A Penitential Rite Of The Ancient Mexicans
I have discovered online a very interesting classic journal article about Aztec autosacrifice by the esteemed Dr. Zelia Nuttall. Written in 1904, it lacks the benefits of recent scholarship, but it still remains a keystone work in understanding the specific form of autosacrifice that is bloodletting from the ears. Dr. Nuttall provides detailed description and discussion of the various specific forms of ear sacrifice, accompanied by extensive translation from numerous codices and photographs of pictorial depictions of this type of penance. If you are interested in learning more about how the Aztecs traditionally performed ear sacrifice, I strongly recommend following the link to read the article. Even better, as it is in the public domain, the full text is available to download as a PDF through Google Books!
Click here to go read “A Penitential Rite of the Ancient Mexicans” by Dr. Zelia Nuttall!
Some highlights of this article are discussions of the close association of ear autosacrifice with the gods Tezcatlipoca, Mixcoatl, Huitzilopochtli, and Quetzalcoatl. Of particular interest during this veintana of Quecholli is the description of a special type of autosacrifice attributed to Mixcoatl, the God of the Hunt. The article includes several forms of ear sacrifice linked to specific veintanas, including Quecholli and Panquetzaliztli. Additionally, it describes a sacrifice offered on the day Nahui Ollin, the daysign of the current Sun, the Sun Four Movement.
Also interesting is Dr. Nuttall’s analysis of the jaguar/ocelot imagery surrounding Tezcatlipoca and his connection to the constellation Citlal-Xonecuilli, which is known today as either Ursa Major or Minor (a little help on which one, Shock?). [Edit — It’s Ursa Major. Thanks, Shock!] Instead of a bear, the Aztecs saw the constellation as a jaguar and a symbol of Tezcatlipoca. It reminded them of the time when Tezcatlipoca, acting as the First Sun, was chased from the sky by Quetzalcoatl and descended to Earth in the form of a great jaguar to devour the giants, the first people. That is why the constellation seems to swoop from its peak in the sky down to the horizon, reenacting this myth every day in the night sky.
My only irritation with this article is a few points where the good doctor strays from proper anthropological neutrality to make disparaging comments about the practice of autosacrifice, and to congratulate the Spaniards on stamping it out. I’ll admit it, I do derive a certain sly pleasure in discussing it here so that it’s not forgotten!
Study Of A Contemporary Huaxtec Celebration At Postectli
I came across an interesting article by Alan R. Sandstrom on FAMSI the other night. It is a summary of his observation of a modern Huaxtec ceremony honoring one of the Tlaloque, a rain spirit named Apanchanej (literally, “Water Dweller”). This festival took place in 2001 on Postectli, a mountain in the Huasteca region of Mexico.
A bit of background — the Huaxtecs are an ancient people, neighbors of the Aztecs. Like the Aztecs, they spoke and still speak Nahuatl, making them one of the numerous Nahua peoples. To this day they still live in their traditional home, one of the more rugged and mountainous sections of Mexico. They have retained more of their indigenous culture than some of the other nations that survived the Conquest due to their remoteness and the rough terrain that inhibited colonization. This includes many pre-Conquest religious traditions, even some sacrificial practices.
To read the short article summarizing Sandstrom’s experiences at the ceremony:
If you would like to read the article in English, please go HERE.
Si desea leer el artículo en español, por favor haga clic AQUI.
Some Highlights Related To Modern Practices
This article includes discussion of several details of particular interest to those interested in learning from the living practice of traditional religion. Of special note are photographs of the altar at the shrine on Postectli, including explanation of the symbols and objects on it (photograph 12). Also, the practice of creating and honoring sacred paper effigies of the deities involved in the ceremony is explored in some depth. Paper has traditionally been a sacred material among the Nahua tribes, and paper representations of objects in worship is a very old practice indeed. Additionally, there is some detail on tobacco and drink offerings, as well as the use of music and the grueling test of endurance inherent in the extended preparation and performance of this ritual.
Contemporary Animal Sacrifice
A key part of the article’s focus is on the modern practice of animal sacrifice and blood offerings that survive among the Huaxteca today. These forms of worship have by no means been stamped out among the indigenous people of Mexico, as Sandstrom documents. (Yes, there are photographs in case you are wondering — scholarly, not sensationalistic.) Offering turkeys is something that has been done since long before the Conquest, and from what I have read they remain a popular substitute for humans in Mexico. It’s fitting if you know the Nahuatl for turkey — if I remember right, it’s pipil-pipil, which translates to something like “the little nobles” or “the children.” If I’m wrong, someone please correct me, as I don’t have my notes on the Nahuatl for this story handy at the moment. They got that name because in the myth of the Five Suns, the people of one of the earlier Suns were thought to have turned into turkeys when their age ended in a violent cataclysm, and they survive in this form today. I doubt the connection would have been lost on the Aztecs when offering the birds.
To wrap things up, Sandstrom’s article was a lucky find and is a valuable glimpse into modern-day indigenous practice . I strongly recommend stopping by FAMSI and checking it out, as my flyby overview of it can’t possibly contain everything of interest. On one last detail, I strongly encourage you to read the footnotes on this one — a lot more valuable info is hidden in those.
Introduction To The “What” Of Sacrifice
As I said in my previous post on the “why” of sacrifice, I’d be writing one soon on the “what.” Next time, it’ll be “how and when,” and we’ll be good to go on the basics of the cornerstone ritual in worshipping the Teteo.
The people of the Anahuac valley offered a wide variety of different goods and services to the gods. Most of them can be fit into three quick and dirty categories: blood offerings, property offerings, and services.
Blood offerings are the best known, and they come in several forms. There’s the classic heart extraction and other types of lethal human sacrifice, of course, but no one’s going to be doing any of those, so don’t even think about it. More important to modern-day practitioners, people would offer small amounts of their own blood to the gods. This is called autosacrifice, and everyone would do it, priest, king, and commoner alike. Finally, the last type of blood sacrifice is animal sacrifice. Quail were the most common choice, though I have found references to turkey hens and specific festivals where snakes, lizards, toads, and other small animals were offered. Anyway, quail offerings were mostly done by the priests and nobility, partially because meat was scarce and expensive in the days before the current style of large-scale industrial farming.
The second major category of offerings are those of property. The Aztecs gave a dazzling array of material goods to the Teteo, ranging from food and drink to clothing, incense, and art. Incense was the backbone of property offerings, and was burned for the pleasure of the gods very frequently. The particular type used was a resin made from tree sap, and is called copal. Copal comes in many different types, and has a wonderful sweet smell. I encourage you to check out one of the external links I have to an entire article on copal. Everyone would burn it, and its use wasn’t restricted to particular festivals or the like. Similarly, people would often offer flowers, and they weren’t just for the godesses. The gods like them too!
Different foods were offered, such as tortillas, tamales, amaranth dough cakes, and fresh vegetables like corn or chia. Drinks were also provided for the gods, especially a liquor called pulque or octli. Sometimes people would give well-made articles of clothing to the gods to show their devotion. Amate paper was often burned for the gods. This may sound strange to many people, as most of us in the West these days don’t exactly think of paper as sacred. Not so among the Aztecs. Paper was rare, expensive, and hard to make, so it was highly valued and reserved for religious use and the writing of sacred painted books, called Codices today. (FAMSI has a lot of them online that you can look at, check them out HERE.)
Speaking of rare, expensive goods, artwork and other related precious objects round out the list of property offerings. Excavations in the remains of the Templo Mayor (a.k.a. Huey Teocalli in Nahuatl, Grand Temple in English) in Mexico City have uncovered caches of beautiful art that were apparently given to the gods. The objects range from jewelry to statues to feathercrafts and harder to describe things. So if you have an artistic streak, this might be a wonderful way for you to make offerings. Beautiful feathers and precious stones (especially turquoise and jade) were also prized as offerings.
The last category is services, offering by doing stuff. Sweeping and cleaning was actually a devotional activity back in the day, as it was a form of clearing away chaos and decay. All sacred spaces were routinely swept, whether they were the imperial temples or the humble household shrine. Finally, music, dance, song, and poetry were often done for the enjoyment of the Teteo, and certain instruments were considered to be favored by certain deities. For example, the conch shell trumpet was linked to Quetzalcoatl, the flute was Tezcatlipoca’s preferred instrument, and I’ve seen a reference or two to the huehuetl, the big drum, being Huitzilopochtli’s instrument. Music and dance were very important ways to worship in Mesoamerica, and many of the festivals would culminate in most of the town gathering to dance and sing. Sacred dance is still done today, either as worship or for secular reasons of love of culture. Today it’s called danza in Mexico, and if you hit YouTube or GoogleVideo you can find recordings of some of the danzantes performing. Very beautiful!
That’s the end of this article exploring the kinds of things that were traditionally sacrificed. Next time, I’ll get down to discussing how and when to do some specific kinds of offerings.