{The rights of translation and of reproduction are reserTcd.)
\
-^3 5
TO
THE
)i.\k
1
REV. SIR W. H. COPE, BART.
Sir William,
To no one little
book than
to you,
can
I
more
who have
dedicate this
fitly
so kindly allowed
me
free access to your magnificent library at Bramshill Park, I
have aided
me
with
many
a valuable suggestion.
Without, therefore, making you responsible here put forth, friendship, and
I
offer in
it
to
for
any view
you as a token of our mutual
grateful
acknowledgment of much
kindness from you. Believe
me
always, yours very faithfully,
[OSE r;,\
I".
VAL
d
l
REMAO.
PREFACE. COMMENTATORS in
have always found great
interpreting Gen.
iii.
and the
;
A
not diminished with time. of
an
human
interpretation
has
difficulty
long-felt need e x
i
-
and
satisfactory to science
reason.
Such an interpretation nsideration of at
difficulty
least
the
identical.
into
My
A
»ole
to offer for tin
classes of Christians, for hen
all r<
now beg
I
of
all
object
Is
shades of belief an defend the truth
to
Holy Scripture against objections from
scienci
and reason. It is
neither
my
object nor
my
wish to prove that
the received interpretations, given either false or absolutely untenable. :d
such words as "untenable"
I
in
the past, \\
here
I
an
hav<
wish to be undei
PREFACE.
\i li
condemning the theory
stood, not as absolutely
interpretation to which it
to
I
apply
be utterly incorrect.
it,
mean
I
or as declaring to say only that
the difficulties and objections raised against to
my
my
mind and from
or
it
are,
point of view, so strong
and cogent as to render that theory or interpretation
my reason.
utterly untenable to
during years of reading and
my
kept increasing to
mind
reflection,
become
less
have
others, doubtless, I
have
fully,
my
and
have always
difficulties
have con-
less satisfactory.
and
felt
Many
feel as I do.
tried to state these difficulties fairly
The
yet moderately.
point of view,
tation.
difficulties,
and the explanations
;
given to obviate or meet those tinually
Those
It is
as given in
common
that they
suppositions,
foundation
is
in
which
all
are
among them, from
to every past interpre-
deal largely in gratuitous
absolutely without
any
the letter of the sacred narrative,
Gen.
Those who
chief
and
iii.
find
no
difficulty in that narrative,
and those whose minds are
satisfied
with any of
the interpretations hitherto given, are welcome to
hold such interpretations, and to defend them to
PREFACE. the best of their ability. felt
IX
Those, however,
who have
the force of the man)- and serious difficulties
attending
Gen.
interpretation
iii.
now
are
Feast of St. Hilary,
January
14, 1887.
to
consider the
offered. J.
Basingstoke,
invited
P.
VAL d'EREMAO.
CONTENTS. i'a<;e I.
II.
III.
Object stated
\
A>
,
1
Tin
VII.
Tm
n "
mi-
,1
•
IAI
i\.
now
Dl
Wok, nil'
...
Conni
Wiia Si
1
1
1
Mi-.
"i
in';
1
1
-1
1
1
\
in
1
1
Wi
WOR
NEW THEORY
i
...
...
( 1
1
•
'i
1
1
HIP?
tl.
AN"
"i
1
•••
in
SEl
11
•
..
A.RG1 Ml ' ...
"7 ' i-
...
1
97
pri
•••
•••
...
I'. 11
•••
Received [ntei
ommoni
72 77
•• ...
32
66
...
in
Si
32 ...
w
15
a
...
...
mi
iv.
...
by
...
1
PROPOSING
-1
l
5
...
...
Theory
Nkv. 1
.111.(1
...
POSSES 5ED BY Sa \r.
<);
i.
.
\.
II.,
.
...
Temptation
attending
Serpent
ai.
I.,
1.
V.
1
...
"the Serpent"
by
Difficulties Bi si
...
•••
the Manner of the
Theories on
mm a iion
i
•••
•••
The Sacred Narrative Various i
IV.
...
1
•••
'27
ROM 13°
XI
CONTENTS.
l
CHAPTER XI. Was Serpent- Worship XII.
XIII.
J'
Universal?
...
Origin of Serpent- Worship
Conclusion
...
...
135
...
l
151
...
...
...
AGE
...
^Q
Appendix.— Hekrew and Greek Texts ok the Sacred Narrative
...
...
...
...
^
x
THE SERPENT OF EDEN, CHAPTER
I.
OBJECT STATED.
THE on
temptation of Eve by
all
"
the Serpent " has been,
hands and always, viewed
mystery.
This mystery
is
as a matter full of
by no means
satisfactorily
plained by the various interpretations given
mmentators
to
the
in
i)
nowledged
To
both
its
acred
faith.
It
;
J<
i^
narrative.
tin-
the very
of redemption.
and
fall ol
contains
It
an
a great one.
and Chri tians
of the temptation anil
faith
attendant circumstances, as
difficulty, '•
by
alike, the narrative
man
is
an article of
very foundation of the edifice of
groundwork It is
of
tin-
whole scheme
an article of faith that Eve i;
THE SERPENT OF EDEN.
2
was tempted by in
"
the Serpent," and
fell
;
—that she,
—
and Adam, who also fell Adam, Eve, and this " Serpent " were sub-
her turn, tempted
that
;
jected each to a special condemnation
by God,
in
punishment of the sin which each had committed.
But who or what that
Serpent" was
"
way he tempted Eve
;
— and — and
condemnation consisted
worked
in
him
:
we
sacred
if
may
suit
;
Now, while the
literal
may
well
be
truth of the
and left
inviolate, free.
In
in dubiis libertas. faithful,
of the temptation and
attendant
our individual
of the temptation
be held intact
details
necessariis unitas
Provided, there-
matters of discussion, in
still
the substantial and
narrative
opinions on
it
violate the laws of scriptural
The manner and means
have been and arc which,
his
what manner
are free to choose such explana-
tions of these details as
reason.
what
what precisely in
articles of faith.
we do not
interpretation,
in
— these are details which have never
been defined as fore, that
in
;
— and
;
holding fast to the facts
fall,
circumstances
seek to explain their
as
best
they may, to
unbelievers the whole narrative has long been a
choice object of ridicule and a rich source of amuse-
ment.
They
assert that here, in the very beginning
of the scriptural history of the
human
race, the
.
OBJECT STATED.
mass of glaring absurdities
narrative lays before us a
They
and improbabilities.
3
declare that a bestial
Eve
serpent could not possibly tempt
;
— that
Eve
would certainly have been surprised and startled alarmed
.ind
a
human
voice
— that
;
serpent to go on it
dumb
at hearing a
eats dust at
no
is
it
belly
its
;
— that
animal speak with real curse it is
Commentators have
all.
for the
not a fact that striven to
reply to these and other important objections with
more or
and
less ability
But we must
learning.
candidly acknowledge that they have not been so successful as
we could wish them
With every wish
portant an encounter.
and
to accepl
the faithful
is
find the difficulty unsolved,
still
not at
God
though
so teaches.
But
such explanations will
likely that
all
those whose
tisfy
to believe
any reasonable interpretation, even
they believe simply because it
to be, in so im-
faith
anything but strong
i.
and deep.
Under
many
th<
e
unsolved
i
received opinion, iry
umstani
in
diflfii
for
ulties
tho
e
diffii ult
and considering the
think thai
I
ly
<
ommonly
any apolo
an interpretation
ol
ry lull .ill
es,
attending the
B<
whi< h
and complete solution to ton-
to give this interpretation,
it
proce< ding, will
add
to
howe^
i
i
the clear
THE SERPENT OF EDEN.
4
understanding of the whole question regarding the serpent of Gen. tive itself,
ill.,
if
advanced to explain that are
I first
give the sacred narra-
with the various interpretations
made
its details,
against
it.
till
now-
and the objections
(
)
5
CHAPTER
II.
THE SACKKI) NARRATIVE. HERE
I
English
thorized
of
translation as 1
Version, side by side
Douay
the
Vulgate; and
place
I
I
am
Au-
narrative from the
give the sacred
able to
Latin
from the
Bible
at
with the
the
foot
as
make from
a
literal
the original
hbn Douay I.
lii.
No
I.
l"
nt
Gen.
le
of
which
thi
the
And
et 'ion.
I
Now
i.
iii.
I
he
1
I
Lord
<
1
1
And
Why
woman,
the
led
you
of the
fruil
<<{
Bui of (he
th<
the
\ii'l
him ,{
nni
r;
the
woman
01
re in
Bui of the
fruil ol .
the
h
is
in
(I.
ill.
Paradi
frnii
an
fruil >e
he
hath
thai
should do) eal of every ••
the
oi
which the
1
had made.
iod
to
the serpenl
than any
you
tr<
w of
w<
the
do
of the of
Para
THE SERPENT OF EDEN.
6
garden, God hath said, Ye shall not eat nf it, neither shall ye
touch
lest
it,
we
should not
And
4.
the serpent said unto
woman, Ye
shall not surely
die.
And
4.
the serpent said to the
woman, No; you
For God doth know that
5.
day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. in the
And
13.
Lord God
the
shall not die
this
And
And
13.
the
done this?
The
said
And
14.
and above every upon thy belly beast of tli' field shalt thou go, and dust shalt
among
all cattle,
:
all
And
15.
the days of thy will
I
life
:
bruise thy head,
shall
it
;
God
said
hast thou
she answered,
done
I
Lord God
said
Because
thou
this,
cursed art thou
and beasts of upon thy breast shalt thou go, and dust shall thou eat, all
the earth
all
cattle
;
the days of thy
And
15.
will
I
life.
put enmities
between thee and the woman, and thy seed and her seed, she shall crush thyjiead, and thou shalt
shalt bruise his heel.
the
the serpent,
hast
put enmity
between thee and the woman, and between thy seed and her
and thou
evil.
serpent deceived me, and
to
thou eat
Why
And
be as
shall
the Lord
woman,
to the
unto the serpent, Because thou hast done this, cursed art thou
above
you
knowing good and
did eat.
Lord God
the
opened and gods,
that shall
your eyes shall be
eat thereof,
be-
guiled me, and I did eat. 14.
For God doth know what day soever you
5.
in
said
What is thou hast done? And n said, The serpent
unto the woman,
seed
it,
that
and that we lest perhaps
the death.
die.
tliat
eat,
should not touch
ye die.
we the
God hath commanded
dise,
lie in
wait for her heel.
Hebrew, Gen.
iii.
And
I.
the
woman
:
Strange
every tree of the garden 2.
And
said the
tree of the garden 3.
but of the
that
!
Lord God had made.
God
has said,
!
woman
we may fruit
among all living And he said Ye shall not eat of
serpent was intelligent
the
(beings) of the field which the
to
the serpent,
Of
the
fruit
of (each)
eat.
of the tree which
(is)
in
the midst
of the
THE SACRED NARRATIVE. garden,
And
4.
hath said,
will
shall not eat of
said the serpent to the
And
13.
ha^t
Ye
it
and
shall not touch
it,
die.
woman, Not dying
ye die.
shall
For God knoweth that in the day ye eat of it, your eyes be opened, and ye shall be as gods, knowing good and evil.
5.
I
God
perhaps ye
lc>t
7
done?
said the
And
Lord God to the woman, What (is) this thou the woman, The serpent deceived me, and
.said
did eat.
And
14.
the
said
ie
shah
field.
eat, all the
Lord God to the serpent, because thou hast thou above every beast and every living Upon thy belly thou shalt go, and dust thou
\art)
!
days of thy
life.
put between thee and between the nan; and between thy seed and between her seed. He shall niiiy
ml
Such
is
will
I
thou shalt crush his heel.
the sacred narrative, which forms the
Well known as
subject of our discussion. us
from
all
our earliest days,
to
is
it
repay a
will still
it
nd detailed consideration. It will
be useful
us to note that the
for
translation given above differs, in
some important
particulars, from the existing versions 1
,<-t
us
consider
literal
Eng-
the
in
each
point
oi
variant l.
In ver.
instead (g/tnni
of
1,
"
I
have put the word "intelligent"
ubtil."
more than mere animal lived
The
This conveys
from the
is
c-ny
idea of somethi
jubtility or cunning.
wad ";
marily means "he
Hebrew word tin-
';,
11,1111
made naked," "he
,
uhuh
It
pi
discovered
is
1
THE SERPENT OF EDEN.
8
Hence proceeds
the secondary meaning of dis-
covery by the intellect or reason
Holy
consequence of
In
lation.
— discursive specuused
this, it is
the
in
Scriptures to indicate the rational qualities
of prudence or wisdom.
very word which
here used in Gen.
is
we
In this sense
find the
applied
I,
iii.
repeatedly to the prudent or wise man, in contrast with the foolish.
wrath
covereth shame."
prudent
man
"A
fool's
but a prudent
man
Thus, in Prov.
known
presently
is
And
;
xii. 16,
further on, in ver. 23, "
concealcth knowledge
of fools proclaimcth foolishness." to multiply instances of this
;
A
but the heart
unnecessary
It is
exact meaning of this
word. So, too,
the Greek Septuagint gives the word
povifiu>Tarog,
which
is
derived from
this root Schrivellius gives the cogito, sentio, judico, delibero,
—
meanings " I
To
povia).
intclligo,
understand," "
I
think,"
"I perceive," "I judge," "I deliberate."
This
also the scriptural
is
In Matt.
x. 16,
where our Lord
fore wise as serpents," the tive degree, of
Gen.
iii.
1
:
meaning of the word.
word used
which the superlative
(ppuvifxoi /.V 01 oeig.
the Septuagint,
says, "
as in the
Here
Be ye is
is
the posi-
used
which distinctly shows us that the
in
too, then, in
Hebrew, a word "
there-
is
Seventy
used inter-
THE SACRED NARRATIVE. pretcrs " understood the
Hebrew
text to indicate
meaning that
the intention of the sacred writer as the Serpent
was
intelligent,
thinking,
subtil,
you
if
and
g
like,
but with an
reasoning
subtility.
Otherwise they would not have used the word i
The
.
kakmimunh, which
signifies "wisest."
and the Arabic, the expression
In the Greek in
In the
the superlative degree.
which has no superlative form the
sense
superlative
"above
or
all,"
the text,
Add
(
ren.
his
iii.
another p
'I
An<
t
-,'.
i
i
ienl
original
is
e,"
k
also
done
in
"
where the Latin Vulgate uses
more
subtil,"
Literam"
—
(in
St.
/or.),
Augustine, citing the
one place,
Italian Bible, says in
erat
and
prudentissimus,"
omnium
erat sapientissimus "
in
besti-
Most prudent,"
urely indicate reasoning powers, and
mere animal I:
by the words
this
quse sunt super terrain."
arum
not
)M
autem
"serpens
"in"
—
"Genesis ad <
the adjective,
for
indicated all :"
is
Hebrew language,
i.
to all this, that
•u^ Itala, or
is
"among
the word callidior in
word
.Ancient Arabic Version, too, uses the
i
unnin
Septuagint, the Vetu
Ai abic
Hebrew
[tala,
th< refore,
all
text,
i
in
giving
and
with
words
th<
the
whicl
THE SERPENT OF EDEN.
io
mere animal cunning, but something
signify, not
and
really rational
cates of this Serpent
we
shall
which the text predi-
first verse,
render
more
far
merely a beast.
When God and
;
the
general
It is
is
it
living
all
has,
sense.
in
It
is
soul,
life
the
— meaning
to
into
" life."
Adam,
iii.
20)
which
numerous other examples could be adduced.
cluded
from
meaning of
original
from
Serpent's
comparison extends earth ; for the
with *
"
word
world." *
" field
"
is
to
its
are pre-
only.
beasts
all living
it
this
The
synonymous
includes
restricted sense, as
of
beings of the
" field " is plainly
Therefore
not used in
we
comparison
other
to
It
and from the
word, that
the
limiting
subtility
this usage,
this
Eve
the plain
is
scriptural use of the word, in confirmation of
follows, therefore,
is
be the mother
This
men.
IVn
same word
used also when (Gen. is
the
and not
being,
breathes the breath of
called Chavvah, because she
of
word which our
from the same root as
and he becomes a living
is
and
of this con-
"beasts"
which means any living
(ehaiath),
used
intelligent, thinking,
The importance
versions
Hebrew, a
must conclude,
soon perceive.
In this same
2.
English
an
is
reasoning subtility. clusion
We
intelligent.
therefore, that the subtility
is
all
beasts,
evident, because
n
THE SACRED NARRATIVE.
and man himself; and possibly also some angels
who
excluded from all
God
minister on earth.
comparison, as the Creator of
this
comparison
for the
;
alone seems to be
urged
is
in
the fullest and
widest sense, asserting that this " Serpent was the
most
intelligent
earth which the
That
in this
confirmed by the wording of
is
same
"above Cattle
version
a
distinct
all
self
v.
;
declared
as
given
and
c/iaiath).
(rvn,
the English
in
in
the original
Hebrew.
There,
words are used, the one applicable ;
the other,
by
its
The
"living being
living bein
text, therefore, t
including
n
hi
very derivation,
them'
rpent was
indicates that th II
beings"
living
13
mere meaningless tautology, which
to beasts alone
including
is
ver.
beasts" fruora, behemali),
" beasts,"
not exist
.
two
all
all
and
"
Here the serpent
chapter.
accursed "above
"
the
important extension of the comparison
this
correct,
is
among all living beings on Lord God has made."
is
intelligent
man
him-
another important
point. 3.
In this
same
ver.
1
lude
othi
of
the Serpen! tl"
h 11
living
to
l»
that is a lai
1
portion "f
and
a
rity in subtility
which
it
would thus
•
cry
THE SERPENT OF EDEN.
12
Eve opens with This word "
Vulgate
Nor
is it
is
interjection,
mere exclamation,
"
Yea," with
as in the
mation of surprise
—
"
strange thing that."
Strange
it
is
The
etc.
an excla-
is
that," or, " It is a
may
not without importance If
the temptation as a direct question (as
the English versions)
imagine a
visible
Hebrew
plain
it.
the
manner of the temptation.
in considering the
hath
!
after
nearer
Slight as this difference
at first sight appear,
is in
Authorized
an interrogation
precise meaning, however, of ApJi-ki
the
in
Why ? "
"
Version
The Greek Septuagint approaches mark: T/, on, "What! that God,"
we put
(Aph-ki).
*?"*)$
not an interrogation, as rendered
Quare?" and the Douay
a
Version,
the
said,
Ye
may
interjection, " shall
sounds
garden,"
it
lead the
mind
and audible questioner. Strange
!
more
like
suggestion to the mind, put forth as
God
that
an
if it
to
But the
not cat of every tree
much
it
in
the
internal
proceeded
from Eve's own thoughts. 4.
In ver. 14 the
translated from the
Yet
it
is
word "belly"
is
Hebrew word
necessary, in order to
very correctly Jim
(ghechon).
understand the
nature of the curse, to point out the derivation of this word
we
shall
;
see
because by means of that
this
passage
this derivation
becomes
more
THE SACRED NARRATIVE.
13
and naturally connected with
intelligibly
other
passages of Scripture, which will be adduced later
on to explain the nature of the curse. then,
is
derived from the root
he was curved."
"
In the
(ghachan), which
\n\
originally signifies " he bent,"
"
Ghechon,
he bowed down,"
word ghecJwn,
therefore,
we
not only have the meaning of "belly," but, included
we have
that meaning,
in
bowing down almost
of
;
because the "bellies"
man
except
bends
necessarily
This
ground.
have
will
of Scripture,
with
the
meaning of the
These four points
belly
his
be
to
mind when we are considering
precise
are
turned
and even man, when bowing before
;
a superior,
the idea of bending or
ground
animals
all
earthwards
the
to the
towards
recalled
to
parallel passages
view of ascertaining the
curse. will
prove
to
have a very
important bearing on the question, What or who is
rpent?
tl
It
is
very necessary that we
should keep them constantly
I
commonly
i
re<
<
question whether, 1-
"hi
the argun*
nl
r<
garding u
in
lull
il
expedient
<
t
ren. hi.
to discuss
ver. 15, the correel
th<
d again
i<
ived interpretation of
have not thought
hould
our minds, while
the various th< orie
te
temptation, and the
in
the
rendering
crush" or "she," "his heel"
THE SERPENT OF EDEN.
14
or "her."
and, as
It it
interested
works.
docs not concern our present subject
;
has been repeatedly discussed, those
may
find the subject treated in
numerous
Both renderings understand and admit
that the agent
the seed of the
in
crushing the serpent's head
woman, our Lord Jesus
Christ.
is
15
(
)
CHAPTER
III.
THEO] ON THE MANNER OF THE TEMPTATION BY "THE SERPENT."
U
E need not waste time on Rabbinical and Kor-
anic theories of the
manner
tempted Eve.
arc not only palpably absurd
in
They
which the Serpent
in
themselves, but the)- are also quite foreign to
the purpose
in
They aggravate
hand.
solve the difficulties that
proceed,
therefore,
theories
which have
by various circumstan
writers,
to
we have
state
the
rather than
to consider.
I
other princip
been,
at
various times
and
upheld,
in
explanation of
th<
the temptation by the Serpent.
I
Some Jewish and
Christian
tended that the whole narrative
and
fall
i
authors have con <>f
the temptation
an allegory, written by Mose
in
ordei
6
THE SERPENT OF EDEN.
1
convey a deep
to
But
meaning.
spiritual
this
cannot be. If they found their
deep meaning on the denial
of the historical truth (as
admit such an
still
this,
as
spiritual
of this sacred
fact)
can
nor Christians
We may
explanation.
admit that a deep from
a
then neither Jews
narrative,
and
do
meaning can be derived
from other passages of Scripture
but
;
we must and do hold the facts there stated The whole narrative speaks
to be historical truths. as of a fact.
It so
interlaces the acts
God, Adam, Eve,
of
and the
creation, the temptation,
truth of any one part into a
mere
is
allegory, then the
is
ask,
I
;
that
if
the
whole
mere
falls to pieces,
allegory.
It is
a
or none.
all
But there
What,
fall
of the
;
denied, varied, or changed
or can be held only as a
case of
and words
and the Serpent
a further objection against this view. is
an allegory
spiritual interpretation,
admission
of natural
?
An
allegory
is
a
given in addition to the facts
;
and
it
necessarily presupposes those natural
an allegory, a second interpretation
is
therefore facts.
By
built
upon
the natural and literal one, as the second story of
a house St.
is
built
Paul (Gal.
iv.
upon the 21
first.
It is
thus that
and following verses)
alle-
THEORIES ON MANNER OF TEMPTATION.
17
But
gorizes on the history of Isaac and Ishmael.
he holds unquestioned, nay, he presupposes,
in
their full integrity, the historical facts narrated in
Gen. xxi.
In truth, without the previous admission
of those facts, his allegory could have no existence,
any more than a second story of an stand without the
When
of an allegory.
the narrative in Gen.
must
of
first
ment of
it
stated, therefore, that
is
and
ii.
iii.
is
an allegory,
it
is
whole
But
what
if
we once admit
fact
difficulties,
whatever they
is
are,
must
still
The
:planation. I
att<
Tlii
eith(
then
it
•re.
it
leavt
denie
r
and
ive,
admit
1
al
the
or allc-
building up of an allegory
not help to remove the
may, therefore, be
it
;
will
nding the circumstan< es of
I
it
faith
.
as an
continue to
notwithstanding a mythii
upon tho
this
there narrated, then
historical
cultie
must be
it
a mere fable or myth.
is
no one, not even the authors of
latter
theory, can admit.
it
a true state-
If not, then
historical facts.
can
edifice
the very nature
is
be admitted that
all
erted that the
Tin-
Such
first.
i
is
the
al
literal
th< refore
thi
i
i
diffi-
facts,
once rejected truth
subver
;
of the live
of
the truth of that narrative, and
the difficultie
absolutely unsolved
.1
—
8
THE SERPENT OF EDEN.
1
II.
A
metaphorical interpretation has been given by
some,
in the
sense that by the story of the serpent
and the forbidden
Adam This
by
and Eve silly
fruit is
to the pleasures of the flesh.
absurdity
referring to Gen.
" increase
meant the giving way by
is
easily
—
briefly refuted
There the precept to
28.
i.
and multiply "
and
(and in the case of
and Eve, then the only human beings,
Adam
was not
it
only a benediction, but also an actual command)
was given prior to the prohibition
The union
of
man and
;
Gen.
ii.
17.
was not only
wife, therefore,
not the subject of that prohibition it
in
on the contrary,
Hence they could
was expressly commanded.
not have sinned by obeying a direct
command
of
God. Moreover, the forbid us to
rules
of
historical narrative, such as
tion
by the Serpent.
acknowledged
rule
that the
sense
a
literal
It
in is
is
is
Here there
is
in
an
that of the tempta-
also
an express and
scriptural
interpretation,
not to be abandoned for
metaphorical one, without
reason.
interpretation
correct
adopt a metaphorical sense
no
good reason
metaphorical explanation, except
and at
the
evident
all
for
a
difficulties
THEORIES ON MANNER OF TEMPTATION. attending the culties,
for
common
Those
interpretation.
19
diffi-
however, do not furnish a sufficient reason
admitting a metaphorical sense, because (as we
they can be overcome without
shall see hereafter)
abandoning
the
literal
historical
narrative.
The
taken
metaphorical sense.
in this
narrative,
of the
sense
therefore,
be
cannot
III.
Among
the theories to be at once rejected
is
that
the bestial serpent was, himself and naturally, the
tempter.
If this
were ever seriously put forward
any sane man, the physical impossibility of an irrational
by any higher power,
unaided
animal,
being able to talk
with
a
human
enough
would be quite
voice
to refute
and
to
it.
IV.
imentator 100I,
headed b
Bi
,
e ipecially
hop Patrick, ha\
a theory thai the temptation lished
by
th<-
from God,
in
which they
a
aphim
of the Protestant e elabi trated
accomp
E\
<»f
devil appearing to her as an angel a
brilliant,
to
flying, serpentine
form
be the form under which ''•
in
the S<
i
iptui
i
tl
—
THE SERPENT OF EDEN.
20
But the following considerations must make us unhesitatingly reject this theory 1.
a purely gratuitous supposition
It is
scriptural narrative there
came
that the tempter
There
2.
is " the
it
mention
:
is
made
not a word to indicate
is
in the
Serpent
for in the
;
form of an angel.
who tempts
"
and no
;
of any other tempter.
The seraphim
are not represented in Scripture
as having serpentine forms, as these authors assert.
For
and following
in Isa. vi. 2
verses, the
seraphim
and
are said to "stand," to "cover their feet,"
hold a
"
coal
therefore,
wings. to
of
legs,
feet,
in his
fire
They
hand."
and hands,
in
to
have,
addition
to
In no sense, therefore, can they be said
have serpentine bodies or forms. 3.
The word
not,
Ppg> (seraph, plural
Hebrew,
in
pentine body," as authors.
noun.
It is
It
mean is
a
seraphim) does
" serpent "
or
" ser-
erroneously stated by these
an adjective, and not a substantive
simply
signifies " fiery,"
"
burning," or
"ardent." 4.
Even
if
in
any other passage of the Scripture
seraph were used to signify
"
a serpent," that would
not help their argument in the case of Gen.
Here the word used (uaehash), which
is
is
not seraph at
all,
but
in.
B>ru
derived from quite a different
THEORIES ON MANNER OF TEMPTATION. and
root,
peculiar It
"the
signifies
sound made by
seems
account for the But, on
origin of so erroneous a theory.
further
be found to have arisen from a
will
it
the
indicating
hisser,"
the serpent.
difficult at first sight to
investigation,
21
misunderstanding of Numb. xxi. 6 and following
for their sins are called D^SNX'Tt
lelites
mnechashim
"burning or 1
to
irdercd
kasseraphim)
make
brazen
i
brazen
idea
form
is
(serpent)
rise,
doubtless, to the
Hebrew seraph meant
in
seraphim must be whereas
;
ry,
a
spe<
in ial
truth
angels
a
ted
with
tiny arc
manner
and ardent angels."
and unstable foundation wa l>nt
nacliasJi
been translated "a
has
which gave
in
!>•
"lniiii
tious
Moses
This, in the English versions,
that
angelic
rpentine called
say,
Hence these commentators concluded
rpent" the
Further on
one,"
fiery
the Vulgate,
rpent,"
erroneous
;
Dorian
to
is
the
a brazen s^b' (sarap/i), that
being understood. as also in
that
serpents."
fiery
to "
a
say,
that
among
There, the fiery serpents sent
verses.
On
they
so are
this light
preten
tin',
untenable theory.
B
;>t<-r
nowhere repre
lent
•
him
el.
Mi
Eve might,
to a certain
extent, have
THE SERrENT OF EDEN.
22
been excusable,
if
she had yielded to a supposed
messenger from God.
The whole
theory, therefore,
is,
from beginning
to end, a groundless supposition in every detail,
besides being opposed to the
sacred narrative
it
;
literal
wording of the
cannot, therefore, be admitted.
V.
A
few commentators have not rested content
with holding that the tempter assumed the form
and status of an angel from God.
They have gone
the extravagant length of holding that he " assumed the form of the
Son of God
"
in
order to tempt
Eve.
What God " I
they mean by
"
the form of the
really cannot conceive.
has no visible form united to the
;
Son of
For the Divinity
and a human form was not
Son of God
till
nearly four thousand
years afterwards, in the Incarnation, of even the possibility of idea.
which Eve could then have had no
Whatever
they
may mean,
it
will
be
sufficient to point out, in refutation of this (as of
the preceding) theory, that Eve's acting upon an
apparent instruction from
have been a
sin at all.
God Himself would
not
But, in addition to this, the
very words of the sacred narrative give a
flat
con-
THEORIES ON MANNER OF TEMPTATION. tradiction
to
as
this,
the
to
preceding-
Reperuse the words of the tempter
He
4, 5.
fests
theory.
Gen.
iii.
not only does not so represent himself
as either an angel
God
in
23
from
God
Son of
or as the
but he clearly, distinctly, and openly mani-
;
a direct opposition
command He also
to God, against
whose
he plainly and deliberately urges Eve. contradicts
flatly
the
efficacy of God's
a
purely gratuitous
threat of death.
The
moreover,
theory,
supposition,
and
is
clearly
against
the
letter
of
Scripture. It
seems
difficult to
account for the proposition
and adoption of such evidently erroneous and pal-
men
pably incorrect views, by
of
intellect
learning, except on the fact of the admitted culties
experienced
in interpreting
drowning men, they have grasped
Gen.
and difrj
Like
iii.
at straws.
VI.
Another theory imed
wli
is
thai
viable
tli'-
appear* d as men, and the a it
dove, .nid
were of
but
"fa serpent
apparitional form
at
fire
tempter was Satan,
tin-
—
unsubstantial
and
just as angels
have
Holy Ghost,
at
one time
another as "parted
"—and
that
Satan then
tongui 1
THE SEKPENT OF EDEN.
24
human
the sound of a
jaws of
this
voice to proceed from the
Eve took
apparition, which
to be a
living, bestial serpent.
This theory also labours under the insurmountable objection, that tion,
is
it
a purely gratuitous asser-
without the shadow of a foundation
words of the sacred narrative.
in
the
There we have not
even a hint of there having been an apparition, and not
"
the Serpent
" in
his natural reality.
live, in this supposition,
living, bestial serpent, all the difficulties
commonly
the next following and
would, under this interpretation, touched. is
This theory, therefore,
opposed to the
Besides, as
must have taken
for a
which beset
received theory
still
is
remain un-
as useless as
wording of Gen.
literal
it
it
iii.
VII.
The
generally received theory
is
that the tempter
(Satan) entered into the body of one of the bestial serpents then existing
of
it,
in
Eden, and took possession
as he did, in after times, of the energumeni,
or possessed
persons, mentioned in the Gospels
;
that he used the vocal organs of this serpent for his purpose,
forming a human voice
in
the serpent's
mouth, and discoursing thence with Eve, as one
might through a mask, or as the
evil spirits
used
THEORIES ON MANNER OF TEMPTATION
25
to reply to our Lord, according to the Gospels, out
That Satan
of the mouths of possessed persons.
endowed
with,
similar powers,
and has been allowed to exercise,
we know from
the Scriptures them-
mention the cases of the pagan
not to
selves,
is
oracles.
This theory has been so commonly propounded
and accepted as the only one which holds steadfastly to the literal
that
most readers
saying that tion,
it
sense of the sacred narrative,
is
a purely gratuitous supposi-
which has not the slightest foundation
words of Gen. single
iii.
my
doubtless be surprised at
will
also
Where,
!
word indicating
ask,
I
is
the
in
there on-
any
to us the presence of
other being except "the Serpent," himself alone
Nowhere!
one single word anywhere
Is there
show us that the sacred writer meant that
"
?
to
the
Serpent" was possessed, or was acting under
th<
coercion of a higher being, or was not himself
tl
one, free, deliberate, and actual
word!
All through
Serpent
the Serpent
one who pirit is
it
is,
aid,"— Eve, and
|i
;"
—
"
alt'
ed
mentioned at
or acted all.
1
"
e
Not one
"the Serpent was,"
the Serpent it,
agent?
"the
wards God, "said
to
always, and not any in
or
by
it.
No
evil
Thereisnol the remote
trace of the presence or action of
any other
beil
t
THE SERPENT OF EDEN.
26
except is
"
the Serpent."
and done
said
Serpent
"
All that
by
to or
Whence,
alone.
of Satanic possession?
then,
comes
this
Certainly not
nothing of Satanic possession tinctly
Serpent
are
clone, "
;
it
" alone.
all
theory
from the
That says
clearly
and
dis-
Satan's entering the serpent's it,
and speaking by means of
gratuitous assumptions on the part of
these commentators
;
and they are
all
directly con-
My
tradictory of the literal sense of the text. first
the
and simply attributes the temptation to
body and possessing it,
and
said
wording of the sacred narrative.
literal
" the
is
the Serpent," and
"
objection, therefore, against
against others,
is
that
it
violates this literal sense
of the sacred narrative, and
Besides
theory, as
this
is
a mere hypothesis.
Eve must have taken the serpent
this,
to
be a mere bestial serpent, because she could not
have known that power.
was possessed by any superior
She had no previous knowledge of such
an event or of it
it
its
possibility.
would have been only a
and reasoning
in
mind
knew that and reason. Hence
a manner in which she
the difficulties besetting temptation
ritional serpent
to her
bestial serpent, talking
bestial serpents could not talk all
Hence
would
still
by an appa-
continue to exist
in
the
supposition of a Satanic possession of the serpent.
THEORIES ON MANNER OF TEMPTATION. Nay,
would add a few more
this
difficulties to
already besetting the narrative, as the
enough to say that difficulties is
we
it
quite
is
theory does not lessen the
this
Gen.
of interpreting
and that
iii.,
a gratuitous supposition, opposed to the
wording of the
To add
it
literal
text.
we should be
hold this theory
words of the
to the
those
shall see in
For the present,
next chapter.
27
obliged to
and to put con-
text,
structions
upon those words which they do not
naturally
bear.
For
to say,
"The
obliged
by the
possessed
intelligence of
while seemed beasts of the
most
to be) the
What
dictory parenthesis
is
this
The
eli.;:
to
'ait
vocal
from
1
tl
the
flatly contradii
it
most subtil"!
tin-
not
did
' : I
Satan who po caused a
pent's jaws,
but Satan, said to
all
which we should have to
serpent was
:
id
of
"lie said to Eve" would have
Again, the words to be
subtil
for a little
a long and self-contra-
insert, especially as, after all,
the plain words,"
indeed,
power and
superior
one of the rebel angels, he
field."
be
should
having been tem-
himself the most subtil, but, porarily
we
instance,
serpent was (not,
!
I
himself speak
him used
human speech
by whi<
And
h,
not
so on.
his
to issue
tli<-
Each
1
rpent,
clan
THE SERPENT OF EDEN.
2S
which the sacred narrative clearly assigns to the Serpent alone would have to be explained away, as referring, not to the serpent, but to Satan
Surely this
possessed him.
needless violence to the tures
How
!
doing
is
literal
fearful
who and
sense of the Scrip-
speak of
differently the Scriptures
Satanic acts and words in the cases of real posses-
we may
sion,
There
the Gospels.
easily see in
the acts and words are clearly and unmistakably referred to the evil spirits,
though there was the
less necessity for so doing, because
men were
been stated that the Here,
devil.
announcement
Genesis
in is
made
;
iii.,
possessed by the
no such antecedent
the words are not
buted to Satan, and no indication presence.
The usage
had already
it
is
attri-
given of his
of Scripture, therefore, to-
gether with the absence of any hint of Satanic possession, convinces us that this theory
the
to
literal
opposed
is
and obvious sense of the sacred
narrative. I
have put
than
absolute
this
argument
necessity
at
a greater length
required,
because
this
theory has been most erroneously called the "only literal
interpretation
"
of
has not the remotest claim. the
reverse.
Gen.
iii.
The
fact
Whatever other merit
To is
this
it
precisely
this
theory
THEORIES ON MANNER OF TEMPTATION
may
may
or
not have,
most certainly not a
this
succeeded only too long
most notable
literature a
no way
most evidently and
interpretation of this
literal
Yet under
narrative.
is
it
29
false
pretence
usurping
in
place, to
it
has
in Christian
which
it
is
in
entitled.
VIII.
One
writer only, that
—seems
to
I
know— Cardinal
have put aside
all
idea
Cajetan
of either a
Satanic apparition, or of a Satanic possession, or of a I
le
myth
and
;
to
have propounded a novel
idea.
holds that the temptation was a purely internal
temptation
temptation
;
that
it
was not an audible or
;
that
it
did not, therefore, need eithcr
an apparitional or a bestial serpent.
ms
to dispense with
of
This,
course,
visible
In fact, he
"the Serpent" altogether. against
raises
his
theory the
insurmountable objection that the Scripture most distinctly
pent
"
and
did tempt
"the Serpent" of the
positively
is
Eve.
Laches that "the Ser-
No
theory which excludes
consistent with the requirements
acred narrative.
THE SERPENT OF EDEN. IX.
Our
interpretation,
which
after) avoids all difficulty,
—
in
Gen.
name
as elsewhere
iii.
Of
Satan.
for
(as will
that
"
be seen here-
the Serpent "
— only another will
it
be
is
scriptural
interpretation
this
here say no more, as in
is
I
shall
fully considered
Chapter VI.
Of
the preceding eight theories, none seems to
any serious
deserve
consideration
given under No. VII.,
monly
The
this
24,
serpent, or
it
not a bestial
mentioned it
except is
that
the com-
may
question, therefore,
one point.
This Serpent was cither a bestial
one,
such a one we can find
if
in the Scriptures.
was the
by
influence.
"
must have been some other serpent,
bestial serpent, as the
received theory maintains, then either
which
Scripture tells us plainly that " the Serpent
tempted Eve.
If
The
received one.
be narrowed to
p.
its
own
That
own
natural
That
it
it
commonly
must have acted
natural powers or under a higher it
could have tempted Eve of
powers
is
a physical
its
impossibility.
did so under a higher influence
is
a
mere
gratuitous supposition, not only unsupported
by
the plain words of the sacred narrative, but positively contradicting them.
THEORIES ON MANNER OF TEMPTATION.
We
are,
seeking out
one.
under the necessity of
therefore, left
there be not
from the
some
"
Scriptures
Serpent
But before we do
"
so, let
indicated, in order that
commonly
if
us suppose, for the
we may
is
the one here
realize
difficulties
received theory.
themselves
other than a bestial
time being, that the bestial serpent
and how great arc the
31
how many
attending the
—
I
HE SERPENT OF EDEN.
CHAPTER
IV.
DIFFICULTIES ATTENDING TEMPTATION BY A
BESTIAL SERPENT.
These
difficulties
which
(i) those
as a
mere
tell
placed under two heads
:
against the serpent considered
bestial serpent
serpent
the
against
may be ;
and
(2) those
which
tell
having acted under the
as
coercion of a superior Satanic power.
SECTION
attending Temptation
Difficulties
I.
by
a mere Bestial Serpent. 1.
I
f
"
the Serpent
how came he serpents in
to
"
was a mere
become
Eden
?
"
more
In the
bestial
serpent,
subtil " than other
Hebrew
text,
we not
only have the definite article before the word pent,"
:
L'
n$n (hannachash),
and
in
"
Ser-
the Scptuagint
TEMPTATION BY A BESTIAL SERPENT.
33
Hebrew
text
also 6 6
;
"
f
but the
"
also expressly inserts the substantive verb n?D (JiayaJi)
"
the
use of the definite article and
The
Serpent was."
was,"
(Hannachash hayah),
rvn Brian
:
of the substantive verb, according to the idiom of
Hebrew
the
language, precludes the possibility
genetically of
all
serpents, or of the whole serpent
language, the substantive verb
always understood, and
need not
prove
cite
this
that
in general,
the
field."
fact. all
"Serpent was in
the
most
Even
I
for
instance,
we to
cannot
one particular, definite
subtil of all
if,
in
all
\\^\
at
in so
common
pro-
one
pair,
leasl
became
of the two, to
the present and
one
Which of
Eden.
vastly superior
—
beings
living
with the Darwinians, we
must have been
female,
other serpents
is ") is
subtil than all the beasts of
states that
serpents, or which ubtil — SO
or "
therefore,
text,
length of saying that
male and
"
instances which
of Proverbs
past varieties of serpents genitor, there
was
serpents, or the whole serpent race
the world.'' the
is
The
were "more It
("
never expressed.
the numerous
Book
the
in
mean
Hebrew
In such general propositions, in the
race.
find,
asserted
a general one,
of the proposition being
it
|
all
llx-
mate and
unnatural a manner? I>
tin
most to
all
And
THE SERPENT OF EDEN.
34
how did
did
become
it
make
it
subtil,"
so
Was
?
such?
itself
it
If
it
created so
?
or how-
was created "most
while other serpents were created different
then the serpent race at least cannot
in subtility,
have been created, as the Scripture expressly us that
all
animals were, "
afterwards became the
what means was
By
physically impossible.
subtil " of
most
Of
done?
this
tells
" after their kind."
If
That
itself?
it
by
all,
is
Then
God's power?
God would have been working miracles, Himself to By Satanic ruin His own work, which is absurd. possession ? That, as we shall see hereafter, does not remove
all
the difficulty (see Section
Besides, which of
the two, became the tempter
that one, above
Serpent
"
?
hypothesis
and it
?
66).
did that one
Above
all,
other serpents, called
all
why
Why
?
specially undertake that office is
II., p.
the serpents, or which of
all
is
it
why "
the
not stated, as in this
ought to have been, that
"
one of the
serpents was the most subtil," instead of merely
saying
" the
Serpent
" ?
There
is
no reasonable
answer to these questions.
This special Serpent
most
is
said to have been " the
subtil of all the beasts of the field ;" or rather,
TEMPTATION BY A BESTIAL SERPENT. as
I
have shown from the Hebrew
text, " the
The word
most
men, and
intelligent of all living beings," including
perhaps some angels.
35
we
" subtil," too,
in
the original, " intelligent,
with reasoning powers."
This Serpent, therefore,
have seen to mean,
is
been the most intelligent or
declared to have of
rational
man
Serpents are not, of course,
with reasoning power; that
intelligent
to
insist
too
much on
subtility or intelligence,
Not
the field?
fact,
all
in
inferior
any
even
detail,
above
for
it
to
many I
all
a
:
it
the beasts of
Far from ex-
in
"more '
is
mere animal
of them.
say that
Lei
field." is
in
intelligence,
in
bestial serpent
the beasts of the in
is
other animals
much is
certain.
the special and
the least true.
most important point. sense
is
meaning of Hebrew or Greek words),
peculiar
at all true, that the serpent,
celling
— more
himself, for the text will bear
that interpretation.
But (not
on the earth
living beings
all
intelligent than
it
in
is,
This
a
is
no reasonable subtil
than
examine the
all
cast-
in
the
tamed and taughl
and
crucial
statement
narrative.
Most animal, can be trained. nce, in irn
They
display more
answering the
calls
or less animal
intelli-
made upon them,
something more than natural
to
instinct teachi
THE SERPENT OF EDEN.
J6
But neither
them.
domestication,
has
slightest, claim to
of it
far
natural state, nor under
its
serpent
the
any, "
being considered
the beasts of the
all is
in
many
surpassed by
In
field."
even
the
the most subtil
its
animals
natural state ;
as, for
in-
stance, the ant, the beaver, the bee, the elephant.
In a domesticated state inferior to
is
it
simply immeasurably
most other animals
;
as, for instance,
the
dog, the goat, the horse, the monkey, the elephant. It
is
marvellous to see what some animals are
capable of being taught. thing at
all
During
!
of years in India,
I
my
But the serpent?
have seen hundreds of tamed
serpents, of every variety
natives train
who
train
and
size.
them and make a
The same
living
by them,
animals for the same purposes.
also other
They succeed
No-
long sojourn of a score
in
teaching some wonderful things
to these other animals
:
— to the serpents — nothing
!
The performances
of these tamed serpents consist
solely in erecting
and waving
sound of a flageolet
—and
their crests to the
no more.
And
even
during this poor performance, their sole object
seems
to be to glide
hand, that
may
away
to
any cover near
at
suggest to them the possibility of
an escape, or of a hiding-place. such cover, the serpent quietly
If there coils
be no
himself up,
It**
TEMPTATION BY A BESTIAL SERPENT. and
serpents, the cobra di
which erects
execute what
capello (Naja tripudians),
crest higher than
its
wave
pents, does
It
Among
with head erect, to the music.
listens,
itself to
by
is,
37
and
most other
ser-
and sometimes
fro,
"
courtesy, called a
dance."
advances and recedes according as the snake-
man
But close observation
recedes or advances.
shows that
this also
instinctive
motion.
an unintelligent and purely
is
Never once have
seen or
I
heard of a serpent having been successfully taught perform any
to
any
frequent
to a
passive submission (not without
symptoms of anger
being exposed
in
do
having been trained to anything
actions, or of
more than
or having learned to
tricks,
in
public
to
each performance)
and
gaze,
being
handled, and put around the person of the ex-
The
hibitor.
so-called
of weasel
common
in
self-defence.
tin< tive
occurrence even
both
iu
ii'
in
fully
Such
is
in
Cor newla), a
a kind
mere matter of
fighl
wild forest
are of frequent
life.
And
besides,
the tamed state, the inun-
almosl invariably, gel
The only grown mun
in the fight.
not
rally,
India,
ill
the wild and
gho
"fight" of these trained
munghoose
serpents with the
the better
i
cases of defeat are when a is
pitted
eptionally large or vigorous serpent.
99T.U
against
an
do
not
1
THE SERPENT OF EDEN.
38
wish to deny, nor does
my
thesis require
me
to
deny, the possibility of teaching tricks to a serpent, at the It is
we
expense of very great
enough
for the
care, skill,
and patience.
purpose of the objection which
are considering, that the serpent cannot be said
to be "the
subtil of all
For the ordinary
field."
which
most
in
the beasts of the
care, skill,
and patience,
India are successful in teaching the goat,
the monkey, and the elephant to do such strange
and wonderful
things, fail utterly to
or anything like as much, with
alone would
suffice
bestial serpent
is
This
serpents.
prove the fact
to
not,
do as much,
that
by any means, the
"
the
most
subtil of all the beasts of the field," as the sacred
narrative states that the Serpent-tempter was.
In order to ascertain yet further the alleged subtility of the serpent race, I visited the
London
Zoological Gardens on purpose, and spoke to one of the keepers at the snake-house,
who has had an
experience of over a score of years, he told me, with serpents.
In answer to
my
question, he
em-
phatically declared that, as a class, serpents could
by no means be intelligence
and
is
confined
What
called intelligent animals.
they possess
almost
is
of a
very low type,
exclusively to
a
bare
recognition, in a very undemonstrative way, of the
TEMPTATION BY A BESTIAL SERPENT. who have
keepers
for
39
some time attended and
fed
them.
The
facts of natural history, therefore, are con-
clusively against the bestial serpent being, in sense, the
most
of
subtil, clever, or intelligent
the beasts of the
any all
Yet, under the erroneous
field.
impression that the letter of Gen.
iii.
required
1
them to produce proofs of superior and surpassing intelligence in bestial serpents, even grave authors
have not scrupled to put forward the most shallow
and absurd reasons termed)
for their
A
^ubtility.
(if
by courtesy they may be so
unnatural belief in the serpent's
mere statement, however, of these
so-called reasons will suffice to
show
us that they
deserve no serious consideration, and
our wonder
how they were
discussed, and accepted.
ever seriously adduced, I
proceed to place here
these so-called proofs of serpent-wisdom which
all I
will excite
have been able to collect from various authors,
most of whom go on merely repeating tatements.
ces: 1.
it
is
given as a proof of the serpent's wisdom
or intelligence, that
hide
their prede-
its
tions, to air.it
when
it
is
head, and seeks, above
keep
that
afe
;
attacked,
knowing
need not fear being
oth(
all
that,
killed.
'I
1
it
1
if its
his
tries
on
;id<
head
to ra is
conducl
THE SERPENT OF EDEN.
4o
reminds us of the proverbial stupidity of the ostrich, a great deal
more than
it
gives us
any
This
is
the
that the head
is
not
high idea of the serpent's intelligence.
more evident when we consider
the only vulnerable part of a serpent's that, therefore,
it
is
blunt, tail,
body
;
and
not true that, the head of the
serpent being safe, the
A good
specially
life
of the animal
is
also safe.
blow with any instrument, whether sharp or
on any part of a serpent's body except the
causes a lingering but certain death, by sever-
ing or crushing the spinal vertebrae, even though
the head,
by being hidden
way, remains untouched.
or kept out of harm's So, likewise, death can
also be easily inflicted on a serpent, without touch-
ing
its
head, by any severe cutting, ripping, or
biting open of the thorax, belly, or
thus that the
is
kills
under the
when
coils of the
It
is
the head
its
in
looked danger
courageously,
its
a victory, where
its
either hidden
body, or under some other
For
it
is
no proof, therefore, of intelligence
that the serpent hides if it
It
munghoose generally attacks and
the serpent,
object.
abdomen.
head
;
just the reverse.
the face and opposed
it
deadly poison might often give it
generally finds death, by hiding
head. 2.
Some commentators have
adduced, as a sign
TEMPTATION BY A BESTIAL SERPENT. of the serpent's
superior intelligence, a silly tale
when
believed in former times, that
about to drink,
it first
lays aside
having slaked
that, after
the bag in
now
fable
;
yet
its
I
The
by
is
innocuous
in
it
;
by a
Nor would It
so.
there
has been long
the healthy stomach, which
and that
if
it
it
were
proof of superior intelligence
does not prove
It
is
another old
in
true,
would be no
the serpent
fable, that the serpent
chance of e
way
;
authors pul
it
who
wonder
;
i
for
i
lothed.
has a It is
exactly the oppo
-that the serpent avoids
attacks one
it
killing these than the others.
"me
that
shows
by attacking nude men, but flying
intelligence
from those who are clothed, knowing thai
site
this
through a wound or ulceration.
bite, or
This, therefore, even
its
for offensive or
except when conveyed directly into the blood,
either
3.
;
actual experiments, that serpent-
can easily digest fatal,
poison
replaces
repeated in very
it
poison gland or bag.
since proved,
is
serpent has not the power of
be any necessity for doing
poison
own
suppose no one believes
have found
I
modern works. ejecting
its
its thirst, it
mouth, to be ready
its
defensive purposes.
the animal
poison-bag, to
its
prevent the possibility of imbibing
and
41
a
nude man, but
But this contradiction
when people
talk ol wh.it has
no
THE SERPENT OF EDEN.
42
foundation in truth,
should
fall
very natural that they
is
So
into absurd blunders.
the assertion
is
young
its
serpent,
if
for
;
Except
fact.
animals do
(as all
ferocious way), the
here
it is
not true, as a matter of
when defending most
it
in
the
has the
it
away
possibility of an escape, invariably glides
the approach of man, or of any large animal.
at It
never attacks them, except when hurt, or when surprised without the possibility of escape.
much uncommon event
infested with serpents,
countries
for
one of these
it is
In
not an
reptiles to glide
over a limb, or over the body of a man, without
man remains still and quiet. common event for a bite to be
inflicting a bite, if the
But
it
is
equally a
the serpent, before
inflicted, if
it
has glided quite
away, be startled and frightened by any sudden, even involuntary, movement of the man.
If such
a movement, however, occurs immediately after the reptile has glided
seeks safety in return
and
even a short distance,
flight,
it
at
once
and docs not attempt
bite the cause
of
its
terror.
to
Being
clothed or nude has nothing to do with the matter.
This instance also of the serpent's intelligence or malice 4.
is
It is
as untrue as
a very
it is
inconclusive.
common
mentators, that the serpent,
assertion full
among com-
of subtle cunning
TEMPTATION BY A BESTIAL SERPENT and malice,
lies
To
to kill them.
ambush
in stealthy
we
begin with,
man and
for
them unawares
other animals, and bites
in the heel
are not concerned
with malice, but with intelligence, of which itself,
would be no
proof.
It
prey.
this,
of
would, at most, be an
watching
instinctive act, like that of the lion its
43
for
But the statement, though repeated by
dozens of authors,
is
utterly untrue
All the facts
!
and observations of natural history show the
ser-
pent to be a quiet, shy, retiring animal, which (as stated in the preceding paragraph, No. willingly or wilfully attacks either
the larger animals.
It does,
smaller animals on which small
birds,
natural food
These,
etc. ;
it
man
3)
never
or other of
of course, attack the feeds, as frogs, mice,
however, are only
and seeking that food
is
its
no sign or
proof of malice, cunning, or intelligence. 5.
Pliny and others give,
anion;,;
the instances
of the intelligence and cunning of the serpent, a
number
of talcs,
details of the
presenting
manner
in
us
which
with it
imaginary
casts
its
skin.
These taleswe need not consider minutely, b< those of them which are not simply untrue neither
intelligence
nor
cunnii
indii
They merely
describe a natural operation, taught to the serpent
by simple animal
instin<
t
!
THE SERPENT OF EDEN.
44
Nor can
6.
the fascination which the serpent
and animals on
said to exercise on the small birds
which
it
feeds be cited as a proof of
intelligence.
This
is
its
subtility or
a merely natural effect, not
is
depending on the intelligence of the serpent, but proceeding from the natural instinct of the victims. It is
merely the fascination, or rather the paralysis,
of fear and deadly terror.
occurs with other
man himself, gives way to such
Nay,
beasts of prey also.
circumstances of
It
fear,
of the motive powers.
It is
in certain
paralysis
the gaze of the serpent
that produces this effect, which
is
not the result of
any manoeuvres or plans of the serpent. therefore,
It
is,
no proof of superior intelligence, but only
of a special instinct.
These
six points
There
is
exhaust the
absolutely nothing
list
more than
this put
forward by any one, to prove the superior
gence or subtility of the serpent. prove utter to
in
the
degree.
least
and complete
be "the most
field," it
it
failure
to
This
the beasts of the
aggravates and emphasizes
was supposed
does not
Nay, more.
to prove the serpent
subtil of all
the elephant, or the
It
intelli-
the difficulty
remove. Were it the dog, monkey, how easy would it
not be to prove that they possess a considerable
TEMPTATION BY A BESTIAL SERPENT. amount of an
intelligence
45
which seems at times
almost superior to mere bestial cunning and sub-
and
tility,
approaches to reason
almost
But
!
nothing of the kind can be brought forward favour of the serpent.
I
in
unhesitatingly affirm that
the facts of natural history prove to a certainty that there
is
no possible sense
asserted with truth of
any
"the most subtil of
all
Yet
Scripture
such, the
the Serpent-tempter.
in
which
can be
it
bestial serpent, that
it is
the beasts of the field."
expressly
tells
us,
was
Therefore he could not have
been the bestial serpent. I
[ere
it
may
be objected by some, that our Lord
Himself praises the wisdom of the serpent (Matt. x. 16), saying, "
Be ye therefore wise [prudent] as
and simple as doves."
serpents,
reply to this objection, that our
two animals only
as of
One may
easily
Lord spoke of these
two well-known symbols,
and not of their animal natures.
It
was then His
intention to inculcate a moral prim iple to guide
us
our
in
Hence
acts,
and nol
M<: took, as
two symbols well known pent th<-
as
to teach
natural
illustration, of His to
His hearers
history.
meaning, the ser-
the symbol of prudence, and the dove as
symbol of simplicity.
and he really was
The serpent
in an< ient
maybe
used
times) as the symbol
THE SERPENT OF EDEN.
46
of prudence without his being, therefore, actually
wise or prudent.
Was
also used as the
symbol of wisdom
not the owl, Minerva's bird,
But does
?
that prove that the Greeks considered the owl to
be the wisest of birds?
Again,
Certainly not.
take the other symbol here used by our Lord dove.
The dove
sense.
It
is
is
not naturally simple in
any
awake and
and
just as wide
watchful as any other wild bird the most erotic of simplicity
!
The
all
and
;
is
their natural, sense.
way
perhaps
in their
is
simple.
"
But
As such
in Judaea.
symbolic, and not in
Hence His words
create no
of our holding, as
is
proved by natural history, that the serpent
by any means,
for its
no more intelligent or
they were well-known symbols
our Lord used them,
alert
it is
So much
animals.
serpent
prudent by nature, than the dove
difficulty in the
—the
the most subtil of
clearly is
not,
all
the beasts of
in
Gen.
the field." If,
therefore,
meant a
by "the Serpent"
iii.
i, is
bestial serpent, the facts of natural history
would be
in
open and direct contradiction with the
words of Scripture.
mate the trenchant
It is
impossible to over-esti-
force of this objection,
absolutely fatal to the
commonly
tation, that the bestial serpent
which
is
received interpre-
was
(in
any way)
TEMPTATION BY A BESTIAL SERPENT.
47
The Serpent
that
concerned
the temptation.
in
was concerned subtil " of all
neither
is,
"
the temptation
in
on earth
and such the
;
was the most bestial serpent
nor ever was, nor naturally could be.
A bestial
serpent could not be, of himself, such
a tempter as
is
reasoning with
represented in Gen.
He
Eve.
have spoken with
could
human
a
talking and
iii.,
not, of himself,
That
voice.
is
a
physical impossibility. In answer to this otherwise insurmountable culty,
we
"
are told that
human
voice, as
Numb.
Balaam's ass to do (see cases are not parallel
;
God cannot be brought of Gen.
iii.
We
power of God
j
God
making dumb,
possible," even
speak with a
with
all
diffi-
things arc
all
irrational
animals
lie actually caused xxii. 28).
Hut the
and the almighty power of forward
for the
explanation
admit, of course, the almighty
and that
lie could,
if
lie (hose to
exercise that power, cause even a bestial serpenl to speak
and reason
the case of
caused to
lor a
Balaam peak,
in
Bui
This this
He
did in
animal wa
order to prevent Balaam from
further resisting the will
the other case,
time.
oi
God.
The
would have been caused
serpent,
in
to speak,
THE SERPENT OF EDEN.
48
Eve
in order directly to excite
God would
command.
express
to sin against God's
have been
thus
working a stupendous miracle, against His own
command, and command.
order to cause a breach of that
in
This
He
simply absurd.
is
would,
moreover, have become, in this way, the direct the direct agent Himself of
author of moral
evil,
the temptation.
This
opposed
is
"God tempteth no one" (James
means of the temptation,
difficulty
The
13).
i.
:
reply,
which urges the almighty power of God
therefore,
as the
to the Scripture
;
and
it
remains
fails
to solve the
in its full force.
4-
The
Eve
sacred narrative represents
into a rational
conversation with
"
as entering
the Serpent,"
without showing any sign of surprise or alarm. If
"the Serpent" was a bestial one, such conduct
would have been both It is true that the
experience was
still
foolish
and unnatural.
world was yet young, and that but small.
Adam
however, had been created in the
full
and Eve, perfection
man and woman-hood, of both body and mind. They knew that they were the only two human of
beings
among
in
Paradise
;
the only two rational animals
the innumerable species of animals, over
TEMPTATION BY A BESTIAL SERPENT.
49
which power and dominion had been given to them, by the common Creator. This is evident
from Gen.
The to
compared with Gen.
27, 28,
i.
Adam, who had
name. that
18-22.
ii.
other animals had even been brought by
All this
given to each
Eve knew
animals did
these
She would,
therefore,
appropriate
its
She was aware
well.
not
voice, an articulate speech,
God
talk with
human
a
and rational arguments.
have been
much
natural]}-
surprised and alarmed at such voice, speech, and
argument from
a
bestial
She would
serpent.
naturally have gone at once to
Adam,
to consult
with him on this preternatural phenomenon. the
sacred
narrative
nothing of the kind. least
represents
takes
it
Yet doing
as
She does not manifest the
surprise, suspicion,
trary, she
her
as a
or
On
alarm.
the con-
matter of course.
She
appears to have talked and argued with "the Serpent," in the most natural and unconcerned just as
human
if
being.
Serpent" was a
This unnatural unconcern, bestial
serpent, can
only on the supposition of a
placed.
;
in
which the
first
tin-
if
"the
be explained
silliness
Eve, utterly incompatible with that state
manner
3he had been dealingwith another rational
and
lolly in
perfection
pair were created
-l
and
THE SERPENT OF EDEN.
50
In reply to this most serious objection,
may have
been urged, that the serpent Eve, that
reason from having forbidden tree with
itself
and that
;
apparent
its
stated to
the use of speech and of
acquired
it
has
it
eaten of the
fruit
of that
this statement, together
may have
verification,
both
conquered Eve's surprise, and prevented her having recourse to
We may
Adam. could but be proved to be
sition, if it
be considered to remove
way
;
admit that
at once candidly
provided
it
it is
fact,
attending
difficulty
not the sole difficulty
the solution does not touch any others.
admitting that supposition,
most of
us,
with
reflection,
Adam.
and
for
would
—
that
it is,
supposition.
Besides,
naturally
immediate
—as
may
consultation be, the great
in all these theories
simply and purely, a mere gratuitous It
has no foundation in the sacred
narrative.
We
of such
statement having been made by
Serpent.
a
We
and
intense surprise, for
But however that
fatal flaw in this reply,
;
seem to
still
Eve would
for
and is
it
that even then
have had good grounds deep
might
this difficulty in a plausible
Were the sole
But
the narrative.
a.
this suppo-
find not a single
word
in
Gen.
iii.
the
are not allowed, in the interpretation
of Scripture, to
make such
gratuitous suppositions
TEMPTATION EY A BESTIAL SERPENT. without good grounds
and here
in the text itself;
A
none are to be found.
51
which requires
difficulty
nothing short of so groundless a supposition to
meet
may
it,
be considered a very grave,
fairly
nay, an absolutely insurmountable, difficulty.
5-
There pent
no reasonable sense
is
"
is
beasts of the If
superior, in
or reptiles, is
thin
it-
many
many
among them.
least
.i])'-
of
food
;
and
ait.: It
it
is
.
in
it
.
tuperior to
In all
body,
creeping
a
means of
its
course as
deadly poison
enemies when
these matters
many of its
it
in
the keenn«
in
esi
ape
equally well able to provide
and subsistence with
animal..
its
similar
with
provided
well
is
other
the noiseless swiftness of
i
a n
many
of the
creeping things
movements, and
to
greatly
itself
is
it
and by no means the
It
in
impossible. its
but one of
It is
instincts,
defence a
animals,
superior in the conformation of
its
all
advantage with the
natural condition, to
its
the rapidity of of
ser-
and above
field."
nobler
lower ones.
which the
in
cattle,
all
cannot compare to
it
higher and
It
above
cursed
.1
is
i"i
the
besl favoured
s
immeasurably
j
fellow reptil<
;
for instance,
THE SERPENT OF EDEN.
52
to the lizard, the
the slug.
earthworm, the
frog, the snail, or
the most cursed of
It is not, therefore,
all creatures.
we
In reply able to
creatures,
all
avoided by cursed of
are told, that the serpent
all
all.
and
;
and
most detested and
is
way,
that, in this
But, in the
first
is
to suit
not verified as
we have
that there
in
any
and miserable.
Being
This
is
other animals,
all
In the next place,
it
not true
is
special natural abhorrence in all
creatures towards the serpent, for instance,
to twist the
means being made
the serpent above
seen. is
most
to be the
our theories.
cursed, in the scriptural sense,
despised, abject, helpless,
the most
creatures, but the
all
most cursed ; and we have no right
meaning of that word
it is
place, the Scripture
does not say that the serpent
abominable and detested of
abomin-
is
towards the
gator, the crocodile.
and no amount of
more than there
lion,
Hence the
the tiger, the difficulty
cavilling can be
made
is,
alli-
remains
;
to verify
this curse in the case of the bestial serpent.
6.
There
is
no special reciprocal enmity between
the serpent tribe and man.
On
the part of the serpent there
is
not found the
TEMPTATION BY A BESTIAL SERPENT. least
man.
appearance of an)- special enmity against
As
has been already said, the serpent
He
nature a shy and timorous animal. in quest of
man, or
him, or longs to
it
kill
— that
to say, not at
is
man and
from his presence, having this
fly
trait
Nay
with
most wild animals.
lions,
and some other animals, have a
intenser,
never goes
him, any more than he docs
possible, he avoids
is
by
is
wait for him, or attacks
lies in
animals
for other larger
When
DJ
common
in
wolves,
;
all.
seeks to
tigcr^,
far greater,
and more active enmity against man
—
if
that can, properly speaking, be called an enmity,
which
is
but the result of mere animal
These animals, according
man, either openly or by often not unsuccessfully,
enmity again is
man on
»t
conspicuous by
less
its
and
stealth,
when hunted. the
is
Hence
the
serpen!
ertainly
<
him
fight
of the
part
absence, or
instinct.
do attack
to their nature,
much
than that which certain other animals bear to
man. Neither can
any
special
it
I;'
kills serp< ni
it
.
no sign of any equally, and
a
danger
])
for
i
pent
th
true, wh< rev*
i
because they are
ted that
truthfull)
enmity again
the
to
enmity
same
r
he
his ;
for
i
man
tribe.
has
He
an find them,
life.
Bui this
i
he does the same
reason,
to
many
othej
THE SERPENT OF EDEN.
54
animals tiger,
for instance, to the scorpion, the lion, the
;
the wolf, the bear, the eagle, the alligator.
Nay, more.
Man shows
a far greater antagonism
against
some other wild animals than
serpent
;
say, for instance, the larger animals of the
feline race.
serpent to it
against the
For man never goes kill
it,
in
quest of the
though he invariably
when he meets
it.
tries to kill
But he does actually go
in
quest of the larger animals, for the express purpose of killing
them,
besides
happens to meet them.
them when he
killing
some
In
countries,
man
has waged a war of extermination against some specially obnoxious animals
England against wolves.
;
for
as,
instance,
in
But when or where has
such a war been ever waged against serpents
The apparent serpents
common animals.
is
of
hatred, therefore,
not a special enmity
natural enmity against
;
it
all
man is
?
against
merely his
wild noxious
Nor, on the other hand, as
we have
shown, has the serpent any special enmity against
man.
Hence
this
"the Serpent" of the bestial
is
clause also of the curse upon
not at
serpent
;
all
and
verified in
the case
this fact constitutes
another insuperable difficulty against the generally received theory.
TEMPTATION BY A BESTIAL SERPENT.
55
7-
Condemning is
a bestial serpent to "go on
not a curse or punishment,
of the words.
Going on
was, and must, of
the ordinary
belly
and always
is,
essential nature,
its
mode
any reasonable sense
in
its
belly"
its
always be
of progression of the serpent.
Whether there were
or were not, both before
and
since the curse, other animals with serpentine bodies,
having wings or
feet,
crawling serpents,
is
and hence called flying or
foreign to the question in hand.
Such would have retained
The
text of Gen.
iii.
curse the serpent lost progression, or
thereafter
to
forms.
docs not speak of such flying
or crawling serpents; nor does
of
previous
their
its
its
go on
it
say that by the
pristine
form and mode
wings
its
and
and
feet,
had
This would
belly.
be
another of the man)- gratuitous suppositions mad. maintain this theory, and as such
t<>
inadmissible.
Such animals could
simply "tin: Serpent," as we have 'I
1,'
by
t
own
nally and tractive
lerically the
indii at'
nature a glider on
meanl
to
pi
its
not it
by the
[1
clearly
Ik-
in
called
(.en.
iii.
ordinary serpent,
belly;
made
ori
by undulatory, con-
and expansive movements of
:imn, aided
is
it
its
spinal
of the pectoral
and
—
THE SERPENT OF EDEN.
56
abdominal
and
ribs
To
scales.
an animal so
movement on its belly is its movement and the condemnation
created,
;
becomes simply meaningless. as you
swimming
is
is
the text
belly
is
no more a
sense, to a serpent,
to a horse, flying to an eagle, or
mode of
natural cannot
a hackneyed one
by that curse made a punish-
This, however,
means nothing.
circumstances
is
progression, natural to the serpent
before the curse, was
It
in
Torture the text
to a shark.
reply of commentators
that this
ment.
its
any reasonable
in
than walking
The
going on
please,
punishment,
sole natural
It
is
a mere play upon words.
has no definite sense.
become
here
What
a real curse, under the
narrated,
in
any reasonable
sense.
But (the commentators reply) labour
is
man's
natural condition, and death his natural end on this
earth
;
— yet they are part of Adam's curse.
bearing in pain it
is
is
the natural lot of
also part of Eve's curse.
The
woman
Child;
—yet
rainbow, as a
natural phenomenon, existed before the Flood
yet with
it
;
was afterwards made the covenant of God
man
against a future deluge.
But these instances are only apparently, and not really, to the point.
They
are easily disposed of.
TEMPTATIOX BY A BESTIAL SERPENT.
Adam his
had been raised
57
above what
to a state far
In that state he was
mere nature demanded.
not required to labour, and he would have been
The
preserved from death.
became a
natural to man,
and
in
loss
of greater
same
curse cast
labour and death
to natural
punishment of
and
;
For
it.
though
evil after his sin,
real
The
enjoyed.
The
applies to the case of Eve.
the
entailed
it
once
excellence
him back
these,
difference
between their cases and that of the serpent
He had
therefore, vast.
a higher state, from to his lie
own
such
as
not
first
not been once raised to
which a degradation
necessitate
to
was created
lie
belly,
doing
his
back-
be a punishment,
natural state could
always went on his
was
lie
so.
so created, and then, after having been
endowed with a higher mode of locomotion, back can
and is
to be a cr<
in
i
and
J
natural cannot
past supernatural in
the case
"I
able sense.
inded
a real
punishment.
the
For
it
.till
of
\\
itli
remains
itself,
that of
true,
cast
ohm
Therefore his
ping thing.
no manner be compared
Eve
is,
Adan
that
oi
favours, such as an- not clairm ei
penl
Adam
be
.1
and
<
ur
i<
in an}-
reason
Eve the curse
one, entailing a real degradation
To
what
and independently
the serpent
it
wa
-
\\a
am
no punishnu
1
1
— THE SERPENT OF EDEX.
53
at it
all,
and no degradation.
changed nothing
Nor does
way
took away nothing
It
;
lowered nothing.
it
;
of the rainbow
the instance
help the upholders of this theory.
any
in It
of
is,
course, physically certain that the rainbow existed
before the Flood. that
Scriptures,
and
priately
Noah
to
equally certain, from the
It is
was
it
be
very appro-
afterwards
God
to
with man, that
He
by
indicated
beautifully
His covenant
would never again destroy the world by water
;
with which that rainbow has physically so intimate
and
necessary
connection
a
men knew
for ages afterwards, in
this
case,
repeating
— though
it
a pre-existent
itself
heavy
at
then arid
God gave
not.
phenomenon, often
downfalls of rain, as
But the
the sign of His resolution for the future.
condemnation of the a different thing.
Gen.
iii.,
Its
is
palpably quite
its
belly
serpent
going on
to be a sign of anything else.
condemned
(and,
according
not for any fault of
its
quite a different being) to
Such a condemnation,
;
to
is
not, in
It is
simply
this
hypothesis,
own, but for the fault of
go on
in the
its belly,
for always.
case of the bestial
God had
con-
serpent,
would be as absurd as
demned
water, under the well-known physical cir-
if
cumstances, to produce a rainbow, as a punishment
TEMPTATION BY A BESTIAL SERPENT. on the water,
for
59
having been God's instrument
in
destroying the world.
To
the case of the serpent,
we should have to change make God address
establish a parallel with
the words of the covenant, and the water in
some such terms
"
:
And
because thou
drowned the world, thou
hast but lately
shalt be
punished by having to refract the rays of the sun,
and to produce rainbows absurd
it
till
the end of time."
How
The
reply,
sounds when thus expressed
therefore, that
!
what was natural before was
wards changed into a punishment,
is
sound without any rational meaning, and ridiculous
after-
reality a
in
simply
is
and unworthy of serious consideration. 8.
There
no reasonable sense
is
verified of the serpent, "
days of thy
in
which
Dust shalt thou cat
is
nor can be,
in
That
this
is
a
physical
demonstrated by chemistry. substance.
ken of a
Some
Dusl
travellers,
of the existence, in
of
some
nutritive
any other
impossibility, is it
not is
some remote
certain kind of clay which
possessed
the
any reasonable
the food of the serpent, or indeed of
tive
all
life."
Dust neither
animal.
is
it
is
a nutri
true,
have
countrii
eaten, and
properties.
is
is
But an
;
THE SERPENT OF EDEN.
60
analysis would certainly
show
that this clay docs
not nourish, inasmuch as
it is
dust,
happens to
mixed with purposes.
It
if its
of
— that
it
ingredients
digestible
in quantities sufficient for nutritive
found, even tale
some
contain it
but because
not of such clay
is
—very
rarely
existence be not a mere travellers'
the sacred narrative speaks.
common, ordinary
sically indigestible,
dust, as dust.
It
This
speaks is
phy-
and incapable of assimilation
with animal bodies.
The explanations attempted by commentators The older adhere to the strict letter,
are various.
and maintain,
in
spite of chemistry
history, that serpents
do feed on
modern commentators
and natural
dust.
The more
satisfy themselves,
though
not their readers, by asserting that the serpent, as a creeping thing, having
ground, off which
it
takes
its its
mouth
food,
close to the
must necessarily
eat a great quantity of dust with that food,
thus verify the letter of the curse.
were the manner
and
"dust"
if
taking
its
(except
in
If this,
which the curse
were
"eaten"
food off the ground, then
fishes,
is
by the
a few birds, and the
all
and
however, verified
;
serpent
animals
quadrumana)
would be equally eaters of dust with the serpent
and
this
would, therefore, be no special or peculiar
TEMPTATION BY A BESTIAL SERPENT. curse on the serpent.
But
61
reality a very little
in
observation of the habits of animals will suffice to
show us lips,
that,
by
movements of
instinctive
they succeed
from their food, to a
extent than
far greater
be believed by the unobservant.
much
ing that
dust
wc remain
serpent,
their
naturally in keeping off dust
But, even grant-
by the
thus swallowed
is
where we were before.
just
This also must have occurred before the curse the serpent even then naturally crept on
with
mouth
its
close
above
have
any
become,
in
in
Xo. 7)
it
sense,
a
true
belly,
its
would be a natural habit of the serpent therefore (as seen
for
;
This also
the ground.
to
will
and
;
could not curse
or
punishment.
With regard
to the older
commentators and
their
statements that serpents do eat dust as food, think "every schoolboy knows anil that
reptili
,
for
:
do.
digesting
carnivorous and
ilu
I
do nut
and small birds and animal
which they catch, swallow, other animals
It
that they
;
their food consists, as naturalist.-, tells us,
of insects,
ins
"
Tin-
anil
dig
serpenl
t,
has
much
a.
no special
assimilating dust.
or
,
It
is
inse< tivorous.
is
not, therefore, a
a
.w\
fad
article of food.
'I
that
hat
tin-
serpenl
some dusl
is
u
swal-
THE SERPENT OF EDEN.
62
lowed involuntarily with
its
food
is
common
serpent with most other animals, and
is
to the
natural to
This must also have occurred before the curse.
it.
It cannot, therefore, in
This
curse. curse,
which
is,
is
any reasonable
sense, be a
therefore, another clause of the
absolutely inapplicable to the bestial
serpent.
9-
The Serpent "
"
Eve
is
or to have gone
not stated to have
away from
been said of a corporeal being.
Adam to
Again,
and Eve, corporeal beings, when sentence upon them.
pass
search for the Serpent.
come
God
to
have
her, as should
seeks
He comes
But there
is
no
Yet when God punishes
with His curse the violation of His commands, there the
Serpent
is
:
— suddenly
present again on
scene, in the very hiding-place of his victims
again he
Now,
is
is it
not said to have
come
the
and
or gone away.
not highly improbable that, even after
that melancholy opening of the eyes of
Eve,
;
the
bestial
serpent,
if
that
Adam
and
had been the
tempter, would have been permitted by the guilty pair to
accompany them
share their retreat
?
in
their flight,
and to
TEMPTATION BY A BESTIAL SERPENT.
63
10.
A bestial
serpent, being an irrational
fore not a free agent, could incur
Even
its acts.
of
doing
sin in
so.
in
could by any possibility have,
if it
perpetrated that temptation,
itself,
and there-
no moral guilt
could not
it
Therefore, in justice,
it
did not
deserve any punishment, and should not have been
But "the Serpent" was cursed; hence "the Serpent was not the bestial serpent.
cursed.
"
1 1.
God
woman was
of the
Mark
said to " the Serpent
" (ver.
1
5) that the
Seed
to bruise that Serpent's head.
well the words
;
— to
bruise the head of that
one identical Serpent, the tempter, which was then being cursed that
woman and and
;
not
the
an enmity was
hi
Christ—was His
heel.
between thee and the seed and hei
and
'4
his
seed.
True
between the
placed
But her Seed, the future Redeem
particular Serpent;-
to bruise
be
the Serpent, as also between her Seed 1.
— Jesus
head of
to
seed;
to
bruise
the head
of that
and that same Serpent was "I
woman (3
place an enmity (i)
will
/A-
;
and
hall
(2)
between thy
bruise thy head,
thou -halt bruise His heel."
This bruising,
THE SERPENT OF EDEN.
64
as
Christians believe, took place on the day of
all
the crucifixion and death of our Lord Jesus Christ.
That
identical Serpent, therefore, the tempter,
to be
still
sand years
after the curse!
could continue living
The
Redeemer.
was
— over four thouevident that no
It is
Eden
bestial serpent, living in Fall,
day
living, to see that
at the time of the
the coming of the
till
object, therefore, of this
curse
could not be a mere bestial serpent. 12.
Intimately connected with the foregoing objec-
Our Lord
physically
bruised the head of no bestial serpent.
Therefore
tion
the
is
present
one.
the curse could not have been meant
any
for
bestial serpent.
Nor can we admit
it
any
to be
sufficient reply
was
to this objection, that this part of the curse
metaphorical pretation
;
because the rules of correct inter-
do not allow
change about from the sense,
the
the
us, in literal
and back again
same
to the metaphorical
Besides,
at will.
meaning of a metaphorical
bestial serpent's
head
?
sentence, to
None
;
what
bruising
of
be said
that
the Serpent
"
a
again words are
being used without any definite meaning. "
is
here (and
not
If
it
the
TEMPTATION' bruising)
is
a
BY A BESTIAL SERPENT.
metaphorical
one,
say that
I
cannot admit two serpents where there
one
the
serpent
— the
tempter
through the sacred narrative " the
Serpent
must be
all
"
\vc
only
is
— mentioned
and
;
65
this part
in
if
all
he
metaphorical, metaphorical
is
through.
This theory of metaphorical interpretation we
have seen to be untenable.
13.
With regard eating of dust,
and to the
to the going on the belly
wc must
the condemnation,
notice that
particularly
through the narrative,
all
is
in
the singular number, addressed solely to that one
which tempted
serpent
"on
belly
thy
eat
the
all
\\'hi]<-
thou
shalt
days of thy
"enmity"
the
Eve: "Cursed
is
go," "dust
art
thou"
shalt thou
"bruise thy head."
life,"
extended
to the seed, all
other clan es of the curse are confined to thai
one individual its
in
mate
What
thi tin
into
a
jerpent. to the
<
nal ural
What
Other
Were they
Eden?
did in
;
and
bles ed
,
in
,
id? If
turro d it
any, then
if
or
did they eat ?
operal ion
puni hment, how could
them mare
then happened to
I'pent
S<
be
by ju
I
low
they shared I
t
hi
cut
to
make
e
the punishment, although they had 1
—
—
THE SERPENT OF EDEN.
66
had no share whatever the other hand,
it
in
the temptation
was no punishment
If,
?
on
them,
for
how was it one for that serpent ? If they did not "go on their bellies" or " cat dust," then what did they do ? Would there not be a most unnatural anomaly life,
and
for
one serpent to be leading one kind of
all
others (including
kind of
life
difficulty
is
its
mate) a different
Whichever way we view
?
\
it,
the
insoluble.
These are the principal interpretation of Gen. bestial serpent
difficulties
iii.,
attending the
which holds that the
was the means of the temptation
of Eve.
SECTION
II.
attending
Difficulties
the
Bestial
Serpent having been possessed by Satan. If to
the
fall,
the
serpent
we superadd
having been the means of that
it
was
seized
upon and
possessed by Satan, then we superadd the following to the foregoing
difficulties
:
That Satan took possession of the serpent and used
it
as an instrument for the temptation,
purely gratuitous supposition, which, as
is
a
we hav:
TEMPTATION BY A BESTIAL SERPENT. no foundation
seen, has
sacred
narrative.
It
in
one single word of the therefore,
is,
67
inad-
plainly
missible.
Satan
is
not even once mentioned
in
any part
of that narrative, neither explicitly nor implicitly.
There
"
only
is
Supposing
the Serpent."
a bestial
serpent to have been present, and seeing that the sacred narrative does not
any it
tell
third party, but only of
surely thus leaves no
us of the presence of
Eve and the Serpent,
room whatsoever
Satan
for
supposition.
in this
3-
was used by the superior
bestial serpent
If the
power of Satan without any voluntary co-operation of its
Nay, withou
:i.
but
for
;
at
it
most
it
mpatible with
heavy
tl
was not
a cui
e
of
any material
a
of
tl
its
fault of its real
agent
,
and entirely
pa
God
to
Is
it
infl
on an entirely innocent instrument, <>f
The
tin-
all
would
it
fault of
another's malignity.
t<
ut?
any moral
itself at
was only
innocent instrument
ami
deception of Eve,
for the
been so used without
have
n
own,
cases
in
1
ev. xx.
the i
;,
really guilty
\6 are
not
t<.
— THE SERTENT OF EDEN.
63
the point
much
;
because death
is
there decreed not so
as a punishment on the beast, as the
of preventing a repetition of the acts acts the animals
had been the
means
and of those
;
real active agents,
and not merely the passive instruments.
4,
If
by "the Serpent" we are
(according to the bestial
commonly
understand
to
received theory) the
serpent acted upon for a time
by Satan,
then the same bestial serpent must have been the subject
Only
of the curse.
three
are cursed
Adam, Eve, and the Serpent." Satan, therefore, who in this theory is the most guilty of all, "
escapes without any curse or punishment whatsoever, although, as the
most
guilty, his
ment should have been the heaviest of
punishn w
all.
5-
If
"the Serpent" was a
porarily possessed
bestial
serpent tem-
and used by Satan to seduce
Eve, then, the seduction having been effected, and the sin of
Adam
and Eve having been completed
when both had eaten
of the forbidden
possession must have ceased as soon as
was accomplished.
The
serpent,
fruit, its
therefore,
that
object
must
TEMPTATION BY A BESTIAL SERPENT. have become
free
from that possession.
It
69
was
then no longer anything except a mere bestial ser-
Yet God addresses, and curses the poor
pent.
bestial serpent,
had ceased, as
even after the Satanic possession
if it
had been the
real
agent of a deed,
done under entirely
different circumstances,
had ceased, and as
if it
were responsible
deed, as under this hypothesis "
could be.
Because thou
it
neither
which
for that
was nor
[bestial serpent, accord-
God when
ing to this theory] hast done this," said
;
a matter of fact the poor beast had done no-
as
thing at
between ever.
God
all,
and Satan, the
it
Is
and when the assumed connection
it
real agent,
had ceased
for
not the height of absurdity to represent
acting as this theory
makes Him?
6.
Whether we consider "the Serpent" under Satanic coercion or by
drawn from the absence
in
itself,
tin-
sacred
of any surprise on the part of Eve at
sped.
in;.;
ami reasoning,
still
hi
as acting
the argument narrative,
tin-
would
still
animal,
a< tin;.;
pretcrnaturally as a rational
being.
What
her
it
possession
?
can
have
ihe
been hut an
have
known
serpi nl
For to
ood.
irrational
human
of Satani<
THE SERrENT OF EDEN.
;o
These
difficulties,
already given
superadded to most of those
the preceding section (especially
in
the inapplicability of the curse), attend the theory
of a Satanic possession and coercion of a bestial of tempting
serpent for the purpose successful
made
attempts have been
a reasonable answer
any of these
to
No
Eve.
furnish
to
difficulties.
Every reply ever attempted has been met, as we have seen, and refuted without much trouble or waste of ingenuity. All these difficulties
(each one in
of
much
all
together, a cumulative
weight)
individual
being
itself
when taken
form,
argument so strong as
to render perfectly hopeless the attempt to over-
lay special stress
upon the indubitable
turn
it.
fact,
that not a fragment of these theories can be
I
founded on a
literal
narrative, without
understanding of the sacred
bringing
series of suppositions,
and have not the text.
Then-
in
the
support of a
which are purely gratuitous,
least suggestion of
them
in
not a single clause regarding
is
Serpent" which
fits
in
with what
"
the the
we know, from
natural history, of the nature of a bestial serpent.
There
is
not
a single
furnish a special difficulty
against
the
supposition
which
clause
docs
and objection of that
a
bestial
its
not
own,
serpent
TEMPTATION BY A BESTIAL SERPENT.
71
tempted Eve, with or without Satanic possession
and coercion. It
that
is
not in
we must seek
explanation
We
must
tempter.
a bestial serpent are
any of these
of
for
this
most
Whoever he serpent, as
merely
his
important for
"
the
narrative.
Serpent
"-
was, he certainly was not
nor any one using a bestial
instrument.
gratuitous,
insoluble difficulties
therefore,
a correct and satisfactory
elsewhere
look
theories,
and
These suppositions are
attended
with
THE SERPENT OF EDEN.
72
CHAPTER
V.
OBJECTIONS AGAINST PROPOSING A
NEW
THEORY.
The
difficulties
which have been shown to attend
every one of the theories hitherto used for an
Serpent," leave the question
and
still
open
purpose,
I
Eve by
of
explanation of the temptation still
"
the
very mysterious,
for a satisfactory solution.
without
condemning the
actually
and, doubtless, well-meant
commonly propounded
theories, to argue (as against unbelievers only) that
there
is
yet remaining a
really literal sense tive,
—
in
literal
sense
— and the only
which the Scripture narra-
of the temptation and
fall
of
man and
the
subsequent curse on the Serpent, can be rationally held, without admitting
or
any unnatural apparition,
any Satanic possession of a
any conversation with Eve
in a
bestial serpent, or
human manner by
NEW
OBJECTIONS AGAINST
THEORY.
73
and
If this can but be proved,
a bestial serpent.
such an explanation be given, the narrative would
be at once freed
from
and be rendered impregnable against
difficulties,
infidel
and
faithful
would
rationalistic
be
still
And
attacks.
left at full liberty
whatever interpretation might best
and mind of each 1
1
however,
ere,
and
improbabilities
all
two objections
yet the to choose
suit the taste
individual.
must answer,
I
may
that
my
plausibility, against
be
anticipation,
in
raised,
with
some
proposed undertaking. I.
It
ing
may
be argued that
and
narrative,
This,
but I
it
is
if
for,
could not be
this
is
one of those cases
in
even a novel figurative sense were sought
need
existence difficulties
of
ha- been
•aid
This
one.
thai is
uch a search wa
proved
numerous and
tin-
which,
red narrative, it
;
not true.
might reply that
1!
needlessly abandon-
would indeed be a grave objection
which,
a
am
flying to a figurative sense.
true,
if
I
and natural sense of the sacred
the literal
as
we have
when taken
commonly
in
by
the
insurmountable een,
attend
the sense
interpn ted.
very
in
Bui that
the
which is
not
THE SERPENT OF EDEN.
74
my chief reply. My principal answer to the objection is,
that
sense.
I I
am
not at
abandoning the
all
real literal
abandon only the common interpretation
of the text, which
no means a
I
have already shown to be by
On
one.
literal
the contrary,
it
has
been shown to be a pure supposition, completely
opposed to the
letter of the sacred
purpose to substitute tation,
which
for
it
I
a -very literal interpre-
be a truly
shall
narrative.
literal sense,
of being only a pretended literal one.
I
instead
am
not
going to maintain that there was no serpent concerned
in
the temptation
;
or that " the Serpent "
is
a metaphorical, or figurative, or allegorical expression for something else.
I
shall hold that " the
Serpent" did tempt Eve, and was really cursed having done in
so.
I
for
shall hold all the facts as related
the sacred narrative to be literally true, as a
The
plain historical narrative of facts. issue
is
not whether the
able to any figurative sense.
The
real question
sense?
Who
is
is,
this
sense
literal
Which
is
admit that
I
is
point at
not preferit
the really
serpent, in
a
literal
is so.
literal
sense,
without any gratuitous suppositions, inadmissible
by the sacred text
?
0BJECT10XS AGAINST
NEW
THEORY.
75
II.
Catholics may, moreover, urge against me, that if
deny that the temptation of Eve was
I
by Satan, by
effected
of a bestial
his taking possession
serpent, or, in other words, under the appearance
of a bestial serpent, then
the express prohibition
Trent (Sess.
But to
be going against
sententiam, and consequently against
commwtem
the
shall
I
IV.)-
this
of the
of
answer that new objections must
I
met by new
necessarily be
Holy Council
1
replies
that varying
;
circumstances, of time and of increased knowledge,
change the old grounds of polemics theories
may, and should, be advanced (with due
submission
Church) against
the
to
judgment
Holy
of
The decree
1
>n
Mother
order to strengthen the cause of truth
in
modern educated
unbelief.
much advan-
This has already been done, with
jntei
new
that
;
of
ol I
&
the
forbids
1
[olj
ripture, " in rebus fidei
rtinentium."
pi
morum, ad d di The manner^ how el
I
forbid
1
1
niraetn
ripture," that, nnii
said
to
1
1
in.
private
lefl
interpn
1
consensum Patrum."
ion
11
I
in
its
m
free
nsen um."
favour the "uttatt in
ll
ttei
bj
the deci
>
f
the
1
[oly
do not think
'ny oni
tl
have
therefore,
the
can be
We Council
ol
THE SERPENT OF EDEN.
76
tage and
success,
in
questions, regarding
the
case
two
mean
I
in
attending the narrative in Gen. in trying a
new
and, as
I
iii.
this
Days of
the
The
and the Universality of the Deluge.
acknowledged and as yet unanswered
me
parallel
two other narratives
very Book of Genesis. Creation,
of
difficulties
fully
justify
hope, a better solution.
This ma}' blamelessly be attempted, provided that I
do not contemptuously condemn other
and provided
I
duly submit
matters of faith (as
I
my
judgment
in
all
hereby most humbly, sincerely,
and completely do beforehand) authority of the
theories,
to
the
supreme
Holy Catholic Church, and of
supreme head and teacher on our Lord Jesus Christ
its
earth, the Vicar of
77
(
)
CHAPTER
NEW THEORY.
Till:
THE
question
real
What Being "the
is
We
at
issue,
A
certain
but what serpent
;
as
indicated in Gen.
Serpent"?
course
VI.
have
I
said,
iii.
"Serpent,"
real
is,
by the words of
?
have already shown that we cannot reconcile
with the sacred narrative, either that the bestial serpent was it
under that
<>r
his
nned [f,
merely
a
pent, nor it
The 5>ut
the tempter, or that Satan used
personal po
!
thi^ end.
not
itself
ti»'
ii,
the
apparition
Serpent"
"tin-
bestial
on for this purpose,
serpent,
an appariti
in
nor
one
<>f
Gen.
iii.
ed
a
rpertt,what
for
was
"
Serpent
"
J
question may,
thus
:
in
a differenl form, be finally
[s there,
other Serpent mentioned
pent, in
the Scriptures
any
?—any
— THE SERPENT OF EDEN.
78
other Serpent whose existence Scriptures
themselves
related
those
in
;
— and
very
whose
Scriptures,
— who
has
narrative
of Gen.
being, par
excellence, called " tlie
Yes
:
there
is
hi.,
proved from the
is
as
nature,
a just "
Serpent
the
into
fits
title
to
?
such a scriptural Serpent, distinct
from the bestial one. Several passages of Scripture exhibit before us
who
a certain Serpent, other
serpent,
the
also called
is
by various
This Serpent, though not a bestial
titles.
He
a real Serpent.
is still
is
described
in
being of such a nature as to
Scriptures as
have been most naturally the primary and sole agent
in
temptation of Eve.
the
being "the Serpent
"
of Gen.
iii.
His claim to
can be established
without an)- unnatural circumstances of out any insurmountable tation,
especially
difficulties
without any
fact,
with-
of interpre-
violation
of the
natural and literal sense of Scripture, and without
the use of any gratuitous suppositions.
In
fact,
"The Serpent"
is
one of the special
scriptural titles of the great arch-rebel angel, Satan.
This
is
the key to the true interpretation of Gen.
This key tion;
is
xii. 7, 8,
rebel angels
found
and
is
9,
in
iii.
the Apocalypse (or Revela-
where
this chief leader of the
thus spoken of:
THE
And
" 7.
NEW
there was war
THEORY.
1
angels fought against
his
dragon fought and
And 3
" 8.
And
" 9.
9
5
Michael and
:
the dragon;
neither
;
and the
was
their place
heaven.
in
4
the great dragon
old Serpent,
deceiveth
heaven
his angels,
prevailed not
found any more
in 2
79
called
,;
the
7
Devil,
the whole world
1IJ :
was cast
out, that
and Satan, 8 which
he was cast out into u 12
the earth, and his angels were cast out
with him."
This passage of holy writ pointedly refers to Gen.
The words, "the
iii.
the Greek text has
it,
Serpent, he of old," as
and the words,
"
who
causes
go astray the whole world," both directly
t<>
the
dicate
parents.
who I I
:
of
fall
They
here described
is
loiiny V'
ion,
r
"
human
the
attribute
'
gTI at
that
Rev.
in
battle
:
race fall xii.
in
to
our the
infirst
being
This being
is
" x6\ipOS.
D.V., "with."
J
I).
v.,
"and
'
D.V., "tl
»
D.V.,
if
I
>.\
.
.
•
"th
..I; '
thi
'
" 6 Bp&Kwv, 6 fxtyds.
it;"
6
"tin
ipx«oj, literally,
t
Old."
'
I
n\avu)i>,
f
or to
wander." II
' '-
D.V. I).
V.,
u/mj»»
"unto;"Wf.
D.V., • thrown
&ynv, "the whole habitable
THE SERPENT OF EDEN.
So
Dragon, the
Great
the
called
Dragon and Serpent
Serpent
synonymous
are
in
of
old.
Scripture
and ancient natural history; a dragon being simply an older, greater, and
Devil and Satan. is
also called the Serpent.
We
Satan."
" the
that
being
;
is
also called
not the Devil and Satan,
It is
"the Serpent,"
It is
among
serpent
This same being
other serpents.
who
mightier
who
is
Just the reverse.
also called
"Devil and
are therefore compelled to conclude,
Serpent
"
is
name
the primary
of this
and that the Devil and Satan arc only
his
secondary names.
Now,
there
is
absolutely no doubt possible as
to the personality of in
Rev.
said to their
xii.
A
him who
here described
is
portion of the angels of God, here
have been one-third of the whole,
by
headed
high estate,
a
fell
from
who
leader,
is
primarily called "the Serpent," and variously and
equally
And
named
this
but he
is
Lucifer,
being
is
and
Satan,
not only called
expressly called 6
Serpent, he of old."
otyiq,
6
"
the
ap%mog
distinctly
and expressly
is
all
time,
whose
clearly
identified with that
Serpent of olden times, the deceiver of the race from
— "the
This leader, therefore, of the
rebel angels, in this passage of Scripture
and
Devil.
the Serpent,"
first
human
dealings with the
THE human alone
THEORY.
race are recorded in Gen. is
he alone
Serpent-tempter of
the
the Serpent of Eden.
is
simply one of
is
NEW
many
his
Si
He and he Eve. He and
in.
"
The Serpent
scriptural
titles
"
or
names.
The
true interpretation of Gen.
iii.
consequently
requires no aid of
any bestial serpent at all and "the Serpent," interchangeable with "Dragon" or "
Great Serpent,"
;
is
only a plain
literal
scriptural
expression for the Devil, Satan, or Lucifer. I
do not
the sole
assert positively that " the Serpent " is and individual name of precisely the
leader of the rebel
know
angels, both
vidual
"
?
be an individual
;
or generic
common
if
"
name
the Serpent
name
for
for
"
many
many, so
vidual xii.
(j)
names, clearly
Serpent"
is
it
is
certain
spirits.
the least.
in
also
is
"Devil"
that this
as
to
text
and conclusively pone, that
one of the scriptural
or
ric
"Satan" |p#
Whatever may be held
:).
evil
be only
Au5j3oXoc, the Calumniator) and
Ad
indi-
The Serpent " may or may not name it may or may not be a
This does not affect the argument For even
really
good and bad, has or has not an
name
common
What do we
angels.
whether each of the multitudinous
as to
titles or
the
indi-
Rev. "
the
names <;
ol
THE SERPENT OF EDEN.
82
leader of rebel spirits, and
the great
equivalent to and "
or with
"
interchangeable with
Satan,"
Devil."
But Rev.
xii.
9
of the Scriptures
is
by no means a
solitary passage
am
trying to build
upon which
I
up a new interpretation of Gen.
many
literally
is
other passages to the
Scripture, in fact, Satan
is
same
iii.
There are In sacred
effect.
"
repeatedly called
the
Serpent."
Take Job xxvi. The holy sufferer eloquently mentions some of the greatest phenomena of nature, and some of the mightiest works of God.
He
" 7.
place,
stretcheth out the north over the
empty
and hangeth the earth upon nothing.
"8.
He
clouds "9.
bindeth up the
and the cloud
;
He
holdcth
is
waters
He
until the
"11.
His
thick-
back the face of His throne,
and spreadeth His cloud upon " 10.
in
not rent under them.
it.
hath compassed the waters with bounds,
day and the night come to an end.
The
pillars
of heaven
tremble,
and
are
astonished at His reproof. "12.
He
divideth the sea with His power; and
by His understanding He smiteth through the proud. " 13.
By His
Spirit
He
hath
garnished the
THE heavens
;
NEW
THEORY.
83
and His hand hath formed
the crooked
Serpent. " 14.
Lo, these are parts of His ways
a portion
little
of His power I
Him
heard of
is
but
;
how
but the thunder
?
who can understand ? "
hold that
by "the garniture of the
in ver. 13,
heavens," are meant, not the inanimate stars, but the angels of heaven.
This
proved by a com-
is
Douay Bible, Ps. xxx ii.) 6, " By the word of the Lord the heavens were made and all the host of them by the breath of His mouth." The expression "breath of His parison with Ps. xxxiii. (in the
;
mouth hosts
"
;
indicates the creation of living
for in
Gen.
ii.
living soul."
God
7 also,
his nostrils the breath of
"
and
rational
breathed into
and man became a
life,
In this enumeration of the mighty
works of God, therefore,
ver.
13
is
devoted to a
description of the angels; and anion;.; the angels, as another notable instance of the almighty
of God,
Job nanus one
sole brute
power
animal — "His
hand hath formed the (rooked Serpent." "Crooked is
not merely used to indicate the Winding of a
serpent to
"
mean
The word pervet
w
i^
repeatedly used
or wicked.
Deut
;
are a crooked generation " P
'crooked ways;"
Phil.
ii.
13,
,<
...
Scripture
in
xxxii.
" J,
they
Douay, cxx.),
"a crooked
nation
'
THE SERPENT OF EDEN.
84
This
crooked
special
specially perverse
Serpent,
a
is
and wicked being, called the
Now, from the
Serpent.
therefore,
context,
it is
evident that
Job desired to indicate the power of God as shown
Among
by His works.
these works he mounts
from the greater physical wonders of creation (he omits even man) to the wonderful existence of the angels, or
you do not admit the
(if
parallel
from
the Psalms) to the marvels of the starry heavens
and he ends
;
his catalogue with the creation of the
crooked Serpent
!
Now, the
bestial serpent race
has no possible claim whatever to being ranked
among
the chief works of God,
much
less to
the apex of the whole, the most sublime
God's works.
But such precisely
the old Serpent.
being of
all
Satan, the devil,
is
Here, therefore, Job distinctly
and clearly names Satan under
his scriptural title
of "the Serpent." So, too, Isaiah (xxvii. i) speaks of one particular
great Serpent, which the
He
day that
Lord
will
punish on the
punishes the iniquity of the earth
xxvi. 21, "For, behold, the Lord
:
cometh out of
His place to punish the inhabitants of the earth for their iniquity
:
blood, and shall no xxvii.
i,
the earth also shall disclose her
more cover her
slain."
"In that day the Lord, with His
sore,
NEW
THE and
great,
THEORY.
and strong sword,
85
shall punish
Leviathan
that piercing Serpent, even Leviathan that crooked
Serpent, and
He
Dragon that
shall slay the
is
in
the sea."
The punishment
the culminating point of the anger and justice
is
The context
of God.
any
referring to
its
"
of this one particular Serpent
crooked
"
terms it
>ragon
I
with Rev.
Again,
let
"
;
and
"
Serpent
"
seems to connect
Here the prophet
us open Isa. Ixv.
and glory of the Church.
"The wolf and
he says,
25
and the juxtaposition of the
xii. 9.
typifies the greatness ver.
The word
serpent.
connects this text with the preceding
one given from Job '•
precludes the possibility of
bestial
lamb
the
In shall
feed together, and the lion shall cat straw like the
bullock
:
and dust
conclusion, with !i.
iii.
i),
shall be the Serpents meat.'* its
makes
it
This
marked reference
special
to
impossible to doubt that the
prophet was not thinking of any bestial serpent, but of that old Serpent the temptation
of
bestial serpent
would be
.1
Eve.
prominence now.
place
in
the creation.
animals are repn iented
Satan
To
the sole agenl
to thrust the
serpent into
mipatible with B<
a
in
interpret this text of a
iidi
,
<
1
1
.
when ing
1
its
natural
the
hanged
othei tin
i
THE SERPEN! OF EDEN.
86
natural
showing the presence of
clearly
habits,
a metaphorical sense,
the serpent here indicated serpent, but
is
6 is
the
6 apxalog, 'the Serpent,
Devil,
he of
"
a
Serpent," and
"
one and the same person.
for
identified as the leader of the rebel
This person
is
angels, and,
by being indicated woman, is also
the seed of the
Serpent-tempter in Gen. these texts,
Scripture
for
are repeatedly used, both simultaneously
and interchangeably,
From
which
the already cited chapter
in
the words " Satan," " Devil,"
Dragon
old'],
and Satan, and bound him
thousand years." And,
"
an angel of God
2,
hold on the dragon, that old Serpent [again
o(j>ig,
(xii.),
not the mere bestial
some other Serpent.
In Rev. (Apocalypse) xx. " laid
naturally that
follows
it
makes
special
enemy
of
as the
identified
iii.
is
it
the
as
evident that the sacred
and frequent mention of a
certain Serpent, also the leader of the rebel angels,
one of the chief of God's mightiest works
under the name or
speaks of him
The his own Yet
as in Gen.
iii.
it
of "the
individual personality, unconnected
with any apparition Serpent.
and
Scripture speaks of him, in these
Serpent." cases, in
title
;
it
calls It
is
or
possession
him simply
of "
a
bestial
the Serpent,"
evident, therefore, that "the
NEW
THE Serpent"
Satan
is
"
Gen. the
the Serpent
" is
Satan.
They mean
the
person.
iii.
makes
name
same leader of
his
own
and
as literal
texts here cited in
"
are interchangeable.
hold that, under the
I
87
simply one of his scriptural names.
is
the Serpent," and
The words same
THEORY.
do the other
it
mentions him equally unassociated
personality,
individual
mention of
direct a
rebel angels, as
and that
;
of " the Serpent,"
with any bestial possession or apparition, as these texts do.
It
speaks of him simply under one of scriptural titles.
his well-ascertained
the words "the Serpent" " Satan,"
and
for "
Satan
are literally
"
In Gen.
iii.
meant
for
alone, just as they are
in Job xxvi., with no reference whatsoever to any connection with a bestial serpent. In consequence, we may, throughout the whole
scriptural
narrative of the temptation and
man, safely substitute the word words "the Serpent" without to the text, or putting
opposed to
its
literal
(loin;
1
,
any violence
any construction upon sense, or
making any
warranted suppositions.
Literally true
remain thai "the
"
it
will
of
fall
" Satan " for the
Si rpenl
it will
was the tempter
;
still
only
have been proved that by " the Serpent "
simply meant Satan
in his
own
pel
Onality.
it
un-
is
Then'
88
THE SERPENT OF EDEN.
is
not only thus no need for any apparition
possession of a bestial serpent for
left
either in the sacred
;
there
is
or
no room
narrative, the literal
wording of which both those suppositions would
"
The Serpent
"
violate.
Satan," both being
"
titles
simply equivalent to
is
of the
same
person, and
capable of being substituted for each other.
To
how
see
completely, naturally, and perfectly
this interpretation fits into the sacred narrative of
Gen.
iii.,
found the
it
word
I
proceed to repeat that narrative as we
"
Hebrew
the original
in
Satan
as in algebra
value of an
"
instead of
we may
x
or a
without altering
its
y
"
text, substituting
the Serpent
substitute the for
value.
x I
;
" just
ascertained
or y in an equation,
add a running com-
mentary.
{Satan
)
_
the
\
was more
subtil
SerpentJ
than any living being of the earth which the Lord
God had made qualities, still
;
"
because his angelic nature and
though dimmed and degraded by
constitute
him superior
including man, against
to all animals
whom
was
most
intelligent or thinking)
to cope with
man
fall,
on earth,
principally (and not
against irrational beasts) the comparison rarog,
his
is
((j>povi/xu>-
urged
that Satan came.
;
for
it
THE
"And
NEW
THEORY.
89
he 'said* unto the woman," not by any-
made
articulate audible speech,
to proceed preter-
from the jaws of a possessed bestial
naturally
of an
serpent, or
one
apparitional
but by an
;
and
internal
and inaudible, yet most
soul-felt
communication, of mind with mind and
with
spirit
man
of
Thus God speaks
spirit.
with
I
and inaudibly, yet quite to Eve's
and
;
thus, too, the
and hourly speaks to ourselves,
daily
Even thus
our various temptations.
in
to the heart
and our guardian
inspirations,
lis
angels communicate with us
same Satan
intelligible
mind and
No
soul.
appearance of one, was
at
internally
Satan spoke
intelligibly,
serpent, or
bestial
Eve had
needed.
all
most probably often thought over and wondered at the prohibition against the eating of that par-
She had on
ticular fruit. •
this occasion, probably,
iry to point <>ul thai
Ii
"to say,"
when 1
A
by audibli
f<
w ex
Lai
in
Scripture,
the thought
musl
pli
think in youi
is
suffi
ielvi
\\ e
'],
1.7,
" And (Ma
lit
within
tin n
'in.
"And
!
they thought within
And m I
blood,
who
imply
a
ao
M
in
pturaJ l
in. I
" F01
ordii
thi
x \i.
it.
within
hei .
u
•
in
H
25
1
written, "
."In M
•
.
Matt,
hen
l
nil th(
nted
If,
and thinkin
I
ire,
the
THE SERPENT OF EDEN.
90
wandered near the
tree,
from motives of natural
Or she may have
curiosity.
by previous
been, perhaps,
moved
internal, indirect temptations of Satan,
seemingly her own thoughts, but excited by his
and powerful
baleful
influence,
prompting her to
approach and look at that wonderful
When
tree.
she arrived there and was viewing the beautiful tree
and
and
in her, for a spirit
Satan (invisibly present with her
fruit,
where
is
thinks)
it
makes
his first direct internal suggestion or temptation.
Not through the corporeal caused by vibrations
ear, or in
an audible voice
the air produced from the
in
jaws of any serpent body or apparition, but straight to the soul,
by
serpent, Satan, therefore in this
the
woman
:
Strange
!
The
intercommunication.
spiritual
that
manner
God has
not eat of every tree of the garden
" said
unto
Ye
shall
said, "
This intcr-
!
jectional form of the beginning of the temptation is
a matter of
in the original, is is
not
a
tion.
in
Eve's
temptation,
not in the interrogative form.
question
sentence seems
veloped
The
some importance.
asked from outside
much more like own mind, under
Satan speaks to her soul
;
a
;
It
but the
thought de-
Satanic sugges-
and
in her
mind
he causes to arise a feeling of surprise at the restraint put
upon her
liberty.
To
this thought,
NEW
THE raised
THEORY.
91
her mind by Satan's insidious sugges-
in
— as he daily selves — Eve silently
raises
tion
similar thoughts in our-
and mentally
we
as
replies,
own
ourselves daily argue with and reply to our
temptations.
And
"
2.
the
(Satan
woman
said to
We
)
>
<
:
(the Serpent) J
may And
eat of the fruit of the trees of the garden."
here there seems already to be a partial yield-
ing to the influence of the temptation, in the exclu-
by God
sion of the phrase " of every tree," used
Gen.
Eve already seems
16.
ii.
"
permission to eat
in
to consider the
the fruit of every tree," except
that one, to be so limited that she leaves out the
Thus she already
"every."
and despises the wide permission.
striction, 3.
"But of the
God
The
which Gen. ing of
is
ii.
addition by
not
17, is
force
a
has
neither shall ye touch
it,
die."
of the tree which
fruit
midst of the garden, eat of
resents the slight re-
found
the in
adroitly avails him
open temptation
elf,
and
against
the
not
is
<
M
the tin's
prohibition
ugj faith,
I
a
fii
I
in
incr<
glimmer
doubt i
y<
" perhaps"
ihowing the
a
faith.
in
shall
perhaps
lesl
it,
the original
temptation
her
Ye
Eve of the word
remarkable,
of
doubl
in
said,
Sat. in
strong and yielding
THE SERPENT OF EDEN.
92
unhesitating assent to God's teaching. larges the doubt into a certainty
chance of their dying God's threat
in
that there
;
and that
;
again
mind of Eve "
4.
And
is
en-
no
no certainty
is
proceeds only from
it
a jealous envy on the part of God. therefore,
He
that there
;
All this he,
communicates inaudibly
the
to
as before.
(Satan
) >
<
said unto the
woman,
(the Serpent)
Ye to
shall not surely die."
And he then proceeds He appeals to her
add another temptation.
and ambition,
pride
his
which he himself had
Eve
own
favourite vices,
Me
fallen.
suggests
by to
a false suspicion as the reason of God's pro-
hibition
;
and he
finally holds out to her the false
promise, that a disobedience of so arbitrary and interested a
command would
result in
an increase
of knowledge, and, in consequence, an enlargement of power, and an improvement of condition. 5.
"
For God knoweth that
thereof, then shall
your eyes
shall
in the
be as gods, knowing good and
curiosity Satan
leads
day ye eat
be opened, and ye evil."
her to unbelief, and
From from
unbelief to pride and ambition.
Eve dwelt with pleasure on tions.
She
offered
no resistance.
these evil sugges-
She did not
fly
NEW
THE from the occasion of
THEORY.
93
She did not
sin.
She viewed
the
She
pray.
with
a
well-
developed and growing desire to taste the
fruit.
hesitated.
She gazed
made
it
long, perhaps, at
seem
sight could
which
eyes,"
wise,"
;
tree to
her desire for
till
for food,"
and
Hebrew
in
it,
good
her
tell
and "a
eyes;"
"
be
to
not
tree
which mere
" pleasant
"a
is
it
to
the
unto the
desire
make one
be desired to
which also her sight could not prove, and
which she had no reason to believe, except Satan's suggestion and her
and
yielded,
We
—
is
of
cat
accomplished.
1
own longing
[e
to
"
the Serpent
is
a spirit
;
and
away
his
if
tempter
a bestial serpenl had been
represented
is
present with
audible.
fall,
coming and going
the instrument of the temptation,
purpose
— Satan
under
fall
Vet they would naturally have been re-
thi
present,
"
after her
arc not recorded, because they did not
corded,
was
have come to Eve before her
temptation, or to have gone
because he
purpose
ceased to act further.
proceed to note that
not said
She
thoughts.
Satan's
it.
Ik
r.
in
Ev<
being
any manner
The Serpentall
the
time
Satan had been indeed really plot
v.
as
in
and working out
mind, though neither
He now seems
to
disappear
his evil
visible nor for
awhile
THE SERPENT OF EDEN.
94
from the
and remains unnoticed
scene,
He
sacred narrative.
though
ever,
Eve's it
fall,
invisible
continues
and inaudible
while she eats of the
Adam, and coaxes him
to
does
eat,
still
and
;
how-
gloating over
fruit,
and takes of
to eat of
falls likewise.
the
in
present,
it
;
Still invisibly
and he present
with them, he continues to watch them, awaiting
He
the result of his success.
make aprons
watches the guilty
opening of their eyes, while they
pair, after the
and hear the voice of
for themselves,
God, and hide, and are sought by
and spoken
When
with.
Him and
sentence of condemnation arrives, lo
summoned,
same serpent
this
found,
the time for issuing the !
unsought, un-
— Satan —
is
again on
the scene, invisible yet really present, and again
not
mentioned as having either come or gone.
How
perfectly does not
narrative,
another
when
name
"
for
all
this coincide " is
the Serpent
and how utterly it seems commonly received theories
Satan
at variance with the
with the
simply taken as
;
!
Continuing
still
to substitute " Satan " for " the
we
still
find
Serpent,"
the rest of the narrative
proceed rationally and intelligibly as before. „ 13.
a "And ,
,
the
woman
.
,
(Satan
said, <
)
>
(the Serpent J guiled me, and
I
did eat.
,
be-
NEW
THE
THEORY.
95
{Satan
)
_ >, Bethe SerpentJ ,
cause thou hast done
we
the curse
These words of
etc.
this,"
shall consider
separately hereafter,
p. 97.
When
put thus, the sacred narrative, while
retaining
sense in the highest degree,
literal
its
becomes both natural and is
In
intelligible.
fact, this
the sole interpretation which retains the natural
and
literal sense.
make
probable.
it
against
ties
It
most
needs no ingenious theories to
It
presents no physical difficul-
possibility.
its
temptation and its
still
fall,
sense,
literal
and
fact for the foundation of
may
holds before us the
also
as an
is
and
real
experienced by stroke
temptation by
Satan himself
all
and
cavils
instructive
it.
"
It
maintains
a real Serpent,"
—such a temptation as
ourselves.
arguments which are
It
brushes away
sophisms, of
in
any allegory which we
be competent to build upon
a positive
who
It
both as an historical fact
nay,
some, and
all
is
daily
at
one
those
perhaps of
great weight, against an audible temptation from
And
a visible serpent it,
because
it
is
yet the narrative
of the utmost
known
continues
sense;
>ubstituting
to
be
(I
repeat
importance to be
held in
its
most
literal
no metaphor, no allegory, no
THE SERPENT OF EDEN.
96
myth
excluding
;
on the
sisting solely
tures
figurative interpretation
all
themselves,
fact,
that
"
in
any
iii.
Satan
"
text
Satan
already
"
itself
Hence no
for
violence
bestial serpent
the temptation
preclude
firstly,
the
is is
done to adopted.
substituting
because reasons
possibility
and secondly, because the Scrip-
;
tell
us that Satan
is "
the Serpent,
like substituting D»pfy| for
It is
Kvptoc for 6foc, Doi/iiniis for Dens, or " Lord "
God."
The meaning remains
remains the same same.
This
of a
having been even the instrument of
tures themselves
he of
by
inviolate,
"the Serpent;"
adduced
old."
left
is
one of
by "the Serpent"
the text, and no gratuitous supposition
The
is
"
meant, to the exclusion of
is
visible serpent.
in-
proved from the Scrip-
the Serpent
Satan's scriptural names, and that
Gen.
;
is all
;
rrtfl*,
" for
the same; the sense
the person meant remains the
that
we need do
in
Gen.
iii.
— (
97
)
CHAPTER
VII.
THE CURSE ON "THE SERPENT." I
!
'REMISE four points
what
after
command i.
been
has
assent
The words
for
consideration, which,
already seen, will easily
:
of this curse are inapplicable to the
bestial serpent. 2.
They do
not apply to any material being, and
cannot, therefore, be taken
in a
material and
literal
sense. 3.
If
they .ne applicable only
t<>
a
spiritual or
immaterial being, they must be taken
in
an im-
material and spiritual 4.
doe-,
Such an application, under the circumstam no violence
to the letter ol the sacred text.
Weli.iv no
upon the Serpent,
insider the
the
in
words of the
light of the theory
cut
now
advanced. r.
14.
"
1'.' I
lion nasi don,- tin
,
1
ur »ed ai 11
I
THE SERPENT OF EDEN.
98
thou above every beast and above
Upon thy
on the earth.
dust shalt thou eat 15.
the
"And
all
will
I
all living
beings
belly shalt thou go,
the days of thy
put enmity between thee and
woman, and between thy seed and her
It shall
and
life.
seed.
bruise thy head, and thou shalt bruise his
heel."
Such are the words of the curse on "the Serpent." If,
in us
putting aside the prejudices naturally caused
by the teaching of our
earliest days,
we
passionately examine the words of this curse, shall
dis-
we
be compelled to acknowledge that there
not one single clause
way
imaginable serpent
:
in the text
which can
in
is,
of course, too
glaring an absurdity to need any examination.
have seen the ingenious theories
built up,
bold assertions made, in order to show
work on a
bestial serpent.
leave untouched the question sinless
by
facts.
copied
why
We
and the
how
the
They
all
at all the serpent,
nature, because irrational, should have
They
been cursed. improbable
any
be naturally applicable to a bestial
cursing an apparition
curse could
is
in
are
all,
themselves,
Yet these
theories
besides,
more or
and opposed
to
and assertions have been
by one author or commentator from
predecessors,
till
less
real
quite a literature
his
of nonsense (I
THE CURSE ON speak with
99
due reverence) has grown up around
all
the subject.
THE SERPENT."
"
But
it
has
been
all
The
in vain.
facts
of natural history are too stubborn to be bent to the aid of distorted
and tortured
theories
inter-
pretations.
We
have already seen that the bestial serpent
by no manner of means the most accursed animals. it
its
mode
them,
of progression with
Unless this
other animals.
;
but
it
docs
with that food, this also
If in taking
is
into
natural to
it,
natural
stomach
with other
all
other
There
animals.
is
no
enmity between the serpent and man -nay,
Considerably
less
than there
between man and
is
me other wild and savage animals. ilutely
therefi
applied to the bestial
impossible that the be the Serpent-tempter the be
I.e.
But
its
its
therefore cannot be a curse on the
above
serpent 1
many
equally a curse on
is
some dust
receive
animals, and
;
it
cannot be any special curse on the serpent.
it
docs not eat dust as food.
food
•
belly
all
must have done so from the beginning, and
shares this natural
It
go upon
It does, it is true,
of
is
if
we con
tial
in
meaningless
serpent tial
any
;
The when
curse, it
is
thus rendering
it
serpent could have been sense.
Not one
singli
serpent.
ider
this
cur
having been
THE SERPENT OP EDEN.
ioo
passed upon Satan
— "the Serpent, he of old — then "
every clause assumes a definite and appropriate
meaning, consonant both with the nature of things,
and with numerous other passages of Holy ScripLet
ture.
and we
us consider
it
detail in
in
shall easily realize its full
sense,
this
and true
signifi-
cation.
Satan
above
indeed cursed above every beast and
is
all
living beings
For while
of the earth.
they serve God, each according to his nature, and thus
fulfil
attainable fallen
the end of their creation, and have an object
away
for their
for ever
Satan has
existence,
As
from his end.
a useless
branch, he has been cut off and cast into the
As
one out of the
sickly
a
His punishment
sentenced to eternal death.
made
greater than that of
was the
first
all
degradation
this
living
is
others, because he
originator and cause of
away,
casting
fire.
he has been
flock,
death,
all evil.
this
This
complete
and punishment, have thrown
him
down, and lowered him beneath even the beasts of the
field.
He
the object he
God,
— he
has forfeited his original end; and
now
strives at,
cannot possibly
— to
resist
obtain
;
and oppose for
God
is
Almighty. "
On
thy belly shalt thou go, and dust shalt thou
THE CURSE ON eat
days of thy
the
all
incorporeal
THE SERPENT"
"
spirit,
life."
101
Satan, being an
has no corporeal belly on which
to go, in a literal sense
and as he requires no
;
material sustenance, he neither eats dust nor
other food,
We
a literal sense.
in
any
however,
find,
on examination, that these two expressions have a very definite and special sense and meaning
Holy
Scriptures.
sible
gradations
The two
clauses,
usage
most applicable
is
ndemnation ling,
iri
sitting,
idea,
which
of his
and grovelling ;
deed.
evil
in
dust and
to the earth
common
degradation,
and
One may
defeat.
Let
ny
me
cite
a
sidering them,
servitude,
recall
Hebrew
bendii
en
,
what
and is
the derivation
the word "belly" includes the idea
down and
eofthe
rdan<
i
few notable instanci
in
—
all
humiliation,
easily convince one's
full
we mould
pp. [4, 15, that
;
scriptural expressions for misery,
helplessness,
this,b;..
dust
in
and ashes; eating or licking dust and ashes these are
scrip-
prostrating, placing one's
mouth
or putting one's
in
to the case of Satan's
consequence
lying,
ashes, or on the earth
body
the
and through various shades of
meaning, merge into the one tural
in
through insen-
in thes<
ti
ol
in
elfol Bible.
con
stated at itself
the bowii
of
SERrENT OF EDEN.
7//E
102
I.
Prostration, which,
by bringing the mouth
earth and placing the
belly to the
the dust, as an
in
analogous act with "going on the belly,"
is
the
ordinary Oriental and scriptural sign of subjection, of veneration, and of the acknowledgment of inferiority
and submissive helplessness.
multiply cases.
In Gen. xxxiii.
I
3,
need hardly "
Jacob
bowed
came
himself to the ground seven times, until he
near to his brother;" "
brethren
earth;"
—
ground." head, and
upon her In
1
bowed
xliv.
"they
14,
fell fiat
fell
fell
Numb.
in
on his
xliii.
to
before
face."
" fell
it
(ii.
— xxv.
in his
23,
— xxviii.
14,
and bowed
(Douay, 2 Kings)
i.
2,
himself."
:
and so
his face
In 2 Sam.
the messenger announcing
Saul's death came, " with his clothes rent,
head
Abi-
bowed
"Saul perceived
was Samuel, and he stooped with
his
10) "fell
to the ground."
before David on her face, and
to the ground,
upon
his
on his face to the ground, and bowed
herself to the ground;"
that
"bowed
Kings) xx. 41, David
1
the
to
him upon the
Ruth
himself three times" to Jonathan; gail
26, Joseph's
him
xxii. 31,
and bowed herself
Sam. (Douay,
distress "
and
themselves
Balaam,
face,
—
xlii. 6,
it
was,
and earth
when he came
to
THE CURSE ON David, that he
— xiv.
4,
the
fell
THE SERPENT"
"
to the earth,
woman
of
103
and did obeisance
Tekoah
on her face to
" fell
the ground, and did obeisance, and said, Help,
king;"
— and
vcr. 22, "
fell
ground on
to the
and bowed himself;" and again,
face,
lom "came to the
king,
Kings;
i.
23,
ver. 33,
and bowed himself on
ground before the king." In
to the 3
Joab
Nathan
"
Douay, 4 Kings;
"bowed themselves In
his
Absa-
Kings (Douay,
I
In
2
the
Kings
the sons of the prophets
15,
ground before" Elisha.
to the
Chron. xxi. 21,
1
David with
O
his face
bowed himself before
king with his face to the ground." ii.
" ;
Oman "bowed
his face to the
himself to
In 2 Chron.
ground."
Solomon's temple, "when
at the dedication of
\ ii.
3,
all
the children of Israel saw
how
the
came
fire
down, and the glory of the Lord upon the house, they bowed
und upon
with
themselves
their
faces
to the
the pavement, and worshipped, and
praised the Lord."
Now,
falling prostrate
face to the earth, to
th c
earth also.
tin (
.
cited,
must necessarily bring the
Thus
his will,
tin's
corresponds
compulsion, which was Satan.
upon the ground, with the
Reluctantly,
to
in spite
belly
action, voluntary in to
the
involuntary
be the punishment
oi
of himself, and against
he would be compelled to give glory to
— THE SERPENT OF EDEN.
io 4
God, by being made prostrate,
and
His decrees.
to submit to
by being forced
in helplessness,
II.
Next
follows
another group of phrases, which
speak of dwelling, lying, or being
them being so worded belly being upon the earth. of
In Micah
and Judah, "her wound not in Gath ... in
In
the dust."
to include
most
;
also
the
the prophet says of Samaria
9, 10,
i.
as
dust
in the
incurable
is
.
declare
.
.
it
the house of dust roll thyself
in
Nahum
18,
iii.
the prophet speaks
— thy nobles shall dwell of the downfall of Assyria "Let the enemy persecute the dust." — "
Ps.
in
my life
soul,
and take
upon the
vii. 6, it
earth,
dust;"— xxii.
yea, let
;
and lay mine honour
(Douay, xxi.)
out like water, and
him tread down
all
my
14, 15,
in the
"I am poured
bones are out of joint
;
in
;
;
;
Thou
hast brought
xliv. 24, 25,
"
me
is
face,
and our oppression?
bowed down
to the dust
cleaveth to the earth," which
is
;
pot-
and
death;"
Wherefore hidest Thou thy
forgettcst our affliction
our soul
to the dust of
;
the midst
my heart is like wax my strength is dried up like a of my bowels sherd and my tongue cleaveth to my mouth hath melted
it
my
and For
our belly
an evident equiva-
— THE CURSE ON lent to the phrase, "
"My
Thou me."
the dust: quicken
105
on thy belly shalt thou go
cxix. (Douay, cxviii.) 25,
distress, "sat
THE SERPENT."
"
"
soul cleaveth unto
Job
(ii.
;
in his sore
8),
— and
"
down among ashes
and misery,
friends, sharing his affliction
;
ver. 13, his " sat
down
with him upon the ground seven days and seven
nights;"
my [9,
—
and
skin, "
He
become
like th)-
mighty
in
mourn dwell
" ;
in
shall
the war
into
the dust
in
the
;
Isa.
— xxvi.
the dust;"
the ground; dust,
4,
and thy speech
and thy voice
shall
whisper out of the
the well-known pint fits
,
2,
"
26,
upon the ye that
sing,
"
And
thou
fact,
du
ground
;
low out of the
shall be .1-
one who hath a
"I
ground, and thy t."
I
[ere
spei
we must note
who had
that those
familiar
ed, often
|>
and that similar
often occurred at the delivery Iii.
25,
speaking of the humili-
be
and those who were
to the
am
down, and thou shalt speak out of
familiar spirit, out of the shall
I
lament and
shall sit
ation of Jerusalem, Isaiah prophesies, shalt be brought
iii.
shall
Awake ye and
— xxix.
— xxx.
by the sword, and thy
fall
and her gates
19, "
" ;
and
mire,
and ashes."
dust
men
horn
and she being desolate
;
und
my me
defiled
hath cast
And
"
"I have sewed sackcloth upon
xvi. 15,
ol
epilepti<
paganoraclt
Shake thyself from the du
t
;
ari '.sit
in
fell
.
fits
[sa.
down,
THE SERPENT OF EDEN.
io6
O
Jerusalem
O
neck, "
O
loose thyself from the bands of thy
;
daughter of Zion."
captive
my
daughter of
vi.
26,
people, gird thee with sack-
and wallow thyself
cloth,
Jer.
ashes
in
make
:
thee
mourning, as for an only son, most bitter lamentation ;"
— xxv.
33,
"the slain of the Lord
.
shall "
be as dung upon the ground
Howl, ye shepherds, and cry
in ashes,
ye principal of the
;
;
"
— and
shall
.
.
not be lamented, neither gathered nor buried
;
they
vcr. 34,
wallow yourselves
flock
;
for the
days of
your slaughter and dispersion are accomplished,
and ye
my
Lam.
shall fall."
16, "
iii.
He
hath broken
He hath rolled me in He putteth his mouth there may be hope."
teeth with gravel stones,
the dust
;
"
—and
in the dust, if so
ver.
29, "
be that
III.
We
have yet another group of passages, which
speak of being cast down, or lying down, upon the ground, or dust, or earth, or ashes, or the dunghill
—always
in the
same sense
of defeat, misery,
;
and
humiliation. 2
Sam. (Douay,
2
Kings)
xii.
besought
God
for the child
went
and
lay
cxlvii.
in,
(Douay,
all
;
16,
"David therefore
and David
fasted,
night upon the earth."
cxliv.) 9, "
The Lord
lifteth
and Ps.
up the
—
THE CURSE ON meek He
casteth the wicked
;
Isa.
22, 23, "
li.
THE SERPENT"
"
Behold,
I
down
107
to the ground."
have taken out of thine
hand the cup of trembling, even the dregs of the
My
cup of But
fury
put
I will
thou shalt no more drink
;
hand of them that
into the
it
which have said to thy
thee,
we may go
it
again. afflict
Bow down,
soul,
over; and thou hast laid thy
them
that
body
as the
went
over."
ground, and as the
street, to
Lam.
elders of the daughter of Zion
sit
10, "
ii.
The
upon the ground, and keep up dust upon
cast
their heads
themselves with sackcloth
hang down 11,
their
"Mine eyes
my
troubled,
;
that
silence
:
they have girded
;
the virgins of Jerusalem
heads to the ground ;" fail
liver
with
they have
my
tears,
— and
vcr.
bowels are
poured upon the earth,
is
my
the destruction of the daughter of
people
"
(the
"liver" here being an equivalent for the "belly"
Gen.
iii. y
;— iv.
de olate in
in
scarlet
"Then
5,
the
"They
street
embrace
in
that did feed delicately are
they that wen- brought up
;
l./.ek.
hill."
tlr
the princes
all
for
"I
the sea shall
xxvi.
comedown
from their throne, and lay away their robes, and put off their broidered garments
them upon
1
iv tin-
.
with
trembling
ground,
moment, and
b<
and
they shall clothe
;
they
;
shall al
-hall
tremble
thee;"
sit
down
at
ev<
xxviii. \7,
THE SERPENT OF EDEN.
10S
'Thy
was
heart
up because of thy beauty,
lifted
thou hast corrupted thy wisdom by reason of thy brightness
and
ver.
"Thou
18,
ground,
will cast thee to the
I
;
lay thee before kings, that they
may
will
I
behold thee;"
hast defiled thy sanctuaries
by
the multitude of thine iniquities, by the iniquity of
thy
traffic
;
therefore will
the midst of thee, and will
of
I
it
bring forth a
shall
fire
devour thee
from
and
;
I
bring thee to ashes upon the earth, in the sight
them
all
that behold thee."
Obad.
3, 4,
"
The
pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rocks, is
high
down
;
that saith in his heart,
to the
as the eagle,
ground
Who
Though thou
?
and though thou
the stars, thence will
whose habitation
I
shall bring
thy nest
set
me
exalt thyself
among
bring thee down, saith the
Lord." IV.
We
have yet one more and
last
group of phrases,
which have a special reference to eating or licking dust or ashes. Ps. in
lxxii.
(Douay,
lxxi.)
the wilderness shall
enemies
shall
bow
9,
"They
before
lick the dust."
Him
that ;
dwell
and His
Both these clauses
are equivalent to the double clause of the curse
THE CURSE ON on the Serpent together,
and
"
For
mingled
my
ci.)
9,
the same sense.
Ps.
have eaten ashes
like
drink with weeping
me
me
and cast
up,
;
and
(Douay,
cii.
bread,
and
ver. 10, "
Be-
Thy wrath
cause of Thine indignation and hast lifted
109
and here they actually again occur
;
in I
THE SERPENT."
"
for
:
down."
Thou
This, too,
has a close and evident parallel with Satan's former
and
state,
He
20, "
and humiliation.
his great fall
feedeth on ashes
Isa. xliv.
a deceived heart hath
:
turned him aside, that he cannot deliver his soul ;" xlix. 23, "
down and
shall
to thee with
lick
know the
Kings
be thy nursing fathers, and
queens thy nursing mothers
their
that
am
I
same two
and of eating
Lord."
the
dust,
[6,
17,
nfounded
hands upon
They move
"The
;
and thou shalt
Here
which occur in
we have
also
in
see
might: they
mouth, their ears
their
shall lick the dust
and
worm,
Micah shall
be
shall lay their shall
a serpenl
like
out "f their holes like
ground
the curse on
juxtaposition.
nations shall
at all their
bow
towards the earth,
feet
ideas of being cast to the
the Serpent, placed again vii.
face
their
up the dust of thy
they shall
:
;
be deaf
they shall
of the earth:
they shall be afraid of the Lord our God, and shall fear b
of
I
hee."
I
[ere on<
very same two ideas of the
i
in
are the
urse, in juxtaposition,
THE SERPENT OF EDEX.
no though
inverted
in
Again
order.
have the
\vc
creeping on the ground and the licking of dust placed side by side, as in Gen. In the last place
cite
I
iii.
Isa. lxv., in
which
is
a
very striking passage indeed, having a direct reference to Gen.
iii.
mentioned
Gen.
dust.
in
speaks of the punishment
iii.,
that the Serpent shall eat
It clearly states that
not yet taken effect it
It
was
still
prophesies
to
in
punishment had
this
the prophet's days, but that
He
be accomplished hereafter.
the calling of the
Gentiles
into
the
Church, and the rejection of the Jews for their
and
incredulity shall
sins.
Still,
he says, a remnant
be added to the number of the elect
;
the
wicked shall be punished, and the godly rewarded. In
the last place he describes the blessings and
peace of the Church, or new Jerusalem culminating point of these, he says
;
and, as the
(ver. 25),
"The
wolf and the lamb shall feed together, and the lion shall eat straw like the bullock
:
and dust
shall be
the Serpent's meat."
In is
many
of the foregoing texts a
literal
meaning
excluded by the very nature of the context.
They
are,
however, phrases with a very clear and
definite metaphorical
same meaning
as the
meaning, which
words have
in
is,
indeed, the
the natural and
— THE CURSE ON "THE SERPENT." They
sense.
literal
what
arc
in
very clear proofs of
all
the usage of Scriptural language in this
is
on the ground, dwelling or
Prostration
matter.
being on the ground, licking or eating dust and ashes,
and thou halt thus be more mi erableand wretched Immortal and
than they. en,
and
art
spiritual
as thou
h
by nature, and must always be, thy
punishment
(hall
like that of
Adam
not be m< rely a temporary one,
and Eve and
their deseeiidan!
THE SERPENT OF EDEN.
112
They,
on
they choose,
if
this earth,
the
shall, after their short lives
be able, through the grace of
still
Redemption which
I
Thy
happiness.
Thou
hope.
trying to cast thee
victim
the
;
and
My
work of
the
for
all
further
shall
thou shalt grovel
in
;
I
shall
" all
the
beasts of
cast thee
down
the dust.
Degraded from thy
former high estate as thou further lowered
hands
in
thee lower than thy
and lower than
I
any
hast exalted thyself against Me,
ruin
field."
of
possibility
down and humble
yea,
to enjoy an eternal
chance has been once
without the
forfeited
announce,
shall presently
to rest for ever in heaven,
art,
and humbled.
to the earth
;
thou shalt be yet
Every action thou
dost shall add to thy condemnation and humiliation.
Always thus
grovelling on
thy belly shalt thou go."
the earth,
Unable
powerless to exalt thyself, thou defeat, rage,
to
rise,
and
shalt
feed
on
and despair, and torture thyself with
thy own feelings.
days of thy
"on
"
Dust
shalt thou eat
all
the
life."
This curse, therefore,
is
simply,
in
Scriptural
language, a strong and clear expression for humiliation, defeat, rage,
and despair.
humbled most completely.
Satan was to be
His schemes were to
be defeated, his power overthrown
;
and the ruin
THE CURSE ON "THE SERPENT."
113
he had wrought was to be repaired by the Redeemer, promised
The
next following verse.
in the
last-quoted
from
text
moreover,
Isaiah,
proves that the curse was not considered by the
prophet to have been accomplished after
had been pronounced.
it
sidered
For
its
belly,
a material eating of dust.
to
Yet the prophet
the future tense.
in
it
to a corporeal
received theory) immediately after
the condemnation. <>f
and
these should have been accomplished (in
all
commonly
the
It
ing accomplishment. realization
It
speaks
still
was, therefore, under-
od and proclaimed by the prophet as
perfect
the days
This would not be the case had
referred to a bestial serpent,
going on
was not con-
quite accomplished even in
as
of the prophet. it
It
immediately
awaited
its full,
await-
still
entire,
and
the time should come, not
till
only for the death-blow to Satan's power by ith
of oui
Lord Jesus Christ, bul even
further time-, wli
Church,
laini
of the
t\
put the fmal seal on the
Then, when
all
peai e
the
hall '
for thai
triumph nf the
Lamb, was destined
t'
work of the redemption rminated, and eternal
i
hall
then i
evil
I
thi
be the
i
1"'
the Serpent'
meat."
i
omplete triumph of
<
<>
rthrow and defeat of Satan i
THE SERPENT OF EDEN.
ii4
This
climax of the Ser-
to be the culminating
is
pent's curse
— his seeing the salvation of the human
race on the last day.
In this sense the condemnation at once becomes intelligible, reasonable,
instrument
is
surpassing iniquity of
"
He
men and
"
cursed above
beasts
— "on
all living
the earth."
sentenced to eternal humiliation, defeat, and
is
despair rise
— both
But the
the Serpent," Satan, causes
him, as he deserved, to be
beings"
No mere
and appropriate.
unnecessarily condemned.
cast fiat to the earth, ever powerless to
;
feeding on what cannot sustain, nourish, or
;
please defeat
;
planning schemes destined beforehand to
;
opposing when he knows and
he must always be conquered defeated
enemy
;
that
feels
— the abject, helpless, Power and
of Almighty
Infinite
Goodness.
The next
verse also (15,) of Gen.
in this interpretation, will
iii.
assumes,
an appropriate meaning.
woman,
place enmity between thee and the
and between thy seed and her refers to the
kind,
whose
seed."
" I
It
partly
antagonism between Satan and maneternal ruin in the individual he
still
ever continues to try to accomplish, as he then tried to
do
in its entire
words arc
mass
in
the
in the future tense
:
first pair.
" I will put."
But the
They
THE CURSE ON "THE SERPENT." are, therefore,
perfectly verified
only
woman, then promised
man — and
of
sin,
the
in
tagonism between our blessed Saviour of the
115
— the
as the future
an-
Seed
Avenger
the seed of "the Serpent," which
our Lord came to destroy.
Serpent and his seed
Satan and
sin
— have warred, and
— the
still
war,
entire
woman and her Seed against the human race against the plan of the redemp-
tion
against our Lord and
against
;
the
;
;
warfare will
last
the end of time.
till
the end will be that
head.
He
This
In this war,
shall crush the Serpent's
Crushing a serpent's head means a complete
victory over him
and
His Church.
for
;
signifies
it
death
in
the bestial,
utter overthrow in the Satanic, Serpent.
crushing
will
be completed
Then
judgment.
shall
most unmistakable clared
the
day of general
there be a complete and
victory,
manifested
and
de-
the united presence of God, the angels,
in
the devils,
and the entire human
see the wonderful 1.
in
That
All shall
workin
iee
;
ol
rare.
the
All shall
Providence of
how His glory has been
ad-
vanced by everything that had occurred on earth, even when Satan appeared
"Th race shall
turned.
:i
b<-
shown
His head
to
-hall
for a
lor the
time to conquei
ruin of the
human
have been completely be bruised
in
ov<
eternal d< .ah.
THE SERPENT OF EDEN.
n6 But
in
obtaining this victory,
it
was
foretold that
the conquered should, to a certain extent, injure
Thou shalt bruise or attack '] His Whether we consider the sufferings of our
the Conqueror heel."
blessed
"
:
['
Lord and
all
for
died,
we
cost
at the loss, notwithstand-
ing that Redemption, of so
whom He
Redemption
that the
Him, or whether we look
many
individual souls
see clearly verified
both
clauses of this portion of the curse of the Serpent. If,
culties
appropriateness
we cannot
the truth is
lies.
we add
of every clause
interpretation which it,
diffi-
against the applicability of the clauses of
this curse to the bestial serpent,
to
and glaring
therefore, to the admitted
I
surely
Nor
in
it
the evident
under the
have here ventured to give fail to
see in which direction
the less apparent and evident
the utter absence of any difficulty, and the com-
plete disappearance of every improbability, from
the narrative of the temptation and condemnation,
when thus
interpreted.
(
»7
)
CHAPTER
VIII.
ORIGIN OF THE COMMONLY RECEIVED
INTERPRETATION,
AMONG
the few points that
planation, the
first
is,
still
How came
remain for exthe
commonly
received opinion to be so generally adopted in the
Church, that Satan tempted Eve by means of bestial serpent I
a
?
venture to give what
I
trust will
be found an
y and sufficient explanation.
The Church
received
the Jewish synagogue.
thi
Old Testament from
This narrative of Gen.
hi
was not one of the controverted points between the
new dispensations. The
old and the
read Gen.
iii.,
wrote Upon taught
in
and undei tood
it,
in
I
the Jewish syi
ise
it,
in
early
(
Ihristians
and taughl which
le.
however, had long before ceased
it
it,
and
had been
Thai teachin to
be the
men
THE SERPENT OF EDEN.
nS
teaching of what the sacred narrative really
literal
declared.
There had gradually got mixed with
it
the eccentric and pretentious ideas of the Rabbis.
The Talmud,
the Mishna, and in general the writ-
ings of the Jewish Rabbis, are responsible for almost
more
absurdities than
on earth.
any other
class of writings
From them have proceeded many
errors,
and much defacement of the pure Judaism of the
Holy
One
Scriptures.
may
suffice,
for
it
is
instance of their teachings to our
point.
One Rabbi
teaches us (as Kircher relates) that, for the purpose of tempting Eve, a devil, whose
came
name was Samael,
into Paradise riding on a camel,
made
in
the shape of a serpent
which was
After that,
!
we
need not be surprised that the generally received opinion was that Satan took possession of a bestial serpent to work out the
From Judaism early Christian
this
fall
of man.
teaching
passed into the
Church, as an unquestioned and
undenied and uncriticized point of never an Article of Faith.
be taught
in
the
same
Hence
sense.
it
belief,
There was then no
criticism of passages of Scripture in the
sense
;
though
continued to
modern
no dissection of texts with reference to
cither philology or to rationalistic objections. sole
aim of commentators on
this
narrative
The was
ORIGIN OF RECEIVED INTERPRETATION. to
explain
preconceived
a
Eve
the serpent tempt
And
"
?
opinion
was what they had learned entered
a
into
organs for that purpose. to
who was
inquire
Not one of the detailed, entered
From
They
exist.
different
with a
read
different
answering, with more
objections
They were
they
trouble to
wrote,
'ems
<>{
their
have
t<.
easily
and
did
literal
up
phi
held
in. -.miii';
.'no-. it
a
ingenuity, those
fi
then
with
the
take the
even
facts,
Not one
out
one
'em
.
on <>i
himself
for
narrative according tO
t<>
have
of obviously analogous
Some,
myth, or
and
theory,
satisfied
not
to find
Not
.mill
the
in\
making up an
in
predecessors.
tried
a
manner, and
from those used at
or less
the real sen e "f the sacred its
with
Scriptures
what they stated as
verify
the authority
them
could
against their theory which were
advanced. replies
minds.
their
in
different
engaged
all
its
Serpent."
difficulties
to suit a preconceived
interpretation in
a
disposition,
They were
present.
Holy
in
Satan
used
by "the
no such
the
and
object,
and
which we have above
moment
a
for
did
never struck them
meant
their point of view
How
that
before,
It
difficulties
"
their explanation
serpent
bestial
—
no
"f difficulty, ,
and not
THE SERPENT OF EDEN.
120
an historical
fact.
name
on, in the
But nearly
all
the others went
of the literal sense, to do violence
to the literal sense of the sacred narrative, over-
loading
it
rounding
it
with gratuitous suppositions, and sur-
They seem
with incorrect statements.
never to have considered the existence of that real scriptural Serpent
— Satan —as a being quite
distinct
from the bestial serpent, and utterly unconnected
Much less did But now arises the
with
it.
came
their readers or hearers.
further question
Whence
:
the Rabbinical fable, introducing this sup-
posed possession of a bestial serpent by Satan I
fear
think that
we can
trace
and hatred of serpents which
always been, prevalent
in
the East,
being there so
common and
human
Orientals,
life.
To
to their
danger to
terrible a
for in the
;
deadly venom of the serpent
and a continual danger
and has
is,
owing
serpents are an object
all
of the intensest detestation
?
back to that intense
it
is
to
East the
a standing menace,
man.
Few,
innocuous serpents are there to be found
if ;
any,
all
are
very formidable to man, with either poisonous bite or ponderous crushing in fact, are
We "
coil.
have a significant proof
And
All creeping things,
an abomination to the Oriental mind. in
Lev.
xi.
41,
42
:
every creeping thing that crecpeth upon the
1
ORIGIN OF RECEIVED INTERPRETATION. earth
be an abomination
shall
Whatsoever goeth upon the
eaten.
upon
whatsoever goeth hath more feet
among
and
belly,
whatsoever
or
four,
all
creeping things that
all
creep upon the earth, them ye shall not eat
One would
they are an abomination."
was quite
this
mark
sufficient to
animals
such
emphasis altogether wanting
for
;
think that
the rejection of
But
food.
for
be
shall not
it
;
\i\
With an
no!
the rejection of
in
other unclean animals, the sacred Lawgiver goes on,
vers.
in
selves
43,
"Ye
44:
abominable with any creeping thing that
creepeth, neither shall ye
them, that ye
with
For
I
am
sanctify I
am
make your-
not
shall
and
1ml}-: neither shall
yourselves unclean
be defiled thereby.
should
the Lord .your
yourselves,
make
God: ye
shall therefore
ye shall
be holy; for
ye defile yourselves with
any maimer of creeping thin- that creepeth upon
Why
earth."
this reiterated
condemnation
ol
articles of food, with the extr.
ordinary assertion of God's altogether omitted I'
maybe
very
aid
that
supposition,
trumental tli'-
prohibit!
in
in
the
power and
othei
imil.n'
the emphasis
that fill.
not
tin
is
rpent
due
i"
th'
to this
had
But this cannot limited
holine
prohibitions?
be.
1
»*
I
-
*
1
THE SERPENT OF EDEN.
122
things which go on the belly, but to
reptiles
all
— even
crawl on four
feet,
to those which, like lizards,
and
to those, like spiders
many
centipedes, which crawl on entirely
different
form,
in
is
generically
simply a general reason
nature,
all
and
Orientals,
himself, to
more
of
;
the
is
horrible, abominable,
and
not only
The reason
the antipathy of
sacred
Moses
writer,
There
creeping things.
all
habit,
are
distinct. it
and
These are
feet.
They
anatomy, from the serpent. specifically but
extended
is
it
nothing
is
and detestable to the
Oriental mind than creeping things
among
but
;
these the quick-gliding, silent, and deadly serpent is
the climax
(Exod.
iv.
of his
3) flies in
into a serpent,
hatred
terror
and
when
Moses
terror.
his rod
changed
is
though immediately afterwards the
appearance of even the loathly leprosy on his hand
The forked
does not seem to disquiet him much.
tongue and deadly venom of the serpent 3,
and
certain
—
its
lviii.
4
;
Douay, exxxix. and
lvii.)
;
(Ps. cxl.
—
its
un-
and unasccrtainable course (Prov. xxx. 19);
treacherous bite (Prov. xxiii. 32)
;
—
all
exhibit
the serpent as being to the Oriental mind the very
type and symbol of whatever deceitful,
deaths
in
and
evil.
is
most malignant,
The numerous and
dreadful
the desert from the bites of the fiery
!
ORIGIN OF RECEIVED INTERPRETATION. serpents
(Numb.
and following verses) must
xxi. 6
have been quite fresh writer of Gen.
123
mind of the sacred
the
in
That remembrance must have
iii.
been perpetuated by the preservation of the brazen
had been very
serpent, which
carefully kept, as
evident from 2 Kings (Douay, 4 Kings)
Those who have never been
xviii., etc.
the East, or have
in
other countries where serpents
not lived
in
many and
deadly,
may
is
think that
am
I
are
exaggerat-
ing this terror and abomination, in order to prove
my
point
said
all
prolix,
But
quite the reverse.
is
it
that could be said.
add
will
I
But,
one more
but
I
lest
numerous
mentioning
be too
God,
proof.
by the mouth of the Prophet Jeremiah after
have not I
other
(viii.
17),
punishments,
including war and the devastation of their country, in
punishment of the crimes of His people, holds
out against them terrible of all "1<],
1
1
is
punishments, a plague send serpent
will
[
the last place, and as the most
in
you, which shall not bite you, saith
their
minds
worse than All
this
Oriental
.
the
mu
t
,
that
How be,
if
serpents
cockatrices,
charmed
Lord."
not
;
among
and they
truly
which
!
shall
to
I
considered
is
horrors of war
e\
proves there
\n
i
that
to
the Jews,
.1
to
other
was nothing on earth worse, or
THE SERPENT OF EDEN.
124
more
serpent.
or more antagonistic than the With such impressions in their minds
and such
feelings in their hearts,
terrifying,
name
they gave the
most odious and
of " the
Serpent
human
ceiver of Eve, the cause of all
an Arab to
for
"
— to them the — to Satan,
terrible of all things
the arch-enemy of the
is
what wonder that
my
sight,"
any person he
race, the subtil de-
human
ills
"
!
He
the Turk's expression
is
Similarly Orientals
dislikes.
express their detestation and horror of a thing by a
it
(itself
meaning
"
Hence they gave
" serpent."
calling
"
the
The Serpent."
It
Adversary
the
")
to Satan
name
was not because they
of
origi-
nally believed that he had entered into, or used the
any way while tempting Eve.
bestial serpent, in It
was because
both
in the
in his
case of
had acted towards
human
with a
tongue
this
it
;
human
race,
afterwards, he
as a deadly serpent might
;
;
creeping upon
beguiling
infecting
;
venomous poison For
Eve and ever
individual
awares to deceive forked
it
dealing with the
killing
it
its
it
it
do un-
with false and
very nature
with death-giving
with bite.
reason Satan was justly abominable to
man, and came by him to be called "the Serpent."
For Gen.
this iii.,
same
reason, also, the sacred writer of
wishing to represent Satan to his people
—
'
ORIGIX OF RECEIVED INTERPRETATION. as their worst to
enemy, called him
them the most
"
which
For the
terrible of all animals.
compare Satan
still
words
making
to a serpent,
him metaphorically a "creeping
"
the Serpent
reason, further on in the curse, he uses
same
125
thing," an object
of utter abomination to his people.
Most probably
Satan had, long before the time of Moses, been
under the name of "the
commonly
referred
Serpent."
When Moses
to
wrote of him by that
title,
he was doubtless clearly and distinctly understood
by
his
pent.
people to mean Satan, and no bestial ser-
An
expression well understood at one time,
and under one
set of
circumstances might easily
become ambiguous and doubtful under other
cir-
may
give
cumstances of time, place, or persons. here an instance
somewhat
of a
regarding serpents.
India,
In
I
similar
especially
phi, durii
the hours of darkness, the Hindoos will not speak
of a serpent without an absolute
But
n<
they an- compelled to
peak of the animal
they
th
will not
call
it
by
il
names of sanp or
uch times they always speak of russy, a rope.
Vet,
rly
pr<
and
when,
mpany
in
ide a
for
n
v.
at
of,
:i
ays that
h<
il
every one
once understands the
ii
hut
if
all,
at
a
ti
,,f
n ;
a in
THE SERPENT OF EDEN.
126
To
garden."
the
a stranger, or under other
cir-
cumstances, the expression might suggest a doubt of a for
literal
some
tclligible
meaning, and
enough to those
So the sacred
whom
it
some
it is
whom
to
to
and
clear
it is
Gradually
be taken
was
various
in
texts are used
it
was
intelligible to all
" the Serpent
it
in-
addressed.
narrative, at the time that
was meant, that
Satan himself.
began
But
was doubtless perfectly
written, for
him on the search
start
figurative sense.
senses
by preachers
"
meant
allegorized. ;
much
It
as
at all times in
a very different sense from the original meaning.
Then new and strange put upon
it,
constructions began to be
and quaint
I
built
upon
it,
have already
In
cited.
course of time
the original meaning was overlaid with a
and the teaching received
by
and commentators, one of
the rabbinical writers
which
stories
settled
interpretation,
down that
to the
fable,
commonly
Satan had
used a
bestial serpent as his instrument in tempting Eve.
This
will
furnish
us
sufficient origin for the is
found.
with a very probable and
common
belief, till
a better
1^7
(
)
CHAPTER
IX.
CONNECTION BETWEEN GEN.
III.
AND SERPENT-
WORSHIP.
ANOTHER
very important
examined, and the
matter remains to be
difficulty
it
remains to be
offers
answered.
Numerous authors have been to
show
there
was
r
there
idolatry,
the whole
idolatry not this
nature by
prevailed
at
serpent-wor
also
\.
that
Satan,
mean of
petuate thai
i
ruin
a
by
globe;
for
ome time? having t,
They ex-
ruined
and w
idolatry, kepi
that through the serpenl
i
il
where ha
rpent-worship by
universality
upposition
dition
The)- say that wherever
the earth.
This would, of course, simply mean that
tended
plain
most widely
that serpent-worship has been
diffused ov<
ship.
at very great pains
th.
human
hing to p alive
the tra
came knowledge;
THE SERPENT OF EDEN.
128
and thus induced men to worship him under that very form
in
first
Or the argument may be
ruin.
second form. tation
and
The
race
under a
stated
man must be
extensive with the
human
temp-
coextensive with
and serpent-worship
;
man's
effected
original tradition of the
of
fall
human
the
which he had
also
is
co-
This points to
race.
Eve must have been
the truth of the belief that
tempted by Satan under the form of a serpent
and that afterwards he so
succeeded
far
;
in further
seducing man, as to get himself worshipped universally under the form of a serpent, as the great
benefactor of the
human
which under that
race, to
form he had communicated the godlike
gifts of
wisdom and of the knowledge of good and
evil.
Deane,
Thus, for instance, argues Mr. Bathurst
among others, in his learned and erudite work on The Worship of the Serpent." I may candidly admit that, if all that has been
"
said
and written of serpent- worship were
correct, this
against the conclusion which to
establish.
might perhaps, of a
strictly
might prove an argument of some weight
universal
I
have endeavoured
True serpent-worship, in
some way, be used
tradition
the form of a serpent
;
of
a
universal,
if
as a proof
temptation under
whereas
I
have
tried
to
GENESIS
III.
AND SERPENT- WORSHIP.
129
prove that the temptation must have been effected directly,
and without the aid of any serpent except
Satan himself, spoken of under his scriptural "
title
of
the Serpent."
In dealing with
this
matter,
it
under three distinct heads
it
in
:
1.
I
shall
What
examine
weight has
determining that serpent-worship proves the
theory of Satan's having used the bestial serpent as
instrument in
his
tempting Eve
serpent-worship really so universal as sented
?
3.
What
of serpent-worship I
shall discuss
is
2.
?
the real origin and
is
Was repre-
meaning
?
each point
in
a separate chapter.
K
THE SERPENT OF EDEN.
txo
CHAPTER WHAT
Two
IS
X.
THE WEIGHT OF THE ARGUMENT FROM SERPENT-WORSHIP?
considerations will
show us that the argu-
ment from serpent-worship
not a strong one
is
in itself. It
would be a very strong one
no other hypothesis worship than
its
if
supposed derivation
incidents of the temptation of Eve. shall
show
in
there were
for the existence of serpent-
Chapter XII., the
rise
from
the
But, as
I
and progress
of serpent-worship can be satisfactorily explained
by a
rival
fact (if
came
it
and better theory. were a
fact) that
Hence the mere
serpent-worship be-
prevalent, to a certain or to a great extent,
throughout the world, would not of
itself,
conclusion sought to be deduced from there
is
a second hypothesis, as
good
prove the
it.
For
if
at least as
ARGUMENT FROM SERPENT-WORSHIP. the
first,
131
the conclusion would at best be a very
doubtful one.
There
another point of great weakness in this
is
hypothesis.
as assumed, the serpent
If,
and acknowledged the
fall
man,
of
was known
to
have been the instrument of
it
would very naturally have
become the object of detestation and abomination to
man, rather than the object of his love and
worship.
It is
easy to attribute this supposed, but
most unnatural,
result
Satan.
deceiver,
wilincss in
I
to the
wiles of the arch-
think he showed
rather
his
getting himself worshipped under in-
No amount
of wilincss could possibly
make mankind, with such
a tradition of the serpent
direct forms.
alive
among them,
love and reverence
and worship
To
suppose the
the very instrument of their ruin. sibility of this,
disposition in
Nor may
is
suppose a most irrational
to
man.
it
be said,
in
reply, that the serpent
was worshipped as the cause of the knowled of good and evil to man.
and were not as
a
fact,
occasion of the knowledgt
knowledge nature
ol
For
it
is
a very evident
Satan and the serpent could
thing that
"I
good
man.
a. a
and
not be,
either the canst- or ol
evil
good and is
essential
rational animal,
the
This
evil.
to
the
endowed with
THE SERPENT OF EDEN.
132
an
intellect
and a
will,
and capable of knowing and This knowledge must
serving God, his Creator.
have been possessed by very
first
Adam
and Eve
instant of their creation
human
could not have been real and perfect
This knowledge must have existed fore,
at the
otherwise they
;
in
beings.
them, there-
even before the suggestion of Satan, and before
the eating of the forbidden
If
fruit.
Eve had not already possessed
this
discriminating between good and
Adam
and
knowledge of
evil,
they would
have been utterly incapable of receiving a precept or
command.
the Lord
God
particular fruit
would have been quite useless
It
to order ;
them not
to eat of
because, in the absence of
ledge, they could not
have any
presupposes knowledge.
for
any
know-
free choice,
which
Nor could they have
in-
curred any responsibility in disobeying that com-
mand. act.
ment
Nor could they have committed any for their deed.
All these things necessarily
presuppose the knowledge of good and is
sinful
Nor could they have deserved any punish-
essential to all rational beings.
therefore, be the slightest
Eve, even in the
first
doubt
moment
evil,
There cannot, that
Adam
and
of their existence,
possessed the use of intellect and free-will
consequently the
which
;
knowledge, together with
and the
—
ARGUMENT FROM SERPENT- WORSHIP. good and
choice, of
human 1
nature.
may be
It
These are
evil.
133
essential to
1
asked, What, then, are
we
by the
to understand
fact
mentioned in Gen. ii. 9, that God planted in the garden of Eden " the tree of life, and the tree of the knowledge of good and evil " ?
Whatever meaning we may seek thing
did not
namely, that
certain,
is
know
right
to find
Adam
that
from wrong, and good from
one and Eve
this passage,
in
mean
cannot
it
evil, till
the fruit of that particular tree.
We
by His almighty power, create a
tree the fruit of
readily admit that
they eat of
God
could,
which could have
the power of conferring a knowledge of good and
evil, where such knowledge did not naturally exist. But this was not at all necessary in the case of Adam and Eve, who naturally possessed that knowThis is simply a plain and ledge as part of their human nature.
admitted point.
What is really meant by that tree being called "the tree of the knowledge of good and evil," is generally ami rightly explained of experimental knowledge, which Adam and Eve acquired by sin of I am inclined their change from a good to an evil moral condition. to add, that the word " knowledge " here may mean " test." Then'
—
110
prohibition against the eating of the
There was only one 17
of
;
iii.
3).
Nol
evil.
know good and
in
Adam and
evil.
Not
Eve.
which God was
to
.ii
criminate
I'm
who
eal
of
but
it;
il
wa
II
ii
he
«
kit
ai.
bad, that
.a .
in
produi
tii
••
"l
1
tt
!
on
tie
. 1
of thai I.
was the testby io.ni
ot, 'I
,.|.
ii.
they did nol
hit
ii
in;;
b
the
1
produi ed.
tin
of
I'
knowledge
Adam and led from that i>, of tie- i^mmI bein knowledge mad. known who were good and who weir evil, ei [I purpo
life.
live knowledge in the oul knowledge of them, tint
tie I
nt, in
thai
tin-
no inten
from
thai
Nol thai the know
mong mankind.
evil
Nol
that the use of the fruit
would confei on them tint knowh would be acquired by Adam and Eve.
those
of the tree of
which the fruit was forbidden (den. That Was the one tree for causing a certain knowli
good and
already
fruit
tree of
in
evil.
ing the
THE SERPENT OF EDEN.
134
This truth
human
to
is
so self-evident, that
it
is
an insult
nature to suppose that mankind could
have ever been induced to believe universally that
by causing
sin,
knowledge of good and
evil
the
serpent,
communicated the to
The
man.
ser-
pent, therefore, could never have been considered
the cause or the occasion of the bestowal of reason
upon man.
Therefore, supposing the existence of
such a tradition, namely, that the serpent was the instrument of the temptation and
fall
of man,
would naturally have been associated with ideas of sin, in
and ruin
evil,
to
man.
It
it
the
could not
any way have been looked upon as the bestower
of reason.
It
suppose that
is,
it
therefore, utterly unnatural
have become the object of human worship. tradition, therefore, fails
serpent-worship
to
could ever, with such a tradition,
The
to explain the origin [of
and, consequently, that tradition
;
can receive no strength or support from serpentworship, local or universal. fails signally,
But
if
this
and
is
of but
This proof, therefore, little
weight.
argument from the universality of
serpent-worship
have just shown
is it
so
weak and unnatural
to be, the very
—
ground
away entirely from under it such as it we come to examine the next question.
is
as is
I
cut
—when
135
(
)
CHAPTER
XI.
WAS SERPENT-WORSHIP UNIVERSAL? serpent-worship,
or
'0io\aTptia,
such great extent, so vast varied in
man it.
details, that
its
all
and so
would require a bold
the authors also
on the subject have
study of
a
in its literature it
had anything
to say that he
Nearly
is
like a
mastery of
who have
written
tried to establish a connection
erpent-worship and the generally received
between
opinion of the
fall
tality of a bestial
maintained
that
due deference
to
of man, through the instrumen serpent, and have declared and it
was
them,
I
universal.
Vet, with
all
venture openly and boldly
to contradict the universality of serpent-worship in If.
I
in
numbers opinion.
do not speak diffidently on
this
ol
the learning and
erudition,
<
the
hold
For
f
authors think
wh<> that
I
the
matter,
and
tin
opposite
have succeeded
in
THE SERPENT OF EDEN.
136
detecting an important fallacy, pervading
arguments and their
all
assertions.
the facts It
is
by which they support
not because of any over-
weening self-confidence, but because I
should otherwise be wanting
in
that
feel
I
the interests of
purpose here to show how very slight
truth, that I
a
all their
consideration
(as
natural and
necessary as
has simply been absolutely wanting)
it
sufficient
is
to overturn the entire edifice of serpent-worship,
with
superstructure of a supposed primaeval
its
commonly received sense. Has serpent-worship really been universal
tradition, in the
even almost universal
They go
has."
countries where
it
?
serpent-worship say " Yes
All writers on
minute details of
into
was
India,
China, Palestine
Britain
;
;
Greece and
;
for
it.
all
;
it
the
all
the places
Assyria, Arabia,
Egypt, and
Rome
;
the
all
rest
Scandinavia and
North and South America, and many
islands of the Pacific say, the
and
practised,
where temples were erected
of Africa
or
Ocean
;
—
all these,
that
is
to
whole world, are stated to have been given
to serpent-worship.
hundreds of
Anterior authors are cited
facts are given
dicated,
including temples,
obelisks,
and
tablets.
;
monuments
statues,
;
are in-
rings,
All these are, with
gems,
much
— WAS SERPENT-WORSHIP UNIVERSAL? labour,
137
and ingenuity, and research, and erudition,
marshalled
prove
to
universal with the
serpent-worship was
that
human
But, the wish of
race.
being able to prove this having been the father usual results have followed.
the thought, the
to
Statements have been accepted without examinaSuppositions have been
tion.
Above
where proofs were wanting. distinction has
facts
once made,
is
fatal to
and yet
— one that they have
it is
is
most
all their
this
dis-
the assertion of the
universality of serpent-worship. distinction
it
Even admitting
and assertions and suppositions,
in,
a certain
all,
not been made, where
imperatively required.
tinction,
dealt
largely
It
is
all failed
a simple to use
one which both can be and ought to
be made. All the writers Milt
— and
I
whom
have been able to con-
I
have consulted
a
very great
number
have confused two entirely different kinds of pent-worship, which, truth in the
if
we
matter, must
arc
to
it
I
scr-
arrive at
ily
tin
be carefully
kept separate and examined apart.
of
these two things, one
is
serpent-worship, pro-
perly so railed —the worship of the serpenl as
god, in himself and for Ids direct serpent-worship.
The
own other
sake. is
This
a is
serpent-wor
THE SERPENT OF EDEN.
138
improperly so called
ship,
;
that
is,
the use and
veneration of the serpent not for himself but merely
some one or more of
as the symbol or emblem of
gods of different nations.
This
is
the
indirect serpent-
worship. 1
The mere statement
of this distinction
certain, suffice to gain the assent of all
That there .two kinds,
is
I
will,
my
I
am
readers.
an essential difference between the
think needs no proof.
evident as to have an
minds as the voice of
irresistible
It is so self-
claim on our
It is these
truth.
two en-
which
tirely different kinds of serpent-worship
all
authors on this subject confuse and blend into one,
and and
treat
of as one
;
as
if
there were no radical
between them.
essential difference
I
take
my
stand by this distinction.
Now, even the most
superficial
works on serpent-worship 1
One
very important fact
may
glance at the
will suffice to
convince
here be noted with reference to
In no country was
it more prevalent than in Yet among the objects of Egyptian worship was the ibis. And why? Because of its deadly hatred to serpents, which it instinctively sought out and killed The serpent itself, therefore, could not have been the direct object of worship, for the Egyptians would not then have worshipped an animal for killing their god. The serpent, in itself, therefore was to them an object of fear and hatred, which they rejoiced to see killed. When they worshipped it, it was, and could only be, as the symbol of some other
^crpc-nt-worship.
Egypt.
!
deity.
WAS SERPENT-WORSHIP UNIVERSAL? that nearly all that
us,
there adduced regards
is
serpent-worship of the second kind
serpent-worship
— not
This
serpent-worship.
real
— that
own
for its
symbol of other gods. and
is
It
is
and solely
for the
own
its
serpent
paid to
it
by no means true indeed,
is,
still
a
But when that
symbol of another,
no longer directed to the
is
Therefore
but to that other.
serpent-worship at
really
a
sake of that other, and not for
sake, then itself,
as the
it
indirect
is,
sake, but as
certain veneration of the serpent.
veneration
139
indirect
all.
worship can have no connection at
all,
it is
not
serpent-
not even
an apparent one, with the history of the temptation as
by the commonly received
represented
All those facts of serpent-worship, there-
theory.
which regard indirect serpent-worship as a
fore,
symbol, are quite foreign to the question
They have nothing to do of E\ Tiny ma)- and quietly and
purp
.imply put
the
should,
aside, as not
in
hand.
temptation
therefore,
be
being to the
1
Simple and necessary as is
it
surprising
devastation
Down the
with
at
it
doe
t<»
1
to tin
one blow goes
serpent-worship
this operation
see what
of
terrible
evidently
havoc and
fabric of serpent-worship. all
that
China,
is
piled
India,
up from Babylon,
THE SERPENT OF EDEN.
140
Rome,
Greece,
Palestine,
dinavia, Britain,
serpent-worship
so-called
world
;
of
Scan-
Egypt,
Arabia,
and America
that
is
to say, the
nearly
whole
the
!
All this was only indirect serpent-worship. all
these
countries
symbol or emblem of some god, with
some
either real or
In
serpent was simply the
the
whom
he had
This god
supposed connection.
(and not the serpent) was the direct and sole object of the worship paid.
was a veneration extended
It
to the serpent for the sake of this
god
thing for the sake of another
its
;
not for
— to
own
one sake,
but simply and solely with reference to that other. the veneration paid by Christians to the
It is like
cross
;
not for the sake of the
solely for the sake of
or image, but
Him who upon
it,
and by
vouchsafed to redeem us from the
means of
it,
slavery of
sin.
It is like
paid to a flag its
wood
;
the reverence and honour
not for the sake of
its
design or
material, but solely for the sake of the country
of which
it is
the symbol.
After eliminating from the mass of what has
been written regarding serpent-worship parts which
treat
of indirect
above described, we find very our consideration.
The
all
those
serpent-worship as little
indeed
left for
effect has been like that
WAS SERPENT- WORSHIP UNIVERSAL
141
?
What
of sticking a knife into an inflated balloon.
remains
is
but as very
And
appeared before.
we can
still
little
even
compared with what in
what
little
remains,
find place for a further reduction.
For, in examining even those cases in which
we
are told that living serpents were kept and fed in
shipped,
— not
and
temples,
certain
we
shall
many,
still
after all
venerated and wor-
there
find that,
— the
even
in these cases,
great majority arc
still
found to be nothing but instances of mere symbolic worship of the living serpent for
The only
connection with some god. that in such cases a living
supposed
real or
its
difference
is
and moving symbol was
used instead of an engraved, carved, or sculptured one.
The adoration
is still
indirect serpent-worship.
In none of these cases, therefore, can
be said
it
that real, direct serpent-worship, properly so called, existed.
In other cases the serpent
as a real
god or object of worship, but
of beii
a
method known
to
mean of taking
sake
for the
auguries,
i
by the
the ancients as 6
divination by the serpent. ictity
was kept, not
In these
<
a
!<
no
pedal
would attach to the serpent, any more than and herd
or the birds
between
,
bred
lor
.,i<
h'Im
i.il
purposes,
employed by aug these
two
objects
for
which
living
THE SERPENT OF EDEN.
142
by the
serpents were used
nearly
all
ancients,
we
fully cover
the cases adduced of the veneration paid
to the living animal,
nating writers), for
and (according to undiscrimi-
its
living
self.
have refrained from quoting each particular
I
case
;
both because
it
would swell these pages to an
undesired extent, and because
engaged
I
am
not ex professo
combating these works on serpent-
in
But a very elementary knowledge of
worship.
mythology will enable even the moderately educated to supply his
own
facts.
In each system of mythology the serpent to be the
symbol of several gods.
instance, he
is
found
In Greece, for
was the symbol of Apollo, of Minerva,
of Juno, of Truth, etc.
Yet everywhere he was but
the symbol of a god.
Nowhere
self
is
he the god him-
—the direct object of worship. A mere worship
of the symbol
is
not sufficient to constitute real Real,
serpent-worship.
serpent-worship,
direct
therefore, in its true sense, never
prevalent. universally.
It
does not exist
;
was universally never existed
it
Symbolical serpent-worship did, but
that does not help our opponents. itself,
as such, never
rally,
much
reader
less
The
serpent
was worshipped, even gene-
universally,
may have been
led
as
the
superficial
to believe, from
the
WAS SERPENT-WORSHIP UNIVERSAL* accounts furnished by writers,
make and
who have
143
failed to
fundamental distinction between direct
this
indirect serpent-worship.
even
But,
eliminating
after
supposed serpent-worship, there
—very
few
— cases,
mass of
this
all still
remain a few
adduced by professed writers
on serpent-worship, of the adoration of the serpent for its
own
sake.
of direct and
These form the supposed cases
properly so-called serpent-worship.
These we are bound to examine
and to
briefly,
explain. 1.
There
is
the living serpent worshipped
by the
Ophites, a sect of ancient Gnostic heretics, which
was kept,
fed,
and venerated
in their temples,
and
which at their meetings was allowed, or rather
wind amid the bread and wine of
invited, to
But as they openly professed that
Kucharist.
their this
serpent was venerated as the symbol of our Lord,
we may
once relegate this case to the class of
at
symbolic adoration. 2.
There
("dragon"
is
in
the history
the
Bel
and the Dra|
Scripture simply meaning
serpent"; narrated
which
<>f
in
the Book of Daniel,
Protestant
Churche
among
the Apocryphal writings,
seems
l<>
have been only a
living
have lint,
"
a gnat
in a part
relegated
this draj
symbol of Bel
— ;
i
THE SERPENT OF EDEN.
44
himself, for he
had no separate temple or
He
of his own, as each ancient god had.
appears, kept in or near the temple of Bel after the destruction of Bel,
was a great dragon nians worshipped
him
And
by the
He
;
was,
And
there
he seems
priests of Bel
hath destroyed Bel,
he hath killed the dragon, and slain the priests
mentioning only one set of priests
was not
at first
for both.
asked to worship
When
serpent, but to worship Bel.
it
because,
and the Babylo-
" (ch. xv.).
said further on, "
it is
said, "
in that place,
to have been ministered to for
it is
priests
this
"
Daniel
dragon or
Daniel objected
do so on the ground that Bel was only an
to
inanimate object of brass and clay, and furthermore,
when he had proved
Bel's inability to
do
anything, even to eat, the king bethought him of the dragon.
Turning then
to Daniel,
he said to
him, that as this dragon was at least a living god,
Daniel could not object to worshipping him. too,
is
therefore only another instance of venera-
the living symbol
tion paid to a serpent, as
a
This,
as
deity,
in
the
cases
of Greek
and
of
Roman
paganism. 3.
The
serpents
is
veneration
of the
easily explained
Hindoos
by
for
living
their belief in the
transmigration of souls, coupled on the one side
WAS SERPENT- WORSHIP UNIVERSAL by
their fear of the death-giving reptiles,
the other with the fact that the serpent
is,
t
145
and on in their
mythology, the symbol of Shiva, the Destroyer, the third god of their trinity, and the most powerful
and dreaded of all
their deities.
The only real cases of serpent-worship, direct own sake, are found in a few tribes, among the most degraded, of Africa. This, how4.
and
for its
ever,
is
too small and insignificant a portion of the
human
race to adduce for so mighty a statement as
the alleged
universality
even
among
iguana, or
lizard,
sides,
of serpent-worship.
these tribes, instead of
some the
Be-
substitute an
This
serpent.
shows us clearly that we must look
for the origin
of this local and degrading superstition
some-
in
thing very different from the ancient tradition of the
of man, corrupted
fall
There are of real din-'
literally t
by human weakness.
no other authenticated casus
serpent-worship to
the work-, of profes ed
in
And
be
it
remembered
tint
l><:
writers
met with even
Oil
particular or critical in the selection "I
A
l
an instance of
Bathui
'
I'
.UK-, in
this,
I
his justly
work"The Worship
this subject.
they are by no means thi n
1
following.
a
Mr.
admired and learned
of the Serpent,"
cites
Bishop
Pococke as furnishing us with an instance of 1.
real
THE SERPENT OF EDEN.
146
serpent-worship in modern Egypt ceeds at once to adduce
— the commonly received one. we
the case, what do
find
and he pro-
;
support of his theory
in
it
Yet, on examining
Simply a mass of
?
contradiction, and supposition.
Pococke
told that
is
dwells a holy serpent
to
tell
serpents
— not
No
are two of them.
could
:
place there
others
so, said
there
;
one present had seen
which of the
belonged.
it
a certain
in
It
some, from the time of
varieties of
had
it,
or
Egyptian
been there, said
Mohammed
:
— not
at
all,
it has been there since the day when who accompanied Tobias bound Satan. might have convinced most men that this
said others
;
the angel All this
serpent was
is
He
goes to pay
taken to the place, and
is
Mohammedan
saint,
rock on which that angels
and
in
fully
one of the
devils
a
clefts
while
and jinns dwelt
Most of
a
of the
built,
in
us would have
convinced that the serpent was quite
as mythical as the presence of those spirits.
not
so
He
visit.
mausoleum of
mausoleum was
the neighbouring clefts.
been
it
told that the serpent
dwells under the dome-covered
certain
Not
merely a legendary one.
Bishop Pococke.
Bishop Pococke.
down and praying and
He
finds
But
people bowing
kissing the ground, accord-
WAS SERPENT-WORSHIP UNIVERSAL* ing to
Mohammedan
147
tomb
fashion, before a saint's
and he concludes that they are worshipping
He sees
serpent.
signs of blood
and
The
entrance of the mausoleum.
;
this
entrails at the
people, on being
questioned, deny that sacrifices are offered to the
Bishop Pococke
serpent.
medans, on
certain
animals.
which I
all
deny
paid to
is
which no one has seen, and
to be a god
ane adopts the
>
In
he jumps to the conclusion,
spite of everything,
that divine worship, in this case, really this living serpent
Moham-
that
forgets sacrifice
feasts,
tale
!
I
!
And
!
Mr. Bathurst
give this merely for the
purpose of showing, by one instance, the uncriticiz-
and
ing
uncritical
mode
in
which cases of so-called
serpent-worship are related by doubtless
and
in
ability
;
a
how
matter
no
purpose, or
how
ak
accept any
inconsequential
ide all
except
briefly
to
aid
in
rted
.1
their
to
self-contradictory in their details.
Having thu .'nt,
of learning
maintain,
theory to
of which they arc ready facts,
men
and how they arc blindly accepted by
who have
authors
honest
travellers,
purpose, and otherwise
a few
in
of
the
direct in ilical
worship of Africa,
I
shall
worship of the
pent 'I'll-
nt
was
ti
ibol of
th<
various
clc.it
THE SERPENT OF EDEN.
14S It
represented
among
Greeks, the god of wisdom,
of healing, of chastity, of agriculture, of war, of sensuality, of drunkenness.
If,
as asserted, serpent-
worship
was
favourite
symbol of the animal by means of which
simply
under
Satan-worship,
he had achieved his greatest triumph,
his
how came
the serpent to represent agriculture (Cybe/e), chastity (Piidicitia), truth
Veritas),
(
and healing (/Escula-
The
arts
of peace, the glories
mortification,
the
light
pius)?
of truth,
of
self-
the benefits of
all diametrically opposed to what we know and can guess of the desires and wishes of Satan. The serpent could not, therefore, have been
healing, are
worshipped as the direct symbol of Satan himself. This
also
regarded
proves that the
clearly
serpent was
merely as a symbol of those
because he has not
in
deities
;
himself any of the qualifica-
tions necessary to indicate those virtuous offices.
He
has not a multiplicity of attributes, powers, or
influences, so as to
have become the original object
of worship, and to have been afterwards deified,
under these various
titles,
into various gods.
His
worship began after he had been made the symbol. lie
is,
therefore,
simply a symbol, under various
shapes and under diverse circumstances, of different gods, that had already been deified and worshipped
—
WAS SERPENT-WORSHIP UNIVERSAL] Even when
for various reasons.
— representing
149
the serpent Python
—
Satan, or the Principle of Evil
is
being slain by the Principle of Good, the serpent is
shown
Good
the symbol of the
as
Principle,
even during the actual destruction of the
A striking
Principle.
Evil
instance of this multifarious
symbolic use of the serpent
may
be seen
in the
world-renowned statue known as the Belvedere Apollo. " Or view the lord of the unerring bow, The god of Life, of Poetry, and Light
The Sun
in
human form
arrayed, ami brow
All radiant from his triumph in the fight;
The
shaft has just
been shot
— the arrow
With an immortal's vengeance
beautiful disdain, ami might,
trils
And '
I
majesty flash their
veloping
that
in
full
lightnings by,
one glance the Deity."
(< him,
represents
It
then,
right -)f
V<
shown
is
arm and hand
an an
h< 1
i"
while
h<-
i
.
in his left
thrown back
are
exulting
the
in
thus
r<
of triumphing over the Principle of
him, coiled pent, the
Evil, <»n
a<
hiide Harold.")
having
as
charged the holt of death against handle of the DOW
bright
eye
in his
;
i
just
dis-
Th<
Python.
hand, while the in
the attitude
ura< y
of his aim.
pre -in. d
in
the very
Pythonic serpent, the
then, to his right and behind
the trunk
symbol
<>f
of a
Apollo
tree,
is
again the
himself, the
(
iood
THE SERTENT OF EDEN.
150
Principle. 1 for so
This multifarious use of the serpent
many and
proof that he
such varied deities
is
a
mere symbol
is
a very strong
himself,
and no
deity. 1
There
is
same Forum, the Pantheon, and the Colosseum.
a cast of this statue in the Crystal Palace, in the
room as the models The original, as all Rome.
of the
the world knows,
is
in the
Vatican
Museum
in
i5i
(
)
CHAPTER
XII.
ORIGIN OF SERPENT-WORSHIP. It
of course, quite foreign to the purpose of this
is,
work
to indicate
an alternate hypothesis, different
from that generally given,
for the origin of the use
of the serpent as a symbol of divinity, and for the
consequent veneration of I
this
to destroy,
attacl;
may
I
be
skeleton allow
i"
ha
the
of
among men, image or
r<
sketch
to
briefly
My
hypothesis.
and simplest
no shape or
could not, therefore, lighl
rashly
the
limits will
do no mor
God, the purest
He
Yet, lest
impotent to build up,
is
here
an
of such
me
and
allowed
symbol.
who can only
be accused of being one
true
be
fi
>rm of
the
in
I
Bui
spiritual
all
lis
own
beginning,
remained
tradition
worshipped itation,
of
;
and
while
undimmed
under any material in
i
our
ie
of time
THE SERPENT OF EDEN.
152
corrupt
human
Deity to
itself
nature hastened to represent the
under sensible forms and images,
chosen from the objects around them.
but
;
first
may have been
these images and representations
used merely as symbols
At
course of time
in
they became the objects themselves of idolatrous
Among
worship.
impressive to
such objects, the sun, the most
man
of
God's material works,
all
and the most universally known, would certainly
become the
first,
both
in
time and
in
the subsequent objects of idolatry. a matter of
fact, is
god, or at
least
and
directly
was
became
the
god,
and
idolatrous
sun, as
himself the chief
worship.
all
over the world.
beams penetrated and
his enlightening
his vivifying influence
a
The
felt,
made
there he was
direct
With the
of this idolatry of the sun,
object universal
came the
of
real
spread
necessity of
adopting some object as a symbol to represent
when
its
own
all
one of the chief gods, of every
system of idolatry, absolutely
Wherever
in
rank, of
form, or the
human form
it,
of the
sun-god, could not, for any special reason, be used.
Such reasons might be the want of space, the maintenance of the secrets of mysteries, and others. ]
fence a symbol was adopted for the representation
of this god, even as he had most probably been
ORIGIN OF SERPENT- WORSHIP.
symbol of the one
himself, in the beginning, the
true
and
That symbol was
God.
living
the circle, because the sun
in
always the
is
changed into the serpent-circle a serpent depicted
— that
may
to
is
with
in a circular form,
Various reasons
mouth.
in its
man
apparent to
improved upon, and was
was
circle
found
first
In course of time
shape or form.
in that
plain
153
say, tail
its
be suggested
for the adoption of the serpent, especially for the
symbol of the i.
Because of
movements and
sun.
grows
renewed
its
apparent connection with the
of the sun, with which torpid
and vigour when
life
with
reappearing
winter,
in
hybernates
it
sun
the
returns
northward with vernal heat rekindled. renews
its
skin and apparent youth, as the sun seems to
do
2.
1)
Because each year, after winter,
it
sprin
Becau
e
loves to bask in tin
it
rays
<>f
the
sun. .).
Be< an
coiled
up,
i
right
country
it,
which
Whether the
of
th<
the
it
is
<
ir<
ular shape
when
favourite po ition while at
its
and
ic
ones, of
is
disc-like "i
i
are or are nol
ither
quite certain
earth,
and
in
that
every
in
every
system
of
—
THE SERPENT OF EDEN.
154
mythology, wherever sun-worship has prevailed all
over the world,
fact
in
— the
serpent
the sure and inseparable symbol
There
sun-gods. logical
chief
worship
literally,
is,
always
no variety of mytho-
which the serpent
in
is
of the various
not the
is
symbol of the sun.
many
In process of time, the
qualities, real or
supposed, of the sun came to be deified, each into
a separate god.
An
analysis of
ever,
having been but one
mythology would
All these gods, how-
prove this beyond a doubt.
in origin,
continued to
retain the original distinctive sun-symbol, the ser-
Once
pent.
on the downward path
of
went on adding gradually
to
started
idolatry, all nations
Then, by a communi-
the numbers of their gods.
and
cation of attributes,
privileges,
these gods, sharing
the idolatrous worship of the
sun,
came
also to
in
qualities,
all
share with him the honour of
having the serpent as their symbol.
From
this
it
followed that the serpent, become the symbol of
numerous other
deities,
the generic symbol of
in
ALL
time was adopted as divinity.
divinity
was worshipped, the serpent,
was
constant
in
use
veneration was given to
Wherever a its
it,
not for
as the symbol of the divinity.
symbol,
Yet
and veneration.
this
itself,
but merely
This,
I
am
con-
ORIG IX OF SERPENT-WORSHIP. vinced,
155
one source of the origin and universality
is
of the fact that the serpent has been chosen for
veneration
emblem
symbol and
the
as
of the
divinity in every system of false worship.
There
is
ence and permission of "
The
yet a second source to point out.
greatest of all mysteries in the world
prehensibility
Its
evil.
the exist-
is
complete incom-
mankind very early
led
the
into
Good and the Evil Principles. The Good Principle, however, was supposed, of His own nature, to be inclined to do good to all, and dual worship of the
consequently to need
account
I
Ic
commonly
was both
the
it
thought of and almost
less
and His worship very genethe contrary, the Evil Prin-
became the
it
this
On
caused
almost the
chief,
worship of the
which that
On
conciliation.
forgotten,
rally neglected.
ciple
no
in
sole, object
owing
ignorant,
them, and owing to
tin
bi
was always meditating and contriving
and would certainly with worship and the symbol
<>i
inflict
the
Evil
'1
man
which was early peopled by qui<
and
minent, and unflini
hii
.
i
N
1
1
1
the1
evil,
deprecated
he serpent becani'
Principle,
being a deadly terror t"
1:
unless
it
sacrifice.
of
to the fear
oui
in
owing ever)-
human e,
its
t.>
In
country
race,
The
blai
pro
I-,
w ift-darting
and
THE SERPENT OF EDEN.
156
forked tongue,
poisonous
bite,
and,
Hence
terrible animal.
to
above
constitute
it
it
its
all,
death-giving
a most malignant and
was deemed the
become the symbol of the Evil
fittest
As
Principle.
the Evil Principle succeeded in drawing to itself
of the
worship, to the almost utter exclusion
all
Good
Principle,
looked
upon
divinity
;
pent,
of
in course of time, to
principal,
consequence
in
Good
be adduced,
Of
in
;
and
The
ser-
symbol worship
we
that might
the deposition of Saturn, followed
in the
reign of Jupiter, Neptune,
and
absorbed self-contemplation of
Bruhm, followed by the trinity,
many
be
sole
before that of the Evil Principle,
the tripartite
Pluto
symbol, the
this retirement of the
have two clear proofs, among the
by
not the
if
its
to be regarded as the generic
all divinity.
of the
the
as
and
came
came,
it
of the
reign
Hindoo
Brahma, Vaishnu, and Shiva. serpent, originally the
Principle,
having
symbol of
all divinity,
in
symbol of the Evil
time
become
came
to be used also as the
the
symbol of the Good Principle whenever necessary to
represent
known hieroglyph the egg, that
is
Him.
Hence
it
generic
became
the
well-
of the two serpents striving for
— the
Good and
sharing the dominion of the earth.
Evil Principles
—
ORIGIN OF SERPENT-WORSHIP.
157
These two sources of the origin of the symbol of the serpent for the Divinity,
seem to account pretty
satisfactorily for the universality,
among
the hea-
thens, of symbolic or indirect serpent-worship.
Among
the Jews, however, the author of
all evil
was not regarded as one of two equal gods.
Their
was a
religion
pure
They were
Monotheism.
taught that the author of
was Satan, the
evil
all
chief of the angelic powers which rebelled against
They found
God.
around I
them
that the Principle of Evil
was symbolized by
[ence they also gave the
name
of
"
the
serpent.
The Serpent
to Satan, the Principle, in their system, of
Thus
this rebel angel-chief
nately called ually titles,
well
Satan and
in
the Serpent," and
this
discu
briefly lion
Si iii vi
<>i
sum up
was
Real
serpent for
on serpent-worship.
serpent-worship, its
own
-WORSHIP,
the results obtained
drawn the following conclusions
t<>
all Evil.
to be indiscrimi-
by the Jews.
may now
1.
"
understood and known under both
Summary 1
"
came
all
sal,'-,
merit any special
is
We
directly
paid
to
too limited and
attention
have
:
;
and as
it
the local
occur*
THE SERPENT OF EDEN.
158
among the most degraded specimens of human race, we conclude that it is not a relic
precisely
the
preserved from the deposit of ancient, pure, and primaeval
human 2.
but merely a case of local
tradition,
degeneration.
Even
the very few cases of apparently direct
serpent-worship given by writers on this subject,
be
on closer examination, to
are found,
easily
resolved into cases of symbolic worship, as above. 3.
In
all
other cases serpent-worship
is
found to
be merely an indirect veneration of the serpent, as the symbol,
emblem,
or
sign,
representation
some other god, notably the sun not the serpent 4.
itself, is
;
of
which god, and
the real object of worship.
In course of time the serpent was adopted as
the generic symbol of as the
emblem
Principle, but
all
divinity,
of both the
more
specially
and was used
Good and
the Evil
and frequently of the
Hence among the Jews it became both the emblem and the name of Satan. 5. The asserted universality of serpent-worship, latter.
therefore,
{bond fide, truth) are
is
not a
still
without objective
due solely to the uncritical want of
tinguishing between worship.
The statements made
fact.
no doubt, but
real
This distinction
dis-
and symbolic serpentis
both essential
in itself,
0RIG1X OF SERPENT-WORSHIP. and necessary
for the
159
understanding of the
full
matter. 6.
Not being
common
— no
universal
—
in
fact,
not being even
argument can be drawn
called serpent-worship to prove
any ancient and
universal
that
tradition
from soindicates
it
of
Satan's
having seduced Eve by means of a serpent. 7.
The
details
and
facts,
therefore, of serpent-
worship, so laboriously, laudably, and usefully collected
by
writers like Mr. Bathurst Deanc, Bryant,
and Faber, cannot be said to oppose what
I
am
trying to maintain, namely, that no material ser-
pent was used by Satan 8.
Lastly,
ntial
indication of the
came,
not
Moses,
in
and
in
tempting Eve.
we have obtained
only to
Gen.
iii.,
after his time.
a
manner
clear in
and sub-
which Satan
be called "the Serpent"
by
but also commonly, both before
THE SERPENT OF EDEN.
i6o
CHAPTER
XIII.
CONCLUSION. It
be a useful thing to conclude with a brief
will
summary
We
of what has been
in these pages.
have seen that the interpretation of Gen.
presents serious
difficulties,
iii.
which render untenable
commonly
explanation
the
shown
received
;
and that
the other theories are absolutely undeserving of
The
serious consideration. use, in its
1.
of
any way,
acting of
all 2.
The
objections against the
by Satan or
of a bestial serpent
itself,
serpent
are is
many.
by no means the most
subtil
living beings. It
not
could
talking through of his scheme,
it
naturally
by exciting Eve's
not cursed above
3.
It is
4.
Going on
talk
its
;
and
Satan's
would have ensured the defeat
belly
is
all
suspicions.
animals.
to the
bestial serpent
CONCLUSION. no
curse, but
only
natural
its
161
mode
of progres-
sion.
does not and cannot feed on dust.
5.
It
6.
There
is
no special enmity between
it
and man,
Him
to curse
above other animals. God's justice would not allow
7.
the innocent and irrational instrument of Satan's malice.
The Redeemer
8.
did not, in any sense, crush
the head of any bestial serpent.
No
9.
The
10. lie,
or v i
"
serpent
the Seed."
not
is
either at the time
have come or
said to
and place of the temptation,
time and place of the condemnation.
the
at
et
particular bestial serpent could have lived
coming of
the
till
the presence of a bestial
serpent, under the
circumstances, would not have been tolerated by
Adam [I.
there
and Kvc, even
As is
the text
in their
hiding-place.
ipeaks of one special
serpent,
no rational explanation which of the
was the tempter, and how
it
many
became superior
to
its
mat 1
Making
this
one
wisdom and nature from Scripture, that
created
"
ill
all
terpen!
be different
to
the other.,
«
ontradicl
in
the
animals, male and female, were
their kind.''
M
1
THE SERPENT OF EDEN.
62
13.
If
by "the Serpent"
meant the
is
bestial
instrument of Satan, then Satan himself, the real
tempter as
all
admit,
is
nowhere
mentioned
at all
in the sacred narrative. 14. evil, is
One
serpent alone, as the sole cause of the
cursed.
must have serpents,
lived,
Hence, till its
if it
were a bestial one,
death, differently from other
Or they
which would be anomalous.
must have shared
its
it
curse, without
any, even material, part in the
having had
evil.
This would
be unjust and absurd. 15.
own
This serpent
represented as acting of his
is
natural powers, for there
superior being in
is
no statement of a
These powers, however, of the
it.
bestial serpent are incompatible with such acts as
are related in Gen. 16.
It is
iii.
not stated to have been possessed, or
guided, or aided, or used
purpose that was not a bestial serpent assertion,
speaks of
ONE BEING
17.
The
violated
literal
by any one own.
in
the
narrative.
The
only as tempting, that
for a
two, Satan and the
text
is "
the
serpent.
sense of the sacred narrative
by introducing Satan
serpent and using
else,
That Satan used
therefore, a purely gratuitous
is,
unfounded
Serpent," and not of
its
it
is
as possessing the
for his purpose.
COXCLUSIOX. 18.
Satan, the author of
escape
condemnation
all
— Adam, Eve, and 19.
would thus
all this evil,
only three are cursed
for
one serpent.
this
The Prophet
;
163
Isaiah represents the curse as
remaining to be accomplished, and that only
still
at the 20.
end of the world. going on
If
verified
belly
its
and eating dust were
the bestial serpent that tempted Eve,
in
and the crushing of the head pent, Satan, then
in
the Satanic Ser-
follows the absurdity of
there
one curse being directed partly against one and partly against the other, without any sign
by the sacred writer as
furnished
being
change
to the
thus made. 21.
Moreover, the
would be taken part
in
first
— the bruising —
in
same curse
part of the
a literal
sense,
and the second
a metaphorical sense.
two such senses arc absolutely inadmissible
Now, in
one
and the mhih: sentence. 22.
which 23.
There tin-
No
it
no possible metaphorical sense
in
bestial serpent could "cat du
bestial
erpenl that
Lord's heel,
blessed as
is
"i"
we know
injured
was foretold that the
Him
bruised oui
in
any way,
Serpent of Gen.
iii.
should do. 24.
Ni
mi
has ever been given
why
this "in
1
THE SERPENT OF EDEN.
64
particular bestial serpent
is
par
called,
" the Serpent," as he expressly
is
in
excellence,
Hebrew
the
text.
These objections seem theories
to render untenable all
involving any part taken
us to seek for
any
by a
bestial
This failure authorizes
serpent in the temptation.
we may
further explanation that
be able to draw, from the words of the Holy Scrip-
The
tures themselves. justifies
us
quitting
in
necessity for that search
assumed commnnem
the
sententiam of Fathers and commentators, as has
been done
some
in
similar cases, with advantage.
we
In the very beginning of such a search,
on careful consideration of the Hebrew
find,
text, that
our translations are by no means strictly accurate,
though
they
sufficiently
to
are,
correct.
intents
all
We
and
find that
meaning would run precisely thus Serpent was more intelligent than beings of the earth that the .
all
.
Cursed
art
living beings
We
find
thou above
purposes,
the :
all
"
accurate
A
certain
the living
Lord God had made. all
beasts and above
on the earth."
that
these
words are absolutely
in-
applicable to the bestial serpent, in any reasonable sense.
Holy
We
find,
on further examination of the
Scriptures, that there
is
a certain Serpent
CONCLUSION.
165
repeatedly mentioned in them, which
among
the chief works of God, and which formerly-
and
a very high
held
We
universe.
"
that he
exalted
The
thus clearly designated as the
is
mentioned
Gen.
under one name other "
names
is
Satan."
called
is
meant no working of superior
We
"
itself
agency
for
supp
On
itial
further
Gen.
in
pas.
who
iii.,
by the
the sacred writer serpent, cither
or working under external
and
he there meant
this
;
but that
We "The
in his
that,
find
that
the
pr<
own person and
only one Tempter
one, as shown, being
Serpent,"
there
is
no room
ence or act of any othei
or apparitionaL
continuing our examination
sacred narrative of Gen. parallel
He
and under
therefore conclude that
being mentioned, and
pent, be
and
learn, moreover, that
the Serpent;"
ne Serpent, Satan, acting
Satan, called
is
same being who
or apparitional
bestial
individuality.
the
called "the Dragon," " the Devil,"
words, "the Serpent,"
left
;
expressly mentioned as the same being
is
and
We
iii.
"
end of the world.
is
in
in
Serpent, he of old
to cat dust at the
is
position
moreover, that this Serpent
find,
expressly called
he
quite dis-
the bestial serpent, and which ranks
from
tinct
is
.1
iii.,
Holy
ami comparing Scripture,
we
"i
the
it
with
find
that
1
THE SERPENT OF EDEN.
66
in
"
the narrative Satan,
the Serpent,"
in
fits
as
appropriately and naturally, as the bestial serpent
had been completely out of place and impossible.
We
conclude, therefore,
Serpent
clusion of
any other
real serpent, nay,
Many
name
a
" is literally
par
that
he
is
he
serpent, as
is
it
therefore,
title
of
"the
Satan,
bestial serpent
is
is
"
unless
at,
;
startling
certainly
most ;
for
is
subtil
for
it
preternatural
"
had
Either,
the
(as
among
ajl
by
his
phenomenon,
subtility,
human
fall.
like
voice,
but just the
would have been calculated, of
its
"
the
very nature, to defeat the
Serpent
be
the greatest angels, and he has
would have been no proof of ;
iii.,
it
he had been once
the talking of a bestial serpent with a
reverse
real
or he did everything,
not lost his natural faculties and powers
A
the
the Serpent."
Serpent," not) the
among even
"
himself " the Serpent."
on the earth
living beings
all,
Yet, throughout Gen.
Satan did nothing
and then he alone
3.
himself a
is
himself.
admitted by
in the temptation.
a leader
the
"the Serpent."
neither mentioned nor hinted
done under the
2.
"
iii.
reasons urge us to hold that " the Serpent
Satan was,
agent
Gen.
of Satan, to the ex-
excellence,
means Satan alone and by i.
in
in view.
purpose which
CONCLUSION. 4.
On
167
the other hand, a very seridus and real
temptation, unaccompanied with any preternatural circumstances, could be
Satan
by the
for,
;
by the Serpent,
caused
spiritual
intercommunication of
thoughts, he could cause thoughts and desires to
Eve under
arise in
the appearance of being
spontaneous acts of her own
indeed be a very master-stroke of subtility. this
is
what
really took place
interjection, " 5.
Strange
The omission
of
that
!
all
is
the
This would
soul.
That
suggested by the
God hath
said."
mention of the coming
and going of the serpent, which has already been thrice dwelt upon,
when we hold
is
perfectly right
and appropriate,
that the sacred narrative
of an incorporeal and spiritual being. perfectly
with
who, we are
"as a roaring
told,
whom
seeking
nature and
the
speaking coincides
doings of Satan, lion
may devour"
he
is
It
walketh about,
Pet
(1
8
v.
,
though always invisible and inaudible. After the curse, "the Serpent"
is
not again
mentioned,
though the sacred narrative proceeds
to d< icribe
how
two.
Adam
the curse
and
I
expressly mentioned,
Adam
tilled
children.
the
operated on the other
expulsion
:
as also
ground, and
The working
Ol
from
are the
Eve
Eden facts
broii; hi
their curS(
is
thai forth
material
1
THE SERPENT OF EDEN.
68
punishments
The
once.
is
recorded, because they began at
Serpent's curse
is
Another Scripture
begun. tion
—
was not
to
not related as having us that
tells
be completed
for ages to
This confirms the impression that
and not a material, describe
curse.
Hence Gen.
which makes absolute nonsense
definite
scriptural
Satan being
"
is
come.
spiritual,
does not
iii.
" the
Serpent,"
the supposition
in
appropriately verified, in a
sense,
in
supposition
the
of
the Serpent."
Satan was
If
was a
as even beginning to operate.
it
of a bestial serpent,
8.
it
Each clause of the curse on
7.
opera-
its
then he alone, of
not
"the Serpent,"
himself
those concerned in the
all
fall,
would escape without any punishment whatsoever, although he was really the most guilty of in
the prime
fact,
and,
all,
mover and cause of
the
all
evil. 9.
Satan
did,
and no other then
could, continue to live
came,
in
10.
living serpent
"the Seed of the
woman"
the Person of our Lord Jesus Christ, to
crush his head of the
till
;
that
is
to say, to repair the effects
fall.
With the
Serpent
"
all
substitution
those
difficulties,
of
Satan
as
"the
which unquestion-
ably attend the sacred narrative in Gen.
iii.,
vanish
CONCLUSION. at once,
and
169
becomes perfectly
it
and
intelligible
reasonable. 11.
This
makes
interpretation
suppositions, on which
all
no
gratuitous
others are
manifestly
grounded. 12.
Satan
is
expressly called "the Serpent"
Holy
several passages of
of
13.
only really
and
special allusions to Gen.
them with This
Scripture,
is,
in
many
in
iii.
therefore, a perfectly literal, nay, the
literal,
interpretation of Gen.
out suppositions, allegories,
with-
iii.,
myths, metaphors, or
impossibilitii 14.
Satan's head was bruised by the death of
our Lord I
heel, in
lis
tial
These two clauses cannot,
Passion. sense,
be
made
a
applicable to
serpent.
have, moreover, considered the sacn d narrative
I
it-
and be
lis
I
any possible
in
in
and Satan did metaphorically bruise
;
I
supposed connection with serpent-worship have,
I
trust,
drawn from serpen t-worship against the
pretation which
I
the past theories.
hav«- advocated, or I
hi
•.
1
in
tried to
inter-
favour furnish
sufficient reason why Satan The Serpent " by Mose
satisfactory
and
to be railed
•«
;
proved that no argument can
Having now reached the end of
1
task,
I
a
ame
.
my
ol
h«
THE SERPENT OF EDEN.
170
but
few more words to add.
a
unduly severe or harsh
to be
and
theories
interpretations.
a clear view of each
its
defence,
its
defects.
;
and to I
have
have
what
fully
state plainly
is
that
;
into the sacred suits
diffi-
advanced
is
what
in
considered
I
I
xii.
my
key from
wished to show that
the only strictly literal one
makes no gratuitous
Holy Writ
tried to give
have ventured to advance another
Rev. (Apocalypse)
it
other
in criticizing I
theory and interpretation, taking
interpretation
tried not
to state succinctly the
way, to put
culties in its
I
suppositions, unfounded in
fits
it
this
that
;
narrative
perfectly and ;
that
every clause of the text
it
that
;
naturally
appropriately it
obviates
all
the difficulties attending the other interpretations that
not
has the usage of Scripture
it
that
presents
it
in its
narrative
sacred
the
favour
furnishes
a
natural,
and
before
only as a possible occurrence, but probable,
;
it
consistent,
,us,
also
appro-
priate,
and rational explanation of the manner
which
"
the Serpent
was punished to I
do
;
have
it
is
tried.
"
—
Satan
for his crime.
for others to
—
;
in
tempted Eve, and
This
is
what
I
wished
judge with what success
A
Genesis
III.,
according
jvn J- -
nrriwi V T -
(beings)-living
field-the-ol
nM '-* range
I'PENDIX
-.• t
:
;
5±p all-among
(
xnpx jt -
woman
'
•yon'»i v
-
the Hebrew Text.
ro
any
rpn JT T
T
intelligent
a^x
rrtrv -
.God
Lord-thi
j
::
iid-he-And
d]
--;*y
nr:
was
r-:-r^x
qoi
Briani t TT"! *' Vh .
Serpen)
tj
niry r t
:
t •:
*.
.
i.l-h.i
nr'-xn -vrx'ni
the -in
(i
}-whi<
I,
2
Bui
I,.
>-l]l
001
—.
-t ii.ii
Vnd
n-the-of-ti
x
which
made-had
God
:
.
APPENDIX.
172
:
rtffflfa ,woman-the-to
:mi
rrtw t j t
miwi AVT -
J
For
nrr
D'lfota
iag*m
oa^y
,gods-as
be-shall-ye-and
,eyes-your
c'nun /ITT"
ionwi V
ntsten T *|T
»a •
ipnarr^N t t v
n»n j--
"?bo-i
•
.
nonan-^so t • t
nnx t -
thx ^t
thou
(a^Vcursed
dust-and ,go-shak-thou belly-thy-Upon
nw
ntrxn t t
P3-1 j-*
?p»3 • •:
between-and
thee-between
1
4
i T^
said-And
beast-every-above
woman-the
•
1
*i
i*. \J
*i»k»i
Lord-the
:
every-and
.
.
:
God
•
•
>.
(being)-Iiving
.
said-And
D»ri^« nin* t 1 v:
Because ,Serpent-the-to
.life-thy-of days-the-all ,eat-shalt-thou
;
knoweth
knowing
i
•
e.
7> •<
-J
•
God
,me-deceived Serpent-The ,woman-the
done-hast-thou
.field-the-of
•
310
•
I*-
mv
D*r6« v:
»3 that
day-the-in
4.
good
»3K*0n "V- •
:b?'«j IT .eat-did-I-and
ntw
eat-ye
i&n'»;_
said-And
Serpent-the
:
:
,it-of
.evil-and
,this
bin
D3^3K me>» t -: v iv
•inp23i *.'::: opened-bc-\vill
^n?n
niKrt6 dying-Not
priori
.die-ye-shall
rnw iT •
t
put-will-I
k. j' *
:
enmity-And
trxi
flE»^
wn
wit
pm
sprit
raw
,head-thy
crush-shall
He
.seed-her
between-and
seed-thy
between-and
:
ipv Vt
.heel-his
;
-i3Q-ic /
v
n :
crush-shalt
nnxi vt ;
thou-and
APPENDIX.
(^exesis
173
from the greek septuagint
iii.,
(Tischendorf's Edition of the Codex Vaticaxus). \J Ci OtjtbQ
KoiXla Tropsvay, Kai yT)v (jtayy iraaag rag i)p£pag
rijg Z,u)i)g aoi).
I5» Trig
Kai t^Opav
yvvaiKog,
v
Kai
Brjaio 1
ava piaov aov
av
ava peaov
ava ptaov tov airtpparog aov
ava piaov tov airtppaTog avr^g. tcetpaXi'iv, koi
Kai
\
rripi'iattg
Avrog aov
avrov Trrtpvav.
Kai
Trjpijaa
.
APPROBATION OF SUPERIORS. Nihil
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t Joannes,
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t Edi
\
i
i
1
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EVANGELINE 1
M.
O'CONNOR. '
\r.r.
SHAKSPERE'S WORKS. SPECIMEN OF TYPE. THE MERCHANT OF VEX ICE
4
My
Salar.
wind, cooling
my
Act
i
broth,
Would Mow me to an ague, when I thought What harm a wind too great might do at sea. I
should not see the sandy hour-glass run
But
And
should think of shallows and of
I
see
my
flats,
wealthy Andrew, dock'd in sand,
Y.iiling her high-top
lower than her ribs
To kiss her burial. Should I go to church And see the holy edifice of stone, And not bethink me straight of dangerous rocks, Which touching but my gentle vessel's side, Would scatter all her spices on the stream, Enrobe the roaring waters with my silks, And, in a word, but even now worth this,
And now worth nothing? To think on this, and shall
Shall I
I
have the thought
lack the thought
That such a thing bechane'd would make me sad ? But tell not me I know Antonio Is sad to think upon his merchandise. Ant. P.elieve me, no I thank my fortune for it, My ventures are not in one bottom trusted, Nor to one place nor is my whole estate :
:
;
Upon
the fortune of this present year
Therefore
my
Salar.
Not
:
merchandise makes me not sad. Salar. Why, then you are in love. Ant. Fie, fie
!
in love neither ?
Then
let
us say
you
are sad,
Because you are not merry and 'twere as easy For you to laugh, and leap, and say you are merry, Because you are not sad. Now, by two-headed ;
Janus,
Nature hath fram'd strange fellows in her time Some that will evermore peep through their eyes :
