Folk-lore of Shakespeare, Thomas Firminger Thiselton Dyer [e reader comics TXT] 📗
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Even the shape of a fly was a favorite one with evil spirits, so much so, that the term “fly” was a popular synonym for a familiar. In “Titus Andronicus” (iii. 2) there is an allusion to this belief, where Marcus, being rebuked by Titus for having killed a fly, gives as his reason:
Like to the empress’ Moor: therefore I kill’d him.”
Mr. Spalding gives the following illustrations of the superstition: “At the execution of Urban Grandier, the famous magician of Loudun, in 1634, a large fly was seen buzzing about the stake; and a priest promptly seizing the opportunity of improving the occasion for the benefit of the onlookers, declared that Beelzebub had come in his own proper person to carry off Grandier’s soul to hell. In 1664 occurred the celebrated witch trials which took place before Sir Matthew Hale. The accused were charged with bewitching two children, and part of the evidence against them was that flies and bees were seen to carry into their victims’ mouths the nails and pins which they afterwards vomited.”
Once more, another form devils assumed was that of a dead friend. Thus “Hamlet” (i. 4), when he confronts the apparition, exclaims:
Be thou a spirit of health, or goblin damn’d,
Bring with thee airs from heaven, or blasts from hell,
Be thy intents wicked, or charitable,
Thou com’st in such a questionable shape
That I will speak to thee”—
for, as Mr. Spalding remarks, “it cannot be imagined that Hamlet imagined that a ‘goblin damned’ could actually be the spirit of his dead father; and, therefore, the alternative in his mind must be that he saw a devil assuming his father’s likeness—a form which the Evil One knew would most incite Hamlet to intercourse.”
The same idea seems present in Horatio’s mind:
Or to the dreadful summit of the cliff,
That beetles o’er his base into the sea,
And there assume some other horrible form,
Which might deprive your sovereignty of reason,
And draw you into madness?”
Once more, in the next act (ii. 2), Hamlet again expresses his doubts:
May be the devil: and the devil hath power
To assume a pleasing shape; yea, and, perhaps,
Out of my weakness and my melancholy,
As he is very potent with such spirits,
Abuses me to damn me.”
In the Elizabethan times, too, no superstitious belief exerted a more pernicious and baneful influence on the credulous and ignorant than the notion that evil spirits from time to time entered into human beings, and so completely gained a despotic control over them as to render them perfectly helpless. Harsnet, in his “Declaration of Egregious Popish Impostures” (1603), has exposed this gross superstition; and a comparison of the passages in “King Lear,” spoken by Edgar when feigning madness, with those given by Harsnet, will show that Shakespeare has accurately given the contemporary belief on the subject. Mr. Spalding also considers that nearly all the allusions in “King Lear” refer to a youth known as Richard Mainey, a minute account of whose supposed possession has been given by Harsnet.
Persons so possessed were often bound and shut up in a dark room, occasionally being forced to submit to flagellation—a treatment not unlike that described in “Romeo and Juliet” (i. 2):
Shut up in prison, kept without my food,
Whipp’d and tormented.”
In the “Comedy of Errors” (iv. 4) we have an amusing scene, further illustrative, probably, of the kind of treatment adopted in Shakespeare’s day:
Good doctor Pinch, you are a conjurer;
Establish him in his true sense again,
And I will please you what you will demand.
To yield possession to my holy prayers,
And to thy state of darkness hie thee straight:
I conjure thee by all the saints in heaven.”
Pinch further says:
As Brand remarks,[84] there is no vulgar story of the devil’s having appeared anywhere without a cloven foot. In graphic representations he is seldom or never pictured without one. In the following passage, where Othello is questioning whether Iago is a devil or not, he says (v. 2):
If that thou be’st a devil, I cannot kill thee.”
Dr. Johnson gives this explanation: “I look towards his feet to see if, according to the common opinion, his feet be cloven.”
In Massinger’s “Virgin Martyr” (iii. 3), Harpax, an evil spirit, following Theophilus in the shape of a secretary, speaks thus of the superstitious Christian’s description of his infernal enemy:
He’s no such horrid creature; cloven-footed,
Black, saucer-ey’d, his nostrils breathing fire,
As these lying Christians make him.”
GOOD AND EVIL DEMONS.
It was formerly commonly believed that not only kingdoms had their tutelary guardians, but that every person had his particular genius or good angel, to protect and admonish him by dreams, visions, etc.[85] Hence, in “Antony and Cleopatra” (ii. 3), the soothsayer, speaking of Cæsar, says:
Thy demon,—that’s thy spirit which keeps thee,—is
Noble, courageous, high, unmatchable,
Where Cæsar’s is not; but, near him, thy angel
Becomes a fear, as being o’erpower’d.”
Thus Macbeth (iii. 1) speaks in a similar manner in reference to Banquo:
Whose being I do fear; and, under him,
My Genius is rebuked; as, it is said,
Mark Antony’s was by Cæsar.”
So, too, in “2 Henry IV.” (i. 2), the Chief-justice says:
We may quote a further reference in “Julius Cæsar” (iii. 2), where Antony says:
“In the Roman world,” says Mr. Tylor, in his “Primitive Culture” (1873, vol. ii. p. 202), “each man had his ‘genius natalis,’ associated with him from birth to death, influencing his action and his fate, standing represented by its proper image, as a lar among the household gods and at weddings and joyous times, and especially on the anniversary of the birthday when genius and man began their united career, worship was paid with song and dance to the divine image, adorned with garlands, and propitiated with incense and libations of wine. The demon or genius was, as it were, the man’s companion soul, a second spiritual Ego. The Egyptian astrologer warned Antonius to keep far from the young Octavius, ‘For thy demon,’ said he, ‘is in fear of his.’”
The allusion by Lady Macbeth (i. 5), in the following passage, is to the spirits of Revenge:
That tend on mortal thoughts, unsex me here,
And fill me, from the crown to the toe, top-full
Of direst cruelty!”
In Nash’s “Pierce Pennilesse” we find a description of these spirits and of their office. “The second kind of devils which he most employeth are those northern Martii, called the Spirits of Revenge, and the authors of massacres and seed-men of mischief; for they have commission to incense men to rapine, sacrilege, theft, murder, wrath, fury, and all manner of cruelties; and they command certain of the southern spirits to wait upon them, as also great Arioch, that is termed the Spirit of Revenge.” In another passage we are further told how “the spirits of the aire will mixe themselves with thunder and lightning, and so infect the clime where they raise any tempest, that suddenly great mortalitie shall ensue of the inhabitants.” “Aerial spirits or devils,” according to Burton’s “Anatomy of Melancholy,” “are such as keep quarter most part in the aire, cause many tempests, thunder and lightnings, tear oakes, fire steeples, houses, strike men and beasts,” etc. Thus, in “King John” (iii. 2), the Bastard remarks:
Some airy devil hovers in the sky,
And pours down mischief.”
It was anciently supposed that all mines of gold, etc., were guarded by evil spirits. Thus Falstaff, in “2 Henry IV.” (iv. 3), speaks of learning as “a mere hoard of gold kept by a devil.” This superstition still prevails, and has been made the subject of many a legend. Thus, it is believed by the peasantry living near Largo-Law, Scotland, that a rich mine of gold is concealed in the mountain. “A spectre once appeared there, supposed to be the guardian of the mine, who, being accosted by a neighboring shepherd, promised to tell him at a certain time and on certain conditions, where ‘the gowd mine is in Largo-Law,’ especially enjoining that the horn sounded for the housing of the cows at the adjoining farm of Balmain should not blow. Every precaution having been taken, the ghost was true to his tryst; but, unhappily, when he was about to divulge the desired secret, Tammie Norrie, the cowherd of Balmain, blew a blast, whereupon the ghost vanished, with the denunciation:
For out of the spot he shall ne’er be borne.’
The unlucky horn-blower was struck dead, and, as it was found impossible to remove the body, a cairn of stones was raised over it.”[86]
Steevens considers that when Macbeth (iii. 2) says:
Whiles night’s black agents to their preys do rouse,”
he refers to those demons who were supposed to remain in their several places of confinement all day, but at the close of it were released; such, indeed, as are mentioned in “The Tempest” (v. 1), as rejoicing “to hear the solemn curfew,” because it announced the hour of their freedom.
Among other superstitions we may quote one in the “Merchant of Venice” (iii. 1), where Salanio says: “Let me say ‘amen’ betimes, lest the devil cross my prayer.”
Of the devils mentioned by Shakespeare may be noted the following:
Amaimon is one of the chief, whose dominion is on the north side of the infernal gulf. He might be bound or restrained from doing hurt from the third hour till noon, and from the ninth hour till evening. In the “Merry Wives of Windsor” (ii. 2) Ford mentions this devil, and in “1 Henry IV.” (ii. 4) Falstaff says: “That same mad fellow of the north, Percy; and he of Wales, that gave Amaimon the bastinado, and made Lucifer cuckold.”[87]
The north was always supposed to be the particular habitation of bad spirits. Milton, therefore, assembles the rebel angels in the north. In “1 Henry VI.” (v. 3), La Pucelle invokes the aid of the spirits:
Barbason. This demon would seem to be the same as “Marbas, alias Barbas,” who, as Scot[88] informs us, “is a great president, and appeareth in
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