There is indeed no very striking particular in the Grecian or Roman histories of Pluto, that bears any allusion to the history of the serpent. But on ancient coins and gems, the serpent is often characteristically introduced. Thus in a medallion of the city of Sardis, given by Montfaucon, on which Pluto is represented as carrying away Proserpine in a car drawn by four horses, a serpent is introduced very significantly under the bellies of the horses.' There is, however, a circumstance recorded relating to Proserpine too luminous to be easily mis taken she is said to have been seduced and violated by Jupiter, (whom we must certainly understand here as Zeus xaταXovios, the monarch of the shades,) who, to accomplish his purpose, had transformed himself into a dragon. And Millin furnishes us with a coin, on which she is represented as grasping in her hand and thrusting from her with horror the serpent or dragon into which the deity had changed himself for her seduction.3 And one of the arcane representations in the mysteries, was, it would appear from Clemens just cited, and from the Ms. Psellus 4 adduced by Mr. Taylor, the god mingling with Proserpine in this form.

Some may probably object to the Pluto or Aides of the Greeks having any connexion with the Hebrew Satan, that the former was never considered as an evil principle, or as anywise au enemy to man. But we can meet this objection by analogy. The Persians, whose rites, as I shall show by and by, were radically the same as those of Eleusis, worshipped, according to Diogenes Laertius, two principles, a good deity and an evil deity: the former was called, he says, (according to the Grecian name) Jupiter, and (in the Persian language) Oromasdes; the latter Pluto, or Aides, and Arimanius. Again: we have the authority of Archemachus and of Heraclitus, to prove that in the fable of the rape of Proserpine the Egyptian Isis is the Grecian Proserpine, and that Pluto

1 Montfaucon, Antiquités Expliquées, Suppl. tom. i. pl. xxix. fig. 3.

2 Κυει μεν ἡ Δημητηρ' ανατρέφεται δε ἡ Κορη· μιγνυται δ' αυθις ὁ γεννησας ουτοσι Ζευς τῇ Φερεφαττῃ τῇ ιδια θυγατρι, μετα την μητερα την Δηω εκλαθόμενος του προτέρου μυσους: πατηρ και φθορευς Κορης ὁ Ζευς· και μιγνυται δρακων γενομενος K. T. λ. Clem. Alex. Protrept. p. 11 B.

3 Proserpine tient avec effroi le serpent dans lequel Jupiter s'est transformé pour la séduire, monnoie des Sélinéens. Millin, Galerie Mythologique, tabl. lxvi. fig. 345.

4 Τον μυθικον ὑποκρίνεται Δια μιγνυμενον τη Δηοι, η τη Δημητρι, και τη θυγατρι ταυτης Φερσεφαττῃ τῇ και Κορῃ. Psellus Περί Δαιμόνων, Ms.

5 Και δυο κατ' αυτους [τους Μάγους] ειναι αρχας, αγαθον δαιμονα και κακον δαιμονα και τῳ μεν ονόμα ειναι Ζευς και Ωρομάσδης, τῳ δε Αδης και Αρειμάνιος. Diog. Laert. in Procem. p. 6. ed. Genev. 1615. Apeμavns 'O Aïdns πapa Пepoais. Hesychius.

is no other than Serapis. And Porphyry also identifies Pluto with Serapis, and ascribes to him moreover the corruptive power—την φθαρτικην δυναμιν. And the same author makes Pluto or Serapis to be the chief of the wicked demons. It is evident, therefore, that these authors must have coupled with Pluto the idea of an evil principle.

We shall find, too, that Serapis and Pluto, in this respect, are identified with

Typhon huge ending in snaky twine.

The Pythagoreans, according to Plutarch, ascribed to Typhon a demoniacal power. He was, according to the Grecian accounts, an original and unceasing enemy of the gods." He was the produce of Tartarus; and when Tartarus and this world became connected, he first made his appearance on earth in the island of Sicily, that is, in the earthly Paradise, of which it was an emblem. For so we must interpret what Apollodorus says, that Ge (the earth) mingled with Tartarus, and produced Typhon in Sicily. It was from his pursuit that the Chaldean Venus fled, when she escaped under the form of a fish, by plunging into the waters of Babylonia. All the inferior part of his body resembled the extremities of a vast dragon. In this particular we have an evident allusion to the history of the serpent: and we find that from Typhon originated all the monsters that are mentioned in the fabulous histories. In the most ancient theological rites, that is, in the rites of the Eleu

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1 Ου γαρ αλλον ειναι Σαραπιν η τον Πλουτωνα φασι, και Ισιν την Φερσεφασσαν, ὡς Αρχέμαχος ειρηκεν ὁ Ευβοευς, και ὁ Ποντικος Ηρακλειτος το χρηστηριον εν ΚαvwBy Пλovтwvos Яyovμevos eival. Plutarch. de Isid. et Os. p. 267. vide loc. Serapis-nom qu'on donna par la suite à Pluton, à l'Osiris infernal. L'Abbé Pluche, Hist. du Ciel, tom. i. p. 367.

2 Ομοιως μεντοι και την φθαρτικην εχει δυναμιν, διο τῳ Πλουτωνι συνοικίζουσι τον Zapaжiv. Porphyrius, ap. Eusebium, Præp. Evang. lib. iii. p. 113.

3 Τους αρχοντας των πονηρων δαιμονων λεγων είναι τον Σαραπιν και την Ἑκατην. Porphyr. ap. Euseb. Præp. Ev. lib. iv. p. 174.—Tavтny μev ovν TÉρɩ тWV πоvпr δαιμονων, ὧν φησιν αρχοντα ειναι τον Σαραπιν. Id. ib. p. 175.

4 Φαίνονται δε και οἱ Πυθαγορικοι τον Τυφωνα δαιμονικὴν ἡγουμενοι δυναμιν. Plutarch. de Is. et Os. p. 268.

5 See Hesiod and Apollodorus.

• Γη μαλλον χολωθείσα, μίγνυται Ταρταρῳ, και γεννα Τυφωνα εν Σικελία. Apollodorus, Biblioth. lib. i. p. 16.-Thus Hyginus, Tartarus ex Terra procreavit Typhonem, Fab. clii.

7 Apollodorus, ibidem.

8 Ex Typhone gigante et Echidna, Gorgon, canis Cerberus triceps, draco qui mala Hesperidum trans oceanum servabat; Hydra, quam ad fontem Lernæum Hercules interfecit; Draco, qui pellem arietis Colchis servabat; Scylla, quæ superiorem partem mulieris, inferiorem canis, et canes sex ex se natos habebat; Sphinx, quæ in Boeotia fuit; Chimæra in Lycia, quæ priorem partem leonis figuram, posteriorem draconis habebat, media ipsa Chimæra. Hyginus, Fab. cli. NO. LXXIX.

VOL. XL.

Cl. JI.

E

sinian deities, there is a constant reference to the serpent.* Serapis, whom we have seen to be Pluto and Typhon in a figure in Montfaucon, is represented as entwined in the folds of a vast serpent. The same author has given us, in his supplementary volumes, a figure of Isis surrounded by the same reptile, and in the same manner.2 In Il Museo Pio-Clementino, (tom. ii. tab. xix.) the Persian deity Mithras is represented with a lion's head, and, like Serapis, enfolded by a serpent. Bryant has presented us with a figure of the ovum mundanum surrounded in the same manner. He has also (vol. ii. plate vii.) given several figures from gems, &c. of the serpent Ob of the Egyptians. The serpent is particularly represented amongst the attributes of Isis. On the Isiac Table, as well as in a figure amongst the Herculanean paintings, she is represented as grasping one in her hand. The same attribute is found constantly connected with Demeter, Proserpine, and Dionysus. The latter is represented by Euripides and by Horace as crowned with snakes. Philostratus mentions amongst the symbols of Dionysus opels opto. That these emblems all referred to one circumstance can scarcely be doubted. And thus Clemens of Alexandria observes, that in the orgies of Bacchus Mænalus, his worshippers" were crowned with serpents, and yelled out Eva; even that Eva by whom the transgression came."9

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6

It may perhaps be objected, that some learned men have disputed that the creature in the form of which Satan seduced Eve was of the serpent kind. Among these may be instanced Dr.

This was observed of the gentile worship by Justin Martyr-TaρA TAYTI TWи νομιζομενων παρ' ὑμιν θεων Οφις συμβολον μεγα και μυστηριον αναγραφεται. Justin. Apol. lib. i. Thus also an old writer observes of the Peruvians-In vulgaribus ubique fere templis magnorum serpentum figuræ adorantur: super hæc, singuli privatis in ædibus, vetere Ægyptiorum superstitione, prout cuique sua ars atque opificium est, peculiares deos seu penates ac lares colunt.-Levini Apollonii Gandobragani de Rebus Peruviis. Antv. 1567. p. 19.

2 Montfaucon, Suppl. tom. ii. tabl. xliii.

3 Bryant, Analysis of Ancient Mythol. vol. ii. (4to. edit.) plate iv. 48, Python.

5 Antiquités d'Herculaneum, tom. i. tab. 133. Les Egyptiens couronnoient aussi leur Isis avec des serpens, Elien de R. xvii. 5. le serpent avoit aussi sa place dans les cérémonies et aux mystères d'Isis. Marechal ibid.

6 Στεφάνωσεν τε δρακόντων
Στεφάνοις.

See also v. 697. and 767.

Euripid. Bacch. v. 101.

7 Tu separatis uvidus in jugis

Nodo coërces viperino

Bistonidum sine fraude crines.

6 Philostratus, Icon. lib. i. n. xviii. p. 790. And και σημείον οργιων βακχικών οφις εστι τετελεσμενος. 9 Ανεστεμμένοι τοις αφεσιν, επολολύζοντες Ευαν• #аρηкоλovonσe. Clem. Alex. Protrept. p. 9.

Horat. Od. 19. lib. ii. v. 18. so Clemens Alexandrinus→→→→ Protrept. p. 9.

Ευαν εκείνην, δι ̓ ἣν ἡ πλανη

Adam Clarke, in his notes on the passage of Genesis, who supposes it to have been some kind of an ape. But the very foundations of these notions are laid on an erroneous principle. Many rabbinical writers have supposed that the serpent was, prior to the fall, a very differently formed animal to what it is at present. Those writers who object to its being a serpent at all, take up the hint, and endeavor to discover some animal that now exists, which can in their imagination correspond with such a creature, not considering that when the serpent lost its original form, that form would, of course, be extinct in animated nature.1 But we have, independent of Philo and Josephus, and the Greek and Latin Fathers, abundant evidence that the nachash of the Hebrew 2 and of the Samaritan 3 was in

1 Dr. Clarke has, in his answer to an objector to his theory in the Classical Journal, made rather an extraordinary observation. His opponent had observed on the passage of Revelations, where Satan is characterised under the appellation of the dragon, that "the serpent is of the class of amphibia, and will therefore, in every point of view, apply to the dragon." "How many naturalists," observes Dr. C. in Europe will receive. this saying? Does he mean that the draco or dragon belongs to the class of serpents? But how does the serpent in every point of view apply to the dragon?' So far is this from being correct, that Linnæus and every correct naturalist places the draco in the third class of reptiles and not among serpents, from which it has characters essentially distinct." And again, "there is another point on which this writer needs some instruction: he confounds reptilia with serpentes, imagining that the former go on their bellies, whereas the whole genus have generally four feet; and his own draco, on which he lays so much stress, is absolutely a quadruped; so are almost all the lacerta species, and yet all these rank among the reptiles, according to the Linnean system: when, therefore, he says the nachash in Genesis must be a reptile, on this assertion it may be an alligator, or a crocodile, as he afterwards himself fancies; and when he asks 'where can we find a reptile ape?' I may answer, on his own supposition, wherever he finds a draco volans, for, like the ape, it delights to dwell among the trees. And here, it may be proper to notice the concluding paragraphi of this curious critique: It is not improbable,' says he, that the serpent might have been possessed of the power of darting itself from one tree to another with great velocity, and might have fed on the fruits in its original state; so that it might not have been obliged to crawl on the ground, until the pronunciation of the curse.' It will, no doubt, surprise the objector to hear, that the only animal known by the name of dragon, the draco volans, actually darts from tree to tree with great velocity, and is precisely in that state at present; which he conjectures to have been its original state, though the curse has been pronounced on it and on the earth for nearly 6000 years!" But who ever thought of applying the dragon of antiquity to the draco of modern naturalists? Amongst the ancients the term opakov and opts were constantly synonymous.-Autrefois dragon et serpent étoient presque toujours synonymes. Antiq. d'Herculaneum, tom. ii. p. 121. note (1).—Thus also Hesychius says: Opis-ó dpakwv å puλaoowy Ta χρυσα μηλα, δν απέκτεινεν Ηρακλης.

.1 .Gen. iii .והנחש היה ערום מכל חית השדה אשר עשה יהוה אלהים 2

¥99 · ༞3m37 · 23 · 23 · 2v\¥ · Y༢x · wq༢རྩྭ ༔ : "TZA IKEM 9979 Et serpens erat callidus præ omnibus bestiis agri quas fecerat Dominus Deus.

2

3

tended to denote a serpent, not only from the universal agreement of the old versions, the Syriac,' the Chaldaic Targum, which explains it by N, the Greek, the Latin,4 the AngloSaxon, the Coptic, the Arabic,' and the Persian, but from the authority of the rabbinical writers, and from the manner in which the event is referred to by the writers of the New Tes

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tament.9

8

We find serpents in the ancient mythology constantly connected with allusions to apples or other fruit, doubtlessly to the fruit

Of that forbidden tree, whose mortal taste

Brought death into the world and all our woe.

There was a confused report, we learn from Apollodorus, that the monster Typhon had eaten some fruit.10 This leads

Et serpens callidior erat cunctis animantibus campi, quæ fecerat Dominus Deus. Et serpens erat callidior

.וחויא הוה ערים מכל חית ברא די עבד יי אלהים 2

cunctis bestiis agri quas fecit Dominus Deus. Targ. Chald. Onkelos.

3 Ο δε οφις ην φρονιμωτατος παντων των θηριων των επι της γης, ών εποίησε Κυριος ὁ Θεός.

4 Sed et serpens erat callidior cunctis animantibus terræ quæ fecerat Dominus Deus.

5 Eacrpilce reo Næddre pær geappɲe ponne ealle pa opre nyrenu pe Lod geponhre ofer eoɲpan.

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підоч Дене отсове пЕ ЕВОЛ ОТ

TE HIOHPION THPOY GTXH 2IXCH ПКМЗІ НHётопост охиншот. Serpens autem erat prudentissimus inter bestias omnes existentes super terram, quas Dominus Deus creavit.

Et serpens factus est sapientissimus præ omnibus animantibus campi, quæ creaverat

Deus.

Serpens vero astutior erat omni animali agri, quod fecerat Deus.

9 Φοβουμαι δε μηπως ὡς ὁ οφις Ευαν εξηπατησεν εν τη πανουργια αύτου, οὕτω φθαρῃ τα νοήματα ύμων απο της ἁπλοτητος της εις τον Χριστον. 2 Cor. xi. 3.— Και εκράτησε τον δράκοντα, τον οφιν τον αρχαιον, ός εστι διαβολος και Σατανας και έδησεν αυτόν χιλια ετη. Rev. xx. 2.

10 Πεισθεις γαρ ότι ῥωσθήσεται μαλλον, εγεύσατο των εφημερων καρπων. Apollodorus, lib. i. p. 18.