A Study of the Manuscript Troano/Appendices
APPENDICES.
APPENDIX NO. 1.
Extracts from the "Belacion de Cosas de Yucatan" of Diego de Landa, in relation to the festivals of the supplementary or closing days of the year. §§XXXV-XXXVII (pp. 210-226).
En qualquiera fiesta o solemnidad que esta gente hazian a sus dioses, començavan siempre del echar de si al demonio para mejor la hazer. Y el echarle unas vezes eran con oraciones y bendiciones que para ello tenian, otras con servicios y oifrendas y sacrificios que le hazian por esta razon. Para celebrar la solemnidad de su año nuevo esta gente con mas regocijo y mas dignamente, segun su desventurada opinion, tomavan los cinco dias aciagos que ellos tenian por tales antes del primero dia de su año nuevo y en ellos hazian muy grandes servicios a los Bacabes de arriba y al demonio que Uamavan por otros quatro nombres como a ellos, es a saber Kan-u-Uayeyah, Chac-u-Uayeyab, Zac-u-Uayeydb, Ek-u-Uayeyab. Y estos servicios y fiestas acabadas y alançado de si, como veremos, el demonio, començavan su año nuevo.
§ XXXV.—Fiestas de los dias aciagos. Sacrificios del principio del año nuevo en la letra de Kan.
Uso era en todos los pueblos de Yucatan tener hecho dos montones de piedra uno en frente de otro, á la entrada del pueblo, por todas las quatro partes del pueblo, es a saber a oriente, poniente, septentrion y medio dia, para la celebracion de las dos fiestas de los dias aciagos los quales hazian desta manera cada año.
El año que la letra dominical era de Kan era el aguero Hohnil, y segun ellos dezian, reynavan ambos a la parte del medio dia. Este año pues hazian una imagen o figura hueca de barro del demonio que llamavan Kan-u-Uayeyab, y llevavanla a los montones de piedra seca que tenian hechos a la parte de medio dia. Elegian un principe del pueblo, en cuya casa se celebrava estos dias esta fieste, y para celebrarla hazian una estatua de un demonio que llamavan Bolon-Zacab, al qual ponian en casa del principal, adereçado en un lugar publico y que todos pudiessen llegar.
Esto hecho se juntavan los señores y el sacerdote y el pueblo de los hombres, y teniendo limpio y con arcos y frescuras adereçado el camino hasta el lugar de los montones de piedra donde estava la estatua, ivan todos juntos por ella con mucha de su devocion: llegados la sahumava el sacerdote con quarenta y nueve granos de maiz molidos con su encienso y ellos lo repartian en el brasero del demonio y le suamavan. Llamavan al maiz molido solo zacah, y a lo de los señores chahalté. Sahumavan la imagen, degollavan una gallina y se la presentavan o offrecian.
Esto hecho metian la imagen en un palo llamado Kanté y punendole acuestas un angel en señal de agua y que este año avia de ser bueno, y estos angeles pintavin y hazian espantables; y assi la llevavan con mucho regocijo y vailes a la casa del principal donde estava la otra estatua de Bolonzacab. Sacavan de casa deste principal a los señores y al sacerdote al camino luia bevida hecha de CCCC y XV granos de maiz tostados que llaman Picula Kakla y bevian todos della; Uegados a la casa del principal, ponian esta imagen en frente de la estatua del demonio que alii tenian, y assi le hazian muchas offrendas de comidas bevidas de carne y pescado, y estas offrendas repartian a los estrangeros que alii se hallavan y davan al sacerdote una pierna de venado.
Otros derramavan sangre, cortandose las orejas, y untando con ella una piedra que alii tenian de un demonio Kanal-Acantun. Hazian un corazon de pan, y otro pan con pepitas de calabaças y offrecianlos a la imagen del demonio Kan-u-Uayeyab. Tenianse assi esta estatua y imagen estos dias aciagos, y sahumavanla con su encienso y con los maizes molidos con encienso. Tenian creido si no hazian estas cerimonias avian de tener ciertas enfermedades que ellos tienen en este año. Passados estos dias aciagos llevavan la estatua del demonio Bolonzacab al templo y la imagen a la parte del oriente para ir alli otro año por ella, y echavan la ay, y ivanse a sus casas a entender en lo que les dava a cada uno que hazer para la celebracion del año nuevo.
Dexando con las cerimonias hechas, echado el demonio, segun su engaño, este año tenian por bueno, porque reynava con la letra Kan el Bacab-Hobnil, del qual dezian no avia peccado como sus hermanos y por esso no les venian miserias en el. Pero porque muchas verzes las avia, proveyo el demonio de que le hiziessen servicios paraque assi quando las uviesse, hechassen la culpa a los servicios o servidores y quedassen siempre engañados y ciegos.
Mandavales pues hiziessen un idolo que Uamavan Yzamna-Kauil y que la pusiessen en su templo, y que le quemassen en el patio del templo tres pelotas de una leche o resina que llaman kik y que le sacrificassen un perro o un hombre, lo qual ellos hazian, guardando la orden que en el capitulo ciento dixe, tenian con los que sacrificavan, salvo que el modo de sacrificar en esta fiesta era diferente, porque hazian en el patio del templo un gran monton de piedras y ponian el hombre o perro que avian de sacrificar, en alguna cosa mas alta que el, y echando atado al patiente de lo alto a las piedras le arrebatavan aquellos officiales y con gran presteza le sacavan el corazon y lo llevavan al nuevo idolo y se le ofrecian entre dos platos. Ofrecian otros dones de comidas y en esta fiesta vailavan las viejas del pueblo que para esto tenian elegidas, vestidas de ciertas vestiduras. Dezian que descendia un angel y recibia este sacrificio.
§ XXXVI.—Sacrificios del año nuevo de la letra Muluc. Bailes de los Zancos Otro de las viejas con perros de barro.
El año en que la letra dominical era Muluc era el aguero Canzienal. Y a su tiempo elegian los señores y el sacerdote un principal para hazer la fiesta, el qual elegido hazian la imagen del demonio como la del ano passado, a la qual Uamavan Chac-u-Uayeyab y llevavanla a los montones de piedra de hazia la parte del oriente donde avian echado la passada. Hazian una estatua al demonio llamado Kinch-Ahau, y ponianla en casa del principal en lugar conveniente y desde alli, teniendo muy limpio y aderegado el camino, ivan todos juntos con su acostumbrada devocion por la imagen del demonic Chac-u-Uayeyab.
Llegados la sahumava el sacerdote con LIII granos de maiz molidos y con su encienso, a lo qual llaman zacah. Dava el sacerdote a los señores que pusiessen en el brasero mas encienso de lo que llamamos chahalté, y despues degollavanle la gallina, como al passado, y tomando la imagen en un palo llamado Chacté, la llevavan accompanadola todos con devocion y vailando unos vailes de guerra que llaman Holcan-Okot, Batel-Okot. Sacavan al camino a los señores y principales su bevida de CCC y LXXX maizes tostados como la de atras.
Llegados a casa del principal ponian esta imagen en frente de la estatua de Kinch-Ahau y hazianle todas sus ofrendas, las quales repartian como las demas. Ofrecian a la imagen pan hecho como yemas de uevos, y otros como coraçones de venados, y otro hecho con su pimienta desleida. Avia muchos que derramavan sangre, cortandose las orejas, y untando con la sangre la piedra que alli tenian del demonio que llamavan Chacan-cantun. Aqui tomavan mochachos y les sacavan sangre por fuerça de las orejas, dandoles en ellas cuchilladas. Tenian esta estatua y imagen hasta passados los dias aciagos, y entre tan to quemavanle sus enciensos. Passados los dias, llevavan la imagen a echar a la parte del norte por ay donde otro año la avian de salir a recibir, y la otra al templo, y despues ivanse a sus casas a entender en el aparejo de su año nuevo. Avion de temer, si no hazian, las cosas dichas, mucho mal de ojositos.
Este año en que la letra Muluc era dominical y el Bacab Canziemal reynava, tenian por buen año, ca dezian que era este el mejor y mayor destos dioses Bacabes; y ansi le ponian en sus oraciones el primero. Pero con todo eso, les hazia el demonio hiziessen un idolo llamado Yax-coc-Ahmut, y que lo pusiessen en el templo y quitassen las imagenes antiguas, y hiziessen en el patio de delante del templo un bulto de piedra en el qual quemassen de su encienso, y una pelota de la resina o leche kik, haziendo alii oracion al idolo, y pidiendole remedio para las miserias que aquel año tenian; las quales eran poca agua, y echar los maizes muchos hijos y cosas desta manera; para cuyo remedio, les mandava el demonio ofrecerle hardillas y un paramento sin labores; el qual texessen las viejas que tienen por officio el bailar en el templo para aplacar a Yax-Coc-Ahmut.
Tenian otras muchas miserias y malos señales, aunque era bueno el año, sino hazian los servicios que el demonio les mandava; lo qual era hazer una fiesta y en ella vailar un vaile en muy altos zancos y ofrecerle cabeças de pavos y pan y bevidas de maiz; avian de ofrescerle perros hechos de barro con pan en las espaldas y avian de vailar con ellos en las manos las viejas y sacrificarle un perrito que tuviesse las espanaldas negras y fuesse virgen, y los devotos dellos avian de derramar su sangre y untar la piedra de Chaca-cantun demonio con ella. Este servicio y sacrificio tenian por agradable a su dios Yax-Coc-Ahmut.
§ XXXVII.—Sacrificios del año nuevo de la letra Yx. Pronosticos malos y modo de remediar sus efectos.
El año en que la letra dominical era Yx y el aguero Zacciui, hecha la eleccion del principal que celebrasse la fiesta, hazian la imagen del demoniol llamado Zac-u-Uayeyab y llevavanla a los montones de piedra de la parte del norte, donde el año passado la avian echado Hazian una estatua a, demonio Yzamna y ponianla en casa del principal, y todos juntos, y el camino aderaçado, ivan devotamente por la imagen de Zac-u-Uayeyab. Llegados la sahumavan conio lo solian hazer, y degollovan la gallina y puesta la imagen en im palo llamado Zachia, la tryan con su devocion y bailes los quales llaman Alcabtan-Kamahau. Traian les la bevida acostumbrada al camino y llegados a casa ponian esta imagen delante la estatua de Yzamna y alli le offrecian todas sus offrendas, y las repartian, y a la estatua de Zac-u-Uayeyab ofrescian una cabeça de un pavo, y empanados de codornices y otras cosas y su bevida.
Otros se sacavan sangre y untavan con ella la piedra del demonio Zac-Acantun y tenianse assi los idolos los dias que avia hasta el año nuevo, y saumavanlos con sus saumerios hasta que llegado el dia postrero llevavan a Yzamna al templo y a Zac-u-Uayeyab a la parte del poniente a echarle por a y para recibirla otro año.
Las miserias que tenian este año si eran negligentes en estos sus servicios eran desmayos y amortecimientos y mal de ojas. Tenianle por ruyn año de pan, y bueno de algodon. Este año en que la letra dominical era Yx, y el Bacab Zacciui reynava, teniau por ruyn año, porque dezian avian de tener en el miserias muchas ca dezian avian de tener gran falta de agua, y muchos soles, los quales avian de secar los maizales, de que se les seguiria gran hambre, y de la hambra hurtos, de hurtos esclavos, y vender a los que los Liziessen. Desto se les avian de seguir discordias y guerras entre si propios con otros pueblos. Dezian tambien avia de aver mudança en el mando de los senores o de los sacerdotes, por razon de las guerras y discordias.
Tenian tambien un pronostico de que alguños de los que quisiessen ser señores no prevalescerian. Dezian ternian tambien langosta, y que se despoblarian muchos de sus pueblos de hambre. Lo que el demonio les mandava hazer para remedio destas miserias las quales todas o algunas dellas entendian les vernian era hazer un idolo que llamavan Cinch-Ahau Yzamna, y ponerle en el templo, donde le hazian muchos saumerios y muchas ofrendas y oraciones y derramamientos de su sangre, con la qual untavan la piedra de Zac-Acantun demonio. Hazian muchos vailes y vailavan las viejas como solian, y en esta fiesta hazian de nuevo un oratorio pequeño al demonio, o le renovavan, y en el se juntavan a hazer sacrificios y offrendas al demonio, y a hazer una solemne borachera todos; ca era fiesta general y obligatoria. Avia algunos santones que de su voluntad, y por su devocion hazian otro idolo como el de arriba y le ponian en otros temples, donde se hazian ofrendas y borachera. Estas boracheras y sacrificios tenian por muy gratos a sus idolos, y por remedies para librarse de las miserias del pronostico.
§ XXXVIII.—Sacrificios del año nuevo en la letra Cauac Pronosticos malos y su remedio en el baile del fuego.
El año que la letra dominical era Cauac y el aguero Hozanek, hecha la elecion del principal, para celebrar la fiesta hazian la imagen del demonio llamado Ekuvayeyab, y llevavanla a los mentones de piedra de la parte del poniente, donde el año passado la avian echade. Hazian tambien una estatua a un demonio llamado Uacmitun-Ahau, y ponianla en casa del principal en lugar conveniente, y desde alii ivan todos juntos al lugar donde la imagen de Ekuvayeyab estava, y tenian elcamino para ello muy adereçado; llegados a ella saumavanla el sacerdote y los señores, como solian j degollavanle la gallina. Esto hecho, tomavan la imagen en un palo que Uamavan Yaxek, y ponianle acuestas a la imagen una calabera j un hombre muerto y en cima un paxaro cenicero llado kuchi, en señal de mortandad grande, ca por muy mal año tenian este.
Llevavanla despues desta manera, con su sentimiento y devocion, y bailando algunos vailes, entre los quales vailavan uno como cazcarientas y assi le llamavan ellos Xibalba-Okot, que quiere dezir baile del demonio Llegavan al camino los escancianos con la bevida de los señores, la qual bevida llevavan al lugar de la estatua Uacmitun-Ahau, y poniale alli en frente la imagen que traian. Luego començavan sus ofrendas, saumerios y oraciones, y muchos derramavan la sangre de muchas partes de su cuerpo, y con ella untavan la piedra del demonio llamado Ekel-Acantun, y assi passavan estos dias aciagos, los quales passados, llevavan a Uacmitun-Ahau al templo, y a Ekuvayeyab a la parte de medio dia, para recibirla otro año.
Este año en que la letra era Cauac y reynava el Bacab-Hozanek tenian, allende de la pronosticada mortandad, por ruyn, por que dezian les avian los muchos soles de matar los maizales, y comer las muchas hormigas lo que sembrassen y los paxaros, y porque esto no seria en todas partes avria en algunos comida, la qual avrian con gran trabajo. Haziales el demonio para remedio destas meserias hazer quatro demonios llamados Chicchac-Chob, Ek-Balam-Chac, Achan-Uolcab, Ahbuluc-Balam, y ponerlos en el templo donde los suamavan con sus saumerios, y les ofrecian dos pellas de una leche o resina de un arbol que llaman kik, para quemar y ciertas iguanas y pan y una mitra y un manojo de flores; y una piedra preciosa de las suyas. Demas desto, para le celebracion desta fiesta, hazian en el patio una grande boveda de madera, y henchianla de leña por lo alto y por los lados, dexandole en ellos puertas para poder entrar y salir. Tomavan despues los mas hombres de hecho sendos manojos de unas varillas muy secas y largas atadas, y puesto en lo alto de la lena un cantor, cantava y hazia son con un atambor de los suyos, vailavan los de abaxo todos con mucho concierto y devocion, entrando y saliendo por las puertas de aquella boveda de madera, y assi vailavan hasta la tarde, que dexando alli cada uno su manojo, se ivan a sus casas a descansar y comer. En anocheciendo volvian y con ellos mucha gente, porque entre ellos esta cerimonia era muy estimada y tomando cada uno su hacho lo encendiañ y con ellos cada uno por su parte pegavan fuego a la leña la qual ardia mucho y se quemava presto. Despues de hecho toda braza, la allanavan y tendian muy tendida y juntos los que avian bailado, avia algunos, que se ponian a passar descalços y desnudos como ellos andavan por encima de aquella braza de una parte a otra y passavan alganos sin lesion, otros abraçados, y otros medio quemados, y en esto creian estava el remedio de sus miserias y malos agueros, y pensavan era este su servicio muy agradable a sus dioses. Esto hecho se ivan a bever y hazerse cestos, ca assi lo pedia la costumbre de la fiesta, y el calor del fuego.
APPENDIX NO. 2.
[Quotation from an article by Señor Melgar.]
"In the third volume and the first MSS. in this volume, now in the Borgian Museum in the College of Propaganda at Rome, page 43, will clearly be seen the four stations of the year. On the right hand of upper side we see a genius or being, from whose mouth a flower proceeds, and joined to the left foot there is the sign of the Hare, whose appearance represents the season of rutting, the above-said, being a genius, fecundates the frog—a symbol of the earth among the Toltecs and Aztecs. It is coiled up within a serpent or dragon, undoubtedly Serapis, and from its rings come forth innumerable Phalli. From this, proceeds the Cosmogonic idea of the union of Uranus and Gea, which is the Spring Equinox. Below this (in the MSS.) is another sketch representing the summer solstice. The painted figure is that of a negro, and the hare at its left foot has its mouth open, panting with the heat; behind it are fruits and flowers, and also are seen the folds of the aforesaid serpent. The sketch which follows this one shows on the left the Autumnal Equinox. The figure is extended over a cross, the hare which comes forth from its ear is afflicted with pustules or pox. Under this figure is a skull likewise in the folds of the serpent before mentioned. In the last picture, which is on the upper left hand, is the Winter Solstice. From the ear of the figure comes forth a snake or the evil genius; from its mouth proceeds the sign for earthquake, likewise inclosed in the folds of a great serpent; and in all the pictures there is the eagle, the next constellation to Serpentarius."
APPENDIX NO. 3.
Translation of Landa's description of the festivals held in the different months of the year[1]
Note.—The order of the translation is in accordance with the months of the Maya year, commencing with Pop instead of with the 10th day of Chen. The different months are here numbered by the letters of the alphabet.
COMMENCEMENT OF THE MAYA YEAR—FIRST DAY OF THE MONTH POP.
A.—The first day of Pop commenced the first month of these Indians; it was the first day of their new year and of a very solemn feast with them; for it was general, all took part in it and all the people assembled to feast in honor of their gods. In order to celebrate it with greater ostentation, they renewed on this day the articles which they made use of, such as dishes, cups, pedestals, baskets, old cloths, and stuffs with which they covered their idols. They swept their houses and threw all the dirt and old utensils into the highway without the place, and nobody, had they the greatest need of it, dared to touch it. In order to prepare themselves for this feast, the princes and priests, also the nobility, commenced to fast and previously to abstain from their wives; this included also those who wished to show their devotion, and they gave to it all the time they thought proper; there were some who fasted three months in advance, others two, and others, according to their fancy, as long as it pleased them, but never less than thirteen days.
To these thirteen days of abstinence from their wives, they added that of taking neither salt nor spice with their meat, which they regarded as a great privation. At this time they elected the officers (Chacs) who assisted the priests; he prepared for them a large quantity of little balls of incense on small boards, which the priests kept for this purpose in order that those who had fasted should burn them before their idols. Those who had once commenced this fast took great care not to break it, believing that, if they did, some misfortune would fall on them or their houses on account of that violation.
The first day of the new year having arrived, all the men assembled in the court of the temple, but men alone; for, on any occasion, if the feast or sacrifice was celebrated in the temple, the women were not allowed to assist in it, with the exception of the old women who came to dance; but at the other banquets, which were held in other places, the women were allowed to be present. On this occasion the men came ornamented and painted with their colors, after having washed from themselves the grease with which they were covered during their fast. All being assembled with the offerings of meat and drinks which they had brought, also a great quantity of wine, newly fermented, the priest purified the temple and seated himself in the center of the court, clothed in pontifical garments and having beside him a brazier and the balls of incense. The Chacs took their places at the four corners, extending from one to the other a new cord, beneath the center of which all those must enter who had fasted, in order to dispel the evil spirit spoken of in Chapter XCVI.
The evil spirit once driven out, all devoted themselves to prayer while the chaces (sic) kindled the new fire; they burnt the incense before the idols, the priest commencing by casting his own ball into the brazier; the rest followed, each according to his rank, to receive the balls from the hand of the priest, who gave them with much gravity and devoutness, as if he was giving them valuable relics; then one after the other cast them slowly Into the brazier, waiting until it was consumed.
After this ceremony they feasted upon all the offerings and presents of food, drinking the wine after their custom, as usual, until they had consumed it all. This was their feast of the new year, and the solemnity with which they believed themselves to render it perfectly agreeable to their idols. During the month Pop, there were also some of the most devout men who continued to celebrate this feast with their friends, such as the nobles and priests, they being, before others, always the first in the rejoicings and festivities.
B.—During the month Uo, the priests, the medicine-men, and the sorcerers, which were all the same, commenced, by fasting and other acts of piety, to prepare for the celebration of another feast which the hunters and fishermen celebrated on the seventh day of the month Zip; each of them celebrated it on his own day on his part, the priests being the first. They gave to this feast the name of Pocam. Having assembled, covered with their ornaments, at the house of the chief, they first dispelled the evil spirits as before; they then uncovered their books and laid them open on a carpet of leaves which they had prepared for this purpose. They then invoked with great devotion a god called Cinchau-Yzamna, who had, they said, been the first priest; they offered him divers presents and burnt before him in the new tire some balls of incense. During this time others diluted in a vessel a little verdigris and pure water which they said was brought from a wood in which no woman had ever penetrated; they moistened with it the leaves of their books in order to cleanse them; this finished, the most learned of the priests opened a book in which he examined the omens of the year, which he announced to all those who were present. He then talked to them for a short time, advising them as to what they should do to prevent these evil things, and announced the same feast for the next year to the priest or noble who was to celebrate it; if he should die in the mean time, it devolved upon his son to celebrate it in his place. When this was concluded, all feasted together upon the food and offerings of drinks, drinking like wine-bibbers. Thus was completed the feast, during which they executed a dance called Okot-Uil.
C.—The following day, the medicine-men and sorcerers assembled with their wives at the house of one of their number. The priests expelled the evil spirit; after which they opened their medicine-bags, in which they kept a number of charms, and, each in particular, some little images of the goddess of medicine, which they called Ixchel, whence the name of the festival, Ihcil-Ixchel; also some little stones used in their sorceries, called am. Then they invoked in their prayers, with great devotion, the gods of medi cine, Yzamna, Cit-Bolon-Tun, and Ahau-Chamahez, while the priests burned in their honor the incense which they cast into the brazier of the new fire, and which the Chacs smeared with a blue color resembling the color of the books of the priests. This done, each one gathered up his valuables, and, loaded with their bundles, they executed a dance called Chan-tun-yab. The dance having terminated, the men seated themselves on one side and the women on the other; they then arranged the day for the feast of the next year, and all made the usual banquet on the offerings and drinks, intoxicating themselves, trying each to exceed the other. The priests alone, it is said, ashamed of joining with them on this occasion, put aside their share of the wine, in order to drink it at their ease and without any witnesses.
The preceding day the hunters gathered together at one of their houses, where they brought their wives with them; the priests came also, and after having driven away the evil spirit, as usual, they placed in the center of the house the preparatives necessary to the sacrifice of incense and the new fire, with the blue color. The hunters worshiped with devotion the gods of the chase, Acanum, Zu-Jmy-Zip, Tabai, and others, and distributed the incense, which they then threw into the brazier. While they were burning, each one took an arrow and a deer's head, which the Chacs had painted blue; and thus adorned some danced, holding each other's hand, while others pierced their ears or tongue, passing through the holes which they made in them seven leaves of an herb called Ac. This completed, first the priests, and afterward the officers of the feast, presented the offerings, then they began to dance, drinking wine until they were intoxicated.
The next day it was the fishermen's turn to celebrate the feast, which they did in the same manner as the others, except that in place of the deer heads, they painted their fishing implements; they did not pierce their ears, but cut around them, after which they performed a dance called Chohom. After this, they consecrated a large tree, which they left standing upright.
When this feast was finished in the cities, it was the custom of the nobles to celebrate it with a large crowd at the sea-shore, where they held a great fishing expedition with rejoicings of every kind; for they carried with them a large quantity of lines and fish-hooks with other implements for fishing. The gods whom they then invoked as their patrons were Ahkak-Nexoi, Ahpua, Ahcitz, and Amalcum.
D.—During the month of Tzoz the apiarists prepared for the celebration of their feast of Tzec; but although the principal preparation was fasting, only the priests and the officers who were to assist him were compelled to fast, all the rest being voluntary.
E.—The month Tzec. The day of the feast having arrived, they congregated at the house of him who celebrated it, and performed all that they usually did at the other feasts, except that they shed no blood. Their patrons were the Bacabs, and especially Hobnil. They then made great offerings, particularly to the four Chacs, to whom they presented four plates covered with figures of honey, in order to obtain it in abundance by means of this feast. They finished, as usual, with a perfect orgy, the apiarists being by no means sparing of their honey on this occasion.
F.—The month Xul. It has been seen in the tenth chapter how, after the departure of Kukulcan from Yucatan, there were some Indians who, believing that he was carried to heaven with the gods, regarded him as a god and built temples in his honor and celebrated feasts, which they continued throughout the country until the destruction of Mayapan. After this event, they celebrated them no longer except in the province of Mani; but the other provinces, in recognition of what they owed to Kukulcan, presented to Mani by turns each year, sometimes four and at other times five magnificent banners of feathers, with which they solemnized the feasts, not like the others, but in the following manner:
On the sixteenth day of the month of Xul all the lords and priests of Mani assembled, and with them a large crowd, who joined with them, after having prepared for it by fast and penances. On the evening of this day they departed in procession, with a large number of performers, from the house of the prince and advanced slowly towards the temple of Kukulcan, which they had previously ornamented. Having arrived, they repeated their prayers and placed the banners high in the temple; they exposed their idols on a carpet of leaves. Having then built the new fire, they burnt incense in many places, making offerings of meat, cooked without pepper or salt, and drinks made from beans and kernels of calabashes. The lords, and also those who had observed the fast, passed five days and five nights there without returning home—praying, burning copal, and executing sacred dances. During this time the actors went to the houses of the nobles and others, exhibiting their performances and receiving the gifts which were offered to them. At the end of the five days they carried them all to the temple, where they divided them among the priests and the dancers. After this they resumed the banners and idols, which they carried back to the mansion of the prince, from which place each one returned home with whatever he recovered. They said, and devoutly believed, that Kukulcan descended from heaven in person on the last day of the feast and received the sacrifice, the presents, and offerings which they made to him. They called this feast Chic-Kahan.
G.—The month Yaxkin. During this month they commenced to prepare, as was their custom, for a general feast, which was celebrated in Mol, on a day designated by the priest in honor of all the gods; they called it Oloh-Zab-Kam Yax. After the usual ceremonies and incensing which they desired to do, they smeared with their blue paint all the instruments of every profession, from those used by the priests even to the spindles of the women and the doors of their houses. On this occasion they painted the children of both sexes with the same color; but, instead of smearing their hands, they gave them each nine gentle raps on their knuckles, that they might be skillful in the professions of their fathers and mothers. As for the little girls, an old woman brought them there, and for this reason they called her Ixmol, that is to say, conductress. The conclusion of this ceremony was a grand orgy and banquet with the offerings which they had presented, although it was understood that the devoted old woman was not permitted to become intoxicated, lest she should lose on the road the plume of her office.
H.—The month Mol. During this month the apiarists repeated the feast which they had celebrated in the month Tzec, in order that the gods might cause the flowers to grow for the bees. One of the things that these wretched people regarded as the most difficult and arduous was the fabrication of their idols of wood, which they called making the gods. They had for this a particular time, which was this month of Mol, or any other if the priest judged it proper to change it. Those who wished to have it done consulted first the priest, and after his advice went to seek the artists who occupied themselves with this profession; but, to whatever they said, these artists always excused themselves, because they were persuaded that one or another of their house might die, or that it would suddenly bring upon them some disease of the heart. When they had accepted, the Chacs whom they chose for this purpose, also the priest and the artist, commenced to fast. In the mean time those who had ordered the idols went in person or sent a trusty person into the wood to cut down the tree of which they must be sculptured, and which was always cedar. When the wood was obtained they built a cabin of stubble well closed, where they put the wood, with a large urn for inclosing the idols during the time that they worked on them. They offered incense to four gods, called Acantun, the images of which they placed at the four cardinal points; they took also that which they used for scarifying their ears and drawing blood from them, and also the instruments which they needed for sculpturing their black divinities. Prepared in this manner, the priest, the Chacs, and the artist shut themselves up in the hut and commenced the sacred work, frequently cutting themselves, and smearing the idols with their blood, and burning incense before them. They continued thus until the work was finished, the members of their families carrying food to them with whetever was necessary to them; but they could not during this time approach their wives, and no one was admitted into the place where they were incarcerated.
I.—Month Chen. According to what they said, they worked in great fear while sculpturing the gods. As soon as the idols were completed and perfected, those who owned them gave to those who had made them the most valuable presents possible, of birds, of venison, and of money, in order to pay them for their work. They took the idols from the cabin where they had been made and carried them into another cabin made of leaves, erected for this purpose in the court, where the priest consecrated them with much solemnity and fervent prayers, the artists having previously washed themselves from the soot with which they were covered as a sign of fasting, they said, for all the time that they were at work. Having accordingly driven away the evil spirit and burnt the consecrated incense, they placed the new images in a flat basket, wrapped in linen, and carried them back to their owner, who received them with much devotion.
The priest then addressed the artists for some time on the excellence of their profession, that of making the new gods, and on the danger they incurred by working without regarding the rules of abstinence and fasting. After this, they partook together of an abundant repast and drank more freely than usual.
K.—The month Tax. In one of the two months Chen and Tax, whichever was selected by the priest, they celebrated a feast called Ocna, which means the renovation of the temple in honor of the Chacs, whom they regarded as the gods of the fields. In this feast they consulted the prognostics of the Bacabs, which is spoken of more at length in chapters CXIII, CXIV, CXV, and CXVI, and after the manner already mentioned. This feast was celebrated every year. Besides, they renovated the idols of baked earth and their braziers; for it was the custom that each idol should have its little brazier, in which was burned their incense, and, if it was found necessary, they built a new house or repaired the old one, taking care to place on the wall an inscription commemorating these things, written in their characters.
L.—The month Zac. On one of the days of the month Zac, designated by the priest, the hunters celebrated another feast similar to that which they had celebrated in the month Zip. This took place at this time for the purpose of appeasing the anger of the gods against themselves and their descendants, on account of the blood they had shed during the chase; for they regarded as abominable all shedding of blood except in their sacrifices; also they never went to hunt without first invoking their idols and burning incense before them; and if they afterwards succeeded, they smeared their faces with the blood of their game. On another day, which came on the seventh Ahau, they celebrated a very grand festival, which continued for three days, with incense-burning, offerings, and a very respectable orgy; but as it was a movable feast the priest took care to publish it in advance, in order that each one might keep a fast according to his duty.
M.—The month Mac. On another day in the month of Mac, the old people, and especially the old men, celebrated a feast in honor of the Chacs, the gods of abundance, and also to Yzamna. Some days before, they performed the following ceremony, called in their language Tuppkak. Having gathered together all the animals, such as reptiles and beasts of the fields which they could find in the country, they assembled in the com-t of the temple, the Chacs, and the priests placing themselves in the corners in order to expel the evil spirit, according to the custom, each of them having beside him a pitcher filled with water, which was brought to him. Standing upright, in the center, was an enormous bundle of small dry wood, with which they kindled a fire after having thrown the incense into the brazier; while the wood was burning, they tore out, with emulation, the hearts of the animals and birds and cast them into the fire. If it had been impossible to obtain large animals, such as tigers, lions, and alligators, they represented the hearts of these by incense; but if they had them, they tore out their hearts also and put them in the fire. As soon as all the hearts were consumed, the Chacs extinguished the fire with the water in the pitcher.
The object of this sacrifice and of the feast following was, also, to obtain an abundance of water for their crops during the year. They celebrated this feast, however, in a different manner from the others; for in this they did not fast, with the exception of the beadle of the confraternity, who performed penance. On the day fixed upon for the celebration, all the people assembled with the priest and the officers in the court of the temple, where they had erected a stone platform, with steps for mounting, suitably ornamented with leaves. The priest gave the incense, previously prepared, to the beadle who burned in the brazier enough of it to dispel the evil spirit. This done, with the accustomed devotion, they smeared the first step of the platform with mire from a well or cistern, and the others with the blue color; they incensed it several times and invoked the Chacs with prayers and ceremonies, offering them many gifts. At the close, they rejoiced, eating and drinking the oblations, full of confidence in the result of their invocations for this year.
N.—The month Muan. During the month Muan the proprietors of the cacao plantations celebrated a feast in honor of the gods Ekchuah, Chac, and Hobnil, who were their patrons. In order to solemnize it, they went to the farm of one of their number, where they sacrificed a dog, bearing a spot of the color of cacao. They burnt incense before their idols, offering them iguanas—those which were of a blue color; feathers of a particular bird; also different kinds of game. They gave to each one of the officers a branch with the fruit of the cacao. The sacrifice completed, they set themselves to eating and drinking the offerings; but it is said that they permitted each one to drink only three cups of their wine, and they could bring only the necessary quantity. They then returned to the house of the one who bore the expenses of the feast, where they entertained themselves together.
O.—The month Pax. In the month Pax they celebrated a feast called Pacum-Chac, on which occasion the nobles and priests of the inferior boroughs assembled with those from the more important villages. Thus united they passed five nights in prayer in the temple of Cit-Chac-Coh, presenting their sacrifices with incense, as has been seen at the feast of Kukulcan in the month of Xul, in November. In commencing these five days, they returned together to the house of the general of their armies, whose title was Nacon, of which I have spoken in Chapter CI. They bore him in great pomp to the temple, burning incense before him like an idol, where they seated him. Thus they passed the five days, eating and drinking the offerings which they had presented in the temple, and executing a dance similar to a war dance, to which they gave, in their language, the name of Holkan-Ohot, which means the dance of the warrior's When the five days were passed everybody came to the feast, which, as it concerned the affairs of war and hope of obtaining the victory, was very solemn.
It was commenced with the ceremonies and sacrifices of fire, of which I have spoken in the festival in the month of Mac. Then they expel the evil spirit, as usual, which is done with much solemnity. This finished, they recommenced their prayers, sacrifices, and incensing. While all these things were going on the nobles and those who had accompanied them replaced the Nacon on their shoulders and carried him in procession around the temple. On their return the Chacs sacrificed a dog, tearing out its heart, which they presented to the idol, between two plates; each one present then broke in pieces a large vessel filled with a drink, with which the feast was completed. All then ate and drank the offerings which they had brought, and, with much solemnity, but without the usual incense, carried the Nacon back to his home.
There a grand banquet took place, at which the lords, nobles, and priests became intoxicated in the effort to excel each other in drinking, with the exception of the Nacon, who remained sober, the crowd in the mean time returning to their homes. The next day, after they had slept themselves sober, the nobles and priests, who had remained at the mansion of the general after the orgy, received from his hand large presents of incense which he had prepared for this purpose and caused to be consecrated by the holy priests.
At this reunion he addressed them in a long discourse, and earnestly recommended to them the feasts which they should celebrate in honor of the gods, in their towns, in order to obtain a prosperous and abundant year. When the lecture was finished all took leave of each other with much affection and noise, and each one took the road for his village and home.
There they occupied themselves with the celebration of their feasts, which sometimes lasted, according to circumstances, until the month of Pop. They gave to these feasts the name of Zabacil-Than, and they were celebrated in the following manner: They sought in the commune those who, being the richest, were the most able to bear the expense of the feast, and requested them to fix upon a day, because they had more of . . . . . during these three months which remained until the natural year. What they then did was to assemble at the mansion of the one who celebrated the feast, after having performed the ceremony of dispelling the evil spirit. They burnt copal and presented offerings with rejoicings and dances, after which they drank some wine, which last was always the main point of the feast. Such were the excesses in which they indulged themselves during these three months, which it was painful to see; some departing covered with wounds or bruises, others with their eyes inflamed with the quantity of liquor which they had imbibed, and with this passion for drink they ruined themselves entirely.
P.—It has been said, in the preceding chapters, that the Indians commenced their years with days without names, preparing in the villages for the celebration of the feast of the new year. Besides the feast which they made to the god U-uayeyab, by right of which alone they went out from home, they solemnized especially these five days, seldom quitting their houses, except to present, besides the offerings made in public, different trifles to their gods in the other temples. They never afterwards employed, for their particular use, the bagatelles which they offered to the idols, but they bought the incense which they burned with it. They neither combed nor washed themselves during these days; neither men nor women cleansed themselves. They did not do any servile or fatiguing work, for fear that some misfortune might befall them.
APPENDIX NO. 4.
Manera de las casas en Yucatan[2]
Que la manera de hazer las casas era cubrirlas de paja que tienen muy buena y mucha, o con hojas de palma que es propia para esto y que tenian muy grandes corrientes para que no se lluevan, y que despues echan una pared por medio al largo que divide toda la casa, y que en esta pared dexan algunas puertas para la mitad que llaman las espaldas de la casa, dondf. tienen sus camas, y que la otra mitad blanquean de muy gentil encalado, y que los señores las tienen pintadas de muchas galanterias y que esta mitad es el recebimiento y aposento de los guespedes, y que esta pieça no tiene puerta, sino toda abierta conforme al largo de la casa, y baxa mucho la corriente delantera por temor de los soles y aguas, y dizen que tambien para ensenorearse de los enemigos de la parte de dentro en tiempo de necessitad. Y que el pueblo menudo hazia a su costa las casas de los señores, y que con no tener mas puertas, tenian por grave delicto de hazer mal a casas agenas. Tenian una portezilla atras para el servicio necessario y que tienen unas camas de varillas, y en cima una serilla donde duermen, cubiertas de sus mantas de algodon: en verano duermen comunmente en los encalados con una de aquellas serillas, especialmente los hombres Allende de la casa hazian todo el pueblo a los señores sus sementeras, y se las beneficiavan y cogian en cantidad que le bastava a el y a su casa, y quando avia caças o pescas, o era tiempo de traer sal siempre davan parte al señor, por que estas cosas siempre las hazian de comunidad.
APPENDIX NO. 5.
Modo de bautismo en Yucatan[3]
Tenian pues esta costumbre para venir a hazer los baptismos, que criavan las indias los niños hasta edad de tres años, y a los varoncillos usavanles siempre poner pegada a la cabeça en los cabellos de la coronilla una contezuela blanca, y a las muchachas traian ceñidas por las senes muy abaxo con un cordel delgado y en el una conchuela asida que les venia a dar encima de la parte honesto y destas dos cosas era entre ellos peccado y cosa muy fea quitarla de las mochachas antes del baptismo, el qual les davan siempre desde edad de tres anos hasta doze y nunca se casavan antes del baptismo.
Quando alguno avia que quisiesse baptizar su hijo, iva al sacerdote y divale parte de su intento, el qual publicava por el pueblo el baptismo, y el dia en que lo hazia, el qual ellos miravan siempre no fuesse aciago.
Esto hecho el que hazia la fiesta que era el que movia la platica, elegia un principal del pueblo a su gusto para que le ayudasse a su negocio y las cosas del. Despues tenian de costumbre elegir a otros quatro hombres ancianos y honrados que ayudessen al sacerdote el dia de la fiesta a las cerimonias, y estos elegian juntamente a su gusto con el sacerdote. Y en estas elecciones entendian siempre los padres de todos los niños que avia que baptizar, ca de todos era tambien la fiesta y llamavanlos a estos que escogian chaces. Tres dias antes de la fiesta ayunavan los padres de los mochachos y los officiales, abstiniendose de las mugeres.
El dia junta vanse todos en casa del que hazia la fiesta y lie va van los niños todos que avian de baptizar, a los quales ponian en el patio o placa de la casa, que limpio y sembrado de hojas frescas le tenian por orden en rengla los varones por si y las niñas por si, ponian les como padrinos una muger anciana a las niñas, y a los niños un hombre que los tuviessen a cargo.
Esto hecho tratava el sacerdote de la purificacion de la posada, hechando al demonio della. Para echarlo ponian quatro vanquillos en las quatro esquinas del patio en los quales se sentavan los quatro chaces con un cordel largo asido de uno a otro, de manera que quedavan los ninos acorralados en medio a dentro del cordel, despues pasando sobre el cordel avian de entrar todos los padres de los ninos que avian ayunado dentro del circuito. Despues o antes ponian en medio otro vanquillo donde el sacerdote se sentava con un brasero, y un poco de maiz molido y de su encienso. Alli venian los niños y niñas por orden y echavales el sacerdote un poco de maiz molido y del encienso en la mano, y ellos en el brasero; y ansi hazian todos, y estos saumerios acabados, tomavan el brasero en que los hazian, y el cordel con que los chaces los tenian cercados y echavan en un vaso un poco de vino y davan lo todo a un indio que lo llevasse fuera del pueblo, avisandole no beviesse ni mirass atras a la buelta j con esto dezian quedava el demonio echado.
El qual assi ido verrian el patio y limpiavanlo de las hojas del arbol que tenia que se dize cihom y echavan otras de otro que llaman copo, y ponian unas seras en tanto que el sacerdote se vestia. Vestido salia con un jaco de pluma Colorado y labrado de otras plumas de colores, y que le cuelgan de los extremos otras plumas largas y una como coroza en la cabeça de las mesmas plumas, y debaxo del jaco muchos listones de algodon hasta el suelo como colas, y con un isopo en la mano de un palo corto muy labrado, y por barbas o pelos del isopo ciertas colas de unas culebras que son como caxcaveles, y con no mas ni menos gravedad que ternia un papa para coronar un emperador, que cosa era notable la serenidad que les causavan los aparejos. Los chaces ivan luego a los niños y ponian a todos sendos paños blancos en las cabeças que sus madres para aquello traian. Preguntavan a los que eran grandecillos si avian hecho algun peccado y tocamiento feo, y si lo avian hecho confessavanlo, y separavanlos de los otros.
Esto hecho mandava el sacerdote callar y sentar la gente, y començava el a bendezir con muchas oraciones a los mochachos, y a santiguarlos con su isopo, y con mucha serenidad. Acabada su bendicion se sentava y se levantava el principal que avian los padres de los mochachos elegido para esta fiesta, y con un guesso que el sacerdote le dava iva a los mochachos y amagava a cada uno por si nueve vezes con el guesso en que la frente; despues mojavale en un vaso de una agua llevava en la mano, y untavales la frente, y las faciones del rostro y entre los dedos de los piez y los de las manos a todos sin hablar palabra. Esta agua hazian de ciertas flores y de cacao mojado y desleido con agua virgen que ellos dezian traida de los concaves de los arboles o de los montes.
Acabada esta unctura se levantava el sacerdote y les quitava los paños blancos de la cabeça y otros que tenian colgados a las espaldas en que cada uno traia atadas unas pocas de plumas de un paxaro muy hermoso y algunos cacaos, lo qual todo recogia uno de los chaces, y luego el sacerdote les cortava a los niños con una navaja de piedra la cuenta que avian traido pegada en la cabeça; tras esto ivan los demas ayudantes del sacerdote con un manojo de flores y un humaço que los indios usan chupar; y amagavan con cada uno dellos nueve vezes a cada mochacho, y despues davanle a oler las flores y a chupar el humaço. Despues recogian los presents que las madres traian y davan dellos a cada mochacho un poco para comer alli, ca de comida eran los presentes, y tomavan un buen vaso de vino y presto en medio ofrecianlo a los dioses y con devotas plegarias les rogavan recibiessen aquel don pequeño de aquellos mochachos, y llamando otro oficial que les ayudava que llamavan Cayom davanse lo que lo beviesse, lo qual hazia sin descançar que diz que era peccado.
[Translation.]
Manner of baptism in Yucatan[4]
This is the custom which they had for preparing them for baptism: The women were directed to raise the children to the age of three years, putting on the head of the little boys something white, fastened among the locks at the back part of the head; as to the little girls,-they wore hanging down from the girdle a very slender cord, to which a small shell was attached, which happened to be found placed exactly above the sexual parts. It was regarded as a great fault and a very wrong action to remove these things from the little girls before their baptism, which was always administered between three and twelve years, and they were never married before. When any one desired to have his child baptized, he went to the priest and communicated his intention to him; the priest published the baptism throughout the community, taking care always that the ceremony should not fall on an unlucky day. This done, he who had made the proposition, and who consequently took charge of the feast, chose at his fancy one of the chief men of the place, in order to aid him in all that had reference to it. After that it was the custom to choose still four others from among the oldest and most honorable, who assisted the priest in his duties on the day of the feast. This choice was always made with the consent ot the priest himself. The fathers of all the infants to be baptized had an equal part in this election, for the feast was a resort for all. To those who had been chosen to accompany the priest they gave the title of Chac. During the three days preceding the ceremony the fathers of the children, as well as these officers, abstained from intercourse with their wives.
On the day designated all assembled at the house of him who gave the feast, bringing with them the children to be baptized. They ranged them in the court or a place in the house, which had been swept and ornamented with leaves; the boys placed themselves on one side, under the charge of a man who filled the office of godfather in regard to them; and on the other side the girls, to whom they appointed a matron to take care of them, When this was completed the priest busied himself with purifying the house, dispelling the evil spirit from the place. For this purpose they placed a small bench at the four corners of the court; the four Chacs seated themselves stretching a cord from one to the other in such a manner that the children remained in some sort confined in the center, after which the fathers all together, who had observed the fast until this time, passed the cord to enter into the inclosure. In the center there was another bench, where the priest was seated, having beside a brazier with bruised maize and incense. The little boys and girls approached in order, and the priest placed in their hands some maize and incense, which they threw one by one into the brazier. This finished and the incensing being terminated, they raised the brazier and the cord with which the Chacs had formed the inclosure. They poured a little wine into a vase or vessel, which they gave, with these things, to a man to carry out of the village, and charged him especially not to drink the wine and not to look behind him on his return In this manner the evil spirit was said to be dispelled.
The yard was then swept and decorated with leaves which were found there, and were the leaves of a tree called cihom; they substituted them with others of a tree called copo, and stretched some mats, during which time the priest changed his clothes. He appeared soon after, clothed in a tunic of red feathers, worked with other feathers of different colors, and from which hung other feathers still finer; also, underneath, a large quantity of ribbons of cotton, which hung down to the ground. On his head he wore a kind of miter, embroidered with plumage in the same manner, and in his hand a small holy-water sprinkler of wood, carved skillfully, of which the filaments were of the tails of serpents, similar to serpents with rattles. He came out thus, having neither more nor less gravity than a pope would have in crowning an emperor; and it is a remarkable thing to see the serenity which all this apparel gave him.
The Chacs immediately advanced towards the children and placed white linen cloths, which their mothers had brought for this purpose, on their heads. They then asked the oldest if they had committed no wrong or immodest action; and if they had they confessed and were separated from the rest. This done, the priest commanded all to seat themselves and be silent; he then began to bless the children with certain prayers and to consecrate them with the holy water, with much dignity. The benediction finished, he sat down. The one chosen by the fathers of the infants to aid especially in this ceremony, then rose, and, armed with a bone, which the priest gave him, he went to each child and passed it in front of him nine times; he then flipped it in a vessel of water which he carried in his hand and anointed them on the forehead and face, also the interstices of the fingers and toes, without saying a single word. This water was composed of certain flowers and cacao soaked and diluted in the pure water which they said sprang from cavities in the woods or mountains.
After this anointing the priest rose; he took from their heads the white cloths which had been placed on them, also others which they had on their shoulders, where each one wore some feathers of a very beautiful bird and some grains of cacao. One of the Chacs collected these things, after which the priest cut off from the heads of the little boys that which they wore fastened on them with a stone knife. Behind the priest walked his other assistant, a bouquet of flowers in his hand, with a pipe with perfume, which the Indians were accustomed to smoke; they made nine passes with it before each child and then gave them one by one the flowers to smell and the pipe to smoke. They then collected the presents which the mothers had brought, and gave a little food to the children, the same amount to each infant, for these presents consisted of eatables. They took one large bowl filled with wine and hastily offered it to the gods, conjuring them with words of devotion to accept of this feeble homage on the part of the children; then calling another officer, whose title was Cayom, they gave him the vessel, which he must empty at a draught; for him to stop to take breath would have been wrong.