It is evident, moreover, that we find here the origin of the idea of evil sometimes associated with the Serpent-God. The Kafir and the Hindu, although he treats with respect any serpent which may visit his dwelling, yet entertains a suspicion of his visitant. It may perhaps be the embodiment of an _evil_ spirit, or for some reason or other it may desire to injure _him_. Mr. Fergusson states that “the chief characteristic of the serpents throughout the East in all ages seems to have been their power over the wind and rain,” which they gave or withheld according to their good or ill-will towards man.[53] This notion is curiously confirmed by the title given by the Egyptians to the Semitic God _Seti_ or _Seth_—_Typhon_, which was the name of the Phœnician Evil principle, and also of a destructive wind, thus having a curious analogy with the “Typhoon” of the Chinese Seas.[54] When the notion of a duality in nature was developed, there would be no difficulty in applying it to the symbols or embodiments by which the idea of wisdom was represented in the animal world. Thus, there came to be not only good, but also bad serpents, both of which are referred to in the narrative of the Hebrew Exodus, but still more clearly in the struggle between the good and the bad serpents of Persian mythology, which symbolised Ormuzd or Mithra and the Evil spirit Ahriman.[55] So far as I can make out the serpent symbol has not a _direct_ Phallic reference, nor is its attribute of wisdom the most essential. The idea most intimately associated with this animal was that of _life_, not present merely but continued and probably everlasting.[56] Thus the snake _Bai_ was figured as Guardian of the doorways of those chambers of Egyptian Tombs which represented the mansions of heaven.[57] A sacred serpent would seem to have been kept in all the Egyptian temples, and we are told that “many of the subjects, in the tombs of the kings at Thebes, in particular, show the importance it was thought to enjoy in a future state.”[58] Crowns, formed of the asp, or sacred _Thermuthis_, were given to sovereigns and divinities, particularly to Isis,[59] and these, no doubt, were intended to symbolise eternal life. Isis was a goddess of life and healing,[60] and the serpent evidently belonged to her in that character, seeing that it was the symbol also of other deities with the like attributes. Thus, on papyri it encircles the figure of Harpocrates,[61] who was identified with Æsculapius; while not only was a great serpent kept alive in the temple of Serapis, but on later monuments this god is represented by a great serpent with or without a human head.[62] Mr. Fergusson, in accordance with his peculiar theory as to the origin of serpent-worship, thinks that this superstition characterised the old Turanian (or let us rather say Akkadian) empire of Chaldea, while tree-worship was more a characteristic of the later Assyrian Empire.[63] This opinion is no