Relevant bibliographies by topics / Serpent worship

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Serpent worship'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Serpent worship"

1

Lamsal, Apar Kumar. "Serpent Culture in Nepalese Society." HISAN: Journal of History Association of Nepal 8, no. 1 (2022): 1–4. http://dx.doi.org/10.3126/hisan.v8i1.53062.

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Serpent culture is found in many religions and cultural groups across the world from time immemorial in different forms, i.e. art, festivals, and worship, due to religious and ecological diversities. It is associated with water, earth, trees, longevity, fertility, and is considered a killer, protector, or both. This article explains the culture related to serpents found in Nepal, especially the Maithili and Tharu people of Terai. This article explains the serpent culture of Nepalese terai. The emic view of serpent belief and practices is supported by etic perception during the collection and a
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2

Hunt, Wallace E. "Moses’ Brazen Serpent as It Relates to Serpent Worship in Mesoamerica." Journal of Book of Mormon Studies (1992-2007) 2, no. 2 (1993): 121–31. http://dx.doi.org/10.2307/44758925.

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Abstract This paper shows that the account of Moses’ brazen serpent as taught by the Nephite leaders presents parallels to the symbol and name of the Mesoamerican god, "Quetzalcoatl." It further shows that the term flying, used in the Nephite but not in the biblical account of the fiery serpent, has parallels in the Old and New Worlds.
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ParkJeungSeuk. "Serpent Worship and Naga Panchami Festival in Nepal." Korean Journal of Folk Studies ll, no. 33 (2013): 77–100. http://dx.doi.org/10.35638/kjfs..33.201312.003.

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4

Lazarenko, Vladimir. "On Probability of Single Cult Complex of Achilles in Lower Buh Region in Archaic Times (Berezan – Beikush – Velyka Chornomorka II)." Eminak, no. 3(35) (November 13, 2021): 74–83. http://dx.doi.org/10.33782/eminak2021.3(35).543.

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The discoveries at Cape Beikush allow us to significantly expand and refine our understanding of the nature and extent of local influence on the archaic cult of Achilles in the Northern Black Sea region. The decisive factor in the formation of the archaic cult of Achilles in the Northern Black Sea region at the initial stage was the meeting of the colonists with a powerful ideological phenomenon – the veneration of the local tribes (relic Aryans) almost continuously, since the IV millennium BCE, AXI-the Serpent – the first Ancestor and personification of the Indo-European worldview born in the
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5

Noer, Kyra Andhayu, and Dwi Pradnyawan. "Interpretasi Ragam Hias Naga pada Candi Naga Panataran: Sebuah Kajian Semiotik Peirce." AMERTA 42, no. 1 (2024): 41–52. http://dx.doi.org/10.55981/amt.2024.3119.

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Abstract. Interpretation of Serpent Decorative Patterns in the Panataran Naga Temple: A Peircean Semiotic Study. Decorative patterns are an integral component of temple architecture. Their presence is to depict the identity and significance of a temple. Among the various decorative patterns, mythological creatures such as serpents are typical features used in temple architecture. This is evident in the Naga Temple located in the Panataran Temple Complex. This research examines the decorative patterns found in the Naga Temple, along with their meanings, which can be linked to the function of th
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6

Mikhailova, Natal’ya V. "UGARITIC GOD ḤORĀN. POSSIBLE SYRO-CANAANITE ORIGINS OF THE SERPENT OF BRASS". RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, № 2 (2023): 56–69. http://dx.doi.org/10.28995/2686-7249-2023-2-56-69.

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The article considers a variant for the origin of the Serpent of brass also known as Nehushtan. Following the hypothesis of the pre-monotheistic origin of the image, it can be assumed that the Serpent of brass was not originally an attribute of Yahve, but was an idol or votive of one of the Semitic deities associated with healing. The most appropriate god in terms of the worship time and common attributes is the Syro-Canaanite Ḥorān, whose veneration was widespread during the late Bronze Age. Being a deity representing the forces of primordial chaos, Ḥorān was considered the creator of poisono
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7

Lange, Gerrit. "Cobra Deities and Divine Cobras: The Ambiguous Animality of Nāgas." Religions 10, no. 8 (2019): 454. http://dx.doi.org/10.3390/rel10080454.

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In South Asia, cobras are the animals most dangerous to humans—as humans are to cobras. Paradoxically, one threat to cobras is their worship by feeding them milk, which is harmful to them, but religiously prescribed as an act of love and tenderness towards a deity. Across cultural and religious contexts, the Nāgas, mostly cobra-shaped beings, are prominent among Hindu and Buddhist deities. Are they seen as animals? Doing ethnographic fieldwork on a Himalayan female Nāga Goddess, this question has long accompanied me during my participant observation and interviews, and I have found at least as
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8

Lemański, Janusz. "Hezekiah and the Centralization of Worship (2 Kgs 18:4.22)." Collectanea Theologica 92, no. 1 (2022): 29–62. http://dx.doi.org/10.21697/ct.2022.92.1.02.

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Did Hezekiah carry out religious reforms aimed at centralizing worship in Jerusalem? It is difficult to give an unequivocal answer to this question. The description of reforms is laconic and stereotypical (2 Kgs 18:4.22). The historical circumstances, however, seem to favor its recognition as historical. Also archaeological research, although not confirming unequivocally, does not allow to deny such a possibility either, even if many researchers believe that there was no massive influx of migrants from the north and that the population growth towards the end of 8th c. BCE was a natural demogra
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9

Saul, Rebecca. "No time to worship the serpent deities: Women, economic change, and religion in north-western Nepal." Gender & Development 7, no. 1 (1999): 31–39. http://dx.doi.org/10.1080/741922930.

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10

Granziera, P. "The Indo-Mediterranean Caduceus and the Worship of the Tree, the Serpent, and the Mother Goddess in the South of India." Comparative Studies of South Asia, Africa and the Middle East 30, no. 3 (2010): 610–20. http://dx.doi.org/10.1215/1089201x-2010-038.

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Dissertations / Theses on the topic "Serpent worship"

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Cozad, Laurie. "The orthodox roots of Indian snake worship : an examination of the Hindu and Buddhist textual traditions /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9951777.

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2

Miyazaki, Yuko. "Naga in classical civilisation of Southeast Asia." Thesis, 2002. http://hdl.handle.net/1885/151780.

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3

Golding, Wendy Rebecca Jennifer. "Perceptions of the serpent in the Ancient Near East : its Bronze Age role in apotropaic magic, healing and protection." Diss., 2013. http://hdl.handle.net/10500/13353.

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In this dissertation I examine the role played by the ancient Near Eastern serpent in apotropaic and prophylactic magic. Within this realm the serpent appears in roles in healing and protection where magic is often employed. The possibility of positive and negative roles is investigated. The study is confined to the Bronze Age in ancient Egypt, Mesopotamia and Syria-Palestine. The serpents, serpent deities and deities with ophidian aspects and associations are described. By examining these serpents and deities and their roles it is possible to incorporate a comparative element into his study o
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Books on the topic "Serpent worship"

1

Nāvaḍa, A. Vi. Kaadyanaata: Text and performance. Regional Resource Centre for Folk Performing Arts, 1993.

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2

Oshikano, Ken. Ryūshin densetsu. Kindai Bungeisha, 1999.

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3

Karasalihoğlu, Murat. Antikçağ'dan bugüne Glykon kültü. Arkeoloji ve Sanat Yayınları, 2017.

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4

Howey, M. Oldfield. The encircled serpent: A study of serpent symbolism in all countries and ages. Banton Press, 1990.

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5

Čhangphānitkun, Thotsaphon. Mahatsačhan phayānāk: Thēp phūpokpō̜ng Phraphutthasātsanā. 2nd ed. Samnakphim Khō̜mmā, 2011.

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6

Amarasiṃha, Māliṅga. Nāga saṅkalpaya hā Simhala samskr̥tiya. Samanti Pot Prakāśakayō, 2005.

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7

Pa, Ar̲avāṇan̲ Ka. The serpent cult. Ainthinai Pathipagam, 1988.

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8

Jayakumārikkuññamma, Si Es. Nāgārādhana Kēraḷattil. Antarāṣtr̲a Kēraḷa Paṭhanakēndraṃ, 2012.

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9

Dilaria, Fabiano. Mito ed iconografia del serpente: Il culto dei nāga nell'India classica. Ianua, 1990.

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10

Kalyāṇapur, Rādhākr̥ṣṇa. Nāgadarśana: Nāgārādhaneya samagra citraṇa. Vēdavāridhi Pratiṣṭhāna, 2004.

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Book chapters on the topic "Serpent worship"

1

Saul, Rebecca. "8. No time to worship the serpent deities: women, economic change, and religion in north-western Nepal." In Gender, Faith and Development. Practical Action Publishing, 2011. http://dx.doi.org/10.3362/9781780440217.008.

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2

"Serpent Worship." In Sex And Sex Worship. Routledge, 2014. http://dx.doi.org/10.4324/9781315828251-39.

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Dasgupta, Manasi, and Mandakranta BOSE. "The Goddess^ Woman Nexus in Popular Religious Practice." In Faces of the Feminine in Ancient, Medieval, and Modern India. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122299.003.0010.

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Abstract A striking cultural phenomenon of medieval eastern India, most notably Bengal, was the rise and spread of a variety of śakti cults-that is, beliefs and rituals centered on the idea of powerful female deities. Grounded in esoteric Hindu philosophical systems, these cults gained their largest following among the masses, dominated popular religious life for centuries, and are still in evidence in some locations and among some communities, though in a greatly debilitated form. The practice of these regimens of worship is of particular interest as the domain of women. The women of a family or a neighborhood rather than an official priest would organize and perform the ceremonies, an essential part of which was the recitation of the story of the particular deity worshiped. The following two-part chapter-the first by Manasi Dasgupta, the second by Mandakranta Bose-discusses aspects of the narrative of one of the most awe-inspiring of these deities and one of the most intriguing, Manasā, the goddess of serpents.
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4

"‘Wise as serpents’: The Form and Setting of Public Worship at Little Gidding in the 1630s." In Worship and the Parish Church in Early Modern Britain. Routledge, 2016. http://dx.doi.org/10.4324/9781315546254-14.

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