Demonology and Devil-lore Part 15

In j.a.pan the (Sintoo) G.o.d of h.e.l.l is now named Amma, and one may suspect that it is some imitation of Yama by reason of the majesty he still retains in the popular conception. He is pictured as a grave man, wearing a judicial cap, and no cruelties seem to be attributed to him personally, but only to the oni or demons of whom he is lord.

The kindly characteristics of the Hindu Yama seem in Persia to have been replaced by the bitterness of Ahriman, or Anra-mainyu, the genius of evil. Haug interprets Anra-mainyu as 'Death-darting.' The word is the counterpart of Spenta-mainyu, and means originally the 'throttling spirit;' being thus from anh, philologically the root of all evil, as we shall see when we consider its dragon brood. Professor Whitney translates the name 'Malevolent.' But, whatever may be the meaning of the word, there is little doubt that the Twins of Vedic Mythology--Yama and Yami--parted into genii of Day and Night, and were ultimately spiritualised in the Spirit of Light and Spirit of Darkness which have made the basis of all popular theology from the time of Zoroaster until this day.

Nothing can be more remarkable than the extreme difference between the ancient Hindu and the Persian view of death. As to the former it was the happy introduction to Yama, to the latter it was the visible seal of Ahriman's equality with Ormuzd. They held it in absolute horror. The Towers of Silence stand in India to-day as monuments of this darkest phase of the Parsi belief. The dead body belonged to Ahriman, and was left to be devoured by wild creatures; and although the raising of towers for the exposure of the corpse, so limiting its consumption to birds, has probably resulted from a gradual rationalism which has from time to time suggested that by such means souls of the good may wing their way to Ormuzd, yet the Parsi horror of death is strong enough to give rise to such terrible suspicions, even if they were unfounded, as those which surrounded the Tower (Khao's Dokhma) in June 1877. The strange behaviour of the corpse-bearers in leaving one tower, going to another, and afterwards (as was said) secretly repairing to the first, excited the belief that a man had been found alive in the first and was afterwards murdered. The story seems to have begun with certain young Parsis themselves, and, whether it be true or not, they have undoubtedly interpreted rightly the ancient feeling of that sect with regard to all that had been within the kingdom of the King of Terrors. 'As sickness and death,' says Professor Whitney, 'were supposed to be the work of the malignant powers, the dead body itself was regarded with superst.i.tious horror. It had been gotten by the demons into their own peculiar possession, and became a chief medium through which they exercised their defiling action upon the living. Everything that came into its neighbourhood was unclean, and to a certain extent exposed to the influences of the malevolent spirits, until purified by the ceremonies which the law prescribed.' [205]

It is to be feared this notion has crept in among the Brahmans; the Indian Mirror (May 26, 1878) states that a Chandernagore lady, thrown into the Ganges, but afterwards found to be alive, was believed to be possessed by Dano (an evil spirit), and but for interference would have found a watery grave. The Jews also were influenced by this belief, and to this day it is forbidden a Cohen, or descendant of the priesthood, to touch a dead body.

The audience at the Crystal Palace which recently witnessed the performance of Euripides' Alcestis could hardly, it is to be feared, have realised the relation of the drama to their own religion. Apollo induces the Fates to consent that Admetus shall not die provided he can find a subst.i.tute for him. The pure Alcestis steps forward and devotes herself to death to save her husband. Apollo tries to persuade Death to give back Alcestis, but Death declares her fate demanded by justice. While Alcestis is dying, Admetus bids her entreat the G.o.ds for pity; but Alcestis says it is a G.o.d who has brought on the necessity, and adds, 'Be it so!' She sees the hall of the dead, with 'the winged Pluto staring from beneath his black eyebrows.' She reminds her husband of the palace and regal sway she might have enjoyed in Thessaly had she not left it for him. Bitterly does Pheres reproach Admetus for accepting life through the vicarious suffering and death of another. Then comes Hercules; he vanquishes Death; he leads forth Alcestis from 'beneath into the light.' With her he comes into the presence of Admetus, who is still in grief. Admetus cannot recognise her; but when he recognises her with joy, Hercules warns him that it is not lawful for Alcestis to address him 'until she is unbound from her consecration to the G.o.ds beneath, and the third day come.'

It only requires a change of names to make Alcestis a Pa.s.sion-play. The unappeasable Justice which is as a Fate binding the deity, though it may be satisfied vicariously; 'the last enemy, Death;' the atonement by sacrifice of a saintly human being, who from a father's palace is brought by love freely to submit to death; the son of a G.o.d (Zeus) by a human mother (Alcmene),--the G.o.d-man Herakles,--commissioned to destroy earthly evils by twelve great labours,--descending to conquer Death and deliver one of the 'spirits in prison,' the risen spirit not recognised at first, as Jesus was not by Mary; still bearing the consecration of the grave until the third day, which forbade intercourse with the living ('Touch me not, for I am not yet ascended to my Father'),--all these enable us to recognise in the theologic edifices around us the fragments of a crumbled superst.i.tion as they lay around Euripides.

From the old pictures of Christ's triumphal pilgrimage on earth parallels for the chief Labours of Herakles may be found; he is shown treading on the lion, asp, dragon, and Satan; but the myths converge in the Descent into Hades and the conquest of Death. It is remarkable that in the old pictures of Christ delivering souls from Hades he is generally represented closely followed by Eve, whose form so emerging would once have been to the greater part of Europe already familiar as that of either Alcestis, Eurydice, or Persephone. One of the earliest examples of the familiar subject, Christ conquering Death, is that in the ancient (tenth century) Missal of Worms,--that city whose very name preserves the record of the same combat under the guise of Siegfried and the Worm, or Dragon. The cross is now the sword thrust near the monster's mouth. The picture ill.u.s.trates the chant of Holy Week: 'De manu Mortis liberabo eos, de Morte redimam eos. Ero Mors tua, O Mors; morsus tuus ero, inferne.' From the pierced mouth of Death are vomited flames, which remind us of his ethnical origin; but it is not likely that to the christianised pagans of Worms the picture could ever have conveyed an impression so weirdly horrible as that of their own G.o.ddess of Death, Hel. 'Her hall is called Elvidnir, realm of the cold storm: Hunger is her table; Starvation, her knife; Delay, her man; Slowness, her maid; Precipice, her threshold; Care, her bed; burning Anguish, the hangings of her apartments. One half of her body is livid, the other half the colour of human flesh.'

With the Scandinavian picture of the Abode of Death may be compared the description of the Abode of Nin-ki-gal, the a.s.syrian Queen of Death, from a tablet in the British Museum, translated by Mr. Fox Talbot: [206]--

To the House men enter--but cannot depart from: To the Road men go--but cannot return.

The abode of darkness and famine Where Earth is their food: their nourishment Clay: Light is not seen; in darkness they dwell: Ghosts, like birds, flutter their wings there; On the door and the gate-posts the dust lies undisturbed.

The Semitic tribes, undisturbed, like the importers of their theology into the age of science, by the strata in which so many perished animal kingdoms are entombed, attributed all death, even that of animals, to the forbidden fruit. The Rabbins say that not only Adam and Eve, but the animals in Eden, partook of that fruit, and came under the power of Sammael the Violent, and of his agent Azrael, the demon of Death. The Phoenix, having refused this food, preserved the power of renovating itself.

It is an example of the completeness and consistency with which a theory may organise its myth, that the fatal demons are generally represented as abhorring salt--the preserving agent and foe of decay. The 'Covenant of Salt' among the ancient Jews probably had this significance, and the care with which Job salted his sacrifice is considered elsewhere. Aubrey says, 'Toads (Saturnine animals) are killed by putting salt upon them. I have seen the experiment.' The devil, as heir of death-demons, appears in all European folklore as a hater of salt. A legend, told by Heine, relates that a knight, wandering in a wood in Italy, came upon a ruin, and in it a wondrous statue of the G.o.ddess of Beauty. Completely fascinated, the knight haunted the spot day after day, until one evening he was met by a servant who invited him to enter a villa which he had not before remarked. What was his surprise to be ushered into the presence of the living image of his adored statue! Amid splendour and flowers the enraptured knight is presently seated with his charmer at a banquet. Every luxury of the world is there; but there is no salt! When he hints this want a cloud pa.s.ses over the face of his Beauty. Presently he asks the servant to bring the salt; the servant does so, shuddering; the knight helps himself to it. The next sip of wine he takes elicits a cry from him: it is liquid fire. Madness seizes upon him; caresses, burning kisses follow, until he falls asleep on the bosom of his G.o.ddess. But what visions! Now he sees her as a wrinkled crone, next a great bat bearing a torch as it flutters around him, and again as a frightful monster, whose head he cuts off in an agony of terror. When the knight awakes it is in his own villa. He hastens to his ruin, and to the beloved statue; he finds her fallen from the pedestal, and the beautiful head cut from the neck lying at her feet.

The Semitic Angel of Death is a figure very different from any that we have considered. He is known in theology only in the degradation which he suffered at the hands of the Rabbins, but originally was an awful but by no means evil genius. The Persians probably imported him, under the name of Asuman, for we do not find him mentioned in their earlier books, and the name has a resemblance to the Hebrew shamad, to exterminate, which would connect it with the biblical 'destroyer'

Abaddon. This is rendered more probable because the Zoroastrians believed in an earlier demon, Vizaresha, who carried souls after death to the region of Deva-wors.h.i.+ppers (India). The Chaldaic Angel of Death, Malk-ad Mousa, may have derived his name from the legend of his having approached Moses with the object of forcing his soul out of his body, but, being struck by the glory of Moses' face, and by virtue of the divine name on his rod, was compelled to retire. The legend is not so ancient as the name, and was possibly a Saga suggested by the name; it is obviously the origin of the tradition of the struggle between Michael and Satan for the body of Moses (Jude 9.). This personification had thus declined among the Jews into being evil enough to be identified with Samael,--who, in the Book of the a.s.sumption of Moses, is named as his a.s.sailant,--and subsequently with Satan himself, named in connection with the New Testament version. It was on account of this degradation of a being described in the earlier books of the Bible as the commissioner of Jehovah that there was gradually developed among the Jews two Angels of Death, one (Samael, or his agent Azrael) for those who died out of the land of Israel, and the other (Gabriel) for those who had the happier lot of dying in their own country.

This relegation of Samael to the wandering Jews--who if they died abroad were not supposed to reach Paradise with facility, if at all--is significant. For Samael is pretty certainly a conception borrowed from outlying Semitic tribes. What that conception was we find in Job xviii. 18, where he is 'the king of Terrors,' and still more in the Arabic Azrael. The legend of this typical Angel of Death is that he was promoted to his high office for special service. When Allah was about to create man he sent the angels Gabriel, Michael, and Israfil to the earth to bring clay of different colours for that purpose; but the Earth warned them that the being about to be formed would rebel against his creator and draw down a curse upon her (the Earth), and they returned without bringing the clay. Then Azrael was sent by Allah, and he executed his commission without fear; and for this he was appointed the angel to separate souls from bodies. Azrael had subordinate angels under him, and these are alluded to in the opening lines of the Sura 79 of the Koran:

By the angels who tear forth the souls of some with violence; And by those who draw forth the souls of others with gentleness.

The souls of the righteous are drawn forth with gentleness, those of the wicked torn from them in the way shown in the Russian picture (Fig. 19), which is indeed an ill.u.s.tration of the same mythology.

These terrible tasks were indeed such as were only too likely to bring Azrael into the evil repute of an executioner in the course of time; but no degradation of him seems to have been developed among the Moslems. He seems to have been a.s.sociated in their minds with Fate, and similar stories were told of him. Thus it is related that once when Azrael was pa.s.sing by Solomon he gazed intently upon a man with whom Solomon was conversing. Solomon told his companion that it was the Angel of Death who was looking at him, and the man replied, 'He seems to want me: order the wind to carry me from hence into India;' when this was done Azrael approached Solomon and said, 'I looked earnestly at that man from wonder, for I was commanded to take his soul in India.' [207]

Azrael was often represented as presenting to the lips a cup of poison. It is probable that this image arose from the ancient ordeal by poison, whereby draughts, however manipulated beforehand with reference to the results, were popularly held to be divinely mingled for retributive or beneficent effects. 'Cup' thus became among Semitic tribes a symbol of Fate. The 'cup of consolation,' 'cup of wrath,'

'cup of trembling,' which we read of in the Old Testament; the 'cup of blessing,' and 'cup of devils,' spoken of by Paul, have this significance. The cup of Nestor, ornamented with the dove (Iliad, xi. 632), was probably a 'cup of blessing,' and Mr. Schliemann has found several of the same kind at Mycenae. The symbol was repeatedly used by Christ,--'Let this cup pa.s.s from me,' 'The cup that my Father hath given me to drink shall I not drink it,' 'Are ye able to drink of the cup that I drink of,'--and the familiar a.s.sociation of Azrael's cup is expressed in the phrase 'taste of death.'

One of the most pleasing modifications of the belief in the Angel of Death is that found by Lepsius [208] among the Mohammedan negroes of Kordofan. Osrain (Azrael), it is said, receives the souls of the dead, and leads the good to their reward, the bad to punishment. 'He lives in a tree, el segerat mohana (the tree of fulfilling), which has as many leaves as there are inhabitants in the world. On each leaf is a name, and when a child is born a new one grows. If any one becomes ill his leaf fades, and should he be destined to die, Osrain breaks it off. Formerly he used to come visibly to those whom he was going to carry away, and thus put them in great terror. Since the prophet's time, however, he has become invisible; for when he came to fetch Mohammed's soul he told him that it was not good that by his visible appearance he should frighten mankind. They might then easily die of terror, before praying; for he himself, although a courageous and spirited man, was somewhat perturbed at his appearance. Therefore the prophet begged G.o.d to make Osrain invisible, which prayer was granted.' Mr. Mackenzie adds on this that, among the Moravian Jews, at new moon a branch is held in its light, and the name of a person p.r.o.nounced: his face will appear between the horns of the moon, and should he be destined to die the leaves will fade.

Mr. John Ruskin has been very severe upon the Italians for the humour with which they introduce Death as a person of their masque. 'When I was in Venice in 1850,' he says, 'the most popular piece of the comic opera was "Death and the Cobbler," in which the point of the plot was the success of a village cobbler as a physician, in consequence of the appearance of Death to him beside the bed of every patient who was not to recover; and the most applauded scene in it was one in which the physician, insolent in success, and swollen with luxury, was himself taken down into the abode of Death, and thrown into an agony of terror by being shown lives of men, under the form of wasting lamps, and his own ready to expire.' On which he expresses the opinion that 'this endurance of fearful images is partly a.s.sociated with indecency, partly with general fatuity and weakness of mind.' [209]

But may it not rather be the healthy reaction from morbid images of terror, with which a purely natural and inevitable event has so long been invested by priests, and portrayed in such popular pictures as 'The Dance of Death?' The mocking laughter with which the skeletons beset the knight in our picture (Fig. 20), from the wall of La Chaise Dieu, Auvergne, marks the priestly terrorism, which could not fail to be vulgarised even more by the frivolous. In 1424 there was a masquerade of the Dance of Death in the Cemetery of the Innocents at Paris, attended by the Duke of Bedford and the Duke of Burgundy, just returned from battle. It may have been the last outcome in the west of Kali's dance over the slain; but it is fortunate when Fanaticism has no worse outcome than Folly. The Skeleton Death has the advantage over earlier forms of suggesting the naturalness of death. It is more scientific. The gradual discovery by the people that death is not caused by sin has largely dissipated its horrors in regions where the ignorance and impostures of priestcraft are of daily observation; and although the reaction may not be expressed with good taste, there would seem to be in it a certain vigour of nature, rea.s.serting itself in simplicity.

In the northern world we are all too sombre in the matter. It is the ages of superst.i.tion which have moulded our brains, and too generally given to our natural love of life the unnatural counterpart of a terror of death. What has been artificially bred into us can be cultivated out of us. There are indeed deaths corresponding to the two Angels--the death that comes by lingering disease and pain, and that which comes by old age. There are indeed Azraels in our cities who poison the food and drink of the people, and mingle death in the cup of water; and of them there should be increasing horror until the gentler angel abides with us, and death by old age becomes normal. The departure from life being a natural condition of entering upon it, it is melancholy indeed that it should be ideally confused with the pains and sorrows often attending it. It is fabled that Menippus the Cynic, travelling through Hades, knew which were the kings there by their howling louder than the rest. They howled loudest because they had parted from most pleasures on earth. But all the happy and young have more reason to lament untimely death than kings. The only tragedy of Death is the ruin of living Love. Mr. Watts, in his great picture of Love and Death (Grosvenor Gallery, 1877), revealed the real horror. Not that skeleton which has its right time and place, not the winged demon (called angel), who has no right time or place, is here, but a huge, hard, heartless form, as of man half-blocked out of marble; a terrible emblem of the remorseless force that embodies the incompleteness and ignorance of mankind--a force that steadily crushes hearts where intellects are devoting their energies to alien worlds. Poor Love has little enough science; his puny arm stretched out to resist the colossal form is weak as the prayers of agonised parents and lovers directed against never-swerving laws; he is almost exhausted; his l.u.s.trous wings are broken and torn in the struggle; the dove at his feet crouches mateless; the rose that climbed on his door is prostrate; over his shoulder the beam-like arm has set the stony hand against the door where the rose of joy must fall.

The aged when they die do but follow the treasures that have gone before. One by one the old friends have left them, the sweet ties parted, and the powers to enjoy and help become feeble. When of the garden that once bloomed around them memory alone is left, friendly is death to scatter also the leaves of that last rose where the loved ones are sleeping. This is the real office of death. Nay, even when it comes to the young and happy it is not Death but Disease that is the real enemy; in disease there is almost no compensation at all but learning its art of war; but Death is Nature's pity for helpless pain; where love and knowledge can do no more it comes as a release from sufferings which were sheer torture if prolonged. The presence of death is recognised oftenest by the cessation of pain. Superst.i.tion has done few heavier wrongs to humanity than by the mysterious terrors with which it has invested that change which, to the simpler ages, was pictured as the gentle river Lethe, flowing from the abode of sleep, from which the shades drank oblivion alike of their woes and of the joys from which they were torn.

PART III.

THE DRAGON.

CHAPTER I.

DECLINE OF DEMONS.

The Holy Tree of Travancore--The growth of Demons in India and their decline--The Nepaul Iconoclast--Moral Man and unmoral Nature--Man's physical and mental migrations--Heine's 'G.o.ds in Exile'--The Goban Saor--Master Smith--A Greek caricature of the G.o.ds--The Carpenter v. Deity and Devil--Extermination of the Werewolf--Refuges of Demons--The Giants reduced to Little People--Deities and Demons returning to nature.

Having indicated, necessarily in mere outline and by selected examples, the chief obstacles encountered by primitive man, and his apprehensions, which he personified as demons, it becomes my next task to show how and why many of these demons declined from their terrible proportions and made way for more general forms, expressing comparatively abstract conceptions of physical evil. This will involve some review of the processes through which man's necessary adaptation to his earthly environment brought him to the era of Combat with multiform obstruction.

There was, until within a few recent years, in a mountain of Travancore, India, an ancient, gigantic Tree, regarded by the natives as the residence of a powerful and dangerous deity who reigned over the mountains and the wild beasts. [210] Sacrifices were offered to this tree, sermons preached before it, and it seems to have been the ancient cathedral of the district. Its trunk was so large that four men with outstretched arms could not compa.s.s it.

This tree in its early growth may symbolise the upspringing of natural religion. Its first green leaves may be regarded as corresponding to the first crude imaginations of man as written, for instance, on leaves of the Vedas. Perceiving in nature, as we have seen, a power of contrivance like his own, a might far superior to his own, man naturally considered that all things had been created and were controlled by invisible giants; and bowing helplessly beneath them sang thus his hymns and supplications.

'This earth belongs to Varuna, the king, and the wide sky, with its ends far apart: the two seas (sky and ocean) are Varuna's loins; he is also contained in this drop of water. He who would flee far beyond the sky even he would not be rid of Varuna. His spies proceed from heaven towards this earth.'

'Through want of strength, thou ever strong and bright G.o.d, have I gone wrong: have mercy, have mercy!'

'However we break thy laws from day to day, men as we are, O G.o.d Varuna, do not deliver us to death!'

'Was it an old sin, Varuna, that thou wished to destroy the friend who always praises thee!'

'O Indra, have mercy, give me my daily bread! Raise up wealth to the wors.h.i.+pper, thou mighty Dawn!'

'Thou art the giver of horses, Indra, thou art the giver of cows, the giver of corn, the strong lord of wealth: the old guide of man disappointing no desires: to him we address this song. All this wealth around here is known to be thine alone: take from it conqueror, bring it hither!'

In these characteristic sentences from various hymns we behold man making his first contract with the ruling powers of nature: so much adoration and flattery on his part for so much benefit on theirs. But even in these earliest hymns there are intimations that the G.o.ds were not fulfilling their side of the engagement. 'Why is it,' pleads the wors.h.i.+pper, 'that you wish to destroy one who always praises you? Was it an old sin?' The simple words unconsciously report how faithfully man was performing his part of the contract. Having omitted no accent of the prayer, praise, or ritual, he supposes the continued indifference of the G.o.ds must be due to an old sin, one he has forgotten, or perhaps one committed by some ancestor.

In this state of mind the suggestion would easily take root that words alone were too cheap to be satisfactory to the G.o.ds. There must be offerings. Like earthly kings they must have their revenues. We thus advance to the phase of sacrifices. But still neither in answer to prayer, flattery, or sacrifice did the ma.s.ses receive health or wealth. Poverty, famine, death, still continued their remorseless course with the silent machinery of sun, moon, and star.

But why, then, should man have gone on fulfilling his part of the contract--believing and wors.h.i.+pping deities, who when he begged for corn gave him famine, and when he asked for fish gave him a serpent? The priest intervened with ready explanation. And here we may consult the holy Tree of Travancore again? Why should that particular Tree--of a species common in the district and not usually very large--have grown so huge? 'Because it is holy,' said the priest. 'Because it was believed holy,' says the fact. For ages the blood and ashes of victims fed its roots and swelled its trunk; until, by an argument not confined to India, the dimensions of the superst.i.tion were a.s.sumed to prove its truth. When the people complained that all their offerings and wors.h.i.+p did not bring any returns the priest replied, You stint the G.o.ds and they stint you. The people offered the fattest of their flocks and fruits: More yet! said the priest. They built fine altars and temples for the G.o.ds: More yet! said the priest. They built fine houses for the priests, and taxed themselves to support them. And when thus, fed by popular sacrifices and toils, the religion had grown to vast power, the priest was able to call to his side the theologian for further explanation. The theologian and the priest said--'Of course there must be good reasons why the G.o.ds do not answer all your prayers (if they did not answer some you would be utterly consumed); mere mortals must not dare to inquire into their mysteries; but that there are G.o.ds, and that they do attend to human affairs, is made perfectly plain by this magnificent array of temples, and by the care with which they have supplied all the wants of us, their particular friends, whose cheeks, as you see, hang down with fatness.'

If, after this explanation, any scepticism or rebellion arose among the less favoured, the priest might easily add--'Furthermore, we and our temples are now inst.i.tutions; we are so strong and influential that it is evident that the G.o.ds have appointed us to be their representatives on earth, the dispensers of their favours. Also, of their disfavours. We are able to make up for the seeming indifference of the G.o.ds, rewarding you if you give us honour and wealth, but ruining you if you turn heretical.'

So grew the holy Tree. But strong as it was there was something stronger. Some few years ago a missionary from London went to Travancore, and desired to build a chapel near the same tree, no doubt to be in the way of its wors.h.i.+ppers and to borrow some of the immemorial sanct.i.ty of the spot. This missionary fixed a hungry eye upon that holy timber, and reflected how much holier it would be if ending its career in the beams of a christian chapel. So one day--English authorities being conveniently near--he and his workmen began to cut down the sacred Tree. The natives gradually gathered around, and looked on with horror. While the cutting proceeded a tiger drew near, but shouts drove him off: the natives breathed freer; the demon had come and looked on, but could not protect the Tree from the Englishman. They still shuddered, however, at the sacrilege, and when at last the Holy Tree of Travancore fell, its crash was mingled with the cries and screams of its former wors.h.i.+ppers. The victorious missionary may be pointing out in his chapel the cut-up planks which reveal the impotence of the deity so long feared by the natives; and perhaps he is telling them of the bigness of his Tree, and claiming its flouris.h.i.+ng condition in Europe as proof of its supernatural character. Possibly he may omit to mention the blood and ashes which have fattened the root and enlarged the trunk of his Holy Tree!

That Tree in Travancore could never have been so destroyed if the primitive natural religion in which lay its deeper root had not previously withered. The G.o.ds, the natural forces, which through so many ages had not heeded man's daily martyrdoms, had now for a long time been shown quite as impotent to protect their own shrines, images, holy trees, and other interests. The priests as vainly invoked those G.o.ds to save their own country from subjugation by other nations with foreign G.o.ds, as the ma.s.ses had invoked their personal aid. For a long time the G.o.ds in some parts of India have received only a formal service, coextensive with their a.s.sociation with a lingering order, or as part of princely establishments; but they topple down from time to time, as the ma.s.ses realise their freedom to abandon them with impunity. They are at the mercy of any strong heretic who arises. The following narrative, quoted by Mr. Herbert Spencer, presents a striking example of what some Hindoos had been doing before the missionary cut down the Tree at Travancore:--

'A Nepaul king, Rum Bahadur, whose beautiful queen, finding her lovely face had been disfigured by smallpox, poisoned herself, cursed his kingdom, her doctors, and the G.o.ds of Nepaul, vowing vengeance on all. Having ordered the doctors to be flogged, and the right ear and nose of each to be cut off, he then wreaked his vengeance on the G.o.ds of Nepaul, and after abusing them in the most gross way, he accused them of having obtained from him 12,000 goats, some hundred-weights of sweetmeats, 2000 gallons of milk, &c., under false pretences. He then ordered all the artillery, varying from three to twelve-pounders, to be brought in front of the palace. All the guns were then loaded to the muzzle, and down he marched to the headquarters of the Nepaul deities. All the guns were drawn up in front of the several deities, honouring the most sacred with the heaviest metal. When the order to fire was given, many of the chiefs and soldiers ran away panic-stricken, and others hesitated to obey the sacrilegious order; and not till several gunners had been cut down were the guns opened. Down came the G.o.ds and the G.o.ddesses from their hitherto sacred positions; and after six hours' heavy cannonading, not a vestige of the deities remained.'