The Visionary Mayan Queen: Yohl Ik'Nal of Palenque by Leonide Martin Read Free Book Online Page B

importance that you speak these strange things,” the ruler urged. “Let it be noted in the Popol Nah that you are simply repeating what you heard from the merchant of Popo’. Here we do not hold you accountable for the truth of what you heard, that you now repeat.”
    The messenger nodded gravely, eyes downcast. His reputation was important, he did not want it sullied by inaccurate information. Breathing deeply, he raised his eyes and glanced around the Council House, as if holding each ahau to the ruler’s guarantee.
    “Uitah Chan, the Kan ruler is an ambitious man. His building program is impressive since Dzibanche became May Ku of Ka’an polity. His ceremonies are the richest and most elaborate, his feasts the most delicious and generous. Sahals and priests are becoming fat and wealthy. Dzibanche is expanding its sources of tribute, bringing other cities under its provenance. There was fear in the old merchant’s voice, fear he learned from the ahauob who visited Kan. So it was I asked the old man, why are the nobles afraid? Had I not listened and sat with him a very long time, very late into the night, I do not believe he would have answered. But he did answer, saying the ahauob spoke of changes in warfare methods by Kan. He did not understand well, not being a warrior, but spoke of more blood, more death in the warfare of Kan.”
    Silence gripped the Council House. Each ahau struggled to grasp the significance of this change. For generations, from ancient times, a protocol governed encounters between warriors of different cities. This “flower war” took place in the spring when flowers appeared. The ritualized combat permitted young men to test their courage and strength without killing. Even as the may cycle was god-given to bring harmony to governance, the flower wars brought contained competition that served all parties well.
    In the flower wars, the warriors of two cities met in a designated field in-between their homes at an agreed time in the spring. Adversaries of equal rank engaged in combat, which was a test of strength and skill with non-lethal weapons. There were matches of spear throwing, wrestling, racing and club wielding against poles. The most dangerous combat was with flint or obsidian knives, the objective being to draw first blood from shallow cuts. Occasionally an overly aggressive warrior caused more serious wounds, with death sometimes resulting. But killing was proscribed; overcoming the opponent and capturing him was the goal.
    When one combatant was declared winner, he grasped his opponent by the topknot of hair that warriors wore, and cut off most of the long tail. This signified defeat, and the loser had to work in the victor’s city until his hair re-grew. It usually took nearly a year. The loser then chose to remain in the victor’s city or return to his home city. Often the man found a woman to marry or a new work opportunity, and remained. Many new alliances and fresh bloodlines were developed through this system.
    This system of mock battle worked well for generations. But now Kan appeared to be increasing the lethality of warfare.
    “This is information that troubles me greatly,” said Ahkal Mo’ Nab. “How is this related to the discontent of Usihwitz and Yokib?”
    “Holy B’aakal Lord, I do not know,” demurred the messenger.
    Ahkal Mo’ Nab invited the other ahauob to speak, which many did at length. In the Council House, each noble could express his or her view and offer suggestions. Kan Bahlam kept silent, however, his thoughts swirling rapidly. Deviation from the flower war protocol was not without precedent; he remembered incidents in southern regions involving Mutul and Uxwitza. Campaigns to overthrow dynasties or seat puppet rulers had occurred before, but never so close to home. He would speak later to his brother about his thoughts, in private.
    A slight movement beside him drew his attention to his daughter. A surge of regret arose that her first Council