Immovable, infix’d, and frozen round.
With which may be compared Shakespeare’s lines in ‘Measure for Measure’—
The de-lighted spirit
To bathe in fiery floods, or to reside
In thrilling region of thick-ribbed ice.
In Thibet hell is believed to have sixteen circles, eight burning, eight frozen, which M. Delepierre attributes to the rapid changes of their climate between the extremes of heat and cold.[3] Plutarch, relating the vision of Thespesius in Hades, speaks of the frozen region there. Denys le Chartreux (De Pœnis Inferni) says the severest of infernal torments is freezing. In the ‘Kalendar of Shepherds’ (1506) a legend runs:—‘Lazarus sayde, ‘I sawe a flode of frosone yce in the whiche envyous men and women were plonged unto the navyll, and then sodynly came a colde wynde ryght great that blewe and dyd depe downe all the envyous into the colde water that nothynge was seen of them.’ Such, too, is Persian Ardá Viráf’s vision.
The Demon of Cold has a habitat, naturally, in every Northern region. He is the Ke-mung of China, who—man-shaped, dragon-headed—haunts the Chang river, and causes rain-storms.[4] In Greenland it is Erleursortok, who suffers perpetual agues, and leaps on souls at death to satisfy his hunger. The Chenoos (demons) of the Mimacs of Nova Scotia present certain features of the race-demons, but are fearfully cold. The Chenoo weapon is a dragon’s horn, his yell is fatal to the hearer, his heart is a block of ice. This heart must be destroyed if the demon is to be slain, but it can only be done by melting in the fire: the chief precaution required is that one is not drowned in the flood so caused. The icy demon survived long in Scotland. Sir James Melville, in his ‘Memoirs,’ says ‘the spirit or devil that helped the Scottish witches to raise a storm in the sea of Norway was cold as ice and his body hard as iron; his face was terrible, his nose like the beak of an eagle, great burning eyes, his hands and legs hairy, with claws on his nails like a griffin.’ Dr. Fian was burnt for raising this demon to oppose James I. on his stormy passage from Denmark.
This type of demon haunted people’s minds in Scandinavia, where, though traditions of a flame demon (Loki) and the end of the world by fire were imported, the popular belief seems to have been mainly occupied with Frost giants, and the formidable Oegir, god of the bleak sea east winds, preserved in our word awe (Anglo-Saxon ege), and more directly in the name of our familiar demon, the Ogre, so often slain in the child’s Gladsheim. Loki (fire) was, indeed, speedily relegated by the Æsir (gods) to a hidden subterraneous realm, where his existence could only be known by the earthquakes, geysers, and Hecla eruptions which he occasioned. Yet he was to come forth at Ragnarök, the Twilight of the Gods. We can see a singular blending of tropical and frigid zones—the one traditional, the other native—in the Prose Edda. Thus:—‘What will remain,’ said Gangler, ‘after heaven and earth and the whole universe shall be consumed, and after all the gods and the homes of Valhalla and all mankind shall have perished?’ ‘There will be many abodes,’ replied Thridi, ‘some good, some bad. The best place of all to be in will be Gimil, in heaven; and all who delight in quaffing good drink will find a great store in the hall called Brimir, which is also in heaven in the region Okolni. There is also a fair hall of ruddy gold, (for) Sindri, which stands on the mountains of Nida. In those halls righteous and well-minded men shall abide. In Ná-strönd there is a vast and direful structure with doors that face the north. It is formed entirely of the backs of serpents, wattled together like wicker-work. But the serpents’ heads are turned towards the inside of the hall, and continually vomit forth floods of venom, in which wade all those who commit murder or who forswear themselves. As it is said in the Völuspá:—
She saw a hall
Far from the sun