There is no reason for supposing the serpent in this recital to be intended as a representative of Satan. The earliest trace of such an interpretation is in the Wisdom of Solomon, an anonymous and apocryphal book composed probably a thousand years later. What is said of the snake is the most plainly mythical of all the portions. What caused the snake to crawl on his belly in the dust, while other creatures walk on feet or fly with wings? Why, the sly, winding creature, more subtle, more detestable, than any beast of the field, deceived the first woman; and this is his punishment! Such was probably the mental process in the writer. To seek a profound and true theological dogma in such a statement is as absurd as to seek it in the classic myth that the lapwing with his sharp beak chases the swallow because he is the descendant of the enraged Tereus who pursued poor Progne with a drawn sword. Or, to cite a more apposite case, as well might we seek a reliable historical narrative in the following Greek myth. Zeus once gave man a remedy against old age. He put it on the back of an ass and followed on foot. It being a hot day, the ass grew thirsty, and would drink at a fount which a snake guarded. The cunning snake knew what precious burden the ass bore, and would not, except at the price of it, let him drink. He obtained the prize; but with it, as a punishment for his trick, he incessantly suffers the ass's thirst. Thus the snake, casting his skin, annually renews his youth, while man is borne down by old age.9 In all these cases the mental action is of the same kind in motive, method, and result. The author of the poem contained in the third chapter of Genesis does not say that man was made immortal. The implication plainly is that he was created mortal, taken from the dust and naturally to return again to the dust. But by the power of God a tree was provided whose fruit would immortalize its partakers. The penalty of Adam's sin was directly, not physical death, but being forced in the sweat of his brow to wring his subsistence from the sterile ground cursed for his sake; it was indirectly literal death, in that he was prevented from eating the fruit of the tree of life. "God sent him out of the garden, lest he eat and live forever." He was therefore, according to the narrative, made originally subject to death; but an immortalizing antidote was prepared for him, which he forfeited by his transgression. That the writer made use of the trees of life and knowledge as embellishing allegories is most 9 Alian, no Nat. Animal., lib. vi. cap. 51.