Aarne, Antti. Verzeichnis der Märchentypen. Folklore Fellows Classification 3. Helsinki: Suomalaisen Tiedeakatemian Toimituksia, 1910. p. 29. [4] At Angkor in Cambodia, numerous stone sculptures present hooded multi-headed nāgas as guardians of temples or other premises. A favorite motif of Angkorean sculptors from approximately the 12th centuryCE onward was that of the Buddha, sitting in the position of meditation, his weight supported by the coils of a multi-headed nāga that also uses its flared hood to shield him from above. This motif recalls the story of the Buddha and the serpent king Mucalinda: as the Buddha sat beneath a tree engrossed in meditation, Mucalinda came up from the roots of the tree to shield the Buddha from a tempest that was just beginning to arise. Apollon, Python". Apollon.uio.no. Archived from the original on January 19, 2012 . Retrieved December 7, 2012. Although the SUN and the SERPENT was first published in 1989 I did not get my hands on a copy of the 1998 edition until meeting Hamish Miller in 2004 on a dowsing workshop. Being new to the phenomenon of dowsing and the relevance of the magnificent structures along the St Micheal Line it was fortuitous to be able to take this book away and read at leisure. In addition to being full of interesting and relevant information illustrated throughout, the SUN and the SERPENT is also an exciting read as MILLER and BROADHURST recount their flamboyant adventures of discovery as they tour around the countryside being led by nothing but intuition and a metal rod! Felton, Debbie. "Apuleius' Cupid Considered as a Lamia (Metamorphoses 5.17-18)." Illinois Classical Studies, no. 38 (2013): 230 (footnote nr. 4). doi: 10.5406/illiclasstud.38.0229.

Behr-Glinka, A.I. " Folk-Tale Type ATU411 in Eurasian Folk Tradition: Some Remarks to the “Typological Index of Folk-Tale Types” of H.-J. Uther" [Siuzhetnyi tip ATU411 v skazochnoi traditsiiEvrazii: nekoto rye zamechaniia k “Tipologicheskomu ukazateliu skazochnykh siuzhetov” H.-J. Utera]. Etnograficheskoe Obozrenie, 2018, no. 4, pp. 171–184. ISSN 0869-5415 doi: 10.31857/S086954150000414-5 In some Abrahamic traditions, the serpent represents sexual desire. [12] According to some interpretations of the Midrash, the serpent represents sexual passion. [13] In Hinduism, Kundalini is a coiled serpent. [14] Guardianship [ edit ] Meditating Buddha being shielded by the naga Mucalinda. Cambodia, 1150 to 1175 Some Native American tribes give reverence to the rattlesnake as grandfather and king of snakes who is able to give fair winds or cause tempest. [ citation needed] Among the Hopi of Arizona the serpent figures largely in one of the dances. [ citation needed] The rattlesnake was worshiped in the Natchez Temple of the Sun, [ citation needed] and the Aztec deity Quetzalcoatl was a feathered serpent-god. In many Meso-American cultures, the serpent was regarded as a portal between two worlds. The tribes of Peru are said to have adored great snakes in the pre-Inca days, and in Chile the Mapuche made a serpent figure in their deluge beliefs. [ citation needed] Spooner, Henry G. (January 1, 1984). The American Journal of Urology and Sexology. p.72 . Retrieved December 7, 2012. Hamish died on Burn’s night, 2010. We are continually meeting people who have their own treasured memories of him, all individual stories but with one common thread, that of an unassuming but wise man with a great sense of humour. He is greatly missed.

Definition

Occasionally, serpents and dragons are used interchangeably, having similar symbolic functions. The venom of the serpent is thought to have a fiery quality similar to a fire-breathing dragon. The Greek Ladon and the Norse Níðhöggr (Nidhogg Nagar) are sometimes described as serpents and sometimes as dragons. In Germanic mythology, "serpent" ( Old English: wyrm, Old High German: wurm, Old Norse: ormr) is used interchangeably with the Greek borrowing "dragon" (OE: draca, OHG: trahho, ON: dreki). In China and especially in Indochina, the Indian serpent nāga was equated with the lóng or Chinese dragon. The Aztec and Toltec serpent god Quetzalcoatl also has dragon-like wings, like its equivalent in K'iche' Maya mythology Q'uq'umatz ("feathered serpent"), which had previously existed since Classic Maya times as the deity named Kukulkan. Sundermann, Werner. "VII. Friedmar Geißler (f), Erzählmotive in der Geschichte von den zwei Schlangen". In: Ein manichäisch-soghdisches Parabelbuch. Berlin, Boston: De Gruyter, 2022 [1985]. pp. 57-68. doi: 10.1515/9783112592328-007

In pre-Columbian Central America Quetzalcoatl was sometimes depicted as biting its own tail. The mother of Quetzalcoatl was the Aztec goddess Coatlicue ("the one with the skirt of serpents"), also known as Cihuacoatl ("The Lady of the serpent"). Quetzalcoatl's father was Mixcoatl ("Cloud Serpent"). He was identified with the Milky Way, the stars, and the heavens in several Mesoamerican cultures.Serpents are connected with venom and medicine. The snake's venom is associated with the chemicals of plants and fungi [15] [16] [17] that have the power to either heal or provide expanded consciousness (and even the elixir of life and immortality) through divine intoxication. Because of its herbal knowledge and entheogenic association, the snake was often considered one of the wisest animals, being (close to the) divine. Its divine aspect combined with its habitat in the earth between the roots of plants made it an animal with chthonic properties connected to the afterlife and immortality. The deified Greek physician Asclepius, as god of medicine and healing, carried a staff with one serpent wrapped around it, which has become the symbol of modern medicine. Moses also had a replica of a serpent on a pole, the Nehushtan, mentioned in Numbers 21:8. When the reformer King Hezekiah came to the throne of Judah in the late 8th centuryBCE, "He removed the high places, broke the sacred pillars, smashed the idols, and broke into pieces the copper snake that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan. ( 2 Kings 18:4) The White Snake, Apollonius of Tyana and John Keats's Lamia". In: Murray, Chris. China from the Ruins of Athens and Rome: Classics, Sinology, and Romanticism, 1793-1938. Oxford University Press. 2020. pp. 63-97. ISBN 978-0-19-876701-5 Taheri, Sadreddin (2015). "Inversion of a Symbol's concept". Tehran: Honarhay-e Ziba Journal, Vol. 20, No. 3. Archived from the original on 2018-07-24 . Retrieved 2018-07-24.

Serpents are sacred and powerful in the thought of prehistoric cultures of Iran, having been portrayed as patrons of fertility, water and wealth in the ancient objects of Iran. They seem to have been worshipped along with the fertility goddesses from the fourth to first millennia BC, when their presence as mighty patrons and source of life and of immortality is seen in the art of Tall-i Bakun, Chogha Mish, Tepe Sialk, Jiroft culture, Shahr-e Sukhteh, Shahdad, Elamite art, Luristan art, etc. Níðhöggr gnaws the roots of Yggdrasil in this illustration from a 17th-century Icelandic manuscript. Ting, Nai-tung. "The Holy Man and the Snake-Woman. A Study of a Lamia Story in Asian and European Literature". In: Fabula 8, no. Jahresband (1966): 145–191. doi: 10.1515/fabl.1966.8.1.145Henderson, J. L.; Oakes, M. (1990). The Wisdom of the Serpent. Princeton University Press. ISBN 978-0-691-02064-8. Jörmungandr, alternately referred to as the Midgard Serpent or World Serpent, is a sea serpent of Norse mythology, the middle child of Loki and the giantess Angrboða. According to the Prose Edda, Odin took Loki's three children, Fenrisúlfr, Hel and Jörmungandr. He tossed Jörmungandr into the great ocean that encircles Midgard. The serpent grew so big that he was able to surround the Earth and grasp his own tail, and as a result he earned the alternate name of the Midgard Serpent or World Serpent. Jörmungandr's arch enemy is the god Thor.