He tells us that many of the natives believed that Kukulcan, after his earthly labors, had ascended into Heaven and become one of their gods.  Previous to the destruction of Mayapan temples were built to him, and he was worshiped throughout the land, but after that event he was paid such honor only in the province of Mani (governed by the Xiu).  Nevertheless, in gratitude for what all recognized they owed to him, the kings of the neighboring provinces sent yearly to Mani, on the occasion of his annual festival, which took place on the 16th of the month Xul (November 8th), either four or five magnificent feather banners.  These were placed in his temple, with appropriate ceremonies, such as fasting, the burning of incense, dancing, and with simple offerings of food cooked without salt or pepper, and drink from beans and gourd seeds.  This lasted five nights and five days; and, adds Bishop Landa, they said, and held it for certain, that on the last day of the festival Kukulcan himself descended from Heaven and personally received the sacrifices and offerings which were made in his honor.  The celebration itself was called the Festival of the Founder[1], with reference, I suppose, to the alleged founding of the cities of Mayapan and Chichen Itza by this hero-god.  The five days and five sacred banners again bring to mind the close relation of this with the Quetzalcoatl symbolism.

[Footnote 1:  “Llamaban a esta fiesta Chic Kaban;” Landa, Relacion, p. 302.  I take it this should read Chiic u Kaba (Chiic; fundar o poblar alguna cosa, casa, pueblo, etc. Diccionario de Motul, MS.)]

As Itzamna had disappeared without undergoing the pains of death, as Kukulcan had risen into the heavens and thence returned annually, though but for a moment, on the last day of the festival in his honor, so it was devoutly believed by the Mayas that the time would come when the worship of other gods should be done away with, and these mighty deities alone demand the adoration of their race.  None of the American nations seems to have been more given than they to prognostics and prophecies, and of none other have we so large an amount of this kind of literature remaining.  Some of it has been preserved by the Spanish missionaries, who used it with good effect for their own purposes of proselyting; but that it was not manufactured by them for this purpose, as some late writers have thought, is proved by the existence of copies of these prophecies, made by native writers themselves, at the time of the Conquest and at dates shortly subsequent.

These prophecies were as obscure and ambiguous as all successful prophets are accustomed to make their predictions; but the one point that is clear in them is, that they distinctly referred to the arrival of white and bearded strangers from the East, who should control the land and alter the prevailing religion.[1]

[Footnote 1:  Nakuk Pech, Concixta yetel mapa, 1562.  MS.; El Libro de Chilan Balam de Mani, 1595, MS. The former is a history of the Conquest written in Maya, by a native noble, who was an adult at the time that Merida was founded (1542).]