The Fundamentals of Chit'lam Ritual
Ritual permeates every aspect of Michocan society, from gathering water at the local well to the great festivals held honoring the gods. Chit'lam is a complex of rituals meant to bring the soul closer the gods and to facilitate communication with the gods as well. A village priest is called a Jman, or practitioner. It is the jman's role to perform all of the neccessary rituals that will facilitate a peacful life for the people that come to them.
History
The rituals of Chit'lam are primarily based on location and Calenrical mapping. Much of hte rituals of Chit'lam are based on sacred locations throughout the Michocan Empire focusing primarily on cenotes, Mount Poctli, and sacred hills, and even certain trees. The other predominant character of Chit'lam worship is calendrical mapping, or determining locations in time. The Jman uses sacred mathematics to calculate a special calendar that is used to calculate significant sacred days and events.
The various sacred locations throughout the Michocan Empire each has its own association with a particular deity, tied to an event and date. One example is Lake Michocatle. It is associated with Q'Qu'Matzle, the Feathered Serpent God. It is said that long ago Q'Qu'Matzle gave his high priest the edict to search for a lake that on which he will see an eagle holding aloft a snake while standing on a Cirio. The priest was confused by this but went on his quest to find it. After many years the high priest came across a huge lake very near the eastern coast, somewhat near the shore he saw an island of floating vegitation and in the center of it was a lone Cirio and perched on it highest branch he saw a large eagle hold a snake aloft to the sun. The eagle then dropped the snake onto the floating vegitation and flew away. The high priest reported all of this to his king and the king decreed that the location was his new capitol and ordered that a floating city be built at that location. Thus was the founding of the seat of what would become the first God-King and capitol of the Michocan Empire, the floating city Tlatlolitzli.
The high priest declared that the city was the most sacred site of the new Michocan Empire and proceeded to calculate a sacred calender. To the high priest's surprise the calendars predicted that all of the kingdoms of Michocan would become united under a single ruler who would have the authority of Q'Qu'matzle, a God-King. Under the authority of the God-King the newly formed Michocan Empire prospered quickly and reached what is considered as a golden age that has lasted to today.
The various sacred locations throughout the Michocan Empire each has its own association with a particular deity, tied to an event and date. One example is Lake Michocatle. It is associated with Q'Qu'Matzle, the Feathered Serpent God. It is said that long ago Q'Qu'Matzle gave his high priest the edict to search for a lake that on which he will see an eagle holding aloft a snake while standing on a Cirio. The priest was confused by this but went on his quest to find it. After many years the high priest came across a huge lake very near the eastern coast, somewhat near the shore he saw an island of floating vegitation and in the center of it was a lone Cirio and perched on it highest branch he saw a large eagle hold a snake aloft to the sun. The eagle then dropped the snake onto the floating vegitation and flew away. The high priest reported all of this to his king and the king decreed that the location was his new capitol and ordered that a floating city be built at that location. Thus was the founding of the seat of what would become the first God-King and capitol of the Michocan Empire, the floating city Tlatlolitzli.
The high priest declared that the city was the most sacred site of the new Michocan Empire and proceeded to calculate a sacred calender. To the high priest's surprise the calendars predicted that all of the kingdoms of Michocan would become united under a single ruler who would have the authority of Q'Qu'matzle, a God-King. Under the authority of the God-King the newly formed Michocan Empire prospered quickly and reached what is considered as a golden age that has lasted to today.
Execution
The four pillars of performing Chit'lam are;
Pilgrimage
Offerings/Sacrifice
Purification
Prayer
Offerings/Sacrifice: Offerings estblish and renew connection with the gods, and the choice, number, preparation, and arrangement of the offered items (such as special maize breads, maize and cacao drinks and honey liquor, flowers, incense lumps, rubber figurines, and also cigars) obey stringent rules as set by the particular ritual and to which god the offering is left to. In the same way, a drink made of exactly 415 grains of parched maize is offered to participants in a New Year ritual, and on another occasion, the precise number of 49 grains of maize mixed with copal incense is burnt. Particularly Tlotzil ritual is entirely focused on the 'feeding' of the gods, as represented by their incense burners.
The forms of sacrifice might take vary considerably. In sacrificial rites, there is an overall emphasis on the sprinkling of blood, especially that of turkeys. In the past, sacrifice usually consisted of animals such as deer, dog, quail, turkey, and fish, but on exceptional occasions (such as accession to the throne, severe illness of the ruler, royal burial, or drought and famine) also came to include human beings, adults as well as children. The sacrificed child may have served as a 'substitute'. When a human sacrifice is needed they are chosen from either the commoner or slave class, the sacrifice is elevated to the status of a god and is seen as joining the gods and they want for nothing. The family of the sacrifice is compensated for losing the family member by gifts of food, a new house, and large sums of money. Being a sacrifice is a considered a great honor and the honor extends to the rest of the family. A family that must sacrifice a child is now seen as having an almost holy aura and their neighbors will pay thier respects to the family with gifts of food and specially woven cloth commemorating the sacrificed. Frequently an altar is constructed in front of the family's home and is dedicated to the sacrificed so that rituals may be performed.
Purification: Purificatory measures such as fasting, sexual abstention, bathing, and confession generally precede major ritual events. Purification (exorcism of evil spirits) often represents a ritual's initial phase. The bloodletting-rituals also have had a purificatory function. More generally, purification is needed before entering areas inhabited by deities. In the Ansca Forest, for example, it is customary to drink standing water from a rock depression at the first opportunity upon entering the forest. The water is then spat on the ground, and thus renders the individual free to carry out the business of humankind in the sacred forest.
Prayer: Chit'lam prayer almost invariably accompanies acts of offering and sacrifice. It often takes the form of long litanies, in which the names of personified days, saints, rain and lightning gods, features of the landscape connected with historical or mythical events, and mountains are particularly prominent. Its importance is highlighted by the fact that Michocan communities in the northern highlands of Ansca have a specialized group of 'Prayermakers'.
Offerings/Sacrifice: Offerings estblish and renew connection with the gods, and the choice, number, preparation, and arrangement of the offered items (such as special maize breads, maize and cacao drinks and honey liquor, flowers, incense lumps, rubber figurines, and also cigars) obey stringent rules as set by the particular ritual and to which god the offering is left to. In the same way, a drink made of exactly 415 grains of parched maize is offered to participants in a New Year ritual, and on another occasion, the precise number of 49 grains of maize mixed with copal incense is burnt. Particularly Tlotzil ritual is entirely focused on the 'feeding' of the gods, as represented by their incense burners.
The forms of sacrifice might take vary considerably. In sacrificial rites, there is an overall emphasis on the sprinkling of blood, especially that of turkeys. In the past, sacrifice usually consisted of animals such as deer, dog, quail, turkey, and fish, but on exceptional occasions (such as accession to the throne, severe illness of the ruler, royal burial, or drought and famine) also came to include human beings, adults as well as children. The sacrificed child may have served as a 'substitute'. When a human sacrifice is needed they are chosen from either the commoner or slave class, the sacrifice is elevated to the status of a god and is seen as joining the gods and they want for nothing. The family of the sacrifice is compensated for losing the family member by gifts of food, a new house, and large sums of money. Being a sacrifice is a considered a great honor and the honor extends to the rest of the family. A family that must sacrifice a child is now seen as having an almost holy aura and their neighbors will pay thier respects to the family with gifts of food and specially woven cloth commemorating the sacrificed. Frequently an altar is constructed in front of the family's home and is dedicated to the sacrificed so that rituals may be performed.
Purification: Purificatory measures such as fasting, sexual abstention, bathing, and confession generally precede major ritual events. Purification (exorcism of evil spirits) often represents a ritual's initial phase. The bloodletting-rituals also have had a purificatory function. More generally, purification is needed before entering areas inhabited by deities. In the Ansca Forest, for example, it is customary to drink standing water from a rock depression at the first opportunity upon entering the forest. The water is then spat on the ground, and thus renders the individual free to carry out the business of humankind in the sacred forest.
Prayer: Chit'lam prayer almost invariably accompanies acts of offering and sacrifice. It often takes the form of long litanies, in which the names of personified days, saints, rain and lightning gods, features of the landscape connected with historical or mythical events, and mountains are particularly prominent. Its importance is highlighted by the fact that Michocan communities in the northern highlands of Ansca have a specialized group of 'Prayermakers'.
Participants
The Priesthood: The priesthood is hierarchically organized, and charged with the duties of praying and sacrificing on behalf of lineages, local groups, or the entire community. The priesthoods of each god are arranged in "brotherhhods" or "sisterhoods" whose role is perform the required rituals and offerings for their communities and kingdoms. The upper echelon of the priesthood is also repository of learning, in the field of history, astronomy, and genealogical knowledge.
Feasts: Feasts are usually organized by religious brotherhoods, with the greatest expenses being for the higher charges and human sacrifices. Some religious feasts are sponsored by wealthy and preeminent individuals. Through the feasts, capital is redistributed in food and drink. The continual and obligatory drinking, negatively commented on by outsiders, establishes community, not only among the human participants, but also between these and the deities.
Impersonation: The theatrical impersonation of deities and animals, a general Michocan practice, also includes were-animals. Ritual humor (a vehicle for social criticism) is part of these events, involving such actors as opossums, spider monkeys, and old men, with women sometimes being cast in erotic roles. Often, impersonation means ritual representation on a state level, particularly as depicted on stelae and ball game panels. On the royal stelae the king wears the heads of important deities and forces of nature for a headdress or a mask, while carrying a sceptre in the form of the lightning deity. The heads are frequently those of the rain deity Chaac and of an aquatic serpent. On the other hand, the reigning queen, or queen consort, usually represents Itznama, a female Tonsured Maize God.
Feasts: Feasts are usually organized by religious brotherhoods, with the greatest expenses being for the higher charges and human sacrifices. Some religious feasts are sponsored by wealthy and preeminent individuals. Through the feasts, capital is redistributed in food and drink. The continual and obligatory drinking, negatively commented on by outsiders, establishes community, not only among the human participants, but also between these and the deities.
Impersonation: The theatrical impersonation of deities and animals, a general Michocan practice, also includes were-animals. Ritual humor (a vehicle for social criticism) is part of these events, involving such actors as opossums, spider monkeys, and old men, with women sometimes being cast in erotic roles. Often, impersonation means ritual representation on a state level, particularly as depicted on stelae and ball game panels. On the royal stelae the king wears the heads of important deities and forces of nature for a headdress or a mask, while carrying a sceptre in the form of the lightning deity. The heads are frequently those of the rain deity Chaac and of an aquatic serpent. On the other hand, the reigning queen, or queen consort, usually represents Itznama, a female Tonsured Maize God.
Observance
Calendar: Among the highland Michocan, the calendrical rites of the community as a whole relate to the succession of the 385-day years, and to the so-called 'Year Bearers' in particular, that is, the four named days that can serve as new year days. Conceived as divine lords, these Year Bearers were welcomed on Mount Poctli which was to be their seat of power, and worshipped at each recurrence of their day in the course of the year. The calendrical rites include the five-day marginal period at the end of the year. In Hueyapanca, a straw puppet called 'grandfather' was set up and venerated, only to be discarded at the end of the marginal period, or Uaycheb. In this same interval, the incoming patron deity of the year was installed and the outgoing one removed. Through annually shifting procession routes, the calendrical model of the four 'Year Bearers' (New Year days) was projected onto the four quarters of the town. Like the Year Bearers, the thirteen twenty-year periods (tatkuns) of the Short Count were viewed as divine lords in their own right and worshipped accordingly. The tatkuns had specific divine patrons and their own priests.
Related Organizations
Related Ethnicities
Comments