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temptuous idea of their Icelandic enemies, as the following narrative from Heimskringla proves. 'King Harald told a warlock to hie to Iceland in some altered shape, and to try what he could learn there to tell him : and he set out in the shape of a whale. And when he came near to the land he went to the west side of Iceland, north around the land, when he saw all the mountains and hills full of land-serpents, some great, some small. When he came to Vapnafiord he went in towards the land, intending to go on shore; but a huge dragon rushed down the dale against him, with a train of serpents, paddocks, and toads, that blew poison towards him. Then he turned to go westward around the land as far as Eyafiord, and he went into the fiord. Then a bird flew against him, which was so great that its wings stretched over the mountains on either side of the fiord, and many birds, great and small, with it. Then he swam further west, and then south into Breidafiord. When he came into the fiord a large grey bull ran against him, wading into the sea, and bellowing fearfully, and he was followed by a crowd of land-serpents. From thence he went round by Reikaness and wanted to land at Vikarsted, but there came down a hill-giant against him with an iron staff in his hands. He was a head higher than the mountains, and many other giants followed him.' The most seductive Hesperian gardens of the South and East do not appear to have been so thoroughly guarded or defended as Iceland, and one can hardly call it cowardice when (after the wizard-whale brought back the log of its voyage) it is recorded : ‘Then the Danish king turned about with his fleet and sailed back to Denmark.'
It is a sufficiently curious fact that the Mimacs, aborigines of Nova Scotia,' were found with a whale-story, already referred to (p. 46), so much like this. They also
1 “North American Review,' January 1871.
ISLES OF THE GENII.
have the legend of an ancient warrior named Booin, who possessed the præternatural powers especially ascribed to Odin, those of raising storms, causing excessive cold, increasing or diminishing his size, and assuming any shape. Besides the fearful race of gigantic ice-demons dreaded by this tribe, as elsewhere stated (p. 84), they dread also a yellow-horned dragon called Cheepichealm, (whose form the great Booin sometimes assumes). They make offerings to the new moon. They believe in pixies, calling them Wigguladum-moochkik, 'very little people. They anciently believed in two great spirits, good and evil, both called Manitoos; since their contact with christians only the evil one has been so called.
The entire motif of the Mimac Demonology is, to my mind, that of early conflicts with some formidable races. It is to be hoped that travellers will pay more attention to this unique race before it has ceased to exist. The Chinese theory of genii is almost exactly that of the Mimacs. The Chinese genii are now small as a moth, now fill the world; can assume any form; they command demons; they never die, but, at the end of some centuries, ride to heaven on a dragon's back.1 Ordinarily the Chinese genii use the yellow heron as an aerial courser. The Mimacs believe in a large præternatural water-bird, Culloo, which devours ordinary people, but bears on its back those who can tame it by magic.
Mr. Mayers, in his · Chinese Reader's Manual,' suggests that the designation of Formosa as ‘Isles of the Genii' (San Shén Shan) by the Chinese, has some reference to their early attempts at colonisation in Japan. Su Fuh, a necromancer, who lived B.C. 219, is said to have announced their discovery, and at the head of a troop of young men and maidens, voyaged with an expedition towards them,
* Dennys, p. 81 et seq.
GOG AND MAGOG.
but, when within sight of the magic islands, were driven back by contrary winds.
Gog and Magog stand in London Guildhall, though much diminished in stature, to suit the English muscles that had to bear them in processions, monuments of the præternatural size attributed to the enemies which the Aryan race encountered in its great westward migrations. Even to-day, when the progress of civilisation is harassed by untamed Scythian hordes, how strangely fall upon our ears the ancient legends and prophecies concerning them!
Thus saith the Lord Jehovah :
Thou and all thy bands." 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.'
1 Ezekiel xxxix.
THE IMPRISONED GIANTS.
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,
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 sy'de is the See of Caspye.'
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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-AbaddonSet-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. 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 1 • Rig Veda,' iv. 175, 5 (Wilson).
Ibid., i. 133, 6.