Snakes in Ancient Mesoamerica
Austin Terry
While the serpent still remains a source of fascination and interest in modern culture today, they were subjects of particular relevance in the time of ancient Mesoamerica. Numerous depictions and references to snakes are found in structural motifs and engravings in ruin sites; their religious connotations clear amongst the other sacred symbols. Their involvements in mythological stories along with their association with rituals were indicative of their importance in the minds of the Aztec, Maya, and other Mesoamerican civilizations. This mystery and powerful imagery tied to them is something faintly similar to the exotic perception of them today. Although they still carry some of this association, the involvement of serpents in ancient Mesoamerican culture was a testament to their momentous importance both socially and spiritually.
Many snakes of different kinds are found in southern Mexico, including venomous and potentially dangerous species. In fact, Mexico has the highest amount of venomous snake species of any other country in the Western Hemisphere with about 60 (Beletsky et al., 2006). Although some species are introduced from outside the country, numerous species are endemic and were certainly found during the times of Mesoamerican civilizations. Many well-camouflaged vipers and rattlesnakes are found near human habitations, and are responsible for most of the snakebites occurring in those areas. The venom of these animals is very potent and causes disfiguring tissue necrosis in the victims they bite. 5 species of the dangerously venomous coral snake are also found in southern Mexico. Interestingly, only one boa species (Boa constrictor) occurs in that area. Given the high population and diversity of snakes found in the region of Mesoamerica, their effect on the religious and social aspects of those cultures is understandable. The dangers associated with some of those species likely contributed to their significance as well.
Although the representation of serpents as fearsome creatures was one that could be expected, their depiction in Mesoamerican mythology is perhaps more unique in this respect. The shedding of the snake’s skin was interpreted as a symbol for rebirth and renewal, representing a new beginning (Lock, 2010). A snake was also seen as an embodiment of the sky- a path that was crossed by the moon, stars and other celestial bodies. For example, the Pleiades were known as the rattle of the serpent (Musser, 2009). This connection with the outer world gave the serpent a mystical association with the unknown, a connection to the gods and forces that did not dwell in the world of the living. It was this connection that brought them into the role of a vehicle by which contact with such gods and forces were made possible.
While this association with the sky and space beyond it alone indicates the significance of the snake in their culture, Mesoamerican deities also had many attributes and stories involving snakes in connection to this. The well-known Mesoamerican god Quetzalcoatl’s name roughly means “feathered serpent” in the Nahuatl language it came from. Feathered serpents are depicted prominently on temples and decorative stelas, as completely zoomorphic figures. The Temple of the Feathered Serpent at Xochicalco, in Chiapas, Mexico, features large depictions of the deity in serpent form adorning the stone walls of the structure. The symbolism of feathered snakes appears to go back farther than the first depictions of Quetzalcoatl, with the earliest depiction found on Stela 19 in the Olmec archaeological site La Venta. While he was mostly shown as an entirely animal-like being in the earlier depictions, human features were added to him in his representation amongst the Maya. To the Maya, Quetzalcoatl was roughly equal to Kukulcan or Ququmatz during their time (Musser, 2009). Ququmatz or Q’uq’umatz of the Popol Vuh (also known as the feathered serpent) was the creator of the cosmos and one of the two creators of humanity. The most well-known name Quetzalcoatl came from the Aztecs, who saw him as linked to the planet Venus, learning, knowledge, and the wind. He was also viewed as the inventor of calendars, books, and a symbol of death and resurrection. There are many modern beliefs about Quetzalcoatl- some adherents to the Mormon religion feel that he was Jesus Christ resurrected in the 10th century to supposedly continue what he left behind (Musser, 2009). Regardless, the feathered serpent’s significance echoes today of a time when he was among the most revered of deities.
Coatlicue was another deity in Mesoamerican mythology that was connected to snakes. The Aztecs saw her as the mother of gods and celestial bodies, who gave birth to the moon and the stars as well as powerful gods in Aztec mythology (Crystal, 1995). According to one version of Aztec lore, she was impregnated by some hummingbird feathers while sweeping in a temple and gave birth to Quetzalcoatl, Xolotl, a daughter named Coyolxauhqui and four hundred other sons. Coyolxauhqui then rallied her four hundred sons against her, killing her mother and decapitating her. Sometime during this conflict Huitzilopochtli was born from Coatlicue in full battle dress and promptly killed Coyolxauhqui along with many of her siblings in retaliation. He then decapitated his sister, after which her head was thrown into the sky to become the moon. When Coatlicue was decapitated by her daughter, the blood that came out of her neck was in the form of two giant serpents. As a result, she is depicted as a human body with two snakes protruding from the neck and facing each other. Her arms are also in the form of serpents, and her lower body is adorned with a skirt of snakes. This formidable depiction of her is in accordance with one of her common portrayals as “the fearsome monster that consumes everything that lives and dies” (Crystal, 1995). This image in addition to her representation as the goddess of life has made for some interesting modern artistic interpretations of her.
Perhaps the most remarkable associations with serpents seen in Mesoamerican culture are the vision serpents thought to be linked with Mayan bloodletting rituals. Bloodletting was a ritual that was interwoven in Maya life; Kings and consorts would perform them for every important political or religious event, new life stage, and momentous calendar period ending (Villalobos, 2005). These rituals would involve the puncturing of the penis, earlobe, or tongue with a sharp object, usually a stingray spine or shard of obsidian. The blood would then be poured onto paper and burned; this was thought to keep the cosmos in place. The rising smoke from the burning paper then took the form of a giant serpent, and a deity or ancestor would then emerge from its open mouth. This allowed the experiencer a direct means of communication with gods, dead ancestors, and forces unknown from the underworld. With this, the serpent was seen as a doorway to the spirit realm, a link that allowed outside forces to bear witness and provide guidance. It was thought that the performance of these rituals helped to maintain the order of the universe. This powerful connection may have been used by kings to “intimidate their people and convince them of the necessity of royalty” (Villalobos, 2005). The first depiction of a vision serpent is considered to be at the Hauberg Stela in the Maya lowlands (Tate, 1992). There are many other depictions from later dates; lintels 25, 17, and 15 from the Mayan city Yaxchilan all have references to bloodletting rituals in connection to the vision serpents they conjure.
Forms of the ritualized bloodletting seen in ancient Mayan culture have been found to be practiced by later descendants after the disappearance of their civilization. While traveling through the Q’eqchi’ area in the 1600s, Father Delgado came across sacrificial bloodletting in caves similar to the earlier form practiced (Wilson, 1995). The tongue, ears, and penis were all punctured, and despite Delgado’s dissuasion the Q’eqchi’ Maya continued and even invited him to join. In 1930, the archaeologist J.E.S. Thompson recorded a bloodletting ritual amongst the Q’eqchi’ Maya in Belize (Voskuil, 1994). While the context was different in that it was performed as an initiation for a new shaman in the village, the act of drawing blood and experiencing a vision serpent was apparent. In this form, the vision serpent put its tongue in the initiate’s mouth and imparted the mysteries of magic and sorcery as part of the final initiation ritual. This purportedly large serpent was known as Ochan amongst the Q’eqchi’. The perseverance of this ritual even in its basic form demonstrates the awe and mystic power that surrounds its practice.
The serpent as a symbol undoubtedly still holds significant meaning amongst modern cultures as it did in those of the past. As an animal, the snake is both feared and loved in its beautiful design, aptitude for survival and dangerous ability. This dichotomy is part of the marvel of a creature that has held the attention of cultures for thousands of years. Perhaps the feathered serpent never left- it merely lays dormant in wait for another traveller to enter its realm and communicate with the world outside the living. Nevertheless, the serpent remains among other animals of power as a symbol that passes through each and every culture across languages and generations. As cultural history continues to evolve, this captivation will undoubtedly endure with it into obscurity.
References
1. Lock, Kevin. (2010, December 5). Maya vision serpent. Did you see that?. Retrieved December 15, 2011 from
http://www.inriodulce.com/links/mayanvisionserpent.html
2. Musser, Sandra. (2009). Quetzalcoatl is much more than an entertaining mayan story or myth. 2012 Spiritual Growth Prophecies. Retrieved December 15, 2011 from http://www.2012-spiritual-growth-prophecies.com/quetzalcoatl.html
3. Crystal, Ellie. (1995). Aztec gods and goddesses. Crystal Links. Retrieved December 16, 2011 from
http://www.crystalinks.com/aztecgods.html
4. Beletsky L., Barrett P., Beadle D. (2006). Southern Mexico: the Cancún region, Yucatán peninsula, Oaxaca, Chiapas, and Tabasco. Interlink Books. Northampton, Massachusetts.
5. Villalobos, Renato. (2005). Ancient Guatemala. Authentic Maya. Retrieved December 16, 2011 from
http://www.authenticmaya.com/index.htm
6. Tate, Carolyn. (1992). Yaxchilan: the design of a Maya ceremonial city. University of Texas Press. Austin, Texas.
7. Wilson, Richard. (1995). Maya resurgence in Guatemala: Q’Eqchi’ experiences. Library of Congress.
8. Voskuil, Duane. (1994). From genetic cosmology to genital cosmetics. Boys Too. Retrieved December 16, 2011 from
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