[XI-19] This and other prophecies, which, if not mere fabrications, bear at least marks of mutilation and addition, may be found in Torquemada, Monarq. Ind., tom. iii., pp. 132-3; Remesal, Hist. Chyapa, pp. 245-6; Cogolludo, Hist. Yuc., pp. 99-100; Brasseur de Bourbourg, Hist. Nat. Civ., tom. ii., pp. 603-6. Brinton thinks that they may refer to 'the return of Zamná, or Kuckulcan, lord of the dawn and the four winds, worshipped at Cozumel ... under the sign of the cross.' Myths, p. 188. The report circulated by Aguilar of his people and of the cross, may have given the prophets a clue.
[XI-20] 'The formation of such an opinion by the Spaniards seems to shew almost conclusively, that the aborigines of the country did not retain any traditional history on the subject that would justify the simple belief, that Catholic Europeans had ever possessed influence enough among them to have established so important a feature in their superstitious observances.' McCulloh, Researches in Amer., p. 327. 'Afirmaban que por que habia muerto en ella un hombre mas replandeciente que el sol.' Las Casas, Hist. Apologética, MS., cap. cxxiii.; Peter Martyr, dec. iv., lib. i.
[XI-21] Mr Godfrey Higgins, in his Celtic Druids, p. 126, says: 'Few causes have been more powerful in producing mistakes in ancient history, than the idea, hastily taken up by Christians in all ages, that every monument of antiquity marked with a cross, or with any of those symbols which they conceived to be monograms of Christ, were of Christian origin.... The cross is as common in India as in Egypt, and Europe,' Mr Maurice, in his Indian Antiquities, vol. ii., p. 361, writes: 'Let not the piety of the Catholic Christian be offended at the preceding assertion that the cross was one of the most usual symbols among the hieroglyphics of Egypt and India.' The emblem of universal nature is equally honored in the Gentile and Christian world. 'In the cave at Elephanta, in India, over the head of the principal figure, again may be seen this figure (the cross), and a little in the front the huge Lingham (phallus).'
[XI-22] Constantio holds it to be a symbol of the solstices. Malte-Brun, Précis de la Géog., tom. vi., pp. 464-5; Humboldt, Exam. Crit., tom. ii., pp. 354-6; Waldeck, Voy. Pitt., p. 24; Müller, Amerikanische Urreligionen, pp. 497-500; Torquemada, Monarq. Ind., tom. iii., pp. 133, 200-6, 299; McCulloh's Researches, pp. 331-6; Klemm, Cultur-Geschichte, tom. v., p. 143; Gomara, Hist. Ind., fol. 63. Brinton refers to a statement that the Mexicans had cruciform graves, and supposes that this referred to four spirits of the world who were to carry the deceased to heaven, but there seems to be a mistake on both of these points. Myths, pp. 95-8; Gould's Curious Myths, vol. ii., p. 79, et seq.; Cox's Mythology of the Aryan Nations, vol. ii., pp. 369-72. Some of the crosses referred to lack the head piece, and being of this shape, T, resemble, somewhat, a Mexican coin.
[XI-23] 'No solo se hallò vna Cruz, sino algunas.' Cogolludo, Hist. Yuc., pp. 199-302; Bernal Diaz, Hist. Conq., fol. 3; Herrera, Hist. Gen., dec. ii., lib. iii., cap. i.; Gomara, Conq. Mex., fol. 24. Stephens found a cross at the church of Mejorada, in Mérida, which an old monk had dug out of the ruins of a church on Cozumel Island. 'The connecting of the "Cozumel Cross" with the ruined church on the island completely invalidates the strongest proof offered at this day that the cross was ever recognized by the Indians as a symbol of worship.' Yucatan, vol. ii., pp. 377-8. Rather a hasty assertion when made in the face of so many old authorities.
[XI-24] This seems to confirm the idea that it was worshiped, yet Constantio regards it as a representation of the birth of the sun in the winter solstice, and holds the ruin to which the cross belongs to be a sun temple. Malte-Brun, Précis de la Géog., tom. vi., pp. 464-5; Müller, Amerikanische Urreligionen, p. 498; Stephens' Cent. Amer., vol. i., pp. 345-8. Squier, who denies that the Tonacaquahuitl was intended to represent a cross, thinks that the Palenque cross merely represents one of these trees with the branches placed crosswise. Palacio, Carta, pp. 120-1. Jones, Hist. Anc. Amer., p. 149, et seq., who identifies almost every feature of Central American worship with the Phœnician, asserts that the Palenque cross proves the Tyrian origin of the aborigines.
[XI-25] Cogolludo says, however: 'Solian ayunar dos, y tres dias, sin comer cosa alguna.' Hist. Yuc., p. 194.
[XI-26] These mutilations were at times very severe. 'Otras vezes hazian un suzio y penoso sacrificio añudandose los que lo hazian en el templo, donde puestas en rengla, se hazian sendos aguzeros en los miembros viriles al soslayo por el lado, y hechos passavan toda la mas cantidad de hilo que podian, quedando assi todos asidos.' Landa, Relacion, pp. 162-3. This author thinks that the practice of slitting the prepuce gave rise to the idea that circumcision existed in Yucatan.
[XI-27] Landa, Relacion, pp. 164-8; Cogolludo, Hist. Yuc., pp. 193-4; Medel, in Nouvelles Annales des Voy., 1843, tom. xcvii., p. 43; vol. ii., pp. 704-5, of this work. 'For want of children they sacrifice dogges.' Peter Martyr, dec. iv., lib. vi. 'El numero de la gente sacrificada era mucho: y esta costumbre fue introduzida en Yucatan, por los Mexicanos.' 'Flechauan algunas vezes al sacrificado ... desollauanlos, vestiase el sacerdote el pellejo, y baylauo, y enterrauan el cuerpo en el patio del templo.' Herrera, Hist. Gen., dec. iv., lib. x., cap. iii., iv. Tradition relates that in a cave near Uxmal existed a well like that of Chichen, guarded by an old woman, the builder of the dwarf palace in that city, who sold the water for infants, and these she cast before the snake at her side. Stephens' Cent. Amer., vol. ii., p. 425.
[XI-28] Landa, Relacion, p. 165; Cogolludo, Hist. Yuc., pp. 25, 180; Gomara, Hist. Ind., fol. 62.