Demonology and Devil-lore Part 13

A similar pa.s.sage, no doubt imitated from this, is also quoted:

'The bewildered herdsmen place the pails under the cows, thinking that the milk is flowing; the maidens also put the blue lotus blossom in their ears, thinking that it is the white; the mountaineer's wife s.n.a.t.c.hes up the jujube fruit, avaricious for pearls. Whose mind is not led astray by the thickly cl.u.s.tering moonbeams?' [171]

In the Icelandic legend of the struggle between the hero Grettir, translated by Magnussen and Morris (London, 1869), the saga supplies a scenery as archaeological as if the philologists had been consulted. 'Bright moonlight was there without, and the drift was broken, now drawn over the moon, now driven off from her; and even as Glam fell, a cloud was driven from the moon, and Glam glared up against her.' When the hero beheld these glaring eyes of the giant Ghost, he felt some fiendish craft in them, and could not draw his short sword, and 'lay well nigh 'twixt home and h.e.l.l.' This half-light of the moon, which robs the Strong of half his power, is repeated in Glam's curse: 'Exceedingly eager hast thou sought to meet me, Grettir, but no wonder will it be deemed, though thou gettest no good hap of me; and this I must tell thee, that thou now hast got half the strength and manhood which was thy lot if thou hadst not met me: now I may not take from thee the strength which thou hast got before this; but that may I rule, that thou shalt never be mightier than now thou art ... therefore this weird I lay on thee, ever in those days to see these eyes with thine eyes, and thou wilt find it hard to be alone--and that shalt drag thee unto death.'

The Moon-demon's power is limited to the spell of illusion he can cast. Presently he is laid low; the 'short sword' of a sunbeam pales, decapitates him. But after Glam is burned to cold coals, and his ashes buried in skin of a beast 'where sheep-pastures were fewest, or the ways of men,' the spell lay upon the hero's eyes. 'Grettir said that his temper had been nowise bettered by this, that he was worse to quiet than before, and that he deemed all trouble worse than it was; but that herein he found the greatest change, in that he was become so fearsome a man in the dark, that he durst go nowhither alone after nightfall, for then he seemed to see all kinds of horrors. And that has fallen since into a proverb, that Glam lends eyes, or gives Glamsight to those who see things nowise as they are.'

In reading which one may wonder how this world would look if for a little moment one's eyes could be purged of glamour. Even at the moon's self one tries vainly to look: where Hindu and Zulu see a hare, the Arab sees coils of a serpent, and the Englishman sees a man; and the most intelligent of these several races will find it hard to see in the moon aught save what their primitive ancestors saw. And this small hint of the degree to which the wisest, like Merlin, are bound fast in an air-prison by a Vivien whose spells are spun from themselves, would carry us far could we only venture to follow it out. 'The Moon,'

observed Dr. Johnson unconsciously, 'has great influence in vulgar philosophy.' How much lunar theology have we around us, so that many from the cradle to the grave get no clear sight of nature or of themselves! Very closely did Carlyle come to the fable of Glam when speaking of Coleridge's 'prophetic moonshine,' and its effect on poor John Sterling. 'If the bottled moonshine beactually substance? Ah, could one but believe in a church while finding it incredible!... The bereaved young lady has taken the veil then!... To such lengths can transcendental moonshine, cast by some morbidly radiating Coleridge into the chaos of a fermenting life, act magically there, and produce divulsions and convulsions and diseased developments.' One can almost fancy Carlyle had ringing in his memory the old Scottish ballad of the Rev. Robert Kirk, translator of the Psalms into Gaelic, who, while walking in his night-gown at Aberfoyle, was 's.n.a.t.c.hed away to the joyless Elfin bower.'

It was between the night and day When the fairy-king has power.

The item of the night-gown might have already prepared us for the couplet; and it has perhaps even a mystical connection with the vestment of the 'black dragoon' which Sterling once saw patrolling in every parish, to whom, however, he surrendered at last.

A story is told of a man wandering on a dark night over Dartmoor, whose feet slipped over the edge of a pit. He caught the branch of a tree suspended over the terrible chasm, but unable to regain the ground, shrieked for help. None came, though he cried out till his voice was gone; and there he remained dangling in agony until the grey light revealed that his feet were only a few inches from the solid ground. Such are the chief demons that bind man till c.o.c.kcrow. Such are the apprehensions that waste also the moral and intellectual strength of man, and murder his peace as he regards the necessary science of his time to be cutting some frail tenure sustaining him over a bottomless pit, instead of a release from real terror to the solid ground.

CHAPTER XI.

DISEASE.

The Plague Phantom--Devil-dances--Destroying Angels--Ahriman in Astrology---Saturn--Satan and Job--Set--The Fatal Seven--Yakseyo --The Singhalese Pretraya--Reeri--Maha Sohon--Morotoo--Luther on Disease-demons--Gopolu--Madan--Cattle-demon in Russia--Bihlweisen --The Plough.

A familiar fable in the East tells of one who met a fearful phantom, which in reply to his questioning answered--'I am Plague: I have come from yon city where ten thousand lie dead: one thousand were slain by me, the rest by Fear.' Perhaps even this story does not fully report the alliance between the plague and fear; for it is hardly doubtful that epidemics retain their power in the East largely because they have gained personification through fear as demons whose fatal power man can neither prevent nor cure, before which he can only cower and pray.

In the missionary school at Canterbury the young men prepare themselves to help the 'heathen' medically, and so they go forth with materia medica in one hand, and in the other an infallible revelation from heaven reporting plagues as the inflictions of Jehovah, or the destroying angel, or Satan, and the healing of disease the jealously reserved monopoly of G.o.d. [172]

The demonisation of diseases is not wonderful. To thoughtful minds not even science has dispelled the mystery which surrounds many of the ailments that afflict mankind, especially the normal diseases besetting children, hereditary complaints, and the strange liabilities to infection and contagion. A genuine, however partial, observation would suggest to primitive man some connection between the symptoms of many diseases and the mysterious universe of which he could not yet recognise himself an epitome. There were indications that certain troubles of this kind were related to the seasons, consequently to the celestial rulers of the seasons,--to the sun that smote by day, and the moon at night. Professor Monier Williams, describing the Devil-dances of Southern India, says that there seems to be an idea among them that when pestilences are rife exceptional measures must be taken to draw off the malignant spirits, supposed to cause them, by tempting them to enter into these wild dancers, and so become dissipated. He witnessed in Ceylon a dance performed by three men who personated the forms and phases of typhus fever. [173]

These dances probably belong to the same cla.s.s of ideas as those of the dervishes in Persia, whose manifold contortions are supposed to repeat the movements of planets. They are invocations of the souls of good stars, and propitiations of such as are evil. Belief in such stellar and planetary influences has pervaded every part of the world, and gave rise to astrological dances. 'Gebelin says that the minuet was the danse oblique of the ancient priests of Apollo, performed in their temples. The diagonal line and the two parallels described in this dance were intended to be symbolical of the zodiac, and the twelve steps of which it is composed were meant for the twelve signs and the months of the year. The dance round the Maypole and the Cotillon has the same origin. Diodorus tells us that Apollo was adored with dances, and in the island of Iona the G.o.d danced all night. The Christians of St. Thomas till a very late day celebrated their worship with dances and songs. Calmet says there were dancing-girls in the temple at Jerusalem.' [174]

The influence of the Moon upon tides, the sleeplessness it causes, the restlessness of the insane under its occasional light, and such treacheries of moonshine as we have already considered, have populated our uninhabited satellite with demons. Lunar legends have decorated some well-founded suspicions of moonlight. The mother draws the curtain between the moonshine and her little Endymion, though not because she sees in the waning moon a pining Selene whose kiss may waste away the beauty of youth. A mere survival is the 'bowing to the new moon:' a euphonism traceable to many myths about 'lunacy,'

among them, as I think, to Delilah ('languishing'), in whose lap the solar Samson is shorn of his locks, leaving him only the blind destructive strength of the 'moonstruck.'

In the purely Semitic theories of the Jews we find diseases ascribed to the wrath of Jehovah, and their cure to his merciful mood. 'Jehovah will make thy plagues wonderful, and the plagues of thy seed; ... he will bring upon thee all the diseases of Egypt whereof thou wast afraid.' [175] The emerods which smote the worshippers of Dagon were ascribed directly to the hand of Jehovah. [176] In that vague degree of natural dualistic development which preceded the full Iranian influence upon the Jews, the infliction of diseases was delegated to an angel of Jehovah, as in the narratives of smiting the firstborn of Egypt, wasting the army of Sennacherib, and the pestilence sent upon Israel for David's sin. In the progress of this angel to be a demon of disease we find a phase of ambiguity, as shown in the hypochondria of Saul. 'The spirit of Jehovah departed from Saul, and an evil spirit from Jehovah troubled him.' [177]

All such ambiguities disappeared under the influence of Iranian dualism. In the Book of Job we find the infliction of diseases and plagues completely transferred to a powerful spirit, a fully formed opposing potentate. The 'sons of G.o.d,' who in the first chapter of Job are said to have presented themselves before Jehovah, may be identified in the thirty-eighth as the stars which shouted for joy at the creation. Satan is the wandering or malign planet which leads in the Ahrimanic side of the Persian planisphere. In the cosmographical theology of that country Ormuzd was to reign for six thousand years, and then Ahriman was to reign for a similar period. The moral a.s.sociations of this speculation are discussed elsewhere; it is necessary here only to point out the bearing of the planispheric conception upon the ills that flesh is heir to. Ahriman is the 'star-serpent' of the Zendavasta. 'When the paris rendered this world desolate, and overran the universe; when the star-serpent made a path for himself between heaven and earth,' &c.; 'when Ahriman rambles on the earth, let him who takes the form of a serpent glide on the earth; let him who takes the form of the wolf run on the earth, and let the violent north wind bring weakness.' [178]

The dawn of Ormuzd corresponds with April. The sun returns from winter's death by sign of the lamb (our Aries), and thenceforth every month corresponds with a thousand years of the reign of the Beneficent. September is denoted by the Virgin and Child. To the dark domain of Ahriman the prefecture of the universe pa.s.ses by Libra,--the same balances which appear in the hand of Satan. The star-serpent prevails over the Virgin and Child. Then follow the months of the scorpion, the centaur, goat, &c., every month corresponding to a thousand years of the reign of Ahriman.

While this scheme corresponds in one direction with the demons of cold, and in another with the entrance and reign of moral evil in the world, beginnings of disease on earth were also ascribed to this seventh thousand of years when the Golden Age had pa.s.sed. The depth of winter is reached in domicile of the goat, or of Sirius, Seth, Saturn, Satan--according to the many variants. And these, under their several names, make the great 'infortune' of astrology, wherein old Culpepper amply instructed our fathers. 'In the general, consider that Saturn is an old worn-out planet, weary, and of little estimation in this world; he causeth long and tedious sicknesses, abundance of sadness, and a Cartload of doubts and fears; his nature is cold, and dry, and melancholy. And take special notice of this, that when Saturn is Lord of an Eclipse (as he is one of the Lords of this), he governs all the rest of the planets, but none can govern him. Melancholy is made of all the humors in the body of man, but no humor of melancholy. He is envious, and keeps his anger long, and speaks but few words, but when he speaks he speaks to purpose. A man of deep cogitations; he will plot mischief when men are asleep; he hath an admirable memory, and remembers to this day how William the b.a.s.t.a.r.d abused him; he cannot endure to be a slave; he is poor with the poor, fearful with the fearful; he plots mischief against the Superiours, with them that plot mischief against them; have a care of him, Kings and Magistrates of Europe; he will show you what he can do in the effects of this Eclipse; he is old, and therefore hath large experience, and will give perilous counsel; he moves but slowly, and therefore doth the more mischief; all the planets contribute their natures and strength to him, and when he sets on doing mischief he will do it to purpose; he doth not regard the company of the rest of the Planets, neither do any of the rest of the Planets regard his; he is a barren Planet, and therefore delights not in women; he brings the Pestilence; he is destructive to the fruits of the earth; he receives his light from the Sun, and yet he hates the Sun that gives it him.' [179]

Many ages anterior to this began in India the dread of Ketu, astronomically the ninth planet, mythologically the tail of the demon Rahu, cut in twain as already told (p. 46), supposed to be the prolific source of comets, meteors, and falling stars, also of diseases. From this Ketu or dragon's tail were born the Arunah Ketavah (Red Ketus or apparitions), and Ketu has become almost another word for disease. [180]

Strongly influenced as were the Jews by the exact division of the duodecimal period between Good and Evil, affirmed by the Persians, they never lost sight of the ultimate supremacy of Jehovah. Though Satan had gradually become a voluntary genius of evil, he still had to receive permission to afflict, as in the case of Job, and during the lifetime of Paul appears to have been still denied that 'power of death' which is first a.s.serted by the unknown author of the Epistle to the Hebrews. [181] Satan's especial office was regarded as the infliction of disease. Paul delivers the incestuous Corinthian to Satan 'for the destruction of the flesh,' and he also attributed the sickness and death of many to their communicating unworthily. [182]

He also recognises his own 'thorn in the flesh' as 'an angel from Satan,' though meant for his moral advantage. [183]

A penitential Psalm (a.s.syrian) reads as follows:--

O my Lord! my sins are many, my trespa.s.ses are great; and the wrath of the G.o.ds has plagued me with disease, and with sickness and sorrow.

I fainted, but no one stretched forth his hand!

I groaned, but no one drew nigh!

I cried aloud, but no one heard!

O Lord, do not abandon thy servant!

In the waters of the great storm seize his hand!

The sins which he has committed turn them to righteousness. [184]

This Psalm would hardly be out of place in the English burial-service, which deplores death as a visitation of divine wrath. Wherever such an idea prevails, the natural outcome of it is a belief in demons of disease. In ancient Egypt--following the belief in Ra the Sun, from whose eyes all pleasing things proceeded, and Set, from whose eyes came all noxious things,--from the baleful light of Set's eyes were born the Seven Hathors, or Fates, whose names are recorded in the Book of the Dead. Mr. Fox Talbot has translated 'the Song of the Seven Spirits:'--

They are seven! they are seven!

In the depths of ocean they are seven!

In the heights of heaven they are seven!

In the ocean-stream in a palace they were born!

Male they are not: female they are not!

Wives they have not: children are not born to them!

Rule they have not: government they know not!

Prayers they hear not!

They are seven! they are seven! twice over they are seven! [185]

These demons have a way of herding together; the a.s.syrian tablets abundantly show that their occupation was manifested by diseases, physical and mental. One prescription runs thus:--

The G.o.d (...) shall stand by his bedside: Those seven evil spirits he shall root out, and shall expel them from his body: And those seven shall never return to the sick man again!

It is hardly doubtful that these were the seven said to have been cast out of Mary Magdalen; for their father Set is Shedim (devils) of Deut. x.x.xii. 17, and Shaddai (G.o.d) of Gen. xvi. 1. But the fatal Seven turn to the seven fruits that charm away evil influences at parturition in Persia, also the Seven Wise Women of the same country traditionally present on holy occasions. When Arda Viraf was sent to Paradise by a sacred narcotic to obtain intelligence of the true faith, seven fires were kept burning for seven days around him, and the seven wise women chanted hymns of the Avesta. [186]

The entrance of the seven evil powers into a dwelling was believed by the a.s.syrians to be preventible by setting in the doorway small images, such as those of the sun-G.o.d (Hea) and the moon-G.o.ddess, but especially of Marduk, corresponding to Serapis the Egyptian Esculapius. These powers were reinforced by writing holy texts over and on each side of the threshold. 'In the night time bind around the sick man's head a sentence taken from a good book.' The phylacteries of the Jews were originally worn for the same purpose. They were called Tefila, and were related to teraphim, the little idols [187] used by the Jews to keep out demons--such as those of Laban, which his daughter Rachel stole.

The resemblance of teraphim to the Tarasca (connected by some with G. teras, a monster) of Spain may be noted,--the serpent figures carried about in Corpus Christi processions. The latter word is known in the south of France also, and gave its name to the town Tarascon. The legend is that an amphibious monster haunted the Rhone, preventing navigation and committing terrible ravages, until sixteen of the boldest inhabitants of the district resolved to encounter it. Eight lost their lives, but the others, having destroyed the monster, founded the town of Tarascon, where the 'Fete de la tarasque'

is still kept up. [188] Calmet, Sedley, and others, however, believe that teraphim is merely a modification of seraphim, and the Tefila, or phylacteries, of the same origin.

The phylactery was tied into a knot. Justin Martyr says that the Jewish exorcists used 'magic ties or knots.' The origin of this custom among the Jews and Babylonians may be found in the a.s.syrian Talismans preserved in the British Museum, of which the following has been translated by Mr. Fox Talbot:--

Hea says: Go, my son!

Take a woman's kerchief, Bind it round thy right hand, loose it from the left hand!