• Home
  • Christianity
  • The Good and Evil Serpent: How a Universal Symbol Became Christianized (The Anchor Yale Bible Reference Library)

The Good and Evil Serpent: How a Universal Symbol Became Christianized (The Anchor Yale Bible Reference Library)

By James H. Charlesworth

In a confusing passage from the Gospel of John, Jesus is likened to the main reviled creature in Christian symbology: the snake. trying to know how the Fourth Evangelist can have made the sort of outstanding analogy, James H. Charlesworth has spent approximately a decade combing throughout the immense array of references to serpents within the old world—from the Bible and different non secular texts to historical statuary and jewellery. Charlesworth has arrived at a stunning end: not just used to be the serpent a common image through the global, yet its meanings have been either refined and sundry. in reality, the serpent of precedent days used to be extra frequently linked to confident attributes like therapeutic and everlasting lifestyles than it used to be with detrimental meanings.

This groundbreaking booklet explores in considerable aspect the emblem of the serpent from 40,000 BCE to the current, and from diversified areas on the planet. In doing so it emphasizes the creativity of the biblical authors’ use of symbols and argues that we needs to at the present time reexamine our personal archetypal conceptions with similar creativity.

Show description

Quick preview of The Good and Evil Serpent: How a Universal Symbol Became Christianized (The Anchor Yale Bible Reference Library) PDF

Show sample text content

It isn't gregarious as are canine, and doesn't stay in teams like lions. It doesn't hunt in packs, like wolves and hyenas; it hunts by myself. There are not any studies of seeing examples of cooperative looking. The snake remains in a spot by myself. the one social behavior—with the exception of a few sea snakes that swim in groups—is the grouping of snakes in a den to hibernate and mate; neither of those actions is what sociologists classify as social habit. either are issues that experience to be performed, and there's no discussion or social interchange concerned.

Bauchot, trans. C. Ronsiek et al. Augsburg: Naturbuch Verlag, 1994 [French unique is additionally 1994]; pp. 194–209, forty seven, fifty five, seventy six, and 509. Bonnet, H. “Schlange,” Reallexicon der Ägyptischen Religionsgeschichte. Berlin: Walter de Gruyter & Co. , 1952; pp. 681–86. Bonsirven, J. “Les aramaïsmes de S. Jean l’Évangeliste,” Biblica 30 (1949) 40532. [See esp. the grave monument of Lucius Poblicius and his kinfolk, which exhibits a serpent in a tree. ] Boraas, R. S. “Of Serpents and Gods,” conversation 17 (1978) 273–79. Bordreuil, P. “Des Serpents et des Dieux: Magie et divinités syriennes dans le mythe ougartique de ‘Horon et les serpents,’ “ Annales Archéologiques Arabes Syriennes 34 (1984) 183–88.

2. 17), it grew to become the vital image of immortality and reincarnation. one of the Jews and Christians who held a trust in resurrection, occasionally the serpent represented that trust. This element, a minimum of for Sumerian tradition, used to be clarified and emphasised through V. Lloyd-Russell in his 1938 PhD dissertation on the college of Southern California. it truly is entitled “The Serpent because the major image of Immortality Has Its foundation within the Semitic-Sumerian tradition. ” His dissertation, whereas attention-grabbing and informative, is undermined by means of the declare that the cradle of serpent symbolism has to be in or close to Sumer or Akkad and from “this place of birth, the logo the good migrations of individuals from the previous international to the recent” (p.

A hundred thirty five frequently, the serpents face one another; occasionally they appear in contrary di-rections. 136 Hermes is additionally conceived to be the consultant of the useless to the subsequent global that's alleged to be lower than the earth—that is, the chthonic realm. 137 he's the god who dwells less than the earth;138 therefore, his chthonic nature is understandably symbolized by means of serpents. occasionally, the circles are stylized ser-pents. 139 As J. L. Henderson states, an “important and frequent image of chthonic transcendence is the motif of the 2 entwined serpents.

After eight CE, while Ovid was once exiled (actually “relegated” [relegates]) and Augustus forbade someone to correspond with him, he wrote that it used to be more challenging to think expensive and constant buddy had now not written to him than to think “that the gorgon Medusa’s face was once garlanded with serpent hair [anguineis], that there's a Chimera, shaped of a lioness and serpent held aside by means of a flame … and Giants with serpent toes [serpentipedesque Gigantes]. ” that's, these types of are more uncomplicated for Ovid to think than to visualize his cherished pal had forsaken his love for him (my translation; Tristia four.

Download PDF sample

Rated 4.41 of 5 – based on 33 votes