The Good and Evil Serpent (185 page)

Hanson, R. S.
The Serpent Was Wiser: A New Look at Genesis 1–11
. Minneapolis: Augsburg, 1972.

Haran, M. “The Ark and the Cherubim: Their Symbolic Significance in Biblical Ritual,”
Israel Exploration Journal
9 (1959) 30–38, 89–94.

Harl, K. W.
Coinage in the Roman Economy: 300 B.C. to A.D. 700
. Baltimore and London: The Johns Hopkins University Press, 1996.

Harnack, A.
The Mission and Expansion of Christianity in the First Three Centuries
, trans. J. Moffat. New York: Harper Torchbooks, 1962 [originally published in London: Williams and Norgate, 1908].

Hartlaub, G. F. “Mythos und Magie der Schlange,”
Atlantis
12 (1940) 570.

Haspecker, J., and N. Lohfink, “Gn 3,15: ‘Weil du ihm Nach der Ferse Schnappst,’ “
Scholastik
36 (1961) 357–72.

Hastings, J., ed. “Serpent-worship,”
Encyclopedia of Religion and Ethics
. Edinburgh: T. & T. Clark and New York: Charles Scribner’s Sons, 1920, 1962; vol. 11, pp. 399–423.

Hauenstein, A. “Le serpent dans les rites, cultes et coutumes de certaines ethnies de Cotes d’Ivoire,”
Anthropos
73 (1978) 525–60.

Haupt, P. “The Curse on the Serpent,”
Journal of Biblical Literature
35 (1916) 155–62.

Hausenstein, W.
Das Bild Atlanten zur Kunst
. Munich: Piper, 1922; vol. 5–6, see esp. pp. 62 and 65. [Three squares in the bronze door of the Dom in Augsburg feature serpents; at least one seems to be a positive image of two serpents eating from a tree. Bowls depicting serpents eating from trees, antedating 1000
BCE
, have been found in Israel.]

Havelock, C. M.
Hellenistic Art: The Art of the Classical World from the Death of Alexander the Great to the Battle of Actium
. New York and London: W.W. Norton & Co., 1981 [2nd ed.].

Hayes, L. N.
The Chinese Dragon
. Shanghai: n.p., 1922.

Hediger, H. “Die Schlangen,” in
Grzimeks Tierleben
. Zürich, 1971; vol. 6, p. 352.

Hehn, J. “Zur Paradiesesschlange,”
Festschrift Sebastian Merkle
, ed. W. Schellberg et al. Düsseldorf: L. Schwann, 1922; pp. 137–51.

Heidel, A.
The Gilgamesh Epic and Old Testament Parallels
. Chicago and London: University of Chicago Press, 1946 [2nd ed. 1949, 1963].

Heinz-Mohr, G.
Lexikon der Symbole: Bilder und Zeichen der christlichen Kunst
. Munich: Eugen Diederichs Verlag, 1971, reprinted 1998; see esp. “Schlange” on pp. 276–78.

Heizer, R. F. “The Hopi Snake Dance: Fact and Fancy,” in
Readings in Anthropology
, ed. J. D. Jennings and E. A. Hoebel. New York: McGraw-Hill, 1955; pp. 243–45.

Hendel, R. S. “Nehushtan,”
Dictionary of Deities and Demons in the Bible
, ed. K. van der Toorn, B. Becking, and P. W. van der Horst. Leiden and Boston: Brill and Grand Rapids: Eerdmans, 1999 [2nd ed.]; pp. 615–16.—

______.”Serpent,”
Dictionary of Deities and Demons in the Bible
, ed. K. van der Toorn, B. Becking, and P. W. van der Horst. Leiden and Boston: Brill and Grand Rapids: Eerdmans, 1999 [2nd ed.]; pp. 744–47.

Henderson, J. L. “Ancient Myth and Modern Man,” in
Man and His Symbols
, ed. C. G. Jung et al. Garden City, N.Y.: Doubleday, 1964; pp. 89–141.

Henderson, J. L., and M. Oakes.
The Wisdom of the Serpent: The Myths of Death, Rebirth, and Resurrection
. New York: George Braziller, Inc., 1963; reprint, Princeton, N. J.: Princeton University Press, 1990.

Hengel, M. “Die Schriftauslegung des 4. Evangeliums auf dem Hintergrund der urchristlichen Exegese,”
Journal of Bible and Theology
4 (1989) 249–88.

Hennemann, A., ed.
Der Schlangenkönig: Märchen aus Nepal
. Kassel, 1980; pp. 19–33.

Henry, M.-L. “Schlange,”
Biblisch-historisches Handwörterbuch
, ed. B. Reiche and L. Rost. Göttingen: Vandenhoeck & Ruprecht, 1966; vol. 3, cols. 1699–1701.

______.
Das Tier im religiösen Bewusstsein des alttestamentlichen Menschen
. Tübingen: Mohr (Siebeck), 1958.

Henton, J. W. van. “Dragon,”
Dictionary of Deities and Demons in the Bible
, ed. K. van der Toorn, B. Becking, and P. W. van der Horst. Leiden and Boston: Brill and Grand Rapids: Eerdmans, 1999 [2nd ed.]; pp. 265–67.

______. “Python,”
Dictionary of Deities and Demons in the Bible
, ed. K. van der Toorn, B. Becking, and P. W. van der Horst. Leiden and Boston: Brill and Grand Rapids: Eerdmans, 1999 (2nd ed.); pp. 669–71.

Hentze, C. “Le poisson comme symbole du fécundité dans la Chine ancienne,”
Bulletin de Musée Royale
. N.V.

______. “Die Regenbogenschlange,”
Anthropos
61 (1966) 258–66.

______. “Die zerstückelte Schlange,”
Antaios
9 (1968) 253–61.

Herrmann, F.
Symbolik in den Religionen der Naturvölker
. Symbolik der Religion, IX, ed. F. Herrmann. Stuttgart: Anton Hiersemann, 1961; see esp. pp. 107–10, 138–141.

Herzog, R. “Asklepios,”
Reallex. für Antike und Christentum
1 (1950) 795–99.

Hieronymus.
Commentarium in Matheum: Libri IV
. Corpus Christianorum Series Latina 77. S. Hieronymi Presbyteri Opera: Pars 1, 7. Turnholt: Brepolis Editores Pontificii, 1969.

Hilgenfeld, A. “Der Gnosticismus und die Philosophumena,”
Zeitschrift für wissenschaftliche Theologie
5 (1862) 400ff. [This is a work on the Ophites.]

Hill, A. “The Temple of Asclepius: An Alternative Source for Paul’s Body Theology?”
Journal of Biblical Literature
99 (1980) 437–39.

Himmelfarb, M.
Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature
. Philadelphia: Fortress Press, 1983.

Hjerl-Hansen, B. “Le rapprochement poisson-serpent dans le prédication de Jésus (Mt. VII, 10 et Luc. XI, 11),”
RB
N.S. 55 (1948) 195–98.

Hönig, A.
Die Ophiten
. Berlin, 1889. N.V.

Hobbs, T. R.
2 Kings
. Word Biblical Commentary 13. Waco, Tex.: Word, 1985; see esp. pp. 250–53.

Hocquenghem, A. M. “Les ‘crocs’ et les ‘serpents’: L’autorité absolue des ancêtres mythiques,”
Representations of Gods
, ed. H. G. Kippenberg. Visible Religion 2; Leiden: Brill, 1983; pp. 58–74. [Hocquenghem discusses Peruvian figures with human and serpent features that date from approximately 200 BCE to 700 CE, and convey ideas preserved in sixteenth-and seventeenth-century Spanish lexicons. These images embody symbolically immortal power.]

Hofbauer, J. “Die Paradiesesschlange (Gn 3),”
Zeitschrift für katholische Theologie
59 (1947) 228–31.

Hoffmann, I. “Die Schlange im Bett: Anlässe für Rituale bei den Hethithern,”
Altorientalische Forschungen
17 (1990) 186–88.

Holland, T. A.
Publications: The Oriental Institute 1906–1991: Exploring the History and Civilizations of the Near East
. Oriental Institute Communications 26. Chicago: University of Chicago Press, 1991.

Holmberg, U.
Der Baum des Lebens: Göttinnen und Baumkult
. Bern: Edition Amalia, 1996; originally published in 1922); see the following Illus.: 34 [serpent entwined on a tree], 37 [serpent goddess Ganga], 41 [the goddess Erde with a serpent], 53 [a serpent three times curled around the navel stone], 67 [two serpents, upraised, beneath a three-headed goddess].

Holter, K. “The Serpent in Eden as a Symbol of Israel’s Political Enemies: A Yah-wistic Criticism of the Solomonic Foreign Policy?”
Scandinavian Journal of the Old Testament
1 (1990) 106–12. [With W. von Soden (see the entry) and M. Görg (see the entry), Holter sees a hidden polemic against Solomon’s foreign policy, but rightly claims more than Egypt is in view, since
nachash
in the Old Testament symbolizes Egypt as well as other nations. Since the J writer perceived Israel as a blessing for all nations, Gen 12:3 (“and whoever curses you I will curse”) has polemical political overtones directed against Solomon’s foreign alliances.]

Holtom, D. C.
The Japanese Enthronement Ceremonies with an Account of the Imperial Regalia
. Tokyo: The Japan Advertiser Press, 1928.

Honecker, M. “Christus Medicus,”
Kerygma und Dogma
31 (1985) 307–23.

Hopfner, T.
Das Diagramm der Ophiten
. 1930; see esp. pp. 86ff. N.V.

______. “Der Tierkult der alten Ägypter,”
Denkschriften der kaiserlichen Akademie der Wissenschaften in Wien
, Philosophisch-historische Klasse 57.2; Abhandlung 6 (1913) 136–49.

Hornung, E. “Die Bedeutung des Tieres im alten Ägypten,”
Studium Generale
20 (1967) 69–84.

______.
Idea Into Image: Essays on Ancient Egyptian Thought
, trans. E. Bredeck. n.c.: Timken Publishers, Inc., 1992; see esp. pp. 49–51, 62–67.

Houlihan, P. F.
The Animal World of the Pharaohs
. London and New York: Thames and Hudson, 1996.

Houziaux, A.
Le Tohu-bohu, le Serpent et le bon Dieu
. Paris: Presses de la Renaissance, 1997.

Howard-Brook, W.
Becoming Children of God: John’s Gospel and Radical Dis-cipleship
. The Bible and Liberation. Maryknoll, N. Y.: Orbis Books, 1994.

Howey, M. O.
The Encircled Serpent: A Study of Serpent Symbolism in All Countries and Ages
. New York: Arthur Richmond Company, 1955. [Originally published London, 1926; a valuable book, full of data, but not refined by scientific methodology.]

Hübner, J. “Christus Medicus: Ein Symbol des Erlösungsgeschehens und ein Modell ärztlichen Handelns,”
Kerygma und Dogma
31 (1985) 324–35.

Hultkranzt, A.
The Religions of the American Indians
, trans. M. Setterwall. Hermeneutics: Studies in the History of Religions 7. Berkeley: University of California Press, 1979.

Hunger, J.
Babylonische Tieromina nebst griechisch-römischen Parallelen
. Mitteilungen der Vorderasiatischen Gesellschaft 3. Rome: Peiser, 1909.

Hunger, K.-H.
Der Äskulapstab: Zur Funktion präsentativer Symbole in der Kommunikation
. Hochschul-Skripten: Medien 7. Berlin: Volker Spiess, 1978. [Seminal and important; the photographs are especially valuable, see esp. pp. 111–203.]

Hvidberg, F. “The Canaanite Background of Gen I—III,”
Vetus Testamentum
10 (1960) 285–94. [Recognizing that Canaan provided much of the iconography and symbology for ancient Israel, Hvidberg concluded that, according to Genesis 3, the serpent brought death and not life. He was the deceiver who is not synonymous with Satan but with Baal, Yahweh’s old adversary.]

Ibuki, Y. “Gedankenaufbau und Hintergrund des 3. Kapitels des Johannesevangeliums,”
Bulletin of Seikei University
14 (1978) 9–33.

Inoltre, V.
The Dragon in China and Japan
. Wiesbaden, 1913.

Ions, V.
Indian Mythology
. New York: P. Bedrick Books, 1984 [rev. ed.].

Irenaeus.
The Refutation of All Heresies
, in
The Apostolic Fathers: Justin Martyr and Irenaeus
. The Ante-Nicene Fathers. Original publication facts not given; reprint in Grand Rapids, Mich.: Eerdmans, 1973; see esp. vol. 1, Book 4, chap. 2 and Book 5, chap. 9–14.

Irmscher, J., trans.
Antike Fabeln
. Bibliothek der Antike. Berlin: Aufbau-Verlag, 1991 [3rd ed.]. [a collection of Greek and Latin passages on the serpent].

Isser, S. J.
The Dositheans: A Samaritan Sect in Late Antiquity
. Leiden: Brill, 1976.

Jackson, H. M. “The Meaning and Function of the Leontocephaline in Roman Mithraism,”
Numen
32 (1985) 17–45.

Jackson, R.
Doctors and Diseases in the Roman Empire
. London: British Museum Press, 1988.

Jacobs, A. “Provacative and Tendentious,”
The Reformed Journal
39 (1989) 2125 [a review of E. Pagels’
Adam, Eve, and the Serpent
. New York: Random House, 1988].

Jacobsen, T., and S. N. Kramer. “The Myth of Inanna and Bilulu,”
Journal of Near Eastern Studies
12 (1953) 160–88, with Plates.

Jakobsson, O. “Daimon och Agathos Daimon,” PhD Dissertation, Lund, 1925.

James, E. O.
Myths and Rituals in the Ancient Near East
. New York: Frederick A. Praeger, 1958.

______.
The Tree of Life: An Archaeological Study
. Leiden: Brill, 1966.

Jaros, K. “Die Motive der Heiligen Bäume und der Schlange in Gen 2–3,”
Zeitschrift für die alttestamentliche Wissenschaft
92 (1980) 204–15.