Salome

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Salome
Queen of Chalcis and Armenia Minor
Salome con la cabeza del Bautista, de Mariano Salvador Maella (Real Academia de Bellas Artes de San Fernando).jpg
Salome with the Head of the Baptist, Mariano Salvador Maella
Spouse Philip the Tetrarch
Aristobulus of Chalcis
Father Herod II
Mother Herodias

Salome (Born 1st century AD) was the daughter of Herod II and Herodias. According to the New Testament, the stepdaughter of Herod Antipas demanded and received the head of John the Baptist.

Herod II was the son of Herod the Great and Mariamne II, the daughter of Simon Boethus the High Priest. For a brief period he was his father's heir. Some writers call him Herod Philip I.

Herodias princess of the Herodian Dynasty of Judaea

Herodias was a princess of the Herodian dynasty of Judaea during the time of the Roman Empire.

New Testament Second division of the Christian biblical canon

The New Testament is the second part of the Christian biblical canon, the first being the Old Testament. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the Old and New Testaments together as sacred scripture.

Contents

According to Josephus, Salome was first married to her uncle, Philip the Tetrarch, who reigned over Ituraea, Trachonitis, and Batanaea. After Philip's death in 34 AD, she married her cousin Aristobulus of Chalcis and became queen of Chalcis and Armenia Minor. As Salome is not named in the New Testament, she is sometimes referred to as "the daughter of Herodias".

Philip the Tetrarch (a.k.a. Herod Philip II, son of Herod the Great and ruler of Ituraea and Trachonitis

Philip the Tetrarch, sometimes called Herod Philip II by modern writers was the son of Herod the Great and his fifth wife, Cleopatra of Jerusalem. Philip II was born c. 26 BCE. He was a half-brother of Herod Antipas and Herod Archelaus; and should not be confused with Herod II, whom some writers call Herod Philip I.

Batanaea

Batanaea or Batanea was an area of the Biblical Holy Land, north-east of the Jordan River, to the west of Trachonitis. It was one of the four post-Exile divisions of the area of Bashan. Today, Batanaea is more commonly called Nuqrah, and runs north-south along the east side of the Lejah (Trachonitis) and the Hauran (Auranitis), from Salkhad on the south, to Tells Khaledyeh and Asfar on the north. It is, on average, 12 miles wide, and for 30 miles along it extends the Gebel Hauran, a range of hills, whose central plateau is 2670 ft. above sea level and whose highest point is 6400 ft. Its highest peak may be the "Hill of Basan" referred to in Psalm 68:15.

Aristobulus of Chalcis

Aristobulus of Chalcis was a son of Herod of Chalcis and his first wife Mariamne. Herod of Chalcis, ruler of Chalcis in Iturea, was a grandson of Herod the Great through his father, Aristobulus IV. Mariamne was a granddaughter of Herod the Great through her mother, Olympias; hence Aristobulus was a great-grandson of Herod the Great on both sides of his family.

First-century accounts and sources

Salome is commonly identified with the daughter of Herodias who, according to the New Testament (Mark 6:17–29 and Matthew 14:3–11), danced for Herod. In his Jewish Antiquities , Josephus mentions marriages and children of the daughter of Herodias named Salome.

Gospel of Mark Book of the New Testament

The Gospel According to Mark is one of the four canonical gospels and one of the three synoptic gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death and burial and the discovery of the empty tomb – there is no genealogy of Jesus or birth narrative, nor, in the original ending at chapter 16, any post-resurrection appearances of Jesus. It portrays Jesus as a heroic man of action, an exorcist, a healer, and a miracle worker. Jesus is also the Son of God, but he keeps his identity secret, concealing it in parables so that even most of the disciples fail to understand. All this is in keeping with prophecy, which foretold the fate of the messiah as suffering servant. The gospel ends, in its original version, with the discovery of the empty tomb, a promise to meet again in Galilee, and an unheeded instruction to spread the good news of the resurrection.

Gospel of Matthew Book of the New Testament

The Gospel According to Matthew is the first book of the New Testament and one of the three synoptic gospels. It tells how the promised Messiah, Jesus, rejected by Israel, is killed, is raised from the dead, and finally sends the disciples to preach the gospel to the whole world. Most scholars believe it was composed between AD 80 and 90, with a range of possibility between AD 70 to 110. The anonymous author was probably a male Jew, standing on the margin between traditional and non-traditional Jewish values, and familiar with technical legal aspects of scripture being debated in his time. Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, and likely used a hypothetical collection of sayings known as the Q source, although the existence of Q has been questioned by some scholars. He also used material unique to his own community, called the M source or "Special Matthew".

Herod Antipas Tetrarch of Galilee and Perea

Herod Antipater, known by the nickname Antipas, was a 1st-century ruler of Galilee and Perea, who bore the title of tetrarch and is referred to as both "Herod the Tetrarch" and "King Herod" in the New Testament although he never held the title of king. He is widely known today for accounts in the New Testament of his role in events that led to the executions of John the Baptist and Jesus of Nazareth.

New Testament

According to Mark 6:21–29 a daughter of Herodias danced before Herod at his birthday celebration, and in doing so gave her mother the opportunity to obtain the head of John the Baptist. Although the New Testament accounts do not mention a name for the girl, this daughter of Herodias is often identified with Salome. According to Mark's gospel, Herodias bore a grudge against John for stating that Herod's marriage to her was unlawful; she encouraged her daughter to demand that John be executed. [1]

John the Baptist 1st-century Hebrew preacher and later Christian saint

John the Baptist was a Hebrew itinerant preacher in the early 1st century AD. Other titles for John include John the Forerunner in Eastern Christianity, John the Immerser in some Baptist traditions, and "the prophet John (Yaḥyā)" in Islam. He is sometimes alternatively called John the Baptizer.

Mark's account (6:21–28) reads:

A convenient day arrived when Herod spread an evening meal on his birthday for his high officials and the military commanders and the most prominent men of Galilee. The daughter of Herodias came in and danced, pleasing Herod and those dining with him. The king said to the girl: "Ask me for whatever you want, and I will give it to you." Yes, he swore to her: "Whatever you ask me for, I will give it to you, up to half my kingdom." So she went out and said to her mother: “What should I ask for?” She said: “The head of John the Baptist." She immediately rushed in to the king and made her request, saying: "I want you to give me right away on a platter the head of John the Baptist." Although this deeply grieved him, the king did not want to disregard her request, because of his oaths and his guests. So the king immediately sent a bodyguard and commanded him to bring John’s head. So he went off and beheaded him in the prison and brought his head on a platter. He gave it to the girl, and the girl gave it to her mother. When his disciples heard of it, they came and took his body and laid it in a tomb. [2]

The parallel passage in the Gospel of Matthew (14:6–11):

In Christian theology, a parallel passage is a passage in another portion of the Bible which describes the same event.

But on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod. Whereupon he promised with an oath, to give her whatsoever she would ask of him. But she being instructed before by her mother, said: Give me here in a dish the head of John the Baptist. And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given. And he sent, and beheaded John in the prison. And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother. [3]

Some ancient Greek versions of Mark read "Herod's daughter Herodias" (rather than "daughter of the said Herodias"). [4] To scholars using these ancient texts, both mother and daughter had the same name. However, the Latin Vulgate Bible translates the passage as it is above, and western Church Fathers, therefore, tended to refer to Salome as "Herodias's daughter" or just "the girl". Nevertheless, because she is otherwise unnamed in the Bible, the idea that both mother and daughter were named Herodias gained some currency in early modern Europe. [1] [5]

Herodias's daughter is arguably not Salome the disciple, who is a witness to the Crucifixion of Jesus in Mark 15:40. [6] However, the apocryphal Book of the Resurrection of Christ, psuedonomically attributed to the apostle Bartholomew, names a "Salome the temptress" as among the women who went to the empty tomb; perhaps reflecting an early tradition that Salome, the daughter of Herodias, was at the tomb. [7]

Josephus

Salome is mentioned as a stepdaughter of Herod Antipas in Josephus's Jewish Antiquities (Book XVIII, Chapter 5, 4):

Herodias, [...], was married to Herod, [lower-alpha 1] the son of Herod the Great, who was born of Mariamne, the daughter of Simon the high priest, who had a daughter, Salome; after whose birth Herodias took upon her to confound the laws of our country, and divorced herself from her husband while he was alive, and was married to Herod, her husband's brother by the father's side, he was tetrarch of Galilee; but her daughter Salome was married to Philip, [lower-alpha 2] the son of Herod, and tetrarch of Trachonitis; and as he died childless, Aristobulus, [lower-alpha 3] the son of Herod, [lower-alpha 4] the brother of Agrippa, married her; they had three sons, Herod, Agrippa, and Aristobulus; [8]

According to William Smith's Dictionary of Greek and Roman Antiquities : [9]

  1. Herod, son of Herod the Great and Mariamne, first husband of Herodias: Herod Philip (I), a.k.a. Herod II
  2. Philip, tetrarch of (Ituraea and) Trachonitis, son of Herod (the Great), first husband of Salome: Philip the Tetrarch
  3. Aristobulus, son of Herod (of Chalcis), second husband of Salome: Aristobulus of Chalcis
  4. Herod, brother of (Herod) Agrippa, father of Aristobulus (of Chalcis): Herod of Chalcis

Coins

A few coins with portraits of Aristobulus and Salome have been found. [10]

Contemporary Reactions

In light of this story, and the one contained in Genesis 40:1-23, relating to an unnamed pharaoh, which are the only birthday celebrations mentioned in the Bible, Jehovah's Witnesses do not celebrate birthdays. [11]

Salome in the arts

Herod's Banquet (detail) by Fra Filippo Lippi (15th century) Fra Filippo Lippi - Herod's Banquet (detail) - WGA13288.jpg
Herod's Banquet (detail) by Fra Filippo Lippi (15th century)
Salome by Titian, c 1515, (Galleria Doria Pamphilj, Rome) Vecelli, Tiziano - Judith - c. 1515.jpg
Salome by Titian, c 1515, (Galleria Doria Pamphilj, Rome)
Salome, by Henri Regnault (1870). Regnault, Henri, Salome.jpg
Salomé, by Henri Regnault (1870).
Salome and the Apparition of the Baptist's Head, watercolor by Gustave Moreau (1876) The Apparition, Gustave Moreau 1876.jpg
Salome and the Apparition of the Baptist's Head , watercolor by Gustave Moreau (1876)
The Peacock Skirt, illustration by Aubrey Beardsley for Oscar Wilde's play, Salome, 1896 Beardsley-peacockskirt.PNG
The Peacock Skirt , illustration by Aubrey Beardsley for Oscar Wilde's play, Salomé , 1896
"Salome" (1916), by Willem Arondeus, Metropolitan Museum Willem Arondeus - Salome - Metropolitan Museum.jpg
"Salome" (1916), by Willem Arondeus, Metropolitan Museum

The story of her dance before Herod with the head of John the Baptist on a silver platter led medieval Christian artists to depict her as the personification of the lascivious woman, a temptress who lures men away from salvation. [12]

Christian traditions depict her as an icon of dangerous female seductiveness, notably in regard to the dance mentioned in the New Testament, which is thought to have had an erotic element to it, and in some later transformations it has further been iconized as the Dance of the Seven Veils . Other elements of Christian tradition concentrate on her lighthearted and cold foolishness that, according to the gospels, led to John the Baptist's death. [13] There is however hardly a shred of evidence for these views: Bryant G. Wood Ph.D supplies a quote from David Flusser, a leading expert on early Christianity, that her "biographical profile suggests a normal, moral personality". [14] Nevertheless, a similar motif was struck by Oscar Wilde in his Salome , in which she plays a femme fatale. This parallel representation of the Christian iconography, made even more memorable by Richard Strauss' opera based on Wilde's work, is as consistent with Josephus' account as the traditional Christian depiction; however, according to the Romanized Jewish historian, Salome lived long enough to marry twice and raise several children. Few literary accounts elaborate the biographical data given by Josephus. [15]

Despite Josephus' account, she was not consistently called Salome until the nineteenth century when Gustave Flaubert (following Josephus) referred to her as "Salome" in his short story "Herodias". [16]

Painting and sculpture

This biblical story has long been a favorite of painters. Painters who have done notable representations of Salome include Masolino da Panicale, Filippo Lippi, Benozzo Gozzoli, Leonardo da Vinci followers Andrea Solario and Bernardino Luini, Lucas Cranach the Elder, Titian, Caravaggio, Guido Reni, Fabritius, Henri Regnault, Georges Rochegrosse, Gustave Moreau, Lovis Corinth and Federico Beltran-Masses.

Titian's version (illustration c.1515) emphasizes the contrast between the innocent girlish face and the brutally severed head. Because of the maid by her side, this Titian painting, like others of the subject, is also considered to be Judith with the Head of Holofernes . Unlike Salome who goes nameless in the Christian bible, Judith is a Judeo-Christian mythical patriot whose story is perhaps less psychological and as she was a widow, may not be particularly girlish nor innocent in representations. [17]

In Moreau's version (illustration) the figure of Salome is emblematic of the femme fatale, a fashionable trope of fin-de-siecle decadence. In his 1884 novel À rebours , Frenchman Joris-Karl Huysmans describes the depiction of Salome in Moreau's painting:

No longer was she merely the dancing-girl who extorts a cry of lust and concupiscence from an old man by the lascivious contortions of her body; who breaks the will, masters the mind of a King by the spectacle of her quivering bosoms, heaving belly and tossing thighs; she was now revealed in a sense as the symbolic incarnation of world-old Vice, the goddess of immortal Hysteria, the Curse of Beauty supreme above all other beauties by the cataleptic spasm that stirs her flesh and steels her muscles, – a monstrous Beast of the Apocalypse, indifferent, irresponsible, insensible, poisoning. [18]

Sacred vocal music

Salome appears as a character in Alessandro Stradella's oratorio S. Giovanni Battista  [ scores ] (St. John the Baptist), composed in 1676, which includes "Queste lagrime e sospiri", an aria sung by the Salome character. [19]

Theatre and literature

In 1877 Gustave Flaubert's Three Tales were published, including "Herodias". In this story full responsibility for John's death is given to Salome's mother Herodias and the priests who fear his religious power. Salome herself is shown as a young girl who forgets the name of the man whose head she requests as she is asking for it. Jules Massenet's 1881 opera Hérodiade was based on Flaubert's short story.[ citation needed ]

The 1934 Fantasy novella A Witch Shall Be Born by Robert E. Howard, one of the Conan the Barbarian cycle, features an evil prehistorical witch named Salome, and it is clearly implied that she was an earlier incarnation of the New Testament character of the same name.[ citation needed ][ relevant? ]

Salome is shown in the mystery play as a personification of Carl Jung's pleasure [20] in The Red Book. Through dream analysis and active imagination, she is seen as the "daughter of Elijah": a non-historical but rather metaphysical and symbolic relationship between Pleasure/Salome and Elijah/Forethinking where one cannot act without properly function without the other [21]

Through interactions with Salome, Jung learns of how he neglected the emotional feeling side of his personality and the difficulties of accepting that part of himself that he suppressed. [22]

Oscar Wilde's play

Salomé's story was made the subject of a Symbolist play by Oscar Wilde that was first banned in London in 1892 while rehearsals were underway, and that subsequently premiered in Paris in 1896, under the French name Salomé . In Wilde's play, Salome takes a perverse fancy for John the Baptist, and causes him to be executed when John spurns her affections. In the finale, Salome takes up John's severed head and kisses it. [23]

Because at the time British law forbade the depiction of biblical characters on stage, [24] Wilde wrote the play originally in French, and then produced an English translation (titled Salome). To this Granville Bantock composed incidental music, which was premiered at the Court Theatre, London, on 19 April 1918. [25]

Operas based on Wilde's play

The Wilde play (in a German translation by Hedwig Lachmann) was edited down to a one-act opera by Richard Strauss. The opera Salome, which premiered in Dresden in 1905, is famous for the Dance of the Seven Veils. As with the Wilde play, it turns the action to Salome herself, reducing her mother to a bit-player, though the opera is less centered on Herod's motivations than the play. [26] [27]

Shortly after the success of Strauss' opera, Antoine Mariotte created another opera based on Wilde's original French script. It was premiered on 30 October 1908 at the Grand Théâtre at Lyon. This opera was revived only in 2005 at the Montpellier Festival. [28]

Ballet

In 1907 Florent Schmitt received a commission from Jacques Rouché to compose a ballet, La tragédie de Salomé, for Loie Fuller to perform at the Théâtre des Arts.[ citation needed ] Another Salome ballet was composed by the Japanese composer Akira Ifukube in 1948.[ citation needed ][ relevant? ] Danish choreographer Flemming Flindt's ballet Salome with music by Peter Maxwell Davies premiered in 1978. [29] [30] Choreographer Arthur Pita was commissioned by San Francisco Ballet for his version of a Salome ballet in 2017. [31]

Poetry

In "Salome" (1896) by the Greek poet Constantine Cavafy, Salome instigated the death of John the Baptist as part of a futile effort to get the interest of "a young sophist who was indifferent to the charms of love". When Salome presents to him the Baptist's head, the sophist rejects it, remarking in jest "Dear Salome, I would have liked better to get your own head". Taking the jest seriously, the hopelessly infatuated Salome lets herself be beheaded and her head is duly brought to the sophist, who however rejects it in disgust and turns back to studying the Dialogues of Plato. [32]

Salome poetry was also written by, among others, Ai (1986), Nick Cave (1988), and Carol Ann Duffy (1999).[ citation needed ] Clementine von Radic's 2015 poem entitled "Salome Redux" tells the tale of Salome performing the "Dance of the Seven Veils" before King Herod.[ citation needed ][ relevant? ] Salome is portrayed as a young intoxicating woman who, in exchange for performing this dance, asks for the execution of John the Baptist.[ citation needed ][ relevant? ]

Other music

A descriptive piano piece by Mel Bonis entitled Salomé (1909) is part of her series, Femmes de Légende.[ citation needed ]

Film

Wilde's Salome has often been made into a film, notably a 1923 silent film, Salome, starring Alla Nazimova in the title role and a 1988 Ken Russell play-within-a-film treatment, Salome's Last Dance , which also includes Wilde and Lord Alfred Douglas as characters. Steven Berkoff filmed his stage version of the play in 1992. [33]

In the 1950 film Sunset Boulevard , the principal character Norma Desmond is portrayed as writing a screenplay for a silent film treatment of the legend of Salome, attempting to get the screenplay produced, and performing one of the scenes from her screenplay after going mad. [34]

Other Salome films include:

See also

Notes

/səˈlmi/ ; Greek : Σαλώμη, romanized: Salōmē; Hebrew : שלומית, romanized: Shlomiẗ, deriving from Hebrew : שָׁלוֹם, romanized:  shalom , lit.  'peace'; [35]

Related Research Articles

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<i>Salome</i> (play) tragedy by Oscar Wilde

Salome is a tragedy by Oscar Wilde. The original 1891 version of the play was in French. Three years later an English translation was published. The play tells in one act the Biblical story of Salome, stepdaughter of the tetrarch Herod Antipas, who, to her stepfather's dismay but to the delight of her mother Herodias, requests the head of Jokanaan on a silver platter as a reward for dancing the dance of the seven veils.

Dance of the Seven Veils

The Dance of the Seven Veils is Salome's dance performed before Herod II. It is an elaboration on the biblical story of the execution of John the Baptist, which refers to Salome dancing before the king, but does not give the dance a name.

Berenice was the daughter of Salome I, the sister of Herod the Great. She married her cousin Aristobulus who was executed by his father in 6 BC; she was accused of complicity in his murder. By Aristobulus she was the mother of Herod Agrippa I, Herod of Chalcis, Herodias, Mariamne III and Aristobulus Minor.

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Herodian dynasty dynasty

The Herodian dynasty was a royal dynasty of Idumaean (Edomite) descent, ruling the Herodian Kingdom and later the Herodian Tetrarchy, as vassals of the Roman Empire. The Herodian dynasty began with Herod the Great, who assumed the throne of Judea, with Roman support, bringing down the century long Hasmonean Kingdom. His kingdom lasted until his death in 4 BCE, when it was divided between his sons as a Tetrarchy, which lasted for about 10 years. Most of those tetrarchies, including Judea proper, were incorporated into Judaea Province from 6 CE, though limited Herodian de facto kingship continued until Agrippa I's death in 44 CE and nominal title of kingship continued until 92 CE, when the last Herodian monarch, Agrippa II, died and Rome assumed full power over his de jure domain.

Salome I politician

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Herodian Tetrarchy

The Herodian Tetrarchy was formed following the death of Herod the Great in 4 BCE, when his kingdom was divided between his sons Herod Archelaus as ethnarch, Herod Antipas and Philip as tetrarchs in inheritance, while Herod's sister Salome I shortly ruled a toparchy of Jamnia. Upon the deposition of Herod Archelaus in 6 CE, his territories were transformed into a Roman province. With the death of Salome I in 10 CE, her domain was also incorporated into the province. However, other parts of the Herodian Tetrarchy continued to function under Herodians. Thus, Philip the Tetrarch ruled Batanea, with Trachonitis, as well as Auranitis until 34 CE, while Herod Antipas ruled Galilee and Perea until 39 CE. The last notable Herodian ruler with some level of independence was Agrippa I, who was even granted the Judea province, though with his death in 44 CE, the provincial status of Judea was restored for good.

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Costobarus was an associate of Herod the Great: who made Costobarus governor of Idumea, and second husband of Herod's sister Salome I. He is known also as Costobar. There is another also named Costobar, who is the brother of Saul.

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<i>LApparition</i> 1876 painting by Gustave Moreau

The Apparition(French: L'Apparition) is a painting by French artist Gustave Moreau, painted between 1874 and 1876. It shows the biblical character of Salome dancing in front of Herod Antipas with a vision of John the Baptist's head. The 106 cm high and 72,2 cm wide watercolor held by the Paris Musee d'Orsay elaborates an episode told in the Gospel of Matthew 14:6–11 and Mark 6:21–29. On a feast on the occasion of Herod Antipas' birthday, the princess Salome dances in front of the king and his guest, pleasing him so much he promises her anything she wished for. Incited by her mother Herodias, who was reproved by the imprisoned John the Baptist for her illegitimate marriage to Herod, Salome demands John's head in a charger. Regretful but compelled to keep his word in front of his peers, Herod fulfills Salome's demand. John the Baptist is beheaded, the head brought in a charger and given to Salome, who gives it to her mother.

<i>Salome Dancing before Herod</i> 1876 oil painting by Gustave Moreau

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References

  1. 1 2 Sharon Betsworth (2 December 2010). The Reign of God is Such as These: A Socio-Literary Analysis of Daughters in the Gospel of Mark. A&C Black. pp. 117–19. ISBN   978-0-567-17531-1.
  2. (Mark 6:21–28, NWT)
  3. Matt 14:6–11, D-R
  4. Taylor, V. (1966). The gospel according to St Mark, 2nd Edition. London: Macmillan (pp310ff.)
  5. F. Scott Spencer (14 September 2004). Dancing Girls, Loose Ladies, and Women of the Cloth: The Women in Jesus' Life. Bloomsbury Publishing. p. 52. ISBN   978-1-4411-4023-4.
  6. Richard Bauckham (29 January 2015). Jude and the Relatives of Jesus in the Early Church. Bloomsbury Publishing. p. 44. ISBN   978-1-4742-3047-6.
  7. Budge, E. A. Wallis (1913). Coptic Apocrypha in the Dialect of Upper Egypt. London: London: Printed by order of the Trustees, Sold at the British Museum. p. 187.
  8. Josephus, Flavius (October 1, 2001). "Antiquities of the Jews" via Project Gutenberg.
  9. William Smith (editor). Dictionary of Greek and Roman Antiquities . 1870. Volume III, p. 698 Archived 2008-05-06 at the Wayback Machine , 4.
  10. Ancient Jewish Coins: The Coins of Herod’s Grandchildren (37 - 96 CE) at www.jewishvirtuallibrary.org
  11. Questions From Readers, The Watchtower, October 15, 1998. pp. 30–31.
  12. Beth Allison Barr (2008). The Pastoral Care of Women in Late Medieval England. Boydell Press. p. 73. ISBN   978-1-84383-373-4.
  13. (Mark 6:25–27; Matthew 14:8–11)
  14. http://www.biblearchaeology.org/post/2013/02/20/John-the-Baptist-The-First-Christian-Martyr.aspx
  15. Burton, Fisher D. (1 April 2000). Salome. Opera Journeys Publishing. p. 23. ISBN   978-1-930841-21-5.
  16. Rosina Neginsky (16 October 2014). Salome: The Image of a Woman Who Never Was; Salome. Cambridge Scholars Publishing. p. 150. ISBN   978-1-4438-6962-1.
  17. Denis Hollier (1997). Absent Without Leave: French Literature Under the Threat of War. Harvard University Press. p. 104. ISBN   978-0-674-21270-1.
  18. Huysmans À rebours – Toni Bentley (2002) Sisters of Salome: 24
  19. Patricia Petibon and Venice Baroque Orchestra conducted by Andrea Marcon. Rosso: Italian Baroque Arias. Deutsche Grammophon, 2010. DG 477 8763 (track 2)
  20. C. G. Jung and Sonu Shamdasani. "Mysterium. Encounter". The Red Book: Liber Novus. WW Norton. p. 247. ISBN   9780393065671.
  21. C.G. Jung and Sonu Shamdasani. "Mysterium. Encounter". The Red Book: Liber Novus. WW Norton. p. 276. ISBN   9780393065671.
  22. C. G. Jung and Sonu Shamdasani. "Mysterium. Encounter". The Red Book: Liber Novus. WW Norton. p. 248. ISBN   9780393065671.
  23. Oscar Wilde (4 May 2004). "From the introduction by Sylvan Barnet". The Best of Oscar Wilde: Selected Plays and Writings. Penguin Publishing Group. p. 7. ISBN   978-1-101-15769-5.
  24. Gale (2016). A Study Guide for Oscar Wilde's "Salome". Cengage Learning. p. 5. ISBN   978-1-4103-5722-9.
  25. William Tydeman; Steven Price (28 August 1996). Wilde: Salome. Cambridge University Press. p. 78. ISBN   978-0-521-56545-5.
  26. Derrick Puffett (19 October 1989). Richard Strauss: Salome. Cambridge University Press. p. 55. ISBN   978-0-521-35970-2.
  27. Burton D. Fisher (2005). Richard Strauss's Salome. Opera Journeys Publishing. pp. 35–36. ISBN   978-0-9771455-1-5. Salome, a young girl tragically confused by the first stirrings of sexual desire, sees the moon as a chaste virginal flower, but nevertheless, is haunted by the repressed memory of her father who was imprisoned and killed in the same cistern as John the Baptist. In the sense of catharsis, one senses not revulsion, but a great torrent of cleansing emotion. Salome brought Freudian psychology to the operatic stage. In the end, Oscar Wilde would have been pleased.
  28. Francis Carlin (30 July 2004). "Lost musical treasures unearthed". Financial Times. The Financial Times Limited. Retrieved 29 May 2017.
  29. Jack Anderson (10 March 2009). "Flemming Flindt, Danish Dancer and Choreographer, Dies at 72". The New York Times. Retrieved 29 May 2017.
  30. Mary Clarke (10 March 2009). "Flemming Flindt". The Guardian. Archived from the original on 6 September 2013. Retrieved 29 May 2017.
  31. Allan Ulrich (10 March 2017). "SF Ballet's 'Salome' erotic, repellent and fascinating". San Francisco Examiner. Retrieved 10 May 2017.
  32. Constantine Cavafy (1976). The Complete Poems of Cavafy. Harcourt Brace Jovanovich. p. 245. ISBN   978-0-15-619820-2.
  33. Alan Perks; Jacqueline Porteous (4 December 2009). A2 Drama and Theatre Studies: The Essential Introduction for Edexcel. Routledge. p. 171. ISBN   978-1-135-27001-8.
  34. Georges-Claude Guilbert (26 March 2009). Literary Readings of Billy Wilder. Cambridge Scholars Publishing. pp. 31–35. ISBN   978-1-4438-0847-7.
  35. Campbell, Mike. "Meaning, origin and history of the name Salome". Behind the Name.

Further reading

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