The theory has been advanced that in ancient idolatrous times the
horse-shoe in its primitive form was a symbol in serpent-worship, and
that its superstitious use as a charm may have thus originated. This
seems plausible enough, inasmuch as there is a resemblance between the
horse-shoe and the arched body of the snake, when the latter is so
convoluted that its head and tail correspond to the horse-shoe prongs.
Both snakes and horse-shoes were anciently engraved on stones and medals,
presumably as amuletic symbols;[124] and in front of a church in Crendi,
a town in the southern part of the island of Malta, there is to be seen a
statue having at its feet a protective symbol in the shape of a half moon
encircled by a snake.
The serpent played an important rôle in Asiatic and ancient Egyptian
symbolism. This has been thought to be due partly to a belief that the
sun’s path through the heavens formed a serpentine curve, and partly
because lightning, or the fertilizing fire, sometimes flashes upon the
earth in a snake-like zigzag.[125] The serpent was endowed with the
attributes of divinity on account of its graceful and easy movements, the
brightness of its eyes, the function of discarding its skin (a process
which was regarded as emblematic of a renewal of its youth), and its
instantaneous spring upon its prey.[126] The worship of serpents is of
great antiquity, the earliest authentic accounts of the custom being
found in Chaldean and Chinese astronomical works. It was nearly universal
among the most ancient nations of the world, and this universality
has been ascribed to the traditionary remembrance of the serpent in
Eden,[127] and has given rise to the opinion of some writers that
snake-worship may have been the primitive religion of the human race.[128]
On the walls of houses in Pompeii are to be seen the figures of snakes,
which are believed to have been intended as preservative symbols;[129]
and we learn from Mr. C. G. Leland’s “Etruscan Roman Remains” that the
peasants of the mountainous regions in northern Italy, known as the
Romagna Toscana, have a custom of painting on the walls of their houses
the figures of serpents with the heads and tails pointing upward. These
are intended both as amulets to keep away witches, and as luck-bringers,
and are therefore exact counterparts of the horse-shoe and the crescent
as magical emblems. The more interlaced the snake’s coils, the more
effective the amulet; the idea being that a witch is obliged to trace
out and follow with her eye the interweaving convolutions, and that in
attempting to do this she becomes bewildered, and is temporarily rendered
incapable of doing harm.
In ancient Roman works of art the serpent is sometimes portrayed as
a protective symbol. In some bronze figures of Fortune unearthed at
Herculaneum, serpents are represented either as encircling the arm of the
goddess, or as entwined about her cornucopia, thus typifying, as it were,
the idea of the intimate association of the snake with good luck.
The Phœnicians rendered homage to serpents, and history shows that the
Lithuanians, Sarmatians, or inhabitants of ancient Poland, and other
nations of central Europe, treated these reptiles with superstitious
respect. In Russia, also, domestic snakes were formerly carefully
nurtured, for they were thought to bring good fortune to the members of a
household.[130]
The worship of serpents is still practiced in Persia, Tibet, Ceylon,
and other Eastern lands. In western Africa, also, the serpent is a chief
deity, and is appealed to by the natives in seasons of drought and
pestilence.[131] A talisman having the form of a snake, and known as _la
sirena_, is in use among the lower classes at Naples.
In the folk-lore of the south Slavonian nations the serpent is regarded
as a protective genius, not only of the people, but of domestic animals
and houses as well. Every human being has a snake as tutelary divinity,
with which his growth and well-being are closely connected, and the
killing of one of these sacred creatures was formerly deemed a grave
offense. To meet with a snake has long been accounted fortunate in some
countries. The south Slav peasant believes that whoever encounters one
of these creatures, on first going into the woods in the spring, will be
prosperous throughout the year. But on the other hand he regards it as an
evil omen if he happens to catch a glimpse of his own tutelary serpent.
Fortunately, however, a man never knows which particular ophidian is his
special guardian.[132]
The relation of the serpent to sculptured or engraved stones
reveals to us the reptile as still the object of veneration, if
not of adoration, among widely remote nations. If we search
among the tombs of Egypt, Assyria, and Etruria, we shall find
innumerable signets, cylinders, and scarabei of gems engraved
with serpents; these were proverbially worn as amulets, or used
as insignia of authority; and, in the temples and tombs of
these and other countries, serpents are engraved or sculptured
or painted, either as hieroglyphics or as forming symbolical
ornaments of deities or genii. In India they are sculptured
twining around all the gods of the cave temples which mark the
graves of kings and heroes, and the oldest of the Scandinavian
runes are written within the folds of serpents engraved on
stones.[133]
In ancient Mexican temples the serpent symbol is frequently seen. The
approach to the temple of El Castillo, at Chichen in Yucatan, is guarded
by a pair of huge serpent heads, and a second pair protect the entrance
to the sanctuary. Figures of serpents also appear in the Mosaic relief
designs of the façades, and within on the sanctuary walls. So, too, in
the temples of Palenque and other southern Mexican towns, serpents are
everywhere plentiful in the decorations and sculptures.[134]
Representations of snakes are to be seen on the walls of houses in many
parts of India at the present day, and villages have their special ophite
guardians.
The fifth day of the first or bright half of the lunar month S’ravana,
which nearly corresponds with August, is celebrated by the Brahmins in
honor of the naga or cobra. Some interesting details of the ceremonies on
these occasions are given in Balfour’s “Cyclopædia of India.” We learn
from this source that native women are wont at such times to join in
dancing around snake-holes, and also to prostrate themselves and invoke
blessings; while others bow down before living cobras at their own homes,
or worship figures of serpents.
Visits from snakes are highly appreciated as auspicious events, and the
reptiles are sure of a hospitable reception, because they are looked upon
as tutelary divinities.
Thus the serpent was held sacred by the nations of antiquity, being
a prominent feature in every mythology and symbolizing many pagan
divinities.
The Vlach women of European Turkey, who inhabit villages in the mountain
ranges of Thessaly and Albania, treat serpents with great respect and
even with veneration. If one of the harmless white snakes which abound
in the country chances to enter a cottage, it is provided with food
and allowed to depart unharmed, its appearance indoors being accounted
a lucky event. Such friendly treatment often results in the snake’s
becoming domesticated and receiving the title of “house-serpent.”[135]
The Carinthians, too, are wont to treat snakes as fondlings, for they
consider that these reptiles bring good luck proportionate in degree to
their bodily diameter; hence they are fed with care and provided with
bowls of milk twice a day.[136]
Indeed, in many countries the serpent or dragon, originally a guardian
of treasure, is considered a house-protector. The same conception is
embodied in the grotesque dragon-headed gargoyles so common in mediæval
architecture.[137]
Dr. Daniel G. Brinton, in speaking of the emblematic significance of the
serpent among American aborigines, remarks that this symbol has ever been
associated with religious mysteries.
Many derivatives from the Hebrew and Arabic words for serpent signify the
practice of sorcery, consultation with familiar spirits, and intercourse
with demons.[138]
It would seem, therefore, not improbable that the horse-shoe amulet has
acquired some portion of the magical influences ascribed to it through
its serpentine form.
The serpent-symbol has furnished a theme for many writers, and sumptuous
volumes attest its deep interest.
The chief points which relate to our present subject are briefly: (1) The
similarity of form between the horse-shoe and a serpentine coil, and
(2) the association of ideas resulting therefrom in the popular mind.
The horse-shoe, when allied symbolically to the serpent, represents a
creature which has ever been an object of superstition, whether as a
deity, household guardian, or embodiment of evil. Hence it suggests
magical power, whether good or evil, but chiefly the idea of beneficent,
protective influence.