Introduction to Quetzalcoatl

A General Introduction to the Myth

			Quetzalcoatl is arguably the most famous of all of the gods of the New World. No other figure has stirred modern imagination nearly as much, and the history of the interest in this particular figure dates to very early after the contact between native and Spaniard in Central Mexico. Other data and papers on this site are presented for the purpose of digging deeper into the study of the myth. This introduction is pointed to the beginners who might not quite understand the rest of the data on the site without some basic background. Perhaps the best place to begin is with the effect of this tremendous interest. It was best described by Marcelino Peñuelas: "...rather than explain the myth, the more or less solid explanations of those who may be called mythophiles, mythophobes, and mythomaniacs add fuel to the fire which produces the halo of its mystery." (Peñuelas, Marcelino. "El Mito, especulaciones sobre su origen e interpretacion." Cuadernos Americanos. año XXIII. March-April 1964, v. 133:89). In the Quetzalcoatl material, one of the fascinating stories is the history of the tale after the Conquest. In this page, however, my interest is in the Pre-Columbian version, and not the many twists and turns the mythophiles, mythophobes, and mythomaniancs have added to the tale over the years. What Does Quetzalcoatl Mean? Quetzalcoatl is a nahuatl word composed of two separate words joined together; "quetzal" (the quetzal bird of Guatemala is known for very long green tail feathers that were highly prized) and "coatl" (serpent). The simplest definition would therefore be "quetzal-bird serpent." This meaning is seldom given, however, and the usual translation is "feathered serpent." It is most likely that this "feathered serpent" label comes from the visual arts where there are representations of serpents covered in feathers, and they have been presumed to be related to Quetzalcoatl. Another translation of Quetzalcoatl is often given as "precious twin." This translation uses the connotation of value in the quetzal feathers, and the fact that "twin" can be a translation of "coatl" in nahuatl. The earliest I know of this particular definition of the name comes from Friar Manuel Duarte who wrote around 1640 (his "Historia de Quetzalcoatl" exists only in manuscript, to my knowledge, though other drafts have seen publication). Father Duarte's position on Quetzalcoatl was that the mythology was a remembrance of St. Thomas Didymus. The "precious" was supposed to be a translation of the "Saint" and since "Didymus" is twin in Greek, and "coatl" is twin in nahuatl, this was his rather firm evidence that the name Quetzalcoatl was a translation of St (Thomas) Didymus. The problem in Duarte's analysis of the name comes in examining similar names among other Mesoamerican peoples. Among the Yucatec Maya, there was a deity named Kukulcan, and among the Quiche, Gugumatz. In both of these languages, the elements are "quetzal" and "serpent." Since both of those languages translate the meaning of the name with the identical elements, and do not translation the concept "twin," we can be certain that the pre-contact meaning of the name depended upon the quetzal bird (and possibly feathers) and the serpent. The "precious twin" definition should be discarded as a native meaning for Quetzalcoatl. There are several other names or epithets that are associated with Quetzalcoatl so that sometimes mythological material will have the Quetzalcoatl name, and sometimes other names, such as Topiltzin (which means "our lord/ruler."). See the element analysis for more details on the various names that are associated with Quetzalcoatl mythology. Who Was Quetzalcoatl? The title is deliberately ambiguous. As just noted, Fr. Manuel Duarte identified Quetzalcoatl as St. Thomas Didymus. There have been several other attempts to make various identifications of Quetzalcoatl. Some of the material on this site specifically looks at some or the reasons why Quetzalcoatl was thought to be something other than a native deity or person. In the native mythology, Quetzalcoatl can remain a very confusing entity, precisely because the name is used for so many things. Native priests were called Quetzalcoatls in honor of Quetzalcoatl as the prime example of a priest. Mythology is associated with Quetzalcoatl that defines him as the sweeper of the gods, or as the founder of the city of Tula. Finally, there are historical records that appear to indicate that he may have been a real person who was a king in Tula. Who was he really? The best native answer to this question is that he really was several aspects. My personal introduction to attempting to sort out the mythology can be found on the paper on this page that analyzes Quetzalcoatl's fathers. The result of the research given in that paper suggests that there are three aspects of Quetzalcoatl that appear in various documents: A heavenly deity. This Quetzalcoatl is always in the heavens. This is the "sweeper of the gods." A demi-god. This is a deity on earth, a child of a father who is a god. This Quetzalcoatl is the founder of the Eden-like Tula, and is also the one expelled from it, causing the passing of all fo the glory of Tula and the mythical Toltecs (as opposed to the historical Toltecs). A human who ruled in Tula. H.B. Nicholson has attempted a reconstruction of the details of the life of this person, but (in my opinion) includes material that rightly should be associated with the Quetzalcoatl in number 2. As a general rule of thumb, most of the idols appear to be related to the Quetzalcoatl number 1, the heavenly deity. When discussing the meaning of the name Quetzalcoatl, it was noted that the same name, in translation, appears in Maya and Quiche documents. The contexts of that connection appear to relate to a Toltec time period connection between Tula or the Toltecs and the Maya nations. Indeed, the Quiche and the Cakchiquel trace their right to rule to Central Mexicans, and at times, Quetzalcoatl. While this connection might be to a historic person, it is also possible that it is to the demi-god as the quintessential Toltec. As these documents are looking back on distant past, either the historical or mythical character could be the one meant in the Maya and Quichean documents. Did Quetzalcoatl Usher in a Golden Era? Version number 2, the demi-god, certainly has this mythology. All of the story of Tula is designed to make it seem spectacular and beyond belief. Archaeologists are fond of noting that the real Tula is not nearly as impressive as these descriptions. However, we should remember that they are not meant to be. The real import of the Golden Era isn't how great it was, but to explain why it is no longer here. The end of that mythical story is the departure of Quetzalcoatl from Tula, and along with Quetzalcoatl's departure, all of the "glitter" is also gone. As Quetzalcoatl leaves, the old world changes into the current world, and one of the major functions of Quetzalcoatl's journey is to name and establish elements of the "real" world. The elements of the destruction of Tula and the journey are noted in the elements outline. Will Quetzalcoatl Return to Bring a New Golden Era? The return of Quetzalcoatl has been the focus of many studies and pseudo-studies of his mythology. The evidence is much, much, more problematic. See the section on the return of Quetzalcoatl for the evidence in the sources. Where Do I Go to Learn More? Since this site is the result of research into the topic, I hope that you find some useful information here. I would also suggest looking at the annotated bibliography. You may also want to look through the paper that describes some of the pitfalls in using the various source material for the Quetzalcoatl myth.
			by Brant Gardner. Copyright 1998