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Cogolludo mentions it in his history of Yucatan, as being common among the aborigines: and my own men have used it to show their utmost respect to persons or objects they consider worthy of their veneration. Among my collection of photographs are several plates in which some of the men have assumed that position of the arms spontaneously.
Kinich-Kakmó after her death obtained the honors of the apotheosis; had temples raised to her memory, and was worshipped at Izamal up to the time of the Spanish conquest, according to Landa, Cogolludo and Lizana. Satisfied that I had found the tomb of a great warrior among the Mayas, I resolved to make an excavation, notwithstanding I had no tools or implements proper for such work.
Cogolludo, in his history of Yucatan, speaking of the manner in which they computed time, says: “They counted their ages and eras, which they inscribed in their books every twenty years, in lustrums of four years. * When five of these lustrums were completed, they called the lapse of twenty years katun, which means to place a stone down upon another. * In certain sacred buildings and in the houses of the priests every twenty years they place a hewn stone upon those already there.
Several prophecies, purporting to have been made by their priests, concerning the preaching of the Gospel among the people of Mayab, have reached us, preserved in the works of Landa, Lizana, and Cogolludo.
Whence they came, I ignore; where they went, I don’t know. Circumcision was a rite in usage among the Egyptians since very remote times. The Mayas also practiced it, if we are to credit Fray Luis de Urreta; yet Cogolludo affirms that in his days the Indians denied observing such custom. The outward sign of utmost reverence seems to have been identical amongst both the Mayas and the Egyptians.
He also tells us that Kabul is the name of the river, on the banks of which their villages are situated. But Kabul is the name of an antique shrine in the city of Izamal. Cogolludo, in the lib. IV., cap. VIII. of his History of Yucatan, says: “They had another temple on another mound, on the west side of the square, also dedicated to the same idol. They had there the symbol of a hand, as souvenir.
Cogolludo informs us these little shrines were anciently dedicated to the god of lovers, of histrions, of dancers, and an infinity of small idols that were placed at the entrance of the villages, roads and staircases of the temples and other parts. Even the breed of African dogs seems to be the same as that of the native dogs of Yucatan.
Colors in Egypt, as in Mayab, seem to have had the same symbolical meaning. The blue color had exactly the same significance in Mayab, according to Landa and Cogolludo, who tell us that, even at the time of the Spanish conquest, the bodies of those who were to be sacrificed to the gods were painted blue. The mural paintings in the funeral chamber of Chaacmol, at Chichen, confirm this assertion.
The almond-eyed, flat-nosed Siamese race of Copan is not to be mistaken for the long, big-nosed, flat-headed remnant of the Nahualt from Palenque, who are said to have invaded the country some time at the beginning of the Christian era; and whose advent among the Mayas, whose civilization they appear to have destroyed, has been commemorated by calling the west, the region whence they came, according to Landa, Cogolludo and other historians, NOHNIAL, a word which means literally big noses for our daughters; whilst the coming of the bearded men from the east, better looking than those of the west, if we are to give credit to the bas-relief where their portraits are to be seen, was called CENIAL ornaments for our daughters.
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