Ophiolatreia

Mysteries of Osiris, &c.-Rationale of the connection of Solar, Phallic, and Serpent Worship-The Aztec Pantheon-Mexican Gods-The Snake in Mexic

turally and almost inevitably and universally the sun came to symbolize the active principle, the vivifying power, and how obviously the egg symbolized the passive elements of nature, but how the serpent came to possess, as a symbol, a like signif

ted almost every temple, symbolized almost every deity, was imagined in the heavens, stamped on the earth, and ruled in the realms of everlasting sorrow." Its general acceptance seems to have been remarked at a very early period. It arrested the attention of the ancient sages, who assigned a variety of reasons for its adoption, founded upon the natural history of the reptile. Among these speculations, none are more curious than those preserved by Sanchoniathon, who says:-"Taut first attributed something of

at the same time an augmentation of its size and strength; and when it has filled the appointed measure of its existence, it consume

stars in the Universe. The animal is extremely heavy, as is the earth, and extremely slippery like the water, moreover, it every year puts off its old age with its skin, as in the Universe the annual period effects

imperfectly understood, and it was invested, as we perceive from the above quotations, with the most extraordinary qualities. Alike the object of fear, admiration,

serpent more striking than that alluded to by Sanchoniathon, vi

rpent casts h

sun, in youthfu

es' mortal mo

enlarged, and gr

n in nature. This doctrine is illustrated in the notion of a succession of Ages which prevailed among the Greeks, corresponding to the Yugs of the Hindus, and Suns of the aboriginal Mexicans. It is furt

symbols, the grand phenomena of nature, especially as connected with the creation of things and the perpetuation of life. In all, it is worthy of remark, the serpent was more or less conspicuously introduced, always as symbolical of the invigorating or active energy of nature. In the mysteries of Ceres

the most unequivocal manner, through the medium of rites of portentous solemnity and significance to the devotees of the Hindu religion. "For the purpose of regeneration," says Wilford, "it is directed to make an image of pure gold of the female powers of nature in the shape of either a woman or a

"was employed to symbolize the Great Father, so the female serpent was equally used to typify the Great Mother. Such a mode of representation may be proved by express testimony, and is wholly agreeable to the analogy of the entire sy

, yet the rationalé of the connection has been rarely detected. They really are all forms of a single worship. "If (as it seems certain) they all three be identical," observes Mr. O'Brien, "where is

to the great Unity, was the impersonation of the active, creative ene

ho dwells in heaven, earth, and hades, and attends to the government of the world. To denote this unfailing power and eternal youth, his figure was that

according to the Codex Vaticanus, but other names for the deities already designated. We have also Xiuhteuctli, "Master of the Year," "the God of Fire," the terrestrial symbol of the active principle, and Xochitli, "the Goddess of Earth and Corn;" Tlaloc and Cinteotl, or Chalchiuhcueije, "the god and goddess of the

ledgment of the Sun as the great father of all visible things, by whom all living things are generated and sustained. The ceremonies of this feast were emblematical, and principally referred to the sun as the reproductive and preserving power of nature. In Mexico, where the primitive religion partook of the fiercer nature of the people, we find the Raimaic ceremonie

wn from the mythologies of the East. Thus Tonacateuctli embodied Lord Sun from Tonàtiuh, Sun, nacayo or catl, body or person, and teuctli, master or lord. Again, Tonacatlcoatl, the Serpent Sun, from Tonctiah and catl, as above, and coatl, serpent. If we adopt another etymology for the names (and that wh

hat in the prayer of thanks, returned to Tezcatlipoca by the Mexican kings on the occasion of their coronation, God was recognised as the God of Fire, to whom Xiuthteuctli, Lord of Vegetation, and specifically Lord of Fire, bears the same relation that Suyra does to the first person of the Hi

y generally, both on the monuments and in the paint

erring to her attributes. The etymology of Cihuacohuatl is clearly Cihua, woman or female, and coatl, serpent-Female Serpent. And Tonaca

ui, says-"These refer to another Goddess named Cihuacohuatl, or Female Serpent, which the Mexicans believe gave to the light, at a single birth, two children, one male and the other

vant, remains unaffected. Not only were they thus designated, but Cinacoatl or Cihuacohuatl was generally if not always represented, in the paintings, accompanied by a great sn

a conspicuous symbol and could not escape the attention of the most superficial of observers of the Mexican and Cent

hapes and sizes, coiled, extended, spiral or entwined with great beauty, and sometimes represented with feathers

nake of the Mexicans had its enigmas, and both are beyond our power to unravel;" this, howe

hest respect for his institutions and the profoundest regard for his memory. This demi-god, to whom divine honours are often paid after his withdrawal from the earth, is usually the Son of the Sun, or of the Demiurgic Creator, the Great Father, who stands at the head of the primitive pantheons and subordinate only to the Supreme Unity; he is born of an earthly mother, a virgin, and often a vestal of the Sun, who conceives in a mysterious manner, and who, after giving birth to her half-divine son, is herself somet

ems were less complicated because less modified from the original or primitive forms, the Great Teacher appears here with more distinctness. Among the s

n was Quetzalcoatl, who was figured as tall, of fair complexion, open forehead, large eyes and a thick beard. He became high priest of Tulan, introducted the worship of the gods, established laws displaying the profoundest wisdom, regulated the calendar, and maintained the most rigid and exemplary manners in his life. He was averse to cruelty, abhorred war, and taught men to cultivate the soil, to reduce metal from their ores, and many other things necessary to their welfare. Under his benign administration the widest happiness prevailed amongst men. The corn grew to such a size that

iled in Mexico, of associating or connecting with the representatives of a god or goddess, the symbols of the other deities from whom they are derived, or to whom they sustain some relation. His temples were distinguished as being circular, an

between the Mexican and Mayan mythologies. He was named Itzamna or Zamna, and was the only son of the principal God, Kinchanan. He arrived from the East, and instructed the people in

son of their principal god Thomathoyo, and another in Colombia bearing the name of Bochia. Peru and Guatemala furnish

Kulcan-a fact which gives some importance to the statement of Cabrera that Vot

d with a golden serpent, bearing different symbolical sacrificial allusions. He also assures us that serpents

ents' heads, and also dolls of the same, which they called Ecatotowin, which figures of serpents and fictitious children they covered with dough, named by them Tzoalli, composed of the seeds of Bledos, an

nto Anahuac, guiding them to the place where Mexico is built. His statue was of gigantic size, and covered with ornaments each one of which had its significance. He was depicted placed upon a seat, from the four corners of which issued four large serpents. "His body," says Gomeza, "was beset with pearls, precious stones and gold, and for collars and chains around his neck ten hearts of men made of gold. It had also a counterfeit vizard, with eyes of glass, and in its neck death painted, all of which things had their considerations and meanings." It was to him in his divine character of the dest

he holds a spear, a sword, a serpent, and a skull, and has a girdle of skulls around his waist. The bull Nandi (emblem of generative force), as also the lingham, are among his emblems. To him were dedicated the bloodiest sacrifices of India. Durga, or Kali (an impersonation of Bhavin, goddess of nature and fecundity) corresponds with the Mexican Tesyaomiqui, and is represented in a similar manner. She is a war goddess and her martial deeds give her a high position in the Hindu pantheon. As Kali, her representatives are most terrible. The emblems of destruction are common to all: she is entwined with serpents; a circlet of flowers surrounds her head; a necklace of skulls; a girdle of dissevered human hands; tigers crouching at her feet-indeed every combination of the horrible and the loathsome is invoked to portray the dark character which she represents. She de

as the male and female serpent, and that in the mythological pictures the former was represented as a feather-headed snake. We have also seen that the incarnate or human representative of this deity Quetzalcoatl, w

destroyed or obliterated that now they afford us but little aid in our researches. Her ancient paintings, although there are some which have escaped the general devastation, are principally beyond our reach and cannot be consulted

ising this group is described as follows:-"The building called the Castillo is the first which we saw, and is, from every point of view, the grandest and most conspicuous object that towers above the plain. The mound upon which it stands measures one hundred and ninety-seven feet at the base, and is built up, apparently solid, to the height of seventy

doorways face the east, south and west, having massive lentils of zapote wood, covered with elaborate carvings, and the jambs are ornamented with sculptured figures. The sculpture is much worn, but the head-dress of feathers and portions of the rich attire still remain. The face is well preserve

have some significance. The entrance between the two colossal serpents' heads remind us at once of Gomera's description of the entrance to th

sented is accompanied by a feathered serpent, the folds of which are gracefully arrayed behind the figure and the tail of which is marked by the rattles of the rattle-snake-the distinguishing mark of the monumental serpent of the continent, whether represented in the carvings of the mounds or in the sculptures of Central America. This temple, we may therefore reasonably infer, was sacred to the benign

ra states that he ruled at Chichen-itza; that all agreed that he came from the westward, but that a difference exists as to whether he came before or afterwards or with the Itzaes. "But" he adds, "the name of the structure at Chichen-itza and the events of that country after the death of the lords, shows that Cuculcan governed with them. He was a man of good disposition, not known to have had wife or children, a great statesman, and therefore looked upon

ce for some years, when, having provided for his departure and recommended to them the good form of government which had been established, he returned to Mexico

n-itza was also called by the same name. These are extremely interesting facts, going far to show that the figure represented in the "Castillo," and which we have identified upon other evidence as

not pretended to say, but we may reasonably conjecture that it is a qualifying word to can serpent. Kukum is feather, and it is possible that by being converted into an adjective form it may change its termination into Kukul. The etymology may therefore be Kukumc

, is precisely the same as that of the latter. Kin is Sun in the Mayan language, and Chahan, as every one acquainted with the Spanish pronunciati

incidences in their origin, character, and teachings, but there are some remarkable coincidences between the temples dedicated to the worship of these two great teachers-

and five abreast, many rows continuing in the same direction, when they collectively changed and pursued another. They were low, the tallest not more than six feet high. Many had fallen, in some places lying prostrate in rows, all in the same direction, as if thrown intentionally. In some cases they e

in immediate connection with the temple above describ

in the centre of the island of Ceylon) by Captain Chapman, of the British Army. The remarkable character of these ancient structures and the decided

ion of the country and the residence of its kings. It abounded in magnificent buildings, sculptures and other works of art

rtions of walls, which are scattered over an extent of several miles. The nine temples are still held in great reverence, and are visited periodically by the Buddhists. They consist first of an en

s about twenty feet and the extent of the largest thirty paces by fifteen. These terraces are ascended by flights of steps. At the foot of the principal flight are slabs of granite, placed perpendicularly, upon which figures are boldly sculptured; and between is a semi-circular stone with simple mouldings let in the ground. Upo

r twelve feet above the ground; twelve inches by eight square, and about four feet from each other; but the two in the centre of the outer line differ from the rest in being of hard blue granite, and in being more carefully finished. These pillars were said to have been covered with chunam (plaster) and thus convert

in colonnades of several parallel rows, and these colonnades are separated by tanks or spaces occupied by buildings in the manner indicated by Mr. Stephens at Chichen-itza. Some of these pillars are carved; others are in their rough state or covered with plaster. In Madura

hundred and fifty feet in height. The dagobas, of intermediate size, have occasionally a form approaching that of a bubble, but in general they have the form of a bell. They constitute part of the Buddhist Temples, almost without exception. We have, in the character of these singular columns and their arrangement in respect to each other and the pyramidal structures in connection with which they are found, a most striking resemblance between the ruins of Chichen-itza in Central America, a

the foot of the steps. The platform of the second terrace measured eighty feet in front and fifty-five in depth, and is reached by another staircase forty-two feet wide and having forty-two steps. In the centre of the steps and against the wall of the terrace are the remains of a pedestal six feet high, on which probably once stood an idol. On the platform, fifteen feet from the last step, stands the building. It is twenty-two feet in diameter and has four small doorways facing the cardinal points. Above the cornice the roof sloped off so as to form an apex. The height, including the terraces, is little short of sixty feet. The doorways give entrance

s a single entrance towards the west. The outer wall is five feet thick, within which is a corridor three feet wide, surrounding a solid cylindrical mass of stone, nine feet in thickness. The walls have four or five coats of stucco and were covered with remains of paintings, in which red, yellow, blue and white were distinctly visible. On the south-west of the building was a double row

m top to bottom with sculptured figures in bas-relief much worn and faded. At the southern end also, placed back a hundred feet and corresponding in position, is another building eighty-one feet long, in ruins, but also exhibiting the remains of this column richly sculptured. In the centre of the great stone walls, exactly opposite each other, and at the height of thirty feet from the ground, are two massive stone rings, four feet in diameter and one foot one inch thick, the diameter of the hole is one foot seven inches. On the rim and border are sculptured two entwined serpents; one of them is feather-headed, the oth

red records of the teachings of the deified Ku Kulcan, who instructed men in the arts, taught them in religion, and instituted government. There are represented processions of figures, covered with ornaments, and carrying arms. "One of the inner chambers is covered," says Mr. Stephens, "from the floor to the arched roof, with designs in painting, representing, in bright and vivid colour

culpture, and upon both remain the fragments of entwined colossal serpents which run the whole length of the walls. In the centre of each facade, as at Chichen, were the fragments of a great stone ring, which had been broken off and probably destroyed. It would therefore seem that the emblem of the entwined serpents was significant of the purpos

uch ruined. It is one hundred and sixty feet long, and is distinguished by two colossal serpents entwined, running through and encompassing nearly all the ornaments throughout its entire length. At the north end, where the facade is most entire, the tail of one serpent is held up nearly over the head of the other, and has an ornament upon it like a turban with a plume of feathers. There are marks upon the extremity of the tail, probably intended to represent the rattlesnake, with which the country abounds. The lower serpent has its monstrous jaws wide open, and within there is a human head, the face of which is distinctly visible in th

the tongue projected, surmounted by an elaborate head-dress; between the bars there is also a range of many lozenge-shaped ornaments, in which the remains of red paint are distinctly visible, and at each end is

ound by Mr. Stephens on the walls of Casa No. 3 at Palenque, where it is represented as an object of admiration. The protrusion of the tongue signified, among the Aztecs, ability to speak, and denot

irectly from them, and all had striking features in common with them. Their languages were in general different, but cognate; their architecture was essentially the same; and their religio

modifications, the religion of the continent is essentially the same; and especially when we know that whatever differences may have exi