The Fundamental Principles of Old and New World Civilizations Part 20

It is obvious that, before this interesting question can be satisfactorily discussed, a minute a.n.a.lysis and investigation should be made of all other ancient civilizations of the world in which the swastika was employed as a sacred symbol. A comparative research on such a scale could only be effectively carried out with the active cooperation of orientalists, archaeologists and philologists in all departments of research. Taking, as an index, the presence in old centres of civilization of the most ancient sacred symbol of the world, the swastika, the aim of the joint investigation should be to trace how far it was accompanied, in each country, by pole-star wors.h.i.+p and the set of ideas, symbols and words to which it is so indissolubly linked in ancient America and China. By this means only can a final conclusion be reached as to whether this symbol spread over the earth from one original centre of civilization, or whether it suggested itself to primitive observers of Septentriones in various localities and at different times, as the natural outcome of star-observation. If the swastika and the septentrional set of ideas spread from one centre then we should expect to find them accompanied by traces of a common language. I shall have contributed my share to the joint investigation when, in addition to the preceding data, I present the following list of Maya and Mexican names intimately a.s.sociated with the native symbols and set of ideas. In presenting them I once more draw attention to the resemblance of sound in words which obviously influenced the choice of certain symbols just as, for instance, loose-skinned oranges are now given as presents at New Year in China, because their native name has exactly the same sound as the word meaning "good fortune." The use, especially on porcelain, of the bat=fuh, to signify "happiness," also fuh, and of the sonorous stone "King" to emblematize "prosperity,"(78) are other instances which shed much light upon the origin of primitive symbolism in China and elsewhere.

Symbols And Names Connected With Middle Or Centre.

_Maya._

Ho, or Ti-hoo=name of ancient capital of Yucatan.

Ho-m, or ho-mul=artificial mound or pyramid.

Ho-mtanil=belly.

Ho-bnel=entrails.

Ho=five, symbolized by hand=kab, also by five-dot group.

Ci-hom=sacred tree, the leaves of which were scattered in the temple court-yard at the baptism of children (Landa).

Ho-l=head (symbol).

Ho-och=vase in general.

Cuxabel=heart or life, _cf._ ah-cuch-cab=heart of the state, t.i.tle of lord or chieftain.

Nic, or nic-te=flower, usually represented as consisting of five parts, _i. e._, the centre and four petals.

Tem=the square altar.

Names Of Symbols Connected With Four Quarters, Above And Below.

_Maya._

Can=four, serpent.

{Caan=sky, cord.

{Ca.n.a.lil=adj. grandeur, elevation.

{Ca.n.a.l=on top of, on; also yellow.

{Ca.n.a.l-cun-zaal=to exalt, elevate, aggrandize, praise.

{Cananil=necessity, need.

{Canaan=adj. necessary, needed.

Che=tree.

Zin-che=cross, literally tree of life or of power.

Zin-il=powerful, _cf._ zihnal=original, primitive.

Zihzabal=creation.

Zian=the beginning, origin, generation.

Zihil=to commence, or be born.

Zinan=scorpion, symbol.

Name And Symbol Of North.

_Maya._

Am=spider.

Aman=the north.

Star-Names.

_Maya._

Ek=star, black.

Ek-chuah=name of the patron divinity of travellers and traders, _i. e._, the pole-star.

_cf._ Ikal, native word adopted by Spanish missionaries to denote "a spirit."

I have already pointed out how a minute comparison of the equivalent Mexican symbols and their names shows that the latter often seem to be mere translations from the Maya and that the same ident.i.ty of sound does not always exist between the Nahuatl symbol, its name and true significance. On the other hand in the much-used Mexican symbol for the centre and four quarters, the flower, p.r.o.nounced ho-chitl, but written xo-chitl, the archaic Maya syllable ho, so intimately connected with the centre, recurs. It also appears in the name of the constellation Ursa Minor, xo-necuilli, in the word xoch-ayotl=tortoise, employed as a symbol, and in the name xolotl=something double or dual, sometimes employed as a synonym of coatl=twin, serpent. The hand=maitl was employed to express the numeral five=macuilli. It is particularly interesting to note that in order to express the word tlachi-ual-tepetl or "artificial mound" (the Maya hom) in Nahuatl, the scribes had to paint a mountain surmounted by an eye, a symbol also employed to designate stars=the eyes of night. The Nahuatl for tree=quahuitl is almost h.o.m.onymous with quaitl=head and both were employed as symbols of the centre.

The following Nahuatl words claim special attention. The first is teotl, which was adopted as the equivalent of the Greek Theos by the Spanish missionaries, but which appears to have been originally used in the sense of a "Divinity," or "divine lord," and was also applied to all lords or rulers. The second is the verb yoli or yolinia=to live and yollotl=heart.

A special interest attaches itself, however, to the noun yauatl=circle and the verb yaualoa=to go around in a circle many times, because there is good ground for identifying, as the Ursa Major, the star-G.o.d mentioned as Youal-tecuhtli by Sahagun. As youalli means night, the t.i.tle literally signifies "the lord of the night," while yaual=tecuhtli would mean the lord of the circle or wheel, the most appropriate name for Ursa Major. The actual representation, in the "Lyfe of the Indians," of the "Lord of Night," within a wheel or circle composed of his own footsteps, so strikingly corroborates this view, that further comment appears unnecessary (fig. 59).

[Ill.u.s.tration.]

Figure 59.

In conclusion the exact meaning of the most important native symbols is here recapitulated so as to facilitate comparative research.

THE SWASTIKA OR CROSS

the most ancient of primitive symbols was primarily a graphic representation of the annual rotation of the Septentriones around Polaris.

It thus const.i.tuted not only an image of the most impressive of celestial phenomena but also a year-symbol. The most highly-developed forms of the swastika found in Mexico are a.s.sociated with calendar-signs. In Mexico and in the Ohio Valley it is linked with the serpent, to the symbolism of which reference should be made. In Copan the cross symbol is a.s.sociated with the image of a figure in repose, occupying the Middle, and four puffs of breath or air, laden with life-seeds, emanating from this.

Considering that the cross ultimately became the symbol of the union of the four elements or two principles of nature in one and that the production of life-producing rain was attributed to the union of heaven and earth, it is evident why the Cozumel cross was described to its Spanish discoverers, by the natives, as a symbol of the "rain-G.o.d."

THE SACRED FIRE

which was kept perpetually burning on the summit of the pyramid was the graphic and appropriate image of the central light of heaven that most naturally suggested itself to the native mind. Its origin was attributed to supernatural agency and it was under the special care of the priesthood. A deeply symbolical meaning was obviously attached to the ceremonial kindling of the sacred fire by means of the reed fire-drill which was held perpendicularly and inserted into a horizontally-placed piece of dry wood. A noteworthy resemblance to a tau-shaped figure was thus formed, which is interesting in connection with the fact that the ceremony of kindling the sacred fire was undoubtedly regarded by the ancient Mexicans as emblematical of the productive and life-giving union of the dual principles of nature. The acatl or reedstalk, inserted into the vase-like symbol of the earth, such as is carved on the centre of the upper edge of the calendar-stone, is but another hieratic form of the same symbolism.

The annual re-distribution of the sacred fire to the entire population, a fresh gift from heaven obtained by the mediation of the high-priest, was particularly impressive and emphasized the idea of all fire and light and life proceeding from a common centre.

It is noticeable that the reed or acatl is also intimately a.s.sociated with the east, the masculine or life-giving region. The Maya name for tortoise=ac, is a curious h.o.m.onym of the Nahuatl word ac-atl.