TheHistoryoftheDevilandtheIdeaofEvil 10205642

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T H E O PE N COU R T PU B L I S H I N G C O .
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r C H ICA G O , I LL .
Le n non : Pat e rn ost e r H ou se, C h ri

a ng Cros s R oad .
TH E
H I ST O R Y O F T H E D EV I L ,
AND TH E
I D EA O F EV I L
F R O M T H E EA R LI EST T I M ES T o T H E PR ESEN T D Y A
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G ood an d E v il as R eligiou s I d eas

D ev il W orsh ip
A n cien t E gy pt
A ccad an d t h e E arly S em it es
P ers ian D u alism
I srael
B rah m an is m an d H in d u is m .
B u ddh ism
T h e D aw n o f a N ew Era .
E arly Ch ris t ian it y

T h e I d e a o f S alv at io n in G re ece an d I t aly
T h e D em o n olo gy o f N o rt h ern E u ro pe
T h e D e v il s P rim e
’
T h e I n q u is it ion .
T h e A ge o f t h e R e f o rm at io n
T h e A b olit ion of W it ch P ros ecu t io n
-
I n V erse an d F ab le
Th e Ph ilosoph ical P ro b lem of Good an dE vil

LI ST OF I LLU ST R A T ION S .
A E
P G
F ro n t ispiece .
D e m o n olat ro u s C erem on ies of t h e Old I n h ab it an t s o f H ait i .
A f t er P icart
H u m an S acrifi ces A m o n g t h e G ree k s A f t er an an cie n t cam eo
.
in B e rlin
A H in d S u b s t it u t e d f or Iph igen ia A f t e r a P om pe ian f resco
A f t er R aw
.
A papi ( A poph is) an d A t m u lin so n

A f t e r R aw
.
F o rm s of T ao u rt . lin s o n
Se t h. A ft e r B ru gsch
T h e S o u l V is it in g t h e M u m m y F ro m t h e A n i P apy r u s
.
S e t T e ach in g t h e K in g t h e A rt of W ar A f t er E rm an .
Th e W e igh in g o f t h e H e art in t h e H all o f T ru t h A ft e r.
L e ps i u s s re prod u ct ion of t h e T u rin papy ru s

’
T h e A b o d e o f B lis s A ft er L e psiu s s reprod u ct io n of t h e

’
.
T u rin papy ru s
X is u t h ru s ( t h e B aby lo n ian N o ah ) 1n t h e A rk A f t er an an
.
cie n t B aby lo n ian cy lin d e r R eprod u ced fro m S m it h

.
W all D eco rat ion s of t h e R oy al P alace at N in ev eh in Th e ir

Prese n t S t at e A ft e r Place reprod u ced f ro m L en orm an t
.
,
S acred T ree an d S erpe n t F rom an an cie n t B aby lo n ian cy l

.
in d e r
. A f t e r S m it h
T h e Tree o f L if e D corat io n s o n t h e e m b ro id e ry o f a roy al
. e
m an t le . B rit ish M u se u m
M e rod ach D eliv erin g t h e M oo n G odf ro m t h e E v il S pirit s .
F ro m a B aby lo n ian cy lin d er S m it h.
T h e C h ald e an T rin it y B less in g t h e T re e o f L ife B rit ish

.
M u seu m
vi TH E H I ST ORY OF T H E D EVI L .
T h e G o dd es s An na B rit ish M u se u m
B as re lie f in t he
F igh t B e t w
-
.
ee n B e l M e rod ach an d T iam at

-
B rit is h M u se u m .
E v il D e m o n s B rit is h M u se u m
D e m o n o f t h e S ou t h w
.
e st W in d S t at u e in t h e L o u v re A f t er . .
L e n o rm an t
N ir galli B rit is h M us e u m A f t er L en orm an t

. .
A n A n c ien t A s s y rian B ro n z e T ab let R eprese n t in g t h e W o rld

in t h e C lu t ch es o f an E v i l D e m o n C o llect io n o f M de . .
C le rcq A f t er L en o rm an t
.
A n A ss y rian C am eo
A P ers ian C am eo
A s sy rian Cy lin d er
Sc u lp t u re s o n a R oy al T o m b L e n o rm an t .
B as R e lie f o f P e rsepo lis

-
L e n o rm an t .
Th e K in g S lay in g a U n ico r n B as re lie f o f P e rs e p o lis .

-
S au l an d t h e W it ch o f E n d o r A f t er S ch n orr v o n Carolsf e ld .
A s sy rian G oat D em on s C arv in gs o n a b ou ld e r A ft er L e

. .
n o rm an t
Th e B rah m an A f t er C o lem an
T rim u rt i .
B rah m a F ragm en t o f a car M u s é e G u im et

Ek ah m a an d S u ras w
. .
at i R e pro d u ce d from H erm an n G 6 1]

.
V is h n u L ak sh m i an d B rah m a
, , A f t er a n at iv e illu s t rat ion .
,
re pro d u ce d f rom H e rm an n G 6 11
Th e M at sy a A v at ar o r F is h I n carn at io n F ro m P ic art .
Th e K u rm A v at ar o r T o rt ois e I n carn at io n F ro m P icart

T h e V arab a A v at ar o r W ild B o ar I n carn at io n F ro m P icart .
Th e N aras in h a Av at ar o r M an L io n I n carn at io n F ro m P icart -

.
L ak sh m i t h e G odd es s o f B e au t y
, M u s é e Ou im e t .
V ish n u N arasin h a F ragm en t o f a car M u sé e G u im e t

. .
H an u m an t h e M on k ey K in g B u ild in g t h e B rid ge Ov er t h e
S t rait B e t w
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ee n I n d ia an d L an k a R eprod u ce d f ro m H er .
m an n G é ll
Th e V fi m Av at ar o r D w
an a ar f I n carn at io n
Th e Parash u ra A v at ar o r B at t le A x I n carn at io n
,
-
Th e R am a Ch an d ra A v at ar
Th e K rish n a Av at ar
I
L ST OF I LL U ST R A T I ON S . vii
PA E
G
Th e M on k ey K in g S u griv a F igh t in g R epro d u ced from C ole .
m an
V is h n u an d Sh ri -
L ak s h m i
R am a Ch an d ra an d S it a A f t er as
Th eir H appy R e u n ion R eprod u ced f rom C olem an .
H an u m an R ecit in g H is A d v en t u res t o R am a C h an d ra an d
S it a Reprod u ced f rom Colem an
.
K rish n a N u rsed by D ev ak i R epro d u ced from M oore s H in d u .

’
P an t h eon
K rish n a B ron z e st at u e M u sé e G u im e t
.
,
K rish n a t h e F av orit e of t h e C o u n t ry L asses of G o ku la R e

, .
pr o d u ce d f ro m C o lem a n
K rish n a s A d v en t u res R eprod u ced fro m C olem an

’
T h e B at t le B et w
.
ee n t h e K u ru s an d Pan du s on t h e F ield of
K u ru ksh et ra R epro d u ced from W ilk in s

J agan n at h w it h H is T w A f t er Sch lagin t w
.
o C o m pan io n s e it
S h iv a w
.
it h P arv at i M u sé e G u im et .
S h iv a Trim u rt i
-
M u sé e G u im et .
S h iv a D an cin g S u rro u n d e d by a H alo o f F lam e s B ro n z e .
S t at u e M u s é e G u im e t ,
T h e B u ddh a A v at ar or V is h n u s I n carn at ion as t h e E n ligh t

’
en e d Te ach er o f M an k in d R epro d u ced from P icart .
T h e K alk i A v at ar or t h e W h it e H orse I n carn at ion F ro m -

.
Picart
S h iv a W ors h ip F ro m P icart .
S h iv a an d P arv at i F ro m G é ll
K ali A ft er an I n d ian pict u re F rom Sch lagin t w
.
eit
I n d ian scu lpt u re F rom Sch lagin t w

. .
D u rga . e it .
m K h a s G ro m a t h e T ib et an K ali M u sé e G u im et
’
.
,
K ali D u rga in t h e H in d u P an t h eon

-
F rom W ilk in s .
H ar i H ara F ro m W ilk in s .
G an esa F rom W ilk in s

.
A gn i . F ro m H e rm an n G é ll
K am a . F rom V V o llh e im da F on ce ka
S h iv a S lay in g a D em on F ro m W ilk in s.
T he D em o n of L igh t n in g A J apan ese t em ple st at u e

.
The D e m on of T h u n d er A J apan ese t em ple st at u e

.
TH E H I STORY OF T H E D EV I L .
A E
P G
M ara s Arm y
’
G an dh ara scu lpt u re s M u se u m of L ah o re
wd l
. . .
F ro m G rti n
‘
e e
B u ddh a by M ara s D au ght ers G an dh ara scu lp

T e m p t ed
’
R eprod u ce d f rom G ru n w
,
.
t u re s . e del
A n I n d ian W h e el o f L if e F ro m L E W add e ll s pict u re

’
. . .
A Tib et an W h ee l o f L ife F ro m B as t ian .
A J apan ese W h ee l o f L ife F rom B ast ian .
M e ifu t h e D ark T ri b u n al F rom K a m a

,
. r
K on go t h e Sh eriff F ro m a J apan ese art p rin t

,
.
E m m a t h e J u d ge F ro m a J apan e se art p rin t

T h e D e v il as a M o n k J apan e s e w
,
.
o o d carv in g M u s é e G u im e t
On i n o N e m b u t z u A f t er a w
.
,
o o d carv in g in t h e au t h or s po s
’
- -
.
s es sio n
H o n o K u ru m a
-
, the C art of H e ll . A ft e r an o ld J apan ese

p ai n t i n g
T ib e t an
D ev il s Alt ar F rom W add ell
’
.
B u ddh a E x t e n d in g H is H elp t o a S u fferer in H ell . F ro m
The Ch rist ian T r in it y G od F at h er Son an d H oly G h ost

, , ,
.
R e prod u ced from M u t h er

A s m o di an E vil S pirit C as t Ou t by P rayer
, A f t er S ch n orr
,
.
v on Caro ls f e ld
H eav en an d H ell . A ft er H . F .
, an u n k n ow
n Old -
G erm an
m as t er
Th e H oly T rin it y in t h e V at ican A f t e r P ie t ro B erret t in i .
T h e B u ddh is t T r in it y t h e B u ddh a t h e D h arm a t h e S an gh a

, , ,
.
M u sé e G u im et
T h e T rin it y an d M ary A f t er L ti b ke ‘
T h e Ch ris t ian T rin it y F ro m B as t ian .
T h e Trin it y o f S alern o S k e t ch e d by t h e art ist of t h e Gar t er:

.
lau be
J acob B oh m e
V ign et t e of J acob B oh m e s B oo k ’
on the T h ree fold L if e of
M an
T h e T h re e P rin ciples F ron t is piece of J acob B oh m e s b oo k ’
.
J esu s C as t in g Ou t D e v ils A ft e r Sch n orr o n Caro ls f eld

. v
L ST OF I I L L U ST RA T I ON S . ix
A E
w
P G
Th e F ien d , S o i g Tn ares A m on g t he W h eat . F rom a G er
m an P ict u re B ib le -
D iv es E n j oy in g L ife an d L az aru s S u ff erin g F ro m a G er

, .
m an P ict u re B ib le -
D iv es T o rm en t ed in H e ll F ro m a G erm an P ict u re B ib le
.
-
C as t I n t o Ou t er D ark n e ss W h ere Th ere S h all b e W eepin g

an d G n as h in g o f T eet h F ro m a G erm an P ict u re B ib le .
-
T h e D ay o f t h e L o rd A f t er M ich elan gelo .
T h e L as t J u d gm e n t A fresco in t h e C am p o S an t o P is a
.
,
T h e C h ris t ian W orld D is pe n s at ion A cco rd in g t o S t J oh n t h e

-
.
D iv in e A f t er Sch n o rr v on Caro lsf eld

.
T h e F o u r R id e rs o f t h e A pocaly pse W all pain t in g o n t h e .

-
C am po S an t o B erlin ,
T h e W o m an o f A b o m in at io n s By A lb rech t D u rer .
C h rist s D escen t I n t o H ell By Sash a S ch n eid er

’
.
C h rist ian R epresen t at ion of t h e L ast J u d gm en t F rom K lar .
rzrd zer Sku lpt u r ensd zat z

’
C h rist ian R e presen t at ion of H ell. F rom Ki wk l n c zer St a g

s
t u r ensd zat z
Th e T y pical C o n cept ion of H ell . G er m an wd oo cu t of the
age o f t h e R ef o rm at ion
W eighin g t h e E v il an d t h e G ood of th e So u l . F ro m t h e ca
t h edral in A u t u n , F ran ce
The D oo m of t h e D am n ed A f t er L u ca S ign orelli
.
T h e T rin it y I d eal of M edim v al C h ris t ian it y R e prod u ced .
fro m M u t her
H ad es . F ro m M an I n “ . .
H u m an Sacr ifi ce s at t h e F u n e ral Py re of P at roclu s . F ro m

M ich aelis H ar dback der K am tgesd ud zt e
,
'
C h ris t s D eat h o n t h e C ross an d it s P rot o t y pes B ib/f a Pau

’
.
p e r um W .o o d c u t o f t h e fif t ee n t h cen t u ry
T u ch u lch a t h e D em on o f I n fe rn al T o rt u res A cco rd in g t o t he

B elief o f t h e E t ru scan s P art of a w
,
all p ic t u re of a t o m b
.
-
i n C o rn e t o
C h aru n t h e E t ru scan D e m o n o f D eat h Wait in g f o r a V ict im
, ,
.
F ro m an E t ru scan v as e
X TH E H I STORY OF T H E D EV I L .
A E
P G
Okn os an d t h e D au gh t ers o f D an ao s in H ad es F riez e of a
R o m an w
.
all d ecor at io n
I x io n o n t h e F iery W h eel
G igan t o m achy ; t h e G ian t s S t orm in g H e av en V at ican M u .
seu m
Z e u s C o n qu e rin g Ty ph oeu s B au m e is t e r .
G igan t o m achy ; t h e G ian t s S t o rm in g H e av e n G re ek f rie z e .
W ar in H eav en By A lb rech t D fi re r
Ch im aera o f A rezz o N o w
.
at F lo re n ce
.
T h e se u s an d P irit h o u s B au m eist er
Pe rse u s w
.
it h t h e H ad of t h e D ecap it at e d M ed u sa
e B au .
m e is t e r
Pe rse u s an d A n d rom ed a B au m eis t er

Sicilian C o in w
.
it h M ed u s a H e ad
T h e G o rgon eio n o n t h e Sh ield of Ph idias s A t h e n e
’
G orgo n e io n A n cie n t F ace o f t h e G o rgon M ed u s a

, G ly pt o .
t h e k M u n ich
,
M e d u s a R o n dan in i G ly pt ot h ek M u n ich
.
,
B ellero ph o n S lay in g t h e C h im aera B rit ish M u se u m .
T h e L io n K illin g H e ro o f K h orsab ad
-
P rom e t h eu s T ie d by Z e u s t o t h e S t ak e ( or C ross ) an d E x
p o s e d t o t h e E a gle ; R e sc u e d by H ercu le s V a s e n ow .
at B e rli n B au m e is t e r
,
Th e M y t h o f P ro m e t h e u s o n a S arco ph ag u s
T h e Te m p t at ion s o f C h rist M osaic in t h e cat h e d ral o f
.
M on reale S ic ily,
C h ris t ian G e m
M it h ras M o n u m en t o f Os t b u rke n
M it h raic Sy m b o ls F ro m C W K in g
. . .
M it h ras t h e S av iou r B orgh es i m on u m en t t h e L o u v re

.
,
E o n o f e an A karan a F ro m L ay ard .
A b rax as G e m
A gat h odze m o n F ro m C W K in g
. . .
I ao G e m
S e rap is
Se rap is G e m
I
L ST OF I L L U ST R A T I ON S . xi
H erm es S av iou r o f So u ls
,
S t aff o f H e rm es
H erm es as J u pit er
A Sh ip Sy m b o lis in g t h e Ch u rch
A C h rist ian G em w it h Se rpe n t
A G n os t ic G e m
Ch rist ian S y m b ols of t h e Cat acom b s
A ram m an W arrio rs W e ari n g t h e C ro s s as an A m u le t f o r
,
P ro t ect io n in B at t le A f t er W ilk in s o n
S t A n t h on y F igh t in g t h e D e v il w
.
. it h t h e C ro s s A f t er S al .
v at or R o s a
S t G eorge t h e P rin ces s an d t h e D rago n

.
,
Arch an ge l M ich ae l C o n q u e rin g S at an By R aph ael I n t h e . .
L o u v re
A rch an ge l M ich ael H o ld in g t h e S cales f o r W e igh in g S ou ls .
A ft er L ore n z o S ab b at ie ri
H e] t h e G o dd e ss o f t h e N e t h e r W orld
, B y J o h an n e s G eh rt s . .
R agn aro k or D o o m sd ay o f t h e Teu t on s B y J oh an n es G eh rt s

, . .
D an t e s I ce H e ll By G u s t av e D o ré
’
.
S t D u n st a
. n an d t h e D e v il F ro m S ch e ib le .
Th e L e ge n d o f S t C u t hb ert F ro m t h e I ng oldsby L egen ds

. .
T h e L egen d o f S t M e d ard F ro m t h e I ngoldsby L egen ds

. .
T h e D ev il s B ridge Ov e r t h e R eu s s
’
M o d ern S n ak e Ch arm e rs R eprod u ced fro m B reh m .
M os es an d A aro n P e rf o rm in g t h e S n ak e M iracle B e f o re Ph a
rao h Af t e r Sch n o rr v o n Carols f e ld
.
T h e E gy pt ian S n ak e N aj a H aj e M ad e M o t io n les s by a P re s
s u re o n t h e N e ck F ro m V erw o rn af t e r p h o t o gr aph s
.
A S u cces sf u l R ain M ak er S lay in g H is R iv als

-
A f t er Sch n orr .
v on C aro ls f eld
T e n sk ww at a a, t h e Sh a w
P roph et in 1 808 R eprod u ced
an o .
fro m t h e F ou rt ee n t h A n n u al R eport o f t h e B u re au o f
E t h n o lo gy
T e n skw at aw a t h e S h aw an o P ro ph et in 1 8 3 1
, R eprod u ced .
fro m t h e F o u r t een t h A n n u al R epo rt o f t h e B u reau of

E t h n o lo gy
x ii TH E H I ST ORY OF TH E DE VI L .
Th e E cs t as y of t he G h os t D an ce of the N o rt h A m erican In
d ian s
Th e B les s in g A C erem on y in t h e G h os t D an ce of t h e N ort h
.
A m erican I n d ian s
H e n ricu s C orn elius A grippa ab N et t es h e im Re pro d u ced
from t h e origin al ed it io n o f h is w
.
ork s
I llu st rat ion s fro m t h e Origin al E d it io n o f Oc alt o Pl uloso -

t
’
/ 276 ,
'
p na
E x orcis in g by t he C ro ss . B as -
relie f on a w at er v es sel fo u n d
n e ar Pis am a
T ex t of B apt is m al A bj u rat ion F orm u la in Old L o w

the G er -
m an F ro m 0 H en n e am R hy n
. .
Specim en P age o f an I llu m in at ed I n it ial in H eis t e rb ach s ’
D id /ag ar M i r acu lor u m Origin al i n R oy al L ib rary at

.
D ii sseldo rf
W it ch es C j H St orm
o n u rin g a ail -
T h e D ev il o f C o n ceit as Seen by a C le rgy m an o n t h e D ress

of a F as h io n ab le L ady
Th e M ain A ct ors in M e d iae v al M y st e ries F rom D r G u s t av . .
K On n ecke
Wit ch es F ro m H o rn dorff
.
Th e W it ch es S abb at h A ft er P icart
’
.
V irgu lt a D iv in a F rom an old M S by G e o rge C o n rad H o rst

. .
A Seal o f P e t ru s de A lb an o f o r C o n j u rin g G oo d Spirit s

T h e Tw e lv e H o u s e s o f a H oro sco pe F ro m G erh ard .
T h e S ign o f t h e F irst H o u r o f S u n d ay
T h e D iv in e N am e Ar ran ge d f or C on j u rat io n
K n igh t an d D ev il
T h e B is h o p o f L od i P re ach in g at t h e T rial of J oh n H u ss .
F ro m C as t e lar
S avo n aro la
S av o n aro la Pray in g in
C ell F rom C as t elar
H is .
B u rn in g o f S av on arola A ft er D on R icard o B alaca

.
Po pe U rb an V P roclaim in g t h e B u ll I Ca m D om i n i
. n
-
, I 3 6 2 ,
C o n d e m n in g H eret ics
Th e B an n e r o f t h e S pan is h I n q u is it ion F ro m P icar t .
I
L ST O F I L L U ST RA T I ON S It iii
Th e B an n er o f t h e I n q u is it ion of G o a F ro m Picart .
Th e Ch am be r of t h e I n qu is it ion F ro m Picart .
V ario u s M an n ers o f C ro ss E x am in in g t h e D e f en d an t s F rom

-
.
P icart
A M an an d a W om an Co n v ict ed o f H e resy F rom P icart .
H eret ics C on d em n ed t o b e B u rn ed F rom P icart .
A M an an d a Wom an C on d e m n e d t o b e B u rn ed F ro m .
Picart
Th e I n qu is1 t 1on in S e ss io n o n t h e M ark e t S q u ar at M ad r id e .
F ro m P icart
Procession o f t h e I n q u isit ion o f G oa F ro m P icart .
T h e L ast Se rm on P reach e d t o t h e C on d e m n ed F ro m P icart .
Th e H e ret ics D e at h on t h e F ago t s F rom P icart

’
.
T h e W at er Ord eal
Th e T o rt u re R o om at N u re m b erg
-
A f t e r C R au R epro
. . .
du ced f ro m B E K on ig
A gn es B ern au er D ro w
. .
n e d as a W i t ch at t h e R e q u es t o f E rn es t ,
D u k e o f B av aria R e prod uced from B E K on ig

. . .
S at an ic T em pt at io n s an d t h e L add er of L if e F rom H e radis .
L an s perg s H D elirium ”:
’
v on of fm
C alv in ism Tearin g D ow n t h e R o m an E m p ire
T h e K in gd o m o f S at an o r t h e S ev en H e ad e d B easlt o f t h e -
Rev elat ion

T e m pt at io n A P ro t es t an t C on cep t ion o f E v il G e rm an
w
. .
oo d c u t o f t h e t im e o f L u t h er
T h e R ace f o r F ort u n e A ft er H en n eb erg s o il pain t in g ’
F ro m a G e rm an w
.
T h e D ev il o f U n ch as t it y . o od cu t
T h e D ev il o f N iggard lin ess M ak in g t h e M is e r H ard H e art e d -

.
By H an s H o lb e in
T h e L at es t F ad in C lo t h es P illoried F ro m S igis m u n d F eye r .
ab e n d s Tf uat u m D i abolor u m
’
r
S cen es f ro m M J aco b R u ff s R e ligio u s D ram a

’
.
M ac b e t h C o n su lt in g t h e W it ch es
T h e N at u ral S t at e o f M an
T h e H o ly G h ost I llu m in es t h e H e art
T h e H o ly G h ost in Po s session
x iv TH E H I ST ORY OF T H E D EV I L .
Th e P ass io n o f Ch ris t in t h e H eart

Th e H oly T rin it y R esid es in t h e H eart
Ne wT em p t at ion s
S at an
’
s R et u rn w
i h t S eve n Ot h er S pir it s M ore W ick ed t h an
Th e I m piou s D o o m ed W h en H e D ies
M an I s
A H eart F ort ifi ed in C h rist
T h e P iou s M an is S av ed at D e at h
P os t er o f t h e S ix t e e n t h Cen t u ry
F acsim ile o f t h e C on t ract W h ich U rb an G ran dier I S R e po r t ed
t o h av e M ad e w it h t h e D ev il
A ppari t ion s o f t h e C ros s F rom G rii n b eck .
F ried rich v o n S pee A f t er a pict u re in t h e M arz e llen G y m

.
-
n as iu m at C olo gn e
I llu st rat ion s from t h e D u t en z a t u ng I 6 27 r

'
B alt h as ar B e kk er F rom a po rt rait o n t h e t it le page of D ie

.
-
bez au ber t e Welt

B e kker
’
s A u t ograph F rom h is origin al h an d w
. ri t in g
Ch ris t ian T h o m asin s F rom a cop per en gravin g by M B e rn i

. .
g ro t h
S ign at u re of C hr is t ian Th o m asiu s
Sch o t t e l s W he e l o f H e ll
’
Th e Ch rist ian H e ll
Sch w e n t e r s H en E x pe r im e n t
’
R e prod u ced by F at h er A t h a
.
n as i u s K irch er
P at er G ass n er E t ch in g by D an ie l Ch odo w
. ie cki
D e m o n s o n t h e To m b o f D ago b ert Ch u rch of S t D en ys . .
,
n ear P aris
C ov e t o u sn ess L ib rary o f S t G e n ev iev e P aris

F au s t S igni n g t h e C o n t ract w
.
,
.
it h t h e D ev il in B lood By .
F ran z S im m
T h e L e gen d of T h eo ph ilu s F ro m M o n k C o n rad s illu
’
.
m in e d M S
M e ph is t oph e les M ak in g H is A ppearan ce in F au s t s S t u dy ’

.
A f t e r Sch n orr v on Caro lsf eld

x vi TH E H I STORY OF T H E D EV I L .
A E
P G
S at an in H is U glin es s . F ro m an A n glo -
S ax on M S in t h e .
B rit ish M u s e u m
T h e T rin it y F igh t in g B e h e m o t han d L ev iat h an A ft er D idro n .
A T rin it y of t h e Ten t h C e n t u ry F rom M u ller an d M at h e s .

’
A rch aeolo gy
M ilt o n s S at an A f t er D o ré
’
.
L u c ife r B e f o re t h e F all F ro m t h e H o t us D elzeza u m

' '
. r r
Th e F alle n L u cif e r A f t e r D o ré .
A f t er S ash a Schn e id e r
.
Th e F e e lin g o f D e pen d en ce .
T im e as a T rin it y o f P as t P resen t an d F u t u re F ren ch , , .
m in iat u re
Th e D iv in e T rin it y . F ro m a MS . in t h e B iblio t h eq u e de
S ain t e G e n e v iev e
I t alian Trin it y D id ro n .
S at an ic T rin it y D idro n
F ro m a w in d o w
.
T h e Tr in it y . in t h e Ch u rch o f N o t re D am e ,
at Ch alon s F ran ce ,
Th e T rin it y o f E v il F ro m a F re n ch M S in t h e B iblio t h eq u e
. .
R oy ale at P aris
T h e T h ree H e ad e d S e rapis F ro m B ar t oli s L u eer n a V et er u m
’
-
.
Sepu leh r at es
Az iel t he G u ard ian of H idd en Tre as u res F ro m F ran cis ci
’
, . s
Pr ot eus 1 11 er r1a11s
f
° °
G od S u ppo rt in g t h e W orld . F resco in t h e C am p o S an t o of
P is a
H ercu les w it h C e rb e ru s F ro m a v ase f o u n d in A lt a m u ra
.
S t A n t h o n y A ss au lt ed by D ev ils A f t e r S ch o en gau e r s co pper

’
. .
en gr av in g, 1 4 20 -
4 4 99
Th e G oo d L o rd an d t h e D ev il . By F ran z S im m
The De v il in the C am po S an t o ( P is a)
Se al of S at an . D idro n
G OO D A N D EVI L AS RE LI G IO U S I D EA S .
H I S W ORLD OF OU RS is a or ld of opposit es w .
The r e is li g h t an d shade t her e is heat and cold ,

,
t he re is g ood and evil t he r

, e is God and t h e De vil .
The d u alis t ic con cept ion of n at u r e has been a n eces

s ary phase in t h e evolu t ion of h u man t ho u gh t W e find
w
.
t h e same vie s of g ood and evil spi ri t s p r evailin g amon g
all t h e peoples of t h e eart h at t h e ve ry beg in n ing of t hat

w
s t ag e of t heir development hich in t h e ph r aseolog y of
,
Tylor is commonly called Animism B u t t h e p rin ciple

,
.
o f u ni t y domina t es t h e developmen t of t ho u gh t M an .
t ries t o u nify his con cep t ions in a co n sis t en t and b armo
n io n s Monism w
A ccordin g ly hile t h e belief in g ood
w
.
,
s pi ri t s t e n ded t o ards t h e format ion Of t h e doct rine of

Monot heism t h e belief in evil spiri t s led nat u rally t o t h e
,
accep t an ce of a sin g le s u p r eme evil dei t y co n ceived as ,
e mbodyin g all t hat is bad des t ru ct ive and immo r al

, , .
Monot heism and M on odiab olism b ot h ori gi n a t in g

,
s im u l t aneo u sly in t h e monis t i c t enden cies of ma n s m en

’
w
t al evol u t io n t o g et her cons t i t u t e a D u alism hi ch t o many
w
,
i s s t ill t h e mos t accep t able o r ld con cep t ion N ev ert h e

-
.
less it is n ot t h e final goal of h u man philosophy As

, .
2 TH E H I S TORY OF T H E D EV I L .
soon as t h e t hinker s of mankind become a ar e of t h e w

Du alism implied in t h is int e rp ret at ion of t h e orld t h e w
w
,
t enden cy is a g ain manifes t ed t o ards a hi gher con cep
t ion, w hi ch is a p u rely monist ic vie w

W ill Monism eliminat e t h e idea of t h e Devil in o rder
t o make God t h e On e and All ? Or w
ill it abolish bot h
God and t h e Devil t o leave room only f or a orld of
, w
mat t er in mot ion ? W ill t h e fu t u re of manki n d be as M
w w
, .
Gu yan p rophesies a pe riod in hi ch relig ion ill dis

w
,
appear and give ay t o i rreli gion ?

w
Those h o do n ot app re ciat e t h e mission of D u alism
in t h e evol u t ion of hu man t hou gh t and only kno it s , w
do ct r ines t o be u n t enable nat u rally e x pe ct t hat t h e fu t u re
w
,
of mankind ill be i rreli g io u s and t he re are freet hinkers

w w
,
h o de clar e t hat A t heism ill s u pe r sede all t h e di ff e ren t

con cep t ions of God B u t t his is n ot p robable The mo
w
. .
n is t ic t enden cies of t h e ag e ill n ot des t roy , bu t p u r ify

and elevat e reli g ion The A n imism of t h e sa vag e is a
.
ne cessary s t ag e of man s men t al evolu t ion : it appears as

’
an e rro r t o t h e hi ghe r developed man of a half civilised

‘
- -
period ; bu t t h e e rro r con t ains a t ru t h hi ch nat u rally w

develops in t o a mo re pe rfe ct con cep t ion of t h e su rrou nd
in g w o rld Simila rly t h e r eli giou s ideas of t h e p resent
.
,
t ime are symbols . Taken in t hei r lit eral meanin g t hey ,
are u n t enable b u t u nde r s t ood in t hei r symboli cal nat u r e
w
,
t hey are seeds from hi ch a p u re r con cep t ion of t h e t ru t h

w w
ill g ro The t enden cies of philosophi c t hou ght pre
w
.
vailin g t o day le ad t o a posit ive con cep t ion of t h e orld

-
w
,
hi ch replaces symbols by st at ement s of fact and b ring s

w it h it n ot a denial of reli g iou s alleg o ries b u t a deeper
and mo re co rr e ct con cep t ion .
G OOD A N D E VI L AS REL I G I OU S I D EA S . 3
A s t at e w
of i rreli gion in hi ch mankind o u ld adopt w
an d pu bli cly t each a do ct rine of A t heism is an im possib il
it y A t heism is a ne g at ion , and neg at ions cannot s t and

w
.
,
f or t hey have sense only as confr on t ed i t h t h e posi t i ve

w
issu es hi ch t hey reje ct Y et ou r p resen t an t h ropom or
w w
.
phi e vie of God b riefly called An t h ropo t heism hi ch

, ,
as a r u le con ceives him as an infinit ely big individu al

bein g , w ill have t o yield t o a hi ghe r vie in hi ch e w w w
shall u nde rs t and t hat t h e idea of a pe rsonal God is a
me re Simile God is mu ch mo re t han a person When
w w
. .
e speak of God as a pe r son e o u gh t t o be cons cio u s of
w w w
,
t h e fa ct t hat e u se an alle g o ry hi ch if it ere t aken ,
li t e r ally can only beli t t le him The God of t h e fu t u r e

w
, .
ill n ot be pe rsonal b u t s u perpe rsonal

w w w
, .
B u t h o shall e rea ch t his kno led g e of t h e s u pe r

w
pe rsonal God ? Ou r ans e r is i t h t h e help of s cien ce
, w .
Le t u s p u rs u e in reli g ion t h e same pat h t hat s cien ce t rav

w
els , an d t h e narr o ness of se ct arianism ill develop in t o w
w
a b road cosmical r eli gion hi ch shall be as ide and t ru ly w
cat holi c as is s cien ce i t self .
Symbols are n ot lies symbols cont ain t ru t h Alle .
g o r ie s and pa r ables ar e n ot falsehoods ; t hey convey in
fo rmat ion : moreove r t hey can be u nders t ood by t hose

w
,
h o are n ot as y et p repar ed t o re ceive t h e plain t ru t h

w
.
Th u s hen in t h e p ro gress of s cien ce r eli g iou s sy m bols

w
,
are re co g nised and kno n in t hei r symboli cal nat u r e t his
w w w
,
kn o led g e ill n ot des t roy reli gion b u t i ll p u rify it and

w i ll cleanse it from my t holo gy .
W e define God as t hat au t horit at ive presence in

“
t h e All w
hi ch enfo rces a definit e mor al con du ct ”
God
w
, .
is t hat somet hin g hi ch cons t it u t es t h e harmony of t he

4 T H E H ST O I RY OF T H E D EV I L .
w
la s of nat u re ; God is t h e int rinsi c ne cessi t y of mat he
m at ics and lo g i c ; God above all is ha t ex pe rie n ce w
t eaches u s t o be t h e inalienable feat u res of r i gh t eou sness ,
j u st i ce mor alit y This p resen ce is bot h immanent and

, .
t ra n sce n dent : it is immanen t as t h e cons t i t u en t char ac
t eri st ic of t h e la w
t hat pe rvades t h e u nive r se ; it is t r an
scen den t f or it is t h e condi t ion of any possible cosmi c

,
o rde r ; and in t his sense it is su percosm ic and s u pe r

*
nat u ral
w
.
W e do n ot say t hat God is impe rsonal f or t h e o rd

w
,
imper sonal i m plies t h e absen ce of t hose feat u res hi ch

cons t i t u t e pe r sonal it y i t implies va e ess i d fi it
; gu n n e n e
w
,
ness , and lack of charact e r God ho eve r as he man ifest s .

, ,
himself in t h e orde r of t h e u nive r se is ve ry definit e He .
is n ot va g u e bu t possesses qu it e marked q u alit ies He is .
s u ch as he is and n ot di ff e rent His bein g is u nive r sal .

,
b u t n ot inde t erminable His nat u r e does n ot co n sis t of .
indiff erent g ene rali t ies bu t e x hibi t s a dis t in ct s u chness

w
, .
I ndeed ; all s u chness in t h e o rld in physi cal nat u re as

w
,
ell as in t h e domain of spi ri t depends u pon God as he r e

w
,
defined and hat is t h e pe rsonali t y of m an b u t t h e in car

w w
,
nat ion of t hat cosmi c lo gi c hi ch e call reason ? God ,
al t ho u gh n ot an i n dividu al bei n g is t h e p rot o t ype of per

w
,
s on alit y ; al t hou gh n ot a pe r son t hinkin g t ho u g h t s as e
w
,
do deliberat in g ei ghin g ar gu me n t s and comin g t o a de

w
, , ,
ci sion he is y et t hat hi ch condit ions personali t y ; he

w w
,
possesses all t hose qu ali t ies hi ch hen reflect ed in an i ,
mat ed creat u res adds u nt o t hei r sou ls t h e nobilit y of ,
‘
See t h e au t h or s
'
I dea f
o God; S ou l f
o (M m , pp 33.8 e t se q .
; F u n da m e n t al
Pr i m er Pl d/osop/zy Th e M om
'
Pr oblem s p , . 1 5 2 et
pa ss i m ; o
f , p . 1 70 et pass i m ; st ,
V ol
. III .
, pp 3 5 7 e t.seq ; H . om i lies f
o S ci en ce, pp 79— 1 20
. .
GOOD A N D EVI L AS R EL I G I OU S I D EA S . 5
God s imag e called pe rsonalit y The refore e say God

’
, . w ,
is n ot impe rsonal bu t s u pe rpersonal

, .
While t h e idea of God has received mu ch at t en t ion

fr om philosoph er s and p ro gr essive t heolo g ians it s cou n ,
t erpart t h e da rk fi g u r e of t h e E vil On e has been m u ch

, ,
neg lect ed And y et t h e Devil is , aft er all a very in t er

.
,
es t in g pe r sonalit y g rot esqu e roman t ic h u mor ou s pa

w
, , , ,
t het i c nay even g r and and t r a g i c

, , And if e have t o
.
declar e t hat t h e idea of God is a symbol S i g n ifyin g an

act u al p r esen ce in t h e w
orld of fact s , shou ld e n ot ex w
p e e t t ha t t h e idea of t h e Devil also r ep r esen t s a r eali t y ?
I t is almos t impossible t o e x hau s t t h e s u bje ct f or it
w w
,
o u ld t ake vol u mes t o ri t e an app r o x imat ely complet e
hi st o ry of demonolog y A ccordi ngly . w

e m u s t confin e
,
ou r selves t o me rely ou t linin g some of t h e mos t salient

fe at u r es of t h e development of t h e bel i ef in t h e D evil an d
t h e na t u re O f t h e idea of em .
“
a
l l
D EV I L W OR SHI P
‘
R OM A SU RV E Y AL of t h e acco u n t s gleaned fr om
W ait z Lu bbock and Tylor on t h e p rimi t ive s t at e
, , ,
of r e li g ion t h e convi ct ion imp r esses i t s elf u pon t h e st u
w
,
dent of demonolo gy t hat Devil o r ship nat u r ally p recedes -
t he w or ship of a beni g n and mor ally g ood Dei t y The re

w w
.
are at leas t many ins t ances in hi ch e can obse rve a

w
t r ansi t ion fr om t h e lo e r s t ag e of Devil or ship t o t h e w -
w
hi ghe r st ag e of God o r ship and t he re seems t o be no
-
w
,
ex cep t ion t o t h e ru le t hat fear is al ays t h e fi r s t in cen t ive
t o r eli gio u s w
or ship This is t h e reason h y t h e da rk w
w
.
fi gu re of t h e De vil t hat is t o say of a po e rfu l evil dei t y

, , ,
looms u p as t h e most impo rt an t pe r sonag e in t h e rem ot

es t pas t of almos t eve ry fai t h Demonolat ry or Devil
w
.
,
o rship is t h e fi rs t st age in t h e evolu t ion of reli g ion f or

w
, ,
e fea r t h e bad n ot t h e g ood
w
, .
M r He rbe rt Spen ce r bases reli gi on on t h e U nkno n

w w w
.
,
declar in g t hat t h e savage o r ships t hose po e r s hich he

does n ot u nde r s t and I n o rde r t o give t o r eli gion a fou n
w
.
dat ion hi ch even t h e s cient is t does n ot dare t o t o u ch he

w
,
asse rt s t h e ex is t en ce of an absolu t e U nkno able and rec ,
om m en ds it as t h e basis of t h e r eli g ion Of t h e fu t u re B ut .

8 TH E H I ST ORY OF T H E D EVI L .
w
hi h capparent ly means t hat w
hi h c is above ou r con
t r ol ) as follo s w
T h ere is y e t in
V irgin ia n o place discou ered t o b ee so S av age
in w h ich t h e s av ages h au e n ot a religio n D eare an d B ow an d A r
row A ll t h in ges t h at w
, ,
es e re ab le t o d o t h em h u rt b ey o n d t h e ir pre
v e n t io n t h ey ad o re w it h t h eir k in d e of d iv in e w
.
o rs h ip as t h e fi re
w
,
at e r ligh t in g t h u n d e r o u r o rd in an ce pe ece s h o rs e s & c

n But
t h e ir ch ief e G o d t h ey w
,
.
, , , ,
o rs h ip is t h e D iu e ll H im t h ey call 0k 1
'
. e,
an d seru e h im m ore of f e are t h an lo u e T h ey s ay t h ey h au e co n

feren ce w
.
it h h im an d f as h ion t h e m selu es as a care t o h is sh ape as

t h ey can im ag in e I n t h eir T e m p les t h ey h au e h is im age eu ill
fav ou red ly caru ed an d t h e n pain t ed an d ad o rn ed w
.
it h ch ain e s co p
w
,
p e r a n d b e a d e s a n d c o u re d it h a s k in i n s u ceh m an n e r as t h e
d e form it y m ay w ell s u it w
, ,
it h s u c h a G o d ( O r ig in a l d p .
”
e .
, .
I n som e part of t h e C ou n t ry t h ey h au e y earely a s acrifi ce of

S u ch a o n e w
,
ch ild ren as at Q u iyo g keokan oek so m e 1 0 m iles f ro m u
J am es T ow
.
,
n e an d t h u s per f o rm ed
F if t ee n e of t h e properest y o u n g b oy e s b et w
.
,
ee n e 1 0 an d 1 5
“
w
,
y e a re s o f a g e t h e y p a i n t e d h it e H a u in g b ro u g h t t h e m fo rt h t h e
w
, .
,
p pe o le s pe n t t h e f o re n o o n e in d a n c in g a n d s in g gin a b o u t t h e m i t h
rat t les .
“
In the h ose ch ild ren t o t h e ro o t e of
af t e rn oo n e, t h ey p u t t
a t ree By t h em all t h e m en s t o o d in a gu ard ev ery o n e h au in g a

.
, ,
B ast in ad o in h is h an d m ad e of reed s b ou n d t o get h e r Th is [ t i m e]

m ad ea lan e be t w all alon g t h ro u gh w h ich t h e re w
.
,
e en e t h e m ere ,
ap poin t e d 5 y o u n g m e n t o f e t ch t h ese ch ild re n S o ev ery o n e o f

the fi ue w
.
e n t t h ro u gh t h e gu ard t o fe t ch a ch ild e ach af t er ot h e r
by t u rn es : t h e gu ard f earele ssly b e at in g t h e m w

, ,
it h t h e ir B as t in a
d oes an d t h ey pat ien t ly e n d u rin g an d receau in g all d efen d in g
t h e ch ild ren w it h t h e ir n ak ed b od ies f ro m t h e v n m ercif u ll b low
,
es
t h ey p ay t h e m s o u n d ly t h ou gh t h e ch ild ren e s cape A ll t h is w h ile

’
, .
,
m ap of V irgin ia . W it h a d es cript io n of t h e covn t re y , tc e .

, wi r tt en by
C aptain e S m it h et c f d P i t d by J
Ox or r n e ose p h Ba rn es
w
.
, . .
f l u t h e li t t le di ti a y f th l g g
c on r o e an u a e of t h e sav ages of V irgin ia hi h i c s
pr in t e di n th e sam e p am ph l t C apt ai S m
e it h
, t n rans lat es Oke
”
si m pl y by “
go d s .
”
D E V I L W OR S H I P . 9
t he w om en wp ee e an d crie o u t v er y p as s io n at e l y; pro u id in g m at s
wd
,
sk in n e s , m o s se , an d d rie oo , as t h in gs fi t t in g t h e ir ch iidre n s
fu n erals
A f t e r t h e ch ildren w
.
ere t h u s p as se d t h e gu ard t h e gu ard t o re
dow n t h e t re e b ran ch e s an d b o u gh s w
,
it h s u ch v io len ce t h at t h ey
ren t t h e b o dy an d m ad e w
, , ,
re at h es f o r t h e ir h e ad s o r b e d eck e d t h eir
haire w Wh at else w as d o n e w i t h t h e ch ild re n w

,
it h t h e le au es as
b u t t h ey w
.
n o t s e en e ere all cas t o n a h e ap e in a v alley as d e ad
w
,
h ere t h ey m ad e a great fe ast f or al t h e co m pan y

Th e We ow
.
an ce c h ie f] b e in g d e m an d ed t h e m e an in g of t h is
[ r
sacr ifi ce an sw e re d t h at t h e ch ild re n w
, e re n ot all d ead b u t [ o n ly ] ,
t h at t h e Oke o r D i ve/1 did sn ok e t h e b loo d f ro m t h e ir le f t b re as t [ of
t h o se ] w h o ch an ce d t o b e h is by lot t ill t h ey w e re d e ad B u t t he
res t w
.
, ,
ere k ept in t h e w ildern esse by t h e y o n g m en t ill n in e m o n e t h s

w ere e x pired d u rin g w h ich t im e t h ey m u s t n o t co n u ers e w it h an y
an d o f t h e se w
,
e re m ad e t h e ir P rie s t s an d C o n iu re rs
, .
Th is s acrifi ce t h ey h eld t o b ee s o n e ces s arie t h at i f t h ey

“
,
s h ou ld o m it it t h e ir Oke o r D iv e l an d all t h e ir ot h er Q u iy o gizeo u
w w
,
sug/i es
( h ic h ar e t h e ir o t h e r G o d s
) o u ld le t t h e m h au e n o D e a re
an d ye t b e s id e s h ee w
,
Tu r k ies C o rn e n o r fi s h
, , o u ld m ak e gre at
: ,
s lau gh t er am o n s t t h e m
g .
To d iv ert t h em fro m t h is b lin d id olat rie m an y v sed t h e ir

best in deau ou rs ch iefly w it h t h e We ow
,
aaees o f Q u iyougtzeo/zanoek ; r
w
,
h os e d ev ot io n appreh en s io n an d good d ispo s it ion m u ch ex ceed ed

w h o t h o u gh w
, ,
an y in t h ose C o u n t ries e co u ld n o t as ye t pre u aile

:
w it h all t o f o rsak e h is f als e G o d s y e t t h is h e did b elee u e t h at o u r

G od as m u ch ex ceed ed t h eirs as o u r G u n n e s did t h eir B ow
, ,
e s an d
A rrow an d m an y t im es did s e n d t o t h e P re sid en t at J am es t ow

,
s ne
m en w
, ,
it h prese n t s in t reat in g t h e m t o p ray t o h is God f or rain e

f o r h is G o d s w
, ,
o u ld n o t s e n d h im an
y .
A n d in t h is lam e n t ab le ign oran ce doe t h ese poore s ou les s ac

w
“
rifi ce t h e m selu e s t o t h e D iu ell n ot k n o in g t h e ir C reat o r

”
( O r
,i g .
in al cd .
, pp .
3 ,
2 3 3,
‘
See Tue Wor ks of Capt .
j
ol m S m it b of W illou ghby et c . Ed it e d by E d w
a d r
Ar b
er . B irm in g am h . 1 8 84 . pp 74 fl. .
10 TH E H I ST OR Y OF T H E D EVI L .
Similar p ract i ces pr ev ai led amon g almost all t h e I n

w
dian t ribes h o inhabit ed t h e islands and t h e t o cont i w
neu t s of America a f e cen t u ries ag o M B e rnhard w
w
. .
Picart s ill u s t r at ion dr a n accordin g t o t h e report of

’ *
w
,
Pe t er M art y r , l an eye i t ness , p roves t hat t h e t ribes of

‘ '
-
Hispaniola n o commonly called Hai t i paid homag e t o

, w ,
t h e Su p reme Bein g u nder t h e nam e of J ocan n a and t hei r
w w w
,
pr act i ces Sho t hat t hey e re devil or shipper s of t h e -
w o r s t kind E ven t h e mos t civilised Ame ri cans t h e M ex

w
.
,
ican s had n ot as y et ou t gr o n t his s t a g e of r eli gi o n s b e

w
,
lief I t is t ru e t hat t h e idea of a hit e God of Love and

w
.
Peace as n ot qu it e fo rei gn t o t hem , bu t t h e fear of t h e

ho rrible H u i t zilopoch t li st ill p rompt ed t hem t o s t ain t h e
alt ar s of his t em ples it h t h e blood of hu man vi ct ims w .
H u man sacr ifi ces are frequ ent ly men t ioned in t h e

Bible Th u s t h e Kin g of Moab , hen pr essed hard by
. w
“
t h e child ren of I s rael t ook his eldes t son t hat shou ld ,
have rei gned in his s t ead and o ff e red him f or a b u rnt

”
o ffe rin g u pon t h e all (2 Kin g s , iv 27) He s u cceed edw .
by t his t err ible ex pedien t in savin g t h e cit y f or t h e bib

w
,
lical r epo rt con t inu es : And t he re as g reat indi gnat ion “
ag ains t I s rael ; and t hey [ t h e I s raeli t es ] depart ed from

him and ret u rned t o t hei r o n land ”
w
w
.
The pr ophet s e re cons t ant ly p reachin g a g ains t t h e

pag an pract i ce of t hose I s raelit es h o in imit at ion of t h e w ,
“
reli g ion of t hei r nei g hbo r s sou gh t t o sacrifi ce t hei r so ns ,
”
and dau gh t ers t o devils or let t hem pass t h rou gh t h e ,
”
fi re of Molo ch t o devour t hem bu t so near t o t h e reli
Tile R eligi ou s Cer em on ies an d Cu st om s f

o M e S ever al N at i ons of t lie K no wn
Wor ld I II p 1 29
wk wb
. .
.
, .
it
See his or , De r eou s oceau i eis et n o or e.
D EV I L W O RS H I P . 11
Ds u oN OL AT nous CE R E N 0N 1ES or T H E OL D I N H A EIT A N TS or H AI TI .

(A f t er Picart )
.
12 TH E H I ST ORY OF T H E D E V LI .
gi o n s ncept ion of t h e savage as even t h e p u re r fai t h

co w
of I s r ael t hat J eph t h a s t ill believed t ha t God r eq u i r ed
of him t o o ff e r his dau ght e r u p as a b u rn t o ffe rin g

“
.
—
(J u d g es x i, 29 4 0) .
The mos t civilised nat ions on eart h s t ill p reserve in

t hei r an cie n t l e gends t r aces of havin g at an ear ly pe riod
of t hei r r eli g iou s develop

men t immolat ed h u man
bein g s in p ropi t iat ion of
an g ry dei t ies When t h e
w
.
g lo r y of A t hens a s at
it s clima x E u ripides dra ,
m at ically rep r ese n t ed t h e
t rag i c fat e of Poly x e n a
h o as sacrifi ced on t h e ww
t omb of A chilles in o rde r
t o pacify t h e dead he ro s
’
spi ri t and t he reby ens u re

t h e safe re t u rn of t h e
G reek ar my .
A ON THE G
HDH A N S A c rt cE N G
Pro g ress in civilisa
R B B KS .
[ P ly
o a di
xen by t h h a d f N pt
es e n o eo o
l m
e us on th t mb ef A h ill
o — Af o
t c
Il led I
es
O 3 m Odl fi cat l on
t e r an
“ m m “ m “ 1 b u t n ot t o a di re ct aboli
-
t ion of h u man sa crifi ces W e fi n d amon g mo re advan ced

w
.
savag es an d eve n at t h e da n of a hi g h e r civ ilisat ion a

w
, ,
p r act ice he reby t h e vi ct im be it a child a vi rgin or a

w
, , ,
yo u t h is o ff e red u p i t ho u t slau gh t e rin g an d h as a chan ce ,
ei t he r t o es cape by g ood l u ck or t o be res cu ed by some

darin g deed T races of t his con cept ion are fou nd in t h e
.
t ales of Pe r se u s and And r omeda of Paln at oke t h e marks
w
,
man , h o like W illiam Tel l shot an ap ple fro m his

, ,
DE V I L WO R S H I P . 13
c hild s head of S u sano in J apanese folk lore h o sle

’
, ,
-
, w w
t h e ei gh t headed ser pe n t t hat ann u ally devo u red one of
-
t h e dau gh t er s of a po or peasan t and similar an cien t le
w
,
g e n ds A. t t h e same t ime h u man vi c t ims e r e s u pplan t ed

by animals as is in di cat ed by vario u s reli giou s le gends
w
.
,
Thu s a hind as su bs t i t u t ed f or I phig enia and a ram f or

I saa c .
H u man sacrifi ces

are one of t h e p rin cipal
cha r a ct e ris t i c t r ai t s of
-
w
Devil o r ship b u t n ot ,
t h e only one The re

.
are in addi t ion ot he r

devilish pr act ices hi ch w
are bas ed on t h e idea
that t h e Dei t y t akes de
w
li ght in i t nessin g t or
t u res and t h e hei g h t of
,
abominat ion IS reached A H I N D S U B TIT U T D ISP H E N IEA Iro n IG .
in cannibalism W hi ch [ A g m h
am e m n of a t h i
l h
er i h a
d
er , ve s s e
w
,
d Ody d n th
, ,
h l D d
t e I Om e es an sse u s e ve r e v 1r
as ant h ropology t eaches gi t

n K l h
o ver o th p i t
a c A t
as , e i apr es . r em s
p m t h
ears l d d a
c up b
s ban i g tnh m r n s e
u s I s n ot du e t o s car
, h i d — Af t P p i f
n er a ]
om e an r esco .
ci t y of food bu t can
w
,
al ays be t raced ba ck t o some reli gio u s s u pe r s t i t ion

w
,
espe cially t o t h e not ion t hat he h o pa rt akes of t h e hea r t

or b r ain of his adve rsar y acqu i res t h e co u rag e s t r en gt h , ,
and ot he r vi rt u es of t h e slain m an .
The las t rem nan t s of t h e ide a t h at t h e w r a t h of t h e
Dei t y m u s t be appeased by blood and t hat e a cq u i re spi r w

w
,
it u al po e r s by eat in g t h e flesh and d rinkin g t h e bloo d

w
of t h e vi ct im s t i ll li n ge r i t h u s t o d ay in t h e m edim v al
TH E H I STORY OF T H E D E VI L .
in t e rpr et at ions of cert ain ch u rch do g mas and ill only, w

disappea r befo re t h e searchin g ligh t of a fearless and con
sis t en t reli g iou s r efo rmat ion We m u st remembe r h o
.
, w
ever t hat ce rt ain s u pers t i t ions at early s t ag es of t h e reli
, ,
g io n s developme n t of mankind are as u navoidable as t h e
w
,
'
variou s erro rs hi ch s cien ce and philosophy pas s t h rou gh
in t hei r nat u ral evol u t ion
w w
.
R eli gion al ays beg ins i t h fear and t h e r eli gion of

,
sava ges may di re ct ly be defined as t h e fear of evil and

“
”
t h e vario u s e ffo rt s made t o es cape evil Tho u gh t h e fear
.
of evil in t h e reli gions of civilised nat ions plays no lon ger

so p romi n ent a part , w
e y et lea rn t h r o u g h his t o ri cal in
v est ig at ion s t hat at an ea rly s t a g e of t hei r developmen t
w w
almos t all o rship as paid t o t h e po e r s of evi l h o w w
w w w
,
e re re g a rded i t h special a e and reve ren ce

w
.
A ct u al Devil o rship con t inu es u n t il t h e posi t ive

-
w
po e r of g ood is r e co gnised and m an finds ou t by ex peri
en ce t hat t h e good al t hou gh it s pro gress may be ever so
w w
,
slo is al ays vi ct orio u s in t h e end I t is nat u r al t h at

w
, .
t h e po e r t ha t makes f or ri g h t eou sness is by and by rec
ogn i sed as t h e s u p r eme r u le r of all po w

e r s and t hen t h e
w w
,
po er of evil ce ases t o be an obje ct of a e ; it is no lon ger

w or shipped an d n ot even propi t iat ed b u t st ru g gled ag ains t
, ,
and t h e confiden ce prevails of a fin al vict ory of ju st ice ,
ri g h t , an d t ru t h
.
TH E H I ST ORY OF T H E D E VI L .
APA PI (A POP HI S ) AN D ATN U .

(A tfer R a linwson .
)
FO RM S or T A OU R T . w
(A f t er R a lin son ) . SET .
( Aft er B rugsch )
.
THE SOU L V I S IT IN G TH E M U H MY . See page 24 .

( F
rom t h e An i Papyru s ).
A N C I ENT E GY PT . 17
Set is oft en w
on t rast ed i t h Osi ris Set as t h e dei t y
c . w
of t h e dese rt of dr ou ght and feve ris h t hi rst and of t h e
, ,
st e ril e o cean ; Osi ris r ep r esen t s mois t u r e t h e N ile t h e
w
, ,
fe rt ilisin g po e r s and life Plu t arch says .
Th e m oo n ( re pre s e n t in g Os ir is ) is, w
i h t h is fert ilis in g an d
fecu n d at iv e ligh t f av o rab le t o t h e pro d u ce of an im als an d grow th
t h e s u n h ow
,
of plan t s e v e r ( re p r e s e n t in g T y ph o n i d e t e rm in ed
) s
w
, , ,
it h it s u n m i t igat e d fi re t o o v e rh e at an d parch an im als ; it re n

,
ders by it s b laz e a gre at par t of t h e eart h u n in h ab it ab le an d con
qu e r s f re q u e n t ly e v e n t h e m oo n
( v i z .
,
As an enemy t o life Set is iden t ified i t h all dest ru c w

w
,
t ion He is t h e anin g of t h e moon t h e decrease of t h e

w
,
.
at e r s of t h e N ile an d t h e se t t in g of t h e s u n Th u s he
w
, .
as ca lled t h e left or black eye of t h e de creasin g s u n
w
,
g ove r nin g t h e yea r fr om t h e s u mme r sols t i ce t o t h e i n
t er sols t i ce w w
hi ch is con t ras t ed i t h t h e ri g ht or b ri gh t
w
,
ey e of H or t h e i n cr easin g su n hi ch symbolises t h e
w w
, ,
g r o t h of life a n d t h e sp r ead of li g h t f r om t h e in t e r sol

st i ce t o t h e s u mme r sols t i ce
w w
.
Set as n ot al ays n or t o all E gypt ians alike a Sa

t an ic dei t y w
He as ofli cially o r shipped in an u nim w
w w
.
p o r t an t p r o v i n c e es t of t h e N ile b u t t his , a s t h e na t u
ral s t a rt i n g poin t of t h e r oad t o t h e no rt h e r n oasis

-
The
ww
.
inh abi t an t s h o e re mos t ly gu ides t o dese rt car avans

w
, ,
had g ood r easons t o r emain on frie n dly t e rms i t h Set ,
th e Lo rd of t h e dese rt
w w w
.
Fu rt he r e kno t hat a great t emple as devot ed

w w
,
t o Set as t h e god of ar in Tan is nea r t h e s amps b e ,
w
, ,
t een t h e eas t e rn b ran ches of t h e Del t a an impo rt ant ,
w
to n of t h e fr ont ier , and d u rin g t h e t ime of i n vasion t h e
probable seat of t h e fo rei gn dominion of t h e Hyksos and

18 TH E H I ST ORY OF TH E D EVI L .
the H y t t it es , w
iden t ified t hei r o n g od Su t ech i t h
h o w w
t h e E gyp t ian Set B u t even amon g t h e Hyksos Set as w
w w
.
,
r eve r ed as t h e a f u l God of i rr esis t ible po e r of b ru t e

w
,
fo rce of ar and of des t r u ct ion

w
, , .
The re is an old all pi ct u r e of Karnak belon g in g t o

w
-
t h e er a of t h e ei gh t een t h dy n ast y in hi ch t h e g od Set ,
appear s as an ins t ru ct or of King Th ot h m es III in t h e .
*
s cien ce of arche ry .
S ETH TEA HI N C G TH E K IN G TH E A RT or WAR .

(A ft er E r m an .
)
Set y I se cond kin g of t h e n i n et een t h dynas t y

.
, the ,
t h e s h e phe rd ki n g s de rives his name f rom t h e g od Set
w w
,
a S i g n of t h e hi gh ho n o r in hi ch he as held amon g t h e
shephe rd kin g s ; and indeed e are informed t hat t hey w
r e g a rded Set or Su t ech as t h e only t ru e God t h e sole
w ww
, , ,
dei t y h o alone as ort h y of r e ceivin g divine hono rs

, .
I f t h e t ime of t h e sh ephe rd kin g s is t o be iden t ified

w it h t h e se t t lement of Jacob s sons in E g yp t an d if t h e ’
,
“
See L eps iu s D en km aler V ol V
, p
‘
3 6 T h e
, p . .
, . .
°
ct u re is re
pro d u ce di n o u t lin e
by d f
A o l E r m an in h is L if e i n A n ci en t E gypt E n gl , t r an s p . 28 2 .
A N C IE NT EGY PT . 19
m onot heism of t h e Hyksos is t h e root of Moses s r eli gion ’
w w
,
h at food f or t ho u gh t lies in t h e fact t hat t h e same a e

w
of a fearfu l po er t hat confron t s u s in life ch an g es amon g ,
th e E g ypt ian s in t o t h e demonolo g y of Set , and amon g
th e I s raeli t es int o t h e cu lt Of Y ah v eh l
I n spi t e of t h e t e rro r hi ch he inspi red Set as w , w

ori ginally n ot me rely an evil demon b u t one of t h e g reat
, w , , w
deit ies h o as su ch as feared an d p ropi t iat ed .
Says Hein ri ch B ru g s ch ( R elzj gzo u u n a M y t lzolog ze r

’
oer alt eu A egy t er , p

)
'
p 7 0 6 .
Th e B oo k of the D e ad of t h e an cie n t E gy p t ian s an d t h e
n u m ero u s in s cript io n s of the re cen t l yd py ram id s are in d eed

o pen e , ,
n oth in g bu t t alism an s again s t t h e im agin e d S e t h an d h is ass o ciat es .
Su ch is als o I am s orry t o s ay t h e gr e at e r p ar t o f t h e an cie n t lit

erat u r e t h at h as co m e d o w
, ,
”
n to us .
Wh en a man dies he passes , the w

es e n ho izon and
t r r
des cends t h r ou gh A t m abode int o Amen t i t h e N e t he r

’
n s ,
World The salvat ion of his pe rsonalit y depen ds acco rd

.
,
in g t o E gyp t ian belief u pon t h e p rese rvat ion of his

w
,
” “ ”
“
dou ble or his o t he r self
, hi ch r emainin g in t h e , ,
t omb , resides in t h e m u mmy or in any s t at u e of his body
w
.
The dou ble j u s t as if it e re alive is s u pposed t o

, ,
be in need of food and d rin k W hi ch is p rovided f or by in

,
can t at ion s Magi c form u las sat isfy t h e h u n g e r and t hi rst

.
of t h e dou ble in t h e t omb and fru s t rat e t h rou gh invoca

, ,
t ions of t h e g ood dei t ies all t h e evil in t en t ions of S et and

,
his host W e read in an ins cript ion of Edfu (B ru g s ch ,

.
R eligion a n d M y t /zolog zk aer alt eu A egy pt er p 707)

'
, .
20 TH E H I STOR Y OF T H E D E VI L .
H ail R a t h o u art rad ian t in t h y rad ian ce

, ,
W h ile t h ere is d ark n es s in t h e ey es of A po ph is l

H ai l R a goo d is t h y good n ess
, ,
W h ile Apo ph is is b ad in it s b ad n ess
The dr ead of h u n g er t hi rs t an d ot her ills or even

w
, , ,
of des t ru ct ion hi ch t hei r dou ble mi gh t su ff e r in t h e

t omb , w
as a pe rpe t u al so u r ce of fea rfu l ant i cipat ions t o
every piou s E gyp t ian Th e an x ie t y t o es cape t h e t or

.
t u res of t hei r fu t u re s t at e led t o t h e embalmin g of t h e
dead and t o t h e bu ildin g of t h e py r amids Y et in spit e

w
.
,
of all s u per s t i t ions and t h e ridi cu lou s pomp bes t o ed

u pon t h e b u rial of t h e body w
e find passa g es in t h e in
s cript ion s w
hich give eviden ce t hat in t h e opi n ion of
m any t hou gh t fu l people t h e bes t and indeed t h e sole
means of p rot e ct ion ag ai n st t h e t yphoni c i n flu en ces aft er
w
deat h as a life of ri gh t eou sness This is fo rcibly ex.
pressed in t h e ill u st r at ion of Chapt er CXX V of t h e Book

w
.
of t h e Dead hi ch is her e rep r odu ced accordin g t o Lep

,
siu s s edi t ion of t h e Tu rin papy ru s ( R ep blished by

’
u .
Pu t nam B ook of t he D ead)

, .
The pi ct u re of t h e Hall of Tru t h as p rese rved in t h e

w w
Tu rin papy ru s sho s Osi ris it h t h e at ef cr o n on his -
w
w
head and t h e cr ook and hip in his hands Above t h e
w w
.
beast of Amen t i e see t h e t o genii Shai and R anen

w
,
hi ch rep resen t Mise ry and Happiness The fou r fu neral .
g enii called A m set Hapi T u am u t ef and K eb h sn au f

w
, , , , ,
hover ove r an alt ar ri chly laden i t h o ff e rin g s The

ww
.
fr ieze sho s t elve grou ps of u r aeu s snakes flames and ,
feat her s of t ru t h ; on bot h sides s cales are poised by a

w
baboon h o is t h e sacred animal of Thot h and in t h e ,
middle A t m u s t re t ches ou t his hand s ove r t h e r i ght and

A N C I EN T EG Y PT . 21
22 TH E H IS TORY OF T H E D EV I L .
left eye symbolisin g su nset and su n rise deat h and r esu r

, ,
r e ct ion .
M 5 3 t h e g oddess of t ru t h and t h e di r e ct ress of t h e

“ “
g ods de c
,o r a t ed i t h an e r e ct fea t he r hi ch is w
h e r em w
blem u she r s t h e depart ed one i n t o t h e Hall of Tru t h
w
,
.
Kneeli n g t h e depa rt ed one invokes t h e fort y t o asses

.
-
so rs by n ame and dis claims havi n g commi t t ed any one of

w
t h e fo rt y t o sins of t h e E g yp t ian mo r al code
-
Omi t t i n g
w
.
t h e names of t h e assesso r s e q u o t e he r e an e x t r a ct of ,
t h e co n fession The depa rt ed one says :

.
I d id n ot do e il
v — . I di d n ot co m m it v io le n ce — I did n ot
t o rm e n t an y h ea t
r — I d id n ot s t e al . I d id n ot cau s e an y on e t o
h
b e t re ac e ro u s l y k illed — I did n ot les s e n the o ff e rin gs — I d id n ot
do an y h arm .
— I did k e an y o n e w
n ot u t t er a lie
ee p .
—I did n ot m a .
— I did n o t co m m it act s o f self o ll t i — I did o t f o rn i at e — I

p u o n n c -
.
did n o t t res p as s — I did n o t co m m it an y pe rfi dy — I did n o d am age

t o cu lt iv at e d lan d — I w as n o accu se r — I w as n e v e r an gry w
.
it h o u t
su fli cie n t re as o n — I d id n o t t u rn a d e af e ar t o t h e w
. .
o rd s o f t r u t h
I did n o t com m it w
. .
it ch craf t — I did n o t b las ph e m e — I d id n o t . .
a
c us e a s lav e t o b e m alt r e at e d by h is m as t er — I did n o t d e s pise .
G od in m y h e art .
Then depart ed one places his hea rt on t h e bal

the
w
an ce Of t ru t h he re it is ei ghed by t h e ha k headed
, w w -
H or and t h e jackal h eaded A n u bis t h e di r e ct o r Of t h e

“
-
w w
,
”
ei gh t t h e ei gh t bein g shaped in t h e fi gu re of t h e
,
g oddess Of t ru t h Tho t h t h e ibis headed s cr

. ibe of t h e ,
-
ods ea s Ho s epo O si is and if anno es

’
g r d r r r t t o r i t u n c
w
, ,
t hat t h e ei gh t of t h e heart i s eq u al t o t ru t h Tho t h or ,
de rs it t o be pla ced back in t o t h e b reas t of t h e depart ed

‘ A lso calle d M ad t '
“
t he t w h t ru t
"
i of t h e u pper an d of t h e n et h
wld
. or o s, . e .
. er
or .
24 TH E H I ST OR Y O F T H E D EV L I .
posed frequ ent l y t o visi t t h e dou ble of t h e depart ed man

in t h e t omb as depi ct ed in t h e t omb of t h e s cribe Ani
, .
The Abode of Bliss (in E gypt ian S ee/ mi l aan r u als o

w
,
r i t t en aa/zln ) as depi ct ed in t h e T u rin papyr u s of t h e

w w
,
Book of t h e Dead sho s u s t h e depart ed one i t h his

,
family and Tho t h t h e s cribe of t h e g ods behind t hem

, , , ,
in t h e act Of sacrifi ci n g t o t h ree g ods t h e lat t er bei n g de

w
,
cor at ed i t h t h e feat he r of t ru t h He t hen cr osses t h e

w
.
at er On t h e ot he r S ide he Off er s a pe rfu mi n g pan t o

w
,
.
his so u l hi ch appears in t h e shape of a m an headed bi rd -

.
Ther e are also t h e t h ree m u mmy fo rm g ods of t h e hori -
w
zon i t h an al t ar of Off er in g s before t h e ha k sy m b olis
, w ,
”
in g R a t h e mas t er of heaven I n t h e mi ddle part
“
w
, .
of t h e pi ct u r e t h e depart ed one plou ghs so s reaps , , ,
t h reshes s t o r es u p t h e ha r ves t and celeb rat es a t hanks
w w w
, ,
g ivin g i t h o ff e ri n g s t o t h e N ile The lo e r pa r t sho s

w
.
t o ba rks one f or R a Ha rmakhis t h e o t he r one f or U ne

, ,
f r u ; and t h e t h ree islands : t h e fi r s t is inhabi t ed by R a ,
t h e se co n d is called t h e r e g e n e r at in g pla ce of t h e g ods ,
t h e t hi rd is t h e r eside n ce of Sh u Tef n u t and Seb , , .
A very ins t ru ct ive ill u s t rat ion Of E gyp t ian belief is

w
a ff orded u s in t h e ell p rese rv ed t omb of R ekh m ara t h e
-
,
p refe ct of Thebes u n de r Th ot h m es III Of t h e ei gh t eent h

w
.
dy n as t y t h e ins crip t io n s Of hi ch h ave been t ranslat ed

w
,
int o Fren ch by Ph V i rey and e re p u blished in 1 8 89 by

.
t he Mission A r o/zeolog iqu e F r an eaise

’
.
The visi t or t o t h e t omb ent e r s t h rou gh a doo r on t h e

eas t er n end ; hen p ro ceedin g es t ww a rd e see Rekh w w
w
,
mara on t h e left all pass from life t o deat h Her e he .
at t ends t o t h e a ff ai r s of t h e g ove rnme n t t her e he re ceives ,
in t h e name Of Phar aoh t h e homa g e of fo rei g n p rin ces ;

AN C I ENT Y
EG PT .
w
fu rt he r on he o rg anises t h e o rk of b u ildin g ma g azi n es
at Theb es He s u pe rint ends t h e art is t s en g ag ed at t h e
.
Temple of Ammon and is t hen b u ried in pomp A t last .
he assu m es t h e appea ran ce of t h e Osi ris of t h e W es t and

r e ceives sacr ifi ces in his capa ci t y as a g od W e are n o w
w w
.
confr on t ed i t h a blind door t h rou gh hi ch R ekh m ara

Osi r is des cends in t o t h e W es t an d r e t u r ns t o life t o ard w
t h e E as t as t h e Osi ris of t h e E as t Th ro u gh fu ner al sac
w
.
r ifi ces an d in cant a t ions his do u ble is a g ain inves t ed it h

t h e u se of t h e va rio u s senses ; he is hono r ed at a fes t ival
and gr a cio u sly r e ceived by Phar aoh ; in a ord he act s as w

w w w
,
he did in l ife When e r et u rn t o t h e en t r an ce he re e

.
s t art ed R ekh m ar a r e ceives t h e o ff e r in g s of his family and

w w
,
inspe ct s t h e pr ogress of t h e o rks t o hi ch he at t ended

i n life .
I n t h e t omb of R ekh m ara Set re ceives o ffe rin g s like

,
ot he r g reat g ods The depart ed one is called t h e in h er

.
it or Of Set (S u t i ) and is p u rified by bot h H or and Set

, .
A S an imper sonat ion of Osi ris t h e depa rt ed one is ap

w
,
p r o ac h ed a n d slain by S e t h o t hen is vanq u ished in t h e
w
,
shape of sacrifi cial animals hi ch are slau gh t e red B u t

w
.
hen t h e dep art ed one is rest o red t o t h e u se of his sens es

w
an d men t al p o e r s Set a g ain plays an impo rt an t part
, ,
and appear s t h ro u gho u t as one of t h e fou r point s of t h e

compass , w
hi ch are H or Set Tho t h and Seb , ,
”
, .
A cco rdin g t o t h e o ri ginal le gend Set rep resen t ed t h e ,
deat h of t h e s u n an d as a pe r sonali t y he is des cribed as

ww w
,
t h e m u r de re r of Osi ris h o as finally r e con ciled it h

w w
,
H or . He r emain ed ho eve r a po erfu l god and had

, , ,
impo rt ant fu n ct ions t o perfo rm f or t h e sou ls of t h e dead .
“ L e Tom oeau de R akl m ar a, b j Pb V irey

. . Pat is : L e R ou x . 1 8 8 9.
A N C IE N T EG Y PT . 27
Above all he m u s t bind and conqu e r t h e se rpent Apophis

w
,
( p p)
A a ,as e r ead in t h e B oo k f
o t h e D ea d ( 1 08 4 ,
and 5) 1
T h ey u s e S et t o circu m v en t it [ t h e se rpen t ] ; t h ey u se h im
t o t h ro w an iro n ch ain aro u n d it s n eck t o m ak e i t v o m it all t h at it
h as s w allo w
,
ed
”
.
I n t h e meas u re t hat t h e alleg o r i cal meanin g of t h e

O si ris le g end is obli t e r at ed an d t hat Osi ris is con ceived
w
,
as a r eal pe r son h o as t h e r ep r ese n t at ive of mo ral g ood

ness s u ccu mbs in his s t ru g gle i t h evil and dies bu t is
, w ,
res u r r e ct ed in his son H or Set is mo re and mor e de ,
p r i v ed of his divini t y and be g ins t o be r e g a r ded as an

e vil demon .
The rei g n of Men K au R a t h e b u ilde r Of t h e t hi rd

- -
pyramid of Gizeh (acco rdin g t o B ru g s ch 363 3 B C and , . .

,
accor din g t o Marie t t e 4 1 00 B C ) m u s t have ch an g ed

, . .
t h e cha ra ct e r of t h e old E gyp t ian r eli g ion The p raye r “
w
.
”
t o Osi ris on his cofi n lid s ays R a linson (V ol II p
w
, . .
, .
“
marks a n e r eli g iou s developme n t in t h e an nals
of E gyp t The ab sorpt ion of t h e j u s t ified sou l in Osi ris
.
,
t h e ca rdinal doct r ine of t h e R i t u al of t h e Dead makes it s ,
”
appear an ce he r e f or t h e fi r s t t ime
w
.
A cco rdin g t o t h e olde r canon Set is al ays men

t ion ed amon g t h e g reat dei t ies b u t la t e r on he is no ,
lon g er r e co gnised as a g od and his name is r eplaced by

w
,
t h at of some o t he r g od The E gyp t ians of t h e t en t y

w
.
S e cond dynas t y ent so f ar as t o e rase Set s name f rom ’
many of t h e older ins crip t ions and even t o chan g e t h e

names of forme r kin g s t hat e re compo u nds of Set , s u ch w
as Set n ekh t and ot he rs The cro codile headed Ceb (also
-
.
-
called S eb or Keb ) and simila r dei t ies in so f ar as t hei r ,

w
nat u r e as su gges t ive of Set su fi ered a similar de grada
w w
,
t ion ; and t his e m u s t ass u me

, as t h e nat u ral co u se
,
q u en ce of an in c r eased con fi den ce in t h e final vi ct o ry of

t h e infl u en ce of t h e g ods of g oodness and vi rt u e
w
.
Plu t arch speakin g of his o n days , says ( On [ si s an d

,
Osi r i s Chap t e r XXX ) t hat

, .
Th e po w er o f Ty p h o n , h ou gh d im m ed an d cru sh ed is st ill
alt ,
in it s last ago n ies an d co n v u ls io n s T h e E gy p t ian s o ccasion ally

.
h u m iliat e an d in su lt h im at cert ain fest iv als T h ey n ev ert h eless

.
p p
r o it iat e an d s o o t h e h im by m e an s o f c e rt ain s acr ifi ce s
”
.
Set , t h e gr eatand s t ron g g od of p rehis t o ri c t imes

w w w
,
as conve rt ed in t o Sa t an i t h t h e rise of t h e o rship of

Osi ris . w
Set as st r on g eno u gh t o S lay Osi ris as ni gh t ,
over comes t h e li ght of t h e su n ; bu t t h e su n is born ag ain

-
, w
in t h e child god H or h o conqu er s Set and forces him t o
make t h e old serpent of deat h s u rrender it s spoil A S t h e .
s u n se t s t o rise a g ain so man dies t o be r eborn The

w w
, .
ev il po e r is fu ll of a e b u t a ri gh t eou s cau se cannot be

,
cru shed , an d , in spi t e of deat h life is immo rt al , .

A CC AD A N D T H E E A R LY S EM IT E S .
B O U T TH E Y E A R 3 000 B C lo n g bef or e
w
. .
,
r ise of t h e Semi t i c nat ions amon g hom t h e Baby

,
lonians Assyrians , I s raeli t es and lat er t h e A rabians

w
, , ,
er e most p r ominen t t he re lived in Mesopo t amia a na

w w w
,
t ion of gr eat po e r and import an ce hi ch is k n o n by ,
t h e name of A ccad And s t ran ge t o say t h e A ccadian s

w w
.
, ,
er e n ot a hi t e bu t a dark r a ce They are spoken of

w
, .
”
as
“
blackheads or blackfaces ; y et e need n ot f or
“
t hat r eason ass u me t hat t hey w

e re act u ally as black as
t h e E t hiopians f or t h e bilin g u al t able t s fo u nd in t h e
,
*
m ou nds of Babylonia speak also Of t hem as A dam at u or
red skins w
hi ch makes it p robable t hat t hey e re reddish w
w
-
w
,
dar k or b ro n H OW m u ch t h e Semi t es o e t o t h e A c
w
.
cadi an s hose dominion ceased abou t 1 5 00 B C and

w
, . .
,
hose lan gu ag e be g an t o die ou t u nde r t h e rei gn Of t h e

A ssy rian kin g Sar g on (722 705 ) —
e may infe r fr om t h e w
fact t hat many r eli giou s ins t it u t ions le gends and cu s
w
, ,
t oms amon g t h e Semi t es er e of A ccadian ori gin .
‘ y
A popu lar et m olog con n ect e t is y or d h wd
A dam at u it A dam u or A dm u , wh
m an
"
,
w
h h
ic lat e r as R a lin so n po in te
, w
ou t d
r eappe ars in t h e B i le as t h e
, b
n am e of t h e fi
r s t m an See Tlt e Chaldean A ccou n t of Gen esi s ,
. G eo rge S m it , by h
.8
p 3 .
30 T H E H ST O I RY VI L
OF T H E D E .
Th u s wknowf
e e ain t hat in t heir mode of de
or c rt
t erm in in g t h e t ime t hey al ready possessed t h e ins t i t u t ion
w
of a eek of seven days and t hat t h e Sabbat h as t heir , w
holy day of rest The li t e r al meanin g of t h e o ri ginal A c
w w w
.
cadian o rd is ex plained as a day on hi ch o rk is n u

“
w ”
la f u l , and t h e Assy rian t r anslat ion S o bo t t a si g nifies
“ ”
a day of res t f or t h e heart Fu rt he r t h e le g ends of
.
,
creat ion of t h e t r ee of life and of t h e delu g e men t ioned
w w w
, , ,
in Genesis and also in Assy rian r e cords e re ell kno n ,
t o t h e A ccadia n s and f r om t h e conven t ional fo rm of t h e
w
,
t r ee of life hi ch in t h e mos t an cien t pi ct u res bear s fi r

w w
,
cones e may infe r t hat t h e idea is an old t r adi t ion hich

w
,
t h e A ccadians b ro u gh t it h t hem from t hei r fo rme r and

colde r home in t h e fi r cove r ed mo u n t ains of Media
-
In
w
.
addi t ion e have r eminis cen ces of A ccadian t radit ions in

w
many Hebr e names hi ch p roves beyond t h e shado , w w
of a dou b t t h e lon g las t in g infl u en ce of t h e an cien t civili
-
s at ion of A ccad The rive rs of par adise , ment ioned in

.
Genesis , are Babylonian names Th u s , t h e Eu phr at es

w
.
,
or Pu r at is t h e cu r vin g at er ; Ti gris is Tigg u r t h e cu r

w
, ,
”
r en t ; Hid D ekh el t h e r ive r i t h t h e hi gh bank , is an
“
-
w
,
o t he r name f or t h e Ti gris , hi ch in i n s cript ions is called

[ aikla or l aikn a ; Gihon has been ident ified by some As
' ’
w
sy riolo gis t s i t h A r o n/1111 (A rax es ) and by Sir H R a w
w
linson i t h J u kha ; and Kin g Sarg on calls Elam t h e
co u n t r y of t h e fo u r r ive r s .
The names of t h e river s of Eden indi cat e t hat t h e

ww
people i t h hom t h e le g end of paradise o ri ginat ed m u s t
hav e lived on t h e banks of t h e Eu ph rat es and Ti gris
w
.
U nde r t hese ci rcu ms t an ces e are s u rprised t o find t h at

t h e cu l t ivat ed po rt i on of t h e desert lands es t of t h e w
32 TH E H I ST ORY OF T H E D EV I L .
”
ally God + t h e place
Gat e + of The e t ymolo gy of
w
.
”
t h e name Babel f r om bu lbel t o confo u nd hi ch is “
, ,
s u gg es t ed bo t h in t h e Assy r ian accou nt of t h e s t o ry and

in Genesis is one Of t hose popu lar e t ymolog i c e rr ors
w
,
hi ch are frequ ent ly fou nd in an cien t au t ho rs .
I n t h e le g end of t h e des t ru ct ion of t h e ci t ies t her e

occu r seve ral names hi ch i n di cat e an A ccadian sou r ce w .
*
The le g end Of t h e del u ge
agrees in all import ant de
t ails i t h t h e analo g ou s w
s t ory in Genesis I t is t h e .
elevent h part of a large r

epi c celeb r at in g I z du b ar l ,
‘ ‘
X (THE B
IS U T H R U S A B Y L ON I A N N O A H ) I N a s u n he r o and an Assy r -
A“ T“
ian He rcu les h o g oes , w
w
Sa d t h
ve
gh t h a i t
roua f t h g d e ss s n ce o e o s
f m t h d l g [ A ft a a i t B by t h ro u gh t h e t elve S I gn s
ro e e u e . er n n c en a
l i
on an c y li d R p d n df er S m it h e ro u ce ro m
S y C, A f o p 3
.
of t h e Z odI ac t h e elev ,
a “ . “ ] . o .
,
. 00
en t h bein g Aqu a ri u s cor ,
r espo n din g t o t h e eleven t h mo n t h Of t h e A ccadians called ,
”
I
“
t he r ain y .
Wh o has n ot y et seen even in ou r most modern ,
cat hed r als pi ct u r es and s t a t u es of t h e fou r E va n g elist s
w
,
ado rned i t h t h e fo u r rep resent at ive bein g s of t h e animal

cr ea t ion ? Mat t he is accompanied by an an g el or a w
Se e G eo rge S m it h ,
We Cl m ldea n A ccou n t f
o Gen es i s , e d it d by P f
e ro . A . H .
Sa y ce ,
p 3 04 a n
. d also D r P a
, u l H au p t .
’
s h ab ilit at ion lec t u r e D er kei li n s clrr i/ t li cbe
S in tfl u t fi oer i ch t , L eipz ig, 1 88 1 .
{ T h i s is t h e co m m on l y ad op t e df or m o f t h e n am e alt h ou g h th e p p
r o e r t ran
scr ip t ion is G ilgam es h H e is also calle d G ist u b ar
"
T h e lit e ral m ean in g of t he
wd i
. .
m as s o f fi re S ee L e n or m H i s t oi r e A n a d e l Or i en t V
' '
’
or s an t s e m ze 1 99
p
k i gly lik t h w
.
. . . .
f So m e of t h e pict u res o f th e Z d ia
o c ar e s t ri n hi h m d e os e c o ern
ch a t m pl y
r s e o f or in s t an ce t h e ce n t au r an d the s cor
p i w h i h a b on . a c c n e see n o n n
A y ia h a s relie fi t h e B rit is h M u se u m d d i L ma t Hi t i A ’
ss r n -
n repro u ce n e n or n s s o re n
’
ci en ne ae l or ien t , V
’
80
.
, p. 1 .
A CC AD A N D T H E EA RLY S EM T ES I .
w
i n g ed man Mark by a lion Lu ke by a s t ee r and
, , ,
St John by an eag le The creat u res r epr esent t h e

w
. .
che rubim of t h e O ld Test amen t h o by t h e ear ly Ch ris

w
,
t ians er e conceived as t h e gu ardians and heavenly pr o

t ot y pes of t h e Gospel r i t e rs w
B u t t hese symbols ar e
w
-
w
.
n ot o ri g inal i t h t h e Je s ; t hey are Of a mo re vene rable
WA L
L R A TI ON
D EC O or T H E R OYA L PA LA E AT N I N EV H
C E IN THE IR P RE E N T ST ATE
S .
(A f t er Pla ce, re
p d d f m
ro L
u ce ro en or m an t .
)
age t han even t h e O ld Test amen t ; f or e find t hem on w

the w
alls of t h e an cien t royal palaces of N ineveh and
w
,
t her e can be no do u b t abo u t it t ha t t h e Je ish con cep t ion
of t h e che ru bim is t h e hei rloom of a most hoary ant iq

u it y
w
.
Abou t Sa rg on I kin g of A g ade h o acco rding t o

.
, , ,
a t ablet of Kin g N abonidu s lived 3 754 B C and b u ilt , . .

TH E H I ST ORY OF T H E D EV I L .
a t emple to Samas M r E A W allis B u d g e says in his

, . . .
B a by lon ian L if e an d H ist ory p 4 0 , .
A cu r io u s legen d is e x t an t h is k in g t o t h e e ffect
r e s pec t in g t
t h at h e w
,
as b o rn i n a cit y o n t h e b an k s o f t h e E u ph rat e s t h at h is ,
m o t h e r con ce iv e d h im in s ecret an d b ro u gh t h im f o r t h in a h u m b le
p l a c e t h a t s h e p la c e d h i m in a n a r k o f ru s h e s an d c lo s e d i t w it h
p it c h t h a t sh e ca s t h im u
p o n t h e riv er i n t h e w a t e r t ig h t ark t h a t -
t h e riv er carr ie d h im alo n g ; t h at h e w as rescu e d by a m an called
A kk i w , h o b ro u gh t h im u p t o h is o w n t rad e ; an d t h at f ro m t h is
p o s i t io n t h e g o dd e s s I s t ar m a d e h im k i n g .
”
A S t o t h e A s sy riO -
Babylonian o ri g in of t hese leg ends
t he re can be no dou bt . The bes t au t ho ri t ies a g ree
h at Ch alde a w
t as t h e o rigin al h o m e o f t h e se s t o ries an d t h at t h e
ew e ce iv ed t h e m y f B b ”
J s r o rig in all ro m t h e a y lo n ian s ( S m it h .
S ay ce Tlze Chaldean A ccou n t of Gen esis p

, , .
The n u me ro u s ill u s t rat ions t hat have been fo u nd or.
early Assy r ian and Babylonian seals prove

t h at th e le ge n d s w wll k w
e re e no n an d fo rm e d p ar t of th e lit e ra
t u re of t h e co u n t r y b efore t h e secon d m ille n n i u m B C . .
( 1 A , p .
is p robable t hat all t h e Old Chal dean le g ends ex

It
ist ed in seve ral ve rsions Of t h e creat ion s t o ry e pos w
w w
.
sess t o accou nt s hi ch vary considerably ; b u t one of

t hem w
hi ch is narrat ed on seven t ablet s is of spe cial ln
, ,
t er est t o u s n ot only on a cco u n t of it s bein g t h e main

,
so u rce of t h e fi rs t chapt e r Of t h e Old Tes t ament b u t also

w
,
becau se e possess in it one of t h e oldes t docu men t s in

w hi ch t h e e x is t en ce Of t h e E vil On e is ment ioned He .
is called in Assy rian Tzam t u i e t h e deep an d is repre

'
, . .
, ,
sent ed as t h e serpent t hat beat s t h e sea t h e se rpen t of t h e ,

A CC A D A N D TH E E A R L Y SE M I T ES . 35
nigh t t h e se rpen t of darkness t h e i cked se rpent an d

, , w ,
th e mi ght y and s t r on g se rpen t .
The derivat ion of t h e bibli cal accou n t of C reat ion

from Assy rian so u r ces can as li t t le be dou b t ed as t hat
of ot her le gends n ot only be ca u se of it s ag reement in
,
sever al impo r t an t feat u res and in many u nimport an t

w
,
ones b u t also be cau se somet imes t h e ve ry ords u sed

,
in Genesis ar e t h e same as in t h e Assy rian ins crip t ions .
We find in bo t h r e co rds s u ch coinciden ces as t h e creat ion

w
of oman f r om t h e rib of man and t h e sendi n g ou t of
bi rds from t h e ark t o as ce rt ain het he r t h e at e r s had w w
subsided Fi r s t t h e birds r e t u rned at on ce t hen t hey r e
.
,
t u r ned acco rdin g t o t h e cu neifor m t able t ins cr ipt ions of -
w w
,
t h e Assy rians i t h t he ir fee t cove red it h m u d ; at las t

w
,
t hey r e t u rned no mo r e F u rt he r t h e Heb re M e/zum d/z

w
.
, ,
conf u sion , chaos is t h e Assy rian M u m m u hile t h e He

w
, ,
bre t elzom , t h e deep , and lalza desola t e co rrespond t o , ,
t h e Assy rian Tia m t u Tiam at )

Ou r e x cava t o r s have n ot as y et fou nd a r epo rt of t h e
fall of man and of t h e serpent t hat sed u ced Adam and
E ve t o t as t e t h e fru i t of
t h e t r ee of life The re
w
.
is ho eve r a gr eat prob , ,
abili t y t hat S ome similar

le g end e x is t ed as e are , w
in possession of pi ct u res
SA RE D T R E A N D SER PE N T
C E .
w
hi ch rep resen t t o per w
F m a a i t B by l ia y li d
ro n n c en a on nS OH S seat ed u nde r a t r ee
c n er
.
A ft
er s m it h — S y (L a P 88 0
a ce
. . .
and a se rpent near by
The t ree of life is an idea hi ch m u st have been w
very popu lar amon g t h e Assy rians and Babylonians f or ,
36 T H E H I ST OR Y OF T H E D EV I L .
t hei r
art ist s do n ot t ir e of depi ct in g it in every form I t
w
.
may dat e back t o t hat remot e pe riod hen t h e fru it s of
TH E TR L IFE
EE or
D eco rat io n s on t h e e m b id y f a y al m a
ro er o ro n t le .
( B r i t is hM u se u m . La ya d r ,
fi lon u m en t s , r s t ser ies , pl 6 . . L en or m an t l I V , . . .
.
p
t r eesons t i t u t ed an impo r t ant part of

c t he food by w
hi h c
h u man life as s u st ained *

w .
w hy h f g h b h
I t is n ot e ort d M 76
t h
at k w hi h b h
a u s, t e eec t ree , an 53 t e oa c are ot
y l gi lly id i l w i h h E gli h w d b /w
.
et m o o ca e n t ca } d h G t Bt e n s or eef : an t e er m an ur m ean
w Th w d w
,
i h bl f i hi h i d i d "
“
i g
eat n h or t e t ree t eat a e ru t e or a cor n c s n ot er v e
dw
.
,
f ro m k b t i
oa u i h h fi ld
s co n n ect e h f i i h
t a r e, t e e m ean s ar v es t o r ru t t as
w E /w
, .
i h h G
’
no i
con n ex o n l (
t ) b
t ei i h e r m an h G zc aco rn ut t s t e s am e as t e e r m an
w
,
E at hi h i h
er , c f h b
s th f i e n am e o t e eec t ree ru t .
A CCA D A N D T H E E A RLY S EM I T Es . 37
Tiamat is t h e ori ginal at e ry chaos from hi ch w w

w
heaven and ear t h er e g ener at ed Babylonian ph iloso
w
.
p h e r s see in i t t h e mo t he r of t h e orld and t h e sou rce of

all t hin g s w
hile in myt hology i t appear s as t h e r epre
,
sen t at iv e of diso r de r and t h e mot he r of t h e monst e r s of
t h e deep
w w
.
Aft e r a lon g st ru g gle Tiamat as conqu ered as e ,
r ead in t h e fo u rt h t able t of t h e cr eat ion s t o ry by t h e Su n -
w
,
g o d , B el u s o r B e l Me r oda ch -
The s t ru gg le ho eve r is .
, ,
n ot finished f or t h e demon of evil is livi n g s t ill and B el

,
ME R O DA H D E L I V RI N
C E G TE E M OON G OD-
F R OM T H E E VI L IRIT
SP S .
F
( ro m a B aby l ia y li d
on n c n er . F rom S m it h ’
s Ch alde a n A ccou n t o f Gen es i s )
.
has to fi gh t t h e seven w
i ked
s t o rm demons h o darken c -
w
t he moon He kills d r ag ons and e v il spi ri t s and t h e r e
.
,
appear an ce of divine in t elli g en ce in r at ional creat u r es is

symbolised in t h e my t h t hat Bel commanded one of t h e
g ods t o cu t off his i e Bel s head in o r de r t o m ix t h e
’
w w
, ,
. .
blood i t h t h e eart h f or t h e pr ocreat ion of animals hi ch

sho u ld be able t o end u re t h e li ght .
W e he re r ep rodu ce a b rief s t at emen t of t h e Babylon

ian s t ory of t h e cr eat ion in hi ch Tiamat plays an im , w
port ant part Pr ofessor Say ce says (R ecor ds of t he Past ,
w
.
N e Se ries V ol I pp 1 28 1 3 1 )
,
— . .
, .
38 TH E H I ST ORY O F T H E D EV I L .
A good d e al of t h e poem con sist s of t h e w o rd s p u t in t o t h e
m o u t h o f t h e go d M e ro d ach d e riv e d pos s ib ly f ro m o ld e r lay s Th e

fi rs t t ab let or b ook h ow
.
,
ev er e x p res se s t h e co s m o lo gic al d o ct rin e s

, ,
o f t h e au t h o r s o w n day I t o pen s b e f o re t h e b e gin n in g of t im e

’
at t h at t im e an s w
.
,
t h e e x pres s io n e rin g t o t h e ex pre ss io n in t h e

b gin n in g o f G en es is Th e h eav e n s an d e art h h ad n ot y et b een
e
’
an d s in ce t h e n am e w
.
cre at ed , as su ppo s ed t o b e t h e s am e as t h e
t h in g n am ed t h e ir n am e s h ad n o t as y et b e e n p ron ou n ce d A
w
.
,
at e ry ch ao s alo n e e x is t e d M u m m u T iam at t h e ch ao s o f t h e ‘
d eep Ou t o f t h e b o so m o f t h is ch ao s proceed ed t h e go d s as w
, ,
ell
’
as t h e cre at e d w
.
o rld F irs t cam e t h e prim aev al d iv in it ies L akh m u

an d L akh am u w o rd s o f u n k n o w
.
,
n m e an in g an d t h e n A n s ar an d -
t h e u pper an d lo w L as t o f all w
, ,
K i s ar e r fi r m am e n t ere b o r n
’ ‘ ’
-
, .
t h e t h re e su p re m e go d s o f t h e B aby lo n ian f ait h A n u t h e s ky go d -
B e l or I llil t h e lo rd o f t h e gh o s t w
, ,
o rld an d E a t h e go d o f t h e-
r iv er an d se a .
“
B ut b efo re t he yo u n ger go ds
b le h ab it at io n d
co u l fi nd a s u it a
f o r t h e m selv e s an d t h e ir creat io n it w as n e ce ss ary t o d es t ro y t he ‘
d rago n of ch aos w T h e t as k w
,
it h all h e r m o n s t rou s o ff sprin g as .
u n d er t ak e n by t h e B aby lo n ian s u n god M e ro d ach t h e so n o f E a

-
, ,
A n sar pro m is in g h im v ict ory an d t h e o t h e r go d s pro v id in g f or

-
T h e seco n d t ab le t w as o ccu p ied w

,
h im h is arm s . it h an accou n t o f
t h e p re p arat io n s m ad e t o e n s u re t h e v ict o ry o f ligh t o v e r d a k n es s r ,
an d o rd e r o v e r an archy .
T h e t h ird t ab le t d es crib e d t h e su cces s o f t h e god o f ligh t ov er

“
t h e allie s o f T iam at L igh t w as in t ro d u ced in t o t h e w

. orld an d it ,
o n ly re m ain e d t o d e s t ro y T iam at h e rs e lf T h e co m b at is d e scrib ed

in t h e f o u r t h t ab le t w
.
h ich t ak e s t h e fo rm o f a poe m in h o n o r o f
,
M ero d ach an d is pro b ab ly an e arlie r poem in corpo rat ed in t o h is

Tiam at w
,
t ex t by t h e au t h o r o f t h e e p ic as s lain an d h er allie s pu t
in b o n d age w h ile t h e b o ok s of d es t in y w
.
h ich h ad h it h ert o b ee n
w w
,
p o ss e sse d by t h e o l d e r r ace o f go d s e r e n o t ra n s f e rre d t o t h e
yo u n ger d e it ies o f t h e n ew w o rld T h e v is ib le h e av en w as f orm ed
o u t o f t h e s k in o f T iam at an d b ecam e t h e o u t w
.
ard sy m b o l o f A n
,
lyps e ( R 7
ev . x ii, h e av And t
‘
e n M ich a e l h e re wwas ar in :
an d h is an ge ls f o u gh t again s t t h e d rago n an d t h e d rago n f o u gh t
an d h is an gels an d p re aile d n o t ; n e it h er w as t h e ir p lace f o u n d

v
A n d t h e gre at d rago n w
,
an y m o re in h e av e n as cas t o u t t h at o ld
an d S at an w h ich d ece iv e t h t h e w
.
,
se rp en t calle d t h e D ev il h ole
w W e are als o re m in d ed o f t h e w
, , ,
orld ord s o f I s aiah x x iv

’
. 21 22 ,
.
,
‘
Th e L ord s h all pu n ish t h e h o s t o f t h e h igh o n es t h at are o n h igh ,
an d t h e k in gs o f t h e e ar t h u po n t h e e art h A n d t h ey s h all b e gat h .
e re d t o ge t h e r as p riso n e rs are gat h e re d in t h e p it an d s h all b e

, ,
s h u t u p in t h e pris o n .
The Babylonians o r shipped many dei t ies b u t t hei r w

w w w
,
favo ri t e g od as Bel h o is fr equ ent ly iden t ified it h

w
,
Mer odach on accou n t of his st ru ggle it h Tiamat

, .
THE C H ALD A N TRI N IT Y E

E L E ss o TH E TH E G O DD ESS A NN A
TRE LI E or EE .
( Bas -
relie fi n t h e B rit is hM u seu m . Le
( B r i t is hM u seu m . L en or m an t V , .
, p. n o r m an t , V .
, p .
Bel Mer odach is one of t h e g reat t rinit y of A n n E a

-
w
, ,
and Bel hi ch on an an cien t cyli n de r is pi ct u red as

w w
,
hoveri n g above t h e t r ee of life befor e hi ch t o h u man

fo rms apparen t ly kin g and q u een ar e seen in an at t i
, ,
t u de of ado r at ion
w
.
The Babylonian t rini t y as t ho u gh t t o be male and

A CCA D A N D TH E E A R L Y S EM I T Es . 41
w
female and it is no t e or t hy t hat t h e female r ep resen t a
,
t ive of t h e divine fat he r A n u t h e g od mot he r Anna also -
ww
, ,
called I s t a r as or shipped u nde r t h e symbol of a dove

w
, ,
hich in a pu re r and noble r fo r m r eappear s in Ch rist ian

it y as an emblem of mos t si g nifi cant spi ri t u ali t y .
Bel Mer odach is t h e Ch ris t of t h e Babylonians f or

-
he is s poken of as t h e son of t h e g od E a t h e per son ifi ca

w w
,
t ion of all kno led g e and isdom Professor B u d g e says .
F I HT B ETW E N B
G E EL MER O DA H A N D TI A M A T
C
wi t h B it i h M
-
.
F ro m an a i t A y i
n c en ss h
r an as re
-
li fe , no n e r s u se u m .
Th e o m n ipres e n t M ard u k ( M erod ach ) w

an d o m n ipot e n t as
t h e go d w ho w e n t b e f o re E a an d w as t h e h e ale r an d m e d i at o r f o r
‘
m an k in d .H e re v e ale d t o m an k in d t h e k n o w le d ge o f E a ; in all
in can t at io n s h e is in v o k ed as t h e go d m igh t y t o s av e again s t e v il

’
”
an d ill B aby lom s e and H is t ory , p
'
.
— an . 1 27 .
w
The st ru g gle be t een Bell Me rodach and Tiamat as -
w
w
a favori t e s u bj ect i t h Assy ri an art is t s I n one of t hem .
,
42 TH E H I STO RY OF T H E D EV L I .
w
hi h is c no wp ese ved in
B ri t ish M u seu m t h e Evil
r r t he
w w
,
On e is r ep resen t ed as a mons t e r i t h cla s and ho r ns

w w w
,
i t h a t ail an d in g s and cove red i t h s cales , .
Con ce rnin g t h e E vil On e and hell as conceived by ,
t h e B abylonians M r B u d g e says pp 1 3 9 1 4 0 , .
, .
,
H ad es w
T h e ir as n o t so v ery f ar d iff eren t f ro m S h eo l o r t h e ,
‘
p i t o f
’
t h e B i b le n o r t h e D e v i l m u c h t o b e d is t in g u is h e d f r o m
t h e S at an w
,
e read o f
”
T h e B aby lo n ian co n cep t ion o f h ell is m ad e k n o w

.
n t o u s by a
t ab le t w h ich relat es t h e d es cen t Of I s t ar t h it h er in s earch of h er

lo e ly yo u n g h u sb an d T am m u z
v I t h as b ee n s t at e d t h at t h e s am e
w as t h at u s ed in t h e H e b re w
.
,
o rd f o r H ad e s i e S h e o l , . .
, S crip
t u re s h as b e e n f o u n d in B aby lo n ian t e x t s ; b u t t h is asser t io n h as
b een m ad e w
,
h ile t h e m e an s f o r d efi n it e ly prov in g it do n o t at pres
en t ex is t T h e lady o f t h e B aby lon ian H ad e s w as calle d N in ki -
w
.
g a l an d t h e p la c e it se l f h a d a r iv e r ru n n i n g t h ro u gh i t o v e r h ich
T h er e w a po r t e r o f t h e w at e rs (w
, ,
s p irit s h ad t o c ro s s as also
. h ich ’
re m in d s u s o f t h e Ch aro n o f t h e G ree k s n d i t h ad s ev en gat e s

) a ,
.
Th e t ab le t m e n t io n ed ab ov e t ells u s t h at
To t h e lan d f o n o r et u r n , f
t o t h e a ar o ff , t o re gio n s of cor ru pt ion .
I ta
s r. the da gh t
u er of t he M oo n god h er -
, at t en t io n fi m ly
r
fi d
xe t he d a gh t
u er o f the M oon god h er -
at t en ti on fi d xe
d wlli g f t h d it y I kalla (t
, .
th h e ou se of corr u pt ion , t h e e n o e e r o go)

t th h
o e wh t a
o u se i w it h t
ose en r it n ce s ou ex
t th
o ad w
e roh wy i w it h
ose t t a s ou re u rn
t th h
o e wh ou set a i b ft f ligh t
ose en r n ce s e re o
a pla w h m h d t i t h i f d t h i m at m d
ce e re uc us s e r oo e r e u
w wh t h y d wll i d k
, ,
h ligh t i
e re s n e v e r s ee n , e re e e n ar n ess
gh t li
os sk b i d wh i l
e d a r d d sth a lt r ro u n n ro u n e v u s
o v erth d a d w
e ai
oo rs ti g t h n i thi k d t n sco n ere s c us .
Th e o u t er g at e of t h is ‘
lan d of n o ret u rn ’
w as st ro n gly
g u ar ded an d b olt ed f o r t h e
, p o r t er , h av in g re f u sed t o gr an t I s t ar
a m d is s io n , t h e go dd ess s ay s
ACCA D A N D TH E EA R LY SEM I T ES . 43
Open t h y gat e an d le t m e en t er in
If t h ou open es t n ot t h e gat e, an d I co m e n ot in ,
I f
o rce b lt I h at t
t h e gat e , t he
‘
o s er ,
I s r t ik t h t h
e h ld a d I
e res o , n cr oss t h e d oors .
I r ai
se t h d ad de e f th , e v ou rers o e livi n g ,
(f or ) t h d ad d t h li i g ’
e e excee e v n .
Th e re is an o t H ad es t h e s ign s w
h er n am e h ich form it
f or ,
m ean in g t h e h ou s e o f t h e lan d o f t h e d e ad A gloss giv es it s pro

‘ ’
.
n u n c iat io n as A d lz S u ch t h e n is t h e B aby lo n ian h e ll I t is diffi

’
cu lt t o s ay w
.
, , .
h ere t h ey im agin ed t h e ir H ad e s t o b e b u t it h as b een

co nje ct u re d by s o m e t h at t h ey t h o u gh t i t t o b e in t h e w
,
”
e st .
B esides Tiamat t he re er e in Assy rian and B aby w

lonian myt holo gy inn u merable demons hose names are w
w
kno n t h ro u gh t h e in scrip
t ions and w
hose port rait s
are p r ese rved on s t at u es ,
bas reliefs and cylinder s

w
-
, .
The magi c fo rm u lae hi ch

w ere employed t o ard off w
t h ei r infl u e n ce ar e al ays w
u t t e r ed seven t imes in t h e
Su me r o A ccadian lan gu age

-
w whi ch as deemed mor e

sacred on acco u n t of it s
age f or it had be come u n
,
int elli gible f or t h e common

p e o ple and r emained in u se
only f or li t u rgi c p u rposes

E V I L D M ON
.
E S .
Th e Assyr ians e x pe ct ed t o ( F m a C h al d a t l i t h B i t i h ro e n s ae n e r s
fr i g h t en demons a ay by
M A ft
w L m t ) u seu m . er en or an .
w w
sh o in g t hem t hei r o n shape and by e x ho rt in g t hem
t o des t r oy t hemselves m u t u ally in an in t e rne cine com
44 TH E H I STORY OF T H E DE VI L .
b at . Len orm an t b riefly set s fort h demonolo gy of t h e

the
Assy r ians H 1 Or ien t V

' '
pag e 4 94
'
’
zst ozr e a n czem ze de , .
, .
“
In t he arm y of t he G o od as wll e as in t h e y o f E v il
arm
w
,
th ere o b t ain s a h ierarch ical s y s t e m of m o re o r les s p o e rf u l s p irit s
acco rd in g t o t h e ir r an k T h e t e x t s m e n t io n t h e ekim an d t h e t elal
wi
.
or arr or t h e m ash ) : o r t rapper
t h e alal or d e st roy er ; t h e 1abar l u ,
the labasm , the alzl mr u , k in d of
g h o s t s p h,a n t o m s a n d v a m p ir
,e s .
F re q u e n t ly t h e m ar t h e law m a an d , ,
t h e W ay are q u o t e d an d a d is t in c
t io n is m ad e b e t w een t h e
g o o d a n d
t h e e v il m as t h e go o d an d t h e ev il
,
lam m a t h e go o d an d t h e e v il u l u q
Th ere are als o t h e c lap o r w

, .
in ge d
’
b u lls t h e m gall o r w
,
’
r in ge d lio n s
'
z ,
an d t h e in n u m e rab le k in d s o f h e av
en ly arch an ge ls T h e go d s A n n a
.
an d E a calle d t h e s p irit o f h e av en
,
( z i a nm 1
) a n d t h e s p i ri t o f t h e e a rt h
as t h e go d s O f e e ry s ci v
e n ce are co m m o n ly in v o k e d i n in
,
can t at io n s as alo n e ab le t o pro t e ct

D E H ON or T H E S OUTH W T W I N DES
m an k i n d agai n s t t h e at t ack s o f t h e
.
(S t at ue in t h e L A ft
ou v re L. er e
n orm an t eV il s pir it s . Th e m o n u m en t s of
Ch ald e a prov e t h e e x is t en ce o f an e x t re m e l y co m ple x d e m o n o logy

t h e e x act grad at io n o f w h ich is n ot y e t s u ffi cie n t ly k n ow
n .
”
Con ce rnin g t h e Devil of t he disease en g ende ring -
ww
so u t h es t ind Len orm an t says V p 21 2) .
, .
T h e L o u v re po s se s se s t h e im age o f a h o rrib le d em o n in up
rig ht p o s t u r e w
d o g s h ead e agle s fee t lio n s paw
i h t a
’
s an d a
’ ’
H alf o f t h e h e ad s h ow
, , , ,
s co rp ion s t ail s t h e s k u ll fles h le s s He

’
h as f o u r s pread w
. .
in gs A rin g at t h e t op o f t h e h ead s e rv ed t o
.
ACCA D A N D T H E EA RLY SE M I T ES . 45
su spen d t he fi gu re b ack of t h e s t at u e is t h e in script ion

. On the
in s u m ar o accadian in d icat in g t h at i t re p res en t s t h e d em on o f t h e

es t w
-
sou t h w in d an d t h at it sh ou ld be placed at t h e d o or o r t h e w
,
in
do w f o r t h e s ak e o f ward in g o ff h is in j u rio u s in fl u en ce T h e sou t h .
N I R OA L L I
wf d d
.
L ion -
h ad d a
e e n d eagle cla - -
oot e em o n s .
( B r i t is hM useu m . f
A t er L en o r
m an t , 1
. c V .
, p .
w wi d
es t n Ch ald e a co m e s f ro m t h e d e sert s o f A rab ia an d it s
in ,
b u rn in g b reat h parch es e v ery t h in g prod u cin g t h e sam e rav ages as ,
t h e kh am s in in S y ria an d t h e s im o o n in A f rica .
The N ir g alli are des cr ibed by t he same s cholar as

fol lows V .
, p . 21 5 )
46 TH E H I STORY OF T H E D V L E I .
A t K u yu n j
ik, in t h e p alace of A s u rb an ip al, w e s ee in sev eral
co rn ers a s e rie s of m o n s t ers w

i ht h u m an b od ies lion s
’
h ead s an d
w
, ,
e agle s f ee t Th ey appear in
’
gro u p s o f t o, co m b at in g o n e an
o t h er w
.
it h d aggers an d clu b s Th e y , t oo , d em on s an d ex press

are
f orm ula so frequ en t ly m et w

.
in t h e lan gu age of t he scu lp t or the it h
AN ANC IE N T A Y RI A N B R ON TA B L ET R PR
SS ZE TI N THE W O R LDE ESE N G I N TH E
C A N E V I L D M ON
L UT C H Es o r E .
C ll t i
o ecf M d Cl
on o q (A ft L m a t )
. e erc . er e n or n .
in i n can t at io n The e v il d e m o n s sh o u ld ge t ou t , t h ey s h ou ld m u
t u ally k ill o n e an o t h er .
’
Ther e is an ancien t bronze t ablet hi ch sho s t h e w w

w
pi ct u re of t h e orld in t h e cl u t ches of t h e Devil Le nor
w
.
man t hen speakin g of t h e Chaldean con cept ion of hell

, ,
all u des t o t his r emarkable pie ce Of ant iq u i t y and de
s cribes it as follo s : w
“
A b ro n z e plat e in t h e collect ion o f M D e C lercq con t ain s in
a s y n o pt ic w
.
o rld p ict u re a re presen t at io n o f h ell an d i t is n ecess ary

-
,
48 TH E H I STORY OF T H E D EV L I .
an d at t ac e k d by o t h ers accord in g t o t h e ph ilo so ph ical co n cep t io n of

g oo d a n d e v,il a n d t h e an t ag o n is m o f t h e t w
o p ri n c iples w h ic h c on
s t it u t e s t h e b as is o f t h e A s sy rio Ch ald e an re ligio n

-
A n u p ro t ect s
t h e d e ad in t h e sam e w
.
ay as d o e s t h e E gy pt ian Os ir s T h e re is t h e
I .
s u b t e rran e an r iv er re m in d i n g o n e o f t h e S t y x an d A ch ero n o f t h e
G ree k s as w ell as o f t h e s u b t err an e an N ile of A m e n t i P ”

( . .
I t goes w
i ho
t sayi n g t hat t h e old biblical le g ends
ut ,
f ar fr om losin g t hei r val u e by bein g p roved t o be m u ch

olde r g ain an addit ional val u e ; t hey are n o more int e r
, w
es t ing t o u s t han ever Forme rly t h e bibli cal acco u n t of
w
.
t h e creat ion as t ho u g h t t o be t h e ve ry be gi nnin g of t h e
r eli g io u s evol u t ion of man b u t n o , e kno ww

t hat it is w
me rely a miles t one on t h e road I t is neit he r t h e begi n
.
nin g n or t h e end I t is simply t h e su m mary of a lon g

w w
.
his t ory of an x iou s inqu i ry and specu lat ion hi ch ou ld

w
,
have r emained forg ot t en had e n ot dis cove red t h e Assyr

w
ian t ablet s bearin g it ness t o t h e aspi rat ions t hat pre
ceded t h e composi t ion of t h e Old Tes t amen t B u t t he r e
w
.
is one t hin g hi ch seems s t ran g e : t h e Chaldean belief in

t h e im m o r t ali t y of t h e so u l fou nd no e cho in t h e li t e r a
'
t u r e of t h e Je s w Did t hey r efu se t o in co rpo r at e it in t o

ww
.
t h e Heb r e o rld con cept ion becau se t hey disbelieved it ;

-
or did t hey me r ely i g no r e it be cau se t hey er e t oo real w

w w
ist ic and o u ld n ot allo t hemselves t o be carr ied a ay w
by ill u sions even of t h e loft ies t kind ?
The civilisat ion of Assy ria and B ab v lon as mo re w
, w
brilliant mo re po e rfu l and mo re cos m opolit an t han t h e
,
civilisat io n of I s r ael N eve rt heless t he re is t his impor

w
,
.
t an t di ffe r en ce bet een t h e r eli gio u s le g ends and spe cu la
w
t ions of t hese t o nat ions t hat w
hile t h e Assyrian t able t s
w
,
are poly t heis t i c and my t holo gi cal t h e Heb r e , t ex t i s

A CCA D A N D T H E E A R LY S E M I T ES . 49
m on ot h e is t ic The myt hological orname n t s of t h e ori g

.
in al s t ory have been chas t ened and simplified W it hou t

w
.
be in g blind t o t h e poet ic beau t ies of t h e ori ginal hich

w w
,
in it s ay is n ot less vene rable t han t h e lat e r Heb re

ver si on ,w e m u s t say t hat t h e lat t e r is a decided imp r ove
ment I t s gre at e r simpli ci t y and fr eedom from fant as t i c

w
.
det ails gi ves it a pecu liar sobe rness and g randeu r hich
is absolu t ely lacking in t h e Assy rian myt h of t h e cr ea
t ion.
Wh ile u n eq u ivocally re co g nisi n g t h e s u pe rio ri t y of

t h e Heb re w w w
accou nt e m u s t ho eve r ment ion in ju s
, , ,
t i ce t o t h e Assy rian and Babylonian civilisat io n t hat mon
ot h eism w as by no means an e x cl u sively Je ish belief w

w
.
There e re monot heist i c hymns of gr eat st ren gt h and

reli g iou s bea u t y bo t h in E g ypt and in Babylon
, lon g b e
,
fore t h e e x is t ence of t h e people of I s rael an d it is n ot

w w
,
impo ssible t hat hat Sir Henry Ra linson calls t h e “
m ono t heis t i c pa rt y of B abylon or t hei r b r e t h r en in
w w
Egypt e re t h e fo u nder s of Je ish monot heism I t is .
ce rt ai n t hat t h e philosophe r s of E g yp t and B abylonia
w w
e re n ot it ho u t influ en ce u pon t h e d evelopment of t h e
I sr aeli t i c r eli gion .
E gypt i an and B abylonian monot heist s apparen t ly

su ff e red t h e po pu lar my t holo gy as a symboli cal e x p res
w
sion of reli giou s t ru t h hile in lat e r pe riods t h e religio u s
w w
,
leade rs of t h e Je s h ad no pat ien ce i t h idolat or s and , ,
be comin g in t ole rant of polyt heism s u cceeded in blot t in g

,
ou t fr om t h ei r sa cr ed li t e rat u r e t h e pop u lar s u pe r s t i t ions
of t hei r t imes ; some ves t i g es only e re left w w

hi ch are
w
,
no valu able hint s indi cat i n g t h e nat u re of t h e t ex t b e

w
fo re it as chang ed by t h e hands of lat er redact ors .
PER S I A N D U ALI S M .
w
H E T R A N S I T I ON f rom Devil or ship t o God
-
w o rship ma rks t h e ori g in of civilisat ion ; and

amon g t h e nat ion s of an t iqu it y t h e Pe rsians seem t o
w w
have been t h e fi rs t h o t ook t his st ep i t h cons cio u s de
libe r at ion f or t hey mos t earnes t ly ins is t ed u pon t h e con
w
,
t ras t t hat ob t ains be t een g ood and e vil so m u ch so t hat

,
t hei r reli g ion is even t o day r e g a rded as t h e mos t consis t

-
en t fo r m of d u alism
w
.
The fou nde r of Pe rsian d u alism as Zar at h u st r a or ,
w
,
”
as t h e G reeks called him , Zoroast er a name
-
hich
”
in it s lit er al t ranslat ion means g olden splendor
“
.
Zo roas t e r t he gr eat p rophet of M azdaism (t h e belief

,
in Mazda t h e Omnis cient On e) it is ri ght ly ass u med

w
,
w
, ,
as n ot so m u ch t h e fo u n de r of a n e er a as t h e con clu d
in g link in a lon g chain Of aspi rin g p rophe t s befo r e him

w w
.
The field as ripe f or t h e harvest hen he appeared and

w
,
o t he rs m u s t have p repared t h e ay f or his move m ent

w
.
Zo roast e r is in all lat e r ri t i n g s re present ed as a

w
demi g od a fact hi ch s u g g est ed t o Professo r Darme
w
,
s t e t er t h e idea t hat he as a my t hi cal fi gu re N ev ert h e

w w w
.
less and alt ho u gh e kno li t t le of Zo r oas t e r s life e

,
’
,
P ERS I A N D U A L I SM . 51
have t h e do cu men t ary eviden ce in t h e G at h as t hat h e

w as a r eal his t o ri cal pe rsonali t y .
Prof A V W illiams Jackson in an essay O n t h e

. . .
”
Dat e of Zor oast er arrives at t h e con clu sion t hat he
w
lived be t een t h e lat t e r half of t h e sevent h and t h e mid
dle of t h e six t h cent u ry and D r E W Wes t l point s ou t ‘ ’
w
, . . .
t hat t h e calenda r r efo rm in hi ch t h e old Persian names

w w
,
of t h e m ont hs ere s u pplant ed by Zoroas t rian names as ,
int rod u ced in t h e year 505 B C This pr oves t hat t h e

w
. .
kin g s of t h e A ch aemenian dynast y e re Zoroast rian s I .
Pr ofessor Jackson says

k in gd om o f B act ria w
“
Th e as t h e s ce n e of Z oroas t e r s z e alou s
’
m in is t ry as I re s m B a I b li i A t at t o t h
p u e o rn s e e v e n ro p e n e e
w w w
, .
, , ,
e s t o f M e d ia t h is ro h t it h t h i h i o o u n t ry m e t
p p e o u o n o r n s n c
w
,
it h a con gen ial soil f o r t h e se e d s o f his t e ach in g in e ast ern I ran

H is rin gin g v oice of re form an d of a n o b le r f ait h f o u n d an an sw er
in g ech o in t h e h ear t o f t h e B act rian k in g V is h t asp a w h os e s t ro n g

ar m gav e n ecessary su p p o rt t o t h e cru s ad e t h at s pread t h e n e w
,
fait h w est an d e as t t h ro u gh o u t t h e lan d o f I ran A llu sion s t o t h is .
cru s ad e are n o t u n co m m o n in Z o ro as t rian lit erat u re I t s ad v an ce

A fi erce religiou s w ar w h ich in a w ay w
.
m u s t h av e b e e n rap id as
fat al t o B act ria seem s t o h av e en sued w Th is w

.
,
it h T u ran a s t h at .
s am e s av age race in h is t o ry at w
,
h ose d oor t h e d eat h of V ict o rio u s

Cyru s is laid A lt ho u gh t rad it ion t e lls u s t h e sad st o ry t h at t h e fi re
of t h e s acred alt ar w as q u en ch e d in t h e b lo o d o f t h e pries t s w
.
h en
'
Tu ran st o rm ed B alkh t h is m o m e n t ary d e feat w as b u t t h e gat h erin g

,
j ou r n al o f t he A m er ica n Or i en t al S ociety , V ol . XV I I , p.
96 .
f In J a k
a let t er t o al l d d Pro
t f
pa
essor
g 0 f h i a
c sony u e o on e 2 o s ess .
3 Th t y t h at C e s or li f w a a d t h h Z
roesu s s
g a t i
'
a i fle p o
s s ve rou oro s r n n u en ces u n
t h m i d f Cy
e n a t old by N i ola
o r u s, D am a s w h wt i t h fi t c t
us y sce n u s o ro e n e rs cen ur
B C i q it p b ab l s u W e ad (i ro f agm 6 5 M ull e F g m
e re H i t G n iii r e r, ra s r
w
. .
, . .
, . . . , .
,
09) t h at li g i pl
re i add
ou s i t i t
scru t h id a
es roset i an d t h d on o o er con s er on s, n e or s
( Z p da p M y ) w all d t m i d t h at t h fi
4
o f Z oa t or s er a o r ov za h ld t b d
ere c e o n e re s ou no e e
fil de Th f t h P ia h t d t h at t h lif f C o
. e re ore e ers ns h ld b pa d
s ou e e e o r es u s s ou e s re .
Ra l d m t I t d pp li l ii
‘
Com pa reA ta t t ez , v es ra , n ro .
, . x v .
. xv .
52 TH E H I ST ORY OF T H E D EV L I .
fo rce of v ict o r y; t r iu m p h w as at h an d Th e s pirit u al s par k of re
wd
.
gen e r at io n lin gere d am o n g t h e em b e rs

d soon t o an d as e s t in e
b u rs t in t o t h e fl am e of Pe rsian po wer t h at s e t o v er d ecay in g wp

M ed ia an d form ed t h e b eaco n t orch t h at ligh t ed u p t h e lan d of I ran
-
in early h is t ory .
”
The Gat h as are hymns ; t hey are a pr od u ct of t h e

fift h and si x t h cen t u ries befo re Ch rist t h e au t hent i cit y
w
,
of hi ch is su fli cien t ly p roved n ot only by t h e lat er Per

.
sian lit erat u re t h e Pahlavi books bu t also by Greek

, ,
au t h o r s espe cially by passag es qu ot ed in Plu t arch and

ww
,
Diog enes Lae rt es from Th eopom pu s ho rot e at t h e ,
end of t h e fo u rt h cen t u ry befo re Ch rist The Gat h as

w w
.
profess t o be ri t t en by Zo roas t e r h o appears in t hem

n ot as a demi g od b u t as a s t ru g g lin g and s u f f e rin g man ,
somet imes elat ed by t h e grandeu r of his aspi rat ions ,
fir mly convinced of his p rophe t i c mission and t hen ag ain ,
deje ct ed and fu ll of dou bt as t o t h e final s u ccess of t h e

w
movement t o hi ch he devo t ed all his energ ies Say s .
Prof L H Mill t h e t ranslat o r of t h e Gat h as :

. . .
,
T h eir d oct rin es an d e x h o rt at ion s co n ce rn an act u al religiou s
m ov em e n t t a k in g p lace co n t e m p o ran e o u sl yw
it h t h e ir co m po sit ion
an d t h at m ov em e n t w as e x c p t io n ally pu re an d m o st e arn e st
e .
T h at an y f o rge ry is pre sen t in t h e G at h as an y d e s ire t o ,
p al m o ff d o ct rin e s u p o n t h e s ac re d c o m m u n i t y i n t h e n a m e o f t h e
g r e a t p p
r o h e t as i
,
n t h e V e n d id ad an d l at e r Y a s n a i s q u it e o u t o f ,
t h e qu e st io n Th e G at h as are gen u in e in t h e ir m ass

”
. .
w w
Ther e e re t o reli gi ou s part ies in t h e days of Zo
r oas t e r : t h e w
o r shippe rs of t h e daév as or nat u re g ods -
w
,
and t h e o rshipper s of Ahu r a t h e Lo rd Zor oast er ap

w
, .
pear s in t h e Gat h as as a pries t of t h e hi ghest rank h o

be came t h e leader of t h e Ah u ra pa rt y Zor oas t e r n ot .
only de gr aded t h e old nat u re g ods , t h e daév as , int o de -

PERS I A N D U A L I S M . 53
m on s bu t also reg arded t h e m as represent at ives of a fi en d

ww
,
ish po e r hi ch he called A ng r é M azny u sb or A lzr zm an ,

' '
w
,
“ ” *
hich means t h e evil spi rit , and i i e , fals e , . .
hood .
The S cyt hians in t h e plains of N o rt he rn Asia , t h e

mos t dan gerou s nei gh bors of Pe rsia orshipped t hei r w
w
,
highes t deit y u nder t h e symbol of a se rpent and it as ,
nat u ral t hat t h e snake A f r asiab d t h e god of t h e enemy ’
w
,
became ident ified i t h t h e arch fi en d Ah riman

w
.
The Per sians are oft en e rroneou sly called fi re or

shippe rs bu t it g oes i t hou t sayin g t hat as t h e su n is
, w
n ot a g od and cannot , a cco rdin g t o Zo roas t e r in and f or
w
,
it self re ceive di v ine honor or be o rshipped so t h e flame

w
,
hi ch is lit in p raise of Ahu ra Maz da is a symbol only of

w
him h o is t h e li ght of t h e sou l and t h e p rin ciple of all
g oo d ness
w
.
Zoroast er t au gh t t hat Ah riman as n ot crea t ed by

Ah u r a bu t t hat he as possessed of independent e x is t w
w
,
en ce The evil spirit t o be s u re as n ot equ al t o t h e

w
.
, ,
Lor d in di gnit y n or even in po e r ; nevert heless , bot h

w w
,
ere creat ive and bot h e re o ri ginal in being t hemselves

w
,
u n cr eat ed They er e t h e rep resent at ives of cont r adi ct o ry

.
principles And t his do ct rine const i t u t es t h e d u alism of

w
.
t h e Pe r sian r eli gion hi ch is most u nmist akably ex

w
,
p r essed i n t h e o r ds of t h e t hi r t ie t h Y a s n a I .
W e ll k n ow n are t h e t w o p rim ev al s pir it s co rre lat e d b u t in d e
pe n d en t o n e is t h e b e t t e r a n d t h e o t h e r is t h e w o rs e a s t o t h o u gh t
as t o w o rd as t o d e e d an d b e t w ee n t h e s e t w o le t t h e w
,
, , ise ch o ose
arigh t
”
.
‘ D j fi d i alw
ru ay f m i i
en s w sh il A h i
e n n e, i ma lie r m an s scu ne
w
, , .
{ T h T ea ia f
ur n m f A fn a i
orfi b o p b
r s b ly F,a asa ab b ro a rr u s rr n .
t Co m pa S a d B
re k o f
cr et h E oo ts XXX I e p 9 as . .
. . 2 .
54 TH E H I ST ORY OF T H E D E VI L .
Ahu r a Maz da t h e O mnis cient Lo rd r eveals himself

w
, ,
”
t h r o u gh t h e e x cellent t h e p u r e and s t i rrin g o rd
“
w
,
.
O n t h e ro ck ins cript ion of E lvend hi ch had been m ade

w
,
by t h e order of kin g Dari u s e read t h ese lin es l ,

' ‘
“
Th ere is on e A h u ra M azd a
G o d, o m n ipo t en t
He w
,
I t is h o h as creat ed t h e e art h h ere ;

I t is He w
h o h as cre at ed t h e h eav en t h ere ;
I t is He w
h o h as cre at ed m ort al m an .
The noble spi rit of Zo roast e r s reli gion ap pears fr om ’
th e w
follo in g for m u la hi ch as in common u se among , w w
th e Persians and served as an in t r od u ct ion t o eve ry li t u r
gi c w orship :I
A h u ra b e rej o ice d M ay A n grd b e d est roye d by t h ose
M ay
w h o do t ru ly w h at is G od s all im port an t w ill ’
-
I praise w w e ll sp ok en w
.
ell con s id ered t h ou gh t s -

o rd s an d -
w I em b race all good t h o u gh t s good w

, ,
ell d o n e d e e d s
-
ord s an d
w
.
, ,
g o o d d e e d s ; I rej e ct all e v il t h o u gh t s e v il o rd s an d ev il d ee d s , , .
I giv e sacrifi ce an d prayer u n t o you O A m esh aSpen t fi l lj

“ -
e v en w it h t h e f u ln ess o f m y t h ou gh t s o f m y w
,
o rd s o f m y d eed s
I giv e u nt o you ev en m y ow
, , ,
an d of m y h e art : n lif e .
The W dw
creat iv e hi h w a i th b gi i g (A h a V ai y Ha
or c s n )
e e nn n un -
r o. n over
re m i d n t ly f t h C h i t i
s on e n o on id a f t h M y g 6; h i a
o e r spp } b t al an e f th o e o 1 : v u so o e
B ah m a V a } (wd a t h L at i w) w
,
r n c: t y m l gi ally t h
or , ame o o c h i h i gl ifi d e s e s e n ax , c s or e
i th f
n t h hy m
e our f t h R ig V ed
n o a p a d i g h a
e a d a th a, si ti g i e rv n e v en n e r ex s n n
all t h wld a d
,
e or ts di g t th h a
n ex en n o e e v en s .
( T a l a t d
r ns f m L e m a ro t F h d i
e n or g 1 p 3
n 88
'
s ren c ren er n , . e .
, . .
t S d B k
acr e f t h E t
oo : oV l XX II I p e as o 22
w
.
, , . .
w
.
§ T h i A e s x li a Sp t
ma a (t h dy i g
-
a d ll d
ar i g ) a
e un h a t C h ni n e -
o n on es re r s
t ia ns m igh t all a h a g l c O igi ally t h y h ad b

rc n e s r b t th fi t a d
n e een s ev en . u e rs n
w
.
g re a t t a mes g t h mon A h a M
e a d a a m t h
ur a d t h d iz i i t y fc t h th
e o ov ers o e v n o e o er
Th y m ai d p wf l g d b t h w
. ,
i
s x . e re ne o a ga d d a t h i f at h
er u o s. a d
u e s re r e s e r er n cre
at or W. ad i e reY t XI X n 6 t h at t h y h a
as , a d th
.
, 1 am. t h i ki g e ve on e n e s e n n . on e
a d th
n am e s p a k i g
e s e a d t h n am d i g on e a d t
n h a m f a
e st h a de l d o n on e n e s e er n or
w
. . .
h i A h a M a da
o s ur z
h fi S p taw m
.
At fi t th Am rs e es p ifi a t i
en f i t
ere b t la t
ere o erson c ons o v r u es , u ev n
th y w
e t t d w
ere en ru s e it h t h g m t f th a i e d m ai f t h
overn en i o e v r ous o ns o e u n v erse.
Concernin g Ahriman , Len orm an t say s

Th e creat io n cam e fo rt h f rom t h e h an d s of Orm u zd pu re
“
It w as A h rim an w
,
an d perf ect lik e h im self . h o pe rv e rt ed it by h is

in fam o u s in fl u e n ce an d lab o red co n t in u ally t o d est roy an d o ve r
t h ro w it f or h e is t h e d est roy er (pa on m a ka) as w
,
nr e ll as t h e s p ir it
r
Th e s t ru ggle b et w ee n t h e s e t w
,
of ev il o p rin ciple s o f goo d an d of
ev il con s t it u t e s t h e w I n A h rim an w
.
,
o rld s h is t o ry e fi n d again t h e
’
o ld w w
, .
rat hf u l s e r en t o f t h e I n d o I ran ian io d h o i s t h e pe r

p per
-
s on ifi cat io n o f ev il an d w
,
h o in V ed is m u n d e r t h e n am e of A lzi is
, ,
regard e d as an in d iv id u al b ein g T h e m y t h o f t h e s e rpe n t an d t h e

.
le gen d s o f t h e Av es t a are m in gle d in A h rim an u n d er t h e n am e of

Aji D alzdka w h o is s aid t o h av e at t ack e d A t ar Traét ao n a an d
, , ,
Yim a b u t is h im se lf d e t h ron ed
, I t is t h e s o u rce o f t h e G reek
.
m y t h t h at A p o llo slay s t h e d rago n Py t h on T h e I n d o I ran ian reli -
w w
.
g io n k n o s o n ly t h e s t ru gg le t h a t a s c arr ie d o n in t h e a t m o s p h e re
b et w e en t h e fi re god an d t h e s e rp e n t d e m o n A fr as ia
-
b A n d it w
-
as .
,
acco rd in g t o P rof ess or D arm est e t e r t h e d oct r in e o f t h is s t ru ggle
w h ich w h e n gen eralised an d applied t o all t h in gs in t h e w

, ,
, orld ,
fi n ally led t o t h e es t ab lish m en t of d u alism .
Says James D arm est et er t h e t ranslat or of t h e Zend ,
Aves t a
“
e re t w
T h e re w o ge n eral id eas at t h e b ot t om of t h e I n d o
I ran ian religio n fi rs t t h at t h e re is a law in n at u re an d secon d ly

t h at t h re is a w
, , ,
ar in n at u re (Sac ed B ooks of t h e E as t IV ‘
e
p r , .
, .
lvii) .
w
The la in nat u r e pr oves t h e isdom of Ah u ra h o w w
w
,
is t he refo re called Maz da t h e W ise The ar in nat u re

, .
is du e t o t h e in t ru sion of Ah riman int o t h e creat ion of

Ah u r a
w
.
The fi re sacrifi ce as accompanied by part akin g of

t h e haom a drink a cer emony hi ch r eminds u s on t h e one
, w
hand of t h e soma sacrifi ce of t h e V edi c age in Indi a and
on t h e ot he r hand of t h e Lo rd s Su pper of t h e Ch rist i ans ’
.
R I
PE S A N D U A L I SM . 57
We kn owt h r o u gh sacred s cript u r es of t h e Per si ans

t he
t hat li t t le cakes (t h e dr am a ) cove red it h small pieces w

of holy meat (t h e m y az da ) ere conse crat ed in t h e name w
of a spi r it u al bein g a god or an g el or of some great de
, ,
ceased pe r sonali t y and t hen dist rib u t ed amon g all t h e

w w
,
orsh ippe r s t hat e re p resent B u t mo re sa cr ed st ill

w
.
'
t han t h e dr ao u a i t h t h e m y az da is t h e haoma dr ink

w whi ch as prepared from t h e hi t e haoma plan t also w ,
called g aoker en a Says Pr ofesso r D arm est et er I t is

“
.
by t h e drinkin g of g aoker en a t hat men on t h e day of t h e

w
,
”
resu rr e ct ion ill be come immort al
w w
, .
The ay in hi ch t h e Per sian sacr ament of drinkin g

w
t h e g aokeren a as s t ill celeb r at ed in t h e t imes of ear ly
Ch rist ianit y m u s t have been ve ry similar t o t h e Ch ris

w
,
t ian comm u nion f or J u st in u s

, hen speaking of t h e ,
Lo rd s Su ppe r amo n g t h e Ch r ist ians adds t hat t his

’
,
“
very solemnit y t oo t h e ev il spi rit s have int rod u ced in

, ,
”
t h e mys t e ries of Mi t h ra .
Aft er deat h acco rdi n g t o t h e Zor oas t rian doct rine

'
, ,
t h e so u l m u s t pass ove r czn vat o per ch es/z t hat is t h e

'
w
, ,
“
acco u nt an t s brid g e
’ ”
he re it s f u t u re fat e is de cided
w
,
.
Th is b rid g e s t ret ches ove r t h e ya nin g abyss of hell ,
from t h e peak of J u d gm ent t o t h e divine Mou nt Albor z ,
and be comes acco rdin g t o t h e most common s t at emen t s

w
,
of t h e do ct rine b r oad t o t h e g ood a pat h ay of nine

“
w w
, ,
javelins in b readt h h ile t o t h e i cked it is like t h e ed g e

w
,
of a r azo r E vil doe rs fall int o t h e po e r of Ah riman

w
.
and are doomed t o h ell ; t h e g ood ent e r g ar o de an a t h e

w
,
life of bliss ; hile t hose in hom g ood and evil are equ al w ,
remain in an in t e r mediat e s t a t e t h e H a m ést a kdn s of t h e ,
Pahlavi books u n t il t h e g reat j u d g men t day (called aka )

,
-
58 TH E H I ST OR Y OF T H E D E VI L .
The most cha ract e rist i c feat u res of t h e Per sian reli
g ion af t e r t h e life t ime of Zo r oas t e r consis t in t h e t ea ch
in g t hat a g reat crisis is near at hand hi ch ill lead t o , w w
t h e r enova t ion of t h e w
orld called f r as/zdker et i in t h e
Aves t a and f r as/zakar t in Pahlavi Savio u rs ill come
, . w ,
born of t h e seed of Zo roas t e r and in t h e end t h e great

ww
,
Sa v iou r h o ill b rin g abou t t h e res u rre ct ion of t h e dead

w
.
“
He ill be t h e son of a vi rgin and t h e All conqu er -
”
in g . His name shall be t h e V i ct o riou s
R i ght eo u sness in carnat e (ast vat er et a) and t h e Saviou r
- -
Then t h e livin g shall be come immo rt al y et

w w
,
t hei r bodies ill be t ran sfi gu r ed so t hat t hey ill cas t no

w
shado s and t h e dead shall rise
, i t hin t hei r lifeless ,
“
w
”
bodies inco rpo r at e life shall be r es t o red (F r 4
ww
. . .
The Pe rsian belief in t h e adven t of a savi o u r h o ill

make mankind immo rt al seems t o r eappear in an in
t ense r for m in t h e days of John t h e Bapt is t an d Jes u s of
w
N aza re t h h o pr ea ched t hat t h e kin gdom of heaven is
,
ne ar at hand St Pau l s t ill believed t hat t h e se cond ad

w w
. .
vent of Ch rist ou ld t ake place d u ri n g his o n life t ime -
w w
.
The dead h o sleep in t h e Lord ill be r es u rr ect ed and

w
,
t h e bodies of t hose t hat are s t ill in t h e flesh ill be t r ans

fi gu red and be come immor t al .
The infl u en ce of Zo roas t e r s r eli gi on u pon J u daism ’
and early Ch ris t iani t y canno t be do u b t ed N ot only does .
t h e o r i g inal t e x t of t h e book of E z r a di re ct ly de cla re

“
t hat C y r u s t h e Ki n g b u ilt t h e hou se of t h e Lo rd in
w w w
, ,
”
Jeru salem her e t hey o rship him i t h t h e e t e rnal fi re
,
‘
F or a con cis e s t at em en t of t h e Pe rsian religion , w
hi h i c n m an y res pect s f ore
sh ad wt h C h i t i d t i
o s e f a S r s an oc r n es o av io u r an d of t he b d ily
o res u rrec t io n of t he
d ade .P f A V W illi
se e ro j k
. . . am s ac so n s e xcellen t ar t icle ,
'
T h e A n cien t Pers ian
D t i f aF t
oc r n e o L if p b li h d i
u u re e, u s e n t he B ibli ca l Wor ld , A u gu st . 1 8 96.
PE S A R I N D U A L I SM . 59
( 6 1a
‘
n op ds Iii/ 6 5 1 8 1 06 5) b u t t he r e
many Je ish cerem o are w
w
,
nies p r ese rved t o t h e pr esent day hi ch bear a close ,
resemblan ce t o t h e ri t u al of an cien t M azdaism I n addi .
t ion t he r e is a do cu men t ary eviden ce p rese rved in The “
”
A rabi c Gospel of t h e I nfan cy ( Chap t e r t h a t t h e
M ag i came f rom t h e E as t t o Je ru salem acco r din g t o a

prophe cy of Zo roas t er
w
.
Th e Pe r sian o rld con cep t ion like t h e r eli gion of

-
ww
,
t h e Je s as t oo abs t r a ct t o favo r any a rt is t i c develop
w
,
*
ment Therefo re e do n ot possess r ep resen t at ions of
.
AN A S S Y RI A N C A MEO . A PE R I A N C A MEO
S
A ss iAN C Y L I N D ER .
ar d
L aj ,
Cu lt c d c Al it h r a , pl . xx x .
. No 7. .
L e n or m an t , V .
, p . 24 8
ei t he r
g ood o r evil spi r i t s hi ch ar e e x cl u sively and p e w
cu liarly Pe r sian E ven t h e pi ct u r e of Ah u ra Mazda (as
w
.
e find it on va rio u s bas r eliefs ) is n ot based u pon a con -
cept ion t hat co u ld be said t o be re g a rded as o ri ginal
w
.
The fi g u re fr om hi ch t h e b u st of t h e g od of li gh t and
g oodness r ises can be t r a ced t o Assy r ian emblems and
w w
,
may f or all e kno be of A ccadian o ri gin The re is

w
, , .
,
f or ins t an ce an Assy rian cylinde r

, hi ch represen t s a
*
F or Pers ian ar t see M arce ll D ien laf oy
'
s wk or L
’
a r t an t i qu e de la Per s e in
w
,
hi h fc or t h e prese n t
p p
u r os e t h e t it le v ign e t t e an d t h e illu st rat ion s on a
p ge 4 are
of in t eres t .
w
o hippe
rs s t andi n g befo r e t h e idol of a god Behind him
r .
is t h e t r ee of life an d a p riest carryin g in his left hand a

r osa ry w
hile t h e dei t y hove rs above t hem in a similar
,
shape t o t h e Ah u ra Maz da pi ct u r es of t h e Pe rsians

-
w w
.
Ah u r a Mazda is pi ct u r ed as a in g ed dis c i t hou t

any head i n t h e s t yle of Chaldean su n pi ct u r es in a -
w w
, ,
cameo r ep resen t in g him as o rshipped by t o sphi n x es

w w
,
be t een hom t h e sacred haoma plan t is seen (see p .
I n ano t her cameo (see p 5 9) he appea rs as a h u .
S c u L PT U R Es ON A R O Y AL TO M E .
(Cos t e et F lan din , Per s e A n ci en n e . at Persepolis pl. . 1 64 . L en or m an t , V . .

p .
w w
man fi gu r e i t hou t in g s r isi n g f rom a cres cen t t hat ,
hove rs above t h e sacrifi cial fi re Above him is a pict u re .
of t h e su n and befo re him s t ands a p riest or a ki n g in an

,
at t it u de of ador at ion .
The re are some ma gn ifi cen t r ep rese n t at ions of Ah u ra

Mazda on an cient Pe r sian mon u me n t s hi ch claim ou r , w
spe cial at t ent ion The r e is a loft iness and maj es t y abo u t
.
B As -
R E L I E P OP ER E PO L I
P S S .
(A f t er Cost e et F lan din . Per s e A ncien ne pl , . 1 56 . F rom L en o r m an t , V .

. p
.
his appear an ce hi ch lift s h is pi ct u r e above t h e Assyrian , w

con cept ion of dei t ies I n his hands he holds eit her a rin g .
or t h e sho rt r oyal s t a ff of r u le r s , appear in g at t h e t op like
a lot u s flo er w .
Prof A V W illiams Jackson ex plains t h e r in g in

. . .
t h e Ci rcle of Sov er
“
t h e hands of Ah u r a Maz da as
and int e rpre t s t h e loop it h st reamer s in w

w hi ch t h e fi gu re float s as a variat ion of t h e same idea ,
f or in some of t h e pi ct u r es it appears as a Chaplet , or

w ais t g arland i t h ribbon s l w ‘ ’
w
-
.
I t is n ot possible t hat t h e loop it h st ream er s is

ori ginally a dis c r epresent in g t h e dis c of t h e su n aft e r
t h e fashion of E gyp t ian t emple de co r at ions A t any .
r at e t he r e ar e a gr eat n u mbe r of Assy rian s cu lp t u r es of
w
,
t h e same t ype hi ch are u nequ ivo cally rep resent at ions of

t h e su n A cylinder (pu blish ed in L ajard s Cu lt e ae
.
’ '
M zt /zr a plat e XL I X , N o 2) ill u s t rat in g t h e myt h of

'
w w
, . .
g od I s du b ar s des cen t t o H a s is a t r a sho s t h e t

’
o s co r
w
,
pion g enii of t h e ho rizon at chin g t h e rise an d t h e set

-
t in g oi t h e su n Her e t h e su n appear s like t h e fi gu re

w w w
.
,
from hi ch Ah u r a Maz da rises as a ing ed dis c i t h

w
,
feat he r t ail and s t reamers I n addi t ion e find t h e same

-
w
.
,
pi ct u re in t h e deit y t hat p rot e ct s t h e t r ee of life hi ch ,
can only si g nify t h e beni g n i n fl u en ce of t h e su n on

plant s (see p 36) an d t h e old Babylonian cylinder rep
w
.
r ese n t in g Me r oda ch s fi gh t i t h t h e evil spi ri t t hat dark ’
See h is art icle on

“
T h e C ircle of So vereign t y ,
"
in t h e A m er ica n Ori en t al
S oci ety Pr oceedi ng s M ay
'
s , , 1 88 9
w
.
{ S ee K O K iash A n ci en t Per s ia n S cu lpt u r es ; an d also R a linson j R

w
. .
, . . .
A S X K osso i I ns cn pt io n es Palaeo Per s icae A ch a em en iodor u m

'
. . , . .
p . 1 8 7. cz , ,
p 4 6 et se
q .
m ix t u re C h ris t ian an d M oslem elem en t s T h is rem ark ab le sect

of .
is di s t in gu is h ed by a s pe cial f o rm of d u alis m W h ile recogn is in g

.
t h e ex is t en ce of a S u prem e B e in g t h e ir pe cu liar rev eren ce is giv e n
t o S at an ch ief of t h e an ge lic h o st w h o n ow
,
h as t h e m ean s of d o in g
an d in h is re st o rat ion w ill h av e t h e po w
, ,
ev il t o m an k in d e r of t e
w W ill n ot S at an t h e n re w ard t h e po o r I z edis w

,
ar d in g t h em . ho ,
alon e h av e n ev e r s po k e n ill o f h im an d h av e s u f fe re d so m u ch f o r
,
h im ? M art y rd o m f or t h e righ t s of S at an ex claim s t h e G erm an

t ravelle r t o w, h o m an old w h it e b eard ed D ev il w
-
o rs h ipp er t h u s s e t
-
f ort h t h e h o pes o f h is religion ”

.
This pe cu liar creed of t h e I z edis is similar t o t h e re

w
ligion of Devil or éhippin g savag es in so f ar as t h e re co g
w
-
n it ion of t h e g ood po er s is n ot en t i rely lackin g b u t it is
w
, ,
as it ere a me rely ne g at ive element ; t h e posi t ive im

,
po rt an ce of g oodness is n ot y et r e co g nised I t is pr obable

w
.
t hat t h e Per sians in p r ehis t o ri c t imes er e as mu ch Dev il

w or shipper s as are t he I z edis The daévas t h e dei t ies of
w
.
,
t h e irresis t ible force s of nat u re ere pacified by sacri

w
,
fi ces . A r e cog ni t ion of t h e po er of mor al endeavor as

r ep r es en t ed in t h e pe r sonified vi rt u es t h e A m esh aSpen t a
w w
, ,
as t h e p r od u ct of a S lo development Thu s in Persia

w
.
t h e Devil or ship of t h e daév as yielded t o t h e hi gher r eli

-
g ion of God o r w
ship ; and
-
t his chan g e ma r ks a de cided
s t ep in advance r esu l t in g soon aft e r a rds in t h e Per w
w
,
sians be comin g one of t h e leadin g nat ions of t h e orld

’
.
I S R A EL .
A z az el, t he God f
o t he D eser t .
HE P RI M I T I V E STAG E S of t h e Heb r e civili w

sat ion are n ot su fli cien t ly kno n t o des crib e t h e w
ch an g es and phases w
hi ch t h e I s r aeli t i c idea of t h e God
head had t o u nde rg o befo r e it r eached t h e pu rit y of t h e
Yahveh con cept ion Y et t h e I sr aeli t es also m u s t have
.
had a demon n ot u nlike t h e E gypt ian Typhon f or t h e

‘
cu s t om of sa cr ifi cin g a g oat t o Azazel t h e demon of t h e ,
dese rt su g g es t s t hat t h e I s raeli t es had j u st emer g ed fr om

w w
,
a d u alism in hi ch bot h p rin ciple s ere reg arded as

equ al .
W e read in Le vi t i cu s x v1
“
And A aron s h all cast lo t s u pon t h e t w o go at s ; o n e f o r t h e
Lord an d t h e o t h e r f o r A z az el A n d A aro n s h all b rin g t h e goat

u on w
.
,
p h ich t h e L o rd s lo t f ell an d of fe r h im f o r a s in of ferin g

’
B u t
-
t h e go at on w
, .
h ich t h e lot fe ll f or Az az el sh all b e presen t ed aliv e

be f o re t h e L o rd t o m ak e at on em en t w
,
,
it h h im an d t o let h im go t o
A z az el in t h e d e se rt
.
The name A z az el is de rived from az iz hi ch means w

w
,
st r en gt h , an d E 1, God The g od of ar at E dessa is

w
.
called A sisos t h e s t r on g on e B al az zlz as t h e

.
-
66 TH E H I STORY OF T H E D E VI L .
st ron g god and R os/z az iz t h e head of t h e s t ron g one is

,
-
, ,
t h e name of a pr omon t or y on t h e Ph oeni cian coas t A za .
z el a cco rdin g ly means t h e S t r en g t h of God

, , .
The ment ion of A z az el m u s t be re g arded as a last

r emnan t of a p rio r d u alism Azaz el t h e g od of t h e des
.
,
ert , ceased t o be t h e s t r on g g od and be came a mere

w w
,
shado of his fo rme r po er f or t h e s capeg oat is no ,
lon g e r a sacrifi ce Y ahveh s g oat alone is o ff e red f or a

’
w
.
sin o ff erin g hile t h e s cape g oat carries ou t int o t h e des

w
-
ert t h e cu r se of t h e people s S in and t h u s t h e o r ship of

’
,
Azazel chang ed int o a m ere r eco gnit ion of his e x is t ence

w w
.
These sacrifi cial ceremonies , ho ever hi ch , on ao ,
co u n t oi t hei r bein g part s of r eli giou s p erfo rman ces
w
,
ere only r elu ct ant ly dis carded are t h e lin g ering ves
w w
,
t i g es in Heb re li t erat u re of an olde r d u alism in hi ch

w
t h e po er of evil received an equ al sha re of or ship it h w w
w
t h e po er of g ood .
S uper st it ion s .
Th e O ld Test amen t ont ains many noble ideas and

c
g r ea t t ru t hs ; indeed it is a mos t r em ar kable c olle ct ion of

reli g io u s books t han w
hi ch t he re is none mo re vener able
w
,
in t h e li t erat u re of t h e orld Y et t here are t ar es among

w w
.
the heat and many lamen t able e rro rs er e even by

, ,
some of t h e leader s of t h e old I s raelit es r e g arded as es

w
,
sen t ial part s of t hei r r eli gion The rit e rs of t h e B ible

.
n ot only made God r esponsible f or and a ccesso ry t o , t h e
w w
,
crimes hi ch t hei r o n people commit t ed e g t heft , . .

,
( E x od u s and m u r de r and r ape (N u mbe r s x x x i 1 7 .
18) bu t t hey cherished also t h e same s u pe rst i t ions t hat

w ere commonly i n vogu e amon g savag es Th u s t h e .
IS R A EL . 67
cu st om of bu ryin g people alive u nder fou ndat ion st ones

is men t ioned as h avin g been sanct ioned by t h e God of I s
r ael w
When Je ri cho as dest royed at t h e spe cial com
w
.
“
mand of God all it s inhabit an t s er e slain , bot h m an
w
,
”
and oman you n g and old , and ox and sheep and ass
w w
, ,
it h t h e sole e x cept ion of R ahab a dis r ep u t able oman

w
,
h o had be t r ayed t h e ci t y int o t h e hands of t h e enemies

of h er cou n t rymen And Joshu a adj u red t h e people
.
,
saying
“
C u rsed b e t h e m an b e fore t h e L ord t h at rise t h u p an d b u ild ,
et h t h is cit y J e rich o h e s h all lay t h e f ou n d at ion t h e re o f in h is fi rst

:
born an d in h is y o u n ge st s on sh all h e se t u p t h e gat es of it ”

.
Jeri cho ho ever , w w

as s u r e t o be r eb u il t soone r or
,
lat er f or bein g t h e key t o Palest ine and commandin g

, , ,
t h e en t r an ce int o t h e co u nt ry fr om t h e dese rt r o u t es it
w
,
as t oo impo rt an t bo t h f or comme r cial and s t r at e g i c pu r
p oses t o be lef t in r u ins ; and t h e man h o u nde rt ook t h e w

w work as s t ill s u pe rs t it iou s and savag e e n ou gh t o heed
J osh u a s cu rse : We read in t h e fi r st Book of King s it h
’
, w
r efe r en ce t o t h e r ei g n of Ahab (Chap x v i 3 4 ) . .
“
I n h is d ay s H iel t h e B et h e lit e b u ilt J erich o ; h e laid t h e
,
fou n d at io n st on es t h ereof in A b iram h is fi rs t born an d s e t u p t h e

w
, ,
g a t es t h e r e o f in h is y o u n ge s t s o n S e gu b acc or d in g t o t h e o rd of
t h e L ord w
, ,
h ich h e spak e by J o s h u a t h e s o n o f N u n
,
”
.
w
The t e rrible i t ch p rose cu t ions hi ch in t h e Middle
-
w
Ag es har assed Christ ian i t y have t hei r root in passag es of
t h e Old Tes t ament
w
.
The la s of E x odu s (x x n 1 8 ) pr ovide capi t al pu n

w
.
ish m en t f or it ch craft an d t h e same comman d is t e

w w
,
p e at ed in Levi t i cu s he r e e r ead
, :
Th e so u l t h at t u rn e t h aft er s u ch as h av e f am iliar s pirit s an d

w w s et m y f ace again s t t h at s o u l an d w
,
f
a t er iz ar ds I
, ill even ill cu t ,
h im o ff f ro m am o n g h is pe op le ( L e v xx
A m an also or a w
. . .
“
o m an t h at h at h a f am iliar s p iri t o r t h at is
a w iz ard s h all s u rely b e pu t t o d e at h ; t h e y sh all s t o n e t h em w

,
,
it h
s t o n es t h e ir b loo d s h all b e u pon t h e m ( L e v x x . . .
I n spi t e of t h e severi t y of t h e la ag ains t izard s w w

w
and it ches t h e I s raelit es e r e al ays in clined t o resort
, w w
S A U L A N D THE W T H OP E N DOR I C .
( f
A t er Sc h n or r V on C arolsf eld ) .
t o t hei rhelp Sau l h o had done his bes t t o ex t erm i, w

w
.
nat e soot hsaye r s (1 Sam x x viii hen in great est

w
. .
an x ie t y called on t h e i t ch of E n do r
, .
I t is eviden t fr om vario u s passag es t h at t h e I s r aeli t es

believed in evil spi rit s d elli n g in dark n ess an d ast e w w
places (See. L C V x vi i 7 ; D en t x x x 1.7 ; i b x
. x x ii . . . .
I SR A EL . 69
17 ; 2 Ch ro n x i 1 5 ; I saiah x iii 21 ; i d x x x iv 1 4 ; J er
. . . . . .
l 3 9 ; Psalms cv i
. . Thei r names are S ei r i nz (ch i
mer as or g oat spi ri t s ) L ili t /z (t h e n i gh t ly one ) S /zeai nz
-
, ,
'
(demons ) The S ei r i m r emi n d u s of Assy r ian pi ct u r es

w
.
hi ch r ep rese n t evil spi r i t s in t h e shape of g oat s I t is

w
.
difli cu lt t o say he t he r t hese var io u s demo n s of t h e H e
A SS Y RI A N GOAT D M ON
E S .
(Carvin gs on a b d
ou l er . f
A t er L enor m an t .
)
w
b re s are t o be r e g arded as t h e r e sid u u m of a lo e r r eli w
g io n s s t a g e p r e cedi n g t h e pe r iod of t h e mono t heis t i c Y ah
w
veh cu l t or as i t n esses t o t h e e x is t e n ce of s u per st i t ions
w
,
hi ch ce rt ai n ly hau n t ed t h e ima g i n at ion of t h e u n cu l

t u r ed n ot less in t hose days t han t hey do n o in t his ag e w
of advan ced civilisat ion
w w
.
Appar e n t ly t h e r ise of a p u re r r eli g ion as slo an d

the h abi t s
a sava g e age ere lon g lin ge rin g The
’
of w -
w w
.
vest i ges of devil o rship i t h sever al of it s mos t bes t ial

-
*
r i t es an d even h u man sacri fi ces cont in u ed t o e x is t even
w hen a mor e r adiant li gh t be g an t o shine in t h e orld w .
When Azazel be g an be ne gle ct ed Sat an r ose i n t o to
w
,
ex is t en ce The belief in a God of E vil as repla ced by

.
t h e belief in an evil demon A n d Sat an t h e t empt e r and

w w
.
,
o ri g inat o r of all evil as nat u r ally ide n t ified it h th e

w
,
se rpe n t t hat as mo r e s u b t il t han an y beas t of t h e

“
”
fi eld (Genesis iii .
Sat an t h e fi en d as a name in t h e se n se of Devil ,
w
, ,
is r arely ment ion ed in t h e Old Tes t amen t The or d

w
.
“
Sat an hi ch means enemy is freely u sed bu t as
, , ,
a pr oper name s ign ifyin g t h e Devil appear s o n ly five

w
, ,
t imes And it is not e o rt hy t hat t h e same eve n t is in ,
tw
.
o pa r allel pa ss a g e s at t rib u t ed in t h e older one t o , ,
Y ahveh and in t h e yo u n ge r on e t o S at an
, , .
W e read in 2 Sam u el x x iv 1 .
“
Th e an ge r of t he L o rd w as k in d led again s t I s rael , an d he
m ov e d D a id v again s t t h em to s ay , G o, num b e r I srae l an d J u d ah .

”
Th e same fact is m en t io n ed in 1 Ch r on . xx i 1
.
S at an st oo d up again s t I srae l an d p r o v o k e d D av id to n um
b er I s rael .
”
I n all
olde r books of Heb r e lit e rat u re espe
the w ,
cially i n t h e Pe n t at eu ch Sat an is n ot me n t ioned at all , .
All act s of p u nishment reven g e and t empt at ion are per , ,
formed by Y ahveh himself or by h is ang el at h is dire ct ,
“
See pp . 1 0 1 2 of
-
t hi s book .
72 TH E H I ST ORY OF T H E D E V L I .
w
place of t h e ord S heol t h e o rld of t h e dead u nder w
w
,
g r o u nd The idol of Molo c h a s made of b r ass a n d i t s
w
.
,
s t omach as a fu rnace A cco rdin g t o t h e pr ophe t s (I s

w
. .
lvii 5 Ez x v i 20; J er x ix
. . . child r en e re pla ced in
. .
t h e mons t e r s ar ms t o be consu med by t h e heat of t h e

’
idol The cries of t h e v i ct ims e r e d ro ned by dru ms w w

w w
.
,
”
fr o m hich t oph meanin g dru m ) t h e place as called
,
'
”
Tophet E ven t h e kin g Manasseh lon g aft er David
.
, , ,
made h is son pass t h rou gh t h e fi re of Molo ch (2 Ki n g s

xxi . Josiah e n deavored t o make an end of t h is t er
r ible p r act i ce by defi lin g Tophe t in t h e valley of t h e ,
child r en of Hi n nom (2 Kin g s x x x iii 1 0)
Th u s t h e ve ry name of t his fo rei gn dei t y nat u rally

and j u st ly be came amon g t h e I s r aelit es t h e symbol of
abominat ion an d fiendish s u per s t i t ion
w
.
The his t o ri cal co n ne x ion of I sr ael s r eli gion i t h t h e ’
my t holo gies of Assy ria and Babylon beg ins n o t o be w

w
,
bet t er u nde r st ood ; si n ce e have learned t o de ciph e r t h e

an cient cu n eifo r m reco rds The re are many mos t sign ifi
w
.
cant r eminis cen ces of Bel Me r oda ch s combat i t h Tiam at ’
left in t h e Old Tes t amen t and Herman n Gu nkel aft er ,
havin g given a li t e r al t r anslat ion of t h e several passages

w it h e x planat o ry comment s says (S c/zof /u ng u n a C/zaos '
,
p 88 )
.
N ow h ere in e x t an t lit erat u re is t h e m y t h o f Y ah v h s co m b at e

’
w it h t h e d rago n ac t u ally n arrat d J u d ais m t h d is t in c t iv e w o rk e e
of w h ich w
.
,
as t h e co lle ct io n o f t h e c a o n did n o t ad m it m y t h s t h at n ,
*
Th ere is no reas on to d btou b
t h e B i lical re po rt s co n cer n in g M oloc h f or
w
,
D iodoru s (20 1 4 ) es cr i es t h e d b cu lt o f t he n at io n al god o f C ar t h age , h om he i d en s
wh wy
-
,
t ifi es it t h e G ree K ro n o s k “
in t h e s am e a ; so t h at i id at i f th
n con s er on o e
y wh
,
fact t h at Cart h age is a t n ician colo n e av e g d

oo a t b li t
re so n sh i o e ev e s
l h w h w
,
K ron os t o be t h e sam e d it y a
e s t he A m m o n it e Mo oc a , at iat d by t h
o s s e e
sam e h bl
o rr i e sacr i fi ces .
I SRA EL . 73
sav o red of h eat h en dom . N eve rt h eless , t he fact t h at in all t h e pas
sages t h at s peak Oi y t h is n ot port rayed b u t sim ply

t he drago n t h e m
o se d o t h at it wa s v ery w e ll k n o w n an d v e ry po pu lar
pr e s u pp p r v es
w
,
it h t h e peo ple T h e ab se n ce o f t h e m y h
.
t i n t h e can o n — an d t h is ,
in t h e in t eres t of t h e Ch r is t ian re ad e r n ee d n o t b e d e plo d re — is
di st in ct an d con clu s iv e ev id en ce t h at w
,
e po sse ss in o u r Old Test a
m e n t a f rag m e n t o n ly o f t h e old t e
ligio u s lit e rat u re

yt h w
.
Th e m as f ro m t h e v e ry
begin n in g in I s rael a hy m n t o Y ah
v eh . T h e Y ah v e h hy m n t h ere fore
-
is t h e f av o ri t e place f o r m ak in g
refe re n ce t o t h e d rago n m y t h of
— -
w h ich w
,
e h av e a b e au t if u l in s t an ce
in P s alm lx x x ix T h e poe t t h at
.
p o r t ra y s Y a h v e h s o ppres s io n o f h u
’
m an it y (J o b x l e t s e q ; ix I 3 ; xv i
. . . .
1 3 ; als o P s alm t h e p ro ph et
t h at t erro r ise s t h e s in n in g pe o ple
w it h p ic t u re s o f Y ah v eh s o m n ipo
’
t e n ce ( A m . h e t h at aro u se s t h e
o le lan gu is h in g u n d e r a f o re i n
p pe
g
d om in io n ( I saiah li 9 e t .
all
THE E N A RME D C
S VE -
A N D L ES T c
m ak e d I rect re fe re n ce t o Y ah v e h s S H OW I N THE M ON TER

’
G S S
p o w e r ev e n o v e r t h e d ra on
g .
OF T “ D“ ?
It w
is not e o rt hy t hat t h e seven arm ed candles t i ck -
of t h e arch of Ti t u s con t ains on it s base fi gu res of d rag

on s , w w
hi ch e may j u s t ly assu me t o be Leviat han Behe ,
m o t h and R ahab t h e my t holo gi cal mons t e r s of I s r ael

, ,
.
*
h
I t m ay be added t at t h e ref eren ces in t h e passages in q u e s t ion are ab so
y
lnt al u n in t elligib le u n less in t erpr et e som e su c d by
lig t as t at given G u n el h h h by k
wh
.
To t h e rea e r d it o u t a co m m en t ar t e are seale y h y

u t t eran ces . f or t h e m ere d
t ran slation in ou r B i le ofi er s b no h lp t t h i
e o e r u n ders tan din g .
BR AH M AN I S M A ND H IN D U I S M .
N DI A , t he primit ive h ome eli gi on an d phi losophy of r
exhibit s as s tron g a t enden cy for monis m as t h e Per

w
sian n at i on h as sho n f or du alism B u t t h e an cien t mo .
nis m of I ndia is apt t o lose i t self in pan t ism r a theory —
w
,
accordin g t o h ich t h e All alone (or rat her t h e con cep

t ion of t h e absolu t e as t h e Al l) is p ossessed of r eali t y
w
,
hile al l con cret e e xist e n ce s are co ns idered as a me re

*
sham an illu sion , a d ream
, .
The polyt heism of t h e pop u lar H in du ism l is pract i ' ‘
cally a p an t h ei S Itu in / hi ch t h e v ario u s dei t ies ar e rew

g a r ded as aspe ct s of t h e O n e an d A ll in hi c h a dis w
w
'
criminat ion bet e en good and e vi l is ent irely los t si ght

of Thu s t h e st ruggle bet een good and evil is con t em
. w
plat ed as a p roce ss: of repeat ed God in carnat ions made -
ne cessary accordin g t o t h e ide a Of t h e B r ah mans by

, .
,
t h e appear an ce of t y r an ny and inj u s t i ce la ck of r eve r
w
,
en ce f or t h e priest s , en cr oachmen t s of t h e arrior cast e

‘ Pan t ism h y f t h A ll (f m w t II A N T) i difi
the t eor o e ro m
’
roo s er en t f om
r Pan
yw h i h id t ifi t h A ll ( d ) w
, , ,
th i m t h t h
e s e eor c i t h G d (8 6g)
en es e a v o 8
w
.
,
{ S i M i r M i W
on er i lli
-
am d i ti g i h
on er b t B h as s n u s es e een ra m n is m , t h e old
f ait h f t h I d ia A y a a d H i d i m t h m d
o e n n r s, n f m f thi
n u s . e o ern or o s sam e religion ,
a it d
s l p d aft
ev e o th e p l i f
er B ddh i
e exm f m I d i
u s on oa u s ro n .
B R A HM A N I S M AND HI N D U I S M . 75
o n the s u premacy of t h e B rahmans or some ot he r dis ,
or de r . While t h e enemies oi t h e g ods g iant s demons ,

—
,
im am ! M a n ia
TE E B R A HM A T M U TI U d
N RI R . n ern eat h th k
e m ar s o f t h e sec t s o f V is h nu (1 S iv a
( 13 R am a D u rga (3 1 an d t h e T rim u r t i 33 3
-
(A ft er Colem an )
.
and —
ot her mons t er s are n ot r adi cally bad and canno t be ,
re g ar ded as devi ls in the sense of t h e Ch rist ian Sat an ,

the B r ahman g ods in t hei r t u rn are by no means t h e r ep

r esen t at iv es of p u r e g ood n ess N ot only do t hey f re
.
q u e n t ly ass u me sha pes t hat t o t h e t as t e of any W es t e rn

w
nat ion o u ld be e x ceedin gly u gly and diaboli cal b u t t h e
w w
,
same dei t ies h o in on e aspe ct are ben efi cen t po e rs of

life are in anot her respe ct demons of des t ru ct ion
, .
B rah m t h e hi ghes t g od of B rahmanism r ep resen t s

, ,
t h e All or t h e abs t r act idea of ,
bein g He is con ceived as a

w
.
t rinit y hich is called T ri

m u rt i consist in g of B rahma , ,
V ishn u an d Siva , .
B r ahma th e fi rs t o ri gi ,
-
n at ed of all bein g s t h e lo rd of ,
all cr eat u r es t h e fat her of all ,
t h e u nive rses is t h e divine

w
,
mi nd h o is t h e be g innin g of
all He is called Aja t h e
.
,
n ot bo r n be cau se he has o ri g
-
w
,
in at ed b u t as n ot be g o t t en
,
.
B rahma o ri ginat ed from

t at i e u n di ff e r en t iat ed b e
w
, . .
,
in g in hi ch he e x ist ed from
,
e t e rn it y i n an emb ryoni c form .
B R A HM A
B r ahma S 8 ar as I
.
(2011 8 0rt
( F
r agm ent fo a carM .é G im t )
us e u e .
’
vat i also called B rahmi o r,
B rahmi n i is t h e g oddess of po et ry learni n g an d m u si c

, , ,
.
B rah ma is t h e creat o r of m an W e are t old in t h e .
Y aj u rveda t hat t h e g od p r odu ced f rom himself t h e so u l ,
w hi ch is acco rdi n gly a part of his o n bein g and clo thed w ,
w
it w
i t h a body a p ro ce ss hi ch is r epo rt ed in t h e re
—
B R A HM A N I SM AN D H I N D U I SM . 77
verse o rde r in t h e Heb re Genesis he re E lohim creat e s w , w

firs t t h e body an d t hen b reat hes t h e life in t o t h e body ,
w hi ch makes of man a livin g so u l

w
.
B rahma is pi ct u red i t h fo u r heads and fou r hands ,
w
in hi ch h e holds a spoon ,
a sa crifi cial basin a ro ,
sary and t h e V edas On e

, .
of t h e fou r ha n ds is f re
q u en t ly r ep r esen t ed as
emp t y He S i t s on a lo t u s
w w
.
hich gr o s from V ish n u s ’
navel ,r ep r esen t i n g t he
spi ri t t hat b roods over t h e B m S W u “ AND URAS AT L
w at e r s .
(R p d df m H ma G b ll ) e ro u ce ro er nn .
B r ahma keeps t h e fi r st place in t h e spe cu lat ions of

w
philosopher s he re he is iden t ified it h t h e life b reat h w -
w
,
of t h e o rld t h e A t man or self t hat appear s in man s

,
’
sou l bu t he has n ot e x e rcised a gr eat i n fl u en ce on t h e

,
people The g ods of t h e people m u s t be less abs t r act

.
,
mo re con cr e t e and mo re h u ma n Th u s it is nat u ral t hat .
V ishn u t h e se cond per son of t h e t rini t y t h e dei t y of

, ,
avat ar s or incarnat ions is f or all p r act i cal pu rposes by , , ,
f ar mo r e impo rt an t t h an B rahma
w
.
V ishnu appear s in t h e follo in g t en in carnat ions

I n t h e fi r s t i n carnat ion called t h e Mat sya Avat ar ,
-
V ishn u ass u mes t h e fo rm of a fish in o r de r t o r e cove r

t h e V edas s t olen by evil demo n s an d hidde n in t h e floods
of a delu g e t hat cove red t h e hole eart h This in carna w .
‘
S in ce i t is ou r in t en t ion t o b e b i f wd t
r e , e o no en ter in t is h e xpos it io n o f t he
t e n avatars i n t o an y d e t ails t h at cou ld b m it t d a d

e o e n n e glec t t o m en t ion t h e v ar i
an t s of t h e m y th s .
78 TH E H I ST ORY OF TH E D EV I L .
t ion is of i n t e rest be cau se e r ead in t h e Pist is S oph ia w

(one of t h e mos t impo r t a n t gn os t i c books ) t ha t t h e books
of I eo u w
hi ch w e re di ct at ed by God t o E n och in para
w
,
dise e re p rese rved by K alapat au rot h f rom des t r u ct i o n

, .
*
in t h e del u g e .
I n o rde r t o e n able t h e g ods t o p ro cu re t h e immo rt al

it y g ivi n g d r i n k am ri t a V ish n u appea r ed as an immense
-
, ,
VI H NU L AK HMI
S , B S , AN D
‘
RAH MA .
[ V is h nu reclin es on a fl w o pp t d by t h
er , s u or e e se rpe n t ym b
A n an t a (a s ol of
e t er n it y ) fl ,oat in g o n t h e pr im ev al w
at e rs o f t h e u n difi ere n t iat e d w ld b ta
or -
su s n ce ]
f
A t er a n at i v e illu s t rat ion repro uce ro m H er m an n G Oll
, d df .
t o rt oise in k m avat ar his se cond in carnat ion He

the ur -
w
, .
lift ed on his back t h e o rld pilla r t h e mo u n t ain Man -
w
,
da ras and t h e o rld se rpen t V asu ki (or A n a n t as i e -
ww
, , , . .
,
i n fi n it e ) as ou nd abou t it like a rope The g ods

, .
seized t h e t ail t h e demons (dait y as ) t h e head an d t hey

, ,
MS .
, p 3 5
.
4 E n g
,lis ht r an s lat ion f rom Sc hw t ar z e s
'
lat es t t r an s lat io n by G . R .
S M ea
. d e. p 3 54
. .
80 TH E HI ST ORY O F T H E D EV L I .
be g an t o c ur h n the o cean , w
hi h p od
ed V ishn u s g em
c r uc
’
,
K au st u bh a ; V aru n an i t h e g oddess of t h e sea ; t h e Apsa

,
ras lovely sp r i t es co rr espo n di n g t o t h e G r eek nymphs ;

, ,
I n d ra s ho r se i t h seve n
’
w
w
,
heads ; Kamadhen u t h e co ,
of ple n t y ; A irav at a I nd ra s ,
’
elephan t ; t h e t ree of ab u n d
ance ; Cha n dr a t h e g od of ,
t h e moo n ; S u ra t h e g oddess
w
,
of ine ; and finally Dhan , ,
v an t ar i t h e I n dian J Escu la
w
,
pi u s h o is in possession of
w
,
the at e r of l ife The ser

w
.
pen t be g an n o t o spi t v e
nom hi ch bli n ded t h e de
, w
mons w hile t h e g ods d rank ,
t h e Am ri t a
w
.
V aru n an i hen con ,
ceiv ed as g oddess of bea u t y ,
is called L aksh m i or Sh ri ;
an d it is no t e o rt hy t hat w
like Aph rodi t e of t h e G reek s
she o r i g i n at es f rom t h e f ro t h
O f t h e o cean .
The t hi rd i n carnat ion is

L AK HMI
S , G ODD E
TH E OP B A U Y
SS t h e V arah a avat ar in
E T . h i ch -
, w
( M é G im t )
us e u e
V ishn u in t h e shape of a
.
w
,
w
ild boa r kills i t h his t u sks t h e de m on H iran y aksh a ,
w
,
w
, ,
h o t h r eat e n ed t o des t r oy t h e o rld .
H iran y aksh a s b r o t he r H ir an y a K as ipu had a son

’
-
w w
, ,
by t h e nam e of Pr ah lada ho as a pio u s devo t ee of

,
BR A H M A N I SM AND H I N D U I SM . 81
V ishn u The u nnat u r al fat he r t ried t o kill his son b u t

.
,
t h e lat t e r es caped all dan g e r be ca u se he did n ot cease t o
pray t o V ishn u W hen H iran y a K asipu e x p ressed a

.
-
do u bt of Vishn u s om n ip resence mo cki n gly de clar in g

’
w
,
t hat he co u ld n ot possibly be i n a col u m n t o hi ch he

w
point ed t h e r at hfu l g od de cided t o p u n ish t h e s co ff e r
w
, .
The colu m n r en t in t ai n and V ishn u p ro ceedin g fr om

, ,
it s in t e rio r in t h e shape of a mons t e r half man half

lion t o re H ir an y a K as ipu t o
,
-
pieces Th is fou rt h in carna

.
t ion is called t h e N a rasi n ha
avat ar I t s mo ral is t o i m
.
press u pon t h e people t h e

sad fat e of t hose h o do n ot w
believe in V ish n u .
Pr alada s gr andson B a
’
w
,
lis as a pio u s kin g b u t on

, ,
t hat ve ry a cco u n t dan g e r o u s
t o t h e g ods f or he
, w
as j u s t
abou t t o complet e t h e h u n
dredt h gr and sacrifi ce by
w w
,
h i ch he ou ld have ac V N A R A M M
iSH NU “
-
q u I r ed s u fli cI e n t po e r t ow de
(F a gm tr f a a en M o é Q im t )
c r . us e u e .
t h rone I n d r a V ishn u cam e t o t h e assist an ce of t h e god

w
.
of heaven and appeared befor e Balis as a d a rf in gu ise

of a B rahman mendi can t Balis hono red him i t h p res w
w
.
ent s an d p romised t o fu lfil his desi re he r eu po n t h e

w w
,
d arf r equ est ed t h r ee paces of gro u nd This as gladly

w
.
g r a n t ed u n de r a r i g i d oa t h t ha t o u ld be bi n din g o n
g ods and m e n The n t h e d a rf wass u med a h u g e shape

w w w
.
and s t epped i t h t h e fi rs t pace ove r t h e hole eart h i t h ,

82 TH E H I ST OR Y OF T H E D EV I L .
the se cond ove r t h e at mosphe re it h t h e t hi rd in t o t h e w

w
,
infini t y of t h e heaven s This is t h e reason h y V ishnu

.
is called T ripadas or Triv ikr am as t h e t h ree paced g od -
w
, ,
.
Thu s Balis as p r even t ed comple t ing t h e h u nd redt h s ac

r ifi ce w
and I nd r a as agai n safe on his t h rone This
w
, .
d ar f i n carnat ion is called t h e V am an a avat ar -

.
H A NU M A N , TH E M ON K K I
EY NG , BU I LD I N G THE BR ID GE O V R E TH E S TR A IT B TW N
E EE
IN D I A A N D L
A N xA .
( R epro d u ce df ro m H er m an n G 6 1]
The si x t h i n carnat ion called t h e Par ash u r a avat a r

, ,
is his t ori cal in it s cha ra cte r f or it r eflect s t h e st r u g g les

w w
,
be t een t h e arrio r cas t e an d t h e B r ahmans f or s u p rem

-
acy I t is said t h at J a m adag n i a pio u s B rahma n had

w
.
, ,
r e ceived f r om t h e g ods t h e mi r a cu lo u s co K am adu gh a

w w
,
(o r S u r ab h i ) hi ch p r ovided him his ife R en u k a and

w
, , ,
t hei r son R ama it h eve ry l u x u ry K art t av iry a a

w
, , .
,
ki n g of t h e arr io r cas t e vi si t s him and seein g t h e

-
, ,
w
eal h t B r ahman t ries t o t ake t h e co fr om him
of the w
w w
, ,
bu t t h e co kills all h o dare t o app r oach h er an d rise s

w w
,
in t o heaven her eu pon K art t av iry a in his ra t h slays

,
t h e pio u s J am adagn i R ama t h e son of t h e m u rde red

.
,
B r ahman invokes V ishnu s help f or t h e pu nishm en t of ’
w w
,
the i cked kin g and t h e g od n ot only p resen t s him i t h

w w
,
a b o and a bat t le ax hi ch lat t e r is called in Sanskri t

-
p a r a cu s t h e G,r eek n él ex v s
( hen c e t h e name of t his ava
t ar ) b u t also in ca rna t es himself in R ama
, K art t av iry a .
is des cribed as bein g in possession of a t hou sand a rms

w w
,
ieldin g a t hou sand eapons

ww
,
b u t R ama endo ed it h t h e
w
,
divine po e r s of V ishn u con ,
qu e rs him aft e r a de cisive

s t ru ggle .
The R ama Chandr a ava

t ar h a s t aken a fi rm hold on
t h e I ndian mind and is de ,
T HE M KIN S
o N xE Y F I HT s cribed in t h e R amayana an
G UG R I V A G
w
,
IN G (R p d df m C l ma )
e ro uce ro o e n
.
epi c hi ch 1 S t h e Hindu Od
.
y s sey t o t,h e na rr a t ive of hi ch t h e le g end of R ama w

bear s a g reat r esemblan ce
w w
.
R ama Chand ra lived i t h his ife Si t a (fr equ ent ly

r e ga r ded as an in carna t ion of Lakshmi ) and i t h his half w
b rot he r L aksh m an a in t h e ilde rness of t h e sou t h he re w w
w w w
,
he had i t hdra n in o rde r t o obey his fat he r h o had ,
u nj u s t ly ban ished h im and appoint ed Bharat a anot he r ,
son of his as hei r t o t h e t h ro n e The demon kin g R a

w w
-
w
, .
,
vana a ged ar a gains t R ama and ca rried off Si t a hile

w
, ,
he and his b r ot he r er e h u n t in g I t is impossible t o re

w
.
lat e he re R ama s advent u r es in de t ail h o he fou ght

’
,
B R A HM A N I S M AN D H I N D U I SM . 85
w
i h g ian s and demons
t t monkey king s Lu griv a ho wht e
w
, ,
and Hanu man became his all ies h o Hanu man j u mped
, ,
V I H NU
S AN D S HRI -
L A R SH M I A M A C H A D R A A N D S TA A PTER THE
As R N I IR HA PPY
R E UN I ON (R p d
. e d f m C l ma )
ro u ce ro o e n .
over t o Lan ka t h e island of Ceylon t o re connoit re t h e

w
, ,
enemy s cou n t ry h o t h e monkeys b u il t a b rid g e over

’
w w w
,
t he s t r ai t by t h r o in g s t ones in t o t h e at er h o R ama ,
86 TH E H I STORY OF T H E D EV I L .
pu r s u ed R avana t o L anka and finally h o h e vanqu ished w

w
,
R avana and re cove red his fai t hfu l ife Si t a .
Like t h e S i x t h avat ar t h e R ama Chand r a avat ar ,
p r obably con t ains his t o r i cal reminis cen ces I t also re .
sembles bo t h t h e T roj an W ar and t h e Gu dru n Sag a ,
t h e epi cs of W es t e rn na t ions t hat r ela t e t h e s t o ry of an
w
abdu ct ed ife The my t hi cal par t of all t hese s t o ries
w
.
des cribes t h e anderi n g s of t h e su n god in search of his

conso rt , t h e moon .
I n his ei gh t h in ca rnat ion t h e K r ishna avat ar , ,
Vishn u has r eached t h e

ideal man god of t h e -
Hind u s Kansa called .

,
K alan ku r a (i e cr ane ) . .
, ,
t h e t y r an t of Mat h u r a ,
r e ceives t h e p r ophe cy t ha t
t h e ei gh t h son of his s is
t er Devaki ill t ake his , , w

H A NU M AN R E ITI N H CA DV T G t h r o
IS
n e He t h er
EN
ef or e de
UR ES To
‘
"
RW G AN D s
cides t o kill all t h e chil
A R “ A“ '“
(R p d
e ro df m C lm
u ce ro o e an
d ren of his sis t e r H er

w w
.
ei gh t h son K r ishna ho ever as an in ca rna t ion of
w
, , ,
V ishnu , h o spoke at on ce aft e r his bi rt h comfo rt ed his

w
,
mot her and g ave di re ct ions t o his fat he r V as u deva h o

, , ,
t o save him V as u deva ca rried t h e infan t p r o t e ct ed by t h e

.
,
se rpen t kin g ove r t h e rive r Jam u na and e x ch an ged him

,
w
,
in Goku la f or a g ir l hi ch Y as u da had j u s t bo rne t o t h e

w
co he rd N anda Ka n s a seized at on ce t h e g i rl bab y bu t
.
,
befo re he cou ld kill h er she raised he rself in t o t h e air ex

w
,
plai n ed t o t h e rat hfu l ki n g t hat K rishna had been saved

w
,
and disappea red in t h e fo rm of li gh t nin g Kansa n o de .

har at a t h e I liad of t h e Hind u s hi ch des cribes t h e ar w w

w
, ,
be t een t h e K u ru s and t h e Pan du s bot h des cendan t s of

*
,
Bha rat a and bot h g r and child ren of Vyas e Dh ri t arash t ra

w
.
,
t h e fat he r of t h e K u ru s as kin g of Has t inap u r b u t b e , ,
in g bli n d Bh ish m a his u n cle r ei gned in h is s t ead

w
, , , .
Aft e r a t es t of t h e facu l t ie s of t h e yo u n g p rin ces in hi ch ,
t h e Pand u A rj u na t h e skilled
w
,
bo man and t h e Hindu Tell

w
,
Sho ed himself s u pe r io r t o all
t h e o t he r s t h e oldes t Pand u
w
,
p ri n ce Y u dh ish t h ira as in , ,
s t alled as hei r apparent The

w w
.
Ku ru s ho eve r h o m an
w
, ,
ag ed t o r emain in po e r t ried ,
t o b u rn t h e Pan du s b u t t hey ,
es caped and lived f or some

t ime in t h e dis g u ise of men
dican t B rahmans Havin g al .
lied t hemselves by marr iage ,
i t h D rau padi f l t h e dau gh t e r w ’
of D ru pada kin g of Pan chala

w
,
w
,
i t h a po e rfu l monarch t h e ,
“ WW "
A a h ph d l d play i g t h fl t
s s e er
P an du s r eappea r ed at H ast in a
a n e u e
[ t h
e fl t i m i
u ei g] ( B
s t at
p
ss n u r and 1 n du ced Dh n t ar ash t ra
ron z e s ue
w
. .
G m ”
0
M
0
“ 53 ° “ e
t o dI V I de t h e kI n g dom be t een
0 O
his sons t h e Ku ru s and his nephe s t h e Pan du s ; bu t

, ,
w ,
at a fes t ival held at Has t inap u r Y u dh ish t h ir a t h e chief

, , ,
* T h e Pan du s are also called Pa da a a n v s, nd t h e K u r u s K am av as .
4T h at t h e fi ve Pa d h ld D a padi i
n us e r u n co m m o n as t h e ir w
if e, pro v es t he h igh
an t iq it y f t h
u o e s t or y P ly a d y w
. oa ppna r s a re n t l y ap a r ct ice n ot u n co m m on in ah
cie n t t im I t pre v ails s t ill t o day am o n g t h e less cu lt u r e ill t r i es B ut dh b bein g
wh w
es
w
-
.
.
at v arian ce y
it t h e A r an cu s t om s of t h e age i n ic t h e M a a arat a as h h h bh v ersi
B RA H M A N I S M AND H I N D U I SM . 89
of the Pan du s , s t aked in a g ame of di ce his ki ngdom , all

his poss e ss ions , her self an d los t every
an d D rau padi ,
t hin g The Ku ru s p r omised t hei r co u sins t o r e t u rn t hei r

w
.
share of t h e kin g dom aft e r t hi r t een ye ar s i f t hey ou ld

w w
,
live t elve y ear s i t h D rau padi in t h e fo re s t and r em ain

ano t he r year in e x ile ; b u t hen t his period had elapsed w
t h e K u ru s r e f u sed t o g ive u p t h e cou n t r y or an y p art of
K RI H A THE FA VORITE O THE COUN TR Y L A E

S N . R SS S or G o xU LA .
R
( p od d f
e m C
r l m
ucea ) ro o e n .
it , w
and t h u s t h e ar be came u navoidable Then D u ry od .
han a t h e K u ru p rin ce and A rj u na t h e main he r o of t h e

, , ,
Pan du s called on K rishna f or s u cco r and assis t an ce

,
.
K rishna de cided n ot t o t ake an act ive pa rt in t h e fi ght

himself b u t left t o A rj u na
, hom he had seen fi rs t t h e , w ,
fi ed V y asa (t h e
, om e r or H arran ger of t he poe m , an d it s su
ppose d a th u or ) t r ies
to explain i t allegor icall y by d ec lar in g t h at D rau pad i is L a k hm i a d
s , n t h e fi ve
Pan d b th
u ro er s re pr esen t fi v e difi eren t f or m s of on e an d t h e s am I da
e n r .
90 TH E H I STOR Y OF TH E D EV I L .
c w
hoi ce be t een his (K rishn a s ) company as a mer e ’
ad
vise r or his (K rish n a s ) army of a h u n d r ed million

’
w
ar
K RI H N A
S
’
S A DV N T U RE
E S .
(R eprod u ced f ro m C ole m an .
)
rio rs A rj u n a chose K rishna himself an d lef t t h e h u n

w
.
,
d red million arrio rs t o his rivals , t h e K u ru s The

w
.
t o a rmies m et on t h e field of K u ru ksh et ra n ea r Delhi , .

92 TH E H I STO RY OF TH E D EV I L .
of his adven t u res s u ch as his es cape from t h e Hindu

,
He rod t h e massa cre of babes his t ran sfi gu rat ion et c

, , , .
,
r eappea r in a modified fo r m in B u ddhis t le g ends and bea r
s o me resemblan ce t o t h e even t s t old of Ch ris t in t h e N e w

Test amen t .
I n his nin t h in ca rna t ion V ishnu appears as B u ddha ,
t h e enli gh t ened one t o be a t ea che r of mo rals of p u ri t y
w
, , ,
cha r i t y and compassionat e love t o

, a rd all bein g s I t is .
J A A NN ATH W ITH
G H IS T wC o o M PA N I ON s .
(A ft er Sch lagin t wit )
e
difi cu lt s t at e t h e di ff e ren ces bet een t h e B u ddha ava

to w
t ar Oi t h e B r ahmans and t h e B u ddha of t h e B u ddhis t s
w
.
The lat t e r t he re can be n o dou b t

, as a his t o ri cal per ,
s on alit y by t h e name of Gau t ama t h e son of Sh u ddh o

w w
, ,
da n a of t h e arrio r cas t e hile t h e fo rme r is a me r e ideal

,
fi g u re of e t hi cal pe rfe ct ion B u rn ou f p r oposes t o r e ga rd

bo t h as qu i t e dis t inct and he is ri gh t b u t w
.
, e need n ot ,
f or t ha t reas on de n y t h at on t h e on e hand t h e ideal of a

, ,
H is t oi r e d a B u d d /zi s m e , I .
, 3 38 .
B R A H M A N I SM AND H I N D U I SM . 93
w
B u ddha avat ar as a p rominent fa ct o r in t h e f o rmat ion of
w
B u ddhism hile on t h e ot he r hand Gau t ama s t eachin g s ’
w
,
have sin ce t h e rise of B u ddhism po e rfu lly aff e ct ed and

, ,
conside r ably modified t h e B u ddha ideal of t h e B r ahmans
w
.
What ever may be t h e hist ori cal relat ion bet een t h e
H ind u B u ddha and t h e B u ddha of t h e B u ddhis t s t his ,
SHI VA W ITH PA R VA TI . S HI V A T RIM U RTI

-
.
On N an da t h a d b ll ( M é
. e s cr e u us e L ean in g on t he lin ga t h e , s ym b o l of
G u im et .
) t h e creat iv e f acu lt y ( M
. u s é e G u im et .
)
m uc h is su re : t h e B u ddha has been re ceived by t h e B rah

m ans as one Oi t h e membe r s of t h e Hind u Pan t heon .
The Hind u dei t y t hat is near es t in spir i t t o t h e

B u ddha ava t ar is J ag an n at h t h e g od of love and me r cy
, .
The t en t h avat ar has n ot y et been comple t ed V ishn u

w w w
.
i s e x pe ct ed t o appea r on a in g ed hi t e ho r se t o r e ard
t h e vi rt u ou s conve rt t h e sinne r s and des t r oy all evil
, , .
94 TH E H I ST ORY O F T H E D EV IL .
The ho rse has one foot r aised and h en it places it s w

w w
,
foo t do n t h e t ime of t h e in carnat ion ill find it s fu lfil

,
ment .
The t hi rd per son of t h e I ndian t rini t y is Siva t h e

w
,
A u spi ciou s On e rep resen t in g t h e end of t h e o rld and

,
it s r e g ener at ion He is commonly r epr esent ed by t h e

.
ling o as a s y mbol of t h e creat ive facu l t y and by t h e

all devou rin g fi re t h e -
w
,
t o n g u ed flame of hi ch
is pi ct u red in a t riang le
t u rnin g it s poin t u p
a rds 41 w .
Sir Monie r Monie r

W illiams (in B r a/i nt an
isn z an d H in du ism p 68 )
w
, .
says of t his dei t y hi ch ,
is mo re mys t i cal and ‘
less h u man t han t h e in

”
carn at ed V ishnu t hat ,
S HI VA D A N I N C S R OU D D
G U HALO O F h is symbol t h e lin g a is
R N E EY A
, ,
F LA M (B
ES st t M é G im t )
ro n z e a ue us e u o
neve r I n t h e m I n d of a
. . .
w
Sai va (or Siva o rshippe r ) conne ct ed i t h inde cen t ideas
-
w
w
,
”
n or i t h se x u al love The li n ga or as t h e R omans
.
, ,
called it t h e phall u s t h e male o rg a n of g ene r at ion b e ,
w
, ,
comes at t h e fi r s t da n of civilisat ion almos t amon g all

w w
,
t h e nat ions of t h e o rld an obje ct of g reat a e and rev

,
e r en ce As t h e symbol of t h e cr eat ive p rin ciple it is re

.
g a r ded as t h e mos t essen t ial a t t r ib u t e Of bo t h t h e God

Creat or h im self and all t hose h o hold au t hori t y in his
’
w
name The lin g a develops in t h e han d of t h e medi cine
w
.
man int o a and in t h e hand of t h e p ries t i n t o a st aff ,

,
and in t h e hand of t h e kin g in t o a s cept re The yoni or .

,
female o rg an is r e g ar ded as t h e symbol of Siva s con ’
w
,
so rt Par vat i and is w

, o rshipped in co n ne x ion it h t h e
,
lin g a by t h e se ct of t h e Sact is Pe rfo r at ed rocks are con

w
.
s idered as emblems of t h e yoni t h r o u g h hi ch pi lg r ims ,
pass f or t h e p u rpose of bein g r e g ene rat ed a ce r emony in

w
,
hi ch Hind u s pla ce g reat fai t h f or it s sin e x pellin g sig -
n ifi can ce (See
. Cha r les Coleman T /ze A /y t /zo/ogy f
o t /ze ,
H in du s p
, .
S I VA AN D A R VATI
P . d
( R epro u ce df ro m H er m an n G OIl
Siva s conso r t Kali is one of t h e great es t divinit ies

’
, ,
of I ndia She is t h e g oddess of a h u ndred names repre

w
.
,
sen t in g n ot only t h e po er of nat u re bu t also t h e ru t h

w
,
less cru el t y oi nat u re s la s She is called Parvat i t h e

’
w
.
,
blessed mot her and D u rg a hi ch means ha rd t o go “
w
, ,
t h rou g symbolisin g ar and all kinds of dan g e r She .
is in t h e pan t heon of mode rn Hindu ism t h e cen t ral fi g

u re ; and in spi t e of t h e u nive r sali t y of B r ahma in philo
B RA HM A N I SM AN D H I N DU I SM . 97
sophi cal spe cu l at ions in spit e of t he omnipresen ce of

,
Vishnu and his const ant rein carnat ion s as t ol d in an cien t
K AL I
wi
.
f
A t er an I di
n an pic t u r e .
(R epro d df
u ce rom Sch lagin t e t .
)
m yt hs and le g en ds in spit e of t h e omnipot en ce of Siva

, ,
and t h e hi gh place give n him in Hind u do g mat olo gy she ,

98 TH E H I ST OR Y OF TH E D EV I L .
is w
main re cipien t of Hin d u o rship all ove r t h e co u n
the
t ry As Kali she is iden t ified w

. i t h t ime t h e all devo u r e r ,
-
and is pi ct u red as e n joyin g des t ru ct ion pe rdi t ion and , ,
D UR A
wi )
G .
I d ia
n n scu lpt u re .
(R e prod u ced f rom Sch lagin t e t .
m u rde r in any for m t r amplin g u n de r foot even h er o n w

w
,
h u sban d There is s carcely a villag e it hou t a t emple

.
devo t ed t o h er and h er im ag es can be seen in t hou san ds

,
of fo r ms . H er appear an ce is pleasan t only as Pav art i ; in

1 00 TH E H I ST ORY OF T H E D E VI L .
w
The Pant heism hi ch l ies at t h e bot t om of t h e hol e w
Hind u myt holo gy finds e x p ression in t h e or ship of w
H ariH ara , w
h o is a combinat ion of V ishn u and Siva In .
K A L I D U R A I N THE H I N D U PA N T E ON
-
G H .
(R epro d u ce df ro m W ilk in s ) .
the M ah at m y a, or c olle ct ion of t emple le g en ds Of t h e Hari

Har a a t o
, w n in t h e p rovin ce of Myso re I sv ar a say s ,
*
T h e legen s d Of t h e S h rin e Of df
H ar iH ara t ran slat e
, rom t he S an s k rit by R ev .
Th o m as F o u lkes .
B R A HM A N I SM AND H I N D U I SM . 1 01
T h e re areh e ret ics am on g m en w h o rej ect t h e V ed as an d t h e

Sh as t r as w h o liv e w it h o u t p u rifi cat o ry ce rem on ies an d es t ab lish e d
an d are fi lle d w
,
ru le s O f co n d u c t it h h at re d O f V is h n u s o als o
:
t h ere are h e re t ical f o llow w

,
ers O f V is h n u h o are s im ilar ly fi lled

w it h h at re d Of S h iv a A ll t h e s e w
,
ick e d m e n s h all go t o h e ll so lo n g
as t h is w Iw ill n o t rece iv e w
.
or ld en d u res o r s h ip f ro m an y m an
w h o m ak es a d is t in ct io n b e t w ee n V as u d ev a an d m y o w
.
n d iv in it y :
Iw ill d i v id e ev e ry s u ch m an in t w o w
’
it h m y s aw F o r I h av e as
.
su m ed t h e fo r m o f H ari H ara in o rd er t o d es t ro y t h e t e ach in g t h at
t h e re is a d iff e ren ce b e t w e en u s
an d h e w h o k n ow s w it h in h im
se lf t h at H ari H ar a is t h e go d o f
g o d s s h
, all in h e r i t t h e h i gh e s t
h eav en .
H ariH ara
is depi ct ed
as a combinat ion of t h e t o w
g ods in o n e fi gu r e hi ch , w
is half male and half f e
male f or accordin g t o t h e ,
So u t he rn ve r sion of t h e
le g e n d V ishnu ass u med t h e
form of a beau t ifu l oman w
ho w w
as emb r aced so f er
m a agi g:W
“ m ay
n
ilk i
by Siva t hat bo t h
n ) ns .
be came on e .
There are in Hind u myt holo gy i n nu mer able ot he r

, w
dei t ies amo n g hom I nd ra t h e t h u nder god is t h e ,
-
g rea t es t as t h,e he r o amon g t h e g ods of se co n da r y r a n k ,
remindin g u s of t h e Tho r of t h e N o r seme n ; b u t V a r u na ,
th e Hind u K r onos A g ni t h e g od Of fi re have also at

, ,
t imes bee n ve ry p rominen t .
There are in addi t ion g ods of t hi rd de gr ee s u ch as ,

1 02 TH E H I ST ORY OF TH E D EV IL .
G AN EA
S .
( p
R e r o d uce df ro m W ilk in s )
. AG NI . R
( pe rod u ce df ro m H e rm an n
G Oll
.
)
K AMA . S I A SLAY I N A D EM ON
V G .
(R epro d df
u ce ro m W ollh e im da (R e p d
ro d f
u ce W il
romk i ns .
)
F on ceka .
B U DDH I S M .
U DD H I SM is a reli giou s r evol u t ion ag ain st t h e

evils t h at are dominan t in B rahmanism Gau t ama
w
.
Shakyamu ni h o claimed t o be t h e E nli gh t ened O ne

, ,
t h e B u ddha reje ct ed bloody sa crifi ces t h e au t ho r i t y of

, ,
t h e V edas t ru s t in r i t u als and t h e cas t e sys t em and
w w
, ,
t a u gh t a r eli g ion of mo r al endeavo r hi ch as t o be Ob

t ain ed by enli gh t enmen t or t h e bodh i , He r eco gnised
.
t h e e x is t en ce of e v il and sou gh t salvat ion in t h e radi cal
aboli t ion of all selfishness t h r ou gh t h e e x t ension of an

w
all comp rehensive love t o ard all cr eat u r es
-
w
.
The many sidedness of B u ddhism is ell illu st r at ed

-
in t h e B u ddhis t i c con cep t ion of evil and of a fi n al es cape

w
f rom evil hi ch is t au gh t t o t h e t hinke r in t h e shape of
,
a philosophy and t o t h e u nedu cat ed masses in t h e garb

,
of a poet i cal my t h a ff ordin g t h e art is t a g ood opport u ni t y

,
f or r ep r esen t in g deep t ho u gh t s in alle g o ri cal for m .
M ar a , t he Evil On e .
E vil is pe rsonified in Mar a t h e B u ddhis t Devil , h o

, w
r ep r esen t s t emp t at ion S in , and deat h He is ident ified
w w
, .
i t h N am u ch e one of t h e i cked demon s in I ndian myt h

,
B U D D H I SM . 1 05
olo gy w
ihw hom I nd a s ggl es N
t h r is t h e mis
t ru am u c e
spi i w
.
ch iev o u s r t h p even s ain and p od

o r t r r u ces d r ou gh t
w
.
”
The name N am u ch e means n ot le t t in g g o t h e at e rs “
w
.
Ho ever , I nd r a , t h e god of t hu nde r st o rms forces him -
t o s u rrende r t h e fe rt ilisin g liq u ids an d res t o r es t h e life
b rin gi n g element t o t h e eart h .
Mar a is also called Papiy an t h e W i cked O ne or t h e

“
Evil On e t h e M u rder e r t h e Tempt e r I n addi t ion he is

, ,
w
.
”
said t o be V arsav art i f l meanin g he h o fu lfils desi res ' “
.
V arsav art i indeed is one of his favo ri t e names

, , I n his .
capaci t y as V ar sav art i Ma ra ifi t h fu lfilmen t of

p er s o n e s , e
desi r e or t h e t riple t hirst I viz t h e t hi rs t f or e x i st ence

w
, .
, ,
t h e t hi r s t f or pleas u re t h e t hi rs t f or po e r , He is t h e .
kin g of t he Heaven of sens u al deli ght .
The re is a deep t ru t h in t his con cept ion of Mara as

V arsav art i I t means t hat t h e selfishness of man is Sat an
.
and t h e act u al sat isfact ion of selfishness is Hell .
This r emin ds u s of on e of Leande r s M ar chen in ’
w w w
,
hi ch e are t old t hat once a man died and a oke in t h e

w
ot her orld Ther e St Pe t e r appear ed befor e him and
w w
. .
asked him hat he an t ed He t hen orde red b r eakfast

w
.
,
t h e daily pape r s and all t h e comfo rt s he , as a ccu s t omed
t o in life and t his kind of life las t ed f or many cen t u r ies
w
,
u nt i l he g ot S i ck of it and be g an t o s ear at St Pet er

w w
.
and t o complain of h o mono t onou s it as in Heave n

w w
,
her eu pon St Pe t e r informed him t hat he as in Hell

.
,
*P p :y a m a
z an m e ns yw i k d it i t h
ore o r v er p a t i e f mc f t
e h s e co m ar v or o e
S a k it p pi
ns r . w ai k d n, c e .
f V t i i
a r s a va r S a k i t Ts h Pfi li f
ns m i r V t t i d i e df or s as a v a er v e ro m v as a ,
w w
.
,
i h d i
s C h ild
es re p l i t h
ers ex d a b i i
a ns
g g i t ebj t i or M is r n n n o su ec on ar a s
i m it V a a at t i w
. .
,
l all d P h i h m a b i gi g i t bj t i t h at “
a so c e aran m a s v c e ns r n n n o su ec on
wh i h i at d by t h
,
”
c s cre e o er s .
t P ali t h , ; S an k i t t i
a h an s r ,
r s na.
w
he e eve y body has his w s w
r r ee w ill and o n t
whe e eve ybody follo ws God s w

,
r r ill alone ’
.
acco rdin g t o t h e Bu ddhis t con cept ion , th e
sens u al deli gh t is hell t h e habi t at ion of , t he
THE DE M ON OP L I HT N I N G G . A J apa n ese t em ple s t at u e .
I n t h e Dhammapada Mara is n ot so m u ch a pe r son

,
as a pe r sonifi cat ion The alle g o r i cal nat u r e of t h e E vil

w
.
On e is plainly fel t in ever y passag e in hi ch Mara s ’
name o ccu r s W e r ead f or ins t ance :

.
,
He w
h o liv es lo o k in g f o r p leas u res on l y , h is s e n ses u n con
1 08 TH E H I ST ORY OF T H E D EV I L .
While evil consequ ences of sin are depict ed in t h e

the
t o rt u r es of Hell w
hi ch are similar t o t h e Chris t ian belief ,
t h e final es cape fr om evil is e x p r essed in t h e belief t hat all
g ood B u ddhist s w
ill be r eborn in t h e W est e rn Paradise .
M ar a , t he En em y of B u ddha .
I n t h e life of B u ddh a , Mar a plays an import ant part

w
.
He is t hat prin ciple hi ch forms an obst acle t o t h e at

t ain m en t of B u ddhahood Havin g t old h o in t h e ni gh t w
w
.
,
of t h e gr eat ren u n ciat ion t h e dei t y of t h e door s u n g

,
t h e g at e open t o let t h e fu t u r e B u ddha ou t , t h e Ja t aka
con t in u es
A t t h at m o m en t M ara cam e t h ere w

“
it h t h e in t e n t io n Of st op
i
p g t h e B odisat an d s t an d in g i n t h e air h e e x claim ed D epart ‘
n
0 m y lord in sev e n d ays f ro m n ow t he w h eel O f em pire w

, ,
n ot ill
ap pe ar an d w
,
ill m ak e yo u s o ve re ign o v er t h e f o u r con t in e n t s an d

the t w
,
o t h o u s an d adj acen t is les S t op 0 m y lo rd .

,
The prin ce r efu sed to lis t en to Mar a s ’

w
ily insin u a
When Bu ddha in his search , e n li gh t enmen t h adf or ,
t r ied f or seven year s t o find t h e ri gh t pat h in as ce t i cism
and self m ort ifi cat ion his healt h be g an t o g ive ay and

-
w
w w
,
he as shr u nken like a it he red b r an ch A t t his mo

w
.
men t Mar a d re nea r and s u g gest ed t o him t h e t hou gh t

of givin g u p his sea rch f or enli gh t enme n t We read in .
t h e Padhana S u t t a
C am e N am u ch e s p ak in g w eo rd s f u ll O f co m p as s io n Th o u :
‘
a t le an ill f av o re d d e at h is in t h y n e ighb o rh o o d
r -
L i in g life O v
is b e t t er ! L iv in g t h o u w
,
.
, ,
t h o u V e n e rab l On e e, ilt b e ab le t o do
w w
,
g o o d o rk s D i ffi.cu lt is t h e a y o f e er t io n d iffi c u lt t o pass diffi

x , ,
cult
’
to e n t e r u pon .
Sacr ed B ooks of t h e E a s t , V ol . X secon d par t . pp 69

.
7 1 -
.
B U D DH I SM . 1 09
M ara t h u s s pe ak in g Bh agav at s aid O t h o u frien d o f

To :
‘
t h e in d o le n t t h o u w ick ed o n e f o r w
, ,
h at pu rpos e h as t t h o u co m e
h ere ? E v e n t h e le as t good w o rk is o f n o u se t o m e an d w
, ,
h at good
w I h av e fait h an d pow
,
o rk s are re q u ired o u gh t M ara t o t e ll ? er ;
an d u n d e rs t an d in g is fo u n d in m e W h ile t h u s e x ert in g m y self

w h y d o y o u as k m e t o liv e ? W h ile t h e fl esh is w ast in g aw
.
,
ay t h e
m in d gro w s m o re t ran q u il an d m y at t en t io n, u n d e rs t an d in g an d
, ,
m ed it at io n b e co m e s m o re s t eadf as t L iv in g t h u s m y m in d d o es
.
,
n ot lo o k f o r s en su al l B h ld b i i y !
’
p e a s u res e o . a e n g ps u r t
L u s t t h y fi rst arm y is called ; d isco n t e n t t h y s eco n d ; t h y

“
t h ird is calle d h u n ger an d t h irs t ; t h f o u r t h d e s ir e ; t h y fif t h i s

y
calle d s lo t h an d d row s in e s s ; t h y s ix t h cow ard ice ; t h y s ev e n t h
d ou b t ; t h y e igh t h hy po crisy an d s t u por gain f am e h on o r an d

w h at cele b rit y is falsely O b t ain ed by h im w
, , , ,
h o e x alt s h im se lf an d
despises ot h ers T h is 0 N am u ch e is t h in e t h e B lack On e s ’
fi gh t in g arm y N o n e bu t a h ero co n q u ers it an d w

.
, , ,
h oev er co n q u ers
W oe u po n life in t h is w
.
,
it ob t ain s j oy . o rld ! D eat h in b at t le is

bet t er f o r m e t h an t h at I sh o u ld liv e d efeat ed .
S ee n o n all S id e s an arm y array e d an d M ara o n his ele ph an t

“
,
I am go in g ou t t o do b at t le t h at h e m ay n o t d riv e m e f ro m m y
p lac e T h is ar m y o f t h in e w h i c h t h e w o rl d o f m en a n d g o d s c a n
no t co n q u e r I w ill cr u s h w
.
,
it h u n d ers t an d in g as o n e cr u s h es an
w
, ,
un b ak ed e art h en o t i t h a t o
p s n e .
H av in g m ad e m y t h o u gh t s su bj ect t o m e an d m y at t en t ion
“
fi rm I S h all w an d e r ab o u t f ro m k in gd o m t o k in gd om t rain in g d is
w
,
ci les
p T h e y i ll b e z e a l o u s a n d e n e r ge t ic o b e d ie n t t o t h e di s c i p
lin e O f o n e f ree f ro m lu s t an d t h ey w i ll go t o t h e place w
.
,
,
h ere t h e re
is n o m o u rn in .
g
“
And M ara s aid Fo r sev en y ears I f ollo w
:
‘
ed Bh agav at , st e p
by s t ep , b u t f o u n d n o f au lt in t h e P erf e ct ly E n ligh t en ed an d
Th o u gh t f u l
w
When B u ddha en t t o t h e B O t ree Mara t h e Evil -
,
On e p roposed t o shake his resolu t io n ei t he r t h r o u gh t h e

, ,
all u remen t s of his dau gh t e rs or by fo r ce He so u nded “

.
M A RA ’
S A RM Y
wd
.
G an dh a a
r scu lpt u res . M useu m of La h ore . R
( pe r d
o df
u ce rom G rtln e el .
)
1 12 TH E H I ST OR Y OF TH E D EV I L .
’
B u ddha s asse rt ion and called u pon his ar my as it w
nesses w
hile B u ddha de cla red I have no an imat e ' “
w
,
”
i t nesses p resent ; bu t s t ret chin g ou t his ri gh t han d
w
,
t o ar ds t h e mi gh t y eart h he said : W ill y ou bea r me “
w
,
”
i t ness ? And t h e mi ght y eart h t hu n de red : I bear
y o u w
i t n ess And Ma r a s elephan t fell u pon it s knees ’
w w
.
,
and all t h e follo e rs of Mara fled a ay in all di r e ct ions

w
.
W hen t h e hos t s of t h e g ods sa t h e army of Mar a flee ,
t hey cried ou t : Mar a is defeat ed ! Prin ce Siddh at t h a

“
has conqu ered ! Let u s celeb r at e t h e vi ct o ry !

When B u ddha had at t ained enli gh t e n ment Mara ,
t emp t ed him on ce mo re sayin g ,
“
Pass wy wL
a a no or d fro m ex is t en ce ! L et t h e B le ssed On e
wdi N w w
, ,
no e! i h
o i s t e t m e f or t h e B lessed On e to p as s a ay !
”
B u ddha made r eply as follo s w

“
I s h all n ot die , O E v il On e ! b re t h ren an d
u n t il n o t o n l y t he
s is t e rs o f t h e o rd er b u t als o t h e lay d is c ip le s o f e it h e r s e x s h all -
h av e b eco m e t ru e h earers w ise an d w

,
ell t rain ed re ady an d le arn ed

, , ,
v e rs e d in t h e Script u re s f u lfi llin g all t h e gre at e r an d t h e le sse r
d u t ies correct in life w

,
,
alk in g acco rd in g t o t h e pre ce p t s — u n t il
, ,
t h ey h av in g t h u s t h e m s elv e s le arn ed t h e d oct rin e s h all b e ab le t o
t e ll o t h ers o f it pre ach it m ak e it k n o w

, ,
n e st ab lis h it o pe n i t
w
, , , , ,
m in u t e ly ex plai n it an d m ak e it cle ar u n t il t h ey h en o t h e rs ,
-
s t art v ain d o ct rin es s h all b e ab le by t h e t ru t h t o v an q u is h an d t e
fu t e it an d s o t o s pread t h e w on d er w
,
,
o rk in g t ru t h ab ro ad ! -
“
I sh all n o t die u n t il t h is pu re religion o f m in e s h all h av e b e
co m e s u cce s s f u l p ro s pe ro u s w id e s p re ad a n d p p
o u la r i n a
-
ll it s
f u ll e x t en t u n t il in a w it s h all h av e b e e n w
, , ,
, o rd ,
ell pro claim ed
,
am o n g m e n
When short ly before B u ddha s deat h Mar a r epeat ed ’
w wLo d
,
w
,
his ords as qu o t ed above Pass a ay “

no , r , from
w
,
”
e x is t en ce B u ddha an s e red
,
B U DD H I S M . 1 13
M ak ehyself h appy ;
t the fi n al ex t in ct io n of t h e Tat h agat a
s h all t ak e place b e fo re lo n g .
M ar a in B u ddhist A r t .
I n t h e variou s s cu lpt u r es r epresent in g s cenes of

Bu ddha s l ife t he r e is a fi gu re holdin g in his hand a kind
’
of do u ble cl u b or vaj r a — i e t h u nde rbolt , as it is u s u ally

w
. .
,
called Sin ce t h e ex p ression of t his man i t h t h e t hu n

w
.
derbolt decidedly sho s malevolence t h e int e rp re t at ion ,
nat u r ally s u gg est ed i t self t hat he m u s t be one of B u d

’
ww
dha s dis ciples h o as an t a g onis t i c t o h i s t eachin g s .
The common e x planat ion of t his fi gu re acco rdin gly des , ,
ign at ed him as Dev adat t a t h e B u ddhis t i c J u das I s cariot

w w w
, ,
h o endeavo red t o fo u nd a sect of his o n an d h o ac ,
cordin g t o B u ddhis t i c le g ends is r ep r esent ed as an in
t rigu er bent on t h e m u rde r of B u ddha The var iou s

w
.
r epr esen t at ions of t his fi gu re ho ever ar e n ot alt o g e t he r

w
, ,
t h ose of a dis ciple h o t ries t o o u t do B u ddha in s t e rn

ness and seve rit y of dis cipline bu t frequ ent ly bear t h e ,
char a ct e r of a G r eek fau n and r esemble rat he r Silen u s

, , , ,
t he fos t e r fat he r of Bacchu s r ep r esen t in g all kinds of ex

-
,
cesse s in car ou sin g and o t he r pleas u r es Moreover t h e

w
.
,
same fi gu re i t h t h e t h u nderbolt appear s in represent a

t ions of B u ddha s ent e rin g N i rvana at a t ime
’
hen De w
w
,
vadat t a had been lo n g de ad Alfred Gr iin edel f or t hese

.
,
reasons p r oposes t o aban don t h e t r adi t ional int e rp r e t a

,
t ion of t h e t h u n de rbol t bea re r as D ev adat t a an d it ap
w
-
,
p e ar s t ha t he has fo u nd t h e r i g h t in t e r p r e t at ion hen he

says
Th is fi gu re w h ich accom pan ies B u ddh a fro m t h e m om en t h e
leav es h is f at h e r s h o u s e u n t il h e en t ers N irv an a an d w
’
ho way lay s ,
‘ B u d d h is t is ch e K u n s t i n I n d i en . B erlin : S pem an , 8
p 7
. .
1 14 TH E H I STO RY OF TH E D EVI L .
h i m in t h e h o pe o f aw ak e n in g i n h im a t h o u gh t o f lu st o r h at red o r
en y
v , w h o f o llo w s h im lik e a s h ad o wc an b e n o o n e b u t M ara
,
Papiy an t h e W ick e d O n e t h e d e m o n o f p ass io n

, ,
Th e t h u n d er .
b o lt in M ara s h an d is n o t h in g b u t t h e Old at t rib u t e of all I n d ian

’
g o d s . I n h i s c ap a c i t y a s t h e g o d O f p le as u r e M ar a is e s p ec ia lly ,
e n t it le d t o t h is at t r ib u t e o f t h e H in d u go d s A s V as av at t i h e re ign s
.
in t h e h igh e s t d o m ain o f t h e p le as u re h e av e n s u rro u n d e d by dan ,
c in g g i rls an d m u s ic ian s .
BU DD H A T M T D B Y M
E P E ARA s
'
D A HTER
UG S
wd l )
, .
d
G an h ara sc u lpt u r es .
(R epr o d u ce df ro m G rfi n e e .
seems pr obable t hat t h e con t ras t in hi ch Mar a or

It w
V ar s av ar t i s t an ds t o t h e B u ddha be g an by and by t o be
mis u nde r s t ood F or t h e t h u n de rbol t beare r V ajrapan i is
.
-
g r ad u ally chan g ed in t o a r e g u la r a t t e n da n t of B u ddha

w
,
and t h e V aj r a or t h u nde rbol t is n o in t e rp ret ed as an

, ,
at t rib u t e of B u ddha himself Th u s it happened t hat .
amon g t h e no rt he rn B u ddhis t s t h e V aj r a be came t h e ih

1 16 TH E H I ST ORY OF TH E D EVI L .
Th e B u ddh ist S acre d

B oo k s se em t o C laim D epen d en t Orig
i n at io n as t h e pecu liar d is cov ery of t h e B u ddh a an d I s u ppo se
t h ey w o u ld h av e u s u n d e rs t an d t h at h e in v en t ed t h e w
,
h o le for m u la
from b egin n in g t o e n d B u t it is t o b e ob serv ed t h at t h e fo rm u la
re p e at s i t s e lf t h at t h e h u m an b e in g is b ro u gh t in t o e x is t e n ce t w
.
,
ice
— t h e fi rs t t im e u n d e r t h e n am e O f co n scio u s n ess an d n am e an d ,
fo rm an d by m e an s of ign oran ce an d k ar m a t h e seco n d t im e in

b irt h an d by m e an s o f d es ire (w
,
it h it s f o u r b ran ch es called at t ach

m e n t s an d k arm a again t h is t im e called e x is t e n ce T h e re fo re
*
) , .
,
t h o u gh B u ddh agh o sa is at gre at pain s t o e x p lain t h is re pe t i t io n as
p pu r o s e ly in t e n d ed f o r pract ical e d s y e t o n e is m u ch i n c lin ed t o

n ,
sur m is e t h at t h e fu ll f o rm u la in i t s t h a i a i f
p r e s e n s p e s p ec e o
p a t ch w o r k p u t t o ge t h e r o f t wo o r m o r e t h a t w e re c u rr e n t i n t h e
B u ddh a s t im e an d by h im — perh aps ex pan d ed pe rh aps co n t ract ed

’
, ,
b u t at an y rat e m ad e in t o o n e I f t h e B u ddh a add ed t o t h e fo rm

w
.
u la o f D e p e n d e n t Ori in at io n i t ld a a t h t t h dd it i
g o u pp e r a e a o n
co n s is t e d in t h e fi rs t t w
,
o pr o po s it io n s F o r ig o r an ce o f co u rse n
is t h e o ppo s it e o f w is d o m an d w
,
.
,
is d o m is t h e m e t h o d f o r get t in g
,
rid o f ign o ran ce ”—

. B u ddhis m i n Tr ans lations , p . 1 15 .
What eve r may have been or i gi nal ordin g t h e t he w ,
t r adi t ional fo rm u la of t h e ca u sat ion of evil has been
w
,
it hou t chan g e fait hfu lly pr eserved in t h e t r iu mphal

,
p ro gress of B u ddhism f rom I ndia t o Japan On e of t h e

w w
.
oldest passag es in hi ch t h e t elve n idan as are en u m e

r a t ed is fo u n d in t h e Q u es t ion s o
f K i M i li da p 79
n g n
w w
, .
,
he r e e r ead
By re aso n o f ign o ran ce cam e t h e Co n f e ct io n s t by re aso n o f ,
t h e C o n f e ct io n s c o n s c io u s n e s s by re aso n o f co n sc io u s e ss n am e
, n
an d f o rm
-
by r aso n o f n am e an d fo rm t h e six o rgan s o f se se by
,
e - -
n ,
re as o n o f t h e m co n t act by reason o f con t act s en s at io n by reaso n

, ,
*
T h e V isu dh i M agga d eclares ka m a
r -
ex is t en ce is equ iv ale n t to e x is t en ce .
t C o n f ec t io n is a b ad t ran slat ion of S a n /sh ar e , f o r m at ion o r d df

ee -
or m . See
Th e D h a r m a, pp . 16 -
18 .
B U D D H I SM . 117
Of s e n s at io n h irst by reason o f t h irst crav in g by reaso n of crav in g

t , ,
b eco m in g by re aso n o f b eco m in g b irt h by reas o n o f b irt h o ld age

an d d e at h grie f lam en t at io n s orro wpain an d d es p air
, ,
, , ,
T h u s is , ,
.
it t h at t h e u lt im at e po in t in t h e p ast of all t h is t im e is n o t ap
p are n t —
.
”
T r an slat e d by T W R hy s D av id s i n Sacr ed B ook
. .s of t h e
E as t V ol XXX V
,
. .
The Sam y u t t a N ikay a en u mer at es as t h e se cond

”
nidana karma i “
, . e .
, act ion The passag e r eads
.
On ign o ran ce d epen d s k arm a ;

O n k arm a d e pen d s co n scio u sn es s
O n co n scio u s n e ss d e pe n d n am e an d fo rm ;
On n am e an d f o rm d epe n d t h e s ix o rgan s o f s en se ;
On t h e six o rgan s o f se n s e d e pen d s co n t act ;
On co n t act d epe n d s s en s at io n
On sen s at ion d e pen d s d es ire ;
On d esire d e pen d s at t ach m e n t
On at t ach m en t d e pe n d s ex ist e n ce ;
O n ex is t e n ce d e pe n d s b irt h
On b irt h d e pen d Old age an d d eat h s orrowlam en t at ion , , .
m is e ry gr ie f an d d es pair
, , T h u s d o es t h is en t ire aggregat ion o f
.
m ise ry arise .
“
B u t o n t h e co m ple t e f ad in g o u t an d cess at io n o f ign o ran ce
ceases k arm a ;
On t h e cess at io n o f k arm a ce ase s co n scio u s n e s s
On t h e ce s s at io n o f co n s cio u s n e ss ce ase s n am e an d f orm

On t h e ce ss at io n o f n am e an d fo rm ce as e t h e s ix o rgan s of
On t h e cessat io n o f the s ix o rgan s o f s e n s e ce as es co n t act ;

On t h e cess at io n of co n t act ceas es s e n s at io n
On t h e ce s s at io n o f s e n s at ion ce ase s d es ire

On t he ces s at ion o f d es ire ceases at t ach m e n t
On t h e cess at io n o f at t ach m t ce ase s e x is t e n ce

en
On t h e ce ss at io n o f e x i s t e n ce ce ase s b irt h
On t h e ce s sat io n o f b irt h ce as e Old age an d d e at h , s o rr o w

,
lam e n t at io n , m ise ry , grie f , an d d espair . Th u s d oes t h is en t ire

aggre gat io n of m is er y cease .
”—
B u ddhism i n Tr anslat ions W arren
, ,
p . 1 66 .
The Pali t e rms are : (1 ) avzjja (i gnor an ce ) , (2)

'
san hhar a (o r g anised fo rmat ion

) o r h a m m a ( Ka r ma ) ( ) 3 ,
v i n ny an a (sen t ien cy )
( )
4 n a m a r u p (a name , and fo r m -
,
i e individu ali t y ) (5 ) salay at an a (t h e six fields 1 e ,

. .
, , , . .
t h e five senses and mind ) ( )p

6 h as s o (c on t a ct ) ( )7 ,v e ,
dan a (sensa t ion ) , (8 ) t an ha (t hi r st ) (9) upaaan a (crav

'
w
,
in g ) (1 0) bhava (gr o t h ) ( )j (
1 1 a t i bi r t h ), ( )j1 2 a r a
w
, ,
m ar an a et c (old age deat h so rr o et c )
w
, .
, , , .
I t seems t hat e have t h ree chains Of cau sat i on
combi n ed in t o one O ne chain e x plains t hat Karma

.
,
i e deed or act ivi t y p rodu ces fi rs t vin ny an a (sent ien cy )

. .
, , ,
and t hen n am a r upa (name and form or pe rsonali t y )

-
w w
,
t h e o t her be gins i t h sensat ion as kno n in t h e six

w
,
senses or salay at an a hi ch by con t act (phasso) produ ces ,
fi r s t cons ciou sness (vedan a) and t hen t hi rst (t an /ta )

w
The t hi rd gr ou p hi ch may be t h e pecu liarly B u ddhis t i c
w
,
addi t ion t o t h e t o olde r fo rm u las is fou nded in t h e fi r s t , ,
o r fi r s t and se cond and t h e fou r con clu ding links of t h e

,
t radi t ional chain s t at in g t hat i gnor an ce (avzjja) pro

'
w
,
du ces blindly in it s r andom o rk o rg anisat ions (san kha

r as ) These san kh aras or element ary o r g anisms are pos
sessed of cravin g (upadan a ) hich leads t o con cep t ion , w
( b ha v a ) and bi rt h (f )a t i t h u s p r od u c in g O ld a g e dea t h
w
, , ,
so rr o and mise ry of any kind

, .
Wheel of L if e The .
Life in it s et ernal r ot at ion is r epr esent ed in Bu ddhist

myt holo gy as a w heel t hat is h eld in t h e cl u t ches of t h e
E vil O ne .
T h e r e i t is relat e d ho wB k u ddh a in s t ru ct e d A n an d a to m a e
a w h eel ( cahr am har ay i t avy am ) f or t h e pu rpose o f illu st rat in g w h at

an o t h e r d isciple M au dgaly ayan a saww h en h e V is it ed o t h er
sph e re s w h ich it seem s h e w Th e w
, ,
as in t h e h ab it o f d o in g h ee l
w et w een w ch w
.
,
as t o h av e fi v e s p o k es ( pan cagan daham b h i e re t o b e

) ,
d ep ict ed t h e h ells an im als pret as god s an d m en I n t h e m idd le

a d ov e a se rpe n t an d a h o g w
.
, , , ,
e re t o s y m b o lise lu s t h at red an d
A ll ro u n d t h e t ire w as t o go t h e t w
, , , , ,
ign o ran ce . e lv e f old C ircle of -
cau s at io n (p r at i ty as am u t
p ado
) i n the re gu lar an d in t h e in v erse or
der B e in gs w
ere t o b e re prese n t e d ‘
as b e in g bo rn in a s u pe r
wy ( w w
.
n at u ral a aupapaduhah ) as by t h e m ac in e r h y of a h l
at er ee
Th w
, ,
fallin g f rom on e s t at e an d b ein g prod u ced in an ot h e r ’

h l e ee
w wy (d
.
as m ad e an d p laced in t h e gr an d e n t r an c e gat e a vo r a
kosh t ah e) an d a bh ik sh u appo in t ed t o in t e rpret it

’
.
,
Sam s ar a or t h e ci rcu i t of life t h e e t e rnal r ou nd of

, ,
bi rt h deat h an d r ebi rt h as s u mmarily e x p ressed in t h e

w
,
w
, ,
do ct r ine of t h e t elve n idan as or t elve lin ked chain of -
cau sa t ion is pain t ed a r o u nd t h e t i re of t h e heel w

w
, .
Ho car efu lly t h e B u ddhis t i c con cep t ion of Mar a
w
,
as t h e Pr in ce of t h e o rld holding in h i s clu t ch es t h e

w w
,
heel of life has been p reserved , e can lear n f rom a ,
compar ison of an old f r es co in t h e dese rt ed caves of
Aj an t a Cen t r al I ndia *
i t h Tibe t an and Japanese pic w
w
, ,
t u r es of t h e same All of t hem Sho in t h e

cent r e t h e t h r ee cau ses of sel f hood viz hat red spi t e and , .
, , ,
slo t h symbolised in a se rpent a cock and a pig They

, , , .
are also called t h e t h r ee fi r es or t h e t h r ee r oo t s of evil
w
, ,
hi ch are r ag a (passion ) doso (sin ) m oh o (i n fat u at ion ) , , .
D escr i b d by L
e . A . W add ell M , . B .
, M R A S . . . .
. in t h e jo u r n a l of t h e R oy a l
A s i a t i c S oci ety , A pr il , 1 894 . L u x u r iou sl y r e pro d u ce di n colo rs on Plat e 8 V ol I , . .
,
of Th e Pa i n t i ng s i n t h e B u dd h i s t Ca v e Tem ples o
f Aja n t a , by J h o n G r imt h s .
L on d on , G r iggs , 1 896 .
{ T he Tib et an an d J ap an ese i
p ct u res are ex plain e d by P f ro esso r B as t ian in h is
E t h n olog i s ch es B i ld er b u ch .
B U D D H I SM . 1 2]
Hindu pi ct u re e x h ibi t s s ix divisions ealm of — t he r

Th e ,
gods t h e r e
, alm of men t h e r ealm of na g as (o r snakes
, )
A TI BET A N W HEE L or I
L PE .
( R epro d u ce df rom B as t ian ) .
“ W e m u st rem e m b er h
t at in so m e par t s o f d
I n ia t h e se r pe n t is t h e s ym b
ol of
per f
ec t ion an d w
i d s om — a be lie hi h w
fw a ad
c s o pt e d by t h e h
Op it es a gn o s t ic sect
k w
. .
h
t at rev ere d t he k
s n a e Of the G d ar f Ed
en o en as t h e in s t r u ct or in t h e l dg
no e e
of goo da n d ev il an d t h e or igi n at or o f s cien ce .

t h e r ealm of paradise t h e r ealm of ghos t s and t h e realm

w
, ,
of hell The Tibet an pi ct u re Sho s t h e same domains

w
.
,
only less dis t in ct ly separat ed hile t h e Japanese pi ct u r e

w w
,
s ho s only five divisions I n orde r t o sho t h e omni .
p resen ce of t h e B u ddha as t h e p rin ciple t hat s u s t ains all

life t h e Japanese pi ct u r e sho s a B u ddha s t at u e in t h e w
w w
,
h ub hile in t h e Hindu heel eve ry division cont ains a

w
,
B u ddha fi g u re This B u ddha in t h e orld is t h e B u ddha

.
of t r ansfo rmat ions N ir m an a K ay a , represent ing t h e t en

'
w
-
w
,
den ey of life t o ard enli gh t enment Ou t side of t h e heel

w
.
t o o t he r B u ddha fi g u res appear A t t h e righ t hand .

-
co r ne r t he re is B u ddha t h e t each er in t h e at t i t u de of
w
, ,
e x po u ndin g t h e g ood la of r i gh t eo u sness I t is t h e .
D har m a K ay a t h e B u ddha embo died in t h e dharma i e

-
w
, , . .
,
t h e la r eli g ion or t ru t h
, I n t h e left h and corner t he re
, .
-
is B u ddha in t h e s t at e of res t r ep resen t ed as S am bhog a

w
,
K ay o t h e B u ddha
, h o has en t e red in t o N i rvana and
at t ained t h e hi ghes t bliss
w
.
The t elve n idan as are an essent ial element in t h e

w
B u ddhis t heel of life and are commonly rep resen t ed by
w
,
t elve li t t le pi ct u r es ei t he r on t h e t i r e or s u rr ou ndin g
t h e t i re
w w
.
O n t h e Japan ese heel hi ch e x hibi t s t h e n idan as

w
,
mo re clearly t han t h e older heels t h e seri es be gins at

w
,
t h e bot t om r isin g t o t h e left hand side and t u r nin g do n

,
-
ag ain on t h e ri gh t hand S ide -

.
The fi r s t nidana (in Pali s jja) i gno r an ce is pic , ,
t u red as a passionat e man of b ru t ish ap pear an ce .
The se cond nidana (in Pali S an hhar a Sanskri t

w
,
S am skar a) hi ch is commonly bu t badly t r anslat ed in

,
”
E n glish by confe ct ion “
r ep r ese n t s t h e u l t ima t e con
,
1 24 TH E H I ST OR Y OF T H E D EV I L .
T fo u rt h nidana is nama ru pa i e name and

he -
w w w
, . .
,
form hi ch ex pr ession deno t es hat e call per sonalit y

, ,
t h e name of a pe rson and his pe r sonal appear an ce I t is .
r ep resen t ed by a pilo t s t ee ri n g a boat .
“
The fift h nidana is called t h e six fields or shada
yat an a ”
, w w w
hi ch ar e hat e call t h e five senses and
, , w
mind or t hi n kin g hi ch is conside red by B u ddhis t s as
a si x t h sense I t is pi ct u red as a h u man o rg anism
. .
” ”
The S i x t h n idana is ph asso or sparsa “
i e “
w
, . .
,
t h e con t a ct of t h e six fields i t h t hei r Obj e ct s repre

, ,
sent ed as a lover s emb race ’
w
.
R isin g f rom a cont act of t h e six fields i t h t hei r ob

”
j e ct s t
, h e seven t h ni dana is p r od u c ed as “
vedana i e , . .
,
sensat ion or sent imen t ill u s t rat ed by a si ghing love r

,
.
I f t h e si x t h nidana is enact ed in t h e g arden s cene of

”
Goe t he s Faus t t h e seven t h is chara ct er ised by M ar
’ “
,
”
g a r et s son
’
g My pea ce, is“
g one my hea r t is so r e , .
( S c ene x v ) .
Fr om sent imen t as t h e ei ght h nidana , t an ha , ,
i e t hi r s t or desi re r ises The pi ct u re ex hibi t s t h e

w
. .
, , .
fli rt at ion of t o separ at edlove r s .
The n int h nidana is u padan a i e t h e cli n gin g “
w w
, . .
,
t o e x is t en ce The pi ct u re sho s u s t h e lover follo ing

.
t h e foo t s t eps of h i s love .
”
The t ent h nidana is bhava (b ri dal emb r ace ) or ,
e x is t ence in it s cont in u at ion finding it s art is t i c e x p res

w
,
sion in t h e u nion of t h e lov ers h o seat ed on t h e back , ,
of an elephant ar e celeb r at in g t hei r marr iag e feast

, .
”
The eleven t h nidana is bi rt h j at i in t h e pi ct u re “
w
, ,
r ep r esen t ed as a oman in h er t hr oes

w
.
The remai n in g g rou ps rep resent t h e t elft h nidan a

B U DD H I S M . 1 25
, w
and it s vari ou s su ff e rin g s hi ch con sis t of old age dis ,
ease deat h lament at ion complaint s pu nishment s , and

, , , ,
all kinds of t ribu lat ions

w w
.
The t elve pict u r es on t h e Hindu heel are less

dis t in ct b u t t he re is no qu est ion abou t t hei r meanin g be
,
in g e x a ct ly t h e same Be g innin g at t h e t op on t h e r i gh t
w
.
hand side e find fi rs t an an gry man r epr es ent in g ig

w
, ,
n or an ce t hen a fi gu r e hi ch might be a pot t e r for min g

w
,
vessels of clay on t h e pot t er s heel represent in g t h e ’

,
format ion of disposit ions or p ri mary sou l forms The -

.
t hi rd pi ct u r e r ep resent s a monkey climbin g a t ree sym ,
bolisin g animal percept ion or t h e individ u ali t y of o rg an

isms The fou rt h pi ct u r e sho s a ship on a s t ream rep
. w ,
rese n t in g t h e o ri g in oi mind u nde r t h e alle g or y of a pilo t .
The fift h pi ct u re seems t o be a hou se b u il t u pon five

, w w
fou ndat ion s t ones hi ch e in t erp r et as t h e five senses ,
t h e s u pe r s t ru ct u r e r ep resen t in g mind t h e si x t h sense
w w
, .
Then follo s t h e si x t h pi ct u re a oman kindlin g desi re , ,
of co n t act The sevent h rep resen t s sent iment in t h e

w
.
shape of t o si ghing lovers The ei ght h pi ct u r e repre

w
.
sent s t hir st or desi re as t o separ at ed lover s The nint h .
pi ct u r e remindin g u s of Adam and E ve in Par adise is a

w
, ,
man plu cking flo er s or fru it s f rom a t r ee ; it ill u st r at es

th e t as t in g of t h e apple of se x u al love The t ent h pic .
t u r e ill u s t r at es p re gnan cy t h e el event h bi rt h and t h e
w w w
, ,
t elft h is t h e demon of deat h carryin g a ay t h e hi t e

b ody of a dead man .
a a
w w
The he el of life as n o fr equ ent ly pi ct u r ed in B u d
dh ist t emples Of Japan can in it s ande rin g s fr om I ndia
, w
t hr ou gh Tibet and Chin a, be t raced back t o a remot e an
1 26 TH E H I S TO R Y OF TH E DE VI L .
t iqu it y , f or wknowposi ively

e t t hat t his
oncept ion of
c
t h e E vil O ne in his r elat ion t o t h e w orld ex is t ed abou t

w w
,
t o t ho u sand year s ago in t h e days

, he n B u ddhis m s t il l
flou rished in I ndia b u t it is n ot improbable t hat it m u st
,
be dat ed back t o a t ime precedin g B u ddha W e may

.
w
.
fai rly ass u me t hat hen B u ddha lived s u ch or similar rep

,
resen t at ion s of t h e si g nifi ca n ce of evil in life e x is t ed and
t hat he u t ilised t h e t r adi t ional pi ct u r e f or t h e p u rposes of
w
spr eadin g his o n r eli gi on addin g t her e t o his o n in t e r w
ww
,
p re t at i o
, n and t h u s po u r in g n e ine in t o old bo t t les .
Ther e is a possibili t y t hat t h e pi ct u r e m u s t be dat ed ba ck

t o t h e age of demonolat ry w
hen t h e idea p revailed t hat
w
,
t h e g ood god need n ot be orshipped b u t only t h e evil

g o d , be c a u se he alone is dan g e r o u s t o mankind .
That t h e same idea as e x pressed in t h e B u ddhist

w heel of life ex is t ed in t h e r emot es t ant iqu it y of ou r car
liest civilisat ions can be seen at a glan ce by lookin g at
t h e pi ct u r e of t h e Chaldean b r onze t able t (on pag e 4 6 of
t his volu me ) , w hi ch repr esen t s t h e t h re e orlds , t h e w

realm of t h e g ods t h e abode of men and t h e domain of
, ,
t h e dead as bein g held in t h e cl u t ches of a t e rr ible mon
w
,
s t e r The similari t y of t h e t ablet t o t h e B u ddhist heel

.
of life is t oo s t rikin g t o be fo rt u i t ou s .
Reli giou s symbols for m u las and ri t es are as a ru le

, , , ,
pu n ct iliou sly preserved even aft er a radi cal chan ge of t h e

fu ndamen t al ideas t hat are embodied t he r ein J u dg in g .
by analogy from t h e r eli giou s evol u t ion of ot he r nat ions

w w
,
e m u s t assu me t hat t h e o ri g inal fo r m of o r ship amon g

t h e A ccadians w as as m u ch deni on olat r ou s as it is at a
ce rt ain s t a g e of civilisa t ion amon g all sava ge t ribes and ,
t his b r onz e plat e appear s t o p r ese rve t h e lin g er in g fea

TH E H I STORY OF T H E D EVI L .
b ut itis safe t o say t hat it s demonolo gy is hi ghly devel

w
o ped and sho s t r a ces of s t r on g Hind u infl u en ces Pr om .
M E IEU . TH E D A R K TRI B UN A L .
R
( pe r d
o u ce df ro m a colore dJ apan ese illu s t rat io n in K a r m a
in en t amon g t h e evil spi ri t s is m K h a s Gro m a t h e Tib ’
w
,
e t an fo rm of t h e Hindu Goddess Kali (see pa g e ho

is rep resen t ed as a fri gh t fu l mons t e r i t h a leonine head , w
B U D DH ISM . 1 29
su rrou nded by a halo of flames and ready t o devou r eve ry

t hin g she sees .
I n China Taoism Conf u cianism and B u ddhism ex is t

, ,
peacefu lly side by side and t he re is s carcely a home in

w w
,
t h e co u n t ry he re t h e cu s t omary homag e ou ld n ot be
paid t o L ao T sz e and Confu ci u s as ell as t o B u ddha
-
w
w
.
Indeed t he re are n u merou s illu s t r at ions in hi ch t hese

,
t hree gr eat mas t er s are t o g e t he r r ep r esen t ed as dominat
in g t h e mo r al life of China .
I n Japan t h e condi t ions are similar ex cept t hat in

w w
,
t h e place of t h e pop u lar Taoism e fi n d Shi n t oism hi ch

w
,
is t h e abor i ginal nat u r e or ship of t h e co u n t ry consis t

-
in g at p r esen t in t h e obse rvat ion of nat ional fes t ivals in

w
,
hi ch fo rm it has of lat e been declared t o be t h e o fli cial

s t at e r eli g ion of t h e cou n t ry .
The folklo r e of Chinese Taoism and Japan ese Shin

t oism w as na t u rally embodied in t h e my t holo g y of t h e
Bu ddhis t s and w
e find t he r efo r e in t hei r t emples inn u
w
,
m er ab le r ep resen t at ions of hell i t h all t hei r t radi t io n al

belon gin g s ; E mma t h e s t e rn j u d g e of Meifu t h e dark
, ,
t rib u nal ; Kon g o t h e sher i ff and all t h e t e r rible s t a ff of
w
, ,
baili ffs t o rt u re rs and e x ecu t ione rs amon g hom t h e

, , ,
st ee r headed Goz u and t h e ho r se headed M ez u are n eve r

- -
missin g By t h e Side of t h e j u d g e s desk s t ands t h e mos t

.
’
pe rfe ct mi rro r imaginable f or it r efle ct s t h e en t i re per

,
son alit y of eve r y bein g Since man s pe rsonali t y , ac ’

.
co r din g t o t h e B u ddhis t i c so u l con cep t ion is co n s t i t u t ed-
by t h e deeds done du ri n g life t h e glass makes appare n t

w w
,
all t h e o rds t ho u ght s and act ions of t h e delinqu ent h o

w w
, ,
is led befo re it ; he reu pon he is deal t i t h acco rdin g t o

his dese rt s I f g ood deeds p revail he is re arded by b e
.
, w
1 30 TH E H SI T ORY OF T H E D EVI L .
K ON O
G TH E S H E R I PP EM MA J D
THE U GE
wd J
. .
, ,
C arved oo , apan ese . df

(R eproduce rom a J apa a t p i
n ese r r nt .
)
1 32 TH E H I STORY OF T H E D EV I L .
ON I -
No -
N EM B UTZU .
T he d e m o n re peat i n g Bu ddh '

n am e , repr ese n t in g d an d hyp ocr is y He
w
as gree
bw
.
goe a b t i h t a su b sc ript io n lis t an d a l a c rr ie d by h i lit t le assist an t , t o

wd
s o u o , s
co llect m o n e y .
(A ft er a oo car v in g in th th
e au or s
'
po sse ss io n .
)
B U DD H I S M . 1 33
the w
evils of t his o rld r ep resen t ed in var iou s devil per
,
‘
son alit ie s ar e con ceived as in carn at ions of B u ddha him
w w
,
self h o by sho in g t h e evil consequ en ces of sin en

, , ,
deav or s t o conve rt mankind t o holiness and vi rt u e .
W e find in t h e B u ddhist t emples of China and Japan

so called Mandar as
-
w
hi ch represent t h e o rld con cep t ion w -
w
,
of B u ddh ism in it s cosmi c en t i ret y The o rd M an dar a .
”
mean s a complet e ensem ble and it e x hibit s a sys t em ,
at ically a rr an g ed g r o u p of B u ddha i n ca rnat ions The -

.
H ONO K U R U M A THE C A RT O
, E H E LL . ( A f t er an old J apa
n ese pai n t i n g
.
)
st at u e of t h e hi ghes t B u ddha w h o d ells in N i rvana al w

w ays s t ands in t h e cent r e I t is Bodhi ”
.enli gh t en ,
”
m en t or Sam b odh i
, pe rfe ct enli gh t enment t hat is t o
, ,
say t h e T r u t h e t e r nal ri gh t ness o r r a t he r V e r it y t h e

, ,
w
, , ,
obje ct ive r eali t y t hat is r epresen t ed i n t ru t h hi ch is t h e ,
same fo r eve r and aye He is pe r sonified u nde r t h e name

w
.
Ami t abha hi ch means bo u ndless li gh t bein g t hat some

w
, ,
t hin g t h e r e co g ni t ion o i hi ch cons t it u t es B u ddhahood .
He is like God t h e F at he r of t h e Ch ris t ians om n ipres

w
, ,
en t an d e t e rnal t h e li gh t an d life of t h e
, o rld an d t h e ,
1 34 TH E H I ST ORY OF T H E D EV IL .
T B ET A
I N D E V I L A LT A
'
S R .
(F ro m W add ll )
e .
1 36 TH E H I ST ORY OF T H E D EVI L .
Ch ris t is t h e s u ff e r e r t h e inno cen t man h o di es t o pay w

w w
,
it h his life t h e deb t of o t he r s h o are gu ilt y B u ddh a .
U DD H A E
B xT E N D I N G H H L P A S PP
IS E I N H LL
To U ERER E .
T h e goo dw ill t h t a a poo r w t h h ad h w i h i f m lif

re c s o n n s or er e t o a spid er ,
y
his on l goo dd d ee , se r v es h im i h ll a
n e m a f
s a ap (R p d
e ns o esc e . e ro df
uce ro m a
colore d J apa
n ese illu st rat ion in K a r m a ) .
w
is t h e t eache r h o by e x ample and ins t ru ct ion Sho s peo w
ple t h e pat h of salvat ion .
TH E D AW N OF A N EW ER A .
Gn ost ic S oci et ies an d Congr eg at ion s .
H E T R A N S I T ION fr om t h e O ld t o t h e N e Tes w
t amen t is an ag e of u n r es t w
The Je s had be come
w
.
familiar i t h t h e civilisat ion of Assy ria and Babylonia

w
,
and enjoyed friendly r elat ions i t h t h e Pe rsians B u t .
t h e in t e rco u r se and g ene r al e x chan g e of t ho u gh t amon g
t h e nat ions of W es t e r n Asia be came mo r e e x t ended and
g r w
e livelie r sin ce Ale x ande r t h e G r eat
’
s t ime f or n o w
w w
,
Greek as ell as I ndian vie s mi x ed and p rodu ced a

w
po erf u l fe rmen t at ion in t h e reli g iou s beliefs of t h e peo
ple W e may fai rly ass u me t hat t h e do ct r ines of t h e
.
Hindu r eached Syria in vagu e and frequ en t ly self con t ra -
w w
dict ory fo rms b u t t hey e r e n e and at t ract ive and apt
, ,
t o r evol u t ionise t h e t r adi t ional e t hi cs of t h e people F or

w
.
merly pr o creat ion of child r en as r e g a rded as a du t y and

t h e acq u isi t ion of w w
eal t h as a blessin g n o it be came
w w w
,
kno n t hat t her e e re also people h o sou g h t salvat ion

in absolu t e chas t it y and pove rt y The hi ghes t mo rali t y
w
.
of t h e monks of I ndia as no lon g e r t h e s t ren gt h of

main t ainin g oneself in t h e s t ru g g le f or ex ist en ce bu t t h e ,
su rr ender of all s t rife and a r adi cal ren u n ciat ion of self .
The re are especially t h ree ideas hi ch dominat ed w

the w
hole movemen t and act ed as a leaven in t h e dou gh
t h e idea of t h e spi ri t u ali t y of t h e s ou l , t h e hope of t h e
sou l s es cape fr om bodily ex is t en ce and t h e met h od of

’
w
,
ob t ainin g t his liberat ion by isdom (o ocpza ) or e n li gh t en '
ment (y m i o i s)
The realisat ion of t h e Gnos t i c ideal as called n ib ; w
p /oi 1 a or fu lfilmen t , w w
hi ch as eit her e x pect ed by t h e
s ou l s at t ainmen t of salvat ion aft e r t h e fashion of t h e
’
B u ddhis t N i rv ana or f or t h e hole orld t h rou gh t h e ap

, w w
e a a of a savio — a messiah
p r n ce r
w
.
The spi ri t of t h e t imes Sho ed it self in t h e fou nd at ion

of variou s reli gi ou s so ciet ies hi ch ori g inat ed some hat , w w
aft er t h e fashion of t h e mode rn t heosophi cal movement s
w w
.
There ere bands of s t u den t s of t h e n e p roblems in

almost all larg er ci t ies h o inves t i g at ed t h e doct r ines of w
w
,
salvat ion and immort ali t y and in addi t ion t he re ere

w w
,
en t hu sias t s h o t ried t o apply t h e n e p rin ciples in p rae

t i cal life The former called t hemselves y a S nm learn
’
z
.
,
er s or dis ciples t h e la t t e r holy ones (dy zoz) , or healer s

'
( O ep a n ev r a z t he r ape u t ae
)
'
W i t h re gard t o t h e p roblem of evil t h e most peen

w w
,
liar sect e re t h e Gnos t i cs of Sy ria hom t h e Chu rch

fat her s called se rpe n t o r shipper s or O phi t es becau se on w
w
-
be comin g acqu aint ed i t h t h e B ibli cal books t hey t e

g a r ded Y ahveh t h e demi u r g e or a u t ho r of t his visible
w w
,
and mat erial orld as an evi l deit y hile t h e serpent ,
*
h
P ilo ex plain s t h e n am e “
t h er apeu t a
e also as w h ipp T h
ors ers e g n u in e
e
d w
.
n ess of h
P ilo s b k D i t a t pl t i a
’
oo e v co n em a va n i h i
t h y i
t t e v er ex s t en ce of t he
t h erapeu t ic ha b sd bt d by P E L i
een ou e . . u c us . wh Vi wh w
ose e s. o ev er . are t h or
oug h ly ref u e t d by F d C C yb a Ph il A b
re . . on e re . o ou t t h e Con t em pla t i ve L if e (Cla
r en don Press . O f d 8 95 )
x or . 1
14 0 TH E H I STORY OF T H E D E VI L .
ciet ies belon ged ex clu sively t o t h e poor e r class of societ y

and fo rmed a t hird p art y hi ch as qu it e dis t in ct fr om w w
t h e o rt hodox Pha risees and t h e libe ral Saddu cees *
They ‘
w
.
are t o u s of impo rt an ce ho ever be cau se from t hei r

ww
, ,
mids t pro ceeded t h e man h o as des t ined t o be come t h e

s t anda rd bearer of a n e fait h an d t h e rep r esent at ive in w
car na t ion of t h e n e r eli g ion — Jesu s of N azar et h w .
Th e Apocry pha o f t he Old Test am en t .
The lit er at u re of t his pe riod as no lon g er r eceived w

int o t h e canon of t h e O ld Tes t ament and is t he refore in
spit e of many g ood qu alit ies even t o t h e p resen t day re
g a rded as apo cr yphal .
wd E
‘ Th e E (i G kB w ort d 15 i L i
ssen es , or scoes n ree oo -
o an 0m l“ at n E s s en i ) .
i d i d by E w
. n
ld f 73 p
3 d i bb i i l a b ro m u ar an . a ra n ca t e rm ecau se t hy
w h g di
s er v e g reser v er. e
wd
.
ll d h O h d i "
ca e l t em se v es f G d at c ers . u ar an s . se rvan t s o o t e rs er ve t he or
w ld i d f h Th p
.
from R 945( h l) B h d i i to ea ot er vat on s ou rem n on e o t e er a eu t a . Th e root

“W
.
i n fly ko f g) b q i b b l
t o t a e re
p p h il l gi lly u e seem s to e u te ro a o o ca con si d d
er e
w
e.
w
. ,
esp i lly
ec a h d i d i h i
as t h i h h B ddh
e i k or s u se n t e se n se n c t e u st t a es ref uge in
th e D ha m a r , illus t rat e d in su c h ph rases as ”In 2”93 (t o
“
ta k e re u ge f in G od) ,
Psalm s ii . 12 ; v . 15 ; v ii . 2 ; xxv . 20 ; xxx i . 2 ; xxx vi i .
4 0. e t c . A f ou r t hd eriv at ion
f
is rom 99 (t o be pious . t o be en t u sias t ic. t o b e z ealous in love )
“ P ilo says t e h . h hy
are calle d
E sse n ce on accoun t of t eir olin ess (n ape Th" e ardru m ) an d uses t h e h h
term bo l . i w t h e sain t s .
"
or t h h ly
e o on e s.
"
as a s n on y ym f or Essen ce Th i s
it w ld
e
w i f li l
. .
, .
hi nt. h o ever . s o tt e avail. as ou s ui t alm ost an y on e of t he various d i

er
v at on si
T h wd E b i i
.
i i QI} m ean s t he poor

' '
e or on t es fl q
y alli d w
.
T h e earl C y h rist ian s see m t o h av e bee n m os t closel it h t h e e N azaren es .
f or as earl ya s in t h e y ear 54 of ou r era (see Ha a k Ch rn l gi

c
’
s r on o o e. p 23 7 ) St
w wh
. .
Paul as accu sed by t h J e e is au t h or it ies o f b i g a i gl ad

e n f th r n e er o e sect of the
N az ar en es (A cts xxiv
w
.
. .
T h e n am e N aCo paZoc (so m et im es N aCapmrot) h as n ot h in g t o do i t h t h e n am e of

w
t h e t o n of N az aret h (N aC apéG) h ich as presu m ably rit t en i t h a 3 ( Ts add i ) w w w w
hi w
.
or sha p t r s
‘
sou n d
h m t i d i it igi al A a
T he n am e N azaret s no ere en on e n s or n r
ly i th N w T tam t w it m ad it w
.
m ai f mc a d
or . n h
occu rs on ay i t th n e e es en en ce e s n o e
pa t i t i
r s lit a
ct f la t C h i t i
era i t y N i t h m
u re o t t h am N a a erb co r s n e er us e n e z r en e e n
f ddw w wl t h i
.
it h N a a it T l; a ab t ai h a a i ibl ig
r f hi n s n e r. o s v s e s n o s vo e s
h ai g wb t b t h wd m ay h a b d i d f m t h am
oun e z e
r ro . u o t R th
“
or f s ve een e r ve ro e s e roo . e or
m eri th n f S pa at i t
e sen se o T h N iph l f t h b m a t pa at
“
e r s e e o e ver e ns
“
o se r e
wt d t
.
lf f m th ; t ab t ai lf t
”
on ese ro t o ers o s n. o vo . o e v o e on ese o .
TH E D A WN OF A N EW ER A . 14 1
The n eww o rld con cept ion hi ch emphas ised t h e

-
w
w
con t r as t be t een body an d sou l developed a n e mor al w
ideal ; and t h e con cept ion of evil u nder ent t h e same w
su b t le chan g es as t h e con cept ion of g oodness Sin ce t h e
w
.
lo e r classes be gan t o make t hei r influ en ce felt it is n at ,
u ral t hat in t h e A pocr yphal Boo ks of t h e O ld Tes t ament
A S M OD I . A N E V I L SPIR IT . C AST O UT B Y PR A Y E R .
(A f t er S h
c n or r v on Carolsf eld .
)
t he c w
oncept ion of Sat an gre mo r e my t hologi cal and at
t h e same t ime mo r e d u alis t i c He developed in t o an in
w
.
dependent demon of evil and n o perhaps u nde r t h e in

w
, ,
flu en ce of Per sian vie s t h e adve r sary of man be came

,
t h e adve r sary of God himself .
I n t h e s t o ry of Tobi t ( 1 50 B C ) an evil spi ri t called

w
. .
A s m odi plays an impo rt an t part His name hi ch in it s

.
or i ginal fo r m is A eshm a D aeva indi cat es a Pe rsian ori ,
g i n He t r ies t o p r even t Sa r ah s ma r ria g e be ca u se he is ’
w
.
,
in love i t h h er himself I n t h e Talm u d A s m odi devel .

,
ops in t o t h e demon of l u s t .
V e ry val u able books amon g t h e Apo crypha are t h e

book of Dan iel and t h e t o books of E sd r as ; bu t t h e no w
bles t t hou gh t s are mi x ed i t h J u daist ic ch au vinism and w
bit t er hat red of t h e Ge n t ile nat ions
w
.
E sd ras an t i cipat es t h e g ene ral es chat olo gy as ell

as many smalle r det ails of t h e Ch rist ian doct rines in E E
mor e defini t e shape t han any ot her au t ho r of t h e pe riod .
He even p ro claims (2 E sd r as v ii 28 ) t h e n ame of t h e

w
-
, .
”
Sav iou r hom t h e Lo rd calls my son Jes u s “
w
.
E sd ras ment ion s t o abysmal bein g s E no ch and ,
Le viat h an b u t t hey do n ot t ake any pa rt in t h e p rod u c

w
,
t ion of e v il He mi gh t as ell have omi t t ed t o men t ion

.
t hem I n t h e name of God an an g el e x plains t o him

w w
.
,
t h e o ri gin of evil as follo s in a simile hi ch r eminds u s

of bot h t h e B u ddhis t par able of t h e ci t y of N i rvan a and
Ch ris t s Ser mon on t h e Mo u n t :
’
A cit y is b u ild ed an d se t u pon a b road fi eld an d is f u ll o f

‘
Th e e n t ran ce t h e re o f is n arro wan d is s e t in a

, ,
all go o d t h in gs :
d an ge ro u s place t o f all lik e as if t h e re w

,
ere a fi re o n t h e r igh t
h an d an d o n t h e le f t a d eep w A n d o n e o n ly pat h b e t w
,
at er ee n :
t h em b o t h e e n b et w ee n t h e fi re an d t h e w
,
v at e r s o s m all t h at t h e re
I f t h is cit y n oww
, ,
co u ld b u t o n e m an go t h e re at o n ce e re giv en .
u n t o m an f o r an in h e rit an ce if h e n e e r s h all p as s t h e d an ge r se t v
b efo re it h o w
,
s h all h e re ce i e t h is in h er it an ce ?
’
,
v
A n d I s aid I t is s o L o rd
“ ‘ ’
, , .
T h en s aid h e u n t o m e E v e n so also is I s rae l s p o rt ion

,
‘ ’
.
T h e passage is of cou rse su bj ect t o t h e su spicion of b ein g a lat er in t erpola

H E AV E N A N D H E LL .
f
(A t er H F a k wOld G m a m a t )
n un no n -
er n s er .
Preservin g t h e gn os t ic T it y id al f G d f t h G d m t h
ri n -
e o o a er . o o er . an d God son .
T H E DA WN OF A N EW E R A . 14 5
“
All t h e sec re t s o f w
i d s om w
ill fl wf o ro m th e t h ou gh t s of h is
m ou th , f o r t h e L o rd of t he s p irit s h as giv e n w
i d s om u n to h im an d
h as glo rifi ed h im I n h im liv et h t h e s p irit of w

i d s om an d t he
w
.
,
spir it o f h gi
H im h p h o i d
v et h p i i
co m re en s o n , an t e s r t o f t h e do c
t rin e an d f h p w
o t d h
e p i io f ll h
e r, an w h t e s r t o a t o se o are j u s t ifi e d
an d are n o wl pi g A d H ws ee ill j d gn ll h idd n e u e a h in gs an d
en t
w ill p k ifli g w d b f
.
,
n o on e s ea Hi
tr f n H i or s e or e m or e s ch o sen b e
w
,
fore t h L d f h
e orp i i o H i tp f
e s l i l
rl ts . e s o er u n a s ecre t s o f j u s t i
fi cat ion , an d inju s t ice h as no p lace be fo re H im .

”
And God says of the sons of the eart h

“
I an d m y so n h al l u n it e ou rselv e s w
S it h t h e m for e v er an d
aye i n t h e pat h s of r igh t e o u s n es s f o r all t h e ir liv e s .

”
The spirit u alis t i c vie s in t h e Book of E noch espe w ,
cially t h e s u pe r nat u r al pe r sonali t y of t h e Messiah are ,
n ot pe cu lia rly Ch r ist ian b u t Es S en i c or Gnos t i c s t and , ,
in g even in con t r adi ct ion t o t h e idea t hat t h e Messiah

w ou ld become flesh and live amon g men as a r eal m an
w
.
I t is a pi t y t hat e do n ot possess t h e o ri g inal bu t
w
,
only an Et hiopian ver sion of t h e Book of E noch hi ch ,
h as been t r anslat ed in t o Ge rman by D r A D illm an n . .

,
f or it is of gr eat in t e res t t o t h e his t or ian I t b rea t hes .
t h e spi rit of a J u dai st i c Gnost i cism and it is p robable
ww
,
t hat t h e ori g inal Book of E no ch as ri t t en in t h e yea r
1 1 0 B C by a J e
. . w
of t h e Pharisee part y *
.
Th e B ook o f Wis dom an d t h e Gn ost ic Tr in ity I dea .
The Book of W isdom a p rodu ct of Alex andrian J u

w
,
dais m sho i n g t races of bot h Gr eek and E as t e rn ih

,
flu en ces speaks of t h e De vil as havin g t h ro u gh e nv y

w
,
int rod u ced deat h in t o t h e o rld W e read .
a See D illm an n D as B u ch H en och p

, . . xliv .
T HE HOLY T R I N IT Y IN THE V ATI A N
C .
f
(A t er Pie t ro B errett in i . R epro d u ce d f m [ I V at i
ro ca n o . plat e xx .
)
the second per son of t h e Dei t y h o r ep resent ed t h e di , w

vin e mo t herhood of t h e God man B u t d u rin g t h e fi rs t -
.
pe riod of t h e developmen t of t h e Ch ris t ian Ch u rch t h e

w w
,
ideal of a God mot her as abandoned t h e Lo gos as -
w w w
,
iden t ified it h God t h e Son h o n o be came t h e se cond ,
pe rson of t h e Trini t y ; and t h e n ame Pneu ma or spi ri t

as alone r e t ained w
f or t h e t hi rd pe r son .
The G nos t i c Tr ini t y

con cep t ion ho ever , w ,
left it s t race in t h e
Ch ris t ian apocrypha ,
f or in t h e Gospel
“
acco rdin g t o t h e H e
”
b re s Ch ris t spoke w
of t h e Holy Ghos t as
*
his mot her .
The T rini t y idea

is of a ve ry an cien t
o ri gin W e en cou n t e r .
it in t h e r eli g ion of
Babylon (see p
THE TRI N ITY A N D M A R Y
.
B
( y A m b giro F a oll d B g g
o ss F 1 11 B rah m an l s m
n o . ca e (s ee
o r o n on e or
wat t h p
.
mer ly i t h S S im pli ia
n e . at M ila c no
and in B u d n . no e
.
Brer a .A ft L ti b k )
er e .
dh ism The B u d .
dhi st s t ake r efu g e in t h e B u ddha t h e Dha rma and t h e , ,
San gha called t h e t h ree j e els r ep resen t in g ( 1 ) B u ddha w

w
, ,
t h e t eache r (2) t h e B u ddhis t r eli g ion or t h e g ood la

, ,
an d ( 3 ) t h e B u ddhis t b r o t herhood or Ch u r ch The Trin

w
.
it y do ct rine is n ot con t ained in t h e N e Tes t amen t all ,
“ H i cr o n . ad v . Pelag . I II .
, 2 .
TH E DA WN O F A N EW ER A . 14 9
the w
passag es hi ch seem t o involve it bein g sp u riou s ;
b u t it fo rms an i n t e gral part of almos t all Gnos t i c sys
t ems , w
here it ei t her appear s as t h ree abs t ract prin ciples ,
or as t h e family r elat ion of F a t he r Mo t he r and Child
w
, , ,
vie ed as one .
The T rini t y idea of God as a divine u ni t y of F at he r ,
Mo t her and Ch ris t child -
w
,
as r e t ained amo n g t h e
O rien t al Chris t ians t o t h e
days of t h e rise of Moham
m edan ism The Ko ran
w
.
kno s as y et no t hin g of
t h e spi ri t u alised T rini t y
co n cep t ion of t h e W es t e r n
Ch u rch b u t r ep resent s t h e
,
Ch ris t ian T rini t y as con

s is t in g of God Ch ris t an d
, ,
Mary And t hi s Gnos t i c

.
Tri n i t y con cep t ion is a

-
n at u r al ideal w
hi ch in t h e
fu rt her developmen t of
Ch ris t ian i t y p r oved s t ron g
eno u gh t o influ en ce t h e
Roman C at holi c C h u rch in
THE C HRI TI A N TRI N ITY S .
h er devo t io n t o Ma ry t h e F m t h I , g fi h
ro i Ch ét i
e co n o (R ra e r en n e . e
mo t he r of Ch ris t W hose b h lat p d d f B

rot ia
u ce E t h l
ro mB ild as n s
'
no . er
w
,
p ii ) uc . e xv .
pe r sonali t y as somet imes

s u pe r added t o t h e Trini t y and somet imes even s u ff e red
,
t o r eplace t h e Holy Ghos t .
The mor e abs t r act for m of t h e Tri n it y emphasisin g ,
i t as a t ri u ni t y fo u nd it s a rt is t i c e x p ression in pi ct u res
,
TH E H I ST ORY OF T H E D EVI L .
of God as possessed of t h ree faces The m os t s t rikin g

w w
.
amon g t hese p rod u ct ions is an old oil pain t i n g hi ch as

dis cove r ed by a Ge rman a rt is t at Sale rno and p u blished
f o r t h e fi rs t t ime in D ie Gar t en lau be ( 1 8 8 2 N o , .
The fo u r eyes in
t hei r medi t at ive at t i
t u de make a ei rd w
impr ession on t h e
spe ct at or t h e t h r ee
w
,
elon g at ed noses Sho

a f reedom f rom sen
s u alit y t h e b ro n , w
hai r and bea rd indi
ca t e s t ren gt h t h e
w
,
b road fo rehead is
dom .
A M oder u Gn ost ic .
TRI N IT Y P SAL R NO
THE O E .
Bohme S
J acob
By ti tyl
z an f L w I t ly p b bly f t h
ne s e o o er a .
ro a o e philosophy is in t his ,
X III t y S k t h d by t h a t i t f t h G
ce n u r e c e e r s o e ar
con n e x ion Of I n t e r
. .
t l
en a u b i a e i at S l
n f
n th
nn igi l a ern o ro m e or na ,
p ai nt i g w h i
n h h a b c ld i t h m sa t imeen t so n e e n e o
est b ecau se It r epre ,
au E gli h m
n s an .
sen t s a r evival of t h e
spiri t of Gnos t i cism in it s bes t and mos t t ypi cal for m
w
.
I t may se rve as a s u bs t i t u t e t o char a ct e r ise by ay of
e x ample t h e modes of t ho u gh t of t h e an cie n t G n os t i c sys

t ems and t hei r comp r ehensio n of t h e p r oblem of evil
w
.
J a cob B Oh m e as a Ge rm an mys t i c bo rn in 1 5 75 at ,
A lt Seidenbe rg near G Orli t z in Silesia

-
Like David h e
w
.
as in his childhood a shephe rd Havin g ser ved f ro m .
his fo u r t ee n t h yea r as a shoemake r s app ren t i ce an d bei n g ’

1 52 TH E H I ST ORY O F T H E D EV L I .
spon t aneou s His edu cat ion as ve ry limit ed and he w

w w
,
.
as only s u pe r fi cially familiar it h t h e t heo ries of Pa ra

cels u s (Theoph ras t u s Bombas t von Hohenh eim 1 4 93
w
,
Kaspar S ch en kfeld (1 4 90 and V alen t in

W ei gel ( 1 5 33 His o n sys t em is ori ginal i t h w w
him I t is mainly du e t o a r efle ct ion on t h e Bible hi ch w
w
,
.
he r ead i t h a deeply reli giou s spi ri t bu t p rese rvin g at

t h e same t ime gr eat independen ce of t ho u g h t .
J acob B oh me con ceives God as t h e u nfat homable
g r o u nd of e x is t en ce as ,
t h e Ung r a n d His bi .
og raph er in t h e Eu
cy clopm di a B ri t an n i ca
says of his philosophy

“
N at u re ris es ou t of
H im we s in k in t o H im
ww
.
,
Th e s am e i
v e h en oi
fe t ed in t h e co l e r d lo gic of
S pin oz a, is so m e t im e s se t
V IG N m B or JA OB
C B oH M R
'
s B oort o r: r un
T n ag g p ou ) p g 01? M AN ,
as i de as at h e I s t I cal .
Ill us t rat in g t h e t h ree pr in ciples w

hi h p c d
erv a e B oh m e s
T ran s lat in g
’
li f e, con s is t in g o f the pr in ciple s f G d a d

o
t h o u gh t o u t o f t h e u n co u t h
oo n
E v il as f d d i Ti
u n ol e n m e .
d iale ct o f m at e rial sy m bo ls
w
hi h dou b t s s o m e t im es w
h e t h e r h e m e an s t h em as
( as to c on e
co n cre t e in s t an ces , o r as p ict o r ial illu s t r at io n s, o r as a m e re m em o
rta
'
t ee/ mica) wfi
h at B oh m e co n ce i e s o f t h e co rre lat io n o f t w
e nd t o v
t riad s o f f o rce s E ach t riad co n s is t s o f a t h e s is an an t it h es is a d , n
a sy n t h es is ; an d t h e t w
.
,
o ar co n e ct e d by an im po rt an t li n k
e n In
t h e h idd e n lif e o f t h e G o dh ad w
.
h ich is at o n ce [ Vic/ t a d A lley

e ,
i s n ,
ex is t s t h e o rig in al t r iad iz A t t ract io n D iff u s io n an d t h e ir re su l

,
v .
, , ,
t an t t h e A go n y o f t h e u n m an if e s t e d G o dh e ad T h e t ra sit io n is n
m ad e ; by an act o f w
.
,
ill t h e d iv in e S pirit co m e s t o L igh t ; an d im

m ed iat e ly t h e m an if e s t e d lif e appe ars in t h e t riad o f L o v e E x pres ,
T H E D A W N OF A N EW ER A . 153
s io n , an d t h eir res u lt an t V isib le V ariet y . As the act io n o f co n t ra
r ies an d t h eir res u lt an t are e x plain e d the re lat io n s o f so u l, b o dy

free w
,
an d s p irit ; of goo d ill ; o f t h e s ph e res o f t h e an

e v il, an d
n d o f t h is w
,
g e l s , o f L u cif er a , o rld .
I t is a m o re d iffi cu lt pro b le m t o acco u n t o n t h is ph ilo so phy

f or t h e in t rod u ct io n of ev il E v il is a d ire ct o u t co m e of t h e
.
p r im a r y p r in c ip le o f d iv i n e m a
ni f e s t a t io n — i t is t h e w rat h s id e
”
of God .
The p roblem of t h e
idea of evil is ve ry p romi
n en t in Jacob B ohme s ’
philosophy and has fou nd ,
a monis t i c solu t ion W it h .
ou t iden t ifyi n g g ood an d
evil he a rrives at t h e con

,
elu sion t ha t t h e e x is t en ce
of evil is in t rinsi cally n e

cess ary an d u navoidable ;
it is u l t ima t ely r oo t ed in
t h e na t u r e of God himsel f .
The yearnin g f o r self real -
T THREE PRI N I PL E H II C S
isat i on cons t i t u t es a s u ff e r
.
F t i pi f j b B oh m b k ron s ece o aco

'
e s oo on
in g in God himself and in t h bj t d ill t t i g h i ligi

"
,
e su ec an u s ra n s re ou s
ph il phy o so
th e act of r evealin g him
w
self his ill manifes t s bo t h t h e b ri gh t and t h e dark as
p e ct of life .
Ja cob Bohme ant i cipat es S chopenhau e r He says .

,
“ ”
in his book on The Th r eefold Life of Man p 56 , .
*H
olze an d fi g ? Gr an d: v on d em D r eyf a clzen L eb en d es Ai en s clzen n a e/I
dem Geh ezm Pr i n a pzen g ifl t lzc/t er 017m ba h r u ng

’
d er d r ey
’ ' '
n fls s Ges ekr zeben

'
n a e}:
g bt t
‘
lzcker E r leu ch t u n
’
g . Am s t er d am . 1 68 2 .
1 54 TH E H I ST O R Y OF T H E D EV L I .
F or all t h in gs st an d in t he w ill, an d in t h e w
ill the y are con
du ct ed If I do n ot co n ce iv e w illawlk to a m y b o dy re m ain e t h
w
.
,
at a s t an d -
s t ill T h e re fore m y ill b h eare t m e, an d if I h av e n o
d esire f or [ m ov in g t o] som e place t h ere is n o w

.
ill in m e B u t if
I d esire som et h in g else it is o f t h e essen ce t h e w
.
,
ill
Th e et ern al w o rd is t h e e t ern al w
, .
"
ill p . . I 7.
Mat eriali t y and sensu ali t y are iden t ified i t h sin w

w w
,
and sin be g ins n ot i t h t h e a ct u al fall bu t i t h lu s t in g ,
sleep bein g a sympt om of t his condi t ion .
B efore Ad am w
h is as in t h e f orm o f an an gel b u t af t er
s lee p
h is sleep h e h ad fl es h an d b lo o d an d t h ere w
,
as a clo d o f t h e gro u n d
,
"
in h is flesh —D ie dr ey Pr i n apzm
'
.
, p . 22 1 .
W it h all his g nos t i c t enden cies Ja cob Bohme is n o t
a du alist bu t a mon is t The d u alit y of life vie ed u nder w

w
.
t h e aspe ct of a hi ghe r u ni t y cons t i t u t es a t rini t y hose

t h r ee pr in ciples are r ep r esen t ed in t h e fr on t ispie ce of
“
Ja cob B ohme s book on t h e s u bje ct as t o overlappin g
’
w
w
spher es hi ch by meet in g p rodu ce a t hi rd domain The re .
is an et er nal g oodness and t he re is an et er nal badn ess

, ,
an d t he r e is an et e rnal mi x t u r e of bo t h The et e rnal .
g oodness con t ains t h e divine spi r i t and all t h e a n g els .
B u t t h e spher e of badness is no less et e rnal I t is in it s

w
.
u l t imat e const i t u t ion t h e mat e riali t y of t h e orld Th e

w
.
o ri g inal Adam (a ki n d of Plat oni c pro t ot ype of man ) as

spi rit u al : his fall be gins i t h his fallin g t o sleep (p w
w
.
_
th e r esu l t of car nal desi r e hi ch chan g es his nat u re

and leads t o t h e creat ion of t h e oman t o t empt him w .
B u t Ja cob B ohme is n ot a du alis t f or he con ceives ,
of t h e t h r ee sphe r es as bein g one He says in his book .
on Th e Tfi r edola L if e o f M p
'
an 1 6 , .
B esch r a bu ng de r d r ey Pr zn a pzen g b t t lzch en

‘ ’ ' ' ' ‘
Wes en s . A m s t er am d . 1 68 2 .
1 56 TH E H I ST ORY OF TH E D EV I L .
E v e ry wk or in d icat es by it s f o rm e ss en ce , an d ch aract e r,
w wif w
,
the i d s om an d v irt u e o f it s k
m a er . No e co n t e m p lat e t h e
gran d ly m arv ello u s ed ifi ce o f t h e v isib le h eav en an d e art h co n sid er ,
t h e ir m o t io n s in q u ire in t o t h e ir e ffi cie n cies an d f o rces an d j u d ge
o f t h e d iffe ren ce s o f t h e b od ies o f t h e cre at u re h o w

, ,
t h e y are h ard ,
an d s o f t gros s an d s u b t ile d ark an d rad ian t o p aq u e an d pe llu cid

'
w e s h all at o n ce d isco v e r t h e t w
, , , ,
h e a y an d ligh t
v : o f old m o t h er o f
t h e rev e lat io n o f G o d v iz d ark n es s an d ligh t w

,
.
, h ich h av e b reat h ed
t h e m sel e s o u t o f all t h eir f orces an d s ealed m iracles an d f o rm
v
t h e m se lv es t o ge t h e r w it h t h e fi rm am en t t h e s t ars t h e e le m en t s
an d all t h e v is ib le co ce i ab le cre at u res w
, , ,
n v h ere life an d d eat h good

, ,
n e s s an d ev il are at o n ce in e ach t h in g T h at is t h e t h ird o f t h e

tw o h idd e n liv es an d it is calle d t im e co n t e n d in g w
.
it h v an it y
T h u s t h is wo rld s t an d e t h in t h e m ix e d life o f t i m e b e t w
.
ee n
ligh t an d d ark n es s as a ge n u in e m irro r o f t h e t w o in w h ich t h e ,
m arv e ls of e t e rn it y are re ve ale d in t h e f o rm o f t im e t h ro u gh t h e
W ord as J oh n an n ou n ces All t h in gs w ere m ad e by it an d w it h

o u t it w as n o t an y t h in g m ad e t h at w
.
, ,
as m ad e
”
.
The Gnos t i c movement and especially it s Je ish w

phase manifes t in g i t self in se ct arian life and in t h e pos t
,
canoni cal li t e r at u r e is of gr ea t e r impo rt an ce t han is g en
w
,
er ally admi t t ed f or it p repa r ed t h e

, ay f or Ch ris t iani t y .
Many Ch ris t ian do gmas s u ch as t h e bodily r es u rre ct ion ,
of t h e dead t h e Messiah as t h e son of man t h e appr oach

, ,
of t h e day of j u d g men t are in t h e Old Tes t amen t Apo c

w
,
r y ph a as it ere t en t at ively p ronou n ced A compre

w
, , .
h en siv e fo rm u lat ion of t h e n e r eli gio u s ideals be g ins t o

be needed ; and t h e people find at last in J es u s of N aza
r et h a leade r w w
hose po e rfu l pe r sonali t y a ff o rds a cen t re
w
aro u nd hi ch t h e fe rment in g innovat ions can crys t allise
in t o an o rg anised ins t i t u t ion t h e Ch r is t ian Ch u r ch des ,
w
,
t ined t o be come a n e and mos t influ ent ial fact o r in t h e

his t o ry of t h e o rld w .
ple of I s rael in th e sy n op t i c g o spel s by t h e Apos t les , es
,
p e c i ally by St Pa u l and ve r y oft en in t h e r evela t ion of

w
.
,
St John Jes u s follo s t h e common belief of t h e t ime in

. .
at t rib u t in g ment al diseases t o t h e possession of demons

w w
,
and e may ass u me t hat he shar ed t h e popu lar vie

w
.
N eve rt heless he speaks u pon t h e hole less of t h e Devil

, , ,
t han do his con t empor ar ies .
The Jes u s of t h e Gospels is said t o have been t emp t ed

w
by t h e Devil in m u ch t h e same ay t hat B u ddha as w
t emp t ed by M a r a t h e E vil On e
, E ven t h e det ails of t h e
w
.
t o s t o ries of t empt a t ion possess many feat u r es of r esem
blan ce .
Ch ris t is very impr essive in depi ct in g t h e evil con

seq u en ces of sin He compar es t h e las t j u dg ment t o t h e
w
.
sele ct ion made by fishe rme n h o g at her t h e g ood fishes

w
int o vessels b u t cas t t h e bad a ay (Mat h x iii
w
, . .
,
H e speaks of t h e r e a rd of t h e g ood and fai t hfu l

“
] E s os C A TI
S NG OU T D E v I L s .
( Aft e r Sc h n orr v on C arols f eld )
.
TH E F IE N D. So w IN G T A R Es A M ONG TH E W HE AT (F
. rom a -
b
G er m an Pict u re B i le ).
D IV ES , N OY I N
E J G L I E AN D L
F , A Z A R IJ S S UF FE RI N G .
(F rom a G er m an -
b
Pict u re B i le ) .
D I V TO RME N TE D
ES IN H LL
E .
( F ro m a G er m an Pict u re B i le
-
b .
)
EA R L Y CH RI ST I A N I T Y . 16 1
receiv e d st t h y go o d t h in gs an d lik ew ise L az aru s ev il t h in gs : but

wh
,
is co m fo rt e d an d t h o u art t o rm en t e d
’
no e , .
as on eart h Dives had t h e dist ress of Laz aru s

An d
w
befo r e his eyes so n o Laz aru s seat ed in t h e bosom of
w
, ,
Ab r ah am sees it h com place n cy t h e pai n s of Dives

, .
CA T I N TO OUTER D A R K N E W HER THER S H ALL B W EE P

S SS E E E INC A N D G N A HI N S G or
TEETH .
(F m a G m a Pi t roB ibl ) er n c u re e
-
.
The keynot e of t h e Ch ris t ian sen t imen t of t h e apos

t oli c ag e is e x p r essed in t h e se cond epis t le t o t h e Thes
salon ian s , w
her e St Pau l says .
No wwb e es e ec h
b ret h ren by t h e co m in g o f o u r L o rd
y o u , ,
j esu s Ch ris t an d by o u r gat h erin g t o get h er u n t o h im

,
.
,
T h at y e b e n o t s o o n s h ak e n in m in d o r b e t ro u b led n e it h e r
“
by spirit n o r by w
, ,
, o rd n o r by let t e r as f ro m
,
u s t h at t h e day o f ,
Ch rist is at h an d .
”
1 62 TH E H I STOR Y OF T H E D E VI L .
St Pau l s belief t hat t h e day of Ch ris t is at hand

’ “ ‘
w
.
is based u pon Ch ris t s ’

o n u t t e r an ces W e r ead in
.
TH E DAY OF T H E R D (A f t M i h la g l )
LO . er c e n e o .
“
A n d h e (j es u s) s aid u n t o t h e m V erily I s ay u n t o y o u t h at
:
‘
t h ere b e s o m e o f t h e m t h at s t an d h e re w h ich sh all n o t t ast e o f

d eat h t ill t h ey h av e s een t h e k in gd o m o f G o d co m e w it h p o w
”
er .
1 64 TH E H I ST O R Y OF T H E D EV I L .
EA R L Y C H R I ST I A N I T Y .
“
F or if wbe eliev e J esu s d ied an d rose again ev en so
t h at
h ich sleep in J esu s w ill G od b rin g w

,
t h em also w it h h im
F o r t h is w e say u n t o y o u by t h e w o rd o f t h e L o rd t h at w
.
“
e
w
,
h ic h are aliv e an d rem ain u n t o t h e co m in g of t h e L o rd sh all n o t

p r ev e n t t h e m w h ic h a r e a s le e p
F o r t h e L o rd h im self sh all d es cen d f ro m h eav en w
.
it h a sh o u t
w it h t h e v o ice of t h e arch an ge l an d w
,
it h t h e t ru m p o f G od ; an d
,
t h e d e ad in Ch r is t S h all rise fi rst
Then w e w
.
‘
h ich are aliv e an d rem ain S h all b e cau gh t u p t o
g e t h e r w it h t h e m in t h e c lo u d s t o m ee t t h e L o r d i n t h e ai r a n d s o :
sh all w e ev er b e w it h t h e L ord
W h ere fore com fort on e an ot he r w it h t h e s e w
.
o rd s
‘
.
When early dis ciples became more and mo re dis

t he
appoin t ed at t h e non appear an ce of t h e Lo rd in t h e clou ds

-
of heaven a pr ominent leader of t h e Ch ris t ian Ch u r ch

w w w
,
r o t e an epis t le t o r evive t hei r fait h hi ch as apt t o

w
,
su ff er by t h e ridi cu le of t hose h o did n ot shar e t his b e

lief W e r ead in t h e se cond epis t le of St Pet er :
. .
T h is s e co n d b elo v ed I n ow
e p is t le , w r it e u n t o y ou ; in b o t h
w h ich I st ir u p y o u r pu re m in d s by w
,
ay o f re m em b ran ce :
T h at ye m ay b e m in df u l o f t h e w or d s w h ich w e re s p o k e n b e
fore by t h e h o ly pro ph e t s an d o f t h e com m an d m en t of u s t h e

, ,
apo s t les o f t h e L o rd an d S av io r :
K n ow in g t h is fi rs t t h at t h ere S h all co m e in t h e las t d ay s
sco ff e rs w alk in g af t e r t h e ir o w
,
,
n lu s t s ,
A n d s ay in g
“
W h e re is t h e prom ise o f h is co m in g ? f o r S in ce
‘
t h e f at h e rs fe ll as lee p all t h in gs co n t in u e as t h ey w
,
, e re f r o m t h e
begin n in g of t h e crea t ion .

’
T h e L o rd is n o t S lack co n cern in g his p ro m ise as s o m e

m e n co u n t s lac k n es s ; b u t is lo n gs u ffe rin g t o u s w ard n o t w
,
illin g
-
t h at an y s h o u ld pe ris h b u t t h at all s h o u ld co m e t o re pe n t an ce
B u t t h e d ay o f t h e L o rd w
, .
“
ill co m e as a t h ie f in t h e n igh t ; in
t he w h ich t h e h eav en s sh all pass aw ay w it h a gre at n o is e an d t h e ,
1 66 TH E H I STORY OF TH E D EV I L .
e le m e n t s s h all m e lt w
i h ft e rv e n t h e at , t h e eart h als o an d t h e wk or s
t h at h e re in sh all b e b u r n t u p
are t
S ee in g t h e n t h at all t h e se t h in gs s h all b e dis s o lv ed w

.
“
h at ,
m an n e r o f p rs o s o u gh t y c t o b e in all h o ly co n v e rs at io n an d god
e n
lin es s ,
“
L o o k in g f o r
h ast in g u n t o t h e co m in g of t h e day o f G o d
an d
w
,
h e re in t h e h e av en s b e in g on fi re sh all be d isso lv ed an d t h e e le
m e n t s s h all m elt w
,
it h f er v e n t h eat ?
N r t h e le ss w
“
ev e e acco rd in g t o h is p ro m is lo o k f o r n ew e,
h eav e n s an d a n e we art h w
, ,
h e re in d we lle t h r igh t e o u s n e s s
, .
w
The p resen t o rld r emains in t h e p o e r of Sat an w
u n t il t h e p r ophe cy of t h e se cond adven t of Ch r is t be f u l
w
filled and e had be t t e r be p repared f or mee t in g his ou
,
Slau g h t s ; as says t h e a u t ho r of t h e fi r s t epis t le of St .
Pet e r
Be so ber be v igilan t b ecau se y o u r ad v ers ary t h e D ev il as
wlk see k i g w
, , ,
a ro ar in g lio n a et h ab o u t , n h o m h e m ay d ev o u r .
”
I n addi t ion t o his old names of Sat an Beelzeb u b

w
, ,
and Devil ( hi ch lat t e r appear s fi rs t in Jes u s Si rach )

w
,
t h e E vil On e is called in t h e N e Test amen t t h e p rince

w
of t his o rld t h e gr eat d ra gon t h e old se rpen t t h e
w
, , ,
p rin ce of t h e devils t h e p rin ce of t h e po e r of t h e air

ww
, ,
t h e spi r i t t hat n o o rket h in t h e children of disbelief ,
t h e An t i ch r is t Sat a n is repr ese n t ed as t h e fou n de r of

w
.
an empi r e t hat s t r u g gles i t h and co u n t e ra ct s t h e kin g

dom of God u pon ea rt h He is po e rf u l b u t less po er . w , w
f u l t han Ch ri st and his a n g els He is co n qu e red and .
doomed t h ro u gh Ch ris t bu t he is s t ill u nfe t t e red

w
, .
*
The ne ly dis cove red fo u rt h book of Daniel con
t ains a s t o ry w
hi ch cha ra ct e ri s es t h e e x pe ct a t io n s of t h e
*
E d it e d by D r E d B r at ke B on n
.
. . 1 89 1 .
1 68 TH E H I ST ORY OF T H E D EV L I .
J e wkk Clz zr zirt ic m E sc/zat ology .
The R evelat ion of St John rit t en bet een 68 and .

, w w
70 A D af t e r N e r o s deat h and befo r e t h e des t ru ct ion of
’
. .
,
Je r u salem p ropo u nds t h e es chat olo gy of ea rly Chr is

w w w
,
t ian it y hi ch closely follo s su ch t r adi t ions of t h e Je s

,
as are p reserved in t h e pr ophet i c books of t h e Old Tes t a

ment Apo crypha
w
.
The au t hor of t h e R evelat ion is a J e Ch ris t ian -
w
,
h o in t h e name of t h e son of m an i n fo rms t h e seven

ch u rches of Asia Mino r t hat God ha t es t h e N i colai t anes
( i 6 and an a n t in o m i s t i c se ct amon g t h e Gnos t i cs

w
.
,
h o acco rdin g t o I r enae u s (I Chap 26 ) r e g a r ded t h e

w
.
, .
Mosai c la t h e nomos as u nessen t ial t o salvat ion The

w w
, , .
arnin g given ou t ag ains t t hose h o say t hat t hey are “
”
Apos t les and are n ot s eems t o be dir ect ed a g ains t St
w w
.
Pau l h o like t h e N i colai t anes is also kno n f or his

, , ,
s t ron g an t in om ist ic p rin ciples and findin g no sin in eat

w
in g i t h pa g ans even t ho u gh t h e meat mi g h t ha v e been
,
*
o ff e red as a sacrifi ce t o idols
w
.
An u npleasan t denu n ciat ion of a follo er of an t i

nomist i c i e Pau line Ch ris t iani t y in t h e ci t y of Th y a
w
, . .
,
t i r a is men t ioned in chapt e r ii verses 20 29

— hi ch
w
, .
, ,
p robably has refe ren ce t o Lydia a selle r of p u rple h o

w
, ,
as bap t ised by Pa u l (A ct s x v i 14 The g reat .
p romises of t h e Lo rd o ff er ed t o t h e fait hfu l t h ro u gh John

t h e Di v ine are s t r i ct ly limi t ed t o t h e J e Ch r is t ian t o w
w w
, ,
him h o keeps t h e la an d holds fas t t o it t ill Ch r is t s ’
se cond advent (ii As a r e a rd Ch ris t acco rdin g

. w ,
1 4 an d I C or 8
*
R om . . .
EA R L Y CH RI ST I A N I T Y .
to John t h e Divine s vision allo s him’

, w t h e g r ea t pleas
u re of des t r oyin g t h e Gen t iles sayi n g : ,
“
A n d h e t h at ov erco m e t h an d k eepe t h m y w o rk s ( i e the
w w
ill I giv e t h e p ow
. .
,
la ) unto t h e en d , t o h im er o v er t h e n at io n s
an d he h all ru le t h e m
s w
i h t a rod o f iro n : as t h e v e s se ls o f a p o t t e r
sh all t h e y b e b ro k e n to S h iv ers ; ev en as I rece iv e d f ro m m y

F at h e r
”
.
St . John believes t hat t h e j u d gment of t h e orld is w

near at hand The Lamb opens t h e seven seals an d fo u r
.
,
men on ho rseback one w w

i t h a cr o n one i t h a s o rd
, , w w ,
on e w
i t h a pai r of balan ces and t h e las t one Deat h fol
, ,
w
lo ed by Hell are let loose The mart y rs of God re
,
.
1 72 TH E H I ST OR Y OF T H E D E VI L .
TH E W O M AN OE BO MI N ATI ON
A .
f
A t er t h e R e ve lat ion of St .
joh n (.B y A lb
rech t D fl rer .
)
EA R L Y C H RI ST I A N I T Y . 1 73
w
John t h e Divine , hi ch is a ve ry impo rt an t book as it
w w
,
embodies t h e vie s of t h e early J e Ch ris t ians con ce rn -
in g God s plan in t h e his t o ry of t h e

’
orld and t h e w
w
,
po er s of evil play in it a most import an t part

w
.
The main p rophe cy of t h e Je ish Ch ris t ian au t ho r

of t h e revelat ion remained u nfu lfilled By a s t r an g e i rony .
of fat e Ju dai c Ch ris t ian i t y disappear ed fr om t h e face of

t h e eart h w
hile Rome be came t h e cen t re of t h e Gen t ile
w
,
Ch ris t ianit y in hi ch capaci t y she r ose almos t t o mo r e

w
,
g lo r io u s po e r t han pa g an R ome eve r possessed t h ro u gh
h er poli t i cal s u pe rio ri t y Ch ris t iani t y as t ho rou ghly w

w
.
Romanised and remained u nde r t h e s ay of R ome u n t il

t h e R efo rma t ion spli t t h e Ch u r ch in t ain and opened w
ne w possibilit ies f or a p rogressive development of Ch r is
t ian i t y no lon g e r s u bje ct t o t h e di ct at es of a co n clave of
,
It alian cardinals an d a Roman pope .
Th e D escen t I n t o H ell .
The belief in Sat an and Hell for m an essen t ial part

of early Ch ris t ianit y and Ch ris t as believed im m edi w
w
,
at ely aft er his deat h on t h e cross t o have bat t led i t h and

t o have conqu e r ed t h e p rin ce of hell Al t hou gh t h e old
.
est man u s crip t s of t h e so called Apos t le s C r eed do n o t

’
-
con t ain t h e p as s ag e
‘
des cended in t o hell

“ ”
hi ch is an , w
addi t ion of t h e seven t h cent u ry t her e can be no dou b t
,
t hat t h e idea a ct u ally p revailed as ea rly as t h e se cond
cent u r y The Gospel of N i codem u s hi ch is commonly w

w
.
,
re g a rded as a p r od u ct of t h e t hi rd cen t u r y d ells on t hi s ,
part of t h e Ch ris t ian belief and o ff e r s a de t ailed accou n t

’
w
of Ch rist s des cen t in t o Hell hi ch in Chap t e rs x v x v i —
w
,
reads as follo s:
TH E H I S T OR Y OF T H E D EV I L .
“
S at an , t h e p r in ce d eat h s aid t o t h e prin ce of
an d cap t ain of
h ell P re pare t o receiv e j esu s of N az aret h h im s elf w

,
h o b o ast e d
t h at h e w as t h e S o n o f G o d an d y e t w
, ,
as a m an af raid o f d e at h
an d s aid M y so u l is e x cee d in g s o rro w

, ,
fu l ev en u n t o d eat h B es id es *
h e did m an y in j u ries t o m e an d t o m an y o t h ers ; f o r t h o se w

, .
h om I
m ad e b lin d an d lam e an d t h o s e als o w h o m I t orm en t ed w it h sev e ral
d ev ils h e cu red by h is w
, o rd ; y e a an d t h o se w h o m I brou gh t d ead
t o t h ee h e by f o rce t ak es aw
,
, ay fro m t h ee .
“
To t h is t h e prin ce o f h ell replied t o S at an W h o is t h at s o
w w
,
p o er f u l p r in c e a n d y e t a m a n h o is a f r aid o f d e at h ? F o r al l
t h e p ot e n t at es of t h e ear t h are s u bj ect t o m y po w er w
,
h om t h o u
b ro u gh t e s t t o s u bj ect ion by t h y pow B u t if h e b e s o pow
,
er . er f u l
in h is n at u re I affi rm t o t h e e f o r t r u t h t h at h e is alm igh t y in h is

d iv in e n at u re an d n o m an can resis t h is pow
, ,
er W h en t h ere fo re
h e said h e w
, .
, ,
as af raid o f d e at h h e d es ig n e d t o en s n are t h ee an d
u n h appy it w
, ,
ill b e t o t h ee f o r ev erlas t in g age s .
“
Th en S at an reply in g s aid t o t h e prin ce of h ell W hy d id s t
t h o u ex pre ss a d o u b t an d w
, , ,
as t afraid t o re ce iv e J e su s o f N az are t h
, ,
b ot h t h y ad v ers ary an d m in e ? A s f or m e I t e m pt ed h im an d
S t irred u p m y o ld p e o le t h e j e w w
,
p s i t h
,
z e a l a n d a n
, g er a ga in s t
h im . I sh arpe n e d t h e spear f or h is s u fferin g ; I m ix ed t h e gall an d

v in e ar an d co m m an d e d t h at h e s h o u ld d rin k it I a d t h
g , ; p p
r e re e
cro ss t o cru cify h i m an d t h e n ails t o pie rce t h ro u gh h is h an d s an d
f eet ; an d n owh is d eat h is n ear at h an d I w

,
ill b rin g him h it h er , ,
s u bj e ct b o t h t o t h ee an d m e
Th e n t h e prin ce o f h ell an sw
.
e r in g s aid T h o u s aid s t t o m e
“
j u st n o wt h at h e t o o k aw T h ey w
,
ay t h e d e ad f ro m m e by f o rce ho
h av e b een k e pt h e re t ill t h ey S h ou ld liv e again u po n eart h w
, .
e re
t ak e n aw ay h e n ce n o t by t h e ir o w
, n po w er b u t by p ray e rs m ad e t o ,
G o d an d t h e ir alm igh t y G o d t o o k t h e m f rom m e W h o t h e n is

t h at j e s u s o f N az are t h t h at by h is w o rd h at h t ak e n aw
,
.
, ,
ay t h e d e ad
f ro m m e w it h o u t prayer t o G o d ? P e rh aps it is t h e s am e w h o t oo k
aw ay f rom m e L az aru s af t e r h e h ad b een f o u r d ay s d e ad an d di d
, ,
“
See M at t h xxv i .
38 .
TH E H I STORY VI L
OF T H E D E .
EA R L Y C H RI ST I A N I T Y .
b ars of iron in su n d er h at h t aken t h e m b ecau se of t h e ir in

. He
iqu it y an d b ecau se of t h eir u n righ t eo u sn ess t h e y are affl ict e d
,
.
A f t er t h is an o t h er pro ph et n am e ly h oly I\saiah spake in

“
, , ,
lik e m an n er t o all t h e s ain t s D id n ot I righ t ly pro ph e sy t o y o u

w h en I w
,
as aliv e o n e art h ? Th e d e ad m e n sh all liv e an d t h ey
sh all rise again w h o are in t h e ir grav e s an d t h ey s h all rej o ice w

,
ho
are in e art h ; f o r t h e de w w
,
‘
h ich is from t h e L o rd s h all b rin g de

liv er an ce t o t h e m A n d I s aid in an ot h er p lace 0 d eat h w h ere is
t h y v ict o ry ? 0 d eat h w
.
, ,
h ere is t h y st in g ?
,
“
W h en all t h e sain t s h eard t hese t h in gs Spok en by I saiah
t h ey s aid t o t h e p rin ce of h e ll Open n ow t h y gat es an d t ak e aw
,
ay
t h in e iron b ars f o r t h ou w ilt n o w b e b ou n d an d h av e n o po w

, ,
er
T h en t h ere w
, , .
as a gre at v o ice as o f t h e s o u n d o f t h u n d er
“
, ,
say in g L if t u p yo u r gat e s O prin ces ; an d b e ye lift ed u p y e

w
, , ,
g at e s o f h e ll a n
, d t h e K i n g o f G lo ry i ll e n t e r i n .
T h e prin ce o f h ell pe rceiv in g t h e s am e v o ice re peat ed crie d ,
ou t as t h o u gh h e h ad b ee n ign o ran t W h o is t h at K in g o f G lo ry ? ,
Dav id replied t o t h e prin ce o f h ell an d said I u n d ers t an d t h e

w A n d n ow
, ,
.
ord s o f t h at v o ice b e cau s e I s pak e t h e m by h is spirit
as I h av e ab ov e s aid I s ay u n t o t h ee t h e L ord s t ro n g an d pow

, .
,
, , er
f u l t h e L o rd m igh t y in b at t le h e is t h e K in g o f G lo ry an d h e is
H e h at h lo ok ed d ow
, ,
t h e L o rd in h eav en an d in e art h . n t o h ear
th e gro an s o f t h e p riso ne rs an d t o s et lo o se t h ose t h at are ap
w
,
p o in t e d t o de a t h A . n d n o t h o u fi l t hy
, a n d s t in k in g p rin ce o f
he ll o pe n t h y gat e s t h at t h e K in g o f G lo ry m ay en t er in
, , f or h e
is t h e L o rd o f h e av e n an d e art h
W h ile D av id w
.
“
as s ay in g t h is t h e m igh t y L o rd ap pe are d in
n ligh t e n e d t h o s e p laces w
,
t he F orm o f a m an an d e , h ich h ad ev e r
befo re b ee n in d ark n ess an d b ro k e asu n d e r t h e fe t t e rs w h ich b e
fore co u ld n o t b e b ro k en ; an d w it h h is in v in cib le p o w
,
e r v is it e d
t h os e w h o s at e in t h e d eep d ark n es s by in iq u it y an d t h e S h ad o w of ,
d eat h by s in I m pio u s D eat h an d h er cru e l o ffi cers h e ar in g t h ese

t h in gs w e re seiz ed w it h f e ar in t h e ir s ev e ral k in gd o m s w
.
h en t h ey
s aw
, ,
t h e c learn ess o f t h e ligh t an d Ch ris t h im se lf o n a su dd e n ap

,
p e a r in g in t h e ir h ab it at io n s ; t h e y c ri e d o u t t h er e f o r e an d s ai d , ,
1 78 TH E H I STORY OF T H E D EVI L .
We are b o u n d b y t h e e t h o u seem es t t o in t en d o u r con f u s ion be

fore t h e L ord W h o art t h o u w h o h as t n o S ign o f co rru pt io n .
b u t t h at b r igh t appe aran ce w

.
,
h ich is a f u ll p roo f of t h y gre at n ess o f

w h ich y et t h o u se em es t t o t ak e n o n o t ice ? W h o art t h o u so po w
,
er ,
f u l an d s o w e ak s o gre at an d s o lit t le a m e an an d y e t a s o ld ier o f
t h e fi rs t ran k w
, ,
h o can co m m an d in t h e f o rm o f a serv an t as a co m
,
m on s old ie r ? T h K in g o f G lo ry d ead an d aliv e t h ou gh o n ce

e , ,
s lain u po n t h e cro ss ? W h o lay es t d e ad in t h e grav e an d art c o m e
dow
,
n aliv e t o u s an d in t h y d e at h all t h e cre at u res t re m b le d an d
e re m o v e d an d n o w
,
all t h e s t ars w
,
h as t t h o u t h y libe rt y am on g t h e
d ead an d giv es t d is t u rb an ce t o ou r le gio n s ? W h o art t h ou w
,
ho
d o st re leas e t h e capt iv es t h at w
, ,
e re h e ld in ch ain s by o r igin al S in
in t o t h e ir f o rm e r lib ert y ? W h o ar t t h o u w
,
an d b rin ge s t t h e m ho
d o s t s pre ad s o glo rio u s an d d iv in e a ligh t ov er t h o se w ho w
,
ere
m ad e b lin d by t h e d ar k n e s s o f S in
“
I n lik e m an n e r all t h e legio n s o f d ev ils w e re s e iz e d w it h t h e
lik e h o rro r an d w
, it h t h e m o st su b m iss i e f e ar crie d o u t an d s aid
v , ,
W h en ce co m e s it 0 t h o u j esu s Ch ris t t h at t h o u art a m an s o

w
, ,
p o e r f u l an d g lo r i o u s in m aj es t y s o b r,igh t as t o h a e n o s p o t a n d v ,
s o p u re a s t o h av e n o crim e ? T h e n t h e K in g o f G lo ry t ram plin g

u p o n d e at h s e iz e d t h e prin ce o f h ll d e p r iv e d h im o f all h is
e
p o w e r
an d t o o k o u r e art h ly f at h e r A d am w
, , ,
it h h im t o h is glory
T h e n t h e p rin ce o f h e ll t o o k S at an an d w
.
it h gre at in d ign a
,
t io n s aid t o h im O t h o u pr in ce o f d e s t ru c t io n au t h o r o f B e e lz e
, ,
b b s d e fe at an d b an is h m e n t t h e s co r n of G o d s an ge ls an d lo at h ed
u
’
,
'
by all r igh t eo u s p rso n s W h at in clin ed t h ee t o act t h u s ? W hy

e
d id st t h o u v en t re w u it h o u t e it h e r re as on o r j u s t ice t o cru cify h im

an d h as t b ro u gh t d o w
, ,
n t o o u r re gio n s a
p e rs o n in n o c e n t a n d r ig h t
e o u s an d t h e re by h as t lo s t all t h e s in n ers im i a d i h t
p o u s n u n r g e o u s
w
,
w
,
p e rs o n s in t h eh o le o r ld ?
“
W h ile t h e p rin ce o f h ell w as t h u s s p e ak in g t o S at an t h e ,
K in g of G lory s aid t o B ee lz e b u b t h e p rin ce of h e ll S at an t h e

, ,
p rin ce S h a ll b e s u bj e ct t o t h y d o m in io n fo rev e r in t h e roo m of
A d am an d h is r igh t e o u s s o n s w
,
h o are m in e Th en j e su s st ret ch e d
fort h h is h an d i n d s aid C o m e t o m all ye sain t s w
, .
, , e, h o are cre at ed ,
n ess o f fl ow e rs t h at t h e s w
e e t o d o r t h e n ce pen e t rat e d e v en u n t o u s
Th e in h ab it an t s o f t h at s pace w e re c lo t h ed w
.
it h t h e ro b es o f r ad i
an t an ge ls ; an d S im ilar w e re t h e ir ro b e s t o t h e ir s u rro u n d in gs
An gels w Th e glo ry o f all w

.
ere h ov e r in g ab ou t t h e m h o liv ed
t h e re w as t h e s am e an d w
.
it h o n e v oice t h e y s an g in glad n es s re
,
s po n s iv e hy m n s o f p rais e t o G o d t h e L o rd in t h at la e S ai d t h
p c e .
L o rd t o u s T h at is t h e place o f y o u r h igh pries t s o f t h e j u s t

:
‘
,
C HRI TI A N R EPRE E N T ATI ON

S S or T H E L A TI
S U DC N E N T .
Sculpt ures on t h e m ain en t r an ce o f t h e C at hd

e ral at B ou rges . F ran ce . F our
y
t een t h cen t u r .
(R eprodu ce df rom K la s s i s clzer Sku lpt u r en s ch a t z ) .
Hell is des cribed in the follo in g w w

o ds r
“
An d I sa w h er place righ t o pposit e rou gh an d b e in g t h e
an o t
w
,
p lac e o f p u n is h m e n t A n
. d t h o s e h o a r e p u n is h e d t h e re a n d t h e
p u n is h in g a n g e ls h a d t h e i r r o b e s d ar k ; a s t h e c o lo r o f t h e air o f
t h e p lace is also d ark : an d so m e pe o ple w ere h u n g u p by t h e ir
t o n gu es : t h ey w ere t h o se w h o h ad b las ph e m e d t h e pat h o f righ t

eo us n ess ; an d u n d ern e at h t h em a b righ t b an e f u l fi re w as lit An d .
h ere w
t as a p it large fi lled w it h b u rn in g d irt ( flcipflop o s) in
an d
w s t u ck w
,
h ich sev eral peo ple h o h ad perv ert ed j u s t ice an d t h e

Th ere w w
,
av e n g in g an ge ls ass au lt e d t h em ere o t h ers t h ere om en :
h u n g u p by t h eir b raid s ab ov e t h e seet h in g d irt T h ey w

.
e re t h o se
w h o h ad ad o rn ed t h e m selv es f or ad u lt ery ; b u t t h o se w
.
.
h o h ad s o iled
t h em se lv e s wit h t h e m ias m a o f t h e ad u lt e ry of t h o se w o m en w e re
h u n g u p by t h eir feet an d h ad t h eir h ead s in t h e d irt an d I s aid

I s aw
, ,
‘
I did n ot b eliev e t h at I s h o u ld e n t e r in t o t h is place m ur .
’
C HRI TI A N R PR
S E ES E N TA TI ON H LL or E .
Sc ulpt u res o n t h e m ain e n t ran ce o f t h C th d

e a l at B
e ra ou rges . F ran ce . F our
tee n t h ce n t u r y .
( R eproduce df ro m K la s s zs clzer S ku lpt u r en s ckat z )
’
det e rs an d t h e ir accom p lice s t h ro wi n fi lled w it h

n t o a n arro wpl ace
ev il v e rm in an d t o rm e n t e d by t h o s e an im als an d s q u irm in g u n d e r
t h is p u n is h m en t W orm s lik e d ark clo u d s assau lt ed t h em Th e

so u ls o f t h e m u rd ere d p eo p le h o w
. .
e v e r s t o o d by an d gaz ed at t h e
, ,
p u n is h m e n t o f t h e ir m u r d e re r s an d s a i d O G o d j u s t is t h y j
: u d
‘
g
B u t n ear u n t o t h at p lace I s aw a place o f t orm e n t in w
,
m en t
’
h ich
t h e b lo od an d t h e s t en ch o f t h e pu n is h ed fl ow ed d ow
.
n s o as t o
182 TH E H I STORY OF T H E D EV L I .
k
m a e a p o o l an d t h ere w w ere om en to w
h om t he b lood re ac h ed
h e m m an y in fan t s s at w
,
up t o t he n ec k; o p p o s it e t h o h ad b ee n
b rou gh t in t o t h e w o rld b e fo re t h e ir s e as on an d t h ey w e re w
, eep in g .
A n d fi ery ray s p rocee d ed f ro m t h e ch ild ren an d bi t t h e ey es o f t h e
w o m en F o r t h ey w e re t h e c u rs e d o n es w h o h ad co n ce iv ed an d
A n d t h e re w e re m en an d w
.
m ad e ab o r t io n s o m e n s t an d in g in
fl am es w it h h alf t h e ir b od ie s an d t h ey w e re t h ro w
.
n in t o a d ark
w w
,
p l a c e an d e r e s c o u r g e d by e v il s p ir it s A n d t h e y e r e d ev o u re d
in t h e ir b o w e ls by w or m s w h ich do n o t die Th ey w ere t h o se w
.
. ho
h ad pe rsecu t e d t h e righ t eo u s an d s u rre n d e red t h e m ; an d n e ar by
t o t h o se again w e re w o m en an d m e n w h o h it t h e ir lip s an d w e re
p u n i s h e d a n d r e c e iv e d h o t i ro n s o n t h e i r e y es T h e y w e r e t h o s e
w
.
h o h ad b las ph e m e d an d b e t ray ed t h e pat h of righ t eo u s n ess Op

w w w
.
p o s i t e t h e m e r e o t h e r m e n a n d o m e n h o h it t h e i r t o n g u e s a n d
h ad b u rn in g fi re in t h e ir m o u t h s T h ey w e re t h o se w h o b o re f als e
w I n an o t h er place w ere flin t s sh arpe r t h an s w
.
it n ess o rd s an d
lan ce s re n d ere d b u rn in g h o t an d w
.
o m e n an d m en in d irt y rags
e re w allow in g o n t h e m in t o rm en t T h ey w
, ,
w e re t h e r ich an d t h o s e
.
w h o re ly in g o n t h e ir rich e s h ad n o t t ak en co m pass io n o n o rph an s
an d w id o w s w h o h ad a co n t m p t f o r t h e co m m an d s o f G o d
e In
an o t h e r large fi e ld w it h m at t er an d b lo od an d se e t h in g d ir t w
, .
e re
t h os e w h o t ak e in t e res t an d in t ere s t on in t ere st Ot h er m en an d

om en w e re t h ro w
.
w n f ro m a h igh pre cip ice an d h av in g re ach e d t h e
b o t t om w
,
e re u r ge d u p again by t h eir as s au lt e rs t o clim b t h e p rec i
ic e a n d w er e t h e n again t h ro w n d ow n an d t h e y w ere giv e n n o

p
T h ey w e re t h ose w
, ,
r e s p it e f r o m t h is t o r m e n t h o h ad po llu t ed
t h e ir ow A n d by t h e s id e o f t h is p re cipice w
.
n b o d ie s as a plac e
w h ich w as fi lle d e n t ire ly w i t h fi re an d t h e re s t o o d t h e peo ple w ho
h ad m ad e w n h an d s carv e d im ages an d w
,
it h t h e ir o w o r s h ip p e d
t h e m in s t e ad o f G o d an d n e ar t h e m w ere m e n an d w o m en w it h
sw i t ch e s w
,
h o b e at t h em an d did n o t ceas e f ro m t h is cas t igat io n
A n d again o t h er w o m e n an d m e n s t o o d n e ar by b u rn in g an d w
.
rig
w w
, ,
g lin g ,a n d r o a s t i n g T h e y. e re t h o s e h o h a d le f t t h e p a t h o f
G od .
We pr f
e er t o om it f th d
ur er e t ails .
184 TH E H I ST ORY OF TH E D EV IL .
Gnos t i c feat u r es of t h e book consist in t h e idea of re

in carnat ion So f or ins t an ce St John is dire ct ly said
.
, , .
t o be a r ein car na t ion of E lias and t h e Apost les are as , ,
mu ch as Ch r is t r e g arded as bein g possessed of a m y st i ,
cal pr e e x is t en ce -
.
The Pi st zs S oph ia r eveals all t h e mys t e ries of t h e

w orld amon g t hem t h e mys t e ries of Hell or as t h e
w
, , ,
E gypt ians called it , Amen t i hi ch is des cribed as fol

w
,
lo s
“
M ary co n t in u ed f u rt h er an d said u n t o j esu s A gain
A nd :
‘
M as t er o f w h at t y pe is t h e o u t er d ark n e ss ? H owm an y region s o f

,
p u n is h m e n t a re t h e re t h e r e in ?
’
A n d j es u s an s w
“
ere d an d s aid u n t o M ary : T h e o u t er d ark ‘
n es s is a h u ge d rago n w it h it s t ail in it s m o n t h ; it is o u t s id e t h e
w
,
o rld an d s u rrou n de t h it com p le t e ly T h ere are m an y re gio n s o f

*
r t h e re are in it t w
.
p u n is h m e n t t h ere in f o e lve,[ m ain ] d u n g e o n s o f

h orrib le t orm en t .
I n e ach d u n geo n t h e re is a ru le r an d t h e f aces o f t h e ru lers

‘
are all d iffe re n t f ro m o n e an o t h e r .
Th e fi rs t ru ler in t h e fi rs t d u n geon is croco d ile f aced an d

‘
F ro m t h e j aw
-
, , ,
it h at h it s t ail in it s m o u t h s of t h is d rago n t h ere

.
co m e f o rt h co ld o f e v ery k in d an d f ree z in g an d all d is e as es o f ,
e v ery k in d : it is called by it s au t h e n t ic n am e in it s re gio n E n ch , ,
t h on in .
‘
An d t he r u ler in t h e seco n d d u n geo n ; i t s au t h en t ic f ace is a
’
cat s : it is calle d , in it s re gio n , C h arach ar .
‘
And the r u le r in t h e t h ird d u n geo n ; it s au t h en t ic face is a
d og s ’
: it is calle d , in it s re gio n , A ch arOch .
‘
And the ru ler in t h e fou rt h d u n geo n ; it s au t h e n t ic f ace is
a s erpe n t s :
’
it is calle d , in it s re gio n , A ch rOch ar .
k
m a es h is C h r is t express h im lf se in q u it e difleren t
'
ser m o n s : t hy
e po i n t , in m y
Opi n ion , t o an ol e rd gn o s ti b
c k oo , or a gn os t ic g p
o s el .
Thi m i d s re n s us o f th m y t h
e s o d d
f t h e M i gar serpen t an d an t icipat es t h e in
-
n u m er ab l m d i e e e v al represe n t at io n s of H e ll as a b ig m ou t e ragon -
h dd .
34 0“ W
wf flm w
0 00 b u 4 “ t in firm s“ Pub 9a m
“ clm beram t frinbfgi ral?fetid!
i
w
n on bin ]! ab m rficnzcth m am a . a
sfl
: m s eruff
m 84 bay I n ifat a
d m o Ru b e:
a
fo m i gci l m na bam pu nz tflbItt m m a l m i: an n a b m lfdi lcbe
'
m fa n unt fi j
’
fi
'
-
‘
Cit in m : M yri a l
a to hu m /b; as! a
a
’
Demo btt u ri am m
’
: m mag
W
fim fi W ” WW “ W W ait “beam M m sm abm amm .
THE TY PI AL C O E PTION OP H LL
C NC E .
G er m an W d t f t h ag f t h R f m at i
oo cu o e e o e e or on .
“ ‘
An d t he ru le r in t h e fift h d u n geo n ; it s au t h en t ic face is a
b lack b u ll s ’
: i t is calle d , in i t s regio n , M arch o u r .
‘
An d the ru le r in t h e s ix t h d u n geo n it s au t h e n t ic f ace is a
b oar s ’
: it is c alle d , i n it s regio n , L am ch am Or .
‘
An d t he ru ler in t h e h d u n ge on ; it s au t h e n t ic f ace is
s ev e n t
a b ear s ’
: it is calle d , in it s re gio n by it s au t h e n t ic n am e L ou ch ar
, ,
.
‘
An d the ru le r in t h e e igh t h d u n ge o n ; it s au t h e n t ic f ace is a
v u lt u re s :
’
it i s calle d , in it s re gio n , L arafi ch .
‘
A n d t he ru le r in t h e n in t h d u n geo n ; it s au t h en t ic face is a
b asilisk s ’
: it is calle d , in it s regio n , A rch eOch .
‘
h d u n g o n are m an y ru lers ; each of t h em
A n d in t h e t e n t e
in it s au t h e n t ic f ace h at h s e e n d rago n s h ead s an d t h at w

,
, h ich is v
’
:
ab ov e t h e m all in t h e ir re gio n is called X arm arOch

, , .
A n d in t h e elev en t h d u n ge o n in t h is regio n als o are m an y

‘
w
, ,
r u lers ; e ach o f t h e m it h au t h en t ic f aces h at h s ev e n cat s h e ad s

’
, , :
an d t h e great o n e t h at is o v e r t h e m is called i n t h e ir region , , ,
R h 6ch ar
wlf h d
.
‘
A n d in t h e t e t un ge o n t h ere are also m an y r u lers ex
cee d in gly n u m e ro u s , e ac h of h e m in it s au t h en t ic
t face h at h seven
,
d o gs ’
h e ad s : an d t h e gre at o n e t h at is ov er t h e m , is called in t h eir
regio n , Ch rém aOr
h ese t w e lv e d u n geo n s w
.
‘
Th ese r u lers, t h en
h ich are in , of t ,
t h e in s id e o f t h e d rago n o f o u t e r d ark n ess e ach h at h a n am e f or ,
e v ery h o u r an d e ach o f t h em ch an ge t h it s f ace e v e ry h o u r
A n d e ach of t h ese d u n ge on s b at h a d o o r w
.
,
‘
h ich open et h t o
t h e h e igh t so t h at t h e d rago n o f o u t er d ark n ess co n t ain e t h t w elv e
d u n ge o n s of d ark n e ss each of w
,
h ich b at h a d oor t h at o pe n e t h t o
t h e h eigh t ; an d an an ge l o f t h e h e igh t w
,
at ch e d at e ach of t h e
L
/ d oo rs o f t h e d u n ge o n s .
T h ese I eo u
‘
t h e fi rs t m an t h e o v e rse e r o f t h e ligh t t h e
*
an cien t o f t h e fi rs t s t at u t e h at h s e t t o w
, , ,
at ch o v e r t h e d rago n les t , ,
The i d ea of I eou , t he fi rs t m an , t h e overseer of t h e lig t t h e an cien t of t h e h ,
fi rst s t at u e , rem in d s u s of t h e arc et h ypal m a n of S im on M agus an d o t h er G nos tics

an d also of t h e A d am of t he C a ala b .
an d s ai d un to M ast er are t h e t orm en t s of t h is dra

t h e s av io u r :
‘
,
g o n t e rr ib le b ey o n d t h e p u n is h m e n t o f all t h e j u d g m e n t s ?
’
T h e s av io u r an s w
“
ere d an d s aid u n t o M ary : N o t on ly are ‘
t h ey m o re pain f u l t h an all t h e ch as t ise m en t s o f t h e j u d gm e n t s b u t ,
e v e ry s o u l t h at s h all b e carried in t o t h at re gio n s h all b e im pris o n ed

'
in relen t les s ice *

in t h e h ail an d sco rch in g fi re w h ich are t h e rein
A n d in t h e d is solu t io n o f t h e w
, .
o rld t h at is t o s ay in t h e ascen s ion

, ,
o f t h e ple ro m a t h e se s o u ls s h all pe ris h i n t h e re le n t le ss ice an d

,
s co rc h in g fi re an d s h all b e n o n ex is t en t f or t h e et ern it y
’
-
M ary an s w
, .
e red an d
“
s aid W o e f o r t h e s o u ls :
‘
o f s in n e rs ! N owt h ere
fore 0 M as t er w
,
het her
is t h e fi re in t h e w
, ,
o rld o f
h u m an k in d o r t h e fi re
in A m en t i t h e fi ercer ? ’
Th e s av io u r an
s wd
ere an d s ai d un to
M ary :
‘
A m en , I s ay
unto t h ee , the fi re in
A m en t i s co rch et h f ar
m ore t h an t h e fi re am o n g
m en , n in e t im es m ore
w
.
‘
A n d t h e fi re hi h c
is in t h e p u n ish m en t s o f
t h e gre at h ao s is n in e c
W EI C HI N G THE E vI L AN D THE G OO D on THE SOU L .
t im es fi erce r t h an t h e fi re
d
R em in in g on e of sim ilar n ot ion s prev alen t in
i n A m en t i
b F hd
.
an cien t E gy t (A ou t I t 50 rom t h e Cat e ral
Fr
. .
A n d t h e fi re W t
‘
h
in A u t un , ance .
)
is in t h e j u d gm e n t s of
t h e ru le rs w
h o are in t h e wy a of t he m id s t , is n in e t im es fi ercer
t h an h m en t s w
t h e fi re of t h e pu n is h ich are in t h e great ch aos
A n d t h e fi re w
.
‘
h ich is in t h e d ragon o f o u t er d ark n ess an d
t h e t o r m en t s w
,
all h ich it co t ain et h are fi ercer f ar t h an t h e fi re

n ,
*
A h an t icipat ion of D an te
'
s ice h ell .
EA R L Y CH RI ST I A N I T Y .
w
hi h i c s in t h e c h as t isem e n t s an d j u d gm en t s of t h e ru lers w
h o are
in t h e wy a of t h e m id s t — t h is fi re is fi ercer t h an t h ey
, s even t y
t im
’
es
w
.
“
And h en d t h is u n t o M ary sh e sm ot e
the s av io u r h ad s ai
h e r b re as t s h e cried o u t alo u d w
,
it h t e ars an d all t h e d isciple s

w
, , ,
it h h er s ay in g ,W oe f o r t h e s in n e rs f or t h e ir t o rm e n t s are ex
: ,
cee din gly gre at .
THE D oo u o r THE D A N E D
N .
(A f t er L u ca Sign orelli )
.
The Gnos t i c Ch ris t ian vie of Doomsday and Hell w

embodies many an cient t r adi t ions of E gypt ian I ndian
w
, ,
and Pe rsian myt holo gy and fo reshado s at t h e same t ime

t h e lat e r R oman Cat holi c vie as r epr esen t ed in medi w
te val art findin g it s poet i cal cons u mmat ion in Dan t e s ’
,
D ivin a Com edia

w
.
Sat an as r eg r a ded by the e arly Ch ris t ians as the

190 I
T H E H STO RY OF T H E D E VI L .
THE TRI N ITY I D E AL o r M E D Ia s L C HRI TI A N ITY

S . Ol
( d G e rm an .
)
. h
R epresen t in g G od as E m peror C ris t as K in g an d t h e, H ly G h t a
o os s the
pr in ciple of lh
ig t
. of d
o r er an d goo gd
ov ern m en t ( R e pr
.o u ce d d f m M th
ro u er .
)
1 92 TH E H I S T OR Y OF T H E D EV I L .
doom t o come The Scenes of t h e las t j u d g ment h o w

w
.
,
eve r have al ay s remained a favo ri t e su bj e ct of Ch ris

w
,
t ian a rt is t s and poe t s t h e keyno t e of

, hi ch
t h r o u g h t h e old Ch u r ch hymn :
D ies irae, d ies illa,

S olv et s aeclu m in fav ila
,
Tes t e D avid cum Sibylla ”

.
TH E I D E A OF SALV ATI ON IN G REE C E
AN D I TALY .
M in (Sho wip6
. r - s (i n ?
) r ail n o
mpofr
M at t . vi . x4 .
H E fi rst cen t u ry of ou r era is a t ime in hi ch t h e w

fear of evil leads t o t h e o rg anisat ion of religion s in
st it u t ion s havin g in V ie w t h e a t o n ement of sin and t h e
redemp t ion of t h e so u l f r om t h e t e rr or s of hell The

w
.
ideas evil sin hell s alvat ion and immo r t al life e re

, , , ,
familiar t o t h e G reek mind even befo re t h e days of Plat o

w w
,
bu t ere s t ill mi x ed u p i t h t h e t r adi t ional myt hology

w w
.
When philosophe r s be g an t o ag e ar ag ai n s t t h e gr oss

idolat ry of G reek polyt heism a fe r men t at ion set in hi ch
, w
pr epared t h e G reek nat ion f or t h e r e cept ion of Ch ris t ian
it y.
“
, w
W e say p repar ed b u t e mi ght j u st as ell say
”
w
t hat it r es u l t ed in t h e fo rma t ion of t h e Ch r is t ian Ch u rch
as an i n s t i t u t ion t o deliver mankind fr om evil The fea r .
of p u nishment in t h e life t o come led in t h e days of sav

ag e ry t o hu man sacrifi ces as a vi ca rio u s at on emen t This
w
.
barbar o u s p ract i ce as abandoned in t h e p rogr ess of civil

isat ion by a s u bs t i t u t io n of animal vi ct ims B u t t h e idea
w
.
lin g e red in t h e minds of t h e people an d as re t ai n ed in

HAD E S .
(G reat ly re d u ce df ro m Al an . I n st . V III .
,
Pict u re of a v ase f o un d at A lt am u ra, represen t in g a pe r io d in w

hi h c t hefa e r
of H ell h ad b e com e grea t l y bd d

su ue an d t h e b elie f in it s t e rrors is o fi se t by t h e
legen d of a re t u r n f ro m t h e realm o f t h e d ad a
e n d t h e con qu es t o f d at h
e
h wPl t a d P ph
.
[ T he u pper cen t er s o th
s l f th N t h
u o n erse on e , e r u e rs o e e er
W ld i t h i pala
or n th
e r f m w it h
ce , pt a e d K aor t h er a d p t h
sce er n n aros , or s cre cu e
h a d a d i h fi ll d w it h f it a d fl w
, ,
lat t h ld i g t h
er o n t e c ross -
orc n K tha
s e ru s n o ers . an ro s
m b t h a abaa b t l t h E gy pt ia y m b l f im m t alit y a d t h d i k
e an s o sc r us ee e, e n s o o or n e r n
d i th m y t i w
-
,
i g
n l
v esse u se n h i h p bably d i it am f m m
e s e r es c ro er v es s n e ro so e un
k w
no n i w it h t h
co n n e x o n a aba U d at h w H a l t a i g t h
e sc r eu s. n ern e e see er c es m n e
th h ad d C b
ree -
e e i erth m m
eru s t f n i g th A h e w
o h i h igi at
en o c ross n e c ero n . c or n es
(see H m o O dy er , y X 5 3) i t h sse fl f C yt 1 a d Py iph l g t h

n e co n H ux o oc os n r e e on er
w w
, , .
m p
es i t t
o n s out h a d l a d i e ro
g b a k t t h pep l
nd Th D a a id
c it ho t h e u er or e n es
it h pla id i t y w
e
w t w
.
at l
e r v esse s o n th igh t h a t h i p e r i hm e r h il S i yph
e r un s en c e s os on
it y ( A y nh ld t h w
,
th l ft ly t a d h ip '
Di
‘
e e m t b m
see s o e N
o re s ev e re xe . re ecess va m o s e
i h
n igh t h a d b t h
er r nl ft t d t th fi
u er e a la l b a h (T h b a h
e x en s o e su erer u re r nc e r nc
ba h w
.
,
i m i i g i m a y im ila pi t
s ss n n n s I t i appa r t ly t a
c u res appl hi h s re n no n e r nc c
w
. .
a a ym b l f N m
s s o i a o e a h es s , l gi t gg t )
s s om e rc e o o s s su es
w
.
Th pp e u t h i
er sce n e ong h t h H ipp d a m ia
e r a d P l p tSh la t
o t i
s a o e n e o s, e er n
Ph y gia
r
p n cai g w i t h
co n vers nM y t i l w h p m i t m a r ai l f m
os . t h o ro ses o re ov e n ro
w h l f Oi a
ee o h a i t i t h a f H ipp dam ia h i f t b id t i k
n om os s c
'
r o n e r ce or o e s u u re r e, a r c
by w
,
hi h h m i i t i
c e re U d
a n s v c or o u s th a t h j dg f t h d ad T i pt l
n ern ea re e u es o e e r o
w
. ,
e m A ia
os . d R h ad a a t hy t h l t t
cu s . an i t h at t it d
m n f pl ad i g
s, ea a it h er n e u e o e n a c se
gre at z eal .
The u pper scen e o n t h e le t f re

pr e se n t s M egara an d h er son s , t h e H er aclides ,
in n ocen t v ict i m s o f fat i lif w
a cr u e lh a h e n e. o re e re com f or t e d B elo wh i t s gro u p
w w
.
e see Orp h eu s it h ly i h a d app hi g t h

re n n , roac n e palace t o as k Perse p h on e f or
a release o f Eur yd i Th E i y
ce . a i
g g d e r n es , o r ven n e m on s (calle d II OI N A I ) in t h e
pict u re ha ve los t th i t ib l pp
e r a a a d l
errt t h e a e r n ce n e e s in ger pass by u n m oles t e d .
]
E ATH O THE C R O A N D I PR OTOTY P

CH RI TS
’
S D N SS TS ES .
B ibli P p (W d t f t h fi f t
a au th
er u m t y)
. oo cu o e een cen u r .
T h im m lat i
e f I aa
o h wC h i t d at h i it
on o s c is o s r s
'
s e n s con n ex o n w
i h h
t u m an
a ifi
s cr a d th
ce . t
n y f th e t
s or
p li f t d p i
o t h wilde se r en e u n e e rn ess e xe m
pli fi es t he
h li g p w f fait h
ea n o er o .
G R EE C E AN D I TA LY 1 97
shade of A ch i ll e s decl ares t h at he ou l d rat h er be u pon w

eart h a day l abo rer in a poor man s em pl oy t han r u ler i n ’
T UC H U L C H A EM ON o
. TH E D r I N EER CH A R UN T H E TR U A N DE M ON o
, E SC r
N AL TORT U R E A OR D I N S CC G To T H E D E A TH W A I T I N PO A V I TIM
, G R C .
B E TR U A
m
u O p F TH E SC NS
(F m a E t H ll i d
wll pi
‘ '
ro n a a ru sc n v se . e en s e
(Par t of a a ct u r e o f a t om bi n t yl ) s e .
C orn et o .
)
the land of t h e dead While t h e oldes t r epo rt s do n ot

w
.
as y et con t ain any refe ren ce t o a r e a rd of t h e g ood (f or

even A chilles Shar es t h e sad fat e of all mort als ) e lea rn w
A N D T E D A U G HTER S or D os I N HAD E
OE N os H AN A S
I at te t i O ) w f h ay w
.
Okn os (i . e .t h Ta dy
, e r ea i g a
or p n hi h i
n ve ne v n ro e o c s de
by t h
d
v ou re e d k y a d t h da gh t
on e n f Da a d a i g t fi ll t h
e u ers o n os en e vor n o e u rn
w
,
it h t a b tt
ou o om
wll d
.
Fi
( r e z e of a R o m an e ecorat ion . V at ican .
)
of t h e t ort u res t o hi ch t h e i cked are s u bj e ct ed w w ,

— Tan
t al u s t h e Danaides Sisy ph os I x ion Okn os
, , , , .
Homer rep resent s t h e dead as u ns u bs t ant ial for ms

w
,
like d ream imag es Ho eve r an e x cep t ion is made in

w w w
.
,
t h e case of He rcu les hose shado is in Hades hile

w
, ,
Hercu les himself h o is an I mmort al lives amon g t h e , ,
g ods in O lymp u s O
( y y
d sse X L 6 01—6 26 ) Ano t he r he r o
w
, ,
hose fat e aft e r deat h is mo re cheerfu l t han t hat of com

mon people is M en elaos B ein g a son in la of Ze u s .
- -
w ,
ON THE F IER Y W HEE L I x I ON .
U d at h a a gi g E i y H ph a t t h m it h f t h g d l k at
n ern e n v en n r n s e es os , e s o e o s. oo s
th w h l h i h a d iwk w
.
e ee , s it h app
n tor at i fa t i
, H i ady t
aren t s s c on . e rm es s re o re u rn
t
o t h U pp
e W ld A h a l gi t h
er or . t y t
rc d d i i t p ti g th
eo o s s av e n o e succee e n n er re n e
s ig ifi a
n f t h a g l lik fi g
c n ce o e n b t h id f I i
e e u res o n o S es o x on
I i a Th alia k i g m m it t d a m d b t w l t at d by Z h im
-
.
x on , e ss n n co e ur e r, u as us r e eu s
lf w w tabl B t t h im i al l t d aft
.
h ad it t d h im a a g
o m e t t hi s ues o s o n e u e cr n us e er
w
se .
H th q
era, e f th g d
ue en o I h pl e h o m b s d l nd h i h
erb t h i
acem e e race a C ou c ore o
Th p Z h d I i f t d t a fi y w
.
th ly a
e u n ru f C ta
r ce o en u rs . e re u h l
on e us a x on as e n e o er ee
i H d
n a es .
Th fi i gI i
e su i
er n m m ly x on
g d d a
s co t h y t h l gi l pon ip it t f
re ar e s e m o o ca rec a e o a
f m g d f t h ky a i l f Z ; b t t h f at
or er o o e s r va f h i d i i it y h
o eu s p l d u e e u res o s v n av e a e
w w
,
i th h m
n e u pt i f
an co n ce l t g h i
on o h l ag i
a er a e f t h m y t h c as n o on e r con sc o u s o e
o ol gi a l ig ifi
c s nf hi d d
can ce o s ee s .
w
e e r abandoned b u t t ransfo rmed Hesiod t ells u s in
n ot
w
.
t h e Theo g o n y of t h e t e rrible s t ru g g le be t een Ze u s and
t h e Ti t ans ; and St Pe t e r
*
hen speakin g in his se cond
.
, w
let t e r of t h e revol u t ion of t h e an gels t hat sinned says
w
,
“ ”
t hat God h u rled t hem do n t o Tart aru s The ex
w
.
p ression ho eve r is obli t e rat ed in t h e ver sion of Kin g

w
, ,
James f or t h e o rd r a p aim poa s (havi n g hu rled t hem t o

w
,
”
Tart aru s ) is t r an slat ed sent t hem do n t o hell “
.
G I A N TO M A H Y
G C TH E G I A N T STO RMI N
S G HE AV N
E . A n an cie n t G ree kf rieze .
W e read in Theo g ony of t h e bat t le bet een Zeu s

t he w
and t he mons t e r Typhon (also called Typhoe u s )
W h en Z eu s h ad d ri e n t h e T it an s o t fro m h e av e n h u ge
v u
w
,
E art h b are h e r y o u ges t b o rn so n T y ph oe u s

n h o s e h an d s
, , ,
in d eed are fi t f o r d eed s o n acco u n t o f t h e ir s t re n gt h On h is

S h o u ld e rs t h e re w
,
e re o n e h u n d re d h ad s o f a s e rp n t o f a fi rce e e e
d ragon play in g w F ro m t h e e y es in h is w
,
, it h d u s ky t o n gu es on .
d ro u s h e ad s fi re s t ru ggle d b e at h t h e b ro w s F ro m h is t e rrib le
en
m ou t h s v o ice s w
.
ere s e n d in g f o rt h e v e ry k in d o f s o u n d in e ffab le
t h e b e llow in g o f a b u ll t h e r o ar o f a lio n t h e b ark i g o f w

,
h elp s n
Th e h u g m on st r w
, , ,
an d t h e h is s o f a s e rp n t e o u ld h av e r ig n d
. e e e e
o e r m o t als u n less t h e S ire o f go d s a d m e n q u i k ly o b s e r d h im

v r
c n ve .
Or rat h er t h e au t h o r of t h e secon d e pist le o f St . Pet er , so calle d .

G REE C E AND I TA LY .
WAR I N H AV E N
E .
f
A t er t he R e velat ion of St j h
. o n (B y A lb
. h t D it rec re r .
)
H ars h ly h e t h u n d e red , an d h e av il y an d t e rri b ly t h e e art h re -

h oe d
ec
aro u n d B en eat h J o v e s im m o rt al f ee t v ast Oly m pu s

’
t re m b le d
H eav e n an d s e a w
.
,
an d t h e e ar t h gro an e d . e re b o ilin g Plu t o t re m .
b led m on arch o f t h e d ead Th e T it an s in Tart aru s t re m b le d als o

b u t J o v e s m o t e T y ph o e u s an d S co rch e d all t h e w
.
, ,
o n d ro u s h e ad s o f
t h e t err ib le m o n s t e r W h e n at last t h e m on s t er w as q u e lle d sm it
t en w it h b low s i t f e ll d ow in t o w
.
,
, n lam e an d Z e u s h u rle d h im , id e
T art aru s .
C HI M R A OP A
E R Ez z o . Th e m on s t er slain by B eller oph on . (N o w Fl
at ore n ce .
)
This des crip t io n r eminds u s n ot o n ly of t h e S e cond

E pis t le of St Pe t er bu t also of R evelat ion x ii 7 9
.
,
—
, .
“
And t h ere w as w ar in h e a e n M ich ael an d h is an ge ls f o u gh t
v .
again s t t h e d rago n ; an d t h e d r ago n f o u gh t a d h is an ge ls ; an d n
p r ev a i le d n o t n e i t h e r w a s t h e ir p la ce f o u n d a y m o re i n h e av e n n
A n d t h e gre at d rago n w
.
as c as t o u t t h at o ld s e rp e n t calle d t h e
D e il an d S at an w h ich d ece i e t h t h e w h ole w o rld ; h e w

,
v v as c as t
o u t i n t o t h e e art h an d h is an ge ls w e re c as t o u t w
,
it h h im
”
.
,
bi rds an d a b u ll I n addi t ion he cap t u res t h e s ift hi n d

, . w
of A rcadia he cleanses t h e st ables of A u g eas t ames t h e
, ,
m an eat in g ma r es of Diomedes
-
co n qu e r s H y poly t e t h e , ,
q u een of t h e Amazon s b ri n g s t h e o x en of Ge ryon fr om

w
,
t h e f ar W es t an d ca rr ies Ce rbe ru s t o t h e u ppe r

, orld .
PER E U S S W ITH THE H EAD OP THE D E A PIT A T D M E D U A C E S .
T he so u l of t h e lat t er is re res e n p t d a m
e all fi g l a
s a si g t h b d y a u re e v n e o n d s t ill
t yi g t
r n t ai t h h ad
o re n e e .
(T erra co t t a f ro m M elos . B au m e is t e r , D en km aler d es

‘
cla s s . A lt er t u m s .
)
The poet Peisan der (w h o lived abo u t 65 0 B C )

w
. .
r o t e an apo t heosis of He rcu les called t h e H er a cle

y
w w
, ,
hi ch con t rib u t ed mu ch t o a rd idealisin g t h e he ro .

G REE CE AN D ITA LY . 205
L at e r G r eek philosophe r s s u ch men as Xenophon and ,
t h e sophist Prodicu s
*
r e g ar ded him as t h e r ealisat ion of
divine perfect ion an d n ow

,
it be came cu s t omary t o look ,
ER E U A N D A D R O ME DA )
P S S N .
Pict u re of an an cie n t A m ph a i N apl (F m Ba m

or n es . ro u eis t er . D d . . cl . A .
. p .
*
Xen M am , ii . I . Plat o Sy m p , , 1 77 B .
f T ren dele n b u rg h as discov e re d a pa ssage co m m en t in g o n t hi s or a s im ilar pic

t ure in A c illes Tat i a d pl i it a f ll w: A d m
h us, n d d ex a ns s o o s n ro e d a, a orn e as t h e
b id f d at h w
r e o it h gi d l
e w a d il i t i d t t wp l A b h C pid
r e . cr o n, n ve s e o o o es ov e er u
w w w
, .
ta d d i h i h i f dd i A d d ld
'
s n g g s en t a e m t p p a at o g en m
n a e re r on o a e n n ro e s o
h d h a tw g a d w
.
n urs e an ig
s B hi d
er d ab th a e it h Ph y gia
n an ov e e n u rse re u r s r n
w
.
ap a d a O th l f t C a i p ia A d m d a m th h h ib i t t h '
c s n rm s n e e ss o e n ro e s o er, o ex s e
f w w
.
, ,
v a it yn h i h th l g d
o c h e i eat d i en ti it h h
accu ses e r, s se e n co n v e rsa on er ser v
a t n s U d at h P
. n ern e fi gh t t h m t w hi h
e rse u s i w it d by t h s e on s er , c sce n e s n esse ree
N id
er e id i g
s . on e r a a h n on d lph i a d t h t h i d
se -
m b li g t h
orse , on e o n a o n, n e r rese n e
t y pi al fi g
c f S y ll u re oTh m t
c difi ah f m t h t y pi l M d a fi g
. e on s er er s e re ro e ca e us u re.
206 TH E H I ST O R Y OF T H E D EV I L .
u pon t he old le gends as pe rve r sions of a deepe r r eli giou s

t ru t h .
, w
E pi ct et u s h o speaks of He rcu les as t h e saviou r ,
I I L I A N C OI N W ITH M D U A H EA D
S C E S -
.
Th e f t h T iq t
u se o e r (t h l g ) i f q
ue r a reet i th th
e s s re u en n e ree corn ered islan d
w
-
.
Th e ears of h at i d i at t h p
e n c bial f t ilit y f Si ily t h
e e rov e r er o c , e gran ar y of R om e .
THE G O R ON EI ON O G S HIE LD O P P N THE

’
H I DI A s s TH N E
A E
f a b t tl w
.
Th h d f th M d i
e ea o e d d by
e usa s s u r ro u n e scen es o it h A m a
a e z on s
w
.
O ne o f t h fi gh t
e (t h m ers i t h t h bald h ad ) i
e an e e s S u ppose d t b a p t ait f
o e or r o t he
a t i t Ph id ia
°
r s s .
and as t h e son of Ze u s says (iii 24 ) , . Do y ou believe

”
all t h e fables of Home r ?
He rcu les is called repelle r of evil lead er
in the fray (n p ép a xos) t h e b ri gh t ly vi ct o rio u s ( x a M w

,
’
z
x os
) t h e celes t ial ( ékziy m o s ) des t r oye r of flies ve r min , , ,
and g rasshopper s (uv za p y os in éx r o os n op on a w

’
) He v v
'
z
w
, , .
,
t h e sola r he ro is iden t ified , i th Apollo t h e su n god in ,

-
t h e n ames p r ophe t (y am s) and leade r of t h e M u ses ,
p o v d a V ér os
)
BE LL ER O PH ON S LAY I NG THE C HIM R A E .
(A t err a co t t a s t at ue o f M elos , no wat t h B it i h M

e r s u se u m
The le gends of Pe r seu s are in many r espe ct s simi

lar t o t h e t ales of He r cu les Pe r se u s t oo t h e Greek .
, ,
p ro t o t ype of t h e Ch ris t ian St Geo rg e is a divine savio u r .

, .
Assis t ed by A t he n e he libe rat es A n d romeda t h e b ride of

, ,
Deat h held cap t ive by t h e ho rrible Med u sa a symbol of

, ,
deadly f righ t l .
‘ '
Th G
e k who; i t lim it d t t h d fi it i f b a t if l a w t h wd
r ee s no e o e e n on o e u u s e u se e or .
( T h
e M de i m
u sa tsi d b y H m en A 6on e
3 4 t ib lo m t
er ,f t h N t h as a e rr e on s er o e e er
W ld ; it w d a a m l t t
,
or as u se s t
n a il a d b
u e th f
o av e r f it d
ev , n ecam e e re o re a av o r e e
G R EECE AND I TA L Y . 209
As a symbol hi ch des t roys evil infl u en ces t h e w ,
Medu sa head frequ ent ly appea rs on shields and coins

-
.
Belle r opho n is an o t her solar her o He rides on .
Pe gas u s a my t holo gi cal represen t at ion of t h e t h u nde r

,
*
clo u d an d slays t h e Chim a r a a mons t e r half lio n half
, , ,
g oa t r ep r,ese n t i n g ba rba r ism and sava g e ry o r some sim ,
ilar evils .
Some of t h e t ales of divine saviou r s may be u l t i

mat ely fo u n ded u pon lo cal Gr eek t r adi t ions bu t many ,
feat u res of t hese reli giou s

my t hs indi cat e t hat t hey
w e re in t r od u ced ea rly
from t h e O rien t hose w
reli gi o n s be g an t o in flu
en ce t h e occiden t al n a c
t ions at t h e ve ry da n of w
t hei r civilisat ion Th u s .
Hercu les is t h e Ty ri an
Baal M elkart h p r obably
w
,
iden t i cal i t h t h e Baby

lonian Bel the COH
_
THE L I ON K I LL N H ERO K O
’
J -
I G or H R S A EA D
q u er o r of Tiama t ; and
w
his t elve labo r s are t h e deeds of t h e su n god in t h e -
w
t elve mont hs of t h e year Ph oeni x like he dies by .
-
v ice on sh i ld Th igi al f t h pp ill t at i i l d — whi h on o n 20 s co or e

e s . e or np o 7 e U er us r .
, c
add t t h f igh t f l app a a

s o e r f t h i pi t
u f d th A p li at A t h
e r n ce o s c u re ou n on e cro o s en s .
Th t at e s
p d d u e re
p 8 b l gro t a
uce ld p oni d f
20G kat a d
e on s o n o er er o o ree r n
d wd w it h w i g w
.
,
th he P ga
o rse i et a y t su s s no hi h b a
s e en o ey it n s, c ec m e v er soon s
m i i g at t i b t
n ev er ss n Th m d r ti u est h at P ga i th
e ym b l f p t
o ern n o on e su s s e s o o oe
a a d w
-
.
i al
c then ia m ly d at
us ba k t t h fif t t h t y f
s on es c o e a f ig
een cen u r o o u r er , n s o re n
t th G
o e k ree
F
{ gi f t h li
u res o ki lli g a i a e al onf -
d A nia t i i
s v ou r a d Are so ou n on s c co n s n on s
y ia y li d
s r n c n er s .
self comb u s t ion and rises in a t ran sfi gu red shape fr om

-
t h e flames of t h e py r e The Je s also approp riat ed t h e w

w
.
fi gu r e of t his solar hero in t h e shape of Sampson hose

s t r en gt h is condi t ioned by his hai r as t h e po er of t h e , w
s u n lies in his r ays .
I n spi t e of t h e s t ro n g admi x t u r e of fo r ei g n my t h
o lo g y He r cu les has be come t h e na t ional he r o of G ree ce
, ,
an d t h e G r eek idea of salva t ion has fo u nd in him t h e
most t ypi cal e x pression hi ch has been mos t beau t ifu lly w
w w
,
o rked ou t by E sch y lu s in a grand t r agedy hi ch rep
P R OM ETHE U T ED S I EY Z EU S To THE ST AKE (O C o ) R R ss AN D E xPOS E D To THE E A L E G
R E UED
SC H ER U L E
EY C S
wi
.
(A v as e f oun d at C h i usi , n o n B erlin . B au m eis t e r , D . d . cl

. A .
, p . I 4Io .
)
rese n t s P rome t heu s (t h e fo re t hinker ) as s t ru gglin g and -
su ff e rin g mankind t ied t o t h e pole of mise ry by Ze u s as

,
a p u nishment f or t h e sin of havi n g b rou gh t t h e bliss of
w
li gh t and fi re do n t o t h e eart h B u t at las t t h e divine .
savio u r He rcu les arrives and killi n g t h e eagle t hat

, , , ,
lace ra t es t h e liver of t h e bold he ro set s him f ree , .
Pr omet heu s and Hercu les are combi n ed i n t o one

p e r son in t h e Ch ris t ian Savio u r Jes u s Ch r is t The sim
w
, .
ilarit y of t h e s t o ry of Gol g o t ha i t h t h e m y t h of Pro

m et h eu s is n ot p u r ely a cciden t al F or obse rve t hat in .
s ome of t h e olde r pi ct u r es as f or ins t a n ce in t h e vase of

,
G REEC E AN D I TA LY . 21 3
t o ry
over t h e t emp t at ions of t he flesh and o t her w
o ldly r
passions .
):
a
Th e on cept ion of evil as hell re ceived a ph ilosoph i

c
cal fo u ndat ion in t h e d u alism of Pla t o h o did n ot Sh r ink w

from depi ct in g it s minu t est de t ails ; and his vie s of t h e w
f u t u re s t at e of t h e so u l it s r e ards in heaven and hell w
w
, ,
are in close agr eement it h C hrist ian do ct rines even in ,
THE TE M P ATI O T N S or C HR ST
I .
(Sev en t h y
cen t u r . M osaic in t h e cat hedral of M on reale Sicil ) , y .
w
mos t of t hei r de t ails it h t h e e x cep t ion of t h e doct ri n e
,
of t h e t ransmi gr at ion of t h e sou l .
Plat o con cl u des his book on t h e R epu bli c (X 6 14

w
.
,
621 ) i t h t h e t ale of Er t h e son of A rm en iu s a man ,
w
,
h o had died and come back t o life f or t h e p u rpose of
g i vi n g info r ma t ion t o mankind c on ce r nin g t h e o t he r
w wo rld hi ch mi gh t serve t o ar n people as t o hat t hey w w

had t o e x pe ct in t h e life t o come Plat o says t h at t his
w w
.
Er a Pam ph y lian by bi rt h as slain in bat t le b u t hen

w w
, , ,
t h e dead e re t aken u p his body as fo u n d u na ff e ct ed by

, , w
decay and on t h e t elft h day as he as lyin g on t h e , w
f u ne ral pile he re t u rned t o life
, Plat o cont in u es .
He [ E r, t h e so n of ] d A rm
t h a t w h
e n iu s e n h is s os ai
u l le f t
t h e b o dy h e w e n t o n a j o u rn ey w it h a great co m pan y an d t h at t h ey
w w w
,
cam e t o a m y s t e rio u s la a t h i h t h t o i n g i
p c e c e r e e re o p e n s n
t h e e art h ; t h ey w e re n ear t o ge t h er an d o v e r again s t t h e m w ere
tw
,
o o t h e r o en in gs in t h e h e av e n ab o v e I t h i t m d ia t e s p a c e
p n e n e r e
t h ere w e re j u d ge s s e at e d w
.
h o co mm an d e d t h e j u s t aft er t h ey h ad
, ,
g iv e n j u d gm e n t o n t h e m an d h ad b o u n d t h e ir S en t e n ce s in f ro n t o f
t hem t o as ce n d by t h e h e av en ly w ay o n t h e righ t h an d ; an d in
lik e m an n er t h e u n j u s t w
,
e re h idde n by t h e m t o d esce n d by t h e
lo w er w ay o n t h e lef t h an d ; t h ese als o b o re t h e sy m b ols o f t h e ir

’
d eed s b u t f as t en ed o n t h eir b ack s

E r s aid t h at f o r ev ery w ro n g w
, .
“
h ich t h ey h ad d on e t o an y
on e t h ey su ff e re d t e n fo ld
”
.
Hell is des cribed as follo s w

A n d t h is s aid E r
‘ ’
w as o n e o f t h e d re adf u l S igh t s w
‘
h ich w e
o u rs elv e s w We w
, ,
it n e s sed ere at t h e m o u t h o f t h e c av e rn an d ,
h av in g com plet e d all o u r e x perien ces w

.
,
ere ab o u t t o reascen d
w
, ,
h en of a s u dd en Ardiaeu s [ t h e t y ran t ] appeared an d sev eral o t h

e rs m o st o f w h om w ere t y ran t s ; an d t h e re w ere als o b esid e s t h e
t y ran t s priv at e in d iv id u als w
, ,
h o h ad b een gre at crim in als : t h ey

w ere as t h e y f an cie d ab o u t t o re t u r n in t o t h e u ppe r w
,
o rld b u t t h e
w
, , ,
m ou t h in s t ead o f ad m it t in g t h em ga v e a r o ar h e n ev e r a n y o f
t h e se i cu rab le S I n n ers or s o m e o n e w
, , ,
n h o h ad o t b een s u fi cien t ly n
p u n is h e d t r ie d t o as ce n d an d t h e n w il d m e n o f fi e ry a s p ec t w h o
w
, ,
e re s t an d i g by an d h e ard t h e s o u n d s eiz e d an d carr ie d t h em o ff

n ,
an d A rdiae u s an d o t h ers t h ey b o u n d h e ad an d fo o t an d h an d an d
t h re w t h em d o w w
,
n an d fl ay ed t h e m it h s co u rges an d d ragged
t h e m alo n g t h e ro ad at t h e s id e card in g t h em o n t h o rn s lik e w
,
oo l
an d d eclarin g t o p as s e rs b y w h at w
, ,
-
e re t h e ir cri m e s an d t h at t h ey
ere b ein g t ak e n aw
,
w ay t o b e cas t in t o h e ll A n d of all t h e m an y
’
t e rrors w h ich t h ey h ad e n d u red h e said t h at t h ere w

.
as n o n e lik e
t h e t erro r w
,
h ich each o f t h em f elt at t h at m o m en t lest t h ey s h o ld u
h e ar t h e v oice ; an d w h en t h ere w
, ,
as s ilen ce o n e by o n e t h e y as
ce n de d w T h es e s aid E r w
,
it h ex ceed in g j oy e re t h p en alt ie s e
an d re t rib u t io n s y et t h ere w
.
, ,
e re b le ss in gs as gre at
”
, .
The philosophi cal lon gin g f or deat h is sat i ri cally de

s cr ibed in one of t h e epi gr am s of Callimachu s h o say s , w
( N o XX
. I V )
he of h eav en s
A m b racia, t o o k leav e of t h e su n in t h e
L e ap t f ro m a w all in t h e h o pe So o n er t o reach t h e B ey o n d ;
N o t t h at h e e er h ad en co u n t e red an ill t h at m ad e lif e t o h im h at e fu l ;
’
M erely b ecau s e h e h ad re ad Plat o s gran d b oo k o n t h e s ou l ’

.
”
The idea of immort ali t y became more and mor e ac

cept ed by t h e masses of t h e people ; bu t t he re e re many w
to w w
hom it as no el come ne s f or it se rved only t o w w ,
enhance t h e fea rs of man s fat e aft e r deat h A cqu ai n t ’
w w
.
an ce it h ot her reli gi o n s r evealed n e t e rr o rs every

w here The E gypt ians dr ead of j u d g men t in t h e n et her ’
w w
.
orld t h e Je s horro r of Gehenna t h e Hind u s lo n gi n g ’ ’
w
,
w
,
f or an es cape fr om f u t u re s u ff e ri n g s ere n o added t o ,
t h e G reek no t io n s of Hades and rende red t hem mor e ,
t e rr ible t han befo r e The Ch ris t ian con cept ion of hell .
is mor e fearfu l and at t h e same t ime dr as t i c t han any one

of t h e older beliefs in fu t u re pu nish men t .
Lu cian t ells t h e s t ory of Pe re grinu s s u rn amed Pro

w
,
t eu s h o aft e r vario u s adve n t u r es be came a co n ve r t t o

w
,
Ch ris t iani t y He ou ld have been fo rgot t en and his

w
.
name ou ld never have been men t ion ed in his t o ry b ut

f or t h e fact t hat in t h e pr esen ce of a g reat cr o d at t h e w
Olympian fes t ivals he b u rned himself t o deat h on a b ig
pile of ood w
w w
.
All t hese s t ran g e fa ct s e re symp t oms hi ch ill u s

t rat ed t h e r eli gio u s zeal of t h e people and char act e rise d
“ C leo m b ro t u s m ay ha b
ve een t h e sam e disciple of Socrat es w
h o is m en t ion e d
in P h d ae o II .
, p 59 C
. . . Th i t
s s ran ge case of su ici d e is allu d d t by S t
e o . A u gu st in e
in de Czv
'
. D ez
'
, I 2 2 —T h e
.
, . v erses are t ran slat e di n t h e origin al m et r e .
G R EE C E AND I TA LY . 21 7
of t h e t imes Fu rt her Plu t arch t ells u s in his

t h e u n res t .
,
M or als t hat t h e s u pe r s t i t io u s ar e chas t ised by t hei r

“
w
o n ima ginat ion of an an g u ish t hat ill never cease ”
w .
He says
W id e open st an d t h e d eep gat es of t h e H ad es t h at t h ey fab le ,
an d t h ere st ret ch e s a v is t a of riv ers of fi re an d S t y gian cliff s ; an d
all is can o pie d w it h a d ark n es s f u ll of f an t asm s of s pect res t h reat

c u in g u s w
,
it h t errib le f aces an d u t t erin g pit if u l cries

”
.
Mr F C Con y beare in his M on u m en t s of Ear ly

. . .
,
Ch r i st ian i ty , says con ce rnin g t h e belief in hell

,
We k
m a e a m ist ak e if w hi
k t h at t h is aw
e t nfu l Sh ad ow w as
n o t cas t across t h e h u m an m in d lo n g b e f o re t h e b irt h o f C h ris t ian
it y . On t h e con t rary i t is a su rv iv al f ro m t h e m os t prim it iv e st age

,
o f o u r in t e llect u al an d m o ral d ev e lo pm en t Th e m y s t e ries of t h e

o ld G re e k an d R o m an w orld s w
.
ere in t en d ed as m od es o f propit ia
t ion an d at o n e m en t by w h ich t o escape from t h ese all b eset t in g -
w
,
t errors an d J es u s t h e M e s siah
, as t h e las t an d b es t of t h e
,
Am j
n
pw r G eoi o f t h e re d e e m in g go d s I n t h e d re ad o f d e at h an d in
t h e b elie f in t h e e t ern al fi re o f h ell w

.
,
h ich perv ad ed m en s m in d s ’
a f ew w
, ,
p h ilo s o p h er s e x ce p t e d Ch r is t ian it y h a d a p oi n t d a pp m it h ’ ’
o u t av ailin g it s e lf of w h ich it w
, ,
o u ld n o t h av e m ad e a S in gle s t ep
t ow ar d s t h e con q u est of m e n s m in d s
”’
.
ww
And h y as Ch rist a be t t er Saviou r t han t h e gods
an d he r oes of G ree ce ? Simply be cau se he as h u man w
and r ealis t i c n ot my t holo gi cal and symboli cal ; he as a
, w
s u ff e r e r and a man
— t h e son of man and n ot a slaye r
, , ,
n ot a conq u e r o r n ot a he r o of t h e fe r o cio u s t ype r u t hless
w
, ,
and bloods t ained ; he fu lfilled t h e mo ral ideal hi ch had

been set up by Plat o w
h o pe rhaps u nder t h e impr es
, ,
sion of E sch y lu s s con cept ion of t h e t ragi c fat e of Pro

’
m et h eu s ,
*
says of t h e perfe ct man h o ou ld r at he r be ww
t han appea r j u s t :
T h ey w
“
ill t ell yo u t h at t h e j u s t m an w h o is t h o u gh t u n j u s t
w ill b e s co u rged rack e d b o u n d ; w ill h av e h is ey e s b u rn t o u t ;
an d at las t af t e r s u ff erin g e v ery k i n d o f ev il h e w
, ,
, , ill b e h u g u p ,
n
”
at t h e p ale .
The s t r an ges t t hin g abo u t t his passag e is t hat t h e

w ord é a d xz d u l ev fi hd er a z hi ch means he W ill be h u n g
v v , w “
” ”
u p at t h e s t ake fi x ed on a pale is an older sy n o
“
or
w
, ,
of t h e N e Tes t amen t t e rm o r a vpo ew commonly

'
nym ,
”
t r anslat ed t o cru cify .
All u din g t o Plat o Apolloni u s a Ch rist ian mart yr , , ,
de clar es :
On e o f t h e G ree k Ph ilo so ph ers s aid T h e j u st
m an s h all b e t o rt u red h e s h all b e s pat u po n a d , , n
las t o f all h e s h all b e cru cifi e d J u s t as t h e A t h e .
n is u s pas s e d an u n j u s t s e n t en ce of d eat h an d ,
ch arged h im f alsely b e cau se t h ey y ie ld ed t o t h e

m o b s o als o o u r S av io u r w
,
as at las t s en t e n ced t o
G m i d e t h by h e law
,
CH 'ST ‘“
a t le ss 1 .
”
I n t h e days of A u gu st u s and his s u ccesso r s t h e peo

w
ple e r e t au ght t o e x pe ct salvat ion t h e dispensat ion of ,
j u s t i ce , pr ot e ct ion peace and p r ospe ri t y f rom t h e em

w w
, ,
p e r o r ; an d j u s t as e have t o day mona r chies he r e t h e -
kin g re g a rds himself as t h e Anoint ed O ne by t h e g race

of God and a repr esent at ive of God on eart h so t h e R 0 ,
man empe ro r arro g at ed t o himself divine hono rs and ,
even philosopher s su ch as Seneca did n ot hesi t at e t o ac

“
S ee b
a ove , a
p ge 2 1 0
w
.
f T h is ge m (a C r is t ian N ehY ear s presen t ) re presen t s t h e

'
d at h
e of a m art y r .
T h e le t t ers A N F T m ean a n n u m n o v u m f eli cem t i b i .
f T h e A polog ya nd A ct s A pollo n iu s , 4 0—4 1

of . Tra n slat e d by F . C . C on y beare
in M o n u m en t s o f E a r ly Ch r i s t ia n it y p 4 7 ,
. .
220 TH E H I ST ORY OF TH E DE VI L .
amon g non Ch rist ians t hey e re pu zzled and fou nd no

-
, w
ot her e x planat ion f or s u ch remarkable coin cidences t han ,
t h e g u iles of Sat an E ven .
t h e mos t pe cu lia rly Ch ris t ian
sacrament t h e Lo rd s Su ppe r ’
w
, ,
as a ccordin g t o t h e t es ,
t im on y of J u st in Mart y r ,
celeb r at ed by t h e Pe r sians in
t h e same ay as by t h e Ch r is w
*
t ians ; and J u st rn I s I n
g e n u ou s eno u g h t o a t t rib u t e
M I HR A M O U ME T OP O
T S N
t his coin ciden ce
N
i t ho u t t h e
S TE U R R E N .
w
sl i gh t est h esrt at I on t o t h e I n
flu en ce of evil spi r i t s Te rt u llian is also a are of many w
w
.
similari t ies bet een Ch u rch ins t i t u t ions and t h e pag an

modes of Mit h ras or ship hi ch obse rvat ion p rompt ed w , w
“
him t o de clare t hat Sat an imi
t at es t h e sacr amen t s of
The Devil ap pear s t o have been

ve ry cu nnin g in t hose days f or ,
if he had n ot darin g spies in

heaven he m u s t himself have ,
ant i cipat ed t h e Lo rd s plans ; f or ’
M ITHR A I S M 1 C Y EO L S .
t h e pa g an ins t i t u t ions spoken
of as Sat ani c imi t at ions s u ch as t h e Pe r sian haoma sacri ,
flee t h e eat in g of cons ecrat ed cakes in commemo r at ion

,
Apo l , 86 .
{ D ei sacram e n t a S at an as afi ec t at De ex h ca s t I 3
w
. . .
. .
f A f t e r C hifi et re pro d uce d f m C W Ki g

ro n T o e re ct se rpe n ts s t an d lik e
M it h a b t w t h w
, . . .
s uppo r t e rs , o n b t h id
o s es . r s, e ee n e s t ars of t he t i ns (t h e D ios cu r i ) ,
h ld t h h
o s e o rses o f the r isin g an d o f t he se t t i n g su n , o r of f
li e an d d at h
e . A b ov e
h i h ad t h
s e e rav e n in t h e sky t h e e m lem s b of s u n an d m oo n U d
n e r n ea t h t he
t abl w
. . . .
eit h t h e co n secr at e re a db
an d t h e cu p d of t h e E u c ar is t h .
G REE C E AN D I TA L Y 221
of t h e dead f or t h e sake of ob t ainin g life immo rt al are

olde r t han Ch ris t iani t y
w
.
The compet i t o r s of Ch ris t ianit y hi ch endeavo r ed t o
M ITHR A THE S AV I OU R (B gh i M m t wat t h L

S . or es i on u en , no e ou vr e n
Th m
“
t b a
e th i
o n u m en ipt i e rs D S li I e i t M it h a
n sc r M it h a
on
“
eo o nv c o r e . r s
a ifi
s cr i ces a a b ll f
n a c thve f gi u f i
or A d g li k t h d ippi g
e or v e n ess o s ns o c s e r n
d fl id ) A p t w
.
bl d all d
oo , c m a eb i “
na (t h se es on l
e sacre th g d u . ser en c ra s on e ro u n .
A sco r
p i p i hon 3 t h b
nc l l
es t 0 t i l A
e y t h
u a t t h
'
s l f t tes a t
c es h p ou e e u rn s o rc u
w igh t d ww wh i h h l k lik a w l w
.
a d ; at t h
r s a d
e r ,A a o n r s . r it
v en , c ere oo s e n o , n esses
th e sce n e O th a thve r ge cd H ve , li a d t h
e su n g dd f ot h m e S
os ,l n e o ess o e oon , e en e ,
d i pa t i t h i h a i t W h t h t h a ifi f t h h ll w
.
.
r ve s n e r c r o s e a p a ti d
er e s cr ly ce o e u s r c se o r on
w C
.
co m m m at d i
e t k
or e s no i g th
no ig ifi a
n f t h M it h
on ce rn n m y t i e s n c n ce o e r as s er e s
w pt t hat i it iat i w by p a
.
lit t l i k
e s no n , e xce n fa t lf m t ifi at i
on s e re en n ces , s s . se -
or c on s ,
l t at i
us r a d w at
on s , a d fi n p b a
er t i n B pt i m
re w a p ro t i d a d M
on s i t h a a s s rac se n r s
w
.
,
a s call d t h m d iat
e f eth e m i i or orf i Th e re t im p ta t
ss o n o f e s n . e m os or n re ere n c s
b id t h m
es es t a
e a
on u m en s
p a g i J t
re i M a t y A
ss p l I es 6 6 a d
n T us t l lia n r r, o , .
, , n er u n ,
P r a es cr h .
4 T h M
a er et i t h a0 . l t h a d m
e a y t a i mr s cu g t h R m a l n vo r es a on e o n so
d i y ga i d i t h
er rr so n e th n p i e n or ern rov n ces .
embody t h e reli g io u s ideals of t h e age f or vario u s r easons ,
failed t o be sat isfact o ry leavin g t h e field t o Ch ris t ianit y ,

w w
,
hi ch in it s main do ct rines as simple and in it s mo r ali t y

di r e ct and p r act i cal B u t it is t o be re g re t t ed t hat t h e
w
.
fanat i cism of Ch ris t ian monks has almos t t ot ally iped

ou t t h e t r a ces of o t he r r eli g io u s aspi r at ions leavin g only
w w
,
s cat t e red fr a g men t s hi ch are ho ever v e ry in t er es t in g

, , ,
t o t h e his t o rian part ly on acco u nt of t hei r simila ri t y t o

,
Ch ris t iani t y part ly t h rou gh t hei r dissimilari t ies

w w
.
,
W e kno of sever al O rient al g od s h o be came fash

ion ab le at R ome amon g hom M it h ras t h e E gypt ian w
w
, ,
Se rapis and I ao Ab r ax as ere t h e mos t celeb rat ed

-
w
.
,
The infl u en ce of Mi t h ras or ship on Ch ris t ianit y is

w ell es t ablished *
W e men t ion espe cially t h e ri t es of
.
bapt ism t h e Eu charis t facin g t h e Orient in p raye r , t h e

, ,
s an ct ifi cat ion of t h e day of t h e su n and t h e celeb rat ion of ,
the w
int e r sols t i ce as t h e bi rt hday of t h e Saviou r Con .
ce rnin g t his lat t e r ins t i t u t ion t h e R ev R obe rt Sinke r , .
says in W illiam Smi t h s D ict ion ary of Chr ist ian A n t iqn i ’
t i es (pp 3 5 7 8 )
— .
‘
As d u ally b len de d w
M it h raicis m it h Ch ris t ian it y ch an gin g
gra ,
it s n am e b u t n ot alt o ge t h e r it s s u b s t an ce m an y o f it s an cien t n o ,
t ion s an d ri t e s pass e d ov er t oo an d t h e B irt hd ay of t h e S u n t h e
w
, ,
v is ib le m an if es t at io n o f M it h ras h im s e lf as t ran s f e rre d t o t h e ,
co m m e m o r at io n o f t h e B irt h o f Ch r is t .
N u m ero u s illu st rat io n s of t h e ab ov e rem ark s m ay b e fou n d

“
in an cie n t in script io n s e g S OL I I N V I C T O E T L UN A E
, . .
,
A E T E R N A E C V E TT I G E RM A N I L I B D U O P A R A T U S
. .
*
y t i f M it h a w i t d d i t G
Th e m s er es o at t h
r s t im f Al
e re n ro u ce n o reece e e o ex
a d
n er Th y gai d m a d m
e i flne t il t h y
o re a h d a lim a i t h
n ore n uen ce u n e re c e c x n e
d t y f t h C h i t ia a M t f t h m a y m m t w
.
secon ce n u r o e r s n h i h th
er os o e n on u en s c e
M it h a w h ip l f t all
.
r s ors th R m a em pi p ially
ov eri G allia a d G m a y
e o n e re . es ec n n er n
dat f m t h i p i d w
.
e ro h it h ad alm t b m a i al f C h i t ia it y
s er o en os eco e r v o r s n .
L eo t h e G reat fi n d s fau lt w it h t h e b an e f u l pers u as ion o f som e

‘
q u ib u s h aec d ies s o le m n it at is n o s t r ae n on t am de N at iv it at e ,
Ch ris t i qu am de n evi , nt di cu n t solis or t n , h on or ahi lzlr videt u r .

( S erm .
zz, § 6, v ol . i .
p .
7 2 , e d . B allerin i ) . A gain , t h e s am e fat h er oh
s e rv e s : S ed h an c adoran dam in cae lo et in t erra N at iv it at em n u l

‘
lu s no b is d ies m agis q u am h odiern u s in sin u at e t n ov a et iam in ,
‘
cle m en t is lu ce rad ian t e co ram ( al t o t am ) sen s ib u s n os t ris m ira
, .
‘
b ilis s acram en t i in gerit clar it at e m
’
1
'
( S er m 26 , I p
f u rt h er cit e on e or t w
. .
, .
“
We m ay o in s t an ces f ro m an cie n t Ch ris
t ian po e t s : P ru d en t iu s in h is hy m n A t N at a/em
, r D om ini t h u s ,
s pe a ks ( Cat h em er i n on , xi . in it .
, 6
p 3 4,
. ed A rev alu s )
‘
Q ui d es t , q da
uo rct u m circu lu m sol j am recu rren s deseri t ?
C h ris t usn e t erris n asci t u r qu i lu cis au get t ram it em Pf
’
P au lin u s of N ola also (Poem a x iv . 1 5 — 1 9, 8

p 3 ,2 . ed . M u rat ori)
N am post s ols t it iu m . qu o C h r is t u s corpo re n at us
Sole n ov o gelidae m u t av it t e m pora b ru m as ,
At q u e salu t if eru m praes t an s m or t alib u s or t u m .
Proce d en t e die, secu m d ecrescere n oct es
Referen ce m ay also b e m ad e t o an ex t ract in A ssem an i ( B ibl Or

h ich sh ow
i 1 63) fro m D io n y s iu s B ar S alib i b ish o p o f A m id a w
. .
s -
, ,
t hi kn s of t h e su n of f
G od a t er t h e B a byl on ian an d y
E g pt ian fa h i s on , as ha v in g
w
i g w
hi h
n s c are of a w
hl o e so m e or h ealin g in fl uen ce .
d
T h e prece in g lin es of t is qu o t at ion ro m C r sos t om ( o rn 3 1 ) plain l h H y f hy .
h h
s t at e t at C r ist s b hd y
ir t a h as ee n b fi d
xe
’
u po n t he day of t h e irt of M it ras : b h h
h
'
On t is day (t h e irt b hd y
a h
of M it ras ) also t h e ir t a b hd y
of C ri s t as lat el h w y
fi d at R m i d t h at w
xe o e h il t t h h at h w b i d w
n or er it h t h i p fa
s e e en ere us e e r ro n e cere
th Ch i ti m igh t p f m t h i h ly it di t b d "
m i
on es . e r s an s er or e r o r es u n s ur e
i wt hy f h
.
S m t w o h m t h i day f
e o l b at i
o s o t om
ou r ce e h r on s or o on or n o s uc
on a t f th bi t h f C h i t a f
cco u n o e th r ak f th
o n w
r s al f t h s or e s e o e re e o e s un
w
.
th d h d f h i
f B t u ay app a
no o t m
er app p i at t
e rs a t ao us
y p ore ro r e n o or ors
w
-
i
p g n i h n a d a
eav en t h t h F a nt f t h e N a t ir t y a de h i l e s i toh m t i a l e vi n e e ve n n e a er
wld (i t h l m t ) a wligh t h i H
,
or n e e e en s f ne bf s y n es , e con e rs on u s e ore ou r v er sen ses .
t h b igh t
e r f H i w d f l a am
n ess o ts on er u s cr en .
1 W h y
“
d t h al a
oes dy l a t h i
e su n l f t h a
re t i t h e? ve e c rc e o e rc c n or
I t Ch i t b
S no p t h a
r st h w h w ill
o rn ut h p t h
on f li g h t ie e r a ? o e a o n cre s e
T ly af t t h l t i w
"
ru er h C h i t i b i t h b dy
e so s ce , en r s s orn n e o
W it h a w h w th w
, ,
neill h a g t h f igid d ay
su n e f th C n i de e r s o e n or n
W h il h i fi i g t m t al t h bi t h t h t w
.
e e s o er n ill b i g t h m
o or s l at io e r a r n e sa v n.
Ch i t w it h t h p g
r s f d ay gi e m m a d t h at t h
ro ress o igh t b d li i g
s v es co n e n s e ec n n .
G REE C E AN D I TA LY . 225
t races of a s im ilar feelin g in t h e E as t ; als o t o a p ass ag e f rom an
an on ym o u s Sy rian w rit er w h o d is t in c t ly re f e rs t h e fi x in g o f t h e
day t o t h e ab o v e cau se ; w how
,
e are n o t d i s p o sed e v e r t o at t ach
m u ch w
, ,
eigh t t o t h is las t a s ag M o r e im p o r t an t f o
p s e o r u r p p
u r o s
. e
is t h e in j u n ct io n of a co u n cil o f R o m e
( 74 3 U t n u llu s K ale n das J an u a

rias et b rom a bru m alia) colere
p r ae s u m p se r it ( ca n 9
’*
L abb e v i
w h ich s h ow
.
, .
s at an y rat e t h at
f or a lo n g t im e af t er t h e f all o f h eat h
e n is m m an y t race s o f h e at h e n rit e s
,
s t ill re m ain ed
”
.
E on lion faced
, the it h , w
key t o rch and meas u rin g st aff
, ,
is a divinit y of conside rable im

po rt an ce in t h e r eli gion of Mit h
r as . He is t h e e an A karan a
(Time u nlimi t ed ) of t h e Z en d
avest a n ot so m u ch a pe r sonali t y
,
as a pe rsonified abs t ract ion repre ,
sen t in g t h e p rimo rdial st at e of ex

ist en ce fr om hi ch Ah u r a Mazda w
is born The se rpen t s coils t hat
.
’
su rro u nd his body rep resen t t h e

revol u t ions of t ime his in g s t h e E O O R Z VA N A
, w ‘
. N E EA R A N A .
U lim it d T im f
fou r seasons His relat ion t o t h e .
n e e
dei t ies of t h e G reek pant heon H eph m st u s , E scu lapiu s , ,
H e r mes and Dionysi u s is indi cat ed by t h e p resen ce of

, ,
thei r emblems .
N h all l b at t h t f J
o on e s y d t h B m alia
ce e r e e Is o an u ar an e ru
w w
.
{ T h t at h
e s p due d a f d i
ere re t h M i t h
ro m f
u ceO t ia h C
s ou n n e raeu o s ere
9 A D ; it w
.
,
V al ier us H a l a d hi er c es d d i at d it i t h y
n s so n s a fig
e cd e n e e ar 1 0 . . s u re
for th fi t t im by L ay d i h i R h h
e rs e M it h
ar Plat L XX
n S im ila
s ec er c es s u r ra, e . r
s tat u esa f d i a i M it h a a
re oun n v r ou s r s c v es .
226 TH E H I STORY OF TH E D EVI L .
Mr . W C Ki n g qu o t es from Flamini u s V acca (N o

. . .
1 1 7) t h e in t e rest in g s t ory of the dis cove ry of an 2Eon

s t at u e as follo s w
“
I re m e m b er t h ere wf as ou n d in t h e v in e y ard of S ig Oraz io
Muti (w w
.
h ere t h e t re as u re as d iscov ered ) oppos it e S V it ale an ,

.
,
id ol in m arb le ab o u t 5 p alm s h igh ( 3 % fee t ) s t an d in g erect u pon

a pe d es t al in an e m p t y ch am b er w it h t h e d o o r w
, ,
alle d u p A rou n d
h im w e re m an y lit t le lam ps in t er ra co t t a se t w
.
,
it h t h eir n o zz les
t ow
,
ard s t h e id o l T h is h ad a lio n s h e ad an d t h e re st o f t h e b ody ’
U n d e r h is f ee t w as a glo b e w
.
,
t h at of a m an h e n ce s pran g a ser
w
.
,
p e n t h i ch e n co m p a s s e d a ll t h e id o l a n d it s h e a d e n t e re d in t o h is ,
m ou t h H e h ad h is h an d s cro ssed u po n t h e b reast : a key in e ach

fo u r w in gs f as t e n e d u po n t h e s h o u ld e rs t w o p o in t in g u p w ard s t w
.
,
d ow nw I do n ot co n sid er it a v ery an t iq u e w
, ,
ard s . o rk b e in g d o n e ,
in a r u d e m an n er ; o r perh aps it is so an cie n t t h at at t h e t im e it

w as m ad e t h e go od s t yle w as n o t y e t k n ow n S ig Oraz io h o w . .
,
ev er t o ld m e t h at a t h e olo gian a J e su it F at h er e x plain e d it s
m e an in g s ay in g it s ign ifi ed t h e D ev il w
, , ,
h o in t h e t im e o f h eat h en
is m r u le d o v e r t h e w
, ,
o rld ; h e n ce t h e glo b e u n de r h is f ee t ; t h e s er
p e n t w h ic h b e g ir t h i m a n d e n t ere d i n t o h i s m ou t h h is f o re t e lli n g
t h e f u t u re w
,
it h am b igu o u s res po n se s ; t h e k ey s in h is h an d s h is
so v e re ign t y o v e r t h e w
,
o rld ; t h e lio n s h e ad t h e ru le r of all b e as t s

’
Th e w in gs s ign ifi e d his pre s e n ce e v ery w h ere S u ch w

.
,
as t h e v e rs io n .
g i v e n by t h e a f o r e s a id F a t h e r I h a v e d o n e e v e ry t h in g t o s ee t h e
id o l b u t S ig Oraz io b e in g n ow d e ad h is h e irs do n ot k n ow w
.
,
. h at ,
h as b e co m e o f it I t is n o t u n lik ely t h at by t h e ad v ice o f t h e t h eo

.
lo gian S ig Oraz io m ay h av e se n t it t o s o m e lim e kiln t o cu e it s

,
.
-
r
dam pn ess f o r it h ad b e e n b u ried m an y an d m an y a y e ar

”
, .
I ao t h e g od it h t h e adorable name (i e Ab r ax as ) w
w
, . .
,
bear s t h e cock s head hi ch is t h e emble m of E scu la ’

,
pin s , t h e g od of healin g W hen So cr at es died he r e .
“b ak i E gy pt ia a d a b wd w
A r s ad n, n m e ns
"
o o n or
"
ore . Th e wd or occu rs
i t h B ib l G
n e 4 43 S
e, a ( t a d i g f
en S d l i ).m a1, . s s n n or a s z e ns
"
n am e . A ba
r xas is
th am
e n t b d d (S K i g Th G t i p
e o e a ore . ee n , e n os cs , .
t h em S om e, in d e e d , se t t h e s t on e in a r in g an d e n grav e u p o n it
w wd w
.
a serp e n t i h t h is h e ad cro i h
ne t y s accord in g
ra , as is pre
s cri b ed by K in g N ech epso s in h is t h ir t e e n t h b oo k .
”
Ho we
sable t hese g nos t i c s u pe r s t i t ions e re in
x cu w
t hose days appea r s f r o m t h e s t r an g e fa ct t hat s u ch a sobe r
man as Galen believed in t h e efi cien cy of t hese am u le t s .
He con t in u es
Of h is I h av e h ad am ple ex perie n ce h av in g m ad e a n eck
t ,
lace oi s u ch s t o n e s an d h u n i d h i k d d ’
g t ro u n t e p at e n t s n e c e s c e n
in g low
,
e n o u gh f o r t h e s t o n e s t o t o u ch t h e
m o u t h o f t h e s t o m ac h an d t h ey p r ov e d t o ,
b e o f n o le ss b e n e fi t t h u s t h an if t h e y h ad
b ee n en grav e d in t h e m an n er laid d o w n by
K in g N ech epsos ”
( D e S im p . M e d I X ) . .
,
.
w
To u s h o h ave gr o n u p u nder w
t h e infl u en ce of Ch r is t ian t radi t io n s ,
t h e idea of rep r esen t in g t h e Good God
u nde r t h e alle g o ry of a se rpen t seems
w
s t r an g e b u t e m u s t bear in mind t hat
,
ot he r people and o t he r a g es had di ff e r

en t ideas asso ciat ed i t h t h e se rpen t w .
To t h e people of t h e Orien t t h e limb

w
less se rpen t as a symbol of mys t e ry
and r ep resent ed heal t h and immor t al
it y . E u sebi u s (I 7) info rms u s : .
,
Th e s e rp e n t n e v er d ies n at u r all y bu t yw
on lhen in j u red by
w
,
v io le n ce , h Ph oen ician s h av e n am ed it t h e go od ge n i s
en ce t he u
A
( g at h o d a
e m o n
) S i m i lar ly t h e E y
g p t i an s h av e calle d h im C n e p h
an d giv e n h im a h aw k s h e ad o n accou n t of t h e s pecial sw

.
’
if t n e ss o f
t h at b ird .
Ser apis , w
hi h c is a Hellenised fo r m of O si ris Apis -
,
G R EEC E AN D I TA L Y . 229
waas w
elig ion hi ch in many respect s resembled Ch ris
r
t ian it y Thei r sacred symbol as t h e cr oss as e kno

. w , w w
*
t h r ou gh Ch r is t ian a u t hor s and E mpe ro r Ad rian (no
w
,
mean au t hori t y in s u ch mat t e r s ) speaks of Se r apis or

shippe r s as Ch rist ians sayin g t hat t hose h o conse crat ed , w
“
t hemselves t o Se r apis called t hemselves bishops of
Ch rist ”
E ven if a lo cal blendin g of Ch ris t iani t y i t h w
w
.
t h e Se r apis cu l t in E gyp t had n ot t aken pla ce e m u st
re co gnise t hat t h e monkish ins t i t u t ions of t h e Ser apean
t emples w
e re an e x act pr ot ot ype of t h e Ch ris t ian monas
t eries w
hi ch o ri ginat ed in E gypt and flou rished t he re b et
t er t han any he r e else w
w
.
The Se rapis cu l t as a r efo rmat ion of t h e old Egy p

t ian O si ris w
o r ship int rodu ced by Pt olemy So ,
t er f or t h e p u rpose of adapt in g t h e old t r adi
t ions of E gyp t t o t h e Helleni c cu l t u re of Ale x
and ria .
Akin in spi ri t but independen t in it s devel S e s

ex
0pm en t is t h e , w
o rship of t h e E gyp t ian Tot t h e ,
ibis headed s cribe of t h e g ods Ori ginally a pers on ifi ca

-
w
.
t ion of t h e moon Tot o r Teh u t i as t h e dei t y of all
w
, , ,
meas u re and t h u s his impo rt an ce gre t o si gn ify t h e

,
”
div ine cosmi c o rde r He is called I bis t h e Glorio u s “
w
.
,
”
and t h e I bis h o p ro ceeded from Pt ah
“
Osi ris t h e
w
.
,
dyin g and res u rre ct ed God is iden t ified it h him as

w
,
”
“
O si ris t h e Ibis t h e Blessed O ne To g e t he r i t h t h e
w
, .
moon god X u n su and M au t he is or shipped in t h e

, ,
t rinit y X u n su M a u t T eh u t i as t h e child eve r bein g

“
- -
born
“
See Socr at es E ccl H is t ” 5
. .
, 1 7, w
hi h c repor t is repeat e d by S o z om en es .
f R . Pie tsch m an n . H er m es Tr i s rn eg i s t os , p 7 . .
Amon g t h e Gr eeks Tot as iden t ified i t h He rmes w w

w w
, ,
h o n o be gins t o play a ve ry p rominen t r 61e as He rmes

Trism egi st os t h e t h ri ce g reat t h e savio u r of sou ls
w
, , .
He rmes is n o ado red as t h e fi rst bo rn son of Zeu s and -
w
,
is even iden t ified i t h t h e fat her of t h e g ods as his repre

sen t at iv e and plenipo t en t iary .
The philosophe r s of t h e t ime bear t h e s t amp of t hei r

age . Th u s Sene ca E pi ct e t u s , Marcu s Au reliu s and
, ,
ot her pa gan sa ges ar e kindred in spi ri t t o t h e Ch ris t ian

r eli g ion ; t hey are u nde r t h e infl u en ce of Plat onism ;
t hey obj e ct t o t h e idola t ry of polyt heism and demand a
H ERM E S. S T A FF O " H ERME

I S . HERME S AS J U P TE I R
S AV I OU R UL
.
or SO S .
p u r e t heism ; t hey speak of t h e fat herhood of God ; t hey

insist u pon mor alit y and are in clined t o conceive t h e sou l
as dist in ct from and s u pe rio r t o t h e body hi ch is re
, , w
g a r ded as i t s t empo r al t abe r na cle and as t h e sea t if n ot , ,
ca u se of all evil
, Y et t hey are philosoph e r s n ot past o r s
.
, .
They ar e t oo a ris t o cr at i c t o appre ciat e t hei r kinship t o

Ch ris t iani t y They even Sho a con t empt f or t h e re
. w
lig io n of t h e vu l g a r and t hey t hemselves appeal t o t h e
,
t hinke r s n ot t o t h e t oile r s n ot t o t h e m u l t i t u des n ot t o

, , ,
t h e poo r in spi ri t .
Gr aeco E gyp t ians developed a reli g iou s philosophy

-
u pon t h e basis of an cien t E g yp t ian t r adi t io n s compiled ,

23 2 TH E H I ST ORY V
OF T H E D E I L .
Ch ris t iani t y , w
hi ch ex pl ains t h e bit t erness it h hich w w
t h e Ch u rch fat he r s r evile g nost i c doct r ines
-
B ut t h e
w
.
g nos t i c s e r e af t er all so simila r t o t h e Ch r is t ians t ha t

”
some Ch u rch fat her s u se t h e name Gnos t i c as a sy n o
-
“
nym f or Ch ris t ians Gnos t i c t eacher s are looked u pon

.
less as s t ran g ers t han as he r et i cs and t hei r specu lat ions ,
have been an import ant fact or in t h e developmen t of

Chr ist ian dogmas .
The g nost i cs as a rul e r epresent t h e demi u rg e i e ,

w w w
, , , . .
t h e a r chi t e ct of t h e orld hom t hey ident ify i t h t h e

w
,
Je ish Y ahveh as t h e fat he r of all evi l They des cribe

, .
him as i ras cible jealou s and reven g efu l and cont r ast
w w w
, , ,
him it h t h e hi ghest God h o had not hin g t o do i t h

t h e creat ion As t h e demiu rg e creat ed t h e orld he has w
w
.
,
a ri gh t t o it , bu t he as overcome t h ro u gh t h e deat h of
Jes u s The demi u rg e t hou gh t t o conqu e r Jes u s hen he w
w
.
let him die on t h e cross bu t his t r iu mph as p repost e r

,
ou s f or t h r o u gh t h e passion and deat h of t h e inn ocen t
ww
,
Jes u s t h e vi ct o ry of God as on and t h e salvat i on of

m ankind be came es t ablished .
O ne pe cu liarly int eres t ing sect of gn os t i cs is called

t h e O phit es ,or serpent w
or shipper s The demiu rge .
(so t hey hold ) on ,r e co g nisin g t h e dan g e r t ha t mi gh t
r es u l t from t h e eman cipat ion of man t h r ou gh g nosi s

(i e kno wled g e or enli g h t enmen t ) fo rbade him t o e at
w
. .
, ,
from t h e fru it of t h e t r ee of kno led g e B u t t h e God

w
.
,
t h e hi ghes t Lord t h e all g ood and all

,
-
ise Dei t y t ook -
,
compassion on man and sen t t h e ser pen t t o ind u ce him
w
t o eat of t h e t ree of kno ledg e so t hat he mi gh t es cape
t h e bonda g e of i gno r an ce in w
hich Y ahveh t h e demi ,
u rg e t r ied t o hold him

, .
G R EECE AND I TA LY . 23 3
The serpent appear s ou many g nos t i c g ems and is

neve r m issin g in t h e Mi t h r as monu ment s Fr equ ent ly it
w
.
is fo u nd on Ch ris t ian devi ces he r e it is somet imes difli

cu l t t o int e r p r e t it as t h e r ep r esen t a t ive of evil
w
.
I r en aeu s an adve rsary of t h e gnost i c vie replaced

w
, ,
t h e de m i u r g e by t h e Devil hom he r e g ards as a rebel

,
an gel havin g fallen by p ride and arr o gan ce envyin g

w w
, ,
God s cr eat ion (A ao h r N o

’ '
He agr ees h o
w
. .
, .
,
ever , i t h t h e g nos t i cs in t hat he maint ains t hat t h e

,
D evil had claims u pon man be cau se of man s sin Jesu s

’
.
,
A SHI P S M O Y E L ISI N G A C HRI TI A N G M w

S E I TH A G NO TIS C GEM .
THE C H U R H C . S ER PE N T .
w
ho eve r havin g paid t h e deb t of mankind has t h e po er
, , , w
t o r edeem t h e so u ls of men f r om t h e cl u t ches of t h e Devil
w h o by havin g t r eat ed a si n less man as a S inne r be came

w
, ,
no himself a deb t o r of man kind .
This j u ridical t heo ry of t h e deat h of Jes u s and his

r elat ion t o t h e Devil w
as fu rt he r elabo r a t ed by O r i g en .
A cco r din g t o O ri g en t h e sacrifi ce of Jes u s is n ot rende red

t o make an at onemen t t o God or sat isfy his feelin g of
w
j u s t i ce ( hi ch is t h e Pr ot es t ant con cep t ion ) bu t t o pay
w
,
off t h e Devil Jes u s is as it e r e a bai t f or t h e Devil

.
, , .
Sat an imag ines he m u s t dest roy Jes u s b u t hav in g su c ,

234 TH E H I ST ORY OF TH E DE VI L .
ceeded in killin g him finds ou t t o his u nspeakable regr et

w
,
t hat he has been o u t i t t ed by t h e Lor d God had set a

w w
.
t r ap an d t h e Devil
, as foolish eno u gh t o allo himself t o
be cau gh t .
Manes a man edu cat ed in t h e Zo r oas t r ian fai t h en

, ,
deav ored t o fo u nd a u nive r sal r eli gion t h r o u gh t h e syn

t hesis of all t h e r elig iou s he kne ; a n d be ca u se Mani w
ch ei sm w
as t his vie is called con t ains many Ch rist ian
, ,
elemen t s it is commonly r e g arded as a Ch rist ian or a

w
,
g n os t i c se ct b u t i t as,s t r o n g ly deno u n ced as he r e t i cal
by St A u gu s t ine Manes t au gh t t h e Pe rsian d u alism

. .
,
C HRI TI A N SY M BOL
S S OP THE C A T A CO M ES .
b u t St .
, w
A u gu s tin e h o fo rm u lat ed t h e o rt hodox Ch ris
t ian do ct r ine de n y in g t h e independen t e x is t e n ce of evil
w w
,
e x plains t h e p r esen ce of S in in t h e o rld by t h e free ill

w w w
i t h hi ch Adam as e n do ed at creat ion and re g ards w ,
e vil as a means t o an end in God s plan of ed u cat ion

’
.
s
a
t:
a
Ch ris t iani t y t ri u mphed ove r pag anism and it did so ,
by embodyin g in it s fab ri c eve ryt hin g t hat in t hose days

was r e g a rded as t ru e and g ood and elevat in g Th u s t h e .
ado rat ion of s t at u es and imag es at fi rs t so vehemen t ly

w
,
deno u n ced by Ch ris t ian s as heat henish as r eint rod u ced

w w
,
i t h all t h e pag a n met hods of o rship t h e b u rnin g of ,

236 T H E H ST O I RY OF T H E D EVI L .
and her oes , w

e r e ret ained and Ch rist ianised The old .
Gr eek savio u r s simply chan g ed names an d be came Chris

t ian saint s or at leas t con t rib u t ed impo r t ant feat u res t o
,
t h e le g ends of t hei r lives .
Ch rist iani t y is a reli gion of peace b u t t h e W est e rn

w
,
nat ions are arlike and at t h e very be ginnin g of t h e

w
,
C h rist ian era t h e need as fel t t o have t h e spi ri t of bel
ST A
. N TH ON Y F 1G H T 1N G T H E D Ev u . ST G O
. E R GE, THE PRI E N C SS . A N D THE
W xT H TH E CRO SS . See pp 239
.
-
240 . D A ON
R G .
(A f t Sal at
er v or R osa ).
(Trad it ion al represen t at ion .
)
lig eren cy onsecrat ed by reli giou s sent iment and r epre

c
s en t ed in s t ru g glin g sain t s and an g els .
The Ch rist ian pat ron saint of fi gh t e rs is St Georg e

w
.
,
and it is nat u ral t hat t h e En glish h o amon g t h e Ch ris ,
t ian nat ions ar e n ot t h e leas t pio u s and at t h e same t ime
n ot t h e leas t belli g e r en t have chose n t h e name of St

,
.
Geo rg e f or t hei r bat t le cry -

.
G RE ECE AND I TA L Y . 23 7
The l e gend and pi ct u r es of St Georg e r emind u s .
st ron g ly of t h e myt hs of Pe r se u s I n it s Christ ian form .
t h e t ale appear s fi r s t in t h e L eg en dz S an ct or u m of J aco
b u s de V o rag ine w h o t ells u s of a pag an cit y t h e nei gh

w w
, ,
borh ood of hi ch as infes t ed by a d ra g on t hat had t o be

appeased by h u man sacrifi ces The mons t e r as finally w
w
.
( slain by St Geo rg e a chival rou s Chris t ian kni ght h o

w
.
, ,
arrived at t h e moment t h e kin g s dau gh t e r as o ff e red as ’
a vict im The p rincess at t h e r equ es t of t h e kni gh t t ied

w w
.
, ,
h er gi rdle r o u nd t h e d ra gon s ne ck h o no
’
alt ho u gh
w
, ,
t h e beas t had been r epo rt ed dead r ises and follo s t h e ,
vi rgin like a t ame lamb t o t h e cit y The people are .
fri gh t ened by t h e si gh t bu t St Geo rge kills him on ce

w
, .
more , t his t ime f or g ood St Geo rg e is ri chly re arded

w
. .
,
bu t he dis t r ib u t es his eal t h amon g t h e poor convert s ,
t h e Kin g and his s u bje ct s t o Ch ris t iani t y and g oes t o
w
,
anot her land he r e he dies a mart yr s deat h

,
’
.
The his t o ri cal St Geo rg e an archbishop of Ale x an

w w
.
,
d ria and a follo er of A ri u s possesses no feat u res hat,
eve r of t h e he roi c dr agon slaye r of t h e le g end A ccordin g

-
.
t o t h e u nanimo u s r epo rt of Ch ris t ian and pa g an his t o
rians he, w
as an abj e ct crin gin g fello
, and hen he had w , w
at t ained t h e hi gh posi t i on of archbishop p roved a cru el
ww
,
and e x t o rt ionat e t yr ant h o as great ly hat ed by t h e

w
people He as deposed by t h e orldly a u t ho rit ies and
. w
p u t in j ail o n Ch r is t mas eve 3 6 1 B u t his enemies
w
, .
,
mos t ly poor people belon g in g t o his dio cese gre t i red

w
,
of t h e delay of t h e la ; a mob b r oke open t h e p rison

door s and lynched t h e deposed archbishop on Jan u ary 1 7 ,
362 w
His violen t deat h as lat e r on r e g arded as a su ffi
w
.
cien t t i t le t o t h e g lo ry of t h e ma r t y r s cr o n The mos t ’

.
impo rt an t servi ce he r ende red t h e Ch u rch consis t ed in

t h e fa ct t hat t h e omcial r e co g ni t ion of an A rian sain t
w
,
helped t o r e con cile t h e follo er s of A riu s .
Gelari u s seems t o be t h e fi r s t R oman Cat hol i c Pope

w h o men t ions St Geo rg e and he kno s no t hin g of his w
w
.
,
l ife b u t co u nt s him amon g t hose saint s

,
h o are be t t er “
A R H A G E L M I H A E L CO QU RI N G
C N C N E A R H A EL M I H AEL H O
C NG C L Dl N G THE
SA T AN . S A LE F O R W
C S SO Ei G H t N G tJ L s .
it
(B y R aph a l I t h L e .
) n e ou vre .
( A f t L Sa
erb b at i
o re n z o eri .
)
w
kno n t o God t han t o I t is difli cu lt t o say
whe t he r His Holiness as cons ciou s of t h e i ro n y of t his w
passag e
w
.
I t is an u nsolved p r oblem h o St Geo r g e cou ld have

w
.
been ident ified i t h t h e dr ag on slayin g dei t ies of an cient -
R epro d u ce df rom Sc h ib l
e e, D a s K los t er .
u z D eo
f Q
’ ’
m ag i s q u a m h om
’ ’
zm bu s n ot z s u n t .
w
i cal mome n t hen only t h e cross saved t h e u n dau n t ed
sain t from defeat d u ri n g a darin g onslau gh t of t h e fiend
in his mos t ho rrible shape (See t h e ill u s t r at ion on page
.
There can s carcely be any dou b t t hat t h e o ri gi nal

w
doct r i n e of Jes u s of N azar et h as an et hi cs of peace ; n ot
o n ly peacefu lness and g en t leness of mind in g eneral bu t ,
peace at any p r i ce and a non resis t an ce t o evil The

-
w w
, .
ar like spi rit amon g lat e r Ch ris t ians an d t h e orship of

w
belli ge ren t archan g els and saint s e r e in t r od u ced in t o t h e
w r i t in g s of t h e ea rly Ch u rch fr om pa g an so u rces and t h e
i m po rt an ce of t his phase of Ch ris t ianit y gre ww

it h it s
e x panse amo n g t h e ene r g e t i c race s of t h e N or t h The .
Teu t oni c nat io n s t h e N o r semen t h e Ge rmans t h e An glo

w
, , ,
Sax ons and t hei r kin hose conve rsion is t h e great es t

,
conq u es t Ch r is t iani t y eve r made proved no less b elliger

w
,
en t t han t h e G r eek and R oman bu t t hey e re t hei r su

w
,
p er i o r s in s t r e n
, g t h in g ene r osi t y
, i n fai rn es s t o a r d
t hei r en emie s , and in p u r i t y of m oral s .
U R OPE .
w
ideal as n ot t o sh ri n k face
it sq u ar ely an d u n flin ch in g ly c w
as t h e
g od of w a r and t hei r nobles t co n s u mma t ion of life w a s
w
,
deat h on t h e bat t lefield They despised t h e co ard

ww w
.
ho as afr aid of ou n ds and deat h They r espe ct ed

w
.
and even hono red t hei r enemies if t hey ere bu t b r ave

w
.
They s co rned de cei t an d falsi t y and o u ld r at he r be hon

est ly defea t ed t han g ain a vi ct o ry by t r i cke ry And t his
w w w
.
vie did n ot remain a me re t heo ry it h t hem b u t as

w
,
pract ised in life The Teu t ons e re r epeat edly defeat ed

ww
.
by t h e R omans by Mariu s C aesar and o t he r s h o e re

, , ,
less scru p u lou s in t hei r met hods of fi gh t in g b u t in t h e

,
lon g ru n t hey remained vi ct orio u s and b u il t a Teu t oni c

empi re u pon t h e déb ris of R ome .
H E L THE GODD E
, S S or THE N ETHER W OR LD .
(B y jo ha n n es Geh rt s )
.
TH E H I STOR Y VI L
OF T H E D E .
w w
and h e rit hes i t h pai n w
hi ch makes t h e w
o ld
r t remble
w
,
in hat men call eart hqu akes .
The mos t r ema rkable feat u r e of Te u t oni c myt holo gy

is t h e co n cep t ion of doomsday or R ag narok (t h e t ili ghtw
D E M ON OL OG Y OF N ORT H ER N E U ROPE . 24 5
of t h e g ods ) bodin g a fi n al des t ru ct ion of t h e o rld in w

w
, ,
cl u din g all t h e g ods A t p resent t h e po e r s of evil are

w w
.
fet t ered and s u bd u ed b u t t h e t ime ill come hen t hey

w w
,
ill be set loose Loki t h e Fen ris olf t h e Mid g ar d ser

w
.
, ,
pent and Hel it h t hei r army of frost giant s and ot her

w
, ,
w
.
evil bein g s ill app roach ; H eimdall t h e a t chman of

w w
, ,
t h e g ods ill blo his ho rn and t h e Asas p repar e f or

w
, ,
bat t le The combat on t h e field Vi grid ill be in t e r

w
.
n ecin e f or t h e Asas ar e t o die hile ki llin g t h e mons t er s

w w
,
of i ckedness hom t hey en co u nt er and t h e flames of

w w
,
M u spil ill devo u r t h e re cks of t h e u nive rse

w
.
The orld had a be ginning it t her efore m u st come

w w w
,
t o an end ; b u t hen t h e o rld is dest royed a n e heaven

w w
and a n e eart h ill r ise from t h e r e ck of t h e old one w
ww w
,
and t h e n e orld ill be bet t e r t han t h e old on e Leif

w
.
t h r as er and his ife Lif (rep resen t in g t h e desi re f or Life

and po t ent ial Life ) r emained con cealed du rin g t h e cat as
t roph e in H odm im er s g rove and e re n ot harmed by t h e
’
w
w
flames They n o be come t h e pa ren t s of a n e r ace w
w w
.
t hat ill inhabi t t h e n e abode called Gim el (t h e Ger

w
,
man H im m el) and amon g t hem ill be fo u nd Odh in

w it h his sons , Tho r Baldu r F ro and all t h e ot her Asas
, , ,
.
Chr ist ian i ty Teu t om sed

'
When Ch ris t iani t y sp read ove r N o rt hern Eu r ope it

c w
ame int o cont act i t h t h e Te u t oni c and Celt i c nat ions
w w
,
h o added n e ideas t o i t s sys t em and t ransfo rmed sev

eral charact erist i c feat u res of it s orld vie w
Ch r is t iani t y -
w
.
t o day is essent ially a Te u t oni c r eli g ion

-
The et hi cs of
w w
.
Ch ris t ianit y hi ch fo rme rly as ex p ressed in t h e sen

w
,
”
t en ce R esis t n ot evil
“
be g an in a greemen t i t h t h e
, ,
c ombat ive spi ri t of t h e Teu t on race mo re and more t o

w
,
emphasise t h e ne cessit y of s t ru ggle N ot only as t h e .
fi gu re of Ch ris t con ceived aft er t h e model of a Teu t oni c

w ar kin g t h e son of t h e emp er or W hile his dis ciples b e
-
, ,
came his fai t hf u l vassals ; n ot only did t h e a rchan g els
ass u me t h e feat u res of t h e Asas t h e great nort he rn

w
,
g ods , W oda n Dona r ,F r o and o t he r

, s ; n ot,only e r e t h e
old pa g an feas t s chan g ed in t o Ch ris t ian fes t ivals ; t h e

Y u le t ide be came Ch ris t mas and t h e O s t a ra feast in t h e
w
sp rin g as celeb rat ed in commemor at ion of Ch r is t s res ’
u rr ect ion ; b u t t h e individ u al fea t u r es of t h e evil po w

er s of t h e N o rt h w
e re also t ransfe rr ed t o Sat an and his
hos t .
Te u t oni c le gen ds an d fai ry t ales frequ ent ly me n t ion

t h e Devil and t he r e he possesses m any feat u res t hat r e
,
mind u s of Lo ki I n addit ion t h e ice giant s of t h e N o rse

w
.
,
men t h e N if elh ei m of t h e Sax o n s t h e N e t he r o rld of

, ,
-
t h e I r ish all con t rib u t ed t hei r sha re t o t h e pop u lar no

, .
t ions of t h e Ch r is t ian demonolo gy of t h e Middle A g es
w w
.
” “
The very name hell is a Te u t oni c o rd hi ch o ri gi
n ally si g nified a hollo w
space or a cave u nde rg rou nd and
w
,
denot es t h e realm of Hel Loki s dau gh t e r The ei rd ’
w
, .
and t e rrible app ea ran ces of t h e g ods t oo er e re t ained , ,
f or t h e ado rnmen t of demonia cal le g ends ; and Odh in as

s t orm god be came t h e ild h u n t e r
-
“ ”
w
w w
.
D r E rns t K r au se h o is bes t kn o n u nde r his

,
w
.
n om de plu m e of Ca ru s S t e rn e has u nde rt ake n t h e ork ,
of p r ovin g t h e N o rt he rn infl u e n ce u p on Sou t he rn fai ry

t ales and le g ends
*
He finds t hat all t h e myt hs hi ch
. w
symbolise t h e deat h and r es u rr e ct ion of t h e su n g ivin g ,
“ Di T j b g
e N
ro a d E
ur p
en Gl gor C l Fl m m i g
-
uro as 8 93
. o au . ar e n , 1 .
24 8 TH E H I ST O R Y OF T H E D EVI L .
Dan t e s vision is by no means t h e p rodu ct of his o n

’
w
imaginat ion I t embodies a gr eat n u mbe r of old t r adi
.
t ions Dan t e reprodu ced in his des crip t ion of Sat an and
w
.
hell t h e my t holo g i cal V ie s of t h e N ort h so pop u lar in

his days His cant os n ot only r emind u s of U lysses s ’
w
.
and V i rgil s j ou rney t o t h e N e t h er orld b u t also and

’
-
w
,
mainly of Kni gh t O ain s des cent in t o St Pat ri ck s Pu r

’
.
’
D A N TE ’
S I CE H E LL . é
(B y G u s tav e D or ) .
g at ory in I reland and of t h e V ision of hell as des cribed

,
by Beda A lbericu s and Chevalie r T u n dalu s I n t h e last

, , .
son g of t h e I nfe rno Dant e des cribes t h e r esiden ce of t h e

w
,
sove rei g n of hell hi ch is s u r ro u nded by a t hi ck f og so

, ,
as t o make it ne cessary f or t h e poe t t o be led by t h e hand

of his gu ide The re t h e ice palace s t ands almos t in acces -
w
.
sible t h ro u gh t h e cold blizzards t hat blo abo u t it ; and

DE M ON OLOGY OF N ORTH ER N EU R OPE . 24 9
t h e re t h e e of hell and his mos t cu r sed fello s s t and

rul r w
w it h t heir bodies part ly fr o z en in t h e t r ansparent ice
w
.
Dant e s port rai t u r e of t h e evil demon hom he calls

’
w
Dis agrees e x act ly it h t h e appearan ce of t h e p rin ci
p a l N o rt he r n dei t y o f evi l , as he as commonly r eve r ed w
among t h e Cel t s t h e Teu t ons and t h e Slavs Dis has
, , .
t h ree faces : one in fr on t and one on each side The mid
w w
, .
dle face is red t hat on t h e ri gh t side hit ish yello , t hat -
w
,
on t h e left side bla ck Th u s t h e t ri n i t y idea as t r ans

, .
ferred t o Sat an on accou nt of t h e ill shaped idols of t h e -
cru de art of N o r t he rn civilisat ion Dant e s des crip t ion of ’

.
D is r eminds u s n ot only of t h e t h r ee headed b oar g ian t - -
of t h e E dda , H rim Grim n ir , h o lives at t h e doo r of

-
w
deat h b u t al so of t h e t rinit y of variou s pagan g ods , espe
,
cially of T ri glaf t h e t r i u ne dei t y of t h e Slavs

, .
When Bishop O t t o of Bambe rg convert ed t h e Pom e

r an ian s t o Ch r is t iani t y he b roke in 1 1 24 t h e t hr ee
, , ,
headed Triglaf idol in t h e t emple of St et t in and s ent it s

head t o Pope Hono riu s II at R ome D r K rau se su g
w
. . .
g es t s t ha t sin ce Dan t e h o as an ambassado r of F lo r en ce

w w
,
visit ed R ome in 1 301 m u s t have seen i t h his o n eyes

,
t h e head of t h e Pome ra nian Tri g laf it is by no means ,
impossible t hat he u sed it as a p rot ot ype f or t h e descr ip

t ion of his t rini t a rian Sat an .
7716 Gian ts .
It is int er es t in g t o obse rve t h e t r ansfo rmat ion of t h e

w w
old Teu t oni c g ian t s h o ere plain person ifi cat ion s of
t h e cr u de forces of nat u re int o Ch r is t ian devils, N o rt h .
ern my t holo gy r ep r esen t s t h e g ian t s be t hey mou nt ain

w
,
g ian t s s,t o r m g-
ian t s f r os t g ian
, t s f o g g ian
-
t s or ha t n,ot -
, ,
as s t u pid and t hey are frequ en t ly conqu ered by t h e is

,
w
dom of t h e g ods or by h u man cu nnin g and i n ven t ion
w
,
.
The re are i n nu me r able le g ends hi ch p rese rve t h e old

con cep t ion and simply r eplace t h e names of g ian t s by
w
devils ; an d e can obse rve t hat all t h e conq u es t s of man
ove r nat u re are in t h e old sense of t h e Teu t oni c my t h
w
,
olo g y des cribed as ins t an ces in hi ch g iant s or devils

w w
,
are o u t i t t ed i n on e ay or ano t he r .
The gian t s as r epr esen t at ives of mou n t ai n s for est s

w
, , ,
rive r s lakes and t h e soil of t h e ea rt h are al ay s ben t on
w
, , ,
colle ct i n g t h e r en t t hat is du e t o t h e o ner of t h e land

w
,
f or m en are me r ely t enan t s of t h e ear t h hi ch by ri gh t ,
belo n g s t o t h e gi ant s The gian t s envy men t hei r com

w
.
fo rt and t ry t o des t roy t heir o rk Thu s t h e f og giant .

-
G re n del appears at n i gh t t ime in t h e h all of Kin g H r odh -
g ar and devo u r s a t ea ch visi t t hi r t y men Beo u lf t h e w

w
.
,
su n he r o fi gh t s
-
, i t h him an d cu t s o ff his arm ; he t hen
e n cou nt er s Gren del s mo t he r t h e g ian t ess of t h e mar sh
’
w
,
hence t h e f og rises and finally s u cceeds in killi n g bo t h

,
G rendel and his mo t her

w
.
The parades of gian t families hi ch form an impor

t ant feat u r e of D u t ch and Flemish car nivals may be a
r eli c of olde r cu s t oms r ep r esen t in g visi t s of t h e lo rds of
t h e gr o u nd colle ct in g t hei r ren t s hi ch is give n in re w

w w
,
f resh m en t s hile t h e people sin g t h e g ian t so n g *

it h -
t h e r ef r ai n
“
K eer u em s om , j
r eu z en , r eu z en
j
[ R e t u rn o n ce m o re lit t le gian t , lit t le gian t .
]
Floeg el
'
s Ges ch zch t e d es Gr ot es k K o m isch en
'
-
. by E belin g. p . 286 . q u ot es t he
gi an t
-
son g as s u n g in Y pern .
been bu ilt in a similar ay w

A gh os t appeared hile t h e w
w
.
fort ress as in t h e p ro cess of b u ildin g and demanded t hat

w w
,
the ife of one of t h e t h ree kin g s h o shou ld b rin g t h e

food t o t h e masons on t h e nex t day Shou ld be en t ombed
in t h e fou ndat ion Bein g a you n g mot her she w as per
w
.
,
m it t ed t o n u r se h er baby , and a hol e as lef t f or t hat
w w
p u rpose hi ch as closed as s oon as t h e child as w
w eaned .
We r ead in F N ork s Sitt en an d Gebr au c/ze (D as

’
w
.
K lost er V ol X II ) t hat
, . . hen in 1 8 1 3 t h e ice b roke t h e
dam of t h e river Elbe and t h e en ginee rs had g r eat t rou ble
in r epai ring it an old man add ressed t h e dike inspe ct or -
w
, ,
sayin g : Y ou ill neve r repair t h e dike u nless y ou b u ry

“ ‘
”
in it an inno cen t lit t le child , and Grimm add u ces even
a mo re modern ins t an ce (S ag en p 1 095 ) hich dat es w
w
, .
f rom t h e year 1 8 4 3 Wh en t h e n e b rid g e in H a

“
lle
w
.
”
as b u ilt G rimm t ells u s t h e people t alked of a child
“
w
, ,
”
hi ch shou ld be b u ried in it s fou ndat io n s .
So lon g di d t hese s u pe rs t it ions con t in u e aft er t h e

cr u el ri t e had been abandoned ; and t hey er e held n ot w
w
,
only in spit e of t h e hi ghe r mo rali t y hi ch Chris t iani t y

t au gh t b u t even i n t h e nam e of Ch ris t iani t y
, I n Tom .
m as eo s Can t i Papu lar i an ins t an ce is qu o t ed of t h e

’
voice of an archan g el fr om heaven biddin g t h e bu ilder s

w w
of a all ent omb t h e ife of t h e archi t e ct in it s fou n
dat ion The p ract i ce is he re re g arded as Ch ris t ian and
w
.
it is appar ent t hat t he re are ins t an ces in hi ch Ch ris t i an

w
au t ho ri t ies ere s u ffi cie n t ly i g no rant t o san ct ion it f or
w
,
even t h e erect io n of ch urches as s u pposed t o r equ i r e t h e

same cru el sacrifi ce ; and t he re e re cases in hich , ac w w
co rdin g t o t h e spe cial san ct i t y of t h e place it as deemed , w
DE M ON OL OGY OF NORT H ER N EU R OPE . 25 3
ne cess ary t o b u ry a p riest b ecau se children or om en w

w
,
e r e n ot r eg arded as su fi cien t I n G iin t h er s S ag en bu e/z ’
w
.
aes D eu tselzen V olkes (V ol I

’
p 3 3 ff ) e read t hat t h e
w
. .
, . .
S t r assb u rg cat hed ral requ i red t h e sacrifi ce of t o hu m an

, w
lives an d t h at t o b rot h ers lie b u ried in it s fou ndat ion .
l e Po wf
er o Evi ! Ou t it t ed w .
The p resen ce of all t h e b ig bo lders t hat lie s cat t ered w

w
in t h e lo lands of Germany is at t rib u t ed ei t her t o giant s
or t o t h e devils ; t hey ar e some t imes said t o be sand
g wr ains hi ch g ian t s r emoved f r om t hei r S hoes or t hey

w w w w
,
e re t h ro n do n in an ge r hen t hey fou nd t hemselves

cheat ed ou t of t hei r o n by t h e it of mo rt als w w
w
.
The re is a M ai r e/zen of a farmer h o u nder t ook t o

t ill he re t ofor e u n cu lt ivat ed gr o u nd an d t h e Devil (t hat
is t o say t h e giant h o o ned t h e land and had seen

, w w
n o t hin g e x cep t s t e rile r o cks and desolat e dese r t s ) g az ed
w it h as t onishment at t h e gr een plant s t hat sp ran g from

t h e eart h He deman ded half t h e cr op an d t h e farmer
w w
.
,
left him his choi ce he t her he ou ld t ake t h e u pper

or t h e lo w
er half When t h e De v il chose t h e lo e r w
w w
.
half t h e farmer plan t ed heat an d hen t h e u pper half

w w
, , ,
he plant ed t u rnips leavin g him n o t h e s t u bble and n o

w
,
t h e u sele ss t u r nip t op s Whi chever ay t h e Dev i l t u rned

w w
.
‘
he as ou t i t t ed .
The s t ory came in it s mi gr at ion sou t h t o A rabia

w w
he re it as dis cove red by Fried ri ch R iickert w
,
h o re t old
w w
,
”
it in hi s poem Th e D evil O u t i t t ed , 1 h i ch M r E
“ ’
. .
“
G ri m m ,
M d r ch en , NO . 1 89Deut s ch e M y t h olog ie. N O 98 8
. . . “ fluenh ofi .
N O 3 77
. . Th i ele, D dm
‘
s ch e
‘
Sag e”, N O 1 33 . .
{ D er bet r ogen e Tm f el .
F L Gau ss of Chi ca go , has kindly t ran slat ed f or

. .
, the
spe cial p u rpose of qu ot at ion in t his conne ct ion :

Th e A rab s t illed t h e ir fi e ld s align ,
T h en cam e t h e D e il in a fl are v
P ro t e st in g H alf t h e w o rld is m in e
Of y o u r cro p s t oo I w
,
an t m y sh are
’
, .
,
Th e A rab s d f or t h ey are sly

s ai
T h e low e r h alf w
, ,
e ll giv e t o t h e e
’ ’
B u t t h e D e il alw
,
vay s aim in g h igh

, ,
Replie d I t s h all t h e u ppe r b e l

‘ ’
Th ey t u rn ip s so wd e all o e r t
’
h e ir fi e ld
w
,
An d h en he cam e to h are t h e crops,

s
Th e A rab s t oo k the s u b s o il y ie ld ,
And t he De v il go t t h e t u rn i p t o ps ,
And w
h en h e r y ear cam e ro u n d
an o t
Th e D e v il s p o k e in w rat hf u l s co r n
‘
T O h av e t h e lo w er h alf I m b o u n d l
’ ’
Th e A rab s t h e n s o w ed w h eat an d corn ,
W h en cam e t h e t im e again to s h are ,
Th e A rab s h eaves pe ll m ell

t ook t h e s -
T h e D e v il t o ok t h e s t u bb les b are
A n d f ed w it h t h em t h e fi re o f h e ll .
The re are inn u me rable o t he r le g ends of s t u pid devils
w
.
A mille r of t h e Devil mill in Klei n bau t zen t ied t h e Devil

-
w
t o t h e at e r heel A smi t h w
*-
h o f or his hospi t ali t y on ce
w
had a ish gr an t ed by Ch ris t be w
.
i t ched t h e Devil and

w
,
placed L u cife r t h e chi ef of devils on his an vil hi ch

, ,
frigh t ened him so m u ch t hat t h e smi t h w

,
hen he died
w
, ,
as n ot admi t t ed t o h ellf l A n d t he r e is a h u mo ro u s Ger

’
m an folk son g of a t ailo r

-
hi ch be g ins , w
Pr eusker B licke i n di e v a t er ld n di s ch e V or z ezt , I
' ’
. .
, p . 1 83 .
f M en t ion ed in G rim M ar ch en
' '
m s .
en g ag ed in t h e fab ri cat ion of a E u charist cu p t h e D evil

w
,
su ddenly appe ar ed t o him B u t t h e saint as n ot afraid ; .
he t ook t h e pin ce rs ou t of t h e fi re and seized t h e nose of

w w
Sat an h o ran off it h a ho l and never a g ai n dared t o
, w
moles t him Th e even t is commemo r at ed in an old
.
rhyme t h u s ,
St D u n st an as t h e st ory goes
.
, ,
On ce pu lled t h e D e v il by t h e n ose
W it h red h o t t o n gs w
-
h ich m ad e h im roar
Th at h e w
,
as h e ard t h re e m ile s or m o re
”
.
An of b r avery is t old of St Cu t hber t Sir Gu y

act
w
. .
Le Scoope (as Thomas I n g oldsby t ells u s closely follo ,
in g t h e ch roni cle of Bol t on ) e x pe ct ed compan y b u t fi n d ,
in g at t h e appoin t ed hou r t h e banqu et hall empt y be cau se

w
,
t h e gu es t s had been kept a ay t h r o u gh a bad j oke of t h e
invit in g messen g er he called on t h e Devil and t en t hou

w
,
sand fiends t o eat t h e dinner and t ake all t hat as t her e

w it h t hem t o t h e inf e rnal r e gio n s The Devil came it h . w
his devilish company an d all t h e folk of Sir Gu y fled leav
ww
,
i n g t h e li t t le hei r behind h o as at on ce seized by Black

,
Jim t h e leade r of t h e fiendish company I n his an x iet y

w
, .
Sir Gu y cried t o St C u t hbe rt of Bol t on . h o act u ally ,
made his appear an ce in t h e shape of an old palme r an d

w
fo rced t h e demo n iac cr o d t o su rr ender t h e child bu t he
w
,
g ene r o u sly allo ed t hem t o r emain as t h e g u es t s of Si r
Gu y addin g
,
‘
B u t be m o d erat e , p r ay b er t h u s m u ch
,
— an d re m e m
S in ce y o u re t reat e d as G e n t le m e n s h ew
,
’
y o u rs elv es s u ch
, ,
A n d d o n t m ak e i t lat e B u t m in d an d go s t raigh t
’
H om e t o bed w
,
h en y o u ve fi n ish ed— an d d o n t s t e al t h e plat e

’ ’
N or w re n ch o f f t h e k n o ck er— o r b ell f ro m t h e
ga t e .
DE M ON OL OG Y OF N O T R H ER N EU R OPE . 25 7
W alk aw ay lik e re spect ab le D e v ils in pe ace
lark w it h t h e w
, , ,
A n d don t at ch o r an n oy t h e police
’
H av in g t h u s said h is say Th at P alm er grey

Took u p lit t le L e S coope an d w alk d coolly aw
,
ay
’
,
Wh ile t h e D em on s all se t u p a H ip 1 hip h u rray 1 ’
TH E L E EN
G D OP S T C U T H EE R T
. .
(F
rom t he I ng old s by L eg en d s .
)
Th e n fe ll t o ot h an d clawo n t h e v ict u als as t h ey ,
H ad b e e n gu e st s at G u ildh all u pon L ord M ay or s day

’
A ll scram b lin g an d scu fllin g f o r w h at w

,
as b e fo re em
’
,
N o care f o r preced e n ce or com m o n d ecoru m ”

.
S t ill ano t he r s t o ry of sain t ly co u r ag e is t old

ww
Medard h o hil e on ce prom en adin g on t h e Shore
,
the , w
R ed Sea in E gypt sa O ld N i ck carryin g in a b ag a
n u mbe r of los t sinne rs The saint t ook compassion on
w
.
t h e poo r so u ls and sli t Sat an s b ag open he reu pon O ld ’

,
N i ck s p risone r s es caped
’
.
T H E L EG EN D or ST M
. E DA RD .
( F ro m t h e I ng old s by Leg en ds ) .
Aw a wt
y e n t h e Q u ak e r — aw a y w e n t t h e B ak e r
Aw
,
ay w
,
en t t h e F a
r i r— t h at fi n e f at G h o s t
W h o se m arro w
,
Old N ick H ad in t e n d e d t o p ick ,
D re sse d lik e a W o od coc k an d se rv ed o n t o ast ,
Aw
ay w
en t the n ice lit t le C ard in al s N iece
’
,
A n d t h e pre t t y G rise t t es , an d t h e D o n s f rom S pain ,

And t he C o rsair s crew ’
, An d the co in clip p in g
-
j w e ,
A n d t h ey d, like lam pligh t e rs , t h e p lain

’
s cam pe r o v er
All t hese s t ories are Ch rist ianised pag an no t ions of

evil co n qu e red ei t he r t h rou gh cleve rness and it or by w
divine assis t ance ; and even t h e chu rch doct rines of Sin
THE D E V I L '
S B RI D E OV ER T
G HE R EU SS .
an d salvat ion are based u pon pre Ch ris t ian con cept ion s
-
u l t imat ely dat i n g ba ck t o h u man sa crifi ces and t h e mys
t ic r i t es of cannibalism in w
hi ch man hoped t o part ake of
D E M O N O L OG Y OF N ORTH ER N EU ROPE . 26 1
divi n i t y and immor t ali t y by eat in g t h e flesh and d rinkin g

t h e blood of his in ca rna t ed God or his r ep r esen t at ive .
The Ch ris t ian s cheme of salvat ion may be b riefly

c alled t h e vi ca r io u s a t onemen t of m an s S in t h r o u g h t h e
’
blood of Ch ris t God s r at h u po n t h e gu ilt y h u man

.
’
w
r a ce is p u r i fi ed t h r o u g h t h e s u ff e rin g s and dea t h of t h e
i n no ce n t god man Divine J u st i ce is s at isfied by t h e sac

-
.
rifi ce of Di v i n e Lo ve .
The mys t e ry of t his doct rine and also of t h e do ct r in e

w
of ori g inal S in hi ch in it s li t er al sense can h ardly be
w
,
r e g ar ded as comme n dab le has a deep sense hi ch appea r s

w w
,
hen e conside r t h e o rg ani c u ni t y of t h e h u man r ace .
We n ot on ly inhe ri t t h e evil consequ e n ces of ou r an ces

t o r s evil deeds b u t
’
, ,
w
e a ct u ally co n sis t of t hei r evil dis
posi t io n s t hemselve s Th u s t h e sin of ou r fat he rs is ou r

w w
.
cu r se be ca u se it is ou r o n and in t h e same ay t h e
w
, , ,
meri t of ou r b rot hers be comes or may be come ou r o n

w
, ,
blessi n g W e can easily share in t h e benefi t t hat ill ac

.
cru e f r om in ve n t io n s or o t he r advan ces made by one man
w w
if e are only illin g t o accep t t h e lesson hi ch his ex w
ample t ea ches .
The idea of a salvat ion t h rou gh vi cariou s at onemen t

w
has g ro n dimme r of lat e The old in t e rp r e t at ion re .
mi n din g u S of t h e bloody sacrifi ces of savag es is beg in

w
nin g t o ane al t hou gh it can s carcely be re g arded as
,
e n t i rely aban do n ed ; it is n ot s u r re n de red b u t me rely

t r an sfo rm ed an d may n o
, w
be called t h e ide a of salvat ion
t h ro u gh sacr ifi ce .
TH E D E V I L S P RI M E ’
.
M i r acles an d M ag i t .
LAT IN p rove rb says : S i du o f aci a n t idem n on
w
,
”
est idem (if t o do t h e same t hin g i t is n o t , t he
M O D ER N AK E C
SN H A R H ER S .
(R p d
e ro uce df m ro B re hm .
)
same t hi n g ) an d t his is t ru e n ot o n ly of i n divid u als bu t ,
also of nat io n s an d of r eli g io n s I t is a h abi t common

.
264 TH E H I ST ORY OF TH E D EVI L .
t he r e ar e magi cians h o conj u re t h e clou ds and can w ,
make a s t i ck look like a serpent a m at like a cen t ipede , ,
a s t on e like a s corpion and S imilar

w
,
Simon Mag u s an d his dis ciples ere believed by t h e

early Ch ris t ians t o possess po e r ove r dem on s fl b u t w '
w
Simon as a compet it or of t h e Apos t les and t herefo re his
w
,
deeds e re n ot re g arded as divi ne Befo re an impa rt ial

w
.
t r ib u nal t h e met hods and aspi r at ions of bo t h part ies ou ld
T HE E YPTI A N S N A
G RE N I A A H AI E M AD E TI ON L E B Y PRE U RE ON THE
MO SS SS N Ecx f
w aft ph t g aph )
.
(R epro d c d f m V
u e ro er or n er o o r s .
r esemble one anot her mo r e t han t h e one sided s t at ement s -
of Ch ris t ian a u t ho rs at fi r s t S i gh t seem t o arr an t The w .
accu sat ion made a gains t Simon by Lu ke of having ,
off e r ed money t o t h e Apos t les f or comm u ni cat in g t o him
t h e Holy Ghos t does n ot p r ove a dep ravi t y of heart , as

,
t h e lat e r Ch ris t ians t ho u gh t ; f or Simon t ook t h e r eb u ke
*
Cf . F o u r t een t h A n n u al R epo r t qf t h e B . o f E li: 1 8 92 -
I 8 93 , p . I 50 .
f l r en adv h a er I 20—2 1 j us t i n Al a r ty r A pp I I E fl
. . .
, .
, .
pp 69
— 0
7 ; p
.zj u m .
ad . I m am , XXII .
, I ; E u seb II . E .
, II .
. p. 13 .
t Th e k
sn a e rm m bles a st ic k s t ill it is n ot s t iff but fl acci da nd
plian t .
TH E DE VI L ’
S P RI M E . 265
in t h e pr oper Spi ri t and apparen t ly remained on g o od

t er m s w
it h t h e Apos t les The r eport s of t h e ch u rch
w w
.
fat her s hi ch make Pet er and Simo n rivals in o rkin g

mi racles , develop t h e s t o ry in t h e spi ri t of t h e ag e ; t hey
char act e r ise t h e su pe r s t i t ions of t h e t ime t al t ho h
; y e u g ,
t hey p robably refle ct his t o r i cal fa ct s t hey are as u n reli ,
able as are t h e charg es of pag an au t hor s h u rled ag ains t

t h e Ch r is t ians .
The early Ch ris t ian s p ract ised healin g t h e si ck by

t h e layin g on of hands and by p r ayin g ; so did t h e The r a
pe u t as and o t her G n ost i cs ; y et fait h cu r e and Christ ian

scien ce are n ot cou nt enan ced by t h e chu rches t o day -
w
.
*
M in u ciu s Feli x p u t s t h e common no t ions hi ch in ,
his days p revailed in Gree ce and I t aly con cernin g t h e

p ract i ces of t h e Ch ris t ians in t o t h e mo u t h of Ca ciliu s
w
,
h o des cribes t hem as a despe ra t e class of vu l g ar men

w
and credu lou s omen t h reat enin g t h e elfar e of mankind w .
He s t at es t hat t hey are at heist s f or t hey che rish a con ,
t emp t f or t emples spit at t h e g ods , and ridi cu le r eli g io u s
w
,
ce remonies ; t hat t hei r o n cu l t is a mi x t u r e of su perst i
t ion and dep r avi t y ; t hat t hey possess se cre t symbols by
w hi ch t hey re co gnise one anot he r ; t hey call t hemselves

b rot her s and sis t e rs and de gr ade t hese sacred o rds by
,
w
sens u ali t y Fu rt he r it is said t hat t hey ado re a don
w
.
,
key s head and t hat t hei r o rship is obs cene The libel
’
w
,
.
cu lminat es in t h e asse rt ion t ha t t h e r e cep t ion of n e
membe r s is celeb rat ed by slau ght erin g and devo u rin g a

child cove r ed all ove r w
i t h flo u r hi ch is an obviou s per , w
ve rsio n of t h e Comm u nion bu t Ca ciliu s de clares t hat it ,
Oct a v i u s ,
ei n D i a log des M . Al i n u ci u s F eli x . d d by B D m ba t
E it e . o r . S ec
d it i
on d e on . E rlan gen , 1 88 1 . A n t e N icen e Clzr . L ib a V l X I II p 4 5 if
r . o . .
, , 1 .
266 TH E H I STORY OF TH E D EV I L .
is done becau se part ne rship in g u ilt is t h e best means of

se cu rin g se cre cy Las t ly he adds t hat on fes t ival days
w
.
, ,
t hey celeb r a t e love feas t s hi ch aft er t h e e x t in ct io n of t h e

w
li ght s end i t h se x u al ex cesses .
Similar a ccu sat ions are fou nd in variou s au t hor s and ,
even t h e noble heart ed and hi gh minded Tacit u s speaks

- -
w
of t h e Ch rist ians it h cont empt ; hile on t h e ot her hand w
t h e Ch ris t ian s do n ot Sh rink f rom r idi cu lin g t h e holies t
an d nobles t of pag anism F or ins t an ce M in u ciu s F eli x

.
, ,
a Ch ris t ian of t h e hi ghest t ype and bes t edu cat ion , speaks
“ ”
of So crat es as t h e A t henian b u fi oon .
J u st in u s Mart y r in his A polog ia makes t h e asseve ra

t ion t hat t h e Ch ris t ians are inno cen t b u t leaves t h e qu es
w
,
t ion open het he r t h e he re t i cs s u ch as t h e Gnos t i cs , ,
mi gh t n ot be g u ilt y of t hese abominat ions (App II p . .

, .
and Eu sebi u s di re ct ly clai m s t hat t h e p ract i ces t hat

prevailed amon g t h e he ret i cs e re t h e di re ct cau se of t h e w
ev i l ru mor s con ce r nin g t h e life of t h e Ch ris t ians
w
.
While e m u s t bear in mind t hat t h e mo r al ri g idi t y

of t h e Gnos t i cs leaves u pon t h e hole no dou bt abou t t h e w
w
pu ri t y of t hei r life e may gr ant t h e p robabili t y of t h e
,
p resence of black Sheep amon g t hem B u t t h e same is

w w
.
t ru e of t h e Ch ris t ians as e kno f or ce rt ain on t h e g ood

w
,
au t hori t y of St Pau l h o in his Fir s t E pis t le t o t h e Co

w
.
r in t h i an s
, aft er an en u mer at ion of s u ch S inne r s as ill
n ot inhe r i t t h e kin g dom (v 8 1 1
— — t h e passa g e had be t t e r
w
.
,
”
r emain u n q u o t ed ) says an d s u ch e re some of y ou
“
,
w
.
A ccordin gly t he re can be no dou b t t hat t he r e e re

,
ab u ses in t h e Ch u r ch of Cori n t h St Pau l believes t h e . .
ru mo r of a S in t ha t is n ot so m u ch as n amed amon g
“
,
O t
c av usi , C h p 38
a S
. t .a Atti ocra es scu rr cu s .
268 TH E H I ST O R Y OF TH E D EV I L .
ne wvis as of t ru t h R ep resen t ed by s u ch men as St

t
w
. .
Pau l it t ended t o ard p u ri t y of heart ; b u t t h e same is

,
t ru e of t h e G n o st i cs and t h e Mani chees The accu sat ions .
o n bo t h sides r es t mainly u po n pa r t isan s t a t emen t s and
canno t be t r u s t ed o r at leas t m u s t be u sed w i t h due r e

w
,
s e r ve B u t it is n a t u r al t hat he re as al ays t h e same ,
w
.
t hin g s are n o lon g e r t h e s ame he n repo rt ed of people of

a n o t her fai t h Th u s t h e .
vi rt u es of t h e pag ans are

t o St A u gu st ine only .
” “
polished vi ces and ,
t h e he r oism of Ch ris t ian
mart y r s is mer e ob st i
nacy in t h e opinion of
R oman p rae t or s
w
.
W e look i t h con
t emp t u pon t h e I ndian
p rophe t h o poses as a w
r ain make r b u t r ead t h e -
w
,
s t o ry of E lij ah i t h g reat
edi fi cat ion an d hile e , w w
T ENs w W THE SHAWA NO PROPHET I N j u s t ify t h e holy zeal Of t h e
TA A,
lat t e r e o u ld make no ww
allo w w
,
an ce f or t h e seve ri t y of I n dia n r efo r me r s h o fail

t o spa r e t h e lives of t hei r rivals On e ins t an ce ill su f w
fi ce : T e n skw w w
.
at a a t h e Sha ano p r ophe t p r ea ched in t h e

, ,
beginnin g of t h e n i n et eent h ce n t u ry a noble r reli gi on and

a p u re r morali t y t o t h e t ribes of t h e p rai rie and as w
w
,
r eve r ed by his follo e r s as an in carn at ion of Manabozho

R epro d u ce df ro m t h e F o u r t een t h A n n u a l R epo r t of t h e B u r ea u f
o E t h n ol
og y , p.6 70 .
TH E D EV I L ’
S PR M E I . 269
(i e fi r s t doe r ) D r u nkenness t h e bese t t in g sin of t h e
w
,
w
,
. . .
I ndians since t hei r acqu ain t an ce i t h th e hi t es and ,
t h e t radi t ional s u pe r s t i t ion p r act ised by t h e medi cine
men cea sed B u t reform as cou pled i t h pe r se cu t ion w w

ww w
. .
T en sk at a a inau g u rat ed a cru sade a gains t all h o

w e re s u spe ct ed of dealin g in i t ch craft or mag i c art s ”
w
w
,
an d he t ook advan t a g e of t h e fai t h of his follo e r s

“
to
e ffe ct u ally r id himself of

all w h o opposed his sa
”
cr ed claims All his
rivals w
e r e s u ccessively
marked by t h e p rophet ,
an d doomed t o be b u r ned
*
alive .
All t hese fact s are

so many ins t an ces hi ch w
p rove t h e t ru t h of t h e
pr ove rb t hat if t o do w
w
,
t h e same t hin g it ill

n ot be r e g a rded as t h e
same t hin g : and t hu s

t h e mi r acle Of ou r o n T W W w
S H A W A N O PR O PH T ENSK AT A A. TH E E IN
83” 1
reli g ion is me r e ma g i c
an d w i t ch craft in o t he r r eli gions .
On e of
mos t charact e ris t i c feat u r es of t h e pre
the
scien t ifi c ag e is man s yea rnin g f or t h e r ealisa t ion of t ha t

’
w hi ch is u nat t ai n able by nat u ral means The belief in .
F d t il th F
or e a t th A
s se e l R p t of t h B
e ou r f
een E t h lnn ua
gy e or e u r ea u o no o ,
P t ar 6
p 73 2,E a d D
. k T.
,
hn ra e , ecu m s e , 2 .
f R p d d fe m t h
ro F ucet t h A
ro l R p te of t h B
ou r f E
eent h l n n ua e or e u r ea u o no
gy
o ,
p 6 70
. .
w
magi c ill inevi t ably p revail So lon g as t h e du alis t i c
w o rld con cep t ion dominat es t h e minds of t h e people an d
-
in t hat pe riod of civilisat ion s u pe rnat u ral deeds are ex

p e c t ed as t h e indispensable cr eden t ials of all r eli g io u s
pr ophet s I t is t h e ag e of mi racles and i t ch craft w
ww w w
. .
No e kno t hat he reve r cont r a nat u r al t hin g s are

w
-
believed t he re t h e s t rang es t event s ill be ex pe rienced

w
,
by t hose h o are u nder t h e s u g g es t ion of t h e belief ; and

t hen at on ce a compe t i t ion w
ill ori gi nat e bet een t hose w
w h o r ep resent t h e es t ablished reli g ion and o t he r s ho w
pe rfo rm or p re t end t o pe rfo rm Similar deeds The f or
w
, , .
m er ar e p rophe t s and sain t s and t hey o rk mir acles ;

w w
,
t h e lat t e r are i zards and i t ches and t hei r art is called

w
,
i t ch craft
w
.
Mi racles and it ch cr aft possess t his in common t hat

bot h are s u pposed t o s u per sede t h e la s of n a t u r e , b u t w
t he re is t his di ff e r en ce t hat t h e mi ra cle is believed t o be
w
t h e s u pe rnat u r al po e r of one s o n r eli g io n hile
’
w w
w
,
i t ch craft is t h e mi r acle of he ret i cs Mi racle is a n y t hing

w
.
cont r a nat u r al t h a t is le g i t ima t e ; and

-
it ch craft is t h e
same t hin g bu t ille g it imat e ; t h e fo rme r is s u pposed t o
w w
,
be done i t h t h e help of God t h e lat t e r i t h t h e help of,
Sat an ; t h e for mer is boast ed of as t h e hi ghes t glo ry of

t h e Ch u rch t h e la t t e r is de n o u n ced as t h e g r eat es t abom
,
in at ion possi ble

w w w
.
I t is n at u ral t hat izards and i t ches are al ays rep

r esen t ed as obno x io u s and it is said t hat t hei r ar t is pr ac
w
,
t i sed t o inj u r e t h e elfar e of mankind N eve rt heless

w
.
,
*
some very mean deeds are cou nt ed as mi r acles hile ,
Th a m i a l at t ib t d i
ere re r c es th e C h rist ian y h
A pocr p a to j him
h i h w ld b im i l
r u e n ev en es us
self w
, c ou e cr na .
g o od deeds if only pe rf o rmed by believer s in o t he r g ods

are b ra n ded as it ch craft Mo reove r , all pries t s ar e w .
u n animo u s in condem n in g t h e appli ca t ion of char ms and
spells ex cep t t hose of t hei r o n reli g ion even t hou gh

, w ,
t hey be u sed f or t h e bes t and p u res t ends A fai t h cu re .

-
by he ret i cs and even a s u ccessfu l ope ra t ion t h rou gh t h e

w w
,
u n u s u al S kill of a s u r g eon ou ld be set do n as deeds of

w
,
*
darkness by t hose h o believe in a reli g io n of mir acles
w
,
b u t offi cial pr o cessions i t h praye r s and sp ri nklin g of

w
holy at e r are s t il l employed as cou ld be observed du r ,
in g a lat e small pox epidemi c in Fr en ch Canada -

.
The belief in magi c is a nat u r al phase in t h e ev olu

t io n of mankind p r od u cin g t h e medi cine man h o dis - w
w
,
pels diseases by charms t h e prophe t h o by an appeal t o ,
his Deit y (be it t h e su n god of t h e Ame ri can I ndians or -
t h e Baal of t h e Ph aen ici an s or E l or Y ahveh of t h e I s
w
,
r aeli t es ) u nde rt akes t o make r ain and t h e medi u m ho ,
vat i cinat es or foret ells fort u nes and calls t h e dead from
Spi ri t Land -
.
The r ai n pries t s play a most impor t ant part in t h e

-
life of all t h e Ame r i can I ndians The s n ake da n ce amon g .

-
t h e Pu eblo I n dians of Me x i co is a p r aye r f or r ain d F r e

’
qu ent ly t h e su n is invoked f or r ain D reams visions .

, ,
and e cs t asies are re g arded as t h e best means of divine

r evelat ion and t h e medi cine b ag possesses mag i c po
,
-
w
er s . The devo t ional spi r i t is n ot less int ense amon g t h e
* In 1 5 2 1 . a s u r geo n of H am b urg w as execu t e d f or w

i h f b
t c cra t ecause h e h ad
save d t h e li e of a f bb a e w
hi h
c th e m id w
if e h ad given u p as lost .
(See Sol da n.
H ex en p r oces s e, p .
f See , e .
g
.
,
F o u r t een t h A n n u a l R epo r t f
o t h e B u r ea u of E t h n ology , 1 8 92
1 8 93 , 6
p 5 1
. .
pag ans of t h e p r ai rie t han it as amon g t h e an cien t I s w

*
r aelit es and t h e ea rly Ch r is t ia n s .
All at t empt t o p ract ise mag i c an d a r eli g ion t hat ,
pr omises s u ccess i n life an d p roposes t o a ccomplish t h e

salvat ion of m an by mi racles be it t h e mi r acles of t hei r ,
fo u nde r s or t he con t in u ed mi racles of Chu rch ins t it u t ions

w
,
s u ch as sacr amen t s pil g rima ges sp rinklin g of holy at e r

, , ,
mass readin g o r ot he r -
ri t es s u pposed t o pos
s ess o t he r t han a p u r e
ly symboli cal sig n ifi

can ce is a reli g ion of ,
mag i c I n b rief a r eli .

,
g ion of ma g i c is based
on a belief in t h e con
t ra nat u r al and as soon -
as a r eli g ion of ma gi c
becomes an es t ablished
ins t i t u t ion it ill de , w
v elop the not ion of
i t ch cr aft by a dis w
crimi n a t ion be t w een i t s
H C OR
E N R ICU S A RI PPA N TTE H IM
N EL I U S G o n mi r a cles and t hose
AE E S E w
w
.
R
( p ed d
ro f m t
u ce h ig
ro i l d i t i
e or f h i Of o t he r people
na e h o are
on o s
wk or s
u nbel i eve r s .
Ho S w
imila r t h e n o t io n s of le g i t ima t e an d i lle g i t i
mat e mi racles are may be lear n ed fr om t h e ri t in g s of
,
w
*
N ot ice f or in s tan ce t h e ,
d ee pl y r eligiou s spir i t o f h
t h e g os t da nce t au g h t th e
N or th A I d i by t h
m e ri can n an e p ro ph et W o v ok a T he d e v ot io n of W o v ok a s '
f ol
l w i wll ill t t d i t h
.
o e rs s e u s ra e n e acco m pan yi ng illu s t rat ion s Of so m e c h a rac t e r is t ic
at t i t d i t h gh t d a
u es n e os n ce . Cf . A n n u a l R epo r t of the A m er i ca n B u r ea u of
8 — 18
E t h n olog y , 1 92 93 .
se rvat ion based u pon anat omi cal measu rement s is con
, ,
t ain ed in t h e chapt e r on The Pr opo rt ion s of t h e H u man

“
”
Body . Mat hemat i cs , nat u ral s cien ce and myst i cism ,
are all combined in A g rippa s Occu lt a Ph i losophza and

’
w
,
t h e learned au t ho r is u nable t o dis cr iminat e be t een fact s
and fan cy .
A grippa s celes t ial ma gi c is n ot di ff e rent from black

’
magi c ; f or bo t h kinds of magi c consis t in t h e hope of

con t ra nat u ral accomplishmen t s
-
When aft e r year s of
.
va ried disappoin t men t s A grippa dis cove red t hat t he re

y
T h e accom pan in g illu st rat ion s are repro d u ce df
r om t h e origin al e d it ion of
Occu lt a Ph ilos oph ia C ap

, hV . XX II .
TH E D E VI L ’
S P RI M E . 277
w no
as magi c be it black or hit e , he came t o t h e con w
w w
,
clu sion t h at t her e as no s cien ce As t h e agnost i c h o ,

w
.
af t e r havin g ron gly fo rmu lat ed t h e problems of ph iloso

phy , and findin g his mind hopelessly en t an gl ed in con f u
sion , p rono u nces t h e dr eary doct r ine of t h e impossibilit y
w
of k no ledg e , so A g rippa of N et t esheim began t o despai r
n ot only of magi c , bu t also of s cien ce ; and he rot e , in w

“
1 526 , his Proposit ion abou t t h e I ncert it u de and V ani t y
of t h e Sciences and A rt s ; and abo u t t h e e x cellence of t h e
w ord of God ”
.
D e I n cer t it u d i n e et V a n it a t e S ci en t i a r u m et A r t iu m , a t qu e E x cellent ia
V er bi D ei D ecla m a t i o . b h di
Pu lis e n 1 530 .
w
All in all e fi n d t hat a r eli gion of magi c involves a
w
,
belief in it ch craft Whe r e sacrament s are employed as .
e x orcisms eve ry at t emp t at e x ercisin g e x t r ao rdinary

,
w
po e r s is r e g arded n ot as impossible b u t as a lack of loy
alt y Hence he resy and i t ch craft are al ays de clar ed w w
w
.
t o be C losely allied f or i t ch craft is n ot h in g b u t t h e per

,
f o r m an ce of mi ra cles i t ho u t t h e li cen ce of an es t ablished w

w
Chu rch hi ch claims t o have a monopoly in su pern at
,
u r alis m .
E x oR C I S I N G BY T HE C RO SS.
”
(B as -
re lie f on a w at e r v ess el o f the se ve n t h ce n t u r yf o un d n e ar Pisam a ) .
The belief in and t h e pr ose cu t ion of i t ch cr aft are w

t h e necessa ry r es u l t of a fi r mly es t ablished r eli g ion of
magi c All t h e r eli g ions of magi c are nat u r ally in t ol

.
er an t A S soon as one of t hem t ri u mphs ove r it s r ivals

w
.
,
as soon as it is orked ou t int o a sys t emat i c creed and

o rg anised in an i n s t i t u t ion s u ch as t h e Ch u rch it ill , , w
Pa ci a n di D e Ch r i s t ia n o r u m T h e R ev
'
ba ln ei s , pp 1 3 6 fl. . an d 143 6 . .
Sam u el C h t h am
ee sa s y in S m it h h h C ee t am D i ct i o n a r y of Ch r i s t ia n A n t i qu it i es ,
h wt h t it w
-
p 6 5 2 :
“
T he con t or t ion s o f t h e pe rso n on t he gd
ro u n see m to a a
S o a s n
wif lw
.
ex orcis m of o n e po ssesse d No t he v e ss e a a f s t f
on h ld i g t h bapt i m al
or o n e s
w w ld
.
,
at e r , it ou see m m o re appro pr iat e t o repr esen t p u i t t

on h d i y p b ap
e or n ar re -
t is m al e xorcis m It f
see m s t h er e o re m o re pro babl t h t it w i t d d f t h
e a as n en e or e
h w t ai h ly w
.
A t r iu m of a C h u rc h it m igh t b
, e re e u se dt o co n n o t a er .
"
ex u be ran t ly a pecu liar medi aeval demonolo gy Belief in

w
.
it ch craft rapidly be came so common t hat almos t all

co u n t r ies w
e re in possession of la s against magi cians w
w
,
soot hsaye rs and i t che s O ne remarkabl e ex cept ion

w w
, .
only is fou nd in t h e la code of t h e Lombards -

hi ch
w
,
con t ains t h e de clar at ion t hat it ches cannot perform any

s u ch feat s as devou rin g people alive and t herefore t h e
w w
,
b u rnin g of a oman on t h e pret ex t of h er bein g a it ch

is prohibit ed .
The re is a r emarkable Lat in book of Dialo gu es on

t h e Life and Mi r acles of t h e I t alian F at he rs
”
hi ch , w
char act e rises t h e s u pe r s t i t io u s spi ri t t hat p r evailed amon g
bot h t h e lait y and t h e cler gy I t is r eplet e i t h all kinds w

w
.
of ridi cu lou s t ales hi ch are t aken in g ood ear nest We

w
.
are t old f or ins t an ce t hat G re g o ry t h e G reat hen con

w
, , ,
secr at i n g an A rian ch u rch f or R oman Cat holi c or ship

w
,
s u ccessfu lly ex orcised t h e Devil i t h t h e help of sacred

r eli cs ; Sat an fle w
b efore him in t h e shape of a h u g e pig
and vacat ed t h e place complet ely t h e follo i n g ni ght w
w it h gr eat noise .
The Devil came more and more int o p rominence in

t h e ei gh t h and n in t h cent u r ies Bapt ism as re g arded . w
as an e x pu lsion of t h e evil spi rit The convert had ac .
,
co rdin g t o Dionysi u s t o e x hale t h r ee t imes and a cco rd

, ,
in g t o t he G r eek e u cholo gion also t o spit at him u pon

'
t h e fl oo r The Synod of Lept in ae in t h e year 74 3 added

.
t o t h e confession of fai t h an ab renu nciat ion of t h e

Devil
w w
.
A Lo Ger man for m u la hi ch renou n ces t h e t h ree

-
9 De v it a et m i r a cu lis pat r , I t a lic . li b r i . IV . See R oskofi . Ges chi cht e des

Teuf els ,
p . 292 .
TH E DE VI L ’
S P RI M E . 28 1
fo remos t Ge r man deit ies i t h all t hei r hos t s w *

c n o sis t s of
qu est ions and an s e r s hi ch read as follo s w w , w
Q . F o rsake s t t h o u t h e D ev il ?
I f orsak e t h e D ev il !
A .
A n d all D ev i l g u ild s ?
Q .
A A n d I fo rs ak e all D ev il gu ild s
v il w
. .
A d ll D rk s ?
Q n a e o
A A n d I f o rs ak e all D ev il w o rk s an d w
.
. o rd s T h o n ar ( T h or) , ,
an d W od an an d S ax n o t ( F ro) an d all t h e ev il o n es t h at are h is

”
co m p an i o n s .
T
T E xT OR THE B A PTI M A L A I S E U R A T I ON FO R M U A I N OL LD Lo wG ER M A
-
N .
(R p d df e ro u ce ro m O . H am R hy
en n e n .
)
The fact is t hat Ch rist ianit y i t self as reg arded as a w

w
kin d of magi c hi ch in dist in ct ion t o t h e black mag i c or
w
necroman cy o u ld have t o be classed t o g et he r i t h hi t e ww
“ M ass m an n ,
“
D ie d e u t sc h en A bsch w b ru n gs G lau ben s B e ich t und B et
f orm eln . B ibli og ra ph i e d er Ges ch i ch t e d er N a t i o n a lli t er a t u r . V ol
. V II . R os
kofi , Ges ch i ch t e d es Teuf els ,
p. 292 ; Ot t o H e n n e am R hy n, K u lt u r g es ch i ch t e des
d eu t s ch en V o lkes
w
.
{ T he origin al, w
hi h i c s Old L o wG -
er m an , rea d s as f ollo s
" " — "
Q F orsach is t u diab olz ? A B C f o rsach o diaboles ! Q En d allu m
“
. . .
diabol gel d e A . E n d cc f orsach o allu m diabo l ge l d e .

"
—
Q . E nd allu m d ia
boles u u ercu m ? A . E nd cc f orsach o allu m d iab olos u u e rcu m , en d u u o rdu m ,
T h u n aer , en d e U u oden , en d e Saxn ot e , en d e allem dem u n h oldu m t he hi a g

r en otas
"
sin t .
28 2 TH E H I ST ORY O F T H E D EV IL .
magi c The sacrament s er e s u pposed t o be mir acu lou s

. w
met hods of pe rformin g s u pernat u r al feat s qu i t e an alo gou s
t o e x o rcisms an d t h e ch u rch it self
, as in t h e minds of w ,
t h e people an ins t i t u t io n of sacr ed so r ce ry

, .
B eli ef in Wit ch cr af t .
Wi t h w
belief in i t ch craft a n e pe riod be g ins in
the w
t h e evol u t ion of ma n kind The Devil becomes g reat e r
.
an d mo re r espe ct ed t han eve r ; indeed t his is t h e classi ,
cal pe r iod of his his t o ry and t h e p r ime of his life Con

w w w
.
t r act s e re made i t h t h e Devil in hi ch men s u rr en

de red t hei r sou ls f or all ki n ds of se rvi ces on his part .
I n t h e t hi rt een t h cen t u ry t h e Devil reached t h e acme

of his infl u en ce and it is o n ly possible t o g ive a mea g re
,
S ke t ch of t h e Devil s a ct ivi t y d u r i n g t his pe riod

’
N ot h
w
.
in g e x t rao rdinary co u ld happe n i t ho u t it s bein g at t rib

u t ed t o him an d t o t h e people of t h e Middle A g es many
w
,
t hin g s o rdina ry t o u s
, e re very e x t rao rdinary
, .
Ger vasiu s T ilb eri en sis composed a colle ct ion of st u

w
pid fables hi ch he p u blished in 1 21 1 u nde r t h e t i t le
Ot ia I m per ia lia dedi cat in g t hem t o E mpe r o r Ot t o I V
, .
He repeat s some spook s t o r ies of Ap u lei u s as event s t hat

happened in Fran ce and E n gland an d invent s n e t al es w
w hi ch s u rpass t h e old o n es only in cru dit y He accep t s .
t h e medi cal e x pla n at ion of n i gh t ma r es as du e t o an ove r
heat ed ima g inat io n bu t p roves even t hen t h e p resen ce of

,
demo n iacal i n fl u en ce on t h e au t ho ri t y of St A u gu s t ine

, . .
*
I n t h e D ia log as M i racu lor u m by Caesariu s von ,
I llu s t r i u m m i r a cu lo r u m et h is t o r i a r a m m em o r a bi li u m libr i X I I a nt e o u
w
,
C CCC a C s a r io H ei s t er ba cen s i o r d i n is Cis t er n ien s i s Colo n

n os f er e
wd i i w
.
,
1 599 . A ne e t on as m ade by j h
os e p us S t r an ge , pu bli h d by j M
s e . . He be rle .
as a bear a monkey a t oad a r aven a vu lt u re as a g en

, , , , ,
t lem an a soldier a hu n t er a peasan t , a dragon and a

, , , ,
ne gr o .
Caesariu s s book has be come famou s and ri gh t ly so

’
, ,
n ot on accou n t of any pe cu liar me ri t of it s au t ho r b u t
be cau se it is a t ru e pi ct u r e of t h e averag e con cept ion of

‘
t h e t imes
w
.
The book is r it t en m ainly f or t h e ins t ru ct ion of

you n g monks The ini t ials of t h e ori ginal edi t ions are
w
.
emblazoned it h pio u s pi ct u res and t h e t enden cy of all ,
s t o ries is t hat t here is no su rer salvat ion t han in t h e

b rot he rhood of t h e Cis t ercian monks t h e o rde r t o hi ch , w
t h e au t ho r belon g s He declares t hat t he re is no S afer “
w
.
road t han t h e o rde r of t h e Cis t e rcians n or do fe e r peo

;
w
ple go do n t o t h e lo e r r e gion s t han t h e member s of w
t hat Cae sar iu s makes t h e Lo rd appea r as
w
a sove rei g n h o r e g ards it as his du t y t o p rot ect his
fai t hfu l se rvant s and t akes an int e res t in con cealin g t hei r
crimes H
e o . w
rks a spe cial mi r acle les t t h e slan de r of a ,
cler gyman be come pu bli c (Book I p The Devil .

, .
havin g cau sed a man t o Sin ag ainst t h esi x t h command

ment is u nable t o accu se and pu nish t h e sinne r or make
w
, ,
his gu ilt kno n be cau se t h e lat t er es capes all evil e ff e ct s

,
t h r o u gh t h e confessional ( Book III p The Devil

w
.
, .
on ce ent t o a confessor and confessed Havin g en u m er .
at ed his sins t h e confesso r declar ed t hat a t hou sand year s

w
,
o u ld n ot have su ffi ced t o commi t t hem all and t h e Devil ,
F or a bif
r e su m m ar y see W olfgan g M e n z el D eu t s ch e L it er a t u r g es ch ich t e
, ,
pp .
3 1 0— 12
3 . See also R oskofi ,
Ges ch ich t e d es Teuf els , pp .
— 26
3 7 3
1 .
1 N on es t v ia secu r ior q uam d

or o C is t ern ien cis ne q ue in t er om ne ge n u s ho
m in u m pau ciones descen du n t ad inf eros q u am pe rs on a: illius re ligion is . I C hap .
33
T H E D EV L S P I ’
RI M E . 28 5
w w
ans ered t hat indeed he as m u ch olde r t han a t hou sand
w
years f or he as one of t h e demon s h o fell it h Lu cifer
, w w .
The p ries t conside red his S ins u npa rdonable and asked
w w
,
”
him het he r he an t ed t o do pen an ce Y es he said .
“
, ,
“
if t h e penan ce is n ot t oo heavy f or me W ell ”
re
“
w
,
plied t h e confesso r b o do w
.
n t h ri ce a day sayin g
,
“
,
God my Lo r d and C reat or , I have sinned a g ains t t hee ;

,
THE D EV I L OP C O EI T S E N B Y A
NC AS E
WIT HES
C N U RI N A H A I L STORM
CO J G -
. C L ER Y M A N ON THE D RE
G A S S or
(A f t er an old G e rm an prin t .
) F O
AS H I L A DY
N A E LE .
forg ive me . No said t h e Devil

, t hat o u ld be ,
“
w
t oo h u milia t in g f o r me (III 26 and I V .
, , .
,
A rrog an ce and self concei t are t h e main sp ri n g s of

- -
Sat an s char act e r A cu r io u s par allel t o Pe re gr in u s is

’
oman w w
.
t h e s t o r y of a h o f or t h e sake of cleari n g h er
,
so u l of Sin b u rn s he rself t o deat h (Book V I p

w
, . .
I mps are seen playin g i t h cu pids u po n t h e t rain of a

g en t le w oma n ( Book V .p , A man

.
g amble s i t h t h e w
Devil and loses his so u l (V 34 ) .
,
The t heo ry of in cu bi and s u ccu bi is p res ent ed in all

it s inde cency on t h e au t ho r i t y of St Thomas Aqu inas
w
.
,
h o in his commen t a ry on Job (Chap 4 0) in t e rp re t s B e .
h em ot h (a la rg e animal p r obably t h e elephan t ) as t h e

,
Devil an d der ives fr om t h e men t io n of t h e an imal s sex

,
’
u al s t re n gt h (ve r se 1 6) t h e t heo ry t hat evil demons can
w
have i n t e rcou rse i t h h u man bei n g s Sat an is s u pposed .
t o se rve fi r s t as a s u ccu b u s (or female devil ) t o men and
w
,
t hen as an in cu b u s (or male devil ) t o omen ; and St

w
.
Thomas de clares t ha t child ren be g ot t en in t his ay ou gh t

t o be r e g arded as t h e child r en of t h e men hom Sat an w
. w
served as su ccu b u s They ou ld ho ever be mo re cu n , w ,
ni n g t han no rmal child ren on a cco u n t of t h e demoniacal

w w
infl u en ce t o h i ch t hey er e e x posed in t h ei r pre nat al -
condi t ion . Mat t h aeu s Paris ment ions t hat i t h in S ix w

mon t hs one s u ch i n cu b u s baby developed all it s t ee t h and
-
at t ained t h e size of a boy of seven year s , hi le his mot her w

be came cons u mpt ive and died .
The s u pe rs t it ions of t h e belief in t h e pe r sonal in t e r

w
fe re n ce of t h e Devil it h h u man a ff air s pas sed a ay b u t w
w
,
t hey lef t u s an e x t e n sive an d in t e res t in g li t er at u re hi ch

f or all t ime t o come w ill remain a ri ch mine f or t h e an
t h ropolog ist t h e an t iqu arian t h e his t o r ian t h e psy chol
, , ,
o gi st, t h e poet and t h e philosophe r

, Ther e are i n n u m er .
able mi r acles and t ales of St Mary t h e mot her of J esu s ,

w w
.
,
b u t f e of t hem ar e end u r able hile t h e g ene ral t one of

w w
,
t h e na rrat ion is u n o rt hy of any oman let alone t h e

—
w
,
hi ghest oman ideal of Ch ris t iani t y A dog has been

-
.
bap t ised by r as cals and he t u rns mad (X 1 4 5 ) I n t h e

,
.
,
28 8 TH E H I ST ORY OP T H E D EVI L .
of t h e best and oldes t bein g by B art olu s a la yer h o , w w

lived 1 3 1 3
The Devil played t h e rOle of a joke r in t h e Passion
plays and his part became mo re and mo r e p rominent I n
, .
Fr an ce t h e idea p revailed t hat t h e gr eat mys t e ries Sho u ld

w
al ays have n o t less t han fo u r devils a u sag e hi ch , w
is men t ioned in R abelais Hen ce t h e p rove rb F air e .
,
“
te dia ble d qu a t r e I n Medi aeval myst e ries God t h e

.
Fat he r God t h e Son and Sat an appear on t h e s t ag e and

, , ,
G OD THE F ATHER AT A N S G OD THE SO N
THE M A I N A C TO R I N M E D I V A L
S E
the las t on e is p r act i cally t h e main act or in t h e hole w

w
d rama He as t h e in t ri gu e r h o aft e r his s u ccess f ul w
w
.
,
r evol u t ion a g ainst t h e Lo rd set u p an empi r e of his o n
w w
,
in Hell ; and it hou t t h e Devil s I n t ri gu es t h e hole p l ot ’
of man s fal l and Ch rist s salva t ion ou ld be im possible I

’ ’
w
w
.
The o rks of Cm sariu s of Heis t e rbach R ich alm u s , , ,
*
C on cern in g t h e Pr oces s u s S a t h a n ce , see Dr R
. . S t in t z in g .
Ges ch ich t e der
pp u lor en L it t er a t u r d es r om R ech t s i n D eu t s ch la n d L eipsic 1 8 67 R os

' '
o . ca n . , . .
kofi
'
s b k oo on the D ev il con t ain s on a
p ges —
3 4 9 35 5 ex t r acts f rom St in t z in g .
{ F m ro B i ld er a t la s zur Ges ch i ch t e d er d eu t s ch en N a t i o n allit t er at u r , by D r.
G u s t av K t mn ecke , M ar
’
b u rg, 1 895 , p 93 . .
f F loeg el
'
s Ges c/zich t e d es Gr ot es k K o m i s ch en -
'
,
b
e ar b
e it et v on Fr W . . E be
lin g pp 70
. .
—
7 1 . 1 —
1 9 1 20 .
TH E DE VI L ’
RI M E
S P . 28 9
B art olu s , and ot her s are by no means t h e only ones t hat

t reat o n devil lo re ; t hey are t ypi cal of a la rg e class of
-
S imilar li t e ra ry p rod u ct ions .
While t h e Chu rch in h er st ru gg les f or su p remacy

w w
,
aspirin g f or o rldly po er be g an t o negle ct h er spi rit

,
u al d u t ies people so u gh t comfo rt in se ct s Th is Man i

w
, .
chees in cr eased Ca t ha rism sp read rapidly and many n e
w
,
sect s s u ch as t h e Albi g enses er e fo u nded Almos t all

w
, , .
se ct arians e re m o rally earnes t and Sin ce re y et t h e gen

w
,
e ral cha ract e r of t hese se ct s as Similar t o t h e Mani chees ,

w
an openly avo ed du alism The t enden cies of t h e t ime
w w
.
ere du alis t i c and t h e Ch u rch also as u nder t h e in

w
,
flu en ce of d u alis t i c vi e s N evert heless , o rt hodo x Ch ris

.
t ian it y at leas t in h er nobles t e x posi t o r s s u ch as Thomas

, ,
Aqu inas and ot he r Ch ris t ian philosopher s never lost ,
sight of t h e monist i c ideal in spi t e of all it s dem on olo

w
,
g i cal e rr o r s The demonolo gy of t h e Middle A g es as at
ww
.
bot t om a my t hi cal e x cres cence , f or t h e Devil s po e r as ’
all t h e t ime re g arded as a mere Sham as B len d er k He , w .
st ill se rved t h e hi ghe r pu rposes of t h e o m nipot ent God ,

w w w
h o u sed him f or his i se and ell cal cu lat ed ends Th u s -
w
.
it as a nat u ral consequ en ce t hat t h e De v il appea red in

spi t e of h is smart ness as t h e du pe of God ; his fat e as w
w
al ays t o be defeat ed and ridi cu led A S su ch he fi g ur es .
in t h e mys t e ries , t h e E ast er and Ch ris t mas plays in

w
,
hich he act s one of t h e mos t import ant part s t hat of in ,
t rigu er ha rlequ in and foo l

, , .
K i n dr ed S uper s t it ion s .
w w
Belief in it ch cr aft as only t h e m ain r esu lt of t h e
es t ablished au t hori t y of a reli gion of magi c i nvolvin g t h e ,
belief in a per so n al Devil The re are ot he r consequ en ces

w
.
hi ch t ho u gh less impo rt an t are some t imes bad eno u gh

, ,
in t hemselves : W e me n t ion a f ewof t hem : ( 1 ) The r e

w w
er e pe r sons h o a ct u ally t ried t o make co n t r act s i t h w
t h e Devil ( )
2. People possessed of a lively ima g ina t io n
be g an t ci d ream t hat t hey s t ood in all kinds of relat ions

t o t h e E vil On e The r e are cases in hi ch imaginary w
w
.
i t ches s u rr ende red t hemse lves vol u nt arily t o t h e I nq u i

sit ion ( )
3 Soldie r s en t e rt ained t h e hope of r end er in g
w
.
t hemselves b u lle t p r oof ( )

4 Many
-
me t hods
. e r e devised
W ITC H F S .
( F ro m H orn dor ff D e m ag ici s a r t ib u s
to p redi ct t h e fu t u re (5 ) The re er e plent y of fools h o w w

w
.
t ried t o b ecom e ri ch by m a g i c ; and (6 ) o r s t of all men

w w
,
.
ho kn e bet t e r t ha n t h e self cons t i t u t ed gu ardians of -
t h e ri gh t fai t h w
e re r ele n t lessly pe rse cu t ed even u n t o
,
deat h
The Devil w
.
as believed t o hold co u r t and t o celeb rat e
w i t ches sabbat hs on w
’
hi ch o ccasio n s homag e as paid w
w w
,
him an d t h e Ch ris t ian sacr ament s e r e t raves t ied i t h

diaboli cal mali ce .
The most r emarkable case of best ial demonolat ry

w it h all it s in cident al crimes is re co rded in t h e an nals of ,
292 TH E H I STORY OF T H E D EV I L .
w
Fran ce h e re Giles De R ais (also spelled R aiz and R et z )
one of t h e gr eat es t di gni t aries of t h e St at e , a des cendan t
of t h e hi ghes t noble families of B ri t t any , and a mar shal
w
of Fran ce as charg ed i t h kidnappin g abo u t one h u n w
w
,
d r ed an d fift y omen and child ren h o aft e r bein g su b w

w
, ,
j ec t ed t o all ki n ds of o u t r a g es e r e solem n ly sa cr ifi ced ,
*
t o Sat an The fact s seem impossible b u t t h e comple t e
w
.
r e co rds of t h e case ar e s t ill e x t an t acco rdin g t o hi ch

w
,
Rais as convi ct ed and ex e cu t ed in 1 44 0 The hist o ry .
of his life has apparen t ly cont rib u t ed t o t h e fo rmat ion of

t h e le g end of Blu ebea rd
w
.
Amo n g t h e per sons h o g ave t hemselves u p t o t h e

w
I nqu isi t ion e men t ion Kat harine J u n g of Amdo rf Hes
w w w w
,
S ia
, h o confessed t o h er o n fat her t hat Sh e as a i t ch .
The poor man r eg arded it as h i s du t y t o denou n ce h er ,

and aft er t en days , on M ay , 1 1 , 1 63 1 , t h e gi rl as ex e w
cu t ed .
Anot her case of compar at ively re cen t dat e happened

in A lv eb rode , Hanover An old spins t e r dau gh t er of t h e
ww w
.
,
ido St ein gr ob had a b r ot he r h o s u ffe red from at t acks

w
,
of ast hma H er mot her as blind and lame an d h er Si s

.
,
t er h ad died of cons u mp t ion Some people in t h e villag e

w
.
s u g g es t ed t h at t h e at t acks hi ch came u pon h er b rot her

w w
e re du e t o i t ch craft and at last t h e Old spins t e r he r self
w w w
,
declared she as a it ch an d des cribed h er relat ions i t h

t h e Devil in t h e mi n u t est t e r ms She as convin ced h er w
w
.
s elf t hat S h e had be i t ched h er mo t he r and S is t e r an d
co u ld inj u r e people by a me r e g lan ce An x iou s abou t t h e

w w
.
elfar e of t h e village rs she ar ned t hem t o avoid h er ,

w
,
and t ried t o dro n herself du rin g an at t ack of m elancholy ,

*
See E y l
nc c oB it
. V l XX p
r .
, 58
o . .
, . 2 .
T H E DE VI L ’
S P RI M E . 293
bu t w
she as r es cu ed and imprisoned The physi cian a .
,
sensible and h u mane man , de clared , j u dg in g from bodily

symp t oms t hat Sh e s u f f e red fr om a disease hich had con
, w
fu sed h er mind , b u t she cou ld n ot be p revailed u pon t o
s u bmi t t o t reat men t She insis t ed t hat she as as heal t h y
. w
as a fish and t hat t h e Devil cou ld n ot be d riven ou t by
medi cine She said : I t is in vain t o t ry t o cu re a it ch
. w .
I deserve deat h and shall gladly die b u t please do n ot

w w
,
b u rn me have me dispat ched it h t h e s o rd E ve ry

w ww
, .
”
t hin g ill be ell hen I am dead Thereu pon t h e phy
.
sician r eso r t ed t o a s t r at ag em He per su aded h er t hat

w w
.
h er ne ck as s ord p r oof and su cceeded in indu cin g h er

-
t o t ake medi cine t o make h er ne ck soft a g ain f or de capi
f at io u w
She as t hen t reat ed accordin g t o t h e prescrip
w
.
t ions of h er physi cian it h bodily e x ercise and r e gu lar

,
diet and sleep u nt il h er mind imp roved and she forg ot

w w
,
all abo u t it ch cr aft and h er s o rd p roof ne ck -

.
Ch rist ian Elsen reit er a st u den t of Passau , palmed

,
o ff u pon cr ed u lo u s soldie r s f or makin g t hem b u lle t p r oof
w
-
w
a slip of paper u pon hi ch he r ot e “
Devil help me , ,
body and so u l I give t o t he e! The pape r had t o be

ww
s allo ed , and Elsen reit er claimed t hat he h o ou ld w w
w w w
die of it i t hin t ent y fou r ho u r s ou ld go t o hell , b u t he
-
w w
h o s u r vived ou ld be b u llet p roof all his life
w
-
.
A Sax on Colonel had been h it t i ce du rin g his mil

it ary car ee r by a b u llet , b u t in each case a Mansfeld
Thaler had p ro t e ct ed him This in cident g ave rise t o t h e
.
not ion t hat Mansfeld Thaler s make one bu llet p roof and
w
- -
t her e as no ofi cer in t h e imperial ar my d u rin g t h e
ww
Tu rkish ars h o did n ot carry at least one of t hem abou t
294 TH E H I STO RY OF T H E D E VI L .
his pe r son The pri ce of Mansfeld Thaler s at t hat t ime -
w
.
as fif t een t imes t hei r fa ce val u e
w
.
V ario u s ki n ds of magi c ands and divining r ods -
w w
hi ch e r e s u pposed t o indi cat e t h e place her e t r eas w
V I R G U LT A IVI N A
D .
(A ccor in g d to the Pneu m a t olog ia occu lt a ’

. Th i d i s v in in g ro d m ust be m a d e of
co ppe r o r ba )r ss .
ur es lay hidde n , w
ere made in g reat qu an t it ies There .
ar e inn u me r able ma g i c fo r m u las and e x o rcisms most of ,
t hem invokin g God or t h e T rini t y o r Jesu s Ch ris t in , ,
P b li h d f m a
*
u ld M S by G
s e g C d H
ro t i h i
n oZ b b ibli t.h k eo r on ra ors n s au er o e ,
I pp 9 ff W ab t i h
.
, . 2 f m p d i g th i a t ti t h t m t b
. e s a n e re ro d re ro uc n e nc n a on s a us e u se
i
n ord t b er f l o e s u ccess u .
w
fu t u r e as t h e cast in g of horos copes hi ch s t ill served , w
as t ronomer s in t h e seven t een t h cen t u ry as a means of
makin g a livin g Keple r h o enjoyed t h e confidence of
.
, w
t h e s u pe r s t i t io u s E mpe ro r Ru dolf II fel t t h e deep h u mil
w
.
iat ion of his posi t ion b u t he bo re it i t h g ood h u mo r as

w w w
, ,
e kno from himself He ri t es .
Ast rology is in d eed a foolish ch ild b u t good graciou s w

“
h ere
w o u ld h er m o t h e r t h e w
, , ,
ise ast ron om y b e i f sh e h ad n ot t h is f ool

I s n ot t h e w
, ,
ish ch ild ! o rld m ore f oolis h s t ill S O f oo lis h in d eed , , ,
t h at t h e Old s e n s i b le m o t h e r ( i e as t ron o m y) m u st b e in t ro d u ced

. .
,
THE S I G N OF THE F IR T H OU R S OR TH E D I V I N E N A ME A RR A N D PO GE R
S UN D A Y .
“
C O N I U R A T I ON .
f
t o t h e p eo ple t h ro u g h
d au gh t er s f oolish n ess
h er B ut w h en ’
w
.
g u e s se s are li m i t e d t o y e s an d n o o n e h a s al a y s ab o u t h alf,t h e
c h an ces in o n e s f av o r R igh t gu esses are rem em b ered f ailu res

’
.
,
forgo t t en an d so t h e ast ro loger re m ain s in h o n or 1

,
.
”
w
O ne r eason h y t he re e re al ays so many fools w w
w h o in spi t e of t hei r fea r of e t e rnal damnat ion t r ied t o
w
make cont ra ct s i t h t h e P ri n ce of Dark n ess as t h e p rev w
alen t idea ill u s t r at ed in many old le g ends t ha t it as w
D i d by P t
*
ev se d A lba f th
e ru s pl a t i f t
e h w k R po no or e
"
ex or on o e ee . e r
d f m
"
d El t M agi a i D ph il p 4 6 5
“
uce ro e m en a c n e o cc . .
, . .
{ Ag ri ppa a b N et t es h ei m d e o ccu lt a ph ilo s oph i a .

p 5 6
.0 .
f T ran S lat ed f ro m C arus S t ern e , D i e allg em ei n e Welt a n s ch au u ng , p 56. .

TH E DE VI L ’
S P RI M E .
q u it e possible t o Shi rk one s obli g at ions ; indeed God and ’
w
all t h e saint s e re su pposed t o be al ays ready t o assis t w
people in cheat in g t h e Devil ou t of h is o n As an in w .
s t an ce t hat charact erises t his belief qu it e common in t h e ,
K N I HT A N D D EV I L
G .
( Old G e r m an Prin t ) .
Middle A g es w
e qu o t e t h e le g end of St Ge rt ru de an
w
, .
,
O ld Ge rm an poem of u nkno n au t hor ship

-
.
*
Ta r n slat e d by E . F . L . G au ss f ro m D eu t s ch er L i ed er h o r t , ( E rk B Oh m e )
V ol I I I
. . See also D a s K los t er , S t u t tgar t , 1 846. V ol . II .
. Par t I .
, p . 1 76 . T he
or igin al MS . of t he poem is preserv e di n the H id lb
e e e rg Li bay r r .
A k n igh t w k
as s t ric e n by p ov ert y gre at
w d
,
H is good s h e all h ad as t e
w hi w
,
A n d go n e fro m h im h l
as s o e es t at e ;
S u ch b i t t er w
an t h e d t as t e d
’
T h at t o t ak e h is life h e in t en d ed .
“
H e rod e t o t h e fo re st d ark an d dim ,
B u t t h ere t h e D ev il aw
, ait e d
Th e k n igh t an d said t o h im
Th o u sh alt b e rein s t at e d
‘
I f t h ou w ilt as sist m e in secret .

’
‘
I ll giv e t
’
h ee ch est s f u ll o f g lit t er i n g go ld
In h an ge f or t h y lov in g m aid en
ex c
T h e n can st t h ou liv e w
,
ell an d f re e an d b old ,
U n t il t h o u d iest W ell lad en

W it h joy s sh alt t h ou b e w
.
h ile liv in g .
’
“
And h appy w as t h e m aid en f air
Th e n ew w
,
e alt h h e r h e art d eligh t ed
‘
B u t s ay m y L ord sh e as k ed
, ,
’
fro m w h ere ,
‘
D o t h e rich es co m e ? T h e n aff righ t ed

’
W as t h e k n igh t at h e r loo k an d h e r q u ery .
‘
O, lady d ear w ilt t h ou rid e w it h m e
T h ro u gh a fo re st gre en an d ple asan t ?
T h e b ird s o f t h e f orest t h e re p lay in glee
A n d t h e s o n gs are n ow
,
h eard in cess an t
W h ich gaily t h e b ird s are s in gin g .
’
To ge t h e r fo rest t h ey reach ed ;
a gre e n
A n d n ear t h e road w as s t an d in g
A lit t le ch ape l w h ere m en b es eech ed

M ary w h ose arm s w
,
ere e x pan d in g
T o all : o u r w
,
ort hy m o t h er ou r lady , .
“
To t h e k n igh t d
t h e m ai e n s ai d :
‘
L et m e
H ere s t op in p io u s feelin g
Di gg e r, w
hi ch on acco u n t of it s p ra ct i cal beau t y an d
*
sou nd mo ral lesson deserves t o be t ranslat ed and qu ot ed .
The t reas u re di g g e r speaks :

-
“
S ick h e art poor in possession
at ,
D ragged m y d ay s u n t o t h e lat est ,
P ov ert y is o f cu rses great est ,
R ich es are t h e h igh es t good

A n d t o en d m y s o re d ep re ss ion
Iw e n t f o rt h t o dig f or t re as u re ,
T h in e m y s o u l b e at t h y ple as u re l
‘ ’
I w ro t e d ow n w it h m y o w n b lo o d .
C ircle w it h in circle d raw in g ,
W on d ro u s fl am es I t h en co llect ed
U n t o h e rb s an d b o n es select ed , ,
A n d con j u red a s pe ll Of m igh t

T h e n in m an n er o v eraw
,
in g ,
A S I d learn ed I du g f o r t reasu re
’
,
On t h e s po t 1 fo u n d by m e as u re
B lack an d s t orm y w
.
as t h e n igh t .
An d
‘
I saw a ligh t s f o r m at io n
’
B r igh t en in g t o a s t ar s co n s is t en ce ’
,
C o m in g fro m t h e f art h es t d ist an ce

j u st as s t ru ck t h e m id n igh t h o u r
V ain w
.
as f u rt h er pre parat io n
A n d a b eau t e o u s y o u t h w it h glow
,
in g
S p len d or f ro m a cu p o e rflo w
,
in g
'
S pre ad a fl as h w it h se arch in g pow er .
“
Y e t h is y e y es
d e ligh t ed ;
m sou l
’
N e at h a w e alt h o f fl o w e rs t e n d er ,
W it h t h at cu p o f h eav en ly splen d or
S t e pped h e in t h e m agic rin g ;
9 Ta
r n slat ion by E . F . L . G au ss . of h
C icago I ll . .
T H E D EV I L S PRI M E
’
.
F rie n d ly d rin k in v it ed
m e to ,
A n d I t h o u gh t t h is y o u t h s o p u rely
:
Off r in g gif t s of h e av e n s u re ly
’
C an n ot b e t h e ev il k in g .
‘
C o u rage d r in k , an d life
’
s p u re p le as u re ,
’
Q u ot h he f r.o m t h‘
is L e arn
o cc as io n ,
Th at by a x io u s co n j u rat io n
n
N o b o o n ca t h is p lace affordn .
D ig no lo n ger f o r v ain t re as u re
W o rk by d ay , an d g u es t s at le is u re ,
To ils o m e wk ee s an d f e as t day s ple as u re ,
’
B e thy f u t u re m agic wd or
The h ei gh t of folly t hat t h e belief in a r eli gion of

magi c is capable of as act u ally at t ained in t h e per secu
, w
t ion of men of s cien ce hose w
do ct rines came in confli ct it h w
t radi t ion N ot only r eli g io u s .
refo rme r s like Savonar ola and
w
,
H u ss e r e co n demned t o be ,
b u rned alive and t o die a h er

et ic s deat h b u t also t hinke r s
’
,
like Gio rdano B ru no Galileo

w
.
at t h e ag e of seven t y as im
p risoned an d s u rrende red t o

t h e I n qu isi t ion at t h e demand
Of Pope U rba n Th reat ened w

. i t h t o rt u re h e as for ced , w
t o r e can t p u bli cly t h e he r esy of t h e mot ion of t h e eart h l
‘ '
Th i i m t lik ly t h p m f w
*
s s os e eh i h S h ill wit t G t h i a l t t
oe o c c er r es o oe e n e er
d t d M y 3 797 I t i
a e a 2 1 :
"
p l y b
s so e xe m t if l d
ar d d
e aup f t u t h t I an ro u n an er ec a
f lt y f ibly w d i g it h w m ll w
, , . ,
e v er h il
o rc ,
e rea n , o h l im pl id a a
ev en a s a o e, a S e e , c n
g i t
ve u sh j y m
e en o t f t h h
enig h o t bye p f tes p ,
t at i er ec rese n on .
”
{ T h m e t t h osg h o ro u
p i t i exf t h i os d h
on oap t i t h h i t
s sa y f
c i ili at i er n e s or o c v s on
i f d i P id t A d wD i k W h it t w l d w k A H i t y f t h e
re c so n
'
o vo u m e or s or o
w
s ou n n r es en n e s
Wa f r of
ar eS i w i t h T
c en ceh l g y i C h i
eo ot d m n N Y k
r s en 8 96 o . e or . 1 .
TH E DE VI L ’
S P RI M E . 3 05
w
i h p ose
tc -
r cu t w
ion i t h all kindr ed su pe rst it i ons am ong
w w
,
hi ch t h e hat red of s cien ce as n ot t h e leas t inj u riou s t o

t r u e r eli gi on and t h e hi ghes t int e res t s of mankind
w w
.
The belief in i t ch cr aft ceased nat u r ally it h t h e

as cendancy of s cien ce The mor e Chris t i ani t y be came
w
.
im bu ed it h t h e s cient ifi c spi ri t of t h e ei gh t eent h cen

t u ry t h e r ar e r be came t h e fag o t , and t h e fi res ere at w
w
,
las t e x t in gu ished for ever So lon g as Ch rist iani t y as

.
int erpret ed as a reli gi on of m agic n ot h in g cou ld st op t h e

w
, .
t errible mania f or b u r nin g it ches neit he r t h e fear of

,
f u t u r e p u nishment s f or t h e t o rt u r es infli ct ed u pon many

i nno cen t vi ct ims , n or t h e pan g s of cons cien ce t hat ere w
no w and t hen felt by t h e j u dg es n or Chr ist ian charit y
w
,
and love Ther e as only one r emedy viz , a clear in

.
, .
si gh t int o t h e nat u re of t hin g s revealin g t h e im possib il

w
it y of it ch craft ; b u t t hat one r emedy a ff orded an u nfa il
in g cu re.
TH E IN Q U I S I T IO N .
H er et i cs Ou t la wd e .
H E saddest S ide of t h e Devil s hi st o ry appear s in t h e

’
ww
pe rsecu t ion of t hose h o er e su pposed t o be ad
h er en t s of t h e Devil ; na m ely sect arians he r et i cs and
w w
, , ,
it ches The most r idi cu lou s accu sat ions er e made an d

.
believed of t h e Mani chees t h e Mon t anis t s t h e N ovat ian

, ,
Pu ri t ans or Cat hari (n a S a p oi ) t h e Albi g enses and ot her

w w
,
dissent er s They e re said t o orship t h e Dev il by most

w w
.
obs cene ceremonies and t heir int erco u rse i t h him as

,
described most min u t ely as inde cent and ou t r ageo u s I n

w
.
t imes of a g ene ral belief in it ch craft and t h e Devi l s ’
w w
po e r nobody as safe ag ains t t h e accu sat ion of bein g in
,
t h e se rvi ce of Sa t an Th u s t h e St edin gers havin g eff ec

w
.
,
t u ally r esis t ed t h e Bishop of B r emen hen he t ried t o

t ake t hei r t i t hes f rom t hem by for ce of arms , ere van w
q u i sh ed and cru elly slau gh t e r ed aft e r havin g been de
n ou n ced as Devil w
or shippe r s The o rder of t h e Temp
w
-
.
lars t h e r i chest an d most po e rf u l and even t h e m ost

w
,
o rt hodox orde r of Chr is t iani t y as accu sed of t h e m ea n

,
est and mos t bes t ial idolat ry , S imply be cau se an avari
ciou S kin g of Fr an ce w
as an x io u s t o dep riv e t h em of t hei r
ow n sou l, e n t ice h ee se cret ly sayin g L et u s go an d serve ot h er

t
w w
, ,
g o d s h ich t h o u h as t n o t k n o n t h o u n o r t h y f at h e rs
N am ely of t h e go d s of t h e people w
, , ,
“
, h ich are rou n d abou t
y ou n
, igh u n t o t h e e o r f a r o ff f ro,m t h ee f r o m t h e o n e en d o f
,
t h e
e ar t h ev e n u n t o t h e o t h e r e n d o f t h e ear t h ;
Th ou s h alt n ot co n sen t u n t o h im n or h eark en u n t o h im ;

“
,
n eit h er s h all t h i n e e y e p it y h im n e it h er s h alt t h ou s pare n eit h er

, ,
sh alt t h o u con ce al him
B u t t h ou sh alt su rely k ill h im t h in e h an d sh all b e fi rs t u pon
h im t o pu t h im t o d e at h an d af t erw ard s t h e h an d of all t h e people
A n d t h ou s h alt s t o n e h im w
.
,
“
it h st on es t h at h e die ; b ecau se
h e h at h sou gh t t o t h ru st t h ee aw ay f r om t h e L o rd t h y G od w
,
h ich ,
brou gh t t h ee ou t of t h e lan d of E gypt from t h e h ou se of b on d age ,

.
A n d all I s rael s h all b ear an d f e ar an d sh all do n o m ore an y

“
su ch w
, ,
ick ed n es s as t h is is am on g y ou .
R elyin g on t his passag e St Jer ome ( —

34 0 4 20
, .
A D ) did n ot hesit at e t o advise t h e infli ct ion of capi t al

. .
p u nishment u pon he ret i cs ; and Leo t h e Great (Pope ,

4 4 0 4 6 1 A D ) t akes t h e same vie
— . .
*
w .
Pris cillian a bishop of Spain a man of learnin g and

w ww
, ,
pure mor als , as t h e fi rst he ret i c h o as pu t t o t o rt u re

an d t o g e t he r w
it h some of his adherent s decapit at ed at
Treves in t h e year 3 8 5 The follo er s of Priscillian re . w
v e r ed t h e memo ry of t hei r t eache r as t hat of a ma rt y r ,
an d fo rm ed a se ct w
hi ch cont inu ed t o e x ist f or a lon g t ime
in Spit e of t h e ex comm u ni cat i on of t h e Ch u rch Pope .
LCO t h e G r eat j u s t ified and p r aised t h e condemnat ion of

Pris cillian .
U nder Pope Ale x ande r III t h e t i t le I nqu isi t or “
w
.
, ,
in t h e sense of j u d g e in mat t ers of fait h , as u sed f or t h e

fi rs t t ime at t h e cou n cil of Tou r s (in 11 63 ) The synod
“ See E pist . xv .
, ad Tu r r ibi u m
TH E I N QU I S I T I ON 309
of V erona (in 1 1 84 ) cu r sed all heret ics and o rde red ,
t hem , in case t hey r elapsed t o be hand ed ove r t o t h e

,
secu lar au t horit ies f or capit al pu nishment Pope I nno .
cen t III ( 1 1 98 — 1 2 1 6 ) f or t h e sake of c r u shin g t h e Albi

w
.
g en ses g ave po e r t o papal emissa ries t o su e t h e he r e t i cs ,
and enj oined all bishops on penal t y of deposit ion t o assist

in t h e discove ry and prosecu t ion of u nbelieve r s Follo . w
in g in t h e foo t st eps of G re g o ry V II he vindi cat ed t h e
.
,
s u premacy of t h e Chu rch ove r t h e St at e ; he hu miliat ed

Philip A u gu s t u s of Fr ance , deposed E mper o r Ot t o I V ,
w
.
compelled John of E n g land t o ackno led g e t h e fe u dal
sove rei gn t y of t h e Pope and pay t rib u t e H e ins t i gat ed .
—
t h e fo u rt h cr u sade ( 1 202 1 204 ) and e x t erminat ed t h e A l
big en ses U nde r his papacy at t h e s u gg est ion of Cas

w
.
,
t ilian Dom ini c and t h e Bishop of To u l o u se t h e n e o rde r
w w w
,
of Domini cans as inst it u t ed hi ch as dest ined t o be

w
,
come t h e o rking fo rce of t h e I nqu isi t ion Pope Gre g ory

w
.
I X pu rs u ed t h e t radi t ional poli cy i t h great vi g o r est ab

.
,
lish in g a r e g u la r inq u isi t o rial o ffi ce f or I t aly u nde r t h e

”
name of t h e Holy Offi ce“
in 1 224
w
, .
Gre g ory s poli cy as codified in an ins t ru men t of

’
fort y fi v e art i cles by t h e Co u ncil of Tou lou se in 1 229

-
, ,
and t h u s t h e I nqu isit ion became an es t ablished Ch u rch

ins t it u t ion t h e appoint ment and s u perin t endence of hi ch w
w
,
formed an impo rt an t p re ro g at ive of t h e Pope I t as n ot .
u n t il t his pe riod t hat t h e Pope be came t h e absol u t e ru le r
w
of t h e Chu rch , f or n o even bishops cou ld be ci t ed before
t h e papal t r ib u nal of t h e I nq u isi t ion .G reg ory I X ap .
point ed (in 1 232) t h e Domini cans as papal inqu isit o r s ,

w h o pe rformed t h e t e rrible d u t ies of t hei r o ffi ce so fai t h
fu lly t hat t hey t ru ly ea rned t h e t i t le of D om in i can es ,
3 10 TH E H I ST O R Y OF TH E D EV I L .
“
thesle u t h hou nds of t h e Lo rd
-
hi ch ori ginat ed in a ”
w
w
,
o rd play on t hei r name

-
.
A famou s fr es co in t h e S an t a Maria N ovella at Flor

en ce e n t i t led D om in i can es paint ed by Simone M em m i , ,
r ep rese n t s t h e inq u isi t o rial idea u n de r t h e alle g o ry of a
pack of hou nds chasin g off t h e olves fr om t h e sheep w

fold .
G re g o ry I X ( 1 227 1 24 1 ) sen t Con rad of Marbu rg t o

—
w
.
Ge rmany and gave him u nlimi t ed po e r of ci t in g befo re

h is t rib u nal all people s u spe ct ed of i t ch craft command w ,
in g him t o b rin g t h e gu il t y t o t h e fag o t And t his fi en d

w w
.
ish man obeyed i t h joy his mas t e r hom he reve red as ,
t h e V i ca r of Ch ris t on eart h He en co u n t e red m u ch op.
p osi t ion f o r t h
, e people be c ame r ebellio u s and even t h e ,
A rchb i sh ops of Colo gn e T reves an d Mayen ce at t empt ed , ,
t o res i s t him B u t Con r ad r emained fi rm ; his p ra ct i ces

.
had t h e u n equ ivo cal san ct ion of his Holiness t h e Pope ,
and he did n ot hesi t a t e t o be gin pr o ceed in g s even a gains t

t hese t h ree h ighes t di gn i t aries of t h e Ch u r ch in Ger
man y Whe reve r Conr ad appeared t h e fag ot s er e lit

.
, w ,
an d many i n no cen t people be came t h e vi ct ims of his f a
n at icis m The Ar chbishop of Mayen ce ben t on st opping

w w
.
,
t his fiend r o t e a le t t e r t o t h e Pope

, in hi ch he said ,
W h oe e r fe ll in t o h is h an d s h ad on ly t h e Ch o ice bet w
“
v een a
re ady co n f e s s io n f o r t h e s ak e o f s av in g h is life an d a den ial w h ere

u po n h e w E v e ry f alse w it n ess w
,
as s pee d ily b u r t n . as acce pt ed ,
b t n o j u st d e fe n c gran t ed
u e — n o t e v en t o peo ple o f pr o m in e n ce
T h e perso n arraign ed h ad t o co fess t h at h e w

.
,
as a h ere t ic t h at h e
n ,
h ad t o u ch ed a t o ad t h at h e h ad k is s e d a pale m a
,
or so m e m o n n,
st er M an y C at h o lic s su ff ered t h em selv s t o b b u rn t in n ocen t ly e e
icio u s cr im es o f w h ich t h e y k n ew
.
rat h er t h an co n f e s s t o s u ch v
Th e w
,
t h ev w ere n o t gu ilt y e ak o e s in o rd e r t o s av e t h e ir li es
. n , v ,
lie d b
a ou t h e m sel e s an d o t h er peo ple es pe cially ab ou t su ch
t v
n en t on es w n am e s w
,
p r o m i h o s e er s u gg e s t e d t o t h m by e C o n r ad e
T h u s b ro t h e rs accu s ed t h e ir b ro t h e rs w
.
i e s t h e ir h u s b an d s s r ,
v ,
e
v an t s t h ei r m as t e rs M an y gav e m o n ey t o t h e clergy f o r good ad

v i ce as t o h o w
.
t o pro t e ct t h e m se lv es an d t h e gr at s t co n f u sio n , e e
o r igi n at ed
”
.
( A lh i i M o a hi
er c h o ad an c c r n . . .
The A r chbishop s let t e r failed t o imp ress his Holi

’
ness and did n ot in t h e least Chan g e t h e cou r se of t hin g s .
TH E B A NN R OP THE SPA N I H
E S THE B A NN ER OP TH E INQU I SI TI ON
INQU I ITI ON S . OP G O A .
{
O n t h e con t rary R ome p u r s u ed mor e vi g o r o u sly t han

w w
,
eve r it s old poli cy , hi ch as at las t defihit ely fo rm u lat ed

”
by Pope U rban V in his b u ll I n ccen a D om in i p r o
“
w
.
,
claimed in 1 36 2 hi ch sou nded t h e slo g an ag ains t all

w
,
h o vent u red t o disse n t fr om R ome , and solemnly con

dem n ed he resy in st r on g and u nequ ivo cal t e rms .
R osko fl ,
Ges ch ich t e d es Teuf els , II .
, pp . 21 5 -
21 6 .
{ T h e illus t rat ion s on a

p ges 3 1 2— 3 20 are re pr od u ce df ro m Picar t .
TH E I N Q U I SI T I ON . 31 3
w
Mean hile t h e s u ccess of t h e I n q u isi t ion had been
g r ea t ly impe r illed by t h e opp osi t ion hi c h Con r ad of w
Ma rb u rg en cou nt e red in Ge rmany Whe n t h e I nqu isi t o r
w
.
Gene r al indi ct ed Cou n t He n ry of Sayn f or he resy he as

w
,
Ci t ed befo r e t h e Ge rman Die t t hat as held in Mayen ce
w
.
The Die t as n ot in clined t o respe ct Con rad s au t ho ri t y ’
and passed a vot e of censu re Bent on ven g ean ce f or t h e .
T HE C H A MBER or THE I QU I ITI O

N S N . L I TE N I
S NG To AN I N POR M E R .
insu l t r e ceived t h e I nqu isi t o r left f or Pade rbo rn bu t b e

w
, ,
fo re he cou ld db fu rt he r mis chief he as ove rt aken by

seve ral noblemen on t h e 3 0t h of J u ly 1 23 3 n ea r M ar , ,
*
b u rg ou t h e Lah n an d slain
, Th u s he fell a ma rt yr
, .
S ee K o n r a d v on hi a r b u r g , by H k en e ( M ar b u r g, an d an o t h wker or Of
t h e sam e t i t le b y B k (B
ec r es lau ,
C on ra d w th fat h
as e f
e r con es so r o f E liz a b th
e t he id wf
w o O t h e L an dgr av e Of
w
,
Th u r in gia T h e poo r o m an su b m d
it t e t o m os t in d ecen t co r po r al p u n is h m en t s ,
w wd
.
an d as s ain t e d as a re ar . If the sam e e v e n t s h appe n e dt o -

day . b th th
o e L an d
3 14 THE H I ST OR Y OF TH E D EV I L .
to his bloody p rofession The Ge rmans b reat h ed more .
f reely b u t G re g o ry I X canonised h i m as a sain t an d

, .
ma rt y r an d o rde red t hat a chapel be b u il t on t h e Spo t on

w w
,
hi ch he as killed .
W hile t h e es t ablishmen t of t h e Holy Ofllce in Ger

m any m et w
it h se rio u s difli cu lt ies t he inqu isi t o r s ere , w
V A RI OU S M A NN RE S or C RO SS -
E xA M I N I N G TH E D E PE N D A N T S .
w
el omed i
c Fr an ce by Lo u is t h e Pio u s Philip t h e Fai r
n , ,
and Char les I V .
The I n q u isi t o r H u g o de B en iols had a n u mbe r of

p romine n t people b u rned ali v e at To u lou se in 1 275 ,
w
,
amon g t hem A n g ele Lady of Labart he a oman of , ,
gr av in e an d h er fat h er f
con esso r w ld p b bly h
ou ro a av e bee n t ran s ferr e df ro m t he
W art b u rg t o an in san e as lu m y . I t is scarce l y cre d ib l e. but n e ve r th eless h at tr u e, t
a b k app
oo e are di d f n e e n se o f C on r a da s an in qu is itor an d of h is fi d i h d d by
en s ee s
K alt n e r un d er t h e t it le K o n r a d v an M a r b u rg und d ie I n q u i s it i o n i n D eu t s ch
la n d . Pr agu e , 1 88 2 .
3 16 TH E H I STOR Y OF TH E D EV I L .
t r ib u n alof To u lo u se ( 1 606 ) enact ed no ot her p u nish

ment s u pon t hi rt een pe rsons t han fines fas t s pil gr im , ,
a g es and alms givin g hile t h e I n qu isi t o r as t ried and

, , w w
co n vi ct ed f or t h e misapp r op ria t ion of confis cat ed p r op
e t t y Ki n g Charles V I o rde r ed t hat he be dep rived of

. .
*
his salary .
I n Spain t h e I n qu isi t ion p rospe red bes t The D i .
H R TIE E CS C ON D M N D
E E To BE B U R N ED .
r ect or i u m of N Ey m erich ( R ome 1 5 8 7) t h e

i n qu isit or u m .
inqu isi t o r gene ral f or Cas t ile a ff o rds u s a complet e in

-
,
s igh t i n t o t h e p r o ceedin g s of t h e Holy Offi ce it s spy ,
S ys t em i t s modes of cr oss e x amina t ion an d t o rt u r e an d -
w
, ,
i t s spoi ls Torq u emada an d Xime n es e r e t h e mos t de

.
t erm in ed an d u n r ele n t i n g s u cces so r s of Ey m erich + The .
“
L am o t h e -
L an gon , III .
, p. 299 , an d S ol d an . p . 1 93 .
{ F . H o ff m an n , Ges ch i ch t e d er I n q u i s i t i o n , B on n , 1 8 78 . L lo ren t e , Ges ch ich t e

d er p
sa n i s ch e n I n q u i s it i o n . Germ an , f ro m t he S pan is h .
TH E I N Q U I S I T I ON . 317
w
eal hies t most po e rfu l t h e most learned
t , t he w
ere , , w
t h r eat ened alike and even A r chbishop Carr an za t h e pri
, ,
mat e of t h e Ch u rch of Spain cou ld n ot es cape t h e p rose ,
cu t ion of t h e inq u isi t o r s .
I n t h e be ginni n g of t h e fif t een t h cent u ry Johannes ,
N ider a Ge r man and a Domini can monk p u blished a

, ,
book on Wi t ches an d Their D ecept ion s *

A t t h e same .
A M AN A ND A WOM A N CON D E M N D o B B U R N D B UT PA R DON ED O

E T E E N ACCOU N T
o T HE I R C ON P
r ON ESS I .
t ime Pope E u g ene I V ( 1 4 3 1 1 4 4 7) en co u r ag ed t h e in —
w
.
qu i s it or s i n a c i r cu la r le t t e r t o p r o ceed i t h seve ri t y
w
,
“
su mmarily i t hou t ado an d i t hou t any j u di ciary
, , w
Fr . j oan n es N ider ,
S u ev i or di n .
pr a ed i ca t . s . t h eolog pr of es s et h er et ica e
. .
p es t i s i n qu i s i t o r i s ,
li b er i n sig n is de m alefi ci i s cl eo r u m d ecept i o n i b u s .
S um m arie s im p lic i t er e t de plan o ac s in e s t repit u ct fi gu r a j u dicii .

— P0 e
p
E ugen e in h is circu lar lett er t o t h e I n qu is i t ors of 1 4 37 .
3 18 TH E H I S T OR Y OF T H E D E VI L .
of St Ge rmain William von Edelin

Th e Prior
'
ho w
w
.
, ,
had p reached ag ainst t h e r eali t y of i t ch cr aft had t o b eg ,
pa rdon pu bli cly in t h e E pis copal Chapel at E v re u x on

Sept embe r 1 2 1 4 5 3 and t o confess t hat he himself had
w
, ,
or shipped Sat an had reno u n ced his fai t h in t h e cross ,

w w
,
and p r eached t hat i t ch craft as an illu sion at t h e espe

ci al command of t h e Devil f or t h e p ropa g a t ion of t h e Sa
THE INQU I SI T ION IN S E I ON O THE M

SS N A R xET S QU A RE AT M A D RI D .
A K ing an d Q uee n F T w o cag es w

hi h h
in c t e cr im in als I h
Th e preac er s pu lpit
'
d w dw hi d h w d
. . . . .
8 G ran I n qm s it or . e re place h en t e r sen t en ce A A’ St an s f or t ose

“
h o rea the
w d
. . .
C Cou n se llo rs as re a se n t en ces .
A wh di d i
. . .
D N obilit y G lt ar f or say in g m ass L E ffi g i es of h

t ose o e n prison
df d f
. . . . . ,
E . Th e e en an t s an d t hei r am ilies . . h
II . II E scu t c eo n o f t he I n qu isit io n .
t an ic dominion Edelin remained in carce r a t ed and as

. w
soon released from fu rt he r pe r se cu t ion by deat h .
I n 1 4 5 8 J N i colau s J aqu eriu s appeared in t h e field

w
.
i t h ano t her p u bli cat io n called t h e he re t i cs s co u rg e or ’
*
S ee R a y d ad
n al . an n . 1 451 .
F lag ellu m h er i t icor u m f ( F r a n kfo r t 1 5

ascin ar ior u m
8 1 ) ,
w
in hi ch Edelin s case is report ed i as one argu men t
’ ‘ '
amon g many ot he rs f or t h e r eali t y of i t ch craft And w

w
.
no w at las t all opposi t ion t o t h e p r act i ces of it ch p r ose -
cu t or s w
er e pu t do n w .
The I nq u isi t o r Pie rr e le B rou ssart membe r of t h e ,
D omini can o r de r , C i t ed du rin g t h e absen ce of t h e Bisho p
THE H E R ET I cs
'
D E TH O THE F
A N A G OT s .
of A rras a n u mbe r of pe r son s befo re his t rib u nal and

made t hem confess on t h e r ack t hat t hey had been i t h w
t h e W aldenses ; he p r omise d t o spa r e t hei r lives if t hey
w
agreed p u bli cly t o confess all t h e abominable crimes of
hi ch t h e W aldenses had been accu sed A t a p u bli c .
Th e b ki f
oo s requ en t l y app d d t t h
en e o e M alleu s M alef i ca r u m .
{ C h apt er IV . co n t ain s t h abj

e at i f
ur on o rm u la .
TH E I N QU I S I T I ON . 3 21
meet ing t h e accu sed persons appear ed on a s caff old ; t hey

w or e caps e x hibi t in g pict u res of Devil o rship The -
w
w
.
vario u s ce remonies of obs cene demonolat ry er e r ead t o

t hem and t hey w
er e asked het he r t hey er e g u il t y w w
w
.
,
A ll t h e accu sed afli rm ed t hei r gu ilt he reu pon in u t t e r

w
, ,
negle ct of p reviou s promises t hey er e sent e n ced and ,
t u rned ove r t o t h e se cu lar au t hori t i es t o be b urned alive
w
.
I n vain did t hey n o shou t t hat t hey had been Cheat ed

w w
,
t hat t hey kne not hin g of t h e crimes of hi ch t hey had

been accu sed and t hat t hey had only confessed be ca u se
w
,
t hey had been p romised t o be let off it h a no minal pu n

ish m en t B rou s sart . w
as de t e rmined t o set an e x ample ,
and had t hem e x e cu t ed in 1 560 in spi t e of t h e p rot e st a

t ions of t hei r inno cen ce .
Th e Wit ch -
H am m er .
W i t ch prose cu t ions re ceived a

-
l se in
ne wimp u the
year 14 8 4 t h r o u gh t h e b u ll of Pope I nnocen t V III

be
w w
.
,
g innin g i t h t h e o rds S u m m is des i der a n t es afi ect i bu s
w
.
The inqu isit o rs of Ge rmany , Hein ri ch I n st it oris ( hose

w
Ge rma n name as K réim er) and Jacob Sp reng er com
w w
,
plained of havi n g m et i t h resist ance hile at t en din g t o

t hei r d u t ies and t h e Pope a ff o rded t hem t h e desi red as
,
sis t an ce f or t h e sake of s t re n g t henin g t h e Cat holi c fai t h

“
9 ut fi des cat h olica n os t r is po t issi m e t em pori b us u biq u e au geatu r e t
floreat , ac o m n is h ere t ica prav itas de fi n ib us fi deliu m procul pellat u r . S an e

n u per ad n os t ru m n on S in e in gen t i m oles t ia per ven i t au di t u m uo q d co mplur es
u t riusque se x us pers on a: cu m de m on ib u s in cu b is et su ccub is a b u ti , ac su is
in can t at ion ib u s m u lieru m par t us . an im at iu m f tn t us te rrae

. f r u ges
pe ri ri ,
s u flocar i e t ex t in gu i
'
fa cere (See Sold an H ex enpr oces s e p

, , . 222 . R oskofi ,
I .
,
pp . 226 —292
3 22 TH E H I ST ORY OF TH E D EV L I .
and of p revent in g t h e hor rible crimes and e x cesses of

w it ch cr aft *
.
The hu ll of Pope I nno cent V III had refe ren ce t o .
Ge rmany only ; bu t ot he r popes Alex ander V I J u li u s

w
,
.
,
II Leo X and Hadrian I V iss u ed bulls ri t t en in t h e

.
, .
, .
,
s ame spi r i t ins t i g at in g t h e zeal of t h e inqu isit o rs t o do

,
t h ei r bes t f or t h e p u r ifi cat ion of t h e fai t h and t h e s u p res
s ion of w
it ch craft
w
.
The heinou s b u ll of Pope I nnocent V III as t h e
w
.
immediat e cau se of t h e rit in g of t h e M alleu s M ale

fi c a r u m o r W i
, t ch H a m m er hi ch r e ceived
-
t h e san ct w
ion ,
of t h e Pope and a pat ent fr om E mper or Max imilian

, .
W it h t h e Wit ch H am m er in hand , Spren g e r and I nst i

-
t o ris appeared in 1 4 8 7 befo re t h e t heolo g i cal facu l t y of
Colo gne and demanded t hei r approbat ion hi ch as w w

w
,
g iven i t h r el u c t an ce and af t e r lon g hesi t a t ion The .
o r i g inal fo rm of t h e do cu ment is ve ry g u ar ded and ap
p roves of t h e pri n ciples of pu nishin g w i t ch craft only in “
”
s o f ar as t hey do n ot cont radi ct t h e sa cred canons This .
did n ot appear su fli cien t and t h e inqu isi t o rs insis t ed u pon

a mo re de cisive ve r di ct Ther e are fou r fu rt her art i cles
w
.
hi ch cont ain an u nequ ivocal r equ es t t o t h e se cu lar au

t h orit ies t o assis t t h e inq u isi t ion in t h e in t e res t of t h e
Cat holi c fai t h .
I n addi t ion t h e inqu isit o r s se cu red a not ary s cert if ’
icat e con ce rnin g t h e E mpe ro r s pa t en t and t h e approba ’
G iov an n o B allis t a C i b w h o, en e lecte dp ope in 1 4 84 , c h ose t he n am e I n n ocen t .
r
p o bably i n com m e m or at i Of I
on n n oce n t V II . T h e people of h is t im e, t hi k i
n ng
t hat h e did n ot d es erve t h e n am e , calle d h im N ocen s H e h ad sev en n at ural
w
.
c h ild ren , per h ap s m ore . A h u m orous di ti h

s c cast igat es h im as follo s
Oct o N ocen s pu eros gen u it , t ot iden iqu e pu ellas .
H u nc m er i t o po t er i t dicer e R o m a pe tre m .
"
b u rn t t hey are innocent ly condemned A denial of

w
,
i t ch cr aft sealed t h e doom of t h e accu sed at on ce f or ,
t h e Wi t ch H am m er de clar es : The great es t her esy is

“
-
n ot t o believe in w ”
i t ch cr aft (haer esis est m ax i m a oper a
m a le y ic
‘
a r u m n o n c r e der e ) Ho eve r if t h e w
a cc u sed ,
afi rm ed t h e q u es t ion t he t o rt u res made him confess all
w w
,
t hat he kne abou t it and het her or n ot he had learned

and pr act ised t h e black art To plead i gnorance ou ld w
w
.
n ot avail f or t h e ve ry r efu sal of a confession

, as co u n t ed
a cr ime u nder t h e name m alefici u m t aci t u r n i t at is The re

w
.
as no es cape and t h e bes t co u r se f or t h e vi ct im on t h e
w w
,
r a ck as t o confess all at on ce it ho u t a r elapse in t o

denials f or t hat at least abb revi at ed t h e p r o cedu re and
w
,
ended t h e t rag edy it hou t it s in ciden t al t er ro r s As a .
ru le t h e p r isoner s of t h e inqu isi t ion ask f or deat h as a
w
boon and her eve r possible commit s u i cide ; f or t or t u re
made of eve ry one a hopeless cripple u nfi t f or ei t he r o rk w
or enj oymen t of life even t ho u gh he mi g h t be r eleased
w w
, .
A cqu i t t als ho ever , e r e r are and t h e Wi t ch H am m er

,
-
advises t h e inqu isit or s never t o acqu i t bu t only t em

w
,
p o r a ri ly t o s t op p r o c eedin g s A n o lle p r o s as r ec o m
w
.
mended as t h e safer ay The cu lpri t shou ld be handed .
ove r t o t h e secu la r au t horit ies f or capi t al p u nishment

w
,
especially if t h e sent en ce of bein g b u rned alive as

*
mi t i g at ed t o decapi t at ion a penalt y hich t h e Chu rch , w
”
avoided infli ct in g ; f or t h e Chu rch t hi rs t s n ot f or blood
“
(e c cle si a n o n s i t i t s a n g u i n e m ) A confesso r and even t h e
j u dg e himself is ad vised t o speak in p rivat e i t h t h e p ris w

S aecularem cu r iam aflect u ose depr ecam u r quat en u s cit ra san gu in is eflu
“
sion em et m or tis pericu lu m suam sen t en t iam m oderat u r w

as t h e us ual clause
w
,
h en q
t h e in u is it io n ha d d t h
n e eir Vi ct i m s Ov er h
to t h e secu lar au t ori t ies .
TH E I N Q U I S I T I ON . 3 25
one r and u pon t h e p romise of pardon and me rcy t o ex

t o r t a confession The Wi t ch H am m er s u g gest s t hat t h e
.
-
j u d g e may say : I f y ou confess I shall n ot condemn

‘
,
y ou t o dea t h f or he may a t any

’
t ime call in ano t he r
w
,
j u d g e t o t ake his place , ho is at libe r t y t o p ronou n ce

”
t h e sent en ce
w w
.
The vi ct ims of t h e Inqu isi t ion er e p ract i cally i t h

ou t any assis t an ce f or w
i t ch craft as r e g arded as an ex
, w
cept i on al crime (cr i m en a t r ocissi m u m and cr im en ex cep
t u m ) f or w
hi ch t h e u su al ru les of p rocedu r e ere n ot w
bindin g I t belon ged before t h e secu lar and also t h e cc
.
clesiast i cal t rib u nal (cr i m en f or i m ix t i ) The cu lprit

w
m u s t be deal t i t h acco rdin g t o t h e max im of Pope Boni
face V III (1 294 “
simply and squ arely it hou t w
w
.
,
”
t h e noise and for m of la ye r s and j u d g es
w
.
To u s h o live in an ag e of calmer t hou gh t and mo re

ex act inve st i gat ion it is difi cu lt t o u nde rs t and h o t h e
, w
Wi t ch H am m er co u ld eve r have been believed
-
.
Th e Tor t u r e .
Wit ch p rosecu t ion appears t o u s as ras cali t y pu re

-
w
and simple b u t it as n ot I t as t h e res u l t of a fi rm
, . w
and deep seat ed reli gi o u s convi ct ion , as may be learned
w
-
from t h e A n t ipalu s m alefi cior u m , a o rk of John Trit h e

mi u s Abbo t of t h e Monas t e ry of Spon gh eim ( 1 4 4 2
w
,
h o at t h e requ es t of Joa chim , M arkg rav e of

B ran denb u rg , inves t i g at ed t h e s u bje ct and aft e r years of
w w
,
cons cien t iou s s t u dy p r ese n t ed t o t h e orld his vi e s in a

“
S im plicit er ct de plan o , a bq
s ue advocat oru m et j udicio ru m s t repit u et
fi gu ra — a p
, h rase , w
h h ic as , e sa w ww, as alm os t li terall y repeat e d by P p o e E u ge
n i us I V.
book of fou r vol u mes hi ch as complet ed O ct ober 1 6 w w

w
, ,
in t h e year 1 508 hen t h e pio u s abbot had reached t h e

‘
mat u re ag e of si x t y six years -
w
.
T rit h em iu s dis t in gu ishes fo u r classes of iza rd s an d

w w
it ches : ( 1 ) Those h o hu rt and kill o t he rs t h ro u gh
poison and ot he r nat u r al means ( )
2 Those h o inj u r e w
w
.
ot he rs by t h e art of magi c for m u las ( )

3 Those h o
w w
.
conve r se it h t h e Devil pe rsonally (4 ) Those h o have

w
.
act u ally con cl u ded a con t ract i t h t h e Devil and have

t h u s p r o cu red his assis t an ce f o r evil desi g ns Trit h em iu s
w
.
believes t hat t he re is no ot he r ay of p rot e ct in g t h e com

w
m on ealt h a g ai n s t t h e obno x io u s infl u en ce of t hese mal
ef act or s t han by e x t i rpa t in g t hem b u t bes t by b u r n in g ,
t hem alive He says

.
“
I t is t o b e lam d t h at t h e n u m b e r of w
en t e it ch e s in all co u n
t ries is v e ry g re at f o r in d eed t h ere is n o t a v illage b e it ev e r so
s m all w
, ,
h ich d o e s n o t h arb o r at le as t o n e o f t h e t h ird a d o f t h e n
f o u rt h Class B u t h o wrare are t h e j u d ge s w

,
. h o pu n is h t h e se crim es
”
again s t G od an d n at u re .
And in ano t he r pass ag e the abbot ut t ers t he com
plaint
“
M en an d an im als die t h ro u gh t h e in f am y h es e w
Of t om en
m align i t y o f w
,
an d n o n e d ers t h at it is du e t o t h e
co n s i it ch craf t
T h e re are m an y w
.
h o s u ff e r f ro m serio u s d iseases an d do n ot e ve n
know t h at t h ey are b e w it ch ed ”
.
The great da n g e rs of i t ch craft seemed t o demand w

ex t r ao rdina ry means f or combat in g it s evils ; and t h u s
t h e t o rt u r e w
hi ch had fo rme rly been applied only in ex
,
cept ion al and special cases be g an t o be developed in a
w
,
most fo rmidable and barbari c ay

w w
.
S u spe ct ed pe rsons e re s u bj e ct ed t o fi re and at e r

ce n t III : again b
a o lis hed it in t h e L at eran Co u n cil 1 2 1 5 Th e
fam o u s law b ook The Sax on M i or w by B ike v o n R epk ow
.
,
rit t e n rr
in t h e y ear 1 2 30 p rov id es t h at if t w
, , ,
o m en lay clai m t o t h e sam e
t h in g an d t h e n eighb o rs can b e ar n o w w
,
it n ess , the at er o r-
d eal S h all
d ecid e .
”
The M ir r or of t he S a bian s also of t h e t hir t eent h w ,
cen t u ry con t ains t h e same p r oposi t ion I n t h e si x t eent h

w
,
.
cen t u ry t h e p r a ct i ce as almos t u nive r sally es t ablished .
As t o t h e u nderlyin g idea K On ig says ,
T h ere are Oppo sit e

“
ie ws ap p lied t o t h e o rd e al o f w
v at e r
Accord in g t o t h e on e t h e qu est ion w as h ow

.
lon g t h e accu sed cou ld

rem ai n u n d er w
,
at er ; accord in g t o t h e ot h er t h e in n ocen ce o f t h e
accu se d w as pro v e d by s in k in g t h e gu ilt by s w im m in g I n b ot h

cas es t h e v ie w w
, .
p re v ail e d t h at it ch e s p o s se s s ed a s pe c ifi c lev it y
an d t h e ru le w The w
, ,
as ad o p t e d t h at at er re fu se d t o rece iv e in it s
‘
d ept h s t h ose w h o h ad S h ak e n off t h e b apt ism al w at er t h ro u gh a re
n u n ciat io n o f t h e ir f ait h ( A usg h d M enschen zvah ns pp 1 00 ff )

’
. e . .
, . .
Wh o on t emplat e it hou t indi gnat ion and h oly

can c w
w r at h t h e ins t ru men t s of t o rt u re u sed by inqu isi t o r s in
t hei r infamo u s vo cat i on ? The r e are t h u mbs cr e s t here w ,
are blacksmi t h s t on g s and pin ce rs t o t ear ou t t h e fi n ger

’
nails or t o be u sed red h ot f or pin chin g ; t her e is t h e

-
r a ck Spanish boot s colla r s chains , et c t he r e ar e boards
w
, , , .
and rolle rs cove red it h sharp spikes ; t he re is t h e S cav

” ”
e n g e r s Dau gh t e r also t h e I ron V i rg in a hollo in
’
w
w w
, ,
s t ru ment t h e si z e and fi gu re of a oman it h knives

w w
,
inside hi ch are so arr an g ed t hat hen closin g t h e vi c

w
, ,
t im ou ld be lacerat ed in it s deadly emb ra ce

w
.
I n credible in g en u i t y as displayed in t h e invent ion

of t hese inst ru ment s of t ort ur e ; and one of t h e ex ecu
t ion er s s o rds
’
w w
hi ch s t ill han g s in t h e To rt u rer s V au lt
,
’
at N u rembe rg on t h e left side of t h e ent ran ce e x hibi t s ,

TH E I N Q U I SI T I ON .
.
i n b ad Lat in t he blasphemou s ins cr ip t ion S olo D eo

'
G lor ia
The han gmen t ook p ride in t hei r p rofession and re
g a r ded t hemselves as dis g raced if t hey co u ld n ot make
t hei r vi ct ims confess w
hat ever t h e inqu isi t or s ant ed w
w w w
.
Thei r u s u al t h reat hen a he re t i c a izard or a i t ch

w w w
, , ,
as handed ove r t o t hem ill be t ort u r ed “

as : Y ou
w
,
u n t il y ou ar e so t hi n t hat t h e su n ill shine t h rou gh

y o u The i n s t ru men t s look ho rr ible eno u g h b u t t h e
w w
.
,
p ract i ce as mo re ho rrible t han t h e ildes t ima ginat ion

can depi ct
w
.
Befo re t h e t o rt u r e be g an t h e accu sed er e fo r ced t o

w
,
d ri n k t h e it ch b ro t h a dis g u s t in g con co ct ion mi x ed

-
w w
,
i t h t h e ashes of b u rn t i t ches and su pposed t o p ro t e ct

w
,
t h e t o rt u re rs a g ains t t h e evil infl u en ce of it ch craft

w
.
The filt h l of t h e d u n geons as a very e ff e ct ive mean s of

‘ '
makin g t h e prisone r despondent and p reparin g him f or

any confession u pon hich he cou ld be condemned He w
w w
.
as f req u en t ly se cu red by i r on manacles fi x ed in t h e all

or pla ced u nde r heavy t imbe r s hi ch p reven t ed t h e free w
u se of his limbs r ende rin g him a helpless p rey t o r a t s
, ,
mi ce an d ve rm in of all sort s
, .
Con sider only t h e fien dish det ails of t h e t ort u re ap

w
plied t o a oman in t h e year 1 63 1 on t h e fi rs t day of h er
t r ial zli
Th e h an gm an b in d s t h e w
o m an w ho w as p re gn an t a d n
t h e rac k T h e n h e rack e d h e r t ill h e r h e ar t w

, ,
p lace s h e r on . o u ld f ain
It ou g ht t o b e S oli D eo Glor ia .
{ Ca r cer i s s q u a lo r es is t h e e x press ion u se d by h

t h e au t or Of t he Wit ch
H am m er
wh
.
f T ran slat ed f rom K b n ig, A u sg eb u r t en d es M en s ch en a ns ,

p . 1 30 . Se e
also So l da n, H ex en pr o ces s e . pp . 2 69 270
-
.
Fr om t h e great nu mber of p rosecu t ions f or it ch w

cr aft w
e sele ct one ins t an ce only h i ch , ho eve r , is , w w
neit he r t ypi cal n or e x t rao rdinary in it s horro rs .
W e read in K On ig s pop u lar ex posi t ion of h u man’
*
s u pe rs t i t ions , p 24 0 .
“
T h e re was a farm er by the n am e o f V eit liv in g in a v illage
wf w
,
of S ou t h er n B o h em ia He as am ou s f or h is i t an d u n u s u al
s cally s t ro n g an d w
h w phy i
.
h u m or A t t h e sam e t im e e as h en ev er
t h ere w
.
.
as a q u arre l at t h e in n h e cam e off v ict o r T h e ru m o r

s pre ad t h at h e w
.
as in v iolab le as s o m e t im es h u n t ers are s u p pos ed
By an d by h e w
,
t o b e b u lle t proo f an d V ei t n ev e r d e n ied it

-
as
regard ed as a w
, .
iz ard an d as h is cat t le pro spe re d b es t an d h is fi eld s

y ield ed t h e rich est cro ps h e w
,
as s o o n s u ppos ed t o b e in leagu e
w i t h t h e E vi l On e N o w it h ap pen ed t h at t h e V illage w
,
as t ro u b led
w it h m ice an d V eit w
.
, as s u sp e ct e d O f h av in g cau s e d t h e p lagu e .
Wh en q ues t io n ed ab ou t it h e gran t ed in a m om en t o f h u m o r t h at
h e had se n t t h e m ice b u t w o u ld s o o n d riv e t h e m aw
,
ay again an d ,
h e p ro m ise d t o prov e at t h e n e x t C h u rch fair t h at h e co u ld act u ally
W h en t h e day appo in t ed cam e t h e in n w

-
m ak e m ice as ov er
cro w
.
d ed an d f arm er V e it appe ared w

,
it h a b ig b ag u n d e r h is arm
in t o w h ich h e re qu es t ed t h e co m pan y t o t h rowt w
, ,
e n t y pe bb les
Th ey d id s o w it h o u t n o t icin g t h at t h e b ag w And w
.
as d ou b le h ile
on e part w as e m pt y t h e o t h e r co n t ain ed t w
.
e n t y m ice W h en t h e “
w
.
p e bb le s er e p u t in t h e b a g V e i t m u rm, u r e d a m a gic f o r m u la an d
le t t h e m ice loo s e in t h e pre se n ce o f h is f righ t en e d au d ie n ce
T h is pe rf orm an ce h o w
.
e v er h ad u n ex pe ct e d an d t ragic t e
“
Th e people w ere co n v in ce d t h at it w as t h e w
, ,
s u lt s or k o f h e ll an d
V e it es caped w V e it w
.
,
it h d ifficu lt y f ro m t h e in n as arre s t ed t h e
.
n e x t n igh t an d d e liv e re d t o t h e crim in al co u r t A m ole o n h is

bo dy w as t h o u gh t t o b e a s t ig m a o f t h e D ev il an d all t h e w
.
i t n esses
agree d t h at h e w as a ge n u in e w H is case w
,
iz ard as t h o ro u gh ly in
.
v es t igat e d an d ev en t h e U n iv e r s it y o f P ragu e w as co n s u lt ed ; t h e
v erd ict s ign e d by t h e R e ct o r M agn ifi cu s w it h h is ow n h an d w

,
as
*A
u sg eb u r t en des M en s ch en wh a n s , e in V Olk u ch , Ru d ols t a t d .
TH E I N QU I S I T I ON . 3 33
again st h im and V ei t w
y m ain t ain ed h is in n ocen ce h ad
h
o st ou t l
A t las t h e w
, , ,
t o en d u re all t h e t o rt u re s o f t h e in q u is i t io n as b u rn e d
aliv e an d t h e as h e s o f h is b ody w e re t h ro w n to t he w
.
in d s We
read in t h e re co rd s o f t h e law
.
s u it t h at V e it m o u n t ed t h e s t ak e
-
‘
w it h o u t S h o win g rep e n t an ce or d o in g pe n an ce An d w h en Ch ain s ’
w
.
e re p u t o n h is n eck aro u n d h is b ody an d aro u n d h is f e et h e
crie d w
, , ,
it h a lo u d v oice M y G od I die in n oce n t ly J u d ges pro ’

, , .
,
f e s s ors p hy s ician s an d t h eo lo g ian s agre ed u n an im o u sly in t h e co n

, ,
v ict io n o f t h is in n o cen t m an
”
.
V olu mes mi ght be filled i t h a cco u nt s of t h e many w

t ho u sand vario u s ins t an ces of it ch p rose cu t ions and w -
w w
,
eve ry S in gle case is so s ou l harro in g t hat e p refe r t o -
pass t hem by in silence The accu sat ions are almos t

w
.
al ays ve ry circu mst ant ial and defini t e mos t ly of b ru t al ,
indecency and ridicu lo u sly impossible .
Th e A ng el o f A ug sbu rg .
w
W i t ch p r ose cu t ion as a convenient eapon in t h e
-
w
hands of u ns cru pu lo u s men f or accomplishi n g crooked
ends or sat isfyin g some p ri vat e vengean ce O ne of t h e .
mos t t r a gi c and pat het i c cases is t h e sad deat h of A gnes

w
Bernau er , a beau t ifu l oman , t h e dau gh t e r of a barber
w
and t h e s eet heart of Alb recht D u ke of Bavaria
w
, .
A gnes as born abou t 1 4 1 0 in Bibe r ach and it ap

w
,
pear s t hat she as a mer e se rvant girl in Au g sb u rg at

t h e t ime D u ke Alb r e ch t of W ii rt em b erg t h e son of D u ke ,
E rnest , made h er acqu aint an ce The s t ory t hat A gnes

w
.
as of pat ri cian bi r t h and t hat t h e love r s m et at t h e gr ea t
t o u rnament is me r e le g end b u t t his m u ch is su r e t hat
w w
,
A gnes as ex t raordinarily beau t ifu l it h g olden hai r , ,
and deli cat e , noble feat u r es E ven h er enemies cou ld .
n ot help p r aisin g t h e nobili t y of h er appearan ce We .

w
k n o li t t le or not hin g abou t t h e relat i ons bet een D u ke w
Alb rech t and A gnes ex cep t t hat he cou r t ed h er and t ook
w
,
h er i t h him t o his residen ce in t h e Cou nt y V oh n bu r g

w
.
D u ke E rnes t , Alb re ch t s fat her kne abou t A gnes s

’
,
’
p resen ce at V oh n bu rg b u t he ca red li t t le u nt il he be came ,
a n x iou s abou t havin g a le g al hei r t o his du chy Then .
he requ es t ed his son t o marry t h e dau ght e r of D u ke Er ik

w
of B ru ns i ck bu t Alb r e ch t r efu sed on a ccou nt of t h e love
,
he bo re t o A gnes
w
.
When pe rs u asion appear ed t o be i t hou t avail D u ke ,
E rnes t t hou gh t of ot he r means t o separ at e his son f rom

w
t h e lo ly bo rn m aiden
-
A t a p u bli c t o u rnament he or
'
.
,
de red th e j u d ges t o refu se admi t t an ce t o Alb re cht on t h e

g r o u nd t ha t f o r t h e sake of a con cu bine he ne g le ct ed his
w
filial du t ies Alb re cht as g reat ly ex aspe rat ed and as
.
soon as he ret u rned t o V oh n b u r g he re co gnised A g nes as

w
his ife W it h t h e consent of h is u ncle D u ke W illiam
w
.
, ,
he moved t o t h e cas t le St rau bin g hi ch he donat ed t o

w
,
h er and s u rr o u ndin g h er i t h a d u cal cou rt called h er ,
hencefo rt h D u chess A gnes

w
.
The poo r oman did n ot enjoy t h e splen dor of t h e

co u rt w
She feared t h e rat h of t h e old D u ke and b u ilt
w
, ,
.
in a melan choly p resent iment of h er sad fat e h er o n ,
b u rial chapel in t h e monas t e ry of t h e Carmeli t es at

w
,
St r au bin g H er happiness as of sho rt du rat ion

. .
I n Alb re ch t s absen ce D u ke E rnes t seized A gnes

’
w
, ,
had h er imp risoned and deno u n ced h er as a i t ch H er .
condemna t ion had been de cided u pon befo r e t h e t r ial b e
g a n and t h e ve r di ct p r ono u n c ed h e r g u il t y of havin g b e
w
,
it ched D u ke Alb re ch t and t hu s commit t ed a crim in al

o ff en ce a g ainst D u ke E rnes t The j u d gment o rder ed h er
.
t he people f or help The people er e moved an d she . w

mi gh t have been saved had n ot one of t h e han g men fear
w
, ,
in g t h e rat h of t h e old d u ke seized a pole and cat chin g

w
,
h er lon g g olden hai r held h er u nde r at e r u n t il she ex
p i r ed This happened in t h e yea r 1 4 3 5

w
. .
She as b u ried in St Pet e r s ceme t e ry of St rau bin g ’
w
. .
When t h e you n g D u ke on his r et u rn as informed

of t h e t e rrible deat h of his beloved A gnes he s o re ven w
g ea n c e and in allian ce i t h his co u sin D u ke Lu d i g of w w
w w
,
Bavaria I n gols t adt be g an t o a g e a vi g orou s ar a g ainst

-
w
,
his o n fat he r Th rou gh t h e media t ion of t h e E mpe ro r

w w w
.
,
ho eve r he as re co n ciled it h his fat he r at t h e co u n cil

,
of Basel .
D u ke E rnes t b u il t a ch apel ove r t h e g rave of his in

no cent vi ct im and had an annu al mass read over h er f or
the w
elfare of h er so u l D u ke Alb recht t he reu pon ag reed
w w
.
t o marr y A n n a Pr in cess of B ru ns i ck by , hom he had ,
t en child ren al t ho u gh it cannot be said t hat his ma rried
w
,
life as a happy one .
I n 1 4 4 7 D u ke Alb re cht had t h e body of A gnes t rans

w
fer red t o t h e chapel hi ch she had b u il t f or he rself in t h e
Carmeli t e mo n as t ery ; and he had t h e res t in g place of -
w
.
h er remai n s ado rned i t h a beau t ifu l ma rble ima g e of

h er in fu ll fi g u re w
it h t h e simple ins cript ion
Ob iit A gn es B e rn au erin . R eq u ies cat in pace .
Poe t s w
h o have immor t alised h er name ,
*
and th e
*
F lk g
o so n on A gn es die Pern a wi er n C ou n t T h rr in g B ti t t ger
dw
.
Me l hi
c or M y e r F i d i h H bb
r e r c e el Ot t o L u ig (a pos t h u m ous f ag
r
m en art y d ig of a d ram a be gu n in K b n ig A u sg ebu r t en d es M en s ch en

wh
es n
wd
,
a ns recapit u lat es t h e s tor ya s t h e legen d h a it s . F or a crit ical re v ie an an
ex pos i t ion of the hi t

s ori cal fa tc s see Dr . C h i t ia
r s n Me y er s
'
ar t icle on A gn es B er
n au er in D i e Ga r t en la u b e ,
1 873 , p 4 54
. .
TH E I N QU I SI T I ON . 33 7
w
people of B ava ria amon g hom h er memo ry is s t ill che r
”
ish ed call h er
, t h e an g el of A u g sb u rg
“
.
a:
ll t:
w
a a
O ne of t h e most comi cal i t ch prose cu t ions t ook -
place in 1 4 74 ag ains t a diaboli cal r oos t e r h o had been w

so p res u mp t u o u s as t o lay an eg g The poo r creat u re
w w w
.
as solemnly t r ied , he re u pon he as condemned t o die

at t h e s t ake and p u bli cly b u rned by o rde r of t h e au t h ori
t ies oi t h e g ood ci t y of Basel .
W e abs t ain from en t ering fu rt her int o t h e de t ails of

t h e p r ose cu t ion of w
it ches w
hich g rad u ally developed
,
int o a syst emat i c b u siness involvin g g reat emol u ment s t o

j u d ges t o rt u re rs han gm en inqu isit o rs , denou nce r s , it w
w
, , ,
nesses , and all pe rsons conne ct ed it h t h e p ro cess I t is

w
.
a dolefu l ork t o go over t h e me re st at ist ics of t h e au tos

d a f é, and eve ry sin g le s t o ry of a t ri al f or
’
-
w
1t ch cr af t can
n ot b u t r o u se ou r deep es t indi g nat ion ; and even n o the w

w
belief in i t ch craft is n ot y et ex t in ct among t h e so called -
civilised r a ces of man kind .

TH E A G E OF TH E REFO R MAT IO N .
H E R eformat ion al t hou gh in many respect s a g reat

,
advan ce did n ot in t rodu ce a s u dden chang e in t h e

belief in t h e Devil N eve rt heless t h e t endency be comes
.
,
mo re and mo re apparent t o int e rpret Sat an in psy cho

lo g ical t e rms and inst ead of ex pe ct in g him in t h e horro rs
,
of nat u re or in t h e obje ct ive realit y of ou r s u rro u ndin g s

w w
,
t o find him in ou r o n hea rt s he re he appears as t emp

t at ion in all fo rms as all u remen t ambi t ion vanit y as
w w
, , , ,
t h e vain pu r s u i t of fo rt u ne po e r and , orldly pleas

,
u r es
w w
.
Ch ris t iani t y as split u p int o t o pa rt ies t h e con

w
,
h o r emained fai t hfu l t o R ome s spi r i t u al su

’
s er v at iv e s
p re m a cy and t h e p r o g r essive P r o t es t an t s h o oppo swed t h e
t radi t ion al a u t ho ri t ies of t h e Ch u rch and clamo r ed f or re

w
fo rm in t h e vario u s ays of life R es t less t i mes of t his
.
kind are favo rable f o r sa t i re and sa rcasm and t h e Devil ,
t he r efo r e na t u r ally played an impo rt ant pa r t in t h e po
lem ics on ei t he r side .
A t t h e same t ime t h e mo ral ea rnes t ness of t h e re

,
fo rm e rs forced t h e au t hori t ies of t h e Chu rch t o abandon

w
many of t h e o rst m i su ses an d t h u s t h e refo rm of t h e
,
R efo rmat ion did n ot remain limi t ed t o t h e refo rmed

Ch u rches b u t e x t ended it s blessin g s t o t h e R oman
w
,
Ch u rch i t self The an t i refo rmat ion , hose backbone

w
-
w
.
as t h e Jes u i t s as a mos t se riou s and r i g o r o u sly p u re
w
,
movement bo rn Of a deep reli g iou s pie t y ; b u t it as

da rkened in it s ve ry s t ar t by a myst icis m ve rg in g on
coa r se s u pe r s t i t ion and lacked t hat love of freedom , of ,
C ALV I N I M T A RI N D
S E G o w n TH E R O M A N E M PIRE .
R om a C at h li b
n l q
o c u r es u e of the s eve n eent th t y
cen u r .
*
pro gr ess of s cien t ifi c inves t i g at io n and t h e desi re t o

, ,
learn t h e t r u t h w
hi ch char act e rises t h e e x ponen t s of Pr ot
*
Th e b ildi
u n g re
pr ese n t in g the E m pi r e b ear s t h e i n scr ipt ion T h e gat es of
“
h ell s
ph all n o t re v ail again s t f it d F
. h T h e G erm an pr i n ce s o f the R e or m e ai t ar e
p i t d
c u re i fli gy i t hn cm p a y f d n il Th C e cot P ala t i F d i k
n V o ev s e ou n ne re er c so n
i l wf t h K i g f E gla d w w f B h ia i
.
,
a -
a o e h n h d j t l t th
o n n o a us os e cro n o o em s se e n
falli g d w O t h igh t h d t h P i E l t f S
, ,
n o n . n e r -
y a L th a a d
an e r n ce ec or o axo n , u er n, n on
t h l ft h
e ed th it y f V
an i e c p t d o f i t j
en ce are
g i t h C al i i t re rese n e as re u s n o o n e v n s s
w
.
T h pi te
p p t
c u re t l id t
ur t t h
or s m m a
o e uc h t h la a l a
a e by o e co on m n a sc o rs c n e rn
t dy i g
s u iptn sc r u re .
W Gi t d h di S h ift t h
as er e u rc e c r v er s a n.
D l h t d G ahl d g ai as M e r as m en m nen an n .
TH E A G E OF TH E REFOR M A T I ON . 34 1
e s t an t i s m is no t i ceable ho w
. It ever t hat t h e mo ral ele
, ,
ment is pushed int o t h e fo re g r o u n d an d bo t h part ies ,
be gin t o ag ree in t his t hat mo rali t y is t h e u l t imat e t es t

of r eli gion .
THE K I N DO M O
G F S A T A N O R THE S EV E N HE AD E D B A T
-
E S or T H E RE V LATI ON
E .
A Pro t es t an t car ica u r e o

t f t h p pal t ad i d i p
e a r e nat i s en s ons .
(F ro m a F lug bla t t
of th i t
e s x ee n th t y H
cen u r . am R h y
en n e n .
)
The idea of con ceivin g Sa t an as sin an d t emp t at ion

w
is n ot n e (t hi n k only of t h e ill u s t rat ions in t h e H ar m s
b u t t h e con cep t io n of sin and t emp t at ion
w
be g ins n o t o be bet t er u n de r s t ood as a psycholo gi cal
condi t ion of s u bj e ct ive s t at es .
L u t /zer .
w
Lu t her as in his demonolo gy a r e al ch ild of his
w w w
, ,
t ime ; he s a t h e Devil every he re he st r u g g led it h ,
him cons t ant ly an d ove rcame him by his confiden ce in

,
God He r eg arded t h e Pope as an in ca rnat ion of Sat an

.
,
o r as t h e An t i Ch r is t and t h e R oman Ch u rch as t h e

-
ki n gdom Of t h e Devil He san g of him : .
“
And w e re t h is wld wi h d
or t ev ils fi lled
T h at t h re at e n t o un do us
We w
ill not fe ar , h at h w
f or G o d ille d
H is t ru t h t o t ri u m ph t h ro u gh u s .
Ou r an cie n t v icio u s f oe
S t ill ks to w o r k h is w
s ee oe
H is craf t an d po w
.
e r are gre at
A n d arm e d w it h c ru e l h at e .
On e ar t h is n ot h is e q u al .
Th e Prin ce Of t h is w o rld
H is b an n e r h as u n f u rle d
A n d yet h e w ill h arm n o n e
F o r h e is all u n d o n e
On e lit t le w o rd d e f e at s h im .
”
w
The Devil as t o Lu t he r a real livi n g po w er a con , ,
cret e pe r sonali t y and he u sed t o char a ct e r ise him as t h e

,
g ood Lo r d s han ’
g man and t h e ins t ru men t
, of his an g e r
and pu nishment *
God needs t h e Devil f or a se rv an t and
.
u t ilises his mali g ni t y f o r t h e p r o creat ion of t h e g ood (x ,
1 25 9)
*
W alch Tzs ch r ed m
'
. , v, 8 39 ; v. 1 1 09 ; v i ii , 1 23 , x, 1 25 7 ; xi i . 4 8 1 . an d 204 3 .
34 4 TH E H I ST ORY OF T HE D EV I L .
frau d s , ar t ifi ce s , lie s , t re ach e rie s , et c .

, t h at I k
c an s carcel y m a e up
m y m in d t o b elie v e T h e re f o re s ee an d co n v in ce y o u rself t o y o u r
w
.
o n f
s at is ac t io n ,
le s t y o u be m is t ak e n an d I m ay b e m is t ak e n
t h ro u gh
Al t ho u g h it is t ru e t hat Lu t he r s vie s Of t h e Devil ’

w
w e re as childish as t hose of his con t empor aries it ou ld , w
be r ash t o den o u n ce t h e R efo rmat ion f or havin g aecom
p li sh e d no p r o g r ess an d havin g done no t hin g t o s u pp r es s
t h e barba r o u s s u pe r s t i t ions of demonolo g y Lu t her s ’
w
.
God con cept ion as pu rer -
and noble r t han t h e God

con cep t ion of t h e leadin g
ch u r chmen and popes of

his t ime and t hu s his fai t h , ,
in spi t e Of it s cru dit ies ,
led aft e r all t o pu r e r con

w w
, ,
cept ion s hi ch e re des ,
t ined g r ad u ally t o ove r
come t h e old t r adi t ional
T EHP O A PR O E A T C O
T AT I H .
P du alism T ST N N CE .
O v TI H or L
a wd
Lu t he r dem an ded t h at
.
G er m n t f t h t im
oo f L th
cu o e e o u er .
Ch ri s t shou ld n ot only be
r e co gnised as t h e Sa v io u r of mankind bu t t hat eve ry man ,
shou ld be able t o say He has come t o save me pe r son ,

“
ally and individu ally Lu t he r t hu s carried t h e reli gi o u s

.
life int o t h e very heart s of men and de clared t hat t here

w as no salva t ion in ce r emonies absol u t ions o r s a cr a , ,
A ng d z A n n alcs
'
Al a r ch za: B r a n d en b u r g i a c
'
, p .
3 26 (
q ot e
u d by So l da n, p
The o rigi n al rea s d R ogo t e , o m n ia v elis ce r t iss i m e e x plorat e , n e su b
it
aliqu id d oli . N am e go t o t f u cis, dolis t ech n is , , m e n daciis , ar t ib u s , et c .

, hact en u s
su m e xagit at u s ut cogar difi cilis esse ad cre en d d um .
Q u are vi d e et pr os pice
b
t i i qu oqu e n e f allare e t e go per te falla r .
TH E A G E OF T H E R EFOR M A T I ON . 34 5
ment s ; u nless one had individu ally in one s o n n at u re ,

’
w
and bein g vanq u ished t h e t empt at io n s of Sat an The
, .
mos t dan g e ro u s idols are acco rdi n g t o Lu t he r t h e pu lpi t

, ,
and t h e alt ar f or sacramen t s and ce remonies canno t save

w
, .
They are symbols ins t i t u t ed t o assis t u s Those h o b e

w w
.
lieve t hat ce remonies possess any po er of t hei r o n are

s t ill u n de r t h e influ en ce Of t h e pag an no t ion t hat evils
can be ave rt ed by sa crifi ces and e x o rci s ms .
TH E R A E C F OR FO RT UN E .
A m o d e rn illu s t rat ion Of t h e co n cept io n o f e v il A d ev elopm en t of t h e id ea rep
wd
.
rese n t e di n th e oo cu t o n t h e oppos it e a
p ge .
( Aft e r H e n n e b e rg s
'
Oil pain t in g .
)
L u t h er
’
s S u ccessor s .
While L u t he r
ins t inct ively abho rr ed pe r secu t ions Of
any kind he st il l re t ained t hose beliefs hich e r e t h e
, w w
u lt ima t e ca u se of w
i t ch p rosecu t io n W e m u s t t he refo re .
, ,
n ot be as t onished t o see even in P r o t es t a n t co u n t ries a

revival of t h e ho rr o r s w hi ch had been inau gu rat ed by t h e
I nq u isi t ion
w
.
The most cu rio u s o rk Of Prot es t an t demo n olo gy is

t h e T/zea t r u m D zabo/or u m by Si g m u n d F eye r abend a
’
,
34 6 TH E H I STORY .
OF T H E D EV I L .
volu minou s collect ion of t h e ort hodo x V ie s of Lu t he r s w ’
w
fo llo e rs con ce rnin g t h e e x ist en ce po e r nat u re and , w , ,
demeano r of devils
w w
.
Lu t he r s b elief in t h e Devil as cru de bu t he as

’
.
,
even he r e mo rally g r eat s t ron g in his r eligiou s sent i

,
w ww
me n t and se rio u s in his demand t hat eve ry one pe r son
ally sho u ld hones t ly a g e a ar it h t h e po e r s of evil
and t hat no chu rch no
w ,
int e rcession of saint s no ,
fo rm u las or ri t u als h ad
any savin g po e r Lu w
w
.
t h er s follo e r s r e t ain all

’
t h e cru di t ies of t hei r mas
t er and t o some e x t ent
his mor al se riou sness b u t

w
,
t hey fall belo t h e manli
ness of his spi ri t .
Feye rabe n d s Tlzeat r u m ’
D za bolor u m hi ch ”
as
'
, w ,
“
t h e t i t le says is a u sefu l ,
”
and sensible book con ,
t ains a g r ea t n u mbe r of es
THE D U L or
w
’ ‘
v NCH AST I I Y
w d t ill t at i g th b ri t t en by 8 11 011 prom

.
say s
G m
er an oo cu , us r n e su
jec t ivi ty f tho

pt i ef S t
co n ce {nen t li t t le au t ho ri t ies as
on o a an .
(T f t h R f m t
im e O )e e or a i on
J Odocu s H ocker u s O s u a
b u r g en s is H erm an n u s H am elm an n u s A n d r eas M u s cu l u s
, , ,
A n d reas Fab ri ci u s Ch em n icen sis Lu dovi cu s M ilich iu s , ,
and o t he r s The R eve rend Hocke r e x plains in fo rt y ei gh t -
w
.
chap t e r s alm os t all possible p r oblems co n ne ct ed i t h dev

w
ils hose n u mbe r in Chapt er V III is acco rdin g t o B o rr .
,
hau s calcu lat ed t o be n ot l ess t han

,
t ised t h e s t ory of Job and t h e par able of t h e vineyard

w w w
.
The lat t e r hi ch as pe rfo rmed at Z iirich S it ze rland

w
, , ,
in 1 5 3 9 May 26 int rodu ces Sat an as he so s t h e seeds

, ,
of sedit ion in t h e minds of t h e ser van t s of t h e vineyard

and i n d u ces t hem t o slay t h e son of t hei r mas t e r .
1 . S ATA N A TTIR D
, E AS A B I H O P L AY
S . S S THE
p R EAC H E R z AC H A R I A J H W TH I TH E 3 . T H E S ON I S S LA I N .
A S S l S T A N C E OF T H E coox .
2 . AT A N A PP A R
S E D I SG U I E
S IN E 4 A T A N A N N S D A TH
AT T HO T H . S NOU CES T H E E F E
V I N T AG E . O M OU TH O HE LL S N AT T H E F .
SC E N E FR OM M JA OB R U P R L I I OU D R A M A V O E H R R N W
'
w PL O
S C N D
’
. F S E GTE S ss E E I N G AR N
E 1N PS
H UI CH N S XM A TH O A M GEZM AR O A M LU A M
GEN U sz E 21 , C 1 2, C A
0 C P
2 A lT E L ( P f m d at Z i h 5 3 9 A D
er or e M ay ur c , 1 . .
, on
Almos t all t hese t reat ises poo r t ho u gh t hey may be

w
,
as li t e ra ry t heolo gi cal or past oral e x h ort at ions y et Sho

, , ,
t h e rat ionalis t i c t ende n cy of dis cove ri n g t h e Devil in t h e
vi ces of man and t his me t hod be came mo re and mo re

,
F m K O k af t ro t mp a
n n ec e ill t at i er co n e o r n eous us r on s .
TH E A G E OF TH E R EFOR M A T I ON . 34 9
M A C EE T H C ON U L TI N THE W IT
S G C H ES .
es t ablished u n t il in t hese lat t er days Sat an himself as w

boldly and di rect ly by Pr ot es t ant t heolo gians de clared t o
be a me re abs t ract idea an d a pe rsonifi cat ion of evil Y et .
t his s t epw as n ot t aken at on ce and mankind had t o pass
w
,
fi r s t t h rou gh a lon g pe riod of averin g opinions of con ,
flict in g p r oposi t ions u n ce rt ain t ies venomo u s con t rov er

, ,
sies , and an x io u s research f or t h e t ru t h .
S /zakespear e .
The Pro t es t ant Devil be came some h at mor e cu l w

t u red t han t h e Cat holi c Devil f or t h e advan cemen t no
,
t iceable in t h e civilis a t ion of P ro t es t an t co u nt r ies ex
t ended also t o h i m Says Mephis t ophe les in Fau s t

.
C u lt u re w h ole w
h ich s m o o t h t h e w o r ld lick s
A ls o u n t o t h e D ev il s t icks .
To not e t h e p ro g ress let u s co mpar e Wy n t ou n h o rot e

, ww
ea rly in t h e fift eent h cen t u ry an d Shakespeare Wy n
w
.
t ou n s it ches are u g ly old ha g s ; Shakespear e s , al

’ ’
,
t ho u g h by no means beau t ifu l ar e y et in t e res t i n g and
w w
,
poet i cal ; t hey are so i t he red and so ild in t hei r at t i re

t ha t look n ot like t h e in h abi t an t s 0 t h eart h an d y et are
’ ’
on it I t is a poe t i cal fi ct ion rep r esen t in g t empt at ion

w
.
And in t his same sense t h e ve ry o rd Devil is frequ ent ly

u sed by Shakespear e W e are t old
. t i s t h e eye of ,
’
”
childhood t hat fea r s a pain t ed Devil and one fiend as
w w
, ,
e r ead in Shakespear e is t h e invisible spi r i t of in e

w
,
w
.
”
“
The Devil , e r ead in Hamle t hat h po e r t o as ,
“
s u me a pleasing shape A n d t h e mea n i n g of t his sen

t en ce is plai n ly psy cholo g i cal as w
.
e learn f rom ano t he r
w
,
passag e in hi ch Poloni u s says t o his dau gh t er :

h av e ord ers o f t h e d ay a h ierarchy ex act s u b m iss io n e x t ra d u t ies

, , , ,
d is pu t es regu lat ed cere m o n ials pro st rat io n s e t iq u e t t e f u rb is h ed

, , , ,
arm s arse n als d e p o t s o f ch ario t s an d am m u n it io n

”
, , .
H o wdi ffe en r t is t he abode of Sat an . Taine says

“
Th e fi n es t t h in g in co n n e io n w it h t h is P ar ad ise is H e ll
x
D an t e s h ell is b u t a h all o f t o rt u re s w h o s e cells o n e b elo w

.
an o t h er d es cen d t o t h e d e e pes t w
, ,
”
, ells .
Mil t on s hell is t h e asylu m of independe n ce ; it may

’
be dreary bu t it is t h e home of libert y t hat sco rns abject

se rvili t y Mil t on des cribes t h e pla ce as follo s
. w
I s t h is t h e h is t h e soil t h e C lim e
r e gio n ,
’
‘
t , ,
S aid t h en t h e las t A rch an ge l t h is t h e s e at
T h at w
,
e m u s t ch an ge f o r h e av e n ? t h is m o u rn f u l glo o m
F or t h at celes t ial ligh t ? B e it s o s in ce h e

W h o n ow
, ,
is So ran can d is po se an d b id
v ,
W h at s h all b e righ t f art h es t fro m h im is b es t

: ,
W h om re aso n h as equ al d fo rce h at h m ad e s u prem e

’
A b ov e h is e q u als F are w
,
e ll h appy fi e ld s
W h ere joy f or ev er d w
.
, ,
e lls H ail h o rro rs h ail

I n fern al w
, ,
o rld an d t h o u pro f o u n d es t h ll e
R eceiv e t h y n ew w
,
p o ss e s so r o n e h o b r in gs
A m in d n o t t o be C h an ged by place or t im e
T h e m in d is it s o w
.
n p lace an d in it s e lf ,
C an m ak e a h e av en o f h e ll a h ell o f h e aven
W h at m at t er w
, .
h ere if I b e s t ill t h e s am e
An d w
, ,
h at I sh ou ld b e all b u t less t h an h e
W h om t h u n d er h at h m ad e gre at er ? H ere at le ast
W e sh all b e free t h e A lm igh t y h at h n o t b u ilt
H ere f or h is en y w ill n o t d riv e u s h e n ce
v
H ere w e m ay re ign secu re an d in m y ch o ice
T o reign is w o rt h am b it io n t h o u gh in h e ll ,
B et t er t o re ign in h e ll t h an serv e in h eav en

, .
It has been fr equ ent ly remarked t hat Mil t o n s Sat an ’

T H E A G E OF T H E R EF OR M A T I ON . 35 3
is t he h ero of Par adise L ost , an d i n deed he appear s as , ,
t h e mos t sympat he t i c fi gu r e in t h e g r eat es t r eli g iou s epi c
of E ng lish lit erat u re His p ride is n ot it hou t self w

w w
.
r espe ct hi ch e cannot help admi ri n g ; Sat an e x claims

I s t h e re no p lac e
L eft f o r re pe n t an ce , n o n e f or pard o n le ft ?
N on e lef t b u t by s u b m iss ion an d
T h at wo rd d isd ain f o rb ids m e .
w
And h o n oble appear s Milt on s Sat an ! Milt on per ’
son ifi es in Sat an t h e spi r i t of t h e E n g lish R evolu t ion

;
Milt on s Sat an r epr esen t s t h e hono r and independen ce of
’
t h e nat i on asse rt ed in t h e fa ce of an in capable g ove rn
ment Sat an s appearan ce sho s st ren gt h and di g ni t y

.
’
w
H b o v e t h e res t
e a
In h ape
s an d ge s t u re pro u d ly e m in e n t
St o od lik e a to w er
.
”
And his char act er is dis t ingu ished by love of libert y

w
.
Taine des cribes him as follo s :

Th e rid icu lo u s D ev il o f M idd le A ges a h o rn ed en ch an t er
the , ,
a d irt y j es t er a pe t t y an d m is ch iev o u s ape b an d le ad e r t o a rabb le -
o f old w
, ,
om en h as b eco m e a gian t an d a h e ro
, .
T h ou gh feeb le r in f o rce h e re m ain s s u pe rio r in n o b ilit y

s in ce h e p re fe rs s u ff e rin g in d e pe n d en ce t o h appy serv ilit y an d w
, ,
el ,
co m es h is d e f e at an d h is t o rm en t s as a l y a lib t y and a j
g o r e r , o y , .
The Devil nat u rally acqu i res noble feat u r es hi ch w

make him less diaboli cal and mo re di vine in t h e measu r e
t hat t h e God con cep t ion of an age be comes t h e em b odi
-
men t of t h e conser vat ism of t h e ru lin g classes When .
t h e name and idea of God ar e misapplied t o r ep r esent
s t ag nat ion Sat an mi gh t Chang e places i t h God A n e w w

w
,
w
.
sect of Devi l o rshipper s h o aspi re f or advan cement

-
and p ro gr ess in t h e name of Sat an mi gh t have ar isen had

n ot P ro t es t an t ism de cr ied cen t u ries ag o as t h e
, o rk of w
t h e Devil g ained so m u ch influ e n ce t hat in t ime i t b e
w w
,
came i t self a g reat conse r vat ive po e r in t h e o rld ; and

t hat it s noble aspi r at io n s w
e re fi r st at t rib u t ed t o t h e in
flu en ce of t h e Devil is only p rese rved in ve r se and fable .
TH E N AT R AL ST ATE
U or M AN . TH E H O LY G H O T I LL U MI N E THE H EA R
S S T .
The D ev i l i n t ize H u m an H ea r t .
The common people in P r ot es t ant cou nt ries kne w

not hin g of t h e mi gh t y he ro of Par adise L ost ; t hey kne w
w
Sat an only t h rou gh t h e N e Test ament and being lit t le , ,
aff ect ed by t h e p ro gress of t h e nat u ral s cien ces t ook him ,
as se riou sly as did t h e early Ch ris t ians and t h e Domini

cans of t h e I nqu isi t ion B u t t he r e is t his di ff e ren ce ; t h e
w
.
spi r i t of t h e R efo rma t ion r es t ed u pon t hem i t h bot h it s

3 56 TH E H I ST O RY OF TH E D EV I L .
of M an appea r ed anonymo u sly fi r s t in F r en ch a

, n d t hen
in German The F ren ch o ri ginal s eems t o be lost and

w
.
i t h it t h e dat e of it s fi rs t appearan ce The fi r st Ge rman

w
.
t r anslat ion as p u blished in W ii rz b u rg , in t h e yea r 1 732
w
,
u nde r t h e t i t le Geis t lie/zer S zlf t en spze g el I t as r ep rin t ed .
on ce mo r e in 1 8 1 5 u nder t h e mo re appr op riat e t i t le D os

H er z aes M em e/zen e x hibi t in g a se ries of ill u st r at io n s
’
,
TH E H O L Y TRI IT Y R E I D
N S ES I N THE NE wTEM T ATIP N
O S .
H E A RT .
whi h ep esen h h man hea as h

c r r t t e u rt t e bat t lefield of t he
powe s of g ood and evil

r
e sho w
.
The fi s pi r s h h man
t ct u r heart in it s n at
t e u
u r al pe rve r si t y b u t t h e sinner r epen t s in t h e se cond i

, p c
t u r e and t h e Holy Ghos t t akes possession of his so u l in

,
w
,
t h e t hi rd pi ct u r e The fou rt h pi ct u re sho s u s a con

.
t em plat ion of t h e s u ff er i n g s of t h e Savio u r and t h e Hol

y
TH E A G E OF T H E REF OR M A T I O N . 35 7
T r ini t y resides in t h e sou l as is illu s t rat ed in t h e fift h

w
pi ct u r e B u t o rldly t empt at ions an d p rosecu t ions rep
w
.
,
r esen t ed t h e fo rme r by a m an i t h a g oble t and t h e lat t e r

w
by anot he r man i t h a dag g e r p revail u pon t h e heart
w
,
an d shake i t s g ood r esol u t ions hi ch is seen in t h e si x t h

w
,
pi ct u re ; u n t il at las t in t h e seven t h pi ct u r e Sat an i t h ,
s even ot he r spi r i t s mo r e w
,
i cked t han himself re en t er s -

,
S AT A N '
S RE T R N W ITH S N OTH R
U EV E E TH E I M PI O US M AN 15 D OO M D W H N H
E E E
S PIRIT S M O R W I K D TH A N H
E C E I M SE L E . D I ES .
and t h e las t s t at e of t h at man is w‘
o r se t han t h e fi r s t .
The p r act i cal appli cat ion of t his an alysis of t h e h u man

w
heart is g iven in t o ill u s t r at ion s pi ct u rin g t h e deat h of
t h e pio u s and impio u s man The fo rmer hose heart is.
, w
depi ct ed in t h e nint h pi ct u r e is port r ayed in t h e t en t h
,
pict u re as bei n g called by t h e Saviou r t o enjoy t h e et er

,
TH E H I ST ORY O F T H E D EV IL .
w
nal bliss of Heaven ; hile t h e ei gh t h pi ct u r e e x hibi t s
t h e doom of t h e lat t e r w
h o is los t fo reve r in Hell .
The in t e r es t i n g feat u r e of t hese ill u s t r at ions con sis t s

w
in t h e met hod of sho i n g t h e element s of man s sou l his ’
w w
,
passions and aspi r at io n s as fo rei g n po e r s hi ch ent e r ,
pass ou t and re ent e r The heart i t self appear s as an

,
-
.
emp t y blank and it s char act er is es t ablished by t h e t end
A H A RT F O
E RT I F I B D I N C HRI T
S . THE PI O US M AN IS S AV D AT D ATH
E E .
en cie s hi h d w
w c ell in i The psy cholo gy w
t . hi ch lies at
t h e bo t t om of t h e au t ho r s belief is n ot clearly pro
’
,
n ou n ced ; it may be ei t he r t h e B r ahmani cal t heo r y of t h e
self as a bein g in i t self or t h e B u ddhis t doct ri n e of t h e

, ,
ill u so riness of t h e self b u t it appear s t hat t h e self as

, ,
r ep r ese n t ed in t h e head above t h e hea rt is a me r e r efle x ,
of t h e p r o cess t hat t akes place w i t hin t h e h u man sou l ,

r eli gi ou s s u per s t i t ions remained p ract i cally t h e same and ,
it is na t u r al t hat t h e epidemi c r eappear ed al t ho u gh in ,
a less vi ru lent fo rm E ve n P rot es t an t co u n t ries (N ort h

w
.
Ge rm an y S eden E n g land S cot lan d and t h e E n glish

w
, , , ,
colonies in N o rt h Ame r i ca e e isi ed by his spi i al

) r V t t r t u
pla gu e an d a n u m be r of lay j u d g es appeared h o sho ed

, w w
t h e same zeal as t h e Domini can i n q u isi t o r s in Cat holi c
c o u n t r ies
w w
.
W i t h t h e an i n g of t h e zeal f or b u rnin g it ches t h e

w
defende rs of i t ch craft g re r at he r mo re n u m e r ou s t han w
befo re Amo n g t he m are D r Thomas E ra st u s of Heidel
. .
*
be rg and Jean Bodi n a F ren ch m an l The S u ff ra g an
, , .
‘ ‘
B ishop Pe t e r B in sf eld i an d J u s t i ce N i colau s R e m i g i u s §

defe n ded in vol u minou s books i t h n ewa rgu ment s t h e w
poli cy of t h e Wit c/z H a m m er an d Ki n g J ames I of En g
w
-
land ro t e a demon olo gy filled w

, .
i t h all t h e s u pe rs t i t ion
of t he Middle A g es ; Mart in D elrio J l a J es u i t deems a
w
,
revision of t h e belief in i t ch craft in o rde r bu t comes t o ,
t h e co n clu sion t hat t h e evil e x is t s and t hat t he r e is no
r emedy save t h e u se of reli cs holy w at e r e x o rcisms t h e , , ,
holy sacr amen t s of t h e R oman Cat h oli c Ch u rch .
The N at ion al M u se u m of Ge rman i c A n t i qu i t ies at

N u rembe rg possesses a la rg e po st e r hi ch con t ains an w
accou n t of t h r ee omen h o e re b u r ned as it ches at w w w w
B e rnbu rg in t h e year 1 5 5 5 Al t ho u gh t hey e r e n ot . w
“
D e La m i i s g i
et s t r z i b u s ,
'
1 5 77 .
{ D e M ag or u m d ce m on om a u ia s ea d et es t a n do la m i a r u m et Al ag o r u m cu m
S a t a na co m m er cio , 1 5 79 .
I Tr a ct a t u s d e co n
f es s i o n ibu s m a le co r u m fi ct s ag a r u m 1 5 89
w
.
,
§ Dcem o u ola t r i a , hi h c appeare di n L at in an d in G er m an S ee S ol an d p 351

w
. .
,
ID em ou olog ie , 1 597 . S ee d
also t h e a v ice t o su ppress i h f
t c cra t , given t o h is
S on in t h e secon db k oo of h is B a s i li con D ar on , 1 5 99 .
1T
D is qm s it io n es m ag icae, 1 5 99
’
'
.
T H E A G E OF T H E R EF OR M A T I ON . 361
rm w
m
m
/ en
a ca
m
w
3a
sm m
m am a
m a
x s 3.an
m
J .
m m
lm nm h m m om zm m m
POS TER or THE S I xTEE N T H C ENT RY

U .
b u rned on t h e same day t h e illu st rat ion r ep resent s t hem

,
as s t an ding on t h e fag ot s t og et he r and t h e st at ement is

made t hat in one inst an ce hen t h e fi re as lit Sat an w w
w
, ,
appear ed and visibly carr ied a ay h is paramou r t h rou gh

t h e ai r .
The t r ag edy of D ern b u rg is one case only amon g

many Mayor Ph erin g er , of N Ordlin gen s ore t o ex t er w
w
.
,
minat e t h e h ole br ood of sorcer ers an d J u dg e B enedi ct

w
,
Carpz ov J r ( 1 595
, . o f Lei ps i c f o llo in g in t h e ,
w
foo t s t eps of his fat he r condemned mo r e t han a h u ndred
,
per sons t o die at t h e s t ake f or i t ch craf t .
S en si ble Pr elat es .
The Prot estant s of t h e six t eent h and sevent eent h

cen t u ries w
e re on t h e ave r ag e perhaps mor e se riou s in
t hei r r eli g iou s beliefs t han t h e R oman Cat holi cs of t h e
same period and t h u s it happened t hat some Fren ch

w w
,
p relat es of t h e R oman Ch u rch , bein g mo r e o rldly ise

w
and mo r e deeply imb u ed i t h t h e advan ci n g spi rit of t h e
ag e t han many bi g o t ed P rot es t ant s displayed infini t ely ,
mor e common sense t han t heir b ret h ren of t h e R efo rmed

Chu rches .
This be came part i cu larly pat en t in t h e famo u s case

of Mart ha B rossier , a F rench peasan t gi rl h o in 1 58 8 , w
w
, ,
claimed t o be possessed of a devil The e x ci t ement as

w
.
g r ea t and t h e p u lpi t s r eso u nded i t h alar min g den u n cia

w w
,
t ions apt t o r ene all t h e t err o rs of fo rmer it ch prosecu

t ions . B u t Bishop Mi r on of An g e r s and Cardi nal De ,
Gondi A rchbishop of Paris ret ained t hei r t r anqu illit y

, , ,
and had t h e case invest i g at ed n ot only acco rdin g t o a

t ru ly r at ional me t hod bu t even in a spi ri t of h u mo r
, .
F AC S
-
IMI L E THE C ON TR A T W HI H U RB A N G
OF C C I R PO RT D
R A N DI E R S E E To HAV E
M AD W ITH
E D V I L A N D W HI H W
TH E E . PR O D U E D A N D
C AS C
A PT D
C CE E VID N
E As I N C OU RT
E CE .
TH E A G E OF TH E REFOR M A T I ON . 3 65
It happened t hat M de L au bordem on t a cou sin of t h e

w
.
,
prior ess hile at t endin g t o some b u siness of t h e Fr en ch

,
Gove rnmen t in Lo u d u n heard of t h e s t o ry and g ave a

w
,
hi ghly colo red repo rt t o Cardinal Ri chelieu at hose in

-
w w
,
st an ce t h e invest i g at ion as rene ed I n t h e se cond t r ial

w
.
Gran dier had no chan ce ; f or L au b ordem on t as appoin t ed

j u dg e He accept ed t h e mos t ridi cu lou s eviden ce The
w
. .
devils ho s poke ou t of t h e mou t hs of t h e obsessed n u ns

w w
ere called u pon as i t nesses and t o docu ment s er e w w
w
,
produ ced hi ch p u rport ed t o be t h e o ri gi nal pact of Gran

w
dier i t h Sat an On e of t hem is S i gned by Gran dier t h e
.
,
ot h e r bea r s t h e si g nat u re of six devils t h e au t hen t i cit y

w
,
of hi ch is vou ched f or by B aalb ar it h t h e Secret ary of

w
,
his Sat ani c Majest y The s cr ip t is in mirro r rit in g

. .
F ou r ex pert D oct or s of t h e So rbonne alt hou g h t hey ,
never dou b t ed eit he r t h e do cu men t s or t h e reali t y of t h e

w
devils of t h e obsessed nu ns sa fi t t o cau t ion t h e j u d g es
,
n ot t o admi t t h e t est imony of Sat an be ca u se t h e slan
w w
,
der e r and liar cou ld n ot be a t ru s t o rt hy i t ness But

w w
.
t h e e x o rcisin g fat he r s all Of hom e re Carmelit e

w
,
monks laid do n t h e p rin ciple t hat a pr ope rly e x or cised

w
,
devil cannot help confessin g t h e t ru t h Gran dier as .
cru elly t o r t u r ed and e x e cu t ed on A u g u s t 1 8 ; b u t Pe t e r
L act an t iu s t h e chief e x o rcis t

,
w
hom t h e dyi n g Gran dier
had challen g ed t o appear befo re t h e t r ib u n al of God died ,
a r avin g maniac e x act ly on e mon t h aft e r t h e deat h of his

v i ct im ,on Sep t embe r 1 8 .
A Pr ot es t an t Wit cn E x ecu t ion

-
.
w
M u ch has been said and ri t t en abou t t h e cru elt y of
the w
R oman Cat holi c me t hods of i t ch p r ose cu t ion b u t -
,
366 I
T H E H ST O RY OF T H E D EVI L .
the w
Prot est an t s er e n ot a hit be t t e r ex cept perhaps w ,
t h at t hey added t o t h e p r o ceedin g s a g ood deal mor e of
piou s can t and accompanied e x e cu t ions i t h a r eli g iou s w

u n ct ion w
hi ch made t hei r condu ct t h e mo r e de t es t able
w
.
As a t ypi cal case e qu ot e an abb r eviat ed r epo rt of t h e

w
e x ecu t ion of t hr ee i t ches Su sanna I lse and t heir
w
, , ,
mot he r Cat harine hi ch t ook place at Ar endsee 1 68 7,

, ,
A u gu s t 5 :
“
Th e case b m it t ed f o r an o t h e r rev is ion d u rin g w
was s u h ich ,
t im e s ix cle rgy m en at t e n d e d d aily u o n t h e t h re e priso n e rs an d ex

p
h or t ed t h em t o pray an d sin g an d repe n t T h e n t h ey w er e cit ed .
before t h e co u rt o n e aft er t h e o t h er an d t h e clergy m en s t ood b e

h in d t h em T h e presid en t o f t h e co u rt as k ed t h em o n ce m ore fi rs t
S u san n a w h et h er sh e h ad receiv ed an in cub u s ; ( an sw
.
,
er : Ye s !
)
Seco n d ly I lse w
,
h e t h e r h er m o t h er h ad giv en h e r an in cu b u s
w w
,
( a n s e r : Y es ! ) an d t h ird ly C a t h ar in e h e t h e r s h e h ad g iv en a n
in cu b u s t o I ls e ; (an s w
,
er : Y e s !
) T h e re u po n t h e N o t ary M r A n t o n
W ern ecciu s re ad t h e j u d gm en t an d t h e e xecu t ion e r w

.
,
, ,
en t t o t h e
co u rt an d ask ed f or m e rcy in case h e s h o u ld n o t su ccee d at o n ce in
d ecapit at in g S u san n a an d I lse Th e q u es t ion w as as k e d w h e t h er

t h e re w T h en t h e ro d w
.
as an y add it io n al grie v an ce as b ro k en
.
,
t ab le an d C h airs o f t h e co u rt u ps et an d t h e p ro ce s sio n m o v e d o u t ,
t o t h e K oppe n b erg t h e place o f e x e cu t io n
Part o f t h e gu ard s o pen ed t h e w

.
,
ay E ach o n e o f t h e t h ree
w it ch es w
.
as acco m pan ied on e it h er s id e by a c le rgy m an an d le d
w it h a ro pe by a h an gm an A t t h e s am e t im e s ix arm e d cit iz en s
.
s u rro u n d e d h er An o t h er par t o f t h e gu ard C lo sed t h e process ion

On t h e w ay pray ers alt er n at e d w
. .
it h ex h or ta t io n s an d s in gin g
o f hy m n s
B efo re t h e Seeh au se n gat e a C ircle w

.
“
as m ad e an d S u s an n a
w as le d r o u n d u n t il t h e pu b lic h ad fi n is h e d s in gin g t h e hy m n G od
o u r f at h er d w e ll w it h u s
’
.
,
See H orst ,
Za u ber bibli ot h ek, 2. pp .
4 1 1 -
4 3.
1 qu ot ed f rom h d
R eic ar t V . ol
. I .
,
1 00 1 26
pp
-
. .
3 68 TH E H I STORY OF TH E D EV IL .
”
of farces had t hey n ot led t o event s so t r agi cal The .
possessed behaved like man iacs in co u rt and charged a

w
poor old I n dian oman it h havin g be i t ched t hem H er w w
w
.
h u sband an i gno ran t fool as ind u ced t o t es t ify ag ainst

, ,
h er This easy s u ccess emboldened t h e believe rs in

w w
.
i t ch craft amon g hom t h e Pu t nam family played a

,
p r ominen t par t They be g an t o p r ose cu t e some of t h e

w
.
foremost people of N e E n gland ; seve ral men and

w w
omen e re e x e cu t ed many fled f or t hei r lives and a , ,
r ei g n of t e rr o r e n s u ed Any per son on ce s u spe ct ed an d

w w
.
a ccu sed as doomed As an in s t an ce e qu ot e t h e case

w
.
of M r B u rr o u ghs a cle rg yman h o on accou n t of pet t y

w
, ,
.
parish qu arr els i t h t h e Pu t nam family had been dis

missed from t h e minis t ry President W hit e says : .
B u rrou gh s h ad led a b lam eless life t h e on ly t h in g ever

Mr .
,
C h arged again s t h im by t h e P u t n am s b e in t h at h i i t d t
g e n s s e s re n u
o u s ly t h at h is w ife sh o u ld n o t go ab o u t t h e p aris h t alk in g of h e r

ow n f am ily m at t e rs He w
.
as ch arged w . it h affl ict in g t h e C h ild re n ,
co n v ict e d an d e x ecu t e d A t t h e las t m o m en t h e repe at e d t h e

L o rd s P ray er so lem n ly an d f u lly w h ich it w
, .
as s u ppo sed n o so rcerer

’
co u ld do an d t h is t o ge t h er w it h h is s t raigh t f or w
,
, , ard Ch ris t ian u t t er
au ces at t h e e x e c u t io n s h oo k t h e f ai t h o f m an y in t h e reali t y o f
,
d iab o lical po ss ess io n .

”
President W hit e c on t in u es
“
E re lo n g it k n ow n t h at o n e o f t h e girls h ad ackn o w
w as l
ed ged t h at sh e h ad b e lie d s o m e perso n s w h o h ad b ee n ex e cu t ed ,
an d es pe cially M r B u rro u gh s an d t h at s h e h ad b egged f o rgiv e
P ers o n s w ho w
.
,
n es s b u t t h is f o r a t i m e av aile d n o t h in g o u ld n o t
co n f e s s w e re t ie d u p an d p u t t o a s o rt o f t o r t u re w h ich w
.
as eff ec
t iv e in s ecu rin g ne w rev elat io n s .
In the cas e o f G iles C o ry t h e h orro rs of t h e pe rs e cu t io n cu l
m in at ed . S ee in g t h at h is d o o m w as cert ain , an d w
i h
s i ng t o pre
T H E A G E OF T H E R E F O R M A T I ON . 3 69
serv e h is f am ily from at t ain d er an d t h eir pro pert y f rom co n fi sca

t io n h e re fu sed t o p le ad He w as t h ere f o re pres sed t o d e at h an d
w
, ,
h en in h is last ago n ies h is t o n gu e w

.
,
as pre ssed o u t o f h is m o u t h
t h e s h eriff w it h h is w
,
alk in g s t ick t h ru s t it b ack again

-
”
.
I n cr ease and Cot t on Mat her ere t h e last defende rs w

w
of diaboli cal possession and it ch craft on Ame ri can soil ;
t h e lat t er sa w
in his lat er years a n e era da nin g u pon w w
his cou n t ry V i g o ro u sly and s u ccessfu lly cens u red by
.
R obert Calef , a cou rag eou s Bos t on me rchant , he b e

moaned t h e decay of t h e reli giou s spirit amon g t h e gro w
in g g ene rat ion and even t o his dyin g ho u r re g arded t h e
w
,
mere u nbelief in it ch craf t as an at t ack u pon t h e glo ry

of t h e Lord
w
.
The p resen t g ene rat ion may ell smile at his mis
t aken r eli g io u s no t ions ; bu t gr an t in g him t hat t h e old
con cep t ion of God as a mi racle w

o rke r and an individ u al
-
eg o bein g aft e r t h e fashion of pa g an pers on ifi cat ion s be

-
ri gh t , his idea of t h e impo rt an ce of a belief in it ch cr aft w

is logi cally correct w
I f it ch craft is impossible , t hen
w w
.
t her e can be no izard god h o chan g es s t i cks in t o ser

-
w
pent s , h o s t ops t h e su n in his cou rse r eve rses t h e
w
,
shado of t h e dial , is j ealo u s of ot he r g ods and of t h e

w
familiar spi rit s of it ches The abandonment of t h e b e
w
.
lief in it ch craft t acit ly implied t h e abandonment of a

w
belief in God as a mi racle o rke r , and p repared t h e ay
-
w
w
f or a noble r r eli gio u s fai t h hi ch s u rr ende red t h e idea of
seeking God in t h e s u pposit io u s possibilit y of b reakin g
w
t h e la s of nat u r e , and finally fou nd him in t h e cosmi c
orde r it self , i e , in t h e u ni t y t h e har mony t h e ri gh t

w
. .
, ,
ness of t hose et e rnal fact o rs of e x ist en ce hi ch are t h e

co n di t ions of r eason of t ru t h and of j u s t i ce
, , .
TH E A B O LI T I ON OF W I TCH P ROSEC U T IO N -
.
M oli t or an d Er asm u s .
w
H E horr or s of Devil o rship of t h e I nqu isi t ion and
w w
, ,
of it ch prose cu t ion e r e t h e nat u ral consequ ences

-
of a mis con cep t ion of t h e nat u re of evil They ere t h e w

w
.
visi t at ions t hat ne cessarily follo ed in t h e foot s t eps of a

mos t abandoned i gnoran ce They oppressed mankind
.
like a d readfu l ni gh t ma re like ghas t ly hall u cinat ions of
w w w
,
a feve rish b rain and t h e disease passed a ay slo ly

w w
, ,
ve ry slo ly o n ly h en t h e li gh t of s cien ce hi ch is t h e
w
, ,
divine r evelat ion t hat is t akin g place n o g r ad u ally be
w
,
g a n t o dispel t h e g loomy shado s of t h e ni g h t an d re
vealed t h e s u pers t i t iou s char act er of t h e belief t hat had

beg o t t en t h e crimes of t h e da rk a g es
w w
.
The fi rst p rot es t s ag ains t i t ch p rose cu t ion e re

w
-
r aised at t h e t ime w
hen t h e t o inq u isit or s Sp ren g e r and
I n st it u t oris fo rt ified
, w
i t h t h e u nequ ivo cal au t hor i t y of
his Holiness t h e Pope car ried on t hei r criminal prof es
w
,
sion in t h e boldest ay The ou t rag es of t h e I nq u isi t ion

w
.
e re poin t ed ou t in a pamphlet en t i t led D ialog u s de la

m i is et py t hon i bu s m u li er i bu s w
r i t t en in 1 4 8 9 by D r
w
,
U l ri ch Moli t o ris an at t o rney of Cons t an ce T o o t her

, .
w
The t ime as n ot y et ripe ; t h e people st ill clu n g t o
t h e belief in V isions and mi ra cles d r eams appari t ion s , ,
and so rce ry Mos t insane prod u ct ions (s u ch as e g ,

wI
.
, . .
Gr ii n b eck s ’
Ne n t er p r et a t ion f
o S t r ang e M ir acles ,
w
hi h appear ed in t h e year 1 507) at t ract ed t h e at t ent ion
c
w
of t h e orld and passed f or divine revelat ions The more
w w
.
u n canny t hey er e t h e hi ghe r as t h e credit t hey re ,
*
cei v ed .
The re is a r emarkable in st an ce on r e co rd t hat t h e

han g man of V ienna refu sed t o pe rfo rm his o moe on Oct .
21 1 4 98
, The ex e cu t ion had t o be delayed u n t il anot her
.
han gman co u ld be procu red l Ano t her case is ment ioned ' ‘
w
.
by Soldan I Kat harine Hensel of F eckelberg as sen

w
.
t en ced t o die in J u ne 1 5 76 b u t hen at t h e place of ex e , ,
cu t ion Sh e pleaded h er inno cen ce t h e han man r ef u sed

g
w
,
t o e x e cu t e h er The case as referred t o t h e Palsgra ve

w
.
Geo rg e John of V eldenz h o aft er a carefu l e x aminat ion

of t h e t rial o rde r ed an a cqu i t t al and condemned t h e t o n w
ship F eckelb erg t o bea r t h e cost s § .
The famo u s E r asm u s of R o t t erdam p u blished a let

t er in t h e yea r 1 5 00 in hi ch he spoke of devil cont ract s w -
as an inven t ion made by t h e i t ch prose cu t or s ; b u t his w -
sat i re had no eff e ct ; f or in t h e mean t ime fa g o t s ere , , w

cons t an t ly b u rnin g all ove r E u r ope .
*
C rosses w ere seen ev er yw
h ere ; in the dress of t h e people an d in t h e sky
also cro w n s of h
t or n s , n ails , scou rges . e t c .
, whi h c cau se d h
t h e B is op of L iege to
d
o r er s pecial fa t s s an d call t h e em peror s at ten t ion t o t h e
’
da n gers h
t at t h reat en e d
the w ld or .
{ Sc lagehn W i en er S ki z z en a us d em M i t t ela lt er , II .
, n . F p 3 5
.
; m en t ion e d
by R oskofl I I , p 294 K b n ig an d o t ers
'
. . . h .
1 H ex enpr oces s e,
p . 255 .
Q uote di n N eu e Zu s at z e
‘
of t h e G er m an tr an slat ion of W eier s D e pr e s t ig u s

’
da m an u m
T H E A B OL T ON OF I I W I T CH PR OSECUT I ON
-
. 3 73
Weier , M eyf ar t , an d L oos .
The fi rst s u ccessfu l a t t em p s u ccessfu l only t emp o t —
rarily and in a limi t ed de g r e e — of s t oppin g i t ch p ro se w -
cu t ion came fr om a Pr o t es t an t physi cian Johann e s W eie r
w
,
( La t in W ie
“
ru s
”
or P iscin ari u s
”
)
“
He a s bo r n in
G rave 1 5 1 5 had s t u died medi cine in Paris and t r avelled
w
, , ,
in Afri ca he re as he t ells u s he had had a g ood oppor

w
, , ,
.
t u n it y of s t u dyin g so rce ry Then he en t t o C ret e and

w
.
,
on his r e t u rn as ele ct ed body physi cian t o D u ke W il -
liam of Cleves His o rk of six books D e pr d st zgii s w

w
.
,
D m on u m et in can t at ion i bu s ac V en a fi ci zs appea r ed i n ,
1 5 63 He s t ill believes in t h e D evil and in magi c bu t

w w
.
,
he r eje ct s t h e possibili t y of it ch cr aft and compact s it h

t h e Devil He boldly accu ses monk s an d clergymen of
.
bein g u nder t h e pret ex t of servin g reli gion most zealou s

, ,
servan t s of Beelzeb u b William D u ke of Cleves Frede

w
.
, ,
ric Co u n t of Palat ine and t h e Cou n t of N i u r en ar fol
w w
, ,
lo ed W eier s advice and s u pp ressed all it ch prosecu

’
-
t ion
w
.
T ent y year s aft er W eier anot he r heroi c man , a

Pr ot es t an t named M ey f art r e ct o r of t h e Lat in s chool of
w w
, ,
Cob u rg raised his voi ce of arnin g His booklet as a

w
, .
sermon of Admonit ions t o t h e po er fu l p rin ces and t h e

“
cons cien t io u s p r ea che r s

”
by hi ch o rds he mean t t h e w w
ww w
,
Domini can fat hers h o e re t h e ofli cial i t ch prosecu -
t or s He reminded t hem of t h e day of j u d g ment hen w

w
.
,
t h ey o u ld be held t o acco u n t f or every t o rt u re and t ear

of t h ei r vi ct ims .
W eie r and M ey f ar t made a deep imp ression B u t a .

3 74 TH E H I S TORY OF T H E D EV L I .
r w w
eact ion follo ed H o litt le , aft e r all , W eie r su cceeded
w w
.
in conqu e ri n g t h e belief in i t ch craf t , hi ch he had t em

p o r ar ily shaken can b e lea rned fr om t h e fact t hat in t h e
w
,
Pr ot es t ant Ele ct o rat e of Sax ony a criminal ordinan ce as

issu ed in t h e year 1 5 72 hich t h reat ened all people mak w
w
,
i n g a compact i t h t h e Devil “
t o b e b r ou gh t fr om lif e t o
”
deat h on t h e fag ot .
Co rneli u s L oos a can on icu s and p rofessor at t h e

,
U nive rsi t y of Treves an d a devo u t Cat holi c Ch rist ian ,

w
’
as u nfo rt u n at e en ou gh t o be mo r e clea r headed t han h i s -
bishop Pe t er Binsfeld R ecognisin g t h e baseness of

w w
, .
j u d g es in t h e cases of i t ch craft , h e rot e a book D e

v er a et f alsa m ag ia The book as neve r p u blished ; it w
w
.
as s t opped in t h e p r ess and it s a u t ho r sent t o pr ison
w
.
I n 1 593 Loos as forced t o r ecan t on his knee s before t h e

assembled di gn i t ari es of t h e Chu rch He died in 1 595
w
.
of t h e plagu e , hich p robably saved him from an ex ecu

t ion at t h e s t ake Lo os s man u s crip t as s u pposed t o be
’
w
w
.
los t b u t as recen t ly dis covered by Prof George Lin coln .
*
B u rr of Co rnell U nive r si t y .
Th r ee N oble J esu its .
Adam Tan n er l ( —
) and Pa l L
1 5 72 1 6 3 2 m a
'
a
‘
u y n n
( 1 5 75 t o Jes wu i t s of So u t h Ge r many s t r on g ly
w
,
advised t h e j u dg es t o be ve ry carefu l in la s u i t s agains t

w it ches When deat h ove rt ook Tanne r on a j o u rney , in
.
a li t t le place called U nken t h e par ishione r s r efu sed t o

'
“
gr an t him a Ch r is t ian b u r ial , be ca u se a hai r y li t t l e
‘
See Th e N e wY or k E v en i ng Pos t , N ov em b
er 1 3 , 1 8 86 .
{ Som et im es s pelled Th a n n et . See K on ig

,
'
zb .
, II .
, p .
5 72 , an d R oskofi . IL .
p.
3 08 .
Says Spee in his Cau t io cr i m in alis

“
I n t h es e p ro ceed in gs h av e legal assist
n o on e is allo wd e to
an ce o r d ef en ce h o w ev er h o n es t ly it m ay b e co n d u ct e d
, F o r it is .
C laim ed t h at t h e crim e is a cr im en ex cept n m on e n ot S u bj e ct t o t h e
A n d ev en if an at t orn ey w
,
ru les of o rd in ary legal proceed in gs . ere
F RIE D RI HC V ON SP EE .
f
A t er a p h o t ogr ap h of t h e oil pict u re in t h e M au ellen - G ym n asiu m at C ologn e .
allo wd
e t o t h e p ris o n e r , t h e fo rm er w
o u ld f ro m t h e o u t se t b e s u s
p e ct e d h im self as a pat ro n an d pro t e ct or of w

, it ch es s o t h at all ,
m o u t h s are s h u t an d all p e n s are b lu n t ed an d o n e can n eit h er
s peak n o r w I sw
,
rit e e ar so le m n ly t h at o f t h e m any pe rson s
w h om I acco m pan ied t o t h e s t ak e t h ere w as n o t o n e w

.
, h o co u ld be
T H E A B OL I T I ON OF W I T CH PR OS E CUT I ON
-
. 3 77
d
s ai to h av e b een d u ly con v ict ed an d t w o ot h e r pas t o rs m ad e m e
t h e s am e co n f ess ion f ro m t h e ir ex er ie n ce T r a t t h e h ead s o f t h e

p e
Ch u rch t h e j u d ges m y s elf in t h e s am e w

.
ay as t h o s e u n fo rt u n at e
w
, , ,
on es m ak e u s u n d e r o t h e s am e t o rt u res an d i ll i t
g y o u co n v c u s
all as w
, ,
iz ard s .
”
Spee did n ot deny t h e possibilit y of i t ch craft ; he w

w as a fai t hfu l believe r in t h e do g mas held by t h e Ch u rch
of h is ag e He me rely obje ct ed t o t h e ab u ses of it ch

. w
craft and re commended clemen cy .
Philip of S choenbo rn be cam e A rchbishop of Mayen ce

and t o his honor be it said t hat u nde r his g ove rn men t no
fagot s e re litw .
A bat em en t o f W it ch -
Pr osecu t ion
H or st
( in his Z a u be r bi blio t h eh V i 3 1 0 ) p u blishes , .
,
a st ran g e inst an ce of t h e fanat i cism of t h e se vent een t h

cen t u ry w
hi ch appeared anonymou sly u nde r t h e t it le
D r u t en Z ei t u ng in 1 627 p raisin g in poo r ve r ses t h e
-
, ,
g r ea t deeds of t h e I nq u isi t ion A c c o r din g t o Ho r s t s au

’
w w
.
t h orit y t hey are

, r i t t en by a P r o t es t ant h o e x p resses
his joy and gr at it u de t o God t hat in t h e adjoinin g Cat h
oli c cou n t ries t h e ex t i rpat ion of it ch cr aft as carr ied w w
w
on i t h u nabat in g vi g or Thu s it is apparent t hat in
w
.
spi t e of W eie r and Spee t h e idea of i t ch cr aft and of t h e

w
ne cessit y of it ch p rosecu t ion as s t ill deeply root ed in
-
w
t h e m inds of man y people S t ill t h e au t ho ri t ies beg an
w
.
,
t o lose fai t h in t h e ne cessi t y of i t ch p rose cu t ion and

w
-
t h e champions of t h e los t cau se d eem it iser t o seek t h e

shelt er of anonymou s pu blicat ion
w w
.
I n Holland it ch prosecu t ion as abolished in 1 61 0;

-
, w
in Geneva S it zerland it ceased in 1 63 2 , .
An d feelin g p ain , w ere h an g d f o r

’
w
i h tc es .
An d so m e k n av ish t rick s
f o r p u t t in g
U po n gree n ge ese o r t u rk ey C h ick s
Or pigs t h at s u dd e n ly d ece ase d
Of gr ie f s u n n at u r al as h e gu e ss d ,
’
W h o prov ed h im s elf at len gt h a w

,
i t ch
A n d m ad e a r o d f or h is o w n b re e ch
”
.
Wi t ch p rose cu t io n
-
w
finally abolished in E n g land
as
in t h e yea r 1 68 2 Glanville a fanat i c E n g lishman of

w
.
,
Some r set fel t himself called u po n t o refu t e t h e ri t in g s

,
of Gab riel N au dé an d fo u nd
many follo e rs b u t D r w , .
W ebst e r a physi cian s t ood , ,
up ag ains t Glanville s ’
s u pe r s t i t io u s p roposi t ions .
Glan ville t he reu pon pro

ceeded t o h u n t w i t ches b u t ,
t h e E n g lish g ove rn me n t
o rde red M r H u n t a j u st i ce .
,
of t h e peace of Somer se t ,
t o s t op him .
A t t h e end of t h e seven
B AL TH A A R B S E E xE R .
*
t een t h cen t u ry t h e polemi cs
ag ai n s t t h e belief in t h e Devil be g an t o g r o bo lde r and w

eve r bolde r A D u t ch physi cian An t on v an Dale no
.
, ,
lon g e r at t rib u t es t h e pag an o r acles t o t h e infl u en ce of t h e

Devil bu t t o p ries t ly frau d (D e or acu lis E t hn icor u m
, ,
Ams t e rdam an d set t h e people t o t hi n kin g on
w w
,
i t ch p rose cu t ion (see his o rk D isser t at ion es de or zgin e

-
a c pr og r essu I dola t r ia et c 1 696) )

He t h u s prepared
, .
,
*
R p d
e ro d f
u ce th p t i t
ro m t h t i
e t lo r ra
p g f D i b onb t lV lte( t h e a e o e ez a u er e e e
fi tG
rs t
erm an lat i
ran s f D b t d W
on o eld ) e o v er e ee r e .
T H E A B OL T O I I N OF W I T C H PROS E CUT I ON
-
.
t he wy f h w g ea efo me s Bekke and Thoma

a or t e t o r t r r r r
sin ,s w
h openly and sq a ely deno n ed w
o u r i h af as a
u c t c cr t
s u pe rst i t ion and at last s u cceeded in abolishin g t h e ofli cial

w
prose cu t ions of it ches by t h e au t hor it ies of St at e and
Chu rch .
Balthasar Bekker , a D u t ch cle rgyman of Ge rman
B E R I G H T .
y ahoo; brunt uh m m m e entu m : tan ks m m

'
A ?
c
Hero N ant at ot mu nd an eban ut ilateftaat / sp utu m m
ban B A R E N D B E E x , M
m u m /
m da t b y b efi g a s m erdaw
u rm ur: in but
t Bo ekt e dm kke n :
t cut / his: m et film fi m banh Dat bp Barcud Beck utet or hear t cube
f
l cube beat in
o ht t hlaa t t h m
M
w
h m
a btm t lth o i bt t iflt ooit l ts t s a utum n g en b m b m am: m
w
e n t n t t t t n e e c ;
m m m a te bchtn bm hm fu r
w
u .
D A N 1 E L vau den D A L E N t oen aan. im m ut by hangman

m W
W NF W/ M bit mfifi van c lf 08 W
B E ER ER
’
S A U T O R A PH
G
h a d wit i
.
R epro d u ce df ro m h is o rigin al n r ng in t h e fi rs t D u tc h d it i
e on of
D e bet ov er de Weer eld .
des cen t p u blished i n 1 69 1 693 a o rk ent i t led The 1—

w
w w
,
E nchant ed W orld (D e bet over de Weer eld hi ch as

a t horou gh and caref u l e x ami n at ion of t h e belief in devils
w w
,
it ches an d t h e le g al s u i t s cond u ct ed ag ains t i t ches

w
, .
Bekke r is a fait hfu l Ch rist ian h o u nde rt akes t o p rove

t ha t t h e e x is t en ce of a pe r so n al Devil is a s u pe rfl u o u s as
TH E H I STOR Y OF T H E D EV L I .
s u mpt ion . His book is a fo rmidable at t ack u pon t h e I n

qu i si t i on and it s habi t s of ensnarin g it s inno cen t vi ct ims .
C HRI TI A
S N T H OM AS I U S .
d
Re u ce df ro m a copper en grav in g by M . B ern igrot h .
A n d the s u ccess of t h e book as as g reat as it as de w w

se rved . w
W it hin t o mon t hs fou r t hou sand copies ere w
38 4 TH E H I ST OR Y OF T H E D EV L I .
t in g u ish ed by it s u lt ra R oman con cept ion of Ch rist ian

-
it y. When in 1 8 08 aft e r t h e bat t le of R am osiera t h e

, ,
Fr en ch t r oops u nde r Ge n e ral La Salle conqu e red Toledo ,
t hey opened t h e d u n g eons of t h e I nqu isit ion The cells

w
.
e re dark and u n clean holes s ca rcely larg e enou gh t o

w
,
allo a man t o s t and u p ri ght and mos t of t h e p risone r s

w
,
t hat e re b rou gh t u p t o dayli gh t had be come s t i ff and

crippled by t h e mal t r eat men t of t hei r t o rt u re r s U nhap .
pily t hey and t hei r libe rat o rs a det ached t roop of lan ce rs
w
, ,
er e cu t off by a fu rio u s mob of Spaniards fr o m t h e main

body of t h e Fr en ch army Gene r al La Salle h u rr ied t o
.
t hei r res cu e b u t came t oo lat e ; he fo u nd only t h e man
gled bodies of t h e slau gh t e r ed .
I n a s u b t e rr anean vau lt Gener al La Salle fou nd a

w ooden s t at u e of t h e holy vi r gin dressed in Silk h er head
w
,
su rro u nded i t h a g olden halo h er ri gh t hand holdi n g

w
,
t h e s t anda rd of t h e I nqu isi t ion She as fai r t o look at

w w
.
,
bu t h er b reas t as cove red i t h spiked armor ; and h er

w
arms and hands ere movable by machinery con cealed
behind t h e s t at u e The se rvan t s of t h e I nqu isit ion ex
w
.
plained t o Gener al La Salle t hat it as u sed f or b rin gin g

her et i cs t o confession The delinqu en t received t h e sac
.
r amen t at t h e al t a r I n t h e p r esen ce of t h e dimly illu mined
w
s t at u e and as on ce mo re requ es t ed t o confess The n
w
, .
t o p ries t s led him t o t h e s t at u e of t h e M adr e dolor osa
w hi ch mi racu lou sly seemed t o el come him by ex t endin g w

”
h er ar ms “
She be ckons y ou t o h er bosom t hey said ;
w
.
,
”
in h er arms t h e mos t obd u r at e sinne r ill confess
w
,
her eu pon t h e arms closed p ressin g t hei r vi ct im u pon

,
t h e spikes and k n ives .
N apoleon I s u ppr essed t h e I nqu isi t ion (in Spain

.
T H E A B OL I T I ON OF WITCH -
PR OS EC UT I ON . 38 5
Decembe r 4 1 8 08 an d in R ome one year lat e r) b u t it

w
, , ,
as r evived by F e rdinand V II , Kin g of Spai n J u ne 21
w ww w
.
, ,
18 1 3 I t s las t vi ct ims e r e a J e h o as b u rned and

w w
.
,
a Q u ake r s chool mas t er h o as han g ed in 1 8 26 -

.
D escr ipt ion s f

o H ell .
Th e J esu it
F at her Cau s sin t h e fat he r confesso r of
°
w
, ,
Kin g Lou is X III rit es on hell in his book L a Cou r

w w
.
,
S ain t e — a o r k hi ch at t ained co n side rable fame in his

w
,
days as follo s
,
h ell ? A s ilen ce f o r all t h at w

W h at is h ich is s aid o f h ell
is less t h an h e ll it self N o ju s t m an can t h in k o f it w
. it h o u t s h e d
d in g t h o u san d s oi t e ars B u t
do you w an t t o k n ow w
.
h at h e ll
is A s k T ert u llian . H e w
ill t e ll
y o u t h at h ell is a d ee p d ark pit

o f st e n ch in w
,
h ich all t h e off al

of t h e w h ole w o rld flow s to
g e t h e r A s k H u go o f S t V i c t o r
He w ill an s w
. . .
er H e ll is an ‘
aby s s w it h o u t a b o t t o m w h ich ,
Open s t h e gat e s o f d es p air an d
w
,
h ere all h ope is ab an d o n ed .

’
‘
I t is an e t e rn al
p o o l o f fi re ,
’
SC H OTT E L
’
S W HEE L or HE LL .
sa s y St j oh n
d iv in e ( R e the v
it s air co m es fro m glow

. .
x iv . in g c o als it s ligh t f ro m fl ick e rin g ,
fl am e s T h e n igh t s o f h e ll are d ark n ess ; t h e place s o f res t of t h e

.
d am n d are se rpen t s an d v ipers t h e ir h o pe is d es pair O e t ern al

e
d eat h 0 life w 0 m isery w

.
,
it h o u t life !
, it h o u t n d , e
J u s t u s Geo rg Sch ot t el hilom membe r of t h e Con *

w
w
,
s is t ory of B ru n s i ck L iin eb u r g and cou n cillo r t o t h e -
“
Th i s as wll
e as t h e qu o t at i on s f ollo w
i g
n are t a enk f ro m
J . Sc h ibl
e e, V ol . I .
,
a
p ges 1 96 6 .
386 TH E H I STORY OF TH E D EV IL .
du ke do ct o r of j u r ispruden ce and a learne d man h o w

w w
, ,
as n ot i t hou t me ri t in Ge rman poe t ry and li t erat u re ,
t ook spe cial in t e r es t in t h e mys t e ri es of t h e i n fe rnal re
g ion s and pu blished his vie s in a book of 3 2 8 pa g e s w

w w
, ,
in hi ch he e x plained t h e t o rt u r es of t h e i r o n heel of
e t e r nal hell t o rt u re :
D e ar re ad er h e s ays lo o k at t h is w
”
h eel all ro u n d an d
“
re ad care f u lly w h at is w H ow
, ,
ri t t e n o n it m u ch t im e an d s u ff e r
in g h ow
.
, m u ch an x ie t y an d t o rt u re o f d e sp air m u s t b e go n e t h ro u gh ,
in h e ll m u s t b e en d u re d b o rn e ex pe rie n ced an d re alised by h u n

, , , ,
d red s by t h ou s an d s by h u n d re d s o f t h o u s an ds by m illio n s of y ears

, , ,
in b u rn in g p i t ch in fl am in g s u lph u r in red h o t iro n in po ign an t

b lo w
-
p p fl am es w it h w e e p in g an d w
, , ,
i-
e ailin g an d g n ash in g o f t ee t h
in fi n i t e ; w
,
it h h u n ger an d t h irs t m iracu lo u s ; in s t en ch an d d ark

n e s s cru elly ; b e f ore t h is w h ee l b e t u rn e d arou n d o n ly on ce B u t
n ow t h is w
.
h eel o f et ern it y is m ad e of pu rely e v e rlas t in g iro n an d ,
m u s t t u rn r o u n d m an y h u n d re d a m illio a d m illio n s o f m il
y e n n
lio n s o f t im e s an d can n ev er w ax o ld n ev er p e r is h n ev er b e w
, ,
, orn, ,
out , an d can n e v er s t an d s t i ll in all e t er n it y W h ereas y o u can con .
c lu de an d fi n d o u t by refle x io n t h is all d is co m f o r t in al l t ib l
g e r r e - -
On e m igh t grow
, ,
an d all cru eles t in fi n it y o f h e ll t o r t u re

-
m ad an d
in s an e w
-
.
h en co n s id erin g t h is fi ery et ern it y an d t h ese iro n e t ern al

y ears e t c et c,
”
. .
W heel of Life is of special i n t e res t as

D r Sch ot t el ’
s
w
.
it r eminds one of t h e B u ddhi st Wheel of Life hi ch t h e

E vil Spi ri t holds in his clu t ches
w
.
Similar ideas as t o t h e a f u lness of t h e s u ff e rin g s in

hell are o ff ered in t h e se rmons of Abr aham a Sanct a
ww
Clar a h o as t h e mos t infl u ent ial p reache r in V ienna
in t h e be ginnin g of t h e ei gh t eent h cent u ry .
The ei ght eent h cen t u ry is t h e age of an i n t ellect u al

“
Com pare t h e illus t rat ion s on a
p ges 1 1 9, 1 2 1 , an d 1 23 .
I T ORY
TH E H S OF T H E D EV I L .
T H E A B OL I T I ON OF W I T CH PROS E C UT I ON-
. 389
C an t h e re b e w o rs e m is e r y ? I n d eed t h ere is n o t ; f o r f ro m
o f t h e d am n ed w
,
t h is place of d ark n ess t h e e ye ill n ev e r see t h e

f ace of G od
w! y h ow l ; W h it h e r h av e w
.
‘
W oe oe
’
t h us t he ‘
e go n e W 6
o u ld b e lie v e u s ; t h e y w
, ,
m iserab le cre at u r e s ? Oh t h at m e n w o u ld
Q
n eve r f all in t o s in ’
D eat h w
.
‘
h e re ar t t hou ?
h u n d er b olt s slay u s ! O O t
G od w
-
e w an t t o die f o r w
, .
, ,
, e c an n o t e n d u re t h es e pain s
A las ! I n v ain y o u w
,
“
ish f o r d e at h y e s o u ls los t in e t e rn i ty ,
.
Yo u are d am n e d t o liv e et er n ally dy in g
H ow
, .
E v e n a t oo t h ach e y o u c ou ld n o t e n d u re fo re v er
“
m u ch .
m ore t errib le m u s t b e t h e fi re ev e rlas t in !

g
Con s id e r t h e n O s in n er t h e m is e ry t h at aw
“
ait s y o u Who
k n ows w h t h e r y o u m ay n o t reach y o u r d es t in y t o m o rrow
.
, ,
e ? -
To n igh t y o u go t o b ed i n y o u r s in an d t o m o rrow
“ -
y o u m ay -
w
,
ake u p b u r n in i t h fi f H ll
”
g n e r e s o e .
These des cript ions of hell are in all t hei r essent ial ,
”
feat u res st ill cu rr ent in darkes t Eu rope and also in
,
”
darkes t Ame ri ca The pi ct u re of hell he r e repr o
.
,
du ced s u rp asses in d ras t i c beau t y and g r ande u r of s t ag e

,
e ff ect t h e paint in g s of t h e famou s Hell B reu ghel I t pos .
sesses t h e addi t io n al in t e rest of bei n g s t ill in t h e mar ket

w
,
bein g even n o adve rt ised and sold amon g ot he r reli

g io n s pi ct u r es
w ww
.
N o onder t hat t her e are g ood Ch ris t ians h o o u ld

g ladly chan g e pla ces i t h b r u t e animals A y ou n g J es w
u it
'
w w
.
h o af t e r ards t u rned Prost est an t said in his memoir s

t hat he u sed t o envy t h e at ch dog in t h e cou rt yard w
to whom deat h mea n t annihilat ion it hou t t h e t e rr o rs of w
hell .
The re is a g ood deal of mo ral cou rag e i n t h e comf o rt

w hi ch as t h e st o ry g oes an old infidel farme r g ave t o
, ,
his dyin g son saying : W e do n ot g o t o chu rch and “
ww w
, ,
t h e pa r son ha t es u s ; n o hen y ou die y ou ill g o t o

w
,
hell ; b u t do n t shame ou r family by ho lin g and gn ash

’
in g of t ee t h W hat ot he r s can s t and e can st and t oo w

w
. .
M u st n ot t h e L or d have been bet t e r pl eased it h infidel

g r i t t han i t w
h t h e s u bmissiveness of t h e slavish believe r ?
S ch w
en t er an d K i r cher .
The Jes u i t o rde r carries t h e p ri n ciple of R omanism

and obedien ce t o ch u rch au t hori t ies t o e x t r emes I t as
-
. w
fou nded f or t h e p u rpose of creat in g a n d s u st ainin g a
co u n t e r r efo r ma t ion t o P r o t es t a n t ism
-
and t o P rot es t ant s ,
t he r efo r e it is t h e mos t obj e ct ionable R oman Cat holi c
w
o rder B u t hat eve r may be said ag ainst t h e Jes u i t s
w
,
p rin ciples e m u s t ackn ow

w
.
t hei r me t hods and narr o l ,
ed g e t hat some of t hei r membe rs have b ee n ve ry p romi

nent and s cholarly men ; and A t hanasi u s Ki rche r is one
of t h e great es t s cien t is t s t hey have p r od u ced Bo rn at
w
.
Geisa near Fu lda Ge rmany in 1601 he as p rofesso r

, , , ,
of philosophy and mat hemat i cs at t h e U n ive rsi t y of

w
W ii rz bu rg hi ch he left d u ri n g t h e Thi rt y Y ears War ’
w
, ,
f or Avi gnon in F ran ce , He j o u rneyed it h Ca rdinal

.
Frede ri ck of Sax o n y t o Mal t a an d ended his life as pro

w
,
f e ssor of mat hemat i cs an d Heb re at R ome His in v es .
t ig at ion s have no di re ct b u t o n ly an indi r e ct be arin g on
w
, ,
i t chcr aft p rose cu t io n s He made some cu riou s ex peri

-
w w
.
ment s i t h he n s an d pi g eons hi ch r emained a p roblem ,
t o psy cholo g is t s and ar e s t ill r epeat ed by t hem t o day

,
-
.
He pla ced a h en on t h e floor and made a s t roke of chalk

w
,
.
alon g it s bill he reu pon t h e hen lay qu iet as if para

ww w
,
lysed r emainin g in t his a k ard posi t io n u n t il she as

,
392 TH E H I ST O R Y OF T H E D EV I L .
valu e t his isolat ed fact m ay possess it s dis cove ry mar ked

,
t h e be g innin g of a s cie n t ifi c t reat ment of psy chi cal phe
n om en a w hi ch nat u r ally t ended t o a be tt er comp rehensio n

of t h e abnor mal co n dit io n s of t h e h u man mind and t hu s
w
,
co u ld n ot b u t e x e rcise a holesome i n flu en ce .
D ia bolism D ev eloping I n t o Pa t h ology .
I n t h e middle of t h e ei gh t een t h ce n t u ry Pat e r John

Joseph Gassner vi car of K lOst erle in Ch u r , a R oman
,
Cat holi c clergyman act ed ,
on t h e t heo ry t h at t h e ma
j y
o ri t of diseases a r ose f r om
demoniacal possession and
he cu r ed himself and his
parishioner s by e x o rcism .
The s u ccess of his cu r es

made a g r eat s t i r in t h e
w
o rld an d t h reat ened a
dan g e ro u s react ion Some
w
.
de clared he as a Charla
t an , w
hile o t he r s believed
in him .
Mesme r at t h e req u es t
,
of t h e Ele ct o r of Bavari a ,
made invest i gat ions an d

s aid t hat he e x plained his
mi racles as Spi r i t u alist i c

E t h i g by D a i l C h d w
c n n e o o iecki.
magn et i c infl u en ces , hile w

Lavat e r main t ained t hat t h e cu r at ive elemen t consist ed
solely in t h e glo riou s name of Jes u s Gassne r lived some
w
.
t ime in C ons t an ce , aft e r ar ds in R at isbon , pa rt ly pro

TH E A B OL I T I ON OF W I T CH PROS ECUT I ON
-
. 3 93
t ect ed , pa rt ly dis t ru s t ed by his e cclesias t i cal s u pe riors

w w
.
I n 1 775 he ent t o Amberg t hen t o Su lz bach he re t h e

w
, ,
halo of his mi r acu lou s cu res aned The P rin ce Bishop .

-
of R at isbon de clar ed in his favo r bu t E mpe ror Joseph II

w
, .
forbade his e x o rcisms in t h e hole R oman empi r e The .
Archbishops of Pra gu e and Salzbu r g r eject ed him and ,
even Pope Piu s V I disapp roved of him

w
. .
Gassn er s e x o rcisms rene ed t h e in t er es t t aken in

’
t h e pr oblem of t h e e x is t en ce of t h e Devil The qu es t ion

w w w
.
as dis cu ssed in seve ral p u bli cat ions amon g hi ch e ,
“
me n t ion a hu mble pet it ion f or info r mat ion t o t h e great
w
men h o do no lon g e r believe in a Devil ”
r i t t en , w
anonymou sly fr om t h e ort h od s t andpoint by Professo r
K Ost er of Giessen edit o r of a r eli gi o u s pe riodi cal It
w
,
w
,
.
as ans e red in ano t he r pamphle t : H u mble r eply of a

cou n t ry cle r gyman
-
”
w
hose au t hor claims t hat t h e bib
,
lical Sat an is an alleg o ry idols are called not hing s in “
w
,
Heb r e and t h e Devil is one of t hese not hin g s He

, .
off e r s r at ionalis t i c e x planat ions of t h e Bible r ep r esen t ,
in g f or ins t an ce t h e t emp t er of Ch rist as a Sly mes “

, ,
”
sen g er and Spy of t h e sy n ago gu e and decl arin g t h e ,
t heo ry of a Devil t o be idola t ry dis g u ised in o rt hodo x y ,
and a su blimat ed M an ich eeis m The au t ho r co n clu des

.
“
I had r at her t hat t h e people fear God t han t h e De vil
w
.
The fear of God is t h e be g inni n g of isdom b u t t h e f ear

w
,
of t h e Devil hat eve r be it s res u lt s is no Ch ris t ian

, ,
”
ado r nmen t .
The nu mbe r of ant i diabolis t s in cr eased r apidly even

-
amon g t h e cle rgy ; y et t h e belief in a pe rsonal De v il r e

w
mained t h e ort hodo x vie and if e are n ot mist aken it , w
is st ill re g arded as an essen t ial do gma of t h e Ch ris t ian
fai t h by many t heolo gians especially amon g t hose h o w

w
,
display a cont emp t f or orldly cu lt u re and se cu lar s cience

w w
.
The o rst s u pers t it ions had g ro n harmless bu t t h e ,
han ke rin g aft e r mi racles had n ot y et ceased Diabolism .
had los t it s hold on man kind bu t myst i cism r eappeared

w
,
in n e fo rms ; and t h e con t rast s t hat p revailed in t h e

ei ght eent h cent u ry cannot be be t t e r cha ract e rised t h an
w
by t h e visions of S eden borg as ag ains t t h e r ef u t at ion of
t h e d reams of visionar ies by Kan t .
The belief in mys t i cism be g et s f rau ds ; and t h e bold

est wilies t an d most s u ccessf u l impos t er of t h e ei gh
w w
, ,
t een t h cen t u ry as Gi u seppe Balsamo of Si cily ho ,
t r avell ed u nde r t h e ass u med name of Coun t Ca gliost r o ,
findin g easy v i ct ims amon g t h e cred u lou s of all descrip

t ions espe cially t h e F r ee Mason s His t ri cks ho eve r w
w
, .
, ,
er e e x posed by Cou n t ess E lizabe t h von der Re cke and

w
,
being t her eaft e r e x iled from eve ry cou nt ry hi ch b e eu

t ered he fell at las t in t o t h e hands of t h e I nqu isi t ion as
w
, ,
hose p risoner he died in t h e year 1 795 .
D em on ology o f t he N i n et een t h Cen t u ry .
The fr ee t hou gh t movemen t of t h e eight eent h cen

-
t u ry and a be t t e r s cien t ifi c con cep t ion of na t u re r elieved
manki n d of t h e u nnecessary fear of t h e Dev il and t h e ,
ni n et een t h ce n t u ry co u ld begi n t o s t u dy t h e q u es t io n im
par t ially in it s his t o ri cal and philosophi cal fou ndat i ons .
Kant fou nd t h e p rinciple of ev il in t h e r eve rsal of

t h e mo ral w
orld o rde r -
“
The S cript u r es lay do n
.
”
he w ,
says , man s mo ral r elat ion in t h e form of a hist o ry

“ ’
,
rep resen t in g t h e opposi t e pr i n ciples in man as e t er nal
fact s as heaven and hell The si g nifi can ce of t his popu

, .
396 TH E H I S T OR Y OF TH E D EV I L .
Mart ensen believes in t h e Devi l n ot as an idea bu t ,
“ ”
as an hist o ri cal person He is in t h e begi n n in g only
.
t h e p r in ciple of t emp t at ion ; as s u ch he is a cosmi cal
p rinciple He is n ot y et bad bu t t h e p ot en t ialit y of bad

.
,
ness He does n ot r eally be come t h e Devil u nt il man has

w
.
allo ed him t o ent er his co n s ciou sness M an acco rd .

,
in gly g ives e x is t en ce t o t h e De v il
, L ii cke opposes M ar
.
“
t en sen : The Devil as a symbol is absolu t ely bad bu t ,
as a fallen creat u re he cannot be absol u t ely bad W e .
have no o t her con cep t ion of t h e Devil t han as t h e r ept e

”
sen t at iv e of sin This is an at t empt t o re con cile t h e
w
.
t heolo g i cal co n cep t ion it h t h e philosophy of his t ime .
David Fried rich St rau ss did n ot conside r it ne cessary

t o refu t e t h e do ct rine of Sat an s pe rsonali t y
’
hi ch he r e w
w
,
g a r ded as u t t e r ly ove r t h r o n Mode r n mys t i cism o n
w
.
,
t h e ot her hand sho s an in clinat ion t o emphasise t h e

,
impo rt an ce of t h e t radit ional Sat anolo gy .
Do g mat i c t heolo g ians in t h e r anks of E n glish and

Ame ri can P ro t est ant s endeavo r t o prese rve t h e t radi t ional
V iew s of hell an d t h e Devil w
i t hou t ho eve r makin g
, , w ,
m u ch p ract i cal u se of t hese do ct rines They no lon ger .
dis cu ss t h e p r oblem at len g t h bu t s t ill u phold t h e belief

in t h e personali t y of t h e E vil O ne F or ins t an ce Pro .
,
f essor S chaff s carcely ent e r s i n t o a de t ailed e x posi t io n of

t h e s u bje ct and D r W illiam G T Shedd h o devo t es w
w
, . . .
,
in his gr eat o rk D og m a t ic Th eology one or several ch ap

t e r s t o eve ry Ch r is t ian do g ma omi t s a par t i cu lar dis cu s
,
sion of Sat an Passag es in t h e chapt e r on h ell n ev ert h e

.
less prove t hat he believes in bot h a pe r sonal Sat an and

an et ernal pe rsonal pu nishment on t h e gro u nd of s crip
t u ral eviden ce .
T H E A B OL I T I ON OF W I T CH PROSEC U T I O N
-
. 3 97
The libe al t heolo g y of t o day u rges t hat Jes u s

r -
makes t hi rst f or j u s t i ce love of God and man t h e condi

, ,
t ions f or en t e rin g in t o t h e K in gdom of God A belief in

w
.
t h e Devil , i t is claimed is no he re demanded and can t o

, ,
say t h e leas t n ot be r e g ard ed as essen t ial ; it is n ot so

,
w
m u ch Ch ris t ian and Je ish as pag an ; it is a s u rvival of
w
,
poly t heis t i c nat u re o rship and of pag an d u alism qu i t e

-
w w
,
nat u r al at a t ime hen t h e s cien ces e re st ill in t hei r

infan cy charact e rised by as t rolo gy and al chemy and
w ww
, ,
hen t h e i rrefr ag abilit y of n at u re s la s as n ot as y et ’
u nde r s t ood The belief in a pe rsonal Devil acco rdi n gly

w
.
, ,
and all t h e p ract i ces r es u l t in g t he refrom e re rat her du e ,
t o i gn o r an ce t han t o r eli g ion .
The re are s t ill plen t y of believe r s in a pe rso n al

Devil among t hose h o call t hemselves ort hodox bu t w ,
t hei r infl u en ce has ceased t o be of any consequ en ce .
Vilmar re g a rds t h e belief in an individ u al devilish per

son alit y as an indispensable qu alifi cat ion of a r eal t heo
logian say ing : I n o rde r ri gh t ly t o t each and t ake

,
“
cha rg e of so u ls , one m u s t have seen t h e De v il g nashin g
his t eet h , and I mean it bodily , n ot fi g u rat ively ; he

w
m u s t have felt his po e r over poo r so u ls his blasphemy , ,
”
espe cially his snee r Similarly , ano t he r Ge rman t heo
w
.
logian , S u pe rin t enden t Sande r s Sho s gr eat zeal in de ,
fen ce of t h e Bibli cal Devil in his pamphlet Th e D oc

t r in e of t h e S cr ipt u r es Con cer n ing t h e D ev i l and
w
D r Sart o r i u s follo in g Hen g s t enbe rg s o rt hodo x y says
’
w
.
, ,
“ ”
t hat he h o denies Sat an cannot t ru ly confess Ch ri s t
w w
, .
T est en , ho eve r alt ho u gh accep t in g t h e belief in a per

,
sonal Devil con cedes t hat t h e ne cessit y of his e x ist en ce

,
cannot be ded u ced fr om t h e con t en t s of ou r r eli g io u s con

S ciou s n e ss . Fr ( in
. Z ei f g
t r R ei ff
a en des ch r zst li ch en
V olhs leben s V I 1 1 8 8 0) de cla res t hat t h ere is a Kin g

, .
, ,
dom of E vil as m u ch as t he re is a Kin g dom of God .
The belief in a pe rsonal Prin ce of Darkness is t h e cou n

t erpart of a pe r sonal God And E rhard r ot e an apol . w
ogy of t h e Devil n ot so m u ch f or t h e sake of t h e De v il
,
as f or t h e t r adi t ional idea t hat ev il and sin are act u ali t ies .
Pr esen t Con dit ion s
The Roman Cat holi c Ch u rch of t o day st ill holds in -
w
t heo ry t h e same vie s as in t h e Middle A g es ; b u t t h e
w
se cu la r au t ho ri t ies ill neve r a g ain allo t hemselves t o w
be influ en ced in t hei r le g al p ro ceedin g s by t h e opinion s
of inqu isit o r s .
*
GOr re S one of t h e ables t an d most moder n defend
.
e rs of t h e R oman Ch u r ch complains abo u t t h e p u rely

“
w w w
,
”
medi cal vie of his t orians h o reg ard i t ch p rose ou -
t ion as a me r e epidemi c He finds t h e u l t imat e cau se

w
. .
of it ch cr aft and so rcery in apost acy fr om t h e Chu rch

w
,
hi ch had be come fashionable in t hose days D r Haas

w
. .
,
ano t her R oman Cat holi c t akes t h e same vie in his in

w w
,
q u iry in t o i t ch He con cedes t hat i t ch

cr aft is a r evival of pag a n no t ions mi x ed i t h a false con w
cept i on of Ch ris t iani t y (p bu t he s t ill Shares it h w
w
.
t h e inqu isi t o rs of yo r e an d i t h Pope I nno cen t III t h e

w
.
belief in t h e act u ali t y of i t ch cr aft Like GOrres Haas

w
.
,
”
r e g a rds it chcraft as t h e produ ct of her esy , and calls
“
” ”
t h e fo r me r a co u sin and a dau gh t er of t h e lat t er
“ “
.
Bot h t o him r esu l t fr om u nbelief u n clearness p ride “

, , ,
D i e H ex enpr oces s e ei n cu lt n r h zs t o r zlsch er V er s u ch T tlb in gen 1 8 65

'
.
, . .
{ Q uoted f R os koff f Ch m s t lzch e My s t ik I I I

’ ’
rom .
p . 23 9. rom . .
, 66 .
th e ir j ou rn al ( 1 8 77) yearn f o r it s t e est ab lish m e n t ; Ort i y L ara in -
S pain t h e B en ed ict in e G am s in G erm an y an d C Pou lle t in B el

, ,
.
g i u m t a k e t h e s am e t o n e ; i t is a re m a rk ab l e p h en o m e n o n d u e ,
p a r t ly t o d e s p a ir a t t h e p g
r o re ss o f s o c ie t y p a rt l y t o t h e f an a t,
icis m
o f t h e lat e
p p
o e P i u s, I X I t is h a.r d ly c re d ib le t h a t a n
y o n e can
re ally h o e an d ex e ct t o see in t h e f u t u re t h e i rre s o n s i b le j u d g

p p p
m e n t s o f cle rical in t o leran ce a ain h u m b ly carried o u t ev e n t o t h e
g ,
d eat h by t h e secu lar arm

, .
”
R oman Cat holi c au t ho rs are as a ru le t oo orldly w

w
, ,
ise t o p re cipi t at e or p rovoke a dis cu ssio n of t h e hist o ry

of ei t her t h e I nqu isi t ion or t h e do ct rine of t h e Devil bu t
w
,
henever t hey can n ot avoid a dis cu ssio n of t h e s u bje ct

t hey claim t hat t h e I nqu isi t ion as a se cu la r ins t i t u t ion w
(so Gams of R at isbon and B ishop H ef ele) or defend t h e
meas u r es t aken by t h e I nqu isi t ion They have n ot as .
y e t a cq u i r ed s u fli ci en t insi g h t or if t hey have t h e i n , ,
si ght , t hey do n ot possess t h e mo ral cou r a g e t o condemn

the w
hole ins t it u t ion and it h it t h e poli cy of t h e Popes
, w
I nno cent III Gr e g o ry I X Urban I V John XX II
w
.
, .
, .
, .
,
an d o t he r s hose na m es are comp romised in mat t er s of

w i t ch prosecu t ion
-
.
Devil e x o rcism is n ot y et e x t inct in R oman Cat holi c

-
cou n t ries The e x o rcism pe rformed in Ge rmany by

.
F at her A u relian on Mi chael Zilk t h e son of a Cat holi c

w
,
F at he r and Pro t es t ant mot her i t h t h e espe cial pe rmis ,
sion of t h e Bishop Le opold von E i chs t ad t is a su fi cien t ,
eviden ce of t h e E gypt ian darkness t hat st ill pene t rat es

t h e mi n ds of a great mass of o u r Ch r is t ian b r e t h r en ,
*
amon g t hem membe r s of t h e hi gher clergy .
* 0 ie Teuf els a u s t r ezb u fi g in Wer n d i v e . N ac hd en h

B eric t en des P A u relian .
f ur das V ol k cri t isch b

e le u cht et Y on R ic ha d T
r ren t els . M i h S h h
un c , c u C0
. 1 892 .
Th is cu r iou s t reat ise can n o lon ger be o btai d i ne n t he b k ma k t

oo -
r e .
T H E A B OL I T I ON OF W I T CH PROSECUT I ON
-
. 4 01
Mr E P E vans
. . . h o qu ot es t h e cu r io u s o ccu r
, w
*
r en ce fu rnishes ano t he r in t erest i n g fact He says
, .
P ope L eo X I I I is j u s t ly regard ed as a m an of m ore t h an

“
o rd in ary in t e lli en ce an d m o re t h o ro u h ly im b u ed w
.
g g it h t h e m o d e rn
s piri t t h an an o f h i d t h o m o d a n d is s u ed
y s p re ece s s o rs y e e c p s e
N ov em ber 1 9 1 8 90 a form u la o f an E x o ctlcm ns in Sat an o w

, ,
, ,
et A n
‘
r
g elo : A p os t a t as H is. H o
’
lin e ss n e v e r f a il s t o r e p e a t t h i s ex o r c is m
in h is d aily pray ers an d co m m en d s it t o t h e b is h o ps an d o t h er
w
,
C le rgy as a o t t m a f a d i ff t h at t a k o f S a t a n an d
p e n e n s o r n g o e c s
cas t in g o u t d ev ils .
The holy coat of Tr eves is s t ill e x e rcisin g it s po e r w

over t h e minds of man y credu lo u s people and orks m ir w
acles t hat are se riou sly believed hile t h e dan cin g pro , w -
cession of E ch t e rnach is n ot only n ot abolished b u t en
cou raged by t h e Ch u r ch Pope Leo X III has gr an t ed a

w
. .
six year s absol u t ion t o all t hose h o t ake part in t h e

’
pe rforman ce The r e are on an aver ag e abou t t en t hou

w
.
sand pe r so n s h o annu ally join in t his st u pid s u r vival

of t h e Middle A g es .
e s
The pe r son al Devil is dead in s cien ce bu t he is s t ill ,
alive even in Pr ot es t an t co u nt r ies amon g t h e u ned u cat ed

w
,
and t h e n u mbe r of t hose h o belon g t o t his cat e go ry is

le gion The Salvat ion A r my is st ill i n ou r mids t sin g
.
rn g
C o m e j o in o u r arm y t h e f oe m u s t b e d riv en
T o j e s u s o u r capt ain t h e w
,
o r ld s h all b e giv en
I f h ell s h o u ld s u rro u n d u s w
, , .
e ll p res s t h ro u gh t h e t h ro n g
’
.
T h e S alv at io n A r m y is m arch in g alo n g ”

.
w
The follo in g vi g oro u s ve rse reminds one of Par
seeis m :
“ Popu la r S ci en ce M on t hly D ecem , b

er . 1 892 , p . 161 .
TH E H I STORY OF TH E D EVI L .
Ch rist ian h ee w
ro u s e t ar is ragin g
G od an d fi en d s are b at t le w
, , .
agin g
E v e ry r an s o m ed po w
,
e r en gagin g ,
B reak t h e Tem pt er s spell ’

.
D are y e st ill lie fon d ly d ream in g

W rapt in ease an d w
,
o rld ly s ch e m in g ,
W h ile t h e m u lt it u d es are s t ream in g

D ow nw ard s in t o h e ll?
A g ood ill u st r at ion of t hei r pe r sonal at t i t u de t o wd ar s
the E vil O ne appear s in t hese lines

T h e D e v il an d m e w
’
e can t agree
, ,
I h at e h im an d h e h at e s m e .
H e h ad m e o n ce , b u t h e le t m e g ,
o
He w an t s m e again , bu t I w
ill n ot go .
The Devi l of t h e Salvat io n A rmy p r oves t hat t here

is s t ill a need of represent in g spir it u al ideas in d rast i c
alleg o ries ; b u t t ho u gh Sat an is st ill paint ed in g lari n g
colo r s he has be come harmles s an d i ll inau gu r at e no w
w
,
mo re i t ch p rose cu t ions He is cu rbed and ca g ed so

-
w
.
,
t hat he can do no mo r e mis chief W e smile at him as e

.
do at a t i g e r behind t h e bar s in a z oOlogi cal g arden .
Th e R elig iou s I m por t f

o S cien ce .
w
The inqu isi t o r s and it ch p rose cu t or s ere by no
-
w
m eans s co u n d r els p u r e an d simple Mos t ass u redly t here
w
.
e re s co u nd rels amon g t hem ; bu t t he re is no do u b t t hat

t h e move m ent of t h e I nqu isi t ion and i t ch p rosecu t ion w -
t ook it s o r i g i n fr o m p u r e r mo t ives It as t o t h e popes

. w
an d g r an d i n q u isi t o r s and t o many p rin ces and o t he r
w
people h o promo t ed t h e poli cy a mat t e r of cons cien ce ;
,
t hey simply at t ended t o it as a r eli g io u s d u t y some t imes
w w
,
even it h a heavy heart an d n ot i t ho u t g r eat pain .

cra ft The prot ocols of t h e cit y in t h e year 1 54 5 declare

.
t hat t h e labor of t o rt u re an d e x e cu t ion ex ceed ed t h e
s t ren g th of t h e han gman ; and t h e complaint is m ad e

t hat ,
“
what ever t ort u re be applied t h e malefact o rs st ill
,
”
r efu se t o confess
w w
.
The fact s of i t ch p rosecu t ion i t h it s kind red su

-
p e r st it i o n s a r e an obje c t lesson H ow mis t aken ar e t hose

w w
.
h o believe t hat r eli g ion h as no t hin g t o do i t h et hi cs ,
and t hat a reli giou s convi ct ion ex e rcises no influ ence

u pon a man s cond u ct ! There are et hi cis t s p rofessor s
’
’
w
,
of et h i cs , and e t hi cal p r eache r s h o imag in e t hat et hi cs

w
,
may b e t au ght it hou t t eaching reli g ion and t hat t h e

w
,
mor alit y of t h e people can be imp roved i t h ou t an int er

w
fer ence it h t hei r convi ct ions as t o t h e nat u re of t h e
w o rld and t h e import of life B u t a r on g orld con cep w w
w
-
w w
.
t ion ill b eget a ro n g mor alit y ; a false r eli gion ill

u nfailin gly p r od u ce bad and inj u ri o u s e t h i cs ; and t h e
g r osses t e rr o w
r s ,ill if t hey have t hei w
r ay find , e x p r es
sion in t h e g rossest abominat ions of mis gu ided condu ct .
A r adi cal cu r e on t h e o t her hand m u st go t o t h e r oot of

t h e evil . I t i s n ot su fli cien t t o r emove t h e sympt oms of
t h e di se ase , y ou m u s t r eplace false r elig ion by t r u e r eli
g ion
w w
.
It ou ld n ot do t o say it h ou r agn os t i c fr iends t hat

r eli g ion is con ce rned w w
i t h mat t e rs u nkno able ; and t hat
t he refo re we m u s t leave it alone ! R eli gion is t h e most
w
import ant p roblem of life , and e can i gnore it as lit t le
as a reckless s t or ag e of dynam i t e in cro ded part s of w
g r ea t c i t ies W e m u s t inves t i g at e t h e r eli g io u s p r oblem
w
.
and r eplace t h e old e rro rs i t h t hei r d u alis t ic su perst i

t ions by sou nd and s cien t ifi cally co r re ct vie s wA t the
.
I I N
T H E A BOL T O OF W I T CH PROSECU T I ON
-
. 4 05
b ot t om of all t h e t e rr ors of t h e I nqu isit ion and it ch w

pr ose cu t ion lies a se riou s endeavor t o do hat is ri ght ; w
w
an d t his p o e r can be u t ilised as w
ell f or t h e p ro gress
and elevat ion of mankind as f or t h e s u ppression of r eas on
and sou nd j u dg ment
w w
.
R eli gion is t h e s t r on g est mot ive po er in t h e orld ;

not hin g t her efo re is mo re inj u riou s than fal se r eli gi ou s
convi ct ions and no t hin g mo re desi r able t han t ru t h
w
,
.
L et u s make t h e love of t ru t h ou r r eli gion Be ar e .
of mys t i cism and endeavo r t o be clear and ex act There .
is as li t t le t ru t h in myst i cism as t he re is li ght in f og

w
.
N or sho u ld e r ely on t radi t ion f or t r adi t ion is u n cer

,
t ain b u t t h e t ru t h (i e g ene r alise d s t a t emen t s of fa ct s

w
, . .
,
or la s of nat u r e ) can be made u neq u ivo cally ce rt ain and
w ill remain verifiable t o eve ry compe t ent inqu i rer I t is .
man s d u t y , in all depart men t s of life , t o seek t h e t r u t h

’
w i t h t h e best and most s cien t ifi c met hods at his disposal ,

“
and t h e adhe rence t o t his prin ciple is t h e R eli gion of
”
S cien ce .
I t is a fact t hat t h e confiden ce i n s cien ce has al

r eady be come a reli g iou s convi ct ion w
i t h most of u s
w
.
The fait h in s cient ifi cally p rovable t r ut h has slo ly ve ry

w
,
slo ly and by almost impe rcep t ible de grees bu t s t eadily

, ,
and s u rely , t aken root in t h e heart s of men To day it is -
w
.
t h e mos t po e r fu l fa ct o r of ou r civilisat ion in spi t e of
w
,
vario u s ch u rch do g mas hi ch are de clared t o be above

-
s cien t ifi c cri t iqu e and a rg umen t ; f or t hese do g mas are

becoming a dead le t t e r Ther e are several conservat ive
w
.
and p rominent chu rchmen h o p u bli cly confess t hat t h e

do gmas of t h e Chu rch m u st be re g arded as his t ori cal doc
u m en t s and n ot as e t e rnal ve r i t ies .
TH E H I ST ORY O F T H E D EV IL .
w
Those h o do u b t t h e reli g io u s impo rt of s cience
w
need only consider hat s cience has done f or mankind by
t h e r adi cal aboli t ion of w w
i t ch p r osecu t ion and t hey i ll
-
be convinced t hat s cien ce is n ot reli giou sly indi ffe rent ,
w
b u t t hat it is t h e mos t po er fu l fact o r in t h e pu rifi cat ion
of t h e reli gions of man kind
w
.
The o rld con cept io n of ou r ind u st r ial and social

-
life of int e rnat ional in t e rco u r se and all ser iou s move
w
, ,
men t s on t h e lines of h u man p r o g r ess h as even n o t o a

,
g r ea t e x t en t p r a ct i cally be c ome t h e R eli g ion of S cie n c

,e
al t hou gh t h e fact is n ot as y et defi n i t ely and ope n ly
w
ackno led g ed ; and any se ct ar ian fai t h t hat endeavo rs t o
set for t h it s claim of r e co g ni t ion d oes it an d can do it
w
o n ly on t h e gr ou nd t hat it is one it h s cie n t ifi c t r u t h .
F or the re is not hin g u niver sally t ru e no t hin g cat holi c

, ,
n o t hin g g en u inely o rt hodo x , e x cept t hose t ru t hs t hat are

pos it ively demonst rat ed by s cien ce .
4 08 T H E H STO I RY OF T H E D E VI L .
he w
is cr edi t ed it h in novat ions of all kinds , t h e aspirat ion
w
f or imp rovemen t as ell as t h e desi r e f or t h e ove rt hr o w
w w
of la and o rder I n a o rd he is char act er ised as t h e
.
,
pat ron of bo t h r efo rm and evolu t ion .
D evi l S t or ies
The li t e rat u re of devil s t ories is ve ry ex t ensive We

-
.
select fr om t hem a n u mber of t h e most represent at ive

t ales .
Sever al leg ends indi cat e an ori gi n by hallu cinat ion

w
F or inst an ce , St H ilari on hen h u n gry sa a nu mber of w
w
.
,
ex qu isit e dishes St Pelagi a h o had been an act r ess in

. .
,
Ant ioch lived t h e life of a reli g io u s r eclu se in a cav e on

,
t h e Mou nt of O lives O nce t h e Devi l o ffe red h er a n u m

w
.
b er of ri n g s b racelet s and p re cio u s s t ones

, , hi ch dis ,
appear ed as qu i ckly as t hey came R u fi n u s of Aqu ileja .
r elat es t h e st o ry of a monk a man of gr eat abs t inen ce
w
, ,
livin g in a dese rt O ne evenin g a beau t ifu l oman ap

.
p e a red a t his he r mi t a g e askin g f o r a ni g h t s shel t e r She ’
w
.
cond u ct s her self i t h modes t y at fi r s t bu t soon begins t o ,
smile , t o st roke his beard and t o caress him The monk

w w
, .
g r o s e x ci t ed and emb r a ces h er fe r ven t ly hen 10 ! t h e
w
, ,
hole appari t ion vanishes leavin g him lonely in h is cell

, .
He hear s t h e la u gh t e r of devi ls in t h e air and despai r

w
, ,
i n g of salvat ion , he g oes back in t o t h e o rld and falls an

easy p rey t o t h e t empt at ions of Sat an
w
.
While Ch ris t ianit y as s t ill u nder t h e infl u ence of

orient alised Gnos t i cism , t h e Ch u rch believed in t h e per
ve rsit y of bodily ex is t en ce and t he r efo re cl u n g t o t h e
w w
,
n o t ion t hat all na t u r e as t h e or k of t h e Devil Th u s .

Q
I N V ER S E AN D FA B L E . 4 09
the monk re t i red fr om t h e orld b u t he t ook i t h him w , w

int o his solit u de t h e memo ry pi ct u r es of his life Mem -
w
.
ory pi ct u r es ar e part of ou r sou l

-
and a man h o su d
w
.
den ly cu t s off all n e imp ressio n s so t hat his p r esen t life

becomes a blank ill have hallu cinat ions as nat u rally as w
w w
,
a man h o falls asleep ill have d reams The darkness

w
.
of t h e p r esent t h ro s i n t o s t ron g relief t h e mos t vivid

re colle ct ions of t h e past ; t h e empt iness of a soli t ary
mode of e x is t ence cau ses t h e sl u mberin g memory imag es -
t o appea r almos t in bodily r eali t y .
A ve ry int e res t in g le t t e r of St Jer ome t o t h e vi rgin

w
.
E u s t o chia hi ch e x emplifies t h e t ru t h of t his e x plana

w
,
t ion is s t ill e x t an t
, St Je rome r i t es . .
A las ! ho wf o t en , w h en d esert in t h at d reary

liv in g in t h e
w
, ,
s u n b u rn t lo n e lin ess c , hi h
s e rv e s as an h ab it at io n t o t h e m o n k s ,
did I b e liev e m y s e lf rev e llin g in t h e ple as u res o f R o m e I s at

lo n ely m y sou l fi lle d w it h affl ict io n clo t h ed in w
.
re t ch e d r ags m
y
s k in s u n b u rn t lik e an E t h io p ian s N o d ay pa s se d w
, , ,
it h ou t t e ars an d
’
an d w
.
s igh s , h en sleep ov e rcam e m e I h ad t o lie on t h e n ak ed

g r o u n d I d o n o t m e n t io n e a t i n g a n d d rin k in g f o r t h e m o n k s
d rin k e v e n if s ick on ly w
.
,
at e r an d re gard C o o k in g as a lu x u ry
A n d if I w
, , , .
h o h ad con d e m n ed m y se lf f ro m fe ar o f h e ll t o s u ch a
life w it h ou t an y o t h e r s o cie t y t h an sco rpion s an d w
,
ild b e as t s
o f t en im agin ed m y se lf s u r ro u n de d by d an cin g girls m y f ace w
, ,
as
w w
,
p a le f ro m f as t in g b u t in t h e c o ld b o dy t h e s o u l a s b u rn in g it h
d esires an d in a m an w h o s e fl es h w as d ead t h e fl am es o f lu s t w
,
er e
k in d led T h en I t h rewm y self h elpless at t h e feet o f J esu s w

,
e t t ed
t hem w it h t ears d ried t h e m again w

.
,
it h m y h air an d s u bd u e d t h e
re b ellio u s fl e s h by f as t s o f a w h ole w
, ,
ee k I am n o t ash am ed t o .
co n f es s m y m is e ry ; I am r at h er so rry f o r n o lo n ge r b e in g s u ch as
Iw as I re m e m b er st ill h ow o f t en w h en fas t in g an d w e ep in g t h e
n igh t f o llow ed t h e d ay an d h o w
.
, ,
I did n o t ce ase t o be at m y b reast

,
u n t il at t h e co m m an d o f G o d pe ace h ad re t u r n e d
”
.
The le g end of Me rlin as t old by Bela in t h e old

w
,
ch r o n i cles cha r a ct e rises a hole class of s t ories

w
, .
The defeat ed Sat an p roposes t o re g ain his po e r

w
by t h e same means by hi ch God has vanqu ished him
w
.
w
He de cides t o have a son h o shall u ndo Ch ris t s ork ’
of redempt ion All t h e int r i g ues of hell are u sed t o ru in

w
.
a noble family u nt il only t o da u gh t er s are left The

w
.
one falls in t o shame hile t h e ot he r r emains chast e and

w
,
resis t s all t emp t a t ions O ne ni gh t ho eve r she fo rgot

.
, ,
t o cr oss he r self an d t h u s t h e Devil co u ld app r oach h er
w
,
w
,
— even a ai n s ill The pio s i l nde en h

g t h er u g r u r t t e
w
.
seve rest penance , and hen h er t ime came she had a son
w hose hai ry appear an ce be t rayed his diaboli cal pa ren t
ag e w w
The child ho eve r as bap t ised and received t h e
w
,
.
,
name Merlin The e x ci t eme n t in heave n as great

w w w
. .
What a t ri u mph ou ld it be t o in t h e Devil s o n son ’
ove r t o t h e cau se of Ch ris t The Devil g ave t o his son

w
.
all t h e kno led g e of t h e pas t and t h e p r ese n t ; God added

w
t h e kno led g e of t h e fu t u r e an d t his p roved t h e bes t
w w
,
eapon a g ains t t h e evil at t empt s of his i cked fat he r

w
.
When Me rlin g re u p he sli ght ed his fat he r and per

w w
,
fo rmed many marvellou s t hin g s He as fu ll of isdom

w
,
.
.
and his p rophecies e re reliable I t is g ener ally as .
su med t hat aft e r his deat h he did n ot des cend in t o hell

bu t w en t t o heaven .
Simila r is t h e st o ry of Robe rt t h e Devil t h e he ro ,
of a mode rn ope ra The D u chess of N orm andy t h e old

.
,
le g end t ells u s had n o child re n

, Havi n g implo red t h e .
help of God in vain she add ressed he r self t o t h e Devil

w w ww
,
h o sat isfied h er ish at on ce She had a son h o as .
a ro gu e from babyhood B ein g ve ry co u r ag eou s and

.
TH E H I ST OR Y OF T H E D EV I L .
of Padu a commi t s t e rr ible cr imes and dies at las t in

,
mise ry an d despai r The s t o ry is d r amat ised by Albe r

.
t ino M u ssat o in his Eccer i u s .
On t h e r i gh t side of t h e hi gh al t a r of t h e ch u r ch of
St Denys n ea r Paris a bas relief ill u s t r at es t h e leg en d
'
, ,
of St Dag obe rt s deat h w

.
hi ch p roves t h e sou l savin g

’
,
-
w
.
po e r of Ch ris t ian saint s W e are t old t hat a he rmit “
ww
.
on an island in t h e Medi t err anean as arned in a vision

t o p r ay f or t h e F r ank i sh Kin g s so u l He t hen sa ’
. w
Dag obert in Chains h u r ried alon g by a t r oop of fiends , ,
DE M ON ON THE T OM O D
S E E AG OS E R T .
(On t h e rig t h of t h e h igh alt a i t h h hr n e C u rc of S t D en

. y s. n ear Par is ) .
w
h w
e e abo o r as t him i n t o a vol cano A t las t his
ut to c .
cr ies t o St Denys St Mi chael and St Mart in b ro u ght

.
, .
, .
,
t o his assis t an ce t hose t h r ee vene r able and g lo rio u s per
w
son s h o d r ove o ff t h e devils and i t h son g s of t ri u mph
, , w
”
conveyed t h e r es cu ed so u l t o Ab r aham s bosom
’
w
.
Amon g t h e roman ces hi ch r ep resen t t h e s t r u ggle

w
of man i t h t emp t at ion and t h e po e r s of evil Spense r s w ’
F aer ie Q u een e and B u nyan s Pilg r i m s Pr og r ess are ell

’ ’
w
Ges t a D o g ab (CC 23 . .
, B aron i u s (6 4 7 D B ou qu e t R ec d es h i s
. . . .
t o i r es d e F r a n ce , t ii p 5 93
. . . . D idro n Ch r i s t i a n I co n og r aphy ii p 1 3 2
, , . . .
I N VER SE AND FA B LE . 4 13
w
kno n and need no fu rt he r commen t The u nde rlyin g
w w
.
idea ho eve r is n ot o ri ginal i t h t hese au t ho r s of t h e

, ,
S i x t een t h an d seven t een t h ce n t u r ies b u t da t es ba ck t o t h e ,
fou rt eent h and t hi rt een t h cen t u ries A manu s crip t copy .

-
of L e R om an t des t r ois Péler in ag es by G u illau me de Gu il

lau ille des cribes t h e adven t u r es of man in his pil gr imag e
t h r o u gh life I n a deep val .
ley t h e pil gr im mee t s cov

et ou s n ess w hi ch D idron *
w
,
des cribes as follo s

Th “
id o l w o r n u po n h r
e e
h e ad is t h po y o f go ld o r o f
‘
e n
S ilv er w h ereo n is e m prin t d t h e e
fi gu r o f t h e h y e L o rd o f t h e
e
Th e f als e G o d t h at
’
co u n t r e e .
b li d et h h im t h at t r et h h is
n u n
ey s t o w
e ard h im a d m ak e t h s n
fo ols t o b n d t h e ir ey s d ow e e n
w ard T h is G o d by w
s . h o m Sh e
h at h b e n d isfi gu re d a d d
e n e
f am e d is A v arice T h e h an d s
b eh in d lik e griffi n s C law
.
C O V ET OU N E
’
s are t o S SS .
s y m b o lis R ap in e Co u t t b u rs e (F m t h m a
e ipt , py i t h L i e ,
ro e n u scr -
co n e
b rary of S t G en e v iév e Par is )

an d L at ro sy n ie
’ .
, .
“
In t he h a d s sh e h o ld s a b o w
n ex t p ail f o r alm s o r f o r
r o f n
t h e m o n ey S h e e x t ort s t h ro u gh b e ggary an d a h oo k w it h w
,
h ich , ,
sh e e n t e r s t h e h o u se o f Ch r is t an d se iz s h is s e rv an t s T ak in g e
t h e ir c ro z ie r s an d S h e ph erd s c r o o k s s h e f u r n is h e s t h e m w
.
it h t h is
’
,
d ev il s p ro n g in s t ead fi sh ed u p by h e r o u t o f t h e d ark n es s o f H ell

’
, ,
an d t h is h an d is n am e d S im o n y I n t h e n e t h an d s s h e h o ld s a . x
y ard m e asu re p u rs e an d scale s W it h t h e m e as u re sh e d e als o u t

-
f alse le n gt h s w it h t h e b alan ce s s h e w
, , .
,
e igh s f als e m eas u re an d in t o ,
*
A m an u scr ipt co p -
y of an o ld E n glis h t ran s lat io n ex is t s in t h e U n ivers it y
Libayr r of C am b id g
r e, E n glan d .
t he p u r s e sh e p u t s t h e ill -
w
on g ai n s o f h e r t re ach ery , gam
b lin g ,
an d d is h o n e s t y R ou n d h er n eck h an gs a b ag an d n ot h in g t h at is
.
,
p u t t h e re in can e e r c o m e o u t again ; all t h i

v
gs re m ai n t h ere t o n
ro t .
D ev i l Con t r acts
The Devil fi gh t i n g w
i t h God f or t h e possession o f
w
,
mankind as s u pposed t o have a spe cial passion f o r

,
FA U T S I N I
S G NG THE C ON TR A T W ITH
C TH E D EV 1L I N B LOOD .
B
( y F S
r an z i
'
m rn
cat chin g so u ls Be in g t h e p rin ce of t h e o rld he co u ld w

w w
.
easily g ran t even t h e mos t e x t ravag an t ishes and as ,
some t imes w illi n g t o pay a hi gh p ri ce w hen a man p r om

ised t o be his f or t ime and e t e rni t y Th u s o ri gi n at ed t h e
idea of maki n g compact s w w
.
i t h t h e Devil ; and it is o rt hy
of no t e t hat in t hese compact s t h e Devil is ve ry carefu l
T H E L EG E N THEO PHI L U
D or S .
F ro m d
M on k C on ra
’
s illu m in e d M S (Th i t t h C r een en t u ry ; M o n as t er yS h
c eiern
wi
.
No n t h R y al L ib
e o y f M
r ar o u n ic h)
.
IN V E RS E AND FA B L E . 417
ilu s epen t s and p rays t o t h e Holy Vi rgin f or forg ive

r
ness Aft e r fo rt y days of fas t in g and p r ay in g he is re

.
b u ked f or his crime b u t n ot comfo rt ed ; so he fas t s and

'
prays t hi rt y days mo re and re ceives at las t absolu t ion

w
, .
Sat an ho eve r refu ses t o g ive u p his claim on Th eoph

, ,
ilu s and t h e Holy V i rgin t hen act u ally cas t i g at es t h e

,
enemy of God and men so sever ely t hat he at last su r

r ende r s t h e f at al do cu men t N o Th eoph ilu s r elat es t h e w
w
.
hole s t ory in t h e p r esen ce of t h e bishop t o t h e assem

bled con g re gat ion in chu rch ; and aft e r havin g divided
all his possessions amon g t h e poor dies peacef u lly and
en t er s in t o t h e g lo ries of Paradise
w
.
Even popes are said t o have made compact s i t h

t h e Devil An E n glish Benedi ct ine monk William of
ww
.
,
Malmesb u ry says of Pope Sylve st e r II

, ho as bo rn .
,
in Fran ce his se cu lar n ame bein g Gerb ert th a t he eu

w
, ,
t ered t h e Clois t e r hen s t ill a boy Fu ll of ambi t ion he

w
,
w
.
fle t o Spain her e he s t u died ast rolo gy and ma gi c

amon g t h e Sar acens The re he st ole a ma gi c book fro m
.
-
a Sara cen philosopher and r e t u rned flyin g t h ro u gh t h e

w
,
air t o F r an ce No he opened a s chool and acqu ir ed

.
g r ea t fame so t ha t t h e kin g himself be came one of his

w
,
dis ciples Then he be came Bishop of Rhe ims he re he

.
,
had a magnifi cen t clo ck and an o rg an cons t ru ct ed Hav

w
.
in g raised t h e t r eas u re of E mpe r o r Oct avian hi ch lay

hidden in a s u b t e rr anean vau l t at R ome he be came Pope
w
,
.
As Pope he man u fact u red a magi c he ad hi ch replied t o

all his qu es t ions This head t old him t hat he ou ld n ot
. w
die u nt il he had read Mass i n Je ru salem SO t h e Pope .
de cided neve r t o visit t h e Holy Land B u t once he fell

w
.
S i ck and askin g his ma gi c h e

, , ad as info rmed t hat t h e ,
TH E H I STO RY OF T H E D EVI L .
c
’
w
h u rch s name in hich he had r ead Mass t h e ot her day
w as
“
The Holy C r oss of Jeru salem ”
The Pope kne . w
at on ce t hat he had t o die He g at he red all t h e cardinals
.
a ro u nd his bed confessed his crime and as a penan ce

, , , ,
o rde red his body t o be cu t u p alive and t h e pie ces t o be

w
t h r o n o u t of t h e ch u rch as u n clean .
Sig ab ert t ells t h e s t o ry of t h e Pope s deat h in a ’
w
di ff e ren t ay The re is no penan ce on t h e part of t h e
.
Pope and t h e Dev il t akes his so u l t o hell Ot her s t ell

, .
u s t hat t h e D evil cons t an t ly a ccompanied t h e Pope in t h e
shape of a black dog and t his dog g ave him t h e equ iv

,
o cal pr ophecy
w
.
The his t ori cal t ru t h of t h e s t o ry is t hat Gerb ert as

u nu s u ally g ift ed and w
ell ed u cat ed He as familiar w
w w
.
it h t he isdom of t h e Sar acens f or Bo rr ell D u ke of

w
, ,
Hit he r Spain car ried him as a you t h t o his cou n t ry here

,
he st u died mat hemat ics and as t ronomy He came early

w
.
in cont act i t h t h e most infl u en t ial men of his t ime and

w
,
became Pope in 999 He as libe ral eno u gh t o deno u nce

so m e of his u nw
.
“
o rt hy pr ede cesso rs as mons t e r s of more
t han h u man iniqu i t y and as Ant i ch ris t si t t in g in t h e
“
, ,
t emple of God and playin g t h e pa rt of God b u t at

t h e same t ime he pu r s u ed an i n dependen t and vi g o r o u s
w
papal poli cy fo r eshado in g in his aims bo t h t h e p ret en
,
sions Of Gr e go ry t h e G reat and t h e C ru sades .
The mos t famo u s mos t S i g ni fi cant and t h e pro

, ,
f o u ndest s t o ry amon g t h e le g ends of devil con t r act s is -
t h e sa g a of D r Joh an n es F au s t u s
. W he t her t h e hero
.
of t h e F au st le gend de rives his name fr om t h e Lat in

f a u s t u,s i. e . t h
, e favo r ed one o r f r om t h e ,ell kno n w -
w
Mayen ce g oldsmi t h Fu s t t h e companion of Gen s flei sch
,
the w
Devil orks his mi r acles by t h e black art and pays
w
, ,
f o r it s p ract i ce i t h his so u l He be gins his ca reer in

w
.
W i t t e nbe rg t h e u nive r si t y at hi ch Lu t he r t au gh t and

’
, ,
F AU ST R I D I N G O A B A RR L O
N E U T or A U E R EA CH
’
S C E LLA R . F resco .
T H E SE N E I LL U I ON
S -
S S or T H E R O I T OU S S T U D E N TS A N D F A U ST s
’
E SC PE A .
(A ft er P C or n eliu s )
. .
is th e embodimen t of na t u ral s cien ce of his t ori cal i n v es , .
t ig at i on , of t h e R enai s san ce an d of mode rn dis cove ries

,
and inven t ions As s u ch he s u bdu es nat u re r es t o r es t o

.
,
IN V ER S E AND FA B LE . 4 21
life t h e heroes of ancien t G reece g at he r s kno led g e , w

abou t dis t ant lands and r evives Helen t h e ideal of
, ,
classi c beau t y .
v rv s l u n
. . on o m oA R x m aso n r A v s 'r I H Y I V S E T v s
1 .0 m m . I A DB R A I cL AYD O H n Ic ALTE R “ A W LA J H RA D V 15 25
' ‘
FA U ST E JO N YIN G H I M SE L E I N A U E R EAC H
’
S CE LL A R F . resco .
M E PHI TOPHE LE
S S H AV I N FA U T B U RI D
G S E EY D EV I L S .
( A f
t e r R e t z s ch .
)
As t h e fall of t h e Devil is acco rdin g t o Bibli cal ,
au t ho ri t y at t rib u t ed t o p ride and ambi t ion so p ro g ress

w
, ,
and t h e spi rit of inves t i g at ion er e denou nced as Sat an s ’

4 22 TH E H I STORY OF T H E D EV L I .
w
o kr and all inqu i ry int o t h e mys t eries of nat u re as
, w
r e g arded as ma i c
g Think only
. of R o g e r Ba con t ha t ,
st u dio u s noble monk and a gr eat e r s cien t i st t han his

, ,
mo r e famou s namesake Lo rd Bacon ! I n t h e t hi rt ies of

w
,
t h e t hi rt eent h cent u ry at t h e U nive r si t y of Pa ris hen

w
, ,
R o g e r Bacon making some e x perimen t s i t h li ght made

w
, ,
t h e r ainbo colo r s app ea r on a s cr een t h e au dien ce r an
w
-
w
,
a ay fr om him t e rrified and his life as endan g e red b e

w
,
cau se he as s u spe ct ed of p r a ct isin g t h e bla ck art .
Th e F a u st L eg en d .
F au s t is t h e repr esent at ive of s cien t ifi c manliness .
H e inves t i g at es even t ho u gh it may cos t him t h e Ch ris

,
t ian s t i t le t o heavenly bliss ; he boldly s t u dies nat u r e

’
w
,
alt ho u gh he ill be damned f or it in hell ; he seeks t h e

t r u t h at t h e r isk of fo rfeit in g his sou l A cco rdin g t o t h e .
medi aeval t heolo gy Sat an fell simply on acco u nt of his

manly ambit ion and hi gh aspir at ion and y et Fau s t dares ,
t o b reak and eat of t h e fo rbidden f ru i t of t h e t ree of
w
kno ledg e A cco rdin g t o Marlo e s Fau s t u s Lu cifer
. w ’
,
fell n ot only by insolen ce b u t fi r s t of all by aspi rin g

, ,
“
”
pride . Mephis t opheles seems t o r e g re t b u t F au st u s ,
comfo r t s him sayin g

,
W h at is gr at M eph ist oph eles so pass ion at e

e ,
F o r b e in g d epriv e d o f t h j oy s o f h e av en ?
e
L e ar t h o u o f F au s t s m an ly f o r t it u d e
n u ,
A n d s co rn t h o s e j o y s t h o n ev e r s h alt p o s s e s s
u .
The oldest F au st book dat ed 1 5 8 7 (called t h e V olks

w w
,
bu ch ) ex is t s in one sing le copy only hi ch is n o care

f u lly pr ese rved in U lm and S cheible has re p u blished it
,
-
the w
o ds r f: (man
H fly
om o ! ) This s t a
ug er t les F au
, s t ,
b u t he r emains resol u t e
w
.
Mephis t opheles en t ert ained his mas t e r it h all kinds

of merry ill u sions w it h m u si c and V isions He b rou gh t
, .
him daint y dishes and cos t ly clo t hes s t olen fr om r oyal

hou seholds F au s t be came lu x u riou s and desi red t o
.
marry The Devil refu sed be cau se marriage is a sacra

.
,
men t F au s t insis t ed Then t h e Devil appeared in his

r eal shape w w w
. .
hi ch as so t errifi c t hat F au s t as fri gh t

ened He g ave u p t h e idea of marr iage b u t M eph ist oph ,
w
.
eles se n t him devils h o assu med t h e shape of beau t ifu l

w omen and made him dissolu t e
w
, .
Fau s t conve r sed i t h his servan t abo u t e sch at olo

g i ca l s u bj e c t s and hea r d many
, t hin g s hi ch g r ea t ly dis w
pleased his vanit y Mephis t opheles said I am a devi l “
w
.
,
and act a cco rdin g t o my nat u r e B u t if I e r e a man I

w
.
,
o u ld r at her hu miliat e myself befo re God t han before

”
Sat an .
Fau s t be came si ck of his empt y pleas u res His am

w w w
.
bi t iou as t o be re co gnised in t h e orld as a man h o

cou ld e x plain na t u r e p r esa g e f u t u r e even t s and so e x ci t e
, ,
admir at ion Havin g r eceived su fi cien t info rmat ion con

w w
.
ce rnin g t h e o t he r orld he an t ed t o come in t o di rect

w
,
con t a ct i t h it and Mephist opheles int rodu ced t o h im a

,
nu mber of dis t in g u ished devils When t h e visit o r s left

w
,
t h e ho u se w
.
as so fu ll of ve rmin t hat F a u s t had t o ith

dr aw w
Ho ever he did n ot neglect his n e acqu ain t w
w
.
,
an ces on t hat acco u n t b u t paid t hem a visi t in t hei r o n ,
home R idin g u pon a chai r bu ilt of h u man bones he

w
.
,
visi t ed hell and con t emplat ed i t h leis u re t h e flames of

it s fu rnaces and t h e t o rment s of t h e damned .
IN V E RSE AN D FA B L E . 4 25
Havin g safely ret u r ned fr om t h e infernal re gion he

w
,
as ca rried in a ca rriag e d r a n by d r ag ons u p t o heaven w

w
.
He t ook a ride high in t h e air fi r s t east ards ove r t h e

w w w
,
hole of Asia t hen u p ards t o t h e s t ars u n t il t hey gre

w w
, ,
befor e his eyes on his app roa ch in t o big o rlds hile t h e ,
eart h be came as small as t h e yolk of an eg g .
His cu riosit y bein g sat isfied in t hat di re ct ion he ,
con cen t r at ed his at t en t ion u pon t h e eart h M eph i st oph

w w
.
e les ass u med t h e shape of a in ged ho rse u pon hi ch he

visi t ed all t h e cou n t ries of ou r planet He visit ed R ome .
an d r e g r e t t ed n ot havi n g be come Pope seein g t h e lu x
w
,
u ri es of t h e lat t e r s life He sat do n invisible at t h e

’
w
.
.
Pope s t able and t ook a ay his daint ies t mo rsels and t h e

’
w
,
i n e f rom his ve ry lips The Pope believin g himself

.
,
beset by a ghos t ex o rcised it s poo r so u l bu t F au s t

, ,
lau ghed at him I n Tu rkey he V isit ed t h e Su lt an s ’

'
har em and int rodu ced himself as th e prophet Moham

w
,
med , hi ch gave him f u ll libe rt y t o act as he pleased

w
.
Beyond I ndia he sa at a dist an ce t h e bles t g ardens of

Paradise .
F au st bein g invi t ed in his capaci t y of ma gi cian t o

,
visit t h e E mper or Charles t h e Fift h made Ale x ande r t h e ,
Great t h e beau t ifu l Helen and ot he r not ed pe rsons of

w
, ,
ant iq u it y appear befo re t h e hole co u rt F au s t fell in

w w
.
love i t h Helen so t ha t he co u ld n o long e r live i t ho u t

,
h er He kep t h er in his company and had a child by

w
.
h er a marvello u s boy h o co u ld r eveal t h e f u t u r e

w
, .
When t h e t ent y fou r ye ar s had almost elapsed

-
w
,
Fau st gre melan choly bu t t h e Devil mo cked him A t

w
, .
midni ght on t h e ve ry last day some s t u de n t s h o had

, ,
been in his company hea rd a fri gh t fu l noise bu t did n ot ,

S T U D Y I N G B L A CK M AG I C . CO NJ U R I N G T H E D E V I L .
SO N ! PL E A S A N T R I B S 0 ? B L AC K M A G I C . “ I R A Q I- I S A N D C O N J U R A T I O N S
W I DM A N '
S F A U ST .
(R d
e df
u ce rom Sch eib le
’
s R epro d u ct io n s .
)
WAG N E R CON J U R I N G T H ! D E V I L A U I R II A N .
'
'
A U I R R A N S S E R V I C ES .
W AG N E R
’
S jo xl s . L A S T H O U R S A N D D EA T H .
C HRI TOPH WA N ER
S G .
(F rom an old p p
o ular d it i
e on , illustrat ed by J . H isle )
.
IN V ER S E AN D FA B L E . 4 29
den t s Widm an n s edit ion be came t h e basis of seve ral

.
’
fu rt he r r en de rin g s one in 1 6 74 by Pfi t z er in N u rembe rg

, ,
anot he r in 1 728 in Fr ankfo rt an d Leipsi c Fau s t m u st .
have appea red on t h e s t ag e in t h e sevent een t h ce n t u ry ,
f or t h e cle r g y of Be rli n filed a complai n t t hat F au s t pu b

licly abj u r ed God on t h e s t ag e The pu ppet play F au s t -
w
.
as compiled f or t h e am u seme n t of peasa n t s and chil
d re n in fai r s an d market places Y et it as po erf u l w w

w
,
eno u gh t o inspi re Goe t he h o saw w

.
it s t ill perfo rmed hen
THE D E V I L I N THE PU PP T PLA Y E .
w
a boy t o ri t e t h e g reat d rama w hi ch be came t h e most
w
,
.
famo u s o rk of his life .
The F au s t le g e n d fo u nd a con t i n u at io n in t h e s t o ry
-
of Ch rist oph W agne r F au s t s fam u l u s an d companio n’
w w
, .
The W agn e r s t o ry ho eve r co n t ai n s n ot hi n g n e and

-
, ,
is n o t hi n g b u t a ba re repe t i t ion of Fau s t s adve n t u res ’
and so rry end

w
.
E n glish edi t io n s appear ed ve ry early an d Marlo e , ,
t h e g r ea t es t pre Shakespea rian d r ama t is t u sed t h e F a u s t
w
-
S t o r y f o r one Of his d r amas hi ch is s t ill e x t a n t

,
.
Goet h e ’
s F aust .
Goet he s concept io n of Fau st repr esent s t h e Prot es

’
t an t s t andpoin t Fau s t allies himself it h t h e spi ri t of

. w
ne g at ion and pr omises t o pay t h e pri ce of his sou l on
‘
condi t ion t hat he shall find sat isfa ct ion ; b u t F au st finds
no sat isfa ct ion in t h e g ift s of t h e spi rit t hat denies H o . w

ever he does find sat isfact ion , aft er hav in g abandoned t h e
w
,
chase f or emp t y pleas u r es in a ct ive and s u ccessfu l

, o rk
f or t h e g ood of man kind Goet h e s F au st u ses t h e De v il
’
w
.
b u t rises above his ne g at ivism Ho eve r he inheri t s

.
,
from t h e revol u t ionary movement of t h e age t hat g ave

birt h t o t h e le gend t h e love of libert y Says t h e dyi ng
, .
.
F au s t :
“
A d s u ch a t h ro n g I fain w
n o u ld see ,
S t an d o n f ree s o il am o n g a pe o ple free .
This F au st c annot be los t His sou l is saved M eph is

w
. .
t oph ele s n o ceases t o be a me re in ca r nat ion of badness ;
his ne g a t ion be comes t h e spi ri t of cri t iqu e The spi rit of

w
.
cr i t iq u e altho u g h des t ru ct ive leads t o t h e posi t ive

, , o rk
of con st ru ct ion ; and t h u s Fau s t becomes a r ep resent at ive
of t h e bold spi rit of i n ves t i g at ion and pr o gr es s hich w
char a ct e rises t h e p resen t ag e .
The De v il of t h e V olhsbu ch is r eal ; act or s and spe c

w
t at or s believe in his po e r and are afr aid t o fall in t o his
cl u t ch es
. I n Goet he s F au s t t h e my t holo gy of t h e s t o ry
’
is felt t o be me r e alle g o ry and has be come part of t h e

d ramat i c ma chine ry This is plainly seen in t h e W al
w
.
p u r gi s ni g h t s cene hi ch has be come a sa t i r i cal in t e r
mezzo of Goet he s t ime ’

.
H u m or zst s .
The fi gu re of t h e E vil On e be g an slo ly t o lose t h e w

ww
a e hi ch it e x e rcised d u ring t h e Middle A g es u po n t h e
imaginat ion of t h e people and Ha n s Sachs t r eat s t h e
w
,
Devil in his poems as a being of hom no cou rag eou s

m an need be af raid . Th u s t h e Ger man halbe rdie r he ,
says la u ghs at him f or

w
, ,
Old N i ck ou ld n ot da re
t o admi t a L an ds h n ech t of
t hei r r ank in t o his kin g dom
w
.
The fi r s t man ho eve r

w w
, ,
h o (so f ar as I am a are )
w
as w ise eno u gh t o t ake ,
as a mat t e r of p ri n ciple a ,
w
h u mo r ou s V ie of t h e Devi l
and hell as w
Dio n ysi u s
Klei n In .h i s Tr og i t o
Com ce dia pu blished in t h e
,
year 1 622 he des cr ibes his

,
t rip bo t h t o heaven an d t o
t h e infe rn al r e g ion hi ch , w
la t t e r place is r epo rt ed t o
w w w w
be ell eq u ipped i t h at e r po e r an d g ood machine ry
-
w
,
as t hese e re u sed in t h e be g in n in g Of t h e seve n t eent h

cen t u ry.
I n mode rn t imes t h e h u mo r o u s cha ract e r of Sat an

develops in t h e de g ree t ha t he is no lon g e r r e ga rded as
an individ u al bei n g b u t cha n g es t o t h e p rin ciple of evil
w
.
I n t h e B ri t ish I slan ds he r e t h e majo ri t y of t h e peo

IN V E RSE AND F A B LE . 4 33
ple s t ill believe in a pe rsonal Devil t her e e x is t s an n u

w ww
,
r i t t en la hi ch r eads Thou shalt n ot t ake t h e name

“
w
,
”
of t h e D evi l in vain I n Germany and Fr an ce h o
.
,
ever and in all ot he r co u n t ries of t h e E u r opean cont inen t

w w
, ,
pe ople u se t h e o r d fr eely in a ay t ha t m u s t sho ck t h e
w
feelin g s of a ell b red E n glishman
-
.
H E LL A C C OR DIN G To D I ON Y I U
S S K L I N T R A I O C OM
E
'
S G C -
IE D I A .
(R eproduced f B as t ian D i e D en ks ch opf )

’ ‘
rom s n ng .
V i ct or H u g o u ses t h e De v il as a set t i n g f or his po

lit ical sat i r e
. N o mo r e t r en chant sarcasm in poet i c form
can be ima g ined t han his lines on N apoleon III an d .
Pope Piu s I X He says :

.
On e day t h e L or d w pl yi
as a ng
F or h u m an sou ls ( t h ey re s ayin g) ’
W it h Sat an s M aj est y ’
A n d each on e s h o w
.
e d h is art
T h e o n e p lay e d B o n ap art e ,
T h e o t h er M as t a
‘ ’
r .
TH E H I STORY OF T H E D E I L V .
“
An abbot s ly an d k een
w
,
A prin cele t re t c h ed m e an ,
And a r as cal, u po n o at h .
G od F at h e r playe d so po o rl y ,
H e lo s t t h e gam e , an d s u rely
Th e D ev il w
o n t h em b o t h .
‘
We ll ,
k
h em cried G od F at her
ta e t ,
Y o u ll fi n d t h em u seless rat h e r !
’ ’
‘
Th e D ev il lau gh ed an d s w o re
T h ey ll s erv e m y cau se I h ope

‘ ’
.
,
Th e on e I ll m ak e a pope
’
,
Th e o t h er e m pe ror
[
“
Un j o u r D ieu sur la t ab le
J o u ait av e c le d iab le
D u gen re h u m ain h ai ;
’
C h acu n t en ait sa cart e ,
L u n j o u ait B o n apart e
’
E t l au t re M as t aI
''
’
.
U n pau v re a bb é b ien m in ce,
Un é ch an t pet it prin ce
m ,
Polisson h asard eu x !
u e ! en j e u p it o y ab le l
Q
D i u fi t t an t que ls d iab le
e
L es gagn a t ou s les d e u x .
Pren d s cria D ieu lo pére,

Tu n o s au ras q u en faire l
’ ’
Le d iable di t ‘
e rreu r
E t, rican an t s o u s cape,
11 fi t de l u n
’
nu a
p p ,
e
’”
D e l au t re J
’
u n em pereu r .
Th e D evi l in t h e lit er at u r e of t od
ay is of t h e sam e
kind : a harm l e ss fello at ww hose e x pense t he r eader en
“T a lat io p ially m ad by E F
r ns n S ec e . . L G auss .
I n mode rn t imes it has be come qu i t e cu s t omary in

F ren ch Ge rman and Ameri can pape r s t o pi ct u r e t h e
w w
, ,
Devil i t h ou t fea r and in g ood hu mor , an d f e are t hey

ww h o o u ld t ake o ffe n ce at t h e si gh t .
H ell Up t o D at e is a g en u ine Chi cag o pr od u ct ion of

mode rn st y le The a u t hor int rod u ces himself as a ne s w
w w w
.
”
pape r r eport e r h o int e rvie s Sat e and is sho n
w
,
r o u n d t h e I nfe rno He finds t hat Hell is n o ru n on “

.
S at an st re t ch i n g f o rt h h i s h an d f ro m D e vi l '
s On e ca p i p
t a n e sc a e d ,
"
s ay s t h e m as t e r o f
I s lan d t o d i s t u rb t he peace o f F ran ce . vi

D e l s I s lan d ,
'
b u t in h i s p lace I v e go t a
'
"—
F rom E l H ijodel Ah i u sot e (M e x ico) . h an d f u l o f gen erals F rom L m t ig r B lat
.
‘
t er ( G e rm an y ) .
TH E DE V I L I N M O D E N S A TIRI AL J O R N AL
R C U S .
the b road Ame ri can plan Capt ain Cha ron ho w

w
.
,
be g an his car eer as a fe rryman it h a li t t le t u b of a

“
w
r o boa t
”
w
is n o ru nnin g b ig st eame r s on t h e S t yx
, ,
”
t h e only navi g able r ive r in hell J u d g e Minos si t s
“
.
in co u r t and an I rish poli ceman i n t rod u ces t h e poor

w w
,
re t ches on e by one The la ye r s are condemned t o be

.
a
g gg ed a n d t hei r obj e ct ions ar e ove rru led by Sa t an ; t h e
w
,
i n ven t o r of t h e barb i re fe n ce is sea t ed naked on a barb

H LL
E U P To D ATE .
“
‘ B y perm iss ion f rom A Y o u n g s H ell Up t o D at e

.
’
. y igh t
C op r 1 892 by F J
. .
4 38 TH E H I STORY O F T H E D EV L I .
w
i er w
fen ce ; t r amps are ashed ; poli cemen are clu bbed
u nt il t hey see s t a r s ; q u a ck do ct o r s ar e cu r ed a cco rdin g
w
t o t hei r o n me t hods ; poke r fien ds boa rd Of t rade g am
,
blers and fi s h s t o ry t elle r s are t r eat ed a cco rdin g t o t hei r

,
-
dese rt s ; mon opoli s t s are baked like pop com and cle rgy
-
w w
,
men are condemned t o lis t en t o t hei r o n sermons hi ch

have been fai t hfu lly re corded in phono g raphs .
le
a
w
3?
Devil s t o ries are myt hs in hi ch Ch rist ian myt hol

-
og y is ca rried t o t h e e x t r eme Symbols are t aken se ri

.
ou sly and from t h e li t er al belief of t h e Ch ris t ian do gm a

w w
,
t h e imag inat ion eaves t hese pi ct u res hi ch t o ou r eu

cest ors w
ere mo r e t han me re t ales t h at ado rn a mo ral .
so n ifi ed amon g all nat ions The re is no r eli gi on in t h e

w w
.
o rld b u t has it s demons or evil mon st e r s h o repr esent

pain misery and des t ru ct ion I n E gypt
w
, ,
w
.
t h e po e r s of dar kness e re fea red and

w
o rshipped u nde r va r io u s names as Set
or Set h Bess Typhon et c Tho u gh , , , .
t h e an cien t Gods of B r ahmanism are
n ot fu lly di ff e r en t ia t ed in t o evil and
E Y PTI A N D V I L
P t l i
G
g ood
os c ass c a e
dei
E t ies e
.
have
“
y et t h e vi ct o ry , w
g
of M ah eim fiy a t h e gr eat g oddess over
.
'
, ,
Mahisha t h e kin g of t h e
, B u ddhis t s call t h e
pe rsonifi cat ion of evi l M ara t h e t emp t e r t h e fat her of , ,
M A H AM AY A . TH E S LA Y ER o r M A HI H A S .
(F rom M oor
'
s H i n d u Pa n t h eo n , Plat e x ix . Cf . W ilso n ,
H i n d u M y t h olog y , p .
y
E g pt ian D ev il r eprodu ce , df ro m M on t fa u con , h as h m a h ad f m w
a u hi h n e ro c
pro j d
ec t t h e b ea s of S i x an i m als , on e of an o x, on e o f a bi d a d fr th
. ap n ou r o ers ,
pat en t l y th o se of se r pe n t s
d t ifi d w
.
{ A s to t he m yth of t h e or igin of M ah fi m éy a w
h o is i en it h D gfi e ur see
b h ld i g t h wt h d
, ,
t h e C b an di in t h e Al d r ka n d ey a Pa r an a V is h nu , e o n e re c e n ess
w w
.
of t h e go d s to hi h c t h e po er s of t he v ict or io u s
gian t ki g M h i h a h d
-
n da s a re u ced
TH E P H I L OSOPH I CA L PR OB L EM . 44 1
l u s t and sin and t h e b r in g er of deat h Chaldean sa g es

w
, .
pe r sonify t h e chaos t hat as in t h e be ginn in g in Tiamat , ,
THE C HRI TI A N V IEW S OI" THE C H A I N E D R U L E R or H E LL . M issal of P oit iers “ .
t hm e , gr e w
d t h t t am f gl y i d f m h i
so en r age a s re t a s t ki g
o or s ue
s ro s cou n en n ce a n
s h api t h fige n f M ah am ay
e S im ila
u re o fi lg am f th f m th th
a r e u e n ces c e or ro e o er
w w w
.
g d o a d st d in t t h y
en eret m f t h n o
g dd h
e s t h
s e t f t hoa d l e t h o ess o en en or n s e e
b ff al h ap d m t M ah i h a A t h a
u o s
-
e on s er t f th s am . m yth i no t i d er ccou n o e s e s co n a n e
i th V d
n eP a F
rn a n a d t ail
ar H i d m y t h l gi
na . or d M h i ha a d
e s see n u o o es u n er a s n
M ah i h m a di i ( t h
s a lay r f M ah i h a)
n e s er o s .
” D id Ch I II
ro n ,
p 9
r .
( S pp 4
co n 6 8 a d
.
4 6
,9 f
. t h p1 1 t w k )ee . n o e rese n or .
t he mons t er of t h e deep The Pe rsians call him An gr a .
M ain y u or Ah r iman t h e demon of da rkness and of mis

w
,
chief t h e Je s call him Sat an t h e fiend t h e early Ch ris

, ,
t ians Devil , i e slande re r be cau se as in t h e . .

, , ,
P ER I A N D E V I L
S .
“
TU R K I H D EV I L )
S .
“
A Pers ian D e v il appears in an en grav in g in t h e D idron co llect io n in t h e f
orm
o f a m an , clo t h dae nd wi
kl t b a l t a d a kl t b t w
ear n g n ec i t h law e s, r ce e s , n n e s. u C s on
h is h ee ls a d t
n a d h
oes , nh i h ad H i am d A h im a
orn s on S pi it f D a k
s e . e s n e r n, r o r
n ess , t he I a ia
r n m y f O m
n en e d db o f th E t al O
r lik O m
uz , d seco n -
o rn o e e rn n e, e r uz
an e m an at i onf m t h P im al L igh t q ally p

ro e rb t am b it i a d f ll f e u u re . u o us n u o
pr i e , d he h ad b m j al
eco f th
e fi t be f G d —
o us oD id I g aphy e rs -
o rn o o .
”
ro n , co n o r .
II .
, p . 1 22 .
{ FT k i h M S b t ai d by N apol I at Cai a d p
ro m a ur s . o t d t th ne eon . ro n re se n e o e
N at i al L ib a y at Pa i (S C
on r r I t a th i S aiaid i M ah am m d b
r s m s u or s e e u e er
ib d a f ll w
.
Ha a di (go ) a d t h pi t
ss n esseo u i d o m
n Th fl h f t h i
e c u re s es cr e s o o s e es o s
w
,
m t i
o n s erli hi y a g s o it h
v e, d p pil a d h i t g
s e es i al
re d H
ree n re u s, n s on ue s so re e
wa a g li d w
.
e rs f a d h i l i pal p pl t
r een scar ro u n it h b l a d
s o n s, e ur e ro users ne u e. n
n eck l t a d a m l t f g ld — D id
e s n r I e s o
g phy I I o . ron , co n o ra , .
, 1 22 .
t hat p resen t con cep t ion of t h e demons of evil is r adi

ou r
cally di ff e ren t f rom t ha t of t h e ea rly Ch r is t ians He .
s ays
T h e po p u lar co n ce p t io n s o f t he e arl y Ch ris t ian s co n ce rn in g
d ev ils y d iff eren t f ro m t h ose of t h e presen t t im e T h e

are e ss e n t iall .
se rpe n t o r t h e d rago n as a p ict u re of t h e D e v il appe ars n o t o n ly in
t h e Old Te s t am e n t ( G e n e s is iii I ) b u t als o in B aby lon ian lit era .

,
t u re in t h e R ev elat io n of S t J o h n ( x ii
, an d in t h e A ct s of t h e. .
F rom a MS . Du e d
of j
t he
'
A n ou in t h e F ro m an A n glo Saxon M S i n t h e
-
. B r iih t s
i
N at on al I i b rary of Paris T h irt een t . h M u seu m , b e lo n gin g t o t h e ear l i er h alf
c en t u ry (D i d ron , A n n " I ,
. . o f t h e e le v h en t ce n t u ry i h
(W r g t s H i:
'
f Ca r i ca t u r e a n d Gr ot es qu e i n L i t
t ory o
er a t u r e a n d Art , p .
S AT A N I N H IS U LI N E
G SS .
M art y rs We re a d in t h e V is ion of P erpet u a : U n d e r t h e scales

wigh i s o u ls] t h e d rago n lie s o f w
.
t h e m se lv es [ i . e .
, f or e ng t he on ,
d e rf u l m agn it u de .
The in t elle ct u al life of mankind develops by gr adu al

g r o w
t h The old vie s a r e as a r u le p r ese rved b u t w
w w
.
, ,
t ransfo rmed The re is no here an absolu t ely n e s t art

. .
E i t he r t h e main idea is p r ese rved and det ails are chan g ed

w
,
o r v i ce v er sa t h e main idea is obj e ct ed t o

, hile t h e de
S u b ips a s cala d r a co cu ba ns m ir ae m a g n i t u d i n is .
TH E P H I L OSOPH I CA L PR OB L E M . 44 5
*
t ails emain t h e same Gu nkel has pr oved t hat t h e
r .
splendid des cript ion of Le viat han (in Job x li) as a mon
s t e r of t h e deep p ro t ect ed by s cales is a rep rodu ct ion of
Chald ae an myt holo gy and God s fi ght i t h t h e mons t e r s ,
’
w
of t h e deep is a repet i t ion of Bel Me rodach s conqu es t of ’
Tiamat Chan ges of a radi cal nat u r e t ake place in t h e

.
r eli g io u s con cep t ions of mankind y et t h e his t o r i cal con ,
n ex ion is p r ese r ved .
T HE TRI N ITY F I HTI N B EHE M OT G G H A T I T

R NI Y or T H E TE N T H
A N D L E V I AT H A N . C E N T U RY ) .
I t alia m i iat
n f th thi t
n th
ure o e r een F rom M uller an d M at h e s
’
A rc h e olog y .
t y (A ft D id )
cen u r . er r on .
The con cept ion of evil in it s s u ccessive per son ifi ca

t ions w
o u ld be h u mo r o u s if mos t of it s pa ges (espe cially
t hose on w
it ch p rose cu t ion ) er e n ot at t h e same t ime
-
w
very sad B u t f or t hat reason e m u s t r eco gnise t h e
. w
p rest i g e of t h e Devil The pedigr ee of t h e E vil O ne is .
olde r t han t h e oldes t E u ropean arist o cra cy and royal

S ch bpf u ng and Ch a o s . G o t t in gen , 1 891 .
{ The k a b l f
re m ara t f t h i
e p iet u rei t t ly i
o ad m i t t i gst h c u re co n s s s no on n n e
V i gi M a y t t h t h
r n r o f t h T i i t y (w
e ro n e oh i h i q i t f q t i im ila p
e r n c s u e re u en n s r re ro
se ntat i ) b t i
on st h du b l np ne f C
ou h i tea a f ll g w m
r esea a d a ce a i o r s , s u -
ro n n n s n n
fa t
n .
families ; it ant edat es t h e Bible and is mo re an cient t han

t h e Py r amids .
Havin g ou t lined in t h e p re ceding chapt er s t h e his

t o ry of t h e Devil e shall n o
, w w
devot e t h e con clu sion of
t his book t o a philosophi cal con side r at ion of t h e idea of
w
evil ; and he re e are fi rst of all conf ron t ed i t h t h e w
p roblem of t h e Obj ect ive e x ist ence of evil .
Th e E r a f
o S u bject iv ism .
The qu es t ion p resen t s i t self : I s n ot evil t h e pro

d u ct of mere ill u sion ? I s it n ot a relat ive t e rm hi ch w
ou ght t o be d ropped as a one Sided con cept ion of t hin g s ?
-
Does it n ot e x is t simply becau se e V ie life from ou r w w

w
o n su bje ct ive s t andpoin t and m u st it n ot disappear as
w w
,
soon as e learn t o comp rehend t h e orld in it s obje ct i ve

r eali t y ? The t enden cy t o re g ard evil as a pu r ely neg a
t ive t e rm is at p r esen t ve ry p r evalen t f or it agr ees ,it h w
t h e spi ri t of t h e t imes and is one of t h e mos t pop u la r
not ions of t o day

-
w
.
I n ancien t t imes man as in t h e habit of obj e ct ify

in g t h e var io u s aspi r at ions and impu lses of his so u l In .
o rde r t o u nde rst and beau t y t h e Greek m ind fashioned t h e

ideal of Aph rodit e and t h e mo r al au t hori t y of ri gh t eou s
w
,
ness appeared t o t h e J e as Y ahveh t h e Lo rd t h e Legi s

w
,
lat or of Mou n t Sinai R elig iou s aspirat ions e re act u al

.
ised in t h e Ch u rch by means of ceremonials an d ecclesi

ast i cal ins t i t u t ions .
Thin g s chan g ed at t h e openin g of t hat era in t h e

w
evolu t ion of mankind hi ch is commonly called mode rn
w w
his t ory A n e age as p repared t h ro u gh t h e inven t ions
w
.
of gu npo de r t h e compass and p rint in g and be g an at

, , ,
t he s u p rema cy of t h e s u bj e ct ive prin ciple is a denial of

any obje ct ive au t ho ri t y in philosophy polit i cs r eli gion
w
, , ,
and e t hi cs hi ch leads in poli t i cs t o anarchism i e in

, , . .
,
dividu alism p u shed t o it s ex t reme ; in philosophy t o ag

n ost ici sm i e t h e denial of any co gn isable obj ect ivi t y
w
, . .
, ,
o rked ou t most sys t emat i cally in Kant s crit i cal ideal ’
ism I n et hics it is t h e refu sal t o r eco gn ise any obj ect ive
w
.
au t hori t y in mo rals ; hi ch leads ei t he r t o Bent ham s ’
et h i cal eg ot ism and hedonism or t o int u i t ionism and ,
finally t o N ie t zs che s immo ralism ’

.
Ou r p resent civilisat ion is based u pon t h e Prot est an t

ideal of individ u alism and nobody h o lives and moves w
w
,
in ou r t ime can b e b l ind t o t h e eno rmou s benefi t s hi ch

w e der ive f rom it N eve rt heless e m u st be ar e of t h e
.
, w w
onesidedness of s u bj e ct ivism Obj e ct ivism is n ot so
.
u t t e rly e rr oneo u s in p r in ciple as it appea r s fr om t h e poin t
w
of vie of mode rn su bj e ct ivism T h e e x t ernal me t hods
.
of t h e R oman Chu rch are mis t aken ; t h e t y r anny of it s

w
hierarchi cal sys t em hi ch su bst it u t es t h e p riest s au t hor ’
it y and an infallible papacy f or God s au t ho ri t y is r adi ’
cally w r on g ; and t h e main t ask of P ro t es t an t ism con
sis t ed in p rot es t in g ag ains t t his au t ho ri t y hi ch in spit e , w ,
of it s self as se rt ed cat holi cit y is based u pon t h e h u man

-
w
,
au t hori t y of fallible mo rt als an au t horit y t hat as mo r e

,
frequ en t ly mis u sed t h r o u gh bi g ot ry and i gno rance t han

t h ro u gh mali ce and selfishness
w
.
The re are Prot es t ant s h o mi ght obj e ct t hat Prot

est an t i sm is n ot me r ely ne g at ive ; it is also posi t ive It .
is n ot only a p rot es t b u t also an a ffirmat ion Tru e in

, .
,
deed ! B u t most of t h e Pro t es t ant affi rmat io n s are simply

r eli cs of t h e old R omanism w
hi ch bo u nd t h e cons cien ces
TH E PH I L OSOPH I CA L PR O B L EM . 44 9
of man and crippled his reasonin g po e r The fanat i cs w .
amon g t h e Prot es t an t s are by no means fr iends of libe rt y

and fr ee inqu i ry ; and t h e posi t ive po e r t h e n e fact or w w
w w
,
in his t o ry t ha t as des t ined t o b u ild u p a n e civilisa
t ion w
as no t hin g else t han S cien ce Therefo re P rot es
w
, .
,
t an t ism is n ot as y et t h e las t ord spoken in t h e relig iou s

development of mankind W e m u s t look t o hi gher aims
w
.
and mo re posit ive iss u es and a n e reformat ion of t h e

w
,
Chu rch ill obt ain t hem only on t h e condi t ion of it s

ag ain re co gnisin g t h e impo rt an ce of obj e ct ivit y
w
.
Mankind ill n ot re t u rn t o t h e do gmat i c sys t em of

hie rarchi cal ins t i t u t ions w w
hi ch ou ld only bind ag ain
,
t h e cons cien ces of men by man made au t ho ri t y Bu t t h e

-
.
fact m u st b e re co gn ised t hat t ru t h is n ot a me re su bjec

t ive con cept ion ; it m u s t be seen t hat t ru t h is a s t a t eme n t
of fact s and accordingly t hat it con t ains an obje ct ive

, , ,
element and t hat t his obj ect ive elemen t is t h e essent ial
,
part of est ablished t ru t h .
I n t h e old pe riod of Obje ct ivism t h e u l t imat e au t ho r

w
,
it y as lod g ed in g r eat men p rophe t s refo rme r s and

w
, , ,
p ries t s hose spi ri t aft e r it had been adap t ed t o t h e

w w
, ,
needs of t h e po e rf u l as embodied in Ch u rch in st it u

w
,
t ions The n e obje ct ivism dis cards all h u man au t ho r

w
.
it y ; it r es t s u l t imat ely u pon s cien ce hich is an appeal

w
,
t o fa ct s Tru t h is no lon g e r hat t h e Ch u rch t eaches or

w w
.
,
hat some infallible m an may deem ise t o p ro claim ;

n or is it w
hat appear s t o me as t ru e or t o y ou as t ru e ;
w
,
b u t it is t hat hi ch acco rdin g t o me t hodi cal cri t iqu e has

been p roved t o be obj e ct ively t ru e i e so p roved t hat
w w
, . .
,
eve rybody h o inves t i g at es it ill find it t o be so .
O b je ct ive t ru t h demons t r able by evi den ce and cap

,
450 TH E H I ST ORY O F T H E D EV L I .
, w
able of r evision or in a o rd S cien ce is t h e hi ghes t
, , , ,
t h e mos t r eliable and t h e mos t val u able r evelat ion of G od
w w
.
God r eveals himself in t h e fa ct s of life amon g hi ch e ,
in clu de ou r afl ict ion s and per so n al ex pe rien ces ; God

, w
speaks in ou r cons cience hi ch is as it e re t h e mo ral , w ,
ins t in ct t h e res u lt of all ou r inhe ri t ed and acqu i red ex

w
,
p eri e n ce s and t his is t h e r eason h y t h e voi ce of co n
w
,
s cien ce makes it self h éard in ou r so u l i t h t hat au t omat i c

w
fo rce hi ch is charact e ris t i c of all deep seat ed sub con -
s ciou s react ions God also appear s in ou r sen t imen t s

.
,
o u r ideal aspi r at ions ou r devo t ions

, ou r hopes an d ou r
,
yearnin g s All t hese variou s manifes t at ions are impo r

.
t ant an d m u s t n ot be lost si gh t of ; b u t above t hem all is
t h e obje ct ivi t y of t ru t h w
hi ch speaks t h rou gh s cien ce .
I t is impossible f or all men t o be s cien t is t s b u t f or ,
t hat reason it is n ot ne cessa ry t ha t t hei r minds and heart s
shou ld be enslaved by blind fai t h The fait h of eve ry .
m an sho u ld be t h e t ru s t in t ru t h n o t in fai ry t ales t hat

,
m u s t be t aken f or g rant ed bu t in t h e t ru t h t h e t ru t h
—
w
, ,
hi ch in it s main o u t lines is simple eno u gh t o be com

p rehe n sible t o all t h e t ru t h t hat t his o rld of ou r s is a
— w
w w
,
cosmi c ha rmony in w
hi ch no rong can be done i t ho u t
produ cin g evil e ffe ct s all a ro u nd .
Fai t h in t h e obj e ct ive au t ho ri t y of t ru t h is t h e ne x t

s t ep in t h e reli g io u s evol u t ion of mankind We s t an d
w w w
.
no at t h e t h r eshold of t h e t hi rd pe riod hi ch ill be t o

w
,
char a ct e r ise it in a ord an era of s cien t ifi c obj e ct ivism

w
, .
The t endency of t h e se cond er a as ne g at ive revolu t ion

w
,
isin g t heorisin g ; t h e t enden cy of t h e t hi rd ill be posi

,
t ive cons t ru ct ive p r a ct i cal

, , .
N e g at ivism and s u bje ct ivism appear fr om t h e s t and

[s Evil Posit ive?
A modern fable charact erises t h e relat ivit y of g ood

an d evil in t h e s t o r y of a fa rme r ho eedin g his field w w
w w w
, ,
it h a cu lt ivat o r cu r ses t h e mo rnin g glo ries hi ch gr o

,
-
lu x u r ian t ly on his maize st alks as bein g creat ed by t h e

Devi l I n t h e meant ime his lit t le dau ght e r eaves a w
w w
.
r eat h of t h e same flo er s and p raises t h e beau t y of

’
w
God s handi ork E vil and g ood may be r elat ive bu t
.
,
r elat ivi t y does n ot imply non e x is t en ce R elat ions are

-
w
.
fact s t oo I f mis chief is r ou gh t by g ood t hi n g s bein g

.
ou t of pla ce t h e evil does n ot be come chime ri cal b u t i s

,
as posi t ive as an y ot he r reali t y

w w
.
I n t h e s ame ay t h e r elat ivi t y of kno led ge doe s

,
n ot p r ove (as some a g n os t i c philosophe r s claim ) t h e im
w
possibilit y of kno ledg e Con cret e t hin g s s u ch as s t one s
.
,
and ot her mat er ial bodies are n ot t h e only reali t ies ; re

,
lat ion s t oo ar e act u al and t h e same t hin g may u nder

, , ,
di fferen t condi t ions be eit he r g ood or evil .
A proper comp rehension of t h e r ela t ivit y of g ood

ness and badness f ar from invalidat in g t h e obje ct ivi t y of
w w
,
t h e mo r al ideal ill become a great s t im u l u s t hat ill

w
,
o rk f or t h e r ealisat ion of g oodness f or t he re o u gh t t o ,
be not hin g so bad bu t t hat it can by j u di cio u s manag e

-
men t be t u r n ed t o g ood a cco u nt Badness ho eve r is .

, w ,
somet imes spoken of as a me re ne g at ion and t h e asse r ,
t ion is made t hat i t is n ot a posit ive fa ct o r Lo oki n g

w
.
f or t h e mos t char act eris t i c rep resen t at ive of t his vie

amon g t h e ables t au t ho rs of ou r t ime e find a s t at ement w
w w
,
w ri t t en by t h e ell kno n a u t hor of t h e novel Gr ou n d

-
TH E PH I L OSOPH I CA L PR OB L E M . 453
A rm s! Be rt ha von S u t t ner one of t h e most p rominen t

w
,
advo cat es of u nive rsal peace on eart h She kno s as

w
.
ell as S chopenhau er t hat t h e ills of life are posit ive f or

w
,
she des cribes all t h e ho rr o rs of ar in t hei r d r ast i c r eal

it y N eve rt heless Bert ha von S u t t ner devo t es in h er in
w
.
,
g e n i o u s book Th e I n v en t ory f
o a S ou l a hole chap t e r t o
t h e p r oposi t ion The P rin ciple of E vil a

“
She says
I do n ot believ e in t h e ph an t o m s Of b ad n e ss m isery , an d
h ad ow
,
d eat h . T h ey are s z ero s n o t h in gn e sse s

m ere s T h ey are , , .
n e gat io n s o f real t h in gs b u t n o t re al t h in gs t h e m selv e s

, T h ere
is ligh t b u t t h ere is n o d ark n es s d ark n ess is o n ly t h e n o n ex ist
,
: -
e n ce o f ligh t T h ere is lif e d e at h is o n ly a local ceas in g o f lif e

.
,
p h e n om en a W e g r an t t h at O r m u zd a n d A h ri m a n G o d a n d
D e il are at le ast t h in k ab le b u t t h ere are o t h er oppos it es in w
.
,
v , , h ich
it is appare n t t h at o n e is t h e n on ex is t en ce o f t h e o t h e r F o r in -
T h in k o f a s ile n ce so po w
.
s t an ce n o ise an d s ile n ce
: erf u l as t o
D ar k n e ss h as n o d egree w
.
s u pp re ss a n o is e . h ile ligh t h as , .
T h ere is m ore ligh t or le ss ligh t b u t v ar io u s S h ad e s o f d ark n es s ,
can m e an o n ly li t t le o r less ligh t T h u s lif e is a m agn it u d e b u t

d eat h is a z e ro So m et h in g an d n ot h in g can n o t b e in s t ru ggle w
.
, ,
it h
N ot h in g is w
.
e ach o t h e r i t h o u t arm s n o t h in g as an in d e pen d en t

'
id e a is o n ly an ab ort io n of h u m an w tw
.
,
e ak n e sse s o are n ece s s ary
t o pr od u ce s t ru ggle I f I am in t h e room I am h ere ; if I leav e it

I am n o lo n ger h ere Th ere can b e n o q u arre l b et w
.
, ,
. ee n m y e go
t an d e go ab sen t
p re s en -
.
This is t h e most in g enio u s an d complet es t denial of

t h e e x is t en ce of evil t hat e kno of and it is p resent ed w w
w
,
i t h gr eat force I t is t h e e x p ression of t h e neg at ivism

.
Of philosophy f rom Des cart es t o Spen cer I t seems t o be

w
.
consis t en t monism And y et e canno t accep t it

.
, .
* 1 n v en t a r iu m ei ner S eele . C hap . XV .

Tru e eno u gh t h e idea of a per sonal Devil is as im

,
ag in ary as a fai ry o r an elf or a hob g oblin ; t ru e also

, ,
t hat t he r e is no evil in i t self and no g oodness in i t self ;

,
t h e d u alism of t h e Mani chees is u n t enable The evil .
p rin ciple cannot be con ceived as an independent su b

s t an ce essen ce or en t i t y B u t f or t hat r eason e cannot
, , . w
sh u t ou r eyes t o it s r eal and posi t ive ex is t en ce Gr an t ed .
t hat silen ce is t h e absen ce of noise ; y et noise is n ot
g oodness nei t he r is silen ce badness W hile I t hink or
w w
, .
ri t e noise is t o me an evil hile silen ce is bliss

w w
, ,
.
Silen ce he re a o rd of chee r is ex pe ct ed or needed

, ,
may be a ve ry posi t ive evil and a lie is n ot me rely an,
absen ce of t ru t h The abse n ce of food is a me re ne ga

.
t ion b u t conside red in r elat ion t o it s s u rr ou ndin g s as

, ,
an empt y st omach it is hu n ge r ; and h u n g er is a posit ive

w
,
fact or in t his orld of o u r s Si ckness can be conside red

.
as a me re absen ce of healt h bu t si ckness is cau sed eit her

,
by a disorde r in t h e syst em or t h e p resen ce of in j u r iou s

, w
influ en ces bot h of hi ch ar e u nqu est ionably posit ive A .
deb t is a ne g at ive fact o r in t h e books of t h e deb t or bu t

w
,
hat is n eg at ive t o t h e deb t or is posit ive t o t h e credi t or

w
.
I f ne g at ive ideas e re me r e abort ions of h u man

“
w eakness as Be rt ha von S u t t ne r claims h o co u ld

, , w
mat hemat i cians have any u se f or t h e min u s si gn ? And
w
if t h e idea of evil e re an emp t y s u pe r s t it ion h o co u ld , w
it s i n fl u en ce u pon mankind have been so las t in g ? O n
t h e one hand it is t ru e t ha t all e x ist en ce is posi t ive b u t ,
on t h e ot he r hand e o u gh t t o kno t h aw w
t e x is t en ce in
t h e abs t r act is nei t he r g ood n or bad ; g oodness and bad
ness depend u pon t h e r elat io n s amo n g t h e var iou s ex ist

en t t hi n g s And t hese relat ions may be good as ell as
. w
I s t h er e an Object i v e S t an dar d of Goodn ess ?
w
Su pposing t hat g ood er e indeed simply t ha t hi ch w
g i ves pleas u r e o r enha n ces m y life and bad t ha,t hi c h w
g ives pain o r t h r eat ens t o dest roy it t h e s t andard of
w
,
g oodness and badness o u ld be p u r ely s u bj e ct ive The .
famou s sava ge chief qu ot ed by Tylor , and from Tylor by

w
Spen ce r ou ld have fat homed t h e p roblem of g ood and
w w
,
evi l hen he de clared t hat bad is if anybody t ook a ay

w w w
his ife bu t if he t ook a ay t h e ife of some one else
w w w
, ,
”
t hat o u ld be good Good o u ld be t hat hi ch pleases
w
.
m e; and t h e g o od as an obj e ct ive r eali t y ou ld n ot e x is t

w
.
There ou ld be somet hin g g ood f or me f or y ou and f or

w
, ,
many ot he r s b u t hat might be good f or me mi gh t be

w
,
bad f or y ou Goodness and badness ou ld be p u rely

w
.
s u bje ct ive qu ali t ies i t hou t any obj e ct ive valu e

ww
.
The V ie hi ch bases et hi cs u pon a conside rat ion of

pleas u re and pain and defines goodness as t hat hi ch w
a ff ords t h e g reat es t amou n t of pleasu rable feelin g s is
called hedonism .The coarses t fo rm of hedonism (as
r ep r esen t ed by B ent ham ) makes t h e pleas u r e of t h e in
divi du al s u p reme ; it bases it s et hi cs u pon selfishness ,
and sees in alt ru ism only refined e g o t ism The al t ru is t .
is said t o love bu t himself in ot her s .
Let me add he r e t hat t h e in t u i t ionalis t basin g e t hi cs

u pon t h e voi ce of his cons cien ce is closely consider ed , ,
also a hedonist or at leas t a s u bj e ct ivis t f or he finds t h e

, ,
u l t ima t e a u t ho ri t y f or condu ct in himself viz in t h e

w
, .
,
pleasu re of t hose mo t o r ideas of his hich he calls his

“
Tyl P i m it i C lt
o r, r ve u V l IIu r e,
p 3 8o .
, . 1 .
TH E P H I LOSOPH I CA L PROB L EM . 45 7
c n w
o s cien ce : hat he is pleased t o consider as et hi cal he ,
t hinks is et hi cal His s t andard of mor alit y is t h e su b

w
.
i i of his onv i ct ion hi ch he is u nable ei t he r t d

j e c t v t y c ,
analyse or t o t r a ce t o it s o r i gi n . He di ff er s fr om Ben t
h am s hedonism of et hi cal e g o t ism only in t his t hat t h e
’
w
,
p leas u r e of his cons c ien ce ove rru les t h e lo e r pleas u r es
o f t h e senses .
Modern u t ili t a rianism as rep resen t ed by M r Spen

, .
cer r emai n s a p u r ely s u bje ct ive e t hi cs f or it makes t h e

, ,
g r ea t es t happiness of t h e g r ea t es t n u mbe r t h e ma x im of
e t hi cs ; and by doin g so it in t r od u ces no obje ct ive p r in
ci ple b u t i t simply p r oposes t o r eplace eve ry sin g le su b

,
j e ct i v i t y by t h e s u m t o t al of all s u bje c t ivi t ies ; and s u b

O
j e ct i v e et h i c a l m a x i m s ar e n ot as y et t r u ly e t hi cal ; t hey
r emain on t h e level of t h e w o rld concept ion of Ty lor s
-
’
s avag e .
All s u bje ct ive e t hi cal t heo ries fail t o see t h e cardinal

p oin t of e t h i c s f or t h e ve ry na t u r e of e t h i cs is obje ct ive
w
, .
I f t her e is no obje ct ive au t ho ri t y f or mo r al cond u ct , e
had bet t er openly de clare t hat et hi cs is an ill u sion and

w what e call e t hi cs is simply an ari t hmet i cal cal cu lat ion
w
in hi ch pleas u res an d pains are ei ghed agains t one anw
o t he r and mo r ali t y is at bes t only a die t e t i cs of t h e so u l
w w w
.
As a mat t e r of fact h o eve r he h o opens his eyes ill

, ,
s ee t h at t he r e is an obje ct ive a u t ho r i t y f or cond u ct in life
w w
.
Life and t h e fact or s in life are n ot p u rely hat e make

t hem . w
He re e ar e t o ru n a r ace and t h e cou r se of t h e
,
indi v idu al as m u ch as t hat of mankind and all livin g

bein g s is pres cribed in a ve ry defini t e and u nmist akable
w ay on t h e lines of w ww
hat sin ce Dar in e have accu s
t om ed o u r selves t o call evolu t ion . We m u s t learn t o
e og nise t h e ne ces si t y of p ro gress hi ch le ad s u s ou

r c w
w w
ard on a s t r ai ght and n arr o pat h Those h o illin gly ww
w
.
obey t h e la s of p r o gr ess advan ce on t h e pat h in spit e of

it s t ho rns j oyo u sly and g ladly The r el u ct ant are u rged
w w w w
, .
for ard and feel t h e smart of nat u re s hip hile he h o ’
w
,
obst inat ely r efu s es t o heed t h e la s of t h e cosmi c orde r

g oes t o t h e w all .
N at u re has no conside rat ion f or ou r sent imen t s be

w
,
t hey pleas u r es or pains H appv is he h o deli gh t s in

w w
.
act in g accordin g t o h er la s B u t he h o seeks ot he r

w
.
pleasu res is doomed Look at t h e sit u at ion fr om hat ever

w
.
s t andpoin t y ou may t h e cri t e rion of r i gh t and ron g of

, ,
g ood and bad

, of t r u e and false l ies n o t
, in t h e g r eat e r
or lesser amo u n t of p leas u r e and pain b irt in t h e a g r ee
w
,
men t of ou r act ions it h t h e cosmi c or der ; and mo r alit y

w w
is t hat hi ch is in acco rd i t h t h e la of evol u t ion w
w w
.
Et hi cs t eaches u s t o do volu n t a rily h at aft e r all e m u s t

w
do het he r or n ot it may please u s
w w
.
I n a ord et hi cs is u n t hinkable it hou t du t y and

, ,
t h e essen t ial elemen t of d u t y is it s obje ct ive r eali t y it s ,
infle x ible s t e rnness and it s au s t er e au t ho r i t y

, .
We say t o t h e hedonist a g ood act ion is n ot moral

w
,
be cau se it g ives pleas u re b u t be cau se it a cco rds i t h

w w
,
d u t y ; and e m u st n ot be on t h e search f or t hat hi ch

g i ves u s pleas u r e b u t m u s t endeavo r t o find o u r hi g hes t
w
pleasu re in doin g t hat hi ch t h e cosmi c la (or r eli w ,
g i o u sl y speakin g God ) demands of u s
w
, .
Those h o deny t hat t he re is any obje ct ive no rm of

r i gh t and wr on g in t h e u nive r se are in cli n ed to claim
w
,
i t h H u x ley t ha t man s u rvived n ot on accou n t of his

,
mor ali t y bu t on t h e cont r ary on acco u n t of his immor al

, ,
as a w
ompari son of t h e olf s cond u ct i t h man s con
c
’
w ’
w
du ct ; and e find t hat t h e mor e sheep a man ea t s t h e
w w
,
mo re he r aises The olf eat s t hem i t ho u t r aisin g

w w
.
t hem .The olf m u r de r s t h e lamb Ho eve r t h e .

,
slau gh t e r of t h e lamb by man is no m u rde r f or it ser ves ,
t o in cr ease and t o s u s t ain h u man so u ls and t h e so u ls of ,
man possess mor e t ru t h and a hi ghe r insi ght in t o nat u re .
The lamb dies as a sacrifi ce on t h e alt ar of h u manit y and ,
t his sa cr ifi ce is ri gh t and g ood if and in so f ar as it su b
w
, ,
st it u t es hi g he r life f or lo e r life S u bj e ct ively consider ed

w
.
the olf has t h e same ri ght as man t o kill a lamb ; an d

w
also t h e same ri gh t as t h e lamb o u ld have t o kill olves w
or men w
The di ff e ren ce be t een man s and t h e olf s ’
w ’
w w
.
act ions appear s only hen e t ake in t o acco u n t t h e objec

t ive condi t ions of man s s u pe rio r i t y gi vi n g h im a
’
ide r w
ww
,
dominion of po er hi ch he can main t ain be ca u se his

sou l is a be t t e r refle ct or of t ru t h t han are t h e no t ions of a
w olf .
We m u st insist he re t hat t h e at t ainment of a hi gher

life consis t in g in a f u ller comp rehension of t r u t h and a
w
,
g r ea t e r a cq u isi t ion of po e r is one ,of t h e mos t essen t ial

r eq u isi t es of mo r ali t y Mo rali t y is n ot a neg at ive qu al
.
it y b u t a ve ry posi t ive endeavo r

, W e m u st abandon t h e
.
old s t andpoin t of ne g at ivism t hat g oodness consis t s in

w
,
n ot doin g ce rt ain t h in g s hi ch are fo rbidden Genu ine .
g oodness consis t s in da r in g and doin g; a n d in doin g t h e
r i gh t t hin g On e g en u ine and posi t ive V i rt u e at ones f or

.
many sins t hat consis t in me re omissions The sheep is .
by no means (as is frequ en t ly claimed ) mo re mo r al t han

the w w
olf The olf is bad eno u gh b u t he is at leas t
w w
.
,
co u r a g eo u s and keen ; t h e sheep is a co ard and it h ,

TH E P H I LOSOPH I CA L PROB L E M . 46 1
w
all it s co ardi ce it is s t u pid I t is t ime t o dis ca rd t h e
w
.
o v ine ideal of mor alit y hi ch pr aises all lack of ene rgy

and of accomplishmen t s as t h e hi ghest t ype of g oodness
w
.
What e need is a posi t ive con cep t ion of vi rt u e based

u pon a car ef u l conside r a t ion of t h e r eq u i r emen t s of life
w
.
What hi gher life and lo e r life is cannot be de clared

t o be an arbi t r a ry dis t in ct ion I t is n ot pu r ely s u bje ct ive
.
,
b u t can be defined acco rdin g t o an obje ct ive s t anda rd

w
.
Good t o t h e savag e is t hat hi ch pleases him and bad

w w
,
t hat hi ch h u rt s him Good t o him h o has de ciphe red

.
,
t h e r eli g io u s mys t e ry of t h e u nive r se and u nde r s t ands
t h e nat u r e of God is t hat w

hi ch p r od u ces hi ghe r life and
w
, ,
bad is t hat hi ch hinder s or pe rve rt s or des t roys it

, , .
Th e God I dea -
.
God is a r eli gio u s t e rm and it is oft en claimed t hat

w w
,
kno led g e of God does n ot fall i t hin t h e domain of sci

en ce ; t h e idea of God and all ot he r reli giou s t e rms are
claimed t o be e x t r a scien t i fi c
-
Thu s t her e are t o part ies w
w
.
bot h of hi ch are u n der t h e infl u en ce of nominalis t i c

s u bj e ct ivism : reli gi ou s a gnos t i cs an d infidel ag nos t i cs .
The belief of t h e fo rme r is as i rr at ional as t h e disbelief of

t h e lat t e r I f t he re is an obje ct ive au t ho rit y f or cond u ct
w w w
.
,
e m u s t be able t o kno it ; e can obey it only in so
w w
f ar as e kno it . w
N o e x pe rien ce t eaches u s t hat t he r e
is an au t ho rit y f or cond u ct and t h e t heo ry of evolu t ion
,
pr omises t o prov e it by posi t ive eviden ce This au t hori t y .
f or cond u ct is called in t h e lan g u ag e of reli gion

“
God
w
.
Ou r s cie n t is t s fo rm u lat e u nde r t h e name la s of na “
t u re t hatw hi ch is imm u t able in t h e vario u s phe n omena

w
,
t hat hi ch is u nive rsal in t h e varie t y of happenin g s t hat ,

w
hi h is e e nal in
c t r t h e t r ansien t ,
and eve ry la of nat u re w
is in it s sphe re a r i g or ou s au t hor i t y f or cond u ct hi ch in w
t his sense is part and par cel of God s bein g
’
w
.
The mos t impo rt an t la s of nat u re in t h e et hi cal

w
domain are t hose hi ch r e g u lat e all t h e va riou s and
some t imes ve ry deli cat e r ela t ions of man t o man hi ch , w
con ca t ena t e ou r fa t es an d s et so u l t o so u l in a m u t u ally
helpfu l r esponsion .
E x is t en ce is on e harmo n io u s en t i r e t y ; t he re is n ot a
t hin g in t h e w
o rld b u t is emb raced in t h e hole as a pa rt w
L U C I PE R B E PO R E TH E FALL F
. ro m t h e H o r t u s D eli ci a r u m .
of the w
hole . The On e and All is t h e condi t io n of eve ry
crea t u re s bei n g ; it is t h e b r ea t h of ou r b r ea t h t h e sen
’
,
t ien cy of o u r feelin g s t h e s t r en gt h of ou r s t r en gt h
, .
N o t hin g e x is t s of i t self or t o i t self All t hi n g s are int e r

.
r ela t ed ; and as all masses are held t o g e t he r by t hei r
g r avi t y in a m u t u al a t t r a c t ion so ,t he r e i s at t h e bo t t om
of all sen t imen t a mys t e riou s lon gi ng a yearnin g f or t h e
w w w
,
fu lness of t h e hole a panpat hy hi ch finds a po e rf u l

,
u t t e r an ce in t h e psalms of all t h e r eli g ions on eart h No .

lea rn t o u nd e r st and it s nat u re and adap t t hemselves t o it

w w
.
God is t hat feat u re in t h e orld h ich condi t ions and

produ ces reason ; and r eason is not hin g b u t a r eflex ion of
th e w
o rld o rder The cosmi c order of e x is t en ce t h e h ar
-
w
.
,
mony of it s la s it s sys t emat i c re gu lari t y makes in t elli

w
, ,
g en ce possible , and sen t ien t bein g s ill nat u rally develop

int o minds God is t hat hi ch chan ges indivi d u als in t o w
w
.
per sons f or reason and a r at ional ill are t h e essent ial

,
cha r a ct e r is t i c of pe r sonali t y
w
.
Takin g t his g rou nd e say (adop t in g he r e f or t h e , ,
sake of simpli ci t y t h e r eli giou s t e r m G od ) t hose bein g s

w
, ,
are g ood hi ch are imag es of God .
The nat u re of p ro g ress is n ot (as M r Spen cer has

w
.
it ) an in crease of he t e ro g enei t y b u t g ro t h of sou l , .
E volu t ion is n ot mer e adap t at ion t o su rr ou ndi n g s b u t a ,
mor e and mo re pe rfe ct in carnat ion of t ru t h Adap t at ion

w
.
t o s u rro u ndin g s is f rom an e t hi cal poin t of vie an in ci

w
, ,
den t al blessin g only oi t h e po e r aff o rded by ri gh t con

*
d u ct .
All fact s of e x pe rien ce are r evelat ions bu t t h ose

w
,
fact s hi ch t each u s mor ali t y (man s cond u ct t o his fel ’
w
lo bein g s ) embody t ru t hs of spe cial impo rt an ce
-
They
w
.
e x er cise a holesome infl u en ce u pon t h e development of

ou r so u ls even t ho u gh t h e p rimi t ive man as n ot able t o w
w
,
w
fu lly u nder s t and t hei r h y and he refo r e I n t h e lack of .
a clea r comprehension of fact s t hemselves man s imag i ,

’
na t ion clot hes t hem in t h e g arb of my t holo g i cal ima ge ry

w
.
I n ou r o n days t h e g reat t ea che r s of mor ali t y are s t i ll

r e g ar ded as t h e I ndian r e g ar ds t h e medi cine m a n and -
C f [ f am ili es
.
f
o S cien ce , T he T
e s t of Progres s ,
p 3
. 6 , an d T h e E t h ics of
”
E v o lu t ion , p . 1
4 .
TH E PH I LOSOPH I CA L PR OB L EM . 4 65
th e sacramen t s of t h e Ch u r ch are t reat ed like t h e t ot ems

of savages R eli gion is n o S lo ly passin g ou t of t h e
. w w
old s t age of ma gi c in t o t h e hi ghe r s t ag e of a di re ct com
prehension of fact s My t h chan ges in t o kno led g e and
. w ,
t h e alle g o ry of t h e par able be gi ns t o be u nde r st ood .
As as t r olo gy chan ged in t o as t ronomy so t h e r eli

w w
,
g i on of mi r acles ill g ive ay t o t h e r eli g ion of s cien c e .
We oft en hear God spoken of as g ood and he is ,
some t imes r epresent ed as g oodness in g ene r al B u t God .
is more t han g oodness God is t h e obje ct ive realit y of

.
e x ist ence re g arded as t h e u l t imat e au t h o rit y f or condu ct .
God is t h u s t h e s t an dard of g oodness ; t o call God g ood

i s an ant h r opomo rphism His creat u r es are mor e or less
.
g ood , a cco r din g as t hey a r e mo r e o r less fai t hfu l po rt r ai t s

of h im and as t hey obey his ill God is nei t he r g ood
, w .
n or bad nei t he r mo r al n or immo r al he is u nmo r al ; y et

, , ,
h is nat u r e and ch ar a ct e r is t h e u l t imat e cr i t e rion o f g ood

ness and of mo rali t y And God s ill can be lea rned ’
w
w
.
f rom his r evelat ions hi ch in t h e t e rms of s cien ce are

w w w
,
called e x pe rien ces and hi ch e fo rm u lat e i t h e x act

w w
,
”
n ess in hat is called t h e la s of nat u re
“
.
God is n ot e x ist en ce i t self ; He is n ot ei t he r sin g ly

w
,
'
or colle ct ively t h e fa ct s of t h e
, orld ; He is n ot t h e su m
t o t al of obj e ct s or e x is t en ces God is t h e norm of ex is t
w
.
en ce t hat fact o r hi ch condi t ions t h e cosmi c o rder and is

w
,
f o rm u lat ed by nat u r alis t s as la s of nat u re Bein g t h e .
n o r m of e x is t en ce God is above all t h at omnip resent

w
, , ,
f eat u re in t h e fact s in t h e obje ct s of t h e o rld in reali t y

w w
, , ,
hi ch commands obedien ce God s ill appear s as t hat ’
w w
.
some t hin g in e x pe rien ce t o hi ch e have t o conform

w
.
I n a o rd God is t h e s t andard of mo rali t y and t h e u lt i

,
4 66 TH E H I ST ORY OF T H E D E I L V .
mat e au t h o ri t y f or cond u ct This is nomo t heism b u t n ot

w
.
,
pan t heism f o r it r e co gnises t h e dis t in ct ion be t een God

,
and t h e All or su m t ot al of e x is t en ce God is somet hing .
dis t in ct and defini t e n ot an indi ff e ren t omnei t y This is

, .
monot heism b u t n ot t h e old monot heism f or it no lo n ge r

, ,
looks u pon God as one individ u al eg o bein g Y et it pre -

.
se rves t h e n u cle u s of t h e oldest con cep t ion of God and ,
*
accept s at t h e same t ime all t hat is t ru e in pan t heism
w w w
.
God as al ays an idea of mo ral impo rt God as

w w
.
and ill r emain (so lon g as t h e o rd is ret ained ) t h e

u l t imat e a u t ho r i t y f or cond u ct Sin ce t h e orde r of t h e
w
.
o rld in it s most g ene ral feat u res is of in t r insi c n eces

s it y w
hi ch means t hat u nde r no condit ions cou ld it be
w
,
imagi ned o t he r ise God is t h e r aison d et r e n ot only of ’
w w
,
the o rld as it act u ally e x ist s bu t of any possible or ld ;

and in t his sense nomot heism t eaches t hat God is s u per
nat u ral S u per nat u r alism may be u n t enable as it as
. w
u nde r s t ood by do g mat is t s y et t he r e is a t ru t h in su pe r
w w
,
nat u ralism hi ch ill remain t ru e fo reve r

w
.
Those h o see in t h e fact s of na t u re on ly mat t e r in

w
mo t ion ill nat u r ally be s u rp r ised at t h e fact t hat a co s
w
mos i t h livin g an d mo r ally aspi r in g be i n g s can develop
,
ou t of it A deeper insi ght in t o t h e condi t ions of nat u r e

w w
.
r eveals t o u s t hat t h e o rld is a ell r e gu lat ed cosmos

w w
.
havin g it s o n defini t e and imm u t able la s and t hese

w
,
la s are reali t ies as m u ch as mat erial t hin g s They ar e .
“
Pa n t h ei sm i d en t i fi es G od an d t h e A ll N om ot h ei s m t eac h es t h at t h e la wf s o
wgi w
.
n at u r e are n o t la s v en by G od as a la giv er m ay iss u e or di a b

n n ces , ut t h at t h y e
f
are m an i es t at ion s of G od an d as su c h par t s of the De it y . Th y a e re par t icu lar
aspec t s of t he e t e rn al an d all com pr e h e n si v e n o r m of e x is t e n ce . b l on o t h eis m is

the t h eor y t h at t h ere is on e God , an d m on ot h e is m is co m m on l y un d er s t oo dt o m e an
t h at t h i s o ne G od is a person al bi
e ng . S ee t h e au t h or s
'
R elig i o n of S ci en ce pp ,
1 9 et seq , T he A u t h or i t yf or C on d u ct .
h en sion , and t h u s it is nat u r al t hat eve ry man has a dif

f er en t no t ion of God eve ry one s God bein g char act e rist i c ’
w
,
of his men t al and mo ral caliber O n t h e lo es t st ages of .
civi lisat ion devils and g ods ar e almos t indis t in g u ishable
w
,
bu t hile t hey be come p r ope r ly di ff e ren t ia t ed in t h e on

w ard march of mankind e canno t fail t o de t e ct t h e par w
w
allelism be t een God and Sat an hi ch is never los t The w .
g o d of sava g es is a blood t hi r s t y Chieft ain ; t h e g od of sen

t i m en t alist s is a g ood old papa ; t h e g od of t h e su perst i
t io u s is a ma g i cian and a t r i cks t e r ; t h e g od of t h e slave
is a t y ranni cal mas t e r ; t h e god of t h e e g ot ist is an eg o

w o rld so u l ; an d t h e g ods of t h e ise of t h e j u s t of t h e w
w
-
, ,
f ree of t h e cou ra g eo u s are isdom ju s t i ce fr eedom and

w
, , , ,
co u ra g e The con cep t ion of evil in all t hese phases ill

w
.
al ays be t h e con t ras t t o t h e ideal embodiment of all

g oodness .
Sat an is at on ce a rebel and a t y r an t He proclaims .
independen ce bu t his ru le bodes opp ression and slave ry .
He himself is represen t ed in chains f or t h e libe rt y of

w
,
sin hi ch is li cen ce ent h ralls t h e mind As Sat an is a

w
, , .
cap t ive of his o n makin g so all t h e bein g s t ha t belon g ,
t o him are his p risone r s He is t heir t o rt u re r and de

.
s t r oye r
w
.
A most dras t i c pi ct u re of Sat an hi ch is fou nd in

t h e missal of Poi t ie r s
*
is des cribed by D idron as follo s :
, w
H e is h ain ed t o t h e m o u t h o f h ell as a do g t o it s k en n el an d
c
w s cep t re as t h e m o n arch o f t h e p lace w

,
y e t ie ld s h is t r id e n t h ich h e
g u a rd s C e r b e r u s a n d P lu t o in o n e h e is y e t a C e r b
, e r u s o f Ch ris
t ian ar t a d e m o n m ore h id e o u s an d m o re fi lle d w

.
,
it h en e rgy t h an
P agan art h as off ered T h is im age fi gu res t h e v ario u s aspect s
.
See t h e illu st rat ion on a

p ge 44 1.
TH E P H I L OSOPH I CA L PROB L EM . 4 69
of in fern al s in , by
y faces h av in g a f ace o n t h e b re ast as
it s m an
w
,
ell as o n t h e h e ad a f ace o n e ach s h o u ld e r an d a f ace at e ach
H ow
,
h ip . m an y m o re b e h in d ? W it h lo n g e ars lik e t h os e of a
b o u n d t h ick s h o rt h or n s o f a b u ll h is legs an d arm s are cov ere d

w
, ,
it h s cales an d s ee m t o is s u e f ro m t h e m ou t h s o f t h e f aces at h is
j oin t s H e h as a lio n s h e ad w it h t u s k s an d h an d s lik e t h e C law
,
’
s
H is b o dy o pe n at t h e w
.
,
o f a b e ar ais t rev e als a n e s t o f s erpen t s
d art in g f ort h an d h iss in g I n t h is m o n s t er w

,
.
,
e fi n d all t h e elem e n t s
lio n f o x V ip er b e ar b u ll an d w
.
o f a d rago n le v iat h an , , , , ild b o ar , , ,

.
I t is a co m po u n d o f each e v il q u alit y in t h ese an im als em b o d ie d ,
in a h u m an f o rm ”
D idro n I co og r aphy I I p 1 1 8
wseeks libe
.
,
n .
, . .
While Sat an is t h e r ebel

y f or him ho rt
self and opp ression of o t he rs God s kin gdom si gnifies ’
w
,
t h e es t ablishmen t of r i gh t hi ch insu res t h e li bert ies ,
of all Sat an promises libert y bu t God gives libert y

.
, .
Schleie rmacher a learned and t hou gh t fu l m a n b u t of a
w w
,
eak cons t i t u t ion physi cally as ell as spi rit u ally st ill
w w w w
, ,
'
bo s do n in s u bmissive a e befo r e a God hom he con
ceiv ed mos t p r obably aft e r t h e model of t h e P ru ssian
“
g ove r nmen t and defines ,r eli gi on as t h e feelin g of ab so
”
lu t e dependence .
Poo r S chleie rma cher ! What an abominable reli gi on

dids t t hou p reach in spit e of t h y philosophi cal cau t ion
w hi ch in t h e eyes of zealou s believe rs , amo u n t ed t o
,
her esy !
w w
I t is ort h hile t o cri t i cise S chleie r ma cher s defi n i ’
t ion of r eli g ion be cau se it fo u nd favo r

, i t h man y people w ,
espe cially in li ber al ci rcles ; f or it appealed t o t h e fr ee

r eli g io u s people as a defini t ion hi ch omit t ed t h e name w
of God and ret ained t h e s u bs t an ce of r eli gion W ou ld it .
n ot be be t t e r t o r e t ain t h e name of God and p u r ify it s
si g nifi can ce t han t o dis card t h e ord and ret ain t h e su b

, w
4 70 TH E H I ST ORY OF T H E D EV L I .
TH E F EE L I N G OP E DEN E
D EP N C .
( Af t er Sas h a Sc h idne er .
)
TH E H I STOR Y OF TH E D EV I L .
Mona rchi cal E u r ope has g ene r ally charact erised t h e

Devil as t h e rebel in t h e u nive rse and in a cert ain se n se ,
he is B u t he r ep r ese n t s r evol u t io n only in it s mis gu ided

w
.
at t e m p t s t o g ain libe rt y E ve ry r ebellion hi ch is n ot

w
.
i n it s o n n at u r e self des t ru ct ive is an e x p ressio n of t h e

-
divine spi ri t E ve ry dash f or libe rt y is a r i gh t eou s deed

w
.
,
'
an d a r evol u t io n a r y movemen t t hat has t h e po er and in
he ren t g ood se n se t o be able t o s t ay is of God , .
TIME A TRI N ITY P PA T

AS O S ,
PR E s T HE D I V I N E T I N ITY R .
F T R AND U U E
F ro m C t d Di
z e
’
a f li M S
e eu , o o . in t h e
F h m i iat
ren c n F t th
ur e . o u r ee n ce n t u r y .
*
B ib lio t h équ e de S ain te Ge n ev iév e .
*
Sat an may be t h e r ep rese n t at i v e of r eb ellio n ; God

symbolises libe rt y Sat an may p romise i n dependen ce .
by a call t o ar ms ag ains t ru les and oi der ; God g ives in ‘
dependen ce by self con t r ol an d dis cret ion Sat a n is sham

-
w
.
fr eedom in God e find t ru e freedom Sat an is an in

, .
dispensable phase in t h e man ifes t at ion of God ; he is t h e

p r o t es t a g ai n s t God s dispensat io n as a yoke and an’
i m
D idr on ,
I co n . Ch r .
, pages 2 5 an d 64
TH E PH I L OSOPH I CA L PR OB L E M . 4 73
posi t ion and t h u s r evol t in g ag ains t t h e la p r epar es t h e w

w w
,
ay t o t h e covenan t of love and spont aneo u s g ood ill -

.
W e m u s t only learn t hat independen ce cannot be

g ained by a r ebellion a g ains t t h e cons t i t u t ion of t h e u n i
, w
ver se or by inve rt in g t h e la s of life and evol u t ion bu t ,
by comp rehendin g t hem and adapt in g o u r selves t o t h e

w w w
o rld in hi ch e live By a re co gnit ion of t h e t ru t h
w
.
,
hi ch m u s t be a cqu i red by painst aki n g inves t i g at ion and

by accept in g t h e t ru t h as ou r max im of condu ct man ,
I TA L I A N TRI N IT Y . S A TA N I TRI N ITY

C .
Of t h fift
e een th t y
cen u r . F ren c h mi n iat u r e of h
t h e t ir
(D idron t ee n t h cen t u r y .
( D idron )
r ises t o t h e hei gh t of self det erminat ion of dominion

-
ove r t h e fo rces of nat u r e of fr eedom I t is t h e t ru t h

, .
t hat makes u s fr ee
w
.
SO lon g as t h e t ru t h is some t hi n g fo rei g n t o u s e
w w
,
speak of obedien ce t o t h e t ru t h ; bu t hen e have

w
lea rned t o iden t ify ou rselves i t h t ru t h t h e mo ral ou gh t
w w
,
ceases t o be a t y ranni cal po e r above u s an d e feel ,
ou r selves as it s r epr esent at ives ; it chan g es int o aspi r a

t io n s in u s Tru e reli g ion is lo ve of t r u t h and bein g
.
,
w
su ch it ill n ot end in a feelin g of dependen ce bu t r eap
w
,
t h e fr u it of t ru t h hi ch is libe rt y fr eedom independen ce

, , , .
Th e D ev i l Con cept ion in I t s R elat ion t o t he
Con cept ion .
The evolu t ion of t h e con cept ion of evil is by no

means an u nimpo rt an t chap t e r in t h e his t o ry of r eli gion ,
T RI N ITY
TH E . TH E T RI N IT Y OR E VI L
t d w
i d wf
.
F ro m a pain e n o o th e s ix t ee n t h F ro m a F ren c h MS . of th e fif t een t h

cen t u r yi n th eh h f
C u rc o N o t r e D am e ce n t u r y
, p d
r e se r v e in the b
B i lio
at C h alon s , F ran ce .
( D idr on ,
Ann . II .
, t h équ e R o ale at y Par is .
(D idron ,
a
p ge I co n og ra phy , II .
, p .
idea a man has of Sat an is char act e r is t i c of his

f or t h e
men t al and m o r al nat u r e .
While t h e Bible de clares t hat m an is made in t h e

ima g e of God ant h ropolo gis t s say t hat men make t heir
,
G O D S PPO U RTI N G THE W O R LD .

(B y B uon am ico
F resco i n t h e C am po S an t o o f Pisa .
Th i s pict u re is the em b d im
o e n t of th e C h r is t ian wld
or -
con cept ion of t h e ou rf
t een t h cen t u r y A so n n e t acco m pan ies t h e f resco an d e x plain s t h at n in e C h o irs o f
d t h w ld w
.
an ge ls su rrou n e or in h ose in n er circles t h e co n s t ellat ion s ro ll ro u n d t he
hw
,
ear t hi h c occu pies t h e cen t re of t h e u n iv erse .

TH E PH I L OSOPH I C A L PR O B L EM . 4 77
The re is a similari t y bet een ou r con cept ions of w

g ood and evil hi ch c w
anno t be a cc iden t al f or i t is na t u r al ,
t hat all ou r t ho u gh t s sho u ld possess a ce rt ain family like
ness Y o u r idea of t h e Devil is yo u r b eSt int erp ret at ion

w
.
of you r idea of God I t ill be int eres t in g t o compar e

.
one of t h e most famou s r ep resent at io n s of God holdin g

w
,
t h e u nive r se in his hands i t h t h e pi ct u re s of Ma ra t h e

w w w
,
B u ddhis t Sat an i t h t h e o rld heel in his cl u t ches -

.
( See pa g es 1 1 9 1 2 1 , ,
This similar i t y can be p r oved from his t o ry .
The T r i n it y con cept ion of Sat an is as old as t h e

T r ini t y concep t ion of God
w
.
As e have Trini t ies amon g

t h e Pag an dei t ies f or i n ,
s t an ce amo n g t h e G r eeks ,
t h e t h r ee headed He cu ba ;
-
so we have t h ree headed -
monst e r s as f or inst an ce ,
t h e t h r ee headed Ce rbe ru s ;
-
and in t h e his t o ry of Ch r is
H ER U L E W ITH C RBER U C S E S
*
t ran art a srm rlar par allel

.
F m a f d i A lt m a
w
ro v ase ou n n a ur .
ism Ob t ains bet een God

r ep r esen t at ion s and De v il r ep r esen t at ions -
The idea of .
r ep r esen t in g t h e divine t r ini t y as a pe r son havin g t h r ee
faces may have o r i g inat ed in a modifi cat ion of t h e t o w

headed Jan u s .
P rofesso r K r au s says con cernin g t h e t rini t arian de

mons of C h ris t iani t y
Th e d iab olical d ragon is d es crib e d as a t h ree h e ad ed m o n st er
-
(p ro b ab ly in r eco lle ct io n o f C erb e ru s ) in the A po cryph al Gosp l of e
*
Th i s i
p ct u re is a par t o f t h e re resen t at io n of
p Ha d es , giv e n on a
p ge 1 94 .
N icodem us, an d in t h e Good F r iday Ser m on of E u s e b iu s of A le xan

d r ia , w
h dd resse s t h e D ev il Th ree h e ad e d B ee lz e b u l ( p dm A
o a -
’
r uce
’
e
Ba a )
hn c T h e id e a o f t h e D e m o n as a s er pe n t w
i t h t h e h e ad o f
a w
.
o m an ap pe ars n o t e arlie r t h an t h e M idd le A ge s in B ed e f ro m
w
, ,
h o m it is q u o t ed by V in ce n t de B eau v ais .
Dan t e des cribes t h e t h r ee -

faced Sat an in t hese lines
Oh , w
h at a S ig ht
H o wp as s in g s t ran ge it see m e dwh en I d id s py
Upon h is h ead t h r ee f f ro n t
aces : on e in
Of h u e v e rm ilio n t h e o t h er t w o w
\
it h t h is
M id w
,
ay e ach s h o u ld e r j o in e d an d at t h e cre s t
T h e r igh t t w ix t w an an d y e llo w s ee m ed t h e lef t

’
T o loo k o n su ch as co m e f ro m w h en ce o ld N ile
S t oo ps t o t h e lo w
,
lan d s U n d e r e ach s h o t fort h

Tw o m igh t y w
.
in gs en o rm o u s as b e cam e
,
A b ird so v ast N Oplu m e s h ad t h ey

B ut w
.
,
ere in t e x t u re lik e a b at an d t h e s e ,
H e flapp ed in t h e air t h at f ro m h im issu e d s t ill

T h re e w in d s w h e rew
,
it h C o cy t u s t o it d e pt h s
W as fro z e n A t s ix ey e s h e w ept t h e t e ars
Ad ow n t h r e e C h in s d is t ille d w
.
it h b loo dy fo am .
A t e v e ry m o n t h h is t e et h a s in n er C h am pe d
B ru ised as w
,
it h po n d e ro u s e n gin e s o t h at t h re e
W ere in t h is gu ise t orm en t ed ( H e ll C an to . x x i v ) . x .
As acco rdin g t o Ch ris t ian do ct r in e God is act u alised

in t h e God man so Sat an in his t u rn is r ep resent ed as
-
t h e A n t i ch ris t and is pi ct u red as a h u man ca ri cat u re fu ll
w
of u g liness and i ckedness Pr ofesso r K rau s cont inu es .
S im u lt an e o u s l y w
i h t d rago n
t h e co n ce p t io n o f t h e D e v il as a
are fo u n d in t h e A ct s o f t h e M ar t y rs n o t io n s o f h im as an aw fu l
n e gro ( a M o o r o r E t h io p ian Th e s am e V iew s are f o u n d in A n
) .
g u s t in e G r e go ry t h e G r e a t an d t h e A p o c ry p h al A c t s o f S t B ar
t h o lo m ew I n t h e lat t er t h e id e a is so f ar d e v e lo pe d as t o re pt e
.
, ,
.
,
t h e E v il On e , w
hi h
c p er h ap s is b ase d on J o b xli .
9 e t se q .
, co n
t ai n s all t h e e lem en t s of the gro t e s q u e c o n ce p t io n of t he M idd le

A ges T h ey are f ou n d also in t h e
. V i t a S A n t on ii
. w
h e re als o the
h orn s of t h e D ev il are m e n t io n ed .
”
Compare f or inst an ce Milt on s Sat an i t h Goet he s ’

w ’
Mephis t opheles ! The one he roi c like t h e E n g lish na
THE G OO D L O D A N D H D E VI L
R T E .
(I G t h
n oe Fa t by F a Sim m
‘
e s us , r nz .
)
t ion , a Pr ot est an t a rebel a dissen t e r a s u bj e ct ivist (see

, , ,
pag e 3 5 1 t h e o t he r a sa g e a s chola r a philosophe r , , ,
like a Ger man poet Goe t he s Mephis t opheles is n ot as’
w
.
g r and as Mil t on s’
Sa t an b u t he is in
, his ay n ot les s
in t e res t in g f or he is mo r e in g enio u s more learned more

, , ,
TH E PH I LOSOPH I CA L PROB L E M . 48 1
poet i cal He is a philosophi cal p rin ciple bein g t h e spi ri t

.
,
of cri t i cism ; and as su ch he plays an import an t part in

t h e e conomy of nat u r e
w
.
Mephis t opheles char act e r ises himself in t hese ords

I am the h at d e n ies !
s p irit t
A n d j u s t ly so : F o r all t h in gs f ro m t h e v o id
C alle d f o rt h d es e rv e t o be d est royed

T w w
.
,
e re b e t t e r t h en e re n o u gh t c re at e d
’
T h u s all w
.
, ,
h ich you as s in h ave rat ed

D es t ru ct ion — au gh t w
, ,
it h ev il b len t
, ,
T h at is m y p roper elem e n t ”
.
And w
a sympat hy e x ist s bet een M eph ist oph
ha t w
eles t h e spi rit of cri t i cism and t h e di gnified au t ho r of t h e
,
U niver se Th e Lo rd says in t h e Prel u de t o F au s t

.
I n s el f -
in d u lge n ce m an fi n ds so o n h is lev e l
H e s ee ks re p o s e an d e as e ; an d s t o p s t o gr o w
w
.
G lad ly h im t h e co m rad e I ll b e st o
’
on
W ho w
ill p ro v o ke an d m u s t creat e as D ev il .
, w
As God n o and t hen , needs t h e Devil so t h e Devil ,
is an x io u s f rom t ime t o t ime t o pay his r espect s t o t h e

g ood Lo rd Aft e r t h e heaven is closed Mephist opheles
.
remains alone on t h e s t a g e and says
“
A t t im es the A n cie n t G e n t I lik e t o see
w
,
K eep o n go o d t e r m s i t h h im a n d a m m o s t civ il.
Hobblin g a ay he s t ops before leavin g w , th e st ag e

and t u rnin g t o t h e au dien ce adds '
T is t ru ly fi n e of s u c h a gran d gran d ee
So h u m an ly t o gossip w
i h t the D ev il .
”
Con clu sion
E v il pe rs onified appears at fi r st si gh t r ep u lsive B u t

w
.
t h e mo re e s t u dy t h e pe rso n ali t y of t h e Devil t h e mo r e ,
fas cinat in g it be comes I n t h e be gi nning of ex is t en ce

.
t h e E vil On e is t h e embodim e n t of eve ry t hin g u n pleas

an t t hen oi eve ry t hin g b ad evil
, and immo r al He is
, , .
hat red des t ru ct io n and an nih ilat ion in ca rnat e and as

, , ,
s u ch he is t h e adve r sary of ex is t e n ce of t h e C reat or of , ,
God The Devil is t h e r ebel of t h e cosmos t h e in depen

.
,
dent in t h e empi re of a t y r an t t h e opposi t ion t o u nifor m

,
it y t h e dissonan ce in u niv er sal h a rmony t h e e x cept ion

, ,
t o t h e ru le t h e pa rt i cu la r in t h e u n ive r sal t h e u nfo r eseen
w
, ,
chan ce t hat b reaks t h e la ; he i s t h e i n d ivid u alisin g

t enden cy t h e cravi n g f or o ri gi nali t y
, w
hich bodily u pset s
,
t h e o rdinan ces of God t hat enfo rce a defini t e kind of con
d u ct ; he overt u rns t h e monot ony t hat ou ld pe rmeat e w

t h e cosmi c sph eres if eve ry at om in u n cons cio u s r i gh t
eou sn ess and w

i t h piou s obedien ce slavishly follo ed a w
g ene r ally p r es c r ibed c o u r se .
The in g en u ou s q u es t ion Wh y does n ot God kill

w
,
”
t h e Devil ? is comi cal eno u gh be cau se e feel in st i n c
w
,
t iv ely t hat it is impossible I kno of a g ood old lady

w w
.
h o p rayed daily i t h g reat fe rvo r and pie t y t hat God

mi gh t have mer cy on t h e Devil and save him Think of it
w
.
closely and t his at t i t u de is t o u chin g ! H o many g reat

w
,
t h eolo g i an s have serio u sly dis cu ssed t h e p r oblem het her

t h e Devil co u ld be saved L ike t hat g ood old lady
w
.
,
t hey e re so en g rossed in t h e li t e ral belief of t hei r my t h

olo gy t hat t hey did n ot see t hat t h e p roblem implied a
be no need of makin g any e ff o rt no need of s t ru gglin g

w
,
against ev ils no need of virt u e , no need of orkin g ou t

w
,
ou r salvat ion The re ou ld be no badness bu t t here

w w
.
,
ou ld be no g oodness eit he r All ex is t en ce ould be

w
, .
soaked it h moral indi ff er en ce .
Good is g ood only becau se t he r e is evil an d God is ,
God becau se t he re is a Devi l .
As evil is n ot a mer e ne g at ion so t h e fi gu re of Sat an ,
in r eli g ion is n ot an idle fan cy Goet he says : .
I ch k an n m ich n ich t b ered en lass en ,
M ach t m ir de n T e u fe l n u r n ich t k lein

E in K erl den alle M en sch e n h assen
w
, ,
D er m u ss as sein
Yo u h av e the D ev il u n d errat ed .
I can n ot y et pe rs u ad ed be
A fello w w h o is all b eh at ed -
M u s t s om e t h in g
Nowl t
, e look at t h e my t hi cal fi gu r e of Sat an as
us
r ep r esen t ed in t heolo gy folklore and poe t ry I s he n ot

, , .
r eally a mos t in t e r es t in g man ? I ndeed in spi t e of bein g ,
a r epresent at ive of all kinds of crimes he possesses many ,
r edeemin g feat u res so as t o be gr eat and noble A cco rd .
in g t o t h e accou n t in t h e se cond chap t er of Genesis Sat an ,
is t h e fat her of s cie n ce f or he indu ced E ve t o make

w
,
Adam t ast e of t h e f ru i t of kno led g e and t h e Ophi t es a

w
, ,
g nos t i c se ct o r shipped t h e se rpen t f or t hat r eason

w
, .
Sat an p rod u ces t h e u n r es t in so ciet y hi ch in spi t e of

w w
, ,
many in convenien ces makes t h e o rld move on ar d and

w
,
fo r ard ; he is t h e pat ron of pr o gress inves t i gat ion and , ,
i n ven t ion Giordano B ru n o Galileo and ot her men of

w
.
, ,
s cien ce e re re g arded as his o ffsp rin g and perse cu t ed on

TH E D E L I N THE C A M PO SA TO
VI N
*
C om pare p
. 1 64 .
4 86 TH E H I STORY OF TH E D EVI L .
his a ccou n t by t h e Ch u rch And hen e glan ce over w w

w
.
t h e r e co r ds of t h e Devil con t ract s e lea rn t o have re

-
spe ct f or t h e old g ent leman Milt o n s Sat an is a gr and ’
w w
.
char a ct e r a noble so u led rebel

,
-
ho ou ld r at he r u n ,
der g o an e t e rni t y of t o rt u r e t han s u ff e r h u miliat ion .
Consider b u t t h e fact t hat t akin g t h e s t at emen t of

w
,
his adve rsaries alone t h e Devil is t h e mos t t ru s t o rt hy

,
person in ex is t en ce He has been cheat ed by in n u m er

.
able sinne r s sain t s an g els and (accordin g t o variou s

, , ,
old Ch u rch le g ends ) even by t h e g ood Lo rd himself ; and

y e t he has neve r been fo u nd an t w
in g in t h e li t e r al and pu n ct ilio u s
fu lfilment of all his p romises ;
and all t h e bad e x perien ces he
has had in t h e cou r s e of millen
n iu m s have n ot in t h e leas t lo w
e r ed his charact e r His me r e
w
.
o rd is hono r ed as t h e holiest
oat h or as t h e bes t si g nat u re
w w
' ,
SE O s
“ F" “ A
v errfi ed rt h seals and le g al rt
P b ably
ro d in y t i pl y f
u se m s c a s o
t h fif t t h ent u y F nesses The I ns t an ces are r ar e I n

w
e een c ( m r ro
w
.
w
.
D id Ch ” [
rou ' g fl y fl
co m
hi ch it is kno n t hat pe rsons
'
w wit h hom he has had b u siness t ransact ions have re

qu es t ed him t o si g n a con t ract t o give a pled ge or t o
w w
, ,
w
sho an y p r oof t hat he o u ld hones t ly abide by his o rd ;
w
his hones t y as neve r dou b t ed by anybody And mind
w
.
o u i t is n o t t h e Devil h o boas t s of his in t e g ri t y b u t

y
w w
, ,
t his is t h e con cl u s ion at hi ch e arrive fr om t h e evi

deu ces addu ced by his enemies .
Ou r sympa t hy f o r t hi s ma r t y r of hones t c ond u ct t h e ,
ad S ! L if d f ’
i d b i
’
m at i
'
* Th i
e ipt i
n scr o n re s ( ee m t )
uc a er re . e .
, a s re sm e en er .
w w
dis appear hen e consider t h e fact t hat he is ne cessary
in t h e e conomy of nat u r e as a w
holesome st imul ant t o
w
act ion and as t h e po e r of resist an ce t hat evokes t h e n o
bles t e ff o rt s of livin g bein g s .
God bein g t h e All in A ll re g arded as t h e u lt imat e

, ,
au t horit y f or condu ct , is neit he r evil i t self n or g oodness

it self ; bu t , nevert heless he is in t h e good and he is in
, ,
t h e evil He en compasses g ood and evil God is in t h e

w
. .
g r o t h and in t h e de cay ; he r eveals himself in life an d

w
,
he r eveals himself in deat h He ill be fou nd in t h e

w
.
st orm he ill be fou nd in t h e calm He lives in g ood

, .
aspi rat ions and in t h e bliss res t in g u pon moral en deav

ors ; b u t he lives also in t h e visi t at ions t hat follo evil w
act ions I t is his voi ce t hat speaks in t h e gu ilt y con
.
s cience , and he t oo is in t h e cu r se of sin and in t his

, , ,
sense he is pr esent even in t h e evi l it self E ven ev il , .
t empt at ion and sin eli ci t t h e g ood : t hey t each m an
w
, .
He h o has eyes t o see ear s t o hear and a mind t o per

w
, ,
ceive ill read a lesson ou t of t h e very ex ist en ce of evil ,

w
,
a lesson hi ch in spi t e of t h e t e rr o rs it inspires , is cer

,
t ain ly n ot less imp ressive , n or less di v ine , t han t h e su b
limit y of a holy life ; and t h u s it becomes appar ent t hat

t h e e x is t en ce of Sat an is part an d parcel of t h e divine dis
p en s a t i on I ndeed
. e m u s t g w
r an t t hat t h e Dev i l i s t h e
most indispensable and fait hfu l helpmat e of God T o .
speak mys t i cally even t h e e x is t e n ce of t h e Devil i s fi ll ed
w
,
i t h t h e presen ce of God .
IN D EX .
A b d f B li
o e o ss . 24 , 26 . A n ti C -
h ris t . 1 66 ; t he Pope t h e 34 2 . .
A b ah am 7 A n t zpa lu s m a lefi a or u m
’ ’
r , x. 1 59 . , 3 25 .
A b ah am a S a
r n ct a C lar a, 386 -
. b
A n u is t h e j a kal h ad d
. c -
e e . 22 .
Ab a a 6
r x s , 22 . A pocr y ph a f t h Old T tam o e es en t , 1 4 0 et
A adcc —
9 49 . 2 . seq .
, 1 56 .
A d am 54 , 1 . A pollo t h e . Hi d n u. 9 1 .
A dam at u . 29 A pollon ius , 21 8 .
d
A am K adm on , 1 39 . A pollon ius of Ty a n a. 23 1 .
A eo n . 225 . A pop is h , 20. 27 .
E sch y lu s , 2 1 0 et seq .
, 21 7 . Apu leius , 28 2 .
E scalapiu s . 225 A r al z t h e B a
'
byl on ian h ell, 43

wlf i
. .
,
E f bl
sop s
’
a e. t he o n. 4 59 e t seq . A ren d see , execu t ion at , 366 .
A gat h da m o e on . 227 . Asas . 24 5 , 24 6 .
A gri ppa ab N e t t es h eim , 274 e t seq 4 9 I As m odi , 141, 1 42
A hri m an ( g
A n r b M ain y u s h ) , 5 3 5 6 73
, , , A su ras , 1 03 .
35 1 ~ At h e is m , 2, 3 .
A h ura, ( see also M az da) . 5 .

2 5 3 54 . . 59 . A t on em en t . v icari ou s . 26 1 .
6o 6 2 7 3
, . . A u gu st in e S t . .
, 268 . 28 2 .
j
A an t a, cav es of , 1 20 . A u relian . Fat h er , 4 00 .
Al b t M ag
er u s n us, 1
4 9 . A u reliu s M arcus . . 230 .
A lb ig 309 en ses , . A v at ars 77 e t seq , .
A lb ht D k
rec , u e of W fi r t em berg . 33 3 et A zaz el 6 5 et seq 70 3 5 1 , .
, , .
seq .
A lciat u s 37 1
. . B aal M elkar t h , 209 .
A le xan d er t h e G reat , 1 37. 2 1 1 . B aal pr ies t s 26 7 , .
A lexan d er I II .
, Po pe 308 . . b
B a el 3 1 3 2 , . .
Am em it . 23 . B aco n , R oger 4 2 2 , .
A m en t i b eas t of , 20 . 3 ,
2 4 8 1 99 B alsam o G iu se ppe 394
w
, , .
, . .
Am er ica . i h p tc -
ros ecu t io n in , 36 7 . B apt is m , 2 21 .
Am es h fi S pe n t é 64 , . B au r Fat h G ilb t 38 7
, er er . .
Am se t , 20 . B ee l b b 7 66
ze u . 1. 1 .
A n cien t E gy pt 5 . 1 — 28 . Be kk B lt h a a 38 38
er , a s r, 0, 1, 8
3 3 .
An d m da a d P
ro e n e rse u s , 1 2 . 205 . B e la 4 1 0 . .
An im i m I s , . 2 . B ellerop on h , 203 , 208 .
An th y S t 39
on . .
, 2 , 4 79 ; fi gh t i ng t he B e l M e ro
-
da h c (see also M ero da h ) c . 37
D e v il , 23 6 . e t seq .
, 0
4 , 4 1 , 445 .
4 90 TH E H I ST ORY OF T H E D E VIL .
B eo wlf u . 2 50 . C on s t an t in e . 279 .
B ern au er A gn es 33 3 et seq , . . C o n y beare M r F . . . C . , 21 7 .
h d
B ern ar of C lair v au x 327 , . C ov e t o u sn ess 4 1 3 . .
B erosu s 3 1 . . C ross 2 1 0 , .
B h u t as 1 0 3 ,
. C r uci fy . 21 8 .
B in s f lde . Pe t er 360 3 74 . , . C ru s ad es , 4 8
1 .
B od /i i , 1 47 .
Cu t hb t er . St .
, 256 . 2 57 .
d
B o in ,
J ean , 3 60 .
C y r us . K in g 5 8 . .
B bhm e. j aco b . 1 5 0 et seq .
B on apar t e 4 3 3 . . D ago b e rt , 41 2 .
B ook of t h e D ea d , 19 . D ale A n t on, v an . 380 .
B ra mh 76 , . D an ai d es . 1 97 e t seq .
Br ah m a 76 77 78 . , . . D an iel , b k oo of , 1 4 2. 1 66 .
ah m a d Hi d i m D an t e 4 78 ; h is D zvzn a Com ed za
’
i
‘ ‘
Br an s m —1 0 89
74 n n u s , 3 .
. . 1
B rou ss a t I q i it Pir i 3 . n u s or erre s, 20. 32 1 . ioe ell 24 7 24 8 h . . .
Bu ddh a 9 . 12 . D arm es t e t er . J am es . 50 5 6 57 . . .
Bu ddh i 3 6
sm 1 0 — 1 D au b 395
w
4
wf
.
. .
,
Bu ddh i t W h l f L if 3 86
s ee o e. . Da n o a ne era. t h e, 1 37—1 56 .
Bu dg E A W lli 34 4
e, . . a s, . 2 . D ay j dgm
of u en t , 1 6 7 .
B un ya 4 n, 12 . De ad H m . o er on t h e lan d of t h e . 1 95 e t
B u rn o u f 92 . . seq .
B ur y in g alive . 67 , 2 5 1 et seq . De lu ge 3 2 78 , , .
De m on olog of N or t y h er n E urope , t h e .
C e sar i us of H eis t er ac b h . 28 3 , 28 4 . 28 8 . 24 1 —26 1 .
C agliost ro Co u n t , , 3 94 . Dem on s , Ass y rian , 44 et seq .
C allim ac h us , 2 1 6 D en y s. St 4 12
w
. .
, .
C alv in , 359 D ern b u rg i h t c es at , 360 —36 2
w h ip
. . .
C alvin is m a C at , h olic b u rles q ue , 3 40 . D e v il, 2 8 0, 28 2 ; D e v il

-
ors , 6 -
14,
C an n i b alis m 1 3 63 as a Bu ddh i st m on k 1 31 et seq
w
, .
, .
C at ar ih , 3 06 . ou t i d t te , 2 5 3 e t seq .
; D ev il s
'
b ridge .
C au ss in , F th a er , 3 85 . 2 59. 260 ; h is pr i m e 26 2 — 0
3 5 ; in t h e .
y
C e lo n 8 5 . . Pass ion p la s 2 8 8 ; y
M i lt o n s 3 5 1 ; in .
'
h
C arles I V 3 .
, 15 . f lk l
o o re . v erse an d a le 0
4 7 3 ;
4 8 . fb ,
-
C ha l VI
r es 3 .
, 16 . D e v il s t or ies -
, 4 08 et seq .
; D ev i l con -
Ch b im 33
e ru t ract s , 4 14 et s eq ; D e v il s
'
I slan d
w
. .
. .
.
C h i ag 4 36
c o. .
4 3 6 ; G o d co m par ed i h t . 4 77 e t seq .
;
C h im a 202 , 208 , 209 Go e t h 484 ; h y of
'
ra, e s 4 80 on es t t he.
w
.
.
Ch odo i ki ec , D an iel . 3 92 .
4 8 6 ; t h e h elpm at e of G od . the. 48 8 .
C h r is t , J es u s , 2 1 0 ; H is se con d ad v en t , D amh m apad a , 1 06 et seq .
1 6 1 —1 65. 1 68 ; H is descen t in t o H ell , D idr on 4 1 3 4 6 8 , ,
1 73 et seq .
; t em pt at io n s of , 21 3 ; a D illm an n D r A , . .
, 1 45 .
b tt e er S av iou r , 21 7 . D iodoru s 72 , .
Ch i ti r s an i t y , earl y , 1 57 -
1 92 ; T eu t on D io n siu s 28 0y . .
i d se 24 5 e t seq D io n y su s 203 , 2 25
w h ipp
. . .
Ch i ti r s an s (S erapis ors er s ) , 229 ; D is t r in it

, y of , 24 9 .
t h e earl yh e alin g o f , 26 5 D isciples 1 38
wd
. .
,
C h r is t in a, Q u ee n o f S e en , 379 . D i ves . 1 59 et seq
Co n f ect ion s . 1 16 . D iv in in g rod , 294 .
Con f u ciu s , 1 29 . D om in ic C as t ilian . . 3 09 .
Con ra d of M ar b u rg. 3 1 0, 3 1 3 , 0
4 3 . D om in ican s 3 09 e t , seq .
; in q u is it ors . 360 .
Hait i , 10 I ao A -
b r axas . 222, 226 , 22
7 .
Ha m a nu n. 8 2 85 86 , , .
I ce h ell, D an t e s
’
, 24 7. 24 8 .
H api . 20 . I m m talit y b li f i 4 8
or . e e n. .
H ar iH ara, 1 00. 1 0 1 . I a at i 77 t q
n c rn on s , e se .
H ase 3 95 . . I d i 74
n a. .
H ealers 1 3 8 , . I d ia f m
n n re o r 68 e rs . 2 .
H ealin g of th e earl y Ch r is t ian s , 26 5 . In n o cent III P p 3 09 3 98 .

, o e, . , 4 00, 403 .
H ear t t he De v il in t h e h u m an . 3 54 et In n ocen t V II I P p 3 3 o e. 21 . 22
wigh i
, .
, .
se q e ng t he. 21 . I q i it i t h 3 6 3 3 7
n u s on , e. 0 -
.
H eav en accordin g t o t h e re v elat ion of I q i it

n t h t it l
u s 308 o r, e e, .
St . Pe t e r , 1 79 e t seq . Ins t it i H i i h 3or s , e nr c , 21 .
H ef ele B is , h op, 4 00 . Iph ig i 3 en a. 1 .
H e in e , H e in ric h , 4 35 . I ren a us , 2 33 .
H el , 2 4 2 , 24 3 , 24 5 . I aa 3
s c, 1 .
H ell de scen t in t o
, , 1 73 e t seq .
; acco r d I l 6 5 75
srae ,
— .
in g t o t h e re v e lat ion of S t Pet er

.
, 1 79 I i 97 t
x on . 1 e seq.
e t seq ; . in t h e Pzs t zs S oph i a

’ ‘
, 1 8 3 et I d ba 3
z u r. 2 .
Plat o ; M ilt on I z ed is 6 3 64
’
seq .
; on , 2 1 3 e t seq . s, , , .
3 52 ; d escr ipt ion s of , 385 et se q
w
h eel o f , 8
3 5 Ja k c son , Pro f . A V . . W illiam s . 5 1 , 62 .
H elpm at e of G od t h e D e v il t h e 4 8 8 , , .
J aga n n at h 92
b g 397 , .
H en gs t en er ,
J aquer iu s , J N icolau s 3 1 8
.
y V II I f E gla d
.
.
.
H en r . o n n , 3 59 .
J ph t h ah
e 12
l K at h a i
. .
H en se , 37 r ne . 2 .
J m St 3 8 4 9
ero e, .
, 0 , 0 .
H eph a s t u s 22 5 . .
J Ch i t
es u s 0 4 r s 21 2 0
H
.
. .
ercu les , 20 3 2 1 0 , as t h e sav iour ,

, 21 1
J b o B k
. f 7 oo o , 1 .
206
wd J
.
ocan n a, 1 0
.
H
.
eret ics ou t la 306

e , e t seq .
J h o n t he D ivin e , St .
, 1 67 , 1 69, 1 70
H er m es . 22 5 , 2 3 0
re v e lat ion of
.
2 01
d
.
,
H es io , 200 .
J h XX II P p 4
o n .
, o e. 00 .
H ilarion 4 08 St
. .
, .
J eph I I E m p
os 393 e ro r .
Hi d h
.
.
,
u is m an d B ra m an is m —1 0
n , 74 3
J d gm t day 57 6 7
u en -
. . 1 .
H it t it es 18
. .
J d gm t L t 6 4
u en as 1
H lb i H a 34 7 , , .
o e n, n s, .
J lia t h A p t at 3
u n e os e, 2 1.
H ly OE o 3 9 ce . 0 .
J t i M t y 66
us nus ar r. 2
H ly
.
o 38 on es , 1 .
Hm 98 ;
o th er , 1 on e lan d of t he d ad e ,
; m K h a aG ro m a, t he
'
1 9 5 e t seq . K ali , 97 , 98 , 1 28
H o n es t y of t h e D ev il 4 8 6 , .
Ti b e t an . 99. 1 28 .
H op in s k h
M at t ias 3 79 K an t 394
h w
. , .
, .
H or , t he k h ad a -
e ed , 22 , 26 ; t he K eb h sn au f , 20 .
c h ild g -
od . 2 8 . K epler . 296 .
H orst , 3 77 . K in g M r , . W . C .
, 226 .
H ar m s D elza a r u m
‘ '
. 3 39 . K irc h er . At h an as i u s , 390 et seq .
H u d ib ras , 3 79 . K it c hi n, t h e R ev . G . W .
, 399 .
H u go de B en iols 3 1 4 . . K le in , D ion y s iu s , 4 32 .
H u it z ilopo c t li 1 0 h . . K on go t h e . s h e ri fi . 1 29, 1 30 .
H u m an s acr i fi ces , 1 0. 1 2. 13 . K on ig 3 27 , 3 28 , 3 3 2, .
H u n t . of So m er se t . 8
3 0 . K o ran , 1 4 9 .
H yk sos . 1 7. 19 . K rau s , F ran z X av er , 4 4 3 4 77 , et seq .

I N D EX . 4 93
K r ause D r E rn s t . .
(C arus S t ern e) . 24 6 , M an ic h e is m , 2 34 .
24 7. 249 M ans f ld Th al
e -
ers . 293 , 294 .
K ris h n a, 86 e t seq . M ara ,

t h e E v il On e . 1 04 e t seq .
, 1 57
b h
L a art La dy of ,
his arm y , 1 09 e t seq h is t h d b un er olt ,
e, 314
La ba m ru 235
.
1 1 3, 1 1 4 ; h is d a gh t u ers . 1 14 .
, .
M ar d k (M
u ero da h ) 4 c 1
L act an t iu s Pe ter 36 5
w4
.
,
.
. ,
M arlo
kh
L a s m i 78 8 0 . , .
e, 22 .
M art en sen 396

La k a 8 5
. .
L a Ta
o -
,
z e.
.
1 29 .
y
M ar t r of on es t h con d uct , 48 6 .
M as t ai 4 3 3
'
L a Salle G en eral 3 84
, .
L au bo rdem on t 3 6 5
. , .
h
M at er C ot t on 369 , , ; I n crease . 369 .
M au t 2 29
,
. .
L av at e r 392
w
. .
M ax im ilian E m peror 3 22
L a code of t h e L o m
-
ba d r s , 280 .
y
M a en ce A rc is o p of 3 1 0
,
hb h
. .
y d
L a ar , 62 .
M a da (
.
Ah
, .
L aym an n , Pau l 374 , .

z see al so u ra ) , 0
5 , 54 . 56 . 59 ,
60 6 2 ,
L az aru s
.
1 60 . 161
L az arus E m
.
m a.
.
Me d a d St 58 59
r , .
, 2 , 2 .
4 35
L ean d er s M d r clzen
‘
.
1 05
Me d a 6 7
us , 20 , 20 .
if t h D a k T ib
.
Me
.
u, e r r un al. 1 28 , 1 29 .
L en orm an t 4 3 e t seq 5 5 56 69
R a b ild d py
, .
, . .
M en
.
K-
au -
u er of t h e th ir ra
L eo X Pope 4 03
,
.
, , .
m id
L eo X III . . Po pe 4 01 . .
M erlin 4 1 0
, 27 .
L eo t h e G reat
.
,
3 08
L ept in ae S , y d no
,
of . 280
.
.
d h
M ero ac B el 38 39 4 4 5 . , , .
M es m er 3 92 e t seq , .
L esage , 4 3 5
L ev iat an 1 4 2 h
.
M ess ia h , 1 38 . 1 4 3 , 1 47 .
w
, .
M eyf art 373

Li f
e, t h e t ree of , 36 ; t h e h l ee of . 1 1 8
, .
e t seq wh l f i h N w Mi h l A h l 8
1 25 ; t he ee o n t e e
M e z u t h e orse
. h -
h ad e , 1 29 .
w
.
, ,
c ae an e
T est am e n t . 7 I d i h l f M id d g 3
12 ; an n an ee o
, rc , 2 .
w
.
45 ar en t . 2 2
1 19 ; a Tib h l f J p
g p 39 3
e t an ee o 1 21 a a
ser . 24 .
.
w
h l f 3 B ddh i w M ill P f L H
,
5 ro 2
an ese h l M il
ee
h i D il (
o , 12 ; u st ee
,
t on . 3 5 1
.
et seq
. .
,
s
.
see Dev il)

; ev .
of .
.
3 8 6
L ilit h 69
.
.
351 h is h ell, 3 5 2 ; h is Satan (see S a
,
tan ) . 3 5 3 . 4 5 1 . 86
L ion -
k illi n g sav io ur , th e . 209 .
M in u ciu s F elix , 26 5 . 266

4
.
,
L ogos. 1 47
M iracles an d m agic. 26 2 et seq
Lo i k 24 3 , 24 5
h
.
,
wd
.
,
M iron B is op of A n gers 36 2
L om ba d r s, la -
co e of t h e. 28 0 .
M ir ror
,
of t h e S wb i
, .
a an s , 3 8
2 .
L oos C orn eliu s 374

d
, , .
M it h ras , 2 1 9. 22 1 , 222 ; E u c aris t h of ,

L or s Su pper , 56
w h ip
'
L o u is X I V
.
220 ; ors of . 220 ; m y s te ries of ,

.
. 379 .
2 22 .
L u cian 216
L fi cke 3 96
. .
m K ha
'
aG ro m a, t he Tib etan K ali, 99 ,
, .
1 28
h
L u t er . 3 4 2 e t seq .
M oa b
.
10
L yd ia
.
,
, a se lle r of p p
u r le . 1 6 8 .
M oli to r 370 et seq , .
M a d r e dolo r os a 3 8 4 , .
M oloc 1 0 71 h
7 2, 403 , , , .
M agic 272 ; an d m iracles . , 26 2 et seq .

; M on ism 1 , .
religion of , 30 2 .
M on odiabolism , 1 .
dd
M a go ess o f t ru t
, h , 22 . M on ot h eism . 1, 4 9, 4 66 .
h y
M a am a a t h e sla ,
y er o f M a is h ha . 44 0 . M om 3 1 . 26 3 , .
M ai t y a re , 1 35 .
M usaeu s 2 1 5 . .
Pilg r i m s Pr og r es s
'
N am u ch e . 1 05 . 1 08 .
, 3 55 4 , 12 .
Pzs t zs S oph i a 78
' '
N apoleo n I I I .
, 4 33 . . .
N au e G a d , b r ie l, 379 3 8 0 . . Pius V I Po pe 393 .

, . .
N az aren es , 1 40 . Pius I X Pope 3 99 4 3 3 .

, . , .
N az aret h . 1 40 . Plat o 2 1 5 2 1 7 ; on
, ell , h , 21 3 et
N e ro . 1 71 . 21 9 . h is d ualis m , 215 .
N icolait an es 1 68 Plerom a 1 3 8
Twl
.
, . .
N idan as , the e ve , 1 1 5 e t seq . Plu tarc 28 5 2 ; on h a es 2 1 7

. , Hd . .
N ider , J ha o n n es , 31 7 . Plu to 203 . .
N ie t z sc h im m e s
’
oralism . 448 . yh
Pol t eism 74 ,
.
N irgalli 4 5 , . y
Pol xen a 1 2 . .
h
N oa , Xisu t h ru s t h e B a . byl on ian , Pon z in ib ius 3 7 1 , .
N o m ot h eis m , 6
4 6 . Pre t as 1 03 , .
y
Pre er Pro essor 39 1 , f , .
O k
Priu co o f t h e W o rl 1 1 5 1 66 d . , .
7 9 9
Okn os
ee . .
1 97 cl seq
. .
Pr iscillian is o p of S pain 308 , b h . .
Old T
,
es t am en t .
.
8 6 6
Prom et h eu s . 2 1 0, 2 1 2 . 2 1 7, 2 1 8 ; cruci
1
3 , 4 71
fi ed
. . .
. 2 1 1 et se q
O
.
n i-
n o N em
-
b ut z u 131 . 1 32
Prot es tan t
. .
ca r icat u re . a. 34 1
Op it esh , 23 2 .
Pu rit an s t h e N ov at ian 06
.
3
Origin
, . .
, 23 3 .
Orp h eu s , 2 1 5 .
R agn aro k 244

Or y x. 15 .
R ain pries ts 272

-
, .
Osiris
. .
. 1 7 , 20, 22. 2 3 , 26 . 28
R ais (R aiz or R et z ) G iles De
.
292
Ot to I V
, . .
28 2
w
.
, .
Ra k ha a
s s s, 1 03
Ou t dD w
.
i t te ev il, t h e . 2 53 e t seq
R a lin so n
.
, Sir H .
, 30 .
R ec k e, Co un t ess E liz a b h et v on der 394 , .
Paln at oke , 12 . Re f
or m at ion , t h e age of t h e , 8 — 6
33 3 9 .
Pan t h e is m , 1 00 . 4 66 .
4 19 .
Pan t is m 74 , . R e ifi F r. .
, 3 98 .
Papiy an 1 05 1 1 4 , . . R e in ha d r , 395 .
Par acelsus 4 1 9 , . R ekh m ara t o m . b of , 2 4 . 26 .
Parseeis m 4 0 1 . . R eligio n 4 05 ; t h e , f ear of e v il, 14 ; of

Passion pla s t h e D ev il in t h e 28 8 y , . . Scien ce 4 05 , .
Pau l S t 1 62
, 1 63 1 68 266 26 7 268
. . , . . . , . R eligiou s i d eas , goo da n d e v il as , 1 — 5 .
Pav ar t i 98 . . R e m igi u s N icolaus , 3 60 . .
d
Pe igree of t h e E v il On e 44 5 R e velat ion 1 6 8 e t seq ; of S t J h o n , 20 1
w
. .
. . . .
Pegas us 209 . . R e v iv al of i h p tc -
ro secu t ion , 3 59 e t seq .
Peisan de r t h e poet 204 . , . R h adam an t ys . 1 99 .
Pelagia St 708 , .
, R ich alm us , bb t 8 7 A o , 2 ,
28 8 .
Peregr in u s 2 1 6 , . R ic h elieu , C a d i l 36 5 r na , .
Pe rit h ou s an d eseus 203 Th . . R oos t er . d iab li al 337 o c , .
Perse u s 204 208 ; an d A n rom e

. , d da , 1 2, R os kofl 3 1 2 , .
205 . k
R ac er t , r ie F d i h 53 r c , 2 .
Persian D u alism 50 6 4 ,
-
. R ufi s , J b 3 4 7 34 8
aco , . .
Pe t er S t 1 6 5 200 E p is tle
, . . , of , 202 . R u fi n us f A q il j a 4 8
o u e . 0 .
h h
P arao pr ies t s of 26 3 , , .
Ph a i r sees , 1 40 . Sa bbat h 30 , .
Ph il 3 8 o, 1 . 219 . S ab ia 39 n s, 1 et seq .
Picar t M B ern . . ha d r , 1 0, 312 . S h

ac Has. n s, 4 32 .
T (T a
aou r t) ou r . 1 5. V am pires , 1 03 .
Ta t a r ru s , 200 . V ars av ar t i , 1 05 . 1 14 .
T ll W illiam
e , , 12 ; t he Hi d n u. 88 V ar u n an i 8 0 , .
T m pla 3 6
e rs , 0 V el d en z , G eo rge J h o n of . 3 72
ww
. .
T en sk at a a , 26 8 , 269 . V icariou s at o n em en t . 26 1 .
T ert u llian , 220 . V ilm ar, 397 .
Teu t on icus J ha , 4 o n n es . 19 . V irgin ol , 3 8 4

, h y .
T eu t on ise d C h i t ia it y r s n , 2 4 5 et seq . V irgin ia, 8 .
Th eat r u m D zabolo r u m
’
. 34 5 . 34 6 . V is h nu, 77 78 8 1 . . . 8 2 97 , .
Th eogon y , 200 . V oragin e , J aco b us de , 2 37 .
Th eo p h il us , 4 5,
1 4 1 6 .
Th eo ph a t r s us , 1 5 2, 4 1 9 .
W addell L E 1 1 9 , . .
T h erapeu t m . 1 38 .
W ait z 7 , .
Th ese u s , 203 ; an d Perit h ou s . 203 .

W aldenses 3 20 , .
Th om as , A q u in as , St .
. 28 6 .
W an d erin gs of t h e su n god 86 . .
T h om as ius , C h r is t ian . 38 2 .
W arren H C 1 1 1 , . .
, .
Th 39 or . 2 .
W ater or deal 3 27 3 28 . . .
Th t h t h ibi h ad d
o , e s -
e e , 22 . 24 . 26 .
W ebs t er D r 3 8 0 , .
. .
Tiam at 37 t q 4 4 3 . e se .
, 1 . . 63 . 209 .
W eier J oh an n es 3 73 3 77
, . . .
Tza m t u ( Tia m
'
a t) , 3 4 , 35 .
W eigh in g t h e h eart 21 ; t h e sou l 1 88
, , , .
Tigris, 30 .
W h eel of H ell 3 8 5 , .
T ilberien s is G erv as iu s. 28 2
W h eel of life 1 1 8 et seq 1 25 ; an I n , . ,
Tib J apa
.
,
Tit a n s , 200 .
dia n. 1 19 ; a et an . 1 21 ; a
T b it n ese . 1 23 ; the B u ddh i t s 3 86 ; in t he

wT
o . 141 .
.
I Oia t he B ad S pirit 7 Ne es t am en t , 1 27
w
‘
’ .
, . .
T b
om of R ekh m ara 24 6 . . 2 .
W h it e A n d re D ickso n 367 368
, , , .
T ph t all y f 7 7
o e , v e o , 1. 2 .
W illiam s Sir M o n ier M on ier 74
.
-
, .
T q m ad a 3 6 4 3
or ue , 1 . 0 .
W isd om 1 4 7 . .
T t th W it ches 290 4 3 1 ; t h e ir S abbat h 291 ;

or u re , 3 5 t q e, 2 e se , , .
.
T t t h i b i h ad d
o . 9 e s -
e e . 22 .
M ac b t h 349 e
'
s, .
T a re su reD igg 99 3 0
-
er, 2 . 0 .
W it c h h am m t h
-
er . e, 32 1 e t seq .
T f lif
ree o 3 5 36 e. .
W it c h f E d 68
o n or , .
hp
.
T riglaf , 24 9 .
W itc -
ti rosecu on s, 67 et seq ; . rev iv al
T im t i 7 5
r ur ,
of . 3 59 et seq ; . in A m erica, 3 67 et
b
.
T i i t y 4 77 ;
r n . t he G n ost ic i d ea. 1 45 ; of
seq .
; a o lit ion of , 370 4 06
-
.
S alern o , 1 50 ; of D is , 24 9 .
W it ch fi u der gen eral 3 79 -
, .
T rit h e m iu s J h o n, 3 25 , 3 26 , 4 19
W olf in E so p s fab le t h e 4 59 et seq '
, , .
W urz bu rg Ph ilip of Sch oe n bor n B is hop

.
.
T thru . 20. , ,
T u am u t ef of . 375
20
.
w
.
,
T es t e n , 3 97 .
X im 3 16
en es,
Ty l
.
6
7 or ,
3 1. . .
Xisu t h r us . t h e B a by l on ian N oa h 3 2
Typh , .
99 oeu s , 1 .
Typh 5 7 8 6 5
on . 1 , 1 . 2 , , 73 . Ya h h ve , 70 e t seq .
, 73 . 23 2 ; an d Se t , 1 9 .
U ph am 367 .
Yez id i s, 63 .
U b I V P p 4 00
r an o e,
,
Z ha iah 7
. .
U b V Pp 3
r an o e, 12
ec r . 1 .
Z
.
.
,
U t ilit a ia i m 4 57 r n s
eus , 200 , 2 1 1 .
Z d ia 3
.
,
o c, 2 .
V acca. F lam in i n s , 226 . Z a t (Z a at h

oro s er r u s t ra ) . 5 0 e t seq .
, 53 ,
V a ra j . 1 13 et seq .
55 5 3 . 7 2 : p op
r h y ec of . 59 .

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O R I E N TA L VV O R K S

M A HAYAN A . T ran slat ed by Tert a r o S u z u ki

Pages, x iv 27 5 Clot , g lt t op , Germ an ed t on , $ 1 25

8 000 14 13 11 , A N D 17 3 C ant u mu C arr -cs B y D r Pa u l Ca r at s 31 1

J apan ese art ed t on . Crepe a e r, t ed in s .

I llu st rat ed by a an ese art st s an d r n t ed in Ja an . C re e a e r.

Wi t hI n t rodu ct on , Tran sl t erat on , an d N ot es .

Ga r / 95 ages. La d a e r, v eg . arc m en t b n ng, g lt t op

Tm : m sor m r o r A ncm rrr IN D IA . B y Pr of R i ch a r d Ga r be .

Second ed t on 90 Pages . Clot h , 50 cen t s ( as

f rom or na n ese o r s. 51 a es, a e r, 1 C .

Le n non : Pat e rn ost e r H ou se, C h ri

1c}: h m ic/1 m d zt ber ed 12m m

M ac/rt m zr den Tcaf al m t r m clzt H em

E zu K er ] den alle M en sa/zen b ar ren

G ood an d E v il as R eligiou s I d eas

E arly Ch ris t ian it y

Th e Ph ilosoph ical P ro b lem of Good an dE vil

D e m o n olat ro u s C erem on ies of t h e Old I n h ab it an t s o f H ait i .

A papi ( A poph is) an d A t m u lin so n

Th e W e igh in g o f t h e H e art in t h e H all o f T ru t h A ft e r.

L e ps i u s s re prod u ct ion of t h e T u rin papy ru s

T h e A b o d e o f B lis s A ft er L e psiu s s reprod u ct io n of t h e

cie n t B aby lo n ian cy lin d e r R eprod u ced fro m S m it h

W all D eco rat ion s of t h e R oy al P alace at N in ev eh in Th e ir

S acred T ree an d S erpe n t F rom an an cie n t B aby lo n ian cy l

F ro m a B aby lo n ian cy lin d er S m it h.

T h e C h ald e an T rin it y B less in g t h e T re e o f L ife B rit ish

ee n B e l M e rod ach an d T iam at

N ir galli B rit is h M us e u m A f t er L en orm an t

A n A n c ien t A s s y rian B ro n z e T ab let R eprese n t in g t h e W o rld

B as R e lie f o f P e rsepo lis

Th e K in g S lay in g a U n ico r n B as re lie f o f P e rs e p o lis .

A s sy rian G oat D em on s C arv in gs o n a b ou ld e r A ft er L e

B rah m a F ragm en t o f a car M u s é e G u im et

at i R e pro d u ce d from H erm an n G 6 1]

Th e K u rm A v at ar o r T o rt ois e I n carn at io n F ro m P icart

Th e N aras in h a Av at ar o r M an L io n I n carn at io n F ro m P icart -

V ish n u N arasin h a F ragm en t o f a car M u sé e G u im e t

Th e M on k ey K in g S u griv a F igh t in g R epro d u ced from C ole .

Th eir H appy R e u n ion R eprod u ced f rom C olem an .

K rish n a N u rsed by D ev ak i R epro d u ced from M oore s H in d u .

K rish n a t h e F av orit e of t h e C o u n t ry L asses of G o ku la R e

K rish n a s A d v en t u res R eprod u ced fro m C olem an

K u ru ksh et ra R epro d u ced from W ilk in s

S h iv a D an cin g S u rro u n d e d by a H alo o f F lam e s B ro n z e .

T h e B u ddh a A v at ar or V is h n u s I n carn at ion as t h e E n ligh t

en e d Te ach er o f M an k in d R epro d u ced from P icart .

T h e K alk i A v at ar or t h e W h it e H orse I n carn at ion F ro m -

I n d ian scu lpt u re F rom Sch lagin t w

K ali D u rga in t h e H in d u P an t h eon

G an esa F rom W ilk in s

T he D em o n of L igh t n in g A J apan ese t em ple st at u e

The D e m on of T h u n d er A J apan ese t em ple st at u e

B u ddh a by M ara s D au ght ers G an dh ara scu lp

A n I n d ian W h e el o f L if e F ro m L E W add e ll s pict u re

A Tib et an W h ee l o f L ife F ro m B as t ian .

A J apan ese W h ee l o f L ife F rom B ast ian .

M e ifu t h e D ark T ri b u n al F rom K a m a

K on go t h e Sh eriff F ro m a J apan ese art p rin t

E m m a t h e J u d ge F ro m a J apan e se art p rin t

, the C art of H e ll . A ft e r an o ld J apan ese

B u ddh a E x t e n d in g H is H elp t o a S u fferer in H ell . F ro m