will cause thine arrows to fall from thy right hand.
Thou shalt fall upon the mountains of Israel,
Thou and all thy bands.16
In the Koran it is related of Dhulkarnein:—‘He journeyed from south to north until he came between the two mountains, beneath which he found a people who could scarce understand what was said. And they said, O Dhulkarnein, verily Gog and Magog waste the land; shall we, therefore, pay thee tribute, on condition that thou build a rampart between us and them? He answered, The power wherewith my Lord hath strengthened me is better than your tribute; but assist me strenuously and I will set a strong wall between you and them.... Wherefore when this wall was finished, Gog and Magog could not scale it, neither could they dig through it. And Dhulkarnein said, This is a mercy from my Lord; but when the prediction of my Lord shall come to be fulfilled, he will reduce the wall to dust.’
The terror inspired by these barbarians is reflected in the prophecies of their certain irruption from their supernaturally-built fastnesses; as in Ezekiel:—
Thou shalt ascend and come like a storm,
Thou shalt be like a cloud to cover the land,
Thou and all thy bands,
And many people with thee;
and in the Koran, ‘Gog and Magog shall have a passage open for them, and they shall hasten from every high hill;’ and in the Apocalypse, ‘Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them in battle: the number of whom is as the sand of the sea.’ Five centuries ago Sir John Maundeville was telling in England the legend he had heard in the East. ‘In that same regioun ben the mountaynes of Caspye, that men clepen Uber in the contree. Betwene the mountaynes the Jews of 10 lynages ben enclosed, that men clepen Gothe and Magothe: and they mowe not gon out on no syde. There weren enclosed 22 kynges, with hire peple, that dwelleden betwene the mountayns of Sythe. There King Alisandre chacede hem betwene the mountaynes, and there he thought for to enclose hem thorghe work of his men. But when he saughe that he might not doon it, ne bringe it to an ende, he preyed to God of Nature, that he wolde performe that that he had begoune. And all were it so, that he was a Payneme, and not worthi to ben herd, zit God of his grace closed the mountaynes to gydre: so that thei dwellen there, all fast ylokked and enclosed with highe mountaynes all aboute, saf only on o syde; and on that syde is the See of Caspye.’
1. Max Müller, ‘Science of Language,’ i. 275.
2. The term is now used very vaguely. Mr. Talboys Wheeler, speaking of the ‘Scythic Nagas’ (Hist. of India, i. 147), says: ‘In process of time these Nagas became identified with serpents, and the result has been a strange confusion between serpents and human beings.’ In the ‘Padma Purana’ we read of ‘serpent-like men.’ (See my ‘Sacred Anthology,’ p. 263.)
3. ‘Mahawanso’ (Turnour), pp. 3, 6.
4. Ser. xxxiii. Hardly consistent with De Civ. Dei, xvi. 8.
5. ‘Chips,’ ii.
6. ‘Sancti custos Soractis Apollo.’—Æn. xi. 785.
7. ‘Treatise of Spirits,’ by John Beaumont, Gent., London, 1705.
8. London ‘Times,’ June 11, 1877.
9. Wuttke, ‘Volksaberglaube,’ 402. Pliny (iv. 16) says: ‘Albion insula sic dicta ab albis rupibus quas mare alluit.’ This etymon of Albion from the white cliffs is very questionable; but, since Alb and Elf are generally related, it might have suggested the notion about English demons. Heine identifies the ‘White Island,’ or Pluto’s realm of Continental folklore, as England.
10. Richardson’s ‘Borderer’s Fable-Book,’ vi. 97.
11. Martin, Appendix to Report on ‘Ossian,’ p. 310.
12. ‘Scenes and Legends,’ p. 13.
13. Dr. James Browne’s ‘History of the Highlands,’ p. 113.
14. ‘North American Review,’ January 1871.
15. Dennys, p. 81 et seq.
16. Ezekiel xxxix.
Chapter VII.
Barrenness.
Indian famine and Sun-spots—Sun-worship—Demon of the Desert—The Sphinx—Egyptian plagues described by Lepsius: Locusts, Hurricane, Flood, Mice, Flies—The Sheikh’s ride—Abaddon—Set—Typhon—The Cain wind—Seth—Mirage—The Desert Eden—Azazel—Tawiscara and the Wild Rose.
In their adoration of rain-giving Indra as also a solar majesty, the ancient Hindus seem to have been fully aware of his inconsistent habits. ‘Thy inebriety is most intense,’ exclaims the eulogist, and soothingly adds, ‘Thou desirest that both thy inebriety and thy beneficence should be the means of destroying enemies and distributing riches.’1 Against famine is invoked the thunderbolt of Indra, and it is likened to the terrible Tvashtri, in whose fearful shape (pure fire) Agni once appeared to the terror of gods and men.2 This Tvashtri was not an evil being himself, but, as we have seen, an artificer for the gods similar to Vulcan; he was, however, father of a three-headed monster who has been identified with Vritra. Though these early worshippers recognised that their chief trouble was connected with ‘glaring heat’ (which Tvashtri seems to mean in the passage just referred to), Indra’s celebrants beheld him superseding his father Dyaus, and reigning in the day’s splendour as well as in the cloud’s bounty. This monopolist of parts in their theogony anticipated Jupiter Pluvius. Vedic mythology is pervaded with stories of the demons that arrested the rain and stole the cloud-cows of Indra—shutting them away in caves,—and the god is endlessly praised for dealing death to such. He slays Vritra, the ‘rain-arresting,’ and Dribhika, Bala, Urana, Arbuda, ‘devouring Swasna,’ ‘unabsorbable Súshna,’ Pipru, Namuchi, Rudhikrá, Varchin and his hundred thousand descendants;3 the deadly strangling
