(After Nebel.)]

Above these bas-reliefs is a frieze between three and four feet high, with another sculptured panel repeated eight times on each side of the pyramid. This remarkable sculpture represents a man sitting barefoot and crosslegged. On his head is a kind of crown or helmet, with a plume of feathers; and from the front of this helmet there protrudes a serpent, just where in the Egyptian sculptures the royal basilisk is fixed on the crowns of kings and queens. The eyes of this personage are protected by round plates with holes in the middle, held on by a strap round the head, like the coloured gla.s.ses used in the United States to keep off the glare of the sun, and known as "goggles." In front of this figure are sculptured a rabbit and some unintelligible ornaments or weapons. "Rabbit" may have been his name.

The frieze is surmounted by a cornice; and above the cornice of the second storey enough remains to show that it was covered with reliefs, in the same way as the first There were five storeys originally: the others have only been destroyed about a century. The former proprietor of the hacienda of Temisco pulled down the upper storeys, and carried away the blocks of stone to build walls and dams with.

The perfect execution of the details in the bas-reliefs and the accuracy with which they are repeated show clearly that it was not so much want of skill as the necessity of keeping to the conventional mode of representing objects that has given so grotesque a character to the Mexican scriptures. Certain figures became a.s.sociated with religion and astrology in Mexico, as in many other countries; and the sculptor, though his facility in details shows that he could have made far better figures if he had had a chance, never had the opportunity, for he was not allowed to depart from the original rude type of the sacred object.

Humboldt remarks that the same undeviating reproduction of fixed models is as striking in the Mexican sculptures done since the Conquest. The clumsy outlines of the rude figures of saints brought from Europe in the 16th century were adopted as models by the native sculptors, and have lasted without change to this day.

It is evident that Xochicalco answered several purposes. It was a fortified hill of great strength, also a sacred shrine, and a burial-place for men of note, whose bodies, no doubt, still lie under the ruined cairns near the pyramid. The magnitude of the ditch and the terraces, as well as the great size of the blocks of stone brought up the hill without the aid of beasts of burden, indicate a large population and a despotic government. The beauty of the masonry and sculpture show that the people who erected this monument had made no small progress in the arts. We must remember, too, that they had no iron, but laboriously cut and polished the hardest granite and porphyry with instruments of stone and bronze; we can hardly tell how.

The resemblances which people find between a.s.syrian and Egyptian sculptures and the American monuments are of little value, and do not seem sufficient to ground any argument upon. When slightly civilized races copy men, trees, and animals in their rude way, it would be hard if there were not some resemblance among the figures they produce. With reference to their ornamentation, it is true that what is called the "key-border" is quite common in Mexico and Yucatan, and that on this very pyramid the panels are divided by a twisted border, which would not be noticed as peculiar in a "renaissance" building. But the model of this border may have been suggested--on either side of the globe--by creepers twined together in the forest, or by a cord doubled and twisted, such as is represented in one of the commonest Egyptian hieroglyphs.

The cornice which finishes the first storey of the pyramid is a familiar pattern, but nothing can be concluded from these simple geometrical designs, which might be invented over and over again by different races when they began to find pleasure in tracing ornamental devices upon their buildings. Upon the tattooed skins of savages such designs may be seen, and the patterns were certainly in use among them before they had any intercourse with white men. This is the view Humboldt takes of these coincidences. That both the Egyptian king and the Mexican chief should wear a helmet with a serpent standing out from it just above the forehead, is somewhat extraordinary.

Now, who built Xochicalco? Writers on Mexico are quite ready with their answer. They tell us that, according to the Mexican tradition, the country was formerly inhabited by another race, who were called _Tolteca_, or, as we say, _Toltecs_, from the name of their city, _Tollan_, "the Reed-swamp;" and that they were of the same race as the Aztecs, as shown by the names of their cities and their kings being Aztec words; that they were a highly civilized people, and brought into the country the arts of sculpture, hieroglyphic painting, great improvements in agriculture, many of the peculiar religious rites since practised by other nations who settled after them in Mexico, and the famous astronomical calendar, of which I shall speak afterwards. The particular Toltec king to whom the Mexican historians ascribe the building of Xochicalco was called Nauhyotl, that is to say, "Four Bells," and died A.D. 945.

We are further told that just about the time of our Norman Conquest, the Toltecs were driven out from the Mexican plateau by famine and pestilence, and migrated again southward. Only a few families remained, and from them the Aztecs, Chichemecs, and other barbarous tribes by whom the country was re-peopled, derived that knowledge of the arts and sciences upon which their own civilization was founded. It was by this Toltec nation--say the Mexican writers--that the monuments of Xochichalco, Teotihuacan, and Cholula were built. In their architecture the Aztecs did little more than copy the works left by their predecessors; and, to this day, the Mexican Indians call a builder a _toltecatl_ or _Toltec_.

If we consider this circ.u.mstantial account to be anything but a mere tissue of fables, the question naturally arises--what became of the remains of the Toltecs when they left the high plains of Mexico? A theory has been propounded to answer this question, that they settled in Chiapas and Yucatan, and built Palenque, Copan, and Uxmal, and the other cities, the ruins of which lie imbedded in the tropical forest.

At the time that Prescott wrote his History of the Conquest, such a theory was quite tenable; but the new historic matter lately made known by the Abbe Bra.s.seur de Bourbourg has given a different aspect to the question. Without attempting to maintain the credibility of this writer's history as a whole, I cannot but think that he has given us satisfactory grounds for believing that the ruined cities of Central America were built by a race which flourished long before the Toltecs; that they were already declining in power and civilization in the seventh century, when the Toltecs began to flourish in Mexico; and that the present Mayas of Yucatan are their degenerate descendants.

What I have seen of Central American and Mexican antiquities, and of drawings of them in books, tends to support the Abbe Bra.s.seur de Bourbourg's view of the history of these countries. Traces of communication between the two peoples are to be found in abundance, but nothing to warrant our holding that either people took its civilization bodily from the other. My excuse for entering into these details must be that some of the facts I have to offer are new.

A bas-relief at Kabah, described in Mr. Stephens' account of his second journey, bears considerable resemblance to that on the so-called "sacrificial stone" of Mexico; and the warrior has the characteristic Mexican _maquahuitl_, or "Hand-wood," a mace set with rows of obsidian teeth.

A curious ornament is met with in the Central American sculptures, representing a serpent with a man's face looking out from between its distended jaws; and we find a similar design in the Aztec picture-writings, sculptures, and pottery.

A remarkable peculiarity in the Aztec picture-writings is that the personages represented often have one or more figures of tongues suspended in mid-air near their mouths, indicating that they are speaking, or that they are persons in authority. Such tongues are to be seen on the Yucatan sculptures.

One of the panels on the Pyramid of Xochicalco seems to have a bearing upon this subject, I mean that of the cross-legged chief, of which I have just spoken.

In the first place, sitting cross-legged is not an Aztec custom. I do not think we ever saw an Indian in Mexico sitting cross-legged. In the picture-writings of the Aztecs, the men sit doubled up, with their chins almost touching their knees; while the women have their legs tucked under them, and their feet sticking out on the left side. On the other hand, this att.i.tude is quite characteristic of the Yucatan sculptures. At Copan there is an altar, with sixteen chiefs sitting cross-legged round it; and, moreover, one of them has a head-dress very much like that of the Xochicalco chief (except that it has no serpent), and others are more or less similar; while I do not recollect anything like it in the Mexican picture-writings. The curious perforated eye-plates of the Xochicalco chief, which he wore--apparently--to keep arrows and javelins out of his eyes, are part of the equipment of the Aztec warrior in the picture-writings, while Palenque and Copan seemed to afford no instance of them; so that in two peculiarities the remarkable sculpture before us seems to belong rather to Yucatan than to Mexico, and in one to Mexico rather than to Yucatan.

It is not even possible in all cases to distinguish Central American sculptures from those of Mexican origin. Among the numerous stone figures in Mr. Christy's museum, some are unmistakably of Central American origin, and some as certainly Mexican; but beside these, there are many which both their owner and myself, though we had handled hundreds of such things, were obliged to leave on the debatable ground between the two cla.s.ses.

So much for the resemblances. But the differences are of much greater weight. The pear-shaped heads of most of the Central American figures, whose peculiar configuration is only approached by the wildest caricatures of Louis Philippe, are perfectly distinctive. So are the hieroglyphics arranged in squares, found on the sculptures of Central America and in the Dresden Codex. So is the general character of the architecture and sculpture, as any one may see at a glance.

It is quite true that the so-called Aztec Astronomical Calendar was in use in Central America, and that many of the religious observances in both countries, such as the method of sacrificing the human victims, and the practice of the worshippers drawing blood from themselves in honour of the G.o.ds, are identical. But there were several ways in which this might have been brought about, and it is no real proof that the civilization of either country was an offshoot from that of the other.

To consider it as such would be like arguing that the negroes of Cuba and the Indians of Yucatan had derived their civilization one from the other, because both peoples are Roman Catholics, and use the same almanac. On the whole I am disposed to conclude that the civilizations of Mexico and Central America were originally independent, but that they came much into contact, and thus modified one another to no small extent.

At the risk of being prosy, I will mention the _a priori_ grounds upon which we may argue that the civilization of Central America did not grow up there, but was brought ready-made by a people who emigrated there from some other country. There is a theory afloat, that it is only in temperate climates that barbarous nations make much progress in civilizing themselves. In tropical countries the intensity of the heat makes man little disposed for exertion, and the luxuriance of the vegetation supplies him with the little he requires. In such climates--say the advocates of this theory--man acknowledges the supremacy of nature over himself, and gives up the attempt to shape her to his own purposes; and thus, in these countries, the inhabitants go on from generation to generation, lazily enjoying their existence, making no effort, and indeed feeling no desire to raise themselves in the social scale. Upon this theory, therefore, when we find a high civilization in hot countries, as in the plains of India, we have to account for it by supposing an immigration of races bringing their civilization with them from more temperate climates. This theory of civilization favours the idea of the Central American cities having been built by a people from Mexico. The climate of the Mexican highlands, which may be taken in a rough way to correspond with that of North Italy, is well suited to a nation's development. But the cities of Yucatan and Chiapas, though geographically not far removed from the Mexican plateau, are brought by their small elevation above the sea into a very different climate. They are in the land of tropical heat and the rankest vegetation, in the midst of dense forests where pestilential fevers and overwhelming la.s.situde make it almost impossible for Europeans to live, and where the Indians who still inhabit the neighbourhood of the ruined cities are the merest savages sunk in the lowest depths of lazy ignorance.

If this climate-theory of progress have any truth in it, no barbarous tribe could have raised itself in such a country to the social state which is indicated by the ruins of such temples and cities. They must have been settlers from some more temperate region.

While wandering about the hill of Xochicalco we came upon a spot that strongly excited our curiosity. It was simply a small paved oval s.p.a.ce with a little altar at one end, and, lying round about it, some fragments of what seemed to have been a hideous grotesque idol of baked clay. Perhaps it was a shrine dedicated to one of the inferior deities, such as often surrounded the greater temples; for, in Mexico, astronomy, astrology, and religion had become mixed up together, as they have been in other quarters of the globe, and even the astronomical signs of days and months had temples of their own.

Xochicalco means "In the House of Flowers." The word "flower,"--_xochitl_,--is often a part of the names of Mexican places and people, such as the lake of Xochimilco--"In the Flower-plantation."

_Tlilxochitl_, literally "black flower," is the Aztec name for vanilla, so that the name of that famous Mexican historian, Ixtlilxochitl, whose name sticks in the throats of readers of Prescott, means "Vanilla-face." Why the place was called "In the House of Flowers" is not clear. The usual explanation seems not unlikely, that it was because offerings of flowers and first-fruits were made upon its shrines. The Toltecs, say the Mexican chroniclers, did not sacrifice human victims; and it was not until long after other tribes had taken possession of their deserted temples, that the Aztecs introduced the custom by sacrificing their prisoners of war. It seems odd, however, that one of the Toltec kings should have been called Topiltzin, which was the t.i.tle of the chief priest among the Aztecs, whose duty it was to cut open the b.r.e.a.s.t.s of the human victims and tear out their hearts.

The Indians always delighted in carrying flowers in their solemn processions, crowning themselves with garlands, and decorating their houses and temples with them; and, while they worshipped their G.o.ds according to the simple rites which tradition says their prophet, Quetzalcoatl, ("Feathered Snake,") appointed, before he left them and embarked in his canoe on the Eastern ocean, no name could have been more appropriate for their temple. This pleasant custom did not disappear after the Conquest; and to this day the churches in the Indian districts are beautiful with their brilliant garlands and nosegays, and are as emphatically "houses of flowers" as were the temples in ages long past.

Since writing the above notice of the Pyramid of Xochicalco, I have come upon a new piece of evidence, which, if it may be depended on, proves more about the history of this remarkable monument than all the rest put together. Dupaix made a drawing of the ruins at Xochicalco in 1805, which is to be found in Lord Kingsborough's 'Antiquities of Mexico,' and among the sculptures of the upper tier of blocks is represented a reed, with its leaves set in a square frame, with three small circles underneath; the whole forming, in the most unmistakable way, the sign 3 Acatl (3 Cane) of the Mexican Astronomical Calendar.

Now it must be admitted that Dupaix's drawing of these ruins is most grossly incorrect; but still no amount of mere carelessness in an artist will justify us in supposing him to have invented and put in out of his own head a design so entirely _sui generis_ as this. It does not even follow that the drawing is wrong because the sign may not be found there now; for it was in an upper tier, and no doubt many stones have been removed since 1805, for building-purposes.

If the existence of the sign 3 Acatl on the pyramid may be considered as certain, it will fit in perfectly with the accounts of the Mexican historians, who state that Xochicalco was built by a king of the Toltec race, and also that the Aztecs adopted the astronomical calendars of years and days in use among the Toltecs.

It was afternoon when we left Xochicalco and rode on over a gently undulating country, crossing streams here and there, and had our breakfast at Miacatlan under a shed in front of the village shop, where all the activity of the little Indian town seemed to be concentrated.

By the road-side were beautiful tamarind-trees with their dark green foliage, and the mamei-tree as large as a fine English horse-chestnut, and not unlike it at a distance. On the branches were hanging the great mameis, just like the inside of cocoa-nuts when the inner sh.e.l.l has been cracked off. It appeared that Nature was not acquainted with M. De La Fontaine's works, or she would probably have got a hint from the fable of the acorn and the pumpkin, and not have hung mameis and cocoa-nuts at such a dangerous height.

[Ill.u.s.tration: AZTEC HEAD IN TERRA-COTTA. (From Mr. Christy's Collection.)]

CHAPTER VIII.

COCOYOTLA. CACAHUAMILPaN. CHALMA. OCULAN. TENANCINGO. TOLUCA.

[Ill.u.s.tration: IXTCALCO CHURCH.]

A little before dark we came to the hacienda of Santa Rosita de Cocoyotla, another sugar-plantation which was to be our head-quarters for some days to come. We presented our letter of introduction from the owner of the estate, and the two administradors received us with open arms. We were conducted into the strangers' sleeping-room, a long barrack-like apartment with stone walls and a stone floor that seemed refreshingly dark and cool; we could look out through its barred windows into the garden, where a rapid little stream of water running along the channel just outside made a pleasant gurgling sound.

Appearances were delusive, however, and it was only the change from the outside that made us feel the inside cool and pleasant. For days our clothes clung to us as if we had been drowned, and the pocket-handkerchiefs with which we mopped our faces had to be hung on chair-backs to dry. Except in the early morning, there was no coolness in that sweltering place.

In one corner of our room I discerned a brown toad of monstrous size squatting in great comfort on the damp flags. He was as big as a trussed chicken, and looked something like one in the twilight. We pointed him out to the administrador, who brought in two fierce watchdogs, but the toad set up his back and spirted his acrid liquor, and the dogs could not be got to go near him. We stirred him up with a bamboo and drove him into the garden, but he left his portrait painted in slime upon our floor.

The Indian choir chanted the Oracion as we had heard it the night before at Temisco, and then came the calling over of the raya. After that we walked about the place, and sat talking in the open corridor.

Owners of estates, and indeed all white folks living in this part of the country were beginning to feel very anxious about their position, and not without reason. Ordinary political events excite but little interest in these Indian districts, and so trifling a matter as a revolution and a change of people in power does not affect them perceptibly. The Indians are absolutely free, and have their votes and their civil privileges like any other citizens. All that the owners of the plantations ask of them is to work for high wages, and hitherto they have done this, but for years it has been becoming more and more difficult to get them to work. All they do with the money when they get it, is to spend it in drinking and gambling, if they are of an extravagant turn of mind; or to bury it in some out-of-the-way place, if they are given to saving. If they were whites or half-caste Mexicans they would spend their money upon fine clothes and horses, but the Indian keeps to the white cotton dress of his fathers, and is never seen on horseback. Now this being the case, it does not seem unreasonable that they should not much care about working hard for money that is of so little use to them when they have got it, and that they should prefer living in their little huts walled with canes and thatched with palm-leaves, and cultivating the little patch of garden-ground that lies round it--which will produce enough fruit and vegetables for their own subsistence, and more besides, which they can sell for clothes and tobacco. A day or two of this pleasant easy work at their own ground will provide this, and they do not see why they should labour as hired servants to get more. This is bad enough, think the hacendados, but there is worse behind. The Indians have been of late years becoming gradually aware that the government of the country is quite rotten and powerless, and that in their own districts at least, the power is very much in their own hands, for the few scattered whites could offer but slight resistance. The doctrine of "America for the Americans" is rapidly spreading among them, and active emissaries are going about reminding them that the Spaniards only got their lands by the right of the strongest, and that now is the time for them to rea.s.sert their rights.

The name of Alvarez is circulated among them, as the man who is to lead them in the coming struggle--Alvarez the mulatto general, whose hideous portrait is in every print-shop in Mexico. He was President before Comonfort, and is now established with his Indian regiments in the hot pestilential regions of the Pacific coast.

The undisguised contempt with which the Indians have been treated for ages by the whites and the mestizos has not been without its effect.

The revolution, and the abolition of all legal distinctions of caste still left the Indians mere senseless unreasoning creatures in the eyes of the whiter races; and, if the original race once get the upper hand, it will go hard with the whites and their estates in these parts. Only a day or two before we came down from Mexico, the government had endeavoured to quarter some troops in one of the little Indian towns which we pa.s.sed through on our way from Temisco. But the inhabitants saluted them with volleys of stones from the church-steeple and the house-tops, and they had to retreat most ignominiously into their old quarters among "reasonable people."

I have put down our notions on the "Indian Question," just as they presented themselves to us at the time. The dismal forebodings of the planters seem to have been fulfilled to some extent at least, for we heard, not long after our return to Europe, that the Indians had plundered and set fire to numbers of the haciendas of the south country, and that our friends the administradors of Cocoyotla had escaped with their lives. The hacienda itself, if our information is correct, which I can hardly doubt, is now a blackened deserted ruin.

At supper appeared two more guests besides ourselves, apparently traders carrying goods to sell at the villages and haciendas on the road. In such places the hacienda offers its hospitality to all travellers, and there was room in our caravanserai for yet more visitors if they had come. Our beds were like those in general use in the tropics, where mattresses would be unendurable, and even the pillows become a nuisance. The frame of the bed has a piece of coa.r.s.e cloth stretched tightly over it; a sheet is laid upon this, and another sheet covers the sleeper. This compromise between a bed and a hammock answers the purpose better than anything else, and admits of some circulation of air, especially when you have kicked off the sheet and lie fully exposed to the air and the mosquitos.

I cannot say that it is pleasant to wake an hour or two after going to bed, with your exact profile depicted in a wet patch on the pillow; nor is it agreeable to become conscious at the same time of an intolerable itching, and to find, on lighting a candle, that an army of small ants are walking over you, and biting furiously. These were my experiences during my first night at Cocoyotla; and I finished the night, lying half-dressed on my bed, with the ends of my trousers-legs tied close with handkerchiefs to keep the creatures out. But when we got into our saddles in the early morning, we forgot all these little miseries, and started merrily on our expedition to the great stalact.i.tic cave of Cacahuamilpan.

Our day's journey had two objects; one was to see the cave, and the other to visit the village close by,--one of the genuine unmixed Indian communities, where even the Alcalde and the Cura, the temporal and spiritual heads of the society, are both of pure Indian blood, and white influence has never been much felt.

[Ill.u.s.tration: INDIANS MAKING & BAKING TORTILLAS. (After Models made by a Native Artist.)]