"Ophiolatry" redirects here. For the band, see Ophiolatry (band).
See also: Serpent (symbolism)
The altar where Jory Goddess is worshiped. The photo is taken at the main temple in Belur Karnataka, India
The worship of serpent deities is present in several old cultures, particularly in religion and mythology, where snakes were seen as entities of strength and renewal.
African mythology Edit
Mami Wata, who plays a major role in various African and African-American religions
In Africa the chief centre of serpent worship was Dahomey, but the cult of the python seems to have been of exotic origin, dating back to the first quarter of the 17th century. By the conquest of Whydah the Dahomeyans were brought in contact with a people of serpent worshippers, and ended by adopting from them the beliefs which they at first despised. At Whydah, the chief centre, there is a serpent temple, tenanted by some fifty snakes. Every python of the danh-gbi kind must be treated with respect, and death is the penalty for killing one, even by accident. Danh-gbi has numerous wives, who until 1857 took part in a public procession from which the profane crowd was excluded; a python was carried round the town in a hammock, perhaps as a ceremony for the expulsion of evils. The rainbow-god of the Ashanti was also conceived to have the form of a snake. His messenger was said to be a small variety of boa. but only certain individuals, not the whole species, were sacred. In many parts of Africa the serpent is looked upon as the incarnation of deceased relatives. Among the Amazulu, as among the Betsileo of Madagascar, certain species are assigned as the abode of certain classes. The Maasai, on the other hand, regard each species as the habitat of a particular family of the tribe.
Eva Meyerowitz wrote of an earthenware pot that was stored at the Museum of Achimota College in Gold Coast. The base of the neck of this pot is surrounded by the rainbow snake (Meyerowitz 1940, p. 48). The legend of this creature explains that the rainbow snake only emerged from its home when it was thirsty. Keeping its tail on the ground the snake would raise its head to the sky looking for the rain god. As it drank great quantities of water, the snake would spill some which would fall to the earth as rain (Meyerowitz 1940, p. 48).
There are four other snakes on the sides of this pot: Danh – gbi, the life giving snake, Li, for protection, Liwui, which was associated with Wu, god of the sea, and Fa, the messenger of the gods (Meyerowitz 1940, p. 48). The first three snakes Danh – gbi, Li, Liwui were all worshipped at Whydah, Dahomey where the serpent cult originated (Meyerowitz 1940, p. 48). For the Dahomeans, the spirit of the serpent was one to be feared as he was unforgiving (Nida & Smalley 1959, p. 17). They believed that the serpent spirit could manifest itself in any long, winding objects such as plant roots and animal nerves. They also believed it could manifest itself as the umbilical cord, making it a symbol of fertility and life (Nida & Smalley 1959, p. 17).
Mami Wata is a water spirit or class of spirits associated with fertility and healing, usually depicted as a woman holding a large snake or with the lower body of a serpent or fish. She is worshipped in West, Central, and Southern Africa and the African diaspora.