in the hieroglyph for the name of the "Lands of the West," which the latter also figured as the sacred tree with three branches,[[4]] a simile of which we find in Scandinavia, in the three roots of the sacred ash Yggdrasil, mystic-world tree, and the three heavens, and the three worlds whose destruction, by water, was prophesied by Vishnu.
The deification of the "World" composed of three parts forming a great whole, may have been the origin of the Trimourti, or Triune god, so prevalent among the ancient nations of antiquity, and probably led to the mystification of number 3. We find it symbolized all over the earth, in every nation. We see it in Mayax in the three platforms on which are raised the most ancient edifices; in the three rooms that formed the temple where the mysteries were performed; in the three steps that led to the first or lower platform in all sacred edifices; in the 21 metres (3 × 7) of all the principal pyramids in Yucatan; in the three concentric circles of the Zodiac. We meet with it constantly in India, in the vyahritis or three sacred words; the three ornaments or saranas; the three principal classes; the three ways of salvation; the three fetters of the soul or gunas; the three eyes in Siva's forehead; the three strands of the sacred cord worn by the initiates of the three principal classes; the three letters of the sacred word A.u.m. In Egypt the three thonged flagelum of Osiris; the triple phallus carried in procession at the festival of the Paamylia in honor of the birth of Osiris, and also the triads, as likewise in Chaldea.
Another way of accounting for the mystification of number 3, is by taking heed of the indications of Orpheus, Plato, Proclus, and the other Greek philosophers who had been admitted to the participation of the secrets communicated in the mysteries to those worthy of being entrusted with them. They tell us that the three intellects of the Demiurgos, of the triple deity, were "three kings."
The author of the Troano MS., relates at some length the history of the three sons of king Can; and of the troubles that arose among them when, after the death of their father, the reins of the government fell into their hands. Of that fact a faint tradition, very much distorted, seems to have still existed among the aborigines of Central America at the time of the Spanish conquest; for Bishop Landa states: "That it was said that once upon a time three lords, brothers, governed the country together." Those three brothers, sons of king Can, are realities, personages who have certainly lived a mundane existence, since we not only have their portraits, their weapons, and their ornaments, but also their mortal remains. They recall vividly the three sons of Adam, the three sons of Seb, and the three sons of Kronos. The author of the Troano MS., informs us that the members of the family of king Can were deified after their death, and worshiped in temples, the ruins of which still exist buried in the depths of the forests of Yucatan under a shroud of verdure. It is not at all improbable that Cay, the elder brother and high-pontiff having instituted with his father the sacred mysteries, took as symbol of the various degrees into which they divided them, the number of the members of their family, in order to perpetuate their name and history through the coming ages. This explanation seems the more plausible, if we remember that Eusebius tells us that the Egyptians represented the supreme Deity under the shape of a serpent (Canhel) that was as superior to the triads, as the father is to his children in whom he rejoices. "Numero Deus impare gaudet." In this connection the three Hoang-ti, of Chinese mythological times, might also be mentioned. They too had the shape of serpents.
Among the ancient civilized nations of the eastern continents number 5 was also considered mystic. Frequent mention is made of it in their sacred books. In China it occupies a conspicuous place among the celestial or perfect numbers, as 1, 3, 5, 7, 9, are called in the y-king, or Canonical book of Changes; a very ancient work, so highly esteemed by the wise philosopher Confucius (Kong-fou-tse) that he was seldom seen without it. There we read of the five elements, water, fire, wood, metal, and earth; of the five kinds of grain; of the five colors, black, red, green or blue, yellow and white; of the five tastes, salt, bitter, sour, acid, and sweet; of the five tones in music; of the five relations of life between men; those between a king and its ministers, a father and his children, a husband and his wife, elder and younger brothers, and between friends; of the five virtues, philanthropy, uprightness, decorum, prudence, fidelity; of the five organs of the body, kidneys, heart, liver, lungs, and spleen; of the five Chang-ti, or elementary generations; of the five parts that form the heavens; of the five seasons of the year; of the five genii that govern the five elements; of the five principal mountains of the empire; of the five tutelary mountains.
In India number 5 is also very prevalent in things pertaining particularly to psychological conceptions or religious observances; so they speak of the five organs of intelligence, by means of which the external objects are perceived; of the five organs of action; the five elements, the five great oblations; of the five great sacrifices; the five great fires, etc. In Mayax it was likewise a mystic number, since we find this simbol