In the intricate tapestry of history, numerous rituals have remained elusive, escaping the grasp of archaeological inquiry. Fortunately, we find ourselves indebted to the meticulous accounts of Spanish explorers who chronicled their encounters with the enigmatic Mesoamerican cultures. Among the most profound and mysterious of these practices was autosacrifice, a ritual that involved the deliberate shedding of one’s own blood without causing death, thus allowing for its repetition.
This ultimate form of sacrifice transcended mere bloodletting; it symbolized the willing offering of one’s own life. Autosacrifice, entailing the act of offering one’s own blood, served a dual purpose. It was a means of entreating the gods to safeguard existing blessings and a way to beseech for more divine favor. It was also viewed as a form of atonement for perceived “sins” or transgressions.
The act of autosacrifice was a multifaceted rite, incorporating two fundamental elements: blood and pain. To execute this ritual, long, regular flint and obsidian blades were employed. Bloodletting typically occurred from various body parts, such as the ears, tongue thighs, legs, and arms. On occasion, it extended to the lips, nose, penis, chest, fingers, and eyelids. While the ear provided a relatively safe incision point, some rulers resorted to more extreme self-inflictions, including cutting their own penises, thereby intensifying the sacrifice.
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Priests and rulers were mandated to engage in autosacrifice regularly, a practice essential for both justifying and perpetuating their authority. In some instances, the act of self-infliction transcended mere cutting, incorporating the piercing of the body. Following piercing, a reed or a similar implement was inserted through the wound, extending the duration of agony. According to one historical source, the number of reeds used correlated with the number of “sins” (Graulich, 2005: 309). However, differing perspectives argue that the specific ritual or the penitent’s devotion determined the quantity (Benavente, 1985). The more reeds sacrificed in this manner, the greater the perceived valor and repentance.
The blood offered through autosacrifice was believed to nourish the gods. In some cases, it was meticulously collected and poured into the mouths of sculptures depicting these divine beings. Remarkably, autosacrifice transcended mere ritualistic significance. It was also considered a remedy for illness and a form of retribution for malevolent deeds.
However, it is important to approach the Spanish accounts with a degree of skepticism. These records often carried a colonial bias, portraying the indigenous peoples as inferior and uncivilised. The use of the term “sin,” deeply rooted in Catholicism, underscores this perspective.
Do the Archaeological Remains Tell a Different Story?
Regrettably, the practice of blood sacrifice remains elusive in the archaeological record. This is due to the fact that it often does not leave discernible wear marks on the tools used (e.g., Stemp and Awe, 2014).
Stemp and Clark independently conducted use-wear experiments, where they cut fresh meat with obsidian knives. Astonishingly, even after 25 minutes of use, these blades rarely exhibited any significant wear marks. Lightly used obsidian and flint blades, when viewed under a microscope, would appear as though they were never used. Thus, context becomes pivotal in interpreting their function.
Exploring the Role of Caves in Rituals
Obsidian, predominantly found in caves, assumes a special significance. Caves held a symbolic and powerful place in the Mayan worldview and were a natural choice for the performance of blood sacrifices. Within these sacred caverns, a plethora of offerings, including blood, animals, ceramics, corn, incense, obsidian blades, and more, were sacrificed. Blades without or with minimal visible wear marks found in caves are often interpreted as tools used for auto-sacrifice. Human skeletons discovered in caves, some positioned in peculiar ways and devoid of grave goods, are often considered human sacrifices. These sacrifices, with no cut marks on their bones, provide further evidence of auto-sacrificial practices.
Teotihuacan: Pyramids, Temples, and Graves
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Eccentric obsidian played a pivotal role in rituals at Teotihuacan (Sugiyama and Luján, 2007). The earliest sacrifices were frequently found in sets of three eccentric figures, some of which were up to 50 cm in length, and shaped as representations of deities like the weather god, K’awiil .Their oversized form contradicts any functional use, suggesting a ceremonial purpose, such as serving as scepters. In later periods, these figures were produced in miniature versions in sets of seven or nine, devoid of sharp edges and meant purely as symbolic representations.
Obsidian blades, whether in ritual or functional contexts, were prevalent at various sites. Blades found at temples were often shaped into needles or lancets, likely for self-piercing, as suggested by historical sources. Regular blades, the most common type of obsidian found in burials (Sugiyama and Luján, 2007), reveal their ritual significance in certain special burials, such as those near the Pyramid of the Moon. In these cases, the blades were carefully arranged around an eccentric type, often accompanied by an obsidian mirror.
The Mythological Significance of Flint and Obsidian
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Flint, represented by glyphs often mentioned in connection with warfare (Freidel, 1993). A ruler’s victory over another is symbolised by the act of “bringing down” the defeated ruler’s flint and shield. In the Maya culture, man-made objects are considered artificial and are imbued with an omnipresent force to maintain balance (Christenson, 2003). This force is believed to exist within humans, animals, plants, stones, and more. Thus, it is conceivable that a ritual was associated with flint and obsidian, giving these tools their mystical force. This ritual, regrettably, cannot be confirmed archaeologically and may have gone unnoticed by the Spanish explorers. Unlike some rituals that held more significance when performed at specific locations, the ritual involving flint and obsidian could have been conducted anywhere. Certain places, like caves, held symbolic importance in Mayan culture, representing fertility and serving as a link between the human world and the underworld.
Numerology: Unveiling the Significance of 3-7-9 in Mayan Rituals
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Within the realm of Mayan rituals and their enigmatic mythology, particular numbers emerge repeatedly, lending profound significance to the archaeological narrative. Notably, large eccentric obsidian and flint figures were often uncovered in sets of three at Teotihuacan (Stocker and Spence, 1973). The number three within this context might symbolize the three hearth stones, representing the three most radiant stars in the sky, framing the Maya world on Earth (Christenson, 2003). Furthermore, the theme of the number three extends to encompass the idea of three rivers that a “soul” must traverse to reach Xibalba, the Mayan underworld.
Delving deeper into the numerical tapestry of Mayan culture, sets of seven eccentric miniatures were also frequently discovered at Teotihuacan (Sugiyama and Luján, 2007). The number seven, often denoted as “vucub,” holds profound significance in Mayan mythology. For instance, it features prominently in the tales of several key characters. Vucub Caquix, the very first monstrous adversary vanquished by the Hero Twins, Junajpu and Xb’alanke, is one such example. Furthermore, the number seven plays a central role in the mythology surrounding Vucub Junajpu, the uncle of the Hero Twins, who is revered as a deity associated with the ancient Mayan ball game.
The exploration of these numerical patterns doesn’t end with the number seven. Eccentric miniatures were also found in sets of nine, offering an intriguing facet of Mayan symbolism. The number nine may denote the Nine Lords of the Night, an integral component of Mayan cosmology. Alternatively, it might represent the nine deities believed to descend to Earth upon the completion of the Maya Long Count’s anniversary, adding depth and significance to Mayan rituals and cosmological beliefs.