Considering that the cross ultimately became the symbol of the union of the four elements or two principles of nature in one and that the production of life-producing rain was attributed to the union of heaven and earth, it is evident why the Cozumel cross was described to its Spanish discoverers, by the natives, as a symbol of the “rain-god.”
THE SACRED FIRE
which was kept perpetually burning on the summit of the pyramid was the graphic and appropriate image of the central light of heaven that most naturally suggested itself to the native mind. Its origin was attributed to supernatural agency and it was under the special care of the priesthood. A deeply symbolical meaning was obviously attached to the ceremonial kindling of the sacred fire by means of the reed fire-drill which was held perpendicularly and inserted into a horizontally-placed piece of dry wood. A noteworthy resemblance to a tau-shaped figure was thus formed, which is interesting in connection with the fact that the ceremony of kindling the sacred fire was undoubtedly regarded by the ancient Mexicans as emblematical of the productive and life-giving union of the dual principles of nature. The acatl or reedstalk, inserted into the vase-like symbol of the earth, such as is carved on the centre of the upper edge of the calendar-stone, is but another hieratic form of the same symbolism.
The annual re-distribution of the sacred fire to the entire population, a fresh gift from heaven obtained by the mediation of the high-priest, was particularly impressive and emphasized the idea of all fire and light and life proceeding from a common centre.
It is noticeable that the reed or acatl is also intimately associated with the east, the masculine or life-giving region. The [pg 281] Maya name for tortoise=ac, is a curious homonym of the Nahuatl word ac-atl.
THE SERPENT
emblematizes and expresses the sound of quadruple power in Maya and duality in Nahuatl. It was employed as an image or embodiment in a single form of the two principles of nature or the four elements. It was usually accompanied by the adjective heavenly or divine and symbolized reproduction, being the union of the masculine or heavenly and feminine or earthly principles. In this connection it should be noted that the numeral two in Nahuatl is ome, and in Maya, ca. A native mode of expressing duality, by means of two horn-like projections on the heads of allegorical personages, is exemplified in fig. [29], p. 92.
THE TREE
was the emblem of life, of hidden and visible growth which extended downward into the earth and upward into heaven and sent forth its four branches towards the cardinal points. It typified tribal life because its various parts were identified with the different members of the community and, metaphorically, the lord was spoken of as the trunk or main stem; the minor chiefs as branches and twigs; the men or vassals as leaves; the maidens as flowers, and the women as fruit, etc. The name “atlapalli” was, for instance, the current Nahuatl appellation for vassals.
As the conventionalized trees in the native picture-writings are usually figured with four equal branches they formed an appropriate image of the living state, and of all directions in space. The “tree of life” thus formed a swastika or cross and both symbols were indissolubly linked together. The names of two trees, considered particularly sacred by the Mayas, were the ci-hom and the yax-ché, a sort of ceiba which was termed “the tree of celestial life” (Landa).