He was also said to be the god of riches and the patron consequently of merchants. For with the summer lightning come the harvest and the ripening fruits, come riches and traffic. Moreover "the golden color of the liquid fire," as Lucretius expresses it, naturally led where this metal was known, to its being deemed the product of the lightning. Thus originated many of those tales of a dragon who watches a treasure in the earth, and of a serpent who is the dispenser of riches, such as were found among the Greeks and ancient Germans.[119-2] So it was in Peru where the god of riches was worshipped under the image of a rattlesnake horned and hairy, with a tail of gold. It was said to have descended from the heavens in the sight of all the people, and to have been seen by the whole army of the Inca.[119-3] Whether it was in reference to it, or as emblems of their prowess, that the Incas themselves chose as their arms two serpents with their tails interlaced, is uncertain; possibly one for each of these significations. Because the rattlesnake, the lightning serpent, is thus connected with the food of man, and itself seems never to die but annually to renew its youth, the Algonkins called it "grandfather" and "king of snakes;" they feared to injure it; they believed it could grant prosperous breezes, or raise disastrous tempests; crowned with the lunar crescent it was the constant symbol of life in their picture writing; and in the meda signs the mythical grandmother of mankind _me suk kum me go kwa_ was indifferently represented by an old woman or a serpent.[120-1] For like reasons Cihuacoatl, the Serpent Woman, in the myths of the Nahuas was also called Tonantzin, our mother.[120-2] The serpent symbol in America has, however, been brought into undue prominence. It had such an ominous significance in Christian art, and one which chimed so well with the favorite proverb of the early missionaries--"the gods of the heathens are devils"--that wherever they saw a carving or picture of a serpent they at once recognized the sign manual of the Prince of Darkness, and inscribed the fact in their note-books as proof positive of their cherished theory. After going over the whole ground, I am convinced that none of the tribes of the red race attached to this symbol any ethical significance whatever, and that as employed to express atmospheric phenomena, and the recognition of divinity in natural occurrences, it far more frequently typified what was favorable and agreeable than the reverse. FOOTNOTES: [101-1] That these were the real views entertained by the Indians in regard to the brute creation, see Heckewelder, _Acc. of the Ind. Nations_, p. 247; Schoolcraft, _Ind. Tribes_, iii. p. 520. [101-2] Egede, _Nachrichten von Grönland_, p. 156. [102-1] _Voiages aux Indes Occidentales_, pt. ii. p. 203: Amst. 1722. [102-2] Beverly, _Hist. de la Virginie_, liv. iii. chap. viii. [103-1] Schoolcraft, _Ind. Tribes_, v. p. 420.