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 artistic forms - from ceremonies to rudimentary petroglyphs to hieroglyphs all of which cuts 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 serpents 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.

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, 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 natures 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 mythical serpent in Hopi culture. Specifically in regards to its influence in the Ceremony of the Snake and Antelope Fraternity, through Edward Curtis anthropological study of the Hopi Tribe. The account of Hopi tribes serpent worship is an exemplary model of the serpent phenomenon

through its various rituals and symbolic variables. The ceremony is commonly more referred in the United States today as Hopi Snake Dance, whereupon this alteration in discourse provides some context of its influence over current Christian factions in the United States today. The Hopis Tribes 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 Tribes 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. The snake myth, portrayed through Hamiltons Pueblo Gods and Myths, centers around the young warrior named Tiyo who wanders off in search of a new source of water because his people are starving. When he meets spider woman she immediately brings Tiyo 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 Tiyo 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 peoples 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 Tiyo via the snake chief, with intention to provide the Hopi people with a bounty of food.(Hamilton 220-245) The serpents symbolic nature, in this particular Hopi legend, consist primarily of fertility, regeneration of life, earth goddess and the potential creative powers of our cosmos; the reasons being derived from

the snake chiefs 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,
Now our Father, Water, Bullsnake, have pity on us. Water Bullsnake, we are your people. For them let 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 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 between man and snake, and cosmos is also intricately entwined to the earth below and the sky

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 circle holding snakes, they cover their bodies with Man-Medicine, which protects them from the dangerous fertile powers of snakes that which is much similar, in context, to the widely held cultural belief surrounding females 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. 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 serpents power, which clearly allows them to create rain through the myth of TiYo. (Herring 58) This essay could maintain its fundamental arguments by solely relying on the significance of serpent worship in the Hopi culture, yet this brief overview provides an exemplary model of serpent worship based on myth. According to President Roosevelts account

of the Hopi ceremony the mysterious and influential aspect of the Hopi Tribes serpent worship, is outlined by the snakes tranquil response in being held in snake handlers 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 Tiyo provides the symbolic framework of the ceremony that is truly, in its essence a 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 unable to do. The scientific debate over who were responsible for constructing the geogylph recently ended due to carbon dating, which places the Serpent Mound around 1070 A.D. (Saraceni). This date corresponds to the North American culture of the Fort Ancient who lived

in the Ohio River Valley. The date also proposes that the astronomical events coincide, such as Halleys 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 serpents 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 Hopis 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 looking to the east towards the mountains of Ben Cruachah where it is associated with the legends of Cailleach Bheur, a serpent goddess. (Collins) This cross-cultural comparison partly unfolds the past, while also informing us of the mysterious dichotomy between man and snake. I infer from these examples the evidence of this so-called ophidian phenomenon and that the origins of serpent worship through symbols must be taken into serious account, and not just dismissed a mere superstition and folklore. While there is

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 pyramids stairsi. (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 phenomenon, in accordance with previous examples, this may just be dismissed as another new age hoopla, and maybe it is, but consider that ancient people were clearly fascinated by the serpent and it clearly meant much more than just an odd looking creature. Before I get any farther sidetracked these cases studies here are only a tiny section of the serpent mythological and symbolic forms it has taken since the dawn of man. In order to more clearly hit the head on the nail with such insatiably dogmatic cases studies, it would be in good taste to see what Carl Jung had to say about all this.

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 an archetypical association with the human psyche.(Castao y Alcocer)ii 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 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 Jungs own observations: The archetypesare the numinous, structural 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 higherform. . . . It was manifestly not a question of inherited ideas, but of an inborndisposition to produce parallel images, or rather of identical psychic structurescommon to all men, which I later called the archetypes of the collective uncon-scious. They correspond to the concept of the pattern of 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 represent the life and essence of a non-individual psyche. That is to say, there is an intermediate realm between theoneness of the individual soul and its solitude, and the variety of the universe:between the res cogitans 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, theplace of symbolism working in areas prepared by the archetypeseternallypresent, 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 some divine truth to the universe as well as possessing a degree of truth that may guide humans into a new ambit of esoteric epistemology that which encompasses each and everyone of our existences; and points directly to the cosmic serpent that appears in the oldest of fables and legends from all lands. It is almost inconceivable to even consider such illusions of grandeur, but after removing our pre-conceived notions about the reality of life, and live as though we were just infants born with a certain innate curiousness of the way the world is. Then, and only then, will the iconology of the serpent help to provide a possible link between humanity and the

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 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 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 human existence, or perhaps even one of the puzzle pieces to the ultimate question: what is meaning of life? The almost frightening similarities between these cultures that worshiped the serpent have created much speculation and mystery in this essay. And so, why not delve further into antiquity to see what might surface, and of course there is no better way than with the following quote from the Mayan creation myth from Popuh Vol, as translated by Eric Thompson, and follows: With the men and trees and gods they raised the sky with its stars as it now is. When

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 snakes physical features. For as it has been shown the origins of this intriguing dichotomy derive from the mysterious myths and legends, which create the nexus between serpent worship and veneration in its various cultural and esthetic renditions. From antiquity up until today, these cross-cultural cases formulate the warrant behind the existence of the Ophidian phenomenon. The novelty of my conclusion brings nothing astonishing to the light; needless to say, it is for the intertwining dichotomies that were argued here between man and serpent, and cosmos, for it is the above-mentioned ophidian iconology that appears to tap into the system that governs the known universe.

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, 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 Castao, Victor M., and Sergio M. Alcocer. "The Aesthetic Side of Materials Science: A Learning Experience." Diss. Centro De Fsica Aplicada Y Tecnologa Avanzada Universidad Nacional Autnoma De Mxico. 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. <http://www.andrewcollins.com/page/news/Rotherwas.htm>.

"Creation Story - Australian Museum." Australian Museum - nature, culture, discover Australian Museum. Web. 10 Feb. 2010. <http://australianmuseum.net.au/movie/Creation-Story>.
Edward, Curtis S. "The Hopi." The North American Indian 12 (1922): 140+. Print. Hayes, Holly. "Serpent Mound - Ohio, USA." Sacred Sites at Sacred Destinations - Explore sacred sites, religious sites, sacred places. Thurs. 12 Feb. 2010. <http://www.sacreddestinations.com/usa/serpent-mound>. Herring, Charles E. The Worship of Creative Energy as symbolized by the Serpent. New York University, 1907. Print. John, Thompson,. Maya history and religion. Norman: University of Oklahoma, 1990. Print.

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. <http://www.nps.gov/history/seac/misslate.htm>. Saraceni, Jessica E. "Redating the Serpent Mound." Archaeology 6th ser. 49 (1996). Archaeological Institute of America. Thurs. 12 Feb. 2010. <http://www.archaeology.org/9611/newsbriefs/serpentmound.html>. "Serpent Mound - Ohio, USA." Sacred Sites at Sacred Destinations - Explore sacred sites, religious sites, sacred places. Thurs. 12 Feb. 2010. <http://www.sacreddestinations.com/usa/serpent-mound>. Tyler, Hamilton A. Pueblo Gods and Myths (Civilization of the American Indian Series). New York: University of Oklahoma, 1984. Print.

http://victorcastano.net/resources/The+aesthetic+side+of+materials+science+1. pdf
i

The mathematical architecture used to construct the pyramid of the sun was used in built in such a precise manner as to align with astrological calculations such as the summer and winter equinox is a phenomenon of its own. I highly suggest doing your own research on preColumbian civilizations, for it has been in my own research that much of their culture and religion is strangely connected and even parralel to that of the early Egyptians, Assyrians, and many other esthetics found in the cradle of humanity (i.e. Mesopotamia).
ii