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1 Iconography of Deities and Demons: Electronic Pre-Publication 1/7 Crocodile I. Introduction. In ancient Egypt the c. (Crocodylus niloticus Laurenti) was extremely common and, other than serpents, probably the foremost animal in the minds of the ancient Egyptians (BRUNNR TRAUT 1980: 791). Numerous depictions in the context of landscapes (BRUNNR TRAUT 1980: 798, n. 14; KLEBS 1915: 69f; KLEBS 1922: 95f) and innumerable c. mummies (KÁKOSY 1980: 806f) attest its importance. The hunt of the c. was practiced, though usually not depicted (exceptions: PET- RIE/QUIBELL 1896: pl. 67:k12; NAVILLE 1886: pl. 44; KEEL 1981: 223f; KEEL 1995: fig. 346; PETRIE 1925: pl. 14:959; Paris, Louvre Museum, E 2053 and Berlin, Egyptian Museum, 1390/73 = 33786: the stabbing of a c. with a spear; for the killing of the c. of Seth see below). The c. was also part of the fauna of the Levant, especially in the swamps of the mouth of the Crocodile River close to Caesarea (KEEL/KÜCH- LER/UEHLINGER 1984: 163). In Mesopotamia the c. was not indigenous. The extremely rare iconography occurrences are dependent on Egyptian or even Indian sources (VAN BUREN 1939: 96). To escape the attack of a c. was reason for particular gratitude toward the saving deity (KEEL 1994: 213 with pl. 18:2). As with every terrifying creature, it had to be driven off with all means possible (Book of the Dead, Spell 31f; FAULKNER 1998: 56). On the other hand, by obtaining a c. in the form of a tamed animal, figurine, or picture, one could appropriate its power and direct it against all kind of opponents (Book of the Dead, Spell 88, in: FAULKNER 1998: 84; see already Pyramid Text, Utterance 317, 507, in: FAULKNER : 99). Lakes in the Nile Delta and the Fayum, isles in the Nile, and many parts of its shore became c. cult places (KEES 1956: 14 18). Of the many cult centers those in the Fayum and in Kom Ombo were particularly important (KÁKOSY 1980: ). Since the terrifying, the tremendum, is an important aspect of the holy, c.s were interpreted as divine creatures, namely as manifestation of the god Sobek. His mother Neith shared with him cult places and rituals (EL SAYED 1982: I ), and her motherhood was expressed down to the Graeco Roman period by suckling two crocodiles (13*; DOL- ZANI 1961: fig. 4; EL SAYED 1982: II pl. 10; STERNBERG EL HOTABI 1999: 115, upper left corner). The priests of Shedit brought Sobek into close relationship to kingship and thus with Horus, a bond that continued into the New Kingdom. On the so called Horus stelae, Horus stands on two, four, or even six c.s (STERNBERG EL HOTABI 1999: figs. 38* 40, 84 85, 93). In later times Horus and the c. were merged into a falcon headed c. (LANZONE 1884: pls. 216:1, 3; 217:2; KÁKOSY1963: 72f). Other great Egyptian gods related to the c. are Re and Osiris. According to texts and images from the New Kingdom, Re was born at dawn from a c. (PIANKOFF 1953: 67 69; STERNBERG EL HOTABI 1999: 15 with n. 84) and could take the shape of a c. (PREISENDANZ 1928: 126; see also EL SAYED 1982: II 499, Doc. 715). The c. with a scarab s head is an incorporation of the god Khepri (KÁKOSY 1965: 117f; STERN- BERG EL HOTABI 1999: fig. 7). The relationship of the c. to Osiris is indicated by a human headed c. labeled as Osiris of numerous faces (KÁKOSY 1963: 66f), and by a relief in Philae, which shows a c. carrying the corpse of Osiris (JUNKER 1913: 41). Particularly in later times, c.s. were also perceived as sons of much hated Seth. Representations of the killing of the c. in the context of rituals of the triumph of Horus over Seth (HODJASH/BERLEV 1982: no. 111; PETRIE 1896: pl. 21:4, 6) are typical of the Graeco Roman temples of Edfu and Dendera (KEEL 1993: figs ; KURTH 1994: 143f, 209, 212). In the Middle Bronze Age IIB ( /1450) iconography of the Levant, a c. headed deity, depicted on ivory inlays from Ebla (SCANDONE MATTHIAE 1990: fig. 16) and Old Syrian cylinder seals (EDER 1995: , Doc. 121f), is earlier attested than the c. itself, which appears on stamp seals of the late Palestinian series from about 1650 onward (BEN TOR 2007: pl. 99). They are absent from Middle Kingdom and Second Intermediate Egyptian scarabs as well as from scarabs of the Palestinian early series. A small group of stamp seals shows the c. and the falcon headed god flanking (KEEL 1995: 611) and protecting a palm tree (MACALISTER 1912: III pl. 202a:8), king (KEEL 1995: fig. 510), or fortified tower (London, British Museum, EA = KEEL 1995: fig. 513). The cooperation of these two gods sheds light on a composition which shows the falcon headed god in front of a vertically placed c. (MLINAR 2001: ; KEEL 1997: Tell el Aǧul nos. 118, 159, 952, 1046, 1048, 1049), probably to be interpreted as an expression of a positive relationship between falcon headed Horus and the c. of Sobek. Sometimes the c. headed god (KEEL 1995: 591) or a human (KEEL 1995: 532) is shown in front of a vertically placed c. Related to the latter motif is a kneeling human worshipping a c.

2 Iconography of Deities and Demons: Electronic Pre-Publication 2/7 (KEEL 1995: fig. 339). The interchangeability of the c. and the c. headed figure is demonstrated by two plaques (TUFNELL et al. 1958: pl. 34:166; MACALISTER 1912: III pl. 202a:8), which both show them as flanking a tree. An apotropaic meaning is probably intended when two c.s are shown tête bêche (KEEL 1997: Tell el Aǧul nos. 10, 594, 1154). The depiction of a c. and lion (KEEL 1995: 541; KEEL 1994: 34; EG- GLER/KEEL 2006: Amman Flughafen no. 5; Dschabal al Hawayah no. 5) probably also exerts an apotropaic force. Both lion (STRAWN 2005: ) and c. (BRUNNR TRAUT 1980: 794 with n ) can symbolize the pharaoh ( King [Egypt]). KEEL 1997: Tell el- Aǧul no. 277 shows a Syrian prince in company with an uraeus and a c., which can be used as phonogram for ỉt or ỉty sovereign. A regenerative and apotropaic significance could be envisaged when the c. is combined with a caprid (KEEL 1997: Tell el Aǧul nos. 404, 843; ROWE 1936: no. 312) or depicted between papyrus plants (KEEL 1997: Tell el Aǧul no. 374), respectively with a branch (KEEL 1997: Tell el Aǧul no. 868; TUFNELL et al. 1958: pl. 30:12). The c. represents the primeval waters and is a symbol of regeneration when a scarab, falcon, or a falcon headed god is depicted above it (KEEL 1995: 534). The same meaning is probably intended when two c.s flank a scarab (MACALISTER 1912: III pl. 202a:8). The following discussion will restrict itself to representations from Palestine/Israel dating from the Late Bronze Age to the Persian period. II. Typology II.1. Phenotypes Representations of c.s are easy to identify, although schematic renderings may occur (KEEL 1997: Tell el Aǧul no. 1049). Sometimes c.s are depicted as cut into three pieces, a magical device to prevent the representation from becoming dangerous (MACALISTER 1912: III pl. 208:58). Occasionally c.s have been misinterpreted as lizards (GAMER WALLER 1978: no. 326). Egyptian iconographic representations are, however, always closely related to the hieroglyphic writing system (WILKINSON 1992). The hieroglyph for lizard (GARDINER 1957: 475, sign I1) shows the animal from above with four legs, while the three hieroglyphic signs for c. (GARDINER 1957: signs I3 I5) depict the animal in side view with two legs only. In general c.s are horizontally depicted. When confronting or flanking a figure they often appear in vertical arrangement in accordance with the main character of the motif. Representations of c.s on their own are rare (1 8); they occur more frequently in association with deities (9 23) or animals (24* 43*). C.s alone occur as amulets (1 2; see also HERRMANN 2003: pl. 112: ; HERRMANN 2006: 173; LAMBDIN 1953: 284) and on stamp seals combined with either a shrine (3; see GARDINER 1957: sign I4), sun disk (EGGLER/KEEL 2006: Tall al Mazar no. 11; see also NEWBERRY 1907: pl. 4:37306), or unclear sign (4). Stamp seals often show two c.s in a tête bêche position, probably to be effective in all directions (5 8; for Cyprus see also CLERC et al. 1976: no. 510 with parallels). II.2. Associations 1. ASSOCIATED WITH DEITIES/DEMONS 1.1. Bes (9) 1.2. Hapi (10) 1.3. Shed (11) 1.4. Horus, Isis (12) 1.5. Neith (13) 1.6. Master of c.s (14 23) 2. ASSOCIATED WITH ANIMALS 2.1. Lion (24 30) 2.2. Falcon (31 35) 2.3. Cow s head (36) 2.4. Scarab (37 38) 2.5. Son of the earth serpent (39) 2.6. Ibis (40) 2.7. Hippopotamus, lizard (41) 2.8. Caprid (42) 2.9. Griffin, monkey (43) 1. ASSOCIATED WITH DEITIES/ DE- MONS 1.1. Bes. The association of the c. with Bes and the apotropaic hand is new for the period under discussion; this motif is well attested (9; see also MATOUK 1977: nos , 84; HORNUNG/STAEHELIN 1976: ) Hapi. On a unique 19th dyn. ( ) scarab from Azor a fecundity figure, usually designated as Hapi, is surrounded by three c.s (10*) Shed. A 22th dyn. ( ) scarab from Tell Abu Salima depicts a c. harnessed to a chariot (11). The scene reminds of the Horus stelae, which show on their pedestal the savior god Horus Shed in a chariot pulled by a griffin and one or two c.s (STERNBERG EL HOTABI 1999: 76f) Horus, Isis. On a 26th dyn. ( ) scarab from Shiqmonah probably Horus stabs a c. in front of a goddess, most probably Isis (12*), a scene which reminds of reliefs from the temples of Edfu and Dendara (see I) Neith. A 26th dyn. amulet of Neith with two c.s at her breasts (see I) was bought in Jerusalem and probably stems from somewhere in Palestine/Israel (13*) Master of c.s. Typical of stamp seals from the post Ramessid mass production is a purely anthropomorphic hero or deity holding one (14) or two (15 23) c.s by their tail. 2. ASSOCIATED WITH ANIMALS 2.1. Lion. A composition already found on Middle Bronze Age IIB scarabs (see I) is the association of a c. with a

3 Iconography of Deities and Demons: Electronic Pre-Publication 3/7 single lion. Missing during the 18th dyn., the theme reappears in the 19th 22nd dyn. (24* 29). On a bifacial plaque with the name of Ramesses II ( ; PETRIE 1917: pl. 40: ; see also 27) the lion striding above the c. has in front of its foreleg a kind of scimitar or flowering reed (for this element see KEEL/SHUVAL/UEHLINGER 1990: ). Both lion and c. may represent the king (see in this regard: MA- TOUK 1977: no. 1099; NEWBERRY 1907: pl. 3: ). While the combinations of the c. with the falcon ( 2.2) or scarab ( 2.4) go back to the Middle Bronze Age IIB, the c. with a pair of lions flanking a rising sun above it is typical of the 19th 21st dyn. (KEEL/SCHROER 1998: pl. 2b). The composition represents a variant of the vignettes of Spell 17 of the Book of the Dead, in which the c. represents primeval waters and the lions symbolize the earth god Aker or the two horizons (KEEL/SCHROER 1998: 15 24, with fig. 7). For variants of this motif see 2.2 3, and for the combination with a lion and caprid see 2.8. A scarab from Ekron (30*) depicts a c. above which occur two seated lions, each with a sun disk above its head. Possibly a rudimentary j hieroglyph is represented in front of the leading predator. The motif is probably to be regarded as a grouping of dangerous animals Falcon. On Middle Bronze Age IIB scarabs a falcon can be seen above the c. representing the primeval waters (see I). On a 20th 21st dyn. ( ) scarab from Achzib the falcon above a c. carries the title perfect king of Upper Egypt, eternal Horus, lord of the two lands (31). Typical of the 26th dyn. is the combination of the hieroglyph W14, a tall water pot, combined with a falcon and a c., most probably to be read as praised, blessed by Horus and Sobek (32 33*; CLERC et al. 1976: no. 459 with parallels). A variant of KEEL/SCHROER 1998: pl. 2b (see 2.1) replaces the sun disk with a cow s head and the flanking lions by falcons (34 35*). A scarab in Oxford combines falcons and lions with a cow s head KEEL/SCHROER 1998: pl. 3e). See also Cow s head. A variant of KEEL/SCHROER 1998: pl. 2b (see 2.1) replaces the sun disk with a cow s head (36*; KEEL/SCHROER 1998: pl. 2d e), which stands for the Jht cow or Mḥt wrt the Great Flood, a symbol of the sky carrying the sun (KEEL/SCHROER 1998: 15f). For variants of this motif see Scarab. The scarab above a c., representing the primeval waters, found in the Middle Bronze Age IIB (see I) is also a theme during the 19th 20th dyn. (37 38*) Son of the earth serpent. On a 19th dyn. scarab from Tell el Far ah (South) the bipedal son of the earth serpent is depicted above a c. (39*) as part of the combination of the vignettes of Spell 87 and 88 of the Book of the Dead (KEEL/SCHROER 1998: 24); the latter s purpose is to assume the form of the terrible Sobek Ibis. The ibis on the back of a c. from Tell Abu Salima may be a tribute to the natural habitat of the c. (40). A particular connection to Thot, who is related to the ibis, is not known Hippopotamus, lizard. A scarab from Tell Jemmeh shows a falcon, a hippopotamus, and most probably a lizard above a c. (41) Caprid. A scarab from Tell Abu Salima combines a c. with a lion and caprid (42) Griffin, monkey. On a Phoenician scarab of the 8th/7th cent. from the vicinity of the Amman airport the c. is combined with a griffin and a monkey flanked by two winged uraei (43*). III. Sources III.1. Chronological range. The c. is best represented in the Middle Bronze Age IIB (see I). In the period under particular discussion the Late Bronze Age (15th 13th cent.) yields meager results (probably 6 8). The vast majority of depictions (1, 4 5, 9 11, 14 23, 25 28, 30* 31, 34 39*) dates to the 19th 22nd dyn. ( ), a few somewhat later (24*, 29, 41 42), and a small group (2 3, 12* 13*, 32 33*, 43*) belongs to the Late period (7th 4th cent.). III.2. Geographical distribution. Representations of c. in the period under discussion occur in the South in the coastal region and Shephela (2 6, 9 11, 16 17*, 19 20, 23 24*, 26, 29 30*, 32, 37, 39* 42), and in the North along the Galilean coast (12*, 15, 18, 31) and the Jezreel valley (1, 7* 8, 14, 21, 25, 27 28, 36*, 38*). One item comes from Judea (22) and two from Jordan (33*, 43*). III.3. Object types. In respect to object types the c. is mainly depicted on scarabs, and rarely on another stamp seal type (4, 8, 23) or as amulet (1 2). IV. Conclusion. Representations of c.s are a typical Egyptian phenomenon, which spread with some vigor outside Egypt, though no farther than the Southern Levant. In Palestine/Israel c.s first appear on stamp seals of the late Palestinian series (see

4 Iconography of Deities and Demons: Electronic Pre-Publication 4/7 I). The c.s on these objects can represent Sobek; have an apotropaic function; symbolize the power of the king, the primeval waters from where the sun rises, or more generally regeneration; or represent Seth, particularly in later times (see HOR- NUNG/STAEHELIN 1976: ). In many cases there was probably more than one of these different meanings envisaged. The iconography of the c. in the glyptic of the Southern Levant clearly reflects the developments and changes taking place in Egypt. Particularly transparent is that in the Middle Bronze Age IIB when the companionship of Horus and Sobek, characteristic of the Middle Kingdom, is reflected on contemporary Canaanite glyptic. During the New Kingdom, at least from the 19th dyn. onward, the roles of the c. played in the Book of the Dead is also encountered, although not often, on scarabs (see II ). In the Iron Age II subjects prevail which show the control and the triumph over the c. as master of c.s or the catching and killing of the animal. Several passages of the Hebrew Bible which mention the c. point in the same direction. The Hebrew word, often translated with c., is tannin, a word whose etymology is unclear; it is not a technical term for c. but rather designates an aquatic monster (HEIDER 1999). When in Ezek 29:3 the pharaoh is addressed as tannin the age old Egyptian metaphor of the pharaoh as a terrifying c. which is in possession of the Nile and all its channels is employed. The word tannin adds the aspect of the monstrous to the Egyptian c. metaphor. Vs. 4f, however, describe the terrifying sovereign as a c. which will be caught by the Lord who says: I will put hooks in your jaws... I will draw you up from your channels... I will fling you into the wilderness... you shall fall in the open field, and not be gathered and buried. To the animals of the earth and to the birds of the air I have given you as food. This passage reminds of the report by Herodotus (Historiae 2.69, on how c.s were caught and killed. However, while c.s caught by Egyptians were embalmed and buried in reference to Sobek, the pharaoh c. of Ezek 29:4f is treated without any respect. Ezek 32:2 parallels the tannin metaphor, again used for the pharaoh, to the lion metaphor, a theme which is also reflected on scarabs (see II.2.2.1). The pharaoh c. is described as a typical inhabitant of the watercourses of Egypt; and the Lord again threatens the pharaoh c. disrespectfully: I will throw my net over you; and I will haul you up in my dragnet. I will throw you on the ground, on the open field I will fling you... (Ezek 32:3f; for a detailed interpretation of the two passages see ZIMMERLI 1969: 707f and 768f). A second term which, at least in Job 40:25, quite clearly designates the c. is liwyatan (Targum Job from Qumran cave 11 replaces liwyatan with tannin). Again the subject is the catching of the c. Although a mythical term is chosen to describe the monster, many details are best understood when the description in Job 40:25 41:26 is understood as that of a c. like monster (KEEL 1993: ). V. Catalogue 1 Amulet, composition, Megiddo, HERRMANN 1994: no Amulet, composition, Tell eş Şafi (?), HERRMANN 1994: no Scarab, Tell el Far ah (South), probably GIVEON 1985: 54f, no Pyramidal stamp seal, limestone (?), Tell el Far ah (South), KEEL 1994a: fig Scarab, enstatite, Ashkelon, (19th 20th dyn.). KEEL 1997: Aschkelon no Scarab, Tell Jemmeh, GIVEON 1985: 56f, no. 2 7* Scarab, enstatite, 17 x 12.9 mm, Megiddo, Chicago, The Oriental Instiute of the University of Chicago, A LOUD 1948: pl. 152:170 8 Scaraboid, composition, Beth-Shean, (18th dyn. from Thutmose III-19th dyn.). Unpublished (Philadelphia, University Museum, ) 9 Scarab, Tell Abu Salima, (21st 22nd dyn.). PETRIE 1937: pl. 6:39 10* Scarab, enstatite, 21.6 x 15.7 x 9.2 mm, Azor, (19th dyn.) or somewhat later. Jerusalem, Israel Antiquities Authorities, KEEL 1997: Asor no Scarab, Tell Abu Salima, (21st 22nd dyn.) PETRIE 1937: pl. 6:35 12* Scarab, bluish stone or composition, 13.9 x 10 x 7 mm, Shiqmona, (26th dyn.). Jerusalem, Israel Antiquities Authority, KEEL 1989: fig. 95; KEEL 1993: fig. 89a 13* Amulet, composition, 44 x 11.5 x 12 mm, Palestine/Israel, Fribourg, University of Fribourg, Collections Bible+Orient, I.15. HERRMANN 2006: pl. 19:71 14 Scarab, enstatite, Beth Shean, (21st 22nd dyn.). ROWE 1936: no. S Lion shaped stamp seal, steatite, Achzib, (21st 22nd dyn.). KEEL 1997: Achsib no Scarab, enstatite, Tell el Ajjul, (21st 22nd dyn.). KEEL 1997: Tell el Aǧul no * Scarab, enstatite, 17 x 12 x 8 mm, Tell el Ajjul, (21st 22nd dyn.). Reading, Museum and Art Gallery, 42.32; on permanent loan at the British Museum, WAA, Deposit no KEEL 1997: Tell el Aǧul no Scarab, enstatite, Acco, (21st 22nd dyn.). KEEL 1997: Akko no Scarab, enstatite, Beth Shemesh, (21st 22nd dyn.). ROWE 1936: no Scarab, enstatite, Gezer, (21st 22nd dyn.). MACALISTER 1912: III pl. 90:25 21 Scarab, enstatite, Taanach, (21st 22nd dyn.). Unpublished (M. Reschef, Kibbutz Beth Alpha) 22 Scarab, enstatite, Sur Bahir, (21st 22nd dyn.). Unpublished (DBS file no. 9) 23 Conoid, limestone, Bet Jibrin, (21st 22nd dyn.). Unpublished (Jerusalem, YMCA, Clark Collection 172) 24* Scarab, enstatite, 15 x 11 x 7 mm, Azeka, (19th 22nd dyn.). Jerusalem, Israel Antiquities Authority, J KEEL 1997: Aseka no Scarab, enstatite, Beth Shean, (19th dyn.). ROWE 1936: no Scarab, enstatite, Tell el Far ah (South), (19th 20th dyn.). STARKEY/HARDING 1932: pl. 48:24 27 Scarab, enstatite, Megiddo, (21st 22nd dyn.). KEEL 1994: pl. 9:16 28 Scarab, enstatite, Megiddo, (19th dyn.). KEEL 1994: pl. 11:30 29 Scarab, Tell Abu Salima, (22nd dyn.). PETRIE 1937: pl. 6:12 30* Scarab, enstatite, Ekron, (19th dyn.-middle of 20th dyn.). Unpublished (Reg. Nr. 175) 31 Scarab, enstatite, Achzib, (20th 21st dyn.). KEEL 1997: Achsib no * Scarab, composition, 11.2 x 8.3 x 4.9 mm, Ashkelon, (26th dyn.). Ashkelon, Laboratory, reg. no KEEL 1997: Aschkelon no * Scarab, composition (?), 11 x 9 mm, Tall al Mazar, (26th dyn.). Amman, Jordan University Archaeological Museum, 159 (untraceable). EGGLER/KEEL 2006: Tall al Mazar no Scarab, enstatite, Palestine/Israel, (19th 21st dyn.). KEEL/SCHROER 1998: pl. 3c 35* Scarab, enstatite, 15.8 x 11.9 x 7.6 mm. Palestine/Israel, (19th 21st dyn.). Fribourg, Collection Keel, SK ÄS KEEL/SCHROER 1998: pl. 3d 36* Scarab, enstatite, 18.5 x 14 x 9 mm. Beth Shean, (19th dyn.). Philadelphia, The University Museum,

5 Iconography of Deities and Demons: Electronic Pre-Publication 5/7 KEEL/SCHROER 1998: pl. 2c 37 Scarab, enstatite, Tell el Far ah (South) (19th 20th dyn.). STAR- KEY/HARDING 1932: pl. 62:33 38* Scarab, enstatite, 18 x 6 mm. Megiddo, (19th 20th dyn.). Jerusalem, Rockefeller Museum, GUY 1938*: pl. 131:9 39* Scarab, composition, 16.9 x 11.6 x 8.4 mm, Tell el Far ah (South) (19th dyn.). Jerusalem, Rockefeller Museum, J STARKEY/HARDING 1932: pl. 48:15 40 Stamp seal impression, clay, Tell Abu Salima, (26th dyn.). PETRIE 1937: pl. 6:4 41 Scarab, enstatite, Tell Jemmeh, (22nd dyn.). PETRIE 1928: pl. 19:43 42 Scarab, Tell Abu Salima, PETRIE 1937: pl. 6:76 43* Scarab, enstatite, 28 x 18 x 5 mm, Zabayir Ẓahr aḏ Ḏiyab, Amman, Jordan Archaeological Museum, J EGGLER/KEEL 2006: Amman Flughafen no. 21 VI. Selected bibliography BRUNNER TRAUT 1980 HORNUNG/STAEHLIN 1976: Othmar Keel

6 Iconography of Deities and Demons: Electronic Pre-Publication 6/7 Bibliography BEN TOR D., 2007, Scarabs, Chronology, and Interconnections. Egypt and Palestine in the Second Intermediate Period (OBO.SA 27), Fribourg Schweiz/Göttingen. BRUNNER TRAUT E., 1980, Art. Krokodil, in: LÄ 3: CLERC G. et al., 1976, Fouilles de Kition. II. Objets égyptiens et égyptisants: Scarabées, amulettes et figurines en pâte de verre et en faïence, vase plastique en faïence. Sites I et II, , Nicosia. DDD = VAN DER TOORN K./BECKING B./VAN DER HORST P.W., eds., , Iconography of Deities and Demons in the Bible, Leiden/Boston/Köln. DOLZANI C., 1961, Il dio Sobk (Atti della Accademia Nazionale dei Lincei. Anno 358), Roma. EDER CH., 1995, Die ägyptischen Motive in der Glyptik des östlichen Mittelmeerraumes zu Anfang des 2. Jts. v. Chr. (Orientalia Lovaniensia Analecta 71), Leuven. EGGLER/KEEL O., 2006, Corpus der Siegel Amulette aus Jordanien. Vom Neolithikum bis zur Perserzeit (OBO.SA 25), Fribourg Schweiz/Göttingen. EL SAYED R., 1982, La déesse Neith de Saïs I II, Le Caire. FAULKNER R.O., , The ancient Egyptian pyramid texts, Oxford , The Egyptian Book of the Dead, San Francisco. GAMER WALLERT I., 1978, Ägyptische und ägyptisierende Funde von der iberischen Halbinsel (Tübinger Atlas zum Vorderen Orient, Beiheft Reihe B Nr. 21), Wiesbaden. GARDINER A.H., , Egyptian Grammar, Oxford. GIVEON R., 1985, Egyptian Scarabs from Western Asia from the Collections of the British Museum (OBO.SA 3), Fribourg Schweiz/Göttingen. GUY P.L.O, 1938*, Megiddo Tombs (OIP 33), Chicago. HEIDER G.C, 1999, Art. Tannin, in: DDD HERRMANN CH., 1994, Ägyptische Amulette aus Palästina/Israel. Mit einem Ausblick auf ihre Rezeption durch das Alte Testament (OBO 138*), Fribourg Schweiz/Göttingen. 2003, Die ägyptischen Amulette der Sammlungen BIBEL+ORIENT der Universität Freiburg Schweiz. 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