The Good and Evil Serpent (183 page)

Farrer, A.
A Rebirth of Image: The Making of St. John’s Apocalypse
. Westminster: Dacre, 1949.

Faulkner, R. O. “A Statue of a Serpent-Worshipper,”
Journal of Egyptian Archaeology
20 (1934) 154–56, Plate XIX.

Faure, B. “Space and Place in Chinese Religious Traditions,”
Harvard Theological Review
26 (1987) 337–56.

Fauth, W. “Widder, Schlange und Vogel am Heiligen Baum: Zur Ikonographie einer Anatolisch-Mediterranean Symbolkonstellation,”
Anatolica
6 (19771978) 129–57, Plates 1–16.

Feliks, Y.
Nature and Man in the Bible: Chapters in Biblical Ecology
. London, Jerusalem, and New York: Soncino Press, 1981; see esp. pp. 94–100.

Fenton, T. “Baal au foudre: Of Snakes and Mountains, Myth and Message,” in
Ugarit, Religion and Culture
, ed. N. Wyatt, W. G. E. Watson, and J. B. Lloyd. Münster, 1996; pp. 49–64. [In this Festscrift in honor of J. C. L. Gibson, Fenton demonstrates that the stela known as the “Baal of the Thunderbolt,” unearthed near the Temple of Baal at Ugarit, contains not mountains, as supposed (e.g., as by C. Schaeffer), but a snake. Below Baal lies his foe: a serpent.]

Ferguson, E., ed. “Miracle,”
Encyclopedia of Early Christianity
. New York and London: Garland, 1990; pp. 600–605.

Ferguson, G.
Signs and Symbols in Christian Art
. New York and London: Oxford University Press, 1954; paperback, New York and London: Oxford University Press, 1961.

Ferguson, J.
The Religions of the Roman Empire
. Aspects of Greek and Roman Life, ed. H. H. Scullard. Itaca, N. Y.: Cornell University Press, 1970.

______.
Tree and Serpent Worship, or Illustrations of Mythology and Art in India
. London: W. H. Allen (for India Museum), 1868.

Ferwerda, R. “Le serpent, le nud d’Hercule et le caducée d’Hermès: Sur un passage Orphique chez Athénagore,”
Numen
20 (1973) 104–15.

Feyerick, A.
Genesis: World of Myths and Patriarchs
. New York and London: New York University Press, 1996.

Filée, J. “Polysémie de Sanguine Viperino dans l’Ode I,8 d’Horace?”
Les Études Classiques
61 (1993) 139–41.

Finegan, J.
Light from the Ancient Past
. Princeton: Princeton University Press, 1946; see esp. pp. 139–46.

Finkielsztejn, G.
“Asklepios Leontoukhos
et le mythe de la coupe de Césarée Maritime,”
RB
93 (1986) 419–28.

Fischle, W. H.
Das Geheimnis der Schlange: Deutung eines Symbols
. Psychologisch Gesehen 46. Fellbach-Oeffingen: Verlag Adolf Bonz, 1983, 1989 [2nd ed.] [a valuable psychological study; see the Ouroboros on the cover; from the Schweizerisches Museum für Volkskunde in Basel].

Fishwick, D. “On the Origin of the Rotas-Sator Square,”
Harvard Theological Review
57 (1964) 39–53.

Flemming, J. “Die Ikonographie von Adam und Eva vom. 3. Bis zum 13. Jahrhundert.” PhD. Dissertation, Jena, 1953.

Flusser, D. “It’s Not a Serpent That Kills,”
Judaism and the Origins of Christianity
. Jerusalem: Magnes Press, 1988; pp. 543–51.

Foerster, W. “
,”
Theological Dictionary of the New Testament
, ed. G. Kittel, trans. G. W. Bromiley. Grand Rapids, Mich.: Eerdmans, 1967; vol. 2, pp. 281–83.

______. “
,”
Theological Dictionary of the New Testament
, ed. G. Friedrich, trans. G. W. Bromiley. Grand Rapids, Mich.: Eerdmans, 1967; vol. 5, pp. 566–82.

Fontenrose, J.
Python: A Study of Delphic Myth and Its Origins
. Los Angeles, Berkeley: University of California Press, 1959.

Ford, J.
The Story of Paradise
. Richmond, United Kingdom: H. & B. Publications, 1981.

Forrest, E. R.
The Snake Dance of the Hopi Indians
. Los Angeles: Westernlore Press, 1961.

Forsyth, N.
The Old Enemy: Satan and the Combat Myth
. Princeton, N.J.: Princeton University Press, 1987; see esp. pp. 232ff.

Fortune, R. F. “The Symbolism of the Serpent,”
International Journal of Psychoanalysis
3 (1926) 327ff. [tends to focus only on the symbol of the serpent as phallic].

Foster, B. “Gilgamesh: Sex, Love and the Ascent of Knowledge,” in
Love and Death in the Ancient Near East: Essays in Honor of Marvin H. Pope
, ed. J. H. Marks and R. M. Good. Guilford, Conn.: Four Quarters Publishing Co., 1987; pp. 21–42.

Fourcade, P. “Mythen und Legenden,” in
Schlangen
, ed. R. Bauchot, trans. C. Ronsiek et al. Augsburg: Naturbuch Verlag, 1994 [French original is also 1994]; pp. 184–93.

Fox, C. “Circle and Serpent Antiquities,”
Palestine Exploration Fund
(1894) 83–87.

France, R. T., and D. Wenham.
Gospel Perspectives: Studies in Midrash and Historiography 3
. Sheffield: JSOT Press, 1983.

Franke, A. H.
Das Alte Testament bei Johannes: Ein Beitrag zur Eklärung und Beurtheilung der johanneischen Schriften
. Göttingen: Vandenhoeck & Ruprecht, 1885.

Franke, P. R. “Asklepios—Aesculapius auf antiken Münzen,”
Mediz. Monatsspiegel
3 (1969) 60–67.

______. “Die Münzsammlung der Universität Erlangen-Nürnberg,”
Archäologischer Anzeiger
82 (1967) 67–92. [On p. 83 are shown examples of the serpent images on coins minted at Pergamon in the second and first centuries
BCE
.]

Frankfort, H. “Gods and Myths on Sargonid Seals,”
Iraq
1 (1934) 2–29.

______.
Cylinder Seals: A Documentary Essay on the Art and Religion of the Ancient Near East
. London: Macmillan and Co., 1939, 1965 [2nd ed., Gregg Press].

______.
Kingship and the Gods
. Chicago: University of Chicago Press, 1948.

Frayne, D. R. “Naram-Suen and the
Musussu
Serpents,”
JAOS
102 (1982) 511–13. [Note how serpents are placed on a temple gate bolt for apotropaic purposes.]

Frazer, J. G.
The Belief in Immortality and the Worship of the Dead
. London: Macmillan, 1913; see esp. vol. 1, pp. 69–72. [Frazer argues that the molting serpent symbolized immortality.]

______.
Folk-lore in the Old Testament: Studies in Comparative Religion, Legend and Law
. London: Macmillan, 1919; see esp. vol. 1, pp. 66ff.

______.
The Golden Bough: A Study in Magic and Religion
. New York: Macmillan, 1911–1935.

______. “The Serpent and the Tree of Life,” in
Essays and Studies Presented to William Ridgeway
. Cambridge: Cambridge University Press, 1913; pp. 413–26.

______.
Totemica: A Supplement to Totemism and Exogamy
. London: Macmillan, 1937.

______.
Totemism and Exogamy
, 4 vols. London: Macmillan, 1910.

Fredrikson, N. I. “La métaphore du sel et du serpent chez Aphraate, le Sage persan,”
Revue de l’histoire des religions
219 (2002) 35–54. [The serpent symbolizes evil.]

Freed, E. D.
Old Testament Quotations in the Gospel of John. Novum Testamen-tum
Supplements 11. Leiden: Brill, 1965.

Freedman, D. N. “Divine Names and Titles in Early Hebrew Poetry,” in
Magna-lia Dei, the Mighty Acts of God: Essays on the Bible and Archaeology in Memory of G. Ernest Wright
, ed. F. M. Cross. Garden City, N. Y.: Double-day, 1976; pp. 55–107.

Frenschkowski, M. “Religion auf dem Markt,” in
Hairesis [Festschrift K. Hoh-eisel]
. Jahrbuch für Antike und Christentum Ergänzungsband 34; Münster: Aschendorff, 2002; pp. 140–58; see esp. pp. 150–53: “Der Schlangen-beschwörer.” [Frenschkowski rightly points out that we often hear about serpents through exotic travelogues and from tourists.]

Frey, J. “ ‘Wie die Schlange in der Wüste erhöht hat …’: Zur frühjüdischen Deutung der ‘ehernen Schlange’ und ihrer christologischen Rezeption in Johannes 3, 14f.,”
Schriftauslegung im antiken Judentum und im Urchristentum
, ed. M. Hengel and H. Löhr. WUNT 73. Tübingen: Mohr (Siebeck), 1994; pp. 153–205.

Friedrich, J. “Der churritische Mythus vom Schlangendämon …”
Frederico Hro-zny Dedicatae
, ed. V. Cihar et al. Archiv Orientâlnî 17. Prague: Orientâlnî, 1949; pp. 230–54.

Fritsche, H.
Die Erhöhung der Schlange: Mysterium, Menschenbild und Mirakel der Homöopathie
. Göttingen: Ulrich Burgdorf Verlag, 1994 [8th ed.]

Fritze, H. von, “Die Münze von Pergamon,”
Abhandlungen der KöniglichPreussischen Akademie der Wissenschaften zu Berlin. PhilosophischHistorische Klasse-Anhang
. Berlin: Akademie der Wissenschaften, 1910.

Frothingham, A. L. “Babylonian Origin of Hermes the Snake-God, and of the Caduceus,”
American Journal of Archaeology
. Second Series 20 (1916) 175–211. [The caduceus is foreshadowed or represented in cylinders from the fourth millennium.]

Frutiger, A. “Le serpent et la colombe,”
La mémoire et le temps: Mélanges offerts à Pierre Bonnard
, ed. D. Marguerat et al. Geneva: Labor et Fides, 1991.

Fuchs, G. ed.
Lange Irrfahrt-grosse Heimkehr: Odysseus als Archetyp—zur Aktualität des Mythos
. Frankfurt am Main: Verlag Josef Knecht, 1994.

Fuldner, A.
De Ophitis
. 1834. N.V.

Gabler, J. P. “An Oration: On the Proper Distinction between Biblical and Dogmatic Theology and the Specific Objectives of Each,” pp. 134–44 in John Sandys-Wunsch and Laurence Eldredge, “J. P. Gabler and the Distinction between Biblical and Dogmatic Theology: Translation, Commentary, and Discussion of His Originality,”
Scottish Journal of Theology
33 (1980): 133–58.

Gadd, C. J. “Some Contributions to the Gilgamesh Epic,”
Iraq
28 (1966) 105–21.

Galpaz-Feller, P. “Egyptological Motifs in the Sign of the Serpent (Exodus 4:2–5; 7:8–14),”
Beit Mikra
171 (2002) [Hebrew]. [The biblical text is enlightened from Egyptian motifs.]

Ganszyniec, R.
De Agathodaemone
. Warsaw, 1919.

Garbini, G. “Le Serpent d’Airain et Moïse,”
Zeitschrift für die alttestamentliche Wissenschaft
100 (1988) 264–67.

Gardiner, A. “The Personal Name of King Serpent,”
Journal of Egyptian Archaeology
44 (1958) 38–39.

Gardiner, E., ed.
Visions of Heaven and Hell Before Dante
. New York: Italica Press, 1989.

Gardner, J., and J. Maier.
Gilgamesh: Translated from the Sî-leqi-unninni Version
. New York: Alfred A. Knopf, 1984.

Garstang, J., and J. B. E. Garstang,
The Story of Jericho
. London: Hodder and Stoughton (1940). [Plate 3 shows a serpent with its mouth open on a MBIIB chalice.]

Gaster, T. H.
Myth, Legend, and Custom in the Old Testament: A Comparative Study with Chapters From Sir James G. Frazier’s “Folklore in the Old Testament.”
New York: Harper & Row, 1969.