The Good and Evil Serpent (28 page)

The two serpents found at Hazor in the “holy of holies” in the temple of Area H clearly denoted some positive symbolism. The silver-plated bronze cult stand,
³²⁸
which shows two serpents rising on each side of a woman, probably a serpent goddess, most likely denoted fertility and fruitfulness, along with some dimensions of sexuality. If it was held in ceremonial processions or in cultic celebrations, its symbolic significance would be increased.

The evidence for the cultic dimension of the serpent increases in the Late Bronze Age. Indicative of the increase of the significance of ophidian imagery are the over twenty-seven examples of serpent objects or iconography found at Beth Shan.
³²⁹
The serpent symbolism denoted some positive meaning because of its connection with the cult.
³³⁰

The serpent symbolism on the Beth Shan pottery cult stand, now displayed in the Israel Museum and dated to the eleventh century
BCE
or Iron Age I, is impressive. The stand is attractive, but it is far less artistically crafted than vessels in contiguous countries.
³³¹
The serpents are well designed, and the dots for their skin are represented by circular depressions in the clay. The mouth of the serpent is open and eyes are depicted, but no forked tongue is shown. The image is clearly a positive one, and probably more than one meaning was intended by the author; additional positive meanings could have been perceived by worshippers. Certainly, we need to imagine that they added to the meaning intended by the author.

It is good to return to the symbolic meaning of serpents and doves, so richly represented at Beth Shan. In such a context, the serpent symbolized the chthonic world, and rejuvenation, as well as fertility. Along with the dove, the serpent most likely symbolized the return of vegetation in the spring.

This interpretation is reinforced by Rowe’s suggestion that the rectangular shrine houses and cylindrical serpent cult vessels, which must not be confused with cylindrical incense burners that are devoid of serpent iconography,
³³²
were, in fact, like the classical writers’ “Gardens of Adonis.”
³³³
That is, the vessels were filled with rich soil into which seeds from flowers, wheat, or special vegetables were wisely arranged. Then, with the proper watering and exposure to the sun, the plants would spring to life; but with an inadequate root system they would also wither relatively rapidly. Thus, the vessels with ophidian iconography would signify the cycle between life and death. Serpents with doves herald spring according to passages in the Song of Songs and Jeremiah.
³³⁴
Serpents with doves seem to symbolize the yearly cycle. Perhaps together they, through sympathetic magic, were imagined to stimulate or awaken fresh growth in the earth and the return of spring.
³³⁵
Moreover, under the possible influence of Assyrian and Babylonian myths,
³³⁶
the doves might symbolize the allegorical rebirth of Astoreth (the dove), and Tammuz (the serpent) from the chthonic world.
³³⁷
The significance of the dove in the aperture and serpents heading there enhance a fertility (though not a Freudian) interpretation. Finally, the remains of serpents with breasts and sometimes with a cup beneath to catch milk indicate that there was a goddess at Beth Shan who was perceived as a serpent.
³³⁸

The apertures could also signify the female womb and, for some, the serpent the lingam; it is clear that the Beth Shan shrine house with serpents, doves, and a lion shows a female’s mons veneris; moreover, these ophidian realia were found alongside of a nude Ashtoreth with exposed breasts.
³³⁹
The practice seems to have been widespread and continues much later into the Iron Age. Isaiah seems to have spoken against this practice and its dependence on magic and allegiance to the fertility cults.
³⁴⁰

The circular dots that represented the serpent’s skin probably had more than decorative meaning. They could have evoked in the mind of some worshippers the pervasive meaning of serpent symbolism, specifically the completeness of time and the unity of the cosmos, even though this aspect of ophidian symbolism becomes explicit only in the Hellenistic Period.

The Late Bronze Age Beth Shan pottery sherds that show a serpent with female breasts and perhaps a bowl to catch lacteal fluid are challenging and perhaps revealing. They seem to be unique to Beth Shan and also constitute a coalescence of the cobra and female figurines.
³⁴¹
These serpent symbols appear to be a Palestinian adaptation of foreign, especially Egyptian, models. If these objects are accurately assessed, then the imagery indicates that the serpent sometimes represented the female principle. That is, the serpent symbolized the life found in a mother’s milk.

In the Beth Shan Iron Age ophidian symbolism, depictions of the serpent’s mouth as open and with impressive eyes but no forked tongue indicate a positive meaning. Most likely more than one idea was intended by the author, and numerous positive meanings were certainly perceived by the worshippers. Surely, the deity worshipped is intended, and the serpents indicate the power of the deity to provide what worshippers needed, especially their own prosperity, health, fertility, and good life, and similar prayers and desires for the land on which they lived and the animals on it.

Perhaps roughly the same meaning should be applied to the Iron Age I (1000–800
BCE
) serpent symbol, found on pottery at Megiddo, and connected with the shrine.
³⁴²
Joines, following Albright,
³⁴³
rightly stresses that serpent symbolism does not necessarily denote or imply a phallic meaning. As she states, the symbolism “merely sets out the intimate connection between the goddess and the source of life.”
³⁴⁴
In many cases, especially at Beth Shan—and most obviously in the Aphrodite sculpture from Roman Carmel—sexuality is implied, but beauty or fertility, not the phallus or eroticism, seems to be the primary meaning. This meaning seems warranted by the presentation of Aphrodite as attractive rather than erotic and the association of the gentle, not aroused, serpent with the body and not the mons veneris.

It is clear that the serpent usually represented a positive meaning. Sometimes it symbolized a god or goddess. At other times, and perhaps simultaneously, it signified a personified concept such as power, divinity, life, beauty, or health. Conceivably, the serpent could evoke a hypostasis of a god or goddess (especially in the Greek and Roman world).

It is not easy to discern the meaning of the serpent iconography at Beth Shan in the mind of the artist. The potter may have wanted also to denote wisdom, knowledge, and truth, since the mouth of the serpent is open, eyes are depicted, and no forked tongue is evident.

The Late Bronze Age ophidian iconography added to the pottery vessels was intended to signify some positive dimension of the serpent. The symbolism appeals to the imagination because only the serpent’s body is depicted. The deadly head was not illustrated graphically. If the clay vessel contained cosmetics, the meaning could be some form of sexual attractiveness, perhaps eroticism. If the large ceramic jar contained water, wine, or milk, then the serpent could symbolize the life-giving commodity, as well as the protector of its freshness and taste.

Joines lists numerous examples of ophidian symbolism at Megiddo, Beth Shemesh, Jericho, and Gideon. She opines that these are examples of “the motif of the water-seeking serpent.” For example, she mentions the serpent symbolism found in an MBII tomb at Megiddo and comments, “The serpent on one of these vessels rests its head on the rim, apparently searching for water.”
³⁴⁵
She thus concludes that the serpents are shown looking for water.

Does a serpent resting its head on a rim denote a serpent searching for water? That would shift the intention of the symbolism to the serpent itself. This makes sense in a cultic setting, but some of the serpent vessels were clearly not linked with a cult. It seems more likely that the serpent was used to symbolize something for the humans who would use the vessel and its contents. The serpents’ mouths are close to or directed toward the water or the place from which the water was poured out. The symbolism thus seems not to be a putative category of a “water-seeking serpent;” it appears to be another example of the use of serpent symbolism as a protector of the water or milk that would have been contained inside. Before the discovery of bacteria, it was mysterious why milk and water could both provide both life and death. Without so-called modern scientific knowledge, humans would need a symbol to protect the water and milk so that it would not kill us but provide health and life. These ophidian symbols thus do not seem to indicate some new unknown category; they are further examples of the well-known and pervasive use of serpent symbolism to denote the one who protects health and life.

Another meaning seems also evident. Almost all the examples of ophidian symbolism Joines lists were found in tombs. There are exceptions, such as the serpent iconography found on the temple vessel from MBIIB Jericho and the example from the Shechem temple. Thus, the vast number of vessels with serpents near the rims were found in tombs. Apparently the use of the serpent was meant to symbolize its role in the restoration and enhancement of life and health. The meaning seems also enhanced by the contents of the vessel: water or milk. These were also symbols of health and life. Perhaps the serpent vessels in tombs might also, when the belief is present, denote immortality, rejuvenation, or renewed life—or the hope of such.

Similar to the symbolism of protector is the meaning of power. The Middle Bronze Age cultic bowl with serpents and bulls found at Megiddo most likely was intended to symbolize majesty, power, and protection. More important, these concepts denote or at least connote divinity. The meaning of the serpent symbolism becomes clear when we read Nebuchadnezzar II’s inscription for the high Ishtar Gate in honor of Marduk: “The gate of Nana (Ishtar … I built) with (blue) enamelled bricks … for Marduk my lord. Lusty bulls of bronze
and mighty figures of serpents
I placed at their thresholds, …, Marduk, exalted lord … eternal life … give us a gift.”
³⁴⁶
Nebuchadnezzar frequently refers to his practice of erecting monuments with “terrible bronze bulls” and “dreadful” or “terrible serpents standing erect.”
³⁴⁷
Many meanings would be evoked by this practice. Perhaps Nebuchadnezzar’s main purpose was to stress the power and protection provided by a god. The serpents thus did not signify the embodiment of Marduk; they symbolized the presence of his power and protection.

The serpent can also symbolize justice and the one who protects it. One of the best examples comes from ancient Mesopotamia. A limestone deed-stone highlights a large serpent that covers the top and circles down to the bottom. The eyes and nostrils of the serpent are prominent and its scales are remarkably indicated. It dates from about 1100
BCE
. The serpent represents the goddess of justice.
³⁴⁸

Fertility and positive dimensions of eroticism are a, but not the, dominant meaning of Palestinian ophidian symbolism. The ophidian symbolism found at Beth Shan could also have been intended to denote fertility. The serpent is displayed crawling upward, and although the figures directly above it are lost, the woman in the upper square window has spread her legs to expose a prominent mons veneris. More than eroticism and some forms of phallic meaning are certainly intended. Fertility and fruit-fulness seem to be the main meanings of the ophidian iconography found at Beth Shan.

The Late Bronze Age plaque at Beth Shemesh also seems to denote fertility and eroticism. The serpent is depicted lying on the left shoulder of the goddess, across the left breast, and resting on the left thigh. The place of the serpent on the body of the goddess enhances an erotic interpretation.

The LBII serpent artifacts at Beth Shan seem to symbolize fertility and eroticism. One serpent has human-like breasts. Another serpent is depicted with a cup placed beneath the nipple. The iconography denotes the life-giving quality of lacteal milk.
³⁴⁹
The breasts symbolize nourishing milk, not sexual allurement.

The erect serpents featured on the Iron Age Gezer plaque, celebrating Hathor and Asherah, probably denoted fertility and some positive aspects of eroticism. This dimension is clear since the serpents are upraised, and depicted on each side of Asherah.
³⁵⁰
A second serpent object was found at Gezer. It shows a goddess with serpentine artwork ascending from the shoulders.
³⁵¹

It is certain that these ophidian images, in stone, clay, bronze, silver, copper, and sometimes with gold heads, should not be restricted to Canaanite cults. The story about Moses lifting up of a serpent in the wilderness may be an etiological cult legend developed to support the worship of or through a serpent. Certainly a serpent was worshipped in the Jerusalem Temple before the reforms of Hezekiah. E. Stern rightly claims that “it should be emphasized that the snake cult in the ancient Near East was not, by any means, peculiar to the Canaanite culture alone, but snakes also occur as sacred attributes in other cultic centres of the region.”
³⁵²