CREMATION AND INTERMENT.
The opinions as to the introduction of cremation are extremely varied, but it seems to have been practiced in very ancient times by the migrating tribes, who took this means to secure the remains of honored chiefs from desecration; their ashes could thus be carried along and serve as talismanic relics. Ixtlilxochitl gives an instance of this in the case of a Chichimec king who died in battle and whose body was burned, so that the ashes might be carried home with convenience and safety. Brasseur de Bourbourg also holds that cremation was an ancient Toltec custom, but the first recorded case is that of the last Toltec king, Topiltzin.[843] Others assert that the Toltecs who remained in the country after the destruction of their empire adhered to interment, as did the early Chichimecs. Veytia affirms that Ixtlilxochitl or Tezozomoc was the first to be deposited according to the forms instituted by Topiltzin and used by the Mexicans, namely, burning; Torquemada distinctly states that the Chichimecs used cremation, and Clavigero agrees with him.[844] Veytia also thinks that the first Aztec kings were buried, but this is contrary to all other reliable accounts. The custom may not have been very general, for Sahagun states that during Itzcoatl's reign it was resolved by the chiefs that all should be burned, indicating at the same time that cremation was then already in use. The later established usage was to burn all except those who died a violent death, or of incurable diseases, and those under seventeen years of age, who were all interred. The Tlascaltecs and Tarascos practiced burning like the Aztecs.[845]
The altar devoted to the burning was doubtless one attached to the temple consecrated to the deity to whose abode the deceased was supposed to go. Chaves describes it as three feet in height and the same in width,[846] on which a heap of ocotl was piled. Upon this pyre the body was laid in full array, together with the dog, and, as the fire flared up, the mourners added insignia, jewels, weapons, food, and other tributes. Two of the demon-like coacuiles stirred the fire while others stood by chanting appropriate songs and sprinkling blessed water and incense upon the remains, as well as upon the mourners. Now began the sacrifice of those doomed to follow the deceased to the other world and there administer to his wants and pleasure. These were at first but few in number, but during the bloody dominion of the Aztecs they increased to several hundred, as at the funeral of Nezahualpilli, when two hundred males and one hundred females were immolated; they consisted chiefly of slaves and deformed beings from the royal retinue, and such as had been presented. Duran says that all slaves and deformed persons belonging to the household were killed, and Acosta goes so far as to state that the whole royal household was dispatched, including the favorite brother of the king; but this must be taken with a grain of allowance, for, at this rate, the nobles, who crowded the service of the monarch, even in menial positions, would soon have been exterminated. Some courtiers were, no doubt, expected to prove the sincerity of their life-long adulations by either offering themselves as victims, or submitting to a selection made from their number. Sometimes a chief would signify his preference for those among his concubines whom he wished to have with him, a mark of favor often received with great joy, for they would thus be sure of entering into the supreme heaven, where the warlike lords usually went, while they might otherwise be doomed to dark Mictlan. Self-immolation of wives was, accordingly, not uncommon, although not prescribed by law as in India. Brasseur says that captives were sacrificed, but Duran states that they were not offered except to the gods. Persons born during the last five days of the year—the unlucky days—were, however, reserved for royal obsequies.[847]
DISPOSITION OF THE REMAINS.
This array of victims was harangued by a relative of the deceased, who dilated on the happiness before them in being allowed to join their master, and admonished them to serve him as faithfully in the next world as they had done here. They were then consigned to the priests, who laid them upon a teponaztli,[848] cut open the breast and tore out the heart, which was thrown upon the pyre, while the bodies were cast upon another blazing hearth near by.[849] Gomara and others state that the bodies were interred, but as the dog and the property were burned, it is not likely that the more important and useful human servants were buried.[850]
When the body had been thoroughly burned, the fire was quenched, the blood collected from the victims being used for this purpose, according to Duran, and the ashes, sprinkled with holy water, were placed with the charred bones, stones, and melted jewelry in the urn, or casket, which contained also the hair of the deceased. On the top of this was placed a statue of wood or stone, attired in the royal habiliments, and bearing the mask and insignia, and the casket was deposited at the feet of the patron deity, in the chapel.[851] On the return of the procession a grand banquet was given to the guests, ending, as usual, with a presentation of gifts. For four days the mourners paid constant visits to the shrine to manifest their sorrow and to present the offerings of food, clothes, or jewels, termed quitonaltia, 'to give good luck.' These were either placed by the urn or upon the altar of the god, and removed by the priests, who ate the food and sent the valuables to the temple treasury. These ceremonies closed with the sacrifice of ten to fifteen slaves, and then the casket was deposited in that part of the temple appointed for its permanent reception.[852] Among the Chichimecs the royal casket often remained forty days on view in the palace, whence it was carried in procession to its final resting-place.[853]
NAHUA SEPULCHRES.
In cases of interment the deceased was deposited in the grave, seated on a throne in full array, facing the north,[854] with his property and victims around him. In early times, when the practice of interment was more general, the victims were few, if not dispensed with entirely, and consisted usually of two favorite concubines, placed one on each side of their master, who, it is said, were entombed alive, though it is more probable that they were stupefied by narcotic drinks, or clubbed, as in Michoacan. This practice of burying alive is ascribed to the Toltecs.[855] The graves were usually large subterranean vaults of stone and lime, situated in the temple court, palace, or some favorite spot near the city, as Chapultepec. It is related that the temple pyramid in Mexico was the superstructure of royal graves, the remains being deposited on the summit, and the successor to the crown erecting upon this another platform. On destroying the temple, the Spaniards found several vaults, one beneath the other, with their valuable contents of jewelry.[856] The Toltecs also buried their dead in and near the temples, and, according to some authors, the mounds at Teotihuacan, to the number of several hundred, which will be described in Vol. IV. of this work, are the graves of Toltec chiefs.[857] The Chichimec kings were usually buried in round holes, five to six feet deep, situated in caves beneath the palace or in the mountains; in later times, however, they chose the temples.[858]
Twenty days after the burial further offerings were made, together with a sacrifice of from four to five slaves; on the fortieth day two or three more died; on the sixtieth, one or two; while the final immolation consisting of ten to twelve slaves took place at the end of eighty days, and put an end to the mourning. Motolinia adds, however, that testimonials of sorrow accompanied by offerings continued to be made every eightieth day for the space of a year.[859]
PLEBEIAN FUNERAL RITES.