mythology, but from various references and fragments inserted as history, it is plain that they shared the same sacred legends as the Quiches, which were, in all probability, under slightly different forms, the common property of the Maya race. They all indicate loans from the Aztec mythology. In the Cakchiquel Annals, as in the Popol Vuh and the Maya Chronicles, we hear of the city of the sun god, Tulan or Tonatlan, as the place of their origin, of the land Zuiva and of the Nonoalcos, names belonging to the oldest cycles of myths in the religion of the Aztecs. In the first volume of this series I have discussed their appearance in the legends of Central America,[1] and need not refer to them here more than to say that those who have founded on these names theories of the derivation of the Maya tribes or their ruling families from the Toltecs, a purely imaginary people, have perpetrated the common error of mistaking myth for history. It is this error that renders valueless much that the Abbé Brasseur, M. Charnay and others of the French school, have written on this subject.
Xahila gives an interesting description of some of their ancient rites (Sec. 44). Their sacred days were the 7th and 13th of each week. White resin was burned as incense, and green branches with the bark of evergreen trees were brought to the temple, and burned before the idol, together with a small animal, which he calls a cat, "as the image of night;" but our domestic cat was unknown to them, and what animal was originally meant by the word mez, I do not know.
He mentions that the priests and nobles drew blood with
- ↑ The Maya Chronicles, p. 110, 111. Vol. I of the Library of Aboriginal American Literature.
