WATER AS A PURIFYING ELEMENT.
Turning to water, we find it regarded among many tribes as the first of elemental things. It is from a primeval ocean of water that the earth is generally supposed to come up. Water is obviously a first and chief nourisher of vegetable life, and an indispensable prerequisite of all fertility; from this it is but a short step to saying that it is the mother of those that live by the earth's fertility. "Your mother, Chalchiuhtlicue, goddess of water," is a phrase constantly found in the midwife's mouth, in her address to the child, in the Mexican washing or baptismal service.[III-26]
The use of water more or less sanctified or set apart or made worthy the distinction 'holy;' the employment of this in a rite of avowed purification from inherent sin, at the time of giving a name—baptism, in one word—runs back to a period far pre-Christian among the Mexican, Maya, and other American nations; as ancient ceremonies to be hereafter described will show. That man sets out in this life-journey of his with a terrible bias toward evil, with a sad and pitiful liability to temptation, is a point upon which all religions are practically unanimous. How else could they exist? Were man born perfect he would remain perfect, otherwise the first element of perfection would be wanting; and perfection admits of no superlative, no greater, no god. Where there is a religion then, there is generally a consciousness of sin voluntary and involuntary. How shall I be cleansed? how shall my child be cleansed from this great wickedness? is the cry of the idolater as well as of the monotheist. Is it strange that the analogy between corporal and spiritual pollution should independently suggest itself to both? Surely not. Wash and be clean, is to all the world a parable needing no interpreter.[III-27]
The ceremonial use of water followed the Mexican through all his life; though for the present we shall only notice one more custom connected with it, the last of all. When a body was buried, a vase of clean, sweet water was let down into the tomb; bright, clear, life-giving and preserving water—hope and love, dumb and inarticulate, stretching vague hand toward a resurrection.
The Mexican rain and water god was Tlaloc, sender of thunder and lightning, lord of the earthly paradise, and fertilizer of earth; his wife was the Chalchiuhtlicue, already mentioned.[III-28] Like Tlaloc was Quiateot, the Nicaraguan rain-god, master of thunderbolts and general director of meteorological phenomena.[III-29]
The Navajos puffed tobacco smoke straight up toward heaven to bring rain, and those of them that carried a corpse to burial were unclean till washed in water.[III-30] In a deep and lonely cañon near Fort Defiance there is a spring that this tribe hold sacred, approaching it only with much reverence and the performance of certain mystic ceremonies. They say it was once a boiling spring, and that even yet if approached heedlessly or by a bad Indian, its waters will seethe up and leap forth to overwhelm the intruder.[III-31]
The Zuñis had also a sacred spring; sacred to the rain-god, who, as we see by implication, is Montezuma the great Pueblo deity himself. No animal might taste of its sacred waters, and it was cleansed annually with vessels also sacred—most ancient vases that had been transmitted from generation to generation since times to which even tradition went not back. These vessels were kept ranged on the wall of the well. The frog, the rattlesnake, and the tortoise were depicted upon them, and were sacred to the great patron of the place, whose terrible lightning should consume the sacrilegious hand that touched these hallowed relics.[III-32]
THE EARTH, THE SEA, THE SKY.