"Tom Thumb, it is conjectured, if the truth should be discovered, would be found to be a mythological personage. His adventure bears a near a.n.a.logy to the rite of adoption into the Brahminical order, a ceremony which still exists in India, and to which the Raja of Tanjore submitted many years ago. In Dubois's work there is an account of a diminutive deity, whose person and character are a.n.a.logous to those of Tom Thumb.

He, too, was not originally a Brahmin, but became one by adoption, like some of the worthies in the Ramayana. Compare the multiplicity of Tom Thumb's metamorphoses with those of Taliesin, as quoted by Davies, we shall then see that this diminutive personage is a slender but distinct thread of communication between the Brahminical and Druidical superst.i.tions.[35] Even independent of the a.n.a.logy between his transformations and those of Taliesin, his station in the court of King Arthur (evidently the mythological Arthur), marks him as a person of the highest fabulous antiquity in this island; while the adventure of the cow, to which there is nothing a.n.a.logous in Celtic mythology, appears to connect him with India."

In the mythology of the southern Aryans, there are demon dwarfs, as well as the demon giants previously referred to. The former are termed Panis.

Vishnu, at the request of Indra, a.s.sumed the form of a dwarf, and obtained the famous boon of three paces from Bali, the conqueror of the G.o.ds. According to the Ramayana, then "the thrice-stepping Vishnu a.s.sumed a miraculous form, and with three paces took possession of the worlds. For with one step he occupied the whole earth, with a second the eternal atmosphere, and with a third the sky. Having then a.s.signed to the Asura Bali an abode in Patala (the infernal region), he gave the empire of the three worlds to Indra."

FOOTNOTES:

[34] Since the above was written, I have cut from a newspaper the following astounding paragraph:--"A story is told of a large cave just discovered near St. Josephs, Mo., in which was a human skeleton, thirty-eight feet six inches long, with a head six feet in circ.u.mference. Where is Barnum?" I suspect, however, that even Barnum would fancy this story is a little "too good to be true." The mendacious Falstaff regretted that "the world was given to lying," and yet his mythical one hour's conflict (by Shrewsbury clock) with the valiant Hotspur, was a rational hoax in comparison to the above.

[35] At page 34, reference is made to the so-called "Druid temple at Bramham, near Harrowgate, Yorkshire." These huge rocks, locally termed "Bramham Crags," are not situated in either a parish, township, or hamlet of that name. Does the appellation Bramha-m throw any additional light on Mr. Timbs's suggestion? If it be merely an accidental coincidence, it is certainly a remarkable one, and deserves further consideration.

CHAPTER XI.

WERE-WOLVES AND THE TRANSMIGRATION OF SOULS.

Thou almost makes me waver in my faith, To hold opinion with Pythagoras, That souls of animals infuse themselves Into the trunks of men; thy currish spirit Governed a wolf, who, hanged for human slaughter, Even from the gallows did his fell soul fleet, And whilst thou layest in thy unhallowed dam, Infused itself in thee; for thy desires Are wolfish, b.l.o.o.d.y, starved, and ravenous.

_Shakspere._

There may still be traced in Europe, and even in England, some remains of the Eastern belief in metempsychosis, or the transmigration of souls.

The superst.i.tious reverence for the robin, the wren, and other birds of the Aryan lightning cla.s.s, points to the belief that the bodies of birds and animals were supposed to be sometimes tenanted by the souls of men, and even by the G.o.ds themselves; or at least, that the latter did frequently a.s.sume their forms for some special purpose or other. Several nursery stories, such as "Beauty and the Beast," "The White Cat,"

"Little Red Riding Hood," etc., yet very popular amongst others than the juvenile section of the population, point in a similar direction. These stories are no mere modern inventions. Mr. c.o.x regards "Beauty and the Beast" but as one form of the Greek myth "Eros and Psyche." One of the favourite feats of the celebrated British magician, Merlin, was the conversion of men into beasts. Caesar says: "It is especially the object of the Druids to inculcate this--that souls do not perish, but, after death, pa.s.s into other bodies; and they consider that, by this belief more than anything else, men may be led to cast away the fear of death, and to become courageous." Shakspere has several remarkable references to this superst.i.tion, one of which is quoted at the head of this chapter. Another instance occurs in _Hamlet_, in the scene where Ophelia, in her mental aberration, quotes s.n.a.t.c.hes of old ballads. She says, "They say the owl was a baker's daughter. Lord, we know what we are, but we know not what we may be. G.o.d be at your table."

Caliban, when remonstrating with the drunken Stephano and Trinculo, on their dallying with the fine clothes at the mouth of the cave of Prospero, instead of taking the magician's life at once, says:--

I will have none on't; we shall lose our time, And all be turned to barnacles, or to apes With foreheads villainous low.

The elfin sprite Puck, after placing the a.s.s's head on to Bottom, and terrifying Peter Quince's celebrated amateur _corps dramatique_, exclaims:--

I'll follow you, I lead you about a round Through bog, through bush, through brake, through briar; Sometimes a horse I'll be, sometimes a hound, A hog, a headless bear, sometimes a fire; And neigh, and bark, and grunt and roar, and burn, Like horse, hound, hog, bear, fire, at every turn.

Another instance will be found in "The Twelfth Night," where the clown, under the pretence of his being "Sir Topas, the Curate," questions Malvolio, when confined in a dark room, as a presumed lunatic:--

_Mal._--I am no more mad than you are; make the trial of it in any constant question.

_Clown._--What is the opinion of Pythagoras concerning wild-fowl?

_Mal._--That the soul of our grandam might haply inhabit a bird.

_Clown._--What thinkest thou of his opinion?

_Mal._--I think n.o.bly of the soul, and no way approve his opinion.

_Clown._--Fare thee well. Remain thou still in darkness: thou shalt hold the opinion of Pythagoras ere I will allow of thy wits, and fear to kill a woodc.o.c.k, lest thou dispossess the soul of thy grandam. Fare thee well.

At an early age, Walter Savage Landor transmitted to Dr. Samuel Parr an essay on the origin of the religion of the Druids. His biographer, John Forster, thus summarises its argument:--"It appeared to Landor that Pythagoras, who settled in Italy, and had many followers in the Greek colony of the Phocaeans at Ma.r.s.eilles, had engrafted on a barbarous and bloodthirsty religion the human doctrine of the metempsychosis; for that finding it was vain to say, 'Do not murder,' as none ever minded that doctrine, he frightened the savages by saying, 'If you are cruel even to beasts and insects, the cruelty will fall upon yourselves; you will be the same.' He explained also the 'beans' of the old philosopher in the exact way that Coleridge took credit for afterwards originating; though in this both moderns had been antic.i.p.ated by sundry other discoverers, beginning with Plutarch himself." The answer of the "kindly old scholar"

is both learned and characteristic. He says, "I thank you for your very acute and masterly reasoning about Pythagoras, but I am no convert to his being in Gaul; for the doctrine of transmigration is much older, and prevailed among the Celts and Scythians long before Pythagoras. It is believed, even now, in the north of Europe, and would naturally suggest itself to any reflecting barbarian. However, you have done very well in your hypothesis."

According to Herodotus, the Egyptians were the first who believed in the immortality of the soul. After the demise of the body the soul was supposed to pa.s.s from one of the lower animals to another, until it had been duly located in the forms of all, terrestrial, aquatic, and winged.

After this had been accomplished, the human form was again a.s.sumed.

Three thousand years were considered necessary to the effecting of this complete metempsychosis.

The Pythagorean doctrine appears to have been originally regarded in the light of a purification. One commentator thus summarises it:--"The souls, previous to their entering into human bodies, floated in the air, from whence they were inhaled by the process of breathing at the moment of birth. At the moment of death, they descended into the lower world, where they were probably supposed to dwell a certain number of years, after which they again rose into the upper world, and floated in the air, until they entered into new bodies. When by this process their purification had become complete, the souls were raised to higher regions, where they continued to exist, and to enjoy the presence and company of the G.o.ds."

It is a general opinion that the history of no ancient sage or philosopher has been so much obscured as that of Pythagoras. The fables and miracles interwoven into the biographies of Porphyrius, Diogenes Laertius, and Iamblicus, have largely contributed to this result.

The Indoo doctrine, although differing slightly in detail, presents sufficient resemblance both to that of Pythagoras and that of the Egyptians to suggest their common origin. All agree in averring that the souls of men, after death, pa.s.s into other bodies. A most religious life, however, amongst the Indoos, exempted the individual from the penalty of the metempsychosis, the soul, on its departure, being immediately absorbed into the divine essence. Mr. Colebrooke, in the Transactions of the Royal Asiatic Society, published a translation of some extracts from the _Brahma-sutras_, or aphorisms on the Vedenta doctrine by Badarayana, amongst which is the following, bearing on this subject:--

"The soul pa.s.ses from one state to another invested with a subtle frame, consisting of elementary particles, the seed or rudiment of a grosser body. Departing from that which it occupied, it ascends to the moon, where, clothed with an aqueous form, it experiences the recompence of its works; and whence it returns to occupy a new body with resulting influence of its former deeds. But he who has attained the true knowledge of G.o.d does not pa.s.s through the same stages of retreat, but proceeds directly to reunion with the Supreme Being, with which he is identified, as a river at its confluence with the sea merges therein altogether. His vital faculties and the elements of which his body consists are absorbed completely and absolutely; both name and form cease; and he becomes immortal without parts or members."

In the Welsh romance, "The History of Taliesin," composed not earlier than the thirteenth century, though often attributed to the sixth (the era of the poet) is a curious story of successive transformations.

Caridwen, the wife of Tegid Voel, had an ugly son she desired to make learned as a set-off to his deformity. She procured a cauldron, and proceeded to boil a charmed mixture in order to procure "the three blessed drops of the grace of inspiration." During her absence, the three charmed drops flew from the cauldron on to the finger of one of her watchers, and he, sucking his finger, to relieve himself of the pain, imbibed the inspiration. In fear, he took to his heels, and she ran after him. What followed is thus given in Professor Morley's summary of the romance in English:--

"And he saw her and changed himself into a hare. But she changed herself into a grey-hound and turned him. And he ran towards a river and became a fish. But she, in form of an otter, chased him until he was fain to become a bird. Then she, as a hawk, followed him, and gave him no rest in the sky. Just as he was in fear of death, he saw a heap of winnowed wheat on the floor of a barn, and dropped among the wheat and turned himself into one of the grains. Then she transformed herself into a high-crested black hen, and scratched among the wheat with her feet, and found him out and swallowed him."

From this germ the woman, in due course, was delivered of a son, who, after some romantic adventures, was named Taliesin, "the shining forehead." The three drops had done their work effectually, it seems, for he became a perfect prodigy.

Nash, in his "Christ's Teares over Jerusalem," published in 1613, records a curious instance of faith in this transformation superst.i.tion in England. He says, "They talk of an oxe that told the bell at Wolwitch, and howe from an oxe he transformed himself to an old man, and from an old man to an infant, and from an infant to a young man."

In an old work, ent.i.tled a "Help to Discourse," published in 1633, is the following pa.s.sage:--"Q. Wherefore hath it anciently been accounted good luck if a _wolfe crosse our way_, but ill lucke if a hare crosse it?--A. Our ancestors, in times past, as they were merry conceited, so were they witty; and thence it grew that they held it good lucke if a wolf crost the way and was gone without any more danger and trouble; but ill lucke if a hare crost and escaped them, that they had not taken her." Lupton, in "Notable Things," published in 1660, refers to Pliny as reporting "that men in ancient times did fasten upon the gates of their towns the heads of _wolves_, whereby to put away witchery, sorcery, or enchantment, which many hunters observe or do to this day, but to what use they know not." Werenfels informs us that when a "superst.i.tious person goes abroad he is not so much afraid of the teeth as the unexpected sight of a wolf, lest he should deprive him of his speech."

Brand, referring to the superst.i.tion which a.s.serts that if a wolf first sees a man, the latter is suddenly struck dumb, says, "To the relators of this Icaligar wishes as many blows as at different times he had seen wolves without losing his voice. This is well answered." He further notices the belief "_that men are sometimes transformed into wolves, and again from wolves into men_," and adds, "Of this vulgar error, which is as old as Pliny's time, that author exposes the falsehoods."

Many other authorities refer to this superst.i.tion. Giraldus Cambrensis relates a story of a priest being addressed one evening, on his way from Ulster to Meath, by a wolf, who informed him that he belonged to a certain sept or clan in Ulster, "two of whom, male and female, were every seven years compelled, through a curse laid on them by St.

Natalis, to depart both from their natural form and from their native soil." They therefore took the form of wolves. If alive at the end of seven years, two others of the sept "took their places under like conditions, and the first pair returned to their pristine nature and country." Camden expresses his disbelief of a story he heard in Tipperary, that there were men who every year were turned into wolves.

Gervase, of Tilbury, speaks of were-wolves being common in England in his time (the thirteenth century); and reference is made to a wolf-woman in the Mabinogion, or fairy tales of the Welsh, of about the same period. King John, of England, was suspected of being a were-wolf. It is a.s.serted in an old chronicle that, in some such capacity, he uttered such frightful noises, after he was laid in his grave, in Worcester Cathedral, that the pious monks dug up his body, and removed it from the consecrated ground. One of the mediaeval metrical romances, by an unknown English author, refers to this superst.i.tion. It is a translation of the "_Roman de Guillaume de Palerne_," and is ent.i.tled the "Romance of William the Werwolf."

Herodotus says the Greeks and Scythians settled on the sh.o.r.es of the Black Sea regarded the Neurians as wizards, and a.s.serted that each individual was for a few days in the year transformed into a wolf. He speaks of a race of men who slept for six months at a time, and of others who could change themselves at will into the shape of wolves, and as easily resume their original form when desirable. He talks likewise of the Troglodytes, or cave dwellers, a race of men, who having no human language, screeched like bats, and fed upon reptiles. They were likewise remarkable for their swiftness of foot.

Some of the Greek traditions represent the transformation of a man into a were-wolf as a punishment for having sacrificed a human victim unto a G.o.d. The offender was taken to the edge of a lake; he swam over, and, on reaching the other side, was changed into a wolf. In this condition he remained, roaming abroad with others of the species, for a period of nine years. If during this time he had abstained from eating human flesh, he resumed his original form, which, however, had not been exempt from the influence of increased age. There is remarkable coincidence in some respects between this myth and that related by Giraldus Cambrensis previously referred to, the significance of which Kelly justly regards as "worthy of note."

The Romans believed in the existence of the man-wolf, but attributed the phenomenon to magical arts. Petronius has recorded an incident which presents this superst.i.tion in a very graphic form. One Niceros, at a banquet given by Trimalchio, relates the following story:--

"It happened that my master was gone to Capua to dispose of some second-hand goods. I took the opportunity, and persuaded our guest to walk with me to our fifth milestone. He was a valiant soldier, and a sort of grim water-drinking Pluto. About c.o.c.k-crow, when the moon was shining as bright as mid-day, we came amongst the monuments. My friend began addressing himself to the stars, but I was rather in a mood to sing or count them; and when I turned to look at him, lo! he had already stripped himself and laid down his clothes near him. My heart was in my nostrils, and I stood like a dead man; but he made a mark round his clothes, and on a sudden became a wolf. Do not think I jest; I would not lie for any man's estate. But to return to what I was saying. When he became a wolf he began howling, and fled into the woods. At first I hardly knew where I was, and afterwards, when I went to take up his clothes, they were turned into stone. Who then died with fear but I? Yet I drew my sword, and went cutting the air right and left, till I reached the villa of my sweetheart. I entered the court-yard. I almost breathed my last, the sweat ran down my neck, my eyes were dim, and I thought I should never recover myself. My Melissa wondered why I was out so late, and said to me, 'Had you come sooner you might at least have helped us, for a wolf has entered the farm and worried all our cattle; but he had not the best of the joke, for all he escaped, for our slave ran a lance through his neck.' When I heard this I could not doubt how it was, and, as it was clear daylight, I ran home as fast as a robbed innkeeper. When I came to the spot where the clothes had been turned into stone, I could find nothing except blood. But when I got home I found my friend, the soldier, in bed, bleeding at the neck like an ox, and a doctor dressing his wound. I then knew that he was a turnskin; nor would I ever have broke bread with him again, no not if you had killed me."

In Germany many strange stories are told respecting these transformations. The result of wounding a were-wolf generally appears to be that the human shape is speedily resumed, but the injury inflicted remains notwithstanding. One of these stories is to the following effect:--A farmer and his wife were haymaking together, when suddenly the wife requested her husband to throw his hat at any wild beast that might come in his way. She then immediately disappeared. Soon afterwards a wolf was perceived to be swimming across a neighbouring river in the direction of the party of haymakers. The farmer, remembering his wife's injunction, threw his hat at the wolf, which the ravenous beast seized and tore to pieces. One of the men, however, stabbed the wolf with a pitchfork. This dissolved the spell; the wolf-form disappeared, but the dead body of the farmer's wife lay on the ground before the eyes of the astonished spectators!

These transformations are believed, in some instances, to be effected by a mere change of the external covering, like that of the cloud-maidens referred to in chapter I. of the present work. These mythical ladies were said to possess "shirts of swan plumage," by means of which they "transformed themselves into water foul, especially swans." The "frost-giants," Thia.s.si and Suttungr, had each an "eagle-shirt," in which disguise they warred against the G.o.ds. The possession of these feathery garments was essential to their retention of the power of transformation. A variety of myths, fairy stories, etc., have sprung from the supposed capture and marriage of these maidens by men who have discovered them bathing, and stealthily appropriated their magic raiment. These swan-shirts, in the more modern myths, become the supernatural garments of the fairies, mermaids, etc., married to mortals, and without which they find it impossible to leave their husbands and resume their elfic nature.

On the west coast of Ireland the fishermen are loth to kill the seals, which once abounded in some localities, owing to a popular superst.i.tion that they enshrined "the souls of thim that were drowned at the flood."

They were supposed to possess the power of casting aside their external skins, and disporting themselves in human form on the sea-sh.o.r.e. If a mortal contrived to become possessed of one of these outer coverings belonging to a female, he might claim her and keep her as his bride.

This seems to point to the origin of the stories about "mermaids" and some similar sea monsters.