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Winged serpent

A winged serpent is a mythical creature found in various ancient cultures, characterized by a serpentine body adorned with wings, often symbolizing divine power, protection, or peril. In Greek legend, these feathery-winged snakes, known as ophis pteretoi, were said to guard the groves of Arabia and migrate seasonally to , where they were repelled by birds, as described by the historian in the 5th century BCE. Biblical texts refer to "flying saraphim" or (nachash saraph) as venomous desert creatures sent as divine punishment, possibly inspired by iconography like the winged , a symbol of royalty and protection worn by pharaohs. In Mesoamerican religions, the winged or feathered serpent is epitomized by Quetzalcoatl among the and Kukulkan among the , a embodying wind, wisdom, learning, and the morning star, whose imagery features prominently in architecture such as the pyramid at . This figure, meaning "feathered serpent" in , represents the duality of earth and sky, fertility and renewal, and was revered as a civilizing god who taught agriculture, arts, and priesthood to humanity. also depicts winged serpents, such as variants with human legs and large wings guiding solar deities through the , underscoring themes of and cosmic order in funerary texts. Across these traditions, the motif often bridges earthly and celestial realms, appearing in heraldry, art, and rituals as a guardian against chaos or a harbinger of enlightenment.

Overview and Terminology

Definition and Characteristics

The winged serpent is a mythological hybrid creature defined by its serpentine body—an elongated, scaled form often associated with venomous traits and a fiery or burning quality—integrated with functional wings for flight. These wings are variably illustrated as bat-like membranes, feathered appendages akin to those of , or structures, allowing the creature to traverse both ground and sky. Supplementary features, such as horns crowning the head, additional feathers along the body, or multiple heads, frequently appear in artistic renderings, amplifying its fantastical and potent visage. Distinguishing the winged serpent from related mythical beings like wingless reptiles or purely aerial entities, its dual composition symbolizes a existence bridging the , earthly domain of the with the ethereal, heavenly sphere evoked by wings. This hybridity manifests in diverse scales, from compact, agile forms resembling swift, incendiary reptiles to vast, imposing figures comparable to divine manifestations. A representative example is the feathered variant seen in Mesoamerican , such as , where iridescent plumes overlay the scaled torso. Examples of winged serpent motifs appear in various ancient and prehistoric contexts, such as Mississippian-era depictions in southeastern caves feature winged serpents amid ritualistic engravings. More formalized representations emerge in ancient Near Eastern and artifacts around the 4th millennium BCE, where serpent imagery begins incorporating wings in motifs denoting guardianship or , evolving from basic coiled forms in Predynastic and .

Etymology and Linguistic Variations

The linguistic origins of terms for winged serpents trace back to ancient roots that blend descriptors of serpentine forms with elements of flight, feathers, or elevation, reflecting diverse cultural conceptualizations of hybrid creatures. In Proto-Indo-European, the reconstructed root *h₁n̥gʷʰis (also appearing as *h₂n̥gʷʰis or *h₁ógʷʰis) fundamentally denotes "serpent" or "snake," often evoking a mythic, multi-headed entity associated with chaos or the underworld. A related root *dr̥k̑- ("to see," implying watchful gaze) gave rise to the Greek δράκων (drakōn, "serpent" or "dragon"), which later incorporated winged attributes in medieval European lore. A key non-Indo-European example is the term , central to Mesoamerican nomenclature, which directly translates to "quetzal-feathered serpent." It derives from quetzalli ("precious thing" or "quetzal bird's tail feather," referencing the iridescent plumage of the ) and coatl ("snake" or "serpent"), emphasizing a feathered, quality rather than literal wings. This compound name, first documented in European records as "Quecalcouatl" in the 1570s, highlights how indigenous languages prioritized avian-serpentine fusion over predatory connotations found in Eurasian terms. Linguistic variations appear in , such as the Hebrew nāḥāš sarāph, meaning "fiery serpent" or "burning serpent," where nāḥāš (from a root implying hissing or enchantment) signifies a generic snake, and sarāph (from the verb "to burn") evokes a venomous, flame-like creature often rendered as "flying" in contexts like :29 due to associations with swift, elevated motion or winged . In , influences from (sage-advisors sometimes depicted with wings or hybrid forms) contributed to broader motifs of enlightened, winged serpentine figures, paralleling terms like ("exalted serpent"), a hybrid of snake, , and elements denoting a fearsome, airborne beast. The evolution of these terms accelerated during 16th-century colonial encounters in the , where Spanish chroniclers like documented indigenous winged serpent deities—such as —using European equivalents like "dragon" (dragón) to standardize descriptions for audiences, often overlaying Christian symbolic interpretations onto native feather-and-scale imagery. This translation practice homogenized diverse linguistic traditions, transforming localized feathered serpents into generalized draconic archetypes in global discourse.

Mythology and Religion

Ancient Near East and Biblical Traditions

In the , winged serpents appear as divine instruments of judgment and protection. In 14:29, a "flying saraph" (שָׂרָף מְעוֹפֵף) is prophesied as emerging from the root of a fallen rod, symbolizing a threat to the , interpreted by scholars as possibly alluding to the rise of King or Assyrian forces. Similarly, 30:6 describes the region as fraught with dangers, including this "flying saraph" alongside vipers and sand vipers, portraying it as a fiery, airborne agent of divine wrath in an oracle against Judah's alliance with . The term "saraph," meaning "fiery one," evokes venomous cobras whose bites cause burning sensations, with the "flying" attribute likely drawing from iconographic traditions rather than literal flight. A contrasting narrative in Numbers 21:6-9 depicts sending "saraph serpents" to punish the ' complaints during their wilderness journey, resulting in deadly bites; in response, fashions a bronze on a , instructing the afflicted to gaze upon it for healing. This bronze serpent, or , served as a focal point for in divine deliverance, later destroyed by King in the BCE to curb idolatrous practices (2 Kings 18:4). Early Jewish , such as in the , viewed it not as a magical object but as a prompting and trust in . Mesopotamian traditions provide parallels through depictions of serpentine guardians in art around 900 BCE, where composite creatures resembling winged serpents flank sacred in palace reliefs, embodying protective apotropaic forces. These motifs, linked to deities like —a and god often shown with entwined serpents ascending a —reflect serpents as intermediaries between earthly and divine realms, akin to the sages who advised kings and warded off chaos. inscriptions, such as those of (681–669 BCE), describe "yellow snakes spreading wings" in southern regions, suggesting a of serpents as omens or guardians. In , these biblical serpents evolved into symbols of both apocalyptic judgment and redemptive protection, influencing interpretations from the Second Temple period through the medieval era. Early Christian writers, like those in the , connected the bronze serpent to Christ's as a type of salvation through faith (John 3:14–15), emphasizing its role in visionary encounters with divine holiness. Medieval commentators, such as (11th century), framed the "fiery flying serpents" as manifestations of God's punitive yet merciful will, bridging Near Eastern motifs with eschatological themes of wrath and renewal.

Egyptian Mythology

In ancient Egyptian mythology, the goddess Wadjet, patron deity of Lower Egypt and protector of the pharaoh, was frequently depicted as a winged cobra or cobra-headed bird, symbolizing her role in safeguarding royalty and the young god Horus. This form emphasized her vigilant oversight, often shown hovering with outstretched wings to shield the king from harm, as seen in Late Period bronze and faience figurines where she nurses or embraces Horus. Similarly, Nehebkau, a funerary deity associated with the afterlife and protection against snakebites, appeared in texts like the Book of the Dead (circa 1550 BCE) as a two-headed serpent or a human figure with serpent features, guarding the entrance to the Duat and aiding the deceased in their journey. These representations highlighted Nehebkau's function in binding the ka (life force) and providing magical safeguards in funerary contexts, such as the Papyrus of Ani. Winged serpents played a central cosmological role, particularly through the —a rearing emblem on pharaonic crowns that embodied authority and divine protection from the sun god . The winged variant of the uraeus, with spread wings forming a canopy, symbolized the pharaoh's and warded off , as exemplified in Third Intermediate or Late Period scarab amulets where it envelops protective motifs like the sphinx. In opposition, the chaotic serpent (), eternal foe of , embodied disorder and threatened the solar barque's nightly passage through the , depicted in texts like the as a massive coiled snake defeated by divine forces. Winged serpents also appeared in underworld scenes, such as the Fourth Hour of the , representing guardian entities amid the cosmic struggle between order () and . Depictions of winged serpents evolved across periods, from symbolic guardians in —where serpentine winds with wings personified directional forces—to more elaborate hybrid forms in New Kingdom tombs, featuring rare four-winged serpents denoting cosmic power. By the , temple reliefs at sites like and showcased double uraei with wings and sun disks, integrating Greek influences while preserving protective solar motifs in royal and divine . These evolutions underscored the serpent's dual role in maintaining cosmic balance, with winged attributes enhancing themes of flight, vigilance, and rebirth.

Mesoamerican Traditions

In Mesoamerican traditions, the deity holds a central place, particularly in Aztec and cultures, where it embodies creation, wisdom, and the natural forces of wind and rain. , the name meaning "feathered ," originated in influences around 900 CE and became a prominent Aztec god associated with wind, learning, arts, and priesthood. Depicted as a body adorned with vibrant green feathers, appears in pre-Columbian manuscripts like the , where he is shown in ritual contexts symbolizing divine knowledge and celestial cycles. The equivalent, , shares similar attributes and was revered at sites like during the Postclassic period (circa 600–900 CE), serving as a symbol of rulership and cosmic order. At the Pyramid of (El Castillo), built before 1050 CE, architectural features create a dramatic shadow effect during the equinoxes, simulating the serpent descending the structure, which linked the deity to cycles observed through nearby observatories like the . This association reinforced Kukulkan's role in legitimizing Maya rulers and agricultural fertility, reflecting broader Mesoamerican patterns of cultural exchange from Olmec times onward. In cosmological myths, such as the Aztec narrative, plays a pivotal role in world creation alongside his rival , where they tear apart the primordial monster to form and , and later retrieve human bones from the Mictlan to mold the current era's humanity using their blood. Temples dedicated to the , including Teotihuacan's Feathered Serpent Pyramid (circa 200 CE), incorporated rituals to honor the deity and ensure cosmic renewal, with archaeological evidence revealing interred warriors from diverse regions beneath the structure. Following the Spanish conquest in the 16th century, underwent with Christian figures, as colonial chroniclers and indigenous communities paralleled his benevolent, bearded creator aspects with Jesus Christ, facilitating cultural adaptation amid evangelization efforts.

Other Global Cultures

In Native American traditions of the (ca. 1200–1500 CE), horned and winged serpents appear as key iconographic elements, frequently portrayed as guardians of the or mediators between cosmic realms. These motifs, often featuring serpents with or horned attributes, symbolize passage between the Upper World of the living and the watery Beneath World associated with , fertility, and renewal. Effigies and engravings from major sites like Etowah Mounds in exemplify this, where copper and shell artifacts depict the creatures as powerful, otherworldly beings linked to rituals of the and horticultural cycles. In Asian mythology, the Yinglong embodies the winged serpent as a benevolent rain deity, characterized as a dragon-like creature with wings enabling flight across the heavens. Described in the (Classic of Mountains and Seas, circa 4th century BCE), is credited with controlling precipitation to alleviate droughts and aiding the in battles against chaos-bringing forces like the rebel by unleashing floods and storms. This motif underscores the serpent's role in maintaining cosmic balance through weather manipulation, distinguishing it from ground-bound dragons in broader lore. Indian Puranic tales feature as semi-divine serpent beings residing in subterranean realms, with some variants depicted possessing wings to emphasize their aerial and transformative powers in narratives of and conflict. These winged forms appear in stories where Nagas interact with gods and , often as shape-shifters guarding treasures or embodying forces of water and fertility, as explored in ancient texts blending legend with cosmology. Such portrayals highlight regional uniqueness, where the winged attribute amplifies the Naga's role as intermediaries between earthly and divine domains. European pre-Christian folklore includes serpentine figures like the Midgard Serpent () from Germanic traditions, to signify its vast, encircling dominion over the world ocean and its apocalyptic ties to . In Slavic lore, the zmey dragons are more consistently portrayed as winged serpents, typically multi-headed and fiery, serving as antagonists in tales of heroic quests where they hoard wealth, abduct maidens, or unleash tempests, reflecting a blend of chaos and elemental power unique to Eastern European narratives.

Symbolism and Interpretations

Positive Symbolism

In various cultural traditions, the emerges as a potent symbol of and , embodying the generative forces of life and renewal. In , , the god, is credited with journeying to the to retrieve human bones from previous eras of destruction, which he then used, in collaboration with other deities, to mold the current race of humanity by infusing them with divine blood. This act underscores the serpent's role as a life-giver, transforming remnants of death into vibrant existence and ensuring the continuity of human society. Similarly, in ancient Chinese lore, the , a winged dragon-serpent, is revered as a bringer of essential for agricultural ; it is said to have assisted the by controlling floods and providing life-sustaining waters, thereby symbolizing the harmonious balance between celestial power and earthly abundance. The motif of the winged serpent also conveys profound and spiritual elevation, with its feathered or winged form signifying transcendence from earthly bounds to higher realms of . In , , often depicted as a winged cobra, serves as a guardian deity who protects the pharaoh and the land of , her elevated form representing watchful and the divine oversight that guides rulers toward just and cosmic . Among certain Native American cultures, particularly in the Mississippian tradition, sky-serpents with wings are interpreted as mediators between the physical world and the spiritual , aiding shamans in visionary journeys by symbolizing the ascent of the soul through layered realms of existence toward profound insight and healing. These interpretations highlight the serpent's wings as a bridge for , elevating base instincts into sacred knowledge. This positive symbolism persisted into European intellectual traditions, particularly in alchemy, where variants of the uroboros—a devouring its own tail—sometimes incorporated wings to denote volatile, ascending principles of and eternal . In 16th-century alchemical texts, such as those influenced by Hermetic philosophy, the winged uroboros illustrated the cyclical process of dissolution and rebirth central to the alchemist's quest, representing the unending unity of matter and spirit in the pursuit of perfection. This adaptation reinforced the serpent's benevolent essence as a harbinger of perpetual regeneration, bridging ancient myths with early modern esoteric thought.

Negative or Dual Symbolism

Similarly, in Biblical traditions, the seraphim—fiery serpents associated with divine wrath—symbolized destruction when God sent them as plagues upon the Israelites in the wilderness, as described in Numbers 21:6, where their bites inflicted deadly affliction as punishment for rebellion. These serpents, linked to flying or winged forms in ancient Near Eastern iconography, underscored themes of retribution and peril, drawing from Egyptian influences where such creatures evoked both awe and terror. The association of winged serpents with temptation and evil deepened in Christian theology, particularly after the 4th century CE, when the Genesis serpent was increasingly identified with Satan as a fallen, draconic figure. Revelation 12:9 portrays Satan as "that ancient serpent" and a "great dragon," cast from heaven, blending the Edenic tempter with a winged, destructive beast symbolizing deception and rebellion against God. This interpretation, solidified in patristic writings and medieval exegesis, transformed the serpent into a symbol of primordial sin and cosmic enmity, often depicted in art with wings to emphasize its aerial, infernal nature. In European folklore, this motif extended to dragon-slaying narratives, such as the winged dragon in Beowulf, a fire-breathing serpent guarding treasure and embodying greed, destruction, and the ultimate foe that leads to the hero's demise, representing the inescapable clash between heroism and malevolent chaos. Mesoamerican traditions reveal a dual symbolism in winged serpents, exemplified by , the god whose benevolence coexisted with antagonism in mythic cycles. While 's —burning himself to provide bones for humanity's creation—highlighted renewal and creation, his rivalry with , the smoking mirror god of night and sorcery, portrayed a contentious duality of order versus discord. In Aztec cosmology, their joint acts of world destruction and recreation, such as flooding previous eras, underscored the winged serpent's ambivalent role as both life-giver and harbinger of cataclysm, balancing cosmic forces through opposition. This transformative duality contrasted protective aspects, emphasizing conflict and retribution in the serpent's symbolic repertoire.

Depictions in Art and Culture

Ancient and Historical Iconography

In Mesoamerican iconography, winged or feathered serpents appear extensively in architectural and sculptural contexts, representing deities associated with wind, creation, and the heavens. The Pyramid of the Feathered Serpent at Teotihuacan, built circa 150–200 CE during the city's apogee from the 1st to the 5th centuries CE, features elaborate stone friezes along its talud-tablero facades, where rows of coiled feathered serpents with open jaws and avian plumage undulate across the structure, often interspersed with shell and jaguar motifs to evoke ritual sacrifice and cosmic power. These carvings, numbering over 200 on the pyramid's base alone, underscore the serpent's role as a bridge between earthly and divine realms in Teotihuacano cosmology. Among the Maya, similar motifs grace monumental stelae and lintels at sites like Palenque, dating to the Classic period (ca. 250–900 CE), where the Vision Serpent—a plumed, serpentine figure with feathered wings—emerges from the maw of underworld portals, as seen in depictions accompanying royal portraits and ancestor rituals on structures like the Temple of the Inscriptions. This form, linked to the deity Kukulkan, symbolizes visionary experiences and divine communication in Maya art. In the and , winged serpents served protective and royal functions in palace reliefs, amulets, and tomb decorations from the Late Bronze Age onward. Assyrian palace reliefs at , commissioned by kings like in the 7th century BCE, include composite mythical creatures with avian elements, such as winged guardians () and hybrid figures flanking gateways and throne rooms to ward off evil, as evidenced in the Southwest Palace excavations revealing carved hybrids integrated into protective motifs. In 's New Kingdom (1550–1070 BCE), winged uraei—rearing cobras with expanded hoods and falcon-like wings—adorn tomb paintings and funerary amulets, symbolizing the goddess Wadjet's protective fiery breath; for instance, the ceiling of Queen Nefertari's tomb (ca. 1255 BCE) displays repeating motifs of winged serpents coiled around pillars, bestowing eternity and dominion upon the deceased. Such amulets, often crafted in or gold and worn as pectorals, were ubiquitous in elite burials to invoke solar and regenerative powers against chaos. European Iron Age artifacts and North American pre-Columbian shellwork further illustrate winged serpent motifs in personal adornments and ceremonial items up to around 1200 CE. Celtic torcs from the Hallstatt and La Tène cultures (ca. 500 BCE), such as those in the Snettisham Hoard in Britain, terminate in stylized serpent heads with coiled bodies, evoking chthonic and regenerative forces in elite male neck-rings symbolizing status and otherworldly protection. In the Mississippian culture of the southeastern United States, shell gorgets engraved around 1200 CE, recovered from sites like Moundville, depict the Uktena or horned serpent—a winged, antlered rattlesnake with crystalline horns and avian wings—emerging from aquatic realms, as in the Spiro and Etowah gorgets where the creature's bifurcated tail and feathered appendages signify its dual role as a dangerous yet potent spirit. These incised marine shell disks, often suspended as pendants in elite burials, highlight the serpent's integration into broader cosmological narratives of water, sky, and transformation.

Heraldry, Architecture, and Modern Symbols

In European heraldry, the wyvern, often depicted as a winged serpent with two legs, eagle talons, and a barbed tail, emerged as a potent symbol of strength and guardianship during the medieval period. This creature frequently appeared in coats of arms across England and Wales, representing ferocity in battle and noble lineage; for instance, the red dragon Y Ddraig Goch on the Welsh flag, standardized in the 15th century, embodies similar serpentine-draconic traits rooted in ancient Celtic lore adapted for heraldic use. In post-independence Mexico, the national flag's coat of arms, adopted in 1821, features an eagle devouring a serpent on a nopal cactus, drawing symbolic influence from Aztec traditions where serpents evoked deities like Quetzalcoatl, the feathered serpent god associated with wisdom and creation, thereby linking indigenous mythology to modern national identity. Architectural motifs of winged serpents proliferated in Gothic structures as protective elements, blending functionality with symbolism to ward off evil. At , constructed primarily in the 13th century, gargoyles included dragon-like figures with serpentine bodies and wings, serving as waterspouts while embodying medieval Christian iconography of over chaos. In 20th-century , architects revived Aztec inspirations in public monuments and buildings; a notable example is El Nido de Quetzalcóatl, a residential complex designed in the 1980s by , which mimics the coiled form of the god to integrate with pre-Columbian heritage. In contemporary contexts, winged serpents persist as emblems of spiritual awakening and cultural pride. Within spirituality, the image of a winged serpent symbolizes the rising energy, a transformative force depicted in Jungian interpretations as ascending from the base of the spine to foster and integration of the psyche. Guatemala's national symbols, reaffirmed in the 1945 constitution following the liberal revolution, incorporate quetzal-serpent motifs in the coat of arms, where the bird evokes the , representing freedom, divinity, and indigenous roots in the nation's emblematic framework.

Representations in Media and Entertainment

Literature and Folklore Adaptations

In classical and medieval European literature, winged serpents appear as formidable antagonists in epic narratives. The , a collection of poems compiled in the 13th century, features as a dragon-like that gnaws at the roots of the and emerges during as a flying creature bearing corpses on its wings, symbolizing chaos and destruction. This depiction in emphasizes the serpent's aerial mobility, distinguishing it from purely terrestrial dragons in lore. Similarly, the poem , composed around the , portrays the final antagonist as a winged —a fire-breathing that flies from its barrow to defend a hoard of treasure, ultimately slain by the hero in a climactic battle. The creature's description as a "firedrac" with the ability to soar underscores its hybrid serpentine and avian traits, reflecting Germanic traditions of monstrous guardians. Colonial-era adaptations preserved and interpreted indigenous winged serpent motifs through European lenses. In the Florentine Codex, completed in 1577 by Franciscan friar with Nahua informants, is detailed as a feathered serpent deity associated with creation, wind, and , blending wings with form in Aztec cosmology. This 16th-century chronicle, structured in and , records pre-conquest oral traditions, adapting them for missionary and ethnographic purposes. 19th-century ethnographies further documented Native American oral tales of winged or horned serpents, such as the Uktena in lore—a massive, jewel-crested snake symbolizing underworld power and peril. James Mooney's 1900 compilation of Cherokee myths, drawn from fieldwork in the late , highlights such serpents as omens of catastrophe, slain by heroes in quests for mystical knowledge. Folklore motifs involving winged serpents recur in comparative studies of traditional stories. The Aarne-Thompson-Uther index categorizes serpent-slaying quests as Type 300, "The Dragon-Slayer," a global pattern where heroes confront and defeat multi-headed or winged dragons to rescue captives or claim treasures, as seen in variants from European epics to Asian folktales. This motif, formalized by Antti Aarne in 1910 and revised by Stith Thompson in 1961, illustrates the archetype's role in narratives of heroism and cosmic order, with winged serpents embodying chaos across cultures.

Film, Television, and Video Games

In film, the winged serpent motif, often drawing from Mesoamerican deities like , has appeared as a monstrous antagonist in and fantasy genres. The 1982 low-budget Q: The Winged Serpent, directed by , centers on a giant, Aztec-inspired flying serpent that nests atop the in , decapitating victims and evading police detection until confronted by a small-time criminal turned . This creature, explicitly linked to the god in the plot, blends urban thriller elements with kaiju-style destruction, influencing later creature features through its gritty, independent production style. Another notable depiction occurs in the 2011 Japanese animated film Children Who Chase Lost Voices from Deep Below, directed by , where manifests as a spectral, guardian in an realm, symbolizing ancient wisdom and peril in a coming-of-age adventure. Television adaptations have portrayed winged serpents in both historical dramas and animated sci-fi series, emphasizing their mythological roots. The British children's serial The Feathered Serpent (1976–1978), produced by for , dramatizes the Aztec struggle between the benevolent god —depicted as a icon—and rival deities like , through the eyes of a young prince navigating political intrigue in across two seasons. In animated formats, Godzilla: The Series (1998–2000) features in the episode "," reimagined as a massive, prehistoric avian-dinosaur hybrid awakened from an ancient temple, which battles in a high-stakes aerial confrontation over coastal cities. Video games frequently incorporate winged serpents as bosses, deities, or environmental hazards, leveraging their serpentine agility and aerial prowess for dynamic gameplay. In the Smite (2014), developed by , —the Mayan god equivalent to —serves as a playable mage character who manipulates wind abilities, such as launching slowing breath projectiles and summoning vortexes, drawing directly from Mesoamerican iconography for ability visuals and lore. The 1999 action-adventure Indiana Jones and the Infernal Machine, published by LucasArts, includes a climactic encounter with in the Olmec Valley, portrayed as a colossal, venom-spitting serpent summoned by ancient forces to protect a fragment of a , requiring puzzle-solving and combat to defeat. More recently, Aztech Forgotten Gods (2021), an indie action game by Mexican studio Lienzo, casts players as a mech-piloting warrior battling rogue deities in a dystopian , including as a wind-manipulating who disguises itself among alien invaders to subjugate humanity. In : Shadow of the Erdtree (2024 DLC), developed by , winged serpents appear as spectral allies to the Messmer, coiling around his form and launching fire attacks, symbolizing restrained primal fury in the game's lore.

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