The Visionary Mayan Queen: Yohl Ik'Nal of Palenque (8 page)

“It is said by the Calendar Priests, that the ‘chopping down’ of Mutul was as expected, part of the ritual termination of monuments and structures that must occur when the may cycle is completed,” Ahkal Mo’ Nab reminded his brother. “And Mutul was completing its second may cycle at that time.”

“That is true, but Uxwitza seized upon the time of Mutul’s ritual termination to enter the city and wreck havoc,” countered Kan Bahlam. “Now follows what I have concluded about this event. The warriors of Uxwitza, accompanied by a contingent from Kan, took advantage of the turmoil in Mutul as its grand structures were being sealed and its monuments chipped. Remember that many fires blazed, symbolically ‘burning’ the stone monuments while mourners cried and did ceremonies and scattered ash everywhere. There must have been intense chaos; Mutul had been supreme for 520 tuns and her people could not imagine life in the declining may cycle. Perhaps even the ahauob and priests resisted. Into this disarray came the foreigners, who undertook destruction in earnest, fought in the plazas and desecrated some of Mutul’s sacred shrines. It is also possible that ahauob of Mutul who opposed the ritual termination, who refused to accept Mutul’s retirement from power, joined the foreigners. Possibly these ahauob were cultivated by Kan in the days before the may cycle end.”

After a pause, Ahkal Mo’ Nab asked:

“Is it your thinking that the death of Wak Kan K’awill, ruler of Mutul, was accomplished by Uxwitza and Kan?”

“Of this I cannot speak with certainty. The Holy Mutul Lord died very soon after the ritual termination, and he received full royal burial with honor by his people. This I have heard from reliable sources. And, the rulership continued in the Jaguar Paw lineage as expected. But he was not an old man, so we can doubt a natural death. It is possible that dissident ahauob of Mutul were involved. This still remains unknown.”

“Such a ferocious attack on Mutul violated the divine laws of the may cycle. People were killed and the city’s sacred shrines desecrated. This is against what is righteous and ordained in the cosmic order.”

“And Mutul must still suffer now, her city and people in disarray. Probably this is what shut down communications. Indeed we are in troubled times, for the snake-eyes of Kan are directed toward B’aakal.”

Yohl Ik’nal listened attentively to this re-counting of events of which she had no knowledge. Much had occurred in the Maya world outside her concerns. It was clear that the innocence of childhood and the sheltered status of women had ceased to be her refuges. Even as she had envisioned, the time of conflict and deterioration of Maya civilization was upon them, and now it became her concern.

The brothers’ conversation paused, and Kan Bahlam looked at his daughter.

“You must learn of these things.” The gruffness of his voice concealed emotion. “And of more. All is not well in Lakam Ha.”

Turning toward the ruler, he asked:

“May I speak frankly?”

Ahkal Mo’ Nab nodded, his eyes measuring Yohl Ik’nal.

“There is talk that our lineage lacks the proper line of descent, that our ruler has no sons and is unlikely to produce any. Some whisper that a fresh branch is needed, sprouts from another family of the sacred blood. Some young men are gathering, grouping around the leader of this talk.”

“Who is that man speaking such?” shot Ahkal Mo’ Nab.

“Ek Chuuah.”

“That puppy! His sacred blood is thin. Men listen to this foolishness?”

“So it seems.”

“We will bring this to a halt. Soon we will do the deer hoof binding ceremony to name you as my heir,” the ruler said decisively.

Kan Bahlam lowered his head slightly in acquiescence. It was inevitable, and he was prepared for it – and for the consequences affecting his daughter.

“Our people need some distraction, some activities to bring their idle minds back to order,” the ruler continued. “Usihwitz and Yokib need a few lessons about respecting their May Ku city and keeping away from the temptations of Kan. We will schedule a flower war with them in the next season of flowering. And we will send some observant merchants to Kan for trading, to learn more of Uitah Chan’s plans.”

The brothers discussed details of these events, selecting ahauob to take charge and organize different aspects. As their discussion finished, the ruler looked toward Yohl Ik’nal and asked:

“What make you of these happenings, Yohl Ik’nal?”

“Much have I learned today,” she replied. “And much I do not know about the workings of power among men and cities. What I see you plan today, in your wisdom and experience, appears good, that difficulties will continue I do not doubt, but the Triad Gods will guide you.”

“And of the succession? You know what is to follow.”

She hesitated, recalling her vision. It was the ruler’s right to know.

“Much am I troubled by these recent events. I made vision quest by means of the Jeweled Tree to the Upperworld to seek understanding. It was shown to me that our lineage will continue intact, but not without difficulties.” She spoke in a clear, strong voice that commanded the men’s attention.

“One will come, a ruler who will bring Lakam Ha to great creative heights and leave a legacy the world will admire for untold times. We will face adversity but the B’aakal lineage will continue. Details were not revealed, but the vision showed that I will indeed be the bearer of royal blood to continue the Bahlam dynasty.”

“An auspicious communication from the Upperworld,” said Ahkal Mo’ Nab. “It appears you are becoming skilled as a seer. May your vision hold true.”

Yohl Ik’nal bowed her head as her father regarded her with pleasure. The powers of a seer would command respect and inspire awe. Both were necessary for successful leadership.

What she did not speak, however, was prohibited by her vow of secrecy: that after this apex of greatness a vast shadow would fall upon Lakam Ha, the Maya people and the entire world.

6

Mists steamed from stucco as the late afternoon sun warmed the plazas, damp from the midday rain. Wispy spirals wove among treetops and draped lofty roofcombs crowning temples high on the hills. In a large courtyard, smoke from cooking fires joined with mists and steaming stewpots to create a succulent haze. Laughter and murmuring voices made sun-glossed droplets quiver upon soft waves of sound. Random flute notes and drum thumps darted as musicians tuned.

The household of Kan Bahlam and Xoc Akal was preparing a feast in honor of their daughter’s transformation to adulthood. Cooks stirred large clay pots simmering with stews of venison and wild turkey mixed with beans, squash, tomatoes and sweet potatoes and liberally seasoned with salt, peppers, coriander and oregano. Women bent over flattened grinding stones, rolling corn kernels with tubular stones into fine flour. This maize was mixed with water to form dough for flat cakes. Leafy green chaya leaves or mashed beans were added before cooking them on hot stones over open hearths. The maize dough was also made into drinks by adding milk and water, usually served hot. Another flavorful drink was made with toasted corn kernels that were ground finely with chile peppers and cacao.

Ceramic bowls with geometric patterns and fanciful figures were filled with fruit cut into wedges and served fresh: Guava, papaya, nance, sapodilla, mamey, pitahaya, ciricote, wild grapes, plums and avocado. The tropical forests provided an abundance of fruit and the Maya cultivated their favorites in terraced gardens. Nuts from cashew trees and cocoyol palms were boiled for snacking, or dried and ground into flour that served as a substitute for maize.

Starchy yucca root and other vegetables were boiled and seasoned with annatto, an orange colored spice that gave picant flavor and golden color to sauces. For added taste, chile, black pepper and tomato were mixed into these annatto sauces.

Fermented drinks were much enjoyed at special ceremonies. Most common was balche, made by fermenting bark of the
balche
tree in water and honey. This produced a strong-flavored and potent alcoholic beverage, used to excess in certain religious rites. From toasted maize they made
picul-aqahla
having lower alcohol concentration; its very name means “a drink in abundance” and it was the mainstay of banquets. Other alcoholic drinks were made from fermented brews of broad beans and squash seeds.

In honor of this great occasion, a special dish was baked in an oven dug into the earth, called
pib
. Fire was started in the bottom of the pit, and when coals became red-hot, stone slabs were placed over them. A wild peccary was tonight’s choice for the pib, prepared for roasting and wrapped in many layers of banana leaves, seasoned with maize gruel and spices. Over the wrapped packet they filled the earth oven with leaves, branches and stones. Pib or pibil was a favorite dish among the Maya, tender and succulent after the meat was roasted in the covered oven for several hours.

Xoc Akal passed among the cooks, attendants and musicians to ensure that all was proceeding well. She glanced west checking the sun’s progress, smiling inwardly as the horizon assumed the green layer typical of early tropical evenings. Soon the westward glow would fade from green to indigo as Father Sun settled into the watery Underworld and the starry Lords of the Night took their places in the sky. Tonight the moon was at first quarter and would hang in mid-heavens, with Venus off her lower tip. This lovely configuration held symbolic importance, one of the reasons why this time was chosen for the transformation ritual of Yohl Ik’nal. The waxing moon signified the maiden’s ripening into an adult woman. Venus was the wandering star of destiny, whose deity Lahun Chan could be fierce. When Venus rose as morningstar or eveningstar, it could bring malign influences unless properly propitiated. But when Venus was “captured” by the tip of the moon, it became a cooperative force for unfolding one’s life purpose.

Tomorrow night Yohl Ik’nal would climb to the mouth of the Cave of the Xaman near the summit of K’uk Lakam Witz, the sacred mountain upon which Lakam Ha was situated. There she would do vigil as the Moon and Venus came into view, make offerings, pray and meditate upon her destiny and purpose. But tonight they would celebrate.

At dusk the torches were lighted around the courtyard, and guests began to gather. Ahauob of the highest classes, nobles, merchants and warriors came in festive dress to partake the largesse of the ruler’s brother. Men wore hip and loincloths of white and black, embroidered in designs of red, yellow, blue and green. Loincloths hung below the knee, slightly longer in front with tassels or fringes at the bottoms. The men were adorned with necklaces and pectoral collars of jade, obsidian and colored stones in brown and blue tints. Many wore diadems of stones or metallic beads, or small headdresses of feathers and beads. Those of the noblest lineages had elongated skulls, a genetic trait sometimes copied by others using head compression boards during infancy. Wrist cuffs and heavy bracelets were common. Most men wore woven and embroidered sandals though some went barefoot. Men wore their hair long, pulled into a topknot and either twisted around the crown, or dangling down the back.

Women wore huipils, shift dresses secured above the breasts. Huipils varied in length, often hanging below the knees, though some were waist-length with an underskirt. At times they had woven waistbands. These colorful garbs used all the Maya palate in dazzling embroidered designs. Women were adorned with jewelry equally heavy and large as the men’s, and both sexes wore large ear sporls, weighted for balance. These heavy sporls elongated the earlobes. Most women braided and twisted their long hair into fanciful creations, weaving in feathers, beads and ceramic figures. Headdresses worn for social occasions were smaller than those for public rituals.

Numerous mats were spread around the courtyard, and guests gradually settled onto them sitting in small groups. The host family and higher nobles gravitated to the long veranda fronting the palace, opening onto the courtyard through a series of columns. As they settled onto mats the musicians struck up a lively tune, rhythmic drums and wooden clackers underlying cheerful wooden flute and ceramic whistle melodies. The music ended with a wooden trumpet fanfare as Kan Bahlam rose to his feet.

“Greetings of the evening, and welcome to our celebration.” His deep baritone voice resonated off stone and plaster. “You have all witnessed the transformation ceremony of our daughter, Yohl Ik’nal, a ceremony that found favor in the eyes of the Triad Gods and the people alike. As the ceremony happened according to the calendar, now also happens the celebration. All is in order, as given and ordained by the Gods. This night we will feast, we will drink, we will dance to show gratitude, to give recognition of the abundance and protection that is drawn to us by our Holy B’aakal Lord, Ahkal Mo’ Nab, K’uhul Ahau of Lakam Ha.”

The musicians played another fanfare, more elaborate and drawn out, as torches appeared through the main palace doorway. A contingent of priests emerged and in their midst walked Ahkal Mo’ Nab followed by his wife. Waves of throaty cheers greeted his entrance. In the wavering torchlight, the slender ruler seemed larger and more vigorous than Kan Bahlam knew was the case. They had discussed whether the ruler should attend the ceremony, since he was weakened by nightly bouts of fever. But, not attending would communicate a message neither man wanted. They agreed the ruler’s presence would be brief, but was necessary.

Ahkal Mo’ Nab made the rounds, walking among seated guests who by protocol remained still as the ruler spoke to some, touched hands with others, smiled at all. His wife graciously gestured and chatted with women. Music played softly during this social ritual, and when the royal pair took their places on the mat with Kan Bahlam’s family, the serving of the meal began.

Attendants moved quickly through the crowd, bearing large gourds full of steaming stews, reed platters heaped with maize cakes and ceramic bowls full of cut fruit. Diners sipped stew from the gourds or used chunks of maize cakes to scoop mouthfuls. Fruit was eaten with fingers, seeds carefully discarded into smaller bowls. Decorated ceramic cups of picul-aqahla were distributed to both men and women. Balche would be served later to those, primarily men, who wanted stronger spirits.