passed to a mansion on whose three gates were written admonitions of the transitory nature of all things but—Death. ‘Let not fortune deceive thee.’ ‘The world is given from one to another.’ On the third gate was written, ‘Take provision for thy journey, and make ready food for thyself while it is yet day; for thou shalt not be left on the earth, and thou knowest not the day of thy Death.’ This gate Solomon opened and saw within a life-like image seated: as the monarch approached, this image cried with a loud voice, ‘Come hither, ye children of Satan; see! King Solomon is come to destroy you.’ Then fire and smoke issued from the nostrils of the image; and there were loud and bitter cries, with earthquake and thunder. But Solomon uttered against them the Ineffable Name, and all the images fell on their faces, and the sons of Satan fled and cast themselves into the sea, that they might not fall into the hands of Solomon. The king then took from the neck of the image a silver tablet, with an inscription which he could not read, until the Almighty sent a youth to assist him. It said:—‘I, Sheddad, son of Ad, reigned over a thousand thousand provinces, and rode on a thousand thousand horses; a thousand thousand kings were subject to me, and a thousand thousand warriors I slew. Yet in the hour that the Angel of Death came against me, I could not withstand him. Whoso shall read this writing let him not trouble himself greatly about this world, for the end of all men is to die, and nothing remains to man but a good name.’11
Azazel—‘of doubtful meaning’—is the biblical name of the Demon of the Desert (Lev. xvi.). ‘Aaron shall cast lots upon the two goats: one lot for Jehovah, and the other for Azazel. And Aaron shall bring the goat upon which the lot for Jehovah fell, and offer him for a sin-offering: But the goat, on which the lot for Azazel fell, shall be presented alive before Jehovah, to make an atonement with him, to let him go to Azazel in the wilderness.... And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and send him away by the hand of a fit man into the desert. And the goat shall bear upon him all their iniquities unto a land not inhabited; and he shall let go the goat in the desert.’ Of the moral elements here involved much will have to be said hereafter. This demon ultimately turned to a devil; and persisting through both forms is the familiar principle that it is ‘well enough to have friends on both sides’ so plainly at work in the levitical custom; but it is particularly interesting to observe that the same animal should be used as offerings to the antagonistic deities. In Egyptian Mythology we find that the goat had precisely this two-fold consecration. It was sacred to Chem, the Egyptian Pan, god of orchards and of all fruitful lands; and it became also sacred to Mendes, the ‘Destroyer,’ or ‘Avenging Power’ of Ra. It will thus be seen that the same principle which from the sun detached the fructifying from the desert-making power, and made Typhon and Osiris hostile brothers, prevailed to send the same animal to Azazel in the Desert and Jehovah of the milk and honey land. Originally the goat was supreme. The Samaritan Pentateuch, according to Aben Ezra (Preface to Esther), opens, ‘In the beginning Ashima created the heaven and the earth.’ In the Hebrew culture-myth of Cain and Abel, also brothers, there may be represented, as Goldziher supposes, the victory of the agriculturist over the nomad or shepherd; but there is also traceable in it the supremacy of the Goat, Mendez or Azima. ‘Abel brought the firstling of the goats.’
Very striking is the American (Iroquois) myth of the conflict between Joskeha and Tawiscara,—the White One and the Dark One. They were twins, born of a virgin who died in giving them life. Their grandmother was the moon (Ataensic, she who bathes). These brothers fought, Joskeha using as weapon the horns of a stag, Tawiscara the wild-rose. The latter fled sorely wounded, and the blood gushing from him turned to flint-stones. The victor, who used the stag-horns (the same weapon that Frey uses against Beli, in the Prose Edda, and denoting perhaps a primitive bone-age art), destroyed a monster frog which swallowed all the waters, and guided the torrents into smooth streams and lakes. He stocked the woods with game, invented fire, watched and watered crops, and without him, says the old missionary Brebeuf, ‘they think they could not boil a pot.’ The use by the desert-demon Tawiscara of a wild rose as his weapon is a beautiful touch in this myth. So much loveliness grew even amid the hard flints. One is reminded of the closing scene in the second part of Goethe’s Faust. There, when Faust has realised the perfect hour to which he can say, ‘Stay, thou art fair!’ by causing by his labour a wilderness to blossom as a rose, he lies down in happy death; and when the demons come for his soul, angels pelt them with roses, which sting them like flames. Not wild roses were these, such as gave the Dark One such poor succour. The defence of Faust is the roses he has evoked from briars.
1. ‘Rig-Veda,’ iv. 175, 5 (Wilson).
2. Ibid., i. 133, 6.
3. ‘Rig-Veda,’ vi. 14.
4. ‘The Nineteenth Century,’ November 1877. Article: ‘Sun-Spots and Famines,’ by Norman Lockyer and W. W. Hunter.
5. ‘An Inquiry into the Nature and Place of Hell,’ by Tobias Swinden, M.A., late Rector of Cuxton-in-Kent. 1727.
6. Carlyle, ‘Past and Present,’ i. 2.
7. ‘Discoveries in Egypt,’ &c. (Bentley.) 1852.
8. ‘Legends of Old Testament Characters,’ i. p. 83.
9. Œdip., 1. II. ii. See ‘Mankind: their Origin and Destiny,’ p. 699.
10. Compare Kali, Fig. 18.
11. Soc. of Heb. Literature’s Publications. 2d Series. ‘Legends from the Midrash,’ by Thomas Chenery (Trübner & Co.). The same legend is referred to in the story of the Astrologer in Washington Irving’s ‘Alhambra.’
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