Schwartz, of Berlin, affirms, from deep research in Greek and German mythology, that the paramount germinal idea in this wide-spread serpent-emblem is the lightning, and Dr. Brinton develops the same opinion at some length.[IV-24]
Tlaloc, the Aztec rain-god, held in his hand a serpent-shaped piece of gold, representing most probably the lightning. Hurakan, of the Quiché legends, is otherwise the Strong Serpent, he who hurls below, referring in all likelihood to storm powers as thunderer.[IV-25] This view being accepted, the lightning-serpent is the type of fruitfulness; the thunder storm being inseparably joined with the thick, fertilizing summer showers.[IV-26] Born, too, in the middle heaven, of a cloud mother and of an Ixion upon whom science cannot yet place her finger, amid moaning breeze and threatening tempest, the lightning is surely also akin to the wind and to the bird that is their symbol. The amalgamation of these powers in one deity seems to be what is indicated by such names as Quetzalcoatl, Gucumatz, Cukulcan, all titles of the God of the Air in different American languages, and all signifying 'Bird-Serpent.'
THE CROSS AND THE FOUR WINDS.
In a tablet on the wall of a room at Palenque is a cross surmounted by a bird, and supported by what appears to be the head of a serpent: "The cross," says Brinton, "is the symbol of the four winds; the bird and serpent, the rebus of the air god, their ruler."
It does not appear that savages attach any special significance of evil to the snake, though the prepossessions of early writers almost invariably blind them on this point.[IV-27] This rule is not without its exceptions however; the Apaches hold that every rattlesnake contains the soul of a bad man or is an emissary of the Evil Spirit.[IV-28] The Piutes of Nevada have a demon-deity in the form of a serpent still supposed to exist in the waters of Pyramid Lake. The wind when it sweeps down among the nine islands of the lake drives the waters into the most fantastic swirls and eddies, even when the general surface of the lake is tolerably placid. This, say the Piutes, is the devil-snake causing the deep to boil like a pot; this is the old serpent seeking whom he may devour; and no native in possession of his five sober wits will be found steering toward those troubled waters at such a time.[IV-29]
In the Pueblo cities, among the Pecos especially, there existed in early times an immense serpent, supposed to be sacred, and which, according to some accounts, was fed with the flesh of his devotees. Gregg heard an "honest ranchero" relate how, one snowy morning, he had come upon this terrible reptile's trail, "large as that of a dragging ox;" the ranchero did not pursue the investigation farther, not obtruding his science, such as it was, upon his religion. This serpent was supposed to be specially connected with Montezuma, and with rain phenomena: it is often called "the great water-snake." It was described to Whipple "as being as large round as a man's body; and of exceeding great length, slowly gliding upon the water, with long wavy folds" like the Nahant sea-serpent—to Möllhausen, as being a great rattlesnake, possessor of power over seas, lakes, rivers and rain; as thick as many men put together, and much longer than all the snakes in the world; moving in great curves and destroying wicked men. The Pueblo Indians prayed to it for rain and revered its mysterious powers.[IV-30]
A people, called by Castañeda Tahus, apparently of Sinaloa in the neighborhood of Culiacan, regarded certain large serpents with sentiments of great veneration if not of worship.[IV-31] These reptiles seem also to have been regarded with considerable reverence in Yucatan. In 1517, Bernal Diaz noticed many figures of serpents in a temple he saw at Campeche. Juan de Grijalva, also, found at the same time many such figures at Champoton, among other idols of clay and wood.[IV-32]
We have already spoken of the Mexican Tlaloc and of the frequent appearance of the serpent in his worship; it does not appear, however, notwithstanding Mr Squier's assertion to the contrary, that the serpent was actually worshiped either in Yucatan or Mexico. Bernal Diaz, indeed, says positively in one passage, speaking of a town called Tenayuca, that "they worshiped here, in their chief temple, three serpents;" but the stout soldier was not one to make fine distinctions between gods and their attributes or symbols; nor, even with the best intentions, was he or any other of the conquistadores in a position to do justice to the faith of 'gentiles.'[IV-33]
We shall hereafter find the serpent closely connected with Quetzalcoatl in many of his manifestations, as well as with others of the Mexican gods.
THE DOG OF AMERICAN MYTHOLOGY.