“To such an extent indeed, is this tendency to classify according to the number of the six regions with its seventh synthesis of them all (the latter sometimes apparent, sometimes non-appearing) that not only are the subdivisions of the societies also again subdivided according to this arrangement, but each clan is subdivided, both according to the six-fold arrangement and according to the subsidiary relations of the six parts of its totem....
“In each clan is to be found a set of names, called the names of childhood. These names are more of titles than of cognomens. They are determined upon by sociological divinistic modes and are bestowed in childhood as the ‘verity names’ or titles of the children to whom given. But the body of names relating to any one totem, for instance, to one of the beast totems, will not be the name of the totem-beast itself but will be the names of both of the totems and its various conditions and of the various parts of the totem or of its functions, or of its attributes, actual or mythical.
“Now these parts or functions, or attributes of the parts or functions, are subdivided also in a six-fold manner, so that the name relating to one member of the totem, for example, like the right leg or arm of the animal thereof, would correspond to the north and would be the first in honor in a clan (not itself of the northern group); then the name relating to another member, say the left leg and its powers, etc., would pertain to the west and would be second in honor, ... the right foot, pertaining to the south, would be third in honor, ... the tail to the lower regions and be sixth in honor; while the heart and navel and centre of the being would be first as well as last in honor.... In addressing each other the word symbol for elder or younger is always used.
“With such a system of arrangement as all this maybe seen to be, with such a facile device for symbolizing the arrangement (not only according to the number of regions, and their subdivisions in their relative succession and the succession of their elements and seasons, but also in the colors attributed to them) and, finally, with such an arrangement of names, correspondingly classified and of terms of relation significant of rank rather than of consanguineal connection, mistake in the order of a ceremonial, a procession or a council is simply impossible and the people employing these devices may be said to have written and to be writing their statutes and laws in all their daily relationship and utterances.”
If this precious exposition of the Zuñi social organization teaches us more about native method and system than all of the writings of the Spanish chroniclers put together, there is one important point which, strangely enough, is not touched upon, namely, the regulation of time. All information concerning native astronomy, and the subdivision of the years, the festival periods and the names of days, seems to have been withheld from Mr. Cushing by the Zuñi priesthood, if we are to assume that they possess a calendar.
In Mexico, as I have already set forth, the calendar system is bound up in the scheme of social organization and it is impossible to separate them. I cannot but think that it must be the same with the Zuñis but that, as in ancient Mexico, only the priesthood were acquainted with the existence of a systematic calendar, and kept it a profound secret from the multitude, although the entire communal life and activities of the people were guided accordingly [pg 206] by their rulers, who had arranged a suitable time for all things, at proper seasons.
Having obtained through Mr. Cushing invaluable material for the making of a composite image of the ancient American civilization let us now proceed to Yucatan, bearing in mind the native mode of thought and master-passion for systematization.
A careful perusal of Cogolludo and Landa's work affords such interesting glimpses into the past history of the inhabitants of the Yucatan peninsula, that they merit presentation in a separate publication. Suffice it for the present to refer more fully to a few leading facts which will be found to illustrate the development of the ancient civilization in the preceding pages.
The native opinion already cited was that a great chief or lord, named Kukulcan, reigned at Chichen-Itza, Yucatan, whilst this was occupied by the Itza tribe, which was driven from it in about 270 A.D. by the Tutul-xius who were entitled “holy men.” Their name justifies Brasseur de Bourbourg's inference that the conquerors may have been a Nahuatl tribe whose name was that of the much-prized blue-bird, Xiuh-tototl.
At the same time the fact that the Maya word for supreme lord and Master (also applied to the divinity) is Ciu-mil seems to indicate that there may be a deeper origin and that the Xiuh-tototl may have only been a rebus employed by the Mexicans to convey the sound of a Maya title, possibly “Kukul-Ciu,” if the above title “holy men” is to be regarded as a translation of Tutul-xiu.