The Native Races [of the Pacific states], Volume 2, Civilized Nations / The Works of Hubert Howe Bancroft, Volume 2

by Hubert Howe Bancroft

In the month of Zac, on a day appointed by the priest, the hunters held a feast similar to that which, as we shall presently see, took place in the month of Zip. This was for the purpose of averting the anger of the gods from them and the seed they had sown, because of the blood which had been shed in the chase; for they regarded as abominable all spilling of blood, except in sacrifice.[1016] They never went out to hunt without first invoking their gods and burning incense before them; and on their return from a successful hunt they always anointed the grim visages of the idols with the blood of the game. On another day of this month a great feast was held, which lasted for three days, attended with incense-burning, sacrifices, and general orgies. But as this was a movable feast, the priests took care to give notice of it in advance, in order that all might observe a becoming fast.

During the month of Mac, the old people celebrated a feast in honor of the Chacs, gods of the cornfields, and of another deity named Yzamna. Some days before this the following ceremony, called in their language tuppkak,[1017] was observed. Having brought together all the reptiles and beasts of the field that could be procured in the country, they assembled with them in the court of the temple, in the corners of which were the chacs and the priests, to drive away the evil spirit, each having by his side a jug filled with water. Standing on end, in the centre, was an enormous bundle of dry and fine wood, which was set on fire after some incense had been burned. As the wood burned, the assembled crowd vied with each other in tearing out the hearts of the victims they had brought with them and casting them into the flames. If it had been impossible to procure such large game as jaguars, pumas, or alligators, they typified the hearts of these animals by incense, which they threw into the fire; but if they had them, they were immolated like the rest. As soon as all the hearts were consumed, the chacs[1018] put out the fire with the water contained in their pitchers. The object of this feast and of that which followed was to obtain an abundance of water for their cornfields during the year. This feast was celebrated in a different manner from others, because no one fasted before it, with the exception of the beadle (muñidor) of the occasion. On the day of the feast called tuppkak, the people and the priests met once more in the courtyard of the temple, where was erected a platform of stone, with steps leading up to it, the whole tastefully decorated with foliage. The priest gave some incense to the beadle, who burned in a brazier enough to exorcise the evil spirit. This done, the first step of the platform was with great solemnity smeared with mud taken from a well or cistern; the other steps were stained a blue color. As usual, they ended these ceremonies by eating and drinking and making merry, full of confidence in the efficacy of their rites and ceremonies for this year.

In the month of Muan the cacao-planters held a festival in honor of the gods Ekchuah, Chac, and Hobnil, who were their patron deities.[1019] To solemnize it, they all went to the plantation of one of their number, where they sacrificed a dog having a spot on its skin of the color of cacao. They burned incense to their idols, and made offerings of blue iguanas, feathers of a particular kind of bird, and game. After this they gave to each of the officials[1020] a branch of the cacao-plant. The sacrifice being ended, they all sat down to a repast, at which, it is said, no one was allowed to drink more than three glasses of wine. All then went into the house of him who had given the feast, and passed the time pleasantly together.

WAR-FEAST IN THE MONTH OF PAX.

In the month of Pax, a feast was held, called Pacumchac, which was celebrated by the nobles and priests of the villages, together with those of the great towns. Having assembled, they passed five nights in the temple of Cit Chac Coh,[1021] praying and offering incense. At the beginning of these five days, they went all together to the house of the general of their armies, whose title was Nacon, and carried him in state to the temple, where, having placed him on a seat, they burned incense before him as though he had been a god. But though they prayed during these five nights, they did not by any means fast in the day-time, but ate and drank plentifully, and executed a kind of grand war-dance, which they called holkan okot, which is to say, 'dance of the warriors.' The five days being passed, the real business of the feast began, which, as it concerned matters of war and victory, was a very solemn affair. It was commenced with ceremonies and sacrifices similar to those already described as taking place in the month of Mac. Then the evil spirit was expelled in the usual manner, after which were more prayers, offerings, and incensing. While all this was going on, the nobles once more took the Nacon upon their shoulders, and carried him in procession round the temple. On their return a dog was sacrificed, its heart being torn out and presented to the idol between two dishes. Every one present then shattered a large jug filled with some beverage, which completed this part of the festival. The usual banquet followed, after which the Nacon was again placed upon the shoulders of the nobles and carried to his house.

There, the nobles and priests partook of a grand banquet, at which all got drunk, except the Nacon; the people, meanwhile, returning to their homes. On the morrow, having slept off the effects of the wine, the guests of the Nacon received from him large presents of incense which had been previously blessed. He also took advantage of this opportunity to deliver a long discourse, in which he recommended his hearers to observe scrupulously in both town and country the feasts of the gods, in order to obtain a prosperous and abundant year. As soon as the Nacon had finished speaking, there was a general and noisy leave-taking, and the guests separated, and set out for their respective homes. There they occupied themselves in celebrating the festivals proper to the season, keeping them up sometimes until the month of Pop. These feasts were called Zabacilthan, and were observed as follows. The people of each place or district sought among the richest of their number for some who were willing to defray the expenses of the celebration, and recommended them to take the matter into consideration, because it was customary to make merry during the three last months of the year. This having been settled, all met in the house of one of these prominent men, after having driven away the evil spirit as usual. Copal was burned, offerings were made, and the wine-cup, which seems to have been the chief attraction on these occasions, was not neglected. And all through these three months, the excesses in which the people indulged were pitiful to see; cuts, bruises, and eyes inflamed with drink were plentiful amongst them; to gratify their passion for drink they cast themselves away.

THE MAYA NEW YEAR'S DAY.

During the last five days of the month of Cumhu, which were the last days of the year, the people seldom went out of their houses, except to place offerings in the temples, with which the priests bought incense to be burned in honor of the gods. They neither combed their hair nor washed themselves during these five days; neither men nor women cleansed themselves; they did no work of any kind lest some misfortune should befall them.

FESTIVITIES IN YUCATAN.

The first day of the month of Pop, the Maya New Year's Day, was a season of rejoicing, in which all the nation took part. To give more importance to the event, they renewed at this time all the articles which they used, such as plates, cups, baskets, clothes, and the dresses of the idols; they swept their houses and cast everything into the place where they put their rubbish; and no one dared to touch what was cast away, even though greatly in need of it. To prepare for this feast, princes, priests, and nobles, and all who wished to show their devotion, fasted and abstained from their wives for a longer or shorter period, some for three months preceding it, some for two, according to their ideas of propriety, but none for less than thirteen days. During this season of abstinence, they ate their meat unseasoned, which was considered severe discipline. At this time, also, they elected the officers who were to assist the priest at the ceremony. The priest prepared a number of little balls of fresh incense on small boards made for the purpose, for those who fasted to burn before the idols. Great care was taken not to break the fast after it had been once commenced; for if this were done it was thought that misfortune must inevitably ensue.