As the "end of the world" according to Mayan calendar (not calendar
s) enthusiasts draws near, it might be of some interest here (and elsewhere) to reflect upon the fall (but certainly not the last days) of that civilization.
Diego de Landa Calderón,
(12 November, 1524 – 1579) Bishop of Yucatán
First, discovering Spanish Franciscan missionary Diego de Landa and the bigger picture of
his legacy as it stands today:
"In 1549, he was assigned to the Yucatan peninsula where the zealous
young friar became one of the first Franciscans to live among the Mayas,
learning to speak their language and taking extensive notes about their
culture. For more than a decade, Landa and his fellow
missionaries struggled to convert the Mayas to Christianity while the
indigenous people steadfastly clung to their own spiritual beliefs.
Finally, Landa launched an inquisition against the Mayas, torturing thousands and killing more than one hundred in an effort to get them to confess to human sacrifice and other sins."
Secondly, I came across the
The Sacred Waters of the Riviera Maya, also known as the cenotes (or sinkholes; deep natural pits) of the Mayas.
Reading carefully one might conclude something remarkable as well as ominous in
the story based
on evidence (of human and other
sacrifice) found in these sacred waters, which were also an
incredibly important resource of fresh water for the Mayans. A theory (one of many) therefore offered is that the waters became
contaminated by the very human sacrifices offered to what was believed to be the entrance to the underworld.
I, personally, could not help but think of these two sets of knowledge together, historically, as well as quite antithetically.
"Evil" religious expression versus evil "religious" expression and/or culture clash ending in forgone conclusion.
God dead *versus* god killed.
Or perhaps I'm way off in such thoughts and for the Mayans (and Catholics/Christians, interestingly) the dead merely represent and supersede all and anything we, the living, can conce
ive or concoct with our limited, fleshly minds?
And hypothetically, a few questions arise:
Could the (ultimate) encounter have gone any differently?
What if Bishop
Diego de Landa Calderón (his authorities and proxies) had been more tolerant and loving?
What if both Mayans and Catholics had simply learned from each other, grown and changed naturally over the course of time?
Today, the remnant of Mayan culture is getting a lot of attention, ironically, based much upon Bishop Diego de Landa's own writings.
And well it should; for in this new era of peak civilization, the lessons of past encounters, in particular, may helps save us from ourselves - again.