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146

TWO CHARACTERS OF THE BEAR.

until the spell is broken by the kiss of some maiden. It is worthy of note that in the Russian legends the Bear is by no means so amiable as in those of our Western folklore. In one, the Bear-prince lurking in his fountain holds by the beard the king who, while hunting, tries to quench his thirst, and releases him only after a promise to deliver up whatever he has at home without his knowledge; the twins, Ivan and Maria, born during his absence, are thus doomed-are concealed, but discovered by the bear, who carries them away. They are saved by help of the bull. When escaping the bear Ivan throws down a comb, which becomes a tangled forest, which, however, the bear penetrates; but the spread-out towei which becomes a lake of fire sends the bear back. It is thus the ferocious Arctic Bear which gives the story its sombre character. Such also is the Russian tale of the Bear with iron hairs, which devastates the kingdom, devouring the inhabitants until Ivan and Helena alone remain; after the two in various ways try to escape, their success is secured by the Bull, which, more kindly than Elisha, blinds the Bear with his horns. (The Bear retires in winter.) In Norwegian story the Bear becomes milder,-a beautiful youth by night, whose wise loses him because she wishes to see him by lamplight: her place is taken by a long-nosed princess, until, by aid of the golden apple and the rose, she recovers her husband. In the Pentameron, Pretiosa, to escape the persecutions of her father, goes into the forest disguised as a she-bear; she nurses and cures the prince, who is enamoured of her, and at his kiss becomes a beautiful maid. The Bear thus has a twofold development in folklore. He used to be killed (13th century) at the end of the Carnival in Rome, as the Afanasies, v. 28.

• Ibid., v. 27. 3 ii. 6 (De Gubernatis, ii. 117).

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Devil.' The Siberians, if they have killed a bear, hang his skin on a tree and apologise humbly to it, declaring that they did not forge the metal that pierced it, and they meant the arrow for a bird ; from which it is plain that they rely more on its stupidity than its good heart. In Canada, when the hunters kill a bear, one of them approaches it and places between his teeth the stem of his pipe, breathes in the bowl, and thus, filling with smoke the animal's mouth, conjures its soul not to be offended at his death. As the bear's ghost makes no reply, the huntsman, in order to know if his prayer is granted, cuts the thread under the bear's tongue, and keeps it until the end of the hunt, when a large fire is kindled, and all the band solemnly throw in it what threads of this kind they have ; if these sparkle and vanish, as is natural, it is a sign that the bears are appeased. In Greenland the great demon, at once feared and invoked, especially by fishermen, is Torngarsuk, a huge Bear with a human arm. He is invisible to all except his priests, the Anguekkoks, who are the only physicians of that people.

The extreme point of demonic power has always been held by the Serpent. So much, however, will have to be said of the destructiveness and other characteristics of this animal when we come to consider at length its unique position in Mythology, that I content myself here with a pictorial representation of the Singhalese Demon of Serpents. If any one find himself shuddering at sight of a

Rather the devil of lust than of cruelty, according to Du Cange : “Occi. dunt ursum, occiditur diabolus, id est, temptator nostræ carnis."

2 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 a'ter it had brought him firewood in proof of its conversion.

148

DEMON OF SERPENTS.

snake, even in a country where they are few and comparatively harmless, perhaps this figure (11) may suggest the final cause of the shudder.

In conclusion, it may be said that not only every animal ferocity, but every force which can be exerted injuriously, has had its demonic representations. Every claw, fang,

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sting, hoof, horn, has been as certain to be catalogued and labelled in demonology as in physical science. It is remarkable also how superstition rationalises. Thus the horn in the animal world, though sometimes dangerous to man, was more dangerous to animals, which, as foes of the horned animals, were foes to man's interests. The early herdsman knew the value of the horn as a defence against dog and wolf, besides its other utilities. Consequently, although it was necessary that the horn-principle, so to say, in nature must be regarded as one of its retractile and cruel features, man never demonised the animals whose butt was most dangerous, but for such purpose transferred

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the horns to the head of some nondescript creature. The horn has thus become a natural weapon of man-demons. The same evolution has taken place in America ; for, although among its aboriginal legends we may meet with an occasional demon-buffalo, such are rare and of apocryphal antiquity. The accompanying American figure (12) is from a photograph sent me by the President of Vanderbilt University, Tennessee, who found it in an old

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mound (Red Indian) in the State of Georgia. It is probably as ancient as any example of a human head with horns in the world; and as it could not have been influenced by European notions, it supplies striking evidence that the demonisation of the forces and dangers of nature belongs to the structural action of the human

mind.

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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

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