(M108) In spite of the thin cloak of Christianity thrown over these customs by representing the new fire as an emblem of Christ and the figure burned in it as an effigy of Judas, we can hardly doubt that both practices are of pagan origin. Neither of them has the authority of Christ or of his disciples; but both of them have abundant analogies in popular custom and superstition. Some instances of the practice of annually extinguishing fires and relighting them from a new and sacred flame have already come before us;(327) but a few examples may here be cited for the sake of illustrating the wide diffusion of a custom which has found its way into the ritual both of the Eastern and of the Western Church.
(M109) The Incas of Peru celebrated a festival called Raymi, a word which their native historian Garcilasso de la Vega tells us was equivalent to our Easter. It was held in honour of the sun at the solstice in June. For three days before the festival the people fasted, men did not sleep with their wives, and no fires were lighted in Cuzco, the capital. The sacred new fire was obtained direct from the sun by concentrating his beams on a highly polished concave plate and reflecting them on a little cotton wool. With this holy fire the sheep and lambs offered to the sun were consumed, and the flesh of such as were to be eaten at the festival was roasted. Portions of the new fire were also conveyed to the temple of the sun and to the convent of the sacred virgins, where they were kept burning all the year, and it was an ill omen if the holy flame went out.(328) At a festival held in the last month of the old Mexican year all the fires both in the temples and in the houses were extinguished, and the priest kindled a new fire by rubbing two sticks against each other before the image of the fire-god.(329) The Zuni Indians of New Mexico kindle a new fire by the friction of wood both at the winter and the summer solstice. At the winter solstice the chosen fire-maker collects a faggot of cedar-wood from every house in the village, and each person, as he hands the wood to the fire-maker, prays that the crops may be good in the coming year. For several days before the new fire is kindled, no ashes or sweepings may be removed from the houses and no artificial light may appear outside of them, not even a burning cigarette or the flash of firearms. The Indians believe that no rain will fall on the fields of the man outside whose house a light has been seen at this season. The signal for kindling the new fire is given by the rising of the Morning Star. The flame is produced by twirling an upright stick between the hands on a horizontal stick laid on the floor of a sacred chamber, the sparks being caught by a tinder of cedar-dust. It is forbidden to blow up the smouldering tinder with the breath, for that would offend the gods. After the fire has thus been ceremonially kindled, the women and girls of all the families in the village clean out their houses. They carry the sweepings and ashes in baskets or bowls to the fields and leave them there. To the sweepings the woman says: "I now deposit you as sweepings, but in one year you will return to me as corn." And to the ashes she says: "I now deposit you as ashes, but in one year you will return to me as meal." At the summer solstice the sacred fire which has been procured by the friction of wood is used to kindle the grass and trees, that there may be a great cloud of smoke, while bull-roarers are swung and prayers offered that the Rain-makers up aloft will water the earth.(330) From this account we see how intimately the kindling of a new fire at the two turning-points of the sun's course is associated in the minds of these Indians with the fertility of the land, particularly with the growth of the corn. The rolling smoke is apparently an imitation of rain-clouds designed, on the principle of homoeopathic magic, to draw showers from the blue sky. Once a year the Iroquois priesthood supplied the people with a new fire. As a preparation for the annual rite the fires in all the huts were extinguished and the ashes scattered about. Then the priest, wearing the insignia of his office, went from hut to hut relighting the fires by means of a flint.(331) Among the Esquimaux with whom C. F. Hall resided, it was the custom that at a certain time, which answered to our New Year's Day, two men went about from house to house blowing out every light in the village. One of the men was dressed to represent a woman. Afterwards the lights were rekindled from a fresh fire.