[224] Mr. Robert Brown, jun., says that the serpent has six principal points of connection with Dionysos:—1, As a symbol of, and connected with, wisdom; 2, As a solar emblem; 3, As a symbol of time and eternity; 4, As an emblem of the earth-life; 5, As connected with fertilising moisture; 6, As a Phallic emblem.—The Great Dionysiak Myth, 1878, ii., 66.
[225] Mr. Cooper states (loc. cit., p. 390) that prominent in the Egyptian religious system was the belief in a monstrous personal evil being typically represented as a serpent, and that the principle of good was there likewise represented by an entirely different serpent, a constant spiritual warfare being maintained between the two.
[226] “The Serpent Myths of Ancient Egypt,” published in the “Transactions of the Victoria Institute,” vol. vi., 1872.
[227] Adonai, “Our Lord,” was converted by the Greeks into Adoneus, as a synomym of Pluto, i.e., Dis. (King’s “Gnostics,” p. 101). Through his name, Sandan or Adanos, these deities are connected with Hercules, and hence with Ares (Mars).
[228] Le Mythe de Votan, by H. de Charencey, 1871, pp. 95, 103. Gautama was only the last of the Boudhas, and the identification of Woden is therefore not necessarily with Gautama. Dr. Brinton, “in order to put a stop to such visionary etymologies” as those which connect Votan with Wodan and Buddha, derives Votan from a Maya radical (American Hero-Myths, 1882, p. 217). It must be noted, however, that the Maya meaning of Votan (heart fig. spirit) closely agrees with that of Wodan (mind) and Buddha (knowledge).
[229] M. de Ujfalvy has found that even the purest Iranian type of Central Asia is brachycephalic.
[230] Sir John Lubbock’s “Origin of Civilisation,” 3rd ed., p. 96.
[231] Clio, sec. 199.
[232] Bk. ii., Melpom., 172.
[233] “Ancient Egyptians,” iv., 204.