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[251] world,—the Ahriman of the Parsee, the Typhon of the Egyptian, the Pluto of the Roman mythology, the Devil of Jew, Christian, and Mussulman, the Machinito of the Indian,—evil in the universe of goodness, darkness in the light of divine intelligence,—in itself the great and crowning mystery from which by no unnatural process of imagination may be deduced everything which our forefathers believed of the spiritual world and supernatural agency That fearful being with his tributaries and agents,—‘the Devil and his angels,’—how awfully he rises before us in the brief outline limning of the sacred writers I How he glooms, ‘in shape and gesture proudly eminent,’ on the immortal canvas of Milton and Dante! What a note of horror does his name throw into the sweet Sabbath psalmody of our churches! What strange, dark fancies are connected with the very language of common-law indictments, when grand juries find under oath that the offence complained of has been committed ‘at the instigation of the Devil’!

How hardly effaced are the impressions of childhood! Even at this day, at the mention of the evil angel, an image rises before me like that with which I used especially to horrify myself in an old copy of Pilgrim's Progress. Horned, hoofed, scaly, and fire-breathing, his caudal extremity twisted tight with rage, I remember him, illustrating the tremendous encounter of Christian in the valley where ‘Apollyon straddled over the whole breadth of the way.’ There was another print of the enemy which made no slight impression upon

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