clever scholar of the students, he!
14. ‘The Adventures of Tom Sawyer.’ London: Chatto & Windus.
15. ‘Spirit of the Beasts of France,’ ch. i.
16. ‘Rigv.’ i. 105, 18, 42, 2; ‘Vendidad,’ xix. 108. Quoted by De Gubernatis (‘Zoolog. Mythology,’ ii. 142), to whose invaluable work I am largely indebted in this chapter.
17. ‘Zoolog. Myth.,’ ii. 7. Trübner & Co.
18. ‘Zoolog. Myth.,’ ii. 108 seq.
19. Afanasief, v. 28.
20. Ibid., v. 27.
21. ii. 6 (De Gubernatis, ii. 117).
22. Rather the devil of lust than of cruelty, according to Du Cange: “Occidunt ursum, occiditur diabolus, id est, temptator nostræ carnis.”
23. De Plancy (Dict. Inf.), who also relates an amusing legend of the bear who came to a German choir, as seen by a sleepy chorister as he awoke; the naïve narrator of which adds, that this was the devil sent to hold the singers to their duty! The Lives of the Saints abound with legends of pious bears, such as that commemorated along with St. Sergius in Troitska Lavra, near Moscow; and that which St. Gallus was ungracious enough to banish from Switzerland after it had brought him firewood in proof of its conversion.
Chapter VI.
Enemies.
Aryas, Dasyus, Nagas—Yakkhos—Lycians—Ethiopians—Hirpini—Polites—Sosipolis—Were-wolves—Goths and Scythians—Giants and Dwarfs—Berserkers—Britons—Iceland—Mimacs—Gog and Magog.
We paint the Devil black, says George Herbert. On the other hand the negro paints him white, with reason enough. The name of the Devil at Mozambique is Muzungu Maya, or Wicked White Man. Of this demon they make little images of extreme hideousness, which are kept by people on the coast, and occasionally displayed, in the belief that if the White Devil is lurking near them he will vanish out of sheer disgust with a glimpse of his own ugliness. The hereditary horror of the kidnapper displayed in this droll superstition may possibly have been assisted by the familiarity with all things infernal represented in the language of the white sailors visiting the coast. Captain Basil Hall, on visiting Mozambique about fifty years ago, found that the native dignitaries had appropriated the titles of English noblemen, and a dumpy little Duke of Devonshire met him with his whole vocabulary of English,—‘How do you do, sir. Very glad see you. Damn your eyes. Johanna man like English very much. God damn. That very good? Eh? Devilish hot, sir. What news? Hope your ship stay too long while very. Damn my eye. Very fine day.’
In most parts of India Siva also is painted white, which would indicate that there too was found reason to associate diabolism with the white face. It is said the Thugs spared Englishmen because their white faces suggested relationship to Siva. In some of the ancient Indian books the monster whom Indra slew, Vritra, is called Dasyu (enemy), a name which in the Vedas designates the Aborigines as contrasted with the Aryans of the North. ‘In the old Sanskrit, in the hymns of the Veda, ârya occurs frequently as a national name and as a name of honour, comprising the worshippers of the gods of the Brahmans, as opposed to their enemies, who are called in the Veda Dasyus. Thus one of the gods, Indra, who in some respects answers to the Greek Zeus, is invoked in the following words (Rigveda, i. 57, 8):—‘Know thou the Aryas, O Indra, and those who are Dasyus; punish the lawless, and deliver them unto thy servant! Be thou the mighty helper of the worshippers, and I will praise all these thy deeds at the festivals.’1
Naglok (snakeland) was at an early period a Hindu name for hell. But the Nagas were not real snakes,—in that case they might have fared better,—but an aboriginal tribe in Ceylon, believed by the Hindus to be of serpent origin,—‘naga’ being an epithet for ‘native.’2 The Singhalese, on the other hand, have adapted the popular name for demons in India, ‘Rakshasa,’ in their Rakseyo, a tribe of invisible cannibals without supernatural powers (except invisibility), who no doubt merely embody the traditions of some early race. The dreaded powers were from another tribe designated Yakkhos (demons), and believed to have the power of rendering themselves invisible. Buddha’s victories over these demonic beings are related in the ‘Mahawanso.’ ‘It was known (by inspiration) by the vanquishers that in Lanka, filled by yakkhos, ... would be the place where his religion would be glorified. In like manner, knowing that in the centre of Lanka, on the delightful bank of a river, ... in the agreeable Mahanaga garden, ... there was a great assembly of the principal yakkhos, ... the deity of happy advent, approaching that great congregation, ... immediately over their heads hovering in the air, ... struck terror into them by rains, tempests, and darkness. The yakkhos, overwhelmed with awe, supplicated of the vanquisher to be released from their terror.... The consoling vanquisher thus replied: ‘I will release ye yakkhos from this your terror and affliction: give ye unto me here by unanimous consent a place for me to alight on.’ All these yakkhos replied: ‘Lord, we confer on thee the whole of Lanka, grant thou comfort to us.’ The vanquisher thereupon dispelling their terror and cold shivering, and spreading his carpet of skin on the spot bestowed on him, he there seated himself. He then caused the aforesaid carpet, refulgent with a fringe of flames, to extend itself on all sides: they, scorched by the flames, (receding) stood around on the shores (of the island) terrified. The Saviour then caused the delightful isle of Giri to approach for them. As soon as they transferred themselves thereto (to escape the conflagration), he restored it to its former position.’3
This legend, which reminds one irresistibly of the expulsion of reptiles by saints from Ireland, and other Western regions, is the more interesting if it be considered that these Yakkhos are the Sanskrit Yakshas, attendants on Kuvera, the god of wealth, employed in the care of his garden and treasures. They are regarded as generally inoffensive. The transfer by English authorities of the Tasmanians from their native island to another, with the result of their extermination, may suggest the possible origin of the story of Giri.
Buddha’s dealings with the serpent-men or nagas is related as follows in the same volume:—
‘The vanquisher (i.e., of the five deadly sins), ... in the fifth year of his buddhahood, while residing at the garden of (the prince) Jeto, observing that, on account of a disputed claim for a gem-set throne between the naga Mahodaro and a similar Chalodaro, a maternal uncle and nephew, a conflict was at hand, ... taking with him his sacred dish and robes, out of compassion to the nagas, visited Nagadipo.... These mountain nagas were, moreover, gifted with supernatural powers.... The Saviour and dispeller of the darkness of sin, poising himself in the air over the centre of the assembly, caused a terrifying darkness to these nagas. Attending to the prayer of the dismayed nagas, he again called forth the light of day. They, overjoyed at having seen the deity of felicitous advent,
