ica by the Late Classic (600 - 900 CE) (Ringle et al.).
In the Postclassic period (900 - 1519 CE) the worship of the feathered serpent deity was centered in the central Mexican religious center of Cholula. It is in this period that the deity is known to have been named "Quetzalcoatl" by his Nahua followers.
In the Maya area he was known as Kukulcan or Ququmatz, names that also translate as "feathered serpent" in different Mayan languages. In the era following the 16th-century Spanish Conquest a number of sources were written that describe the god "Quetzalcoatl" and relates him to a ruler of the mythico-historic city of Tollan called by the names "Ce Acatl", "Topiltzin", "Nacxitl" or "Quetzalcoatl".
It is a matter of much debate among historians to which degree, or whether at all, these narratives about this legendary Toltec ruler Topiltzin Ce Acatl Quetzalcoatl describe actual historical events. Furthermore early Spanish sources written by clerics tend to identify the god-ruler "Quetzalcoatl" of these narratives with either Hernan Cortes or St. Thomas - an identification which is also a source of diversity of opinions about the nature of "Quetzalcoatl".
Among the Aztecs, whose beliefs are the best-documented in the historical sources, Quetzalcoatl was related to gods of the wind, of Venus, of the dawn, of merchants and of arts, crafts and knowledge. He was also the patron god of the Aztec priesthood, of learning and knowledge.
Quetzalcoatl was one of several important gods in the Aztec pantheon along with the gods Tlaloc, Tezcatlipoca and Huitzilopochtli.
Feathered Serpent head at the Ciudadela complex in Teotihuacan
Vision Serpent depicted on lintel 15 from Yaxchilan.
A feathered Serpent deity has been worshipped by many different ethno-political groups in Mesoamerican history. The existence of such worship can be seen through studies of iconography of different mesoamerican cultures, in which serpent motifs are frequent. Based on the different symbolic systems used in portrayals of the feathered serpent deity in different cultures and periods scholars have interpreted the religious and symbolic meaning of the feathered serpent deity in Mesoamerican cultures.
The earliest representations of feathered serpents appear in the Olmec culture (circa 1400-400 BCE). It is believed that Olmec supernaturals such as the feathered serpent were the forerunners of many later Mesoamerican deities, although experts disagree on the feathered serpent's importance to the Olmec. The Olmec feathered serpent is generally shown as a crested rattlesnake, sometimes with feathers covering the body, and often in close proximity to humans. Several Olmec representations have survived including La Venta Monument 19 and a painting in the Juxtlahuaca cave.
The pantheon of the people of Teotihuacan (200 BCE - 700 CE) also featured a feathered serpent, shown most prominently on the Temple of the Feathered Serpent (dated 150-200 CE). Several feathered serpent representations appear on the building, including full-body profiles and feathered serpent heads.
Buildings in Tula, the capital of the later Toltecs (950-1150 CE), also featured profiles of feathered serpents.
Quetzalcoatl is the Aztec incarnation of the Feathered Serpent deity, known from several Aztec codices such as the Florentine codex, as well as from the records of the Spanish conquistadors. Quetzalcoatl was a bringer of knowledge, the inventor of books, and associated with the planet Venus.
The feathered serpent was rare in the Classic era Maya civilization.
Along with the feathered serpent deity, several other serpent gods existed in the pantheon of Mesoamerican gods with similar traits.
The earliest iconographic depiction of the deity is believed to be found on Stela 19 at the Olmec site of La Venta, depicting a serpent rising up behind a person probably engaged in a shamanic ritual. This depiction is believed to have been made around 900 BC, although probably not exactly a depiction of the same feathered serpent deity worshipped in classic and post-classic periods it shows the continuity 