Ophidian Phenomenon: Symbolism and the Serpent

5/29/12

Eric Gilston

The Ophidian Phenomenon The existence of a complex dichotomy between snakes and humans is undeniable and through my research I focused on ancient cultures relevance of the serpent in ancient symbols as well as its cultural rendition in ceremony and other forms of art. This essay allowed for the perplexing dichotomy between snakes and humans to unfold right before my very eyes, as I hope you will find the same. The evidence to support my thesis derives from analyzing various ancient cultures and their relation to snakes; drawing on the overarching theme of what I suggest is a serpent phenomenon. I provide a detailed account of the serpent phenomenon in its many various – all of which cuts artistic forms - from ceremonies to rudimentary petroglyphs to hieroglyphs – all across cultures and transcends down through the ages. In due course, this essay will attempt to highlight the inclusive nature of the serpent in its various cultural and symbolic aspects. For it appears that the serpent‘s iconoclastic nature presents an intriguing arcane in relation to humans can be deemed nothing less than an existence abound with a presagious task to give us in the labyrinth of human antiquity. The cultural symbol of the serpent exists throughout history with such frequency, variety and reverberation that its artistic renditions in ancient civilizations; which were geographically separated mind you, but at the same time uniquely synonymous in their divination of the snake, presents what I term as the ―Ophidian phenomenon‖. It will be shown the mystery of the serpent is truly a phenomenon that should be taken into more serious thought and research.

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The countless documented cases of evidence in which the serpentine has, historically speaking, been an object of worship and adoration, not only abounds time and space, but this ophiomorphic symbol in human antiquity provides the warrant with which to explore the mystery of the serpent. And so, from Ourobors to the serpent of Eden, I propose in conjunction with this ―Ophidian phenomenon‖ phenomenon ‖, the complex dichotomy of man and serpent, and cosmos, which also uncovers an unusual side to the esoteric divinity of human nature. Moreover, these two interweaving dichotomies origins are procured in the myths and legends of these ancient cultures, and by employing an axiological approach to try and delve into the mystery of serpents‘ and its engraftation into culture and society. It might be possible to re-evaluate how we think in terms of relation to others, the universe and ourselves. These ancient cultures worshiped the serpent as a literal embodiment of nature‘s divine power. (Herring 11) The prevalence of various cultures, who partook in serpent worship, would appear to suggest biological characteristics are central to the origins, yet this cannot suffice. I provide an alternative answer to the origins of this perplexing dichotomy in an attempt to grasp the mysterious accounts of this serpent phenomenon, as its symbolic representation captivates various cultures through generation after generation. This essay, in its overall attempt to explain the origins of the above-mentioned dichotomies, it must conjure the reader to be spiritually optimistic in order to: completely understand the mystifying connection between man and serpent. The foremost historical case I draw upon will provide an in-depth analysis into the







through its various rituals and symbolic variables. The ceremony is commonly more referred in the United States today as ―Hopi Snake Dance‖, whereupon whereupon this alteration in discourse provides some context of its influence over current Christian factions in the United States today. The Hopi‘s Tribe‘s intricate relation to the snake is not based on the unique physical and biological characteristics of the snake, rather it supports the argument of these mysterious myths being central to understanding mans unique relationship with snakes. The snake myth acts as a Hopi Tribe‘s Tribe‘s ceremony is largely a symbolic interpretation of the story; further exploration of its various rituals and symbolic representations will allow me to support my overall argument. ‘s Pueblo God‟s and Myths , centers around The snake myth, portrayed through Hamilton ‘s Pueblo the young warrior named Ti‘yo who wanders off in search of a new source of water because his people are starving. When he meets spider woman she immediately brings Ti‘yo to meet the snake chief and his people, who live in the depths of the earth. The snake chief makes the warrior pick up a snake to examine his true intentions in visiting the Snake Tribe. The snake chief gives the warrior Ti‘yo a special healing medicine and a snake maiden to take home as his wife, whereby she will harness the creative forces of the earth to produce rain, which will in turn grow the crops. The snake myth is culturally relevant to my discussion; the reason being it is one of the first accounts of the Hopi people‘s Hopi people‘s creation thus providing the context in which the Hopi Tribe derives certain beliefs surrounding their cultural. Another essential factor in the snake myth is the actual dance and various rituals of the ceremony given to Ti‘yo via the snake chief, with







the snake chief‘s ability to produce water and the location of his kingdom. (Marder 45) The serpent is symbolic to the female womb and the hall of the chief snake, in which he created water, illustrates the mythical prevalence to the dichotomy between man and serpent, and the natural world and the spiritual world. The words of one Hopi shaman articulate the allegorical role of the serpent in the Hopi snake dance, us. Water Bullsnake, we are your people. people. For them let ― Now our Father, Water, Bullsnake, have pity on us. there be here abundance. [sic] Now our father pacify the rattlesnakes, so that none will be angry. That will be well. It will rain. One their account good will will come. So be it ‖. ‖. (Curtis 140)

The shedding of skin, while a biological attribute, may be directly linked to the serpents symbolic regeneration of life, yet the correlation of water cannot be articulated in the same manner without the presence of myths. The example of this biological feature and its symbolic representation, project no falsities in my essays overall assumptions, because the serpent-worship is based on the worship of nature itself, existing beyond the apparent biological characteristics and into the spiritual realm. (Herring 9) The symbolic link between the serpent and water (the source of life), only grazes‘ the surface of the origins of this complex dichotomy, and will be delineated later by exploring what other culture‘ myths and symbols have to say about the serpent. This serves to edify and support the argument of two intertwining dichotomies that tends to become very difficult to grasp at times, particularly without previous knowledge of religion. Nevertheless, this symbolic link between serpents and water not only contributes to the origins of our primordial existence that once was, and is, but the fact that the serpent myth, in relation to the complex dichotomy







above, and the rain that connects the two which suggests that an ecclesiastical law of universe is indeed inextricably bound into the ophidian phenomenon. So as the Hopi Tribe begins to prepare for the dance, an interesting ritual appears, shedding light on another symbolic representation of the serpent. While the Hopi dance in a ―Man-Medicine‖, which protects them from circle holding snakes, they cover thei r bodies with ―Manthe dangerous fertile powers of snakes that which is much similar, in context, to the widely held cultural belief surrounding female‘s menstruation as potentially contaminating their male counterpart. (Curtis 154) The cultural implications of medicine are yet another valuable asset in understanding this serpent phenomena and it is the Hopi belief that certain remedies or rather symbolic acts in the ritual itself will exert control over the divine forces of nature allowing them to conjure up the rains needed to irrigate their newly planted crops. (Curtis 202) While the biological characteristics of the serpent may create fear in mans eyes, it is not the key in solving the symbolic origins surrounding serpent worship; rather this notion of fear directly corresponds to the larger notion of ―awe at the mysterious and unknown‖. unknown‖. This perspective offers further clarification, for the Hopi attempts to explain the unexplainable, by creating a symbolic replication of the various inner workings in our cosmos, basically a microcosmic model of sorts that which enables them to influence the natural laws that govern the universe. Thus we see why the Hopi Tribes worship the serpent‘s power, which clearly allows them to create rain through the myth of Ti‘Yo. Ti‘Yo. (Herring 58) This essay could maintain its fundamental arguments by solely relying on the







of the Hopi ceremony the mysterious and influential aspect of the Hopi Tribes serpent worship, is outlined by the snake‘s tranquil response in being held in snake handler‘s mouths. The visual and auditory aspects would be an overwhelming experience to the observer, picture the members of the two clans in full ceremonial dress dancing in circles around the ―Kisi‖ (snake shrine), as the rhythm from the drums and the chanting fill personify mother natures soundtrack. (Mardar 140) The Hopi snake handlers, then, release the snakes back into the wild, for as the symbolic significance being in this instance is to send the serpents with the message of rain back to the mythic snake chief- who lives in an underground cave layer with his snake people and has the power to control the waters flow on the surface of the earth. In the end of the ceremony they wash themselves with water, thus becoming pure in spirit. The symbolic purpose, while also being to create rain, is to call fourth the masculine and feminine divinities of nature by the ritual consummation, which imitates the delicate balance of the universe and arbitrate its dualistic nature. (Marder 137) The myth of Ti‘yo provides the symbolic framework of the ceremony that is truly, in its essence – essence – aa theatrically esthetic rendition of the ecclesiastical laws of the cosmos, and perfectly deplores these intertwining dichotomies between the serpent and man, and universe and mythological symbolism. In my research I stumbled upon the Serpent Mound, and again this convinced me that a ophidian phenomenon actually existed and continues to exist and that the prevalence of serpent worship and/or symbolism originated from something more celestially inclined then we are so









in the Ohio River Valley. The date also proposes that the astronomical events coincide, such as Halley‘s Comet and the light from the Crab Nebula. (Saraceni) The Serpent Mound is directly linked to the Fort Ancients religion because of other concrete astrological evidence that links four examples; most notably it aligns with the summer solstice. (Hamilton 14-15) The spiral in the serpent‘s tail is a prevalent symbol in the ancient world, and refers to the divine forces of nature. (Hayes) This divine worship of the serpent parallels many aspects that have been shown in the Hopi Snake Dance; could they have possibly influenced the Hopi‘s religious ceremonies as well? The Mississippian culture, who existed circa 800-1500 A.D, is believed to have influenced the Fort Ancient culture. (Ricardo) While I looked further into this possibility of linking cultures I could only find shell gorget carvings of snakes and no archaeological evidence, yet there are similar serpent mounds in other parts of the world. Archaeologists, in 2007, unearthed another great find in the English countryside which has been dubbed the Rotherwas Serpent Mound in England. It is believed this sacred mound was once used as a ceremonial crematory and roughly dating around 4,000 years ago. (Collins) Or consider the serpent mound of Loch Nell in Scotland, where it is observed to be as ―a circle of stones supposed to be emblematic of the solar disc‖. (Collins) The worshiper stands in this circle







no archeological evidence to suggest a link between Mesoamerican myth influencing Native Americans culture, similarities do exist. Nevertheless the next analysis offers yet another example of serpent worship in ancient cultures. The astrological alignment in the Mayan Temple of Kukulkan is, to a certain extent and variable, in coincidence with various cultures of the world, particularly through the structures dependence on astrological as well as symbolic adulation of the ancient serpent/sun god Kukulkan (Aveni 279) While human sacrifice lies at the surface of these Mesoamerican temples, we must become familiar with the chief deity Kukulkan, who later becomes the Aztec Quetzalcoatl (Littleton 797) The cosmic architect Kukulkan, is associated with resurrection, reincarnation, fertility and water. And so does not seem too far off from the other cultural examples.(Littleton 799) The extent of serpent worship in this temple fascinated me, when I learned of its astrological alignments. During the sunset of the two equinoxes the shadows and sunlight of the temple produce a symbolic serpent that runs down the length of the pyramid‘s i

stairs . (Littleton) Could this pre-Columbian era serpent be associated with Ouroboros of Egyptian, Greek, and other Western religious traditions? If this does not explain the extent of ophidian ophidian phenomenon,







Carl Jung seemed to believe in this dichotomy - between serpent and man, for in his ophiography of Ouroboros he clearly perceived the meaning of the serpent as a mythological symbol, as he supposed that this particular symbol held within it an allegory that was the indeed ii

an ―archetypical ‖ association with the ―human psyche.‖ psyche .‖(Castaño (Castaño y Alcocer) This is principle, in and of itself, is truly fascinating, particularly in that it connects this cosmic serpent (i.e.Ourboros) to the human psyche. And he further articulates this notion of archaic symbols having a platonic implication with which to provide an ―archetypical‖ glimpse into humans‘ ontological existence in relation to the universe, as he states, ―The psychological mechanism thattransforms energy is the symbol.‘ But, in addition, he appears to give a differentmeaning differentmeaning to the archetype, linking it strictly with the structure of the psyche,when he distinguishes it from the symbol in so far as its ontic significance goes.To clarify this, let us quote some of Jung‘s own observations: ‗The archetypesare the numinous, structural elements elements of the psyche and possess a certain au -tonomy and specific energy which enables them to attract, out of the consciousmind, those contents which are best suited to themselves. The symbols act astransformers, their function being to convert libido from a ―lower‖ into a ―higher‖form. . . . It was manifestly not a question of inherited ideas, but of an inborndisposition to produce parallel images, or rather of identical psychic structurescommon structurescommon to all men, which I later called the archetypes of the collective uncon-scious. They correspond to the concept of the ―pattern ―patte rn of behaviour‖ behaviour‖ in biology‘. ‗The archetypes do not represent anything external, non-psychic, althoughthey do of course owe the concreteness of their imagery to impressions receivedfrom without. Rather, independently of, and sometimes in direct contrast to, theoutward forms they may take, they psyche‘ . That is to say, there is an intermediate realm between represent the life and essence of a non-individual non- individual psyche‘. theoneness of the individual soul and its solitude, and the variety of the universe:between the res cogita ns and the res extensa of Descartes, and that realm is theimage of the world in the soul and of the soul in the world, in other words, the‗place‘ of symbolism ‗working‘ in areas prepared by the archetypes—eternallypresent, the ‗problem being whether the consciousness perceives them or not .‖

When the words of Jung indeed point to this Ophidian phenomenon - which appears to hold







cosmos, which could even be scientifically quantifiable- who knows what possibilities are ahead if live and breath our lives knowing such esoteric knowledge that the ancients appeared to know and use. Moreover, the symbolic and mythological serpent provides this link, and it becomes the means by which – which – tapping tapping into its divine power that is intrinsic to the symbol or other form of veneration - to open the doors of perception to a whole new reality and existence. And so, after deconstructing complex facets, which surround the ophidian phenomenon, the briefly mentioned symbolic nature of the serpents was used by ancients to superimpose the creatures numenic functioning into various religio-cultural forms. And so the symbol that it comes to be associated with, is one that is not only a clear portent to human primordial evolution, but also one that is perplexingly embedded and encoded on the walls of the temples of the most famed ancient civilizations. The list goes on, so much so that when the ophidian phenomena is boiled down to the bare bone – bone – in in all it esthetic forms that I can be found - and again, after deconstructing the symbolism of the serpent. The symbol of the serpent undoubtedly links humanity to a new epistemological existence one that at its very least is platonic, but at the most, it is clearly emblematic to man and universe, and may hold within its depths one of the keys to explaining







the sky was raised Tezcatlipoca and Quetzalcoatl walked across it and made the road which appears in the sky, and they were there and ever after are there with their abode there.‖ (33) The

Mayan creation myth is very mysterious indeed, yet could there be analogous examples of these two gods - known as plumped serpents - in related myths found throughout the world? Indeed there is, and I would first like to look at the Rig Veda creation myth, which tells the story of the serpent Vritra slain by the Hindu deity Indra who cuts him open to release the seven rivers ( Rig Veda II. 11-12; III. 30. 8-9). There is also the almost identical aboriginal creation myth, which describes the hero Guthi-Guthi wandering the dry lands in search for water. He discovers the snake Weowi-Weowie trapped in mount Minara, and upon splitting the mountain upon the serpent spreads water through the dry land. (Creation Story ) These similar examples infer a ophidian phenomenon which truly exists in the ancient world, and possibly today. Furthermore these stories and the prevalence of the serpent in these myths offer a superior perspective of the dichotomy between man and snake, which I can only begin to explain here because this phenomenon is everywhere, not just the ancient world. The perplexing dichotomy between man and serpent cannot be exclusively based on the snake‘s physical features. features. For as it has been shown the origins of this intriguing dichotomy









Furthermore, not only must we consider how the world may be, as we perceive it to be, but also humanities place in the big scheme of things. In the not so distant past people from all walks of life, and periods of times, adulated this mythological symbol that mysteriously yields a divine power of the serpent, it seems that this quote sums up my argument with precision and simplicity,” simplicity, ” How could a legend be kept alive and per-petuated [sic] if each generation had not “intimate reasons” for believing in it?‟ The symbolist meaning of a phenomenon helps to explain these „intimate reasons‟, since it links the instrumental with the spiritual, the human with the cosmic, the casual with the causal, disorder with order, and since it justifies a word like universe which, without these wider implications, would be meaningless, a dis-membered [sic] and

chaotic pluralism; and finally, because it always points to the transcendental.” (Pg. 15 Dictionary of Symbols)







Work Cited Aveni, Anthony F. Skywatchers A Revised and Updated Version of Skywatchers of Ancient Mexico. New York: University of Texas, 2001. Print.

http://www.belgeler.com/blg/2hk5/dictionary-of-symbols Castaño, Victor M., and Sergio M. Alcocer. "The Aesthetic Side of Materials Science: A Learning Experience." Diss. Centro De Física Aplicada Y Tecnología Avanzada Universidad Nacional Autónoma De México. Abstract. Web. 29 May 2012. Collins, Andrew. "Rotherwas Serpent Mound, and serpent mounds of Loch Nell and Ohio." The Official Andrew Collins Website. 7 July 2007. Thurs. 12 Feb. 2010.

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Littleton, Scott C. Gods, goddesses, and mythology. Vol. 6. New York: Marshall Cavendish, 2005. Print. Marder, William. Indians in the Americas. Chicago: Book Tree, 2005. Print. "Mississippian and Late Prehistoric period, SEAC Prehistory and History." U.S. National Park Service - Experience Your America. Thurs. 12 Feb. 2010.

. Saraceni, Jessica E. "Redating the Serpent Mound." Archaeology 6th ser. 49 (1996). Archaeological Institute of America. Thurs. 12 Feb. 2010.

. "Serpent Mound - Ohio, USA." Sacred Sites at Sacred Destinations - Explore sacred sites,

Ophidian Phenomenon: Symbolism and the Serpent

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