of particular nations, existed through all Europe.  It seems to have been founded originally on feelings incident to the human heart, or diseases to which the human frame is liable—­to have been largely augmented by what classic superstitions survived the ruins of paganism—­and to have received new contributions from the opinions collected among the barbarous nations, whether of the east or of the west.  It is now necessary to enter more minutely into the question, and endeavour to trace from what especial sources the people of the Middle Ages derived those notions which gradually assumed the shape of a regular system of demonology.

LETTER III.

Creed of Zoroaster—­Received partially into most Heathen Nations—­Instances among the Celtic Tribes of Scotland—­Beltane Feast—­Gudeman’s Croft—­Such abuses admitted into Christianity after the earlier Ages of the Church—­Law of the Romans against Witchcraft —­Roman customs survive the fall of their Religion—­Instances—­Demonology of the Northern Barbarians—­Nicksas—­Bhargeist—­Correspondence between the Northern and Roman Witches—­The power of Fascination ascribed to the Sorceresses—­Example from the “Eyrbiggia Saga”—­The Prophetesses of the Germans—­The Gods of Valhalla not highly regarded by their Worshippers—­Often defied by the Champions—­Demons of the North—­Story of Assueit and Asmund—­Action of Ejectment against Spectres—­Adventure of a Champion with the Goddess Freya—­Conversion of the Pagans of Iceland to Christianity—­Northern Superstitions mixed with those of the Celts—­Satyrs of the North—­Highland Ourisk—­Meming the Satyr.

The creed of Zoroaster, which naturally occurs to unassisted reason as a mode of accounting for the mingled existence of good and evil in the visible world—­that belief which, in one modification or another, supposes the co-existence of a benevolent and malevolent principle, which contend together without either being able decisively to prevail over his antagonist, leads the fear and awe deeply impressed on the human mind to the worship as well of the author of evil, so tremendous in all the effects of which credulity accounts him the primary cause, as to that of his great opponent, who is loved and adored as the father of all that is good and bountiful.  Nay, such is the timid servility of human nature that the worshippers will neglect the altars of the Author of good rather than that of Arimanes, trusting with indifference to the well-known mercy of the one, while they shrink from the idea of irritating the vengeful jealousy of the awful father of evil.

The Celtic tribes, by whom, under various denominations, Europe seems to have been originally peopled, possessed, in common with other savages, a natural tendency to the worship of the evil principle.  They did not, perhaps, adore Arimanes under one sole name, or consider the malignant divinities as sufficiently powerful to undertake a direct struggle with the more benevolent gods; yet they thought it worth while to propitiate them by various expiatory rites and prayers, that they, and the elementary tempests which they conceived to be under their direct command, might be merciful to suppliants who had acknowledged their power, and deprecated their vengeance.