Fiends, Ghosts, and Sprites Part 2

III. Another element has also exercised a considerable influence upon the mythologies of some nations, namely, _Scriptural narrative and traditions_. It is not improbable that several of the heathen myths have been derived from this source. Many, indeed, believe that all mythology arises from corrupted Scripture, and it is a.s.serted that Deucalion is merely another name for Noah; Hercules for Samson; Arion for Jonah, and Bacchus is either Nimrod or Moses--for the former supposition the similarity of name being a.s.signed; for the latter, among others, one of the names and some of the actions of this G.o.d. Thus, Bacchus was named _Bicornis, double-horned_; and the face of Moses appeared double-horned when he came down from the mountain where he had spoken to G.o.d,--the rays of glory darting from his brow having the semblance of radiant horns. The Bacchae drew waters from the rocks by striking them with their thyrsi; and wherever they went, the land flowed with milk, honey, and wine. Bacchus caused the rivers Orontes and Hydaspes to dry up, by striking them with his thyrsus, and pa.s.sed through them dry-shod,--an action similar to that of Moses at the pa.s.sage of the Red Sea, &c. That Scripture narrative has had an important influence in determining the formation of mythology, is highly probable; and we have already shown that the primary revelation of a G.o.dhead at the creation of man supplied an important initial excitement to that development of the belief in the supernatural which occurred subsequent to the fall of man. The influence of Scriptural traditions on the myths of various nations it is probably impossible to unravel satisfactorily.

IV. Again, it has been supposed that the myths of the ancients, and of modern pagan nations, were allegorical; and that they were designed to represent a philosophical, moral, or religious truth under a fabulous form. Thus, the myth of the giant Typhon cutting away and carrying off the sinews of Jupiter, and that they were afterwards stolen from him by Mercury, and restored to Jupiter, is supposed to refer to powerful rebellions, by which the sinews of kings--their revenue and authority--are cut off; but by mildness of address, and wisdom of edicts, influencing the people, as it were, in a stolen manner, they recover their power and reconcile their subjects. And in the myth of the expedition of the G.o.ds against the giants, when the a.s.s Silenus became of great service in dispersing them, on account of the terror excited by his braying, it is considered to be an allegory of those vast projects of rebels, which are mostly dissipated by light rumours and vain consternation. Minerva was fabled to have been born out of the head of Jupiter, because it was deemed that man did not in himself possess wisdom, but he derived it from divine inspiration; and this G.o.ddess was born armed, because a wise man clothed in wisdom and virtue is fortified against all the harms of life.

This element has undoubtedly had an important influence in the formation of the various myths, but it refers rather to an advanced stage in mythology, and to that period of development when a nation has made some progress in arts and literature.

These elements, and doubtless also others of which the effects are less easily unfolded, _e.g._ intercourse between various nations, dispersion of tribes, &c., have all exercised a greater or less degree of influence on the development and formation of the mythologies of different nations.

If we contemplate a race in the earlier phases of its existence, or one degraded in the scale of being, we find that its ideas of the supernatural are confined to the deification and wors.h.i.+p of the simplest and most striking of the objects and phenomena of nature: as it has increased in civilization and learning, those deities have been represented in symbolical forms; and as civilization and the cultivation of the mind advances, and the knowledge of surrounding nature has become increased, so have the number of deities been multiplied by the deification of the less evident powers of nature, of kings, and of distinguished men, and then also allegory has come into play. Every variation in the character of a nation, and every era, has impressed more or less distinct marks on its mythology; and mythology, as we receive it now, is the sum of all those changes which have been impressed upon it from its earliest formation.

When Christianity dawned upon the world, its effect was not the immediate eradication or dispersion of the superst.i.tious beliefs and observances then entertained: it induced a change in the form and nature of those beliefs.

At the commencement of the Christian era, certain men, inspired by the Holy Ghost, were enabled to cast aside all those thoughts and feelings derived from habit, education, and authority, and to receive at once, in all its purity and fulness, the light of the gospel--perhaps the most wonderful of all the miracles of Holy Writ. Such was not the case, however, with the majority of the earlier Christians. They did not thus throw off the superst.i.tious beliefs of pagan origin, but modified them so as to concur, as they thought, with Scripture.

Thus, the Scriptures enunciated the doctrine of one sole, omnipotent, and omniscient G.o.d; and it fully defined a power of evil, and denounced idolatry. Hence the early Christian fathers were led to conceive, and teach, that the G.o.ds of the heathen were devils; and further, that their history, attributes, and wors.h.i.+p, had been taught to mankind by the devils themselves.

"Powers that erst in heaven sat on thrones; Though of their names in heavenly records now Be no memorial,--blotted out and razed, By their rebellion from the book of life,-- ... wandering o'er the earth, Through G.o.d's high sufferance for the trial of man, By falsities and lies the greatest part Of mankind they corrupted, to forsake G.o.d their Creator, and the invisible Glory of Him that made them to transform Oft to the image of a brute adorn'd With gay religions, full of pomp and gold, And devils to adore for deities; Then were they known to man by various names, And various idols through the heathen world."[21]

This phase being given to the existing superst.i.tions, it will readily be understood how, under the form of devils, most of the princ.i.p.al cla.s.ses of deities in pagan mythology were retained and believed in. Thus the elemental and primary G.o.ds of paganism were perpetuated under the name of _fiends_, _daemons_, _genii_, &c.; and the terms _salamanders_, _undines_, &c., expressed certain spirits of fire and of water; in the form of _fairies_, _elves_, _sylphs_, &c., were retained the graceful Nymphs--Oreads, Dryads, &c.--of antiquity,--

"The light militia of the lower sky;"

the hidden parts of the earth were peopled with _dwarfs_, and other spirits of a more powerful nature; and spectral apparitions frighted the midnight hours of the watcher.

It is, therefore, to the retention of certain pagan superst.i.tions in a modified form, that we are to attribute the origin of the belief in those unnumbered spirits, which, under the names of fiends, daemons, genii, fairies, fays, elves, sylphs, sprites, &c., have been supposed to surround us, and have hampered the imaginations of all Christian nations, and of which, to use the words of Pope--

"Some in the fields of purest aether play, And bask and whiten in the blaze of day; Some guide the course of wandering orbs on high, Or roll the planets through the boundless sky; Some, less refined, beneath the moon's pale light, Pursue the stars that shoot athwart the night, Or suck the mists in grosser air below, Or dip their pinions in the painted bow, Or brew fierce tempests on the wintry main, Or o'er the glebe distil the kindly rain; Others on earth o'er human race preside, Watch all their ways, and all their actions guide."[22]

The belief that the heathen deities were devils, naturally led to the further conclusion, that the priests who sacrificed to those G.o.ds, and who were regarded as the medium of communication between the G.o.ds and man, held immediate converse with devils,--a belief subsequently extended to idolators in general, and to all those practising magic and sorcery. Instances of the natural alliance of a mythological idea to a Christian belief might be multiplied.

The power of evil, enunciated by the Scriptures, and spoken of as the "_Devil_," was early reputed to have appeared in a visible form, a.s.suming the aspect of the G.o.d Pan, or of a faun or satyr, that is, a horned figure, with hirsute frame, and the lower extremities of a goat, which indeed, until recently, was considered to be the most orthodox form of visibility for his Satanic Majesty. The connection of the power of evil with the G.o.ds of the most gloomy and hidden parts of nature is obvious: Pan, indeed, was the G.o.d of terror.

Frequently, also, Satan appeared under the form of a goat. The goat is an emblem of the sin-offering, and of the wicked at the day of judgment; hence it became symbolical of the Prince of Darkness, and in this form the devil most commonly appeared to the Jews, according to the Rabbins.

In Leviticus (xvii. 7), where it is written "they shall no more offer sacrifices to devils," it is literally, to "hairy-ones"--goats. The symbol of the goat prompted to the nature of the form given to Pan in the Grecian and Roman mythology. Indeed, the Greeks derived their wors.h.i.+p of that G.o.d from Egypt, where he was adored under the form of a goat; and it is fabled that he captivated Diana under the aspect of a white goat.

A singular superst.i.tion of the connection of the goat with Satan is entertained in some districts of this island. It is a.s.serted that a goat is never visible for twenty-four hours consecutively, as once in that time it must visit Satan to have its beard combed![23]

Another example of the wedding of a pagan myth to the Christian religion is this:--Most heathen nations believed in the existence of deities whose especial duty was to guard the threshold of the house, and prevent the entrance of evil spirits.

The Grecians and Romans had their Penates and Lars, and the Genoese retain the superst.i.tion at the present day.

The Lars (_familiares_) were the souls of men, who lingered about the dwellings and places they had formerly inhabited and frequented. They were represented by small images resembling monkeys, and covered with dog's skin; and these images were placed in a niche behind the door, or around the hearth. At the feet of the Lar was placed the figure of a dog, to intimate vigilance; and special festivals were devoted to them in the month of May, when offerings of fruit were presented, and the images were crowned with flowers.

Plautus (_Aulularia_) represents a Lar as using the following words:--

"I am the family Lar Of this house whence you see me coming out.

'Tis many years now that I keep and guard This family; both father and grandsire Of him that has it now, I aye protected."

Beneath the threshold of the a.s.syrian palaces at Nineveh were found images of a foul and ugly appearance (_teraphim_), some having a lynx's head and human body, others a lion's body and human head. Sentences were also inscribed on the threshold, and the winged bulls and figures were placed on each side of the portal. The intention was, doubtless, the prevention of the entrance of evil deities, and the protection of the household.[24]

The Chinese, Hindoos, and natives of Ashanti, believe in the existence of similar deities. The Bhtas of Hindostan are a species of malevolent spirit, which are wors.h.i.+pped as tutelary deities. Every house and each family has its particular Bhta, which is often represented by a shapeless stone. Daily sacrifices are offered to it, in order to propitiate its evil disposition, and incline it to defend the house from the machinations of neighbouring Bhtas. The native of Ashanti offers also daily sacrifices to his tutelary deity, which, under the form of a stone painted red, is placed upon a platform within his hut.

There are several remnants of this ancient superst.i.tion still in vogue in England. The common practice of nailing a horse-shoe behind the door, to terrify witches and prevent the entrance of evil spirits, is familiar to most persons. Formerly it was the custom to nail the horse-shoe to the threshold. Aubrey writes, in his _Miscellanies_: "Most houses of the west end of London have the horse-shoe on the threshold." In Monmouth Street, in 1797, many horse-shoes were to be seen fastened to the threshold. In 1813, Sir Henry Ellis counted seventeen horse-shoes in this position in that street, but in 1841 the number had diminished to five or six.

In some parts of England, naturally perforated stones are suspended behind the doors, with the same intention;[25] in others, jugs, of singular and often frightful form, are built into the walls of the cottages--an interesting approximation to the a.s.syrian teraphim; and in Glamorgans.h.i.+re the walls of the houses are whitewashed, in order to terrify wandering spirits,--a mode of prevention which we should like to see more generally adopted, as it would doubtless prove of some effect in impeding the access of those roaming spirits of evil with which we have to contend most at the present day--cholera and fever.

According to Durandus, the dedication-crosses of the Roman Catholic churches were adopted under the influence of a feeling in every respect a.n.a.logous to this ancient superst.i.tion. He writes that the crosses were used, "first, as a terror to evil spirits, that they, having been driven forth thence, may be terrified when they see the sign of the cross, and may not presume to enter therein again. Secondly, as a mark of triumph, for crosses be the banners of Christ, and the signs of his triumph.... Thirdly, that such as look on them may call to mind the pa.s.sion of Christ, by which He hath consecrated his church; and their belief in his pa.s.sion."[26]

But the influence of mythology on Christianity did not terminate with the mere natural results of previous education, habits, &c. The church, under and subsequent to the reign of Constantine, reposing in the protection of the civil power, and not content with the natural veneration due to those early Christians who had struggled for the cross, and fallen martyrs or distinguished themselves by their long and protracted sufferings, insensibly, perhaps, at the first, and influenced by the same amiable feelings which led the pagan to deify his benefactors, indulged a degree of reverence to the memory of those holy men, which soon ripened into superst.i.tious observances, and ultimately to their canonization and invocation. The Fathers of that period--Athanasius, n.a.z.ianzen, Chrysostom, &c.--encouraged the belief; and a rage was developed for the search of the remains and resting-places of the holy dead, to whom prayers were offered; and, in its encouragement of invocation of the dead, visions, miracles, prophetic dreams, relics, &c., the Roman church at this time rivalled the omens, divinations, oracles, and hero-wors.h.i.+p of one of the later phases of mythology.

The church even sought to promote the spread of Christianity by the adoption of certain pagan rites and ceremonies. No more remarkable and interesting example of this is to be found than in the annals of our own country. In the year of our Lord 601, in a letter "sent to the Abbot Mellitus, then going into Britain," Pope Gregory wrote as follows:--

"I have, upon mature deliberation on the affairs of the English, determined ... that the temples of the idols of that nation ought not to be destroyed; but let the idols that are in them be destroyed, let holy water be made and sprinkled in the said temples, let altars be erected, and relics placed. For if those temples be well built, it is requisite that they be converted from the wors.h.i.+p of devils to the service of the true G.o.d; that the nation, seeing that the temples are not destroyed, may remove error from their hearts, and knowing and adoring the true G.o.d, may the more familiarly resort to the places to which they have been accustomed. And because they have been used to slaughter many oxen in the sacrifices to devils, some solemnity must be exchanged for these on this account, as that on the day of dedication, or the nativities of the holy martyrs whose relics are there deposited, they may build themselves huts of the boughs of trees about those churches which have been turned to that use from temples, and no more offer beasts to the devil, but kill cattle to the praise of G.o.d in their eating, and return thanks to the Giver of all things for their sustenance; to the end that, whilst some gratifications are outwardly permitted them, they may the more easily consent to the inward consolations of the grace of G.o.d."[27]

In A.D. 726, Pope Gregory II expressed his approval of image-wors.h.i.+p, and because the Greek emperor refused to accede to this form of idolatry, he caused the tribute paid to him by Rome to be suspended, and even went to the extent of excommunicating him; and in 789, the second Nicene council re-established and confirmed the adoration of images.

Examples of the influence of these doctrines in the Roman and other churches may be multiplied.

The censers and l.u.s.tration vessels of the priesthood are copied from the sacrificial vessels which were used in the pagan temples; the woollen fillet was transformed into the priest's amice; and the _lituus_, or curved staff of the soothsayer, became the crozier of the bishop.

The sacred fountains of antiquity were perpetuated in a Christian form by dedication to a saint. Examples of this are afforded by the wells of St. Elian, in Denbighs.h.i.+re; St. Winifred, in Flints.h.i.+re, &c.

In no respect, however, has the Romish church so closely followed the example of pagan nations, and borrowed from mythology, as in the deification of men, and the adoption of tutelary divinities.

As the mythology of ancient Rome and Greece had its G.o.ds who presided over countries, cities, towns, and the numerous actions and duties of man in his civil and religious life, to each of whom wors.h.i.+p was offered and altars erected, so also the Romish church encouraged the belief in guardian saints, and in this respect its calendar rivals the Pantheon.

As fully did this church adopt the principle of the deification (_canonization_) of men--one of the most prominent of the characteristics of idolatry.

Thus the Romish calendar contains guardian saints of countries: St.

George is the tutelary saint of England; St. Andrew, of Scotland; St.

Patrick, of Ireland; St. Denis, of France; and St. Peter, of Flanders.

Austria possesses two guardian saints, St. Colman and St. Leopold; Germany has _three_, St. Martin, St. Boniface, and St. George Cataphrastus; and so on of all the countries of Europe.

There are also guardian saints of cities. St. Egidius presides over Edinburgh, St. Nicholas, Aberdeen; St. Peter succeeded Mars at Rome; St.

Frideswide, Oxford; St. Genevieve, Paris; St. Thomas Aquinas and St.

Januarius, Naples, &c.

Of the general body of tutelary saints the following list will afford an ill.u.s.tration:--

St. Agatha presides over nurses; St. Catherine and St. Gregory over studious persons; St. Christopher, St. Hermus, and St. Nicholas, over mariners; St. Cecilia, over musicians; St. Cosmos and Damian, over physicians, surgeons, and philosophers; St. Dismas and St. Nicholas, over thieves; St. Eustace and St. Hubert, over hunters; St. Felicitas, over young children; St. Julian, over pilgrims; St. Leonard and St.

Barbara, over captives; St. Luke, painters; St. Martin and St. Urban over ale-knights, to prevent them falling in the kennel; St. aethelbert and aelian are invoked against thieves, &c.

St. Agatha presides over valleys; St. Anne, riches; St. Barbara, hills; St. Florian, fire; St. Sylvester, woods, &c.

St. Thomas presides over divines; St. Thomas a-Becket, blind men; St.

Valentine, lovers; St. Winifred, virgins; St. Joseph, carpenters; St.

Anthony, swineherds and grocers; St. Arnhold, millers; St. Blaise, wool-combers; St. Catherine, spinners; St. Clement, tanners; St. Cloud, nailsmiths; St. Dunstan, goldsmiths; St. Elry, blacksmiths, farriers, &c.; St. Florian, mercers; St. Francis, butchers; St. George, clothiers; St. Goodman and St. Ann, tailors; St. Gore, potters; St. Hilary, coopers; St. Leodager, drapers; St. Crispin, shoemakers, &c.

St. Anthony protects hogs; St. Ferriol, geese; St. Gertrude, mice and eggs; St. Hubert, dogs; St. Joy, horses, &c.