In his own sifted and "primitive" records we have the narration of the carrying of the Divine Man to a height ("pinnacle of the temple" only in the supposed primitive Gospel) by Satan for purposes of temptation. For a mythologist this myth easily falls into line as a variant of the series of Pan and the young Zeus at the altar on the mountain top, Pan and Apollo competing on the top of Mount Tmolus, Apollo and Marsyas, all deriving from the Babylonian figures of the Goat-God (Capricorn) and the Sun-God on the Mountain of the World, representing the starting of the sun on his yearly course. That assignment explains at once the Pagan myths and the Christian, which is thus shown to have borrowed from the myth material of the Greco-Oriental world in an early documentary stage. Challenged to evade that solution, he mentions only the Pan-Zeus story, says nothing of the series of variants or of the Babylonian original, and replies that he is unable to trace any real and fundamental connection between the stories. In the Buddhist narrative [which had been cited as an analogue [42]] the "temptation" to satisfy the cravings of hunger, the promptings of ambition, and the doubts as to the overruling Providence of God, are all wanting. In the Roman story, too, Pan, as representing in satyr-form the lower and animal propensities of man, is a very different being to the Hebrew Satan; moreover, there is no tempting of Jupiter, as there is of Jesus. Jupiter, likewise, is wholly a god; Jesus is a sorely bested Man, although divine. There is, in short, not the least affinity between any of these narratives beyond the general idea of trial. [43] And this figures as a refutation. For our traditionalist, comparative mythology does not and cannot exist; for him there can be no fundamental connection between any two nominal myths unless they are absolutely identical in all their details; and the goat-footed Pan and the goat-footed Satan (certainly descended from the Goat-God Azazel) are merely "very different beings," though Satan for the later Jews and Jesuists actually corresponded to Pan (who is not a mere satyr for the Greeks) not only in being the spirit of concupiscence [44] but in being "the God of this world," as the Gospel myth in effect shows him to be. And this exhibition of ignorance of every principle of mythology passes for "scholarship," and will be duly so certificated by Sir William Robertson Nicoll, who undertakes to preside in that department, as in politics, with about equal qualifications. By way of constructive solution of the problem we have from the apologist this:--