The Mayan Codex

68

It was late afternoon by the time the Halach Uinic had succeeded in assembling all the people he would need for the ceremony of the tearing of the flesh. For this was what he now felt was necessary if the decision he had come to that morning in the car was to be acted upon.

After private prayer and a lengthy internal debate, the Halach Uinic had decided that he must offer himself up as a sacrifice to propitiate the gods, and through them, the composite, alchemical God that was Hunab Ku – the one monotheistic God who encapsulated and concatenated both Quetzalcoatl and Kukulcan.

The Halach Uinic didn’t intend to sacrifice himself in any purely physical sense, needless to say. That sort of thing was well past its sell-by date. The Spanish colonizers had been right to ban human sacrifices – there was a time and a place for everything, and in the early twenty-first century, unnecessary death, even if followed by inevitable rebirth, was notably inappropriate.

No, the sacrifice the Halach Uinic intended to make was a harder one than simply the giving up of one’s own life. The offering back of the book and the crystal skull to those who had found them needed to be paid for. And he, as chief representative of all the other priests, was the one who needed to do the paying.

He glanced across at the main temple. Everything was ready. The priests and the shamans were in place. The steps up to the top of the pyramid had been decorated with water lilies, pitaya flowers, and fronds from the corozo palm. Ritual objects and offerings of all sorts had been arrayed up the steps, including cigars, orchids, chocolate, sugar candy, aguardiente, burning bowls of sacpom tree resin, and many candles. Prayers had been chanted and fires had been lit. The lilies were correctly placed facing in towards the fires, showing a symbolical willingness to face the flames. The Calendar of the Days had been formally counted out by one of the priests, and white copal incense from the north of Mexico was being burnt as a nod to wider confraternity. Crosses had been drawn in honey on each of the steps leading to the top of the pyramid, reflecting the chaacoob – the four directions of the compass – each direction with its colour laid out in spices within the circle. East was red, north was white, west was black, and south was yellow.

The shamans and the iyoma – collectively known as the ajcuna, or spirit lawyers – each carrying their own personal bag of ritual objects, were arrayed, every one at a different level, up the entire length of the steps. Some of them wore elaborate spondylus shell necklaces and headdresses of quetzal, ibis, flamingo, and parrot feathers. Each person was dressed differently, for there was a hidden language of clothes amongst the Maya, and those able to speak that language could learn many things – about age, rank, status within the community, and even the level of psychic awareness of which that person was deemed capable – simply by what a man or a woman had chosen to wear that day.

The Halach Uinic recognized Acan’s mother, Ixtab, standing halfway up the steps leading to the top of the great pyramid. Of all the iyoma he had known in his lifetime, Ixtab was the most perceptive. He was pleased that she had put aside her usual duties and had hearkened to his call. He wanted her to see the gringos. Wanted her opinion.

He closed his eyes and concentrated for a few moments, hoping that amidst all the excitement and anticipation of the ceremony, his usual channels of communication with her might still be open. For the Halach Uinic and Ixtab met regularly inside their dreams. The connection between them might be an unspoken one, but the Halach Uinic knew beyond any doubt that his nawal had chosen Ixtab to be his shadow guide. That it was she who had been detailed to guard him from the mistakes vainglory – and the inevitable vanity of men – might otherwise cause him to make. She was his protector and his conscience. His spirit doctor and his companion in the web of life.

The Halach Uinic looked up. Ixtab was staring down at him, her face pale beneath her headdress. In a covert gesture, the Halach Uinic raised his hands and opened them upwards, as if forces greater than himself were at work around him. Ixtab, in an equally covert gesture, turned her palms towards the ground, and gestured downwards, as if she were kneading dough. Male upwards and airborne, female downwards and grounded.

The Halach Uinic understood what she was telling him. Few people knew that this little-known site at Ek Balam was the true spiritual centre of Maya belief. A place to which Maya priests had come for countless generations, sure in the knowledge that a resident guardian would always be on hand to welcome them into the site via the ritual stone archway that still guarded its entrance – known privately as the Temple of the Praying Hands. The resident guardian would then wash the visiting priest’s knees, feet, and hands, before allocating the priest a place in one of the few still unburied stone cubicles. The visiting priest would then use the stone cubicle to re-energize himself and reconnect himself to nature.

For most enlightened Maya, Chichen Itza, Tulum, Palenque, and many of the other great sites of the former Maya hierarchy were simply sad reminders of lost greatness. They had nothing further to offer. Whatever energy they had left was hidden so far underground that it could only be reached via extreme and thorough ritual. At Ek Balam, however, the energy still brimmed from the ground like a fountain.

In addition, Ek Balam, or the Black Jaguar, was the only site left in the whole of Mexico, Guatemala, and Belize that still incorporated all three of the essential elements and energy centres – the sky, the earth, and the underworld. The downward movement of Ixtab’s hands, echoing and counterpointing that of the Halach Uinic, had been a recognition of this fact, therefore – a reminder to the Halach Uinic that he must submit, and trust, and not attempt to dominate.

The Halach Uinic acknowledged Ixtab’s warning with a downward inclination of the head. Then he signalled to Acan, Naum, and Tepeu that they must bring forward the three gringos and the mestizo from Veracruz.

The Halach Uinic could sense the intense interest aroused by the appearance of the strangers. He allowed the collective emotion of the crowd to leach deep into his body until he could feel each individual’s response as if it were his own.

Only when he felt full to the brim – only when he felt as if he were carrying the entire wishes and the hopes of the crowd within himself – did he start up the stone steps.