TheHorned Serpent appears in the mythologies of many cultures includingNative American peoples,[1] European, andNear Eastern mythology. Details vary among cultures, with many of the stories associating the mystical figure with water, rain, lightning, thunder, and rebirth. Horned Serpents were major components of theSoutheastern Ceremonial Complex of North American prehistory.[2][3]
Horned serpents appear in theoral history of numerousNative American cultures, especially in theSoutheastern Woodlands andGreat Lakes.
Muscogee Creek traditions include a Horned Serpent and a Tie-Snake,estakwvnayv in theMuscogee Creek language. These are sometimes interpreted as being the same creature and sometimes different—similar, but the Horned Serpent is larger than the Tie-Snake. To theMuscogee people, the Horned Serpent is a type of underwater serpent covered with iridescent, crystalline scales and a single, large crystal in its forehead. Both the scales and crystals are prized for their powers of divination.[5] The horns, calledchitto gab-by, were used in medicine.[6] Jackson Lewis, a Muscogee Creek informant toJohn R. Swanton, said, "This snake lives in the water has horns like the stag. It is not a bad snake. ... It does not harm human beings but seems to have a magnetic power over game."[7] In stories, the Horned Serpent enjoyed eating sumac,Rhus glabra.[8]
Alabama people call the Horned Serpenttcinto såktco or "crawfish snake", which they divide into four classifications based on its horns' colors, which can be blue, red, white, or yellow.[7]
Yuchi people made effigies of the Horned Serpent as recently as 1905. An effigy was fashioned from stuffed deerhide, painted blue, with the antlers painted yellow. The Yuchi Big Turtle Dance honors the Horned Serpent's spirit, which was related to storms, thunder, lightning, disease, and rainbows.[6]
Among Cherokee people, a Horned Serpent is called anuktena. AnthropologistJames Mooney, describes the creature:
Those who know say the Uktena is a great snake, as large around as a tree trunk, with horns on its head, and a bright blazing crest like a diamond on its forehead, and scales glowing like sparks of fire. It has rings or spots of color along its whole length, and can not be wounded except by shooting in the seventh spot from the head, because under this spot are its heart and its life. The blazing diamond is called Ulun'suti—"Transparent"—and he who can win it may become the greatest wonder worker of the tribe. But it is worth a man's life to attempt it, for whoever is seen by the Uktena is so dazed by the bright light that he runs toward the snake instead of trying to escape. As if this were not enough, the breath of the Uktena is so pestilential, that no living creature can survive should they inhale the tiniest bit of the foul air expelled by the Uktena. Even to see the Uktena asleep is death, not to the hunter himself, but to his family.
According toSioux belief, theUnhcegila (Ųȟcéǧila) are dangerous reptilian water monsters which lived in ancient times. They were of various shapes. In the end theThunderbirds destroyed them, except for small species like snakes and lizards. This belief may have been inspired by finds ofdinosaur fossils in Sioux tribal territory. The Thunderbird may have been inspired partly by finds ofpterosaur skeletons.[9]
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The ram-horned serpent was a cult image found in north-west Europe before and during the Roman period. It appears three times on theGundestrup cauldron, and in Romano-Celtic Gaul was closely associated with the horned or antlered godCernunnos, in whose company it is regularly depicted. This pairing is found as early as the fourth century BC in Northern Italy, where a huge antlered figure withtorcs and a serpent wascarved on the rocks inVal Camonica.[10]
A bronze statuette called theGod of Étang-sur-Arroux and a stone sculpture fromSommerécourt depict Cernunnos' body encircled by two horned snakes which feed from bowls of fruit and corn-mash balanced in the god's lap. Also at Sommerécourt is a sculpture of a goddess holding acornucopia and a pomegranate, with a horned serpent eating from a bowl of food. AtYzeures-sur-Creuse a carved youth has a ram-horned snake twined around his legs, with its head at his stomach. In arelief at a museum inCirencester, Gloucestershire, Cernunnos' legs are depicted as two ram-horned snakes which rear up on each side of his head and are eating fruit or corn.
According to Miranda Green, the snakes reflect the peaceful nature of the god, associated with nature and fruitfulness, and perhaps accentuate his association with regeneration.[10]
Other deities occasionally accompanied by ram-horned serpents include "Celtic Mars" and "Celtic Mercury". The horned snake, and also conventional snakes, appear together with the solar wheel, apparently as attributes of the sun or sky god.[10]
Variations on the horned serpent appear throughout the folklores of Northern and Central Europe. For example, there are the many incarnations of theLindworm. There are tales of a serpent in Icelandic folklore known as theLagarfljót Worm. While in Southern Sweden, there are claims of a huge water snake, the sight of which was deadly, calledStorsjöodjuret.[11] This latter characteristic is reminiscent of thebasilisk.
The cerastes is a creature described inGreek mythology as a snake with either two largeram-like horns or four pairs of smaller horns.Isidore of Seville described it as hunting by burying itself in sand while leaving its horns visible, and attacking creatures that came to investigate them.[12]
In Mesopotamian mythology,Ningishzida is sometimes depicted as a serpent with horns. In other depictions, he is shown as human but is accompanied bybashmu,mushussu, andushumgal (three horned snakes inAkkadian mythology). Ningishzida shares the epithet,ushumgal, "great serpent", with several other Mesopotamian gods.[13]
A horned serpent cave art is known from the La Belle France cave inSouth Africa, often conflated with theDingonek. It may be based ondicynodont fossils.[14]
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