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The Naturalistic Theory of Apophis—The Serpent of Time—Epic of
The Kankato na—The Vedic Serpents not worshipful—Ananta and
The Serpent's gem—The Basilisk's eye—Basiliscus mitratus—House-
The Eye of Evil—Turner's Dragons—Cloud-phantoms—Paradise and
The pre-Munchausenite world—The Colonial Dragon—Io's journey
Medusa—Phenomena of recurrence—The Brood of Echidna and their
Doré's ‘Love and Fate"—Moira and Moirae—The ‘Fates' of AEschylus
24. 25. 26. 27. 28. 29. 3O. 3I.
. Beelzebub (Calmet)
St. Anthony's Lean Persecutor
. Ancient Persian Medal - - -
Hercules and the Hydra (Louvre)
. Japanese Demon
. Canine Lar (Herculaneum) -
. Snouted Demon
. Demon found at Ostia
. Teoyaomiqui .
. Kali . - - - - -
Serpent and Ark (srom a Greek coin)
Anguish - - -
Chimaera - • - -
- D E M ON O L A T R Y.
Origin of Deism—Evolution from the far to the near—Illustrations from witchcraft — The primitive Pantheism — The dawn of Dualism.
A college in the State of Ohio has adopted for its motto the words ‘Orient thyself.’ This significant admonition to Western youth represents one condition of attaining truth in the science of mythology. Through neglect of it the glowing personifications and metaphors of the East have too generally migrated to the West only to find it a Medusa turning them to stone. Our prosaic literalism changes their ideals to idols. The time has come when we must learn rather to see ourselves in them : out of an age and civilisation where we live in habitual recognition of natural forces we may transport ourselves to a period and region where no sophisticated eye looks upon nature. The sun is a chariot drawn by shining steeds and driven by a refulgent deity; the stars ascend and move by arbitrary power or command; the tree is the bower of a spirit; the fountain leaps from the urn of a
naiad. In such gay costumes did the laws of nature hold WOL. I. A
their carnival until Science struck the hour for unmasking. The costumes and masks have with us become materials for studying the history of the human mind, but to know them we must translate our senses back into that phase of our own early existence, so far as is consistent with carrying our culture with us. Without conceding too much to Solar mythology, it may be pronounced tolerably clear that the earliest emotion of worship was born out of the wonder with which man looked up to the heavens above him. The splendours of the morning and evening; the azure vault, painted with frescoes of cloud or blackened by the storm ; the night, crowned with constellations: these awakened imagination, inspired awe, kindled admiration, and at length adoration, in the being who had reached intervals in which his eye was listed above the earth. Amid the rapture of Vedic hymns to these sublimities we meet sharp questionings whether there be any such gods as the priests say, and suspicion is sometimes cast on sacrifices. The forms that peopled the celestial spaces may have been those of ancestors, kings, and great men, but anterior to all forms was the poetic enthusiasm which built heavenly mansions for them ; and the crude cosmogonies of primitive science were probably caught up by this spirit, and consecrated as slowly as scientific generalisations now are. Our modern ideas of evolution might suggest the reverse of this—that human worship began with things low and gradually ascended to high objects; that from rude ages, in which adoration was directed to stock and stone, tree and reptile, the human mind climbed by degrees to the contemplation and reverence of celestial grandeurs. But the accord of this view with our ideas of evolution is apparent only. The real progress seems here to have been from the far to the near, from the great to the small. It