,
combined with accretions from outside and foreign
influences, than those from time to time entertained
respecting the deities to whom worship has been
accorded by man, in the successive ages of the world.
It has been necessary to digress somewhat, in
order to explain an element in evolution, which,
operating more or less in all cases, is pre-eminently
potent in the evolution of religions. No religion has
ever, like Pallas, sprung complete from any brain,
but has always been engendered by some previous
ideal : all religions have been deeply tinged, and at
times completely changed in character, almost beyond
recognition, by their surroundings and other adven-
titious circumstances.
Animism, we have* seen, in one form or another,
was the universal religion of the primeval races of
man. There was a separate spirit for each separate
thing, each spirit essentially independent of all others,
and only subordinated by lack of power. Professor
Max Mtiller, borrowing an analogy from his special
study of language, calls this religion " monosyllabic'* '}
Professor Haeckel, the uncompromising champion of
material evolution, would call it a *' one-celled"
religion : and we may safely accept it as a faith
founded on the realization of powers and energies,
' "Science of Religion," 155.
THE devil's divine ANCESTORS. 95
recognized and attributed because of their eflfects,
but without knowledge of their causes.
The next step was the individualization of the
spirits, and the attribution to them of power to pass
from one substance or body to another substance or
body ; then the meeting of more than one spirit in
the same body : rivalry for sole possession, conflict,
conquest, and subordination of one spirit to another.
This brought about what evolutionists call " difieren-
tiation" amongst the spirits : some classes of them
were less powerful than others, and became sub-
ordinated to the more powerful classes : by the same
process, these latter became ranked amongst them-
selves in various degrees of eminence and power,
until one over-ruling head of the whole spirit world
was eventually recognized. All this travelled side
by side with an evolution of human society : savage
man, wandering through the world to find his food,
regardless of his fellows, could not long remain in
that state ; he must have soon learnt that absolute
equality cannot exist : combination would produce a
division of labour, and that subordination : subordina-
tion would develop into a state with innumerable
ranks and shades of power and influence ; culminating
in a chief, a king, a president, a dictator, or a generalis-
simo. Tribes, races, kingdoms and nationalities w^ould
fight against and conquer one another; the conquering
king would depose the vanquished king, and probably
96 THE PEDIGEEE OF THE DEVIL.
consign him to chains and a dark dungeon, and his
people to slavery or tribute. The spirit world was a
reflex of the materiid world; and as social policy
developed with it, and when wars of races, and the
struggle for existence and supremacy arose, and politi-
cal subordination ensued, the spirits and gods of the
subjugated races followed the fate of their worshippers,
and became the slaves of the conquerors' gods and
spirits, and often had to do their dirty work for them.
As physical strength and power in men was vener-
ated and feared, so the spirits and gods were vener-
ated and feared in proportion to the power and
strength they were believed to wield : if the gods of
Egypt were not able to nei-ve the Egyptians to van-
quish the Syrians, it was quite clear that the gods of
the Syrians were more powerful than those of Egypt ;
and the change to a Syrian dynasty in Egypt was
logically followed by the subordination of the gods of
Egypt to those of Syria. If at any time the gods of
Egypt enabled their people to throw off* the Syrian
yoke, then it was equally logical to erase the names
of the Syrian gods from all places of honour, and
relegate them to utter darkness, like the holes and
corners where their desecrated images were thrown.
The gods are immortal, and therefore cannot die like
their analogues on earth ; but beaten, trampled down
with ignominy, expelled from heaven, and soured in
temper, their natural vocation becomes conspiracy and
THE devil's divine ANCESTORS. 97
revenge; the thwarting of their conqueror's plans, the
undermining of hig power and influence, and the com-
passing of his ruin, and that of all his sympathisers.
Here again, man has his own experience to go by, and
nothing else, and he attributes to the spirit- world
motives, passions and schemes analogous to those
which humans entertain and promote in parallel cases.
Power is still the test, and fear and reverence wait
upon it : if power be limited or destroyed, the fear
and reverence flag or die out. If the spirits of Light
have conquered the spirits of the night, then in the
daytime the woi*shippers of Light may walk secure ;
but when the Sun sinks in the West, and darkness
steals over the earth, the spirits of darkness, like
nocturnal beasts of prey, creep out of the dark holes
and caves, where they had been all day companions
of the moles and bats,i and make night hideous with
their roarings ; as prowling, they seek whom they
may devour. Then is the time to commune with the
powers of hell, and make unholy compacts for their
aid to defeat virtue and the works of Light : for that
is their "hour, and the power of darkness. " '
It is difficult to fathom the primeval history of
mankind, so as to attain reliable results. But there
are nevertheless some points respecting which facts
have been brought down by so many concurrent
* Isaiah ii. 20« ' Luke lauL 53*
H
98 THE PEDIGREE OF THE DEVIL.
streams of tradition, as to justify the conclusion that
these traditions have some solid grounds upon which'
to found a theory: among such is the tradition of
the Golden Age.
The Golden Age supplies the subject for a chapter
in the history of almost every mythology ; a period
when life was without care, and sorrows were un-
known : when innocence, joy and freedom reigned
supreme : when the earth produced plenty for all,
and social and political strife had not been introduced
into the world. This was an age of agriculture,
when the earth was looked upon as the nursing
mother of mankind, and of all that ministered to
their comfort and well being. This was the fabled
reign of Kronos amongst the Greeks, and of Saturn
amongst the Latins, when Ops and Gaia were the
fruitful earth, and the heavens combined with them
to bring forth and ripen copious harvests. This was
the early reign of the Ephesian Artemis whose attri-
butes were those of fruitfulness. This was the asfe
when the visible causes of reproduction and life and
the earth itself were venerated as all-powerful
deities, and Ubations and sacrifices were made to
them. It was then that not only the earth, but each
tree, brook, river, fountain, well, mountain, rock and
stone had its spirit and received its cult.
But there was a sombre reverse to this bright and
golden picture : Kronos and Saturn held the pruning
THE devil's divine ANCESTORS. 99
knife, but it was also the sacrificial knife : the
libations to the earth were of human blood, the
sacrifices, human too : wherever the earth has been
the supreme deity, as in the Golden Age, there have
also been found the strongest belief in the efficacy
and necessity of human sacrifice, and its most
fanatical observ^ance. The Khonds of India placed
their earth goddess, Tari-Pennu, above the Sun-
god, Boora-Pennu : their whole religion was made up
of agricultural myths and rites : when Tari-Pennu
had to be propitiated, it was with human victims,
whose blood would feitilize the earth : in the midst
of dances and drunken orgies, these victims were
torn piecemeal by the frenzied worshippers and
spread in morsels over their fields.^
Similar drunken orgies and fi:enzied dances were
likewise the necessary accompaniments of the Kronia
and Saturnalia, the festivals in which the Golden
Age W8U3 specially commemorated by the Greeks and
Latins, and during which mirth and pleasure were
unrestrained, when master and slave laid aside all
marks of distinction, and intermingled freely.
Kronos was not only the god of the Golden Age,
but the devourer of his own children, like Moloch
his grim Phoenician counterpart. The Ephesian
Artemis, the "Diana of the Ephesians," whose
* Macpherson's " India."
h2
100 THE PEDIGREE OF THE DEVIL.
worship was older than that of the Grecian Pantheon^
had to be served by human sacrifices, and, although
the goddess of fertility, was a dread and sombre^
deity. Bes, one of the oldest forms of deity found
amdngst the Egyptian records, was pre-eminently the-
slaughterer, as we find him depicted with open jaws,
and a slaughtering knife in each hand. Cain also,
" a tiller of the ground," did not hesitate, when he
found his oflferings not respected, to slay his brother
Abel, in order that the earth might " open her
mouth " to receive the blood.^
The people of the Golden Age seem to have had but
little domestic strife, but this was probably because
they had little or no sense of domestic virtue : they
lived in herded communities inimical to moral
culture ; and many strange customs, which still
survive amongst savage tribes, and are even
shadowed in high civilization, growing out of a low
standard of morality, have relation to the state of*
things which existed in the primeval times of the
Golden Age.
Other survivals amongst the more cultured races
confirm this view : Lilith, the Rabbinic first wife of
Adam, was the demoness of Lust : the Ashera, or
Grove, of the Canaanitish nations, against whom
such unsparing warfare was enjoined, was an
* Gen. iv.
THE devil's divine ANCESTORS. 101
obscene emblem, which had to be veiled, and for
which the renegade Jewish women wove hangings or
veils in the corrupt reign of Manasseh.^ Besides the
Saturnalia, and other popular festivals of a like
nature,^ the primeval religion was kept in memory by-
various " mysteries '' which, like the veiled images,
were not considered fit for popular knowledge, and
were either intrinsically unfit, or were such as to
require special training to see the moral truth beneath
an opposite presentment. The myths of Uranos
and of Osiris have probably some relation to the same
idea, and the modem Hindu cult of the Lingam
may safely be regarded as directly brought down to
the present time from the corrupt Golden Age.^
How or why it came about, it is difficult to deter-
mine, but it is certain that in very early ages, the
serpent was generally an object of worship ; and it
is probable that this worship was conteinporaneous
with the Golden Age. The serpent fell from his
high position, but not at once ; a serpent was cursed
in Eden, but seraphim — beings of a . serpent form —
continued to hold angelic rank, and to be the special
attendants by the divine throne. The serpent as a
reptile, became to the Hebrews an object of dread.
^ 2 Kings xxiii. 7.
* See this subject elaborately worked out in Cox*s "Aryan
Mythology," u. 112 et seq. And see a Paper by Mr. Sellon in the
''Memoirs of the Anthropological Society," vol. i. 327.
102 THE PEDIGREE OF THE DEVIL,
but it did not cease to be enjoined on them as a
model of wisdom; "Be ye wise as serpents."^
Amongst other nations it was the symbol of the
healing art, of life and of eternity. It is still the
object of divine worship in many parts of the world,
amongst races of Turanian origin, although in all
Aryan and Semitic religions it has become the type
of unmixed evil. The serpent-men and serpent-
women of mythology, always associated with sor-
ceiy and magic,^ have sunk down into hell : and
although the "old serpent" was probably Ophion,
the first god of heaven, yet, as he was deposed,
discredited, and cast down into Tartaros, we ac-
cept his identification in the Apocalypse as "the
dcAol." '
Man first awoke to a sense of gratitude to unseen
powers, and to the conviction that his acts were
recognized and requited, when he found that tilling
the ground produced fertility ; and that the greater
^ Matt. X. 1 6.
^ Before the gates there sat
On either side a formidable shape ;
The one seem'd woman to the waist, and fair ;
But ended foul in many a scaly fold
Voluminous and vast ; a serpent arm'd
With mortal sting
the snaky sorceress that sat
Fast by hell-gate. — Milton, Paradise Lost, ii. 648, &c.
* Eev. xii. 9 ; xx. 2 et seq, Lenormant's " Origines de PHis-
toire," 100.
THE DEVIL^S DIVINE ANCESTORS. 103
the attention paid to Mother earth, the more profuse
the benefits which she returned. His energies and
attention were therefore fixed on the earth, and what-
ever he gave of worship and service, was rendered to
the occult power, which in his eyes was his supreme
good. Those were the days of Eden, when the rain
from heaven did not co-operate in promoting man's
good, but the earth was watered by an earth-bom mois-
ture, for "Elohim had not caused it to rain upon the
earth,. . . . but there went up a mist from the earth, and
watered the whole face of the ground.'' * This was an
age of perpetual spring, when all power emanated from
the earth, and man had not been taught by hard adver-
sity, to long for the return of summer warmth, and
for the genial showers which drop fatness out of
heaven's expanse. But man and Eden parted com-
pany : man went forth to gain his bread by the
sweat of his brow, in a land of barrenness, where the
ground was cursed : Cain tilled in vain, and in vain
watered the ground with his brother's blood: the
curse was doubled, and hardship was the order of the
age: the struggle for existence became more and
more intense, and nerved the combatants to stronger
efforts, and wider fields of energy : then those who
saw that earth, unwatered by the rains of heaven,
unwarmed by the rays of the sun, was dead and
* Gen. ii. 5, 6.
104 THE PEDIGREE OF THE DEVIL.
unproductive; but that when the powers of the
Heavens chose to embrace the Earth, she answered
with fertility, again relapsing into dull inaction when
the Heavens withdrew their influence; they recog-
nized that Heaven was more powerful than Earth,
and transferred their supreme allegiance to this
greater power. The st^rn monitor of hard facts
taught this lesson to the races, which, deprived by
expatriation, or by climatic changes, of the soft
luxurious existence of the Golden Age, were com-
pelled to fight a desperate battle with Nature for the
means of life. In the bracing climate of the " Moun-
tain of the World," the great Central Asian plateau,
a revolution in religious thought was being brought
about, evolved from the old ideas in combination
with the new experience of Nature's laws, or rather
of the spiritual powers which, unrecognized before,
were now found to be the greatest motors in the
world of nature. The powers of earth by no means
disappear, but they are associated with the powers
of Heaven : and this association constitutes a distinct
stage of development in a progressive course of
evolution.
We accordingly find, in the Greek mythology,
Gaea, the earth, to be the mother of Uranos, the
expanse of heaven; and that Uranos afterwards
marries his mother Gaea. The Egyptian inscriptions
bear testimony to the same paradoxical idea, for Ra
THE devil's DiyiNE ANCESTORS. 105
is represented as the husband of his own mother.
Among the Latins, Ops, the earth, is married to
Saturn : and indeed myths abound amongst all races
of the marriage of heaven and earth.
But the hardy mountaineers, nurtured by an oft
frowning nature ; physically, mentally and morally
stronger and greater than the dwarfed and careless
votaries of ease, in course of time began to pour
down upon the fertile and luxuriant plains from
which their ancestors had been driven. The
Acxjadians (mountaineers) became the predominant
race inhabiting the Babylonian plains, laying the
foundations of the study and worship of the heavenly
bodies, which developed into the Chaldean astrology
and modern astronomy. Their first system of
religion was dual without being exactly antagonistic,
for there were spirits of the heavens, and spirits of
the earth invoked in the same breath ; and although
the former are evidently preferred, the latter are
nevertheless great powers, deserving of worship.
Other Turanian families, whose culture had
developed a higher standard of thought and life,
began to radiate from the centre where this culture
had been nurtured, and to permeate the weaker
tribes, carrying with them their religious tenets in
various forms of solar worship. Such were the
Phoenicians, the Etruscans, the Egyptians and the
Chinese.
106 THE PEDIGREE OF THE DEVIL.
Later on, the Aryas, longer nurtured and hardened
in their mountain home, and having developed
distinctive features of body and mind, poured down
into India ; and likewise, in successive waves, over-
spread the whole of Europe, carrying into Greece,
Italy, and Scandinavia a system of religion higher
still, which, being associated with stubborn power of
will, and sturdy thews and sinews, was forced upon
the conquered native races, and laid the groundwork
of the tliree great systems of Aryan mythology which
have come down to our time, the Hindu, the Greek,
and the Scandinavian. These systems, in India,
came into contact with the oldest form of earth-
\voi>»hip, and probably the same was the case in some
of the more favoured localities elsewhere : but the
inttn^mingling of stronger northern races had in most
of these parts, already prepared the way for a
transfor of supreme power from the deities of earth
to tlu)80 of heaven. After a period of alliance, we
Hootniiingly find the old worship relegated to
ijfuurunt, half savage coimtry folk and rural slaves,
tho Mubjngated people ; and the gods themselves
oitliov to Tartaros, or subterranean holes and
oavevuH: and their rites only tolerated as a con-
ooHidou to the lowest class, and made an opportunity
fuv indulgence in the lowest vices.
However, tlie Greeks and Romans were an easy-
gi^ng set in inattera of religion : they did not object
THE devil's divine ANCESTORS. 107
to strengthening their Pantheon with recruits from
creeds and peoples of very various natures. What
mattered it that there should be a score or so of
extra gods, if affiliated subjects wished their deities
affiliated with them. Evolution was still at work :
the grub which had been bom and bred in the earth,
and which had fattened on the unctuous garbage of
a foul and rank undergrowth, had left its earthly
birthplace, had crept up between earth and heaven,
and was winding itself up into an inextricable maze
of philosophy, which, with all its beautiful threads of
scholastic argument, could do no more than enshrine
a mummied grub, the similitude of death ; for, the
vitality of primeval superstition had become
obscured, and nothing but scepticism or total dis-
belief remained.
It was reserved for another Sun, of another nature,
and for the third great race of the human family, to
bring about the next development of the religion of
the world ; and to quicken the death-like chrysalis, to
make it burst its bonds, pierce through its Dedalian
envelope, and rise, the brilliant denizen of heaven's
pure sky.
The religion of the Jews, at the time when it came
into contact with the Greek philosophy, was essen-
tially a product of evolution, and the successive stages
of that process of evolution can be traced with some
d^ree of certainty, by means of the Hebrew canon.
108 THE PEDIGREE OF THE DEVIL.
and by what can be read between the lines through
the aid of contemporary history and traditions. The
Genesitic accounts of the Creation, the antediluvian
ages, the Deluge, and the dispersion were evidently
preserved in their present form^ for the purpose of
enforcing what were considered the essential dogmas
of the Hebrew feiith, and of aflfording countenance to
the special mode of life which the nation affected —
that of a pastoral and peculiar people.
By the intermingled employment of the term Elohim,
" Gods," in the plural, and of that of Jehovah, " God,"
in the singular, it is apparent that the early chapters
of Genesis are a compilation of at least two accounts
covering the same epoch, but originally written from
different and somewhat inconsistent standpoints.
M. Frangois Lenormant, and other critical writers,
have dissected these two versions, and fairly demon-
strated the independence of their sources. Thus dis-
entangled, the Elohistic account^ bears a marked
resemblance to the Accadian legends of the Creation
and the Deluge, which the late Mr. George Smith
and Professor Sayce have so ably translated and illus-
trated.^ . It would appear that this account, and the
Chaldean legends, were derived from a common
source, and it is not rash to assume that Abraham,
^ F. Lenormant's " Origines de THistoire." Paris, 1880.
* Smith's "Chaldean Account of Genesis," edited by Sayce. 1880.
THE devil's divine ANCESTORS. 109
emigrating as he did from Ur of the Chaldees, a city
mentioned in the Accadian records, took with him
this part of the ancestral faith. The Elohim would
in that case be a group of nature gods, identified with
the assumed stages of the evolution of the material
world, and ruling the universe, each in his own de-
partment. Thus, from Abzu (the abyss) and Tiamat
(the primordial sea), had emanated Ilu ''the God One,'*
who gave place to a trinity of supreme gods, Anu,
the primordial Chaos, the god of time ; Hea, the in-
telligence, the inspirer of life, the fertiliser, the king
of the element of water, "the spirit which moved on
the face of the waters," the benevolent counsellor,
the comforter ; and Bel,^ the god of the earth, the
father of the sun, moon and stars, the determiner of
destinies, " the god of the world," the god of force,
wrath and vengeance. We can here trace the stages
through which religious belief had passed before
arriving at this point : the god of the earth, the
bloody, cruel god, had preceded the heavenly hier-
archy of sun, moon, and stars, which had since been
promoted to the rank of deities ; for Bel, the god of
the earth, was their father.
But concurrently with the Elohim, was the great
God Jehovah, who, at first appearing in association
* Thk was in the early stage of development. Later on Bel
became 'the sun-god.
110 THE PEDIGREE OF THE DEVIL.
with the Chaldean Elohim, gradually becomes
detached from all other conceptions of the deity, and
remains the sole and the distinctive God of Israel —
the only undoubted realization which history records
of a " One God." And what was the Hebrew con-
ception of their God ? and whence came that concep-
tion ? He was a spirit, but not that of the material
earth, nor of the sun, moon or stars, nor of the sea,
nor of anything that had a bodily form, or could be
represented as such : but it was necessary that He
should visibly appear in some way to His worshippers ;
and He accordingly revealed Himself to them in the
form of Fire.
In the Jehovistic portion of Genesis, it is recorded
that, on the expulsion of man from Eden, it was a
flaming sword which barred his return to the tree
of life — ^the emblem of the old religion, which was
now condemned. The same account records the pre-
ference given to AbeFs ofiering of " the firstlings of
the flock, and of the fat thereof," which had to be
burnt with fire ; to Cain's offering of the " fruit of
the ground" which would not be offered by fire.
When the great covenant was made with Abraham,'
and the sun had gone down, and a horror of great
darkness fell upon him, Jehovah revealed Himself in
" a smoking furnace, and a burning lamp that passed
* Gen. XV. 17.
THE devil's divine ANCESTORS. Ill
between" the cloven pieces of the sacrificial victims.
When the great Name was to be proclaimed, and the
most ardent religion which the world has ever known
was to be instituted, Jehovah revealed Himself in a
burning bush. When the Israelites wandered for
the forty years in the wilderness, they did so under
the guidance of a pillar of fire : an appearance of fire,
** the glory of Jehovah" was His manifestation in the
tabernacle and the temple : when rebellion broke out
in the camp, the rebels were devoured by the " fire
from before Jehovah :" and when the great Mosaic
law was promulgated from the brow of Sinai, " the
moimtain burned with fire, unto the midst of heaven,
with darkness, clouds, and thick darkness," and
Jehovah " spake out of the midst of the fire :" * " for,"
says the writer of the Epistle to the Hebrews, ** our
God is a consuming fire. " ^ The whole ritual of the
Levitical law involved the sacrifice by fire as the most
solemn and important.
We can also, as this religion developed into a more
settled form, note the extinction of some rites and
customs which had characterized the superseded
faith : the primeval custom referred to by Balak, and
no doubt at^ne time universally practised, was for a
man to sacrifice to his god his greatest treasure, his
first-bom, and perhaps his only son — the son to whom
he looked to tend his sepulchre, and perform those
* Deut. iv. II, 12. ' Ileb. xii. 29.
112 THE PEDIGREE OF THE DEVIL.
funeral rites upon which alone the peace of his soul
was to depend, and who would perpetuate the race
for a like object. The distracted monarch inquired
of the venal prophet, the dealer in maledictions,
" Shall I give my first-born for my transgression, the
fruit of my body for the sin of my ^oul ?" ^ But the
typical sacrifice of Isaac had been to the Hebrews
the aboUtion of the sacrifice of the first-bom to God ;
the circumcision of all the male children, and the
special dedication to Jehovah of all the first-bom
of them and also of beasts,^ had been a substitution
for the older rite : the feast of the Passover, the
destruction of all the first-born of Egypt, and the re-
demption by a he-lamb, roasted with fire, not raw,*
of all the first-bom of Israel, being a further confir-
mation of the same change.
The stern command to exterminate the Canaanitish
nations, which were stUl addicted to the old worship,
and not to intermingle with them ; and also to root
out sorcery and witchcraft, which were intimately
associated with such worship, clearly proceeded from
the same motive.
It is not difficult to detect many features in the
cultured religious system of the Egyptians, which
influenced, and indeed softened, that of the
Hebrew ; and this no doubt accounts for the general
* Micah vi. 7. * Exodus xiii. 12, 13. ' Exodus xii. 9.
THE devil's divine ANCESTORS. 113
absence of denunciations against the Egyptian
worship noticeable in the Hebrew writings.
The Hebrews, however, repeatedly reverted to the
forbidden practices of the old faith, and this went on
more or less until the Babylonish captivity, when
contact with the highly refined system of the Persian
fire worshippers, combined with the fiery trials of
their captivity — passing them, as it were, through a
moral and physical furnace, — purged away their
corrupting dross, and sent them back to their native
land with one of the purest forms of faith which the
world has ever known.
Whether the Jews ever came into contact with the
disciples of the Buddha it is at present impossible
to say : the followers of that self-denying ascetic, from
their own stand-point, certainly aimed at a purity of
life and motive which could not well be rivalled ;
if their influence did reach the Jews, it could only
have had upon them a beneficial efiect. Probably
the influence, if any, did not tell until a later period
of history, and affected early Christianity more than
Judaism.
Even down to the Christian era the Jews, in
common with the Persians, Babylonians, and others,
retained distinct remnants of primeval animism,
such as the belief in demons, magic, sorcery and
witchciufl: and Christianity itself, the outcome
of Judaism organized by Greek philosophy, has
I
114 THE PEDIGREE OP THE DEVIL.
never entirely shaken off the same belief, which has
come down to the present day and still exists
amongst us.
It is neither necessary nor desirable here to dis-
CUSS such a subject as the evolution of Christianity.
The history of Christianity, its doctrines and its
champions ; the authenticity of its records and evi-
dences ; its influence and its prospects ; have formed,
and still form, the most voluminous subject of litera-
ture which the world has ever seen. It is sufficient
to know that, as a fact, and as it now exists, the
Christian religion is recognized as embodying the
most enlightened system of ethics, and the purest
moral code, that have ever been promulgated ; and
thg,t in comparison with its light, all other systems
appear in semi or complete obscurity.
Mohammedanism, Confucianism and Buddhism
all boast a standard of moral excellence worthy of
comparison with that of Christianity, and the boast-
ing is not wholly vain ; passages in ancient records of
Egypt, Assyria, and in the Greek and Latin classics,
attest that light was never absent from the cultured
races : and the touching child-like faith of many a
savage race of modem times, reflecting as it un-
doubtedly does, much that has always been common
in such races, show that veneration, faith and
charity have always existed, sufficient to furnish a
ground-work for the development of those higher
THE devil's divine ANCESTORS. 115
systems, which are now regarded as representing
the highest good.
But the passage from the Earth to Heaven, which
the human mind has made, has been Hke an aerial
ascent, in which, at every stage, it has been neces-
sary to cast out the earthy ballast which dragged
man down. As faith soared into purer light, these
weights were cast adrift, and, being left behind,
appeared like earthly things ; although the time was
when they were seen as bright lights, shining in
the heavens. Man's gaze is upwards, and when he
glances down below, from the point he has attained
he sees the things he cast away-his stepping-stones
to light — as plunged in sombre gloom, and, forgetful
of their history, despises them.
The first outcome of animism was fetishism,
arising from the belief that a material body was
necessary for eveiy soul or spirit, and that, when a
soul or spirit found itself disembodied, it was rest •
less, intractable, and incapable of communication
with material man ; and, at most, could only appear
to him in dreams and trances. Something of this
idea is discernible in the Odyssey, where the unsub-
stantial shades of the departed are described as
incapable of rational action, until feasted on the life-
blood of the recently slain victims : —
I 2
116 THE PEDIGREE OF THE DEVIL.
All pale ascends my royal mother^s shade :
A queen of Troy she saw her legions pass ;
Now a thin form is all Anticlea was !
Struck at the sight I melt with filial woe,
And down my cheek the pious sorrows flow,
Yet as I shook my falchion o'er the blood,
Eegardless of her son the parent stood.
But say why yonder on the lonely strands,
Unmindful of her son, Anticlea stands ?
Know ; to the spectres, that thy bev'rage taste,
The scenes of life recur, and actions past ;
They, seal'd with truth, return the sure reply ;
The rest, repelFd, a train oblivious fly.
When near Anticlea moved and drank the blood
Straight all the mother in her soul awakes.^
According to Arabian legends, the Jinns were
spirits .created without bodies, and are supposed to
be perpetually wandering about to find bodies to
inhabit ; and Asmodeus, the demon of lust, seeks
to enter human bodies, in order to give himself up
to carnal enjoyments.
The savage mind, believing in the existence of
myriads of souls or spirits, saw no objection to several
Hjurits inhabiting the same body or substance, and
J massing freely fi:om one to another. It became,
thirifore, a matter of great importance to cause, if
1 a
Odyssey," b. ii.
THE devil's divine ANCESTORS. 117
possible, the right spirit to be in the right substance,
so as to either utilize its power for good, or to neu-
tralize its malignant powers. If a man was ill of a
fever, he was deemed to be possessed bj a fever
demon ; the desideratum then was to get some pro-
pitious and stronger demon to enter the man's body
and expel the fever demon. From this belief the
doctrines of demoniacal possession, spiritual inspira-
tion, exorcism by incantations, and the lajdng of
spirits, had their rise. It was firmly believed that
if the proper forms were used, a spirit could be
isolated in a substance, like electricity in a Leyden jar,
and that the operator could then, at will, wield the
spirit's power, and discharge it in any desired direction.
This principle being firmly established, then every-
thing having a material existence was capable of
being a fetish, and subserving the will of any one
having power over the possessed matter : animals,
trees, stocks and stones were recognized as fetishes
at an early stage ; particularly famous trees, strange
or intelligent animals, stones that had fallen from
heaven, like the aerolite, in which Artemis of the
Ephesians was believed to reside : even now the
African negroes and other tribes worship the stone
hammers and arrow-heads, reUcs of the stone age, the
origin of which is forgotten, under the impression
that they dropped from heaven, and must therefore
contain some powerful spirit.
118 THE PEDIGREE OF THE DEVIL.
But man in time required something more realistic
than an upright block of wood, or a boulder, as the
embodiment of his constant allies, the spirits ; and
he began to shape his fetish in accordance with his
notion of the spirits' forms and attributes ; the spirits
were in general those of his ancestors, and traditions
of men of low stature, with coarse strong limbs and
open mouths thirsting for blood, rejoicing in slaughter
and the effusion of blood, and promoting that end to
the utmost of their power, was naturally the con-
ception formed of those early ancestors. We there-
fore find the dumpy semi-bestial, open-mouthed
figure of Bes, with a slaughtering knife in each hand
as an image of a demon deity, furnished, too, with a
tail, whether from supposition, or fi:om a tradition
that the remote ancestor rejoiced in that ornament,
it is now impossible to say. If the king of Dahomey
should come to be represented in his true character
by some pious descendant, he would be not inaptly
modelled like Bes, minus the tail. Destruction is a
frantic joy accompanying a low and brutal nature :
the blood-thirsty savage gloats over a score of victims
set in a row for him to decapitate ; the Assyrian
conqueror's reward for all the hardship and risk of a
campaign, was the power of hacking down the fettered
prisoners of war until the physical power to slaughter
was exhausted : and there is a survival of the same
passion when a modem " sportsman " spends quite a
THE devil's DIVmE ANCESTORS. 119
fortune in rearing vast numbers of birds, so that he
may be able to take the greatest number of lives, in
the shortest possible time, and with the least possible
exertion ; or where the felling of a tree or the slashing
of railway cushions is a special treat after grand
exertions in politics or business.^
As time went on the sacrificial slaughter of human
victims, and the probable accompaniment of cannibal-
ism, became abated, the savage slaughtering gods
fell into disrepute, were looked upon with abhorrence,
and at last became the recognized ideal of evil The
obscene and brutal Bes, Kronos, who devoured his
own children, and Moloch, who consumed those of
others, thus became demons, and were relegated to
Tartaros.
The serpent, however much it was considered to
be wise, was by its very nature a subject of intense
fear. It was small but powerful, and, looked upon
as a fetish, its possessing spirit could exert its
power with dire effect. Great effectual power, com-
bined with small physical strength, created an idea
of cunning akin to that of sorcery. Long after
other systems of fetish worship had fallen into
desuetude, the veneration for the serpent, fed by fear,
^ The author was once authentically assured that a certain mem-
ber of the swell-mob, whenever successful in an important swindle,
treated himself to a first-class railway journey in order that he might
destroy the railway cushions, and thus give vent to the exuberance
of his spirits.
120 THE PEDIGREE OF THE DEVIL. '
survived ; and the form of the serpent passed on from
age to age as an accompaniment of magical power. We
thus find on the Chaldean seals serpents and scorpions
— and in all sorts of mythologies women with
serpent tails or serpent hair, or both, who wield some
magic power : Lilith, the Hebrew sorceress, rival and
enemy of Eve, had a woman^s body and a serpent's
tail The serpent's reputation was of long duration,
even amongst the Hebrews, and died hard in the days
of Hezekiah, when the brazen serpent of the wD der-
ness was finally ground to dust, called "Nehushtan,"
and dispersed. Amongst the serpent worshipping
tribes of India and many other races, and even in
Brahmanism, the serpent has retained its prestige,
but amongst Jews, Mohammedans and Christians,
it has been most thoroughly demonized, and the
deities whose attributes were connected with the
serpent have generally shared the same fate.
Amongst solar deities there has been a great sub-
sidence into the realms of darkness ; but, except in
comparatively few instances, the degradation has not
been so complete as with their predecessors in popular
favour ; possibly because solar worship itself was not
necessarily degrading, except so far as it represented
the deification of an error, or so far as demoralizing
customs, superstitions and rites were inherited from
the superseded forms of worship, and incorporated
with that of the sun. The earliest solar deities seem
THE devil's divine ANCESTORS. 121
to have been of the hero type, such as Nimrod, the
mighty hunter ; Izdhubar, the mass of fire, — the Acca-
dian fire-god, — and Adonis ; all of whom being of
mixed human and divine origui, were of too material
a nature to withstand the degradation which was
sure to be involved by their very liuman passions,
inconsistent with the purity to which solar worship
in course of time was raised. The cruel Bel, who
caused the Deluge, and wished to destroy even the
few survivors, was too cruel a god to remain in
heaven : and even Osiris, the supreme deity of the
most idealized form of the sun god, upon whom were
fixed the hopes of all the devout Egyptians, whose
code of morality is almost a counterpart of that of
the Christian, has found his place in the realms of
Satan : whilst Mercury, or Hermes, the messenger of
the gods, and the mediator for men in Hades, has
drifted into the same company, whilst, as Michael,
the Archangel, he has retained his place in heaven.
In the early ages of the human race, when man's
ideal of perfection was based on the life and habits
of his own ancestors, who were really less enlightened
than himself ; when Nature was so little understood,
and power was the great insignia of deity, the char-
acters attributed to the gods were too much chequered
with good and evil, and the standards of human
right and wrong — of human good and evil — were
necessarily too confused to remain unchanged when
122 THE PEDIGREE OF THE DEVIL.
man's ideal became more elevated : they required
continual rectification, to satisfy the human mind in
its more cultured state : and as it discerned a truer
basis for the general welfare, and science u^nfolded
its truths, this rectification silently but surely
followed.
The philosophical systems of the Greeks and
Romans, and earlier still, those of the Egyptians and
Assyrians, settled standards of morality for the
regulation of every-day life, which were certainly
pui'er than could have been expected from the
traditional Kves of the deities whom they worshipped :
for those deities belonged to an earlier age of greater
ignorance, and coarser habits of life. The consequence
was a tendency, more and more pronounced, either to
discredit the deities, or to explain away their histories,
by allegorizing them : it being impossible to apply
reasonably to daily life the principles attributed to the
gods. For the same reason the rude, imcouth and
obscene images of the oldest gods had to be veiled,
and only remained gods when enveloped in mystery.
By degrees the gods either ceased to be believed in,
or became resolved into solar and other natural myths,
and their anthropomorphic acts were interpreted as
the mere poetical exposition of the cosmical forces in
Nature. In this way the school of the Euhemerists
reduced the romantic mythology of Greece to the
most prosaic series of common-place incidents.
THE devil's divine ANCESTORS. 123
This view, however, was only realized by a com-
parative few, the philosophers and men of culture of
the time, who took the trouble to think the subject
out : the old mythology still existed, inextricably
woven into the life of the people : there were more-
over episodes in this mythology, which represented the
gods not only as accessible, but as continually yielding
to sensual and vindictive passions; this struck a
chord of sympathy in the habits and tastes of all but
the highly cultured, and it became impossible to
destroy the ancient deities, and wipe out their
memory and worship from the popular life ; from age
to age they lingered on, changed, distorted, and
defamed, plunged int^ darkness and disrepute, but
neither dead nor out of mind, and they are still alive :
truly they are the " immortal gods !"
This process had been going on for ages before the
Christian era, but since Christianity has attained
preponderating influence, and been supported by
secular authority, the gods of the ancients have been
finally degraded into devils, and indiscriminately cast
down to Hell.
The cultured missionary apostle of Christianity
wrote " the Gentiles sacrifice to devils, and not to
God."^ From a Christian point of view this was
true ; for the heathen gods had been denounced as
1 I Cor. X, 20.
124 THE PEDIGREE OF THE DEVIL.
evil demons in disguise. But St. Paul in fax^t only-
echoed the prevailing philosophy of his time which
had become entirely detached from the popular
deities, who were only fitted to assist and screen the
dishonest and dissolute, or at most to furnish poetical
tropes and figures. In result, almost all the dis-
tinctive name^s, which are now applied and which have
been applied to the devil, can be traced to the name
of some high god, in his time worshipped and revered
by some people or other, with all the devotion of
which they were capable. Milton, who certainly
reflects the orthodox belief on this subject of the
Christian age in which he lived, has shown us Moloch,
Beelzebub, Lucifer, Baal, Astarte, Adonis, Tammuz,
Rimmon, Osiris, Horus and Serapis, wallowing in the
fiery lake of Hell, although they formerly were —
Princes, Potentates,
Warriors, the flower of Heaven I
But they had changed : —
They but now who seem'd
In bigness to surpass earth's giant sons,
Now less than smallest dwarfs in narrow room
Throng numberless, like that Pygmean race
Beyond the Indian mount ; or faery elves,
Whose midnight revels, by a forest side
Or fountain, some belated peasant sees,
Or dreams he seesJ
" Milton, " Paradise Lost ;" b. i.
THE devil's divine ANCESTORS. 125
The poet at the same time, for the purpose of his
epic, but also in accordance with venerable tradition,
explains that these gods were originally preadamite
demons ; and that they became missionaries from
Hell, and entered into the false gods, whose names
they bore, in order to bring about the cori-uption of
man, the last and best created handiwork of Jehovah,
the Creator.
The religions of the present day which have the
most vitality, are those which have raised the Deity
to the highest position of ideal purity, and have
bereft Him almost entirely of human attributes.
We still however see the battle between idealism
and realism going on, and the dangers of each. The
Brahman system was realistic in the extreme ;
Buddhism cast off the earthly coil, aimed at ideal
purity, and set before its disciples the final goal of
nothingness, annihilation — Nirvana — as the supreme
good.* The Brahmans had proceeded on an error,
in assuming the unending transmigration of souls ;
and the Buddha had invented Buddhism sis a means
to attaining annihilation in order to escape these
weary cycles. This marvellous system of virtuous
^ The object of nil the asceticism of the Buddhist religion was
'' Simply to guide each individual towards that path which would
finally bring him to ' Nirvana,' to utter extinction or annihilation,
to cross over to the other shore which was not death, but cessation
of all being.'* — Max MUlleb's Chips, i. 248.
126 THE PEDIGREE OF THE DEVIL.
self abnegation consequently proceeded in like
manner upon an erroneous foundation ; although its
high standard of Faith, Hope, and Charity could not
fail to command respect : the aim was sublime, but
it missed its mark : the Buddhist creed has either
evaporated through transcendentalism into an
absence of all belief, ending in blank materialism:
or it has drifted back into the narrow superstitions
of Brahmanism. The spirit worship of the Chinese
became moralized by Confucius, but could not stand
the transformation, and Taoism, the most degraded
form of Buddhism, is the outcome. Mohammedanism
has stood the test of many a hard battle, and for
the peoples whom it sways, it is a vital and, on the
whole, a beneficial power : there are not wanting
amongst us prophets who proclaim renewed vigour
and increased influence to the faith of Islam : but
the contact with western civUization, and the
deadening influence which contact and sympathy
with other successful systems produce, are certainly
eating into and permeating the doctrines of the
Prophet. Christianity, the most restless of all
creeds, with every range of culture within its pale,
presents the best examples of the evolution of
religious belief: — a Christian may believe in the im-
portation of a spirit into a substance or person by
means of a form of words, he may also believe in exor-
cism ; he habitually recognizes the presence of spirits
THE devil's divine ANCESTORS. 127
in certain special places ; thereby rendering homage to
the doctrines of Fetishism : — ^he may readily adopt
the figurative language of the East, and address the
deity in words not distinguishable from solar invoca-
tions ; and thereby follow the very language of the
worshippers of Osiris and Bel, of Apollo and Tam-
muz : — he may venerate saints, martyrs, prophets,
virgins aad confessors ; the ancestral spirits of a
past gone age; and thereby illustrate a full,
developed and vigorous manes-worship, without
transgressing the strictest rules of the Christian
faith. If he discard all these, and centre his ideal
on an abstract essence of good, untouched and unsur-
rounded by any material attribute, he is at once in
danger of finding his own faith evaporate with his
ideal — and of waking up from his trance a materialist
and nothing else. The dangers are still alternative
of overmuch superstition or of too little belief.
Seen from a Christian point of view. Buddhism,
Mohammedanism, and the religions of China are
overlaid with superstitions and fallacies to such an
extent as to unfit them for control over the human
judgment: but if Christianity, and the practical
effect which it has upon the lives and conduct of its
professors be intelligently examined and criticised by
an educated disciple of the Buddha, or of Confucius,
he would find much to cavil at^ and his theological
opponents would find it somewhat difficult to
128 THE PEDIGREE OF THE DEVIL.
reply. It is said that a missionary of Confucianism
recently demonstrated to an American audience,
that the doctrines of Confiicius had a far greater in-
fluence than the teaching of Christianity to prevent
crime and the neglect of fetmily and domestic duties.
It is so difficult to approach any question judi-
cially, and most so when the question is deemed of
such paramount importance as that of the welfare
of immortal souls, that no one brought up and
educated in a Christian community can easily bring
himself to look at these matters with a totally un-
prejudiced mind : but a few historical facts will
demonstrate the great and radical changes of opinion
which earnest and honest beUevers have in former
times passed through. We will now refer to a few
instances in which former deities can be shown to
have become degraded and converted into devils.
Bel was the supreme deity of the Assyrians, and
probably of all the Semitic races ; originally the
demiurges, he in course of time became more ex-
clusively identified with the sun in his glory, as
quickener of nature, the great Creator, and the
source of light and life. His Syrian counterpart
was Baal, and in one form, in relation to his
influence over flies, was known as Baal-Zebul. The
Hebrews, first by a pun changed his name to Beel-
Zebub (dung-god), and afterwards crowned him
*' the Prince of Devils.*'
THE devil's divine ancestobs. 129
The Greek Zeus, the Latin Deus, and many other
modifications of the same original root, run through
all the Aryan forms of speech, as the title of the
supreme god, the original root meaning "the
Shining One." Our word " deuce," which means
" a little devil," is the vernacular representative of
this venerable root.
The Sclavonic word for god is " Bog ;" this word
also has run through a marvellous number of modifi-
cations, having kindred significations, but it has
finished with us in the name of " Bogie."^
Loki, the Scandinavian devil, who is now indenti-
fied with Satan, is the German " Leucht,'' or Light :
he was more mischievous than malevolent, and can
\vithout difficulty be identified with Hermes and
Mercury, the messengers — the Angels — of Zeus and
Jupiter — ^the rays proceeding from the great light of
heaven. Loki is thus described in the prose
Edda : " There is another deity reckoned in the num-
ber of the -^sir, whom some call the calumniator of
the gods, the contriver of all firaud and mischief, and
the disgrace of gods and men : his name is ' Loki '
or Loptur. .... Loki is handsome and well made,
but of a very fickle mood, and most evil disposition.
He surpasses all beings in those arts called cunning
and perfidy. Many a time has he exposed the gods
* Boring-Gould, « Religioufl BeUef," 98.
130 THE PEDIGREE OF THE DEVIL.
to very great perils, and often extricated them again
by his artifices/'^ Although now a devil, he was
once among the JEsiv, the great gods of the Scandi-
navian Olympos.
Set was the devil of the later Egyptian mythology :
** Set, though the antagonist of Light in the mytha
of Ea, Osiris and Horus, is not a god of eviL He
represents a physical reality, a constant and ever-
lasting law of Nature, and is as true a god as his
opponents. His worship is as ancient as any. The
kings of Egypt were as devoted to Set as to Horus,
and derived from them the sovereignty over north
and south. On some monuments one god is repre-
sented with two heads, one being that of Horus, the
other that of Set. The name of the great conqueror,
^ Seti,* signifies 'he that is devoted to Set.* It was
not till the decline of the Empire that this deity
came to be regarded as an evil demon, that his name
was effaced from monuments, and other names
substituted for his in the Ritual.''^
Lucifer is referred to in Isaiah xii. 14 as
" son of the morning," and clearly signifies a ** bright
star,'' and probably what we call the morning star.
The Christian church from St. Jerome downwards
has identified Satan with this Lucifer, probably
* Mallet's "Northern Antiquities," 422.
* RenouTs "Hibbert Lectures," 1879, ^^7-
THE devil's divine ANCESTORS. 131
because Lucifer having been a Babylonish deity, the
fall of the Babylonish Empire has been taken as
analogous to the fall of Satan from heaven/
Lucifer seems to have lost his character through
a figure of speech.
The religious system of Persia affords a most
striking instance of deities originally adored being
. degraded into devils. This system records the great
conflict between Ormuzd and Ahriman, Light and
Darkness, the good and evil principles : but another
conflict equally violent has been enacted on the
great field of Aryan theology, one result of which is
that the word *' deva/' originally signifying " a bright
one," and still meaning a deity to Brahmans, is
**a devil" to Parsees. On the other hand the
**Ahuras'' of the Parsees are gods, Ahura-mazdu
(Ormuzd) is their supreme god ; yet the same word
" Asuras" in the Hindu means malignant demons.
The bitterness of some theological controversy of a
long bygone age, or some internecine war, at a time
when the Iranian and the Aryan had not parted
company, — ^perhaps the feud which brought about
the separation, — bore its usual fruit : each party,
with the virulent implacability which characterizes
religious discord, branded its opponents as devil
worshippers : and now that the din of battle is
1 c
Smith's « Dictionary of the Bible," tit. " Lucifer."
E 2
132 THE PEDIGREE OF THE DEVIL.
hushed, mutual persecution ended, and even the
motive cause forgotten, it appears that all the gods
of each party, have, by one side or the other, been
torn from their celestial thrones, and contemptuously
thrust down to Hell to rank as devils.
Similar instances might be multipUed, taken from
the history of every creed and nation, but the
position is sufficiently illustrated by the fact, that,
Beelzebub, Lucifer, Loki, Set and the Deuce have
each in his time sat high among the gods, and as
they all must be ranked as ancestors of the modem
devil, it may fairly, and indeed literally be said that
" Satan has fallen from Heaven."
VL
HELL AND ITS MOISTAECHS.
Hell— Hades, the Invisible World— Bit-Hadi—' Aides— Sheol—
Assyrian Hades — ^Allat — Greek Hades and Tartaros — Minos
— ^ptian Hall of Two Truths— Plato's Hades— Ovid's
Hades — ^Virgil's Regions — Rabbinical Ideas — Gehenna — Judges
in Hades.
The Devil is regarded as the Monarch of Hell, and
Hell is conceived with more or less vagueness as
a place of retribution " prepared for the devil and his
angels."* There was a time when the place now
called Hell was presided over by the highest, the
most moral god which at the time was acknowledged.
The god of Hell now is undoubtedly the Devil,
Sataa
Theologians of the present day do not define what
Hell is; they speak of the older descriptions as
figurative, and dilate upon its moral horrors and
torments, as represented by the physical sufierings
and dread gloom recorded by earlier writers. Only
the ignorant addressing the ignorant, in solemn
^ Matt xxv. 41.
>
134 THE PEDIGREE OF THE DEVIL.
earnest ; or poets appealing to the emotions of the
imaginative, in measured rhythm, place before their
hearers or then- readers the harrowing details of fire
and brimstone, darkness and chains, which formed
so large a staple of the teaching in medieval times.
The purity of Milton's style, and the refinement of
his thought, have furnished an exact ideal of the
Hell of the later Christian period, before it melted
into a mere unsubstantial expression : —
A dungeon horrible, on all sides round,
As one great furnace, flamed ; yet from those flames
No light ; but rather darkness visible
Served only to discover sights of woe,
Eegions of sorrow, doleful shades, where peace
And rest can never dwell ; hope never comes
That comes to all ; but torture without end
Still urges, and a fiery deluge, fed
With ever-burning sulphur unconsumed.^
This Hell has had its pedigree, its earliest
ancestor being a product of necessity, the obvious
outcome of animistic belief : animistic belief being
almost universal, the belief in an invisible world,
inhabited by invisible beings, became equally
general.
The idea was that there are two great co-existing
worlds, the visible, material world, and the unseen
spiritual world ; the earth, the material world in
" Milton's, "Paradise Lost," b. i.
HELL AND ITS MONABCHS. 135
which we live, is specially associated with the state
in which men's bodies exist; Hades, the unseen
world, is the abode of all the disembodied souls of all
past generations: the earth is the abode of one
generation of living bodies ; Hades that of the souls
of all the generations, which, since the world began,
have lived their mortal lives and passed away : Hades
is therefore necessarily a i^lace of vast extent and
great importance, and any Being believed to be in-
vested with the sovereignty of that unseen world, has
had a realm which could not be considered as less
important, than that over the one, short-lived, pass-
ing generation of mortal men. Where the immor-
tality of the soul, and its non-return to a material
existence, were received as dogmas, the God of the
unseen world became supereminently great.
The primary meaning of the word Hades is simply
** Invisible" : — men died, their souls quitted their
bodies, and became invisible, they had entered invisi-
bility, Hades ; but terms such as these oft repeated,
and having a defined meaning, soon become materia-
lized : ideas are like the Rabbinical demons,^ always
seeking for bodies to inhabit, and not long remaining
disembodied ; and in the present case, the expression
invisible had a fabric appropriated for it, not only a
name but also a local habitation, which in course of
time became very real and definite indeed.
* See p. 53.
186 THE PEDIGREE OP THE DEVIL.
It is not proposed here to discuss the wide subject
of primeval belief in a future life, and the great
variety of views on this subject known to have been
and to be still entertained by diflferent races of men.
As before pointed out, some belief of the sort was
a necessary corollary of the belief in souls and spirits,
and in effect we find some such belief almost uni-
versal. The first form which it assumed was that of ,
a fiiture state of all alike in which, with more or less
of conscious individuality, the present life was con-
tinued in the next. Sometimes the mode of life on
earth influenced the soul's fate in the next, but that
was hardly the primitive idea. The standard of good
and evil in this life was but very confused, and. the
sanction of such a standard did not reach beyond
the grave.
Then, as to the place fixed for Hades, opinions
varied extremely ; it was beyond the seas, or in the
heavens, or the sun, or the moon, or under the earth.
The most generally adopted view, and that which has
come down to modern days with the greatest force,
is that Hades is below the earth, and that it is reached
over the waters of a river or ocean, which has come
to be called the river of Death.
This abode of the dead at first had a shadowy, un-
substantial, cold existence, where the shades were
without blood or warmth, melancholy, whirling
whiffs of air, whose teeth chattered or gnashed vdth
HELL AND ITS MONARCHS, 137
the cold, as they swept through the outer darkness.
This was the mournful gloom, and the chill, dark
melancholy of the tomb, or sepulchral cave : the
" Bit-Hadi, the house of Eternity," of the old Assyrian
tablets. It does not seem improbable that this term
" Hadi^^ signifying " Eternity," was the original name
brought from the East, and that ^aides^ Hades, in- '
visible, was adopted as an after-thought as being
equally appropriate to the subject^
The Accadian Hades, as mentioned in the tablet
records, probably the oldest in the world, is of this
negative kind, it is a " place where no feeling exists,
the foimdation of chaos, the place where there is no
blessing, the tomb, the place where no one can see,
the abode of confusion;" nevertheless reigned over by a
roller, "Nin-ge, upon her raised altars, "with her spouse
Mul-ge.^ It is described as the abyss of Hades, the
offspring of the chaos of primeval waters.^
The Hades of the ancient Hebrews was called
" Sheol," and probably owed its origin to the same
source as that of the Accadians or Chaldeans. The
word Sheol means a " hollow-place," representing the
same idea as " Holle," " a hole, a hollow place," the
original form of the English word " Hell."
Sheol was the destination of all the dead whether
" " Transactions Bib. Arch." iL i88.
* Lenormant's "Chaldean Magic," i66. 170.
* " Records of the Past," ix. 117.
138 THS JPB»GKEE OF THE DEVIL.
good or bad ; the patriarch Jacob looked forward to
going there/ Job prayed to be sent there,^ and the
wicked are turned into it;' it is never full and is in-
satiable ;* it is the abode of the departed Rephaim,
the Hebrew Titans, who have become weak and
trembling, and who shudder when Jehovah's eye
pierces through the accustomed gloom/ In these
very earliest types there is no trace of Hades beinggg^
a place of punishment, beyond the fact that a speedy
or premature devotion to Sheol, involving earthly
death, was looked upon as a form of retribution to
the mcked.
The Assyrian Hades, as described in the account
of Istar's descent into Hades, although in the main
a sombre abode of listless emptiness, like the Hebrew
Sheol, had developed a department of judgment, fol-
lowed by personal punishment or reward, which con-
stitutes a most important variation, perpetuated and
further developed in after times. It is a land of dark-
ness, from which light is excluded and is never seen, a
road from which there is no return, a place where its
chiefs are like hovering birds who do not even disturb
the dust which remains on the doors and bolts ; where
the dead would fain escape to devour the living ; but
they cannot, for it is a house out of which there is no
* Gen. xxxvii. 35. ^ Job. xiv. 13. * Ps. ix. 17.
* Prov. xxvii. 20 ; xxx. 16. * Is. xiv. 10 ; Job xxvi. 5, 6.
HELL AND ITS MONARCHS. 139
exit, and dust is their nourishment, and their food
mud. The entrance is guarded by the keeper cS i3ie
waters, who demands from all comers homage for
Allat the queen of Hades : each comer is then spell-
bound and passes successively through seven gates,
at each of which some of the glories and pomps of
life faU off, so that on reaching the presence of AUat
^nothing is left, and even the power to speak is gone.
But beyond these death-like characteristics, there are
others of a life-like kind : even in that age, one
looking forward to this vaUey of the shadow of death
could say : —
In the bouse, O my friend, which I will enter,
For me is treasured up a crown ;
With those wearing crowns who from days of old ruled the
earth,
To whom the gods Anu and Bel have given names of rule.
Water they have given to quench tlie thirst, they drink
limpid waters.
In the house, O my friend, which I will enter.
Dwell the lord and the unconquered one,
Dwell the priest and the great man.*
In this Assyrian Hades, we read that at the com-
mand of Allat, the spirits of the earth come forth,
and are seated on thrones of gold ; the ashSrim, the
symbols of the ancient earth goddess Asharah (the
grove) are adorned with precious stones, — the tree
' Smith, ** Genesis," Sayce, 236.
140 THE PEDIGftEE OF THE DEVIL.
of life bears its twelve kinds of gem-like finit, the
waters of life are given, and the seven gates of Hades
reopen for a triumphant exit with renovated glory. ^
This is a veritable doctrine of future life and resur-
rection. But if she can dispense rewards, Allat can
also condemn, and the task seems a congenial one to
her. She can strike eyes, side, feet, heart, head and
the whole body with disease : she will consign to
the great prison, with garbage for food, drains for
drink, dungeon darkness for dwelling, a stake for
seat, and with hunger and thirst for attendants.*
Here we have future retribution framed on the model
of earthly punishment in its then accustomed form.
One step further in the development of the idea
of Hades brings us to the conception of the early
Greeks on the subject, as systematically stated
by Hesiod, and graphically described by Homer
in the Odyssey — Hesiod, who personifies all places
and phenomena, makes Hades the brother of Zeus,
marries him to Persephone, and describes their
realm in gloomy depths below the earth, vaulted
in by huge rocks, at the sources and boundaries
of dusky earth, and miu-ky Tartaros, and barren
sea, and starry heaven, boundaries oppressive
and gloomy which even gods abhor. This is sur-
rounded by the river Styx, which is a tenth part of
^ Smith, " Genesis," Sayce, 244.
* lb, and see further ** Trans. Bib. Arch." iv. 288.
i- *
HELL AND ITS MONARCHS. 141
the wide ocean turned back into the bowels of the
earth to encircle the land of shades, a stream of fate
which even the Olympian gods cannot disregard with
impunity. Below all this in the deepest depths is a
dark drear place, Tartaros, oppressive and gloomy,
walled in with double walls, and closed above with
brazen gates ; so deep that a brazen anvil dropped
from earth would fall nine days and nights and only
reach it on the tenth ; a vast chasm, in which, with
perpetual whirlwinds, one would be for a whole year
driven round and round without reaching the pave-
ment. Here the enemies of God, the Titans, the
fallen angels of Greek mythology, were for their
rebellion doomed to ruthless punishment. If any of
the great gods forswore themselves : on the waters of
the Styx, they were condemned to Tartaros by an
inexorable fate stronger than themselves, a first year
passed in breathless stupor, was followed by nine years
of evet increasing trouble, until ten years of punish-
ment and famine wiped out the dire ofience, and made
them fit again to return to Olympos, and take part
in the councils and feasts of the gods.
The Odyssey gives us more details of the realms of
death. At old ocean's utmost bounds, where the
dusky nation of Cimmeria dwells, where the sun
never shines, and endless night and clouds of dull
air envelop them in shades, are the cavernous pas-
sages to the infernal regions. Sacrifices and invoca-
142 THE PEDIGREE OF THE I^VIL.
tions bring up from below vast shoals of thin, airy,
visionary ghosts, shrieking and trembling, who crowd
round the slain victims, and seek to drink the blood.
A waving falchion wards them off. The few who are
allowed to drink regain their consciousness : the
others, impassive souls, reluctant fly, like a vain
dream, through the dolesome realms of darkness and
of death, — a dire region, where lakes profound
and floods oppose their waves, where the wide sea
with aU its biUows raves.
All this is the old idea of Sheol, but there are
other scenes than this : —
High on a throne tremendous to behold.
Stem Minos waves a mace of burnished gold :
Around ten thousand thousand spectres stand
Thro' the wide dome of Dis, a trembling band.
Still as they plead, the fatal lots he rolls.
Absolves the just, and dooms the guilty souls.^
We are then told of demigods suffering an ever-
lasting penance, and we are led to understand that
" the kings of ancient days, the mighty dead that live
in endless praise," could be seen, and assumedly in
good case, but the narrator is cut short by swarms of
spectres which rise from deepest hell, with bloodless
visage and with hideous yell, they scream, they
shriek, sad groans and dismal sounds stun his scared
ears, and pierce helFs utmost bounds: he cannot
sustain the din and hurries back to the upper air.
:>
1 ((
Odyssey,'' b. ii.
HELL AND ITS MONARCHS. 143
All these forms of Hades partake very largely of
the primeval ideasi connected with the shades of the
departed^ and only incidently recognize accountability
after death for the deeds done in the body. This
latter conception belongs to a high state of culture
and its development can be traced alongside of the
development of such culture. This cannot be better
illustrated than by a reference to the tenets of the
ancient Egyptians upon the subject of the future
life. They believed that at death the soul and body
separated, and whilst the body was being ferried over
the Nile, and entombed with funereal pomp and
ritual of a most elaborate nature, the soul entered
the realms of the underworld and was ferried over
the infernal Nile, ushered into the hall of the Two
Truths, there to undergo a formal trial, and receive
a doom in direct relation to the moral conduct in the
earthly life as ascertained by the judges.
The journey to the hall of judgment is one beset
with terrors of every kind, which the deceased must
encounter — ^gigantic and venomous serpents, gods
with names significant of death and destruction,
waters and atmospheres of flames, beds of torment,
nets and devouring monsters. The wicked who
succumb are said to undergo " the second death ;"
but the faithful dead expect to be protected from all
these dangers, partly by amulets and talismans of
magic power, partly by the knowledge of religious
144 THE PEDIGREE OF THE DEVIL.
fbrmolas (sacli as the chapters of the Book of the
Dead) and of divine names, but chiefly by the con-
formity of their conduct with the standard of law by
which they are judged in the Hall of the Two Truths.
Arrived at the HaU, the soul is conducted by
Horus into the presence of Osiris his father, presiding
over a court composed of forty-two assessors, who
adjudicate with him on the life and actions of the
deceased. This trial turns upon points of morality
of which no religious system need be ashamed. The
inquiry is whether the professions put into the
deceased's mouth are correct or not : " I have not
blasphemed, I have not cheated, I have not stolen, I
have not caused strife, I have treated '^no one with
cruelty, I have occasioned no disorders, I have not
been an idler, I have not been given to drunken-
ness, I have given no unjust orders, I have not been
indiscreet through idle curiosity, I have not indulged
in vain talk nor in evil speaking, I have used violence
to no one, I have caused no one to fear unjustly, I
have not been envious, I have never spoken evil of
the king nor of my parents, I have not brought
any false accusation. I have made the requisite
offerings to the gods, for the love of God 1 have
given food to the hungry, drink to the thirsty,
clothing to the naked, and shelter to the destitute.*'*
1 ((
Chrestos," by Dr. Mitchell, 25, 26.
HELL AND ITS MONARCHS. 145
At the termination of the hearing, at which Horus
assists as a mediator and pleads his own good
works for the vicarious benefit of the deceased, the
good actions of the deceased are placed in one scale
of a balance, and the emblem of truth in the other,
and Osiris pronounces judgment according to the
result. If the deceased's good actions are sufficiently
weighty, he is awarded admission to heaven, and the
enjoyment of eternal felicity. If on the other hand
he is found wanting, he is condemned to return to
the earth in the form of a pig, or some other unclean
animal, there to go through a fresh term of life; or
he may be condemned to a term of purification in
Purgatory, for the judgment hall has three openings,
one into Aalu^ heaven, a second into Karr^ hell, and
a third into Ker-neter, purgatory.*
The constant intercommunication between Egypt
and Greece, could not fail to produce a marked effect
upon the superstitions of the latter on the important
subject of future life ; and we accordingly find, that
the region of Hades described by the earlier poets, is
rectified so as to bring it more into conformity with
the advanced and refined ideal of the Egyptians.
On arriving at the asphodel meadow, within the gates
of Death, the soul sees three judges sitting to
decide its fate : Eacus to try those from Europe,
Rhadamanthus, those from Asia, and Minos, as
* Kenoufs "Ilibb. Lectures," 1879.
146 THE PEDIGREE OF THE DEVIL.
referee, in case of doubt ; two roads turn off from
here, the one to the isles of the blessed, the
other to Tartaros : those who are condemned to the
latter are so condemned for their sins committed in
the flesh ; if the offence be curable, the punishment
awarded has amendment for its object ; and if
incurable, then the punishment is for ever,, as
examples, for a spectacle of warning to unjust men.'
Tartaros is the one place of punishment for both
classes of offenders, but each suffers only according to
his deserts. This subject is fully worked out by
Plato, who puts the explanation into the mouth of
Socrates, as an argument for a virtuous and pious
life ending in a peacefiil death.
Ideas upon the subject of Hades were being
collected by philosophers and poets, and the process
of evolution was as usual advancing from the more
simple, to the more complicated and detailed. The
Ilomans absorbed the Greek learning on the subjejct,
and no doubt aflBliated many another notion culled
from the corners of their vast and growing empire.
Ovid in a few words described the Hades of the
Eomans : *^ There is a shelving path, shaded with
dismal yew, which leads through profound silence to
the infernal abodes. Here languid Styx exhales
vapours ; and the new-made ghosts descend this way^
* Plato, Gorgias.
HELL AND ITS MONARCHS. 147
and phantoms when they have enjoyed funereal rites.
Horror and winter possess these dreary regions far
and wide, and the ghosts newly arrived know not
where the way is that leads to the Stygian city, or
where is the dismal palace of the black Pluto. The
wide city has a thousand passages, and gates open on
every side. And as the sea receives the rivers for the
>-. whole earth, so does that spot receive all the souls ;
nor is it too little for any amount of people, nor
does it perceive the crowd to increase. The shades^
wander about, bloodless, without body and bones ;
and some throng the place of judgment ; some the
abode of the infernal prince. Some pursue varioua
callings, in imitation of their former life ; their own
punishment confines others. " »
No classic writer, however, has entered into such
minute details of the infernal regions as Virgil, and
from him we learn that the whole nether world
called Orcus is divided into five regions : —
1. The Previous Region.
2. Ihe Watery Begion — The Siyx.
3. The Gloomy Region — Erebus.
4. The Begion of Torments — Tartarus.
5. The Begion of Bliss — Mysinm. ^
I. The Previous Region. This part, the suburbs
of the realms of death, Virgil has peopled with two
l2
148 THE PEDIGREE OF THE DEVIL.
sorts of ideal beings. First with those which make
the reaJ misery of mankind upon Earth; such as
War, Discord, Labour, Grief, Cares, Distempers, and
Old age : and secondly with fancied terrors, and all
the most frightful creatures of our own imagination ;
such as Gorgons, Harpies, Chimeras, and the like.
2. The next is the Water which all the departed
were supposed to pass, to enter into the other world.
This was called Styx, or the hateful passage. The
imaginary personages of this division, are the souls of
the departed who are either passing over, or suing
for a passage ; and the master of the vessel, who
carries them over, one freight after another, according
to his will and pleasure.
3. The third division begins immediately with the
bank on the other side of the river, and was supposed
to extend a great way in. It is subdivided again into
several particular districts. The first seems to be the
receptacle for infants. There is the limbo, for all
such as have been put to death without a cause.
Next is the place for those who have put a period to
their own lives : a melancholy region, and situated
among the marshes, made by the overflowing of the
hateful river. After this are the fields of mourning,
fuU of dark woods and groves, and inhabited by
those who died for love. Last of all, spreads an
open champaign country, allotted for the souls
of departed warriors. The name of this whole
HELL AND ITS MONARCHS. 149
division is Erebus. The several districts of this
division seem to be disposed all in a line, one
after the other ; but after this the great line or road
divides into two, of which the right-hand road leads
to Elysium, or the place of the blest ; and the left-
hand road to Tartarus, or the place of the tormented.
4. The fourth general division of the subterranean
world is this Tartarus, or the place of torments.
There is a city in it and a prince to preside over it.
Within the city is a vast deep pit in which the
tortures are supposed to be performed. In this
horrid part Virgil places two sorts of souls ; first, such
as have shown their impiety and rebellion towards the
gods; and secondly, such as have been vile or
mischievous among men. Those more particularly
of the latter, who hated their brethren, used
their parents ill, or cheated their dependants,
who made no use of their riches, who committed
incest or disturbed the marriage union of others,
those who were rebellious subjects, or knavish
servants, who were despisers of justice and betrayers
of their country, and who made and unmade laws not
for the good of the public, but only to get money
themselves. All these, and the despisers of the gods,
Virgil places in this most horrid division of the
subterranean world, and in the vast abyss which was
the most horrible part of that division.
5. The fifth division is that of Elysium, or the place
150 THE PEDIGREE OF THE DEVIL.
of the blest. Here Virgil places those who died for
their country, those of pure lives, truly inspired poets,
the inventors of arts, and all who have done good to
mankind. He does not speak of any particular
districts for these, but supposes that they have the
liberty of going where they please in that delightfiil
region, and conversing with whom they please. He
only mentions one vale towards the end of it as
appropriated to any particular use, and this is the
vale of Lethe, or forgetfulness ; in the river of which
many of the ancient philosophers supposed the souls
which had passed through some periods of their
trial, would be immersed as a preliminary to being
put into new bodies, to fill up the remainder of
their probation in our upper world. In each of
these three divisions on the other side of the
river Styx was a prince or judge: Minos for the
regions of Erebus ; Rhadamanthus for Tartarus, and
Eacus for Elysium. Pluto and Proserpine had their
palace at the entrance of the road to the Elysian
fields, and presided as sovereigns over the whole
subterranean world. ^
Whilst this very elaborate system of future
existence was being evolved by the philosophers and
poets of Greece and Rome, the Sheol of the Hebrews,
under the influence of Babylonian and Persian
' Virgil's '' ^neid."
HELL AND ITS MONARCHS. 151
contact, was developing new energies and character-
istics. Tiae Hebrews had gone into captivity with
a behef in their shadowy Sheol, the abode of shades.
Whilst Daniel by his life, and Ezekiel by his life and
writings, were protesting against the polytheistic
systems with which they were coming in contact,
they were familiarizing their fellow-countrymen with
the "beasts" and "living creatures" and all the
other imagery of the denounced creeds : and while
Ezekiel was inveighing against the form of beasts
pourtrayed upon the temple walls, he was indelibly
engraving on their minds the imagery of Babylonian
mythology, imagery which survived in full force into
Christian times, and formed the staple of the Apoca-
lyptic vision of St. John, and an inexhaustible supply
of allegories for the pious Christians of the present day
to interpret. But another and a greater influence
was at work. The captive Hebrews came face to
face with the Persian theology, a pure worship of
fire ; so much akin to their own traditional worship
of Jehovah, who had manifested Himself in fire, and
who dwelt in the light that no man could approach
unto. Nothing was so calculated as this to blot out
the lingering remnants of the gross Canaanitish rites,
which had clung like a foetid mantle round the ideal
of their faith. The Jews passed through their fiery
affliction of captivity, and the fiery influence of the
Zend religion, and they returned to their native land
152 THE PEDIGREE OF THK DEVIL.
chastened and purified. With revised ideas of the
Deity, they had imbibed revised ideas of the after
life ; the souls of men, after death, no longer passed
a shadowy negative existence in a dark and silent
underworld, where few but degraded gods could
expect notice, even sufiicient for punishment. But
there was a decisive judgment for all with results
trenchantly distinct ; for the souls of the righteous,
a gradual and blissful reviving into new life, as stage
by stage they realize new joys until they reach
Eternal light, and are welcomed out of the corruptible
world into the imperishable life of spotless purity.
The souls of the wicked sink lower and lower, through
ever increasing stages of corruption and impurity,
until they sink into final despair. It is true that
hosts of angels and demons troop into the system,
obscuring, materializing, and degrading much that is
otherwise refined and noble in the Persian creed, but
such incrustations were and are the common inheri-
tance of many systems, and although they obscure
they do not destroy the main distinctive features.
The outcome of all this was a belief in a Hades for
all, a Purgatory for most, and a Gehenna of fire for
a few of the eminently wicked. The Rabbins in the
Talmud revel in fanciful descriptions of the locality,
and the nature and incidents of this nether world ;
but these views have been summed up as follows : —
" Ordinary transgressors of Israel, whose merits pre-
HELL AND ITS MOXARCHS. 153
ponderate, though they descend into hell, do not feel
the eflPects of the flames, and rise at once. Some who
sin with their bodies, such as those who put their
neighbours to shame publicly and who neglect the
phylacteries, &c., are annihilated after twelve months'
endurance of hell-fire. Adulterers, though they sin
with their bodies, ascend to happiness at the end of
the same period. Christians, informers, and those
who systematically despise the words of the Rabbis,
are consigned to eternal punishment. Of course, all
may escape punishment altogether by repentance in
this Ufe.">
The rigid adherence of the Rabbis to their
canonical texts, on which alone they allow them-
selves to found any statement, produces confusion
in the descriptions of HeU which they attempt, for
the simple reason that those texts, not dealing with
such a hell, contain no description of it at all.
Such, however, was the general idea entertained
respecting this phase of the after life at the com-
mencement of the Christian Era, when the mission-
aries of the new creed came into contact with the
philosophical realization of the Hades of Greek and
Latin mythologies. How far the elaborate Egyptian
system of the judgment, with rewards and punish-
ments, directly or indirectly influenced the Jewish
* Henhon, " Talmud," loo ; and see Matt. iii. ii ; Mark ix. 49.
154 THE PEDIGREE OF THE DEVIL.
mind, it is difficult to say ; but there are certainly
allusions in the Gospel narratives which are so
strikingly similar to some points in the Egyptian
Ritual of the Dead, as to favour the view that such
influence had been brought to bear.
We have now reached a point in the evolution of
Hades, where we can without difficulty recognize in
the Amenti of Egypt, the Sheol and Gehenna of the
Jews, and the Orcus of Virgil, all the elements of the
Hell of the Christian fathers, the medieval monks,
the puritans, and of the Christian religion generally.
Indeed, the Hells of the Koran and of many other
creeds are easily seen to be merely offshoots from the
same original stock, and do not vary materially
amongst themselves. The Scandinavian ValhaUa,
with its Purgatory, Niflheim, and its everlasting
Tartarus, Nastrond, are only variants of the same
idea, where ice and howling winds however have a
larger share in the economy of punishment, as repre-
senting to the hardy Norseman a greater ideal of
misery than a glowing crackling fire would do.
As age after age has rolled on, as the visible world
has changed, as culture has advanced, and moral and
religious sanctions have been developed, the invisi-
ble world has likewise changed, the realm of " the
great majority " has changed, and so have the rulers
of that realm.
At first through a haze of darkness Mul-ge and
Nin-ge, the shrouding spirits of the Accadian Hades
HELL AND ITS MONARCHS. 155
and spirits of the earth, are dimly seen commissioning
Namtar (" the fixer of Destiny"), — ^the plague
demon, — and other such emissaries, to collect souls
for the dread abode of death, which has little else
but negation as its characteristic.
The Sheol of the Hebrews was still less definite,
for there is no trace either of a special god, or,
which woidd perhaps be more orthodox, of a
presiding angel of the realms of death. Sheol was
indeed directly under the eye of Jehovah, for Sheol
and destruction are naked before Him;* and being
omnipresent. He is also in SheoL^ Sheol was too
silent,' its inhabitants immurmuring like sheep,^ too
unstrung, either to work,* or to praise ; • or to require
much governing : it has gates ' and bars,^ and they
constitute a po^er sufiicient for it to be likened
to jealousy in its cruelty.' From the antithetical
form of this simile it is to be inferred that fire was
no part of the ideal of the Hebrew Sheol : " Love is
strong as death : the coals thereof are coals of fire,
which hath a most vehement flame, many waters can-
not quench love, neither can the floods drown it :
jealousy is cruel as the grave " (Sheol). Finally, Jeho-
vah alone "bringeth down to Sheol and bringeth up."*"
' Job xxvi. 6; Prov. xv. ii. ' Ps. cxxxix. 8.
* Ps. xxxu 17. * Ps. xlix. 14. • Eccl. ix. 10.
* Ps. vi. 5. ' Is. xxxviii. 10. * Job xvii. 16.
* Song of Solomon, viii. 6. ^* i Sam. ii. 6,
156 THE PEDIGREE OF THE DEVIIi.
The queen of the Assyrian Hades, Allat, the "queen
of the divining rod," the spell-binder, is a true mon-
arch fitted for the work of relentless vengeance,
withering the condemned with curses, revelling in
the exercise of her sway, and smiting her breast and
biting her thumb when thwarted and overmastered
by superior power. In passing, it may be remarked
that Istar, the account of whose descent into Hades
throws such light upon the subject, was the goddess
of love and fruitfulness, and that AUat (like her
«
Greek successor Persephone) was the goddess of
death and barrenness; that a natural antagonism
was likely to exist between them : and that when
the waters of life had to be administered, the emblems
of reproductive nature and the spirits of the earth, —
the old ideal of fruitfulness, — were brought into
requisition ; not willingly, but by outside and superior
authority ; by Hea, the god of wisdom, who, by the
ministration of his messenger or angel Marduk could
alone annul the spells of Hades, and bring the dead to
life again. The Greek Hermes, — the Latin Mer-
cury, — who was the same as Marduk or Merodach,.
and who like him was the messenger of the gods,
carried a magic staflP or rod given to him by Phoebus,
and had the power of raising the dead.
In the Greek Hades a further development takes
place : Hades, brother of Zeus the god of heaven, has
permanently taken up his abode in the realms of
HELL AND ITS MONARCHS. 157
doom, wedded to his childless queen Persephone,
sombrely and silently ruling the vast empire of the
dead. They are at times represented as receiving
the shades, as they arrive conducted by Hermes the
psychopompos ; but, in the Odyssey, they do not
seem to judge the dead, but to leave that to their
vicegerents, of Tthom Minos is especially named, in a
passage already quoted, as placed on a throne, waving
a mace of burnished gold, hearing and judging the
spectres, rolling the fatal lots, absolving the just and
dooming the guilty/
The element of divination is still present, Allat had
her divining rod ; Minos has his mace of gold, and
determines the fate of each soul by lot.
Hades himself was of exemplary justice, and was
at one time so concerned at impediments which he
found in the way of impartial judgment, that at his
earnest solicitation, he obtained an amendment of the
code of laws regulating the trial of the dead, which
was carried out by the three judges, Minos, Rhada-
manthus and Eacus.*
Osiris was also a permanent resident in Amenti,
the Egyptian Hades, where, as above described, he
sat in the Hall of the two Tiniths, and with the as-
sistance of his forty -two assessors, and on the presen-
* « Odyssey," b. ii. * Plato, Gorgias.
158 THE PEDIGREE OF THE DEVIL.
tation of Horns, his son. the Egyptian psychopompos^
judged the souls of the dead, and awarded them
their destuiy. It is curious to trace how this idea
of Osiris, as the judge, was imported into the Greek
religion, and became incorporated in their system.
Ea and Osiris were identical, both the Sun, the one
the orb of day, the other the same orb as it passed
at night through the under world : Osiris was then
Ea in Amenti : — Ra-t-Amenti — whom the Greeks
named Rhadamanthus. Another personification of
the Sun became invested with the character of the
judge of the dead : Dianysus, as the Sun, was the god
of the Arabians ; according to Plutarch, Dianysus and
Osiris were identical ; and according to Heraclitus,
Dianysus and Hades were the same : it is probable
that the name Dianysus was derived from the
Assyrian words Daian-nisi or Dian-nisi, which means
*' the judge of men ;" moreover, Dionysos was the
Greek Bacchus, the god of the fniitful vine, and of
the rising sap of vegetation, and thus a deity of earth's
productive nature.
The Roman mythology repeated that of Greece
in a revised and enlarged form, and we find not
only Pluto, and Proserpine, the latter the childless
daughter of fruitful Ceres, and the three judges ;
but we recognize Rhadamanthus, — the quondam
Ra-t-Amenti, the supreme deity, the sun, — as judge
of the dead, specially told off to inflict the tor-
HELL AND ITS MONARCHS. 150
ments of Tartarus upon rebellious gods and incor-
rigible men : —
These are the realms of unrelenting fate,
And awful Rhadaraanthus rules the state.
He hears and judges each committed crime;
Inquires into the manner, place and time :
The conscious wretch must all his acts reveal;
Loth to confess, unable to conceal ;
From the first moment of his vital breath,
To his last hour of unrepenting death.
Had I a hundred mouths, a hundred tongues.
And throats of brass, inspired with iron lungs,
I could not half those horrid crimes repeat.
Nor half the punishments those crimes have met.^
From the judge and inflicter of punishment for sins,
in a Tartarus of fire, to the medieval or Moslem devil,
who receives the wicked soul into hell fire, with the
appliances of whips of flame, red hot pincers, vipers,
vultures, poison and filth, there is but a step, and
we can understand how this latter development
followed upon that which had been building up for
untold ages.
True to their original conceptions, the Jews did not
create a monarch of their Gehenna, nor did the early
Christians really do so : the Epistles of Peter and
Jude and the Apocalypse show that Gehenna, the
» Virgil, "iEneid," Bk. 6.
160 THE PEDIGREE OF THE DEVIL.
bottomless pit, and the lake that burns with fire
and brimstone, were prepared for the Devil and his
angels ; and that Satan, the Devil, that old serpent,
classed with all the irretrievable wicked of the earth,
were to be cast into it, not as a hierarchy with varying
positions and powers, but in one common destruction.
Asmodeus was the Rabbinic prince of the demons ;
Beelzebub was the gospel prince of the devils ; and
Satan, the accusing angel of the old system, was
gradually growing into power, but there was no god
of Hades, or of Tartaros, such as the Greeks and
Romans described. The nearest approach to the ex-
pression is in the Apocalypse, where Abaddon, or
ApoUyon, as the personification of destruction, issuing
from the bottomless pit in the form of locusts, is
described as their king and the angel of the bottom-
less pit.
In other religions there were also judges of the
dead, such as Yama, the Hindu god of hell and
justice, one of many types of a first ancestor, ruling
the souls of his descendants in the land of shades;
and who is probably identical with Yami, the Vedic
spirit of darkness, Yima, the Iranian king of paradise,
O Yama, the Japanese chief of the demons, and Amma,
the Sintoo god of hell. Many rehgions recognize
death, destruction, and other abstract ideas as per-
sonified in a monarch of Hell; such as the Hindu
Kali, destruction, the Gothic Kalja, the black one,
HELL AND ITS MONARCHS. 161
and Hel or Hela, the Scandinavian goddess of death.
But all these personified abstractions came too late
into the Christian system to influence the evolution
of the Christian ideal of the monarch of hell, the
modem Satan.
With man's first belief in a future state, came his
first idea of Hades, — invisible and eternal, — the abode
of all the dead, both good and bad. The invisible
gods fought amongst themselves, the conquerors
monopolized the realms of bliss, and put the conquered
under durance vile. The disembodied souls of men
lived on, but pnictically unconscious and unnoticed,
re-embodiment alone revived them. A few distin-
guished by great deeds or great impiety, rose
to the rank of demigods, and were favoured with
a god-like life of bliss or woe. As by degrees,
men convinced themselves that they were equal to
the gods, they claimed their privilege of conscious
life, and a share of heaven and hell. Hades then
required judges, executioners and varied regions of
bliss and woe. The judges grew in grimness, the
executioners in terror, until fear invested many of
the judges and all the executioners with such hateful
attributes, that their merger into the personality of
the Devil, — ^man's adversary and accuser, — was the
result. Hatred led to revenge, and this concentrated
judge and executioner has been himself at last linked
with his prisoners, and condemned to everlasting
punishment.
M
VII.
FIRE.
Man without Fire — The Fire- drill — Pramanfiha — The Forbidden
Fruit — ^Prometheus — Fire-worship — Sacred Fire — Fire-gods —
Agni — Izdhubar— Spirits of Fire — Red Spirits — The Sun — Light-
ning — ^Metal-working — Magic Wands and Iron — Metal-working
Gods — Consuming Fire — Cremation — Devouring Deities —
Moloch — Gehenna — Impure Fire — Hebrew History — Persian
Fire-spirits — ^Asmodeus — Solomon and the Temple — Iblis — ^The
Devil-on-two-sticks — Mephistopheles.
The element of fire has in all ages appealed to the
deepest feelings of mankind. This is not surprising :
the most prosaic utilitarian is bound to admit its
value in daily life: the least poetical observer of
Nature can hardly stand unmoved in the presence of
the sun in all the golden glory of his setting : and
the lightning flash, the rocking earthquake, and the
volcanic outburst, must arrest the attention of the
most indiflferent. The brute creation is equally im-
pressed by these developments of fire : animals court
' and enjoy its mild warmth : the rising sun awakens
the woods to melodious joy, and makes them teem
with life : the storm and earthquake paralyze all
Nature into deadly silence with overwhelming dread :
the lava stream and prairie fire make hungry beasts
FIRE. 163
of prey forget their savage instincts, in the ptoic-
stricken struggle to escape : and even the encamp-
ment fire sufiices to keep ofi* the prowling wolf by a
kind of fascination.
It is difficult to realize what the world was with-
out fire ; or rather, without the utilization of fire ;
for man must always have had some experience of
fire as a physical fact ; the lightning, the burning
mountain, the sparks from the flints which the river-
drift man chipped for his weapons and tools, must
have made the phenomena of fire familiar ; but until
man had learnt how to use and perpetuate fire and
artificial light, what a strange existence must his
have been! No cooked food, no metals, no bricks;
nothing to scare away the midnight foe, to counteract
miasmatic damps, or biting frosts : nothing to relieve
the long dark nights of winter. Who could be sur-
prised at man, under such circumstances, looking up
to heaven, and saluting the sun as his best friend ;
and regarding the rest of the heavenly host as the
sun's attendants ; or at his mourning aud desponding
as the days grew shorter and shorter ; and rejoicing at
the birth of the new year, when the crisis of winter
was passed and the dark dread nights became less
and less wearisome and chill ?
We can well imagine that before the days of fire
and artificial light, men '4ived as infants, ....
who, seeing, saw in vain, hearing they heard not.
M 2
1G4 THE PEDIGREE OF THE DEVIL.
But like to the form of dreams, for a long time they
used to huddle together aU things at random, and
nought knew they about brick-built • and sun- ward
houses, nor carpentry ; but they dwelt in the exca-
vated earth, like tiny emmets in the sunless depths
of caverns."*
In our own age we are just beginning to realize
some of the benefits which can be derived by bring-
ing under control one of the great forces of Nature,
electricity, which for countless ages had only been
recognized as the manifestation of a wrathful deity :
now, like the spirit in Faust within the pentagram,
confined within the narrow limits of a gutta-percha
film, and a most obedient servant. How much
greater must have been the stride which marked the
transition from ignorance to knowledge of the art of
creating and preserving fire, and its use for human
wants ; how arts of every kind became possible, and
were developed one by one, each upon the foundation
of its predecessor, until the dreaded demon, fire, once
only known as the agent of destruction, became the
slave of man.
How fire was first created and subdued for the use
of man, cannot now be shown; many theories are
equally possible ; but one method of procuring it has
received such marked honour, and has come down to
* iEsch. Prom, 446.
FIRE. 165
US SO wonderfully imbedded in the earliest stratum
of history, as to demand especial notice. "Pra-
mantha" is the Sanskrit name for the old fire-drill,
which is the earliest known instrument for procuring
fire. It consisted of a stick like an arrow shaft, cut
to a blunt point, which was twirled between the
hands, with such speed and pressure as to bore a hole
in an under piece of wood, till the charred dust made
by the boring took fire.^ " Prometheus" is the Titan
of the Aryan mythology, who stole fire from heaven,
concealed in a fennel stick, and gave it to men, who
have ever since procured fire by using a " pramantha,"
a fire drill, often made with a fennel stick. The
wrath of Zeus at " creatures of a day possessing bright
fire," is difficult to understand, imless there be an ex-
planation in the jealousy of some dominant race, at
the' acquisition of fire by a class of down-trodden
slaves : it has been suggested that there may be some
relation between this acquisition of fire, and that of
the fruit of the tree of knowledge in the garden of
Eden, which had been forbidden to mortals ; but which,
when seized and appropriated, made them as Jehovah-
£lohim in their power of knowledge : the mysterious
association of Jehovah with fire lends some colour to
tliis supposition.
In reference to this last suggestion, the oldest
* Tylor's Anthro. 261.
166 THE PEDIGREE OF THE DEVIL.
myths in the world have references to the invention
of fire, and to the waters of life, which are very
remarkable. The idea that fire was forbidden fiiiit
is found in the VMas, and was passed on in modified
forms to the Greeks, the Eomans, and the Slavs ;
it is also found amongst the Iranians and the Hindus.
The ba^sis of these myths.-which are not found com-
plete except under their oldest forms, — represents the
universe as an immense tree, of which the roots
surround the earth, and the branches form the vault
of heaven. The finiit of this tree is fire, indis-
pensable to the existence of man, and material
symbol of intelligence ; its leaves distU the water of
life. The gods have reserved to themselves the
possession of fire, which descends at times upon the
earth in lightning, but men ought not to produce it
themselves. He who, like the Prometheus of the
Greeks, discovers the method which enables him to
light it artificially, and to communicate it to other
men, is impious, and has stolen the forbidden fruit
of the holy tree. He is cursed, and the wrath of
the gods pursues him and his race.^
Prometheus, the demi-god, who snatched the sacred
fire and gave it over to men, was condemned to be
chained alive to a rock in the remote Caucasus
mountains, and to submit, while every day a vulture
* Lenormant^ "Origines d*Hiatoire," 96-7.
FIRE. ^ 167
came to gnaw away his liver, which daily grew
afresh. But Prometheus was proud ; he had alone
saved the human race from the destruction which all
the other gods had planned ; and those that he had
ransomed he took in hand to educate : having
brought them fire and light, he proceeded to teach
them numbers, memory, agriculture, sailing, medicine,
divination, augury and metal- working ; and in one
brief sentence he could truly boast " All arts among
the human race are from Prometheus."^
We must still bear in mind the animistic faith of
primeval man, and that it was in the nature of such
belief to realize the spirit as resembling the tangible
appearance. As visible fire was in itself almost
spiritual in its nature, — ^fitftd and formless ; — so the
spirits of fire were more ethereal than the spmts of
inert and material bodies. All spirits, too, were
hungry beings, and, as the ofierings to fire were
visibly consumed by the spirit under the very eye
of the votary, so confidence in the propitiation of
these powerful spirits was the more surely felt as
the result. The sun in the heavens and the fire on
the earth had points in common, light and warmth,
which had had little existence away from the sun
before the invention of fire. The light and warmth
produced by art were therefore part of the solar
* -^Jsch. Prom.
168 THE PEDIGREE OF THE DEVIL.
light and warmth, which had been brought down
from heaven to earth, concealed in the fennel stick
from which they were afterwards procured. The
worship of fire was a natural development of that of
the sun> and from the absence of bodily form, and
the comparative abstractness of the ideal, fire-
worship was certainly of a purer type than were
most other religions.
Fire once acquired and its value understood, its
preservation and accessibility became a matter of
cardinal importance : hence regulations of the earliest
date for maintaining perpetual fire in a temple or
other public building. Every tribe had its central
fire, from which aU could draw, and so had every
town and village. The sacredness of this perpetual
fire was an article of faith ; it was the direct gift of
heaven, a part of heaven itself. In Rome the Vestal
virgins had to watch the fire untiringly, and if
perchance this fire, went out, not only was there a
most severe penalty for the impious neglect, but all
tribunals, all authority, all public and private busi-
ness were stopped, until the celestial fiire was
re-kindled. The connection between heaven {Arid
earth had been broken, and had to be restored : and
this had to be brought about, either by Jove's
lightning flash, or by new fire obtained by the
priests rubbing two pieces of wood together, or by
using a concave mirror in the sunshine. The sacred
FlUE. 169
tire radiated through the whole community; the
altar with its fire travelled with every army, and to
every colony, and into every family and hut. The
fire temple was the place for every solemn act,
the reception of ambassadors, the discussion of public
policy, the transaction of business, and the award ot
justice. The domestic hearth became the rallying
point of the family, the centre of parental influence,
where truth and purity should reign ; for the deity
was there, casting light upon and taking note of all
that passed. The public maintenance of sacred fire
was not only an institution of the ancient Greeks
and Eomans, but also of the Jews, Chaldeans,
Tartars, Chinese, and other Mongolian tribes;
Egyptians, Ethiopians and Japanese ; Mexicans,
Peruvians, and other tribes of the new world; so
that it may be fairly styled universal in ancient
times. The lamps kept burning in synagogues, and
in the Byzantine and Catholic churches, are probably
a survival of the ancient, sacred, and perpetual fire.
The ceremonies amongst the Aztecs attending the
extinction of the old fire at the end of every cycle
of fifty-two years, and the creation of the new fire,
and with it the renovation of all domestic associa-
tions, are very graphically described in Prescott's
" History of the Conquest of Mexico. "^ The Aztecs
Vol. i. p. 69.
170 THE PEDIGREE OF THE DEVLL.
were very much in earnest, and gave in practice full
evidence of their earnestness in relation to this new
fire.
The Fire-god took many forms, and his worship
being so widespread, we cannot wonder at finding
the ideal considerably varied. In the Aryan
religion Agni was the fire-god, and it has been
pointed out that the name of Agni is the first word
of the first hymn of the Rig- Veda, one of the most
venerable (and perhaps even the oldest) of the
sacred records in the world, " Agni I entreat, divine
appointed priest of sacrifice !"i
The Accadians and Assyrians had an equal
veneration for their fire-god : —
O Fire, great lord, who art the most exalted in the world,
Noble son of heaven, thou art the most exalted in the world.
O Fire, with thy bright flame
In the dark house thou dost cause light.
Of all things that can be named, thou dost form the fabric !
Of bronze and of lead thou art the melter !
Of silver and of gold thou art the refiner,
Of the wicked man in the night-time, thou dost repel the
assault !
But the man who serves his god, thou wilt give him light
for his actions.'
It is to be noted that the name of Izdhubar, the
hero of the great Accadiau epic, signifies,. " a mass of
' Tylor's " Prim. Cul." ii. 281.
^ ** Records of the Past," iii. 137.
FIllE. 171
fire," showing that he was identical with the Acca-
dian fire-god, who in this case was also the sun. Mr.
George Smith in his Chaldean Genesis identifies
him with the Biblical Nimrod, "the mighty hunter
before the Lord :"' and it is certain that he belongs
to the class of heroes, whose exploits, woven o^i to
the framework of a zodiac, with twelve signs, have
given us, not only the Accadian epic, but also that
of the Odyssey, and the labours of Hercules, and
many other compilations of the world's most ancient
traditions.^
The essential principle of fire was supposed to
pervade all Nature, and spirits were conceived as
beings of fire : the good or celestial spirits, — ^the
devas, the shining ones, the "angels bright and fair,"— -
of refulgent whiteness. The vision at the opening of
the Apocalypse is described thus : — " His head and
his hairs were white like wool, as white as snow ;
and his eyes were like a flame of tire : and his feet
like unto fine brass, as if they' burned in a furnace ;
and his countenance was as the sun shineth
in its strength."^ The seven Spirits of God were
also seen as seven lamps of fire, burning before His
throne :* He, too, dvvrelleth in the light that no
man can approach unto : and the Spiiit, when He
* Smith's "Genesis," Sayce, 176. ' lb. 177.
• Rev. i. 13-16. * Rev. v. 5.
172 THE PEDIGREE OF THE DEVIL.
descended upon the Apostles on the day of Pentecost,
did so in the form of tongues of fire.
The spirits of earth, living in the cavernous depths,
are not of this refulgent type ; they are still of fire,
but heavier, duller, more lurid : they are accordingly
composed of red fire, and not white. Thor, the
Scandinavian god of fire, of agriculture, and of the
domestic hearth, was a r^cf-haired and red-heaxded
man ; and fire-gods generally were red or had red
beards : the history of Esau, the Hebrew Satyr, is
tinged with 7'ed throughout ; ^ the heifer which was
to be the whole burnt offering in the Mosaic ritual
was to be red, and its red liide was specially directed
to be burnt ;^ a South Pacific legend makes a red
pigeon the means of procuring fire from the sub-
terranean fire-demon ; the dwarfs and fairies, .the
successors of the ancient fire-worshippers, generally
luive red caps, which are their means of preserving
the spiritual attribute of invisibility ; the kobolds, or
goblins, ai'e fiery imps who sport red jackets ;' and
finally Mephistopheles would certainly not be recog-
nized in iuiy but a scarlet garb : —
Here as a youth of high degree,
1 come in gold lac*d scarlet vest.*
Intimately associated with the idea of supernatural
^ See p. 224. " Numbers xix. 2.
• Koighlloy's ** Fairy Mythology," 253. * "Faust," 1183-84.
FIRE. 1 73
beings of fire, would be the celestial bodies, far
beyond the reach of mortal man, but always living
and moving, some influencing in fact the economy of
Nature, and the others believed to influence it, if not
in an apparent, yet in some occult mode. The wide-
spread worship of the sun has been already referred
to, and will not be further examined here : we have
seen how Bel was the sun, became identified with
Baal, and degenerated into Beelzebub, the prince of
the devils. A similiar track was followed by Duzi,
or Damuzi, the sun that has set, who became known
in Biblical times as Tammuz, and to the Sabeans as
Taus, and who is now worshipped under the name of
Taous, in the form of a peacock, by the Yzedis, the
so-called devil worshippers of Mesopotamia. The
Syrian Tammuz and the Greek Adonis (Syrian
Adonai, Lord) have long been recognized as identical ;
and ApoUo, Helios, Phoebus and Dianysos have all
in turn been sun-gods, and their identity and attri-
butes have been overlapped and interchanged, past
unravelling. The Phoenix, periodically dying and
reviving, and the mythical Rokh of Arabian mytho-
logy, no doubt owe their origin to a common source
with the deified peacock Taous.
We have seen how Izdhubar-Nimrod, the mighty
hunter, and Hercules, and the host of other heroes
and demigods, who labour through a cycle of varied
toils and journeys, timed to the zodiacal signs, like
174 THE PEDIGREE OF THE DEVIL.
the sun, have probably a common origin. The events
of ages have brought these doughty heroes down
through Odin, and the wild huntsman of Grerman
folk-lore, — a demon who hunts with a pack of hell-
hounds, — ^to the blue-fire fiend of English legends,
Heme the hunter.
All these were personifications of the sun, the
powerfiil focus of celestial fire, who for ages reigned
as the supreme god of the universe; whose rising
through the golden portals of the eastern sky could
furnish a figure in sublimest language of the coining
of Jehovah Himself: " Lifb up your heads, O ye
gates ; and be ye lift up, ye everlasting doors ; and
the king of glory shall come in. . ... the Lord strong
andmighty,the Lord mighty in battle."* And even, the
ideal bridegroom of mythology, Tammuz- Adonis, as
the sun in the heavens, is made to declare the glory
of Jehovah to every nation throughout the world ;
for he is " As a bridegroom coming out of his chamber
and rejoiceth as a* strong man to run a race. His
going forth is fi*om the end of the heaven, and his
circuit unto the ends of it : and there is nothing hid
from the heat thereof^ Nothing was hid from the
heat of the sun, and his heat was not lost when he
passed through the caverns under the earth, between
his setting and his rising again; and subterranean
^ Ps. xxiv. 7, 8. " Ps. xix. 1-7.
FIRE. 175
heat and fire, and fructifying warmtli were associated
with, if not produced by, the sun in the course of his
circuits of perpetual activity : realizing the figure of
the husband, — the bridegroom of the earth.
Another form of fire could not fail to impress man
with the greatest awe. Thinking man might be
brought to conclude that the sun could not be a god,
or he would not pursue his monotonous journey like
a mill-horse, but would show some signs of inde-
pendent action. But this idea would not attach to
the lightning and thunder. The storm-clouds
gathering over some devoted spot, according to no
apparent law of Nature, flashing down their lightning
at unequal intervals, striking hither and thither with
destructive force, and roaring all the time with
a stupendous voice, which drowns all other sounds
besides, filling the mind with a profound sense of
human impotence ; became the ideal of gods of power
and independent action. Dyaus-pitar (heaven
father), the Aryan god of the expanse of heaven,
Indra, his Hindu counterpart, Zeus, the Greek divinity,
and Jupiter, the Latin god of heaven, all wielded the
thunderbolt, and executed speedy judgment on any
who became the object of divine wrath.
The discovery of fire had been an epoch in the
history of man, the use of metals was hardly less
important as an acquisition. Tubal-cain, whether
this name be that of an individual or of a tribe, who
176 THE PEDIGREE OF THE DEVIL.
introduced the art of working brass (bronze) and
iron, brought about a complete revolution in the
world. The tribes who only knew of arms and tools
of chipped stone, bone or wood were soon mastered
by the metal- working races; and although a magic
glamour enveloped the people of the old stone age,
yet the dread of iron, and its power to overcome the
magic influences, have survived in mythology and
folk-lore to a most remarkable extent. In the oldest
legends of all, a wooden rod or wand was the instru-
ment for overcoming spells and sorcery. Izdhubar,
when he engaged in his perilous journey to the
land of the departed, provided himself with a wand
or spear of special efiiciency to resist obstructive
powers; the rod of Moses was made the visible
instrument of his power, and was afterwards pre-
served with reverential care ; the thyrsos of Mercury,
and similar emblems borne by many other gods in
the hand ; the divining rod of conjurors and the wand
of the fairy ; perhaps even the sceptre of the king,
and the baton of the field-marshal, are all insignia
of power, relics inherited from remotest time, before
metal arms ruled the world by force. But iron was
stronger still ; Ulysses held the shades at bay with
Ins brandished falchion : the oriental jinn are in such
deadly terror of iron, that its very name is a charm
njj;ainHt Uumu : and in European folk-lore iron drives
' Koightlcy's " Fairy Mythology," 26.
FIRE. 177
away fairies and elves, and destroys their power ; iron,
instruments are equally potent against witches, and
especially have iron horse-shoes been chosen for this
purpose, as half the stable doors in England testify.*
Stratum after stratum of the human race has
become buried or absorbed by succeeding waves, and
the little people of the stone age, or rather the dis-
tinctive generations of them, died out, and only left
behind them relics, memories and superstitions.
Succeeding generations acquired the practice of the
art of metal- working, and brought it to the highest
perfection. According to the Mosaic account, Tubal-
cain was the first instructor of every artificer in brass
and iron : among the Greeks Hephaestos was the
god of subterranean fire, working in a smoky smithy
down in the heart of burning mountains, and forging
arms and armour, and other works in metal of surpass-
ing beauty and temper : the Latins had their Vulcan
(whose name some have sought to identify with that
of Tubal-cain), whose occupations were similar to those
of Hephaestos, and who moreover forged the thunder-
bolts for Jove, his father : Loki, the Scandinavian
Vulcan, was more lively and mischievous than the
Latin god, but he shared with him his skill in metal-
working of unrivalled strength and beauty. These
•
' Tylor's "Prim. Cul." 140. Keightlejr's " Fairy My thology,**
26, 148, 413, 488.
178 THE PEDIGREE OF THE DEVIL.
gods of the internal fire were aided by Kyklops, and
other like attendants : and these grim metal-workers
crop up in fairy mythology as the black dwarfs, who
"are horridly ugly, with weeping eyes, like black-
smiths and colliers. They are most expert workmen,
especially in steel, to which they can give a degree
at once of hardness and flexibility which no human
smith, can imitate ; for the swords they make will
bend like rushes, and are as hard as diamonds. In
old times arms and armour made by them were in
great request ; shirts of mail manufactured by them
were as fine as cobwebs, and yet no bullet would
penetrate them, and no helm or corslet could resist
the swords they fashioned ; but all these things are
now gone out of use."*
It requires very Httle speculation to understand
how these gods of the internal fire, invested with
repulsive attributes, became associated in the mind
with the presiding deities of the subterranean abodes
of the dead, and why they should be relegated to
that part of Hades where the fires of Tartaros were
placed. Hephaestos, Vulcan and Loki, each lame
fi:om some deformity of foot, in time joined natures
with the pans and satyrs of the upper world;
the lame sooty blacksmith donned their goatlike
extremities of cloven hoofs, tail and horns ; and the
* Keightley's "Fairy Mythology," 176.
FIRE. 179
black dwarfs became the uncouth ministers of this
sooty, black, foul fi^nd. If ever mortal man accepted
the services of these cunning metal-workers, it was
for some sinister purpose, and at a fearful price — no
less than that of the soul itself, bartered away in a
contract of red blood, the emblem of life and the
colour of fire.
Fire in another aspect is distinctively the con-
suming element ; and this phase of its power must
always have been that most forcibly realized by man.
When fire was the supreme god, and souls and spirits
were like flames, death was the extinction of the
" vital spark ;" the body dropped lifeless and inert ;
left to itself its fate would be " to lie in cold obstruc-
tion and to rot."* Then was the time when pious sons
would raise the funeral pyre, and by consuming the
material body of the dead, would send that body to
the land of shades, to be there reunited to the ethereal
soul, and so secure a passage over the dread waters
of the Styx ; to a place where some hope, however
vague, of a kind of future life, and even of happiness,
was possible. Those who were shipwrecked and
whose carcasses were swallowed by the deep, or lay
unburied on the shore ; those who left no descendants
willing to light up the fiineral fires, or compose the
bones in graves with funeral dues, were doomed to
^ '^ Measure for Measure," act ill. 8C. i.
n2
180 THE PEDIGREE OF THE DEVIL.
double disembodiment ; tliey not only lost their
bodies, but also that something between a body and
a soul, which was set free and despatched to the
nether regions by the burning of the body, or the
performance of other regular sepulchral rites; and
this dire condition they were destined to endure for
a hundred years, or until the funeral rites were per-
formed.
The ghosts rejected are th' unhappy crew
Deprived of sepulchres, and fun'ral due.
The boatman Charon ; those the bury'd host^
He ferries over to the farther coast.
Nor dares his transport vessel cross the waves
With such whose bones are not composed in graves.
A hundred years they wander on the shore,
At length their penance done, are wafted o'er.*
The idea is related to that which gave rise amongst
so many races to the destruction by fire or by
dedication in the tomb, of food, clothing, arms, horses,
slaves and wives, to serve the great departed in the
land of shades : of which the Hindu suttee was one
development. But associated with this was the
realization of the diety as a hungry demon, the
Devourer par excellence. Loki, the Scandinavian god
of subterranean fire, was a great devourer, and was
ready to challenge any other being, god or man, to
an eating match, and he was met and beaten by Logi,
1 Dryden's " VirgiFs * ^neid/ " b. 6.
FURE
FIRE. 181
the Scandinavian god of devouring fire,^ such it is
assumed, as a prairie fire or forest firie. The older
gods of the Greeks and Romans, Kronos and Saturn,
were devouring god^ who were not only pleased with
perpetual sacrifices, but went to the length of devour-
ing their own offspring ; and even Zeus himself, of the
later race of gods, once gave way to this devouring
propensity when he swallowed his wife. Metis. Again
Moloch, the great Phoenician god, was generally
identified by the Greeks with Kronos, and he was
essentially a hungry and blood-thirsty deity.
Moloch has always been associated with fire, although
perhaps strictly not a fire-god : he was worshipped,
not only by victims bemg consumed in his presence,
but even by their being thrown into his belly of fire :
his image is described as of brass, hollow within, and
with a head like a calf, and outstretched arms into
which were thrown the victims, who sank down into
the fire, which was kindled in the belly. The worship
of this Phoenician god by these rites was wide-spread,
and it was so well established as to be almost ineradi-
cable, even under the strong denunciation of the
Hebrew prophets, who inveighed against the passing
of children through the fire to Moloch. This form of
human sacrifice, if indeed it ever was subdued,
smouldered on among«t the Hebrews, and again
* Mallet's " Northern Antiquities," 439.
182 THE PEDIGREE OF THE DEVIL.
burst forth in full vigour under the monarchy, when
Solomon and Manasseh successively set up this
worship, and sons were passed through the fire to
Moloch and to Chemosh, his Moabitish coimterpart
It is probable that the worship of Baal, the sun-god,
became in time blended with that of the devouring
deities, and that the same rites were eventually
observed in both.
We have already seen that, amongst the Hebrews,
fire held an important place in their conception of the
Deity ; and their declension to a worship of material
fire, and sacrifices to the local fire god, is quite
intelligible. In the time of Jeremiah, the prophet,
in the valley of the son of Hinnom (Ge-hinnom)
situate outside the city of Jerusalem, on the East
side, at the sun-gate; — near which Ezekiel in his
vision saw the twenty-five men worshipping the sun,
and turning their backs on the Temple, — stood
Moloch's altar, and young children were thrown
into the cruel arms of the brazen god, to the sound of
the toph, the drum, beaten to drown the cries of the
victims, and to excite the people : from whence the
name of Tophet. This valley was to the Hebrew
prophet a place of dire abomination, and drew down
the most scathing denunciation. Josiah, the king,
defiled the valley in some way calculated to make the
place unfit for any religous service ; for, degrading as
the worship was, it was hedged round by superstitious
FIRE.. 183
I
t
rules. It became thenceforth a place of btitming for
dead carcasses and offal ; — the type of corruption, and
of the valley of death ; — and the ideal of that hell of
fire, which was at once the place of retribution and of
purification, realized by the later Jews.
When the Jews returned from the Babylonish
captivity, they brought with them a name for Hades,
Gehenna, derived from the old Accadian records, in
which Gri-umuna means the foundation of " chaos,"'
the old Hebrew Sheol. They also brought back
their Persian ideal of a fiery place of retribution and
purification ; and by a transition, easy to the Jews, the
abominable valley of perpetual burnings, corruption,
and foetid smoke ; — ^identified with traditions of himian
sacrifices, and the presence of heathen gods, now
demonized; the old Ge-hinnom — became the new
Gehenna, the latter inheriting the horrible traditions
of the former, both of human sacrifices by fire, and of
the burning of the dead, by which those sacrifices
had been superseded: in each case fire was the
leading idea, and furnished the facts and figures of
the Jewish Tartaros. Having localized this place of
retribution, one step further placed upon the throne of
that burning world, Asmodeus, the arch-demon of
the impure fire, who had come back with the Jews
from the land of Media.
1 tt
Chaldean Magic," 166-170, &c.
184 THE PEDIGREE OF THE DEVIL.
The impure fire, — this is the real point of contact
between the element of fire and the ideal devil: — the
fire of passion, wrath and lust : the fire that eats into
the moral being as a canker; turning all that was
sound and beautiful, into rottenness and repulsive
hideousness : it is the hell which setteth on fire the
whole course of Nature,^ and incites to all kinds of
lust and crime ; it is the fever which possesses erring
man until *Hhe whole head is sick, and the whole
heart faint. From the sole of the foot even unto
the head there is no soundness in it : but wounds and
bruises and putrefying sores :" until the " sins are as
scarlet and red like crimson.''^
We have already referred to Lilith, the Rabbinic
first wife of Adam, and to the probable association
with her, of the tradition of moral degradation in
pre-historic times. The elaboration of the idea is of
comparatively late growth ; but the idea itself, as a
foundation, is of far greater antiquity : by reading
between the lines of the Hebrew canon, not only is
it possible to see that some such object was present
to the writers, but that it was one of their great
desiderata, to counteract the influence of the old
tradition, and to wean their readers from its
dangers.
No one can read the Hebrew history, either in
James ill. 6. ^ Isaiah i. 5, 6, 18.
FIRE. 185
the Bible, or in the Talmudic writings, without
recognizing that the besetting sin of the Hebrew
race was that of carnal lust. In the Bible, we have
the history of the Hebrew race, promulgated as an
authentic record. It purports in its earlier chapters
to give an account of the origin of all things, of man
and all the nations upon earth, but the document
which has come down to us, was not compiled until
after the Hebrews had become a nation, and we can
see that the writer kept steadily in view the separa-
tion, from the rest of the world, of the peculiar
people, and the establishment of those institutions
by which they were to be distinguished. The
existence and history of collateral off-shoots from the
Hebrew genealogical tree, are either not noticed at
all, or are but barely referred to. The great
desideratum of the Hebrew law-giver and his im-
mediate successor was to prevent their followers
from mixing with the Canaanitish nations, who
retained the traditions of the hated past ; and the
pitiless command went forth, to " save alive nothing
that breatheth,'* so as to prevent the possibility of
contamination. In the history of the nation, pro-
minence was given to all the facts which could
create abhorrence of the superseded system and its
votaries : the fall of Eve brought about by a being
in the form of a serpent, the ancient object of
worship ; the murder of the shepherd Abel by the
186 THE PEDIGREE OF THE DEVIL.
agriculturist Cain, and the curse which followed ;
the curse of Ham, the progenitor of Canaan and the
Canaanites ; the destruction of the cities of the plain
where the obscenity of the old religion was especially
rampant; the declension of Baal-peor, and the
destruction by plague of 24,000 Hebrew men which
followed; all pointing the moral against the old
system of lewdness. No wonder that tradition even-
tually personified this old system as Lilith, a beauti-
ful woman, and described her as endowed with
magic powers, as having been the first but cast-off
wife of Adam, and that being the jealous enemy of
Eve, she had assumed the form of a serpent,— a
seraph, or angel of light, — and had succeeded in
conquering her, and bringing her and all her
offspring to misery. This was indeed the legend of
the Rabbins, who also made LUith, the mother
of the jinns or demons, including Asmodeus, the
Persian demon of lust, who, in course of time,
succeeded to a post of the highest rank in the
demonic hierarchy.
Piu*ity was the ideal of the Hebrew good ; Lust
and ImmoraUty, so closely woven into the religion
of the Canaanites, and other aboriginal and early
nations, were the great opposing principle confront-
ing this ideal, and denounced vehemently throughout
their sacred books as the great evil : the spiritual
personification of this opposing principle was the
FIRE. 187
nearest idea of a devil which they ever attained.
The Hebrews themselves were a cruel, blood-thirsty
race ; their system of warfare was atrocious in the
extreme ; and their Religious rites demanded a
perpetual shedding of blood, their priests being
really the butchers of the nation : but this was
deemed necessary both for the suppression of a stUl
greater evil, and as a mitigation of a still greater
atrocity : the old corrupt system was the evil, and
the atrocity to be mitigated was human sacrifice in
its most repulsive form.
Among the Persians the fire which they associated
so prominently with the spiritual beings of their
religion, was at ap early date separated into the two
great divisions of celestial fire, and infernal fire.
The former was personified as Ashavahista, the spirit
of " supreme purity ;" the latter as Aeshma-daeva,
the spirit of the "impure fire.'' In the great
combat between Ahura-mazda (Ormuzd) and Anro-
mainyu (Ahriman), these two spirits of fire are
pitted against one another.
We have seen how the captive Jews were led by
a similarity of traditions, to sympathize with the
Persian religious teaching, and how, on their
return from captivity, the Jewish religious system
became deeply tinged, and even imbued with Persian
doctrines. Amongst these doctrines was that of the
hierarchy of demons or devils, with Aschmedai, the
188 THE PEDIGREE OF THE DEVIL.
quondam Aeshma-daeva, the arch-demon of Inst, as
the most potent of the infernal fiends. In the
apocryphal book of Tobit Aschmedai is a principal
actor, who is not only burning with lust but also
wdth jealousy, and who slays the first seven
husbands of Sara, in the vain hope of securing her
for himself
The antagonism which existed fi:om the earliest
times between the Iranian, the Persian race, and the
cognate race of Hindus, whose rehgious rites were to
the last degree obscene, may have led to the accen-
tuation of their detestation for such characters as were
typified by Aschmedai; and found other develop-
ments in the belief in succubi and incubi, the spirits
of impurity, wlio, prowling through the darkness of
the night, instilled into the mind unholy thoughts,
and corrupted the body with pollution. It then was
and still is the practice of Hindu races, not only to
permit, but to enjoin as a duty such rites in con-
nection with religion, observed to this day in their
very temples, as do not yield in impurity to the
worship of Mylitta, for which Babylon has in history
gained such unenviable notoriety.
Aschmedai in later writings became the more
familiar Asmodeus, who furnished the industrious,
tradition-weaving Eabbins with a hero, always
available as the principal actor in some brand-new
ancient legend, pieced together for the instruction
FIRE. 189
or entertainment of the schools of learning; as-
semblies which these Rabbins so much enjoyed that
they modelled their heaven on the same pattern.
The Rabbins did not consider Asmodeus as a spirit
of imtnixed evil, as the following legend wiU show ; —
Solomon was commanded to build the Temple with-
out using iron tools ; and being in perplexity how to
fulfil the divine command, was advised to have
recourse to a certain magical insect, called the
Shamir, which had the power of cutting through
the hardest stone : it was not known where the
Shamir was to be found, and it was thought that the
demons might disclose its whereabouts. The male
and female demons were accordingly interrogated^
under the persuasive influence of the rack, but with-
out effect, for they did not know: they however,
suggested that Asmodeus, " the king of the demons,"
might be in possession of the Shamh*. Questioned
as to the abode of Asmodeus, they replied that he
usually resided on a certain mountain, and described
the exact spot; that he ascended daily into heaven,
for the purpose of attending the celestial seat of
learning ; and of coming down in order to be present
at the sublunary debating rooms; and that on
returning home he was accustomed to drink of a
particular well. A messenger was accordingly
despatched with a quantity of wine, and a magic
chain, on which the name of God was engraved : the
190 THE PEDIGREE OF THE DEVIJ^
water was drawn off from the well, and the wine
was substituted. The device succeeded, Asmodeus
drank deeply of the wine, was overpowered, and
chained by the magic chain, which he could not
shake off, and led away captive to Solomon. On the
joiu'ney he came in contact with a palm tree, which
was snapped by his weight. He was about to do
the same to a widow's cottage, but yielded to her
•entreaties for mercy, and refrained, but in stooping
to get out of the way, he broke a bone in his leg, and
became lame. They passed a blind man and a
drunkard, who had lost their way ; and he put both
of them right again; at the same time telling his
<:japtors, that the former was known in heaven as a
perfectly righteous man, and the latter as a perfectly
wicked one. Besides these he gave other surprising
evidence of his foreknowledge with regard to persons
casually met on the road. On his arrival, he put
Solomon in the way of procuring the Shamir, and
remained in his service until the Temple was com-
pleted. During his stay he became very intimate
with Solomon, and one day, during a friendly dis-
cussion as to feats of skill, managed to shoot Solomon
away bodily to a distance of four hundred mUes ;
and assuming his form and appearance, took posses-
sion of his harem. Solomon, like Ulysses, had to
find his way back home, where liis identity was at
first doubted. Eventually, the personation was de-
FIRE. 191
tected, and a magic ring and chain, engraved with-
the names of God, put Asmodeus to flight, and
Solomon was restored to his throne and home.'
It is to be observed in this legend, that Asmodeus,
the king of demons, like the Satan of Job, and the
lying spirit of Ahab's time, had access to the pre-
sence of God ; that he is not unmoved by feelings of
compassion, and that he is not thought unworthy to
be employed in the erection of the great temple of
Jehovah, which even David, the man after God's own
heart, was not allowed to build.
Asmodeus travelled through the early Christian
ages and medieval times, side by side with other
demons, endowed with various attributes of evil;
but although from time to time he changed his form,
and was often overshadowed by darker conceptions,
he fairly held his own : and indeed the ideal Devil
always retained his lustful character. A Mussulman
legend relates of Iblis, the Arabian Devil, that Allah
gave him for food, all things sacrificed to idols ; for
drink, wine and intoxicating liquors ; for amusement,
music, song, love, poetry and dancing ; and although
his regular home was to be ruins, tombs and unclean
places, yet he was to have liberty to curse Allah, and
was promised a progeny which should outnumber
the guardian angels in the proportion of seven to
* Uershon's " Genesis accordiDg to the Talmud," i83.
192 THE PEDIGREE OF THE DEVIL.
two ; and that, except with the faithful few, the evil
should prevail.^
If this was the appointed lot of the Devil, we
cannot wonder that shoals of men were found ready-
to enlist under his banners, and to enjoy " the plea-
sures of sin for a season," regardless of the end to
which it led. The Devil thus had too many disciples
among men to make him at any time absolutely un-
popular, and Le Sage's lame Asmodeus, the ''Devil-
on-two-Sticks,*' is a strange mixture of philosophy,
cynical wickedness, and common sense.
But another change was to come over this ag-
gressive spirit.^ Children in their childhood, and
rustics all their lives, might believe in a black Devil
with tail and horns and cloven hoofs. But such a
personality could not survive, and dropped into the
limbo of vain conceits. The traditional form had
disappeared, but not his works : he was as imtiring,
as industrious as ever : unseen, unrecognized, he
threaded his way through crowded humanity,
wherever thought was lightest and joy the highest :
he would penetrate into the seclusion of the cloister
and the cell, and whisper his temptations to the
ascetic and the student. The old coai'se notion of
the Devil carried with it a wholesome panic dread,
which, if it influenced at all, tended to repulsion.
^ Conway's "Demon ology," ii. 261.
FIRE. 193
But the ideal of evil, which grew more and more
refined as the culture advanced with which it kept
pace, wa^ far more insidious ; and grew in strength
and pow.jr to influence and subjugate, as the old
form disappeared, and gave place to a graceful spirit
of refinement and elegance.
Mephis, The culture, too, that shapes the world, at last
Hath e'en the devil in its sphere embraced ;
The northern phantom from the scene hath passed,
Tail, talons, horns, are nowhere to be traced !
As for the foot, with which I can't dispense,
'Twould injure me in company, and hence,
Like many a youthful cavalier,
False calves I now have worn for many a year.
Witch, I am beside myself with joy,
To see once more the gallant Satan here !
Mephis, Woman, no more that name employ !
Witch, But why ? What mischief has it done ?
Mephis, To fable it too long hath appertained ;
But people from the change have nothing won,
Rid of the Evil One^ the evil has remained.*
So spake Mephistopheles, the courtly, seeming
slave, but real master. The grimy garb, the brawny
arms, and rough sledge-hammer of Vulcan have
given place to the " gold-laced scarlet vest, the stifi*
silk mantle, the gay feather, and the long pointed
rapier/' and well-turned limbs of the youth of high
degree, into whom he has become transformed.
* Goethe's "Faust," 2146-55 ; 2156-60.
O
194 THE PEDIGREE OF THE DEVIL.
The material fire, and the tool of brute force, for-
midable, but capable of useful work, have been
replaced by the moral fire, and the polished and
more deadly arm, made only for the purpose of
destruction.
VIII.
DRAGONS AND SATYES.
Primeval Monsters — Honesty of Mythological Traditions —
Ichthyosaurus — Plesiosaurus — Atlantosaurus — Pterodactyle
— Fights with Dragons — Leviathan — Facts precede Ideals—^
Composite Animals — Chaos — Babylonian Monsters — Scorpion
Men — iGneas — Hesiodic Monsters — St. Michael — St. George
and the Dragon — Dragons of Romance and Poetry — Bunyan's
Apollyon — Satyrs and Pans — Eiver-drift Man — Aborigines
— Man and the Ape — ^Hea-bani — Hebrew Satyrs — ^Horns.
In examining the physical forms attributed to the
Devil, it is hardly possible to avoid concluding that
traditions of primeval monsters, the existence of
which, at one time, cannot be doubted, are account-
able for some of the most characteristic types. These
monsters were by their aspect and ferocity, calcu-
lated to strike terror into all beholders ; and to Hx
upon then' memories an indelible impression of
physical evil, and of irresistible mahgnant power.
Such experience and impressions must have been
passed on from generation to generation, with that
vividness and exaggeration which are bom of a
horrible terror. As these races of monsters gi^a-
dually died out, and at last became extinct, the
traditions of them l)ecame less and less capable of
o2
196 THE PEDIGREE OF THE DEVIL.
verification by contemporary facts ; and those tradi-
tions would thus become more and more misunder-
stood and distorted, although still preserving their
general character and truthfulness.
In matters of religious belief, the world has exer-
cised far more sobriety and conscientiousness than
it has credit for ; and these virtues are, as a rule,
manifested in the inverse proportion to the cul-
ture of a race or community. There is no evidence
— and in the absence of evidence it ought not to be
assumed — that at any time in the world's history,
has any individual, or body of men, dehberately set
to work to originate mythological traditions, for the
purpose of either deceiving their contemporaries, or
imposing upon posterity. Uncultured or simply
cultured man is far too much surrounded by the
unknown and the inexplicable ; and by reason of his
ignorance, far too superstitious, to dare an attempt
to foist upon others fanciful and foundationless tra-
ditions. As science advances, and phenomena pass
from the domain of the unknown to that of the
known and understood, scepticism advances too, and
keeps pace with science ; while the beliefs of the
past are more and more treated with ridicule, or as
pretty fables only fit for poetical elaboration. Then
comes the time when imagination runs riot, loosed
from the shackles of responsibihty ; and that which
once was a venerable record, degenerates into a
DRAGONS AND SATYRS. 197
childish tale. Nevertheless, these myths, inherited
by tradition from the days of ignorance, have always
some kernel of truth imbedded in the quaint con-
glomerate, overlaid and, it may be, hidden away,
and difficult to find, but still representing facts, and
therefore not to be despised.
One of the most remarkable instances of truth
being transmitted by tradition, through countless
generations of ignorant repeaters, is afforded by the
discoveries made in the present century by geologists.
The earnest labours of geologists and comparative
anatomists, have, step by step, demonstrated as an
actual fact, the existence upon this earth, in pre-
historic times, of certain monstrous beings which
afterwards became extinct, but whose existence has
been vouched by tradition handed down through
thousands of years ; but because these traditions have
only been transmitted by the ignorant and super-
stitious, and there have been no facts wherewith to
verify them, they came to be considered as wholly
fabulous, and the mere creations of morbid imagina-
tions.
It is now, however, proved beyond dispute that
once upon a time there did exist on the earth beings
such as these ignorant and superstitious people have
talked about; huge monsters, who were not only
tyrants of the ocean, but also of the shore.
Of these, the Ichthyosaurus had the vast propor-
198 THE PEDIGREE OF THE DEVIL.
tions of the whale, enormous jaws, reaching six feet
in length, and furnished with hundreds of shark-like
teeth.* The Plesiosaurus " to the head of a lizard,
united -the teeth of the crocodile ; a neck of enor-
mous length, resembling the body of a serpent ; a
trunk and tail having the proportions of an ordinary
quadruped, the ribs of a chameleon, and the paddles
of a whale.' The Atlantosaurus, the largest land
animal ever known to have existed, was of the same
type, but was from fifty to sixty feet long, and
standing thirty feet high.' Finally, the Pterodactyle,
a monster resembling a bat or vampire, but having a
head and jaws Uke the crocodile, filled with cruel
teeth, eyes of enormous size, fitting it to fly by
night, leather-like wings, from which projected
fingers terminated by long hooks, forming a power-
ful paw, wherewith it could creep, or climb, or swim/;
This monster was not a bat, nor a bird, but a verit->
able flying reptile, the incarnation of the legendiary;
fiend who.
O'er bog or steep, through strait, rough, dense or rare,
With head, hands, wings, or feet, pursues his way,
And swims, or sinks, or wades, or creeps, or flies.*
These monsters were not, like the huge though
^ Buckland's " Geology," i66 et seq, ^ lb, 199.
* Wallace, " Island Life," 96. * Buckland's « Geology," 219.
* " Paradise Lost," b. ii. 947.
THE ORIGINAL DR>w:oN
DRAGONS AND SATYRS. 199
smaller aDimals of the present age, — the elephant, the
hippopotamus, and the rhinoceros, — feeders on herbs,
and without incentive to destroy life, except in self-
-defence : nor like whales, who feed on the smallest
fish and molluscs they can find ; but truly ferocious,
voracious, life destroying, and devouring reptiles —
known to have attained gigantic dimensions, the
flying reptiles nearly 30 feet from wing to wing, and
the others 30, 40, 70 and 100 feet in length, and
some of vast bulk, with jaws' and teeth, so formed as
to show them to have been in a high degree car-
nivorous/ Nataralists are still able to recognize in
the ocean races of animals — dwarfed and degenerate,,
it is true, but with suflficient distinctive charac-
teiistics to justify the conclusion — direct descendants
of these monster reptiles. Add to this the fact
recently discovered, that there are reptiles of the
lizard or saurian order, wliich are venomous ; — estab-
lishing as true, that which had long been regarded
as an absurd superstition, — and another point may
be scored to the traditional dragon.
Now what do we find in human tradition ? The
Chaldeans tell us that Merodach fought with and
conquered a monster, which came up from the deep
covered with scales, furnished with wings, and armed
with claws. In later times the legend passed into
* Buckland's "Geology," 229.
200 THE PEDIGREE OF THE DEVIL.
that of Bel and the Dragon, and from time to time
reappears in such records as that of Michael the
Archangel and Satan, and Saint George and the
Dragon. The same legend appears in Greek mytho-
logy, in the combat between Zeus and Typhosus,
although the horrors of the monster are magnified
into a hundred heads and fiery eyes. Phoebus, who
like Bel, was a sun- god, had a fight with Python, an
enormous serpent, and the exploit is handed down in
mythology. Horus, an Egyptian Bel, fights and
overcomes Apophis, a monstrous reptile. Similar
feats are recorded in almost every mythology that
has assumed a definite form : (Edipus overcomes the
devouring Sphinx, Bellerophon the Chimera : in
Hindu mythology, the serpent Vritra is smitten, in
that of Zoroaster there is Ahi, and in the modern
Parsee, Zohak, both monsters of the same class :
even Buddhism has its dragon fight, for when Kiouen-
thsang returned to China, he brought with him a
golden statue representing the Buddha conquering
the Dragon.^ The Scandinavians had echoes of the
same traditions ; for there are combats with monsters
of all sorts; and in the sea which surrounds their
w^orld is the great Midgard serpent, who is to be
slain at the end of the world by Thor. This great
serpent still lives on in popular belief, as the great
^ Max MUller, "Chips," i. 275.
DRAGONS AND SATYRS. 201
sea-serpent, and has, even to this day, very re-
spectable adherents.
In the book of Job we recognize in Leviathan, a
creature more like the extinct saurians of the old
world, than any crocodile recorded in historic times ;
and this Leviathan is treated as still existing in the
days of David. In the 74th Psalm, Jehovah is
spoken of as having broken the heads of the dragons
in the waters, and the heads of Leviathan in pieces ;^
in Isaiah, as having wounded the dragon :' and paeans
are sung on the anticipated punishment of *^ Leviathan,
that crooked serpent," and the slaying of " the
dragon that is in the sea:"^ Finally, in the
Apocalyptic vision, " I saw an angel come down from
heaven, having the key of the bottomless pit and a
great chain in his hand. And he laid hold on the
dragon, that old serpent, which is the Devil, and
Satan, and bound him."^
Do not these facts prove to demonstration that
some individuals, at least, of the now extinct races
of monsters, survived into times, when man not only
existed, but was capable of passing on his experience
to his descendants ? Combats with such monsters,
and their destruction or flight, would be scenes of
such terrific and enthralling interest, as not to be
* Ps. Ixxiv. 13, 14. * Isaiah li. 9. * Isaiah xxvii. i.
* Rev. XX. I, 2,; and see Rev. xii. 7-9.
202 THE PEDIGREE OF THE DEVIL.
effaced from the memory of the beholders ; and with
such materials for tradition, the only wonder is
that the popular conception of a dragon, framed on
tradition, passed on through hundreds of generations
should have not only retained its identity, but should
be found to bear a most startling resemblance to the
original, whose bones have slept for thousands of
years in their stone encasement, and now come to
light, as it were, almost for the purpose of proving
the marvellous tenacity of tradition, and the
honesty of those who passed it on.
All such traditions have had their origin in savage
times, when man was too simple to indulge in con-
scious idealism. It is often argued that the monsters
of tradition are personifications of the Deep, or of the
Storm, or of the Desert wind, or of Eivers inundating
their banks ; and so no doubt they often are and
have been : but the wholly uncultured human mind
would be incapable of creating an ideal dragon ; of
building it up with limbs sjnnbolical of their special
contribution to the composite being, with composite
ideal attributes. Such a process assumes an amount
of intelligent reasoning and poetical idealism, which
would not be combined in a savage nature. A
savage might make an image of an animal, a snake,
or a lion, the object of his worship ; and he might
embellish his image with a hiunan head ; and suc-
ceeding generations might improve upon the ideal,
DRAGONS AND SATYRS. 203
uiiti] all sorts of monstrosities might be portrayed :
but it is not conceivable that such hap-hazard model-
ling would combine in one being so many of the char-
acteristics of the^pterodactyle as are found in the
dragon of tradition, unless the tradition itself had
been pregnant with the combination.
Mr. Conway writes : " The opinion has steadily
gained that the conventional dragon is the tra-
ditional form of some huge saurian. It has been
suggested that some of those extinct forms may have
been contemporaneous with the earliest men, and
that the traditions of conflicts with them, trans-
mitted orally and pictorially, have resulted in pre-
serving their forms in fable proximately.*'^
Man will idealize facts, and will also idealize
misinterpreted facts : he will then materialize his
ideals, and thus in time create a whole world of
imaginary facts ; these imaginary facts settle down
and solidify, and in their turn become material for
idealization ; and so on ad infinitum : but whatever
may be built up afterwards, and however numerous
the stages of the edifice, the original starting-point
will not have been an ideal, but a fact. Man would
not personify the sea as a marine monster, xmless he
believed in the existence of a marine monster in some
way associated with the sea : he would not idealize
* Conway, " Demonology," i. 320.
204 THE PEDIGREE OF THE DEVIL.
a river as a scaly reptile, with a weakness for sheep,
unless he had seen or heard of a scaly reptile coming
up out of a river and carrying off a sheep as prey.
But when the idea of the river, ajad the devouring
reptile once became associated, the transition was
easy to an identification of the two ; and when the
river burst its bounds, and swept away the flocks, it
was natural enough to speak of the river as a dragon
coming up out of its bed, and devouring the sheep
as its prey.
Instances of composite beings occur abundantly in
the mythologies of the world, and they are no doubt
mostly attributable to the universal tendency to
anthropomorphism, by which, in some cases, the
forms of animals have been dignified by adding the
attributes of man ; or in others, some special charac-
teristics of man intended to be accentuated have
been shown, by adding to the human form the
attributes of certain animals. Of the former class
are the serpents, bulls, horses and hons, with human
heads : of the latter are the hawk-headed, ibis-
headed and jackal-headed deities of Egypt; the
fish-tailed mermaidens and tritons, of marine habits
and abode ; the pans and satyrs, with goat-like
extremities and semi-bestial natures.
These animal-headed deities were at one time
probably imagined in human form, attended by a
hawk, an ibis, or a jackal ; as Jove was represented
DRAGONS AND SATYRS. 205
as attended by an eagle, and Odin by his ravens and
dogs, and other deities by their own especial
familiars : the mermaidens and tritons were closely
associated in the mind with fishes, and the pans and
satyrs with goats : and the composite ideals were
the result. Professor Max Miiller would perhaps
call the earher stage that of the monosyllabic ideal,
and the composite form the agglutinative stage :^ for
his general principle would include this case : —
** Everywhere amalgamation points back to combi-
nation, and combination back to juxtaposition. "-
The Bible opens with the statement that, " In the
beginning .... the earth was' without form and
void, and darkness was on the face of the deep."
This represented the generally received opinion, that
time was when our Earth did not exist, but Chaos
reigned supreme ; when all the elements were
mingled, formless, lifeless ; filling an abyss without
bottom, extending in all directions without limits of
any kind.
The hoary deep ; a dark
Illimitable ocean, without bound,
Without dimension, where length, breadth and height,
And time, and place are lost ; where eldest Night
And Chaos, ancestors of Nature, hold
Eternal anarchy.*
' Max MilUer, ** Science of Religion," 154.
• Max Mllller, " Chips," ir. 86. • « Paradise Lost," b, 2.
206 THE PEDIGREE OF THE DEVHi. '
This chaotic abyss was watery, but yet not exactly
water, although often spoken of, for want of a better
expression, as "the primordial waters." This idea
finds expression in the Veda : —
Nor Aught nor Nought existed ; yon bright sky
Was not, nor heaven's broad woof outstretched above.
What covered all ? what sheltered ? what concealed ?
Was it the water's fathomless abyss ? ^
And in the Edda : —
'Twas Time's first dawn,
When nought yet was,
Nor sand nor sea,
Nor cooling wave ;
Earth was not there,
Nor heaven above.
Nought save a void
And yawning gulf,
But verdure none.*
A germ of life is then believed to have come into
existence, often spoken of as an egg — ^the mundane,
or cosmic egg — which by degrees developed into the
world fitted for the reception of living beings. The
account of Creation in the first chapter of Genesis
fairly represents the general idea of this develop-
ment. First, a breath moved through the formless
abyss, separating it into two elements, air and
* Max Miiller, " Chips," ii. 195.
'^ Mallet, "Northern Antiquities," 401.
DRAGONS AND SATYRS. 207
water; next, the advent of light caused another
diflFerence from universal darkness ; the air develop-
ing still further, forced up the superincumbent water,
until there was a firmament, an aerial space between
waters above and waters below ; the lower waters
then recede from the centre, and the dry land
appears. These waters produce creatures that have
life, and flying fowl to people the air. The earth
having brought forth vegetation now produces
beasts of the earth, and creeping things, and man.
The sun and moon and stars were made to serve the
earth, and run their course within the hollow dome
formed by the waters above the firmament. It was
firmly beheved, however, that Chaos continued to
exist everywhere beyond the limits of this organized
world, and it was assumed that any one sailing
on the ocean, right away and far enough from
the land, would reach the confines of the world, and
enter on the realms of Chaos, where darkness, fog,
and unsubstantiality reigned supreme.
At an early stage of the creation, and before
Nature had finally settled down, it was believed
that monsters of various forms had been created and
fitted to live in the semi-obscurity of Chaos, only
half dispelled : but that as the earth became more
settled and light increased, these creatures, unable
to bear this light, either perished or were driven
into the misty circle of primeval Chaos. Berosus
208 THE PEDIGKEE OP THE DEVIL.
enumerates the monstrous forms which these beings
assumed, and which in his time were portrayed in
the Babylonian temples : men, with two or four
wings, and with two faces, both male and female
human figures with legs and horns of goats ; some
with horses' feet, others with the hind quarters of
a horse and the body of a man ; bulls with heads of
men; dogs with fourfold bodies, terminated with
fishes' tails ; horses with heads of dogs ; men with
heads of horses, and other animals with heads and
bodies of horses, and tails of fishes. In short,
creatures in which were combined the limbs of every
species of animals. Besides these, were fishes,
reptiles, serpents, and other monstrous animals
which could assume each others' shape and counte-
nance. All these were presided over by the goddess
of Chaos, Tiamtu, the Thallath of Berosus.*
The Chaldean legends, recently exhumed, confirm
these traditions and record the contest of Merodach
— or Bel — the sun-god, with the monsters of Chaos,
and their defeat. They either perished or were
driven away into outer Chaos. The champion of
Chaos was a dragon, a composite monster, with the
tail, horns, claws, and wings of the medieval devil. ^
In the gloomy land of the Cimmerians and the
confines of Hades, these strange monsters were to be
* Smith's *' Chaldean Genesis," Sajce, 35. * lb, 99, 113.
DEAGONS AND SATYRS. 209
met ; and not only there, but in any part of the
universe which was conceived as beyond the pale of
human habitation, the same weird creatures might
be encountered. When Izdhubar undertook the
journey to the land of the dead, in order to inter-
view Hasisadra, the Chaldean Noah, scorpion-men
were found guarding the gate of the sun ; terrible in
aspect, gigantic in stature, with their heads in
heaven and their feet in Hades. ^
Similar visions were encountered when iEneas
approached the gates of Hades : —
Of various forms, unnumbered spectres more ;
Centaurs and double shapes besiege the door :
Before the passage horrid Hydra stands,
And Briareus with all his hundred hands :
Gorgons and Geryon with his triple frame,
And vain Chimsera vomits empty flame.*
Hesiod records the birth of monstrous beings of
various forms, Thaumas, Tiamat, the great deep : the
winged harpies ; Medusa and the Gorgons, serpent-
headed ; Echidna, half nymph, with dark eyes and
fair cheeks and half serpent, huge, terrible and vast,
speckled and flesh devouring; Cerberus, the flesh
devouring fifty-headed dog of Hell; the Lemaean
hydra, the hundred-headed monster, slaughtered by
Hercules, a sun-god ; Chimsera, a monster with three
" Smith's ** Chaldean Genegis/' by Sayce, 259. ' « jEneid," b. 6.
P
210 THE PEDIGREE OF THE DEVIL.
heads, one of a lion, another of a goat and the third
of a serpent, slain by Bellerophon and Pegasus, the
winged horse ; the Sphinx, a devouring, scaly dragon
of the deep : the Nemsean lion, and a host of other
monsters.*
The same idea is recognized in the Semitic belief,
that uncanny beings lurked in the outer deserts,
where men did not penetrate at all, or did so
only at great danger. The " place of dragons" is as-
sociated with the " shadow of death ;"* dragons are
associated with the waters of the deep :^ and are
called upon with the deeps to praise Jehovah.* Isaiah
wishing to describe the utter desolation and destruc-
tion which should come on Zion's enemies prophecies
that —
Their streams shall be turned into pitch,
And the dust into brimstone,
And the land thereof shall become burning pitch,
It shall not be quenched night or day ;
The smoke thereof shall go up for ever.
Thorns shall come up in her palaces,
Nettles and brambles in the fortresses thereof,
And it shall be a habitation of dragons,
And a court for ostriches.
The wild beasts of the desert
Shall also meet Avith the wild beasts of the island.
And the satyr shall cry to his fellow.*^
* **IIosiod,*' 265, &c. * Ps. xliv. 19. • Ps. Ixxir. 13.
* Pa. cxlriii. 7. * Is. xxxiv.
DRAGONS AND SATYRS. 211
Hesiod's monstrous beings are of various forms, and
cannot be fairly associated with any ancestors of
beings in actual life and known to man ; but the most
terrible of all monsters, the oldest form and that which
generated the greatest and most enduring dread,
was the marine monster, with scales, and claws,
and of enormous size and strength ; a relentless de-
vourer, and with a cruel ruthless nature. The legends
of such beings have always been numerous and per-
sistent, and outnumber all other monster-legends
put together. Their antiquity is clearly attested by
their being mentioned in the oldest records that the
world possesses, — they are the " great whales" of the
history of creation in Genesis ; we have seen that the
Chaldean creation tablets speak of them; Hesiod
tells us that the veil of Pandora was wrought with
figures of sea-monsters, and, as everything connected
with traditions of Prometheus, like the legend of
Pandora, relates back to the earliest ages of which
memories are embalmed in Greek mythology, this
little record of female attire carries back mythical
history into the remotest antiquity.
We have already referred to some of the oldest
battles with these monsters, and pointed out the im-
probabiHty that such ideals should have been adopted,
unless beings had at one time existed upon which the
figure of speech could have been originally engrafted.
These battles became in time the common property
p2
212 THE PEDIGREE OF THE DEVIL.
of all the epic poets of the world, and from them
spread to the bards and troubadours, and even to
the preachers of medieval times, furnishing subjects
for heroic history, stirring romance and brilliant
pageants.
St. Michael, the archangel (the lineal descendant
ef Merodach-Bel, the conquerer of the primeval
monster of the deep), is represented as treading upon
a dragon and piercing him with a spear.
St. George, the patron saint of England, although
of doubtful identity, and unpleasantly associated with
an Arian and not too scrupulous archbishop of
Alexandria, is popularly accredited as a soldier
champion of Christendom, who immortalized himself
at Sylene, a city of Lydia, by his chivalrous and
gallant exploits. Near Sylene was a stagnant lake
or pond like a sea, wherein dwelt a dragon, who was
so fierce and venomous that he terrified and poisoned
the whole country. The people assembled to slay
him, but when they saw him, his appearance was so
horrible that they fled. Then the dragon pursued
them even to the city itself, and the inhabitants were
nearly destroyed by his very breath, and suffered so
much, that they were obhged to give him two sheep
every day to keep him fi:om doing them harm. At
length the number of sheep became so small, that
they could only give him one sheep every day, and
they were obliged to give him a man instead of the
DRAGONS AND SATYRS. 213
other. Lots had eventually to be cast amongst aH
the surviving inhabitants, and one day it fell upon
the king's daughter, and great was the lamentation
which ensued. When the fatal day for the sacrifice
of the king's daughter arrived, she, decked in bridal
dress, went out to meet the dragon. On the road
she fell in with St. George in full panoply and
mounted on his charger. After a brief explanation,
the dragon appeared on the scene, was encountered
and wounded by the Christian knight, bound by the
lady's girdle, and led like a *' meke beest" into the
city. On condition of the king and I5,cx)0 men be-
coming Christians, St. George slew the dragon ; his
remains were carted away, and a church dedicated to
oiu' Lady and St. George was built to commemorate
the event. ^
In Spenser's " Faerie Queene " we read of the
monster of Errour in its den : —
Halfe like a serpent horribly displaide,
But th' other halfe did woman's shape retaine,
Most lothsom, filthie, foule, and full of vile disdaine.
And as she lay upon the durtie ground,
Her huge long taile her den all overspred,
Yet was in knots and many boughtes upwound,
Pointed with mortall sting.'
A furious fight takes place between this monster
* Hone's « Every-Day Book," April 23.
' Book I, 14, 15.
214 THE PEDIGREE OF THE DEVIL.
and the hero-knight, eAding in the defeat and death
of the former.
A romance without some dragon or monster, was
as rare as one without a valiant knight or a beautiful
lady ; but these characters were not confined to light
literature, but reappear almost verbatim in the sublime
imagery of Milton : —
Before the gates there sat
On either side a formidable shape ;
The one scem'd woman to the waist, and fair ;
But ended foul in many a scaly fold
Voluminous and vast ; a serpent arm'd
With mortal sting.
The other shape,
If shape it might be call'd that shape had none
Distinguishable in member, joint or limb ;
Or substance might be call'd that shadow seem'd,
For each seem'd either ; black it stood as night,
Fierce as ten Furies, terrible as hell.
And shook a dreadful dart ; what seemed his head
The likeness of a kingly crown had on.*
In Bunyan's " Pilgrim's Progress" we meet with a
sort of dragon or monster in the person of ApoUyon ;
hideous to behold, clothed with scales like a fish,
wings like a dragon, feet like a bear, and a mouth
like a lion.
A favourite subject for Chinese and Japanese
painting and sculpture, is a dragon or monster very
' " Paradise Lost," b. 2.
DRAGONS AND SATYRS. 215
much of the same type, and a monstrous representa-
tion of a dragon in the form of a huge saurian, still
forms the central object at Japanese festivals.
All these are variants of the original monster type,
changing and shifting in their characteristics, like the
shadowy beings of which they are the representa-
tions : the sea-nymph is a very favourite form and
constantly reappears; but the dragon with scales
and wings, claws and cruel teeth, is still more
frequent, and has remained from age to age dis-
tinctly a ferocious, flying reptile, until the tradi-
tion has been justified by the discoveries of prosaic
science.
The subject of monstrous beings necessitates a
reference to the large and important class of the Pan
and Satyr type. A being in the form of a man above
the waist, and of a goat or bull below, and with
cloven hoofs and horns is found in the mythology of
many nations ; and as this form has become conse-
crated to the medieval Devil, and still lives in the
conception of the vulgar mind, a few moments of
inquiry into the probable origin of the idea will not
be out of place.
Like all other ideals of a kindred nature, that of
the satyr was built up from a number of independent
sources, and we should be mistaken if we expected
to pitch upon a suigle root from which it could be
shown to have sprung : it has, on the contrary, been
216 THE PEDIGREE OF THE DEVIL.
the result of a long course of evoltition. The final
product of evolution may be, and often is, as
different from the germ as the oak tree is from the
acorn ; and in the evolution of the satyr we probably
have an example of this difference.
We have seen what a miserable and limited
existence that of man was before he learned the use
of artificial fire and light ; when he had no better
implements than roughly chipped flints ; when he
lived in holes and dens of the earth, and had to fight
for sheer existence through the dark and dreary
nights, unlighted and unwarmed, against the better
equipped races of the brute creation : when his food
was only fruit and uncooked roots and the raw flesh
of such animals as he could overcome, and of the
human enemies he could conquer. It is not to be
supposed that these early undeveloped men were few
in number, or limited in range : on the contrary,
careful search and intelligent deduction have shown
beyond dispute, that these early races of men were
probably spread over the whole world, and that they
were so numerous as to leave recognizable traces of
their existence in almost every country ; traces in the
form of flints, undoubtedly shaped by the hand of
man, and although buried for countless ages in beds
of river drift now far below the present surface, yet
sown broadcast, and in such profusion, as to be
constantly found when searched for by the very few
DEAGONS AND SATYRS. 217
who are competent to recognize their character.
Europe has been of course the principal field of
research, and has not unnaturally been most fruit-
ful in results : but these paleolithic implements have
also been found in Palestine, Assyria, India and
Japan; in Algeria, Egypt, and other parts of
Africa; throughout the whole of America; in
Australia and Polynesia :^ every year reports of
similar discoveries in fresh countries are made to the
scientific world. The Danish Museum alone contains
30,cxx) stone implenients, and the number is con-
stantly increasing.^
If we start with the whole world teeming with
men of this primitive type ; and then realize the first
spark of a civilization appearing at some one point,
where the power of a higher culture took root and
then radiated, we can understand how this power
of civilization as it radiated drove back the savage
races. It is the instinct and the universal custom
of the more powerful to drive the less powerful away
from the most favoured districts of the earth, and to
leave their inferiors to shift as best they can in
those parts where Nature is less kind, and life more
hard to sustain : and so it came about, that as stage
' "Prehistoric Times," by Sir J. Lubbock, 103; and see Prof.
Boyd Dawkins' "Address to the Section of Anthropology at
Southampton," 1882, British Association.
• "Prehistoric Times," 75.
218 THE PEDIGREE OF THE DEVII..
after stage of civilization was attained, and as wave
after wave of culture swept over the world, the
primitive savage who had before roamed unopposed
through the earth — only meeting everywhere with
the same dead level of ignorance — was driven fiirther
and further from the centres of enlightenment. When
history first came into existence, the rudest savage
was only to be found in those inhospitable confines
of the then known world, which were deemed the
border-land of chaos : the northern lands of mist and
darkness ; the rock-girt or distant island : the burn-
ing sandy desert with its lurid horrors : the impene-
trable forests, backed by perpetual mountain snows :
jungles or fastnesses, where the tangled labyrinth
of vegetation, the tiger and the serpent, the
deadly miasma and the treacherous swamp, com-
bined to create inaccessibility. This process had
been repeated, as each fresh development had
been established, and it is certain that many
succeeding strata of savages have been completely
crowded out of the world and become extinct, by the
ovor widening circle of civilization : — each crowded out
by a succeeding race, more civilized, and therefore
more powerful, although only so by comparison ; and
itsi^lf doomed to be crowded out by another race,
rt^ljvtivoly superior. This is the natural history of
Ho-oalled aborigines ; but recorded history only cuts
in at a poriod when the aborigines for the time
DRAGONS AND SATYRS. 219
being represented a survival of untold ages, and
however low the survivors might be found, there
had certainly in the past been vast depths of
human existence infinitely lower still, the represen-
tatives of which had been swept away, and which
can only now be realized by analogical deduction.
Analogy however furnishes us with no uncertain
data from which to deduce the course of past events
on this subject. The natives of Australia, the
Bushmen of South Afiica, the Veddas of the interior
of Ceylon, the Nagas and other hill tribes of the
Indian Peninsula, and the Andamanese islanders, all
probably represent remnants of populations which
once were general, but which have been driven into
their present narrow limits ; and which, in spite of the
efforts of the Aborigines Protection Society, are
doomed to early extinction. How many of such races
have died out in recent times ! unable, like the pre-
adamite creatures of Chaldean mythology, to endure
the light: — in this case, the light and power of
civilization.
These tribes are so shy, and so jealous of observa-
tion, that we hardly have time to acquaint ourselves
with their character and habits, before we see them
melt away and disappear, as it were, under our very
eyea We find them physically and socially, and at
times even mentally, so different from the races
which now hold possession of the world, as to make
220 THE PEDIGREE OF THE DEVIL.
them seem to belong to a diflFerent nature, and to lead
us sometimes to doubt their human attributes ; but
if we could transport our standpoint of observation
to the dawn of tradition, that is to say, to a period
when the most cultured race then existing, had not
long, if at all, emerged from the state in which the
Australians and the Veddas now are, we could well
imagine the human beings, then living on the fringe
of habitable space, and compelled so to live in con-
sequence of their marked ]nferi9i'ity to the dominant
races, then of the Australian and Vedda type, to be
many degTees nearer the brute, and immeasurably
more removed from the average human type than
those Austrajians and Veddas now are. We have
seen, too, how persistent tradition can be, and there
is nothing fanciful in supposmg that the traditions
of monsters of semi-human form, said to have
inhabited the border-land of chaos, were founded
upon the existence of beings of monstrous and un-
couth shapes, which had been seen lurking about the
far distant and inhospitable confines of the known
world, or hiding away in fastnesses and inaccessible
places. That these beings should be invested with
exaggerated deformities, is not at all surprising,
considering the difficulties of observation, and the
well founded sense of danger in a close encounter,
for it is to be supposed that these semi-brutal men,
would have habits more savage and brutal than their
DRAGONS AND SATYRS. 221
less savage neighbours, and instincts which would
make them naturally turn their hand against their
enemies and oppressors.
It has not been at all an uncommon tradition
respecting low races of men, that they were
descended from apes, and that they had and some-
times still have tails : but this seems to arise from
an idea of the general fitness of things, and as an
indication of the low esteem in which the inferior
race is held by their more cultured neighbours.
This subject has been careftilly examined by Mr.
Tylor in his " Primitive Culture," and he points out
that there are even now, races who are ready to
admit their own descent from apes.' That man and
apes are descended from some common ancestral form,
which existed at a very remote period, is now
generally admitted by evolutionists ; but it is as
incorrect to say that man is descended from an ape,
as it would be to maintain that the English are
descended from the Hindus, because they happen
to claim a common ancestry in the original Aryan
stock, or that a man is descended from his second
cousin because they both happen to have had the
same great-grandfather.
The origin of the myth of the Satyr, is however
more enveloped in mystery, and cannot be explained
* Vol. i. 378 e( stq.
222 THE PEDIGBEE OF THE DEVIL.
by a supposed reference to savage and uncouth
tribes, although these latter may have in a great
degree contributed to the accumulation of confused
notions on the subject.
Probably the oldest record of a satyr is that of
Heajbani, the companion and firiend of Izdhubar,
the solar hero of the Chaldean legends. Hea-bani
is represented with an upright human form, but
with the feet, tail and horns of a bull : he is said to
have lived in a cave among the wild animals of the
forest, and was supposed to possess wonderfiil know-
ledge both of Nature and of human affairs. He is
a composite being, half man, half bull. Now for
some reasons, not understood, but undoubtedly
existant, the bull was, in the Chaldean mythology,
adopted as an embodiment of divine power; in-
deed one of Hea-bani's greatest feats was slaying
**the bull of heaven," which Ann, the god of heaven,
had created at the request of Istar, and whereby she
hoped to avenge herself on Izdhubar, for his indif-
ference to her. The bull with human face occurs
again and again in Ninevitish and Babylonian
monuments, and such figures represented powerful
protecting genii.' The name " Hea-bani " means
'* created by Hea:" Hea was the god of the
^ Examples of* these are to be seen at the Assyrian Court at the
Cryslul Pttlttce.
DRAGONS AND SATYRS. 223
abyss,* and of wisdom— of deep things — the only
deity who could unloose the fetters forged by spells
and incantations. Hea-bani, then, the created of the
god of wisdom, the super-magical deity, was therefore
a semi-god ; superhuman help was wanted by
Izdhubar, and only such help was to be foimd with
a superhuman being, like Hea-bani, who combined
divine and human knowledge, and who was therefore
conceived as having a composite body blended of the
two natures. In passing, it may be noted, that not
only was the bull adopted as a form for god-like
creatures, but the cow was still more widely
identified with the moon-goddess in the mythologies
of many nations: the moon's crescent has been
thought to suggest horns and account for the myth,
but it is probable that the true origin lies further
out of view than that.
The Hebrews believed in the existence of satyrs
* The abyss answers to the '* water under the earth" in the
second commandment of the Decalogue. The Hebrews were
prohibited from making the likeness of any creature in the abyss,,
which according to Berosus were so plentifully portrayed on the
walls of the Babylonian temples. The same '^imagery** caused
Ezekiel so much disturbance when he saw it transferred to the
Temple of Jerusalem — "every form of creeping things, and
abominable beasts*' (Ez. viii. lo) ; these were the inhabitants of the
" great and wide sea, wherein are things creeping innumerable, both
small and great beasts" (Ps. civ. ?.^); the whales and living
creatures which move (creep) and which the waters had brought
forth on the fifth day of creation (Gen. i. 21).
224 THE PEDIGREE OF THE DEVIL.
in the remote deserts — their idea of the borders of
chaos— but they had progressed one step nearer the
later ideal, by making their satyr a compound of
man and goat. The distinctive features of their
satyr however was, that he was " a hairy one ;" and
we accordingly find the same term applied to Esau,
the hairy man,* as was applied to some of the deities
worshipped by Jeroboam, who " ordained him priest
for the high places, and for the devils ^^ (hairy
ones), "and for the calves which he had made."^
And Isaiah speaking of utter desolation in a pas-
sage already quoted, emphasises his prophecy by
describing a place as the abode of satyrs, or hairy
ones.' . It is interesting to note, that Esau, called
one of the " sfe-irim," or hairy demons, was red^ and
therefore sumamed Edom {red), that he sold his
birthright for a mess of red pottage, and that he was
specially assigned Mount Seir as a home for his
descendants : we have seen that red was a special
colour for evil spirits.
It has been suggested that the horns popularly
attributed to the Devil may have originated with
the aureole of a divine being, still lingering
round his head after his fall from heaven, and that
the brightness of Moses' face, when he came down
* Gen. xxvii. ii. * 2 Chron. xi. 15. Moloch had a calf's head.
' Is. xxxiv. 14; and see xiii, 21.
DBAGONS AND SATYRS. 225
from Mount Sinai was of the same nature, and that
this also has been called horns : both Satan and Moses
being both represented as homed, and both from a
similar cause.* But this explanation of the Devil's
horns would have seemed far-fetched, even had we
not been able to show by records, probably older than
Moses, and certainly older than the Pentateuch, that
beings closely akin to the Devil were already being
depicted with horns, hoofs, and a tail. These same
beings, with but slight modifications, were always
kept alive in mythology as Pans, Priaps, Satyrs and
Fauns, and when a bodily shape was wanted for the
arch-enemy of mankind, this seemed the most appro-
priate and was adopted accordingly.
The addition of dragon's wings to the satyr form
was a further development, arising from the concur-
rent claims of the two ideals, and again "juxtaposi-
tion led to combination."
* Conway's " Demonology,'* vol. i. 19.
IX.
COIN^CLUSIOK
At the outset, the Devil was defined as the Supreme
Spirit of Evil, and Evil was identified with Opposi-
tion. In accordance with that view, we found that
the Satan of the Hebrews was an "adversary/'
a spy and informer, an accuser of man to his God,
and, as such, man's opponent. We saw how Chaldean
and Persian influences gradually modified the ideal,
and created the Satan of the New Testament, in
whom were combined attributes which made him
more and more hateful and formidable, until he
became a shroud of sombre darkness, overshadowing
and oppressing the whole moral world : he be-
came more and more the enemy — the opponent of
man.
We have traced the lineage of spiritual beings of
most varied characters, with whom the Earth and
the Abyss, Heaven and Hell, have been peopled,
and whose histories have gradually melted into that
of the Christian Devil ; and we have shown that in
many instances these beings were quondam gods of
CONCLUSION. 227
high renown. We have examined the history of
Hell and its monarchs,. all now deposed by Satan,
who has usurped the sole control of the nether
world. We have found him clothed with fire,
physical and moral, and a form derived from the
most remote antiquity, when monsters, at first the
denizens, and afterwards the types of a half-chaotic
world. Were strong in opposition to mankind, and.
waged a not unfairly balanced warfare for supremacy.
We have seen how all these lines have from time to*
time converged to build up the great embodiment
of the modem Satan, and to perfect him in the pos-
session of every known or imagined evil, physical or-
moral, which the universe of Nature and of thought
could formulate. The result has been a Protean
being, shifting and changing with the point of view,,
and never seen by any two alike. Each one who*
thinks of a Devil at all, fancies him at his own will^
and has such a vast variety of materials from which to
draw, that he can construct with ease an ideal quite
special to himself No dogmatic definition of the
Devil would meet with general adoption, or if
adopted in one age would pass muster in the next ;
and it is a fact that the ideal has shifted with the
age, and still shifts and changes with every breath
of doctrine, religious or philosophical.
Tlie Hebrews had their Satan, and the Jews a
revised ideal Asmodeus came from Persia^ was
Q2
228 THE PEDIGREE OF THE DEVIL.
adopted by the Rabbins, and the mantle of Ahriman
fell upon him : the product was the Satan of the
New Testament. The cultured systems of Egypt,
Greece and Rome, and the venerable mjiihs of
Babylon, all contributed their quota, before the
arch-enemy of the Christian fiiith assumed his final
shape : — in the Apocalypse the Devil is truly poly-
morphous.
Even in the Christian Church the form was still
always changing, and was not tied down to fixed
tradition. The medieval monks did not realize a
Hebrew Satan, who passed half his time in heaven ;
nor a Rabbinical Asmodeus, who could be mistaken
for King Solomon ; but they made their Devil black
like the sooty Vulcan, and gave him horns and hoofs
like the Satyrs and Pans, with breath of fire and
brimstone, like the Chimiera and Typhoeus of their
classic lore. The ApoUyon of Bunyan's " Pilgrim's
Progress " is not the monkish Devil, nor the king of
locusts of the Bible, but a foul fiend, conscientiously
built up with biblical materials found in the visions
of Daniel and the Apocalypse. Few amongst us now
would think of the Devil in either of these forms, or
in any bodily form at all, and would only accord him
personality as the great spirit of evil. The latest
guide to popular knowledge broadly lays it down
that ** the idea of the Devil certainly no longer hulks
in Christian thought as it once did, nor is his reign
CONCLUSION. 229
the recognized influence that it once was over human
life and experience."*
In truth, Satan has gradually lost his mythology,
his legions of demons have dropped away, and he
himself is meltmg into an abstraction and dying out
of view — an abstraction, like Milton's description of
Death, "a shape that shape has none," which is
almost too ideal to keep a personality, and seems
gradually, but certainly, relaxing its hold upon
popular belief.
The existence of such a being as Satan, without a
dualism of good and evil, such as the Persian creed
maintained, is admitted to be a mystery, by all who
hold the doctrine : the existence of evil itself, under
the control of an omnipotent and benevolent God, is
part of the same great mystery. Whether such a
mystery admits of a solution, and whatever such
solution may be, it is quite clear that many of
the attributes of the orthodox Devil are inherited
from the ancestors whose natures we have been
discussing.
The ploughman, who, in his nightmare, dreams of
the Devil, would no doubt still see a black, uncouth
human form furnished with horns and hoofe and
tail — he would see an exaggerated satyr. Or he
would encounter a scaly dragon belching forth flames
^iiV.
Encyc. Brit." title « Devil"
230 THE PEDIGREE OF THE DEVIL.
from his jaws, gaping and bristling with hideous fangs,
flapping his monstrous bat-Kke wings, and clawing and
clutching at his prey — ^the monsters and dragons of
primeval times would be the parents of his vision.
The man smitten with palsy or with fever, bowed
down with repeated strokes, and sinking in despair :
the father grieving over the mental alienation of his
child, or the blighting of his fields ; the wife who
sees her husband distraught with drink; the sea-
man who, caught in a cyclone, sees the "Flying
Dutchman" cross his bows, riding on the storm ; the
terror-stricken Sepoys in Afghanistan recounting
how their Ghazi enemies ride horses who vomit fire
^nd brimstone : All these confess the agency of
demons, possessing or tormenting the body, or the
mind, or the elements, or the enemy ; just as the
old Turanians would have done in their day, and the
Negro, Tartar or Red Indian still would do.
Many a gambler, debauchee or bravo, maddened
with excitement, reckless as to consequences, yet
steeped in superstition, whose very object and
pursuit forbid appeal to any god or saint, will
invocate the Devil, and claim his aid ; with much the
same notion as suggested that. Solomon of old sought
out Asmodeus to help him build the Temple, and
which drove Saul, -^neas and others, to seek the aid
of witches, sorceresses and sibyls. The Trolls and
Kobolds of our ancient homes oscillated between
coNCLUSio:sr. 231
mischief and good nature : they would help their
friends, and petulantly punish slights or inattention
to their wants. Our word "devilry" smacks of
Loki, Mercury and Puck, and, light as the word may
be in application, its root is plain enough.
The devils and demons have now their home in
Hell, where their office is to torment the souls of
the wicked dead; and Satan is their undisputed
prince. But these devils and demons are only the
successors of the spirits of the ancient Hades and
Tartaros, who were under the sway of Pluto and
Proserpine, and are indeed the Jinns and Genii of
Arabian Tales. Satan is but Pluto in disguise, the
King of Hell and ruler of the fire of Tartaros. He
is also the master of the world's great subterranean
smithy, and like Loki, Vulcan, Hephaestos, Asmo-
deus, and "le Diable Boiteux" of Le Sage, limps
through existence as all other ideal devils are
made to do.
The Bible tells us little or nothing as to the
organization of Hades (Hell), or of Gehenna (Tar-
taros), but the orthodox interpretation of the little
that is told, regards neither place as the permanent
abode of any good thing : it is essentially a place
prepared for the Devil and his angels. The Hades
of the Assyrians, Egyptians and the Classics is
much more minutely described, and we always find
it presided over by a veritable god, and not an evil
232 THE PEDIGREE OF THE DEVIL.
spirit — a god, stern and relentless, but still not evil ;
and through the traditions of centuries, and the
gloom of the Bible's imperfect hght, we can still
recognize in Satan the same character as the judges
Osiris and Rhadamanthus, Dionysos and Pluto, a
dark survival, bereft of their judicial virtues, now
only the divine minister of justice, execrated and
himself condemned, but still receiving and consigning
to everlasting flames the souls which he has won.
The modem Christian, however, pays but little
heed to the minor fiends and devils, and only realizes
the one Devil, Satan, the arch-fiend ; ever present at
the right hand and the left, reading the inmost
thoughts, perceiving the fii'st symptom of declension,
with aptest skill inserting the thin end of the wedge
into the slightest chink of the spiritual or moral
armour, and, given the slightest leverage, able to apply
power overwhelming and irresistible; power which
nothing human can withstand, and requiring the con-
junction of the human will to invoke, and God Himselt
to exert a super-human strength to countervail : in
fine, a being omnipresent, omniscient, and so near
omnipotency as only to be overpowered by God
Himself. Do we not trace in this being, the Arch-
angel, the deity, the once almost co-equal god ; the
Ahriman of Persian dualism, warring against God, con-
quering and being conquered in turns ? Does not the
Christian, — groaning in spirit at his own depravity.
CONCLUSION. 233
finding a law in his members warring against the
law of his mind, wrestling and succumbing, fighting
and conquering, — recognize in fact while he denies in
form, that the Ahriman of the Persian dualism is
the foundation of the Satan, in whom ' he believes,
and, by his very terror, proclaim him only second to
his God ?
Ill
PEDIGKEE OF THE DEVIL.*
Deuce — a little devil — ^a common English expression for the Devil.
^Deufl — a god or genius (Latin).
^Zeus — the god or great spirit of the Heavens^-or the
firmament itself (Greek).
^Deva — a spirit or shining one (Sanskrit).
'-Dyaus — ^the heavens — ^the bright expanse of the
firmament (Sanskrit).
Note. — The above are names belonging to
the Aryan gronp of languages ; the following
names of gods and spirits also occur in the
same group, and are of common origin : —
Dyaus pitar (Sanskrit), Zeus pater (Greek),
Jupiter (Latin) — Heaven father,
Theos (Gr.), Deu8 (Lat), Diewar (Lithuanian),
—God.
Zio (Old German), Tyr (Old Norse), Tiw
(Anglo-Saxon) — God.
Dies (Lat.), Dyu (Sansk.), Day (English; —
Daylight or Ileaven-light.
Zen (Gr.), ZenoS (Gr.), Janus (Lat.), Dianus
(Lat.), Diana (Lat.), Diyine (English).
Devel (Gypsy) — God.
Dev (old Persian)— D^mon.
Deer (mod. Persian) — Fieitd.
DeyU (English).
* Tkii it * key to the Genealogical figure in the Frontiijiieoe.
236
THE PEDIGREE OF THE DEVIL.
GOD.
Bogle — a frightful spectre of evil influence (English and Scotch).
— Bug — a spectre such as that of death (Shakespeare).
'-Bog — a god (Slavonic).
^Bhaga — lord of fate (Hindu).
I— Baga — the supreme being (Assyrian).
SFIBITS.
Puck — the typical house-spirit — a mischievous spirit, generally
described as an uncouth dwarfish figure (Shakespeare).
— Pouke — an evil spirit (Spenser).
— Pug — ^a fiend (Ben Jonson).
- Puk — ^a goblin (Friesland).
— Puki — an evil spirit (Iceland).
—Pixy — a mischievous, misleading fairy (Devonshire).
— Pooka — an evil spirit (Irish).
— Pwcca — an evil spirit (Welsh).
Elves (Alfa) — little semi-spiritual beings, of beautiful
form, much given to singing and dancing, and ex-
ercising magical powers (Scandinavian).
—House-spirits — dwarfish spirits, who busy themselves
in petty household matters for small pittances
of food, and bringing luck if well treated, but
seldom visible.
—Familiar spirits — evil spirits, bound to attend and
obey when called up.
—Penates — household gods of the ancient Romans.
"Heroes — spirits of deceased men, deified
and endued with extraordinary powers
(Greek).
— Giants — mythological beings of great and
supernatural powers and dimensions.
—Trolls — small beings of uncouth human form, gifted
with magic powers, living in mounds or rocks,
much given to dancing, and skilled metal-
workers (Scandinavian).
— Biver-drift men — earliest known race of men — of
PEDIGltEE.
237
small stature — living in caves and under-
ground dwellings — and traditionally credited
with magical powers.
—Aborigines — the first men who, appeared on
the earth.
— Dwarfs — the trolls of English folk-lore.
•—Hill-people — a class of spirits who, having
rebelled against heaven, were condemned
to live inside hills.
— Duergar — dwarfs produced from, and living
under and in the earth, skilled in
metal- working (Gothic).
— Titans — an early race of powerful gods,
but overpowered by their successors,
and condemned to imprisonment under
the earth.
— Bephaim — the Titans of the Hebrews —
antediluvian ''great ones" cast into
Sheol, under the earth and there im-
prisoned.
. Fallen angels — angels that sinned, cast
down to hell, and reserved in chains
under darkness, for judgment (New
Testament).
— Maskim — the seven subterranean spirits of
the Chaldeans, who once rebelled
against heaven, dreaded for their
great power.
— Earth Spirits — aboriginal gods, super-
seded by the gods of heaven, but still
dreaded and feared for their magical
powers.
Fairies — ^inhabitants of Faerie, the realm of enchant-
ment, latterly applied to the Fays and Elves,
after they combined to form only one people —
especially associated in folk-lore y^iih the destiny
of children.
238
THE PEDIGREE OF THE DEVHi.
— Fays — semi-spiritual beings described in the
romances of the middle ages, as exercising
enchantments, creating illusions — and espe-
cially influencing the fate of children.
— ifates — three female deities who determine
human destiny at the time of birth.
— Sibyls — women gifted with the knowledge of
destiny and oracular prophecy.
— "Narmr — the fates of Scandinavian mythology^
and with similar powers and practices.
— Hathors — Egjrptian deities who attended the
birth of children and foretold their
destinies.
— Pate — the settled course of future events,
which even the gods themselves cannot
change.
" Furies — avenging deities, with grim attributes,
and associated with serpents.
— Erinys — the Greek furies.
"" Gorgons — deities of magical powers, with ser-
pents instead of hair : beholders of the
face being turned into stone.
- Spells — methods of binding by occult power
through the employment of a form of
words or other ceremony overriding
ordinary divine power.
— Siduri and Sabitu — Sorceresses who encountered
Izdhubar on his travels, barring his way
to the waters of the great deep.
— Magic — supernatural influence exercised by
inferior divinities or mortals by means of
occult knowledge.
— Asuras — the good spirits of the Hindu religion,
the bad spirits of the Persian religion.
— Devas— the good spirits of the Persian religion
the bad spirits of the Hindu religion.
PEDIGREE.
239
■Jinns— spirits of smokeless fire, created before
man, rebellious and punished (Arabian).
-Sheyt&ns — devils — the offspring of Iblis, a
specially rebellious Jinn (Arabian).
.Deevs — ^Persian Jinns — ^wielding powers of
enchantment, and malignant.
.Q^nii — attendant spirits associated with indi-
viduals and influencing them for good or evil.
■Peris — ^Persian female Jinns of enchanting
beauty and supernatural powers.
-Dryads — nymphs of woods and trees — fond of
dancing and merry making.
- Sirens — sea-njnnphs, half women^ half fish, de-
coying to destruction by their melodious
voice.
Naiads — nymphs of the water, presiding over
rivers, brooks and springs.
Nymphs — beings of a semi-spiritual and semi-
human nature, gifted with magical powers,
and remarkable for their hair.
Mermaids — mythical beings of the middle ages,
half women, half fish, with flowing hair, and
sweet voices.
Lorelei — German mermaids.
CHAOS AND THE ABYSS OF FBIMOBDIAL
WATEBS.
Leviathan — a monster of the deep — a typical opponent of, and
slain by, Jehovah, the consuming fire (Hebrew).
Midgard serpent — the great serpent inhabitiiig the ocean,
which encircles the earth — to be slain by Thor, the god
of fire, at the end of the world (Scandinavian).
- Sea serpent — a great serpent supposed by some to inhabit
i the ocean, even in modem days.
— Vritra — a devouring monster, — slain by Indra, the god of light-
ning (^edic).
240
THE PEDIGREE OF THE DEVIL.
'ApophiB — ^the great serpent of evil, inhabiting the infernal
Nile, — to be slain bj Horns (Ancient Egyptian).
~ Typhosus — monster conquered bv Zens^ the god of the thunder-
bolt (Greek).
~ Python — a mythical monster, slain by Apollo (Greek).
— Sphinx — monster destroyed by (Edipus (Greek).
— Hydra — monster destroyed by Hercules (Greek).
— Chimera — a composite monster, destroyed by Bellerophon
(Greek).
— Echidna — a monster slain by Argos (Greek).
— Ahi — the throttling serpent (Vedic).
Tiamtu — the dragon conquered by Bel-Merodach, who
"wielded the thimderbolt (Babylonian).
The Deep — Primordial chaos, personified in Tiamtu,
Tiamat, Thaumas, Thallath, and all mythical
dragons and sea-monsters.
— Monsters — composite beings — bred of the mighty
deep and outer darkness — ^inimical to ordered
existence.
"Abzu — the Chaldean primordial deep — the bottomless pit.
L- The Abyss — the universal pre-organic condition of all
space — and the condition of ail space beyond the
explored boundaries of the world.
— Saurians — such as the Ichthyosaurus, Plesiosaiirus,
Atlantosaurus, inhabitants of the world at the
time it emerged from a state of chaos into
light and order.
DEATH.
IXeXa — tlie goddess of death (Scandinavian).
^- Halja — the black one (Gothic).
^ Kali— the wife of Siva, the god of destruction (Hindu),
^ Death — darkness, coldness and destruction.
FIBE.
Jove— the god of the thunderbolts (Latin).
'Zeus — tlie same (Greek).
PEDIGREE. 241
-Thor — the god of the thunderbolts (Scandinavian).
-Indra — the same (Hindu).
Seraph — ^a fiery serpent flashing from heaven^ and guarding
the throne of Jehovah (Hebrew).
-The Fire of Heaven — Lightning.
Mephistopheles — the personification of cultured vice (Goethe).
— Asmodeus -^ the demon of fiery lust — ^the prince of the
demons (Rabbinic).
- Aschmedai — the lustful demon of Tobit.
*- Aeshma-daeva — the spirit of impure fire (Zend).
^Impure Fire — the fire of moral depravity.
— Sheytdns — Arabian devils — offspring of Iblis (darkness), a
rebel Jinn.
Jinns — spirits of fire — offsprings of Samael (Death) and
LiUth.
—Lilith — the first wife of Adam (Rabbinic).
Lust — the characteristic of primeval religion.
— Goblins — ^the English form of the German Kobolds.
^ Kobolds — German dwarf spirits of fiery attributes.
— Loki — the god of subterranean fire (Scandinavian).
-Hephaestos — the same (Greek).
— Vulcan — the same — the great metal-worker (Latin).
— Tubal-oain — the first instructor of metal-working
(Hebrew).
— Internal Fire — ^mining, smelting and metal-
working.
MONARCHS AND JUDGES OF HELL.
Pluto — god of the underworld, and of everything subterranean.
^ Hades — god of the invisible world, and of the dead.
"■*Aides — invisible, unseen (Greek word).
'^ Invisible — state of the souls of the dead as contrasted
with the visibility of the body in life.
— Bit-hadi — the Assyrian for " house of eternity."
^ House of Eternity — ^the grave.
•242
THE PEDIGREE OF THE DEVIL.
Bhadamanthus — one of the judges, and a tormentor of the dead.
— Bho-t-amenti — Osiris (Ra), the sun, as judge, in Hades
(Amenti) (ancient Egyptian).
— Dionysus — the sun, as worshipped by the Arabians.
— Dian-nisi — the judge of men — the sun in Hades — with his
searching light (Ass}Tian).
-Yama — ^god of hell and justice (Hindu).
— Yami — spirit of darkness (Vedic).
— Yima — ^king of Paradise (Iranian).
— O Yama — chief of the demons (Japan).
'— Amma — God of Hell (Sintoo, Japan).
DABENESS.
Ahriman — the spirit of evil, light being the ideal of good (ancient
Persian).
-Anra-mainyu — the evil principle, the creator of Darkness
(Zend).
— Darkness — evil as opposed to light as good.
DEMIGODS.
Medieval devil — grotesque ideal of the Devil, with goat-like horns,
legs and hoofs, and a tail.
— Priaps — rural deities, with sensual and obscene attributes.
— Pans — ^rural deities, with goat-like horns, hoofs and legs, and
a tail, much given to music (Greek).
— Eauns — sylvan or rural deities, human in form, but with goat's
tail, horns and pointed ears, addicted to dancing and
music (Roman).
— Satyrs — sylvan deities in form like Pans, distinguished for
lasciviousness and riot.
Hea-bani — Chaldean mythical being, half man, half bull
(bull being the ideal of deity), with horns, tail, legs
and hoofs of bull — living apart from mankind, and
gifted with magical powers.
— Demigods — beings partaking of the nature of the gods
and man.
PEDIGREE. 243
THE SUN.
Beelzebub — the prince of the devils (New Testament).
^Beel-zebul— the dung-god, a title of derision (Hebrew).
^Baal-zebub — the god of Ekron — ^the lord of flies (Old
Testament).
— Baal — the supreme god of Canaanites and Phoenicians.
i— Bel — the great national deity of the Babylonians —
the creator — ^afterwards identified with the
sun.
I— Apollo — the sun worshipped as a deity.
— PhcBbus — the same.
- Helios — the same.
The Sun — the source of light and heat, and the
vivifier of Nature.
Taous — figure of a mythical peacock worshipped by tlie Yzedis —
the devil worshippers of Mesopotamia.
-Taus — the Sabaan Tammuz.
'— Tammuz — the sun at night passing through the under-
world (Syrian).
— Damuzi — the same (Assyrian).
^Duzi — The same (Chaldean).
'-The Sun (in Hades).
■ Adonis — the sun alternating between the upper world and
i Hades.
— Dianysos — the god of fertility— of joy and sadness alter-
natinir with the seasons.
Rokh — mythical bird in Arabian tales — evidently related to
Taous.
Phoenix — mythical bird which periodically dies and revives
again.
Heme the Hunter — an English legendary fiend.
*-Wild huntsman — a German fiend who liunts with a pack of
hell-hounds.
Jib md
244 THE PEDIGREE OF THE DEVIL.
" Odin — the hunter of the boar in the Scandinavian Valhalla
— formerly the god of the sky.
— Nimrod — ^the mighty hunter before the Lord (Genesis).
" Hercules — the mighty performer of a zodiacal cycle of
works (Greek).
Izdhubar — the mighty hunter and performer of a zodiacal
cycle of works (Chaldean).
^Mass of Fire— the meaning of "Izdhubar" — really
the sun — ^which travels through a zodiacal cycle
in the heavens.
DESTRUCTION.
Abaddon — destruction — the angel of the bottomless pit, the
abyss (Revelations).
— Locusts — typical of destruction — Abaddon being their prince.
^Destruction very completely accomplished by locusts.
Apollyon — the Greek form of Abaddon — ^a monster with scales
like a fish, wings like a dragon, feet like a bear, and the
mouth of a lion (Bunyan's " Pilgrim's Progress").
Dragon — a mythical reptilian monster, with wings, scales,
claws, and horrid mien and jaws.
— Pterodactyle — a primeval winged reptile, of enormous
size, fitted for flying, creeping and swimming,
powerful, cruel and voracious.
ANCESTORS.
-Lares — spirits of deceased persons who watch over the living
(Eoman).
-Manes — spirits of deceased ancestors inhabiting Hades, occasion-
ally brought up again by sorcery.
—Ghosts — apparitions of deceased persons.
-Vampyres — souls of the dead, who at night feed on the blood of
the living (Eastern Europe).
—Bats — some kinds are said to suck the blood of sleeping men.-
- Brownies — family spirits receiving sacrifices (Orkneys).
PEDIGREE. 245
/
WATER.
«01d Nick — a common English name for the Devil.
^Nikke — ^a Norse and Dutch sea-demon — " The Flying Dutch-
man.''
— Nixy — a diminutive water-demon.
— Kelpie — a water-horse carrying away and devouring the
unwary (Scotland).
■" Merman — a spirit living under the sea.
— Biverman — ^an elf, frequenting rivers.
.Scratch — a common name for the Devil.
•-Skratti — ** the roarer," an Icelandic storm demon.
SUN-BAYS— GOD'S MESSENGEBS.
.Lucifer — "light-bearing" — the day-star, which fell from heaven
(Isaiah) — a typical devil (Milton).
— Merodach — servant or messenger of the goda — guide of the
dead in Hades — a mediator — conqueror of the dragon
(Babylonian).
— Marduk — the same.
' Silik-muludug — the Accadian Marduk.
— Mercury— 1-messenger of the gods — conductor of souls in the
infernal regions — patron of dishonesty and trickery
(Latin).
— HermeB — the Greek Mercury.
— St. Michael — an archangel (chief messenger) of Jehovah — the
con(iueror of Satan (Revelations) — a mediator (Origen).
Messenger of the Gods — the rays of the sun
descending from heaven to earth and
penetrating into the darkness of Hades
and there constituting a guide.
CALAMITIES.
fitprms — ^personified as Rudra, " the roarer*' (Vedic), Vayu, the
wind-god (Vedic), Vul and Bimmon, the air-god (Assyrian).
246 THE PEDIGREE OF THE DEVIL.
Loka-phayu, angels of tempests (Buddhist). Maruts^
storm-gods (Vedic), &c.
Drought — personified as T3rpbon, the fiery wind (Greek), Azazel^
the desert (Moslem), the scape-goat (Hebrew), &c.
Pestilence — personified as Namtar, the plague-demon (Chaldean)^
and many other forms of disease-demons — and also destroy •*
ing angels.
Famine — alL natural obstacles to the procuring of food.
FBIMEVAL GODS.
iEronos — the god of the Golden Age — ^the harvest god — and of the
products of the fruitful earth — the devourer of his children
(Greek).
Moloch — ^the god of the Phoenicians — often identified with Kronos —
to whom were made human sacrifices, particularly children^
Chemosh — ^the Moabite counterpart of Moloch — also identified
with the Syrian Baal.
Baal — " Lord,*' the generic name for the principal god of the
Canaanite and Phoenician worship — including Moloch, &c.
Bes — an early Egyptian deity — ^with brutal and slaughtering
attributes — referable to an early stage of earth- worship.
Artemis — the Diana of the Ephesians — older than Greek my-
thology, and originally the residing spirit of an aerolite — a
nature goddess of fertility, requiring human sacrifices.
Saturn — the god of the Golden Age — the harvest god, and of fer-
tility (Roman).
~" Set — the national god of the Hykshos dynasties in Egypt, the
shepherd kings from Syria — ^aflerwards the Egyptian
personification of evil.
— Seth — the son of Adam — by some identified as the original
of Set.
INDEX.
Aalu, 143
Abaddon, 611, 160, 244
Abaii quoted, 36
Abba Beuyamin quoted, 36
Abel, ICX5, no, 185
Abishai, a Satan, 18
Aborigines, 31, 219, 237
Abraham, 21, 108, no
Abyss, the, 223, 240
Vedic, 206
Eddaic, 206
Abzu, 109, 240
Accadian legends, 52
Hades, 137, 155
Accadians, 77, 105
and fire, 1 70
Accuser, 16
Achish and David, 18
Adam's first wife, 100
Adonai, 173
Adonis, 121, 124, 173, 174, 243
Adversary, 16, 17
Aerolite, fetish, 1 1 7
Aeshma-daeva, 187, 241
Affiliated gods, 107
Africa, manes worship, 43
Age, golden, 98
Agni, 170
Agriculture, 98
Ahi, 200, 240
Ahura-mazdu (Ormuzd) 24, 66,
187
Ahuras, 131
Ahriman, 17, 23, 24, 131, 187, 228,
232, 242
'Aides, 137, 241
Alfs, 55
Algonquin belief, 42
Allah and Iblis, 191
Allat, 139, 156
Alleghans, 80
Alsatians, 9
Amenti, 154
American Indians, 31, 43
Amma, 160, 242
Amshaspands, 66
Ancestors, 244
of the Devil, 89
Ancestors, worship of, 118
Ancestral demons, 33
spirits, 34, 43
Andamans, 44, 82, 219
Angel and Balaam, 17
of light, 27
Angels, 21, 24, 35, 88, 129
assisting, 2 1
destro}ring,2i
of pestilence, 2 1
of Satan, 27
guardian, 34, 68
number of, 35
fallen, 57
(messengers), 88
and fire, 171
Animals^ fetish, 117
Animism, 32, 94, n3
Tylor's 42
Anra-mainyu (A-hriman) 23, 1S7,.
242
Anthropomorphism, 204
Anticlea, 116
Anu, 109
Apes and man, 221
Apocalypse, 151, 171
Apollo, 58, 173. 243
Apollvon, 6n, 58, 160, 214, 244
Apophis, 200, 240
Appearances of angels, 2 1
Archangels, 66
Armour, 177
Artemis, 65, 98, 99, n7, 246
Aryan mythology, 106
Aryas, 91, 106
Aschmedai, 187, 241
Ash&rah, 139
Ashavahista, 187
Ashera, 100
Asherim, 139
A8modeu8,22, 1 16,183,186,227,241
tempted Jesus, 23
and Solomon, 189
Assyrian Hades, 138
Assyrians, 77
and fire, 170
Astarte, 124
Astrology, 78, 105
248
INDEX.
Astronomy, 105
Asoras, 131, 238
Athenian celibacy laws, 46
Atlantosaurus, 198
Azazeel, 54, 246
Aztecs, 80
and fire, 169
Ba, 70
Baal, 124, 128, 182, 243, 246
Baal-peor, 186
Baal-zebub, 243
Babel, 82
Babyloniaa influences, 2 1
traditions, 52
imagery, 151
Bacchus, 158
Baga, 236
Ba&uim, 17
Balak, iii
Ban, King, 63
Barbarism, 10
Barrows, 77
Basques, 78
Basutos, 41
Bats, 244
Beehive huts, 19, 81, 83
Beelzebub, 124, 128, 132, 243
Beel-zebul 128, 243
Bel, 109, 121, 128, 243
and Dragon, 200
Bell, passiug, 48
Bellerophon and Chimera, 200
Berosus quoted, 52
Bes, 100, 118, 119,246
Bhaga, 236
Bit-hadi, 137, 241
Black dwarfs, 1 78
Blood, 100, 142
B6g, 129, 236
Bogies, 34, 129
Bogle, 236
Book of the Dead, 41, 144
of going to Hades, 48
Boora-pennu, 99
Brahmans, 7, 47
black, 92
Brahmanism, 125
Brass, 176
Bridegroom, the Sun, 174
Bronze, 176
Brownies, 34, 244
Buddha, the, 113
and dragon, 200
Buddhism, 114, 125
Buddhist canon, 14
Bug, 236
Bull, 222
Bunjan's Apollyon, 214
Bunal, necessity for, 1 80
Burning of children, 181
Bushmen, 219
Cain, 100, 103, no, 185
Calamities, 245
Calvin's dualism, 25
Canaan, 185
Canaanites, 112, 185
Cannibalism, 119
Canon, Buddhist, 14
Caste, 7, 92
Celts, 79
Cerberus, 209
Ceres, 158
Chaldean influences, 2 1
astrology, 78, 105
magic, 78
legends, 108
Chaldeans and fire, 169
Chaos, 109, 205, 239
Charms, 73
Chemosh, 182, 246
Children, burning of. 181
Chimera, 200, 209, 240
Chinese, 31, 78, 105
manes, 44
and fire, 169
dragons, 214
Christian manes- worship, 51
hell, 154
Christianity, 114, 126
Cimmerians, 141, 208
Circumcision, 1 1 2
Cold, 5
Colour (caste) 92
Communistic dwellings, 80, 81, 83
Com])osite beings, 204
Confucianism, 114, 126, 128
Consuming fire, 1 1 1
Continuance theory, 42
Cosmic forces, 34
e^g, 206
Cosmical spirits, 69
Cow, 223
Creation of demons, 53
the, 108, 206
Cremation, 179
Crocodile and shadow, 41
Crooked serpent, 201
Culture, early, 105
INDEX,
249
Dahomy, King of, Ii8
Dame-da-lac, 59, 63
Damuzi, 173, 243
Daniel, 151
Darkness, 242
power of, 97
David, a Satan, 18
Abishai and Shimei, 18
Dead, Book of the, 41, 144
the power to raise, 156
Death, 29, 160, 240
Deep, 202, 240
Deevs, 55, 239
and magic, 55
Degradation of gods, 123
Delage, 108, 121
Demigods, 242
punished, 142
Demons, 22, 30, 117, 186
and the fathers, 24
and. devils, 30
human souls, 33
and the Sabbath, 53
of Gadara, 53
described, 53
recapitulation as to, 85
and Solomon, I89
Demoniacal possession, 53, 117
Deposed gods, 96
Descendants, necessary, 46
Desert wind, 202
Destroying angels, 21
Destruction, 6, 244
way to, 28
love of, 118
Deuce, 129, 132, 235
Deus, 129, 235
Devas, 131, 235, 238
Devil, the, i
the supreme, 2
Diabolos, 25
the orthodox, 29
and demon, 30
ancestors of the, 89
medieval, 1 59, 242
moslem, 159
his lot, 192
on-two- Sticks, the, 192
of Goethe, 193
Devils, number of, 35
Devouring fire, 181
gods, 181
DiaMlos, 25
Diana, 64
Dian-nisi, 158, 242
Dianysos, 158, 173, 243
Dianysus, 158, 242
Differentiation, 35
Dii-manes, 46
Divining rod, 157, 176
Dolmens, ^^
Domestic standards, 6
Dragon, 26, 201, 203, 244
and Bel, 200
St. George, 2CX), 212
Buddha, 200
Michael, 212
Chinese, 214
* Japanese, 2 1 5
Dreams, 39
Drouffht, 246
Dryads, 34, 239
Dualism, Persian, 23, 229
Calvin's, 25
Duergar, 55, 56, 72, 237
Duzi, 173, 243
Dwarfs, 34. 5^, 72, 87, 237
and giants, 'jd
black, 178
Dyaus-pitar, 175, 235
Eacus, 145, 150, 157
Earth gods, 71
worship, 103
and heaven, 104
spirits, 237
Echiona, 209, 240
Eddaic abyss, 206
Eden, 103, no
Serpent in, loi
Egg, cosmic, 206
Egyptian Bitual, 14, 41, 43
oelief in Rpirits, 41
and Syrian gods, 96
influences, 112
Hades, 143
Egyptians, 105
and fire, 169
Elberich, 64
Elfinbolts, 84
Elias and Helios, 50
Elohim, 108
Elohistic records, 108
Elves, 34, 55» 56. 87, 236
Elysioni, 149
Enemy, Satan, 28
Ensnarers (Maskim), 69
Erebus, 149
250
INDEX.
Erinya, 59, 238
Errour, monster of, 213
Esau, 13, 172, 204
Eskimos, 5, 80, 81
Esthonians, 78
Ethiopians, 169
Etruscans, 45, 78, 81, 105
Euhemerists, 122
Eve, fall of, 185
Everlasting fire, 25, 27
Evil, 3, 226
personal, 3 •
is opposition, 13
spirit of, 1 5
and Devil, 31
Evolution, 90
of Jewish religion, 107
Exorcism, 117
Ezekiel, 151
Facts and ideals, 203
Fada, 63
Faerie Queene, 57 ^
Fairies, 34, 63, 87, 237
of Shakespeare, 64
wands, 176
Fall, the, 85
Fallen angels, 57, 237
Familiar spirits, 34, 236
Famine, 246
Fata, 62
Fate, 238
Fates, 59, 238
Fathers, the, and demons, 24
Fauns, 34, 225, 242
Fays, 62, 238
Fees, 63
Fennel stick, 168
Fetishism, 115, 117, 127
Fever demon, 5, 117
Finns, 78
Fire, no, 162, 240
everlasting, 25, 27
andjinns, 54
spirits, 171
angels, 171
of Sinai, 1 1 1
consuming, iii
man without, 163
drill, 165
tree of knowledge. 165
forbidden fruit, 166
spirits of, 167
sacred, 168
temple of, 169
Fire, hearth, 169
perpetual, 169
new, 169
gods, 170
and red colour, 172
subterranean, 177
funeral, 179
devouring, 181
impure, 184
of heaven, 241
Firstborn, 112
Flint implements, 84,176, 216, 217
Forbidden fruit, 166
Fravishis, 68
Frost giants, 5, 70
Fruit, forbidden, 166
Funeral rites, 47
fires, 179
Future life, 11, 140
continuance theory, 42
Furies, 59, 238
Gadara, demons of, 53
Gaia, 98, 104
Gauls, 79
Gehenna, 152, 154, 183
Ge-hinnom, 182
Genesitic creation, 108
Genii, 36, 239
Genius, 68
Geology, evidence of, 197
Ghosts, 34, 244
Giants, 34, 76, 236
frost, 5, 70
Gnashing of teeth, 1 36
Goblins, 241
God, 236
the Supreme, 2, 66
One, the, IC9
of the world, 109
of Hell, Satan, 133
Gods, guardian, 68
local, 51
earth, 71
deposed, 96
Egyptian and Syrian, 96
degradation of, 123
punished, 141
tire, 170
devouring, 181
Goethe's devil, 193
Golden Age, 98
Good, 3
Gorgons, 58, 209, 238
Gotho-german mythology, 55
INDEX.
251
Grave, the, 241
Greek mythology, 106
Greenlanders* houses, 82
Grove, the, icx5, 139
Guardian angels, 34, 68
gods and goddesses, 68
Guinea, 44
Hadad, a Satan, 19
Hades, 135
Book of going to, 48
Istar's descent to, 59, 138
Accadian, 137, 155
Assyrian, 138
the god, 14O; 241
Egyptian, 143
Plato's, 146
Ovid's, 146
Virgil's, 147
regions of, 147
Rabbinic, 152
Hair, 57, 58, 224
Hairy-ones (Satyrs) 224
Hall of Two Truths, 143
Ham, 186
Hasisadra, 209
Hathors, 59, 238
Hea, 109, 1 56
Hea-bani, 222, 242
Hearth-fire, 169
Heaven, revolt in, 52
and earth, 104
Heavens, the, 235
Hebrew wives put away, 7
Satan, 16
Satyrs, 172, 210, 224
Hebrews influenced, 20
Hel, 161
Hela, 161, 240
Helios, 173, 243
and Eiias, 50
Hell, 28, 137
monarchs of, 133
Satan, god of, 133
Milton's, 134
Christian, 154
of the Koran, 154
Hemadryads, 6 1
Hercules, 171, 244
Hermes, 121, 129, 156, 245
Heme-the-hunier. 1 74, 243
Heroes, 34, 48, 236
Hephaestos 177, 178, 241.
Hierarchy of Hpirits, 35
Hill-people, 56, 237
Hindu beliefs, 14
mythology, 106
religious rites, 188
Hiram, 18
Hobgoblins, 34, 87
Holle, 137
Horns, 224
Horus, 124, 130, 144
and Apophis, 200
House spirits, 87, 236
House of Eternity, 241
Human souls, demons, 33
sacrifice, 71,99, III, 181, 183,
187
Hydra, 209, 240
Iberians, 78
Iblis, 54
and fire, 54
talismans, 54
magic, 54
Allah, 191
Ichthyosaurus, 197
Ideals and facts, 203
Ignorance, effects of, 86
Ilu, 109
Imagery, Babylonian, 1 5 1
Images, veiled, loi
Impure fire, 184, 241
Impurity, 22
Incantations, 117,223
Incubi, 188
India, effect of, 92
Indians, American, 31, 43
Indra, 175,241
Infernal powers, 33
Nile, 143
Influence on Jews, Persians, &c . , 2 ^
Internal fire, 241
Intolerance, 12
Inundations, 204
Invisible, the, 135,241
Iranians, 188
Iron, 176
and witches, 177
" Island life" quoted, 93
Istar 59, 138
Izdhubar, 57, 121, 170, 173,
223, 244
Jacob, 158
angel of, 21
Jack the giant killer, 76
Japanese and fire, 169
dragons, 215
252
INDEX.
Jehovah, io8, 109
and Sheol, 155
the snn, 174
Leviathan 201
Jehovistic records, no
Jews, religion of, 107
Jinns, 53, 116, 186, 239, 241
Job, 138
Satan of, 19
Joshua, Satan of, 20
Joshna, angel of, 21
Josiah and Tophet, 182
Jove, 240
Jude, St., 53
Judges of Hell, 241
Judgment 142, 152
Jupiter, 175
Ka,68
Kali, 160, 240
Kalja, 160, 240
Karen belief, 42
Karr, 145
Kelpies, 245
Ker-neter, 145
Khoiids, 99
Kiouen-thsang, 200
Kirke, 57
Knowledge, tree of, 165
Kobolds, 241
Koran, Hell of the, 1 54
Korreds, 75
Kronia, 99
Kronos, 98, 119, 181, 246
Kyklops, 178
Lake dwellings, 82
Lame devils, 178
Lancelot-du-lac, 63
Lapps, 81
Lares, 34, 244
Laws, 14
Laying spirits, 1 1 7
Legends, Chaldean, 108
Leila, 57
Leonidas, 46
Le Sage's devil, 192
Lethe, 150
Leviathan, 201, 239
Life, way to, 28
tree of, no, 140
future, 140
waters of, 140, 166
Light, angel of, 27
Lightning, 17 S, 241
Lilith, 57, 100, 120, 184, 186, 241
Limnads, 61
Lingam, worship of the, lof
Litue people, 77
Local gods, 5 1
Locusts, 6, 244
Logi, 180
Loka-phayu, 246
Loki, 129, 132, 177, 178, 180, 241
Loptur, 129
Lorelei, 58, 239
Lot, angels, 21
Lucifer, 124, 130, 132, 245
Lust, demon of, 22, 185, 241
Magic, 63, 87, 120, 238
and jinns, 54
deevs, 55
dwarfs, 73
Chaldean, 78
staff, 156
rod, 176
Magicians, 87
Mahommed's hair, 58
Mahommedanism, 114
Malagasy, 43
Manasseh, 182
Manes, 33, 43, 244
worship, 33, 43, 45, 5 1
Chinese, 44
Christian, 51
Maoris, 43
Mara, 59
Marduk, 156, 199, 245
Maruts, 246
Maskim, 69, 237
Mass of fire (Izdhubar) 244
Medieval devil, 159, 242
Medusa, 58, 209
Mephistopheles, 172, 193, 241
Mercurjr, 121, 129. 156,245
Mermaids, 34, 56, 58, 205, 239
Mermen, 56, 245
Merlin, 63
Merodach, 245
Messengers (angels) 88, 245
Metals, effect on culture, 1 76
Metal-workers, 56, 74, 84, 177
Metis, 181
Mexicans and fire, 169
Michael, 245
and Satan 27, 200, 212
Midgard serpent, 200, 239
Milton's Satan. 16, 53
Hell, 134
INDEX.
25a
Minos, 142, 146, 150 157
Missionary of Gonfucianism, 128
Moloch, 99, 119, 124, 181, 182, 246
Monarchs of Hell, 133, 241
Mongolians and fire, 169
Monosyllabic religion, 94
Monsoon, the, 4
Monsters, 5, 52, 58, 196, 197, 207,
208, 240, 241
Moon, 66
Morality, standards of, 122
Moses' rod, 176
horns, 224
Moslem devil, 159
Mountain of the world, 104
Mul-ge, 137, 154
Mycene and Helios, 50
Mylitta, 188
Mysteries, loi
Mythology and theology, 1 2
Gotho-german, 55
Aryan, 106
Hindu, 106
Greek, 106
Scandinavian, 106
Nagas, 44, 78, 219
Naiads, 239
Name, no
Namtar, 155
Nfistrond, 154
National standards, 8
Nautcli people, 78
Necks, 56
Negroes American, 7
Nenushtan, 120
Nemrean lion, 210
Neolithic men, 81, 84
Neptune and Medusa, 58
New fire, 169
Nikke, 245
Niflheim, 154
Nile, infernal. 143
Nimrod, 121, 171, 173, 244
Nin-ge. 137, 155
Nirvana, 125
Nixy, 245
Nornir, 60, 238
Nymphs, 34, 60, 239
nurses, 61
01:)eron, 69
Odin, 174, 244
Odyssey, 171
CEdipus and Sphinx, 200
Old Nick, 245
Omnipotence of Satan, 28
Omnipresence of Satan, 28
Omniscience of Satan, 28
One, the God, 109
One-celled religion, 94
Ophion, 102
Opposition, evil is, 13, 15
Ops, 98
Orcus, 154
Origin of belief in spirits, yj
Ormuzd, 24, 131, 187
Orthodox devil, 29
Osiris, 47, loi, 121, 124, 130, 144,,
157
Ovid's Hades, 146
O'Yama, 160, 242
Pan, 36
Pandora, 211
Pans, 205, 215, 225, 242
Parak, 49
Parc89, 59
Passing bell, 47
Passover, 112
Patron saints, 34, 40
Pedigree of the Devil, 235
Penates, 34, 236
Pentacost, fire at, 172
Peric and Jean, 75
Peris, 55, 239
Perran, 50
Persephone, 140, 157
Persian influence, 20
Asmodeus, 23
dualism, 23
Personal evil, 3
Peruvians and fire, 169
Pestilence, 5, 246
Peter, St., 53
Philistines and David, i8-
Phoebus, 173, 243
and Python, 200
Phoenician, 105
Phoenix, 173, 243
Pieron's day, 50
Pig, 145
Pigmies, 76
Piran, St, 50
Pixies, 87
Planets, 66
Plato's Hades, 146
Plesiosaorus, 198
Pluto, 150, 158, 241
Policeman, 17
254
INDEX.
Pooka, 236
Possessioii, demoniacal, 53, 117
Pouke, 236
Power, 10, 97
to raise the dead, 156
Powers, infernal, 33
of darkness, 97
Pramantha, 165
Priaps, 225, 242
Primeval belief, honesty of, 196
^ods, 246
Primitive man, 218
Profits of trade, 44
Prometheus, 165
Promotion of spirits, 44
Prosecutor, public, 16
Proserpine, 1 50, 158
Psyche, 38
Psychopompos, 158
Pterodactyle, 198, 244
Public prosecutor, 16
Puck, 36, 87, 236
Pug, 236
Puk, 236
Puki, 236
Punished gods, 141
demigods, 142
Punishment, rabinnic, 1 53
Purgatory, 145, 152, I34
Pwcca, 236
Python, 200, 240
Ka, 104, 130
Eabinnic Hades, 152
punishment, 153
Ra-t-amenti, 158, 242
Rav Huna quoted, 36
Hays of sun, 129
Rebellious spirits, 69
Recapitulation, demons, 85
Red colour and fire, 172, 224
Reflection, 38
Reformation, effect of, 24
Regions of Hades, 147
Religion, power, basis of, 10
and superstition, 1 2
monosyllabic, 94
one-cefled, 94
of Jews, 107
Rephaim, 71, 138, 237
Resurrection, 140, 152
Revolt in heaven, 52
Rezon, a Satan, 19
Rhadamanthus, 145, 150,157,158,
2^2
\ Bimmon, 124, 245
Bites, f uneraX 47
Bitual, Egyptian, 14, 47
! Biver-drift men, 216, 236
I Bivermen, 56, 245
I Bod, divining, 157, 176
I magic, 176
Moses', 176
Bokh, 173, 243
Bomance, fays of, 62
Romans and fire, 169
Romulus, 49
Sabbath, the, and demons, 53
Sacred fire, 168
Sacrifice, 49
human, 71, 99, iii, 181, 183,
187
Saint Theodorus, 49
Piran, 50
Peter, 53
Jude, 53
George and the Dragon, 200,
212
Michael, 27, 121, 200, 212
Saints, 24, 48, 50, 68
patron, 34, 49
Sara, 188
Satan, 16, 227
Hebrew, 16
Milton's, 16
Balaam's angel, 1 7
David a, 18
Abishai a, 18
Job's, 19
Joshua's, 19
a spy, 20
in Zachariah, 20
synogogue of, 27
converts to, 27
and Michael, 27, 200
the enemy, 28
the tempter, 28
omniscience of, 28
omnipresence of, 28
omnipotence of, 28
his allies, 87
Lucifer, 130
god of hell, 133
Satanas, 25
Satans, 17
Solomon's, 18, 19
Saturn, 98, 105, 181, 246
Saturnalia, 99
Satyrs, 34, 205, 215, 221, 225
INDEX.
255
Satyrs, Hebrew, 172, 210,224,242
Saurians, 197, 203, 240
Scandinavian mythology, 106
Scandinavians, 79
Scepticism, 107
Sceptre, 176
Scratch, 245
Scythians, 6n, 81
Sea-serpent, 201, 239
Seraph, 241
Seraphim, loi
Serapis, 124
Serpent, the, loi, 119
hair, 58
wisdom of, 102
worship of, 102
the old, 160
sea, 201
crooked, 201
Serpent-men and women, 102
Set, 130, 132, 246
Seth, 246
Seti, 130
Seven, 66
Shade, 38
Shades, 116, 136
Shadow, 38
and crocodile, 41
of death, 210
Shakespeare's fairies, 64
Shamir, 189
Sheol, 71, 137, 150, 154, 155
Sheytans, 54, 239, 241
Shimei, 18
Shooting stars, 61
Siamese, 44, 49
Sibyls, 57, 238
Riduri and Sabitu, 57, 238
Sinai, tire of, 1 1 1
Sin-tu, Japan, 44
Skratti, 245 "
Slanderer, Diabolos, 26
Social standards, 6
Sodom, angel destroying, 2 1
Solar heroes, 34
deities, 120
worship, 105, 182
Solon's celAacy laws, 46
Solomon, his Satans, 18, 19
human sacrifice by, 182
and Asmodens, 189
demons, 189
Sorceresses, 57, 58
SouIb, demons, 33
Sparta, celibacy a crime, 46
Spells, 73, 223, 238
Spenser's "Faerie Queene," 213
Sphinx, 200, 210, 240
Spirit of evil, 1 5
Spirits, 21, 236
hierarchy of, 35
belief in origin of, 37
universal, 41
Egyptian, 41
Basuto, 41
Indian, 42
promotion after death, 44
of stars, 67
cosmical, 69
rebellious, 69
house, 87
conquered, 95
subordinated, 95
of fire, 167
and fire, 171
Spy, Satan a, 2
Staff, magic, 1 56
Standards, domestic, 6
social, 6
national, 8
of morality, 122
Star?, 67
Stick, fennel, 168
Stone age, 84, 176, 216
Stones, fetish, 1 1 7
Storms, 5, 202, 245
Styx, 140, 148
Subordination of spirits, 95
Subterranean fire, 177
Succubi, 188
Sun, 66, 243
gods, 171
and Jehovah, 174
the Bridegroom, 1 74
rays, 245
Superstition, 9
and religion, 1 2
Supreme God, 2, 66
Devil, 2
Suttee, 180
Sylene, 212
Synagogue of Satan, 27
Syrens, 34, 58, 239
Syrian and Egyptian gods, 96
Tailed men 22 1
Talismans and jiuns, 54
and deevs, 55
dwarfs, 73
Talmud, 15
256
INDEX.
Tamxnuz, 124, 173, 174, 243
Taoism, 126
Taous, 173, 243
Tari-pennu, 99
Tartaros, 71, 141, 146, 149, 154
Tartars, 78,81
and fire, 169
Tasmanians, 43
Taus, 173, 243
Teeth, gnashing of, 136
Temple fire, 169
Duilding of Solomon's, 189
Tempter, Satan, 28
Thanmas, 209
Theodoms, St., 49
Theology, 9
and mythology, 12
ThermopylaB, 46
Thor, 172, 241
and Midgard Serpent, 200
Tiamat, 109, 209
Tiamtu, 240
Titania, 64
Titans, 70, 141, 237
Tobit, 23, 188
Tophet and Toph, 182
Tradition, tenacity of, 202
Tree of life, no, 140
knowledge, 145
Trees> fetish, 1 1 7
Tritons, 205
Trolls, 34, 72, 236
Tubal-cain, 175, 177, 241
Turanian, 78, 91
spirits, 32
ancestral spiritiS, 43
described, 80
Turk, 36
Two truths, hall of, 143
Tylor's animism, 42
Typhceus, 200, 240
Ulysses, 176
Uranos, loi, 104
Yalhalla, 154
Vampyres, 244
Varna (caste), 92
Yayu, 245
Vazimbas, 43
Veddas, 44, 78, 219
Vedic abyss, 206
Veiled images, 10 1
Vestal virgins, 168
Virgins, vestal, 168
VirgiFs Hades, 147
VitJal spark, 1 79
Vritra, 20c, 239
Vul, 245
Vulcan, 177, 178, 241
Wallace, ''Island Life" quoted, 93:
Wand, fairy, 176
Water, 245
Waters of life, 140, 166
Whales, 21 1
Wild huntsman, 243
Wisdom of serpent, 102
Witchcraft, 57
Witches, 58, 87
andiron, 177
Wives, Hebrew, put away, 7
deacon's, devils, 26n.
Wolves, 5
Women, devils, 26n.
World, mountain of, 104
god of, 109
Worship, manes, 33, 43, 45, 51,
118
of infernal powers, 33
serpent, 102
earth, 103
ancestors, 118
solar, 105, 182
Yama, 160, 242
Yami, 160,242
Yima, 160, 242
Ymir, 70
Yzedis, 173
Zechariah, Satan in, 20
Zeruiah, sons of, 18
Zeus, 129, 17s, 181 235, 240
and Typhoeus, 200
Zodiac, 171
Zohak, 200
Zulus, 43
THE END.
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