Demonology and Devil-lore Part 34

CHAPTER XVII.

THE PRINCE OF THIS WORLD.

Temptations--Birth of Buddha--Mara--Temptation of power--Asceticism and Luxury--Mara's menaces--Appearance of the Buddha's Vindicator--Ahriman tempts Zoroaster--Satan and Christ--Criticism of Strauss--Jewish traditions--Hunger--Variants.

The Devil, having shown Jesus all the kingdoms of this world, said, 'All this power will I give thee, and the glory of them: for that is delivered unto me, and to whomsoever I will I give it,' The theory thus announced is as a vast formation underlying many religions. As every religion begins as an ideal, it must find itself in antagonism to the world at large; and since the social and political world are themselves, so long as they last, the outcome of nature, it is inevitable that in primitive times the earth should be regarded as a Satanic realm, and the divine world pictured elsewhere. A legitimate result of this conclusion is asceticism, and belief in the wickedness of earthly enjoyments. To men of great intellectual powers, generally accompanied as they are with keen susceptibilities of enjoyment and strong sympathies, the renunciation of this world must be as a living burial. To men who, amid the corruptions of the world, feel within them the power to strike in with effect, or who, seeing 'with how little wisdom the world is governed,' are stirred by the sense of power, the struggle against the temptation to lead in the kingdoms of this world is necessarily severe. Thus simple is the sense of those temptations which make the almost invariable ordeal of the traditional founders of religions. As in earlier times the G.o.d won his spurs, so to say, by conquering some monstrous beast, the saint or saviour must have overcome some potent many-headed world, with gems for scales and double-tongue, coiling round the earth, and thence, like Lilith's golden hair, round the heart of all surrendered to its seductions.

It is remarkable to note the contrast between the visible and invisible worlds which surrounded the spiritual pilgrimage of Sakya Muni to Buddhahood or enlightenment. At his birth there is no trace of political hostility: the cruel Kansa, Herod, Magicians seeking to destroy, are replaced by the affectionate force of a king trying to retain his son. The universal traditions reach their happy height in the ecstatic gospels of the Siamese. [89] The universe was illumined; all jewels shown with unwonted l.u.s.tre; the air was full of music; all pain ceased; the blind saw, the deaf heard; the birds paused in their flight; all trees and plants burst into bloom, and lotus flowers appeared in every place. Not under the dominion of Mara [90]

was this beautiful world. But by turning from all its youth, health, and life, to think only of its decrepitude, illness, and death, the Prince Sakya Muni surrounded himself with another world in which Mara had his share of power. I condense here the accounts of his encounters with the Prince, who was on his way to be a hermit.

When the Prince pa.s.sed out at the palace gates, the king Mara, knowing that the youth was pa.s.sing beyond his evil power, determined to prevent him. Descending from his abode and floating in the air, Mara cried, 'Lord, thou art capable of such vast endurance, go not forth to adopt a religious life, but return to thy kingdom, and in seven days thou shalt become an emperor of the world, ruling over the four great continents.' 'Take heed, O Mara!' replied the Prince; 'I also know that in seven days I might gain universal empire, but I have no desire for such possessions. I know that the pursuit of religion is better than the empire of the world. See how the world is moved, and quakes with praise of this my entry on a religious life! I shall attain the glorious omniscience, and shall teach the wheel of the law, that all teachable beings may free themselves from transmigratory existence. You, thinking only of the l.u.s.ts of the flesh, would force me to leave all beings to wander without guide into your power. Avaunt! get thee away far from me!'

Mara withdrew, but only to watch for another opportunity. It came when the Prince had reduced himself to emaciation and agony by the severest austerities. Then Mara presented himself, and pretending compa.s.sion, said, 'Beware, O grand Being! Your state is pitiable to look on; you are attenuated beyond measure, and your skin, that was of the colour of gold, is dark and discoloured. You are practising this mortification in vain. I can see that you will not live through it. You, who are a Grand Being, had better give up this course, for be a.s.sured you will derive much more advantage from sacrifices of fire and flowers.' Him the Grand Being indignantly answered, 'Hearken, thou vile and wicked Mara! Thy words suit not the time. Think not to deceive me, for I heed thee not. Thou mayest mislead those who have no understanding, but I, who have virtue, endurance, and intelligence, who know what is good and what is evil, cannot be so misled. Thou, O Mara! hast eight generals. Thy first is delight in the five l.u.s.ts of the flesh, which are the pleasures of appearance, sound, scent, flavour, and touch. Thy second general is wrath, who takes the form of vexation, indignation, and desire to injure. Thy third is concupiscence. Thy fourth is desire. Thy fifth is impudence. Thy sixth is arrogance. Thy seventh is doubt. And thine eighth is ingrat.i.tude. These are thy generals, who cannot be escaped by those whose hearts are set on honour and wealth. But I know that he who can contend with these thy generals shall escape beyond all sorrow, and enjoy the most glorious happiness. Therefore I have not ceased to practise mortification, knowing that even were I to die whilst thus engaged, it would be a most excellent thing.'

It is added that Mara 'fled in confusion,' but the next incident seems to show that his suggestion was not unheeded; for 'after he had departed,' the Grand Being had his vision of the three-stringed guitar--one string drawn too tightly, the second too loosely, the third moderately--which last, somewhat in defiance of orchestral ideas, alone gave sweet music, and taught him that moderation was better than excess or laxity. By eating enough he gained that pristine strength and beauty which offended the five Brahmans so that they left him. The third and final effort of Mara immediately preceded the Prince's attainment of the order of Buddha under the Bo-tree. He now sent his three daughters, Raka (Love), Aradi (Anger), Tanha (Desire). Beautifully bedecked they approached him, and Raka said, 'Lord, fearest thou not death?' But he drove her away. The two others also he drove away as they had no charm of sufficient power to entice him. Then Mara a.s.sembled his generals, and said, 'Listen, ye Maras, that know not sorrow! Now shall I make war on the Prince, that man without equal. I dare not attack him in face, but I will circ.u.mvent him by approaching on the north side. a.s.sume then all manner of shapes, and use your mightiest powers, that he may flee in terror.'

Having taken on fearful shapes, raising awful sounds, headed by Mara himself, who had a.s.sumed immense size, and mounted his elephant Girimaga, a thousand miles in height, they advanced; but they dare not enter beneath the shade of the holy Bo-tree. They frightened away, however, the Lord's guardian angels, and he was left alone. Then seeing the army approaching from the north, he reflected, 'Long have I devoted myself to a life of mortification, and now I am alone, without a friend to aid me in this contest. Yet may I escape the Maras, for the virtue of my transcendent merits will be my army.' 'Help me,' he cried, 'ye thirty Barami! ye powers of acc.u.mulated merit, ye powers of Almsgiving, Morality, Relinquishment, Wisdom, Fort.i.tude, Patience, Truth, Determination, Charity, and Equanimity, help me in my fight with Mara!' The Lord was seated on his jewelled throne (the same that had been formed of the gra.s.s on which he sat), and Mara with his army exhausted every resource of terror--monstrous beasts, rain of missiles and burning ashes, gales that blew down mountain peaks--to inspire him with fear; but all in vain! Nay, the burning ashes were changed to flowers as they fell.

'Come down from thy throne,' shouted the evil-formed one; 'come down, or I will cut thine heart into atoms!' The Lord replied, 'This jewelled throne was created by the power of my merits, for I am he who will teach all men the remedy for death, who will redeem all beings, and set them free from the sorrows of circling existence.'

Mara then claimed that the throne belonged to himself, and had been created by his own merits; and on this armed himself with the Chakkra, the irresistible weapon of Indra, and Wheel of the Law. Yet Buddha answered, 'By the thirty virtues of transcendent merits, and the five alms, I have obtained the throne. Thou, in saying that this throne was created by thy merits, tellest an untruth, for indeed there is no throne for a sinful, horrible being such as thou art.'

Then furious Mara hurled the Chakkra, which clove mountains in its course, but could not pa.s.s a canopy of flowers which rose over the Lord's head.

And now the great Being asked Mara for the witnesses of his acts of merit by virtue of which he claimed the throne. In response, Mara's generals all bore him witness. Then Mara challenged him, 'Tell me now, where is the man that can bear witness for thee?' The Lord reflected, 'Truly here is no man to bear me witness, but I will call on the earth itself, though it has neither spirit nor understanding, and it shall be my witness.' Stretching forth his hand, he thus invoked the earth: 'O holy Earth! I who have attained the thirty powers of virtue, and performed the five great alms, each time that I have performed a great act have not failed to pour water on thee. Now that I have no other witness, I call upon thee to give thy testimony!'

The angel of the earth appeared in shape of a lovely woman, and answered, 'O Being more excellent than angels or men! it is true that, when you performed your great works, you ever poured water on my hair.' And with these words she wrung her long hair, and from it issued a stream, a torrent, a flood, in which Mara and his hosts were overturned, their insignia destroyed, and King Mara put to flight, amid the loud rejoicings of angels.

Then the evil one and his generals were conquered not only in power but in heart; and Mara, raising his thousand arms, paid reverence, saying, 'Homage to the Lord, who has subdued his body even as a charioteer breaks his horses to his use! The Lord will become the omniscient Buddha, the Teacher of angels, and Brahmas, and Yakkhas (demons), and men. He will confound all Maras, and rescue men from the whirl of transmigration!'

The menacing powers depicted as a.s.sailing Sakya Muni appear only around the infancy of Zoroaster. The interview of the latter with Ahriman hardly amounts to a severe trial, but still the accent of the chief temptation both of Buddha and Christ is in it, namely, the promise of worldly empire. It was on one of those midnight journeys through Heaven and h.e.l.l that Zoroaster saw Ahriman, and delivered from his power 'one who had done both good and evil.' [91]

When Ahriman met Zoroaster's gaze, he cried, 'Quit thou the pure law; cast it to the ground; thou wilt then be in the world all that thou canst desire. Be not anxious about thy end. At least, do not destroy my subjects, O pure Zoroaster, son of Poroscharp, who art born of her thou hast borne!' Zoroaster answered, 'Wicked Majesty! it is for thee and thy worshippers that h.e.l.l is prepared, but by the mercy of G.o.d I shall bury your work with shame and ignominy.'

In the account of Matthew, Satan begins his temptation of Jesus in the same way and amid similar circ.u.mstances to those we find in the Siamese legends of Buddha. It occurs in a wilderness, and the appeal is to hunger. The temptation of Buddha, in which Mara promises the empire of the world, is also repeated in the case of Satan and Jesus (Fig. 6). The menaces, however, in this case, are relegated to the infancy, and the l.u.s.tful temptation is absent altogether. Mark has an allusion to his being in the wilderness forty days 'with the beasts,'

which may mean that Satan 'drove' him into a region of danger to inspire fear. In Luke we have the remarkable claim of Satan that the authority over the world has been delivered to himself, and he gives it to whom he will; which Jesus does not deny, as Buddha did the similar claim of Mara. As in the case of Buddha, the temptation of Jesus ends his fasting; angels bring him food (diekonoun ayto probably means that), and thenceforth he eats and drinks, to the scandal of the ascetics.

The essential addition in the case of Jesus is the notable temptation to try and perform a crucial act. Satan quotes an accredited messianic prophecy, and invites Jesus to test his claim to be the predicted deliverer by casting himself from the pinnacle of the Temple, and testing the promise that angels should protect the true Son of G.o.d. Strauss, [92] as it appears to me, has not considered the importance of this in connection with the general situation. 'a.s.sent,'

he says, 'cannot be withheld from the canon that, to be credible, the narrative must ascribe nothing to the devil inconsistent with his established cunning. Now, the first temptation, appealing to hunger, we grant, is not ill-conceived; if this were ineffectual, the devil, as an artful tactician, should have had a yet more alluring temptation at hand; but instead of this, we find him, in Matthew, proposing to Jesus the neck-breaking feat of casting himself down from the pinnacle of the Temple--a far less inviting miracle than the metamorphosis of the stones. This proposition finding no acceptance, there follows, as a crowning effort, a suggestion which, whatever might be the bribe, every true Israelite would instantly reject with abhorrence--to fall down and worship the devil.'

Not so! The scapegoat was a perpetual act of worship to the Devil. In this story of the temptation of Christ there enter some characteristic elements of the temptation of Job. [93] Uz in the one case and the wilderness in the other mean morally the same, the region ruled over by Azazel. In both cases the trial is under divine direction. And the trial is in both cases to secure a division of worship between the good and evil powers, which was so universal in the East that it was the test of exceptional piety if one did not swerve from an unmixed sacrifice. Jesus is apparently abandoned by the G.o.d in whom he trusted; he is 'driven' into a wilderness, and there kept with the beasts and without food. The Devil alone comes to him; exhibits his own miraculous power by bearing him through the air to his own Mount Seir, and showing him the whole world in a moment of time; and now says to him, as it were, 'Try your G.o.d! See if he will even turn stones into bread to save his own son, to whom I offer the kingdoms of the world!' Then bearing him into the 'holy hill' of his own G.o.d--the pinnacle of the Temple--says, 'Try now a leap, and see if he saves from being dashed to pieces, even in his own precincts, his so trustful devotee, whom I have borne aloft so safely! Which, then, has the greater power to protect, enrich, advance you,--he who has left you out here to starve, so that you dare not trust yourself to him, or I? Fall down then and worship me as your G.o.d, and all the world is yours! It is the world you are to reign over: rule it in my name!

When St. Anthony is tempted by the Devil in the form of a lean monk, it was easy to see that the hermit was troubled with a vision of his own emaciation. When the Devil appears to Luther under guise of a holy monk, it is an obvious explanation that he was impressed by a memory of the holy brothers who still remained in the Church, and who, while they implored his return, pointed out the strength and influence he had lost by secession. Equally simple are the moral elements in the story of Christ's temptation. While a member of John's ascetic community, for which 'though he was rich he became poor,' hunger, and such anxiety about a living as victimises many a young thinker now, must have a.s.sailed him. Later on his Devil meets him on the Temple, quotes scripture, and warns him that his visionary G.o.d will not raise him so high in the Church as the Prince of this World can. [94] And finally, when dreams of a larger union, including Jews and Gentiles, visited him, the power that might be gained by connivance with universal idolatry would be reflected in the offer of the kingdoms of the world in payment for the purity of his aims and singleness of his worship.

That these trials of self-truthfulness and fidelity, occurring at various phases of life, would be recognised, is certain. A youth of high position, as Christ probably was, [95] or even one with that great power over the people which all concede, was, in a worldly sense, 'throwing away his prospects;' and this voice, real in its time, would naturally be conventionalised. It would put on the stock costume of devils and angels; and among Jewish christians it would naturally be a.s.sociated with the forty-days' fast of Moses (Exod. x.x.xiv. 28; Deut. ix. 9), and that of Elias (1 Kings xix. 8), and the forty-years' trial of Israel in the wilderness. Among Greek christians some traces of the legend of Herakles in his seclusion as herdsman, or at the cross-roads between Vice and Virtue, might enter; and it is not impossible that some touches might be added from the Oriental myth which invested Buddha.

However this may be, we may with certainty repair to the common source of all such myths in the higher nature of man, and recognise the power of a pure genius to overcome those temptations to a success unworthy of itself. We may interpret all such legends with a clearness proportioned to the sacrifices we have made for truth and ideal right; and the endless perplexities of commentators and theologians about the impossible outward details of the New Testament story are simple confessions that the great spirit so tried is now made to label with his name his own Tempter--namely, a Church grown powerful and wealthy, which, as the Prince of this World, bribes the conscience and tempts away the talent necessary to the progress of mankind.

CHAPTER XVIII.

TRIAL OF THE GREAT.

A 'Morality' at Tours--The 'St. Anthony' of Spagnoletto--Bunyan's Pilgrim--Milton on Christ's Temptation--An Edinburgh saint and Unitarian fiend--A haunted Jewess--Conversion by fever--Limit of courage--Woman and sorcery--Luther and the Devil--The ink-spot at Wartburg--Carlyle's interpretation--The cowled devil--Carlyle's trial--In Rue St. Thomas d'Enfer--The Everlasting No--Devil of Vauvert--The latter-day conflict--New conditions--The Victory of Man--The Scholar and the World.

A representation of the Temptation of St. Anthony (marionettes), which I witnessed at Tours (1878), had several points of significance. It was the mediaeval 'Morality' as diminished by centuries, and conventionalised among those whom the centuries mould in ways and for ends they know not. Amid a scenery of grotesque devils, rudely copied from Callot, St. Anthony appeared, and was tempted in a way that recalled the old pictures. There was the same fair Temptress, in this case the wife of Satan, who warns her lord that his ugly devils will be of no avail against Anthony, and that the whole affair should be confided to her. She being repelled, the rest of the performance consisted in the devils continually ringing the bell of the hermitage, and finally setting fire to it. This conflagration was the supreme torment of Anthony--and, sooth to say, it was a fairly comfortable abode--who utters piteous prayers and is presently comforted by an angel bringing him wreaths of evergreen.

The prayers of the saint and the response of the angel were meant to be seriously taken; but their pathos was generally met with pardonable laughter by the crowd in the booth. Yet there was a pathos about it all, if only this, that the only temptations thought of for a saint were a sound and quiet house and a mistress. The bell-noise alone remained from the great picture of Spagnoletto at Siena, where the unsheltered old man raises his deprecating hand against the disturber, but not his eyes from the book he reads. In Spagnoletto's picture there are five large books, pen, ink, and hour-gla.s.s; but there is neither hermitage to be burnt nor female charms to be resisted.

But Spagnoletto, even in his time, was beholding the vision of exceptional men in the past, whose hunger and thirst was for knowledge, truth, and culture, and who sought these in solitude. Such men have so long left the Church familiar to the French peasantry that any representation of their temptations and trials would be out of place among the marionettes. The bells which now disturb them are those that sound from steeples.

Another picture loomed up before my eyes over the puppet performance at Tours, that which for Bunyan frescoed the walls of Bedford Gaol. There, too, the old demons, giants, and devils took on grave and vast forms, and reflected the trials of the Great Hearts who withstood the Popes and Pagans, the armed political Apollyons and the Giant Despairs, who could make prisons the hermitages of men born to be saviours of the people.

Such were the temptations that Milton knew; from his own heart came the pigments with which he painted the trial of Christ in the wilderness. 'Set women in his eye,' said Belial:--

Women, when nothing else, beguiled the heart Of wisest Solomon, and made him build, And made him bow to the G.o.ds of his wives.

To whom quick answer Satan thus returned.

Belial, in much uneven scale thou weigh'st All others by thyself....

But he whom we attempt is wiser far Than Solomon, of more exalted mind, Made and set wholly on the accomplishment Of greatest things....

Therefore with manlier objects we must try His constancy, with such as have more show Of worth, of honour, glory, and popular praise; Rocks whereon greatest men have oftest wrecked. [96]

The progressive ideas which Milton attributed to Satan have not failed. That Celestial City which Bunyan found it so hard to reach has now become a metropolis of wealth and fashion, and the trials which once beset pilgrims toiling towards it are now transferred to those who would pa.s.s beyond it to another city, seen from afar, with temples of Reason and palaces of Justice.

The old phantasms have shrunk to puppets. The trials by personal devils are relegated to the regions of insanity and disease. It is everywhere a dance of puppets though on a cerebral stage. A lady well known in Edinburgh related to me a terrible experience she had with the devil. She had invited some of her relations to visit her for some days; but these relatives were Unitarians, and, after they had gone, having entered the room which they had occupied, she was seized by the devil, thrown on the floor, and her back so strained that she had to keep her bed for some time. This was to her 'the Unitarian fiend'

of which the Wesleyan Hymn-Book sang so long; but even the Wesleyans have now discarded the famous couplet, and there must be few who would not recognise that the old lady at Edinburgh merely had a tottering body representing a failing mind.

I have just read a book in which a lady in America relates her trial by the devil. This lady, in her girlhood, was of a christian family, but she married a rabbi and was baptized into Judaism. After some years of happy life a terrible compunction seized her; she imagined herself lost for ever; she became ill. A christian (Baptist) minister and his wife were the evil stars in her case, and with what terrors they surrounded the poor Jewess may be gathered from the following extract.

'She then left me--that dear friend left me alone to my G.o.d, and to him I carried a lacerated and bleeding heart, and laid it at the foot of the cross, as an atonement for the multiplied sins I had committed, whether of ignorance or wilfulness; and how shall I proceed to portray the heart-felt agonies of that night preceding my deliverance from the shafts of Satan? Oh! this weight, this load of sin, this burden so intolerable that it crushed me to the earth; for this was a dark hour with me--the darkest; and I lay calm, to all appearance, but with cold perspiration drenching me, nor could I close my eyes; and these words again smote my ear, No redemption, no redemption; and the tempter came, inviting me, with all his blandishment and power, to follow him to his court of pleasure. My eyes were open; I certainly saw him, dressed in the most phantastic shape. This was no illusion; for he soon a.s.sumed the appearance of one of the gay throng I had mingled with in former days, and beckoned me to follow. I was awake, and seemed to lie on the brink of a chasm, and spirits were dancing around me, and I made some slight outcry, and those dear girls watching with me came to me, and looked at me. They said I looked at them but could not speak, and they moistened my lips, and said I was nearly gone; then I whispered, and they came and looked at me again, but would not disturb me. It was well they did not; for the power of G.o.d was over me, and angels were around me, and whispering spirits near, and I whispered in sweet communion with them, as they surrounded me, and, pointing to the throne of grace, said, 'Behold!' and I felt that the glory of G.o.d was about to manifest itself; for a shout, as if a choir of angels had tuned their golden harps, burst forth in, 'Glory to G.o.d on high,' and died away in softest strains of melody. I lifted up my eyes to heaven, and there, so near as to be almost within my reach, the brightest vision of our Lord and Saviour stood before me, enveloped with a light, ethereal mist, so bright and yet transparent that his divine figure could be seen distinctly, and my eyes were riveted upon him; for this bright vision seemed to touch my bed, standing at the foot, so near, and he stretched forth his left hand toward me, whilst with the right one he pointed to the throne of grace, and a voice came, saying, 'Blessed are they who can see G.o.d; arise, take up thy cross and follow me; for though thy sins be as scarlet they shall be white as wool.' And with my eyes fixed on that bright vision, I saw from the hand stretched toward me great drops of blood, as if from each finger; for his blessed hand was spread open, as if in prayer, and those drops fell distinctly, as if upon the earth; and a misty light encircled me, and a voice again said, 'Take up thy cross and follow me; for though thy sins be as scarlet they shall be white as wool.' And angels were all around me, and I saw the throne of heaven. And, oh! the sweet calm that stole over my senses. It must have been a foretaste of heavenly bliss. How long I lay after this beautiful vision I know not; but when I opened my eyes it was early dawn, and I felt so happy and well. My young friends pressed around my bedside, to know how I felt, and I said, 'I am well and so happy.' They then said I was whispering with some one in my dreams all night. I told them angels were with me; that I was not asleep, and I had sweet communion with them, and would soon be well.' [97]

That is what the temptation of Jesus in the wilderness comes to when dislocated from its time and place, and, with its gathered ages of fable, is imported at last to be an engine of torture sprung on the nerves of a devout woman. This Jewess was divorced from her husband by her Christianity; her child died a victim to precocious piety; but what were home and affection in ruins compared with salvation from that frightful devil seen in her holy delirium?

History shows that it has always required unusual courage for a human being to confront an enemy believed to be praeternatural. This Jewess would probably have been able to face a tiger for the sake of her husband, but not that fantastic devil. Not long ago an English actor was criticised because, in playing Hamlet, he cowered with fear on seeing the ghost, all his sinews and joints seeming to give way; but to me he appeared then the perfect type of what mankind have always been when believing themselves in the presence of praeternatural powers. The limit of courage in human nature was pa.s.sed when the foe was one which no earthly power or weapon could reach.