object:1.59 - Killing the God in Mexico
book class:The Golden Bough
author class:James George Frazer
subject class:Occultism
class:chapter
LIX. Killing the God in Mexico
BY NO PEOPLE does the custom of sacrificing the human representative
of a god appear to have been observed so commonly and with so much
solemnity as by the Aztecs of ancient Mexico. With the ritual of
these remarkable sacrifices we are well acquainted, for it has been
fully described by the Spaniards who conquered Mexico in the
sixteenth century, and whose curiosity was naturally excited by the
discovery in this distant region of a barbarous and cruel religion
which presented many curious points of analogy to the doctrine and
ritual of their own church. "They took a captive," says the Jesuit
Acosta, "such as they thought good; and afore they did sacrifice him
unto their idols, they gave him the name of the idol, to whom he
should be sacrificed, and apparelled him with the same ornaments
like their idol, saying, that he did represent the same idol. And
during the time that this representation lasted, which was for a
year in some feasts, in others six months, and in others less, they
reverenced and worshipped him in the same manner as the proper idol;
and in the meantime he did eat, drink, and was merry. When he went
through the streets, the people came forth to worship him, and every
one brought him an alms, with children and sick folks, that he might
cure them, and bless them, suffering him to do all things at his
pleasure, only he was accompanied with ten or twelve men lest he
should fly. And he (to the end he might be reverenced as he passed)
sometimes sounded upon a small flute, that the people might prepare
to worship him. The feast being come, and he grown fat, they killed
him, opened him, and ate him, making a solemn sacrifice of him."
This general description of the custom may now be illustrated by
particular examples. Thus at the festival called Toxcatl, the
greatest festival of the Mexican year, a young man was annually
sacrificed in the character of Tezcatlipoca, "the god of gods,"
after having been maintained and worshipped as that great deity in
person for a whole year. According to the old Franciscan monk
Sahagun, our best authority on the Aztec religion, the sacrifice of
the human god fell at Easter or a few days later, so that, if he is
right, it would correspond in date as well as in character to the
Christian festival of the death and resurrection of the Redeemer.
More exactly he tells us that the sacrifice took place on the first
day of the fifth Aztec month, which according to him began on the
twenty-third or twenty-seventh day of April.
At this festival the great god died in the person of one human
representative and came to life again in the person of another, who
was destined to enjoy the fatal honour of divinity for a year and to
perish, like all his predecessors, at the end of it. The young man
singled out for this high dignity was carefully chosen from among
the captives on the ground of his personal beauty. He had to be of
unblemished body, slim as a reed and straight as a pillar, neither
too tall nor too short. If through high living he grew too fat, he
was obliged to reduce himself by drinking salt water. And in order
that he might behave in his lofty station with becoming grace and
dignity he was carefully trained to comport himself like a gentleman
of the first quality, to speak correctly and elegantly, to play the
flute, to smoke cigars and to snuff at flowers with a dandified air.
He was honourably lodged in the temple, where the nobles waited on
him and paid him homage, bringing him meat and serving him like a
prince. The king himself saw to it that he was apparelled in
gorgeous attire, "for already he esteemed him as a god." Eagle down
was gummed to his head and white cock's feathers were stuck in his
hair, which drooped to his girdle. A wreath of flowers like roasted
maize crowned his brows, and a garland of the same flowers passed
over his shoulders and under his armpits. Golden ornaments hung from
his nose, golden armlets adorned his arms, golden bells jingled on
his legs at every step he took; earrings of turquoise dangled from
his ears, bracelets of turquoise bedecked his wrists; necklaces of
shells encircled his neck and depended on his breast; he wore a
mantle of network, and round his middle a rich waistcloth. When this
bejewelled exquisite lounged through the streets playing on his
flute, puffing at a cigar, and smelling at a nosegay, the people
whom he met threw themselves on the earth before him and prayed to
him with sighs and tears, taking up the dust in their hands and
putting it in their mouths in token of the deepest humiliation and
subjection. Women came forth with children in their arms and
presented them to him, saluting him as a god. For "he passed for our
Lord God; the people acknowledged him as the Lord." All who thus
worshipped him on his passage he saluted gravely and courteously.
Lest he should flee, he was everywhere attended by a guard of eight
pages in the royal livery, four of them with shaven crowns like the
palace-slaves, and four of them with the flowing locks of warriors;
and if he contrived to escape, the captain of the guard had to take
his place as the representative of the god and to die in his stead.
Twenty days before he was to die, his costume was changed, and four
damsels delicately nurtured and bearing the names of four
goddesses--the Goddess of Flowers, the Goddess of the Young Maize,
the Goddess "Our Mother among the Water," and the Goddess of
Salt--were given him to be his brides, and with them he consorted.
During the last five days divine honours were showered on the
destined victim. The king remained in his palace while the whole
court went after the human god. Solemn banquets and dances followed
each other in regular succession and at appointed places. On the
last day the young man, attended by his wives and pages, embarked in
a canoe covered with a royal canopy and was ferried across the lake
to a spot where a little hill rose from the edge of the water. It
was called the Mountain of Parting, because there his wives bade him
a last farewell. Then, accompanied only by his pages, he repaired to
a small and lonely temple by the wayside. Like the Mexican temples
in general, it was built in the form of a pyramid; and as the young
man ascended the stairs he broke at every step one of the flutes on
which he had played in the days of his glory. On reaching the summit
he was seized and held down by the priests on his back upon a block
of stone, while one of them cut open his breast, thrust his hand
into the wound, and wrenching out his heart held it up in sacrifice
to the sun. The body of the dead god was not, like the bodies of
common victims, sent rolling down the steps of the temple, but was
carried down to the foot, where the head was cut off and spitted on
a pike. Such was the regular end of the man who personated the
greatest god of the Mexican pantheon.
The honour of living for a short time in the character of a god and
dying a violent death in the same capacity was not restricted to men
in Mexico; women were allowed, or rather compelled, to enjoy the
glory and to share the doom as representatives of goddesses. Thus at
a great festival in September, which was preceded by a strict fast
of seven days, they sanctified a young slave girl of twelve or
thirteen years, the prettiest they could find, to represent the
Maize Goddess Chicomecohuatl. They invested her with the ornaments
of the goddess, putting a mitre on her head and maize-cobs round her
neck and in her hands, and fastening a green feather upright on the
crown of her head to imitate an ear of maize. This they did, we are
told, in order to signify that the maize was almost ripe at the time
of the festival, but because it was still tender they chose a girl
of tender years to play the part of the Maize Goddess. The whole
long day they led the poor child in all her finery, with the green
plume nodding on her head, from house to house dancing merrily to
cheer people after the dulness and privations of the fast.
In the evening all the people assembled at the temple, the courts of
which they lit up by a multitude of lanterns and candles. There they
passed the night without sleeping, and at midnight, while the
trumpets, flutes, and horns discoursed solemn music, a portable
framework or palanquin was brought forth, bedecked with festoons of
maize-cobs and peppers and filled with seeds of all sorts. This the
bearers set down at the door of the chamber in which the wooden
image of the goddess stood. Now the chamber was adorned and
wreathed, both outside and inside, with wreaths of maize-cobs,
peppers, pumpkins, roses, and seeds of every kind, a wonder to
behold; the whole floor was covered deep with these verdant
offerings of the pious. When the music ceased, a solemn procession
came forth of priests and dignitaries, with flaring lights and
smoking censers, leading in their midst the girl who played the part
of the goddess. Then they made her mount the framework, where she
stood upright on the maize and peppers and pumpkins with which it
was strewed, her hands resting on two bannisters to keep her from
falling. Then the priests swung the smoking censers round her; the
music struck up again, and while it played, a great dignitary of the
temple suddenly stepped up to her with a razor in his hand and
adroitly shore off the green feather she wore on her head, together
with the hair in which it was fastened, snipping the lock off by the
root. The feather and the hair he then presented to the wooden image
of the goddess with great solemnity and elaborate ceremonies,
weeping and giving her thanks for the fruits of the earth and the
abundant crops which she had bestowed on the people that year; and
as he wept and prayed, all the people, standing in the courts of the
temple, wept and prayed with him. When that ceremony was over, the
girl descended from the framework and was escorted to the place
where she was to spend the rest of the night. But all the people
kept watch in the courts of the temple by the light of torches till
break of day.
The morning being come, and the courts of the temple being still
crowded by the multitude, who would have deemed it sacrilege to quit
the precincts, the priests again brought forth the damsel attired in
the costume of the goddess, with the mitre on her head and the cobs
of maize about her neck. Again she mounted the portable framework or
palanquin and stood on it, supporting herself by her hands on the
bannisters. Then the elders of the temple lifted it on their
shoulders, and while some swung burning censers and others played on
instruments or sang, they carried it in procession through the great
courtyard to the hall of the god Huitzilopochtli and then back to
the chamber, where stood the wooden image of the Maize Goddess, whom
the girl personated. There they caused the damsel to descend from
the palanquin and to stand on the heaps of corn and vegetables that
had been spread in profusion on the floor of the sacred chamber.
While she stood there all the elders and nobles came in a line, one
behind the other, carrying saucers full of dry and clotted blood
which they had drawn from their ears by way of penance during the
seven days' fast. One by one they squatted on their haunches before
her, which was the equivalent of falling on their knees with us, and
scraping the crust of blood from the saucer cast it down before her
as an offering in return for the benefits which she, as the
embodiment of the Maize Goddess, had conferred upon them. When the
men had thus humbly offered their blood to the human representative
of the goddess, the women, forming a long line, did so likewise,
each of them dropping on her hams before the girl and scraping her
blood from the saucer. The ceremony lasted a long time, for great
and small, young and old, all without exception had to pass before
the incarnate deity and make their offering. When it was over, the
people returned home with glad hearts to feast on flesh and viands
of every sort as merrily, we are told, as good Christians at Easter
partake of meat and other carnal mercies after the long abstinence
of Lent. And when they had eaten and drunk their fill and rested
after the night watch, they returned quite refreshed to the temple
to see the end of the festival. And the end of the festival was
this. The multitude being assembled, the priests solemnly incensed
the girl who personated the goddess; then they threw her on her back
on the heap of corn and seeds, cut off her head, caught the gushing
blood in a tub, and sprinkled the blood on the wooden image of the
goddess, the walls of the chamber, and the offerings of corn,
peppers, pumpkins, seeds, and vegetables which cumbered the floor.
After that they flayed the headless trunk, and one of the priests
made shift to squeeze himself into the bloody skin. Having done so
they clad him in all the robes which the girl had worn; they put the
mitre on his head, the necklace of golden maize-cobs about his neck,
the maize-cobs of feathers and gold in his hands; and thus arrayed
they led him forth in public, all of them dancing to the tuck of
drum, while he acted as fugleman, skipping and posturing at the head
of the procession as briskly as he could be expected to do,
incommoded as he was by the tight and clammy skin of the girl and by
her clothes, which must have been much too small for a grown man.
In the foregoing custom the identification of the young girl with
the Maize Goddess appears to be complete. The golden maize-cobs
which she wore round her neck, the artificial maize-cobs which she
carried in her hands, the green feather which was stuck in her hair
in imitation (we are told) of a green ear of maize, all set her
forth as a personification of the corn-spirit; and we are expressly
informed that she was specially chosen as a young girl to represent
the young maize, which at the time of the festival had not yet fully
ripened. Further, her identification with the corn and the
corn-goddess was clearly announced by making her stand on the heaps
of maize and there receive the homage and blood-offerings of the
whole people, who thereby returned her thanks for the benefits which
in her character of a divinity she was supposed to have conferred
upon them. Once more, the practice of beheading her on a heap of
corn and seeds and sprinkling her blood, not only on the image of
the Maize Goddess, but on the piles of maize, peppers, pumpkins,
seeds, and vegetables, can seemingly have had no other object but to
quicken and strengthen the crops of corn and the fruits of the earth
in general by infusing into their representatives the blood of the
Corn Goddess herself. The analogy of this Mexican sacrifice, the
meaning of which appears to be indisputable, may be allowed to
strengthen the interpretation which I have given of other human
sacrifices offered for the crops. If the Mexican girl, whose blood
was sprinkled on the maize, indeed personated the Maize Goddess, it
becomes more than ever probable that the girl whose blood the
Pawnees similarly sprinkled on the seed corn personated in like
manner the female Spirit of the Corn; and so with the other human
beings whom other races have slaughtered for the sake of promoting
the growth of the crops.
Lastly, the concluding act of the sacred drama, in which the body of
the dead Maize Goddess was flayed and her skin worn, together with
all her sacred insignia, by a man who danced before the people in
this grim attire, seems to be best explained on the hypothesis that
it was intended to ensure that the divine death should be
immediately followed by the divine resurrection. If that was so, we
may infer with some degree of probability that the practice of
killing a human representative of a deity has commonly, perhaps
always, been regarded merely as a means of perpetuating the divine
energies in the fulness of youthful vigour, untainted by the
weakness and frailty of age, from which they must have suffered if
the deity had been allowed to die a natural death.
These Mexican rites suffice to prove that human sacrifices of the
sort I suppose to have prevailed at Aricia were, as a matter of
fact, regularly offered by a people whose level of culture was
probably not inferior, if indeed it was not distinctly superior, to
that occupied by the Italian races at the early period to which the
origin of the Arician priesthood must be referred. The positive and
indubitable evidence of the prevalence of such sacrifices in one
part of the world may reasonably be allowed to strengthen the
probability of their prevalence in places for which the evidence is
less full and trustworthy. Taken all together, the facts which we
have passed in review seem to show that the custom of killing men
whom their worshippers regard as divine has prevailed in many parts
of the world.
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