What or who is Maximón?

The practice of Maximón is a mix between the catholic Spanish colonisation beliefs and the Mayan. The period when most rituals are done is Lent and Holy Week when the main rituals are practised. These rituals are done in Santiago, Atitlán, where there are three major religions practised: Catholic, Evangelist, and Believers (a mix of Mayan and Catholic beliefs). Maximón is known to be a reference to many indigenous confrontations, starting with the Spanish colonisation and the political violence of the 1980s. San Simón receives manifestations for attraction to women, to protect women from other men’s temptations, success in business, protection of crops, and cure for illnesses. This divinity is also the protector of travellers, merchants, and people who pray, and is considered the owner of madness. To reinforce the relationship between Maximón and the believers, offerings are given. Believers give aguardiente, normally Venado, a lighted cigar or cigarette through his mouth. One of the rituals is “Renovación de Maximón” or the renovation of Maximón where the statue is deconstructed and reconstructed. The clothing that is put on is washed in lake Atilán. At this time the offerings vary from money, national liquor, candles, tobacco, tamales (national meal), tortillas, prepared meat, fish, and hamburgers to show modernity. These offerings are to ensure fertility for the next year. The second most important ritual is the “Traida de Fruta” or the bringing of fruit. The Wednesday before Holy Week, the “alguaciles” (younger men) and “mayores” (older men) travel to the pacific coast to collect fruits. These fruits were chosen and looked after since the start of Lent. They are recollected through a procession all the way to Santiago, Atitlán. Throughout the journey, these men are rewarded with aguardiente and incense. The representation of fruit is the two dimensions of life, food and sexuality. They are also a symbol of femininity and sexuality, so the fruits are a sexual feast. In reward to the population, they receive a whole year of abundance in crops and an established relationship with Maximón. Both of these rituals are the representation of Maximón turning from a grandfather to a young man. Maximón is offered fruits or women, meaning men do the “roles” of women throughout the year. In this period San Simón is not seen as the god of the underworld but, as the god of benefits. Nevertheless, in present times more people are turning evangelists and Maximón is more part of the identity of Guatemala, and becoming more of a tourist attraction.