Further, the new rites and doctrines had many similarities to their own to commend them to the natives. Baptism was used for infants generally, and purifying water was applied also by ascetics; the communion was taken in different forms, as wafer or bread, and as pieces from the consecrated dough statue of the chief god, the latter form being termed teoqualo, 'god is eaten;' confession was heard by regular confessors, who extended absolution in the name of the deity concerned. The idea of a trinity was not unknown, and according to Las Casas' investigations, even a virgin-born member of it; the flood existed in recorded traditions, and Cholula pyramid embodied a Babel myth; while the mysterious Quetzalcoatl lived in the hopes, especially of the oppressed, as the expected Messiah. Lastly, the cross, so wide-spread as a symbol, held a high religious significance also here, bearing among other names that of 'tree of life.'[1] Although these similarities appeared to the friars partly as a profanation, and were pointed out as a perversion by the evil one, nevertheless they failed not to permit a certain association or mingling of pagan and Christian ideas in this connection with a view to promote the acceptance of the latter. The Indians on their side availed themselves so freely of this privilege as frequently to rouse the observation that they had merely changed the names of their idols and rites.[2]
Even more effective than the preceding features, from the permanent allurement it offered, was the ceremonial pomp, the gorgeous display, in connection
- ↑ A very similar term was applied to an Egyptian cross according to Lipsius. De Cruce, lib. iii. cap. viii. Several more similarities of rites and beliefs could be pointed out, but for such, as well as for a full consideration of the above points, I refer to my Native Races, particularly volume iii., bearing on mythology.
- ↑ 'La Vierge immaculée . . . c'est image qui approche lc plus de celle de la mére de leur dieu Huitzilopuchili,' observes Beltrami in this connection. Mexique, ti. 52. Mexican writers also find objections in the picture used by Indians. Monumentos Domin. Esp., 360. Viceroy Mendoza sought to remove one obstacle to conversion among nobles by restoring the tecles order of knighthood. Carta, in Pacheco and Cárdenas, Col. Dec., ii. 201-2.
