Ophiolatreia Part 5

According to Adair, this fear was not unmingled with veneration.

Charlevoix states that the Natchez had the figure of a rattlesnake, carved from wood, placed among other objects upon the altar of their temple, to which they paid great honours. Heckwelder relates that the Linni Linape, called the rattlesnake "grandfather" and would on no account allow it to be destroyed. Henney states that the Indians around Lake Huron had a similar superst.i.tion, and also designated the rattlesnake as their "grandfather." He also mentions instances in which offerings of tobacco were made to it, and its parental care solicited for the party performing the sacrifice. Carver also mentions an instance of similar regard on the part of a Menominee Indian, who carried a rattlesnake constantly with him, "treating it as a deity, and calling it his great father."

A portion of the veneration with which the reptile was regarded in these cases may be referred to that superst.i.tion so common among the savage tribes, under the influence of which everything remarkable in nature was regarded as a medicine or mystery, and therefore ent.i.tled to respect.

Still there appears to be, linked beneath all, the remnant of an Ophite superst.i.tion of a different character which is shown in the general use of the serpent as a symbol of incorporeal powers, of "Manitous" or spirits.

Mr. James, in his MSS. in the possession of the New York Historical Society, states, "that the Menominees translate the _manitou_ of the Chippeways by _ahwahtoke_," which means emphatically a snake. "Whether,"

he continues, "the word was first formed as a name for a surprising or disgusting object, and thence transferred to spiritual beings, or whether the extension of its signification has been in an opposite direction, it is difficult to determine." Bossu also affirms that the Arkansas believed in the existence of a great spirit, which they adore under form of a serpent. In the North-west it was a symbol of evil power.

Here we may suitably introduce the tradition of a great serpent, which is to this day, current amongst a large portion of the Indians of the Algonquin stock. It affords some curious parallelisms with the allegorical relations of the old world. The Great Teacher of the Algonquins, Manabozho, is always placed in antagonism to a great serpent, a spirit of evil, who corresponds very nearly with the Egyptian Typhon, the Indian Kaliya, and the Scandinavian Midgard. He is also connected with the Algonquin notions of a deluge; and as Typhon is placed in opposition to Osiris or Apollo, Kaliya to Surya or the Sun, and Midgard to Wodin or Odin, so does he bear a corresponding relation to Manabozho. The conflicts between the two are frequent; and although the struggles are sometimes long and doubtful, Manabozho is usually successful against his adversary.

One of these contests involved the destruction of the earth by water, and its reproduction by the powerful and beneficent Manabozho. The tradition in which this grand event is embodied was thus related by Kah-ge-ga-gah-boowh, a chief of the Ojibway. In all of its essentials, it is recorded by means of the rude pictured signs of the Indians, and scattered all over the Algonquin territories.

One day returning to his lodge, from a long journey, Manabozho missed from it his young cousin, who resided with him, he called his name aloud, but received no answer. He looked around on the sand for the tracks of his feet, and he there, for the first time, discovered the trail of Meshekenabek, the serpent. He then knew that his cousin had been seized by his great enemy. He armed himself, and followed on his track, he pa.s.sed the great river, and crossed mountains and valleys to the sh.o.r.es of the deep and gloomy lake now called Manitou Lake, Spirit Lake, or the Lake of Devils. The trail of Meshekenabek led to the edge of the water.

At the bottom of this lake was the dwelling of the serpent, and it was filled with evil spirits--his attendants and companions. Their forms were monstrous and terrible, but most, like their master, bore the semblance of serpents. In the centre of this horrible a.s.semblage was Meshekenabek himself, coiling his volumes around the hapless cousin of Manabozho. His head was red as with blood, and his eyes were fierce and glowed like fire.

His body was all over armed with hard and glistening scales of every shade and colour.

Manabozho looked down upon the writhing spirits of evil, and he vowed deep revenge. He directed the clouds to disappear from the heavens, the winds to be still, and the air to become stagnant over the lake of the manitous, and bade the sun shine upon it with all its fierceness; for thus he sought to drive his enemy forth to seek the cool shadows of the trees, that grew upon its banks, so that he might be able to take vengeance upon him.

Meanwhile, Manabozho, seized his bow and arrows and placed himself near the spot where he deemed the serpents would come to enjoy the shade. He then transferred himself into the broken stump of a withered tree, so that his enemies might not discover his presence.

The winds became still, and the sun shone hot on the lake of the evil manitous. By and by the waters became troubled, and bubbles rose to the surface, for the rays of the sun penetrated to the horrible brood within its depths. The commotion increased, and a serpent lifted its head high above the centre of the lake and gazed around the sh.o.r.es. Directly another came to the surface, and they listened for the footsteps of Manabozho but they heard him nowhere on the face of the earth, and they said one to the other, "Manabozho sleeps." And then they plunged again beneath the waters, which seemed to hiss as they closed over them.

It was not long before the lake of manitous became more troubled than before, it boiled from its very depths, and the hot waves dashed wildly against the rocks on its sh.o.r.es. The commotion increased, and soon Meshekenabek, the Great Serpent, emerged slowly to the surface, and moved towards the sh.o.r.e. His blood-red crest glowed with a deeper hue, and the reflection from his glancing scales was like the blinding glitter of a sleet covered forest beneath the morning sun of winter. He was followed by the evil spirits, so great a number that they covered the sh.o.r.es of the lake with their foul trailing carcases.

They saw the broken, blasted stump into which Manabozho had transformed himself, and suspecting it might be one of his disguises, for they knew his cunning, one of them approached, and wound his tail around it, and sought to drag it down. But Manabozho stood firm, though he could hardly refrain from crying aloud, for the tail of the monster tickled his sides.

The Great Serpent wound his vast folds among the trees of the forest, and the rest also sought the shade, while one was left to listen for the steps of Manabozho.

When they all slept, Manabozho silently drew an arrow from his quiver, he placed it in his bow, and aimed it where he saw the heart beat against the sides of the Great Serpent. He launched it, and with a howl that shook the mountains and startled the wild beasts in their caves, the monstre awoke, and, followed by its frightful companions, uttering mingled sounds of rage and terror, plunged again into the lake. Here they vented their fury on the helpless cousin of Manabozho, whose body they tore into a thousand fragments, his mangled lungs rose to the surface, and covered it with whiteness. And this is the origin of the foam on the water.

When the Great Serpent knew that he was mortally wounded, both he and the evil spirits around him were rendered tenfold more terrible by their great wrath and they rose to overwhelm Manabozho. The water of the lake swelled upwards from its dark depths, and with a sound like many thunders, it rolled madly on its track, bearing the rocks and trees before it with resistless fury. High on the crest of the foremost wave, black as the midnight, rode the writhing form of the wounded Meshekenabek, and red eyes glazed around him, and the hot breaths of the monstrous brood hissed fiercely above the retreating Manabozho. Then thought Manabozho of his Indian children, and he ran by their villages, and in a voice of alarm bade them flee to the mountains, for the Great Serpent was deluging the earth in his expiring wrath, sparing no living thing. The Indians caught up their children, and wildly sought safety where he bade them. But Manabozho continued his flight along the base of the western hills, and finally took refuge on a high mountain beyond Lake Superior, far towards the north. There he found many men and animals who had fled from the flood that already covered the valleys and plains, and even the highest hills.

Still the waters continued to rise, and soon all the mountains were overwhelmed save that on which stood Manabozho. Then he gathered together timber, and made a raft, upon which the men and women, and the animals that were with him, all placed themselves. No sooner had they done so, than the rising floods closed over the mountain and they floated alone on the surface of the waters; and thus they floated for many days, and some died, and the rest became sorrowful, and reproached Manabozho that he did not disperse the waters and renew the earth that they might live. But though he knew that his great enemy was by this time dead, yet could not Manabozho renew the world unless he had some earth in his hands wherewith to begin the work. And this he explained to those that were with him, and he said that were it ever so little, even a few grains of earth, then could he disperse the waters and renew the world. Then the beaver volunteered to go to the bottom of the deep, and get some earth, and they all applauded her design. She plunged in, they waited long, and when she returned she was dead; they opened her hands but there was no earth in them. "Then," said the otter, "will I seek the earth:" and the bold swimmer dived from the raft. The otter was gone still longer than the beaver, but when he returned to the surface he too was dead, and there was no earth in his claws. "Who shall find the earth?" exclaimed all those left on the raft, "now that the beaver and the otter are dead?" and they desponded more than before, repeating, "Who shall find the earth?" "That will I," said the muskrat, and he quickly disappeared between the logs of the raft. The muskrat was gone very long, much longer than the otter, and it was thought he would never return, when he suddenly rose near by, but he was too weak to speak, and he swam slowly towards the raft. He had hardly got upon it when he too died from his great exertion. They opened his little hands and there, clasped closely between the fingers, they found a few grains of fresh earth. These Manabozho carefully collected and dried them in the sun, and then he rubbed them into a fine powder in his palms, and, rising up, he blew them abroad upon the waters. No sooner was this done than the flood began to subside, and soon the trees on the mountains and hills emerged from the deep, and the plains and the valleys came in view and the waters disappeared from the land leaving no trace but a thick sediment, which was the dust that Manabozho had blown abroad from the raft.

Then it was found that Meshekenabek, the Great Serpent, was dead, and that the evil manitous, his companions, had returned to the depths of the lake of spirits, from which, for the fear of Manabozho, they never more dared to come forth. And in grat.i.tude to the beaver, the otter, and the muskrat, those animals were ever after held sacred by the Indians, and they became their brethren, and they never killed nor molested them until the medicine of the stranger made them forget their relations and turned their hearts to ingrat.i.tude.

In the mounds of the West have been found various sculptures of the serpent, and amongst them one as follows:--It represents a coiled rattlesnake, and is carved in a very compact cinnamon-coloured sandstone.

It is six and a quarter inches long, one and three-eighths broad, and a quarter of an inch thick. The workmanship is delicate, and the characteristic features of the rattlesnake are perfectly represented, the head, unfortunately, is not entire, but enough remains to show that it was surmounted by some kind of feather-work resembling that so conspicuously represented in the sculptured monuments of the South. It was found carefully enveloped in sheet copper, and under circ.u.mstances which render it certain that it was an object of high regard and probably of worship.

Notwithstanding the striking resemblances which have been pointed out, in the elementary religions of the old and new worlds, and the not less remarkable coincidences in their symbolical systems, we are scarcely prepared to find in America that specific combination which fills so conspicuous a place in the early cosmogonies and mythologies of the East, and which const.i.tute the basis of these investigations, namely, the compound symbol of the Serpent and the Egg. It must be admitted that, in the few meagre and imperfect accounts which we have of the notions of cosmogony entertained by the American nations, we have no distinct allusion to it. The symbolism is far too refined and abstract to be adopted by wandering, savage tribes, and we can only look for it, if at all, among the more civilized nations of the central part of the continent, where religion and mythology ranked as an intelligible system.

And here we have at once to regret and reprobate the worse than barbarous zeal of the Spanish conquerors, who, not content with destroying the pictured records and overturning and defacing the primitive monuments of those remarkable nations; distorted the few traditions which they recorded, so as to lend a seeming support to the fictions of their own religion, and invested the sacred rites of the aborigines with horrible and repulsive features, so as to furnish, among people like minded with themselves, some apology for their savage cruelty. Not only were orders given by the first Bishop of Mexico, the infamous Zumanaga, for the burning of all the Mexican MSS. which could be procured, but all persons were discouraged from recording the traditions of the ancient inhabitants.

So far, therefore, from having a complete and consistent account of the beliefs and conceptions of those nations, to which reference may be had in inquiries of this kind, we have only detached and scattered fragments, rescued by later hands from the general destruction. Under such circ.u.mstances we cannot expect to find parallel evidences of the existence of specific conceptions; that is to say, we may find certain representations clearly symbolical and referring to the cosmogony, mythology, or religion of the primitive inhabitants and yet look in vain among the scanty and distorted traditions and few mutilated pictured records which are left us for collateral support of the significance which reason and a.n.a.logy may a.s.sign to them.

It is not a.s.sumed to say that any distinct representation of the Serpent and the Egg exists amongst the monuments of Mexico or Central America; what future investigations may disclose remains to be seen. If, until the present time, we have remained in profound ignorance of the existence of the grand monument under notice, in one of the best populated states, what treasures of antiquity may yet be hidden in the fastnesses of the central part of the continent!

It has often been said that every feature in the religion of the New World, discovered by Cortez and Pizarro, indicates an origin common to the superst.i.tions of Egypt and Asia. The same solar worship, the same pyramidal monuments, and the same Ophiolatreia distinguish them all.

Acosta says "the temple of Vitziliputzli was built of great stones in fashion of snakes tied one to another, and the circuit was called 'the circuit of snakes' because the walls of the enclosure were covered with the figures of snakes. Vitziliputzli held in his right hand a staff cut in the form of a serpent, and the four corners of the ark in which he was seated terminated each with a carved representation of the head of a serpent. From the sides of the G.o.d projected the heads of two serpents and his right hand leaned upon a staff like a serpent. The Mexican century was represented by a circle, having the sun in the centre, surrounded by the symbols of the years. The circ.u.mference was a serpent twisted into four knots at the cardinal points."[11]

The Mexican month was divided into twenty days; the serpent and dragon symbolized two of them. In Mexico there was also a temple dedicated to the G.o.d of the Air, and the door of it was formed so as to resemble a serpent's mouth.[12]

Amongst other things, Peter Martyr mentions a large serpent-idol at Campeachy, made of stones and bitumen, in the act of devouring a marble lion. When first seen by the Spaniards it was warm with the blood of human victims.

"Ancient painting and sculptures abound with evidences of Mexican Ophiolatreia, and prove that there was scarcely a Mexican deity who was not symbolized by a serpent or a dragon. Many deities appear holding serpents in their hands, and small figures of priests are represented with a snake over each head. This reminds us forcibly of the priests of the Egyptian Isis, who are described in sculpture with the sacred asp upon the head and a cone in the left hand. And to confirm the original mutual connexion of all the serpent-worshippers throughout all the world--the Mexican paintings, as well as the Egyptian and Persian hieroglyphics, describe the Ophite Hierogram of the intertwined serpents in almost all its varieties. A very remarkable one occurs in M. Allard's collection of sculptures; in which the dragons forming it have each a man's head in his mouth. The G.o.ds of Mexico are frequently pictured fighting with serpents and dragons; and G.o.ds, and sometimes men, are represented in conversation with the same loathsome creatures. There is scarcely, indeed, a feature in the mystery of Ophiolatreia which may not be recognised in the Mexican superst.i.tions.

"We perceive, therefore, that in the kingdom of Mexico the serpent was sacred, and emblematic of more G.o.ds than one: an observation which may be extended to almost every other nation which adored the symbolical serpent.

This is a remarkable and valuable fact, and it discovers in Ophiolatreia another feature of its aboriginal character. For it proves the serpent to have been a symbol of intrinsic divinity, and not a mere representative of peculiar properties which belong to some G.o.ds and not to others."[13]

From what has been presented, it will be seen that the serpent symbol was of general acceptance in America, particularly among the semi-civilized nations; that it entered widely into their symbolic representations, and this significance was essentially the same with that which attached to it among the early nations of the old continent. Upon the basis, therefore, of the ident.i.ty which we have observed in the elementary religious conceptions of the Old and New World, and the striking uniformity in their symbolical systems, we feel justified in ascribing to the emblematic Serpent and Egg of Ohio a significance radically the same with that which was a.s.signed to the a.n.a.logous compound symbol among the primitive nations of the East. This conclusion is further sustained by the character of some of the religious structures of the old continent, in which we find the symbolic serpent and the egg or circle represented on a most gigantic scale. a.n.a.logy could probably furnish no more decisive sanction, unless by exhibiting other structures, in which not only a general correspondence, but an absolute ident.i.ty should exist. Such an ident.i.ty it would be unreasonable to look for, even in the works of the same people, constructed in accordance with a common design.

It may seem hardly consistent with the caution which should characterize researches of this kind, to hazard the suggestion that the symbolical Serpent and Egg of Ohio are distinctly allusive to the specific notions of cosmogony which prevailed among the nations of the East, for the reason that it is impossible to bring positive collateral proof that such notions were entertained by any of the American nations. The absence of written records and of impartially preserved traditions we have already had ample reason to deplore; and unless further explorations shall present us with unexpected results, the deficiency may always exist. But we must remember that in no respect are men more tenacious than in the preservation of their rudimental religious beliefs and early conceptions. In the words of a philosophical investigator--"Of all researches that most effectually aid us to discover the origin of a nation or people whose history is involved in the obscurity of ancient times, none perhaps are attended with such important results as the a.n.a.lysis of their theological dogmas and their religious practices. To such matters mankind adhere with the greatest tenacity, which, though modified and corrupted in the revolution of ages, still retain features of their original construction, when language, arts, sciences and political establishments no longer preserve distinct lineaments of their ancient const.i.tutions."[14]

A striking example of the truth of these remarks is furnished in the religion of India, which, to this day, notwithstanding the revolution of time and empire, the destructions of foreign and of civil wars, and the constant addition of allegorical fictions (more fatal to the primitive system than all the other causes combined), still retains its original features, which are easily recognisable, and which identify it with the religions which prevailed in monumental Egypt, on the plains of a.s.syria, in the valleys of Greece, among the sterner nations around the Caspian, and among their kindred tribes on the rugged sh.o.r.es of Scandinavia.

This tenacity is not less strikingly ill.u.s.trated in the careful perpetuation of rites, festivals and scenic representations which originated in notions which have long since become obsolete, and are now forgotten. Very few of the attendants on the annual May-day festival, as celebrated a few years back in this country, and very few of those who have read about the same are aware that it was only a perpetuation of the vernal solar festival of Baal, and that the garlanded pole was anciently a Phallic emblem.

CHAPTER VII.

_Egypt as the Home of Serpent Worship--Thoth said to be the founder of Ophiolatreia--Cneph, the Architect of the Universe--Mysteries of Isis--The Isaic Table--Frequency of the Serpent Symbol--Serapis--In the Temples at Luxore, etc.--Discovery at Malta--The Egyptian Basilisk--Mummies--Bracelets--The Caduceus--Temple of Cneph at Elephantina--Thebes--Story of a Priest--Painting in a Tomb at Biban at Malook--Poc.o.c.ke at Raigny._

Egypt, of all ancient nations the most noted for its idolatry, was in its earliest days the home of the peculiar worship we are contemplating. A learned writer on the subject says "the serpent entered into the Egyptian religion under all his characters--of an Emblem of Divinity, a Charm or Oracle, and a G.o.d." Cneph, Thoth and Isis were conspicuous and chief among the G.o.ds and G.o.ddesses thus symbolized, though he is said to have entered more or less into the symbolical worship of all the G.o.ds.

Sanchoniathon describes Thoth as the founder of Serpent Worship in Egypt, and he is generally regarded as the planter of the earliest colonies in Phoenicia and Egypt after the Deluge. He has been called the Reformer of the Religions of Egypt, and Deane says: "He taught the Egyptians (or rather that part of his colony which was settled in Egypt) a religion, which, partaking of Zabaism and Ophiolatreia, had some mixture also of primeval truth. The Divine Spirit he denominted Cneph, and described him as the Original, Eternal Spirit, pervading all creation, whose symbol was a serpent."

Cneph was called by the priests the architect of the universe, and has been represented as a serpent with an egg in his mouth; the serpent being his hieroglyphical emblem, and the egg setting forth the mundane elements as proceeding from him.

After his death Thoth was, in return for services rendered to the people, made a G.o.d of--the G.o.d of health, or of healing, and so became the prototype of aesculapius. His learning appears to have been great, and he instructed the people in astronomy, morals, hieroglyphics and letters. He is generally represented leaning upon a knotted stick which has around it a serpent.

The mysteries of the worship of Isis abounded in allusions to the serpent, and Montfaucon says that the Isaic table, a plate of bra.s.s overlaid with bra.s.s enamel, intermixed with plates of silver, which described the mysteries, was charged with serpents in every part as emblems of the G.o.ddess. The particular serpent thus employed was that small one well know as the instrument used in her suicide by the celebrated Cleopatra, the asp. This creature is pictured and carved on the priestly robes, the tiaras of the kings, the image of the G.o.ddess. The British Museum possesses a head of this divinity wearing a coronet of them. Not only so, the living reptiles were kept in her temple and were supposed to sanctify the offerings by crawling about amongst them.

As we have said the serpent entered largely into the symbolical worship of all the Egyptian deities, and Cneph, Thoth and Isis can only be regarded as three of the chief.

Deane says there is scarcely an Egyptian deity which is not occasionally symbolized by it. Several of these deities are represented with their proper heads terminating in serpents' bodies. In Montfaucon, vol. 2, plate 207, there is an engraving of Serapis with a human head and serpentine tail. Two other minor G.o.ds are also represented, the one by a serpent with a bull's head, the other by a serpent with the radiated head of the lion.

The second of these, which Montfaucon supposes to be an image of Apis, is bored through the middle: probably with a design to hang about the neck, as they did many other small figures of G.o.ds, by way of ornament or charms.

The figure of Serapis encircled by serpents is found on tombs. The appearance of serpents on tombs was very general. On an urn of Egnatius, Nicephoras, and of Herbasia Clymene, engraved in Montfaucon, vol. 5, a young man entwined by a serpent is described as falling headlong to the ground. In the urn of Herbasia Clymene the corners are ornamented with figures of serpents. It is a singular coincidence that the creature by whom it is believed came death into the world should be consecrated by the earliest heathen idolaters to the receptacles of the dead. It is remarkable also that Serapis was supposed by the Egyptians to have dominion over evil demons, or in other words was the same as Pluto or Satan.

On some of the Egyptian temples the serpent has been conspicuously figured as an emblem consecrated to the Divine service. Thus it is found at Luxore, Komombu, Dendara, Apollinopolis and Esnay. The Pamphylian obelisk also bears it many times--fifty-two it is said--and according to Poc.o.c.ke each of the pillars of the temple of Gava has it twice sculptured.

All writers on the subject have noticed the variations of form under which the serpent has appeared on Egyptian monuments, and have laid stress upon it as indicating the great consideration in which he was held. There is little to be wondered at in this when we remember that he was regarded as symbolical of divine wisdom, power, and creative energy; of immortality and regeneration, from the shedding of his own skin; and of eternity, when represented in the act of biting his own tail.

One writer says the world was represented by a circle, intersected by two diameters perpendicular to each other, which diameters, according to Eusebius, were serpents. Jablonski says the circ.u.mference only, was a serpent.

Kircher says that the elements (or rather what were so considered in ancient times) were represented by serpents. Earth was symbolized by a prostrate two-horned snake; water, by a serpent moving in an undulated manner; air, by an erect serpent in the act of hissing; fire, by an asp standing on its tail and bearing upon his head a globe. "From these hieroglyphics," remarks Deane, "it is clear that the serpent was the most expressive symbol of divinity with the Egyptians."