Mayan Gods Itzamna
The high-water mark of ancient American civilization was touched by the Mayas, the race who inhabited the peninsula of Yucatan and vicinity. Its members extended to the Pacific coast and included the tribes of Vera Paz, Guatemala, and parts of Chiapas and Honduras, and had an outlying branch in the hot lowlands watered by the River Panuco, north of Vera Cruz. In all, it has been estimated that they numbered at the time of the Conquest perhaps two million souls. To them are due the vast structures of Copan, Palenque and Uxmal, and they alone possessed a mode of writing which rested distinctly on a phonetic basis.
The zenith of their prosperity had, however, been passed a century before the Spanish conquerors invaded their soil. A large part of the peninsula of Yucatan had been for generations ruled in peace by a confederation of several tribes, whose capital city was Mayapan, ten leagues south of where Mérida now stands, and whose ruins still cover many hundred acres of the plain. Somewhere about the year 1440 there was a general revolt of the eastern provinces; Mayapan itself was assaulted and destroyed, and the Peninsula was divided among a number of petty chieftains.
Such was its political condition at the time of the discovery. There were numerous populous cities, well built of stone and mortar, but their inhabitants were at war with each other and devoid of unity of purpose. Hence they fell a comparatively easy prey to the conquistadors.
Whence came this civilization? Was it an offshoot of that of the Aztecs? Or did it produce the latter?
These interesting questions I cannot discuss in full at this time. All that concerns my present purpose is to treat of them so far as they are connected with the mythology of the race. Incidentally, however, this will throw some light on these obscure points, and at any rate enable us to dismiss certain prevalent assumptions as erroneous.
One of these is the notion that the Toltecs were the originators of Yucatan culture. I hope I have said enough in the previous chapter to exorcise permanently from ancient American history these purely imaginary beings. They have served long enough as the last refuge of ignorance.
Let us rather ask what accounts the Mayas themselves gave of the origin of their arts and their ancestors.
Most unfortunately very meagre sources of information are open to us. We have no Sahagun to report to us the traditions and prayers of this strange people. Only fragments of their legends and hints of their history have been saved, almost by accident, from the general wreck of their civilization. From these, however, it is possible to piece together enough to give us a glimpse of their original form, and we shall find it not unlike those we have already reviewed.
There appear to have been two distinct cycles of myths in Yucatan, the most ancient and general that relating to Itzamná, the second, of later date and different origin, referring to Kukulcan. It is barely possible that these may be different versions of the same; but certainly they were regarded as distinct by the natives at and long before the time of the Conquest.
This is seen in the account they gave of their origin. They did not pretend to be autochthonous, but claimed that their ancestors came from distant regions, in two bands. The largest and most ancient immigration was from the East, across, or rather through, the ocean--for the gods had opened twelve paths through it--and this was conducted by the mythical civilizer Itzamná. The second band, less in number and later in time, came in from the West, and with them was Kukulcan. The former was called the Great Arrival; the latter, the Less Arrival.
To this ancient leader, Itzamná, the nation alluded as their guide, instructor and civilizer. It was he who gave names to all the rivers and divisions of land; he was their first priest, and taught them the proper rites wherewith to please the gods and appease their ill-will; he was the patron of the healers and diviners, and had disclosed to them the mysterious virtues of plants; in the month Uo they assembled and made new fire and burned to him incense, and having cleansed their books with water drawn from a fountain from which no woman had ever drunk, the most learned of the sages opened the volumes to forecast the character of the coming year.
It was Itzamná who first invented the characters or letters in which the Mayas wrote their numerous books, and which they carved in such profusion on the stone and wood of their edifices. He also devised their calendar, one more perfect even than that of the Mexicans, though in a general way similar to it
As city-builder and king, his history is intimately associated with the noble edifices of Itzamal, which he laid out and constructed, and over which he ruled, enacting wise laws and extending the power and happiness of his people for an indefinite period.
Thus Itzamna, regarded as ruler, priest and teacher, was, no doubt, spoken of as an historical personage, and is so put down by various historians, even to the most recent. But another form in which he appears proves him to have been an incarnation of deity, and carries his history from earth to heaven. This is shown in the very earliest account we have of the Maya mythology.
For this account we are indebted to the celebrated Las Casas, the "Apostle of the Indians." In 1545 he sent a certain priest, Francisco Hernandez by name, into the peninsula as a missionary. Hernandez had already traversed it as chaplain to Montejo's expedition, in 1528, and was to some degree familiar with the Maya tongue. After nearly a year spent among the natives he forwarded a report to Las Casas, in which, among other matters, he noted a resemblance which seemed to exist between the myths recounted by the Maya priests and the Christian dogmas. They told him that the highest deity they worshiped was Izona, who had made men and all things. To him was born a son, named Bacab or Bacabab, by a virgin, Chibilias, whose mother was Ixchel. Bacab was slain by a certain Eopuco, on the day called hemix, but after three days rose from the dead and ascended into heaven. The Holy Ghost was represented by Echuac, who furnished the world with all things necessary to man's life and comfort. Asked what Bacab meant, they replied, "the Son of the Great Father," and Echuac they translated by "the merchant."
This is the story that a modern writer says, "ought to be repudiated without question." But I think not. It is not difficult to restore these names to their correct forms, and then the fancied resemblance to Christian theology disappears, while the character of the original myth becomes apparent.
Cogolludo long since justly construed Izona as a misreading for Izamna. Bacabab is the plural form of Bacab, and shows that the sons were several. We are well acquainted with the Bacabab. Bishop Landa tells us all about them. They were four in number, four gigantic brothers, who supported the four corners of the heavens, who blew the four winds from the four cardinal points, and who presided over the four Dominical signs of the Calendar. As each year in the Calendar was supposed to be under the influence of one or the other of these brothers, one Bacab was said to die at the close of the year; and after the "nameless" or intercalary days had passed the next Bacab would live; and as each computation of the year began on the day Imix, which was the third before the close of the Maya week, this was said figuratively to be the day of death of the Bacab of that year. And whereas three (or four) days later a new year began, with another Bacab, the one was said to have died and risen again.
The myth further relates that the Bacabs were sons of Ix-chel. She was the Goddess of the Rainbow, which her name signifies. She was likewise believed to be the guardian of women in childbirth, and one of the patrons of the art of medicine. The early historians, Roman and Landa, also associate her with Itzamna thus verifying the legend recorded by Hernandez.
That the Rainbow should be personified as wife of the Light-God and mother of the rain-gods, is an idea strictly in accordance with the course of mythological thought in the red race, and is founded on natural relations too evident to be misconstrued. The rainbow is never seen but during a shower, and while the sun is shining; hence it is always associated with these two meteorological phenomena.
I may quote in comparison the rainbow myth of the Moxos of South America. They held it to be the wife of Arama, their god of light, and her duty was to pour the refreshing rains on the soil parched by the glaring eye of her mighty spouse. Hence they looked upon her as goddess of waters, of trees and plants, and of fertility in general.
Or we may take the Muyscas, a cultivated and interesting nation who dwelt on the lofty plateau where Bogota is situated. They worshiped the Rainbow under the name Cuchaviva and personified it as a goddess, who took particular care of those sick with fevers and of women in childbirth. She was also closely associated in their myth with their culture-hero Bochica, the story being that on one occasion, when an ill-natured divinity had inundated the plain of Bogota, Bochica appeared to the distressed inhabitants in company with Cuchaviva, and cleaving the mountains with a blow of his golden sceptre, opened a passage for the waters into the valley below.
As goddess of the fertilizing showers, of growth and life, it is easily seen how Ixchel came to be the deity both of women in childbirth and of the medical art, a Juno Sospita as well as a Juno Lucina.
The statement is also significant, that the Bacabs were supposed to be the victims of Ah-puchah, the Despoiler or Destroyer, though the precise import of that character in the mythical drama is left uncertain.
The supposed Holy Ghost, Echuac, properly Ah-Kiuic, Master of the Market, was the god of the merchants and the cacao plantations. He formed a triad with two other gods, Chac, one of the rain gods, and Hobnel, also a god of the food supply. To this triad travelers, on stopping for the night, set on end three stones and placed in front of them three flat stones, on which incense was burned. At their festival in the month Muan precisely three cups of native wine (mead) were drained by each person present.
The description of some such rites as these is, no doubt, what led the worthy Hernandez to suppose that the Mayas had Trinitarian doctrines. When they said that the god of the merchants and planters supplied the wants of men and furnished the world with desirable things, it was but a slightly figurative way of stating a simple truth.
The four Bacabs are called by Cogolludo "the gods of the winds." Each was identified with a particular color and a certain cardinal point. The first was that of the South. He was called Hobnil, the Belly; his color was yellow, which, as that of the ripe ears, was regarded as a favorable and promising hue; the augury of his year was propitious, and it was said of him, referring to some myth now lost, that he had never sinned as had his brothers. He answered to the day Kan. which was the first of the Maya week of thirteen days.The remaining Bacabs were the Red, assigned to the East, the White, to the North, and the Black, to the West, and the winds and rains from those directions were believed to be under the charge of these giant caryatides.
Their close relation with Itzamná is evidenced, not only in the fragmentary myth preserved by Hernandez, but quite amply in the descriptions of the rites at the close of each year and in the various festivals during the year, as narrated by Bishop Landa. Thus at the termination of the year, along with the sacrifices to the Bacab of the year were others to Itzamná, either under his surname Canil, which has various meanings, or as Kinich-ahau, Lord of the Eye of the Day, or Yax-coc-ahmut, the first to know and hear of events, or finally as Uac-mètun-ahau, Lord of the Wheel of the Months.
The word bacab means "erected," "set up." It was applied to the Bacabs because they were imagined to be enormous giants, standing like pillars at the four corners of the earth, supporting the heavens. In this sense they were also called chac, the giants, as the rain senders. They were also the gods of fertility and abundance, who watered the crops, and on whose favor depended the return of the harvests. They presided over the streams and wells, and were the divinities whose might is manifested in the thunder and lightning, gods of the storms, as well as of the gentle showers. The festival to these gods of the harvest was in the month Mac, which occurred in the early spring. In this ceremony, Itzamná was also worshiped as the leader of the Bacabs, and an important rite called "the extinction of the fire" was performed. "The object of these sacrifices and this festival," writes Bishop Landa, "was to secure an abundance of water for their crops."
These four Chac or Bacabab were worshiped under the symbol of the cross, the four arms of which represented the four cardinal points. Both in language and religious art, this was regarded as a tree. In the Maya tongue it was called "the tree of bread," or "the tree of life." The celebrated cross of Palenque is one of its representations, as I believe I was the first to point out, and has now been generally acknowledged to be correct.There was another such cross, about eight feet high, in a temple on the island of Cozumel. This was worshiped as "the god of rain," or more correctly, as the symbol of the four rain gods, the Bacabs. In periods of drought offerings were made to it of birds (symbols of the winds) and it was sprinkled with water. "When this had been done," adds the historian, "they felt certain that the rains would promptly fall."
Each of the four Bacabs was also called Acantun, which means "a stone set up," such a stone being erected and painted of the color sacred to the cardinal point that the Bacab represented Some of these stones are still found among the ruins of Yucatecan cities, and are to this day connected by the natives with reproductive signs. It is probable, however, that actual phallic worship was not customary in Yucatan. The Bacabs and Itzamná were closely related to ideas of fertility and reproduction, indeed, but it appears to have been especially as gods of the rains, the harvests, and the food supply generally. The Spanish writers were eager to discover all the depravity possible in the religion of the natives, and they certainly would not have missed such an opportunity for their tirades, had it existed. As it is, the references to it are not many, and not clear.
From what I have now presented we see that Itzamná came from the distant east, beyond the ocean marge; that he was the teacher of arts and agriculture; that he, moreover, as a divinity, ruled the winds and rains, and sent at his will harvests and prosperity. Can we identify him further with that personification of Light which, as we have already seen, was the dominant figure in other American mythologies?
This seems indicated by his names and titles. They were many, some of which I have already analyzed. That by which he was best known was Itzamná, a word of contested meaning but which contains the same radicals as the words for the morning and the dawn, and points to his identification with the grand central fact at the basis of all these mythologies, the welcome advent of the light in the eastern horizon after the gloom of the night.
His next most frequent title was Kin-ich-ahau, which may be translated either, "Lord of the Sun's Face," or, "The Lord, the Eye of the Day." As such he was the deity who presided in the Sun's disk and shot forth his scorching rays. There was a temple at Itzamal consecrated to him as Kin-ich-kak-mo, "the Eye of the Day, the Bird of Fire." In a time of pestilence the people resorted to this temple, and at high noon a sacrifice was spread upon the altar. The moment the sun reached the zenith, a bird of brilliant plumage, but which, in fact, was nothing else than a fiery flame shot from the sun, descended and consumed the offering in the sight of all. At Campeche he had a temple, as Kin-ich-ahau-haban, "the Lord of the Sun's face, the Hunter," where the rites were sanguinary.
Another temple at Itzamal was consecrated to him, under one of his names, Kabil, He of the Lucky Hand and the sick were brought there, as it was said that he had cured many by merely touching them. This fane was extremely popular, and to it pilgrimages were made from even such remote regions as Tabasco, Guatemala and Chiapas. To accommodate the pilgrims four paved roads had been constructed, to the North, South, East and West, straight toward the quarters of the four winds.
