SYMBOL OF THE CROSS.
One of the most remarkable emblems of Maya worship, in the estimation of the conquerors, was the cross, which has also been noticed in other parts of Central America and in Mexico,[XI-18] although less prominently than here. Among the many conjectures as to its origin it is supposed that it was received from Spaniards who were wrecked on the coast before Córdova discovered Yucatan, as, for instance, the pious Aguilar, Cortés' interpreter; but this would not account for the crosses that existed in other parts of Central America. The natives had a tradition, however, which placed the introduction of the cross a few years before the conquest. Among the many prophets who arose at that time was one who predicted the coming of a strange people from the direction of the rising sun, who would bring with them a monotheistic faith having the cross for its emblem. He admonished them to accept the new religion, and erected a cross as a token of his prophecy.[XI-19] Another tradition states that a very handsome man passed through the country and left the cross as a memento, and this many of the padres readily believed, declaring this personage to be none other than the wanderer St Thomas.[XI-20] The opinion that it was introduced by early Christians, or old-world pagans, is, however, opposed by the argument that other more practical features of their culture would have left their mark at the same time. The symbol itself is so simple and suggestive of so many ideas that it seems to me most reasonable to suppose that the natives adopted it without foreign aid. At all events, as the cross was in use both as a religious emblem and an instrument of punishment long before the Christian era, it is surely unnecessary to account for its presence in America by theories invented for the occasion, or, in fact, in any way to connect it with Christianity. The most common signification attributed to the symbol is fertility or generation. A piece of wood fastened horizontally to an upright beam indicated the height of the overflow of the Nile. If the flood reached this mark, the crops flourished; should it fail to do so, famine was the result; thus, we are told, in Egypt the cross came to be worshipped as a symbol of life and generation, or feared as an image of decay and death. By other peoples and for other reasons it was closely connected with phallic rites, of which I shall speak elsewhere, or was connected with the worship of that great fertilizer and life-giver, the sun. Among the Chinese the cross signifies conception. The cross of Thor may possibly be an exception, and refer merely to his hammer or thunderbolt.[XI-21]
With the Mexicans the cross was a symbol of rain, the fertilizing element, or rather of the four winds, the bearers of rain, and as such it was one of Quetzalcoatl's emblems. Chalchiuitlicue, the sister of the rain-gods, bore in her hands a cross-shaped vessel. The cross is to be found in Mexican MSS., and appears in that of Fejérvary with a bird, which, as an inhabitant of the air, may be said to accord with the character of the symbol. The Mexican name of the cross, tonacaquahuitl, 'tree of one life, or flesh,' certainly conveys the idea of fertility. It is nevertheless regarded by some writers merely as an astronomical sign.[XI-22] The first cross noticed by the Spaniards stood within the turreted court-yard of a temple on Cozumel Island; it was composed of lime and stone, and was ten spans (palmos) in height. To this cross the natives prayed for rain, and in times of drought went in procession to offer vahomche, as they called the symbol, quails and other propitiatory gifts. Another cross stood within the precincts of the Spanish cloister at Mérida, whither the pious monks had most likely brought it from Cozumel; it was about three feet high, six inches thick, and had another cross sculptured on its face.[XI-23] The sculptured cross at Palenque has the latin form; a bird is perched on its apex, and on either side stands a human figure, apparently priests, one of whom offers it a child.[XI-24]
HUMAN SACRIFICES IN YUCATAN.
The Yucatecs were as careful as the Mexicans to prepare for their numerous festivals by fasts marked by strict chastity and absence from salt and pepper.[XI-25] Scarification could not be omitted by the pious on these occasions, although women were not called upon to draw blood.[XI-26] Yet their gods were not by any means so blood-thirsty as the Mexican, being generally appeased by the blood of animals, and human sacrifices were called for only on extraordinary occasions. Cukulcan, like his prototype Quetzalcoatl, doubtless opposed the shedding of human blood, but after his departure the practice certainly existed, and the pit at Chichen Itza, whose waters he had consecrated with his person, was among the first places to be polluted. The victims here were generally young virgins, who were charged when they should come into the presence of the gods to entreat them for the needed blessings. Medel relates that on one occasion the victim threatened to invoke the most terrible evils upon the people, instead of blessings, if they sacrificed her against her will; the perplexed priests thought it prudent to let the girl go, and select another and more tractable sacrifice in her place. The victims who died under the knife, or were tied to a tree and shot, were usually enslaved captives, especially those of rank, but when these failed, criminals and even children were substituted. All contributed to these sacrifices, either by presenting slaves and children, or by subscribing to the purchase money. While awaiting this doom the victims were well treated, and conducted from town to town amid great rejoicings; care was taken, however, that no sinful act should detract from their purity or value.[XI-27] Sometimes the body was eaten, says Landa, the feet, hands and head being given to the priests, the rest to the chiefs and others; but Cogolludo and Gomara insist that cannibalism was not practiced. The latter statement can not apply to the whole of the peninsula, however, for on a preceding page Cogolludo relates that Aguilar's shipwrecked companions were sacrificed and eaten by the natives.[XI-28]
Confession, which Cukulcan is said to have introduced, was much resorted to, the more so as death and disease were thought to be direct punishments for sin committed. Married priests were the regular confessors, but these were not always applied to for spiritual aid; the wife would often confess to her husband, or a husband to his wife, or sometimes a public avowal was made. Mental sins however, says Landa, were not confessed.[XI-29]
PRIESTS OF YUCATAN.
The priesthood of Yucatan were divided into different factions, some of which regarded Zamná and Cukulcan as their respective founders, while others remained true to more ancient leaders. According to Landa the high-priest was termed Ahkin Mai, or Ahau Can Mai, and held in great veneration, as one whose advice was followed by the kings and grandees. The revenues of the office, which passed as an inheritance to the son or nearest relative, consisted of presents from the king and of tributes collected by the priests. The ordinary priests bore the title of ahkin,[XI-30] and were divided into several classes. Some of them preached, made offerings, kept records, and instructed the sons of nobles and those destined for the priesthood in the various branches of education. The chilanes who construed the oracles of the gods, and accordingly exercised great influence, held the highest place in the estimation of the people, before whom they appeared in state, borne in litters. The sorcerers and medicine men foretold fortunes and cured diseases. The chacs were four old men elected at every celebration to assist the priests, from which it would seem that the priesthood was not a very numerous body. Nacon was the title of the sacrificer, an office held for life, but little esteemed; this title was also borne by the general of the army, who assisted at certain festivals. Marriage seems to have been permitted to all, and confessors were actually required to have wives, yet there were doubtless a large number who lived in a state of celibacy, devoted to their sacred duties. Their dress varied according to their rank, the high-priest being distinguished by a mitre in addition to his peculiar robe; the most usual dress was, however, a large white cotton robe[XI-31] and a turban formed by wreathing the unwashed hair round the head, and keeping it pasted in that position with blood. Connected with the sun worship was an order of vestals, formed by princess Zuhui Kak, 'fire virgin,' the daughter of Kinich Kakmo, superioress of the vestals. The members were all volunteers, who generally enrolled themselves for a certain time, at the expiration of which they were allowed to leave and enter the married state; some, however, remained for ever in the service of the temple, and were apotheosized. Their duty was to tend the sacred fire, the emblem of the sun, and to keep strictly chaste; those who broke their vows were shot to death with arrows.[XI-32]