Snakes in mythology

Snakes were central to many mythologies because of their perceived quality of being both familiar and exotic. The behaviour of snakes and their facial features (e.g. the unblinking, lidless eyes) seemed to imply that they were intelligent, that they lived by reason and not instinct, and yet their thought-processes were as alien to humans as their ways of movement.

In some cultures snakes were fertility symbols, for example the Hopi people of North America performed an annual snake dance to celebrate the union of Snake Youth (a Sky spirit) and Snake Girl (an Underworld spirit) and to renew fertility of Nature. During the dance, live snakes were handled and at the end of the dance the snakes were released into the fields to guarantee good crops. "The snake dance is a prayer to the spirits of the clouds, the thunder and the lightning, that the rain may fall on the growing crops.."[1] In other cultures snakes symbolised the umbilical cord, joining all humans to Mother Earth. The Great Goddess often had snakes as her familiars - sometimes twining around her sacred staff, as in ancient Crete - and they were worshipped as guardians of her mysteries of birth and regeneration.[2]

Immortality

Some cultures regarded snakes as immortal because they appeared to be reincarnated from themselves when they sloughed their skins. Snakes were often also associated with immortality because they were observed biting their tails to form a circle and when they coiled they formed spirals. Both circles and spirals were seen as symbols of eternity. The circle was particularly important to Dahomeyan myth where the snake-god Danh circled the world like a belt, corsetting it and preventing it from flying apart in splinters. In Egyptian myth, the state of existence before creation was symbolised as Amduat, a many-coiled serpent from which Ra the Sun and all of creation arose, returning each night and being reborn every morning. Also, the snake biting its tail (Ouroboros) symbolised the sea as the eternal ring which enclosed the world. In Egypt the snake has healing abilities. Hymns and offerings were made to it since it was believed that the Goddess could manifest through the snake. "In a hymn to the goddess Mertseger, a workman on the Necropolis of Thebes relates how the goddess came to him in the form of a snake to heal his illness (Bunn1967:617).[3]

In the Sumerian culture snakes were also very important as a healing symbol. In Hammurabi’s Law Code (c. 1700 BC) the god Ninazu is identified as the patron of healing, and his son, Ningishzida, is depicted with a serpent and staff symbol (Bunn 1967:618)

Creation myths

Snakes were a common feature of many creation myths, for example many people in Africa and Australia had myths about the Rainbow Snake, which was either Mother Earth herself giving birth to all animals or a water-god whose writhings created rivers, creeks and oceans. In ancient Indian myth, the drought-serpent Ahi or Vritra swallowed the primordial ocean and did not release all created beings until Indra split the serpent's stomach with a thunderbolt. In another myth, the protector Vishnu slept on the coils of the world-serpent Shesha (or "Ananta the endless";). Shesha in turn was supported on Kurma and when Kurma moved, Shesha stirred and yawned and the gaping of its jaws caused earthquakes.[4]

In Chinese mythology, the woman-headed snake Nüwa made the first humans. She made humans one at the time with clay.

Delighted, she made another figure, and another and another, and each came to live in the same way. Day in and day out Nǚwā amused herself making mud figures and watching them come to life.[5]

To conserve her energy, she dipped a rope in clay and flicked it so blobs of clay landed everywhere; each blob of clay became an individual human. The first humans of hers became high-class, but second ones became low-class.

Greek cosmological myths tell of how Ophion the snake incubated the primordial egg from which all created things were born.

The classical symbol of the Ouroboros depicts a snake in the act of eating its own tail. This symbol has many interpretations, one of which is the snake representing cyclical nature of life and death, life feeding on itself in the act of creation.

The underworld

Snakes were regularly regarded as guardians of the Underworld or messengers between the Upper and Lower worlds because they lived in cracks and holes in the ground. The Gorgons of Greek myth were snake-women (a common hybrid) whose gaze would turn flesh into stone, the most famous of them being Medusa.[6] Nagas, "the demon cobra"[7] and naginis were human-headed snakes whose kings and queens who lived in jewel-encrusted underground or underwater paradises and who were perpetually at war with Garuda the Sun-bird.In Egyptian myth, every morning the serpent Aapep (symbolising chaos) attacked the Sunship (symbolising order). Aapep would try to engulf the ship and the sky was drenched red at dawn and dusk with its blood as the Sun defeated it.[8]

In Nordic myth, evil was symbolised by the serpent (actually a dragon) Nidhogg (the 'Dread Biter') who coiled around one of the three roots of Yggdrasil the Tree of Life, and tried to choke or gnaw the life from it. "Here there is and evil dragon names Nidhogg that gnaws constantly at the root, striving to destroy Yggdrasil" [9] In ancient Slavic paganism a deity by the name of Veles presided over the underworld. He is almost always portrayed as a serpent or dragon depending on the particular myth. The underworld was part of a mythical world tree. The roots of this tree (usually growing in water) were guarded by Volos the serpent god.

The idea of snake-people living below the Earth was prominent in American myth. The Aztec underworld, Mictlan was protected by python-trees, a gigantic alligator and a snake, all of which spirits had to evade by physical ducking and weaving or cunning, before they could start the journey towards immortality. In North America, the Brule Sioux people told of three brothers transformed into rattlesnakes which permanently helped and guided their human relatives.

The Pomo people told of a woman who married a rattlesnake-prince and gave birth to four snake-children who freely moved between the two worlds of their parents. The Hopi people told of a young man who ventured into the underworld and married a snake-princess. Amongst the Navajo people is a tale of Glispa, a girl returned with magical healing lore after spending two years with the Snake People by the Lake of Emergence in the underworld.[10]

Water

Snakes were also commonly associated with water especially myths about the primordial ocean being formed of a huge coiled snake as in Ahi/Vritra in early Indian myth and Jormungand in Nordic myth.[11] Sea monsters lived in every ocean from the seven-headed crocodile-serpent Leviathan of Hebrew myth to the sea-god Koloowisi of the Zuni people of North America and the Greek monster Scylla with twelve snake-necks. In some cultures, eels (which spend their early lives in freshwater before returning to the sea as adults) were regarded as magical creatures.

Rivers and lakes often had snake-gods or snake-guardians including Untekhi the fearsome water-spirit of the Missouri River. Until recently, some northern European communities held well dressing ceremonies to appease the snake-spirits which lived in village wells and told legends of saints defeating malevolent lake-snakes e.g. Saint George killing a maiden-devouring serpent or Saint Columba lecturing the Loch Ness Monster which then stopped eating humans and became shy of human visitors.

Carved stones depicting a seven-headed cobra are commonly found near the sluices of the ancient irrigation tanks in Sri Lanka; these are believed to have been placed as guardians of the water.

Wisdom

Snakes were associated with wisdom in many mythologies, perhaps due to the appearance of pondering their actions as they prepare to strike, which was copied by medicine men in the build-up to prophecy in parts of West Africa. Usually the wisdom of snakes was regarded as ancient and beneficial towards humans but sometimes it could be directed against humans. In East Asia snake-dragons watched over good harvests, rain, fertility and the cycle of the seasons, whilst in ancient Greece and India, snakes were considered to be lucky and snake-amulets were used as talismans against evil.

Tiresias gained a dual male-female nature and an insight into the supernatural world when he killed two snakes which were coupling in the woods.

The Biblical story of the fall of man tells of how Adam and Eve were deceived into disobeying God by a snake (identified as Satan by both Paul and John in II Corinthians and Revelation, respectively). In the story, the snake convinces Eve to eat fruit from the Tree of Knowledge of Good and Evil, which she then convinces Adam to do as well. As a result, God banishes Adam and Eve from the garden and curses the snake.

In the state of Kerala, India, snake shrines occupy most households. Snakes were called upon by the creator of Kerala, Parasurama, to make the saline land fertile. The Mannarasala Shri Nagaraja Temple is one of the main centres of worship. The presiding deity here is Nagaraja - a five-headed snake god born to human parents as a blessing for their caretaking of snakes during a fire. It is believed that Nagaraja left his earthly life and took Samadhi but still resides in a chamber of the temple.

Healing

Healing and snakes were associated in ancient Greek myth with Aesculapius, whose snake-familiars would crawl across the bodies of sick people asleep at night in his shrines and lick them back to health.

In northern Europe and West Asia, snakes were associated with healing whilst in parts of South Asia, snakes are regarded as possessing aphrodisiac qualities. Greek myth held that people could acquire second hearing and second sight if their ears or eyes were licked by a snake.

Snake gods

The anthropomorphic basis of many myth-systems meant snake-gods were rarely depicted solely as snakes. Exceptions to this were the Fijian creator-god Ndengei, the dozen creator-gods of the Solomon Islands (each with different responsibilities), the Aztec Mother Goddess Coatlicue, and the Voodoo snake-spirits Damballa, Simbi and Petro. Snake-gods were more often portrayed as hybrids or shape-shifters; for example, North American snake-spirits could change between human and serpentine forms whilst keeping the characteristics of both. Likewise, the Korean snake goddess Eobshin was portrayed as a black snake that had human ears.

The most important American snake-god was the Aztec spirit of intelligence and the wind, Quetzalcoatl ("Plumed Serpent"), who was balanced by the evil spirit of sacrifice, the Serpent of Obsidian Knives which was one of the four pillars supporting the sky. In each case, the association with snakes was based on imagery rather than snake-like qualities. The Mayan sky-goddess was a common attribute. However, in her case, the snakes leaned into her ears and whispered the secrets of the universe (i.e. the secrets of herself). In Indian myth, Shiva had a cobra coiled on his head and another at rest on his shoulder, ready to strike his enemies. Egyptian myth has had several snake-gods, from the 'coiled one' Mehen who assisted Ra in fighting Aapep every day to the two-headed Nehebkau who guarded the underworld. In Korean mythology, the goddess Eobshin was the snake goddess of wealth, as snakes ate rats and mice that gnawed on the crops.

See also

References

  1. ↑ Monsen, Frederick. Festivals of the Hopi, and dancing and expression in all their national ceremonies (PDF).
  2. ↑ Hilda Roderick, Ellis Davidson (1988). Myths and Symbols in Pagan Europe: Early Scandinavian and Celtic Religions. U.K.: Manchester University Press.
  3. ↑ Snake and staff symbolism and healing. 2005. p. 190.
  4. ↑ Eliade, Mircea (2005). The Myth of the Eternal Return. Princeton University Press. ISBN 0-691-12350-0.
  5. ↑ "Nuwa Creates People".
  6. ↑ "Medusa and Gorgons".
  7. ↑ Mallison, Françoise (2007). Gināns: Texts and Contexts : Essays on Ismaili Hymns from South Asia in honour of Zawahir Moir. Delhi: Primus Books. pp. 117,120. ISBN 978-81-908918-7-5.
  8. ↑ "Apep God".
  9. ↑ Colum, Padraic (1920). The Children of Odin. p. 50.
  10. ↑ Klah, Hasteen (1942). Navajo Creation Myth: The Story of the Emergence.
  11. ↑ Ashworth, Leon (2006). Vikings and Northlands. Evans Brothers Limited. ISBN 9781842342701.

External links

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