The Good and Evil Serpent (191 page)

______. “Note on Serpent-cult at Palestine,”
Palestine Exploration Fund Quarterly Statement
61 (1928) 110. [Rowe argued that what has been seen as “two small rude bird figures” on a vessel from the “High Place” at Tell esSäfi are “figures of serpents in uraeus-form.” He offered the opinion that the two serpents may represent Nekhebit and Wadjet.]

Rowley, H. H. “Zadok and Nehushtan,”
Journal of Biblical Literature
58 (1939) 113–42.

Ruckstuhl, E. “Abstieg und Erhöhung des johanneischen Menschensohns,” in
Jesus im Horizont der Evangelien
, ed. E. Ruckstuhl. SBAB 3. Stuttgart: Katholisches Bibelwerk, 1933; pp. 277–310.

Rudolf, W. “Um die historische Existenz Aeskulaps,”
Mediz. Klin
. 11 (1960) 442ff.

Rudwin, M.
The Devil in Legend and Literature
. La Salle, 1ll.: The Open Court Publishing Company, 1931.

Ruppert, L. “Die Sündenfallerzählung (Gn 3) in vorjahwistischer Tradition und Interpretation,”
Biblische Zeitschrift
(1971) 185–202.

Russell, J. B.
The Devil: Perceptions of Evil from Antiquity to Primitive Christianity
. Ithaca, N.Y. and London: Cornell University Press, 1977.

______.
Lucifer: The Devil in the Middle Ages
. Ithaca, N.Y., and London: Cornell University Press, 1984.

______.
The Prince of Darkness: Radical Evil and the Power of Good in History
. Ithaca, N.Y. and London: Cornell University Press, 1988.

______.
Satan: The Early Christian Tradition
. Ithaca, N.Y., and London: Cornell University Press, 1981.

Rüttimann, R. J.
Asclepius and Jesus: The Form, Character and Status of the Asclepius Cult in the Second Century CE and its Influence on Early Christianity
. Harvard Divinity School, ThD, 1986.

Saladino, V.
Belser Kunstbibliothek: Die Meisterwerke aus den Offizien in Florenz, Antike Skulpturen
, trans. C. Galliani. Florence: Arte e Pensiero, 1983; see esp. “Persephone-Sarkphag” on pp. 38–39, “Asklepius” on pp. 52–53, and “Herakles als Schlangentöter” on pp. 76–77. [See the photograph (p. 39) of a sarcophagus of Persephone showing, in high relief, two raised serpents (without wings) pulling a chariot. Hades (Pluto) holds the dead Persephone (Proserpina). The marble work dates from the second century
CE
. It is in the Collection of Michelozzi. Also see the photograph (p. 53) of Asclepius holding in his right arm a staff with an entwined serpent. The white marble stature is a Roman copy that is based on a Greek original of c. 370
BCE
. It is in the Villa Medici in Rome. Finally, note the depiction of Hercules, as a child, fighting a serpent (p. 77). The art work, now in the Tribuna of Uffizien, is an Italian marble based on a Greek original of the third century
BCE
.]

Sälzle, K.
Tier und Mensch, Gottheit und Dämon: Das Tier in der Geistesgeschichte der Menschheit
. Munich: Bayerischer Landwirtschaftsverlag, 1965. [This massive book is full of important data and insight; see esp. pp. 258–68.]

Samonà, G. A.
Il sole, la terra, il serpente: Antichi miti di morte, interpretazioni moderne e problemi di comparazione storico-religiosa
. Chi Siamo 21. Rome: Bulzoni Editore, 1991.

Sandars, N. K.
The Epic of Gilgamesh: An English Version with an Introduction
. Baltimore, Md.: Penguin, 1960.

Sander, F.
Hoch und Heilig: Kosmische Symbole und ihre Deutung
. KönigsburgStein: Verlag Hans Schöner, 1993; see pp. 88–89, 100, 181, 190–91, 204, 211, and 239.

Sarna, N. “The Chirotonic Motif on the Lachish Altar,” in
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______.
Understanding Genesis: The Heritage of Biblical Israel
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Sas-Zaloziecky, W.
Die altchristliche Kunst
. Ullstein Kunstgeschichte 7. WestBerlin: Ullstein Bücher, 1963; see esp. the depictions of the serpent in Eden on sarcophagi (Illus. 10, 11) and on the ceiling of a catacomb (Illus. 16).

Sauer, G.
Traumbild Schlange: Von der Vereinigung der Gegensätze … Träume als Wegweiser
. Freiburg: Walter Verlag, 1992 [3rd ed.]; see esp. the Illus. on p. 10 [a diptych with Asklepios and Hygieia, God creating Adam with the serpent encircled around Adam (by Blake)], and p. 77 [Pesttaler showing the crucifixion on one side and Moses’ raised serpent on the other].

Sauerländer, W.
Die Skulptur des Mittelalters
. Ullstein Kunstgeschichte 11. West Berlin: Ullstein Bücher, 1963; see esp. color photograph No. 4 [bishop’s miter in the form of a serpent) and Illus. 5 (the dragon-like serpent, with arms, in Eden].

Sauneron, S.
Un traité Égyptien d’ophiologie
. Bibliothèque générale 11. Cairo: Publication de l’Institut Français d’Archéologie Orientale, 1989 [a study of Pap. Brooklyn Museum, Nos. 47.218.48 and 47.218.85].

______.
Le Papyrus magique illustré de Brooklyn [Brooklyn Museum 47.218.156]
. Wilbour Monographs 3. Oxford, New York: Brooklyn Museum, 1970.

Sauren, H.
Der Genius der Sonne und der Stab des Asklepios
. Leuven: Peeters, 1979.

Sawyer, J. F. A. “The Image of God, the Wisdom of Serpents, and the Knowledge of Good and Evil,” in
A Walk in the Garden: Biblical, Iconographical and Literary Images of Eden
, ed. P. Morris and D. Sawyer. JSOTS 136; Sheffield: Sheffield Academic Press, 1992; pp. 64–73.

Sayce, A. H. “The Serpent in Genesis,”
Expository Times
20 (1909) 562 [Sayce claims “that the serpent in Genesis is a symbol of the Babylonian god Ea.” More recently, the tendency is to look to Canaan for the source of the symbolism in Genesis.]

______. “Serpent Worship in Ancient and Modern Egypt.”
Contemporary Review
(October 1893). N.V.

Schadewaldt, H. “Asklepios und Christus,”
Medizinische Welt
(1967) 1755–61.

______. “Symbole in Medizin und Pharmazie,”
Deutsche Apotheker-Zeitung
(1961) 1161–68.

______. “Was hat die Schlange Asklepios mit ihm und seiner Funktion als Heilgott zu tun?”
Asklepios
3 (1955) 86.

Schaefer, E. H.
The Divine Woman: Dragon Ladies and Rain Maidens
. San Francisco: North Point Press, 1980.

______. “Les fouilles de Ras-Shamra-Ugarit, quinzième campagne (printemps 1937),”
Syria
19 (1938) 193–255. [A serpent allegedly seeking water was found in a tomb in the MB stratum (was the serpent shown guarding water and the area?).]

Schaeffer, C. F. A.
Beschwörungsformel, gegen Schlangenbisse: Neue Entdeckungen in Ugarit
. Archiv für Orientforschung 20. (1963). N.V.

Schechter, H.
The Bosom Serpent: Folklore and Popular Art
. Iowa City: University of Iowa Press, 1988.

Schimmel, A. “Schlange,”
Religion in Geschichte und Gegenwart [Dritte]
, ed. H. F. v. Campenhausen et al. Tübingen: Mohr (Siebeck), 1961; vol. 5, col. 1419–20.

Schirmann, J. “The Battle Between Behemoth and Leviathan According to an Ancient Hebrew
Piyyut,” Proceedings of the Israel Academy of Sciences and Humanities
4.13 (1970) 327–69.

Schlatter, D. A.
Der Evangelist Johannes: Wie er Spricht, Denkt und Glaubt
. Stuttgart: Calwer, 1930; see esp. pp. 95–97.

Schlüter, M.
D
^e
rägön und Götzendienst: Studien zur antiken judischen Religionsgeschichte
. Frankfurt am Main: Peter Lang, 1982.

Schmerber, H.
Die Schlange des Paradieses. Religionsgeschichtlich-kunsthistorische Studie
. Strassburg: Heitz, 1905.

Schmidt, K. P., and R. F. Inger.
Knaurs Tierreich in Farben: Reptilien
. Munich, Zürich, 1970.

Schmidt, M.
Der Basler Medeasarkophag
. Monumenta Artis Antiquae 3. Tübingen: Verlag Ernst Wasmuth, 1997. [Plate 58 depicts a cult vase from Lakisch with the symbol of the god Ningischzida, holding an upraised staff before which is an upraised and elegant serpent (p. 64). Plate 83 shows a stele of Tukultininurtas II from Terqa with the god holding up a serpent.]

Schmökel, H.
Ur, Assur und Babylon: Drei Jahrtausende im Zweistromland
. Grosse Kulturen der Frühzeit. Stuttgart: Gustav Kilpper Verlag, 1955.

Schnackenburg, R. “Die ‘situationsgelösten’ Redestücke in Joh 3,”
Zeitschrift für die neutestamentliche Wissenschaft
49 (1958) 88–99.

Schnalke, T. with C. Selheim.
Asklepios: Heilgott und Heilkult
. Erlangen-Nürnberg: Instituts für Geschichte der Medizin der Friedrich-Alexander-Universität, 1990.

Schneemann, G., and J. Heller, “Feuerschlangen in Num 21, 4–9,”
Communio Viatorum
20 (1977) 251–58.

Schneemelcher, W.-P., “Zur Gestalt der Eva in der Gnosis, in
Hairesis [Festschrift K. Hoheisel]
. Jahrbuch für Antike und Christentum Ergänzungsband 34. Münster: Aschendorff, 2002; pp. 48–63.

Schoebel, G.
Le mythe de la femme et du serpent
. Paris, 1876. N.V.

Schouten, J.
The Rod and Serpent of Asklepios, Symbol of Medicine
. Amsterdam, New York, 1967.

______.
De Slangestaf van Asklepios als Symbool van de Geneeskunde
. Utrecht: Schotnus & Jens, 1963.

Schouten van der Velden, A. “Palästina Viper,”
Tierwelt der Bibel
. Stuttgart: Deutsche Bibelgesellschaft, 1992; pp. 150–51, with a color photograph.

Schramm, A. “Ophites,” in
Paulys Realencyclopädie der classischen Altertumswissenschaft
, 35. Stuttgart: J. C. Mezlersche, 1939; cols. 658–59.

Schuchhardt, W.-H.
Griechische Kunst
. Ullstein Kunstgeschichte 5. West-Berlin: Ullstein Bücher, 1964; see esp. Fig. 3 [Hercules with hydra], colored photograph 3 [raised cobras], Illus. 13 [gorgon with two serpents entwined as a belt], Illus. 64–66 [Pergamon friese], and Illus. 76 [Laocoon].

Schulmann, D. “The Serpent and the Sacrifice: An Anthill Myth from Tiruvärur,”
History of Religion
18 (1978) 107–37.

Schulz, R., and K. Sabri Kolta, “Schlangen, Skorpione und feindliche Mächte: Ein koptisch-arabische Schutzspruch,”
Biblische Notizen
93 (1998) 89–104.

Schulz, R., and M. Seidel, eds.
Ägypten: Die Welt der Pharaonen
. Cologne: Köne-mann Verlagsgesellschaft, 1997; see esp. p. 221 [the sun god in a bark pulled by two groups of men and following a serpent]; p. 437 [Horus holding two serpents in each hand], pp. 446–47 [the sun god pulled by four jackals and four cobra-kings, and riding in a bark supported by a large serpent].

Schulz, S.
Untersuchungen zur Menschensohn-Christologie im Johannesevangelium
. Göttingen: Vandenhoeck & Ruprecht, 1957; see esp. pp. 104–9.

Schütz, J.
Serpens Antiquus: Die alte Schlange. Das ist: Der Sacraments Teuffel
. Eisleben: Andream Petri, 1580. [This work illustrates the denigration of serpent symbolism.]

Schwartz, F. L. W.
Die altgriech. Schlangengottheiten
. Berlin: Nauck, 1858.

Scott, E. F. “Ophitism,”
Encyclopaedia of Religion and Ethics
, ed. by J. Hastings. Edinburgh: T. & T. Clark and New York: Charles Scribner’s Sons, 1917 [1961]; vol. 9, pp. 499–501.

Seebass, H. “Biblisch-theologischer Versuch zu Num 20, 1–13 und 21, 4–9,*
“Altes Testament—Forschung und Wirkung: Festschrift für Henning Graf Reventlow
, ed. by P. Mommer and W. Thiel. Frankfurt and New York: Peter Lang, 1994; pp. 219–29.

Seel, O.
Der Physiologus: Tiere und ihre Symbolik
. Zürich: Artemis & Winkler Verlag, 1995 [7th ed.]; see esp. pp. 18–21 [concerning the asp and serpent], p. 77 [stork with a serpent]. [This work is primarily a Christian meditation.]

Seele, K. C. “Horus on the Crocodiles,”
Journal of Near Eastern Studies
6 (1947) 43–52. [Note the two thirteenth cent.
BCE
depictions of Horus controlling snakes.]

Seethaler, P. A. “Kleiner Diskussionsbeitrag zu Gen 3, 1–5,”
Biblische Zeitschrift
N.F. 23 (1979) 85–86.

Servier, J. “Le miroir du serpent,”
Spiegelung in Mensch und Kosmos
, ed. R. Rit-sema. Frankfurt am Main: Insel Verlag, 1988.

Sethe, K.
Amun und die acht Urgötter von Hermopolis: Eine Untersuchung über Ursprung und Wesen des Ägyptischen Götterkönigs
. Berlin: Verlag der Akademie der Wissenschaften and Walter De Groyter and Co., 1929; see esp. pp. 26–27, 55, 124.

______.
Imhotep, der Asklepios der Ägypter
. Leipzig: J. C. Hinrichs, 1902.