Introduction
Quetzalcoatl was a Mesoamerican deity existing roughly close to 2000 years. The name being a combination of two words, quetzal that is a brightly colored Mesoamerican bird and coaltl for serpent, suggests the deity to have been feathered (Fernandez, A. 1984, pp 84.).
According to the ancient Mexico, Quetzalcoatl was significant in almost every aspect of every day life hence being regarded as the ‘ultimate controller’. First and foremost, as an historical figure the deeds of the deity could not be maintained by the history thus cumulated into myth. Quetlcoazalcoatl was believed to be the one who would signal the end of the mortal kinship (Keen, B. 1971, pp 34-87).
It is apparent that even though the deity was not the most powerful or oldest in the Mesoamerica pantheon, nevertheless it was an important part of the system. This was due to the serpent’s capability to assimilate itself securely to the attributes of other gods, a virtue which rendered it impossible to tell if he was the true originator or vice verser (Susan 119-208, 2000).
Main body
In brief it is worth noting that, whereas Quetzalcoatl was an Aztec name, the serpent did exist in the cultures those preceded them, save in different names and different forms. Eventually, Quetzalcoatl should be taken to be associated with many names and incarnations in the pantheon of almost of all the other Mesoamerican deities. This is supported by the fact that in some literatures the serpent goes by the names Gukumatz, Vuie wuid as well as KukuIcan among many others (Fernandez, A. 1984, pp 84). It is important also to note that Quetzalcoatl was also involved with other gods in most of the times. This includes xoloti Tlalocy, Xipeas as well as Tezcatlipxa. From the myths it appears that these ‘upper level gods’ complimented or contradicted or both, at the same time towards Quetzalcoatl creating sense of duatity (Keen, B. 1971, pp 34-87).
As far as kulkulkan Mayan legend is concerned, Quetzalcoatl or the plumed serpent traveled to central America in a boat from across the sea. According to him, Mayans construed him as the great organizer who established cities, promulgated laws in addition to establishing the Mayan calender (Keen, B. 1971, pp 34-87). He was worshiped through animal sacrifice even though he was said to oppose the practice of sacrificing human. In some other mythys Quetzalcoatl is seen as the god of human sustainance, penitent, self sacrifice, reincarnation as well as butterflies. Strikingly, he is seen to have originated as water god. In this myths, he is referred to as precious serpent and was believed to be the spirit of the waters which flowed along the winding bends of rivers (Fernandez 68, 1984).
In some myths, snake is shown to represent terrestrial and celestrial only to pave way for the coming of Quetzalcoatl. Fernandez suggests that Quetzalcoatl either picked up Ehectal in his early development or rather during the late postclassic. In disguise Ehectal was the wind god commonly connected to Tialoc. He is seen to be the one who cleared the path for Quetzalcoatl arrival. In his dual capacity Ehectal Quetzalcoatl appears in myths associated with creation as well as in the deeds portraying him as a cultural hero (Fernandez, A. 1984, pp 84). In one myth, it is said that the god was seduced by Tezcalipoca, where by the deity acting out of control threw himself in funeral pyre. Upon the god’s demise, his heart survived to form the morning star and it was due to this incidence that this god was associated with Tahilizcal Parteculihi (Susan 119-208, 2000). Keen, in his works asserts that in other myths, Tezcatlipoca (smoking mirror) forced Qualtzalcoatl into hiding. Others maintain that the deity left on a raft of snakes over the sea. People hoped that the dirty would once teturn. This school of thought led Aztec king Montezuma II to belief that Cortes (Spanish conqueror Heznan Cortes) was the returning god (Keen, B. 1971, pp 34-87).
The Aztec society later regarded this deity as the symbol of death and resurection as well as patron of priests. Priests began to be referd by the name Queltzalcoatla (Susan 119-208, 2000). There is variance in the facts as far as the plumed serpent is concerned. Some of the secondary sources give account of the deity to have been ugly while others depict it as being monstrous. Thus the true story or facts relating to the deity remain wanting. In conclusion the native historical accounts cannot be said to offer reliable information dating early post classic. thus the question of quetzalcoatl belong more to the realm of myth found in secondary sources, as opposed to history.
References
Susan E. James, (2000) Some Aspects of the Aztec Religion in the Hopi Kachina Cult, Journal of the Southwest. pp 119- 208.
Keen, Benjamin. (1971) The Aztec Image in Western Thought. New Jersey: Rutgers University Press, pp 34-87.
Fernandez, Adela. (1984) Pre-Hispanic Gods of Mexico. Mexico City: Panorama Editorial, pp 84.