The Devil Cult in Britain and America

John Ashton

• Publisher: Books on Demand
• Year: 2019
• ISBN:
  9783748159216
• Edition: 1
• Topic: Política y relaciones internacionales
• Subtopic: Libertad política

The belief in a good and evil influence has existed from the earliest ages, in every nation having a religion. The Egyptians had their Typho, the Assyrians their Ti-a-mat (the Serpent), the Hebrews their Beelzebub, or Prince of Flies, and the Scandinavians their Loki. And many religions teach that the evil influence has a stronger hold upon mankind than the good influence-so great, indeed, as to nullify it in a large degree. Christianity especially teaches this: "Enter ye by the narrow gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it." This doctrine of the great power of the Devil, or evil influence over man, is preached from every pulpit, under every form of Christianity, throughout the world; and although at the present time it is only confined to the greater moral power of the Devil over man, at an earlier period it was an article of belief that he was able to exercise a greater physical power.

CHAPTER I.

Universal Belief in the Personality of the Devil, as portrayed by the British Artist—Arguments in Favour of his Personality—Ballad—‘Terrible and Seasonable Warning to Young Men.’

The belief in a good and evil influence has existed from the earliest ages, in every nation having a religion. The Egyptians had their Typho, the Assyrians their Ti-a-mat (the Serpent), the Hebrews their Beelzebub, or Prince of Flies,[1] and the Scandinavians their Loki. And many religions teach that the evil influence has a stronger hold upon mankind than the good influence—so great, indeed, as to nullify it in a large degree. Christianity especially teaches this: ‘Enter ye by the narrow gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it.’ This doctrine of the great power of the Devil, or evil influence over man, is preached from every pulpit, under every form of Christianity, throughout the world; and although at the present time it is only confined to the greater moral power of the Devil over man, at an earlier period it was an article of belief that he was able to exercise a greater physical power.


This was coincident with a belief in his personality; and it is only in modern times that that personality takes an alluring form. In the olden days the Devil was always depicted as ugly and repulsive as the artist could represent him, and yet he could have learned a great deal from the modern Chinese and Japanese. The ‘great God Pan,’ although he was dead, was resuscitated in order to furnish a type for ‘the Prince of Darkness’; and, accordingly, he was portrayed with horns, tail and cloven feet, making him an animal, according to a mot attributed to Cuvier, ‘graminivorous, and decidedly ruminant’; while, to complete his classical ensemble, he was invested with the forked sceptre of Pluto, only supplemented with another tine.

The British artist thus depicted him, but occasionally he drew him as a ‘fearful wild fowl’ of a totally different type—yet always as hideous as his imagination could conceive, or his pencil execute.

That the Devil could show himself to man, in a tangible form, was, for many centuries, an article of firm belief, but, when it came to be argued out logically, it was difficult of proof. The only evidence that could be adduced which could carry conviction was from the Bible, which, of course, was taken as the ipsissima verba of God, and, on that, the old writers based all their proof. One of the most lucid of them, Gyfford or Gifford, writing in the sixteenth century, evidently feels this difficulty. Trying to prove that ‘Diuels can appeare in a bodily shape, and use speeche and conference with men,’ he says:[2]


‘Our Saviour Christ saith that a spirite hath neither flesh nor bones. A spirite hath a substance, but yet such as is invisible, whereupon it must needes be graunted, that Diuels in their owne nature have no bodilye shape, nor visible forme; moreover, it is against the truth, and against pietie to believe that Diuels can create, or make bodies, or change one body into another, for those things are proper to God. It followeth, therefore, that whensoever they appeare in a visible forme, it is no more but an apparition and counterfeit shewe of a bodie, unless a body be at any time lent them.’


And further on he thus speaks of the incarnation of Satan, as recorded in the Bible.


‘The Deuill did speake unto Eua out of the Serpent. A thing manifest to proue that Deuils can speake, unlesse we imagine that age hath made him forgetfull and tongue tyde. Some holde that there was no visible Serpent before Eua, but an invisible thing described after that manner, that we might be capable thereof.... But to let those goe, this is the chiefe and principall, for the matter which I have undertaken, to shewe euen by the very storye that there was not onely the Deuill, but, also, a very corporall beaste. If this question bee demaunded did Eua knowe there was anye Deuill, or any wicked reprobate Angels. What man of knowledge will say that she did? She did not as yet knowe good and euill. She knewe not the authour of euill. When the Lorde sayde unto hir, What is this which thou hast done? she answereth by and by, The serpent deceiued me. Shee saw there was one which had deceiued hir, shee nameth him a serpent; whence had she that name for the deuill whome shee had not imagined to bee? It is plaine that she speaketh of a thing which had, before this, receiued his name.


‘It is yet more euident by that she sayth, yonder serpent, or that serpent, for she noteth him out as pointing to a thing visible: for she useth the demonstratiue particle He in the Hebrew language, which seuereth him from other. Anie man of a sound mind may easilie see that Eua nameth and pointeth at a visible beast, which was nombred among the beastes of the fielde.’


The Devil seems, with the exception of his entering into persons, not to have used his power of appearing corporeally until people became too holy for him to put up with, and many are the records in the Lives of the Saints of his appearance to these detestably good people—St. Anthony, to wit. Of course he always came off baffled and beaten, and, in the case of St. Dunstan, suffered acute bodily pain, his nose being pinched by the goldsmith-saint’s red-hot tongs. Yet even that did not deter him from again becoming visible, until, in the sixteenth and seventeenth centuries of our era, he became absolutely familiar on this earth.


But, according to all the records that we possess, his mission no longer was to seduce the saints from their allegiance, and, having become more democratic, he mixed familiarly with the people, under different guises. Of course, his object was to secure the reversion of their souls at their decease, his bait usually being the promise of wealth in this life, or the gratification of some passion.

He found many victims, but yet he met with failures—two of which are recorded here.


A NEW BALLAD.


SHEWING THE GREAT MISERY SUSTAINED BY A POORE MAN IN ESSEX, HIS WIFE AND CHILDREN, WITH OTHER STRANGE THINGS DONE BY THE DEVILL.


A poore Essex man
that was in great distresse,
Most bitterly made his complaint,
in griefe and heavinesse:
Through scarcity and want,
he was oppressed sore,
He could not find his children bread,
he was so extreme poore.


His silly Wife, God wot,
being lately brought to bed,
With her poore Infants at her brest
had neither drinke nor bread.
A wofull lying in
was this, the Lord doth know,
God keep all honest vertuous wives
from feeling of such woe.


My Husband deare, she said,
for want of food I die,
Some succour doe for me provide,
to ease my misery.
The man with many a teare,
most pittiously replyde,
We have no means to buy us bread;
with that, the Children cry’d.


They came about him round,
upon his coat they hung:
And pittiously they made their mone,
their little hands they wrung.
Be still, my boyes, said he,
And I’le goe to the Wood,
And bring some Acornes for to rost,
and you shall have some food.


Forth went the Wofull Man,
a Cord he tooke with him,
Wherewith to bind the broken wood,
that he should homewards bring:
And by the way as he went,
met Farmers two or three,
Desiring them for Christ his sake,
to helpe his misery.


Oh lend to me (he said)
one loafe of Barley-bread,
One pint of milke for my poore wife,
in Child-bed almost dead:
Thinke on my extreme need,
to lend me have no doubt,
I have no money for to pay,
but I will worke it out.


But they in churlish sort,
did one by one reply,
We have already lent you more
than we can well come by.
This answere strooke his heart
as cold as any stone;
Unto the Wood from thence he went,
with many a grievous groane.


Where at the length (behold)
a tall man did him meet
And cole-black were his garments all
from head unto his feet.
Thou wretched man, said he,
why dost thou weep so sore?
What is the cause thou mak’st this mone,
tell me, and sigh no more.


Alas, good Sir (he said)
the lacke of some reliefe,
For my poore wife and children small,
’tis cause of all my griefe.
They lie all like to starve,
for want of bread (saith he);
Good Sir, vouchsafe therefore to give
one peny unto me.


Hereby this wretched man
committed wondrous evill,
He beg’d an almes, and did not know
he ask’t it of the Devill.
But straight the hellish Fiend,
to him reply’d againe,
An odious sinner art thou then
that dost such want sustaine.


Alack (the poore man said)
this thing for truth I know,
That Job was just, yet never Man
endured greater woe.
The godly oft doe want,
and need doth pinch them sore,
Yet God will not forsake them quite,
but doth their states restore.


If thou so faithfull bee,
why goest thou begging then?
Thou shalt be fed as Daniel was
within the Lyon’s den.
If thus thou doe abide,
the Ravens shall bring thee food,
As they unto Elias did
that wandred in the Wood.


Mocke not a wofull man,
good Sir, the poore man said,
Redouble not my sorrows so,
that are upon me laid.
But, rather, doe extend
unto my need, and give
One peny for to buy some bread,
my Children poore may live.


With that he opened straight
the fairest purse in sight
That ever mortal eye beheld,
fild up with crownes full bright.
Unto the wofull man
the same he wholly gave,
Who very earnestly did pray
that Christ his life might save.


Well, (quoth the damn’d Spirit)
goe, ease thy Children’s sorrow,
And, if thou wantest anything,
come, meet me here to-morrow.
Then home the poore man went,
with cheerfull heart and mind,
And comforted his woful wife
with words that were most kind.


Take Comfort, Wife, he said,
I have a purse of Gold,
Now given by a Gentleman,
most faire for to behold.
And thinking for to pull
his purse from bosome out,
He found nothing but Oken leaves,
bound in a filthy Clout.


Which, when he did behold,
with sorrowe pale and wan,
In desperate sort to seeke the purse,
unto the Wood he ran,
Supposing in his mind,
that he had lost it there;
He could not tell then what to think,
he was ’twixt hope and feare.


He had no sooner come
into the shady Grove,
The Devil met with him againe,
as he in fancy strove.
What seek’st thou here? he said,
the purse (quoth he) you gave,
Thus Fortune she hath crossed me,
and then the Devill said


Where didst thou put the Purse?
tell me, and do not lye,
Within my bosome, said the man,
where no man did come nigh.
Looke there againe, (quoth he)
then said the Man, I shall,
And found his bosome full of Toads,
as thicke as they could crawle.


The poore man at this sight,
to speak had not the power,
See (q’d the Devill) vengeance doth
pursue thee every hour.
Goe, cursed wretch, (quoth he)
and rid away thy life,
But murther first thy children young,
and miserable Wife.


The poore man, raging mad,
ran home incontinent,
Intending for to kill them all,
but God did him prevent.
For why, the chiefest man
that in the Parish dwelt,
With meat and money thither came,
which liberally he dealt.


Who, seeing the poore man
come home in such a rage,
Was faine to bind him in his bed,
his fury to asswage.
Where long he lay full sicke,
still crying for his Gold,
But, being well, this whole discourse
he to his neighbours told.


From all temptations,
Lord, keep both Great and Small,
And let no man, O heavenly God,
for want of succour fall.
But put their speciall trust
in God for evermore,
Who will, no doubt, from misery
each faithfull man restore.
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