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THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT

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Norrin Radd
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« Reply #15 on: October 04, 2009, 04:41:17 am »

The Banner of the Inquisition of Goa. From Picart
   

312

The Chamber of the Inquisition. From Picart
   

313

Various Manners of Cross-Examining the Defendants. From Picart
   

314

A Man and a Woman Convicted of Heresy. From Picart
   

315

Heretics Condemned to be Burned. From Picart
   

316

A Man and a Woman Condemned to be Burned. From Picart
   

317

The Inquisition in Session on the Market Square at Madrid. From Picart
   

318

Procession of the Inquisition of Goa. From Picart
   

319

The Last Sermon Preached to the Condemned. From Picart
   

319

The Heretics' Death on the Fagots. From Picart
   

320

The Water Ordeal
   

327

The Torture-Room at Nuremberg. After C. Rau. Reproduced from B. E. König
   

329

Agnes Bernauer Drowned as a Witch at the Request of Ernest, Duke of Bavaria. Reproduced from B. E. König
   

335

Satanic Temptations and the Ladder of Life. From Heradis von Lansperg's Hortus Deliciarum
   

339

Calvinism Tearing Down the Roman Empire
   

340

The Kingdom of Satan or the Seven-Headed beast of the Revelation
   

341
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« Reply #16 on: October 04, 2009, 04:41:40 am »

Temptation. A Protestant Conception of Evil. German woodcut of the time of Luther
   

344

The Race for Fortune. After Henneberg's oil painting
   

345

The Devil of Unchastity. From a German woodcut
   

346

The Devil of Niggardliness Making the Miser Hard-Hearted. By Hans Holbein
   

347

The Latest Fad In Clothes Pilloried. From Sigismund Feyerabend's Theatrum Diabolorum
   

347

Scenes from M. Jacob Ruff's Religious Drama
   

348

Macbeth Consulting the Witches
   

349

The Natural State of Man
   

354

The Holy Ghost Illumines the Heart
   

354

The Holy Ghost in Possession
   

355

p. xiv
   

 

 
   

PAGE

The Passion of Christ in the Heart
   

355

The Holy Trinity Resides in the Heart
   

356

New Temptations
   

356

Satan's Return with Seven Other Spirits More Wicked than Himself
   

357

The Impious Man Is Doomed When He Dies
   

357

A Heart Fortified in Christ
   

358

The Pious Man is Saved at Death
   

358

Poster of the Sixteenth Century
   

361
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Norrin Radd
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« Reply #17 on: October 04, 2009, 04:41:48 am »

Facsimile of the Contract Which Urban Grandier is Reported to have Made with the Devil
   

364

Apparitions of the Cross. From Grünbeck
   

371

Friedrich von Spee. After a picture in the Marzellen-Gymnasium at Cologne
   

376

Illustrations from the Drutenzeitung, 1627
   

378

Balthasar Bekker. From a portrait on the title-page of Die bezauberte Welt
   

380

Bekker's Autograph. From his original handwriting
   

381

Christian Thomasius. From a copper engraving by M. Bernigroth
   

382

Signature of Christian Thomasius
   

383

Schottel's Wheel of Hell
   

385

The Christian Hell
   

388

Schwenter's Hen Experiment. Reproduced by Father Athanasius Kircher
   

391

Pater Gassner. Etching by Daniel Chodowiecki
   

392

Demons on the Tomb of Dagobert. Church of St. Denys, near Paris
   

412

Covetousness. Library of St. Geneviève, Paris
   

413

Faust Signing the Contract with the Devil in Blood. By Franz Simm
   

414
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Norrin Radd
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« Reply #18 on: October 04, 2009, 04:42:00 am »

The Legend of Theophilus. From Monk Conrad's illumined MS.
   

416

Mephistopheles Making His Appearance in Faust's Study. After Schnorr von Carolsfeld
   

419

p. xv
   

 

 
   

PAGE

Faust Beholding the Emblem of the Macrocosm. After p. Rembrandt
   

419

Faust Riding on a Barrel out of Auerbach's Cellar. Fresco
   

420

The Sense-Illusions of the Riotous Students and Faust's Escape. After p. Cornelius
   

420

Faust Enjoying Himself in Auerbach's Cellar. Fresco
   

421

Mephistopheles Having Faust Buried by the Devils. After Retzsch
   

421

Studying Black Magic. Widman's Faust
   

426

Conjuring the Devil. Widman's Faust
   

426

Some Pleasantries of Black Magic. Widman's Faust
   

426

Miracles and Conjurations. Widman's Faust
   

426

Last Hours and Death. Widman's Faust
   

427

Wagner Conjuring the Devil Auerhan
   

428

Auerhan's Services
   

428

Wagner's jokes
   

428

Last Hours and Death
   

428

The Devil in the Puppet Play
   

429

Witches Celebrating Walpurgis Night. By Franz Simm
   

431

Der Teuffel lest Keyn Lantzknecht mehr inn die Helle faren. Hans Sachs
   

432

Hell According to Dionysius Klein's Tragico-Comœdia. Reproduced from Bastian's Die Denkschöpfung
   

433

The Devil in Modern Satirical Journals
   

436

Hell Up To Date. By permission from A. Young's Hell Up To Date
   

437
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Norrin Radd
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« Reply #19 on: October 04, 2009, 04:42:13 am »

Egyptian Devil. Post-classic age
   

440

Mahâmâya, the Slayer of Mahisha. From Moor's Hindu Pantheon
   

440

The Christian View of the Chained Ruler of Hell. Didron
   

441

Persian Devil. Didron
   

442

Turkish Devil. From a Turkish MS
   

442

Satan Accusing Job. Fresco in the Campo Santo at Pisa
   

443

Satan in His Ugliness. From a MS. in the National Library, Paris
   

444

p. xvi
   

 

 
   

PAGE

Satan in His Ugliness. From an Anglo-Saxon MS. in the British Museum
   

444

The Trinity Fighting Behemoth and Leviathan. After Didron
   

445

A Trinity of the Tenth Century. From Müller and Mathe's Archæology
   

445

Milton's Satan. After Doré
   

451

Lucifer Before the Fall. From the Hortus Deficiarum
   

462

The Fallen Lucifer. After Doré
   

463

The Feeling of Dependence. After Sasha Schneider
   

470

Time as a Trinity of Past, Present, and Future. French miniature
   

472

The Divine Trinity. From a MS. in the Bibliothèque de Sainte Geneviève
   

472
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Norrin Radd
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« Reply #20 on: October 04, 2009, 04:42:23 am »

Italian Trinity. Didron
   

473

Satanic Trinity. Didron
   

473

The Trinity. From a window in the Church of Notre Dame, at Chalons, France
   

474

The Trinity of Evil. From a French MS. in the Bibliothèque Royale at Paris
   

474

The Three-Headed Serapis. From Bartoli's Lucernæ Veterum Sepulchrales
   

475

Aziel, the Guardian of Hidden Treasures. From Francisci's Proteus infernalis
   

475

God Supporting the World. Fresco in the Campo Santo of Pisa
   

476

Hercules with Cerberus. From a vase found in Alta mura
   

477

St. Anthony Assaulted by Devils. After Schoengauer's copper engraving, 1420-1499
   

479

The Good Lord and the Devil. By Franz Simm
   

480

The Devil in the Campo Santo (Pisa)
   

485

Seal of Satan. Didron
   

486

 
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Norrin Radd
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« Reply #21 on: October 04, 2009, 04:42:50 am »

p. 1
GOOD AND EVIL AS RELIGIOUS IDEAS.

THIS WORLD OF OURS is a world of opposites. There is light and shade, there is heat and cold, there is good and evil, there is God and the Devil.

The dualistic conception of nature has been a necessary phase in the evolution of human thought. We find the same views of good and evil spirits prevailing among all the peoples of the earth at the very beginning of that stage of their development which, in the phraseology of Tylor, is commonly called Animism. But the principle of unity dominates the development of thought. Man tries to unify his conceptions in a consistent and harmonious Monism. Accordingly, while the belief in good spirits tended towards the formation of the doctrine of Monotheism, the belief in evil spirits led naturally to the acceptance of a single supreme evil deity, conceived as embodying all that is bad, destructive, and immoral.
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« Reply #22 on: October 04, 2009, 04:43:05 am »

Monotheism and Monodiabolism, both originating simultaneously in the monistic tendencies of man's mental evolution, together constitute a Dualism which to many is still the most acceptable world-conception. Nevertheless, it is not the final goal of human philosophy. As

p. 2

soon as the thinkers of mankind become aware of the Dualism implied in this interpretation of the world, the tendency is again manifested towards a higher conception, which is a purely monistic view.
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« Reply #23 on: October 04, 2009, 04:43:33 am »

Will Monism eliminate the idea of the Devil in order to make God the One and All? Or will it abolish both God and the Devil, to leave room only for a world of matter in motion? Will the future of mankind be, as M. Guyau prophesies, a period in which religion will disappear and give way to irreligion?

Those who do not appreciate the mission of Dualism in the evolution of human thought, and only know its doctrines to be untenable, naturally expect that the future of mankind will be irreligious, and there are freethinkers who declare that Atheism will supersede all the different conceptions of God. But this is not probable. The monistic tendencies of the age will not destroy, but purify and elevate religion. The Animism of the savage is a necessary stage of man's mental evolution: it appears as an error to the higher-developed man of a half-civilised period; but the error contains a truth which naturally develops into a more perfect conception of the surrounding world. Similarly, the religious ideas of the present time are symbols. Taken in their literal meaning, they are untenable, but understood in their symbolical nature they are seeds from which a purer conception of the truth will grow. The tendencies of philosophic thought prevailing to-day lead to a positive conception of the world, which replaces symbols by statements of fact and brings with it not a denial of religious allegories but a deeper and more correct conception.

p. 3
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« Reply #24 on: October 04, 2009, 04:43:49 am »

A state of irreligion in which mankind would adopt and publicly teach a doctrine of Atheism is an impossibility. Atheism is a negation, and negations cannot stand, for they have sense only as confronted with the positive issues which they reject. Yet our present anthropomorphic view of God, briefly called Anthropotheism, which as a rule conceives him as an infinitely big individual being, will have to yield to a higher view in which we shall understand that the idea of a personal God is a mere simile. God is much more than a person. When we speak of God as a person, we ought to be conscious of the fact that we use an allegory which, if it were taken literally, can only belittle him. The God of the future will not be personal, but superpersonal.

But how shall we reach this knowledge of the superpersonal God? Our answer is, with the help of science. Let us pursue in religion the same path that science travels, and the narrowness of sectarianism will develop into a broad cosmical religion which shall be as wide and truly catholic as is science itself.
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« Reply #25 on: October 04, 2009, 04:44:13 am »

Symbols are not lies; symbols contain truth. Allegories and parables are not falsehoods; they convey information: moreover, they can be understood by those who are not as yet prepared to receive the plain truth. Thus, when in the progress of science religious symbols are recognised and known in their symbolical nature, this knowledge will not destroy religion but will purify it and will cleanse it from mythology.

We define God as "that authoritative presence in the All, which enforces a definite moral conduct." God is that something which constitutes the harmony of the

p. 4
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« Reply #26 on: October 04, 2009, 04:44:25 am »

laws of nature; God is the intrinsic necessity of mathematics and logic; God above all is what experience teaches us to be the inalienable features of righteousness, justice, morality. This presence is both immanent and transcendent: it is immanent as the constituent characteristic of the law that pervades the universe; it is transcendent, for it is the condition of any possible cosmic order; and in this sense it is supercosmic and supernatural. 1

We do not say that God is impersonal, for the word "impersonal" implies the absence of those features which constitute personality; it implies vagueness, indefiniteness, and lack of character. God, however, as he manifests himself in the order of the universe is very definite. He is not vague but possesses quite marked qualities. He is such as he is and not different. His being is universal, but not indeterminable. His nature does not consist of indifferent generalities, but exhibits a distinct suchness. Indeed; all suchness in the world, in physical nature as well as in the domain of spirit, depends upon God as here defined, and what is the personality of man but the incarnation of that cosmic logic which we call reason? God, although not an individual being, is the prototype of personality; although not a person, thinking thoughts as we do, deliberating, weighing arguments, and coming to a decision, he is yet that which conditions personality; he possesses all those qualities which, when reflected in animated creatures, adds unto their souls the nobility of

p. 5
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« Reply #27 on: October 04, 2009, 04:44:39 am »

 God's image, called personality. Therefore we say, God is not impersonal, but superpersonal.

While the idea of God has received much attention from philosophers and progressive theologians, its counterpart, the dark figure of the Evil One, has been much neglected. And yet the Devil is, after all, a very interesting personality, grotesque, romantic, humorous, pathetic, nay, even grand and tragic. And if we have to declare that the idea of God is a symbol signifying an actual presence in the world of facts, should we not expect that the idea of the Devil also represents a reality?

It is almost impossible to exhaust the subject, for it would take volumes to write an approximately complete history of demonology. Accordingly, we must confine ourselves to merely outlining some of the most salient features of the development of the belief in the Devil and the nature of the idea of evil.
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« Reply #28 on: October 04, 2009, 04:44:48 am »

Footnotes

4:1 See the author's Idea of God; Soul of Man, pp. 338 et seq.; Fundamental Problems, p. 152 et passim; Primer of Philosophy, p 170 et passim; The Monist, Vol. III., pp. 357 et seq.; Homilies of Science, pp. 79-120.
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« Reply #29 on: October 04, 2009, 04:45:09 am »

p. 6
DEVIL WORSHIP.

FROM A SURVEYAL of the accounts gleaned from Waitz, Lubbock, and Tylor, on the Primitive state of religion, the conviction impresses itself upon the student of demonology that Devil-worship naturally precedes the worship of a benign and morally good Deity. There are at least many instances in which we can observe a transition from the lower stage of Devil-worship to the higher stage of God-worship, and there seems to be no exception to the rule that fear is always the first incentive to religious worship. This is the reason why the dark figure of the Devil, that is to say, of a powerful evil deity, looms up as the most important personage in the remotest past of almost every faith. Demonolatry, or Devil-worship, is the first stage in the evolution of religion, for we fear the bad, not the good.

Mr. Herbert Spencer bases religion on the Unknown, declaring that the savage worships those powers which he does not understand. In order to give to religion a foundation which even the scientist does not dare to touch, he asserts the existence of an absolute Unknowable, and recommends it as the basis of the religion of the future. But
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