Serpent Worship~~

[Zephonith Serpent Woman]

Supposed Phallic origin of Serpent-worship---The idea of Life---Adoration of the Principle of Generation---The Serpent as a Symbol of the Phallus---Phallic Worship at Benares---The Serpent and Mahadeo---Festival of the "Nag pauchami"---Snakes and Women---Traces of Phallic Worship in the Kumaon Rock-markings---The Northern Bulb Stones---Professor Stephens on the Snake as a Symbol of the Phallus---The "Dionysiak Myth"---Brown on the Serpent as a Phallic emblem---Mythology of the Aryan Nations---Sir G. W. Cox and the Phallic Theory---Athenian Mythology.

 

Some persons are disposed to attribute to the Serpent, as a religious emblem, an origin decidedly phallic. Mr. C. S. Wake takes a contrary view, and says:---"So far as I can make out the serpent symbol has not a direct Phallic reference, nor is its attribute of wisdom the most essential. The idea most intimately associated with this animal was that of life, not present merely, but continued, and probably everlasting. Thus the snake Bai was figured as Guardian of the doorways of the Egyptian Tombs which represented the mansions of heaven. A sacred serpent would seem to have been kept in all the Egyptian temples, and we are told that many of the subjects, in the tombs of the kings at Thebes in particular, show the importance it was thought to enjoy in a future state.

Crowns, formed of the Asp or sacred Thermuthis, were given to sovereigns and divinities, particularly to Isis, and these no doubt were intended to symbolise eternal life. Isis was a goddess of life and healing and the serpent evidently belonged to her in that character, seeing that it was the symbol also of other deities with the like attributes.

Thus, on papyri it encircles the figure of Harpocrates, who was identified with Æsculapius; while not only was a great serpent kept alive in the great temple of Serapis, but on later monuments this god is represented by a great serpent with or without a human head. Mr. Fergusson, in accordance with his peculiar theory as to the origin of serpent worship, thinks this superstition characterised the old Turanaian (or rather let us say Akkadian) empire of Chaldea, while tree-worship was more a characteristic of the later Assyrian Empire. This opinion is no doubt correct, and it means really that the older race had that form of faith with which the serpent was always indirectly connected---adoration of the male principle of generation, the principal phase of which was probably ancestor worship, while the latter race adored the female principle, symbolised by the sacred tree, the Assyrian 'grove.' The 'tree of life,' however, undoubtedly had reference to the male element, and we may well imagine that originally the fruit alone was treated as symbolical of the opposite element."

Mr. J. H. Rivett-Carnac, in his paper printed in the journal of the Asiatic Society of Bengal, entitled "The Snake Symbol in India," suggests that the serpent is a symbol of the phallus. He says:---"The serpent appears on the prehistoric cromlechs and menhirs of Europe, on which I believe the remains of phallic worship may be traced. What little attention I have been able to give to the serpent symbol has been chiefly in its connection with the worship of Mahádeo or Siva, with a view to ascertain whether the worship of the snake and that of Mahádeo or the phallus may be considered identical, and whether the presence of the serpent on the prehistoric remains of Europe can be shown to support my theory, that the markings on the cromlechs and menhirs are indeed the traces of this form of worship, carried to Europe from the East by the tribes whose remains are buried beneath the tumuli.

During my visits to Benares, the chief centre of Siva worship in India, I have always carefully searched for the snake-symbol. On the most ordinary class of "Mahádeo," a rough stone placed on end supposed to represent the phallus, the serpent is not generally seen. But in the temples and in the better class of shrines which abound in the city and neighbourhood the snake is generally found encircling the phallus. The tail of the snakes is sometimes carried down the Yoni, and in one case I found two snakes on a shrine thus depicted.

In the Benares bazaar I once came across a splendid metal cobra, the head erect and hood expanded, so made as to be placed around or above a stone or metal "Mahádeo." It is now in England. The attitude of the cobra when excited and the expansion of the head will suggest the reason for this snake representing Mahádeo and the phallus.

Although the presence of the snake in these models cannot be said to prove much, and although from the easy adaptability of its form the snake must always have been a favourite subject in ornament, still it will be seen that the serpent is prominent in connection with the conventional shape under which Mahádeo is worshipped at Benares and elsewhere, that it sometimes takes the place of the Linga, and that it is to be found entwined with almost every article connected with this worship."

Further on the same writer says:

---"The Nág panchami or fifth day of the moon in Sawan is a great fete in the city of Nágpúr, and more than usual license is indulged in on that day. Rough pictures of snakes in all sorts of shapes and positions are sold and distributed, something after the manner of valentines. I cannot find any copies of these queer sketches, and if I could they would hardly be fit to be reproduced. Mr. J. W. Neill, the present Commissioner of Nágpúr, was good enough to send me some superior valentines of this class, and I submit them now for the inspection of the Society. It will be seen that in these paintings, some of which are not without merit either as to design or execution, no human figures are introduced. In the ones I have seen in days gone by the positions of the women with the snakes were of the most indecent description and left no doubt that, so far as the idea represented in these sketches was concerned, the cobra was regarded as the phallus. In the pictures now sent the snakes will be seen represented in congress in the well-known form of the Caduceus Esculapian rod.

 Then the many-headed snake, drinking from the jewelled cup, takes me back to some of the symbols of the mysteries of bygone days. The snake twisted round the tree and the second snake approaching it are suggestive of the temptation and fall. But I am not unmindful of the pitfalls from which Wilford suffered, and I quite see that it is not impossible that this picture may be held to be not strictly Hindu in its treatment. Still the tree and the serpent are on the brass models which accompany this paper, and which I have already shewn are to be purchased in the Benares Brass Bazaar of to-day---many hundreds of miles away from Nágpúr where these Valentines were drawn.

In my paper on the Kumáon Rock Markings, besides noting the resemblance between the cup markings of India and Europe, I hazarded the theory that the concentric circles and certain curious markings of what some have called the 'jew's harp' type, so common in Europe, are traces of Phallic worship carried there by tribes whose hosts descended into India, pushed forward into the remotest corners of Europe, and, as their traces seem to suggest, found their way on to the American Continent too. Whether the markings really ever were intended to represent the Phallus and the Yoni must always remain a matter of opinion. But I have no reason to be dissatisfied with the reception with which this, to many somewhat pleasant theory, has met in some of the Antiquarian Societies of Europe.

No one who compares the stone Yonis of Benares, sent herewith, with the engravings on the first page of the work on the Rock Markings of Northumberland and Argyleshire, published privately by the Duke of Northumberland, will deny that there is an extraordinary resemblance between the conventional symbol of Siva worship of to-day and the ancient markings on the rocks, menhirs, and cromlechs of Northumberland, of Scotland, of Brittany, of Scandinavia, and other parts of Europe.

And a further examination of the forms of the cromlechs and tumuli and menhirs will suggest that the tumuli themselves were intended to indicate the symbols of the Mahádeo and Yoni, conceived in no obscene sense, but as representing regeneration, the new life, "life out of death, life everlasting," which those buried in the tumuli, facing towards the sun in its meridian, were expected to enjoy in the hereafter. Professor Stephens, the well-known Scandinavian Antiquary, writing to me recently, speaks of the symbols as follows:-

--"The pieces (papers) you were so good as to send me were very valuable and welcome. There can be no doubt that it is to India we have to look for the solution of many of our difficult archæological questions."

"But especially interesting is your paper on the Ancient Rock-Sculpturings. I believe that you are quite right in your views. Nay, I go further. I think that the northern Bulb-stones are explained by the same combination. I therefore send you the Swedish Archæological Journal for 1876, containing Baron Herculius' excellent dissertation on these objects…..You can examine the many excellent woodcuts. I look upon these things as late conventionalized abridgments of the Linga and Yoni, life out of death, life everlasting---thus a fitting ornament for the graves of the departed."

The author further says:---"Many who indignantly repudiate the idea of the prevalence of Phallic Worship among our remote ancestors hold that these symbols represent the snake or the sun. But admitting this, may not the snake, after all, have been but a symbol of the phallus? And the sun, the invigorating power of nature, has ever, I believe, been considered to represent the same idea, not necessarily obscene, but the great mystery of nature, the life transmitted from generation to generation, or, as Professor Stephans puts it, 'life out of death, life everlasting.'" The same idea, in fact, which, apart from any obscene conception, causes the rude Mahádeo and Yoni to be worshipped daily by hundreds of thousands of Hindus.

Brown, in his "Great Dionysiak Myth," says:

---"The Serpent has six principal points of connection with Dionysos:

 1---As a symbol of, and connected with, wisdom. 2---As a solar emblem. 3---As a symbol of time and eternity. 4---As an emblem of the earth, life. 5---As connected with fertilizing moisture. 6---As a phallic emblem."

Referring to the last of these, he proceeds---"The serpent being connected with the sun, the earth life and fertility must needs be also a phallic emblem, and so appropriate to the cult of Dionysos Priapos. Mr. Cox after a review of the subject, observes, 'Finally, the symbol of the Phallus suggested the form of the serpent, which thus became the emblem of life and healing. There then we have the key to that tree and serpent worship which has given rise to much ingenious speculation.' The myth of the serpent and the tree is not, I apprehend, exhausted by any merely phallic explanation, but the phallic element is certainly one of the most prominent features in it, as it might be thought any inspection of the carvings connected with the Topes of Sanchi and Amravati would show. It is hard to believe, with Mr. Fergusson, that the usefulness and beauty of trees gained them the payment of divine honours.

 Again, the Asherah or Grove-cult (Exod. 34, 13; I Kings 17, 16; Jer. 17, 2; Micah 5, 14) was essentially Phallic, Asherah being the Upright. It seems also to have been in some degree connected with that famous relic, the brazen serpent of Nehushtan (2 Kings 18, 4). Donaldson considers that the Serpent is the emblem of desire. It has also been suggested that the creature symbolised sensation generally."

The Sir G. W. Cox referred to above, in his "Mythology of Argai Nations," says:---"If there is one point more certain than another it is that wherever tree and serpent worship has been found, the cultus of the Phallos and the Ship, of the Linga and Yoni, in connection with the worship of the sun, has been found also. It is impossible to dispute the fact, and no explanation can be accepted for one part of the cultus which fails to explain the other.

in the earliest glimpses which we have of it, the serpent is a symbol of life and of love.

Nor is the Phallic cultus in any respect a cultus of the full-grown and branching tree. In its earliest form the symbol is everywhere a mere stauros, or pole; and although this stock or rod budded in the shape of the thyrsus and the shepherd's staff, yet, even in its latest developments, the worship is confined to small bushes and shrubs and diminutive plants of a particular kind. Nor is it possible again to dispute the fact that every nation, at some stage or other of its history, has attached to this cultus precisely that meaning which the Brahman now attaches to the Linga and the Yoni. That the Jews clung to it in this special sense with vehement tenacity is the bitter compaint of the prophets; and the crucified serpent adored for its healing powers stood untouched in the Temple until it was removed and destroyed by Hezekiah. This worship of serpents, "void of reason," condemned in the Wisdom of Solomon, probably survived even the Babylonish captivity. Certainly it was adopted by the Christians who were known as Ophites, Gnostics, and Nicolaitans.

In Athenian mythology the serpent and the tree are singularly prominent. Kekrops, Erechtheus, and Erichthonios, are each and all serpentine in the lower portion of their bodies.

The sacred snake of Athênê had its abode in the Akropolis, and her olive trees secured for her the victory in her rivalry with Poseidôn. The health-giving serpent lay at the feet of Asklêpios and snakes were fed in his temple at Epidauros and elsewhere.

<That the ideas of mere terror and death suggested by the venomous or the crushing reptile could never have given way thus completely before those of life, healing, and safety, is obvious enough; and the latter ideas alone are associated with the serpent as the object of adoration. The deadly beast always was, and has always remained, the object of horror and loathing which is expressed for Ahi, the choking and throttling snake, the Vritra whom Indra smites with his unerring lance, the dreadful Azidahaka of the Avesta, the Zohak or Biter of modern Persian mythology, the serpents whom Heraktes strangles in his cradle, the Python, or Fafnir, or Grendel, or Sphinx whom Phoibos, or Sigurd, or Beowulf, or Oidipous smite and slay.>

 That the worship of the Serpent has nothing to do with these evil beasts(sic) is abundantly clear from all the Phallic monuments of the East or West. In the topes of Sanchi and Amravati the disks which represent the Yoni predominate in every part of the design; the emblem is worn with unmistakeable distinctness by every female figure, carved within these disks, while above the multitude are seen, on many of the disks, a group of women with their hands resting on the linga, which they uphold. It may, indeed, be possible to trace out the association which connects the Linga with the bull in Sivaison, as denoting more particularly the male power, while the serpent in Jainaison and Vishnavism is found with the female emblem, the Yoni.

So again in Egypt, some may discern in the bull Apis or Mnevis the predominance of the male idea in that country, while in Assyria or Palestine the Serpent or Agathos Daimon is connected with the altar of Baal.

Mythology of the Ancients---Characteristics of the Pagan Deities---Doctrine of the Reciprocal Principles of Nature---Creation of the Egg---Creation and the Phallus---The Lotus---Osiris as the active, dispensing, and originating energy---Hesiod and the generative powers---Growth of Phallic Worship.

 

"By comparing all the varied legends of the East and West in conjunction," says a learned author, "we obtain the following outline of the mythology of the Ancients:

 It recognises, as the primary elements of things, two independent principles of the nature of Male and Female; and these, in mystic union, as the soul and body, constitute the Great Hermaphrodite Deity, THE ONE, the universe itself, consisting still of the two separate elements of its composition, modified though combined in one individual, of which all things are regarded but as parts……If we investigate the Pantheons of the ancient nations, we shall find that each, notwithstanding the variety of names, acknowledged the same deities and the same system of theology; and, however humble any of the deities may appear, each who has any claim to antiquity will be found ultimately, if not immediately, resolvable into one or other of the Primeval Principles, the Great God and Goddess of the Gentiles." (Cory's Ancient Fragments, Intro. 34)

"We must not be surprised," says Sir William Jones, "at finding, on a close examination, that the characters of all the Pagan deities, male and female, melt into each other, and at last into one or two, for it seems a well-founded opinion that the whole crowd of gods and goddesses in ancient Rome and modern Váránes mean only the Powers of Nature, and principally those of the Sun, expressed in a variety of ways and by a multitude of fanciful names."

The doctrine of the Reciprocal Principles of Nature, designated as active and passive, male and female, and often symbolized as the Sun and Moon, or the Sun and the Earth, was distinctly recognised in the mythological systems of America.

 It will be well to notice the rationale of this doctrine, and some of the more striking forms which, in the development of human ideas, it has assumed; for it may safely be claimed that under some of its aspects or modifications it has entered into every religious system, if, indeed, it has not been the nucleus of every mythology.

The idea of a creation, suggested by the existence of things, was, no doubt, the first result of human reasoning. The mode of the event, the manner in which it was brought about, was, it is equally unquestionable, the inquiry which next occupied the mind, and man deduced from the operations of nature around him his first theory of creation. From the egg, after incubation, he saw emerging the living bird, a phenomenon which, to his simple apprehension, was nothing less than an actual creation. How naturally then, how almost of necessity, did that phenomenon, one of the most obvious in nature, associate itself with his ideas of creation---a creation which he could not help recognising, but which he could not explain. The extent to which the egg, received as a symbol, entered into the early cosmogonies will appear in another and more appropriate connection.

By a similar process did the creative power come to be symbolized under the form of the Phallus, in it was recognised the cause of reproduction, or, as it appeared to the primitive man, of creation. So the Egyptians, in their refinement upon this idea, adopted the scarabæus as a symbol of the First Cause, the great hermaphrodite Unity, for the reason that they believed that insect to be both male and female, capable of self-inception and singular production, and possessed of the power of vitalizing its own work.

It is well known that the Nymphœ, Lotus, or Water-Lily is held sacred throughout the East, and the various sects of that quarter of the globe represent their deities, either decorated with its flowers, holding it as a sceptre, or seated on a lotus throne or pedestal. "It is," says Maurice, "the sublime and hallowed symbol that perpetually occurs in oriental mythology, and not without substantial reason; for it is itself a lovely prodigy, and contains a treasure of physical instruction."

The reason of its adoption as a symbol is explained by Mr. Payne Knight, and affords a beautiful illustration of the rationale of symbolism, and of the profound significance often hidden beneath apparently insignificant emblems.

"This plant," observes Mr. Knight, "grows in the water, and amongst its broad leaves puts forth a flower, in the centre of which is formed its seed vessel, shaped like a bell or inverted cone, and punctured on the top with little cavities or cells, in which the seeds grow. The orifice of these cells being too small to let the seeds drop out when ripe, they shoot forth into new plants in the places where they are formed; the bulb of the vessel serving as a matrix to nourish them until large enough to burst it open and release themselves, after which, like other aquatic plants, they take root wherever the current deposits them. The plant, therefore, being thus productive of itself, and vegetating from its own matrix, without being fostered in the earth, was naturally adopted as a symbol of the productive power of waters upon which the active Spirit of the Creator acted in giving life and vegetation to matter.

 We accordingly find it employed in every part of the northern hemisphere where the symbolical religion, improperly called idolatry, existed."

Examples quoted illustrate the inductive powers by which unsided reason arrives at its results, as well as the means by which it indicates them in the absence of a written language or of one capable of conveying abstract ideas. The mythological symbols of all early nations furnish ample evidence that it was thus they embodied or shadowed forth their conceptions---the germ of a symbolic system, which was afterwards extended to every manifestation of nature and every attribute of Divinity.

We may in this manner rationally and satisfactorily account for the origin of the doctrine of the reciprocal principles. Its universal acceptance establishes that it was deduced from the operations of that law so obviously governing all animated nature---that of reproduction or procreation.

In the Egyptian mythology, the Divine Osiris was venerated as the active, dispensing, or originating energy, and was symbolized as the Sun; Iris as terrene nature, the passive recipient, the producer; their annual offspring was Horus, the vernal season or infant year.

The poet Hesiod, in the beginning of his Theogony, distinguishes the male and female, or generative and productive powers of Nature, as Ouranus and Gaia, Heaven and Earth.

The celestial emblems of these powers were usually, as we have said, the Sun and Moon; the terrestrial, Fire and Earth. They were designed as Father and Mother; and their more obvious symbols, as has already been intimated, were the Phallus and Kteis, or the Lingam and Yoni of Hindustan.

That the worship of the phallus passed from India or from Ethiopia into Egypt, from Egypt into Asia Minor, and into Greece, is not so much a matter of astonishment---these nations communicated with each other; but that this worship existed in countries a long time unknown to the rest of the world---in many parts of America, with which the people of the Eastern Continent had formerly no communication---is an astonishing but well attested fact.

When Mexico was discovered(sic), there was found in the city of Panuco, the particular worship of the Phallus well established, its image was adorned in the temples; there were in the public places bas reliefs, which like those of India, represented in various manners the union of the two sexes. At Tlascalla, another city of Mexico, they revered the act of generation under the united symbols of the characteristic organs of the two sexes. Garcilasso de la Vega says---"that according to Blas Valera, the God of Luxury was called Tiazolteuli," but some writers say, "this is a mistake." One of the goddesses of the Mexican Pantheon was named Tiazolteotl, ,<which Boturini describes as Venus unchaste, low, and abominable, the hieroglyphic of these men and women who are wholly abandoned, mingling promiscuously one with another, gratifying their bestial appetites like animals.”>

 Boturini is said to be not entirely correct in his apprehensions of the character of this goddess. She is Cinteotl, the goddess of Maize, under another aspect. Certain of the temples of India abound with sculptured representations of the symbols of Phallic Worship, and if we turn to the temples of Central America, which in many respects exhibit a strict correspondence with those of India, we find precisely the same symbols, separate and in combination.

Ancient Monuments of the West---The Valley of the Mississippi---Numerous Earthworks of the Western States---Theory as to origin of the mounds---The "Defence" Theory---The Religious Theory---Earthwork of the "Great Serpent" on Bush Creek---The "Alligator," Ohio---The "Cross," Pickaway County---Structures of Wisconsin---Mr. Pigeon's Drawings---Significance of the Earthmounds---The Egg and Man's Primitive Ideas---The Egg as a Symbol---Birth of Brahma---Aristophanes and his "Comedy of the Birds"---The Hymn to Protogones---The Chinese and Creation---The Mundane or Orphic Egg---Kneph---Mr. Gliddon's replies to certain enquiries---The Orphic Theogony and the Egg---The Great Unity.

 

The ancient monuments of the Western United States consist for the most part of elevations and embankments of earth and stone, erected with great labour and manifest design. In connection with these, more or less intimate, are found various minor relics of art, consisting of ornaments and implements of many kinds, some of them composed of metal but most of stone.

These remains are spread over a vast amount of country. They are found on the sources of the Alleghany, in the western part of the state of New York on the east; and extend thence westwardly along the southern shore of Lake Erie, and through Michigan and Wisconsin, to Iowa and the Nebraska territory on the west. Some ancient works, probably belonging to the same system with those of the Mississippi valley and erected by the same people, occur upon the Susquehanna river as far down as the Valley of Wyoming in Pennsylvania. The mound builders seem to have skirted the southern border of Lake Erie, and spread themselves in diminished numbers over the western part of the State of New York, along the shores of Lake Ontario to the St. Lawrence river. They penetrated into the interior, eastward, as far as the county of Onondaga, where some slight vestiges of their work still exist. These seem to have been their limits at the north-east. We have no record of their occurrence above the great lakes. Carner mentions some on the shores of Lake Pepin, and some are said to occur near Lake Travers, under the 46^th parallel of latitude. Lewis and Clark saw them on the Missouri river, one thousand miles above its junction with the Mississippi; and they have been observed on the Kanzas and Platte and on other remote western rivers. They are found all over the intermediate country, and spread over the valley of the Mississippi to the Gulf of Mexico. They line the shores of the Gulf from Texas to Florida, and extend in diminished numbers into South Carolina. They occur in great numbers in Ohio, Indiana, Illinois, Wisconsin, Missouri, Arkansas, Kentucky, Tennessee, Louisiana, Mississippi, Alabama, Georgia, Florida and Texas. They are found in less numbers in the Western portions of New York, Pennsylvania, Virginia, and North and South Carolina; as also in Michigan, Iowa, and in the Mexican territory beyond the Rio Grande del Norte. In short, they occupy the entire basin of the Mississippi and its tributaries, as also the fertile plains along the Gulf.

Although possessing throughout certain general points of resemblance going to establish a kindred origin, these works, nevertheless, resolve themselves into three grand geographical divisions, which present in many respects striking contrasts, yet so gradually merge into each other that it is impossible to determine where one series terminates and the other begins. In the region bordering upon the upper lakes, to a certain extent in Michigan, Iowa and Missouri, but particularly in Wisconsin, we find a succession of remains, entirely singular in their form and presenting but slight analogy to any others of which we have in any portion of the globe. The larger proportion of these are structures of earth bearing the forms of beasts, birds, reptiles, and even of men; they are frequently of gigantic dimensions, constituting huge basso-relievos upon the face of the country. They are very numerous and in most cases occur in long and apparently dependent ranges. In connection with them are found many conical mounds and occasional short lines of embankment, in rare instances forming enclosures.

 These animal effigies are mainly confined to Wisconsin, and extend across the territory from Ford du Lac in a south-western direction, ascending the Fox river and following the general course of Rock and Wisconsin rivers to the Mississippi. They may be much more extensively disseminated; but it is here only that they have been observed in considerable numbers. In Michigan, as also in Iowa and Missouri, similar elevations of more or less outline are said to occur. They are represented as dispersed in ranges like the buildings of a modern city, and covering sometimes an arc of many acres.

The number of these ancient remains is well calculated to excite surprise, and has been adduced in support of the hypothesis that they are most if not all of them natural formations, "the result of diluvial action," modified perhaps in some instances, but never erected by man. Of course no such suggestion was ever made by individuals who had enjoyed the opportunity of seeing and investigating them. Simple structures of earth could not possibly bear more palpable evidences of an artificial origin than do most of the western monuments. The evidences in support of this assertion, derived from the form, structure, position and contents of these remains, sufficiently appear in the pages of this work.

The structure, not less than the form and position of a large number of the Earthworks of the West, and especially of the Scioto valley, render it clear that they were erected for other than defensive purposes.

The small dimensions of most of the circles, the occurrence of the ditch interior to the embankments, and the fact that many of them are completely commanded by adjacent heights, are some of the circumstances which may be mentioned as sustaining this conclusion. We must seek, therefore, in the connection in which these works are found and in the character of the mounds, if such there be within their walls, for the secret of their origin. And it may be observed that it is here we discover evidences still more satisfactory and conclusive than are furnished by their small dimensions and other circumstances above mentioned, that they were not intended for defence. Thus, when we find an enclosure containing a number of mounds, all of which it is capable of demonstration were religious in their purposes or in some way connected with the superstitions(sic) of the people who built them, the conclusion is irresistible that the enclosure itself was also deemed sacred and thus set apart as "tabooed" or consecrated ground---especially when it is obvious at the first glance that it possesses none of the requisites of a military work. But it is not to be concluded that those enclosures alone, which contain mounds of the description here named, were designed for sacred purposes. We have reason to believe that the religious system of the mound builders, like that of the Aztecs, exercised among them a great if not controlling influence. Their government may have been, for aught we know, a government of priesthood; one in which the priestly and civil functions were jointly exercised, and one sufficiently powerful to have secured in the Mississippi valley, as it did in Mexico, the erection of many of those vast monuments which for ages will continue to challenge the wonder of men.

 There may have been certain superstitious ceremonies, having no connection with the purposes of the mounds, carried on in the enclosures specially dedicated to them. It is a conclusion which every day's investigation and observation has tended to confirm, that most, perhaps all, of the earthworks not manifestly defensive in their character were in some way connected with the superstitious rights of the builders, though in what manner, it is, and perhaps ever will be, impossible satisfactorily to determine.

My friend J….

By far the most extraordinary and interesting earthwork discovered in the West is the great Serpent, situate on Brush Creek at a point known as the "Three Forks," near the north line of Adams county, Ohio. It occupies the summit of a high crescent-form hill or spur of land, rising a hundred and fifty feet above the level of Brush Creek, which washes its base. The side of the hill next the stream presents a perpendicular wall of rock, while the other slopes rapidly, though it is not so steep as to preclude cultivation. The top of the hill is not level but slightly convex, and presents a very even surface one hundred and fifty feet wide by one thousand long, measuring from its extremity to the point where it connects with the table land. Conforming to the curve of the hill and occupying its very summit is the serpent, its head resting near the point and its body winding back for seven hundred feet in graceful undulations, terminating in a triple coil at the tail. The entire length, if extended, would be not less than one thousand feet. The neck of the serpent is stretched out and slightly curved, and its mouth is opened wide as if in the act of swallowing or ejecting an oval figure which rests partially within the distended jaws. This oval is formed by an embankment of earth, without any perceptible opening, four feet in height, and is perfectly regular in outline, its transverse and conjugate diameters being one hundred and sixty and eighty feet respectively. The ground within the oval is slightly elevated; a small circular elevation of large stones much burned once existed in its centre, but they have been thrown down and scattered by some ignorant visitor, under the prevailing impression probably that gold was hidden beneath them. The point of the hill within which this egg-shaped figure rests seems to have been artificially cut to conform to its outline, leaving a smooth platform, ten feet wide and somewhat inclining inwards, all around it.

Upon either side of the serpent's head extend two small triangular elevations ten or twelve feet over. They are not high, and although too distinct to be overlooked, are yet much too much obliterated to be satisfactorily traced.

An effigy in the form of an alligator occurs near Granville, Licking county, Ohio, upon a high hill or headland; in connection with which there are unmistakeable evidences of an altar, similar to that in conjunction with the work just named. It is known in the vicinity as "the Alligator," which designation has been adopted for want of a better, although the figure bears as close a resemblance to the lizard as any other reptile. It is placed transversely to the point of land on which it occurs, the head pointing to the south-west. The total length from the point of the nose following the curve of the tail to the tip is about two hundred and fifty feet, the breadth of the body forty feet, and the length of the feet or paws each thirty-six feet. The ends of the paws are a little broader than the remaining portions of the same, as if the spread of the toes had been originally indicated. Some parts of the body are more elevated than others, an attempt having evidently been made to preserve the proportions of the object copied. The outline of the figure is clearly defined; its average height is not less than four feet; at the shoulders it is six feet in altitude. Upon the inner side of the effigy is an elevated circular space covered with stones which have been burned. This has been denominated an altar.

It seems more than probable that this singular effigy, like that last described, had its origin in the superstition of its makers. It was perhaps the high place where sacrifices were made on stated or extraordinary occasions, and where the ancient people gathered to celebrate the rites of their unknown worship. Its position and all the circumstances attending it certainly favour such a conclusion.

The same is true of a work in the form of a cross, occupying a like situation near the village of Tarlton, Pickaway County, Ohio. From these premises, we are certainly justified in concluding that these several effigies had probably a cognate design, possessed a symbolical significance, and were conspicuous objects of religious regard, and that on certain occasions sacrifices were made on the altars within or near them.

The only structures sustaining any analogy to these are found in Wisconsin and the extreme North-West. There we find great numbers of mounds bearing the forms of animals of various kinds, and entering into a great variety of combinations with each other, and with conical mounds and lines of embankments, which are also abundant. They are usually found on the low, level, or undulating prairies, and seldom in such conspicuous positions as those discovered in Ohio. Whether they were built by the same people with the latter, and had a common design and purpose, it is not undertaken to say, nor is it a question into which we propose to enter.

It is an interesting fact that amongst the animal effigies of Wisconsin, structures in the form of serpents are of frequent occurrence.

Some years ago, Mr. Pigeon, of Virginia, made drawings of a number of these, and he stated that near the junction of the St. Peter's with the Mississippi River were a large number of mounds and monuments, consisting---1^st, of a circle and square in combination, as at Circleville, in Ohio, the sole difference being a large truncated mound in the centre of the square, as well as in the centre of the circle, with a platform round its base; 2nd, near by, the effigy of a gigantic animal resembling the elk, in length one hundred and ninety-five feet; 3^rd, in the same vicinity, a large conical mound, three hundred feet in diameter at the base, and thirty feet in height, its summit covered with charcoal. This mound was surrounded by one hundred and twenty smaller mounds, disposed in the form of a circle. Twelve miles to the westward of these , and within sight of them, was a large conical truncated mound, sixty feet in diameter at the bottom, and eighteen feet high, built upon a raised platform or bottom. It was surrounded by a circle three hundred and sixty five feet in circumference. Entwined around this circle, in a triple coil, was an embankment, in the form of a serpent, two thousand three hundred and ten feet in length. This embankment, at the centre of the body, was eighteen feet in diameter, but diminished towards the head and tail in just proportion. The elevation of the head was four feet, of the body six feet, of the tail two feet. The central mound was capped with blue clay, beneath which was sand mixed with charcoal and ashes.

Mounds arranged in serpentine form have also been found in Iowa, at a place formerly known as Prairie La Porte, afterwards called Gottenburgh. Also at a place seven miles north of these on Turkey River, where the range was two and a half miles long, the mounds occurring at regular intervals. Twenty miles to the westward of this locality was the effigy of a great serpent with that of a tortoise in front of its mouth. This structure was found to be one thousand and four feet long, eighteen feet broad at its widest part, and six feet high; the tortoise was eighteen by twelve feet.

Mr. Pigeon gave accounts of many other structures, tending to illustrate and confirm the opinions advanced respecting the religious and symbolical character and design of many, if not all, the more regular earth-works of the Western States. Thirty miles west of Prairie Du Chien, he found a circle enclosing a pentagon, which in its turn enclosed another circle, within which was a conical truncated mound. The outer circle was twelve hundred feet in circumference, the embankment twelve feet broad and from three to five feet high. The entrance was on the east. The mound was thirty-six feet in diameter by twelve feet high. Its summit was composed of white pipe-clay, beneath which was found a large quantity of mica in sheets. It exhibited abundant traces of fire.

Four miles distant from this, on the lowlands of the Kickapoo River, Mr. Pigeon discovered a mound with eight radiating points, undoubtedly designed to represent the Sun. It was sixty feet in diameter at the base, and three feet high. The points extended outwards about nine feet. Surrounding this mound were five crescent-shaped mounds so arranged as to constitute a circle. Many analogous structures were discovered at other places, both in Wisconsin and Iowa. At Cappile Bluffs, on the Mississippi River, were found a conical, truncated mound, surrounded by nine radiating effigies of men, the heads pointing inwards.

Probably no one will hesitate in ascribing the work just described, some extraordinary significance. It cannot be supposed to be the offspring of an idle fancy or a savage whim. It bears, in its position and the harmony of its structure, the evidences of design, and it seems to have been begun and finished in accordance with a matured plan, and not to have been the result of successive and unmeaning combinations. It is probably not a work for defence, for there is nothing to defend; on the contrary, it is clearly and unmistakably, in form and attitude, the representation of a serpent, with jaws distended, in the act of swallowing or ejecting an oval figure, which may be distinguished, from the suggestions of analogy, as an egg. Assuming for the entire structure a religious origin, it can be regarded only as the recognised symbol of some grand mythological idea. What abstract conception was thus embodied; or what vast even thus typically commemorated, we have no certain means of knowing! Analogy, however, although too often consulted on trivial grounds, furnishes us with gleams of light, of greater or less steadiness, as our appeals to its assistance happen to be conducted, on every subject connected with man's beliefs. We proceed now to discover what light reason and analogy shed upon the singular structure before us.

Naturally, and almost of necessity, the egg became associated with man's primitive idea of creation. It aptly symbolised that primordial, quiescent state of things which preceded their vitalization and activity---the inanimate chaos, before life began, when "the earth was without form and void, and darkness was upon the face of the deep." It was thus received in the early cosmogonies, in all of which the vivification of the Mundane Egg constituted the act of creation; from it sprang the world resplendent in glory and teeming with life.

Faber says---"The ancient pagans, in almost every part of the globe, were wont to symbolize the world by an Egg. Hence this symbol is introduced into the cosmogonies of nearly all nations, and there are few persons even among those who have not made mythology their study, to whom the Mundane Egg is not perfectly familiar. It was employed, not only to represent the earth but also the Universe in its largest extent." (Origin Pagan Idol., Vol. I, p. 175)

Sir William Jones renders it:---"The sole, self-existent power, having willed to produce various beings from his own divine substance, first, with a thought created the waters, and placed in them a productive seed. That seed became an egg, bright as gold, blazing like the luminary with a thousand beams, and in that egg was born himself, in the form of Brahma, the great forefather of all spirits."

Aristophanes, in his Comedy of the Birds, is thought to have given the notions of cosmogony, ancient even in his days.

"Chaos, Night, black Erebus, and wide Tartarus first existed: there was neither earth, nor air, nor heaven; but in the bosom of Erebus black-winged Night produced an Aerial Egg, from which was born golden-pinioned Love (Phanes), and he, the Great Universal Father, begot our race out of dark Chaos, in the midst of widespreading Tartarus, and called us into light."

We find this conception clearly embodied in one of the Orphic fragments, the Hymn to Protogones, who is equivalent to Phanes, the Life-giver, Priapus, or Generator.

"I invoke thee, oh Protogones, two-fold, great, wandering through the ether;

Egg-Born rejoicing in thy golden wings;

Bull-faced, the Generator of the blessed and of mortal men;

The much-renowned Light, the far celebrated Ericapæus;

Ineffiable, occult, impetuous all-glittering strength;

Who scatterest the twilight cloud of darkness from the eyes,

And roam'st through the world upon the flight of thy wings,

Bringing forth the brilliant and all-pure light; wherefore I invoke thee, as Phanes,

As Priapus the King, and as the dark-faced splendour,---

Come, thou blessed being, full of Metis (wisdom) and generation come in joy

To thy sacred, ever-varying mysteries."

We have, according to these early notions, the egg representing Being simply; Chaos, the great void from which, by the will of the superlative Unity, proceeds the generative or creative influence, designated among the Greeks as "Phanes," "Golden-pinioned Love," "The Universal Father," "Egg-born Protogones" (the latter Zeus or Jupiter); in India as "Brahma," the "Great Parent of Rational Creatures," the "Father of the Universe;" and in Egypt as "Ptha," the "Universal Creator."

The Chinese, whose religious conceptions correspond generally with those of India, entertained similar notions of the origin of things. They set forth that Chaos, before the creation, existed in the form of a vast egg, in which was contained the principles of all things. Its vivification, among them also, constituted the act of creation.

According to this and other authorities, the vivification of the Mundane Egg is allegorically represented in the temple of Daibod, in Japan, by a nest egg, which is shown floating in an expanse of waters against which a bulb (everywhere an emblem of generative energy, and prolific heat, the Sun) is striking with his horns.

"Near Lemisso, in the Island of Cyprus, is still to be seen a gigantic egg-shaped vase, which is supposed to represent the Mundane or Orphic Egg. It is of stone, and measures thirty feet in cirumference. Upon one side, in a semi-circlar niche, is sculptured a bull, the emblem of productive energy.

 This figure is understood to signify the Tauric constellation, "The Stars of Abundance," with the heliacal or cosmical rising of which was connected the return of the mystic reinvigorating principle of animal fecundity." (Landseer's Sabæan Res.)

In the opinion above mentioned, many other nations of the ancient world, the Egyptians, the Assyrians, the Phœnicians, and the Indo-Scythiac nations of Europe participated. They not only supported the propriety of the allegory, says Maurice, from the perfection of its external form, but fancifully extended the allusion to its interior composition, comparing the pure white shell to the fair expanse of heaven; the fluid, transparent white, to the circumambient air, and the more solid yolk to the central earth.

Even the Polynesians entertained the same general notions. The tradition of the Sandwich Islanders is that a bird (with them it is an emblem of Deity) laid an egg upon the waters which burst of itself and produced the Islands.

The great hermaphrodite first principle in its character of Unity, the Supreme Monad, the highest conception of Divinity was denominated Kneph or Cnuphis among the Egyptians. According to Plutarch this god was without beginning and without end, the One, uncreated and eternal, above all, and comprehending all. And as Brahm, "the Self-existent Incorruptible" Unity of the Hindus, by direction of His energetic will upon the expanse of chaos, "with a thought" (says Menu) produced a "golden egg blazing like a thousand stars," from which sprung Brahma, the Creator; so according to the mystagogues, Kneph, the Unity of Egypt, was represented as a serpent thrusting from his mouth an egg, from which proceeds the divinity Phtha, the active creative power, equivalent in all his attributes to the Indian Brahma.

That Kneph was symbolized by the ancient Egyptians under the form of serpent is well known. It is not, however, so well established that the act of creation was allegorically represented in Egypt by the symbolic serpent thrusting from its mouth an egg, although no doubt of the fact seems to have entertained by the various authors who have hitherto written on the Cosmogony and Mythology of the primitive nations of the East. With the view of ascertaining what new light has been thrown upon the subject by the investigations of the indefatigable Champollion and his followers---whose researches among the monuments and records of Ancient Egypt have been attended with most remarkable results---the following inquiries were addressed to Mr. G. R. Gliddon (U.S. Consul at Cairo), a gentleman distinguished for his acquaintance with Egyptian science, and his zeal in disseminating information on a subject too little understood:---

"Do the serpent and the egg, separate or in combination, occur among the Egyptian symbols and if they occur what significance seem to have been assigned them? Was the serpent in any way associated with the worship of the sun or the kindred worship of the Phallus?"

To these inquiries Mr. Gliddon replied as follows:---"In respect to your first inquiry; I concede at once that the general view of the Greco-Roman antiquity, the oriental traditions collected, often indiscriminately, by the Fathers and the concurring suffrages of all occidental Mythologists, attribute the compound symbol of the Serpent combined with the Mundane Egg to the Egyptians. Modern criticism however, coupled with the application of the test furnished by Champollion le-Jeune and his followers since 1827 to the hieroglyphics of Egypt, has recognised so many exotic fables and so much real ignorance of Egyptology in the accounts concerning that mystified country, handed down to us from the schools of Alexandria and Byzantium, that at the present hour science treads doubtingly, where but a few years ago it was fashionable to make the most sweeping assertions; and we now hesitate before qualifying, as Egyptian in origin, ideas that belong to the Mythologies of other eastern nations. Classical authority, correct enough when treating on the philosophy and speculative theories of Ptolemaic and Roman Alexandria, is generally at fault when in respect to questions belonging to anterior or Pharaonic times. Whatever we derive through the medium of the Alexandrines, and especially through their successors, the Gnostics, must by the Archæologist be received with suspicion.

After this you will not be surprised if I express doubts as to existence of the myth of the Serpent and Egg in the Cosmogony of the early Egyptians. It is lamentably true that, owing to twenty centuries of destruction, so fearfully wrought out by Mohammed Ali, we do not up to this day possess one tithe of the monuments or papyri bequeathed to posterity by the recording genius of the Khime. It is possible that this myth may have been contained in the vast amount of hieroglyphical literature now lost to us

"The worship of the Serpent," observes Ampêre, "by the Ophites may certainly have a real connection with the choice of the Egyptian symbol by which Divinity is designated in the paintings and hieroglyphics, and which is the Serpent Uræus (Basilisk royal, of the Greeks), the seraph set up by Moses.

Se Ra Ph is the singular of seraphim, meaning Semiticé, splendour, fire, light; emblematic of the fiery disk of the sun and which, under the name of Nehushtan---"Serpent Dragon"---was broken up by the reforming Hezekiah (2 Kings, 18, 4); or with the serpent with wings and feet, which we see represented in the Funeral Rituals; but the serpent is everywhere in the Mythologies and Cosmogonies of the East, and we cannot be assured that the serpent of the Ophites (any more than that emitting or encircling the Mundane Egg) was Egyptian rather than Jewish, Persian, or Hindustanee."

In the Orphic Theogony a similar origin is ascribed to the egg, from which springs "the Egg-born Protogones," the Greek counterpart of the Egyptian Phtha. The egg in this instance also proceeds from the pre-eminent Unity, the Serpent God, the "Incomparable Cronus," or Hercules. (Bryant, quoting Athenagoras, observes---"Hercules was esteemed the chief god, the same as Cronus, and was said to have produced the Mundane Egg. He is represented in the Orphic Theology, under the mixed symbol of a lion and a serpent, and sometimes of a serpent only.")

Cronus was originally esteemed the Supreme, as is manifest from his being called Il or Ilus, which is the same with the Hebrew El and, according to St. Jerome, one of the ten names of God. Damascius, in the life of Isidorus, mentions distinctly that Cronus was worshipped under the name of El, who, according to Sanchoniathon, had no one superior or antecedent to himself.

Brahm, Cronus, and Kneph each represented the mystical union of the reciprocal or active and passive principles. Most, if not all, the primitive nations recognised this Supreme Unity, although they did not all assign him a name. He was the Creator of Gods, who were the Demiurgs of the Universe, the creators of all rational beings, angels and men, and the architects of the world.

The early writers exhaust language in endeavours to express the lofty character and attributes, and the superlative power and dignity of this great Unity, the highest conception of which man is capable. He is spoken of in the sacred book of the Hindus as the "Almighty, infinite, eternal, incomprehensible, self-existent Being; he who sees everything, though never seen; he who is not to be compassed by description; he from whom the universe proceeds; who reigns supreme, the light of all lights; whose power is too infinite to be imagined; is Brahm, the One Being, True and Unknown." (Coleman's Hind. Mythology.)

The supreme God of Gods of the Hindus was less frequently expressed by the name Brahm than by the mystical syllable O´M, which corresponded to the Hebrew Jehovah. Strange as the remark may seem to most minds, it is nevertheless true, that the fundamental principles of the Hindu religion were those of pure Monotheism, the worship of one supreme and only God. Brahm was regarded as too mighty to be named; and, while his symbolized or personified attributes were adored in gorgeous temples, not one was erected to him. The holiest verse of the Vedas is paraphrased as follows:

"Perfect truth; perfect happiness; without equal; immortal; absolute unity; whom neither speech can describe nor mind comprehend; all-pervading; all-transcending; delighted by his own boundless intelligence, not limited by space or time; without feet, moving swiftly; without hands, grasping all worlds; without ears, all-hearing, understanding all; without cause, the first of all causes; all-ruling; all-powerful; the Creator, Preserver, and Transformer of all things; such is the Great One, Brahm."

The character and power of Kneph are indicated in terms no less lofty and comprehensive than those applied to the omnipotent Brahm. Cneph is described in the ancient Hermetic books as the "first God, immovable in the solitude of his Unity, the fountain of all things, the root of all primary, intelligble, existing forms, the God of Gods, before the etherial and empyrean Gods and the celestial."

In America this great Unity, this God of Gods, was equally recognised. In Mexico as Teotl, "he who is all in himself" (Tloque Nahuaque); in Peru as Varicocha, the "Soul of the Universe;" in Central America and Yucatan as Stunah Ku or Hunab Ku, "God of Gods, the incorporeal origin of all things." And as the Supreme Brahm of the Hindus, "whose name was unutterable," was worshipped under no external form and had neither temples nor altars erected to him, so the Supreme Teot and the corresponding Varicocha and Hunab Ku, "whose names," says the Spanish conquerors, "were spoken only with extreme dread," were without an image or an outward form of worship for the reason, according to the same authorities, that each was regarded as the Invisible and Unknown God.

The Mundane Egg, received as a symbol of original, passive, unorganized, formless nature, because associated, in conformity with primitive notions, with other symbols referring to the creative force or vitalizing influence. Thus in the Hindu cosmogony Brahma is represented, after long inertia, as arranging the passive elements, "creating the world and all visible things." Under the form of the emblematic bull the generative energy was represented breaking the quiescent egg. Encircled by the folds of the agatho-demon, a type of the active principle, it was suspended aloft at the temples of Tyre. For the serpent, like the bull, was an emblem of the sun or of the attributes of that luminary---itself the celestial emblem of the "Universal Father," the procreative power of nature. "Everywhere," says Faber, "we find the great father exhibiting himself in the form of a serpent, and everywhere we find the serpent invested with the attributes of the Great Father and partaking of the honours which were paid him." (Origin Pagan Idol., vol. I, p. 45).

Under this view, therefore, we may regard the compound symbol of the serpent and the egg, though specifically allusive to the general creation, as an illustration of the doctrine of the reciprocal principles which, as we have already seen, enters largely into the entire fabric of primitive philosophy and mythology.

Thus have we shewn that the grand conception of a Supreme Unity and the doctrine of the reciprocal principles existed in America in a well defined and easily recognised form.

Our present inquiry relates to the symbols by which they were represented in both continents. That these were not usually arbitrary, but resulted from associations, generally of an obvious kind, will be readily admitted.

[Zephonith Serpent Woman]