The Abode of Devils—Ketef—Disorder—Talmudic legends—The restless Spirit—The Fall of Lucifer—Asteria, Hecate, Lilith—The Dragon’s triumph—A Gipsy legend—CÆdmon’s Poem of the Rebellious Angels—Milton’s version—The Puritans and Prince Rupert—Bel as ally of the Dragon—A ‘Mystery’ in Marionettes—European Hells. ‘Rejoice, ye heavens, and ye that dwell in them! Woe to the earth and the sea! for the devil is come down to you, having great wrath, because he knoweth that he hath but a short time.’ This passage from the Book of Revelations is the refrain of many and much earlier scriptures. The Assyrian accounts of the war in heaven, given in the preceding chapter, by no means generally support the story that the archdragon was slain by Bel. Even the one that does describe the chief dragon’s death leaves her comrades alive, and the balance of testimony is largely in favour of the theory which prevailed, that the rebellious angels were merely cast out of heaven, and went to swell the ranks of the dark and fearful abode which from the beginning had been peopled by the enemies of the gods. The nature of this abode is described in various passages of the Bible, and in many traditions. ‘Out of the north an evil shall break forth upon all the inhabitants of the land.’ So said Jeremiah (i. 14), in pursuance of nearly universal traditions as to the region of Although this northern hell was a region of disorder, so far as the people of Jehovah and the divine domain were concerned, they had among themselves a strong military and aristocratic government. It was disorder perfectly systematised. The anarchical atmosphere of the region is reflected in the abnormal structures ascribed to the many devils with whose traits Jewish and Arabic folklore is familiar, and which are too numerous to be described here. Such a devil, for instance, is Bedargon, ‘hand-high,’ with fifty heads and fifty-six hearts, who cannot strike any one or be struck, instant death ensuing to either party in such an attack. A more dangerous devil is Ketef, identified as the ‘terror from the chambers’ alluded to by Jeremiah (xxxii. 25), ‘Bitter Pestilence.’ His name is said to be from kataf, ‘cut and split,’ because he divides the course of the day; and those who are interested to compare Hebrew and Hindu myths may find it interesting to note the coincidences between Ketef and Ketu, the cut-off tail of RÁhu, and source of pestilence. All these devils have their regulations in their own domain, but, as we have said, their laws mean disorder in that part of the universe which belongs to the family of Jehovah. In flying about the world they are limited to places which are still chaotic or waste. They haunt such congenial spots as rocks and ruins, and frequent desert, wilderness, dark mountains, and the ruins of human habitations. They can take possession of a wandering star. There is a pretty Talmudic legend of a devil having once gone to sleep, when some one, not seeing him of course, set down a cask of wine on his ears. In leaping up the devil broke the cask, and being tried for it, was condemned to repay the damage at a certain period. The period having elapsed before the money was brought, the devil was asked the cause of the delay. He replied that it was very difficult for devils to obtain money, because men were careful to keep it locked or tied up; and ‘we have no power,’ he said, ‘to take from anything bound or sealed up, nor can we take anything that is measured or counted; we are permitted to take only what is free or common.’ According to one legend the devils were specially angered, because Jehovah, when he created man, gave him dominion over things in the sea (Gen. i. 28), that being a realm of unrest and tempest which they claimed as belonging to themselves. They were denied control of the life that is in the sea, though permitted a large degree of power over its waters. Over the winds their rule was supreme, and it was only by reducing certain demons to slavery that Solomon was able to ride in a wind-chariot. Out of these several realms of order and disorder in It has been mentioned that in the Assyrian legends of the Revolt in Heaven we find no adequate intimation of the motive by which the rebels were actuated. It is said they interrupted the heavenly song, that they brought on an eclipse, that they afflicted human beings with disease; but why they did all this is not stated. The motive of the serpent in tempting Eve is not stated in Genesis. The theory which CÆdmon and Milton have made so familiar, that the dragons aspired to rival Jehovah, and usurp the throne of Heaven, must, however, have been already popular in the time of Isaiah. In his rhapsody concerning the fall of Babylon, he takes his rhetoric from the story of Bel and the Dragon, and turns a legend, as familiar to every Babylonian as that of St. George and the Dragon now is to Englishmen, into an illustration of their own doom. The invective is directed against the King of Babylon, consequently the sex of the devil is changed; but the most remarkable change is in the ascription to Lucifer of a clear purpose to rival the Most High, and seize the throne of heaven. ‘Hell from beneath is moved for thee to meet thee at thy coming, it stirreth up the (spirits of) the dead, even In this passage we mark the arena of the combat shifted from heaven to earth. It is not the throne of heaven but that of the world at which the fiends now aim. Nay, there is confession in every line of the prophecy that the enemy of Jehovah has usurped his throne. Hell has prevailed, and Lucifer is the Prince of this World. The celestial success has not been maintained on earth. This would be the obvious fact to a humiliated, oppressed, A similar situation returned when the Jews were under the sway of Rome, and then all that had ever been said of Babylon was repeated against Rome under the name of Edom. It recurred in the case of those Jews who acknowledged Jesus as their Messiah: in the pomp and glory of the CÆsars they beheld the triumph of the Powers of Darkness, and the burthen of Isaiah against Lucifer was raised again in that of the Apocalypse against the seven-headed Dragon. It is notable how these writers left out of sight the myth of Eden so far as it did not belong to their race. Isaiah does not say anything even of the serpent. The Apocalypse says nothing of the two wonderful trees, and the serpent appears only as a Dragon from whom the woman is escaping, by whom she is not at all tempted. The shape of the Devil, and the Combat with him, have always been determined by dangers and evils that are actual, not such as are archÆological. A gipsy near Edinburgh gave me his version of the combat between God and Satan as follows. ‘When God created the universe and all things in it, Satan tried to create a rival universe. He managed to match everything pretty well except man. There he failed; and God to punish his pride cast him down to the earth and bound him with a chain. But this chain was so long that Satan was able to move over the whole face of the earth!’ There had got into this wanderer’s head some bit of the Babylonian story, and it was mingled with Gnostic traditions about Ildabaoth; but there was also a quaint suggestion in Satan’s long chain of the migration of this mythical combat not only round the world, but through the ages. The early followers of Christ came before the glories of Paganism with the legend that the lowly should inherit the earth. And though they speedily surrendered to the rulers of the world in Rome, and made themselves into a christian aristocracy, when they came into Northern Europe the christians were again brought to confront with an humble system the religion of thrones and warriors. St. Gatien celebrating mass in a cavern beside the Loire, meant as much weakness in presence of Paganism as the Huguenots felt twelve centuries later hiding in the like caverns from St. Gatien’s priestly successors. The burthen of Isaiah is heard again, and with realistic intensity, in the seventh century, and in the north, with our patriarchial poet CÆdmon. The All-powerful had Angel-tribes, Through might of hand, The holy Lord, Ten established, In whom he trusted well That they his service Would follow, Work his will; Therefore gave he them wit, And shaped them with his hands, The holy Lord. He had placed them so happily, One he had made so powerful, So mighty in his mind’s thought, He let him sway over so much, Highest after himself in heaven’s kingdom. He had made him so fair, So beauteous was his form in heaven, That came to him from the Lord of hosts, He was like to the light stars. It was his to work the praise of the Lord, It was his to hold dear his joys in heaven, And to thank his Lord For the reward that he had bestowed on him in that light; Then had he let him long possess it; But he turned it for himself to a worse thing, Began to raise war upon him, Against the highest Ruler of heaven, Who sitteth in the holy seat. Dear was he to our Lord, But it might not be hidden from him That his angel began To be presumptuous, Raised himself against his Master, Sought speech of hate, Words of pride towards him, Would not serve God, Said that his body was Light and beauteous, Fair and bright of hue: He might not find in his mind That he would God In subjection, His Lord, serve: Seemed to himself That he a power and force Had greater Than the holy God Could have Of adherents. Many words spake The angel of presumption: Thought, through his own power, How he for himself a stronger Seat might make, Higher in heaven: Said that him his mind impelled, That he west and north Would begin to work, Would prepare structures: Said it to him seemed doubtful That he to God would Be a vassal. ‘Why shall I toil?’ said he; ‘To me it is no whit needful. To have a superior; I can with my hands as many Wonders work; I have great power To form A diviner throne, A higher in heaven. Why shall I for his favour serve, Bend to him in such vassalage? I may be a god as he Stand by me strong associates, Who will not fail me in the strife, Heroes stern of mood, They have chosen me for chief, Renowned warriors! With such may one devise counsel, With such capture his adherents; They are my zealous friends, Faithful in their thoughts; I may be their chieftain, Sway in this realm: Thus to me it seemeth not right That I in aught Need cringe To God for any good; I will no longer be his vassal.’ When the All-powerful it All had heard, That his angel devised Great presumption To raise up against his Master, And spake proud words Foolishly against his Lord, Then must he expiate the deed, Share the work of war, And for his punishment must have Of all deadly ills the greatest. So doth every man Who against his Lord Deviseth to war, With crime against the great Ruler. Then was the Mighty angry; The highest Ruler of heaven Hurled him from the lofty seat; Hate had he gained at his Lord, His favour he had lost, Incensed with him was the Good in his mind, Therefore must he seek the gulf Of hard hell-torment, For that he had warred with heaven’s Ruler, He rejected him then from his favour, And cast him into hell, Into the deep parts, Where he became a devil: The fiend with all his comrades Fell then from heaven above, Through as long as three nights and days, The angels from heaven into hell; And them all the Lord transformed to devils, Because they his deed and word Would not revere; Therefore them in a worse light, Under the earth beneath, Almighty God Had placed triumphless In the swart hell; There they have at even, Immeasurably long, Each of all the fiends, A renewal of fire; Then cometh ere dawn The eastern wind, Frost bitter-cold, Ever fire or dart; Some hard torment They must have, It was wrought for them in punishment, Their world was changed: For their sinful course He filled hell With the apostates. Fig. 3.—Satan Punished. Fig. 3.—Satan Punished. Whether this spirited description was written by CÆdmon, and whether it is of his century, are questions unimportant to the present inquiry. The poem represents a mediÆval notion which long prevailed, and which characterised the Mysteries, that Satan and his comrades were humiliated from the highest angelic rank to a hell already prepared and peopled with devils, and were there, and by those devils, severely punished. One of the illuminations of the CÆdmon manuscript, preserved in the Bodleian Library, shows Satan undergoing his torment (Fig. 3). On CÆdmon’s foundation Milton built his gorgeous edifice. His Satan is an ambitious and very English lord, in whom are reflected the whole aristocracy of England in their hatred and contempt of the holy Puritan Commonwealth, the Church of Christ as he deemed it. The ages had brought round a similar situation to that which confronted the Jews at Babylon, the early Christians of Rome, and their missionaries among the proud pagan princes of the north. The Church had long allied itself with the earlier Lucifers of the north, and now represented the proud empire of a satanic aristocracy, and the persecuted Nonconformists represented the authority of the King of kings. In the English palace, and in the throne of Canterbury, Milton saw his Beelzebub and his Satan. Th’ infernal serpent; he it was, whose guile, Stirred up with envy and revenge, deceived The mother of mankind, what time his pride Had cast him out from heav’n, with all his host Of rebel angels, by whose aid aspiring To set himself in glory above his peers He trusted to have equall’d the Most High, If he opposed; and with ambitious aim Against the throne and monarchy of God Raised impious war in heav’n, and battle proud, With vain attempt. Him the almighty Power Hurl’d headlong flaming from th’ ethereal sky, With hideous ruin and combustion, down To bottomless perdition, there to dwell In adamantine chains and penal fire, Who durst defy th’ Omnipotent to arms. This adaptation of the imagery of Isaiah concerning Lucifer has in it all the thunder hurled by Cromwell against Charles. Even a Puritan poet might not altogether repress admiration for the dash and daring of a Prince Rupert, to which indeed even his prosaic co-religionists paid the compliment of ascribing to it a diabolical source. Better to reign in hell, than serve in heav’n. With rallied arms to try what may be yet Regain’d in heav’n, or what more lost in hell. The Bel whom Milton saw was Cromwell, and the Dragon that serpent of English oppression which the Dictator is trampling on in a well-known engraving of his time. In the history of the Reformation the old legend did manifold duty again, as in the picture (Fig. 13) by Luther’s friend Lucas Cranach. It would seem that in the course of time Bel and the Dragon became sufficiently close allies for their worshippers At a Fair in Tours (August 1878) I saw two exhibitions which were impressive enough in the light they cast through history. One was a shrunken and sufficiently grotesque production by puppets of the MediÆval ‘Mystery’ of Hell. Nearly every old scheme and vision of the underworld was represented in the scene. The three Judges sat to hear each case. A devil rang a bell whenever any culprit appeared at the gate. The accused was ushered in by a winged devil—Satan, the Accuser—who, by the show-woman’s lips, stated the charges against each with an eager desire to make him or her out as wicked as possible. A devil with pitchfork received the sentenced, and shoved them down into a furnace. There was an array of brilliant dragons around, but they appeared to have nothing to do beyond enjoying the spectacle. But this exhibition which was styled ‘Twenty minutes in Hell,’ was poor and faint beside the neighbouring exhibition of |