Gen. 3:14 Yahovah Elohim said to the serpent,
“Because you have done this,
Cursed are you more than all cattle,
And more than every beast of the field;
On your belly you will go,
And dust you will eat
All the days of your life;
The Equatorial Hydra
Let the reader take notice that in the judgment of the serpent we are told that he now is to transport himself on his belly. This implies of course that before the judgment he was upright. As we know from scripture, the root word for the Seraphim angels means a fiery serpent.
Thus, the apostle Paul makes a blatant connection between Shatan and his ability to appear as an angel:
2 Cor. 11:14 No wonder, for even Satan disguises himself as an angel of light.
Thus, Faber, Origin of Pagan Idolatry, Vol. 1, 448-449,
Gen. 3: 24 So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life.
Thus, Maunder states in his The Astronomy of the Bible 166-167,
“Yet again, the narrative in Genesis tells us that God “drove out the man” (i. e. Adam), “and He placed at the east of the garden of Eden the cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life.” No description is given of the form of the cherubim in that passage, but they are fully described by Ezekiel, who saw them in vision when he was by the river Chebar, as “the likeness of four living creatures.” The same beings were also seen in vision by St. John, and are described by him in the Apocalypse as “four living creatures” (Zōa). “The first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle.” Ezekiel gives a fuller and more complex description, but agreeing in its essential elements with that given by the Apostle, and, at the close of one of these descriptions, he adds, “This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were cherubim”—no doubt because as a priest he had been familiar with the cherubic forms as they were embroidered upon the curtains of the Temple, and carved upon its walls and doors.
The same four forms were seen amongst the constellation figures; not placed at random amongst them, but as far as possible in the four most important positions in the sky. For the constellations were originally so designed that the sun at the time of the summer solstice was in the middle of the constellation Leo, the Lion; at the time of the spring equinox in the middle of Taurus, the Bull; and at the time of the winter solstice, in the middle of Aquarius, the Man bearing the waterpot. The fourth point, that held by the sun at the autumnal equinox, would appear to have been already assigned to the foot of the Serpent-holder as he crushes down the Scorpion’s head; but a flying eagle, Aquila, is placed as near the equinoctial point as seems to have been consistent with the ample space that it was desired to give to the emblems of the great conflict between the Deliverer and the Serpent. Thus, as in the vision of Ezekiel, so in the constellation figures, the Lion, the Ox, the Man, and the Eagle, stood as the upholders of the firmament, as “the pillars of heaven.” They looked down like watchers upon all creation; they seemed to guard the four quarters of the sky.”
Thus, we see with the Equatorial Hydra constellation and the surrounding Equatorial constellations, a depiction of the Angelic host and the apostate Shatan.
The story of Draco or Ladon is a retelling of the Biblical story of Adam in the Garden of Eden, where Hercules is Noah as the second Adam. Here Hercules faces the serpent who coils around the tree of life, protecting the golden apples in the Garden of Hesperides,
Classical Mythology (Oxford University Press 7th ed.), pg. 528:
We see also a striking depiction of Adam in the Garden of Eden in the Hindu myth of Krishna’s fight against the serpent Kaliya where Krishna crushes the head of the serpent but also receives a bite on his heel:
Ophiuchus and Serpens
We see even more connection to the Biblical Edenic narrative in Ophiuchus and Serpens:
Maunder states in The Astronomy Of The Bible, pgs. 163-164
The next serpent to consider is Typhon the serpent-man. The connections to Typhon and Oceanic storms is well known with the Typhoon. However, the connections to Noah’s flood become even greater when we dive deeper into the Pagan Narratives:
Here we see that Typhon, the great oceanic storm topped the mountains just like the Bible says about the flood.
Genesis 7:19 The water prevailed more and more upon the earth, so that all the high mountains everywhere under the heavens were covered.
Thus, Plutarch relates the nature of Typhon as being utter destruction in his Isis and Osiris:
“45: 1 Hence it is not unreasonable to say that the statement of each person individually is not right, but that the statement of all collectively is right; for it is not drought nor wind nor sea nor darkness,258 but everything harmful and destructive that Nature contains, which is to be set down as a part of Typhon. ”
And thus developing the Biblical narrative, the ancient Pagans used the serpentine Ouroboros to denote that the flood, Typhon, was one of endless cycles of death and rebirth.The serpent was used due to how the serpent sheds his skin and is as it were reborn in another cycle of death and rebirth.
And thus the serpentine Mythology and Astrology.