ANIMALISED DEVILS.

419

earth maintained by Christianity. Gradually the representation of the animal tempters was modified, and instead of real animal forms there were reported the bearded bestialities which sur

rounded St. Guthlac

The

and St. Godric. accompanying picture (Fig. 32) is a group from Breughel (1565), representing the devils called around St. James by a magician. These grotesque forms will repay study. If we

should make a sketch of the same kind, only surrounding the saint with the real animal shapes most nearly resembling these nondescripts, it would cease to be a diabolical scene.

Fig. 32.-ST. JAMES AND Devils.

For beastliness is not a character of beasts; it is the arrest of man. It is not the picturesque donkey in the meadow that is ridiculous, but the donkey on two feet; not the bear of zoological gardens that is offensive morally, but the rough, who cannot always be caged; it is the twolegged calf, the snake pretending to be a man, the ape in evening dress, who ever made the problem of evil at all formidable. It was insoluble until men had discovered as Science that law of Evolution which the ancient world knew as Ethics.

A Hindu fable relates that the animals, in their migration, came to an abyss they could not cross, and that the

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MAN-SHAPED ANIMALS.

gods made man as a bridge across it. Science and Reason confirm these ancient instincts of our race. Man is that bridge stretching between the animal and the ideal habitat by which, if the development be normal, all the passions pass upward into educated powers. Any pause or impediment on that bridge brings all the animals together to rend and tear the man who cannot convey them across the abyss. A very slight arrest may reveal to a man that he is a vehicle of intensified animalism. The lust of the goat, the pride of the peacock, the wrath of the lion, beautiful in their appropriate forms, become, in the guise of a man uncontrolled by reason, the vices which used to be called possession, and really are insanities.

CHAPTER XXIX.

THOUGHTS AND INTERPRETATIONS.

I LATELY heard the story of a pious negro woman whose faith in hell was sorely tried by a sceptic who asked her how brimstone enough could be found to burn all the wicked people in the world. After taking some days for reflection, the old woman, when next challenged by the sceptic, replied, that she had concluded that 'every man took his own brimstone.' This humble saint was unconscious that her instinct had reached the finest thought of Milton, whose Satan says Myself am hell.' Marlowe's Mephistopheles also says, 'Where we are is hell.' And, far back as the year 633, the holy man Fursey, who believed himself to have been guided by an angel near the region of the damned, related a vision much like the view of the African woman. There were four fires-Falsehood, Covetousness, Discord, Injustice-which joined to form one great flame. When this drew near, Fursey, in fear, said, 'Lord, behold the fire draws near me.' The angel answered, That which you did not kindle shall not burn you.'

Such association of any principle of justice, even in form so crude, has become rare enough in Christendom to excite applause when it appears, though the applause has about it that infusion of the grotesque which one perceives when gallery-gods cheer the actor who heroically declares that a man ought not to strike a woman. When

422

ER THE ARMENIAN.

we go back to the atmosphere of Paganism we find that retribution had among them a real meaning. Nothing can be in more remarkable contrast than the disorderly characterless hell of Christendom, into which the murderer and the man who confuses the Persons of the Godhead alike burn everlastingly in most inappropriate fires, and the Hades of Egypt, Greece, and Rome, where every punishment bears relation to the offence, and is limited in duration to the degree of the offence.

'The Egyptians,' says Herodotus (ii. 123), 'were the first who asserted that the soul of man is immortal, and that when the body perishes it enters into some other animal, constantly springing into existence; and when it has passed through the different kinds of terrestrial, marine, and aerial beings, it again enters into the body of a man that is born, and that this revolution is made in three thousand years.' Probably Plato imported from Egypt his fancy of the return of one dead to relate the scenes of heaven and hell, Er the Armenian (Republic, x. 614) suggesting an evolution of Rhampsinitus (Herod. ii. 122), who descended to Hades alive, played dice with Ceres, and brought back gold. The vision of Er represents a terrible hell, indeed, but those punished were chiefly murderers and tyrants. They are punished tenfold for every wrong they had committed. But when this punishment is ended, each soul must return to the earth in such animal form as he or she might select. The animals, too, had their choice. Er saw that the choice was generally determined by the previous earthly life,-many becoming animals because of some spite derived from their experience. 'And not only did men pass into animals, but I must also mention that there were animals tame and wild who changed into one another, and into corresponding human natures, the good into the gentle, the evil into the savage,

in all sorts of combinations.' Sly Plato! Such is his estimate of what men's selections of their paradises are worth!

Orpheus chose to be a swan, hating to be born of woman, because women murdered him; Ajax became a lion and Agamemnon an eagle, because they had suffered injustice from men; Atalanta would be an athlete, and the jester Thersites a monkey; and Odysseus went about to find the life of a private gentleman with nothing to do. If Plutarch's friend Thespesius had pondered well this irony of Plato, he would hardly have brought back from his visit to Hades the modification that demons were provided to assign the animal forms in which souls should be born again on earth. They could hardly have done for the wicked anything worse than Plato shows them doing for themselves. But the meaning of Plutarch is the same. Thespesius sees demons preparing the body of a yiper for Nero to be born into, since it was said the young of that reptile destroy their mother at birth.

AMONG the Persians the idea of future rewards and punishments exceeds the exactness of the Koran-'Whoso hath done an atom of justice shall behold it, and whoso hath done an atom of injustice shall behold it.' The Persian Sufis will even subdivide the soul rather than that any good act should go down with the larger gross of wickedness. Sádi tells of a vision where a man was seen in hell, all except one foot, which was twined with flowers. With all his wickedness the man had with that foot shoved a bundle of hay within reach of a weary ox.

But while Persian poets-Sufis, ennobling the old name Sophist-preserved thus a good deal of the universalism. of Parsaism, a Mohammedanism hard as the Scythians who brought it turned the heart of the people in that