[99] Jehovah threatens _death_, but the Serpent impliedly promises _life_, the former having relation to the _individual_, the latter to the _race_. [100] Lajard, _op. cit._, p. 60, _note_. [101] Some of the Essenes, who appear to have had connection with Mithraism, taught this doctrine. [102] It is well known to Biblical writers that this legend formed no part of the earlier Mosaic narrative. [103] Faber’s “Pagan Idolatry.” [104] See Dulaure, _op. cit._, vol. i., as to the primeval Hermes. [105] Smith’s “Dictionary of Mythology”—Art., “Hermes.” [106] Gen., xxxi. 45-53. [107] _Linga_ means a “sign” or “token.” The truth of the statement in the text would seem to follow, moreover, from the fact that the figure is sacred only after it has undergone certain ceremonies at the hands of a priest. [108] Or tamarisk tree. [109] Gen., xxi. 33. [110] Dr. Inman suggests that ashera is the female counterpart of _Asher_. See under these names in “Ancient Faiths,” vol. i. [111] Even if the statement of this event be an interpolation, the argument in the text is not affected. The statement is not inconsistent with the form of worship traditionally assigned to Abraham. [112] Bætylia were “stones having souls.” [113] Rawlinson’s “Five Ancient Monarchies,” vol. i., p. 617; vol. ii., p. 247. [114] Dr. Alexander Wilder says: “The later Hebrews affected the Persian religion, in which the sun was the emblem of worship. Abraham evidently had a like preference, being a reputed iconoclast. The lunar religionists employed images in their worship.” [115] Josephus’ “Antiquities of the Jews,” ch. viii. 2. [116] The Serpent-symbol of the Exodus is called “Seraph.” [117] “The History of Israel” (Eng. Trans.), vol i., p. 532. [118] See “Sanchoniatho” (Cory, _op. cit._) [119] Much discussion has taken place as to the nature of these animals. For an explanation of the epithet “fiery,” see Sanchoniatho, “_Of the Serpent_” (Cory, _op. cit._) [120] Numbers, xxi. 8, 9. [121] Wilkinson’s “Ancient Egyptians,” vol. iv., p. 435. [122] Ditto, p. 434. [123] Egypt, vol. iii., p. 426. [124] “God in History,” vol. i., pp. 233-4. [125] Exodus, xxxiv. 20. [126] Numbers, xix. 1-10. [127] As to the god Seth, see Pleyte’s “La Religion des Pré-Israelites” (1862). [128] Fürst renders the name Mo-cese, “Son of Isis,” _Inman’s_ “Ancient Faiths,” vol. ii., p. 338. [129] According to Pleyte, the Cabalists thought that the soul of Seth had passed into Moses (_op. cit._, p. 124). It is strange that the name of the Egyptian princess who is said to have brought up Moses is given by Josephus as _Thermuthis_, this being the name of the sacred asp of Egypt (see “_suprà_”). We appear also to have a reference to the serpent in the name Levi, one of the sons of Jacob, from whom the descent of Moses was traced. [130] “Fragments.” Book xxxiv. (See also in connection with this subject, “King’s Gnostics,” p. 91.) [131] Bunsen’s “God in History,” vol. i., p. 234.