was held on the surface of what had been a stream of lava, now covered with vegetable substances, he answered the priests with much readiness, “To what was the indignation of the gods owing when the substance on which we stand was fluid and scorching?  Believe me, men of Iceland, the eruption of the volcano depends on natural circumstances now as it did then, and is not the engine of vengeance intrusted to Thor and Odin.”  It is evident that men who reasoned with so much accuracy concerning the imbecility of Odin and Thor were well prepared, on abandoning their worship, to consider their former deities, of whom they believed so much that was impious, in the light of evil demons.

But there were some particulars of the Northern creed in which it corresponded so exactly with that of the classics as leaves room to doubt whether the original Asae, or Asiatics, the founders of the Scandinavian system, had, before their migration from Asia, derived them from some common source with those of the Greeks and Romans; or whether, on the other hand, the same proneness of the human mind to superstition has caused that similar ideas are adopted in different regions, as the same plants are found in distant countries without the one, as far as can be discovered, having obtained the seed from the others.

The classical fiction, for example, of the satyrs and other subordinate deities of wood and wild, whose power is rather delusive than formidable, and whose supernatural pranks intimate rather a wish to inflict terror than to do hurt, was received among the Northern people, and perhaps transferred by them to the Celtic tribes.  It is an idea which seems common to many nations.  The existence of a satyr, in the silvan form, is even pretended to be proved by the evidence of Saint Anthony, to whom one is said to have appeared in the desert.  The Scottish Gael have an idea of the same kind, respecting a goblin called Ourisk, whose form is like that of Pan, and his attendants something between a man and a goat, the nether extremities being in the latter form.  A species of cavern, or rather hole, in the rock, affords to the wildest retreat in the romantic neighbourhood of Loch Katrine a name taken from classical superstition.  It is not the least curious circumstance that from this silvan deity the modern nations of Europe have borrowed the degrading and unsuitable emblems of the goat’s visage and form, the horns, hoofs, and tail, with which they have depicted the author of evil when it pleased him to show himself on earth.  So that the alteration of a single word would render Pope’s well-known line more truly adapted to the fact, should we venture to read—­

“And Pan to Satan lends his heathen horn.”