Demonology and Devil-lore Part 45

It has been observed that the early nature-deities, reflecting the evil and good of nature, in part through the progress of human thought and ideality, and through new ethnical rivalries, were degraded into demons. They then represented the pains, obstructions, and fears in nature. We have seen that as these apparent external evils were vanquished or better understood, the demons pa.s.sed to the inward nature, and represented a new series of pains, obstructions, and fears. But these, too, were in part vanquished, or better understood. Still more, they so changed their forms that the ancient demons-turned-devils were no longer sufficiently expressive to represent them. Thus we find that the Jews, mohammedans, and christians did not find their several special antagonists impressively represented by either Satan, Iblis, or Beelzebub. Each, therefore, personified its foe in accordance with later experiences--an Opponent called Armillus, Aldajjail, Antichrist (all meaning the same thing), in whom all other devils were merged.

As to their spirit; but as to their forms they shrank in size and importance, and did duty in small ways. We have seen how great dragons were engaged in frightening boys who fished on Sundays, or oppressive squires; how Satan presided over wine-casks, or was adapted to the punishment of profanity; how hosts of once tremendous fiends turned into the grotesque little forms which Callot, truly copying the popular notions around him, painted as motley imps disturbing monks at their prayers. Such diminutions of the devils correspond to a parallel process among the G.o.ds and G.o.ddesses, by which they were changed to 'little people' or fairies. In both cases the transformation is an expression of popular disbelief in their reality.

But revivals took place. The fact of evil is permanent; and whenever the old chains of fear, after long rusting, finally break, there follows an insurrection against the social and moral order which alarms the learned and the pious. These see again the instigations of evil powers, and it takes form in the imagination of a Dante, a Luther, a Milton. But when these new portraits of the Devil are painted, it is with so much contemporary colouring that they do not answer to the traditional devils preserved in folklore. Dante's Worm does not resemble the serpent of fable, nor does Milton's Satan answer to the feathered clown of Miracle Plays. Thus, behind the actual evils which beset any time, there stands an array of grand diabolical names, detached from present perils, on which the popular fancy may work without really involving any theory of Absolute Evil at all. Were starry Lucifer to be restored to his heavenly sphere, he would be one great brand plucked from the burning, but the burning might still go on. Theology itself had filled the world with other devils by diabolising all the G.o.ds and G.o.ddesses of rival religions, and the compa.s.sionate heart was thus left free to select such forms or fair names as preserved some remnant of ancient majesty around them, or some ray from their once divine halo, and pray or hope for their pardon and salvation. Fallen foes, no longer able to harm, can hardly fail to awaken pity and clemency.

With the picture of Dives and Lazarus presented elsewhere (vol. i. p. 281) may be instructively compared the accompanying scene of a rich man's death-bed (Fig. 24), taken from 'Ars Moriendi,'

one of the early block-books. This picture is very remarkable from the suggestion it contains of an opposition between a devil on the dying man's right and the hideous dragon on his left. While the dragon holds up a scroll, bidding him think of his treasure (Yntende thesauro), the Devil suggests provision for his friends (Provideas amicis). This devil seems to be a representative of the rich man's relatives who stand near, and appears to be supported by his ugly superior, who points towards h.e.l.l as the penalty of not making such provision as is suggested. There would appear to be in this picture a vague distinction between the mere b.e.s.t.i.a.l fiend who tempts, and the ugly but good-natured devil who punishes, and whom rich sinners cannot escape by bequests to churches.

One of the most notable signs of the appearance of 'the good Devil'

was the universal belief that he invariably stuck to his word. In all European folklore there is no instance of his having broken a promise. In this respect his reputation stands far higher than that of the christians, seeing that it was a boast of the saints that, following the example of their G.o.dhead, who outwitted Satan in the bargain for man's redemption, they were continually cheating the Devil by technical quibbles. There is a significant saying found among Prussian and Danish peasants, that you may obtain a thing by calling on Jesus, but if you would be sure of it you must call on the Devil! The two parties were judged by their representatives.

One of the earliest legendary compacts with the Devil was that made by St. Theophilus in the sixth century; when he became alarmed and penitent, the Virgin Mary managed to trick Satan out of the fatal bond. The 'Golden Legend' of Jacobus de Voragine tells why Satan was under the necessity of demanding in every case a bond signed with blood. 'The christians,' said Satan, 'are cheats; they make all sorts of promises so long as they want me, and then leave me in the lurch, and reconcile themselves with Christ so soon as, by my help, they have got what they want.'

Even apart from the consideration of possessing the soul, the ancient office of Satan as legal prosecutor of souls transmitted, to the latest forms into which he was modified, this character for justice. Many mediaeval stories report his grat.i.tude whenever he is treated with justice, though some of these are disguised by connection with other demonic forms. Such is the case with the following romance concerning Charlemagne.

When Charlemagne dwelt at Zurich, in the house commonly called 'Zum Loch,' he had a column erected to which a bell was attached by a rope. Any one that demanded justice could ring this bell when the king was at his meals. It happened one day that the bell sounded, but when the servants went to look no one was there. It continued ringing, so the Emperor commanded them to go again and find out the cause. They now remarked that an enormous serpent approached the rope and pulled it. Terrified, they brought the news to the Emperor, who immediately rose in order to administer justice to beast as well as man. After the reptile had respectfully inclined before the emperor, it led him to the banks of the river and showed him, sitting upon its nest and eggs, an enormous toad. Charlemagne having examined the case decided thus:--The toad was condemned to be burnt and justice shown to the serpent. The verdict was no sooner given than it was accomplished. A few days after the snake returned to court, bowed low to the King, crept upon the table, took the cover from a gold goblet standing there, dropped into it a precious stone, bowed again and crept away. On the spot where the serpent's nest had been, Charlemagne built a church called 'Wa.s.serkelch.' The stone he gave to his much-loved spouse. This stone possessed the power of making the owner especially loved by the Emperor, so that when absent from his queen he mourned and longed for her. She, well aware that if it came into other hands the Emperor would soon forget her, put it under her tongue in the hour of death. The queen was buried with the stone, but Charlemagne could not separate himself from the body, so had it exhumed, and for eighteen years carried it about with him wherever he went. In the meantime, a courtier who had heard of the secret virtue of the stone, searched the corpse, and at last found the stone hidden under the tongue, and took it away and concealed it on his own person. Immediately the Emperor's love for his wife turned to the courtier, whom he now scarcely permitted out of his sight. At Cologne the courtier in a fit of anger threw the stone into a hot spring, and since then no one has succeeded in finding it. The love the Emperor had for the knight ceased, but he felt himself wonderfully attracted to the place where the stone lay hidden. On this spot he founded Aix-la-Chapelle, his subsequent favourite place of residence.

It is not wonderful that the tradition should arise at Aix, founded by the human hero of this romance, that the plan of its cathedral was supplied by the Devil; but it is characteristic there should be a.s.sociated with this legend an example of how he who as a serpent was awarded justice by Charlemagne was cheated by the priests of Aix. The Devil gave the design on condition that he was to have the first who entered the completed cathedral, and a wolf was goaded into the structure in fulfilment of the contract!

In the ancient myth and romaunt of 'Merlin' may be found the mediaeval witness to the diabolised religion of Britain. The emasculated saints of the South-east could not satisfy the vigorous race in the North-west, and when its G.o.ds were outlawed as devils they brought the chief of them back, as it were, had him duly baptized and set about his old work in the form of Merlin! Here, side by side with the ascetic Jesus, brought by Gatien and Augustin, was a Northern Christ, son of an Arch-incubus, born of a Virgin, baptized in the shrunken Jordan of a font, performing miracles, summoning dragons to his aid, overcoming Death and h.e.l.l in his way, brought before his Pilate but confounding him, throning and dethroning kings, and leading forth, on the Day of Pentecost, an army whose knights are inspired by Guenever's kisses in place of flaming tongues. How Merlin 'went about doing good,'

after the Northman's ideal of such work; how he saved the life of his unwedded mother by proving that her child (himself) was begotten by a devil without her knowledge; how, as a child, he exposed at once the pretension of the magistrate to high birth and the laxity of his lady and his parson; how he humiliated the priestly astrologers of Vortigern, and prophesied the destruction of that usurper just as it came to pa.s.s; how he served Uther during his seven years' reign, and by enabling him to a.s.sume the shape of the Duke of Cornwall and so enjoy the embraces of the d.u.c.h.ess Igerna, secured the birth of Arthur and hope of the Sangreal; [198] how he defended Arthur's legitimacy of birth and a.s.sisted him in causing illegitimate births; and how at last he was bound by his own spells, wielded by Vivien, in a prison of air where he now remains;--this was the great mediaeval gospel of a baptized christian Antichrist which superseded the imported kingdom not of this world.

Merlin was the Good Devil, but baptism was a fatal Vivien-spell to him. He still dwells in all the air which is breathed by Anglo-Saxon men,--an ever-expanding prison! Whether the Briton is transplanted in America, India, or Africa, he still carries with him the Sermon on the Mount as inspired by his baptized Prince of the Air, and his gospel of the day is, 'If thine enemy hunger, starve him; if he thirst, give him fire; if he hate you, heap melted lead on his head!' Such remains the soul of the greatest race, under the fatal spell of a creed that its barbarism needs only baptism to be made holiness and virtue.

In the reign of George II., when Lord Bute and a Princess of easy virtue were preying on England, and fanatical preachers were directing their donkeys to heaven beside the conflagration of John Bull's house, the eye of Hogarth at least (as is shown in our Figure 25, from his 'Raree Show') was able to see what the baptized Merlin had become in his realm of Air. The other worldly-Devil is serpent-legged Hypocrisy. The Nineteenth Century has replaced Merlin by Mephistopheles, the Devil who, despite a cloven foot, steps firmly on earth, and means the power that wit and culture can bring against the baptized giant Force. Him the G.o.ds fear not, even look upon with satisfaction. In the 'Prologue in Heaven,' of Goethe's 'Faust,' the Lord is even more gracious to Mephistopheles than the Jehovah of Job was to Satan. 'The like of thee have never moved my hate,' he says--

Man's active nature, flagging, seeks too soon the level; Unqualified repose he learns to crave; Whence, willingly, the comrade him I gave, Who works, excites, and must create, as Devil.

This is but a more modern expression of the rabbinical fable, already noted, that when the first man was formed there were beside him two Spirits,--one on the right that remained quiescent, another on the left who ever moved restlessly up and down. When the first sin was committed, he of the left was changed to a devil. But he still meant the progressive, inquiring nature of man. 'The Spirit I, that evermore denies,' says the Mephistopheles of Goethe. How shall man learn truth if he know not the Spirit that denies? How shall he advance if he know not the Spirit of discontent? This restless spirit gains through his ignorance a cloven hoof,--a divided movement, sometimes right, sometimes wrong. From his selfishness it acquires a double tongue. But both hoof and serpent-tongue are beneath the evolutional power of experience; they shall be humanised to the foot that marches firmly on earth, and the tongue that speaks truth; and, the baptismal spell broken, Merlin shall descend, bringing to man's aid all his sharp-eyed dragons transformed to beautiful Arts.

CHAPTER XXVIII.

ANIMALISM.

Celsus on Satan--Ferocities of inward nature--The Devil of l.u.s.t--Celibacy--Blue Beards--Shudendozi--A lady in distress--Bahirawa--The Black Prince--Madana Yaksenyo--Fair fascinators--Devil of Jealousy--Eve's jealousy--Noah's wife--How Satan entered the Ark--s.h.i.+pwrights' Dirge--The Second Fall--The Drunken curse--Solomon's Fall--Cellar Devils--Gluttony--The Vatican haunted--Avarice--Animalised Devils--Man-shaped Animals.

'The christians,' said Celsus, 'dream of some antagonist to G.o.d--a devil, whom they call Satanas, who thwarted G.o.d when he wished to benefit mankind. The Son of G.o.d suffered death from Satanas, but they tell us we are to defy him, and to bear the worst he can do; Satanas will come again and work miracles, and pretend to be G.o.d, but we are not to believe him. The Greeks tell of a war among the G.o.ds; army against army, one led by Saturn, and one by Ophincus; of challenges and battles; the vanquished falling into the ocean, the victors reigning in heaven. In the Mysteries we have the rebellion of the t.i.tans, and the fables of Typhon, and Horus, and Osiris. The story of the Devil plotting against man is stranger than either of these. The Son of G.o.d is injured by the Devil, and charges us to fight against him at our peril. Why not punish the Devil instead of threatening poor wretches whom he deceives?' [199]

The christians comprehended as little as their critic that story they brought, stranger than all the legends of besieged deities, of a Devil plotting against man. Yet a little historic perspective makes the situation simple: the G.o.ds had taken refuge in man, therefore the attack was transferred to man.

Priestly legends might describe the G.o.ds as victorious over the t.i.tans, the wild forces of nature, but the people, to their sorrow, knew better; the priests, in dealing with the people, showed that they also knew the victory to be on the other side. A careful writer remarks:--'When these (Greek) divinities are in any case appealed to with unusual seriousness, their nature-character reappears.... When Poseidon hesitates to defer to the positive commands of Zeus (Il. xix. 259), Iris reminds him that there are the Erinnyes to be reckoned with (Il. xv. 204), and he gives in at once. [200] The Erinnyes represent the steady supremacy of the laws and forces of nature over all personifications of them. Under uniform experience man had come to recognise his own moral autocracy in his world. He looked for incarnations, and it was a hope born of an atheistic view of external nature. This was the case not only with the evolution of Greek religion, but in that of every religion.

When man's hope was thus turned to rest upon man, he found that all the t.i.tans had followed him. Ophincus (Ophion) had pa.s.sed through Ophiomorphus to be a Man of Sin; and this not in one, but by corresponding forms in every line of religious development. The ferocities of outward nature appeared with all their force in man, and renewed their power with the fine armoury of his intelligence. He must here contend with tempests of pa.s.sion, stony selfishness, and the whole animal creation nestling in heart and brain, prowling still, though on two feet. The theory of evolution is hardly a century old as science, but it is an ancient doctrine of Religion. The fables of Pilpay and aesop represent an early recognition of 'survivals.' Recurrence to original types was recognised as a mystical phenomenon in legends of the bandit turned wolf, and other transformations. One of the oldest doctrines of Eschatology is represented in the accompanying picture (Fig. 26), from Thebes, of two dog-headed apes ferrying over to Hades a gluttonous soul that has been weighed before Osiris, and a.s.signed his appropriate form.

The devils of l.u.s.t are so innumerable that several volumes would be required to enumerate the legends and superst.i.tions connected with them. But, fortunately for my reader and myself, these, more than any other cla.s.s of phantoms, are very slight modifications of the same form. The innumerable phallic deities, the incubi and succubae, are monotonous as the waves of the ocean, which might fairly typify the vast, restless, and stormy expanse of s.e.xual nature to which they belong.

In 'The Golden Legend' there is a pleasant tale of a gentleman who, having fallen into poverty, went into solitude, and was there approached by a chevalier in black, mounted on a fine horse. This knight having inquired the reason of the other's sadness, promised him that, if he would return home, he would find at a certain place vast sums of gold; but this was on condition that he should bring his beautiful wife to that solitary spot in exactly a year's time. The gentleman, having lived in greater splendour than ever during the year, asked his wife to ride out with him on the appointed day. She was very pious, and having prayed to the Virgin, accompanied her husband to the spot. There the gentleman in black met them, but only to tremble. 'Perfidious man!' he cried, 'is it thus you repay my benefits? I asked you to bring your wife, and you have brought me the Mother of G.o.d, who will send me back to h.e.l.l!' The Devil having vanished, the gentleman fell on his knees before the Virgin. He returned home to find his wife sleeping quietly.

Were we to follow this finely-mounted gentleman in black, we should be carried by no uncertain steps back to those sons of G.o.d who took unto themselves wives of the daughters of men, as told in Genesis; and if we followed the Virgin, we should, by less certain but yet probable steps, discover her prototype in Eve before her fall, virginal as she was meant to remain so far as man was concerned. In the chapters relating to the Eden myth and its personages, I have fully given my reasons for believing that the story of Eve, the natural childlessness of Sarah, and the immaculate conception by Mary, denote, as sea-rocks sometimes mark the former outline of a coast, a primitive theory of celibacy in connection with that of a divine or Holy Family. It need only be added here that this impossible ideal in its practical development was effectual in restraining the s.e.xual pa.s.sions of mankind. Although the reckless proclamation of the wild nature-G.o.ds (Elohim), 'Be fruitful and multiply,' has been accepted by christian bibliolators as the command of Jehovah, and philanthropists are even punished for suggesting means of withstanding the effects of nuptial licentiousness, yet they are farther from even the letter of the Bible than those protestant celibates, the American Shakers, who discard the s.e.xual relation altogether. The theory of the Shakers that the functions of s.e.x 'belong to a state of nature, and are inconsistent with a state of grace,' as one of their members in Ohio stated it to me, coincides closely with the rabbinical theory that Adam and Eve, by their sin, fell to the lowest of seven earthly spheres, and thus came within the influence of the incubi and succubae, by their union with whom the world was filled with the demonic races, or Gentiles.

It is probable that the fencing-off of Eden, the founding of the Abrahamic household and family, and the command against adultery, were defined against that system of rape--or marriage by capture--which prevailed among the 'sons of Elohim,' who saw the 'daughters of men that they were fair,' and followed the law of their eyes. The older rabbins were careful to preserve the distinction between the Bene Elohim and the Ischim, and it ultimately amounted to that between Jews and Gentiles.

The suspicion of a devil lurking behind female beauty thus begins. The devils love beauty, and the beauties love admiration. These are perils in the const.i.tution of the family. But there are other legends which report the frequency with which woman was an unwilling victim of the l.u.s.tful Anakim or other powerful lords. Throughout the world are found legends of beautiful virgins sacrificed to powerful demons or deities. These are sometimes so realistic as to suggest the possibility that the fair captives of savage chieftains may indeed have been sometimes victims of their Ogre's voracity as well as his l.u.s.t. At any rate, cruelty and l.u.s.t are nearly related. The Blue Beard myth opens out horrible possibilities.

One of the best-known legends in j.a.pan is that concerning the fiend Shudendozi, who derives his name from the two characteristics of possessing the face of a child and being a heavy drinker. The child-face is so emphasised in the stories that one may suspect either that his fair victims were enticed to his stronghold by his air of innocence, or else that there is some hint as to maternal longings in the fable.

At the beginning of the eleventh century, when Ichijo II. was Emperor, lived the hero Yorimitsa. In those days the people of Kiyoto were troubled by an evil spirit which abode near the Rasho Gate. One night, when merry with his companions, Ichijo said, 'Who dare go and defy the demon of the Rasho Gate, and set up a token that he has been there?' 'That dare I,' answered Tsuma, who, having donned his mail, rode out in the bleak night to the Rasho Gate. Having written his name on the gate, returning, his horse s.h.i.+vers with fear, and a huge hand coming out of the gate seized the knight's helmet. He struggled in vain. He then cuts off the demon's arm, and the demon flies howling. Tsuma takes the demon's arm home, and locks it in a box. One night the demon, having the shape of Tsuma's aunt, came and said, 'I pray you show me the arm of the fiend.' 'I will show it to no man, and yet to thee will I show it,' replied he. When the box is opened a black cloud enshrouds the aunt, and the demon disappears with the arm. Thereafter he is more troublesome than ever. The demon carried off the fairest virgins of Kiyoto, ravished and ate them, no beauty being left in the city. The Emperor commands Yorimitsa to destroy him. The hero, with four trusty knights and a great captain, went to the hidden places of the mountains. They fell in with an old man, who invited them into his dwelling, and gave them wine to drink; and when they were going he presented them with wine. This old man was a mountain-G.o.d. As they proceeded they met a beautiful lady was.h.i.+ng blood from garments in a valley, weeping bitterly. In reply to their inquiries she said the demon had carried her off and kept her to wash his clothes, meaning when weary of her to eat her. 'I pray your lords.h.i.+ps to help me!' The six heroes bid her lead them to the ogre's cave. One hundred devils mounted guard before it. The woman first went in and told him they had come. The ogre called them in, meaning to eat them. Then they saw Shudendozi, a monster with the face of a little child. They offered him wine, which flew to his head: he becomes merry and sleeps, and his head is cut off. The head leaps up and tries to bite Yorimitsa, but he had on two helmets. When all the devils are slain, he brings the head of Shudendozi to the Emperor. In a similar story of the same country the l.u.s.tful ogre by no means possesses Shudendozi's winning visage, as may be seen by the popular representation of him (Fig. 27), with a knight's hand grasping his throat.

A Singhalese demon of like cla.s.s is Bahirawa, who takes his name from the hill of the same name, towering over Kandy, in which he is supposed to reside. The legend runs that the astrologers told a king whose queen was afflicted by successive miscarriages, that she would never be delivered of a healthy child unless a virgin was sacrificed annually on the top of this hill. This being done, several children were borne to him. When his queen was advanced in years the king discontinued this observance, and consequently many diseases fell upon the royal family and the city, after which the annual sacrifice was resumed, and continued until 1815, when the English occupied Kandy. The method of the sacrifice was to bind a young girl to a stake on the top of the hill with jungle-creepers. Beside her, on an altar, were placed boiled rice and flowers; incantations were uttered, and the girl left, to be generally found dead of fright in the morning. An old woman, who in early years had undergone this ordeal, survived, and her safety no doubt co-operated with English authority to diminish the popular fear of Bahirawa, but still few natives would be found courageous enough to ascend the hill at night.

One of the l.u.s.tful demons of Ceylon is Calu c.u.mara, that is, the Black Prince. He is supposed to have seven different apparitions,--prince of fire, of flowers, of groves, of graves, of eye-ointments, of the smooth body, and of s.e.xuality. The Saga says he was a Buddhist priest, who by exceeding asceticism and acc.u.mulated merits had gained the power to fly, but pa.s.sion for a beautiful woman caused him to fall. By disappointment in the love for which he had parted with so much his heart was broken, and he became a demon. In this condition he is for ever tortured by the pa.s.sion of l.u.s.tful desire, the only satisfaction of which he can obtain being to afflict young and fair women with illness. He is a very dainty demon, and can be soothed if great care is taken in the offerings made to him, which consist of rice of finest quality, plantains, sugar-cane, oranges, cocoa-nuts, and cakes. He is of dark-blue complexion and his raiment black.

In Singhalese demonolatry there are seven female demons of l.u.s.t, popularly called the Madana Yaksenyo. These sisters are--Cama (l.u.s.t); Cini (fire); Mohanee (ignorance); Rutti (pleasure); Cala (maturity); Mal (flowers); Puspa (perfumes). They are the abettors of seduction, and are invoked in the preparation of philtres. [201]

'It were well,' said Jason to Medea, 'that the female race should not exist; then would there not have been any evil among men.' [202]

The same sentiment is in Milton--

Oh why did G.o.d, Creator wise, that peopled highest heaven With spirits masculine, create at last This novelty on earth, this fair defect Of nature, and not fill the world at once With men, as angels, without feminine? [203]

Many traditions preceded this ungallant creed, some of which have been referred to in our chapters on Lilith and Eve. Corresponding to these are the stories related by Herodotus of the overthrow of the kingdom of the Heraclidae and freedom of the Greeks, through the revenge of the Queen, 'the most beautiful of women,' upon her husband Candaules for having contrived that Gyges should see her naked. Candaules having been slain by Gyges at the instigation of the Queen, and married her, the Fates decreed that their crime should be punished on their fifth descendant. The overthrow was by Cyrus, and it was a.s.sociated with another woman, Mandane, daughter of the tyrant Astyages, mother of Cyrus, who is thus, as the Madonna, to bruise the head of the serpent who had crept into the Greek Paradise. [204]

The Greeks of Pontus also ascribed the origin of the Scythian race, the scourge of all nations, to a serpent-woman, who, having stolen away the mares which Herakles had captured from Gergon, refused to restore them except on condition of having children by him. From the union of Herakles with this 'half virgin, half viper,' sprang three sons, of whom the youngest was Scythes.

Not only are feminine seductiveness and liability to seduction represented in the legends of female demons and devils, but quite as much the jealousy of that s.e.x. If the former were weaknesses which might overthrow kingdoms, the latter was a species of animalism which could devastate the home and society. Although jealousy is sometimes regarded as venial, if not indeed a sign of true love, it is an outcome of the animal nature. The j.a.panese have shown a true observation of nature in portraying their female Oni (devil) of jealousy (Fig. 28) with sharp erect horns and bristling hair. The raising 'of the ornamental plumes by many birds during their courts.h.i.+p,' mentioned by Mr. Darwin, is the more pleasing aspect of that emotion which, blending with fear and rage, puffs out the lizard's throat, ruffles the c.o.c.k's neck, and raises the hair of the insane. [205]

An ancient legend mingles jealousy with the myth of Eden at every step. Rabbi Jarchi says that the serpent was jealous of Adam's connubial felicity, and a pa.s.sage in Josephus shows that this was an ancient opinion. The jealousy of Adam's second wife felt by his first (Lilith) was by many said to be the cause of her conspiracy with the serpent. The most beautiful mediaeval picture of her that I have seen was in an illuminated Bible in Strasburg, in which, with all her wealth of golden hair and her beauty, Lilith holds her mouth, with a small rosy apple in it, towards Adam. Eve seems to s.n.a.t.c.h it. Then there is an old story that when Eve had eaten the apple she saw the angel of death, and urged Adam to eat the fruit also, in order that he might not become a widower.

It is remarkable that there should have sprung up a legend that Satan made his second attack upon the race formed by Jehovah, and his plan for perpetuating it on earth by means of a flirtation with Noah's wife, and also by awakening her jealousy. The older legend concerning Noah's wife is that mentioned by Tabari, which merely states that she ridiculed the predictions of a deluge by her husband. So much might have been suggested by the silence of the Bible concerning her. The Moslem tradition that the Devil managed to get into the ark is also ancient. He caught hold of the a.s.s's tail just as it was about to enter. The a.s.s came on slowly, and Noah, becoming impatient, exclaimed, 'You cursed one, come in quick!' When Noah, seeing the Devil in the ark, asked by what right he was there, the other said, 'By your order; you said, "Accursed one, come in;" I am the accursed one!' This story, which seems contrived to show that one may not be such an a.s.s as he looks, was superseded by the legend which represents Satan as having been brought into the ark concealed under Noria's (or Noraita's) dress.

The most remarkable legend of this kind is that found in the Eastern Church, and which is shown in various mediaeval designs in Russia. Satan is shown, in an early sixteenth century picture belonging to Count Uvarof (Fig. 29), offering Noah's wife a bunch of khmel (hops) with which to brew kvas and make Noah drunk; for the story was that Noah did not tell his wife that a deluge was coming, knowing that she could not keep a secret. In the old version of the legend given by Buslaef, 'after apocryphal tradition used by heretics,' Satan always addresses Noah's wife as Eve, which indicates a theory. It was meant to be considered as a second edition of the attack on the divine plan begun in Eden, and revived in the temptation of Sara. Satan not only taught this new Eve how to make kvas but also vodka (brandy); and when he had awakened her jealousy about Noah's frequent absence, he bade her subst.i.tute the brandy for the beer when her husband, as usual, asked for the latter. When Noah was thus in his cups she asked him where he went, and why he kept late hours. He revealed his secret to his Eve, who disclosed it to Satan. The tempter appears to have seduced her from Noah, and persuaded her to be dilatory when entering the ark. When all the animals had gone in, and all the rest of her family, Eve said, 'I have forgotten my pots and pans,' and went to fetch them; next she said, 'I have forgotten my spoons and forks,'

and returned for them. All of this had been arranged by Satan in order to make Noah curse; and he had just slipped under Eve's skirt when he had the satisfaction of hearing the intended Adam of a baptized world cry to his wife, 'Accursed one, come in!' Since Jehovah himself could not prevent the carrying out of a patriarch's curse, Satan was thus enabled to enter the ark, save himself from being drowned, and bring mischief into the human world once more.

This is substantially the same legend as that of the mediaeval Morality called 'Noah's Ark, or the s.h.i.+pwright's Ancient Play or Dirge.' The Devil says to Noah's wife:--

Yes, hold thee still le dame, And I shall tell thee how; I swear thee by my crooked snout, All that thy husband goes about Is little to thy profit.

Yet shall I tell thee how Thou shalt meet all his will; Do as I shall bid thee now, Thou shalt meet every deal.

Have here a drink full good That is made of a mightful main, Be he hath drunken a drink of this, No longer shall he learn: Believe, believe, my own dear dame, I may no longer bide; To s.h.i.+p when thou shalt sayre, I shall be by thy side.