(20) And in one place, Moses writes, "He made the devil a serpent those whom he has in his generation." Also, in the book which is called "Exodus," it is written thus: "He contended against the magicians, when the place was full of serpents according to their wickedness; and the rod which was in the hand of Moses became a serpent, (and) it swallowed the serpents of the magicians."

(81) Hence taketh its original that the devil is called [Rev. xii. 9] the old serpent; and also, that there are adders and serpents in this corrupted world, moreover, all manner of vermin or venomous broods of worms, toads, flies, lice and fleas, and all such like things whatsoever; and from hence also tempestuous weather of lightning, thundering, flashing, and hailstones take their original in this world. Observe:

(8) The noble elect substance which is in him was more exalted. It created and it did not wound them. Therefore they issued a command, making a threat and bringing upon him a great danger, which is death. Only the enjoyment of the things which are evil did he allow him to taste, and from the other tree with the double (fruit) he did not allow him to eat, much less from the tree of life, so that they would not acquire honor [...] them, and so that they would not be [...] by the evil power which is called "the serpent." And he is more cunning than all the evil powers. He led man astray through the determination of those things which belong to the thought and the desires. made him transgress the command, so that he would die. And he was expelled from every enjoyment of that place.

(127) But that the astringent and bitter spirit sitteth still in its seat at the hinder gums on the tongue, and thrusteth forth the word at the mouth, and yet cannot get away from thence, signifieth that the devil and the wrath of God would indeed be domineering in all the creatures, yet would not have full power in them, but must stay in prison; and that there they would belch forth or blow into all the creatures, and plague them, but would not overcome them, unless the creatures themselves are minded to tarry there in that place.

(18) But God came at the time of evening, walking in the midst of Paradise. When Adam saw him, he hid himself. And he said, "Adam, where are you?" He answered (and) said, "I have come under the fig tree." And at that very moment, God knew that he had eaten from the tree of which he had commanded him, "Do not eat of it." And he said to him, "Who is it who has instructed you?" And Adam answered, "The woman whom you have given me." And the woman said, "It is the serpent who instructed me." And he (God) cursed the serpent, and called him "devil." And he said, "Behold, Adam has become like one of us, knowing evil and good." Then he said, "Let us cast him out of paradise, lest he take from the tree of life, and eat, and live forever."

(45) The serpent is true to the principle of wisdom, for it tempts man to the knowledge of himself. Therefore the knowledge of self resulted from man's disobedience to the Demiurgus, Jehovah. How the serpent came to be in the garden of the Lord after God had declared that all creatures which He had made during the six days of creation were good has not been satisfactorily answered by the interpreters of Scripture. The tree that grows in the midst of the garden is the spinal fire; the knowledge of the use of that spinal fire is the gift of the great serpent. Notwithstanding statements to the contrary, the serpent is the symbol and prototype of the Universal Savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil. If this be not so, why did Moses raise a brazen serpent upon a cross in the wilderness that all who looked upon it might be saved from the sting of the lesser snakes? Was not the brazen serpent a prophecy of the crucified Man to come? If the serpent be only a thing of evil, why did Christ instruct His disciples to be as wise as serpents?

(14) Why, then, is the serpent called wise? Because even in its wiles there may be found a connection, and distinction, and combination, and conjecturing of the future. And so very many crimes are concealed; because the wicked arrange for themselves so as by all means to escape punishment.

(26) O Man! here consider thyself, here thou seest from whence the devil and his fierce, wrathful malice has its original, as also God's wrath, and the hellish fire, also death and hell, and eternal damnation. Ye philosophers, observe that!

(3) And God cursed the serpent, and was wroth with it for ever. . . .

(126) Now seeing the outermost birth or geniture in nature is twofold, that is, both evil and good, therefore it is that there is a perpetual tormenting, squeezing, lamenting and howling; and the creatures in this life are subject to torments and afflictions, so that this evil world is justly called a murderous den of the devil.

(8) Now when this spirit in the animated or soulish spirit, out of or from the heart of Lucifer and his legions, roved (or speculated) into the Deity; ["that is, brought its will thereinto, as into the genitrix;"] then it was no other than a tearing, breaking, stinging, murdering and poisonous burning: Concerning which Christ said,[John viii. 44] The devil is a liar and murderer from the beginning; and has not continued in the truth.

(76) In this quality stands hell and eternal perdition, as also the eternal enmity and murderous den, and such a creature the devil is come to be.

(27) But whether Lucifer has done rightly, in that he has awakened and stirred up the fierceness in the Salitter of God, whence this world is become stinging, venomous, thorny, rocky, envious and evil, false or wicked, let the attorneys, proctors, advocates and defenders of Lucifer answer, and plead and justify it if they can; if not, then this third bitter, stinging, venomous spirit shall be condemned also. Of the Fourth Kind, Species, Form or Manner of Sin's Beginning in Lucifer.

(122) O man, thou wast not, by the Word, created together with and as the beasts, from good and evil; and if thou hadst not eaten of good and evil, then the wrath-fire would not have been in thee; but by that means thou hast also gotten a bestial body: It is done: The love of God take pity, and have mercy in that behalf.

(91) But when Lucifer exalted himself, and kindled his qualifying or fountain spirits, then the animated or soulish spirit went forth in the tone out of or from all the bodies of Lucifer's angels into the Salitter of God, as a fiery serpent or dragon, and imaged and framed all manner of fiery and poisonous forms and images, like to wild, cruel and evil beasts.

(39) But hearken, Friend, tarry yet a little while, and then give the bestial body for food to the worms: But when the total God shall kindle the seven spirits of God in the corrupted earth, then, if that same Salitter which thou sowest in the earth will not be capable of the fire, then thy qualifying or fountain spirits, which thou didst sow in thy lifetime, and which are sown in thy departure from hence, will rise again in the same Salitter which thou hast sown, and will triumph therein, and become a body again.

(64) Now if thou understandest and apprehendest this aright, then thou wilt not make of God a devil, as some do, who say, God has created the evil, and that his will is that some men should be lost; which men, that say so, help to increase the devil's lies, and bring upon themselves the severe judgment, by their perverting God's truths, and so turning them into lies. Now observe:

(46) "I," the serpent answers, "am Satan who was stoned; I am the Adversary--the Lord who is against you, the one who pleads for your destruction before the Eternal Tribunal. I was your enemy upon the day that you were formed; I have led you into temptation; I have delivered you into the hands of evil; I have maligned you; I have striven ever to achieve your undoing. I am the guardian of the Tree of Knowledge and I have sworn that none whom I can lead astray shall partake of its fruits."

(226) 225 To say: One serpent is encircled by another serpent, 225 when a toothless (?) calf born on pasture-land is encircled. 225 Earth, devour that which has come forth from thee. Monster (beast), lie down, glide away. 226 A servant (holy person) who belongs to the Ennead (pelican) is fallen in water. 226 Serpent, turn over that R` may see thee.

(378) 663 To say: The uraeus-serpent belongs to heaven; the centipede of Horus belongs in the earth. 663 It is the sandal (or, sole of the foot) of Horus which has trod upon the (dangerous) serpent, 663 the serpent (dangerous) for Horus, a young child, his finger in his mouth. 664 N. is also a Horus, a little child, his finger in his mouth. 664 If it is dangerous for N., he will tread upon thee (serpent); 664 be wise for N., so will he not tread upon thee, 665 for thou art indeed the mysterious, the hidden, as the gods call thee, 665 because thou hast no legs, because thou hast no arms, 665 with which thou mayest go in the following of thy brothers, thy gods. 666 O ye both who are unlucky, O ye both who are unlucky; O ye both who arise, O ye both who arise, 666 ye who make the mti-knot of the god, protect N. that he may protect you.