American Hero-Myths Part 12

[Footnote 2: Mendieta, _Hist. Eclesiast. Indiana_, Lib. ii, cap. v. The name is from _tlilli_, something dark, obscure.]

[Footnote 3: Sahagun, _Historia_, Lib. xii, cap. ix; Duran, _Historia_, cap. lxviii; Tezozomoc, _Cron. Mexicana_, cap. ciii. Sahagun and Tezozomoc give the name _Cincalco_, To the House of Maize, _i.e._, Fertility, Abundance, the Paradise. Duran gives _Cicalco_, and translates it "casa de la liebre," _citli_, hare, _calli_, house, _co_ locative. But this is, no doubt, an error, mistaking _citli_ for _cintli_, maize.]

But the real and proper names of that land were Tlapallan, the Red Land, and Tizapan, the White Land, for either of these colors is that of the sun-light.[1]

[Footnote 1: _Tizapan_ from _tizatl_, white earth or other substance, and _pan_, in. Mendicta, Lib. ii, cap. iv.]

It was generally understood to be the same land whence he and the Toltecs had come forth in ancient times; or if not actually the same, nevertheless, very similar to it. While the myth refers to the latter as Tlapallan, it speaks of the former as Huey Tlapallan, Old Tlapallan, or the first Tlapallan. But Old Tlapallan was usually located to the West, where the sun disappears at night;[1] while New Tlapallan, the goal of Quetzalcoatl's journey, was in the East, where the day-orb rises in the morning. The relations.h.i.+p is obvious, and is based on the similarity of the morning and the evening skies, the heavens at sunset and at sunrise.

[Footnote 1: "Huitlapalan, que es la que al presente llaman de Cortes, que por parecer vermeja le pusieron el nombre referido." Alva Ixtlilxochitl, _Historia Chichimeca_, Cap. ii.]

In his capacity as master of arts, and, at the same time, ruler of the underground realm, in other words, as representing in his absence the Sun at night, he was supposed to preside over the schools where the youth were shut up and severely trained in ascetic lives, previous to coming forth into the world. In this function he was addressed as _Quetzalcoatl Tlilpotonqui_, the Dark or Black Plumed, and the child, on admittance, was painted this color, and blood drawn from his ears and offered to the G.o.d.[1] Probably for the same reason, in many picture writings, both his face and body were blackened.

[Footnote 1: Sahagun, Lib. iii, Append, cap. vii. and cf. Lib. i, cap v.

The surname is from _tlilli_, black, and _potonia_, "emplumar a otro."]

It is at first sight singular to find his character and symbols thus in a sense reversed, but it would not be difficult to quote similar instances from Aryan and Egyptian mythology. The sun at night was often considered to be the ruler of the realm of the dead, and became a.s.sociated with its gloomy symbolism.

Wherever he was, Quetzalcoatl was expected to return and resume the sceptre of sovereignty, which he had laid down at the instigation of Tezcatlipoca. In what cycle he would appear the sages knew not, but the year of the cycle was predicted by himself of old.

Here appears an extraordinary coincidence. The sign of the year of Quetzalcoatl was, as I have said, One Reed, Ce Acatl. In the Mexican calendar this recurs only once in their cycle of fifty-two years. The myth ran that on some recurrence of this year his arrival was to take place.

The year 1519 of the Christian era was the year One Reed, and in that year Hernan Cortes landed his army on Mexican soil!

The approach of the year had, as usual, revived the old superst.i.tion, and possibly some vague rumors from Yucatan or the Islands had intensified the dread with which the Mexican emperor contemplated the possible loss of his sovereignty. Omens were reported in the sky, on earth and in the waters.

The sages and diviners were consulted, but their answers were darker than the ignorance they were asked to dispel. Yes, they agreed, a change is to come, the present order of things will be swept away, perhaps by Quetzalcoatl, perhaps by hideous beings with faces of serpents, who walk with one foot, whose heads are in their b.r.e.a.s.t.s, whose huge hands serve as sun shades, and who can fold themselves in their immense ears.[1]

[Footnote 1: The names of these mysterious beings are given by Tezozomoc as _Tezocuilyoxique, Zenteicxique_ and _Coayxaques. Cronica Mexicana_, caps, cviii and civ.]

Little satisfied with these grotesque prophecies the monarch summoned his dwarfs and hunchbacks--a cla.s.s of dependents he maintained in imitation of Quetzalcoatl--and ordered them to proceed to the sacred Cave of Cincalco.

"Enter its darknes," he said, "without fear. There you will find him who ages ago lived in Tula, who calls himself Huemac, the Great Hand.[1] If one enters, he dies indeed, but only to be born to an eternal life in a land where food and wine are in perennial plenty. It is shady with trees, filled with fruit, gay with flowers, and those who dwell there know nought but joy. Huemac is king of that land, and he who lives with him is ever happy."

[Footnote 1: Huemac, as I have already said, is stated by Sahagun to have been the war chief of Tula, as Quetzalcoatl was the sacerdotal head (Lib.

iii, cap. v). But Duran and most writers state that it was simply another name of Quetzalcoatl.]

The dwarfs and hunchbacks departed on their mission, under the guidance of the priests. After a time they returned and reported that they had entered the cave and reached a place where four roads met. They chose that which descended most rapidly, and soon were accosted by an old man with a staff in his hand. This was Totec, who led them to his lord Huemac, to whom they stated the wish of Montezuma for definite information. The reply was vague and threatening, and though twice afterwards the emperor sent other emba.s.sies, only ominous and obscure announcements were returned by the priests.[1]

Clearly they preferred to be prophets of evil, and quite possibly they themselves were the slaves of gloomy forebodings.

[Footnote 1: Tezozomoc, _Cronica Mexicana_, caps. cviii, cix; Sahagun, _Historia_, Lib. xii, cap. ix. The four roads which met one on the journey to the Under World are also described in the _Popol Vuh_, p. 83. Each is of a different color, and only one is safe to follow.]

Dissatisfied with their reports, Montezuma determined to visit the underground realm himself, and by penetrating through the cave of Cincalco to reach the mysterious land where his attendants and priests professed to have been. For obvious reasons such a suggestion was not palatable to them, and they succeeded in persuading him to renounce the plan, and their deceptions remained undiscovered.

Their idle tales brought no relief to the anxious monarch, and at length, when his artists showed him pictures of the bearded Spaniards and strings of glittering beads from Cortes, the emperor could doubt no longer, and exclaimed: "Truly this is the Quetzalcoatl we expected, he who lived with us of old in Tula. Undoubtedly it is he, _Ce Acatl Inacuil_, the G.o.d of One Reed, who is journeying."[1]

[Footnote 1: Tezozomoc, _Cronica Mexicana_, cap. cviii.]

On his very first interview with Cortes, he addressed him through the interpreter Marina in remarkable words which have been preserved to us by the Spanish conqueror himself. Cortes writes:--

"Having delivered me the presents, he seated himself next to me and spoke as follows:--

"'We have known for a long time, by the writings handed down by our forefathers, that neither I nor any who inhabit this land are natives of it, but foreigners who came here from remote parts. We also know that we were led here by a ruler, whose subjects we all were, who returned to his country, and after a long time came here again and wished to take his people away. But they had married wives and built houses, and they would neither go with him nor recognize him as their king; therefore he went back. We have ever believed that those who were of his lineage would some time come and claim this land as his, and us as his va.s.sals. From the direction whence you come, which is where the sun rises, and from what you tell me of this great lord who sent you, we believe and think it certain that he is our natural ruler, especially since you say that for a long time he has known about us. Therefore you may feel certain that we shall obey you, and shall respect you as holding the place of that great lord; and in all the land I rule you may give what orders you wish, and they shall be obeyed, and everything we have shall be put at your service. And since you are thus in your own heritage and your own house, take your ease and rest from the fatigue of the journey and the wars you have had on the way.'"[1]

[Footnote 1: Cortes, _Carta Segunda_, October 30th, 1520. According to Bernal Diaz Montezuma referred to the prediction several times. _Historia Verdadera de la Conquista de la Nueva Espana_, cap. lx.x.xix, xc. The words of Montezuma are also given by Father Sahagun, _Historia de Nueva Espana_, Lib. xii, cap. xvi. The statement of Montezuma that Quetzalcoatl _had already returned_, but had not been well received by the people, and had, therefore, left them again, is very interesting. It is a part of the Quetzalcoatl myth which I have not found in any other Aztec source. But it distinctly appears in the Kiche which I shall quote on a later page, and is also in close parallelism with the hero-myths of Yucatan, Peru and elsewhere. It is, to my mind, a strong evidence of the accuracy of Marina's translation of Montezuma's words, and the fidelity of Cortes'

memory.]

Such was the extraordinary address with which the Spaniard, with his handful of men, was received by the most powerful war chief of the American continent. It confessed complete submission, without a struggle.

But it was the expression of a general sentiment. When the Spanish s.h.i.+ps for the first time reached the Mexican sh.o.r.es the natives kissed their sides and hailed the white and bearded strangers from the east as G.o.ds, sons and brothers of Quetzalcoatl, come back from their celestial home to claim their own on earth and bring again the days of Paradise; [1] a hope, dryly observes Father Mendieta, which the poor Indians soon gave up when they came to feel the acts of their visitors.[2]

[Footnote 1: Sahagun, _Historia_, Lib. xii, cap. ii.]

[Footnote 2: "Los Indios siempre esperaron que se habia de c.u.mplir aquella profecia y cuando vieron venir a los cristianos luego los llamaron dioses, hijos, y hermanos de Quetzalcoatl, aunque despues que conocieron y experimentaron sus obras, no los tuvieron por celestiales." _Historia Eclesiastica Indiana_, Lib. ii, cap. x.]

Such presentiments were found scattered through America. They have excited the suspicion of historians and puzzled antiquaries to explain. But their interpretation is simple enough. The primitive myth of the sun which had sunk but should rise again, had in the lapse of time lost its peculiarly religious sense, and had been in part taken to refer to past historical events. The Light-G.o.d had become merged in the divine culture hero. He it was who was believed to have gone away, not to die, for he was immortal, but to dwell in the distant east, whence in the fullness of time he would return.

This was why Montezuma and his subjects received the whites as expected guests, and quoted to them prophecies of their coming. The Mayas of Yucatan, the Muyscas of Bogota, the Qquichuas of Peru, all did the same, and all on the same grounds--the confident hope of the return of the Light-G.o.d from the under world.

This hope is an integral part of this great Myth of Light, in whatever part of the world we find it. Osiris, though murdered, and his body cast into "the unclean sea," will come again from the eastern sh.o.r.es. Balder, slain by the wiles of Loki, is not dead forever, but at the appointed time will appear again in n.o.bler majesty. So in her divine fury sings the prophetess of the Voluspa:--

"Shall arise a second time, Earth from ocean, green and fair, The waters ebb, the eagles fly, s.n.a.t.c.h the fish from out the flood.

"Once again the wondrous runes, Golden tablets, shall be found; Mystic runes by Aesir carved, G.o.ds who ruled Fiolnir's line.

"Then shall fields unseeded bear, Ill shall flee, and Balder come, Dwell in Odin's highest hall, He and all the happy G.o.ds.

"Outs.h.i.+nes the sun that mighty hall, Glitters gold on heaven's hill; There shall G.o.d-like princes dwell, And rule for aye a happy world."

CHAPTER IV.

THE HERO-G.o.dS OF THE MAYAS.

CIVILIZATION OF THE MAYAS--WHENCE IT ORIGINATED--DUPLICATE TRADITIONS.

--1. _The Culture Hero Itzamna._

ITZAMNA AS RULER, PRIEST AND TEACHER--AS CHIEF G.o.d AND CREATOR OF THE WORLD--LAS CASAS' SUPPOSED CHRIST MYTH--THE FOUR BACABS--ITZAMNA AS LORD OF THE WINDS AND RAINS--THE SYMBOL OF THE CROSS--AS LORD OF THE LIGHT AND DAY--DERIVATION OF HIS VARIOUS NAMES.

--2. _The Culture Hero Kukulcan_.

KUKULCAN AS CONNECTED WITH THE CALENDAR--MEANING OF THE NAME--THE MYTH OF THE FOUR BROTHERS--KUKULCAN'S HAPPY RULE AND MIRACULOUS DISAPPEARANCE--RELATION TO QUETZALCOATL--AZTEC AND MAYA MYTHOLOGY--KUKULCAN A MAYA DIVINITY--THE EXPECTED RETURN OF THE HERO-G.o.dS--THE MAYA PROPHECIES--THEIR EXPLANATION.

The high-water mark of ancient American civilization was touched by the Mayas, the race who inhabited the peninsula of Yucatan and vicinity. Its members extended to the Pacific coast and included the tribes of Vera Paz, Guatemala, and parts of Chiapas and Honduras, and had an outlying branch in the hot lowlands watered by the River Panuco, north of Vera Cruz. In all, it has been estimated that they numbered at the time of the Conquest perhaps two million souls. To them are due the vast structures of Copan, Palenque and Uxmal, and they alone possessed a mode of writing which rested distinctly on a phonetic basis.

The zenith of their prosperity had, however, been pa.s.sed a century before the Spanish conquerors invaded their soil. A large part of the peninsula of Yucatan had been for generations ruled in peace by a confederation of several tribes, whose capital city was Mayapan, ten leagues south of where Merida now stands, and whose ruins still cover many hundred acres of the plain. Somewhere about the year 1440 there was a general revolt of the eastern provinces; Mayapan itself was a.s.saulted and destroyed, and the Peninsula was divided among a number of petty chieftains.