The Myths Of Mexico & Peru - free ebook by Lewis Spence

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The Myths Of Mexico & Peru

Lewis Spence

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PREFACE

PREFACE

In recent years a reawakening has taken place in the study of American archæology and antiquities, owing chiefly to the labours of a band of scholars in the United States and a few enthusiasts in the continent of Europe. For the greater part of the nineteenth century it appeared as if the last word had been written upon Mexican archæology. The lack of excavations and exploration had cramped the outlook of scholars, and there was nothing for them to work upon save what had been done in this respe

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MAPS

MAPS

The Descent of Quetzalcoatl There is now no question as to the indigenous origin of the civilisations of Mexico, Central America, and Peru. Upon few subjects, however, has so much mistaken erudition been lavished. The beginnings of the races who inhabited these regions, and the cultures which they severally created, have been referred to nearly every civilised or semi-civilised nation of antiquity, and wild if fascinating theories have been advanced with the intention of showing that civilisatio

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The Civilisations of the New World

The Civilisations of the New World

It is impossible in this connection to ignore the evidence in favour of native advancement which can be adduced from the artificial production of food in America. Nearly all the domesticated animals and cultivated food-plants found on the continent at the period of the discovery were totally different from those known to the Old World. Maize, cocoa, tobacco, and the potato, with a host of useful plants, were new to the European conquerors, and the absence of such familiar animals as the horse, c

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Evidence of Animal and Plant Life

Evidence of Animal and Plant Life

An Asiatic origin is, of course, admitted for the aborigines of America, but it undoubtedly stretched back into that dim Tertiary Era when man was little more than beast, and language as yet was not, or at the best was only half formed. Later immigrants there certainly were, but these probably arrived by way of Behring Strait, and not by the land-bridge connecting Asia and America by which the first-comers found entrance. At a later geological period the general level of the North American conti

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Origin of American Man

Origin of American Man

The few traditions of Asiatic intercourse with America are, alas! easily dissipated. It is a dismal business to be compelled to refute the dreams of others. How much more fascinating would American history have been had Asia sowed the seeds of her own peculiar civilisation in the western continent, which would then have become a newer and further East, a more glowing and golden Orient! But America possesses a fascination almost as intense when there falls to be considered the marvel of the evolu

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Traditions of Intercourse with Asia

Traditions of Intercourse with Asia

We shall find the traditions, one might almost call them legends, of early European intercourse with America little more satisfactory than those which recount its ancient connection with Asia. We may dismiss the sagas of the discovery of America by the Norsemen, which are by no means mere tradition, and pass on to those in which the basis of fact is weaker and the legendary interest more strong. We are told that when the Norsemen drove forth those Irish monks who had settled in Iceland, the fugi

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Legends of European Intercourse

Legends of European Intercourse

A much more interesting because more probable story is that which tells of the discovery of distant lands across the western ocean by Madoc, a princeling of North Wales, in the year 1170. It is recorded in Hakluyt’s English Voyages and Powel’s History of Wales . Madoc, the son of Owen Gwyneth, disgusted by the strife of his brothers for the principality of their dead father, resolved to quit such an uncongenial atmosphere, and, fitting out ships with men and munition, sought adventure by sea, sa

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The Legend of Madoc

The Legend of Madoc

But what were the speculations of the Red Men on the other side of the Atlantic? Were there no rumours there, no legends of an Eastern world? Immediately prior to the discovery there was in America a widely disseminated belief that at a relatively remote period strangers from the east had visited American soil, eventually returning to their own abodes in the Land of Sunrise. Such, for example, was the Mexican legend of Quetzalcoatl, to which we shall revert later in its more essentially mythical

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American Myths of the Discovery

American Myths of the Discovery

The Mexicans were by no means singular in their presentiments. When Hernando de Soto, on landing in Peru, first met the Inca Huascar, the latter related an ancient prophecy which his father, Huaina Ccapac, had repeated on his death-bed, that in the reign of the thirteenth Inca white men of surpassing strength and valour would come from their father the Sun, and subject the Peruvians to their rule. “I command you,” said the dying king, “to yield them homage and obedience, for they will be of a na

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A Peruvian Prophecy

A Peruvian Prophecy

Part of this strange prophecy runs as follows: “At the end of the thirteenth age, when Itza is at the height of its power, as also the city called Tancah, the signal of God will appear on the heights, and the Cross with which the world was enlightened will be manifested. There will be variance of men’s will in future times, when this signal shall be brought.... Receive your barbarous bearded guests from the east, who bring the signal of God, who comes to us in mercy and pity. The time of our lif

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The Prophecy of Chilan Balam

The Prophecy of Chilan Balam

The first civilised American people with whom the discoverers came into contact were those of the Nahua or ancient Mexican race. We use the term “civilised” advisedly, for although several authorities of standing have refused to regard the Mexicans as a people who had achieved such a state of culture as would entitle them to be classed among civilised communities, there is no doubt that they had advanced nearly as far as it was possible for them to proceed when their environment and the nature o

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The Type of Mexican Civilisation

The Type of Mexican Civilisation

The race which was responsible for this varied and highly coloured civilisation was that known as the Nahua (Those who live by Rule), a title adopted by them to distinguish them from those tribes who still roamed in an unsettled condition over the contiguous plains of New Mexico and the more northerly tracts. This term was employed by them to designate the race as a whole, but it was composed of many diverse elements, the characteristics of which were rendered still more various by the adoption

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The Mexican Race

The Mexican Race

All early writers on the history of Mexico agree that the Toltecs were the first of the several swarms of Nahua who streamed upon the Mexican plateau in ever-widening waves. Concerning the reality of this people so little is known that many authorities of standing have regarded them as wholly mythical, while others profess to see in them a veritable race, the founders of Mexican civilisation. The author has already elaborated his theory of this difficult question elsewhere, 4 but will briefly re

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Legends of Mexican Migration

Legends of Mexican Migration

Like nearly all legendary immigrants, the Toltecs did not set out to colonise distant countries from any impulse of their own, but were the victims of internecine dissension in the homeland, and were expelled from the community to seek their fortunes elsewhere. Thus thrust forth, they set their faces southward, and reached Tlapallan in the year 1 Tecpatl ( A.D. 387). Passing the country of Xalisco, they effected a landing at Huatulco, and journeyed down the coast until they reached Tochtepec, wh

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The Toltec Upheaval

The Toltec Upheaval

It is plain from internal evidence that these two legends of the Toltec migrations present an artificial aspect. But if we cannot credit them in detail, that is not to say that they do not describe in part an actual pilgrimage. They are specimens of numerous migration myths which are related concerning the various branches of the Mexican races. Few features of interest are presented in them, and they are chiefly remarkable for wearisome repetition and divergence in essential details. But we ente

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Myths of the Toltecs

Myths of the Toltecs

Happily settled in their new country, and ruled over by a king whom they could regard with reverence, the Toltecs made rapid progress in the various arts, and their city began to be celebrated far and wide for the excellence of its craftsmen and the beauty of its architecture and pottery. The name of “Toltec,” in fact, came to be regarded by the surrounding peoples as synonymous with “artist,” and as a kind of hall-mark which guaranteed the superiority of any article of Toltec workmanship. Every

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Legends of Toltec Artistry

Legends of Toltec Artistry

Still more fantastic and weirdly beautiful was another edifice, “The House of Feathers.” This also possessed four apartments, one decorated with feathers of a brilliant yellow, another with the radiant and sparkling hues of the Blue Bird. These were woven into a kind of tapestry, and placed against the walls in graceful hangings and festoons. An apartment described as of entrancing beauty was that in which the decorative scheme consisted of plumage of the purest and most dazzling white. The rema

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The House of Feathers

The House of Feathers

A succession of more or less able kings succeeded the founder of the Toltec monarchy, until in A.D. 994 Huemac II ascended the throne of Tollan. He ruled first with wisdom, and paid great attention to the duties of the state and religion. But later he fell from the high place he had made for himself in the regard of the people by his faithless deception of them and his intemperate and licentious habits. The provinces rose in revolt, and many signs and gloomy omens foretold the downfall of the ci

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Huemac the Wicked

Huemac the Wicked

In the next winter such a severe frost visited the land that all crops and plants were killed. A summer of torrid heat followed, so intense in its suffocating fierceness that the streams were dried up and the very rocks were melted. Then heavy rain-storms descended, which flooded the streets and ways, and terrible tempests swept through the land. Vast numbers of loathsome toads invaded the valley, consuming the refuse left by the destructive frost and heat, and entering the very houses of the pe

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The Plagues of the Toltecs

The Plagues of the Toltecs

With the cessation of these inflictions the wicked Huemac resolved upon a more upright course of life, and became most assiduous for the welfare and proper government of his people. But he had announced that Acxitl, his illegitimate son, should succeed him, and had further resolved to abdicate at once in favour of this youth. With the Toltecs, as with most primitive peoples, the early kings were regarded as divine, and the attempt to place on the throne one who was not of the royal blood was loo

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King Acxitl

King Acxitl

The wrath of the gods increased instead of diminishing, and in order to appease them a great convention of the wise men of the realm met at Teotihuacan, the sacred city of the Toltecs. But during their deliberations a giant of immense proportions rushed into their midst, and, seizing upon them by scores with his bony hands, hurled them to the ground, dashing their brains out. In this manner he slew great numbers, and when the panic-stricken folk imagined themselves delivered from him he returned

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A Terrible Visitation

A Terrible Visitation

By this time the principal families of Tollan had deserted the country, taking refuge in neighbouring states. Once more Huehuetzin menaced Tollan, and by dint of almost superhuman efforts old King Huemac, who had left his retirement, raised a force sufficient to face the enemy. Acxitl’s mother enlisted the services of the women of the city, and formed them into a regiment of Amazons. At the head of all was Acxitl, who divided his forces, despatching one portion to the front under his commander-i

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Fall of the Toltec State

Fall of the Toltec State

Meanwhile the rude Chichimecs of the north, who had for many years carried on a constant warfare with the Toltecs, were surprised that their enemies sought their borders no more, a practice which they had engaged in principally for the purpose of obtaining captives for sacrifice. In order to discover the reason for this suspicious quiet they sent out spies into Toltec territory, who returned with the amazing news that the Toltec domain for a distance of six hundred miles from the Chichimec front

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The Chichimec Exodus

The Chichimec Exodus

The transmitters of this legendary account give it as their belief, which is shared by some authorities of standing, that the Toltecs, fleeing from the civil broils of their city and the inroads of the Chichimecs, passed into Central America, where they became the founders of the civilisation of that country, and the architects of the many wonderful cities the ruins of which now litter its plains and are encountered in its forests. But it is time that we examined the claims put forward on behalf

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Did the Toltecs Exist?

Did the Toltecs Exist?

The theory of the present author concerning Toltec historical existence is rather more non-committal. He admits that a most persistent body of tradition as to their existence gained general credence among the Nahua, and that the date (1055) of their alleged dispersal admits of the approximate exactness and probability of this body of tradition at the time of the conquest. He also admits that the site of Tollan contains ruins which are undoubtedly of a date earlier than that of the architecture o

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A Persistent Tradition

A Persistent Tradition

If this be true it would go to show that a people of comparatively high culture existed at a not very remote period on the Mexican tableland. But what their name was or their racial affinity the writer does not profess to know. Many modern American scholars of note have conferred upon them the name of “Toltecs,” and speak freely of the “Toltec period” and of “Toltec art.” It may appear pedantic to refuse to recognise that the cultured people who dwelt in Mexico in pre-Nahua times were “the Tolte

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A Nameless People

A Nameless People

As has been stated above, the Toltecs of tradition were chiefly remarkable for their intense love of art and their productions in its various branches. Ixtlilxochitl says that they worked in gold, silver, copper, tin, and lead, and as masons employed flint, porphyry, basalt, and obsidian. In the manufacture of jewellery and objets d’art they excelled, and the pottery of Cholula, of which specimens are frequently recovered, was of a high standard. Mexico contained other aboriginal races besides t

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Other Aboriginal Peoples

Other Aboriginal Peoples

It is probable that a race known as “the Cliff-dwellers,” occupying the plateau country of Arizona, New Mexico, Colorado, and Utah, and even extending in its ramifications to Mexico itself, was related ethnologically to the Nahua. The present-day Pueblo Indians dwelling to the north of Mexico most probably possess a leaven of Nahua blood. Ere the tribes who communicated this leaven to the whole had intermingled with others of various origin, it would appear that they occupied with others those t

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The Cliff-dwellers

The Cliff-dwellers

The Nahua peoples included all those tribes speaking the Nahuatlatolli (Nahua tongue), and occupied a sphere extending from the southern borders of New Mexico to the Isthmus of Tehuantepec on the south, or very much within the limits of the modern Republic of Mexico. But this people must not be regarded as one race of homogeneous origin. A very brief account of their racial affinities must be sufficient here. The Chichimecs were probably related to the Otomi, whom we have alluded to as among the

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The Nahua Race

The Nahua Race

Next to them in point of order of tribal arrival were the Aculhuaque, or Acolhuans. The name means “tall” or “strong” men, literally “People of the Broad Shoulder,” or “Pushers,” who made a way for themselves. Gomara states in his Conquista de Mexico that they arrived in the valley from Acolhuacan about A.D. 780, and founded the towns of Tollan, Colhuacan, and Mexico itself. The Acolhuans were pure Nahua, and may well have been the much-disputed Toltecs, for the Nahua people always insisted on t

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The Aculhuaque

The Aculhuaque

The Tecpanecs were a confederacy of purely Nahua tribes dwelling in towns situated upon the Lake of Tezcuco, the principal of which were Tlacopan and Azcapozalco. The name Tecpanec signifies that each settlement possessed its own chief’s house, or tecpan . This tribe were almost certainly later Nahua immigrants who arrived in Mexico after the Acolhuans, and were great rivals to the Chichimec branch of the race....

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The Tecpanecs

The Tecpanecs

The Aztecâ, or Aztecs, were a nomad tribe of doubtful origin, but probably of Nahua blood. Wandering over the Mexican plateau for generations, they at length settled in the marshlands near the Lake of Tezcuco, hard by Tlacopan. The name Aztecâ means “Crane People,” and was bestowed upon the tribe by the Tecpanecs, probably because of the fact that, like cranes, they dwelt in a marshy neighbourhood. They founded the town of Tenochtitlan, or Mexico, and for a while paid tribute to the Tecpanecs. B

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The Aztecs

The Aztecs

The features of the Aztecs as represented in the various Mexican paintings are typically Indian, and argue a northern origin. The race was, and is, of average height, and the skin is of a dark brown hue. The Mexican is grave, taciturn, and melancholic, with a deeply rooted love of the mysterious, slow to anger, yet almost inhuman in the violence of his passions when aroused. He is usually gifted with a logical mind, quickness of apprehension, and an ability to regard the subtle side of things wi

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The Aztec Character

The Aztec Character

At the period of the conquest of Mexico by Cortés the city presented an imposing appearance. Led to its neighbourhood by Huitzilopochtli, a traditional chief, afterwards deified as the god of war, there are several legends which account for the choice of its site by the Mexicans. The most popular of these relates how the nomadic Nahua beheld perched upon a cactus plant an eagle of great size and majesty, grasping in its talons a huge serpent, and spreading its wings to catch the rays of the risi

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Legends of the Foundation of Mexico

Legends of the Foundation of Mexico

At the period of the conquest the city of Mexico had a circumference of no less than twelve miles, or nearly that of modern Berlin without its suburbs. It contained 60,000 houses, and its inhabitants were computed to number 300,000. Many other towns, most of them nearly half as large, were grouped on the islands or on the margin of Lake Tezcuco, so that the population of what might almost be called “Greater Mexico” must have amounted to several millions. The city was intersected by four great ro

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Mexico at the Conquest

Mexico at the Conquest

The principal fane of Huitzilopochtli was surrounded by upwards of forty inferior teocallis and shrines. In the Tzompantli (Pyramid of Skulls) were collected the grisly relics of the countless victims to the implacable war-god of the Aztecs, and in this horrid structure the Spanish conquerors counted no less than 136,000 human skulls. In the court or teopan which surrounded the temple were the dwellings of thousands of priests, whose duties included the scrupulous care of the temple precincts, a

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Nahua Architecture and Ruins

Nahua Architecture and Ruins

In the mountains of Chihuahua, one of the most northerly provinces, is a celebrated group called the Casas Grandes (Large Houses), the walls of which are still about 30 feet in height. These approximate in general appearance to the buildings of more modern tribes in New Mexico and Arizona, and may be referred to such peoples rather than to the Nahua. At Quemada, in Zacatecas, massive ruins of Cyclopean appearance have been discovered. These consist of extensive terraces and broad stone causeways

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Cyclopean Remains

Cyclopean Remains

In the district of the Totonacs, to the north of Vera Cruz, we find many architectural remains of a highly interesting character. Here the teocalli or pyramidal type of building is occasionally crowned by a covered-in temple with the massive roof characteristic of Maya architecture. The most striking examples found in this region are the remains of Teotihuacan and Xochicalco. The former was the religious Mecca of the Nahua races, and in its proximity are still to be seen the teocallis of the sun

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Teotihuacan

Teotihuacan

Near Tezcuco is Xochicalco (The Hill of Flowers), a teocalli the sculpture of which is both beautiful and luxuriant in design. The porphyry quarries from which the great blocks, 12 feet in length, were cut lie many miles away. As late as 1755 the structure towered to a height of five stories, but the vandal has done his work only too well, and a few fragmentary carvings of exquisite design are all that to-day remain of one of Mexico’s most magnificent pyramids. Ruins of the Pyramid of Xochicalco

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The Hill of Flowers

The Hill of Flowers

We have already indicated that on the site of the “Toltec” city of Tollan ruins have been discovered which prove that it was the centre of a civilisation of a type distinctly advanced. Charnay unearthed there gigantic fragments of caryatides, each some 7 feet high. He also found columns of two pieces, which were fitted together by means of mortise and tenon, bas-reliefs of archaic figures of undoubted Nahua type, and many fragments of great antiquity. On the hill of Palpan, above Tollan, he foun

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Tollan

Tollan

The Aztecs, and indeed the entire Nahua race, employed a system of writing of the type scientifically described as “pictographic,” in which events, persons, and ideas were recorded by means of drawings and coloured sketches. These were executed on paper made from the agave plant, or were painted on the skins of animals. By these means not only history and the principles of the Nahua mythology were communicated from generation to generation, but the transactions of daily life, the accountings of

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Picture-Writing

Picture-Writing

These pinturas , as the Spanish conquerors designated them, offer no very great difficulty in their elucidation to modern experts, at least so far as the general trend of their contents is concerned. In this they are unlike the manuscripts of the Maya of Central America with which we shall make acquaintance further on. Their interpretation was largely traditional, and was learned by rote, being passed on by one generation of amamatini (readers) to another, and was by no means capable of elucidat

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Interpretation of the Hieroglyphs

Interpretation of the Hieroglyphs

The pinturas or native manuscripts which remain to us are but few in number. Priestly fanaticism, which ordained their wholesale destruction, and the still more potent passage of time have so reduced them that each separate example is known to bibliophiles and Americanists the world over. In such as still exist we can observe great fullness of detail, representing for the most part festivals, sacrifices, tributes, and natural phenomena, such as eclipses and floods, and the death and accession of

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Native Manuscripts

Native Manuscripts

Luckily for future students of Mexican history, the blind zeal which destroyed the majority of the Mexican manuscripts was frustrated by the enlightenment of certain European scholars, who regarded the wholesale destruction of the native records as little short of a calamity, and who took steps to seek out the few remaining native artists, from whom they procured copies of the more important paintings, the details of which were, of course, quite familiar to them. To those were added interpretati

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The Interpretative Codices

The Interpretative Codices

Perhaps the most remarkable and interesting manuscript in the Vatican collection is one the last pages of which represent the journey of the soul after death through the gloomy dangers of the Other-world. This has been called the Mexican “Book of the Dead.” The corpse is depicted dressed for burial, the soul escaping from its earthly tenement by way of the mouth. The spirit is ushered into the presence of Tezcatlipoca, the Jupiter of the Aztec pantheon, by an attendant dressed in an ocelot skin,

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The Mexican “Book of the Dead”

The Mexican “Book of the Dead”

As has been said, the calendar system was the source of all Mexican science, and regulated the recurrence of all religious rites and festivals. In fact, the entire mechanism of Nahua life was resident in its provisions. The type of time-division and computation exemplified in the Nahua calendar was also found among the Maya peoples of Yucatan and Guatemala and the Zapotec people of the boundary between the Nahua and Maya races. By which of these races it was first employed is unknown. But the Za

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The Calendar System

The Calendar System

The Mexican year was a cycle of 365 days, without any intercalary addition or other correction. In course of time it almost lost its seasonal significance because of the omission of the extra hours included in the solar year, and furthermore many of its festivals and occasions were altered by high-priests and rulers to suit their convenience. The Mexican nexiuhilpililztli (binding of years) contained fifty-two years, and ran in two separate cycles—one of fifty-two years of 365 days each, and ano

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The Mexican Year

The Mexican Year

People in a barbarous condition almost invariably reckon time by the period between the waxing and waning of the moon as distinct from the entire passage of a lunar revolution, and this period of twenty days will be found to be the basis in the time-reckoning of the Mexicans, who designated it cempohualli . Each day included in it was denoted by a sign, as “house,” “snake,” “wind,” and so forth. Each cempohualli was subdivided into four periods of five days each, sometimes alluded to as “weeks”

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Lunar Reckoning

Lunar Reckoning

As has been indicated, the years were formed into groups. Thirteen years constituted a xiumalpilli (bundle), and four of these a nexiuhilpilitztli (complete binding of the years). Each year had thus a double aspect, first as an individual period of time, and secondly as a portion of the “year of the sun,” and these were so numbered and named that each year in the series of fifty-two possessed a different description....

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Groups of Years

Groups of Years

With the conclusion of each period of fifty-two years a terrible dread came upon the Mexicans that the world would come to an end. A stated period of time had expired, a period which was regarded as fixed by divine command, and it had been ordained that on the completion of one of those series of fifty-two years earthly time would cease and the universe be demolished. For some time before the ceremony of toxilmolpilia (the binding up of the years) the Mexicans abandoned themselves to the utmost

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The Dread of the Last Day

The Dread of the Last Day

The birth-cycle, as we have said, consisted of 260 days. It had originally been a lunar cycle of thirteen days, and once bore the names of thirteen moons. It formed part of the civil calendar, with which, however, it had nothing in common, as it was used for ecclesiastical purposes only. The lunar names were abandoned later, and the numbers one to thirteen adopted in their places. The Nahua language represented a very low state of culture. Speech is the general measure of the standard of thought

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Language of the Nahua

Language of the Nahua

The science of the Aztecs was, perhaps, one of the most picturesque sides of their civilisation. As with all peoples in a semi-barbarous state, it consisted chiefly in astrology and divination. Of the former the wonderful calendar system was the basis, and by its aid the priests, or those of them who were set apart for the study of the heavenly bodies, pretended to be able to tell the future of new-born infants and the progress of the dead in the other world. This they accomplished by weighing t

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Aztec Science

Aztec Science

The limits of the Aztec Empire may be defined, if its tributary states are included, as extending over the territory comprised in the modern states of Mexico, Southern Vera Cruz, and Guerrero. Among the civilised peoples of this extensive tract the prevailing form of government was an absolute monarchy, although several of the smaller communities were republics. The law of succession, as with the Celts of Scotland, prescribed that the eldest surviving brother of the deceased monarch should be el

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Nahua Government

Nahua Government

The domestic life of the Nahua was a peculiar admixture of simplicity and display. The mass of the people led a life of strenuous labour in the fields, and in the cities they wrought hard at many trades, among which may be specified building, metal-working, making robes and other articles of bright featherwork and quilted suits of armour, jewellery, and small wares. Vendors of flowers, fruit, fish, and vegetables swarmed in the markets. The use of tobacco was general among the men of all classes

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Domestic Life

Domestic Life

A piece of Nahua literature, the disappearance of which is surrounded by circumstances of the deepest mystery, is the Teo-Amoxtli (Divine Book), which is alleged by certain chroniclers to have been the work of the ancient Toltecs. Ixtlilxochitl, a native Mexican author, states that it was written by a Tezcucan wise man, one Huematzin, about the end of the seventh century, and that it described the pilgrimage of the Nahua from Asia, their laws, manners, and customs, and their religious tenets, sc

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A Mysterious Toltec Book

A Mysterious Toltec Book

One of the most interesting of the Mexican historians is Don Fernando de Alva Ixtlilxochitl, a half-breed of royal Tezcucan descent. He was responsible for two notable works, entitled Historia Chichimeca (The History of the Chichimecs) and the Relaciones , a compilation of historical and semi-historical incidents. He was cursed, or blessed, however, by a strong leaning toward the marvellous, and has coloured his narratives so highly that he would have us regard the Toltec or ancient Nahua civili

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A Native Historian

A Native Historian

The geography of Mexico is by no means as familiar to Europeans as is that of the various countries of our own continent, and it is extremely easy for the reader who is unacquainted with Mexico and the puzzling orthography of its place-names to flounder among them, and during the perusal of such a volume as this to find himself in a hopeless maze of surmise as to the exact locality of the more famous centres of Mexican history. A few moments’ study of this paragraph will enlighten him in this re

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Nahua Topography

Nahua Topography

Having become acquainted with the relative position of the Nahua cities, we may now consult for a moment the map which exhibits the geographical distribution of the various Nahua tribes, and which is self-explanatory (p. 331 ). A Prisoner fighting for his Life He was painted white and tufts of cotton-wool were put on his head Gilbert James...

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Distribution of the Nahua Tribes

Distribution of the Nahua Tribes

A brief historical sketch or epitome of what is known of Nahua history as apart from mere tradition will further assist the reader in the comprehension of Mexican mythology. From the period of the settlement of the Nahua on an agricultural basis a system of feudal government had evolved, and at various epochs in the history of the country certain cities or groups of cities held a paramount sway. Subsequent to the “Toltec” period, which we have already described and discussed, we find the Acolhua

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Nahua History

Nahua History

The maxim “Other climes, other manners” is nowhere better exemplified than by the curious annual strife betwixt the warriors of Mexico and Tlascala. Once a year they met on a prearranged battle-ground and engaged in combat, not with the intention of killing one another, but with the object of taking prisoners for sacrifice on the altars of their respective war-gods. The warrior seized his opponent and attempted to bear him off, the various groups pulling and tugging desperately at each other in

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Bloodless Battles

Bloodless Battles

The communities grouped round the various lakes in the valley of Mexico now command our attention. More than two score of these thriving communities flourished at the time of the conquest of Mexico, the most notable being those which occupied the borders of the Lake of Tezcuco. These cities grouped themselves round two nuclei, Azcapozalco and Tezcuco, between whom a fierce rivalry sprang up, which finally ended in the entire discomfiture or Azcapozalco. From this event the real history of Mexico

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The Lake Cities

The Lake Cities

If, as some authorities declare, Tezcuco was originally Otomi in affinity, it was in later years the most typically Nahuan of all the lacustrine powers. But several other communities, the power of which was very nearly as great as that of Tezcuco, had assisted that city to supremacy. Among these was Xaltocan, a city-state of unquestionable Otomi origin, situated at the northern extremity of the lake. As we have seen from the statements of Ixtlilxochitl, a Tezcucan writer, his native city was in

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Tezcuco

Tezcuco

The Tecpanecs, who dwelt in Tlacopan, Coyohuacan, and Huitzilopocho, were also typical Nahua. The name, as we have already explained, indicates that each settlement possessed its own tecpan (chief’s house), and has no racial significance. Their state was probably founded about the twelfth century, although a chronology of no less than fifteen hundred years was claimed for it. This people composed a sort of buffer-state betwixt the Otomi on the north and other Nahua on the south. The menace of th

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The Aztecs

The Aztecs

By the aid of the Aztecs the Tecpanecs greatly extended their territorial possessions. City after city was added to their empire, and the allies finally invaded the Otomi country, which they speedily subdued. Those cities which had been founded by the Acolhuans on the fringes of Tezcuco also allied themselves with the Tecpanecs with the intention of freeing themselves from the yoke of the Chichimecs, whose hand was heavy upon them. The Chichimecs or Tezcucans made a stern resistance, and for a t

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The Aztecs as Allies

The Aztecs as Allies

Up to this time the Aztecs had paid a tribute to Azcapozalco, but now, strengthened by the successes of the late conflict, they withheld it, and requested permission to build an aqueduct from the shore for the purpose of carrying a supply of water into their city. This was refused by the Tecpanecs, and a policy of isolation was brought to bear upon Mexico, an embargo being placed upon its goods and intercourse with its people being forbidden. War followed, in which the Tecpanecs were defeated wi

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New Powers

New Powers

The religion of the ancient Mexicans was a polytheism or worship of a pantheon of deities, the general aspect of which presented similarities to the systems of Greece and Egypt. Original influences, however, were strong, and they are especially discernible in the institutions of ritualistic cannibalism and human sacrifice. Strange resemblances to Christian practice were observed in the Aztec mythology by the Spanish Conquistadores, who piously condemned the native customs of baptism, consubstant

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Nahua Religion

Nahua Religion

Aztec theology postulated an eternity which, however, was not without its epochs. It was thought to be broken up into a number of æons, each of which depended upon the period of duration of a separate “sun.” No agreement is noticeable among authorities on Mexican mythology as to the number of these “suns,” but it would appear as probable that the favourite tradition stipulated for four “suns” or epochs, each of which concluded with a national disaster—flood, famine, tempest, or fire. The present

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Cosmology

Cosmology

Our knowledge of the mythology of the Mexicans is chiefly gained through the works of those Spaniards, lay and cleric, who entered the country along with or immediately subsequent to the Spanish Conquistadores. From several of these we have what might be called first-hand accounts of the theogony and ritual of the Nahua people. The most valuable compendium is that of Father Bernardino Sahagun, entitled A General History of the Affairs of New Spain , which was published from manuscript only in th

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The Sources of Mexican Mythology

The Sources of Mexican Mythology

For generations antiquarians interested in the lore of ancient Mexico bemoaned its loss, until at length one Muñoz, more indefatigable than the rest, chanced to visit the crumbling library of the ancient convent of Tolosi, in Navarre. There, among time-worn manuscripts and tomes relating to the early fathers and the intricacies of canon law, he discovered the lost Sahagun! It was printed separately by Bustamante at Mexico and by Lord Kingsborough in his collection in 1830, and has been translate

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The Romance of the Lost “Sahagun”

The Romance of the Lost “Sahagun”

Father Torquemada arrived in the New World about the middle of the sixteenth century, at which period he was still enabled to take from the lips of such of the Conquistadores as remained much curious information regarding the circumstances of their advent. His Monarchia Indiana was first published at Seville in 1615, and in it he made much use of the manuscript of Sahagun, not then published. At the same time his observations upon matters pertaining to the native religion are often illuminating

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Torquemada

Torquemada

The ritual of this dead faith of another hemisphere abounds in expressions concerning the unity of the deity approaching very nearly to many of those we ourselves employ regarding God’s attributes. The various classes of the priesthood were in the habit of addressing the several gods to whom they ministered as “omnipotent,” “endless,” “invisible,” “the one god complete in perfection and unity,” and “the Maker and Moulder of All.” These appellations they applied not to one supreme being, but to t

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The Worship of One God

The Worship of One God

Tezcatlipoca (Fiery Mirror) was undoubtedly the Jupiter of the Nahua pantheon. He carried a mirror or shield, from which he took his name, and in which he was supposed to see reflected the actions and deeds of mankind. The evolution of this god from the status of a spirit of wind or air to that of the supreme deity of the Aztec people presents many points of deep interest to students of mythology. Originally the personification of the air, the source both of the breath of life and of the tempest

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Tezcatlipoca

Tezcatlipoca

We find Tezcatlipoca intimately associated with the legends which recount the overthrow of Tollan, the capital of the Toltecs. His chief adversary on the Toltec side is the god-king Quetzalcoatl, whose nature and reign we will consider later, but whom we will now merely regard as the enemy of Tezcatlipoca. The rivalry between these gods symbolises that which existed between the civilised Toltecs and the barbarian Nahua, and is well exemplified in the following myths. In the days of Quetzalcoatl

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Myths of Quetzalcoatl and Tezcatlipoca

Myths of Quetzalcoatl and Tezcatlipoca

Tezcatlipoca, in pursuance of his policy inimical to the Toltec state, took the form of an Indian of the name of Toueyo (Toveyo), and bent his steps to the palace of Uemac, chief of the Toltecs in temporal matters. This worthy had a daughter so fair that she was desired in marriage by many of the Toltecs, but all to no purpose, as her father refused her hand to one and all. The princess, beholding the false Toueyo passing her father’s palace, fell deeply in love with him, and so tumultuous was h

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Tezcatlipoca and the Toltecs

Tezcatlipoca and the Toltecs

The Princess sees a strange Man before the Palace Gilbert James Now the marriage of Toueyo to the daughter of Uemac aroused much discontent among the Toltecs; and they murmured among themselves, and said: “Wherefore did Uemac give his daughter to this Toueyo?” Uemac, having got wind of these murmurings, resolved to distract the attention of the Toltecs by making war upon the neighbouring state of Coatepec. The Toltecs assembled armed for the fray, and having arrived at the country of the men of

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The Departure of Quetzalcoatl

The Departure of Quetzalcoatl

Tezcatlipoca was much more than a mere personification of wind, and if he was regarded as a life-giver he had also the power of destroying existence. In fact on occasion he appears as an inexorable death-dealer, and as such was styled Nezahualpilli (The Hungry Chief) and Yaotzin (The Enemy). Perhaps one of the names by which he was best known was Telpochtli (The Youthful Warrior), from the fact that his reserve of strength, his vital force, never diminished, and that his youthful and boisterous

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Tezcatlipoca as Doomster

Tezcatlipoca as Doomster

It was supposed that Tezcatlipoca had guided the Nahua, and especially the people of Tezcuco, from a more northerly clime to the valley of Mexico. But he was not a mere local deity of Tezcuco, his worship being widely celebrated throughout the country. His exalted position in the Mexican pantheon seems to have won for him especial reverence as a god of fate and fortune. The place he took as the head of the Nahua pantheon brought him many attributes which were quite foreign to his original charac

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The Teotleco Festival

The Teotleco Festival

The most remarkable festival in connection with Tezcatlipoca was the Toxcatl, held in the fifth month. On the day of this festival a youth was slain who for an entire year previously had been carefully instructed in the rôle of victim. He was selected from among the best war captives of the year, and must be without spot or blemish. He assumed the name, garb, and attributes of Tezcatlipoca himself, and was regarded with awe by the entire populace, who imagined him to be the earthly representativ

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The Toxcatl Festival

The Toxcatl Festival

Huitzilopochtli occupied in the Aztec pantheon a place similar to that of Mars in the Roman. His origin is obscure, but the myth relating to it is distinctly original in character. It recounts how, under the shadow of the mountain of Coatepec, near the Toltec city of Tollan, there dwelt a pious widow called Coatlicue, the mother of a tribe of Indians called Centzonuitznaua, who had a daughter called Coyolxauhqui, and who daily repaired to a small hill with the intention of offering up prayers to

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Huitzilopochtli, the War-God

Huitzilopochtli, the War-God

“They are now at Petlac,” Quauitlicac replied. After a little while Quauitlicac informed Huitzilopochtli that the Centzonuitznaua were at hand under the leadership of Coyolxauhqui. At the moment of the enemy’s arrival Huitzilopochtli was born, flourishing a shield and spear of a blue colour. He was painted, his head was surmounted by a panache, and his left leg was covered with feathers. He shattered Coyolxauhqui with a flash of serpentine lightning, and then gave chase to the Centzonuitznaua, w

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The War-God as Fertiliser

The War-God as Fertiliser

Tlaloc was the god of rain and moisture. In a country such as Mexico, where the success or failure of the crops depends entirely upon the plentiful nature or otherwise of the rainfall, he was, it will be readily granted, a deity of high importance. It was believed that he made his home in the mountains which surround the valley of Mexico, as these were the source of the local rainfall, and his popularity is vouched for by the fact that sculptured representations of him occur more often than thos

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Tlaloc, the Rain-God

Tlaloc, the Rain-God

In the native manuscripts Tlaloc is usually portrayed as having a dark complexion, a large round eye, a row of tusks, and over the lips an angular blue stripe curved downward and rolled up at the ends. The latter character is supposed to have been evolved originally from the coils of two snakes, their mouths with long fangs in the upper jaw meeting in the middle of the upper lip. The snake, besides being symbolised by lightning in many American mythologies, is also symbolical of water, which is

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Sacrifices to Tlaloc

Sacrifices to Tlaloc

It is highly probable that Quetzalcoatl was a deity of the pre-Nahua people of Mexico. He was regarded by the Aztec race as a god of somewhat alien character, and had but a limited following in Mexico, the city of Huitzilopochtli. In Cholula, however, and others of the older towns his worship flourished exceedingly. He was regarded as “The Father of the Toltecs,” and, legend says, was the seventh and youngest son of the Toltec Abraham, Iztacmixcohuatl. Quetzalcoatl (whose name means “Feathered S

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Quetzalcoatl

Quetzalcoatl

Perhaps the most important of these is that which regards Quetzalcoatl as a god of the air. He is connected, say some, with the cardinal points, and wears the insignia of the cross, which symbolises them. Dr. Seler says of him: “He has a protruding, trumpet-like mouth, for the wind-god blows.... His figure suggests whirls and circles. Hence his temples were built in circular form.... The head of the wind-god stands for the second of the twenty day signs, which was called Ehecatl (Wind).” The sam

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The Man of the Sun

The Man of the Sun

Various conceptions of Quetzalcoatl are noticeable in the mythology of the territories which extended from the north of Mexico to the marshes of Nicaragua. In Guatemala the Kiches recognised him as Gucumatz, and in Yucatan proper he was worshipped as Kukulcan, both of which names are but literal translations of his Mexican title of “Feathered Serpent” into Kiche and Mayan. That the three deities are one and the same there can be no shadow of doubt. Several authorities have seen in Kukulcan a “se

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Various Forms of Quetzalcoatl

Various Forms of Quetzalcoatl

It is by no means improbable that Quetzalcoatl was of northern origin, and that on his adoption by southern peoples and tribes dwelling in tropical countries his characteristics were gradually and unconsciously altered in order to meet the exigencies of his environment. The mythology of the Indians of British Columbia, whence in all likelihood the Nahua originally came, is possessed of a central figure bearing a strong resemblance to Quetzalcoatl. Thus the Thlingit tribe worship Yetl; the Quaqui

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Quetzalcoatl’s Northern Origin

Quetzalcoatl’s Northern Origin

The worship of Quetzalcoatl was in some degree antipathetic to that of the other Mexican deities, and his priests were a separate caste. Although human sacrifice was by no means so prevalent among his devotees, it is a mistake to aver, as some authorities have done, that it did not exist in connection with his worship. A more acceptable sacrifice to Quetzalcoatl appears to have been the blood of the celebrant or worshipper, shed by himself. When we come to consider the mythology of the Zapotecs,

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The Worship of Quetzalcoatl

The Worship of Quetzalcoatl

A special group of deities called Centeotl presided over the agriculture of Mexico, each of whom personified one or other of the various aspects of the maize-plant. The chief goddess of maize, however, was Chicomecohuatl (Seven-serpent), her name being an allusion to the fertilising power of water, which element the Mexicans symbolised by the serpent. As Xilonen she typified the xilote , or green ear of the maize. But it is probable that Chicomecohuatl was the creation of an older race, and that

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The Maize-Gods of Mexico

The Maize-Gods of Mexico

A more important festival of Chicomecohuatl, however, was the Xalaquia, which lasted from June 28 to July 14, commencing when the maize plant had attained its full growth. The women of the pueblo (village) wore their hair unbound, and shook and tossed it so that by sympathetic magic the maize might take the hint and grow correspondingly long. Chian pinolli was consumed in immense quantities, and maize-porridge was eaten. Hilarious dances were nightly performed in the teopan (temple), the central

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The Sacrifice of the Dancer

The Sacrifice of the Dancer

“All the great idols of Mexico were thought to have been destroyed until this was disinterred among other relics in the course of making new drains in the Plaza Mayor of Mexico in August 1790. The discovery produced an immense sensation. The idol was dragged to the court of the University, and there set up; the Indians began to worship it and deck it with flowers; the antiquaries, with about the same degree of intelligence, to speculate about it. What most puzzled them was that the face and some

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An Antiquarian Mare’s-Nest

An Antiquarian Mare’s-Nest

During her last hours the victim sacrificed at the Xalaquia wore a ritual dress made from the fibres of the aloe, and with this garment the maize-god Centeotl was clothed. Robed in this he temporarily represented the earth-goddess, so that he might receive her sacrifice. The blood of victims was offered up to him in a vessel decorated with that brilliant and artistic feather-work which excited such admiration in the breasts of the connoisseurs and æsthetes of the Europe of the sixteenth century.

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The Offering to Centeotl

The Offering to Centeotl

To the Mexicans the deities of most importance to the community as a whole were undoubtedly the food-gods. In their emergence from the hunting to the agricultural state of life, when they began to exist almost solely upon the fruits of the earth, the Mexicans were quick to recognise that the old deities of the chase, such as Mixcoatl, could not now avail them or succour them in the same manner as the guardians of the crops and fertilisers of the soil. Gradually we see these gods, then, advance i

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Importance of the Food-Gods

Importance of the Food-Gods

Xipe (The Flayed) was widely worshipped throughout Mexico, and is usually depicted in the pinturas as being attired in a flayed human skin. At his special festival, the “Man-flaying,” the skins were removed from the victims and worn by the devotees of the god for the succeeding twenty days. He is usually represented as of a red colour. In the later days of the Aztec monarchy the kings and leaders of Mexico assumed the dress or classical garments of Xipe. This dress consisted of a crown made of f

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Xipe

Xipe

Nanahuatl (Poor Leper) presided over skin diseases, such as leprosy. It was thought that persons afflicted with these complaints were set apart by the moon for his service. In the Nahua tongue the words for “leprous” and “eczematous” also mean “divine.” The myth of Nanahuatl tells how before the sun was created humanity dwelt in sable and horrid gloom. Only a human sacrifice could hasten the appearance of the luminary. Metztli (The Moon) led forth Nanahuatl as a sacrifice, and he was cast upon a

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Nanahuatl, or Nanauatzin

Nanahuatl, or Nanauatzin

Xolotl is of southern, possibly Zapotec, origin. He represents either fire rushing down from the heavens or light flaming upward. It is noticeable that in the pinturas the picture of the setting sun being devoured by the earth is nearly always placed opposite his image. He is probably identical with Nanahuatl, and appears as the representative of human sacrifice. He has also affinities with Xipe. On the whole Xolotl may be best described as a sun-god of the more southerly tribes. His head ( quax

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Xolotl

Xolotl

This deity was known in Mexico under various names, notably Tata (Our Father), Huehueteotl (Oldest of Gods), and Xiuhtecutli (Lord of the Year). He was represented as of the colour of fire, with a black face, a headdress of green feathers, and bearing on his back a yellow serpent, to typify the serpentine nature of fire. He also bore a mirror of gold to show his connection with the sun, from which all heat emanates. On rising in the morning all Mexican families made Xiuhtecutli an offering of a

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The Fire-God

The Fire-God

Mictlantecutli (Lord of Hades) was God of the Dead and of the grim and shadowy realm to which the souls of men repair after their mortal sojourn. He is represented in the pinturas as a grisly monster with capacious mouth, into which fall the spirits of the dead. His terrible abode was sometimes alluded to as Tlalxicco (Navel of the Earth), but the Mexicans in general seem to have thought that it was situated in the far north, which they regarded as a place of famine, desolation, and death. Here

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Mictlan

Mictlan

The Mexicans designated the planet Venus Citlalpol (The Great Star) and Tlauizcalpantecutli (Lord of the Dawn). It seems to have been the only star worshipped by them, and was regarded with considerable veneration. Upon its rising they stopped up the chimneys of their houses, so that no harm of any kind might enter with its light. A column called Ilhuicatlan, meaning “In the Sky,” stood in the court of the great temple of Mexico, and upon this a symbol of the planet was painted. On its reappeara

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Worship of the Planet Venus

Worship of the Planet Venus

The sun was regarded by the Nahua, and indeed by all the Mexican and Central American peoples, as the supreme deity, or rather the principal source of subsistence and life. He was always alluded to as the teotl , the god, and his worship formed as it were a background to that of all the other gods. His Mexican name, Ipalnemohuani (He by whom Men Live) shows that the Mexicans regarded him as the primal source of being, and the heart, the symbol of life, was looked upon as his special sacrifice. T

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Sun-Worship

Sun-Worship

It was therefore necessary to sustain the sun by the daily food of human sacrifice, for by a tithe of human life alone would he be satisfied. Naturally a people holding such a belief would look elsewhere than within their own borders for the material wherewith to placate their deity. This could be most suitably found among the inhabitants of a neighbouring state. It thus became the business of the warrior class in the Aztec state to furnish forth the altars of the gods with human victims. The mo

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Sustaining the Sun

Sustaining the Sun

The Mexican warriors believed that they continued in the service of the sun after death, and, like the Scandinavian heroes in Valhalla, that they were admitted to the dwelling of the god, where they shared all the delights of his diurnal round. The Mexican warrior dreaded to die in his bed, and craved an end on the field of battle. This explains the desperate nature of their resistance to the Spaniards under Cortés, whose officers stated that the Mexicans seemed to desire to die fighting. After

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A Mexican Valhalla

A Mexican Valhalla

The chief of the festivals to the sun was that held in spring at the vernal equinox, before the representation of a deity known as Totec (Our Great Chief). Although Totec was a solar deity he had been adopted from the people of an alien state, the Zapotecs of Zalisco, and is therefore scarcely to be regarded as the principal sun-god. His festival was celebrated by the symbolical slaughter of all the other gods for the purpose of providing sustenance to the sun, each of the gods being figurativel

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The Feast of Totec

The Feast of Totec

Tepeyollotl means Heart of the Mountain, and evidently alludes to a deity whom the Nahua connected with seismic disturbances and earthquakes. By the interpreter of the Codex Telleriano-Remensis he is called Tepeolotlec, an obvious distortion of his real name. The interpreter of the codex states that his name “refers to the condition of the earth after the flood. The sacrifices of these thirteen days were not good, and the literal translation of their name is ‘dirt sacrifices.’ They caused palsy

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Tepeyollotl

Tepeyollotl

This deity, whose names mean Five-Flower and Source of Flowers, was regarded as the patron of luck in gaming. He may have been adopted by the Nahua from the Zapotecs, but the converse may be equally true. The Zapotecs represented him with a design resembling a butterfly about the mouth, and a many-coloured face which looks out of the open jaws of a bird with a tall and erect crest. The worship of this god appears to have been very widespread. Sahagun says of him that a fête was held in his honou

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Macuilxochitl, or Xochipilli

Macuilxochitl, or Xochipilli

The Nahua believed that Ometecutli and Omeciuatl were the father and mother of the human species. The names signify Lords of Duality or Lords of the Two Sexes. They were also called Tonacatecutli and Tonacaciuatl (Lord and Lady of Our Flesh, or of Subsistence). They were in fact regarded as the sexual essence of the creative deity, or perhaps more correctly of deity in general. They occupied the first place in the Nahua calendar, to signify that they had existed from the beginning, and they are

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Father and Mother Gods

Father and Mother Gods

When a man was intoxicated with the native Mexican drink of pulque , a liquor made from the juice of the Agave Americana , he was believed to be under the influence of a god or spirit. The commonest form under which the drink-god was worshipped was the rabbit, that animal being considered to be utterly devoid of sense. This particular divinity was known as Ometochtli. The scale of debauchery which it was desired to reach was indicated by the number of rabbits worshipped, the highest number, four

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The Pulque-Gods

The Pulque-Gods

Metztli, or Yohualticitl (The Lady of Night), was the Mexican goddess of the moon. She had in reality two phases, one that of a beneficent protectress of harvests and promoter of growth in general, and the other that of a bringer of dampness, cold, and miasmic airs, ghosts, mysterious shapes of the dim half-light of night and its oppressive silence. To a people in the agricultural stage of civilisation the moon appears as the great recorder of harvests. But she has also supremacy over water, whi

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The Goddesses of Mexico: Metztli

The Goddesses of Mexico: Metztli

Tlazolteotl (God of Ordure), or Tlaelquani (Filth-eater), was called by the Mexicans the earth-goddess because she was the eradicator of sins, to whose priests the people went to make confession so that they might be absolved from their misdeeds. Sin was symbolised by the Mexicans as excrement. Confession covered only the sins of immorality. But if Tlazolteotl was the goddess of confession, she was also the patroness of desire and luxury. It was, however, as a deity whose chief office was the er

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Tlazolteotl

Tlazolteotl

Cloud Serpent, the Hunter-God Gilbert James This goddess was the wife of Tlaloc, the god of rain and moisture. The name means Lady of the Emerald Robe, in allusion to the colour of the element over which the deity partly presided. She was specially worshipped by the water-carriers of Mexico, and all those whose avocation brought them into contact with water. Her costume was peculiar and interesting. Round her neck she wore a wonderful collar of precious stones, from which hung a gold pendant. Sh

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Chalchihuitlicue

Chalchihuitlicue

Mixcoatl was the Aztec god of the chase, and was probably a deity of the Otomi aborigines of Mexico. The name means Cloud Serpent, and this originated the idea that Mixcoatl was a representation of the tropical whirlwind. This is scarcely correct, however, as the hunter-god is identified with the tempest and thunder-cloud, and the lightning is supposed to represent his arrows. Like many other gods of the chase, he is figured as having the characteristics of a deer or rabbit. He is usually depict

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Mixcoatl

Mixcoatl

This deity was the war-god of the Tlascalans, who were constantly in opposition to the Aztecs of Mexico. He was to the warriors of Tlascala practically what Huitzilopochtli was to those of Mexico. He was closely identified with Mixcoatl, and with the god of the morning star, whose colours are depicted on his face and body. But in all probability Camaxtli was a god of the chase, who in later times was adopted as a god of war because of his possession of the lightning dart, the symbol of divine wa

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Camaxtli

Camaxtli

Ixtlilton (The Little Black One) was the Mexican god of medicine and healing, and therefore was often alluded to as the brother of Macuilxochitl, the god of well-being or good luck. From the account of the general appearance of his temple—an edifice of painted boards—it would seem to have evolved from the primitive tent or lodge of the medicine-man, or shaman . It contained several water-jars called tlilatl (black water), the contents of which were administered to children in bad health. The par

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Iztlilton

Iztlilton

Omacatl was the Mexican god of festivity and joy. The name signifies Two Reeds. He was worshipped chiefly by bon-vivants and the rich, who celebrated him in splendid feasts and orgies. The idol of the deity was invariably placed in the chamber where these functions were to take place, and the Aztecs were known to regard it as a heinous offence if anything derogatory to the god were performed during the convivial ceremony, or if any omission were made from the prescribed form which these gatherin

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Omacatl

Omacatl

Opochtli (The Left-handed) was the god sacred to fishers and bird-catchers. At one period of Aztec history he must have been a deity of considerable consequence, since for generations the Aztecs were marsh-dwellers and depended for their daily food on the fish netted in the lakes and the birds snared in the reeds. They credited the god with the invention of the harpoon or trident for spearing fish and the fishing-rod and bird-net. The fishermen and bird-catchers of Mexico held on occasion a spec

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Opochtli

Opochtli

Yacatecutli was the patron of travellers of the merchant class, who worshipped him by piling their staves together and sprinkling on the heap blood from their noses and ears. The staff of the traveller was his symbol, to which prayer was made and offerings of flowers and incense tendered. The Aztec priesthood was a hierarchy in whose hands resided a goodly portion of the power of the upper classes, especially that connected with education and endowment. The mere fact that its members possessed t

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The Aztec Priesthood

The Aztec Priesthood

The establishment of the national religion was, as in the case of the mediæval Church in Europe, based upon a land tenure from which the priestly class derived a substantial though, considering their numbers, by no means inordinate revenue. The principal temples possessed lands which sufficed for the maintenance of the priests attached to them. There was, besides, a system of first-fruits fixed by law for the priesthood, the surplusage therefrom being distributed among the poor. Education was en

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Education

Education

At the head of the Aztec priesthood stood the Mexicatl Teohuatzin (Mexican Lord of Divine Matters). He had a seat on the emperor’s council, and possessed power which was second only to the royal authority. Next in rank to him was the high-priest of Quetzalcoatl, who dwelt in almost entire seclusion, and who had authority over his own caste only. This office was in all probability a relic from “Toltec” times. The priests of Quetzalcoatl were called by name after their tutelar deity. The lesser gr

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Orders of the Priesthood

Orders of the Priesthood

The priesthood enjoyed no easy existence, but led an austere life of fasting, penance, and prayer, with constant observance of an arduous and exacting ritual, which embraced sacrifice, the upkeep of perpetual fires, the chanting of holy songs to the gods, dances, and the superintendence of the ever-recurring festivals. They were required to rise during the night to render praise, and to maintain themselves in a condition of absolute cleanliness by means of constant ablutions. We have seen that b

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An Exacting Ritual

An Exacting Ritual

“In the year and in the day of the clouds,” writes Garcia in his Origin de los Indias , professing to furnish the reader with a translation of an original Mixtec picture-manuscript, “before ever were years or days, the world lay in darkness. All things were orderless, and a water covered the slime and ooze that the earth then was.” This picture is common to almost all American creation-stories. 1 The red man in general believed the habitable globe to have been created from the slime which arose

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Ixtlilxochitl’s Legend of the Creation

Ixtlilxochitl’s Legend of the Creation

It will be well to return for a moment to the creation-story of the Mixtecs, which, if emanating from a somewhat isolated people in the extreme south of the Mexican Empire, at least affords us a vivid picture of what a folk closely related to the Nahua race regarded as a veritable account of the creative process. When the earth had arisen from the primeval waters, one day the deer-god, who bore the surname Puma-Snake, and the beautiful deer-goddess, or Jaguar-Snake, appeared. They had human form

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Creation-Story of the Mixtecs

Creation-Story of the Mixtecs

Among the Zapotecs, a people related to the Mixtecs, we find a similar conception of the creative process. Cozaana is mentioned as the creator and maker of all beasts in the valuable Zapotec dictionary of Father Juan de Cordova, and Huichaana as the creator of men and fishes. Thus we have two separate creations for men and animals. Cozaana would appear to apply to the sun as the creator of all beasts, but, strangely enough, is alluded to in Cordova’s dictionary as “procreatrix,” whilst he is und

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Zapotec Creation-Myth

Zapotec Creation-Myth

Flood-myths, curiously enough, are of more common occurrence among the Nahua and kindred peoples than creation-myths. The Abbé Brasseur de Bourbourg has translated one from the Codex Chimalpopoca, a work in Nahuatl dating from the latter part of the sixteenth century. It recounts the doings of the Mexican Noah and his wife as follows: “And this year was that of Ce-calli, and on the first day all was lost. The mountain itself was submerged in the water, and the water remained tranquil for fifty-t

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The Mexican Noah

The Mexican Noah

But other legends apart from the creation-stories of the world pure and simple deal with the origin of mankind. The Aztecs believed that the first men emerged from a place known as Chicomoztoc (The Seven Caverns), located north of Mexico. Various writers have seen in these mythic recesses the fabulous “seven cities of Cibola” and the Casas Grandes, ruins of extensive character in the valley of the river Gila, and so forth. But the allusion to the magical number seven in the myth demonstrates tha

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The Myth of the Seven Caverns

The Myth of the Seven Caverns

Coming to semi-historical times, we find a variety of legends connected with the early story of the city of Mexico. These for the most part are of a weird and gloomy character, and throw much light on the dark fanaticism of a people which could immolate its children on the altars of implacable gods. It is told how after the Aztecs had built the city of Mexico they raised an altar to their war-god Huitzilopochtli. In general the lives rendered to this most sanguinary of deities were those of pris

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The Sacrificed Princess

The Sacrificed Princess

One turns with relief from such a sanguinary tale to the consideration of the pleasing semi-legendary accounts of Ixtlilxochitl regarding the civilisation of Tezcuco, Mexico’s neighbour and ally. We have seen in the sketch of Nahua history which has been given how the Tecpanecs overcame the Acolhuans of Tezcuco and slew their king about the year 1418. Nezahualcoyotl (Fasting Coyote), the heir to the Tezcucan throne, beheld the butchery of his royal father from the shelter of a tree close by, and

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The Fugitive Prince

The Fugitive Prince

In course of time the original Tecpanec conqueror was gathered to his fathers, and was succeeded by his son Maxtla, a ruler who could ill brook the studious prince, who had journeyed to the capital of the Tecpanecs to do him homage. He refused Nezahualcoyotl’s advances of friendship, and the latter was warned by a favourably disposed courtier to take refuge in flight. This advice he adopted, and returned to Tezcuco, where, however, Maxtla set a snare for his life. A function which took place in

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Maxtla the Fierce

Maxtla the Fierce

When they arrived he was engaged in the Mexican ball-game of tlachtli . With great politeness he requested them to enter and to partake of food. Whilst they refreshed themselves he betook himself to another room, but his action excited no surprise, as he could be seen through the open doorway by which the apartments communicated with each other. A huge censer, however, stood in the vestibule, and the clouds of incense which arose from it hid his movements from those who had been sent to slay him

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A Romantic Escape

A Romantic Escape

For a season Nezahualcoyotl evaded capture by hiding in the hut of a zealous adherent. The hut was searched, but the pursuers neglected to look below a heap of maguey fibre used for making cloth, under which he lay concealed. Furious at his enemy’s escape, Maxtla now ordered a rigorous search, and a regular battue of the country round Tezcuco was arranged. A large reward was offered for the capture of Nezahualcoyotl dead or alive, along with a fair estate and the hand of a noble lady, and the un

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A Thrilling Pursuit

A Thrilling Pursuit

These malcontents decided to band themselves together to defy the tyrant, and offered the command of the force thus raised to Nezahualcoyotl. This he accepted, and the Tecpanec usurper was totally defeated in a general engagement. Restored to the throne of his fathers, Nezahualcoyotl allied himself with Mexico, and with the assistance of its monarch completely routed the remaining force of Maxtla, who was seized in the baths of Azcapozalco, haled forth and sacrificed, and his city destroyed....

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The Defeat of Maxtla

The Defeat of Maxtla

Nezahualcoyotl profited by the hard experiences he had undergone, and proved a wise and just ruler. The code of laws framed by him was an exceedingly drastic one, but so wise and enlightened was his rule that on the whole he deserves the title which has been conferred upon him of “the Solon of Anahuac.” He generously encouraged the arts, and established a Council of Music, the purpose of which was to supervise artistic endeavour of every description. In Nezahualcoyotl Mexico found, in all probab

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The Solon of Anahuac

The Solon of Anahuac

Nezahualcoyotl is said to have erected a temple to the Unknown God, and to have shown a marked preference for the worship of one deity. In one of his poems he is credited with expressing the following exalted sentiments: “Let us aspire to that heaven where all is eternal, and corruption cannot come. The horrors of the tomb are the cradle of the sun, and the dark shadows of death are brilliant lights for the stars.” Unfortunately these ideas cannot be verified as the undoubted sentiments of the r

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Nezahualcoyotl’s Theology

Nezahualcoyotl’s Theology

We find Nezahualcoyotl’s later days stained by an act which was unworthy of such a great monarch and wise man. His eldest son, the heir to the crown, entered into an intrigue with one of his father’s wives, and dedicated many passionate poems to her, to which she replied with equal ardour. The poetical correspondence was brought before the king, who prized the lady highly because of her beauty. Outraged in his most sacred feelings, Nezahualcoyotl had the youth arraigned before the High Court, wh

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The Poet Prince

The Poet Prince

In his History of the Chichimeca Ixtlilxochitl tells the following gruesome tale regarding the dreadful fate of a favourite wife of Nezahualpilli, the son of Nezahualcoyotl: When Axaiacatzin, King of Mexico, and other lords sent their daughters to King Nezahualpilli, for him to choose one to be his queen and lawful wife, whose son might succeed to the inheritance, she who had the highest claims among them, for nobility of birth and rank, was Chachiuhnenetzin, the young daughter of the Mexican ki

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The Queen with a Hundred Lovers

The Queen with a Hundred Lovers

The period embraced by the life of this monarch and his predecessor may be regarded as the Golden Age of Tezcuco, and as semi-mythical. The palace of Nezahualcoyotl, according to the account of Ixtlilxochitl, extended east and west for 1234 yards, and for 978 yards from north to south. Enclosed by a high wall, it contained two large courts, one used as the municipal market-place, whilst the other was surrounded by administrative offices. A great hall was set apart for the special use of poets an

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The Golden Age of Tezcuco

The Golden Age of Tezcuco

According to Ixtlilxochitl, the king’s villa of Tezcotzinco was a residence which for sheer beauty had no equal in Persian romance, or in those dream-tales of Araby which in childhood we feel to be true, and in later life regretfully admit can only be known again by sailing the sea of Poesy or penetrating the mist-locked continent of Dream. The account of it which we have from the garrulous half-blood reminds us of the stately pleasure-dome decreed by Kubla Khan on the turbulent banks of the sac

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A Fairy Villa

A Fairy Villa

That some such palace existed on the spot in question it would be absurd to deny, as its stupendous pillars and remains still litter the terraces of Tezcotzinco. But, alas! we must not listen to the vapourings of the untrustworthy Ixtlilxochitl, who claims to have seen the place. It will be better to turn to a more modern authority, who visited the site about seventy-five years ago, and who has given perhaps the best account of it. He says: “Fragments of pottery, broken pieces of obsidian knives

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Disillusionment

Disillusionment

As may be imagined regarding a community where human sacrifice was rife, tales concerning those who were consigned to this dreadful fate were abundant. Perhaps the most striking of these is that relating to the noble Tlascalan warrior Tlalhuicole, who was captured in combat by the troops of Montezuma. Less than a year before the Spaniards arrived in Mexico war broke out between the Huexotzincans and the Tlascalans, to the former of whom the Aztecs acted as allies. On the battlefield there was ca

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The Noble Tlascalan

The Noble Tlascalan

It is only occasionally that we encounter either the gods or supernatural beings of any description in Mexican myth. But occasionally we catch sight of such beings as the Ciuapipiltin (Honoured Women), the spirits of those women who had died in childbed, a death highly venerated by the Mexicans, who regarded the woman who perished thus as the equal of a warrior who met his fate in battle. Strangely enough, these spirits were actively malevolent, probably because the moon-goddess (who was also th

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The Haunting Mothers

The Haunting Mothers

One of the weirdest legends in Mexican tradition recounts how Papantzin, the sister of Montezuma II, returned from her tomb to prophesy to her royal brother concerning his doom and the fall of his empire at the hands of the Spaniards. On taking up the reins of government Montezuma had married this lady to one of his most illustrious servants, the governor of Tlatelulco, and after his death it would appear that she continued to exercise his almost viceregal functions and to reside in his palace.

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The Return of Papantzin2

The Return of Papantzin2

“At the moment after death I found myself in a spacious valley, which appeared to have neither commencement nor end, and was surrounded by lofty mountains. Near the middle I came upon a road with many branching paths. By the side of the valley there flowed a river of considerable size, the waters of which ran with a loud noise. By the borders of this I saw a young man clothed in a long robe, fastened with a diamond, and shining like the sun, his visage bright as a star. On his forehead was a sig

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Papantzin’s Story

Papantzin’s Story

1 See the author’s article on “American Creation-Myths” in the Encyclopædia of Religion and Ethics , vol. iv. ↑ 2 The suffix tzin after a Mexican name denotes either “lord” or “lady,” according to the sex of the person alluded to. ↑ It was to the Maya—the people who occupied the territory between the isthmus of Tehuantepec and Nicaragua—that the civilisation of Central America owed most. The language they spoke was quite distinct from the Nahuatl spoken by the Nahua of Mexico, and in many resp

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The Maya

The Maya

It has already been stated that many antiquarians see in the Maya those Toltecs who because of the inroads of barbarous tribes quitted their native land of Anahuac and journeyed southward to seek a new home in Chiapas and Yucatan. It would be idle to attempt to uphold or refute such a theory in the absolute dearth of positive evidence for or against it. The architectural remains of the older race of Anahuac do not bear any striking likeness to Maya forms, and if the mythologies of the two people

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Were the Maya Toltecs?

Were the Maya Toltecs?

On the arrival of the Spaniards (after the celebrated march of Cortés from Mexico to Central America) the Maya were divided into a number of subsidiary states which remind us somewhat of the numerous little kingdoms of Palestine. That these had hived off from an original and considerably greater state there is good evidence to show, but internal dissension had played havoc with the polity of the central government of this empire, the disintegration of which had occurred at a remote period. In th

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The Maya Kingdom

The Maya Kingdom

Perhaps the most effectual method of distinguishing the various branches of the Maya people from one another consists in dividing them into linguistic groups. The various dialects spoken by the folk of Maya origin, although they exhibit some considerable difference, yet display strongly that affinity of construction and resemblance in root which go to prove that they all emanate from one common mother-tongue. In Chiapas the Maya tongue itself is the current dialect, whilst in Guatemala no less t

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The Maya Dialects

The Maya Dialects

Whence came these folk, then, who raised a civilisation by no means inferior to that of ancient Egypt, which, if it had had scope, would have rivalled in its achievements the glory of old Assyria? We cannot tell. The mystery of its entrance into the land is as deep as the mystery of the ancient forests which now bury the remnants of its mighty monuments and enclose its temples in impenetrable gloom. Generations of antiquarians have attempted to trace the origin of this race to Egypt, Phœnicia, C

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Whence Came the Maya?

Whence Came the Maya?

At the risk of repetition it is essential to point out that civilisation, which was a newly acquired thing with the Nahua peoples, was not so with the Maya. They were indisputably an older race, possessing institutions which bore the marks of generations of use, whereas the Nahua had only too obviously just entered into their heritage of law and order. When we first catch sight of the Maya kingdoms they are in the process of disintegration. Such strong young blood as the virile folk of Anahuac p

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Civilisation of the Maya

Civilisation of the Maya

The influence of the Maya upon the Nahua was a process of exceeding slowness. The peoples who divided them one from another were themselves benefited by carrying Maya culture into Anahuac, or rather it might be said that they constituted a sort of filter through which the southern civilisation reached the northern. These peoples were the Zapotecs, the Mixtecs, and the Kuikatecs, by far the most important of whom were the first-mentioned. They partook of the nature and civilisation of both races,

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The Zapotecs

The Zapotecs

But we should be wrong if we thought that the Maya had never attempted to expand, and had never sought new homes for their surplus population. That they had is proved by an outlying tribe of Maya, the Huasteca, having settled at the mouth of the Panuco river, on the north coast of Mexico. The presence of this curious ethnological island has of course given rise to all sorts of queer theories concerning Toltec relationship, whereas it simply intimates that before the era of Nahua expansion the Ma

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The Huasteca

The Huasteca

Did the civilisation of the Maya differ, then, in type from that of the Nahua, or was it merely a larger expression of that in vogue in Anahuac? We may take it that the Nahua civilisation characterised the culture of Central America in its youth, whilst that of the Maya displayed it in its bloom, and perhaps in its senility. The difference was neither essential nor radical, but may be said to have arisen for the most part from climatic and kindred causes. The climate of Anahuac is dry and temper

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The Type of Maya Civilisation

The Type of Maya Civilisation

Before entering upon a consideration of the art, architecture, or mythology of this strange and highly interesting people it will be necessary to provide the reader with a brief sketch of their history. Such notices of this as exist in English are few, and their value doubtful. For the earlier history of the people of Maya stock we depend almost wholly upon tradition and architectural remains. The net result of the evidence wrung from these is that the Maya civilisation was one and homogeneous,

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Maya History

Maya History

As has been said, the nucleus of Maya power and culture is probably to be found in that part of Chiapas which slopes down from the steep Cordilleras. Here the ruined sites of Palenque, Piedras Negras, and Ocosingo are eloquent of that opulence of imagination and loftiness of conception which go hand in hand with an advanced culture. The temples and palaces of this region bear the stamp of a dignity and consciousness of metropolitan power which are scarcely to be mistaken, so broad, so free is th

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The Nucleus of Maya Power

The Nucleus of Maya Power

We shall leave the consideration of Maya tradition until we come to speak of Maya myth proper, and attempt to glean from the chaos of legend some veritable facts connected with Maya history. According to a manuscript of Kuikatec origin recently discovered, it is probable that a Nahua invasion of the Maya states of Chiapas and Tabasco took place about the ninth century of our era, and we must for the present regard that as the starting-point of Maya history. The south-western portions of the Maya

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Early Race Movements

Early Race Movements

As the Celts of Wales and Scotland were driven into the less hospitable regions of their respective countries by the inroads of the Saxons, so was one branch of the Maya forced to seek shelter in the almost desert wastes of Yucatan. There can be no doubt that the Maya did not take to this barren and waterless land of their own accord. Thrifty and possessed of high agricultural attainments, this people would view with concern a removal to a sphere so forbidding after the rich and easily developed

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The Settlement of Yucatan

The Settlement of Yucatan

The priest-kings of Mayapan, who claimed descent from Kukulcan or Quetzalcoatl, soon raised their state into a position of prominence among the surrounding cities. Those who had founded Chichen-Itza, and who were known as Itzaes, were, on the other hand, a caste of warriors who do not appear to have cherished the priestly function with such assiduity. The rulers of the Itzaes, who were known as the Tutul Xius, seem to have come, according to their traditions, from the western Maya states, perhap

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The Septs of Yucatan

The Septs of Yucatan

But they were not destined to remain undisturbed in their new sphere. The Cocomes of Mayapan, when at the height of their power, viewed with disfavour the settlement of the Tutul Xius. After it had flourished for a period of about 120 years it was overthrown by the Cocomes, who resolved it into a dependency, permitting the governors and a certain number of the people to depart elsewhere. Thus expelled, the Tutul Xius fled southward, whence they had originally come, and settled in Potonchan or Ch

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Flight of the Tutul Xius

Flight of the Tutul Xius

The sequel was, naturally, revolution. Ground down by the tyranny of a dissolute oligarchy, the subject states rose in revolt. The Cocomes surrounded themselves by Nahua mercenaries, who succeeded in beating off the first wave of revolt, led by the king or regulus of Uxmal, who was defeated, and whose people in their turn rose against him, a circumstance which ended in the abandonment of the city of Uxmal. Once more were the Tutul Xius forced to go on pilgrimage, and this time they founded the c

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Hunac Eel

Hunac Eel

Only a remnant of the Cocomes survived. They had been absent in Nahua territory, attempting to raise fresh troops for the defence of Mayapan. These the victors spared, and they finally settled in Zotuta, in the centre of Yucatan, a region of almost impenetrable forest. It would not appear that the city of Chichen-Itza, the prince of which was ever the head and front of the rebellion against the Cocomes, profited in any way from the fall of the suzerain power. On the contrary, tradition has it th

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The Last of the Cocomes

The Last of the Cocomes

When the Maya peoples of Guatemala, the Kiches and the Kakchiquels, first made their way into that territory, they probably found there a race of Maya origin of a type more advanced and possessed of more ancient traditions than themselves. By their connection with this folk they greatly benefited in the direction of artistic achievement as well as in the industrial arts. Concerning these people we have a large body of tradition in the Popol Vuh , a native chronicle, the contents of which will be

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The Maya Peoples of Guatemala

The Maya Peoples of Guatemala

It was to the city of Tulan, probably in Tabasco, that the Maya of Guatemala referred as being the starting-point of all their migrations. We must not confound this place with the Tollan of the Mexican traditions. It is possible that the name may in both cases be derived from a root meaning a place from which a tribe set forth, a starting-place, but geographical connection there is none. From here Nima-Kiche, the great Kiche, started on his migration to the mountains, accompanied by his three br

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The Maya Tulan

The Maya Tulan

As with the earlier dynasties of Egypt, considerable doubt surrounds the history of the early Kiche monarchs. Indeed, a period of such uncertainty occurs that even the number of kings who reigned is lost in the hopeless confusion of varying estimates. From this chaos emerge the facts that the Kiche monarchs held the supreme power among the peoples of Guatemala, that they were the contemporaries of the rulers of Mexico city, and that they were often elected from among the princes of the subject s

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Doubtful Dynasties

Doubtful Dynasties

This condition of things lasted up to the time of the coming of the Spaniards. The Kakchiquels dated the commencement of a new chronology from the episode of the defeat of Cay Hun-Apu by them in 1492. They may have saved themselves the trouble; for the time was at hand when the calendars of their race were to be closed, and its records written in another script by another people. One by one, and chiefly by reason of their insane policy of allying themselves with the invader against their own kin

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The Coming of the Spaniards

The Coming of the Spaniards

What may possibly be the most valuable sources of Maya history are, alas! sealed to us at present. We allude to the native Maya manuscripts and inscriptions, the writing of which cannot be deciphered by present-day scholars. Some of the old Spanish friars who lived in the times which directly succeeded the settlement of the country by the white man were able to read and even to write this script, but unfortunately they regarded it either as an invention of the Father of Evil or, as it was a nati

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The Riddle of Ancient Maya Writing

The Riddle of Ancient Maya Writing

The principal Maya manuscripts which have escaped the ravages of time are the codices in the libraries of Dresden, Paris, and Madrid. These are known as the Codex Perezianus, preserved in the Bibliothèque Nationale at Paris, the Dresden Codex, long regarded as an Aztec manuscript, and the Troano Codex, so called from one of its owners, Señor Tro y Ortolano, found at Madrid in 1865. These manuscripts deal principally with Maya mythology, but as they cannot be deciphered with any degree of accurac

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The Maya Manuscripts

The Maya Manuscripts

The “Tablet of the Cross” gives a good idea of the general appearance of the writing system of the ancient peoples of Central America. The style varies somewhat in most of the manuscripts and inscriptions, but it is generally admitted that all of the systems employed sprang originally from one common source. The square figures which appear as a tangle of faces and objects are said to be “calculiform,” or pebble-shaped, a not inappropriate description, and it is known from ancient Spanish manuscr

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The System of the Writing

The System of the Writing

In 1887 Dr. Seler discovered the sign for night ( akbal ), and in 1894 Förstemann unriddled the symbols for “beginning” and “end.” These are two heads, the first of which has the sign akbal , just mentioned, for an eye. Now akbal means, as well as “night,” “the beginning of the month,” and below the face which contains it can be seen footsteps, or spots which resemble their outline, signifying a forward movement. The sign in the second head means “seventh,” which in Maya also signifies “the end.

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Clever Elucidations

Clever Elucidations

The method employed by those engaged in the elucidation of these hieroglyphs is typical of modern science. The various signs and symbols are literally “worn out” by a process of indefatigable examination. For hours the student sits staring at a symbol, drinking in every detail, however infinitesimal, until the drawing and all its parts are wholly and separately photographed upon the tablets of his memory. He then compares the several portions of the symbol with similar portions in other signs th

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Methods of Study

Methods of Study

If Bishop Landa was badly hoaxed regarding the alphabet of the Maya, he was successful in discovering and handing down their numeral system, which was on a very much higher basis than that of many civilised peoples, being, for example, more practical and more fully evolved than that of ancient Rome. This system employed four signs altogether, the point for unity, a horizontal stroke for the number 5, and two signs for 20 and 0. Yet from these simple elements the Maya produced a method of computa

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The Maya Numeral System

The Maya Numeral System

The Maya pantheon, although it bears a strong resemblance to that of the Nahua, differs from it in so many respects that it is easy to observe that at one period it must have been absolutely free from all Nahua influence. We may, then, provisionally accept the theory that at some relatively distant period the mythologies of the Nahua and Maya were influenced from one common centre, if they were not originally identical, but that later the inclusion in the cognate but divided systems of local dei

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Mythology of the Maya

Mythology of the Maya

One of the most obvious of the mythological relationships between the Maya and Nahua is exhibited in the Maya cult of the god Quetzalcoatl. It seems to have been a general belief in Mexico that Quetzalcoatl was a god foreign to the soil; or at least relatively aboriginal to his rival Tezcatlipoca, if not to the Nahua themselves. It is amusing to see it stated by authorities of the highest standing that his worship was free from bloodshed. But it does not appear whether the sanguinary rites conne

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Quetzalcoatl among the Maya

Quetzalcoatl among the Maya

The principal sources of our knowledge of the Maya deities are the Dresden, Madrid, and Paris codices alluded to previously, all of which contain many pictorial representations of the various members of the Maya pantheon. Of the very names of some of these gods we are so ignorant, and so difficult is the process of affixing to them the traditional names which are left to us as those of the Maya gods, that Dr. Paul Schellhas, a German student of Maya antiquities, has proposed that the figures of

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An Alphabet of Gods

An Alphabet of Gods

Unluckily the accounts of Spanish authors concerning Maya mythology do not agree with the representations of the gods delineated in the codices. That the three codices have a mythology in common is certain. Again, great difficulty is found in comparing the deities of the codices with those represented by the carved and stucco bas-reliefs of the Maya region. It will thus be seen that very considerable difficulties beset the student in this mythological sphere. So few data have yet been collected

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Difficulties of Comparison

Difficulties of Comparison

We witness in the Maya mythology a dualism almost as complete as that of ancient Persia—the conflict between light and darkness. Opposing each other we behold on the one hand the deities of the sun, the gods of warmth and light, of civilisation and the joy of life, and on the other the deities of darksome death, of night, gloom, and fear. From these primal conceptions of light and darkness all the mythologic forms of the Maya are evolved. When we catch the first recorded glimpses of Maya belief

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The Conflict between Light and Darkness

The Conflict between Light and Darkness

Like that of the Nahua, the Maya mythology was based almost entirely upon the calendar, which in its astronomic significance and duration was identical with that of the Mexicans. The ritual year of twenty “weeks” of thirteen days each was divided into four quarters, each of these being under the auspices of a different quarter of the heavens. Each “week” was under the supervision of a particular deity, as will be seen when we come to deal separately with the various gods....

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The Calendar

The Calendar

The heavenly bodies had important representation in the Maya pantheon. In Yucatan the sun-god was known as Kinich-ahau (Lord of the Face of the Sun). He was identified with the Fire-bird, or Arara, and was thus called Kinich-Kakmo (Fire-bird; lit. Sun-bird). He was also the presiding genius of the north. Itzamna, one of the most important of the Maya deities, was a moon-god, the father of gods and men. In him was typified the decay and recurrence of life in nature. His name was derived from the

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Traditional Knowledge of the Gods

Traditional Knowledge of the Gods

On the whole the Maya do not seem to have been burdened with an extensive pantheon, as were the Nahua, and their polytheism appears to have been of a limited character. Although they possessed a number of divinities, these were in a great measure only different forms of one and the same divine power—probably localised forms of it. The various Maya tribes worshipped similar gods under different names. They recognised divine unity in the god Hunabku, who was invisible and supreme, but he does not

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Maya Polytheism

Maya Polytheism

A sinister figure, the prince of the Maya legions of darkness, is the bat-god, Zotzilaha Chimalman, who dwelt in the “House of Bats,” a gruesome cavern on the way to the abodes of darkness and death. He is undoubtedly a relic of cave-worship pure and simple. “The Maya,” says an old chronicler, “have an immoderate fear of death, and they seem to have given it a figure peculiarly repulsive.” We shall find this deity alluded to in the Popol Vuh , under the name Camazotz, in close proximity to the L

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The Bat-God

The Bat-God

We must now turn to the question of what modern research has done to elucidate the character of the various Maya deities. We have already seen that they have been provisionally named by the letters of the alphabet until such proof is forthcoming as will identify them with the traditional gods of the Maya, and we will now briefly examine what is known concerning them under their temporary designations. In the Dresden and other codices god A is represented as a figure with exposed vertebræ and sku

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God A

God A

God E is another deity whom we have no difficulty in identifying. He wears the leafed ear of maize as his head-dress. In fact, his head has been evolved out of the conventional drawings of the ear of maize, so we may say at once without any difficulty that he is a maize-god pure and simple, and a parallel with the Aztec maize-god Centeotl. Brinton calls this god Ghanan, and Schellhas thinks he may be identical with a deity Yum Kaax, whose name means “Lord of the Harvest Fields.” A close resembla

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The Maize-God

The Maize-God

In G we may be sure that we have found a sun-god par excellence . His hieroglyph is the sun-sign, kin . But we must be careful not to confound him with deities like Quetzalcoatl or Kukulcan. He is, like the Mexican Totec, the sun itself, and not the Man of the Sun, the civilising agent, who leaves his bright abode to dwell with man and introduce him to the arts of cultured existence. He is the luminary himself, whose only acceptable food is human blood, and who must be fed full with this terribl

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The Sun-God

The Sun-God

God K is scientifically known as “the god with the ornamented nose,” and is probably closely related to god B. Concerning him no two authorities are at one, some regarding him as a storm-god, whose proboscis, like that of Kukulcan, is intended to represent the blast of the tempest. But we observe certain stellar signs in connection with K which would go to prove that he is, indeed, one of the Quetzalcoatl group. His features are constantly to be met with on the gateways and corners of the ruined

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“The God with the Ornamented Nose”

“The God with the Ornamented Nose”

God L Dr. Schellhas has designated “the Old Black God,” from the circumstance that he is depicted as an old man with sunken face and toothless gums, the upper, or sometimes the lower, part of his features being covered with black paint. He is represented in the Dresden MS. only. Professor Cyrus Thomas, of New York, thinks that he is the god Ekchuah, who is traditionally described as black, but Schellhas fits this designation to god M. The more probable theory is that of Förstemann, who sees in L

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The Old Black God

The Old Black God

God M is a veritable black god, with reddish lips. On his head he bears a roped package resembling the loads carried by the Maya porter class, and he is found in violent opposition with F, the enemy of all who wander into the unknown wastes. A god of this description has been handed down by tradition under the name of Ekchuah, and his blackness is probably symbolical of the black or deeply bronzed skin of the porter class among the natives of Central America, who are constantly exposed to the su

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The Travellers’ God

The Travellers’ God

God N is identified by Schellhas with the demon Uayayab, who presided over the five unlucky days which it will be recollected came at the end of the Mexican and Maya year. He was known to the Maya as “He by whom the year is poisoned.” After modelling his image in clay they carried it out of their villages, so that his baneful influence might not dwell therein. Goddess O is represented as an old woman engaged in the avocation of spinning, and is probably a goddess of the domestic virtues, the tut

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The Frog-God

The Frog-God

It was in the wonderful architectural system which it developed without outside aid that the Maya people most individually expressed itself. As has been said, those buildings which still remain, and which have excited the admiration of generations of archæologists, are principally confined to examples of ecclesiastical and governmental architecture, the dwellings of the common people consisting merely of the flimsiest of wattle-and-daub structures, which would fall to pieces shortly after they w

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Maya Architecture

Maya Architecture

The Maya buildings were almost always erected upon a mound or ku , either natural or artificial, generally the latter. In this we discover affinities with the Mexican teocalli type. Often these kus stood alone, without any superincumbent building save a small altar to prove their relation to the temple type of Anahuac. The typical Maya temple was built on a series of earth terraces arranged in exact parallel order, the buildings themselves forming the sides of a square. The mounds are generally

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Methods of Building

Methods of Building

For example, they were totally ignorant of the principles upon which the arch is constructed. This difficulty they overcame by making each course of masonry overhang the one beneath it, after the method employed by a boy with a box of bricks, who finds that he can only make “doorways” by this means, or by the simple expedient—also employed by the Maya—of placing a slab horizontally upon two upright pillars. In consequence it will readily be seen that the superimposition of a second story upon su

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No Knowledge of the Arch

No Knowledge of the Arch

But the Maya possessed another type of building which permitted of their raising more than one story. This was the pyramidal type, of which many examples remain. The first story was built in the usual manner, and the second was raised by increasing the height of the mound at the back of the building until it was upon a level with the roof—another device well known to the boy with the box of bricks. In the centre of the space thus made another story could be erected, which was entered by a stairc

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Pyramidal Structures

Pyramidal Structures

He would be a merely superficial observer who would form the conclusion that these specimens of an architecture spontaneously evolved were put together without survey, design, or previous calculation. That as much thought entered into their construction as is lavished upon his work by a modern architect is proved by the manner in which the carved stones fit into one another. It would be absurd to suppose that these tremendous façades bristling with scores of intricate designs could have been fir

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Definiteness of Design

Definiteness of Design

Although the mason-craft of the Maya peoples was essentially similar in all the regions populated by its various tribes and offshoots, there existed in the several localities occupied by them certain differences in construction and ornamentation which would almost justify us in dividing them into separate architectural spheres. In Chiapas, for example, we find the bas-relief predominant, whether in stone or stucco. In Honduras we find a stiffness of design which implies an older type of architec

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Architectural Districts

Architectural Districts

He would indeed be dull of imagination and of spirit who could enter into the consideration of such a subject as this without experiencing some thrill from the mystery which surrounds it. Although familiarised with the study of the Maya antiquities by reason of many years of close acquaintance with it, the author cannot approach the theme without a feeling of the most intense awe. We are considering the memorials of a race isolated for countless thousands of years from the rest of humanity—a rac

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Fascination of the Subject

Fascination of the Subject

One of the most famous of these ancient centres of priestly domination is Palenque, situated in the modern state of Chiapas. This city was first brought into notice by Don José Calderon in 1774, when he discovered no less than eighteen palaces, twenty great buildings, and a hundred and sixty houses, which proves that in his day the primeval forest had not made such inroads upon the remaining buildings as it has during the past few generations. There is good evidence besides this that Palenque wa

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Mysterious Palenque

Mysterious Palenque

One of the few towers to be seen among the ruins of Maya architecture stands at Palenque. It is square in shape and three stories in height, with sloping roof, and is not unlike the belfry of some little English village church. The building we have been describing, although traditionally known as a “palace,” was undoubtedly a great monastery or ecclesiastical habitation. Indeed, the entire city of Palenque was solely a priestly centre, a place of pilgrimage. The bas-reliefs with their representa

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An Architectural Curiosity

An Architectural Curiosity

The Temple of Inscriptions, perched on an eminence some 40 feet high, is the largest edifice in Palenque. It has a façade 74 feet long by 25 feet deep, composed of a great gallery which runs along the entire front of the fane. The building has been named from the inscriptions with which certain flagstones in the central apartment are covered. Three other temples occupy a piece of rising ground close by. These are the Temple of the Sun, closely akin in type to many Japanese temple buildings; the

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The Temple of Inscriptions

The Temple of Inscriptions

Thirty miles east of Merida lies Aké, the colossal and primeval ruins of which speak of early Maya occupation. Here are pyramids, tennis-courts, and gigantic pillars which once supported immense galleries, all in a state of advanced ruin. Chief among these is the great pyramid and gallery, a mighty staircase rising toward lofty pillars, and somewhat reminiscent of Stonehenge. For what purpose it was constructed is quite unknown. One ruin, tradition calls “The House of Darkness.” Here no light en

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The House of Darkness

The House of Darkness

The Knuc (Palace of Owls), where a beautiful frieze of diamond-shaped stones intermingling with spheres may be observed, is noteworthy. All here is undoubtedly of the first Yucatec era, the time when the Maya first overran the country. At Itzamal the chief object of interest is the great pyramid of Kinich-Kakmo (The Sun’s Face with Fiery Rays), the base of which covers an area of nearly 650 square feet. To this shrine thousands were wont to come in times of panic or famine, and from the summit,

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The Palace of Owls

The Palace of Owls

At Itzamal, too, stood one of the chief temples of the great god Itzamna, the legendary founder of the Maya Empire. Standing on a lofty pyramid, four roads radiated from it, leading to Tabasco, Guatemala, and Chiapas; and here they brought the halt, the maimed, and the blind, aye, even the dead, for succour and resurrection, such faith had they in the mighty power of Kab-ul (The Miraculous Hand), as they designated the deity. The fourth road ran to the sacred isle of Cozumel, where first the men

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Itzamna’s Fane

Itzamna’s Fane

To the west arose another pyramid, on the summit of which was built the palace of Hunpictok (The Commander-in-chief of Eight Thousand Flints), in allusion, probably, to the god of lightning, Hurakan, whose gigantic face, once dominating the basement wall, has now disappeared. This face possessed huge mustachios, appendages unknown to the Maya race; and, indeed, we are struck with the frequency with which Mexican and Mayan gods and heroes are adorned with beards and other hirsute ornaments both o

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Bearded Gods

Bearded Gods

Not far away is to be found a gigantic head, probably that of the god Itzamna. It is 13 feet in height, and the features were formed by first roughly tracing them in rubble, and afterwards coating the whole with plaster. The figure is surrounded by spirals, symbols of wind or speech. On the opposite side of the pyramid alluded to above is found a wonderful bas-relief representing a tiger couchant, with a human head of the Maya type, probably depicting one of the early ancestors of the Maya, Bala

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Chichen-Itza

Chichen-Itza

The Nunnery at Chichen is a building of great beauty of outline and decoration, the frieze above the doorway and the fretted ornamentation of the upper story exciting the admiration of most writers on the subject. Here dwelt the sacred women, the chief of whom, like their male prototypes, were dedicated to Kukulcan and regarded with much reverence. The base of the building is occupied by eight large figures, and over the door is the representation of a priest with a panache , whilst a row of gig

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The Nunnery

The Nunnery

The Akab-sib (Writing in the Dark) is a bas-relief found on the lintel of an inner door at the extremity of the building. It represents a figure seated before a vase, with outstretched forefinger, and whence it got its traditional appellation it would be hard to say, unless the person represented is supposed to be in the act of writing. The figure is surrounded by inscriptions. At Chichen were found a statue of Tlaloc, the god of rain or moisture, and immense torsos representing Kukulcan. There

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The “Writing in the Dark”

The “Writing in the Dark”

At Kabah there is a marvellous frontage which strikingly recalls that of a North American Indian totem-house in its fantastic wealth of detail. The ruins are scattered over a large area, and must all have been at one time painted in brilliant colours. Here two horses’ heads in stone were unearthed, showing that the natives had copied faithfully the steeds of the conquering Spaniards. Nothing is known of the history of Kabah, but its neighbour, Uxmal, fifteen miles distant, is much more famous...

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Kabah

Kabah

The imposing pile of the Casa del Gobernador (Governor’s Palace, so called) at Uxmal is perhaps the best known and described of all the aboriginal buildings of Central America. It occupies three successive colossal terraces, and its frieze runs in a line of 325 feet, and is divided into panels, each of which frames a gigantic head of priest or deity. The striking thing concerning this edifice is that although it has been abandoned for over three hundred years it is still almost as fresh architec

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Uxmal

Uxmal

There is also a nunnery which forcibly recalls that at Chichen, and is quite as elaborate and flamboyant in its architectural design. But the real mystery at Uxmal is the Casa del Adivino (The Prophet’s House), also locally known as “The Dwarf’s House.” It consists of two portions, one of which is on the summit of an artificial pyramid, whilst the other, a small but beautifully finished chapel, is situated lower down facing the town. The loftier building is reached by an exceedingly steep stairc

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The Dwarf’s House

The Dwarf’s House

In his Travels in Yucatan Stephens has a legend relating to this house which may well be given in his own words: “An old woman,” he says, “lived alone in her hut, rarely leaving her chimney-corner. She was much distressed at having no children, and in her grief one day took an egg, wrapped it up carefully in cotton cloth, and put it in a corner of her hut. She looked every day in great anxiety, but no change in the egg was observable. One morning, however, she found the shell broken, and a lovel

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The Legend of the Dwarf

The Legend of the Dwarf

Another building at Uxmal the associations of which render it of more than passing interest is the Pyramid of Sacrifice, an edifice built on the plan of the Mexican teocalli . Indeed, it is probably of Aztec origin, and may even have been erected by the mercenaries who during the fifteenth century swarmed from Mexico into Yucatan and Guatemala to take service with the rival chieftains who carried on civil war in those states. Beside this is another mound which was crowned by a very beautiful tem

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The Mound of Sacrifice

The Mound of Sacrifice

In his Travels in Central America Stephens recounts a fascinating story told him by a priest of Santa Cruz del Quiche, to the effect that four days’ journey from that place a great Indian city was to be seen, densely populated, and preserving the ancient civilisation of the natives. He had, indeed, beheld it from the summit of a cliff, shining in glorious whiteness many leagues away. This was perhaps Lorillard City, discovered by Suarez, and afterwards by Charnay. In general type Lorillard close

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The Phantom City

The Phantom City

At Peten-Itza, Cortés left his horse, which had fallen sick, to the care of the Indians. The animal died under their mismanagement and because of the food offered it, and the terrified natives, fancying it a divine being, raised an image of it, and called it Izimin Chac (Thunder and Lightning), because they had seen its rider discharge a firearm, and they imagined that the flash and the report had proceeded from the creature. The sight of the idol aroused such wrath in the zealous bosom of a cer

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The Horse-God

The Horse-God

Copan, one of the most interesting of these wondrous city-centres, the name of which has, indeed, become almost a household word, is in the same district as the towns just described, and abounds chiefly in monolithic images. It yielded after a desperate struggle to Hernandez de Chaves, one of Alvarado’s lieutenants, in 1530. The monolithic images so abundantly represented here are evolved from the stelæ and the bas-relief, and are not statues in the proper sense of the term, as they are not comp

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Copan

Copan

We now come to the last of these stupendous remnants of a vanished civilisation—Mitla, by no means the least of the works of civilised man in Central America. At the period of the conquest the city occupied a wide area, but at the present time only six palaces and three ruined pyramids are left standing. The great palace is a vast edifice in the shape of the letter T , and measures 130 feet in its greater dimension, with an apartment of a like size. Six monolithic columns which supported the roo

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Mitla

Mitla

The ruins at Mitla bear no resemblance to those of Mexico or Yucatan, either as regards architecture or ornamentation, for whereas the Yucatec buildings possess overlapping walls, the palaces of Mitla consist of perpendicular walls intended to support flat roofs. Of these structures the second and fourth palaces alone are in such a state of preservation as to permit of general description. The second palace shows by its sculptured lintel and two inner columns that the same arrangement was observ

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A Place of Sepulture

A Place of Sepulture

Of Mitla Father Torquemada writes: “When some monks of my order, the Franciscan, passed, preaching and shriving, through the province of Zapoteca, whose capital city is Tehuantepec, they came to a village which was called Mictlan, that is, Underworld [Hell]. Besides mentioning the large number of people in the village they told of buildings which were prouder and more magnificent than any which they had hitherto seen in New Spain. Among them was a temple of the evil spirit and living-rooms for h

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An Old Description of Mitla

An Old Description of Mitla

“I carefully examined these monuments some thirty years ago in the chambers above ground, which are constructed of the same size and in the same way as those below ground, and, though single pieces were in ruins because some stones had become loosened, there was still much to admire. The doorways were very large, the sides of each being of single stones of the same thickness as the wall, and the lintel was made out of another stone which held the two lower ones together at the top. There were fo

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Human Sacrifice at Mitla

Human Sacrifice at Mitla

“The last (underground) chamber had a second door at the rear, which led to a dark and gruesome room. This was closed with a stone slab, which occupied the whole entrance. Through this door they threw the bodies of the victims and of the great lords and chieftains who had fallen in battle, and they brought them from the spot where they fell, even when it was very far off, to this burial-place; and so great was the barbarous infatuation of those Indians that, in the belief of the happy life which

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Living Sacrifices

Living Sacrifices

“When later there fell upon these people the light of the Gospel, its servants took much trouble to instruct them, and to find out whether this error, common to all these nations, still prevailed; and they learned from the stories which had been handed down that all were convinced that this damp cavern extended more than thirty leagues underground, and that its roof was supported by pillars. And there were people, zealous prelates anxious for knowledge, who, in order to convince these ignorant p

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The Cavern of Death

The Cavern of Death

“One of the rooms above ground was the palace of the high-priest, where he sat and slept, for the apartment offered room and opportunity for everything. The throne was like a high cushion, with a high back to lean against, all of tiger-skin, stuffed entirely with delicate feathers, or with fine grass which was used for this purpose. The other seats were smaller, even when the king came to visit him. The authority of this devilish priest was so great that there was no one who dared to cross the c

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Palace of the High-Priest

Palace of the High-Priest

“All the rooms were clean, and well furnished with mats. It was not the custom to sleep on bedsteads, however great a lord might be. They used very tastefully braided mats, which were spread on the floor, and soft skins of animals and delicate fabrics for coverings. Their food consisted usually of animals killed in the hunt—deer, rabbits, armadillos, &amp;c., and also birds, which they killed with snares or arrows. The bread, made of their maize, was white and well kneaded. Their drinks were

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Furniture of the Temples

Furniture of the Temples

Our knowledge of the mythology of the Maya is by no means so full and comprehensive as in the case of Mexican mythology. Traditions are few and obscure, and the hieroglyphic matter is closed to us. But one great mine of Maya-Kiche mythology exists which furnishes us with much information regarding Kiche cosmogony and pseudo-history, with here and there an interesting allusion to the various deities of the Kiche pantheon. This is the Popol Vuh , a volume in which a little real history is mingled

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The Lost “Popol Vuh”

The Lost “Popol Vuh”

Much doubt has been cast upon the genuine character of the Popol Vuh , principally by persons who were almost if not entirely ignorant of the problems of pre-Columbian history in America. Its genuine character, however, is by no means difficult to prove. It has been stated that it is a mere réchauffé of the known facts of Maya history coloured by Biblical knowledge, a native version of the Christian Bible. But such a theory will not stand when it is shown that the matter it contains squares with

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Genuine Character of the Work

Genuine Character of the Work

We find in this interesting book a likeness to many other works of early times. The Popol Vuh is, indeed, of the same genre and class as the Heimskringla of Snorre, the history of Saxo Grammaticus, the Chinese history in the Five Books , the Japanese Nihongi , and many other similar compilations. But it surpasses all these in pure interest because it is the only native American work that has come down to us from pre-Columbian times. The name “Popol Vuh” means “The Collection of Written Leaves,”

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Likeness to other Pseudo-Histories

Likeness to other Pseudo-Histories

The beginning of this interesting book is taken up with the Kiche story of the creation, and what occurred directly subsequent to that event. We are told that the god Hurakan, the mighty wind, a deity in whom we can discern a Kiche equivalent to Tezcatlipoca, passed over the universe, still wrapped in gloom. He called out “Earth,” and the solid land appeared. Then the chief gods took counsel among themselves as to what should next be made. These were Hurakan, Gucumatz or Quetzalcoatl, and Xpiyac

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The Creation-Story

The Creation-Story

Ere the earth was quite recovered from the wrathful flood which had descended upon it there lived a being orgulous and full of pride, called Vukub-Cakix (Seven-times-the-colour-of-fire—the Kiche name for the great macaw bird). His teeth were of emerald, and other parts of him shone with the brilliance of gold and silver. In short, it is evident that he was a sun-and-moon god of prehistoric times. He boasted dreadfully, and his conduct so irritated the other gods that they resolved upon his destr

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Vukub-Cakix, the Great Macaw

Vukub-Cakix, the Great Macaw

“We have no doubt whatever upon that head,” answered Xpiyacoc. “You have sustained very bad injuries to your mouth and eyes.” “The demons who shot me with an arrow from their blow-pipe are the cause of my sufferings,” said Vukub. “If you are able to cure me I shall reward you richly.” “Your Highness has many bad teeth, which must be removed,” said the wily old magician. “Also the balls of your eyes appear to me to be diseased.” Vukub appeared highly alarmed, but the magicians speedily reassured

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The Earth-Giants

The Earth-Giants

“Only a tree, your Highness, which we have felled for the roof-tree of a new house we are building.” “Cannot you carry it?” asked the giant disdainfully. “No, your Highness,” they made answer; “it is much too heavy to be lifted even by our united efforts.” With a good-natured laugh the Titan stooped and lifted the great trunk upon his shoulder. Then, bidding them lead the way, he trudged through the forest, evidently not disconcerted in the least by his great burden. Now the young men, incited b

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The Undoing of Zipacna

The Undoing of Zipacna

Now only the third of this family of boasters remained, and he was the most proud of any. “I am the Overturner of Mountains!” said he. But Hun-Apu and Xbalanque had made up their minds that not one of the race of Vukub should be left alive. At the moment when they were plotting the overthrow of Cabrakan he was occupied in moving mountains. He seized the mountains by their bases and, exerting his mighty strength, cast them into the air; and of the smaller mountains he took no account at all. Whil

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The Discomfiture of Cabrakan

The Discomfiture of Cabrakan

“Well, since you wish it,” said he, “I will show you how I can move a really great mountain. Now, choose the one you would like to see me destroy, and before you are aware of it I shall have reduced it to dust.” Hun-Apu looked around him, and espying a great peak pointed toward it. “Do you think you could overthrow that mountain?” he asked. “Without the least difficulty,” replied Cabrakan, with a great laugh. “Let us go toward it.” “But first you must eat,” said Hun-Apu. “You have had no food si

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The Second Book

The Second Book

On one occasion Hunhun-Apu and Vukub-Hunapu played a game of ball which in its progress took them into the vicinity of the realm of Xibalba (the Kiche Hades). The rulers of that drear abode, imagining that they had a chance of capturing the brothers, extended a challenge to them to play them at ball, and this challenge Hun-Came and Vukub-Came, the sovereigns of the Kiche Hell, despatched by four messengers in the shape of owls. The brothers accepted the challenge, and, bidding farewell to their

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A Challenge from Hades

A Challenge from Hades

The American Indian is grave and taciturn. If there is one thing he fears and dislikes more than another it is ridicule. To his austere and haughty spirit it appears as something derogatory to his dignity, a slur upon his manhood. The hero-brothers had not been long in Xibalba when they discovered that it was the intention of the Lords of Hades to fool them and subject them to every species of indignity. After crossing a river of blood, they came to the palace of the Lords of Xibalba, where they

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The Fooling of the Brethren

The Fooling of the Brethren

One day—if day ever penetrated to that gloomy and unwholesome place—a princess of Xibalba called Xquiq (Blood), daughter of Cuchumaquiq, a notability of Xibalba, passed under the tree, and, observing the desirable fruit with which it was covered, stretched out her hand to pluck one of the gourds. Into the outstretched palm the head of Hunhun-Apu spat, and told Xquiq that she would become a mother. Before she returned home, however, the hero-god assured her that no harm would come to her, and tha

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The Princess Xquiq

The Princess Xquiq

Xmucane, left at home, looked after the welfare of the young Hunbatz and Hunchouen, and thither, at the instigation of the head of Hunhun-Apu, went Xquiq for protection. At first Xmucane would not credit her story, but upon Xquiq appealing to the gods a miracle was performed on her behalf, and she was permitted to gather a basket of maize where no maize grew to prove the authenticity of her claim. As a princess of the Underworld, it is not surprising that she should be connected with such a phen

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The Birth of Hun-Apu and Xbalanque

The Birth of Hun-Apu and Xbalanque

But the divine children were both noisy and mischievous. They tormented their venerable grandmother with their shrill uproar and tricky behaviour. At last Xmucane, unable to put up with their habits, turned them out of doors. They took to an outdoor life with surprising ease, and soon became expert hunters and skilful in the use of the serbatana (blow-pipe), with which they shot birds and small animals. They were badly treated by their half-brothers Hunbatz and Hunchouen, who, jealous of their f

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The Divine Children

The Divine Children

The childhood of Hun-Apu and Xbalanque was full of such episodes as might be expected from these beings. We find, for example, that on attempting to clear a milpa (maize plantation) they employed magic tools which could be trusted to undertake a good day’s work whilst they were absent at the chase. Returning at night, they smeared soil over their hands and faces, for the purpose of deluding Xmucane into the belief that they had been toiling all day in the fields. But the wild beasts met in concl

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The Magic Tools

The Magic Tools

But the watchful Hun-Came and Vukub-Came soon heard that the sons and nephews of their first victims had adopted the game which had led these last into the clutches of the cunning Xibalbans, and they resolved to send a similar challenge to Hun-Apu and Xbalanque, thinking that the twins were unaware of the fate of Hunhun-Apu and Vukub-Hunapu. They therefore despatched messengers to the home of Xmucane with a challenge to play them at the ball-game, and Xmucane, alarmed by the nature of the messag

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The Second Challenge

The Second Challenge

They then proceeded to Xibalba, on the road trodden by Hunhun-Apu and Vukub-Hunapu, and passed the river of blood as the others had done. But they adopted the precaution of despatching ahead an animal called Xan as a sort of spy or scout. They commanded this animal to prick all the Xibalbans with a hair from Hun-Apu’s leg, in order that they might discover which of them were made of wood, and incidentally learn the names of the others as they addressed one another when pricked by the hair. They

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The Tricksters Tricked

The Tricksters Tricked

They were next thrust into the House of Cold. Here they escaped a dreadful death from freezing by warming themselves with burning pine-cones. Into the House of Tigers and the House of Fire they were thrown for a night each, but escaped from both. But they were not so lucky in the House of Bats. As they threaded this place of terror, Camazotz, Ruler of the Bats, descended upon them with a whirring of leathern wings, and with one sweep of his sword-like claws cut off Hun-Apu’s head. (See Mictlan,

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The Houses of the Ordeals

The Houses of the Ordeals

It is from such matter as that found in the second book of the Popol Vuh that we are enabled to discern how real myth can be on occasion. It is obvious, as has been pointed out, that the dread of death in the savage mind may give rise to such a conception of its vanquishment as appears in the Popol Vuh . But there is reason to suspect that other elements have also entered into the composition of the myth. It is well known that an invading race, driving before them the remnants of a conquered peo

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The Reality of Myth

The Reality of Myth

We can see, too, that the Xibalbans were not merely a plutonic race. Xibalba is not a Hell, a place of punishment for sin, but a place of the dead, and its inhabitants were scarcely “devils,” nor evil gods. The transcriber of the Popol Vuh says of them: “In the old times they did not have much power. They were but annoyers and opposers of men, and, in truth, they were not regarded as gods.” The word Xibalba is derived from a root meaning “to fear,” from which comes the name for a ghost or phanto

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The Xibalbans

The Xibalbans

The opening of the third book finds the gods once more deliberating as to the creation of man. Four men are evolved as the result of these deliberations. These beings were moulded from a paste of yellow and white maize, and were named Balam-Quitze (Tiger with the Sweet Smile), Balam-Agab (Tiger of the Night), Mahacutah (The Distinguished Name), and Iqi-Balam (Tiger of the Moon). But the god Hurakan who had formed them was not overpleased with his handiwork, for these beings were too much like th

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The Third Book

The Third Book

Grievously did the Kiche feel the want of fire in the sunless world they inhabited, but this the god Tohil (The Rumbler, the Fire-god) quickly provided them with. However, a mighty rain descended and extinguished all the fires in the land. These, however, were always supplied again by Tohil, who had only to strike his feet together to produce fire. In this figure there is no difficulty in seeing a fully developed thunder-god....

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The Granting of Fire

The Granting of Fire

Tulan-Zuiva was a place of great misfortune to the Kiche, for here the race suffered alienation in its different branches by reason of a confounding of their speech, which recalls the story of Babel. Owing to this the first four men were no longer able to comprehend each other, and determined to leave the place of their mischance and to seek the leadership of the god Tohil into another and more fortunate sphere. In this journey they met with innumerable hardships. They had to cross many lofty mo

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The Kiche Babel

The Kiche Babel

Time passed, and the first men of the Kiche race grew old. Visions came to them, in which they were exhorted by the gods to render human sacrifices, and in order to obey the divine injunctions they raided the neighbouring lands, the folk of which made a spirited resistance. But in a great battle the Kiche were miraculously assisted by a horde of wasps and hornets, which flew in the faces of their foes, stinging and blinding them, so that they could not wield weapon nor see to make any effective

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The Last Days of the First Men

The Last Days of the First Men

Now the first men felt that their death-day was nigh, and they called their kin and dependents around them to hear their dying words. In the grief of their souls they chanted the song “Kamucu,” the song “We see,” that they had sung so joyfully when they had first seen the light of day. Then they parted from their wives and sons one by one. And of a sudden they were not, and in their place was a great bundle, which was never opened. It was called the “Majesty Enveloped.” So died the first men of

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Death of the First Men

Death of the First Men

We also find in the story of the Kiche migration a striking similarity to the migration myths of other American races. But in the Kiche myth we can trace a definite racial movement from the cold north to the warm south. The sun is not at first born. There is darkness. When he does appear he is weak and his beams are dull and watery like those of the luminary in a northern clime. Again, there are allusions to the crossing of rivers by means of “shining sand” which covered them, which might reason

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American Migrations

American Migrations

We have now completed our brief survey of the mythological portion of the Popol Vuh , and it will be well at this point to make some inquiries into the origin and nature of the various gods, heroes, and similar personages who fill its pages. Before doing so, however, let us glance at the creation-myth which we find detailed in the first book. We can see by internal evidence that this must be the result of the fusion of more than one creation-story. We find in the myth that mention is made of a n

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Cosmogony of the “Popol Vuh”

Cosmogony of the “Popol Vuh”

These considerations lead to the assumption that the Popol Vuh is a mythological collection of very considerable antiquity, as the fusion of religious beliefs is a comparatively slow process. It is, of course, in the absence of other data, impossible to fix the date of its origin, even approximately. We possess only the one version of this interesting work, so that we are compelled to confine ourselves to the consideration of that alone, and are without the assistance which philology would lend

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Antiquity of the “Popol Vuh”

Antiquity of the “Popol Vuh”

We discover a pair of dual beings concerned in the Kiche creation. These are Xpiyacoc and Xmucane, the Father-Mother deities, and are obviously Kiche equivalents to the Mexican Ometecutli-Omeciuatl, whom we have already noticed (pp. 103–4). The former is the male fructifier, whilst the name of the latter signifies “Female Vigour.” These deities were probably regarded as hermaphroditic, as numerous North American Indian gods appear to be, and may be analogous to the “Father Sky” and “Mother Earth

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The Father-Mother Gods

The Father-Mother Gods

We also find Gucumatz concerned in the Kiche scheme of creation. He was a Maya-Kiche form of the Mexican Quetzalcoatl, or perhaps the converse was the case. The name signifies, like its Nahua equivalent, “Serpent with Green Feathers.”...

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Gucumatz

Gucumatz

Hurakan, the wind-god, “He who hurls below,” whose name perhaps signifies “The One-legged,” is probably the same as the Nahua Tezcatlipoca. It has been suggested that the word “hurricane” has been evolved from the name of this god, but the derivation seems rather too fortuitous to be real. Hurakan had the assistance of three sub-gods, Cakulha-Hurakan (Lightning), Chipi-Cakulha (Lightning-flash), and Raxa-Cakulha (Track of the Lightning)....

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Hurakan

Hurakan

Hun-Apu and Xbalanque, the hero-gods, appear to have the attributes of demi-gods in general. The name Hun-Apu means “Master” or “Magician,” and Xbalanque “Little Tiger.” We find many such figures in American myth, which is rich in hero-gods....

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Hun-Apu and Xbalanque

Hun-Apu and Xbalanque

Vukub-Cakix and his progeny are, of course, earth-giants like the Titans of Greek mythology or the Jötuns of Scandinavian story. The removal of the emerald teeth of Vukub-Cakix and their replacement by grains of maize would seem to be a mythical interpretation or allegory of the removal of the virgin turf of the earth and its replacement by maize-seed. Therefore it is possible that Vukub-Cakix is an earth-god, and not a prehistoric sun-and-moon god, as stated by Dr. Seler. 2...

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Vukub-Cakix and his Sons

Vukub-Cakix and his Sons

There is reason to believe that the Popol Vuh was originally a metrical composition. This would assist the hypothesis of its antiquity, on the ground that it was for generations recited before being reduced to writing. Passages here and there exhibit a decided metrical tendency, and one undoubtedly applies to a descriptive dance symbolical of sunrise. It is as follows: “‘Ama x-u ch’ux ri Vuch?’ ‘Ve,’ x-cha ri mama. Ta chi xaquinic. Quate ta chi gecumarchic. Cahmul xaquin ri mama. ‘Ca xaquin-Vuch

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Metrical Origin of the “Popol Vuh”

Metrical Origin of the “Popol Vuh”

“‘Is the dawn about to be?’ ‘Yes,’ answered the old man. Then he spread apart his legs. Again the darkness appeared. Four times the old man spread his legs. ‘Now the opossum spreads his legs,’ Say the people.” It is obvious that many of these lines possess the well-known quality of savage dance-poetry, which displays itself in a rhythm of one long foot followed by two short ones. We know that the Kiche were very fond of ceremonial dances, and of repeating long chants which they called nugum tzih

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Pseudo-History of the Kiche

Pseudo-History of the Kiche

Whilst dealing with Maya pseudo-history it will be well to glance for a moment at the theories of the late Augustus Le Plongeon, who lived and carried on excavations in Yucatan for many years. Dr. Le Plongeon was obsessed with the idea that the ancient Maya spread their civilisation all over the habitable globe, and that they were the originators of the Egyptian, Palestinian, and Hindu civilisations, besides many others. He furthermore believed himself to be the true elucidator of the Maya syste

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Queen Móo

Queen Móo

“As we are about to enter the funeral chamber hallowed by the love of the sister-wife, Queen Móo, the beauty of the carvings on the zapote beam that forms the lintel of the doorway calls our attention. Here is represented the antagonism of the brothers Aac and Coh, that led to the murder of the latter by the former. Carved on the lintel are the names of these personages, represented by their totems—a leopard head for Coh, and a boar head as well as a turtle for Aac, this word meaning both boar a

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The Funeral Chamber

The Funeral Chamber

“The frescoes in the funeral chamber of Prince Coh’s Memorial Hall, painted in water-colours taken from the vegetable kingdom, are divided into a series of tableaux separated by blue lines. The plinths, the angles of the room, and the edges of the ceiling, being likewise painted blue, indicate that this was intended for a funeral chamber.... The first scene represents Queen Móo while yet a child. She is seated on the back of a peccary, or American wild boar, under the royal umbrella of feathers,

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The Frescoes

The Frescoes

“In front of the young Queen Móo, and facing her, is seated the soothsayer, evidently a priest of high rank, judging from the colours, blue and yellow, of the feathers of his ceremonial mantle. He reads the decrees of fate on the shell of the armadillo, and the scroll issuing from his throat says what they are. By him stands the winged serpent, emblem and protective genius of the Maya Empire. His head is turned towards the royal banner, which he seems to caress. His satisfaction is reflected in

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The Soothsayers

The Soothsayers

“In another tableau we again see Queen Móo, no longer a child, but a comely young woman. She is not seated under the royal umbrella or banner, but she is once more in the presence of the h-men , whose face is concealed by a mask representing an owl’s head. She, pretty and coquettish, has many admirers, who vie with each other for the honour of her hand. In company with one of her wooers she comes to consult the priest, accompanied by an old lady, her grandmother probably, and her female attendan

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The Royal Bride

The Royal Bride

“The young Queen refuses the offer. The refusal is indicated by the direction of the scroll issuing from her mouth. It is turned backward, instead of forward towards the priest, as would be the case if she assented to the marriage. The h-men explains that Móo, being a daughter of the royal family, by law and custom must marry one of her brothers. The youth listens to the decision with due respect to the priest, as shown by his arm being placed across his breast, the left hand resting on the righ

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Móo’s Refusal

Móo’s Refusal

“In another tableau we see the same individual whose offer of marriage was rejected by the young Queen in consultation with a nubchi , or prophet, a priest whose exalted rank is indicated by his headdress, and the triple breastplate he wears over his mantle of feathers. The consulter, evidently a person of importance, has come attended by his hachetail , or confidential friend, who sits behind him on a cushion. The expression on the face of the said consulter shows that he does not accept patien

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The Rejected Suitor

The Rejected Suitor

“Her brother Aac is madly in love with Móo. He is portrayed approaching the interpreter of the will of the gods, divested of his garments in token of humility in presence of their majesty and of submission to their decrees. He comes full of arrogance, arrayed in gorgeous attire, and with regal pomp. He comes not as a suppliant to ask and accept counsel, but haughty, he makes bold to dictate. He is angered at the refusal of the priest to accede to his demand for his sister Móo’s hand, to whose to

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Aac’s Fierce Wooing

Aac’s Fierce Wooing

“Prince Coh sits behind the priest as one of his attendants. He witnesses the scene, hears the calm negative answer, sees the anger of his brother and rival, smiles at his impotence, is happy at his discomfiture. Behind him, however, sits a spy who will repeat his words, report his actions to his enemy. He listens, he watches. The high-priest himself, Cay, their elder brother, sees the storm that is brewing behind the dissensions of Coh and Aac. He trembles at the thought of the misfortunes that

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Prince Coh

Prince Coh

“We next see him in a terrible altercation with his brother Aac. The figures in that scene are nearly life-size, but so much disfigured and broken as to make it impossible to obtain good tracings. Coh is portrayed without weapons, his fists clenched, looking menacingly at his foe, who holds three spears, typical of the three wounds he inflicted in his brother’s back when he killed him treacherously. Coh is now laid out, being prepared for cremation. His body has been opened at the ribs to extrac

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The Murder of Coh

The Murder of Coh

The widowhood of Móo is then said to be portrayed in subsequent pictures. Other suitors, among them Aac, make their proposals to her, but she refuses them all. “Aac’s pride being humiliated, his love turned to hatred. His only wish henceforth was to usurp the supreme power, to wage war against the friend of his childhood. He made religious disagreement the pretext. He proclaimed that the worship of the sun was to be superior to that of the winged serpent, the genius of the country; also to that

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The Widowhood of Móo

The Widowhood of Móo

Dr. Le Plongeon here assumes that the story is taken up by the Manuscript Troano. As no one is able to decipher this manuscript completely, he is pretty safe in his assertion. Here is what the pintura alluded to says regarding Queen Móo, according to our author: “The people of Mayach having been whipped into submission and cowed, no longer opposing much resistance, the lord seized her by the hair, and, in common with others, caused her to suffer from blows. This happened on the ninth day of the

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The Manuscript Troano

The Manuscript Troano

1 These words are obviously onomatopoetic, and are evidently intended to imitate the sound made by a millstone. ↑ 2 See my remarks on this subject in The Popol Vuh , pp. 41, 52 (London, 1908). ↑ 3 Queen Móo and the Egyptian Sphinx (London, 1896). ↑ If the civilisation of ancient Peru did not achieve the standard of general culture reached by the Mexicans and Maya, it did not fall far short of the attainment of these peoples. But the degrading despotism under which the peasantry groaned in Inc

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Old Peru

Old Peru

The country in which the interesting civilisation of the Inca race was evolved presents physical features which profoundly affected the history of the race. In fact, it is probable that in no country in the world has the configuration of the land so modified the events in the life of the people dwelling within its borders. The chain of the Andes divides into two branches near the boundary between Bolivia and Chili, and, with the Cordillera de la Costa, encloses at a height of over 3000 feet the

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The Country

The Country

The prehistoric natives of the Andean region had evolved a civilisation long before the days of the Inca dynasties, and the cyclopean ruins of their edifices are to be found at intervals scattered over a wide field on the slopes of the range under the shadow of which they dwelt. Their most extraordinary achievement was probably the city of Tiahuanaco, on the southern shore of Lake Titicaca, built at a level 13,000 feet above the sea, occupying nearly half an acre in extent, and constructed of en

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The Andeans

The Andeans

The greatest mystery of all regarding the ruins at Tiahuanaco is the selection of the site. For what reason did the prehistoric rulers of Peru build here? The surroundings are totally unsuitable for the raising of such edifices, and the tableland upon which they are placed is at once desolate and difficult of access. The snow-line is contiguous, and breathing at such a height is no easy matter. There is no reason to suppose that climatic conditions in the day of these colossal builders were diff

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A Strange Site

A Strange Site

Other remains of these prehistoric people are found in various parts of Peru. At Sacsahuaman, perched on a hill above the city of Cuzco, is an immense fortified work six hundred yards long, built in three lines of wall consisting of enormous stones, some of which are twenty-seven feet in length. Pissac is also the site of wonderful ruined masonry and an ancient observatory. At Ollantay-tampu, forty-five miles to the north of Cuzco, is another of these gigantic fortresses, built to defend the val

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Sacsahuaman and Ollantay

Sacsahuaman and Ollantay

Among the dramatic works with which the ancient Incas were credited is that of Apu-Ollanta , which may recount the veritable story of a chieftain after whom the great stronghold was named. It was probably divided into scenes and supplied with stage directions at a later period, but the dialogue and songs are truly aboriginal. The period is that of the reign of the Inca Yupanqui Pachacutic, one of the most celebrated of the Peruvian monarchs. The central figure of the drama is a chieftain named O

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The Drama-Legend of Ollantay

The Drama-Legend of Ollantay

Curi-Coyllur gives birth to a daughter, and is imprisoned in the darksome Convent of Virgins. Her child, Yma Sumac (How Beautiful), is brought up in the same building, but is ignorant of the near presence of her mother. The little girl tells her guardian of groans and lamentations which she has heard in the convent garden, and of the tumultuous emotions with which these sad sounds fill her heart. The Inca Pachacutic’s death is announced, and the accession of his son, Yupanqui. Rebellion breaks o

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The Love-Story of Curi-Coyllur

The Love-Story of Curi-Coyllur

Yma Sumac, the beautiful little daughter of Curi-Coyllur, requests her guardian, Pitu Salla, so pitifully to be allowed to visit her mother in her dungeon that the woman consents, and mother and child are united. Ollanta is brought as a prisoner before the new Inca, who pardons him. At that juncture Yma Sumac enters hurriedly, and begs the monarch to free her mother, Curi-Coyllur. The Inca proceeds to the prison, restores the princess to her lover, and the drama concludes with the Inca bestowing

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Mother and Child

Mother and Child

Many races went to make up the Peruvian people as they existed when first discovered by the conquering Spaniards. From the south came a civilising race which probably found a number of allied tribes, each existing separately in its own little valley, speaking a different dialect, or even language, from its neighbours, and in many instances employing different customs. Although tradition alleged that these invaders came from the north by sea within historical times, the more probable theory of th

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The Races of Peru

The Races of Peru

The arrival of the dominant race rudely broke in upon the peaceful existence of the aboriginal folk. This race, the Quichua-Aymara, probably had its place of origin in the Altaplanicie highlands of Bolivia, the eastern cordillera of the Andes. This they designated Tucuman (World’s End), just as the Kiche of Guatemala were wont to describe the land of their origin as Ki Pixab (Corner of the Earth). The present republic of Argentina was at a remote period covered by a vast, partially land-locked s

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The Coming of the Incas

The Coming of the Incas

This people consisted of two groups, the Quichua and Aymara, so called from the two kindred tongues spoken by each respectively. These possess a common grammatical structure, and a great number of words are common to both. They are in reality varying forms of one speech. From the valley of Titicaca the Aymara spread from the source of the Amazon river to the higher parts of the Andes range, so that in course of time they exhibited those qualities which stamp the mountaineer in every age and clim

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The Quichua-Aymara

The Quichua-Aymara

The metropolitan folk of Cuzco considered Peru to be divided into four sections—that of the Colla-suyu, with the valley of Titicaca as its centre, and stretching from the Bolivian highlands to Cuzco; the Conti-suyu, between the Colla-suyu and the ocean; the Quichua Chinchay-suyu, of the north-west; and the Anti-suyu, of the montaña region. The Inca people, coming suddenly into these lands, annexed them with surprising rapidity, and, making the aboriginal tribes dependent upon their rule, spread

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The Four Peoples

The Four Peoples

Peruvian myth has its Quetzalcoatl in Manco Ccapac, a veritable son of the sun. The Life-giver, observing the deplorable condition of mankind, who seemed to exist for war and feasting alone, despatched his son, Manco Ccapac, and his sister-wife, Mama Oullo Huaca, to earth for the purpose of instructing the degraded peoples in the arts of civilised life. The heavenly pair came to earth in the neighbourhood of Lake Titicaca, and were provided with a golden wedge which they were assured would sink

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The Coming of Manco Ccapac

The Coming of Manco Ccapac

The Incan Peruvians believed that all things emanated from Pachacamac, the all-pervading spirit, who provided the plants and animals (which they believed to be produced from the earth) with “souls.” The earth itself they designated Pachacamama (Earth-Mother). Here we observe that Pachacamac was more the maker and moulder than the originator of matter, a view common to many American mythologies. Pachacamac it was who breathed the breath of life into man, but the Peruvian conception of him was onl

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The Peruvian Creation-Story

The Peruvian Creation-Story

In some of the more isolated valleys of Peru we discover local creation-myths. For example, in the coastal valley of Irma Pachacamac was not considered to be the creator of the sun, but to be himself a descendant of it. The first human beings created by him were speedily separated, as the man died of hunger, but the woman supported herself by living on roots. The sun took compassion upon her and gave her a son, whom Pachacamac slew and buried. But from his teeth there grew maize, from his ribs t

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Local Creation-Myths

Local Creation-Myths

Apart from the treatment which they meted out to the subject races under their sway, the rule of the Inca monarchs was enlightened and contained the elements of high civilisation. It is scarcely clear whether the Inca race arrived in the country at such a date as would have permitted them to profit by adopting the arts and sciences of the Andean people who preceded them. But it may be affirmed that their arrival considerably post-dated the fall of the megalithic empire of the Andeans, so that in

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The Character of Inca Civilisation

The Character of Inca Civilisation

The empire of Peru was the most absolute theocracy the world has ever seen. The Inca was the direct representative of the sun upon earth, the head of a socio-religious edifice intricate and highly organised. This colossal bureaucracy had ramifications into the very homes of the people. The Inca was represented in the provinces by governors of the blood-royal. Officials were placed above ten thousand families, a thousand families, and even ten families, upon the principle that the rays of the sun

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An Absolute Theocracy

An Absolute Theocracy

One of the most remarkable monuments of the Peruvian civilisation was the Coricancha (Town of Gold) at Cuzco, the principal fane of the sun-god. Its inner and outer walls were covered with plates of pure gold. Situated upon an eminence eighty feet high, the temple looked down upon gardens filled, according to the conquering Spaniards, with treasures of gold and silver. The animals, insects, the very trees, say the chroniclers, were of the precious metals, as were the spades, hoes, and other impl

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A Golden Temple

A Golden Temple

But this house of gold had but a roof of thatch! The Peruvians were ignorant of the principle of the arch, or else considered the feature unsuitable, for some reason best known to their architects. The doorways were formed of huge monoliths, and the entire aspect of the building was cyclopean. The interior displayed an ornate richness which impressed even the Spaniards, who had seen the wealth of many lands and Oriental kingdoms, and the gold-lust must have swelled within their hearts at sight o

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The Great Altar

The Great Altar

Surrounding the Coricancha several lesser temples clustered, all of them dedicated to one or other of the planetary bodies—to the moon, to Cuycha, the rainbow, to Chasca, the planet Venus. In the temple of the moon, the mythic mother of the Inca dynasty, a great plate of silver, like the golden one which represented the face of the sun-god, depicted the features of the moon-goddess, and around this the mummies of the Inca queens sat in a semicircle, like their spouses in the greater neighbouring

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Planetary Temples

Planetary Temples

The fact that the ancient Peruvians had a method of mummification has tempted many “antiquarians” to infer therefrom that they had some connection with ancient Egypt. These theories are so numerous as to give the unsophisticated reader the idea that a regular system of immigration was carried on between Egypt and America. As a matter of fact the method of mummification in vogue in Peru was entirely different from that employed by the ancient Egyptians. Peruvian mummies are met with at apparently

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The Mummies of Peru

The Mummies of Peru

The legal code of the Incas was severe in the extreme. Murderers and adulterers were punished by death, and the unpardonable sin appears to have been blasphemy against the sun, or his earthly representative, the Inca. The Virgin of the Sun (or nun) who broke her vow was buried alive, and the village from whence she came was razed to the ground. Flogging was administered for minor offences. A peculiar and very trying punishment must have been that of carrying a heavy stone for a certain time. On

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Laws and Customs

Laws and Customs

The standard chronology known to the Peru of the Incas was a simple lunar reckoning. But the four principal points in the sun’s course were denoted by means of the intihuatana , a device consisting of a large rock surmounted by a small cone, the shadow of which, falling on certain notches on the stone below, marked the date of the great sun-festivals. The Peruvians, however, had no definite calendar. At Cuzco, the capital, the solstices were gauged by pillars called pachacta unanchac , or indica

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The Peruvian Calendar

The Peruvian Calendar

That the Peruvian standard of time, as with all American people, was taken from the natural course of the moon is known chiefly from the fact that the principal religious festivals began on the new moon following a solstice or equinox. The ceremonies connected with the greatest festival, the Ccapac Raymi, were made to date near the lunar phases, the two stages commencing with the ninth day of the December moon and twenty-first day, or last quarter. But while these lunar phases indicated certain

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The Festivals

The Festivals

The llama was the chief domestic animal of Peru. All llamas were the property of the Inca. Like the camel, its distant relative, this creature can subsist for long periods upon little nourishment, and it is suitable for the carriage of moderate loads. Each year a certain amount of llama wool was given to the Peruvian family, according to the number of women it contained, and these wove it into garments, whatever was over being stored away in the public cloth-magazines for the general use. The la

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The Llama

The Llama

The art in which the Incan Peruvians displayed the greatest advance was that of architecture. The earlier style of Inca building shows that it was closely modelled, as has already been pointed out, on that of the megalithic masons of the Tiahuanaco district, but the later style shows stones laid in regular courses, varying in length. No cement or mortar of any kind was employed, the structure depending for stability upon the accuracy with which the stones were fitted to each other. An enormous a

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Architecture of the Incas

Architecture of the Incas

In an illuminating passage upon Inca architecture Sir Clements Markham, the greatest living authority upon matters Peruvian, says: “In Cuzco the stone used is a dark trachyte, and the coarse grain secured greater adhesion between the blocks. The workmanship is unsurpassed, and the world has nothing to show in the way of stone-cutting and fitting to equal the skill and accuracy displayed in the Ynca structures of Cuzco. No cement is used, and the larger stones are in the lowest row, each ascendin

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Unsurpassed Workmanship

Unsurpassed Workmanship

The temple of Viracocha, at Cacha, in the valley of the Vilcamayu, is built on a plan different from that of any other sacred building in Peru. Its ruins consist of a wall of adobe or clay 40 feet high and 330 long, built on stone foundations 8 feet in height. The roof was supported on twenty-five columns, and the width of the structure was 87 feet. It was a place of pilgrimage, and the caravanserais where the Faithful were wont to be housed still stand around the ruined fane. The most sacred of

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Titicaca

Titicaca

The island of Coati is about six miles distant. The principal building is on one of the loftiest of seven terraces, once radiant with flowers and shrubs, and filled with rich loam transported from a more fertile region. It is placed on three sides of a square, 183 feet long by 80, and is of stone laid in clay and coated with plaster. “It has,” says Markham, “thirty-five chambers, only one of which is faced with hewn stones. The ornament on the façade consists of elaborate niches, which agreeably

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Coati

Coati

The coast folk, of a different race from the Incas, had their centre of civilisation near the city of Truxillo, on the plain of Chimu. Here the ruins of a great city litter the plain for many acres. Arising from the mass of ruin, at intervals stand huacas , or artificial hills. The city was supplied with water by means of small canals, which also served to irrigate the gardens. The mounds alluded to were used for sepulture, and the largest, at Moche, is 800 feet long by 470 feet in breadth, and

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Mysterious Chimu

Mysterious Chimu

A vast palace occupied a commanding position. Its great hall was 100 feet long by 52 broad, and its walls were covered with a highly ornate series of arabesques in relief done in stucco, like the fretwork on the walls of Palenque. Another hall close at hand is ornamented in coloured stucco, and from it branch off many small rooms, which were evidently dormitories. From the first hall a long corridor leads to secret storehouses, where many vessels of gold and silver have been discovered hidden aw

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The Palace

The Palace

The ruins of Chimu are undoubtedly the outcome of a superior standard of civilisation. The buildings are elaborate, as are their internal arrangements. The extent of the city is great, and the art displayed in the manufacture of the utensils discovered within it and the taste evinced in the numerous wall-patterns show that a people of advanced culture inhabited it. The jeweller’s work is in high relief, and the pottery and plaques found exhibit much artistic excellence....

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The Civilisation of Chimu

The Civilisation of Chimu

The famous ruins of the temple and city of Pachacamac, near the valley of Lurin, to the south of Lima, overlook the Pacific Ocean from a height of 500 feet. Four vast terraces still bear mighty perpendicular walls, at one time painted red. Here was found the only perfect Peruvian arch, built of large adobe bricks—a proof that the Peruvian mind did not stand still in matters architectural at least. It was in works of irrigation, however, that the race exhibited its greatest engineering genius. In

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Irrigation Works

Irrigation Works

In Peru, as in Mexico, it is probable that the cross was employed as a symbol of the four winds. An account of the expedition of Fuentes to the valley of Chichas recounts the discovery of a wooden cross as follows: 2 “When the settlers who accompanied Fuentes in his glorious expedition approached the valley they found a wooden cross, hidden, as if purposely, in the most intricate part of the mountains. As there is not anything more flattering to the vanity of a credulous man than to be enabled t

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A Singular Discovery

A Singular Discovery

A people called the Chibchas dwelt at a very high point of the Andes range. They were brave and industrious, and possessed a culture of their own. They defended themselves against much stronger native races, but after the Spanish conquest their country was included in New Granada, and is now part of the United States of Colombia. Less experienced than the Peruvians or Aztecs, they could, however, weave and dye, carve and engrave, make roads, build temples, and work in stone, wood, and metals. Th

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The Chibchas

The Chibchas

The laws of the Chibchas were severe—death was meted out to the murderer, and bodily punishment for stealing. A coward was made to look like a woman and do her work, while to an unfaithful wife was administered a dose of red pepper, which, if swallowed, released the culprit from the penalty of death and entitled her to an apology from her husband. The Chibchas made no use of cattle, and lived on honey. Their houses were built of clay, and were set in the midst of an enclosure guarded by watch-to

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A Severe Legal Code

A Severe Legal Code

On the arrival of the Spaniards the Peruvians were unacquainted with any system of writing or numeration. The only means of recording events they possessed was that provided by quipos , knotted pieces of string or hide of varying length and colour. According to the length or colour of these cords the significance of the record varied; it was sometimes historical and sometimes mathematical. Quipos relating to the history of the Incas were carefully preserved by an officer called Quipo Camayol—lit

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A Strange Mnemonic System

A Strange Mnemonic System

The Marquis de Nadaillac has placed on record a use to which the quipos were put in more modern times. He says: “A great revolt against the Spaniards was organised in 1792. As was found out later, the revolt had been organised by means of messengers carrying a piece of wood in which were enclosed threads the ends of which were formed of red, black, blue, or white fringes. The black thread had four knots, which signified that the messenger had started from Vladura, the residence of the chief of t

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Practical Use of the Quipos

Practical Use of the Quipos

The Incan Peruvians had made some progress in the metallurgic, ceramic, and textile arts. By washing the sands of the rivers of Caravaya they obtained large quantities of gold, and they extracted silver from the ore by means of blast-furnaces. Copper also was abundant, and was employed to manufacture bronze, of which most of their implements were made. Although it is difficult to know at what period their mining operations were carried on, it is evident that they could only have learned the art

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The Incas as Craftsmen

The Incas as Craftsmen

The Peruvians excelled in the potter’s art. The pottery was baked in a kiln, and was varied in colour, red, black, and grey being the favourite shades. It was varnished outside, and the vases were moulded in two pieces and joined before heating. Much of the work is of great grace and elegance, and the shapes of animals were very skilfully imitated. Many drinking-cups of elegant design have been discovered, and some vases are of considerable size, measuring over three feet in height. A simple geo

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Pottery

Pottery

The Inca dominion, as the Spaniards found it, was instituted only about a century before the coming of the white man. Before that time Inca sway held good over scattered portions of the country, but had not extended over the entire territory which in later times was connected with the Inca name. That it was founded on the wreck of a more ancient power which once existed in the district of Chinchay-suyu there can be little doubt. This power was wielded over a space bounded by the lake of Chinchay

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Historical Sketch of the Incan Peruvians

Historical Sketch of the Incan Peruvians

Inca history, or rather tradition, as we must call it in the light of an unparalleled lack of original documentary evidence, spoke of a series of eleven monarchs from Manco Ccapac to Huaina Ccapac, who died shortly before the Spanish conquest. These had reigned for a collective period of nearly 350 years. The evidence that these chiefs had reigned was of the best, for their mummified bodies were preserved in the great Temple of the Sun at Cuzco, already described. There they received the same da

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The Inca Monarchs

The Inca Monarchs

After Manco Ccapac and his immediate successor, Sinchi Roca (Wise Chief), Lloque Yupanqui comes third in the series. He died while his son was still a child. Concerning Mayta Ccapac, who commenced his reign while yet a minor, but little is known. He was followed by Ccapac Yupanqui, who defeated the Conti-suyu, who had grown alarmed at the great power recently attained by Cuzco. The Inca and his men were attacked whilst about to offer sacrifice. A second attempt to sack Cuzco and divide its spoil

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The First Incas

The First Incas

With Viracocha the Great, or “Godlike,” the period of true Inca ascendancy commences. He was the real founder of the enlarged Inca dominion. He was elected Inca on his personal merits, and during a vigorous reign succeeded in making the influence of Cuzco felt in the contiguous southern regions. In his old age he retired to his country seats at Yucay and Xaquixahuana, and left the conduct of the realm to his son and successor, Urco-Inca, a weak-minded voluptuary, who neglected his royal duties,

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Viracocha the Great

Viracocha the Great

The commencement of Pachacutic’s reign witnessed one of the most sanguinary battles in the history of Peru. Hastu-huaraca, chief of the Antahuayllas, in the Chanca country, invaded the Inca territory, and encamped on the hills of Carmenca, which overlooks Cuzco. Pachacutic held a parley with him, but all to no purpose, for the powerful invader was determined to humble the Inca dynasty to the dust. Battle was speedily joined. The first day’s fight was indecisive, but on the succeeding day Pachacu

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The Plain of Blood

The Plain of Blood

Hastu-huaraca, who had been commissioned by the allied tribesmen of Chinchay-suyu to reduce the Incas, now threw in his lot with them, and together conqueror and conquered proceeded to the liberation of the district of Chinchay-suyu from the tyranny of the Huanca alliance. The reduction of the southern portion of that territory was speedily accomplished. In the valley of Xauxa the invaders came upon the army of the Huanca, on which they inflicted a final defeat. The Inca spared and liberated the

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The Conquest of Middle Peru

The Conquest of Middle Peru

This conquest of Central Peru led to the fusing of the Quichua-speaking tribes on the left bank of the Apurimac with the Aymara-speaking folk on the right bank, with the result that the more numerous Quichua speedily gained linguistic ascendancy over their brethren the Aymara. Subsequently to this the peoples of Southern and Central Peru, led by Inca headmen, swept in a great wave of migration over Cerro de Pasco, where they met with little or no resistance, and Pachacutic lived to be lord over

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Fusion of Races

Fusion of Races

These conquests, or rather race-movements, split up the Inca people into two separate portions, the respective centres of which were well-nigh a thousand miles apart. The centre of the northern district was at Tumipampa, Riopampa, and Quito at different periods. The political separation of these areas was only a question of time. Geographical conditions almost totally divided the two portions of the empire, a sparsely populated stretch of country 400 miles in extent lying between them (see map,

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The Laws of Pachacutic

The Laws of Pachacutic

Pachacutic’s son, Tupac-Yupanqui, for some time before his father’s death acted as his lieutenant. His name signifies “Bright” or “Shining.” His activity extended to every portion of the Inca dominion, the borders of which he enlarged, suppressing revolts, subjugating tribes not wholly brought within the pale of Inca influence, and generally completing the work so ably begun by his father. “The Gibbet” A spirit of cruelty and excess such as was unknown to Pachacutic marked the military exploits

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Tupac-Yupanqui

Tupac-Yupanqui

Tupac died in 1493, and was succeeded by his son Huaina Ccapac (The Young Chief). Huaina was about twenty-two years of age at the time of his father’s death, and although the late Inca had named Ccapac-Huari, his son by another wife, as his successor, the claims of Huaina were recognised. His reign was peaceful, and was marked by wise administrative improvements and engineering effort. At the same time he was busily employed in holding the savage peoples who surrounded his empire in check. He fa

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Huaina Ccapac

Huaina Ccapac

On the death of Huaina his two sons, Huascar and Atauhuallpa, 3 strove for the crown. Before his demise Huaina had divided his dominion between his two sons, but it was said that he had wrested Quito from a certain chieftain whose daughter he had married, and by whom he had Atauhuallpa, who was therefore rightful heir to that province. The other son, Huascar, or Tupac-cusi-huallpa (The Sun makes Joy), was born to his principal sister-wife—for, according to Inca custom, the monarchs of Peru, like

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The Inca Civil War

The Inca Civil War

Atauhuallpa remained at Caxamarca, and despatched the bulk of his forces into the enemy’s country. These drove the warriors of Huascar back until the upper courses of the Apurimac were reached. Huascar fled from Cuzco, but was captured, and carried a prisoner with his mother, wife, and children to Atauhuallpa. Not many days afterwards news of the landing of the Spaniards was received by the rebel Inca. The downfall of the Peruvian Empire was at hand. If the blessings of a well-regulated governme

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A Worthless Despotism

A Worthless Despotism

The religion of the ancient Peruvians had obviously developed in a much shorter time than that of the Mexicans. The more ancient character inherent in it was displayed in the presence of deities many of which were little better than mere totems, and although a definite monotheism or worship of one god appears to have been reached, it was not by the efforts of the priestly caste that this was achieved, but rather by the will of the Inca Pachacutic, who seems to have been a monarch gifted with rar

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Totemism

Totemism

Lakes, springs, rocks, mountains, precipices, and caves were all regarded by the various Peruvian tribes as paccariscas —places whence their ancestors had originally issued to the upper world. The paccarisca was usually saluted with the cry, “Thou art my birthplace, thou art my life-spring. Guard me from evil, O Paccarisca!” In the holy spot a spirit was supposed to dwell which served the tribe as a kind of oracle. Naturally the paccarisca was looked upon with extreme reverence. It became, indee

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Paccariscas

Paccariscas

The worship of stones appears to have been almost as universal in ancient Peru as it was in ancient Palestine. Man in his primitive state believes stones to be the framework of the earth, its bony structure. He considers himself to have emerged from some cave—in fact, from the entrails of the earth. Nearly all American creation-myths regard man as thus emanating from the bowels of the great terrestrial mother. Rocks which were thus chosen as paccariscas are found, among many other places, at Cal

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Worship of Stones

Worship of Stones

Whatever was sacred, of sacred origin, or of the nature of a relic the Peruvians designated a huaca , from the root huacan , to howl, native worship invariably taking the form of a kind of howl, or weird, dirge-like wailing. All objects of reverence were known as huacas , although those of a higher class were also alluded to as viracochas . The Peruvians had, naturally, many forms of huaca , the most popular of which were those of the fetish class which could be carried about by the individual.

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Huacas

Huacas

Spirits which were supposed to be instrumental in forcing the growth of the maize or other plants were the mamas . We find a similar conception among many Brazilian tribes to-day, so that the idea appears to have been a widely accepted one in South American countries. The Peruvians called such agencies “mothers,” adding to the generic name that of the plant or herb with which they were specially associated. Thus acsumama was the potato-mother, quinuamama the quinua-mother, saramama the maize-mot

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The Mamas

The Mamas

Connected with agriculture in some degree was the Huamantantac (He who causes the Cormorants to gather themselves together). This was the agency responsible for the gathering of sea-birds, resulting in the deposits of guano to be found along the Peruvian coast which are so valuable in the cultivation of the maize-plant. He was regarded as a most beneficent spirit, and was sacrificed to with exceeding fervour....

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The Huamantantac

The Huamantantac

The huaris , or “great ones,” were the ancestors of the aristocrats of a tribe, and were regarded as specially favourable toward agricultural effort, possibly because the land had at one time belonged to them personally. They were sometimes alluded to as the “gods of strength,” and were sacrificed to by libations of chicha . Ancestors in general were deeply revered, and had an agricultural significance, in that considerable tracts of land were tilled in order that they might be supplied with sui

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Huaris

Huaris

The huillcas were huacas which partook of the nature of oracles. Many of these were serpents, trees, and rivers, the noises made by which appeared to the primitive Peruvians—as, indeed, they do to primitive folk all over the world—to be of the quality of articulate speech. Both the Huillcamayu and the Apurimac rivers at Cuzco were huillca oracles of this kind, as their names, “Huillca-river” and “Great Speaker,” denote. These oracles often set the mandate of the Inca himself at defiance, occasio

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Huillcas

Huillcas

The Peruvian Indians of the Andes range within recent generations continued to adhere to the superstitions they had inherited from their fathers. A rare and interesting account of these says that they “admit an evil being, the inhabitant of the centre of the earth, whom they consider as the author of their misfortunes, and at the mention of whose name they tremble. The most shrewd among them take advantage of this belief to obtain respect, and represent themselves as his delegates. Under the den

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The Oracles of the Andes

The Oracles of the Andes

At Lake Titicaca the Peruvians believed the inhabitants of the earth, animals as well as men, to have been fashioned by the creator, and the district was thus sacrosanct in their eyes. The people of the Collao called it Mamacota (Mother-water), because it furnished them with supplies of food. Two great idols were connected with this worship. One called Copacahuana was made of a bluish-green stone shaped like a fish with a human head, and was placed in a commanding position on the shores of the l

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Lake-Worship in Peru

Lake-Worship in Peru

A strange legend is recounted of this lake-goddess. She was chiefly worshipped as the giver of rain, but Huaina Ccapac, who had modern ideas and journeyed through the country casting down huacas , had determined to raise on an island of Lake Titicaca a temple to Yatiri (The Ruler), the Aymara name of the god Pachacamac in his form of Pachayachachic. He commenced by raising the new shrine on the island of Titicaca itself. But the deity when called upon refused to vouchsafe any reply to his worshi

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The Lost Island

The Lost Island

The rain-and-thunder god of Peru was worshipped in various parts of the country under various names. Among the Collao he was known as Con, and in that part of the Inca dominions now known as Bolivia he was called Churoquella. Near the cordilleras of the coast he was probably known as Pariacaca, who expelled the huaca of the district by dreadful tempests, hurling rain and hail at him for three days and nights in such quantities as to form the great lake of Pariacaca. Burnt llamas were offered to

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The Thunder-God of Peru

The Thunder-God of Peru

With it rainest, And the hail or Snow dispensest, Viracocha, World-constructor. It will be observed that the translator here employs the name Viracocha as if it were that of the deity. But it was merely a general expression in use for a more than usually sacred being. Brinton, commenting upon the legend, says: “In this pretty waif that has floated down to us from the wreck of a literature now for ever lost there is more than one point to attract the notice of the antiquary. He may find in it a h

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The Great God Pachacamac

The Great God Pachacamac

It is easy to see how such a conception as Pachacamac, the spirit of animated nature, would become one with the idea of a universal or even a partial creator. That there was a pre-existing conception of a creative agency can be proved from the existence of the Peruvian name Conticsi-viracocha (He who gives Origin, or Beginning). This conception and that of Pachacamac must at some comparatively early period have clashed, and been amalgamated probably with ease when it was seen how nearly akin wer

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Peruvian Creation-Stories

Peruvian Creation-Stories

In later Inca days this idea of a creator assumed that of a direct ruler of the universe, known as Pachayachachic. This change was probably due to the influence of the Inca Pachacutic, who is known to have made several other doctrinal innovations in Peruvian theology. He commanded a great new temple to the creator-god to be built at the north angle of the city of Cuzco, in which he placed a statue of pure gold, of the size of a boy of ten years of age. The small size was to facilitate its remova

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Pachayachachic

Pachayachachic

It is from aboriginal sources as preserved by the first Spanish colonists that we glean our knowledge of what the Incas believed the creative process to consist. By means of his word ( ñisca ) the creator, a spirit, powerful and opulent, made all things. We are provided with the formulæ of his very words by the Peruvian prayers still extant: “Let earth and heaven be,” “Let a man be; let a woman be,” “Let there be day,” “Let there be night,” “Let the light shine.” The sun is here regarded as the

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Ideas of Creation

Ideas of Creation

Pacari Tampu (House of the Dawn) was the place of origin, according to the later Inca theology, of four brothers and sisters who initiated the four Peruvian systems of worship. The eldest climbed a neighbouring mountain, and cast stones to the four points of the compass, thus indicating that he claimed all the land within sight. But his youngest brother succeeded in enticing him into a cave, which he sealed up with a great stone, thus imprisoning him for ever. He next persuaded his second brothe

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Pacari Tampu

Pacari Tampu

The ancient Peruvians worshipped the sea as well as the earth, the folk inland regarding it as a menacing deity, whilst the people of the coast reverenced it as a god of benevolence, calling it Mama-cocha, or Mother-sea, as it yielded them subsistence in the form of fish, on which they chiefly lived. They worshipped the whale, fairly common on that coast, because of its enormous size, and various districts regarded with adoration the species of fish most abundant there. This worship can have par

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Worship of the Sea

Worship of the Sea

The Aymara-Quichua race worshipped Viracocha as a great culture hero. They did not offer him sacrifices or tribute, as they thought that he, being creator and possessor of all things, needed nothing from men, so they only gave him worship. After him they idolised the sun. They believed, indeed, that Viracocha had made both sun and moon, after emerging from Lake Titicaca, and that then he made the earth and peopled it. On his travels westward from the lake he was sometimes assailed by men, but he

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Viracocha

Viracocha

The name “Inca” means “People of the Sun,” which luminary the Incas regarded as their creator. But they did not worship him totemically—that is, they did not claim him as a progenitor, although they regarded him as possessing the attributes of a man. And here we may observe a difference between Mexican and Peruvian sun-worship. For whereas the Nahua primarily regarded the orb as the abode of the Man of the Sun, who came to earth in the shape of Quetzalcoatl, the Peruvians looked upon the sun its

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Sun-Worship in Peru

Sun-Worship in Peru

In every Peruvian village the sun had considerable possessions. His estates resembled those of a territorial chieftain, and consisted of a dwelling-house, a chacra , or portion of land, flocks of llamas and pacos, and a number of women dedicated to his service. The cultivation of the soil within the solar enclosure devolved upon the inhabitants of the neighbouring village, the produce of their toil being stored in the inti-huasi , or sun’s house. The Women of the Sun prepared the daily food and

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The Sun’s Possessions

The Sun’s Possessions

The Rock of Titicaca, the renowned place of the sun’s origin, naturally became an important centre of his worship. The date at which the worship of the sun originated at this famous rock is extremely remote, but we may safely assume that it was long before the conquest of the Collao by the Apu-Ccapac-Inca Pachacutic, and that reverence for the luminary as a war-god by the Colla chiefs was noticed by Tupac, who in suppressing the revolt concluded that the local observance at the rock had some rel

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Inca Occupation of Titicaca

Inca Occupation of Titicaca

Titicaca at the time of the conquest was probably more frequented than Pachacamac itself. These two places were held to be the cardinal shrines of the two great huacas , the creator and the sun respectively. A special reason for pilgrimage to Titicaca was to sacrifice to the sun, as the source of physical energy and the giver of long life; and he was especially worshipped by the aged, who believed he had preserved their lives, Then followed the migration of pilgrims to Titicaca, for whose shelte

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Pilgrimages to Titicaca

Pilgrimages to Titicaca

The Intip-Raymi, or Great Festival of the Sun, was celebrated by the Incas at Cuzco at the winter solstice. In connection with it the Tarpuntaita-cuma, or sacrificing Incas, were charged with a remarkable duty, the worshippers journeying eastward to meet one of these functionaries on his way. On the principal hill-tops between Cuzco and Huillcanuta, on the road to the rock of Titicaca, burnt offerings of llamas, coca, and maize were made at the feast to greet the arrival of the young sun from hi

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Sacrifices to the New Sun

Sacrifices to the New Sun

The most picturesque if not the most important solar festival was that of the Citoc Raymi (Gradually Increasing Sun), held in June, when nine days were given up to the ceremonial. A rigorous fast was observed for three days previous to the event, during which no fire must be kindled. On the fourth day the Inca, accompanied by the people en masse , proceeded to the great square of Cuzco to hail the rising sun, which they awaited in silence. On its appearance they greeted it with a joyous tumult,

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The Citoc Raymi

The Citoc Raymi

Writers ignorant of their subject have often dwelt upon the absence of human sacrifice in ancient Peru, and have not hesitated to draw comparisons between Mexico and the empire of the Incas in this respect, usually not complimentary to the former. Such statements are contradicted by the clearest evidence. Human sacrifice was certainly not nearly so prevalent in Peru, but that it was regular and by no means rare is well authenticated. Female victims to the sun were taken from the great class of A

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Human Sacrifice in Peru

Human Sacrifice in Peru

A quaint account of the methods of the medicine-men of the Indians of the Peruvian Andes probably illustrates the manner in which the superstitions of a barbarian people evolve into a more stately ritual. “It cannot be denied,” it states, “that the mohanes [priests] have, by practice and tradition, acquired a knowledge of many plants and poisons, with which they effect surprising cures on the one hand, and do much mischief on the other, but the mania of ascribing the whole to a preternatural vir

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Methods of Medicine-Men

Methods of Medicine-Men

“As soon as the dying man is suffocated by the closing of the mouth, nostrils, &amp;c., and wrapt up in the covering of his bed, the most circumspect Indian, whether male or female, takes him in the arms in the best manner possible, and gives a gentle shriek, which echoes to the bitter lamentations of the immediate relatives, and to the cries of a thousand old women collected for the occasion. As long as this dismal howl subsists, the latter are subjected to a constant fatigue, raising the p

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Death by Suffocation

Death by Suffocation

“On the day of decease, they put the body, with its insignia, into a large earthen vessel, or painted jar, which they bury in one of the angles of the quarter, laying over it a covering of potter’s clay, and throwing in earth until the grave is on a level with the surface of the ground. When the obsequies are over, they forbear to pay a visit to it, and lose every recollection of the name of the warrior. The Roamaynas disenterre their dead, as soon as they think that the fleshy parts have been c

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The Obsequies of a Chief

The Obsequies of a Chief

Peru is not so rich in myths as Mexico, but the following legends well illustrate the mythological ideas of the Inca race:...

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Peruvian Myths

Peruvian Myths

The Inca Yupanqui before he succeeded to the sovereignty is said to have gone to visit his father, Viracocha Inca. On his way he arrived at a fountain called Susur-pugaio. There he saw a piece of crystal fall into the fountain, and in this crystal he saw the figure of an Indian, with three bright rays as of the sun coming from the back of his head. He wore a hautu , or royal fringe, across the forehead like the Inca. Serpents wound round his arms and over his shoulders. He had ear-pieces in his

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The Vision of Yupanqui

The Vision of Yupanqui

The Canaris Indians are named from the province of Canaribamba, in Quito, and they have several myths regarding their origin. One recounts that at the deluge two brothers fled to a very high mountain called Huacaquan, and as the waters rose the hill ascended simultaneously, so that they escaped drowning. When the flood was over they had to find food in the valleys, and they built a tiny house and lived on herbs and roots. They were surprised one day when they went home to find food already prepa

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The Bird Bride

The Bird Bride

Some myths tell of a divine personage called Thonapa, who appears to have been a hero-god or civilising agent like Quetzalcoatl. He seems to have devoted his life to preaching to the people in the various villages, beginning in the provinces of Colla-suya. When he came to Yamquisupa he was treated so badly that he would not remain there. He slept in the open air, clad only in a long shirt and a mantle, and carried a book. He cursed the village. It was soon immersed in water, and is now a lake. T

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Thonapa

Thonapa

When Manco Ccapac Inca was born a staff which had been given to his father turned into gold. He had seven brothers and sisters, and at his father’s death he assembled all his people in order to see how much he could venture in making fresh conquests. He and his brothers supplied themselves with rich clothing, new arms, and the golden staff called tapac-yauri (royal sceptre). He had also two cups of gold from which Thonapa had drunk, called tapacusi . They proceeded to the highest point in the co

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A Myth of Manco Ccapac Inca

A Myth of Manco Ccapac Inca

Coniraya Viracocha was a tricky nature spirit who declared he was the creator, but who frequently appeared attired as a poor ragged Indian. He was an adept at deceiving people. A beautiful woman, Cavillaca, who was greatly admired, was one day weaving a mantle at the foot of a lucma tree. Coniraya, changing himself into a beautiful bird, climbed the tree, took some of his generative seed, made it into a ripe lucma , and dropped it near the beautiful virgin, who saw and ate the fruit. Some time a

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Coniraya Viracocha

Coniraya Viracocha

An old Peruvian myth relates how the world was nearly left without an inhabitant. A man took his llama to a fine place for feeding, but the beast moaned and would not eat, and on its master questioning it, it said there was little wonder it was sad, because in five days the sea would rise and engulf the earth. The man, alarmed, asked if there was no way of escape, and the llama advised him to go to the top of a high mountain, Villa-coto, taking food for five days. When they reached the summit of

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The Llama’s Warning

The Llama’s Warning

After the deluge the Indians chose the bravest and richest man as leader. This period they called Purunpacha (the time without a king). On a high mountain-top appeared five large eggs, from one of which Paricaca, father of Huathiacuri, later emerged. Huathiacuri, who was so poor that he had not means to cook his food properly, learned much wisdom from his father, and the following story shows how this assisted him. A certain man had built a most curious house, the roof being made of yellow and r

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The Myth of Huathiacuri

The Myth of Huathiacuri

Having assisted in the performance of several miracles, Paricaca set out determined to do great deeds. He went to find Caruyuchu Huayallo, to whom children were sacrificed. He came one day to a village where a festival was being celebrated, and as he was in very poor clothes no one took any notice of him or offered him anything, till a young girl, taking pity on him, brought him chicha to drink. In gratitude Paricaca told her to seek a place of safety for herself, as the village would be destroy

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Paricaca

Paricaca

The advance in civilisation attained by the peoples of America must be regarded as among the most striking phenomena in the history of mankind, especially if it be viewed as an example of what can be achieved by isolated races occupying a peculiar environment. It cannot be too strongly emphasised that the cultures and mythologies of old Mexico and Peru were evolved without foreign assistance or intervention, that, in fact, they were distinctively and solely the fruit of American aboriginal thoug

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Conclusion

Conclusion

Ethnographical Map of Mexico from Manuel Orozco y Berra The names of the smaller areas are shown in the margin, with indicators A, B, C, &amp;c. Distribution of the Races under the Empire of the Incas 1 Skinner, State of Peru , p. 275. ↑ 2 Skinner, State of Peru , pp. 271 et seq. ↑ 3 See Spence, article “Brazil” in Encyclopædia of Religion and Ethics , vol. ii. ↑...

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Mexico

Mexico

Chevalier, M. : Le Mexique Ancien et Moderne . Paris, 1886. Clavigero, Abbé : Storia Antica del Messico . Cesena, 1780. English translation, London, 1787. Described in text. Diaz, Bernal : Historia Verdadera de la Conquista de Nueva España . 1837. An eye-witness’s account of the conquest of Mexico. Enock, C. Reginald : Mexico, its Ancient and Modern Civilisation , &amp;c. London, 1909. Gomara, F. L. de : Historia General de las Yndias . Madrid, 1749. Herrera, Antonio de : Historia General de

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Central America

Central America

Enock, C. R. : Peru: its Former and Present Civilisation , &amp;c. London , 1908. Markham, Sir Clements R. : History of Peru . Chicago, 1892. Prescott, W. H. : History of the Conquest of Peru . 3 vols. Philadelphia, 1868. Squier, E. G. : Peru: Incidents of Travel and Exploration in the Land of the Incas . London, 1877. Tschudi, J. J. von : Reisen durch Südamerika . 5 vols. Leipsic, 1866–68. Travels in Peru. London, 1847. Vega, Garcilasso el Inca de la : Royal Commentaries of the Incas , 1609

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Peru

Peru

Vega, Garcilasso el Inca de la : Royal Commentaries of the Incas , 1609. Hakluyt Society’s Publications. In seeking the original sources of Peruvian history we must refer to the early Spanish historians who visited the country, either at the period of the conquest or immediately subsequent to it. From those Spaniards who wrote at a time not far distant from that event we have gained much valuable knowledge concerning the contemporary condition of Peru, and a description of the principal works of

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Corrections

Corrections

The following corrections have been applied to the text:...

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