A certain lurking affection in the new converts for
the religion they had deserted, perhaps under compulsion, may have led
them to look upon their ancient objects of veneration as less detestable
in nature, and dangerous in act, than the devils imported as an integral
portion of their adopted faith; and so originated this class of spirits
less evil than the other. Sir Walter Scott may be correct in his
assertion that many of these fairy-myths owe their origin to the
existence of a diminutive autochthonic race that was conquered by the
invading Celts, and the remnants of which lurked about the mountains and
forests, and excited in their victors a superstitious reverence on
account of their great skill in metallurgy; but this will not explain
the retention of many of the old god-names; as that of the Dusii, the
Celtic nocturnal spirits, in our word "deuce," and that of the Nikr or
water-spirits in "nixie" and old "Nick."[1] These words undoubtedly
indicate the accomplishment of the "facilis descensus Averno" by the
native deities. Elves, brownies, gnomes, and trolds were all at one time
Scotch or Irish gods. The trolds obtained a character similar to that of
the more modern succubus, and have left their impression upon
Elizabethan English in the word "trull."
[Footnote 1: Maury, p. 189.]
28. The preceding very superficial outline of the growth of the belief
in evil spirits is enough for the purpose of this essay, as it shows
that the basis of English devil-lore was the annihilated mythologies of
the ancient heathen religions--Italic and Teutonic, as well as those
brought into direct conflict with the Jewish system; and also that the
more important of the Teutonic deities are not to be traced in the
subsequent hierarchy of fiends, on account probably of their temporary
or permanent absorption into the proselytizing system, or the refusal of
the new converts to believe them to be so black as their teachers
painted them.
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