MEXICO

Stone quauhxicalli (vase in which the hearts of victims were deposited)

2. Stone quauhxicalli in the form of an Ocelot

(Scale, 1, ⅙th: 2, ¹⁄₃₀th)

The third month, Tozoztontli, began on March 14th, and is signified in MSS. by the figure of a maize-goddess. It was a month of first-fruits; children were sacrificed to Tlaloc, and the first flowers were offered in Xipe’s temple, after which ceremony, but not before, their perfume might be inhaled by mortals. The flower-sellers also held a festival in honour of Coatlicue, and those who had provided victims for the sacrifices during the preceding month, discarded the skins which they had worn until now.

The fourth month, Uei tozoztli, beginning on April 3rd, is also represented by the figure of a maize-god, and the presiding deities were Cinteotl and Chicome Coatl. The ceremonies observed concerned the maize-plant, which was used to decorate the altars and temples, while the selected heads destined to be used as seed were offered by young maidens to the above divinities. A peculiar offering was made to the household images of the harvest-god, consisting of baskets of produce, each surmounted by a cooked frog which bore on its back, in a miniature basket, specimens of each of the varieties of grain which composed the offering.

The fifth month, Toxcatl, beginning on April 23rd, was symbolized by a figure of Tezcatlipoca, and was the occasion of the feast which has so often been described; at which a young man, identified with the god, was sacrificed to him after a year spent in the enjoyment of every luxury that Mexican civilization could afford. The identification of the victim with the god was a frequent feature of Mexican sacrificial ceremonies, and may have been based on the idea, found in many other parts of the world, that, just as the earthly representative of the deity was never allowed to attain old age, so the youthful vigour of the divinity remained unimpaired throughout the years. It may be remarked in this connection that one of the chief characteristics of Tezcatlipoca was perennial youth. A similar, though less important, ceremony was held in honour of Uitzilopochtli in this month.

The sixth month, commencing on May 13th, was called Etzalqualiztli. It was symbolized by a figure of Tlaloc, and ceremonies took place in honour of the Tlaloque. Aquatic plants were gathered by the priests for the manufacture of mats on which the offerings were placed in the shape of small balls of flour-paste; great care was necessary in setting out the latter, since if one rolled, the movement was taken as a sign that the officiating priest had infringed some law, and he was severely punished. When the priests set out to gather the reeds, they were permitted by custom to rob any passer-by whom they might meet; they joined in a ceremonial bath in the lake, imitating the motions and cries of aquatic birds, and finally offered a number of human victims who were adorned in the dress and ornaments of the rain-gods. During these ceremonies severe punishment was inflicted upon priests who had broken any ceremonial rule during the year.

In Tecuiluitontli, the seventh month (June 2nd), typified by the figure of Uixtociuatl, the festival of this, the goddess of salt, was held. Flowers played a large part in the ceremonies, and the sacrifices consisted of a woman, identified with the goddess, and a number of captives.

Uei tecuiluitl, the eighth month (June 22nd), was devoted to Xilonen, and the figure of a noble (or of Xochipilli) appears as its symbol. During the festivals, large distributions of provisions were made by the rich, since this season was wont to be one of scarcity, for as yet it was not lawful to make use of the new crop of maize. Special features of the ceremonials were a dance by accredited warriors clad in all their insignia, and the sacrifice, in the temple of Cinteotl, of a woman dressed as the goddess. The victim was taken by one of the priests on his back, and in that position she was decapitated, and her heart offered. The chicauaztli or rattle-staff, a rain-charm, played a prominent part in the ceremonies, which were essentially of the nature of a removal of a tabu from the maize-crop.