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THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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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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Posts: 129
Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
«
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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Norrin Radd
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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
«
Reply #16
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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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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #17
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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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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #18
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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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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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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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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #20
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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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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #21
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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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Norrin Radd
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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #22
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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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Norrin Radd
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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #23
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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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Norrin Radd
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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #24
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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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Norrin Radd
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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #25
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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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Norrin Radd
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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #26
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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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Norrin Radd
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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #27
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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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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #28
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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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Re: THE HISTORY OF THE DEVIL AND THE IDEA OF EVIL FROM THE EARLIEST TIMES TO PRESENT
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Reply #29
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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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