Demonology and Devil-lore Part 16

However panic-stricken the Nepaulese may have been at this ferocious manifestation, it was but a storm bred out of a more general mental and moral condition. Rum Bahadur only laid low in a few moments images of G.o.ds who, pa.s.sing from the popular interest, had been successively laid to sleep on the innumerable shelves of Hindu mythology. The early Dualism was developed into Moral Man on one side, and Unmoral Nature on the other. Man had discovered that moral order in nature was represented solely by his own power: by his culture or neglect the plant or animal grew or withered, and where his control did not extend, there sprang the noxious weed or beast. So far as good G.o.ds had been imagined they were respected now only as incarnate in men. But the active powers of evil still remained, hurtful and hateful to man, and the pessimist view of nature became inevitable. To man engaged in his life-and-death struggle with nature many a beauty which now nourishes the theist's optimism was lost. The fragrant flower was a weed to the man hungry for bread, and he viewed many an idle treasure with the disappointment of Sadi when, travelling in the desert, he found a bag in which he hoped to discover grain, but found only pearls. Fatal to every deity not anthropomorphic was the long pessimistic phase of human faith. Each became more purely a demon, and pa.s.sed on the road to become a devil.

Many particular demons man conquered as he progressively carried order amid the ruggedness and wildness of his planet. Every new weapon or implement he invented punctured a thousand phantoms. Only in the realms he could not yet conquer remained the hostile forces to which he ascribed praeternatural potency, because not able to pierce them and see through them. Nevertheless, the early demonic forms had to give way, for man had discovered that they were not his masters. He could cut down the Upas and root up the nightshade; he had bruised many a serpent's head and slain many a wolf. In detail innumerable enemies had been proved his inferiors in strength and intelligence. Important migrations took place: man pa.s.ses, geographically, away from the region of some of his worst enemies, inhabits countries more fruitful, less malarious, his habitat exceeding that of his animal foe in range; and, still better, he pa.s.ses by mental migration out of the stone age, out of other helpless ages, to the age of metal and the skill to fashion and use it. He has made the fire-fiend his friend. No longer henceforth a naked savage, with bit of stone or bone only to meet the crushing powers of the world and win its reluctant supplies!

There is a sense far profounder than its charming play of fancy in Heine's account of the 'G.o.ds in Exile,' an essay which Mr. Pater well describes as 'full of that strange blending of sentiment which is characteristic of the traditions of the Middle Age concerning the Pagan religions.' [211] Heine writes: 'Let me briefly remind the reader how the G.o.ds of the older world, at the time of the definite triumph of Christianity, that is, in the third century, fell into painful embarra.s.sments, which greatly resembled certain tragical situations of their earlier life. They now found themselves exposed to the same troublesome necessities to which they had once before been exposed during the primitive ages, in that revolutionary epoch when the t.i.tans broke out of the custody of Orcus, and, piling Pelion on Ossa, scaled Olympus. Unfortunate G.o.ds! They had, then, to take flight ignominiously, and hide themselves among us here on earth under all sorts of disguises. Most of them betook themselves to Egypt, where for greater security they a.s.sumed the form of animals, as is generally known. Just in the same way they had to take flight again, and seek entertainment in remote hiding-places, when those iconoclastic zealots, the black brood of monks, broke down all the temples, and pursued the G.o.ds with fire and curses. Many of these unfortunate emigrants, entirely deprived of shelter and ambrosia, had now to take to vulgar handicrafts as a means of earning their bread. In these circ.u.mstances, many, whose sacred groves had been confiscated, let themselves out for hire as wood-cutters in Germany, and had to drink beer instead of nectar. Apollo seems to have been content to take service under graziers, and as he had once kept the cows of Admetus, so he lived now as a shepherd in Lower Austria. Here, however, having become suspected, on account of his beautiful singing, he was recognised by a learned monk as one of the old pagan G.o.ds, and handed over to the spiritual tribunal. On the rack he confessed that he was the G.o.d Apollo; and before his execution he begged that he might be suffered to play once more upon the lyre and to sing a song. And he played so touchingly, and sang with such magic, and was withal so beautiful in form and feature that all the women wept, and many of them were so deeply impressed that they shortly afterwards fell sick. And some time afterwards the people wished to drag him from the grave again, that a stake might be driven through his body, in the belief that he had been a vampire, and that the sick women would by this means recover. But they found the grave empty.'

Naturally: it is hard to bury Apollo. The next time he appeared was, no doubt, as musical director in the nearest cathedral. The young singers and artists discovered by such severe lessons that it was dangerous to sing Pagan ballads too realistically; that a cowl is capable of a high degree of decoration; that Pan's pipe sounds well evolved into an organ; that Cupids look just as well if called Cherubs. It is odd that it should have required Robert Browning three centuries away to detect the real form and face beneath the vestment of the Bishop who orders his tomb at Saint Praxed's Church:--

The bas-relief in bronze ye promised me, Those Pans and Nymphs ye wot of, and perchance Some tripod, thyrsus, with a vase or so, The Saviour at his sermon on the mount, Saint Praxed in a glory, and one Pan Ready to twitch the Nymph's last garment off, And Moses with the tables....

So in one direction grew the hermitage to the Vatican; so Zeus regained his throne by exchanging his thunderbolts for Peter's keys, and Mars regained his steed as St. George, and Hercules as Christ wrestles with Death once more. But while these artificial restorations were going on in one direction, in another some of the G.o.ds were pa.s.sing through many countries, outwitting and demolishing their former selves as lowered to demons. There are many legends which report this strange phase of development, one of the finest being that of The Goban Saor, told by Mr. Kennedy. The King of Munster sent for this wonderful craftsman to build him a castle. The Goban could fashion a spear with three strokes of his hammer--St. Patrick, who found the Trinity in the shamrock, may have determined the number of strokes,--and when he wished to drive in nails high up, had only to throw his hammer at them. On his way to work for the King, Goban, accompanied by his son, pa.s.sed the night at the house of a farmer, whose daughters--one dark and industrious, the other fair and idle--received from him (Goban) three bits of advice: 'Always have the head of an old woman by the hob; warm yourselves with your work in the morning; and some time before I come back take the skin of a newly-killed sheep to the market, and bring itself and the price of it home again.' As Goban, with his son, journeyed on, they found a poor man vainly trying to roof his house with three joists and mud; and by simply making one end of each joist rest on the middle of another, the other ends being on the wall, the structure was perfect. He relieved puzzled carpenters by putting up for them the pegless and nailless bridge described in Caesar's Commentaries. Having done various great things, Goban returns to the homestead of the girls who had received his three bits of advice. The idle one had, of course, blundered at each point, and been ridiculed in the market for her proposition to bring back the sheep's skin and its price. The other, by kindly taking in an aged female relative, by working till she was warm, and by plucking and selling the wool of the sheep's skin and bringing home the latter, had obeyed the Goban's advice, and was selected as his daughter-in-law--the prince attending the wedding. Now, as to building the castle, Goban knew that the King had employed on previous castles four architects and then slain them, so that they should never build another palace equal to his. He therefore says he has left at home a necessary implement which his wife will only give to himself or one of royal blood. The King sends his son, who is kept as hostage till the husband's safe return.

This is the Master Smith of Norse fable, who has a chair from which none can rise, and who therein binds the devil; which again is the story of Hephaistos, and the chair in which he entrapped Hera until she revealed the secret of his birth. The 'devil' whom the Master Smith entraps is, in Norse mythology, simply Loki: and as Loki is a degraded Hephaistos, fire in its demonic forms, we have in all these legends the fire-fiend fought with fire.

This re-dualisation of the G.o.ds into demonic and saintly forms had a long preparation. The forces that brought it about may be seen already beginning in Hesiod's representations of the G.o.ds, in their presentation on the stage by Euripides, in a manner certain to demonise them to the vulgar, and to subject them to such laughter among scholars as still rings across the ages in the divine dialogues of Lucian. What the G.o.ds had become to the Lucians before they reached the Heines may be gathered from the accompanying caricature (Fig. 21). [212] Nothing can be more curious than the encounters of the G.o.ds with their dead selves, their Manes. What unconscious ingenuity in the combinations! St. Martin on his grey steed divides with the beggar the cloud-cloak of Wodan on his black horse, treading down just such paupers in his wild hunt; as saint he now shelters those whom as storm-demon he chilled; but the ident.i.ty of Junker Martin is preserved in both t.i.tles and myths, and the Martinhorns (cakes), twisted after fashion of the horns of goat or buck pursued by Wodan, are deemed potent like horse-shoes to defend house or stable from the outlawed G.o.d. [213]

The more impressive and attractive myths transferred to christian saints--as the flowers sacred to Freyja became Our Lady's-glove, or slipper, or smock--there remained to the old G.o.ds, in their own name, only the repulsive and puerile, and by this means they were doomed at once to become unmitigated knaves and fools. If t.i.tans, Jotunn or Jinni, they were giant humbugs, whom any small Hans or Jack might outwit and behead. Our Fairy lore is full of stories which show that in the North as well as in Latin countries there had already been a long preparation for the contempt poured by Christianity upon the Norse deities. Many of the stories, as they now stand in Folktales, speak of the vanquished demon or giant as the devil, but it is perfectly easy to detach the being meant from the name so indiscriminately bestowed by christian priests upon most of the outlawed deities. In Lithuania, where survived too much reverence for some of the earlier deities to admit of their being identified with the devil, we still find them triumphed over by the wit and skill of the artisan. Such is the case in a favourite popular legend of that country in which Perkunas--the ancient Thunder-G.o.d, corresponding to Perun in Russia--is involved in disgrace along with the devil by the sagacity and skill of a carpenter. The aged G.o.d, the venerable Devil, and the young Carpenter, united for a journey. Perkun kept the beasts off with thunder and lightning, the Devil hunted up food, the Carpenter cooked. At length they built a hut and lived in it, and planted the ground with vegetables. Presently a thief invaded their garden. Perkun and the Devil successively tried to catch him, but were well thrashed; whereas the Carpenter by playing the fiddle fascinated the thief, who was a witch, a hag whose hand the fiddler managed to get into a split tree (under pretence of giving her a music lesson), holding her there till she gave up her iron waggon and the whip which she had used on his comrades. After this the three, having decided to separate, disputed as to which should have the hut; and they finally agreed that it should be the possession of him who should succeed in frightening the two others. The Devil raised a storm which frightened Perkun, and Perkun with his thunder and lightning frightened the Devil; but the Carpenter held out bravely, and, in the middle of the night, came in with the witch's waggon, and, cracking her whip, the Devil and Perkun both took flight, leaving the Carpenter in possession of the hut. [214]

So far as Perkun is concerned, and may be regarded as representative of the G.o.ds, the hut may be symbol of Europe, and the Carpenter type of the power which conquered all that was left of them after their fair or n.o.ble a.s.sociations had been transferred to christian forms. Somewhat later, the devil was involved in a like fate, as we shall have to consider in a future chapter.

The most horrible superst.i.tions, if tracked in their popular development, reveal with special impressiveness the progressive emanc.i.p.ation of man from the phantasms of ferocity which represented his primal helplessness. The universal werewolf superst.i.tion, for instance, drew its unspeakable horrors from deep and wide-spreading roots. Originating, probably, in occasional relapses to cannibalism among tribes or villages which found themselves amid circ.u.mstances as urgent as those which sometimes lead a wrecked crew to draw lots which shall die to support the rest, it would necessarily become demonised by the necessity of surrounding cannibalism with dangers worse than starvation. But it would seem that individuals are always liable, by arrest of development which usually takes the form of disease or insanity, to be dragged back to the savage condition of their race. In the course of this dark history, we note first an increasing tendency to show the means of the transformation difficult. In the Volsunga Saga it is by simply putting on a 'wolf-shirt' (wolfskin) that a man may become a wolf. Then it is said it is done by a belt made of the skin of a man who has been hung--all executed persons being sacred to Wodan (because not dying a natural death), to whom also the wolf was sacred. Then it is added, that the belt must be marked with the signs of the zodiac, and have a buckle with seven teeth. Then it is said that 'only a seventh son' is possessed of this diabolical power; or others say one whose brows meet over his nose. The means of detecting werewolves and retransforming them to human shape multiplied as those of transformation diminished in number, and such remedies reflected the advance of human skill. The werewolf could be restored by crossing his path with a knife or polished steel; by a sword laid on the ground with point towards him; by a silver ball. Human skill was too much for him. In Posen mothers had discovered that one who had bread in his or her mouth could by even such means discover werewolves; and fathers, to this hint about keeping 'the wolf from the door,' added that no one could be attacked by any such monster if he were in a cornfield. The Slav levelled a plough at him. Thus by one prescription and another, and each representing a part of man's victory over chaos, the werewolf was driven out of all but a few 'unlucky' days in the year, and especially found his last refuge in Twelfth Night. But even on that night the werewolf might be generally escaped by the simple device of not speaking of him. If a wolf had to be spoken of he was then called Vermin, and Dr. Wuttke mentions a parish priest named Wolf in East Prussia who on Twelfth Night was addressed as Mr. Vermin! The actual wolf being already out of the forests in most places by art of the builder and the architect; the phantasmal wolf driven out of fear for most of the year by man's recognition of his own superiority to this exterminated beast; even the proverbial 'ears' of the vanishing werewolf ceased to be visible when on his particular fest-night his name was not mentioned.

The last execution of a man for being an occasional werewolf was, I believe, in 1589, near Cologne, there being some evidence of cannibalism. But nine years later, in France, where the belief in the Loup-garou had been intense, a man so accused was simply shut up in a mad-house. It is an indication of the revolution which has occurred, that when next governments paid attention to werewolves it was because certain vagabonds went about professing to be able to transform themselves into wolves, in order to extort money from the more weak-minded and ignorant peasants. [215] There could hardly be conceived a more significant history: the werewolf leaves where he entered. Of ignorance and weakness trying, too often in vain, 'to keep the wolf from the door,' was born this voracious phantom; with the beggar and vagabond, survivals of helplessness become inveterate, he wanders thin and crafty. He keeps out of the way of all culture, whether of field or mind. So is it indeed with all demons in decline--of which I can here only adduce a few characteristic examples. So runs the rune--

When the barley there is, Then the devils whistle; When the barley is threshed, Then the devils whine; When the barley is ground, Then the devils roar; When the flour is produced, Then the devils perish.

The old Scottish custom, mentioned by Sir Walter Scott, of leaving around each cultivated field an untilled fringe, called the Gude Man's Croft, is derived from the ancient belief that unless some wild place is left to the sylvan spirits they will injure the grain and vegetables; and, no doubt, some such notion leads the farmers of Thurgau still to graft mistletoe upon their fruit-trees. Many who can smile at such customs do yet preserve in their own minds, or those of their servants or neighbours, crofts which the ploughshare of science is forbidden to touch, and where the praeternatural troops still hide their shrivelled forms. But this wild girdle becomes ever narrower, and the images within it tend to blend with rustling leaf and straw, and the insects, and to be otherwise invisible, save to that second sight which is received from Glam. As in some shadow-pantomime, the deities and demons pursue each other in endless procession, dropping down as awe-inspiring t.i.tans, vanishing as grotesque pigmies--vanishing beyond the lamp into Nothingness!

So came most of the monsters we have been describing--Animals, Volcanoes, Icebergs, Deserts, though they might be--by growing culture and mastery of nature to be called 'the little people;' and perhaps it is rather through pity than euphemism when they were so often called, as in Ireland (Duine Matha), 'the good little people.' [216]

At every step in time or s.p.a.ce back of the era of mechanic arts the little fairy gains in physical proportions. The house-spirits (Domovoi) of Russia are full-sized, s.h.a.ggy human-shaped beings. In Lithuania the corresponding phantoms (Kaukas) average only a foot in height. The Krosnyata, believed in by the Slavs on the Baltic coast, are similarly small; and by way of the kobolds, elves, fays, travelling westward, we find the size of such shapes diminishing, until warnings are given that the teeth must never be picked with a straw, that slender tube being a favourite residence of the elf! In Bavaria a little red chafer with seven spots (Coccinella septempunctata) is able to hold Thor with his lightnings, and in other regions is a form of the G.o.ddess of Love! [217] Our English name for the tiny beetle 'Lady-bug' is derived from the latter notion; and Mr. Karl Blind has expressed the opinion that our children's rune--

Lady-bug, lady-bug, fly away home, Thy house is on fire, thy children will roam--

is last echo of the Eddaic prophecies of the destruction of the universe by the fire-fiend Loki! [218] Such reductions of the ancient G.o.ds, demons, and terrors to tiny dimensions would, of course, be only an indirect result of the general cause stated. They were driven from the great world, and sought the small world: they survived in the hut and were adapted to the nerves of the nursery. So alone can t.i.thonos live on: beyond the age for which he is born he shrinks to a gra.s.shopper; and it is now by only careful listening that in the chirpings of the mult.i.tudinous immortals, of which t.i.thonos is type, may be distinguished the thunders and roarings of deities and demons that once made the earth to tremble.

CHAPTER II.

GENERALISATION OF DEMONS.

The Demons' bequest to their conquerors--Nondescripts-- Exaggerations of tradition--Saurian Theory of Dragons-- The Dragon not primitive in Mythology--Monsters of Egyptian, Iranian, Vedic, and Jewish Mythologies--Turner's Dragon-- Della Bella--The Conventional Dragon.

After all those brave victories of man over the first chaos, organic and inorganic, whose effect upon his phantasms has been indicated; after fire had slain its thousands, and iron its tens of thousands of his demons, and the rough artisan become a Nemesis with his rudder and wheel pursuing the hosts of darkness back into Night and Invisibility; still stood the grim fact of manyformed pain and evil in the world, still defying the ascending purposes of mankind. Moreover, confronting these, he is by no means so different mentally from that man he was before conquering many foes in detail, and laying their phantoms, as he was morally. More courage man had gained, and more defiance; and, intellectually, a step had been taken, if only one: he had learned that his evils are related to each other. Hunger is of many heads and forms. Its yawning throat may be seen in the brilliant sky that lasts till it is as bra.s.s, in the deluge, the earthquake, in claw and fang; and then these together do but relate the hunger-brood to Fire and Ferocity; the summer sunbeam may be venomous as a serpent, and the end of them all is Death. Some tendency to these more general conceptions of an opposing principle and power in the world seems to be represented in that phase of development at which nondescript forms arise. These were the conquered demons' bequest.

It is, of course, impossible to measure the various forces which combined to produce the complex symbolical forms of physical evil. Tradition is not always a good draughtsman, and in portraying for a distant generation in Germany a big snake killed in India might not be exact as to the number of its heads or other details. Heroes before Falstaff were liable to overstate their foes in buckram. The less measurable a thing by fact, the more immense in fancy: werewolves of especial magnitude haunted regions where there had not been actual wolves for centuries; huge serpents play a large part in the annals of Ireland, where not even the smallest have been found. But after all natural influences have been considered, one can hardly look upon the sphynx, the chimaera, or on a conventional dragon, without perceiving that he is in presence of a higher creation than a demonic bear or a giant ruffian. The fundamental difference between the two cla.s.ses is that one is natural, the other praeternatural. Of course a werewolf is as praeternatural as a gryphon to the eye of science, but as original expressions of human imagination the former could hardly have been a more miraculous monster than the Siamese twins to intelligent people to-day. The demonic forms are generally natural, albeit caricatured or exaggerated. And this effort at a praeternatural conception is, in this early form, by no means mere superst.i.tion; rather is it poetic and artistic,--a kind of crude effort at allgemeinheit, at realisation of the types of evil--the claw-principle, fang-principle in the universe, the physiognomies of venom and pain detached from forms to which they are accidental.

Some of the particular forms we have been considering are, indeed, by no means of the prosaic type. Such conceptions as Rahu, Cerberus, and several others, are transitional between the natural and mystical conceptions; while the sphynx, however complete a combination of ideal forms, is not all demonic. In this Part III. are included those forms whose combination is not found in objective nature, but which are yet travesties of nature and genuine fauna of the human mind.

Perhaps it may be thought somewhat arbitrary that I should describe all these intermediate forms between demon and devil by the term Dragon; but I believe there is no other fabulous form which includes so many individual types of transition, or whose evolution may be so satisfactorily traced from the point where it is linked with the demon to that where it bequeathes its characters to the devil. While, however, this term is used as the best that suggests itself, it cannot be accepted as limiting our inquiry or excluding other abstract forms which ideally correspond to the dragon,--the generalised expression for an active, powerful, and intelligent enemy to mankind, a being who is antagonism organised, and able to command every weapon in nature for an antihuman purpose.

The opinion has steadily gained that the conventional dragon is the traditional 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, transmitted orally and pictorially, have resulted in preserving their forms in fable (proximately). The restorations of Saurians on their islet at the Crystal Palace show how much common sense there is in this theory. The discoveries of Professor Marsh of Yale College have proved that the general form of the dragon is startlingly prefigured in nature; and Mr. Alfred Tylor, in an able paper read before the Anthropological Society, has shown that we are very apt to be on the safe side in sticking to the theory of an 'object-origin' for most things.

Concerning this theory, it may be said that the earliest descriptions, both written and pictorial, which have been discovered of the reptilian monsters around which grew the germs of our dragon-myths, are crocodiles or serpents, and not dragons of any conventional kind,--with a few doubtful exceptions. In an Egyptian papyrus there is a hieroglyphic picture of San-nu Hut-ur, 'plunger of the sea;'

it is a marine, dolphin-like monster, with four feet, and a tail ending in a serpent's head. [219] With wings, this might approach the dragon-form. Again, Amen-Ra slew Naka, and this serpent 'saved his feet.' Possibly the phrase is ironical, and means that the serpent saved nothing; but apart from that, the poem is too highly metaphorical--the victorious G.o.d himself being described in it as a 'beautiful bull'--for the phrase to be important. On Egyptian monuments are pictured serpents with human heads and members, and the serpent Nahab-ka is pictured on amulets with two perfect human legs and feet. [220] Winged serpents are found on Egyptian monuments, but almost as frequently with the incredible number of four as with the conceivable two wings of the pterodactyl. The forms of the serpents thus portrayed with anthropomorphic legs and slight wings are, in their main shapes, of ordinary species. In the Iranian tradition of the temptation of the first man and woman, Meschia and Meschiane, by the 'two-footed serpent of lies.' And it is possible that out of this myth of the 'two-footed' serpent grew the puzzling legend of Genesis that the serpent of Eden was sentenced thereafter to crawl on his belly. The snake's lack of feet, however, might with equal probability have given rise to the explanation given in mussulman and rabbinical stories of his feet being cut off by the avenging angel. But the antiquity of the Iranian myth is doubtful; while the superior antiquity of the Hindu fable of Rahu, to which it seems related, suggests that the two legs of the Ahriman serpent, like the four arms of serpent-tailed Rahu, is an anthropomorphic addition. In the ancient planispheres we find the 'crooked serpent' mentioned in the Book of Job, but no dragon.

The two great monsters of Vedic mythology, Vritra and Ahi, are not so distinguishable from each other in the Vedas as in more recent fables. Vritra is very frequently called Vritra Ahi--Ahi being explained in the St. Petersburg Dictionary as 'the Serpent of the Heavens, the demon Vritra.' Ahi literally means 'serpent,'

answering to the Greek echi-s, echi-dna; and when anything is added it appears to be anthropomorphic--heads, arms, eyes--as in the case of the Egyptian serpent-monsters. The Vedic demon Urana is described as having three heads, six eyes, and ninety-nine arms.

There would appear to be as little reason for ascribing to the Tannin of the Old Testament the significance of dragon, though it is generally so translated. It is used under circ.u.mstances which show it to mean whale, serpent, and various other beasts. Jeremiah (xiv. 6) compares them to wild a.s.ses snuffing the wind, and Micah (i. 8) describes their 'wailing.' The fiery serpents said to have afflicted Israel in the wilderness are called seraphim, but neither in their natural or mythological forms do they antic.i.p.ate our conventional dragon beyond the fiery character that is blended with the serpent character. Nor do the descriptions of Behemoth and Leviathan comport with the dragon-form.

The serpent as an animal is a consummate development. Its feet, so far from having been amputated, as the fables say, in punishment of its sin, have been withdrawn beneath the skin as crutches used in a feebler period. It is found as a tertiary fossil. Since, therefore, the dragon form ex hypothesi is a reminiscence of the huge, now fossil, Saurians which preceded the serpent in time, the early mythologies could hardly have so regularly described great serpents instead of dragons. If the realistic theory we are discussing were true, the earliest combats--those of Indra, for instance--ought to have been with dragons, and the serpent enemies would have multiplied as time went on; but the reverse is the case--the (alleged) extinct forms being comparatively modern in heroic legend.

Mr. John Ruskin once remarked upon Turner's picture of the Dragon guarding the Hesperides, that this conception so early as 1806, when no Saurian skeleton was within the artist's reach, presented a singular instance of the scientific imagination. As a coincidence with such extinct forms Turner's dragon is surpa.s.sed by the monster on which a witch rides in one of the engravings of Della Bella, published in 1637. In that year, on the occasion of the marriage of the grand duke Ferdinand II. in Florence, there was a masque d'Inferno, whose representations were engraved by Della Bella, of which this is one, so that it may be rather to some scenic artist than to the distinguished imitator of Callot that we owe this grotesque form, which the late Mr. Wright said 'might have been borrowed from some distant geological period.' If so, the fact would present a curious coincidence with the true history of Turner's Dragon; for after Mr. Ruskin had published his remark about the scientific imagination represented in it, an old friend of the artist declared that Turner himself had told him that he copied that dragon from a Christmas spectacle in Drury Lane theatre. But Turner had shown the truest scientific instinct in repairing to the fossil-beds of human imagination, and drawing thence the conventional form which never had existence save as the structure of c.u.mulative tradition.

CHAPTER III.

THE SERPENT.

The beauty of the Serpent--Emerson on ideal forms--Michelet's thoughts on the viper's head--Unique characters of the Serpent--The monkey's horror of Snakes--The Serpent protected by superst.i.tion--Human defencelessness against its subtle powers--Dubufe's picture of the Fall of Man.

In the accompanying picture, a medal of the ancient city of Tyre, two of the most beautiful forms of nature are brought together,--the Serpent and the Egg. Mr. D. R. Hay has shown the endless extent to which the oval arches have been reproduced in the ceramic arts of antiquity; and the same sense of symmetry which made the Greek vase a combination of Eggs prevails in the charm which the same graceful outline possesses wherever suggested,--as in curves of the swan, crescent of the moon, the elongated sh.e.l.l,--on which Aphrodite may well be poised, since the same contours find their consummate expression in the flowing lines attaining their repose in the perfect form of woman. The Serpent--model of the 'line of grace and beauty'--has had an even larger fascination for the eye of the artist and the poet. It is the one active form in nature which cannot be ungraceful, and to estimate the extent of its use in decoration is impossible, because all undulating and coiling lines are necessarily serpent forms. But in addition to the perfections of this form--which fulfil all the ascent of forms in Swedenborg's mystical morphology, circular, spiral, perpetual-circular, vortical, celestial--the Serpent bears on it, as it were, gems of the underworld that seem to find their counterpart in galaxies.

One must conclude that Serpent-worship is mainly founded in fear. The sacrifices offered to that animal are alone sufficient to prove this. But as it is certain that the Serpent appears in symbolism and poetry in many ways which have little or no relation to its terrors, we may well doubt whether it may not have had a career in the human imagination previous to either of the results of its reign of terror,--worship and execration. It is the theory of Pestalozzi that every child is born an artist, and through its pictorial sense must be led on its first steps of education. The infant world displayed also in its selection of sacred trees and animals a profound appreciation of beauty. The myths in which the Serpent is represented as kakodemon refer rather to its natural history than to its appearance; and even when its natural history came to be observed, there was--there now is--such a wide discrepancy between its physiology and its functions, also between its intrinsic characters and their relation to man, that we can only accept its various aspects in mythology without attempting to trace their relative precedence in time.

The past may in this case be best interpreted by the present. How different now to wise and observant men are the suggestions of this exceptional form in nature!

Let us read a pa.s.sage concerning it from Ralph Waldo Emerson:--

'In the old aphorism, nature is always self-similar. In the plant, the eye or germinative point opens to a leaf, then to another leaf, with a power of transforming the leaf into radicle, stamen, pistil, petal, bract, sepal, or seed. The whole art of the plant is still to repeat leaf on leaf without end, the more or less of heat, light, moisture, and food, determining the form it shall a.s.sume. In the animal, nature makes a vertebra, or a spine of vertebrae, and helps herself still by a new spine, with a limited power of modifying its form,--spine on spine, to the end of the world. A poetic anatomist, in our own day, teaches that a snake being a horizontal line, and man being an erect line, const.i.tute a right angle; and between the lines of this mystical quadrant, all animated beings find their place: and he a.s.sumes the hair-worm, the span-worm, or the snake, as the type or prediction of the spine. Manifestly, at the end of the spine, nature puts out smaller spines, as arms; at the end of the arms, new spines, as hands; at the other end she repeats the process, as legs and feet. At the top of the column she puts out another spine, which doubles or loops itself over, as a span-worm, into a ball, and forms the skull, with extremities again: the hands being now the upper jaw, the feet the lower jaw, the fingers and toes being represented this time by upper and lower teeth. This new spine is destined to high uses. It is a new man on the shoulders of the last.' [221]

As one reads this it might be asked, How could its idealism be more profoundly pictured for the eye than in the Serpent coiled round the egg,--the seed out of which all these spines must branch out for their protean variations? What refrains of ancient themes subtly sound between the lines,--from the Serpent doomed to crawl on its belly in the dust, to the Serpent that is lifted up!