Quetzalcoatl () (Nahuatl: "Feathered Serpent") is a deity in Aztec culture and literature. Among the Aztecs, he was related to wind, the planet Venus, the Sun, merchants, arts, crafts, knowledge, and learning. He was also the patron god of the Aztec priesthood.Smith 2003 p. 213 He is also a god of wisdom, learning and intelligence. He was one of several important gods in the Aztec pantheon, along with the gods Tlaloc, Tezcatlipoca and Huitzilopochtli. The two other gods represented by the planet Venus are Tlaloc (ally and the god of rain) and Xolotl (psychopomp and its twin).
Quetzalcoatl wears around his neck the breastplate ehēcacōzcatl, "the spirally voluted wind jewel". This talisman was a conch shell cut at the cross-section and was likely worn as a necklace by religious rulers, as such objects have been discovered in burials in archaeological sites throughout Mesoamerica, and potentially symbolized patterns witnessed in hurricanes, dust devils, seashells, and whirlpools, which were elemental forces that had significance in Aztec mythology. Codex drawings pictured both Quetzalcoatl and Xolotl wearing an ehēcacōzcatl around the neck.
In the era following the 16th-century Spanish conquest of the Aztec Empire, a number of records conflated Quetzalcoatl with Ce Acatl Topiltzin, a ruler of the mythico-historic city of Tollan. Historians debate to what degree, or whether at all, these narratives about this legendary Toltec ruler describe historical events.Nicholson 2001, Carrasco 1982, Gillespie 1989, Florescano 2002 Furthermore, early Spanish sources written by clerics tend to identify the god-ruler Quetzalcoatl of these narratives with either Hernán Cortés or Thomas the Apostle—identifications which have also become sources of a diversity of opinions about the nature of Quetzalcoatl.Lafaye 1987, Townsend 2003, Martínez 1980, Phelan 1970
Worship At least one major cache of offerings includes knives and idols adorned with the symbols of more than one god, some of which were adorned with wind jewels. Animals thought to represent Quetzalcoatl include resplendent quetzals, rattlesnakes (coatl meaning "serpent" in Nahuatl), crows, and macaws. In his form as Ehecatl he is the wind, and is represented by spider monkeys, ducks, and the wind itself. In his form as the morning star, Venus, he is also depicted as a harpy eagle. In Mazatec legends, the astrologer deity Tlahuizcalpanteuctli, who is also represented by Venus, bears a close relationship with Quetzalcoatl.
The earliest known documentation of the worship of a Feathered Serpent occurs in Teotihuacan in the first century BC or first century AD. That period lies within the Late Preclassic to Early Classic period (400 BC – 600 AD) of Mesoamerican chronology; veneration of the figure appears to have spread throughout Mesoamerica by the Late Classic period (600–900 AD).Ringle et al. 1998 In the Postclassic period (900–1519 AD), the worship of the feathered-serpent deity centered in the primary Mexican religious center of Cholula. In this period the deity is known to have been named Quetzalcōhuātl by his Nahua followers. In the Maya area he was approximately equivalent to Kukulkan and Gukumatz, names that also roughly translate as "feathered serpent" in different Mayan languages. Etymology The name Quetzalcoatl comes from Nahuatl and means "Precious serpent" or "Quetzal-feathered Serpent".The Nahuatl nouns compounded into the proper name "Quetzalcoatl" are: quetzalli, signifying principally "plumage", but also used to refer to the bird—resplendent quetzal—renowned for its colourful feathers, and cohuātl "snake". In the 17th century, Ixtlilxóchitl, a descendant of Aztec royalty and historian of the Nahua people, wrote, "Quetzalcoatl, in its literal sense, means 'serpent of precious feathers' but in the allegorical sense, 'wisest of men'."
Feathered serpent deity in Mesoamerica
In Mesoamerican history, many different ethnopolitical groups worshiped a feathered-serpent deity. Evidence of such worship comes from the iconography of different Mesoamerican cultures, in which serpent motifs occur frequently. On the basis of the different symbolic systems used in portrayals of the feathered-serpent deity in different cultures and periods, scholars have interpreted the religious and symbolic meaning of the feathered-serpent deity in Mesoamerican cultures.
Iconographic depictions
The earliest known iconographic depiction of the deity appears on Stela 19 at the Olmec site of La Venta. Dated to around 900 BC, it depicts a serpent rising up behind a person probably engaged in a shamanic ritual. Although probably not exactly a depiction of the same feathered-serpent deity worshipped in classic and post-classic periods, it shows the continuity of symbolism of feathered snakes in Mesoamerica from the formative period and on, for example in comparison to the Maya Vision Serpent shown below.
The first culture to use the symbol of a feathered serpent as an important religious and political symbol was that of Teotihuacan. At temples such as the aptly named "Quetzalcoatl temple" in the Ciudadela complex, feathered serpents figure prominently and alternate with a different kind of serpent head. The earliest depictions of the feathered serpent deity were fully zoomorphic, depicting the serpent as an actual snake, but already among the Classic Maya, images of the deity began acquiring human features, such as the beard (see the Borgia codex illustration below) that he was sometimes depicted with.
In the iconography of the classic period, Maya serpent imagery is also prevalent: a snake often appears as the embodiment of the sky itself, and a vision serpent is a shamanic helper presenting Maya kings with visions of the underworld.
The archaeological record shows that after the fall of Teotihuacan that marked the beginning of the epi-classic period in Mesoamerican chronology around 600 AD, the cult of the feathered serpent spread to new religious and political centers in central Mexico, centers such as Xochicalco, Cacaxtla and Cholula. Feathered-serpent iconography is prominent at all of these sites. Cholula remained the most important center of worship of Quetzalcoatl, the Aztec/Nahua version of the feathered-serpent deity, in the post-classic period.
During the epi-classic period, a dramatic spread of feathered serpent iconography is evidenced throughout Mesoamerica, and during this period images begin to figure prominently at sites such as Chichén Itzá, El Tajín, and throughout the Maya area. Colonial documentary sources from the Maya area frequently speak of the arrival of foreigners from the central Mexican plateau, often led by a man whose name translates as "Feathered Serpent". It has been suggested that these stories recall the spread of the feathered-serpent cult in the epi-classic and early post-classic periods.
Represented as the plumed serpent, Quetzalcoatl was also seen as a manifestation of the wind, one of the most powerful forces of nature; a text in the Nahuatl language captures this relationship:
Quetzalcoatl also became linked with rulership and priestly office; additionally, among the Toltec, the name was used as a military title and its representation as an emblem.
In the post-classic Nahua civilization of central Mexico (Aztec), the worship of Quetzalcoatl was ubiquitous. Cult worship may have involved the ingestion of hallucinogenic mushrooms (psilocybes), considered sacred. The most important center was Cholula, where the world's largest pyramid was dedicated to Quetzalcoatl-worship. In Aztec culture, depictions of Quetzalcoatl were fully anthropomorphic. Quetzalcoatl was associated with the wind-god Ehecatl and is often depicted with his insignia: a beak-like mask.
Interpretations
On the basis of the Teotihuacan iconographical depictions of the feathered serpent, archaeologist Karl Taube has argued that the feathered serpent was a symbol of fertility and of internal political structures - contrasting with the War Serpent symbolizing the outwards military expansion of the Teotihuacan empire.Florescano 2002 p. 8 Historian Enrique Florescano - also analyzing Teotihuacan iconography - argues that the Feathered Serpent was part of a triad of agricultural deities:
the Goddess of the Cave, symbolizing motherhood, reproduction and life Tlaloc, god of rain, lightning and thunder the feathered serpent, god of vegetational renewal
The feathered serpent was furthermore connected to the planet Venus because of this planet's importance as a sign of the beginning of the rainy season. To both Teotihuacan and Maya cultures, Venus was in turn also symbolically connected with warfare.Florescano 2002 p. 821.
Classic Maya serpent iconography seems related to the belief in a sky-, Venus-, creator-, war- and fertility-related serpent deity. In an example from Yaxchilan, the Vision Serpent has the human face of the young maize-god, further suggesting a connection to fertility and vegetational renewal; the Maya Young Maize god was also connected to Venus.
In Xochicalco, depictions of the feathered serpent accompany the image of a seated, armed ruler and the hieroglyph for the day sign 9 Wind. The date 9 Wind is known to be associated with fertility, Venus and war among the Maya and frequently occurs in relation to Quetzalcoatl in other Mesoamerican cultures.
On the basis of the iconography of the feathered-serpent deity at sites such as Teotihuacan, Xochicalco, Chichén Itzá, Tula and Tenochtitlan combined with certain ethnohistorical sources, historian David Carrasco has argued that the preeminent function of the feathered-serpent deity throughout Mesoamerican history was as the patron deity of the urban center - a god of culture and civilization.Carrasco 1982
In Aztec culture
To the Aztecs, Quetzalcoatl was, as his name indicates, a feathered serpent. He was a creator deity having contributed essentially to the creation of mankind. He also had anthropomorphic forms, for example in his aspects as Ehecatl the wind god. Among the Aztecs, the name Quetzalcoatl was also a priestly title, as the two most important priests of the Aztec Templo Mayor were called "Quetzalcoatl Tlamacazqui". In the Aztec ritual calendar, different deities were associated with the cycle-of-year names: Quetzalcoatl was tied to the year Ce Acatl (One Reed), which correlates to the year 1519.Townsend 2003 p. 668
Myths
Attributes The exact significance and attributes of Quetzalcoatl varied somewhat between civilizations and through history. There are several stories about the birth of Quetzalcoatl. In a version of the myth, Quetzalcoatl was born by a virgin named Chimalman, to whom the god Ometeotl appeared in a dream.J. B. Bierlein, Living Myths. How Myth Gives Meaning to Human Experience, Ballantine Books, 1999 In another story, the virgin Chimalman conceived Quetzalcoatl by swallowing an emerald. A third story narrates that Chimalman was hit in the womb by an arrow shot by Mixcoatl and nine months later she gave birth to a child which was called Quetzalcoatl. A fourth story narrates that Quetzalcoatl was born from Coatlicue, who already had four hundred children who formed the stars of the Milky Way.