Thus, the conflict between Horus and Assap is daily renewed at the seventh hour of the night, a little before the rising of the sun, and the "Book of the Dead" shows that this strife between light and darkness was taken by the Egyptians as the emblem of the moral strife between good and evil. Neither is the serpent the mere storm-cloud in those paradisiac legends of Chaldea and Phoenicia in which we have been able to discern a relation in form to the record in Genesis. The aspect of the cloud lengthening out in the sky may, indeed (I could not positively deny it without more positive certainty) have furnished the first germ of the idea of constituting the serpent the visible image of the adverse power, combining the intimately associated ideas of darkness and of evil--a notion from which, by a confusion of the physical and moral orders, no ancient religion, not even Mazdeism, was entirely able to free itself, unless it were that of the Hebrews. But with all the highly civilized peoples whose traditions we have scrutinized, the great serpent symbolizes that dark and evil power in its widest significance. But be this as it may, my faith as a Christian finds no difficulty in admitting that, in order to relate the fall of the first pair, the inspired compiler of Genesis made use of a narrative which had assumed an entirely mythical character among neighbouring peoples, and that the form of a serpent assigned to the tempter may have had for starting-point an essentially naturalistic symbol. Nothing obliges us to understand the third chapter of Genesis literally. Without any departure from orthodoxy we are justified in looking upon it as a figure intended to convey a fact of a purely moral order. It is not, therefore, the form of the narrative that signifies here, but rather the dogma that it expresses, and this dogma of the fall of the human race through the bad use that its earliest progenitors made of their free will, remains an eternal truth which is nowhere else brought out with the same precision. It affords the only solution of the formidable problem which constantly returns to rear itself before the human mind, and which no religious philosophy outside of revelation has ever been able to solve. FRANÇOIS LENORMANT. FOOTNOTES: [50] The system is thus expounded in the "Laws of Manu," i. 68-86. For its ulterior developments see Wilson, Vishnu-Purana, pp. 23-26, and 259-271. [51] Theopompus, cited by the author of the treatise "On Isis and Osiris," attributed to Plutarch (c. 47), already pointed out this doctrine as existing among the Persians.