serpent as the object of adoration. The deadly beast always was, and
has always remained, the object of the horror and loathing which is
expressed for Ahi, the choking and throttling snake, the Vritra whom
Indra smites with his unerring lance, the dreadful Azidahaka of the
Avesta, the Zohak or biter of modern Persian mythology, the serpents
whom Herakles strangles in his cradle, the Python, or Fafnir, or
Grendel, or Sphnix, whom Phoibos, or Sigurd, or Beowulf, or Oidipous,
smite and slay. That the worship of the serpent has nothing to do
with these evil beasts is abundantly clear from all the Phallic monu-
ments of the East or West. In the topes of Sanchi and Amravati the
disks which represent the Yoni predominate in every part of the
design ; the emblem is worn with unmistakeable distinctness by every
female figure carved within these disks, while above the multitude are
seen, on many of the disks, a group of women ynih their hands resting
on the linga, which they uphold. It may, indeed, be possible to trace
out the association which connects the Linga with the bull in Sivaism,
as denoting more particularly the male power, while the serpent in
Jainaism and Vishnavism is found with the female emblem the Yoni,
So again in Eg}^pt, some may discern in the bull Apis or Mnevis the
predominance of the male idea in that country, while in Assyria or
Palestine the serpent or Agathos Daimon is connected with the altar
of Baal. These are really questions of no moment. The historical
inquiry is ended when the origin of the emblems has been determined.
The edu- For the student who is willing to be taught by the facts which he ma'n." regards as ascertained, this chapter in the history of human thought will involve no more perplexity than the fact that there was a time when human speech had none but sensuous words, and mankind, apparently, none but sensuous ideas. If from these sensuous words have been evolved terms capable of expressing the highest concep- tions to which the human mind has yet risen, he may be well content to accept, as a necessary stage in the education of man, the condition of thought which fastened on the processes of natural reproduction. If our limbs are still shackled and our movements hindered by ideas which have their root in the sensuousness of the ancient language, we shall do well to remember that a real progress for mankind might in no other way have been possible. If the images of outward and earthly objects have been made the means of filling human hearts and minds with the keenest yearnings for Divine truth, beauty, and
love, the work done has been the work of God.