This feast was closed by the death of a youth who had been during the past year dedicated to and taken care of for Huitzilopochtli, resembling in this the victim of Tezcatlipoca, whose companion he had indeed been, but without receiving such high honors. This Huitzilopochtli youth was entitled Yxteucalli, or Tlacabepan, or Teicauhtzin, and was held to be the image and representative of the god. When the day of his death came, the priests decorated him with papers painted over with black circles, and put a mitre of eagles' feathers on his head, in the midst of whose plumes was stuck a flint knife, stained half way up with blood and adorned with red feathers. Tied to his shoulders, by strings passing across the breast, was a piece of very thin cloth about a span square, and over it hung a little bag. Over one of his arms was thrown a wild beast's skin, arranged somewhat like a maniple; bells of gold jingled at his legs as he walked or danced. There were two peculiar things connected with the death of this youth; first he had absolute liberty of choice regarding the hour in which he was to die; and second, he was not extended upon any block or altar, but when he wished he threw himself into the arms of the priests, and had his heart so cut out. His head was then hacked off and spitted alongside of that of the Tezcatlipoca youth, of whom we have spoken already. In this same day the priests made little marks on children, cutting them, with thin stone knives, in the breast, stomach, wrists, and fleshy part of the arms; marks, as the Spanish priests considered, by which the devil should know his own sheep.[IX-85] The ceremonies of the ensuing monthly festivals have already been described at length.[IX-86]
MISCELLANEOUS FEASTS.
There were, besides, a number of movable feasts in honor of the higher gods, the celestial bodies, and the patron deities of the various trades and professions. Sahagun gives an account of sixteen movable feasts, many of which, however, contained no religious element.[IX-87] The first was dedicated to the sun, to whom a ghostly deputation of eighteen souls was sent to make known the wants of the people, and implore future favors. The selected victims were ranged in order at the place of sacrifice, and addressed by the priest, who exhorted them to bear in mind the sacred nature of their mission, and the glory which would be theirs upon its proper fulfillment. The music now strikes up; amid the crash and din the victims one after another are stretched upon the altar; a few flashes of the iztli-knife in the practiced hand of the slayer, and the embassy has set out for the presence of the sun.[IX-88]
The sixth, seventh, and eleventh festivals were celebrated to Quetzalcoatl, Tezcatlipoca, and Huitzilopochtli respectively. The public and household idols of these gods were at such seasons decorated, and presented with offerings of food, quails, and incense. During the festival of the god of fire, the thirteenth of the movable feasts, various public officials were elected, and a great many grand banquets given. The atamalqualiztli, or 'fast of bread and water,' seems to have been one of the most important of the movable feasts. The people prepared for its celebration, which took place every eight years, by a rigid fast, broken only by a midday meal of water and unsalted bread. Those who offended the gods by neglecting to observe this fast were thought to expose themselves to an attack of leprosy. The people indulged in all sorts of amusements during the holiday season which succeeded the fast. The most interesting feature of the festivities was a bal masqué, which was supposed to be attended by all the gods. The chief honors of the day were, however, rendered to the Tlalocs, and round their effigy, which stood in the midst of a pond alive with frogs and snakes, the dancers whirled continually. It was a part of the ceremonies for a number of men called maxatecaz to devour the reptiles in the pond; this they did by each seizing a snake or a frog in his teeth, and swallowing it gradually as he joined in the dance; the one who first bolted his titbit cried out triumphantly, 'Papa, papa!'
Every fourth year, called teoxihuitl, or 'divine year,' and at the beginning of every period of thirteen years, the feasts were more numerous and on a larger scale, the fasts more severe, and the sacrifices far greater in number than upon ordinary occasions.[IX-89] The entire series of festivals may be said to have closed with the solemn Toxilmolpilia, or 'binding up of the years,' which took place every fifty-two years, and marked the expiration and renewal of the world's lease of existence.[IX-90]
CHAPTER X.
GODS, SUPERNATURAL BEINGS, AND WORSHIP.
Revenues of the Mexican Temples—Vast number of the Priests—Mexican Sacerdotal System—Priestesses—The Orders of Tlamaxcacayotl and Telpochtiliztli—Religious Devotees—Baptism—Circumcision—Communion—Fasts and Penance—Blood-drawing—Human Sacrifices—The Gods of the Tarascos—Priests and Temple Service of Michoacan—Worship in Jalisco and Oajaca—Votan and Quetzalcoatl—Travels of Votan—The Apostle Wixepecocha—Cave near Xustlahuaca—The Princess Pinopiaa—Worship of Costahuntox—Tree Worship.
We have seen in the preceding volume that the number of religious edifices was very great; that in addition to the temples in the cities—and Mexico alone is said to have contained two thousand sacred buildings—there were "on every isolated hill, along the roads, and in the fields, substantial structures consecrated to some deity." Torquemada estimates the whole number at eighty thousand.
TEMPLE REVENUES.