by Spence,Lewis
The King who loved a Princess
See page 189.
Gilbert James
Aké and Itzamal
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.
The House of Darkness
One ruin, tradition calls “The House of Darkness.” Here no light enters save that which filters in by the open doorway. The vaulted roof is lost in a lofty gloom. So truly have the huge blocks of which the building is composed been laid that not even a needle could be inserted between them. The whole is coated with a hard plaster or cement.
The Palace of Owls
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, where was housed the glittering idol, the smoke of sacrifice ascended to the cloudless sky, whilst a multitude of white-robed priests and augurs chanted and prophesied. To the south of this mighty pile stand the ruins of the Ppapp-Hol-Chac (The House of Heads and Lightnings), the abode of the chief priest.
Itzamna’s Fane
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 of Spain found the Maya cross, and supposed it to prove that St. Thomas had discovered the American continent in early times, and had converted the natives to a Christianity which had become debased.
Bearded Gods
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 on the monuments and in the manuscripts. Was the original governing class a bearded race? It is scarcely probable. Whence, then, the ever-recurring beard and moustache? These may have been developed in the priestly class by constant ceremonial shaving, which often produces a thin beard in the Mongolians—as witness the modern Japanese, who in imitating a custom of the West often succeed in producing quite respectable beards.
Teocalli or Pyramid of Papantla
Photo C. B. Waite, Mexico
The Nunnery, Chichen-Itza
Photo C. B. Waite, Mexico
A Colossal Head
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, Balam-Quitze (Tiger with the Sweet Smile), of whom we read in the Popol Vuh.
Chichen-Itza
At Chichen-Itza, in Yucatan, the chief wonder is the gigantic pyramid-temple known as El Castillo. It is reached by a steep flight of steps, and from it the vast ruins of Chichen radiate in a circular manner. To the east is the market-place, to the north a mighty temple, and a tennis-court, perhaps the best example of its kind in Yucatan, whilst to the west stand the Nunnery and the Chichan-Chob, or prison. Concerning Chichen-Itza Cogolludo tells the following story: “A king of Chichen called Canek fell desperately in love with a young princess, who, whether she did not return his affection or whether she was compelled to obey a parental mandate, married a more powerful Yucatec cacique. The discarded lover, unable to bear his loss, and moved by love and despair, armed his dependents and suddenly fell upon his successful rival. Then the gaiety of the feast was exchanged for the din of war, and amidst the confusion the Chichen prince disappeared, carrying off the beautiful bride. But conscious that his power was less than his rival’s, and fearing his vengeance, he fled the country with most of his vassals.” It is a historical fact that the inhabitants of Chichen abandoned their city, but whether for the reason given in this story or not cannot be discovered.
The Nunnery
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 gigantic heads crowns the north façade. Here, too, are figures of the wind-god, with projecting lips, which many generations of antiquarians took for heads of elephants with waving trunks! The entire building is one of the gems of Central American architecture, and delights the eye of archæologist and artist alike. In El Castillo are found wonderful bas-reliefs depicting bearded men, evidently the priests of Quetzalcoatl, himself bearded, and to the practised eye one of these would appear to be wearing a false hirsute appendage, as kings were wont to do in ancient Egypt. Were these beards artificial and symbolical?
Details of the Nunnery at Chichen-Itza
Photo C. B. Waite, Mexico
The “Writing in the Dark”
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 also was a terrible well into which men were cast in time of drought as a propitiation to the rain-god.
Kabah
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.
Uxmal
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 architecturally as when it left the builder’s hands. Here and there a lintel has fallen, or stones have been removed in a spirit of vandalism to assist in the erection of a neighbouring ha
cienda, but on the whole we possess in it the most unspoiled piece of Yucatec building in existence. On the side of the palace where stands the main entrance, directly over the gateway, is the most wonderful fretwork and ornamentation, carried out in high relief, above which soar three eagles in hewn stone, surmounted by a plumed human head. In the plinth are three heads, which in type recall the Roman, surrounded by inscriptions. A clear proof of the comparative lateness of the period in which Uxmal was built is found in the circumstance that all the lintels over the doorways are of wood, of which much still exists in a good state of preservation. Many of the joists of the roofs were also of timber, and were fitted into the stonework by means of specially carved ends.
The Dwarf’s House
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 staircase, and bears every evidence of having been used as a sanctuary, for here were discovered cacao and copal, recently burnt, by Cogolludo as late as 1656, which is good evidence that the Yucatecs did not all at once abandon their ancient faith at the promptings of the Spanish fathers.
The Old Woman who took an Egg home
Gilbert James
The Legend of the Dwarf
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 lovely tiny creature was stretching out its arms to her. The old woman was in raptures. She took it to her heart, gave it a nurse, and was so careful of it that at the end of a year the baby walked and talked as well as a grown-up man. But he stopped growing. The good old woman in her joy and delight exclaimed that the baby should be a great chief. One day she told him to go to the king’s palace and engage him in a trial of strength. The dwarf begged hard not to be sent on such an enterprise. But the old woman insisted on his going, and he was obliged to obey. When ushered into the presence of the sovereign he threw down his gauntlet. The latter smiled, and asked him to lift a stone of three arobes (75 lb.). The child returned crying to his mother, who sent him back, saying, ‘If the king can lift the stone, you can lift it too.’ The king did take it up, but so did the dwarf. His strength was tried in many other ways, but all the king did was as easily done by the dwarf. Wroth at being outdone by so puny a creature, the prince told the dwarf that unless he built a palace loftier than any in the city he should die. The affrighted dwarf returned to the old woman, who bade him not to despair, and the next morning they both awoke in the palace which is still standing. The king saw the palace with amazement. He instantly sent for the dwarf, and desired him to collect two bundles of cogoiol (a kind of hard wood), with one of which he would strike the dwarf on the head, and consent to be struck in return by his tiny adversary. The latter again returned to his mother moaning and lamenting. But the old woman cheered him up, and, placing a tortilla on his head, sent him back to the king. The trial took place in the presence of all the state grandees. The king broke the whole of his bundle on the dwarf’s head without hurting him in the least, seeing which he wished to save his own head from the impending ordeal; but his word had been passed before his assembled court, and he could not well refuse. The dwarf struck, and at the second blow the king’s skull was broken to pieces. The spectators immediately proclaimed the victorious dwarf their sovereign. After this the old woman disappeared. But in the village of Mani, fifty miles distant, is a deep well leading to a subterraneous passage which extends as far as Merida. In this passage is an old woman sitting on the bank of a river shaded by a great tree, having a serpent by her side. She sells water in small quantities, accepting no money, for she must have human beings, innocent babies, which are devoured by the serpent. This old woman is the dwarf’s mother.”
The interpretation of this myth is by no means difficult. The old woman is undoubtedly the rain-goddess, the dwarf the Man of the Sun who emerges from the cosmic egg. In Yucatan dwarfs were sacred to the sun-god, and were occasionally sacrificed to him, for reasons which appear obscure.
The Mound of Sacrifice
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 temple, now in an advanced state of ruin. The “Pigeon House” is an ornate pile with pinnacles pierced by large openings which probably served as dovecotes. The entire architecture of Uxmal displays a type more primitive than that met elsewhere in Yucatan. There is documentary evidence to prove that so late as 1673 the Indians still worshipped in the ruins of Uxmal, where they burnt copal, and performed “other detestable sacrifices.” So that even a hundred and fifty years of Spanish rule had not sufficed to wean the natives from the worship of the older gods to whom their fathers had for generations bowed down. This would also seem conclusive evidence that the ruins of Uxmal at least were the work of the existing race.
The Phantom City
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 closely resembles Palenque. Here was found a wonderfully executed stone idol, which Charnay thought represented a different racial type from that seen in the other Central American cities. The chief finds of interest in this ancient city were the intricate bas-reliefs, one over the central door of a temple, probably a symbolic representation of Quetzalcoatl, who holds the rain-cross, in both hands, and is seen vis-à-vis with an acolyte, also holding the symbol, though it is possible that the individual represented may have been the high-priest of Quetzalcoatl or Kukulcan. Another bas-relief represents a priest sacrificing to Kukulcan by passing a rope of maguey fibre over his tongue for the purpose of drawing blood—an instance of the substitution in sacrifice of the part for the whole.
The Horse-God
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 certain Spanish monk that he broke it with a huge stone—and, but for the interference of the cacique, would have suffered death for his temerity. Peten was a city “filled with idols,” as was Tayasal, close at hand, where in the seventeenth century no less than nine new temples were built, which goes to prove that the native religion was by no means extinct. One of these new temples, according to Villagutierre, had a Spanish balcony of hewn stone! In the Temple of the Sun at Tikal, an adjoining city, is a wonderful altar panel, representing an unkno
wn deity, and here also are many of those marvellously carved idols of which Stephens gives such capital illustrations in his fascinating book.
Copan
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 completely cut away from the stone background out of which they were carved. An altar found at Copan exhibits real skill in sculpture, the head-dresses, ornaments, and expressions of the eight figures carved on its sides being elaborate in the extreme and exceedingly lifelike. Here again we notice a fresh racial type, which goes to prove that one race alone cannot have been responsible for these marvellous ruined cities and all that they contain and signify. We have to imagine a shifting of races and a fluctuation of peoples in Central America such as we know took place in Europe and Asia before we can rightly understand the ethnological problems of the civilised sphere of the New World, and any theory which does not take due account of such conditions is doomed to failure.