“They are also full of a story, that when a number of women go there once a year, he passes by and looks on them, and goes and twines about the neck of the most beautiful.
“I was surprised to hear a grave and sensible Christian say that he always cured any distempers, but that worse followed. And some really believe that he works miracles, and say it is the devil mentioned in Tobit, whom the angel Gabriel drove into the utmost parts of Egypt.”
The bishop is of opinion (in which he is joined by others) that the above superstition is a remnant of the ancient Ophiolatreia.
CHAPTER VIII.
Derivation of the name “Europe”—Greece colonized by Ophites—Numerous Traces of the Serpent in Greece—Worship of Bacchus—Story of Ericthonias—Banquets of the Bacchants—Minerva—Armour of Agamemnon—Serpents at Epidaurus—Story of the pestilence in Rome—Delphi—Mahomet at Atmeidan.
Bryant and Faber both derive the name of “Europe” from “Aur-ab, the solar serpent.” “Whether this be correct or not,” says Deane, “it is certain that Ophiolatreia prevailed in this quarter of the globe at the earliest period of idolatry. The first inhabitants of Europe are said to have been the offspring of a woman, partly of the human and partly of the dracontic figure, a tradition which alludes to their Ophite origin.
“Of the countries of Europe, Greece was first colonized by Ophites, but at separate times, both from Egypt and Phœnicia; and it is a question of some doubt, though perhaps of little importance, whether the leader of the first colony, the celebrated Cadmus, was a Phœnician or an Egyptian. Bochart has shown that Cadmus was the leader of the Canaanites who fled before the arms of the victorious Joshua; and Bryant has proved that he was an Egyptian, identical with Thoth. But as mere names of individuals are of no importance, when all agree that the same superstition existed contemporaneously in the two countries, and since Thoth is declared by Sanchoniathan to have been the father of the Phœnician as well as Egyptian Ophiolatreia; we may endeavour without presumption to reconcile the opinions of these learned authors by assuming each to be right in his own line of argument.”
In Greece there are numerous traces of the worship of the serpent—it was so common indeed at one time that Justin Martyr declared the people introduced it into the mysteries of all their gods. In the mysteries and excesses of Bacchus it is well-known, of course, to have played a conspicuous part. The people bore them entwined upon their heads, and carrying them in their hands, swung them about crying aloud, “enia, enia.” The sign of the Bacchic ceremonies was a consecrated serpent, and in the processions a troop of virgins of noble family carried the reptile with golden baskets containing sesamum, honey cakes and grains of salt, articles all specially connected with serpent worship. The first may be seen in the British Museum, in the hands of priests kneeling before the sacred serpent of Egypt. Honey cakes, according to Herodotus, were presented once a month as food to the sacred serpent in the Acropolis at Athens.