The Good and Evil Serpent (187 page)

Kong, W-y.
Zwischen Tiger und Schlange
. 1976. N.V.

König, K.
Bruder Tier: Mensch und Tier in Mythos und Evolution
. Stuttgart: Verlag Freies Geistesleben, 1967.

Koppens, W.
Geheimnisse des Dschungels
. Lucerne, 1947; see esp. p. 80.

Kossatz-Deissmann, A. “Chnoubis,” in
Lexicon Iconographicum Mythologiae Graecae
3.1, pp. 272–73 [see the bibliography]; see the photographs in
LIMC
, 3.2, Plates 218–19.

Kovacs, M. G., trans.
The Epic of Gilgamesh
. Stanford, Calif.: Stanford University Press, 1985; see esp. pp. 106–107.

Kramer, S. N.
Gilgamesh and the Huluppu-Tree: A Reconstructed Sumerian Text
. Assyriological Studies 10. Chicago: University of Chicago Press, 1938.

______.
Sumerian Mythology: A Study of Spiritual and Literary Achievement in the Third Millenium B.C
. Philadelphia: The American Philosophical Society, 1944; new and revised edition in 1961 by Harper & Row in New York.

Kramp, W.
Protest der Schlange: Signale zum Umdenken
. Berlin: Kreuz, 1970. [Kramp assumes that the symbol of the serpent embodies destruction and powers opposed to God.]

Krauskopf, I., and S.-C. Dahlinger, “Gorgo, Gorgones,” in
Lexicon Iconographicum Mythologiae Classicae
4.1, pp. 285–330 [bibliography]; see the photographs in
LIMC
4.2, Plates 161–62.

Kraybill, J. N. “Cult and Commerce in Revelation 18.” PhD Dissertation, Union Theological Seminary in Virginia, 1992.

Kretschmar, G. “Ophiten und Naassener,”
Religion im Geschichte und Gegenwart
[Dritte] 4 (I960) cols. 1659–60.

Kristensen, W. B. “De Slangenstaf en het Spraakvermogen van Mozes en Aäron,”
Mededelingen der Koninklijke Nederlandse Akademie van Wetenschap-pen
N.S. 16.14 (1953) 591–610.

Kroha, T.
Grosses Lexikon der Numismatik
. Gütersloh: Bertelsmann Lexikon Verlag, 1997; see esp. pp. 40, 95, 214, 242, and 466. [In the history of coins, the animals most often represented are serpents, bears, dolphins, lambs, owls, fish, scorpions, deer (esp. bucks), and especially eagles, lions, and horses.]

Kroll, W., and K. Witte, eds. “Schlange,”
Paulys Real-Encyclopädie der clas-sischen Altertumwissenschaft
, Zweite Reihe. Dritter Halbrand. Stuttgart: J. B. Metzlersche Verlagsbuchhandlung (1921) 494–557.

Kübel, P. “Ein Wortspiel in Genesis 3 und sein Hintergrund: Die ‘kluge’ Schlange und die ‘nackten’ Menschen,”
Biblische Notizen
93 (1998) 11–22.

Küster, E.
Die Schlange in der griechischen Kunst und Religion
. Religionsgeschichtliche Versuche und Vorarbeiten 13.2. Giessen: Töpelmann, 1913.

La Barre, W.
They Shall Take Up Serpents: Psychology of the Southern Snake-Handling Cult
. Minneapolis: University of Minnesota Press, 1962. [See the book by Kimbrough.]

Laeuchli, S.
The Serpent and the Dove: Five Essays on Early Christianity
. Nashville, and New York: Abingdon Press, 1966.

Laisné, C.
Kunst der Griechen
, trans. I. Hanneforth. Paris: Terrail, 1995; see esp. pp. 34, 83, 101, 125, 159–71, 172–73.

Langbrandtner, W.
Weltferner Gott oder Gott der Liebe: Der Ketzerstreit in der johanneischen Kirche. Eine exegetisch-religionsgeschichte Untersuchung mit Berücksichtigung der koptisch-gnostischen Texte aus Nag-Hammadi
. Beiträge zur Biblischen Exegese und Theologie 6. Frankfurt am Main, Bern and Las Vegas: Peter Lang, 1977.

Langdon, S.
Building Inscriptions of the Neo-Babylonian Empire. Part I: Nabo-polassar and Nebuchadnezzar
. Paris: Ernest Leroux, 1905; pp. 79, 85, 105, 131 [Nebuchadnezzar records that he placed bulls and serpents in numerous cultic places.]

Lapatin, K.
Mysteries of the Snake Goddess: Art, Desire, and the Forging of History
. New York: Houghton Mifflin, 2002.

Laubscher, H. P. “Der Schlangenwürgende Herakles: Seine Bedeutung in der Herrscherikonologie,”
Jahrbuch des Deutschen Archäologischen Instituts
112 (1997) 149–66. [The depictions of Baby Hercules strangling the two snakes sent to him by the jealous Hera had political significance; it was used especially to legitimize the new power of the Ptolemies.]

Lavagne, H., et al., eds.
Mosaique
. Ars Latina. Paris, 2000 [among the animals most often represented on mosaics is the snake; p. 45].

Lawrence, T. E.
The Seven Pillars of Wisdom: A Triumph
. Garden City, N.Y.: Doubleday, 1935; see esp. pp. 273–80.

Lawuyi, O. B., and J. K. Olupona. “Metaphoric Associations and the Conception of Death: Analysis of a Yoruba World View,”
Journal of Religion in Africa
18 (1988) 2–14.

Leclant, J., and G. Clerc, “Ammon,” in
Lexicon Iconographicum Mythologiae Classicae
1.1, pp. 666–89 [see the superb bibliography]; also see the photographs in
LIMC
1.2, Plates 534–54.

Leclercq, H. “Abrasax,”
Dictionnaire d’archéologie chrétienne et de liturgie
1 (1924) 127–55 [see the excellent bibliography].

______. “Serpent,”
Dictionnaire d’archéologie chrétienne et de liturgie
15 (1950) cols. 1353–57. [Leclercq correctly points out that according to Jn 3:14 and a “poterie hollandaise” (Fig. 10881) “le serpent d’airain” is a “symbole du Christ.”]

Lee, C. “Moses’ Serpent as a Patristic ‘Type,’ “
Dialog
17 (1978) 251–60.

Leeming, D. A.
The World of Myth: An Anthology
. New York and Oxford: Oxford University Press, 1990.

Leeming, D. A., and M. A. Leeming.
A Dictionary of Creation Myths
. New York, Oxford: Oxford University Press, 1995. [Leeming and Leeming argue that the serpent played a role, often major, in the creation myths of the Aztecs, Buriats, Hebrews, Lenapes, Mosetenes, and Yuchis (they missed many other cultures in which the serpent is crucial in creation myths, esp. the Aborigines of Australia and the Vedas).]

Leeuw, G. van der.
Phänomenologie der Religion
. Neue Theologische Grundrisse. Tübingen: J. C. B. Mohr (Paul Siebeck), 1956 [2nd ed.].

Legge, F.
Forerunners and Rivals of Christianity from 330 B.C. to 330 A.D
. New Hyde Park, N. Y.: University Books, 1964.

Legrain, L.
Seal Cylinders
. Ur Excavations 10. London: Oxford University Press, 1951.

Leipoldt, J., and W. Grundmann, eds.
Umwelt des Urchristentums
, 3 vols. Berlin: Evangelische Verlagsanstalt, 1971, 1972, 1967 [the first two volumes reached a third edition, the third only a second]; see esp. vol. 1, pp. 69–73, 112 [Asclepius]; vol. 2, pp. 68–72; vol. 3 [note these illustrations: from Greece: Nos. 2, 3, 18; from special places: Nos. 19, 20, 23; from Eleusis cult: No. 29; from Dionysus cult: nothing; from Orpheus cult: No. 74; from Asia Minor: No. 81; from Mithraism: Nos. 112, 113; from India: nothing [amazing]; from Syria: Nos. 135, 136; from Egypt: Nos. 212, 256, 266, 279, 292; from the Latin world: No. 320; from Etruria: nothing]. All notations pertain to the symbolism of the serpent.

Leisegang, H.
H OP&IKH AATPEIA ZTH MEZOTEIO TO MYZTHPIO TOY EPIIETOY
. Athens: IAMBAIXO2, 1993 [originally published as Leisegang, H. “Das Mysterium der Schlange: Ein Beitrag zur Erforschung des griechischen Mysterienkultes und seines Fortlebens in der christlichen Welt,”
Eranos-Jahrbuch
(1939) 151–250]. [Fourteen illustrations.]

______. “The Mystery of the Serpent,”
The Mysteries: Papers from the Eranos Yearbooks
. Vol. 2, ed. J. Campbell. Bollingen Series 30. New York: Pantheon Books, 1955.

Leitz, C.
Die Schlangennamen in den ägyptischen und griechischen Giftbüchern
. Akademie der Wissenschaften und der Literatur Ab. Geites-und Sozialwissenschaftlichen Klasse 1997, no. 6. Stuttgart: Franz Steiner Verlag, 1997. [Scholarly; see esp. the bibliography on books concerning poisons.]

______. “Die Schlangensprüche in den Pyramidentexten,”
Orientalia
N.S. 65 (1996) 381–427.

Lesêtre, H. “Serpent,”
Dictionnaire de Bible
(1912) 1671–74.

Lesky, E. “Was ist über die ursprüngliche Bedeutung des Schlangenstabs bekannt?”
Deutsche Medizinische Wochenschrift
(1959) 2095. N.V.

Lessa, W. A., and E. Z. Vogt, eds.
Reader in Comparative Religion: An Anthropological Approach
. New York: Harper & Row, 1979 [4th ed.].

Levey, A. “Bad Timing: Time to Get a New Theory,”
Biblical Archaeology Review
24.4 (1998) 18–23. [See the three game boards in the form of a roundel for a game called
mehen;
they are formed to depict curled serpents, photos on p. 21.]

Levine, B. A., and J. M. de Tarragon. “ ‘Shapshu Cries out in Heaven’: Dealing with Snake-bites at Ugarit
(KTU
1.100, 1.107),”
RB
95 (1988) 481-518.

Liberati, A. M., and F. Bourbon.
Rom: Weltreich der Antike
, trans. R. Kasten-huber. Erlangen: Karl Müller Verlag, 1997 [English original:
Ancient Rome];
see esp. pp. 24 [Medusa], 91 [gold jewelry shaped like a serpent, from Pompeii], 109 [marble Laocoon].

Liechtenhan, R. “Ophiten,”
Realencyklopädie für protestantische Theologie und Kirche [Dritte]
14 (1904) 404–13.

Lienhardt, G.
Divinity and Experience: The Religion of the Dinka
. Oxford: Clarendon, 1961.

Lins, H. M.
Tiere in der Mythologie und ihre religiöse Symbolkraft
. Frankfurt: R. G. Fischer, 1994 [2nd ed.].

Lipinski, E. “La légende sacrée de la conjurion des morsures de serpents,”
Ugarit- Forschungen
6 (1974) 169–74 [concerns the bite of the serpent
(nbs)
in Table RS 24.244].

Lippold, G. “Heilend Schlange,” in
Studies Presented to D. M. Robinson
. Saint Louis, 1951; pp. 648–54. N.V.

Lipsius, R. A. “Über die ophitischen System,”
Zeitschrift für wissenschaftliche Theologie
6 (1863) 410–57.

Lloyd, S.
The Archaeology of Mesopotamia: From the Old Stone Age to the Persian Conquest
. London: Thames and Hudson, 1978 [rev. ed. in 1984, 1985].

Lloyd-Russell, V. “The Serpent as the Prime Symbol of Immortality Has Its Origin in the Semitic-Sumerian Culture.” PhD Dissertation, University of Southern California, 1938.

Locher, G. W.
The Serpent in Kwakiutl Religion
. Leiden: Brill, 1932.

Loewenstamm, S. E. “The Muzzling of the Tannin in Ugaritic Myth,”
Israel Exploration Journal
19 (1959) 260–61.

Lonsdale, S.
Animals and the Origins of Dance
. London: Thames and Hudson, 1981.

Lopez-Muniz, R. B. “St. Phokas in a Spell for Snakes,”
Zeitschrift für Papyrologie und Epigraphik
95 (1993) 28. [Saint Phokas, who lived during the time of Trajan, is celebrated for curing those bitten by a poisonous snake.]

Lorein, G. W. “Het Thema van de Antichrist in de Intertestamentaire Periode.” PhD Dissertation, Rijksuniversiteit Groningen, 1997.

Loth, H.
Vom Schlangenkult zur Christuskirche
. Frankfurt: Fischer Taschenbuch Verlag, 1987.

Loud, G., et al. eds.
Megiddo
, 2 vols. Chicago: Chicago Oriental Institute, 19391948. [See vol. 2, Plate 240 which shows two serpents from the second millenium
BCE
.]

Löwe, G., and H. A. Stoll.
Lexikon der Antike: Griechenland und das römische Weltreich
. Wiesbaden: VMA-Verlag, 1997; see esp. pp. 22, 49, 132–33, 233–34, 298, and 327.

Luckert, K. W.
Olmec Religion: A Key to Middle America and Beyond
. The Civilization of the American Indian Series. Norman: University of Oklahoma Press, 1976.

Lum, P.
Fabulous Beasts
. New York: Pantheon, 1951.

Lurker, M. “Adler und Schlange,”
Antaios
5 (1964) 344–52.

______.
Lexikon der Götter und Symbole der alten Ägypter
. Bern, Munich: Scherz Verlag, 1974, reprinted 1987; see esp. p. 15 [Uto, the serpent god], pp. 45–46 [Apophis], pp. 63–64 [demons], p. 118 [Harachte], and pp. 17677 [serpent].

______.
Die Botschaft der Symbole: In Mythen, Kulturen und Religionen
. Munich: Kösel, 1990; see esp. pp. 179–91, “Adler und Schlange als Pole des Seins.”

______, ed.
Wörterbuch der Symbolik
. Stuttgart: Alfred Kröner, 1991; see esp. p. 54 [the Asclepius’ staff], p 122 [caduceus], and pp. 649–50 [the serpent].

______.
Adler und Schlange: Tiersymbolik im Glauben und Weltbild der Völker
. Tübingen: Rainer Wunderlich Verlag Hermann Leins, 1983.

______.
Götter und Symbole der alten Ägypter
. Bern, Munich, Vienna: Otto Wilhelm Barth, 1974.