i.e., ‘There is nothing more to be had here!’ the Hottentots removed the dead from the hut by an opening broken out on purpose, to prevent him from finding the way back; the Siamese, with the same intention, break an opening through the house wall to carry the coffin through, and then hurry it at full speed thrice round the house; the Siberian Chuwashes fling a red-hot stone after the corpse is carried out, for an obstacle to bar the soul from coming back; so Brandenburg peasants pour out a pail of water at the door after the coffin to prevent the ghost from walking; and Pomeranian mourners returning from the churchyard leave behind the straw from the hearse, that the wandering soul may rest there, and not come back so far as home.’7
It may be remarked, in this connection, that in nearly all the pictures of demons and devils, they are represented as very lean. The exceptions will be found generally in certain Southern and tropical demons which represent cloud or storm—Typhon, for instance—and present a swollen or bloated appearance. No Northern devil is fat. Shakespeare ascribes to Cæsar a suspicion of leanness—
Yond’ Cassius hath a lean and hungry look:
He thinks too much: such men are dangerous.
When Antony defends Cassius, Cæsar only replies, ‘Would he were fatter!’ This mistrust of leanness is a reflection from all the Hunger-demons; it interprets the old sayings that a devil, however fair in front, may be detected by hollowness of the back, and that he is usually so thin as to cast no shadow.8
Fig. 4.—St. Anthony’s Lean Persecutor (Salvator Rosa).
Illustrations of the Hunger-demon and its survivals might be greatly multiplied, were it necessary. It need only, however, be mentioned that it is to this early and most universal conception of præternatural danger that the idea of sacrifice as well as of fasting must be ascribed. It is, indeed, too obvious to require extended demonstration that the notion of offering fruits and meat to an invisible being could only have originated in the belief that such being was hungry, however much the spiritualisation of such offerings may have attended their continuance among enlightened peoples. In the evolution of purer deities, Fire—‘the devouring element’—was substituted for a coarser method of accepting sacrifices, and it became a sign of baser beings—such as the Assyrian Akhkharu, and the later Lamia—to consume dead bodies with their teeth; and this fire was the spiritual element in the idolatries whose objects were visible. But the original accent of sacrifice never left it. The Levitical Law says: ‘The two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the Lord’s. It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.’9 We find the Hunger-demon shown as well in the wrath of Jehovah against the sons of Eli for eating the choice parts of the meats offered on his altar, as in that offering of tender infants to Moloch which his priests denounced, or in Saturn devouring his children, whom Aryan faith dethroned; and they all reappear as phantoms thinly veiled above the spotless Lamb offered up on Calvary, the sacrificed Macaria (‘Blessed’), the pierced heart of Mary. The beautiful boy Menœceus must be sacrificed to save Thebes; the gods will not have aged and tough Creon, though a king, in his place. Iphigenia, though herself saved from the refined palate of Artemis, through the huntress’s fondness for kid’s blood, becomes the priestess of human sacrifices. The human offering deemed half-divine could alone at last satisfy the Deity, gathered in his side this sheaf of sacrificial knives, whetted in many lands and ages, and in his self-sacrifice the Hunger-demon himself was made the victim. Theologians have been glad to rescue the First Person of their Trinity from association with the bloodthirsty demons of barbarous ages by describing the sacrifice of Jesus as God himself becoming the victim of an eternal law. But, whatever may be said of this complex device, it is sufficient evidence that man’s primitive demon which personified his hunger has ended with being consumed on his own altar. For though fasting is a survival of the same savage notion that man may secure benefits from invisible beings by leaving them the food, it is a practice which survives rather through the desire of imitating ascetic saints than because of any understood principle. The strange yet natural consummation adds depth of meaning to the legend of Odin being himself sacrificed in his disguise on the Holy Tree at Upsala, where human victims were hung as offerings to him; and to his rune in the Havamal—
I know that I hung
On a wind-rocked tree
Nine whole nights,
With a spear wounded,
And to Odin offered
Myself to myself.
1. ‘The Land of Charity,’ by Rev. Samuel Mateer, p. 214.
2. London ‘Times’ Calcutta correspondence.
3. The Persian poet Sádi uses the phrase, ‘The whale swallowed Jonah,’ as a familiar expression for sunset; which is in curious coincidence with a Mimac (Nova Scotian) myth that the holy hero Glooscap was carried to the happy Sunset Land in a whale. The story of Jonah has indeed had interesting variants, one of them being that legend of Oannes, the fish-god, emerging from the Red Sea to teach Babylonians the arts (a saga of Dagon); but the phrase in the Book of Jonah—‘the belly of Hell’—had a prosaic significance for the christian mind, and, in connection with speculations concerning Behemoth and Leviathan, gave us the mediæval Mouth of Hell.
4. Tablet K 162 in the British Museum. See ‘Records of the Past,’ i. 141.
5. London ‘Times,’ July 11, 1877.
6. ‘Songs of the Russian People,’ p. 409.
7. ‘Primitive Culture.’
8. Cæsarius D’Heisterbach, Miracul. iii.
9. Lev. iii. 15.
Chapter II.
Heat.
Demons of Fire—Agni—Asmodeus—Prometheus—Feast of fire—Moloch—Tophet—Genii of the lamp—Bel-fires—Hallowe’en—Negro superstitions—Chinese fire-god—Volcanic and incendiary demons—Mangaian fire-demon—Demons’ fear of water.
Fire was of old the element of fiends. No doubt this was in part due to the fact that it also was a devouring element. Sacrifices were burnt; the demon visibly consumed them. But the great flame-demons represent chiefly the destructive and painful action of intense heat. They originate in regions of burning desert,
