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Rh from our own country, in the Anglo-Saxon dialogue of Saturn and Solomon. 'Saga me forhwan byth seo sunne read on æfen? Ic the secge, forthon heo locath on helle. — Tell me, why is the sun red at even? I tell thee, because she looketh on hell.' To the same belief belongs another striking mythic feature. The idea of volcanos being mouths of the under-world seems not unexampled among the lower races, for we hear of certain New Zealanders casting their dead down into a crater. But in connexion with the thought of a gehenna of fire and brimstone, Vesuvius, Etna, and Hecla had spiritual as well as material terrors to the mind of Christendom, for they were believed to be places of purgatory or the very mouths of the pit where the souls of the damned were cast down. The Indians of Nicaragua used in old times to offer human sacrifices to their volcano Masaya, flinging the corpses into the crater, and in later years, after the conversion of the country, we hear of Christian confessors sending their penitents to climb the mountain, and (as a glimpse of hell) to look down upon the molten lava.

Fourthly, in old times and new, it has come into men's minds to fix upon the sun and moon as abodes of departed souls. When we have learnt from the rude Natchez of the Mississippi and the Apalaches of Florida that the sun is the bright dwelling of departed chiefs and braves, and have traced like thoughts on into the theologies of Mexico and Peru, then we may compare these savage doctrines with Isaac Taylor's ingenious supposition in his 'Physical Theory of Another Life,' — the sun of each planetary system is the house of the higher and ultimate spiritual corporeity, and the centre of assembly to those who have passed on the planets their preliminary era of corruptible organization. Or perhaps some may prefer the Rev. Tobias Swinden's