Read Ebook: The City of the Sacred Well by Willard T A Theodore Arthur

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 926 lines and 92205 words, and 19 pages

To show how little the Mayas have changed in four centuries I am going to quote from Landa, using a very free translation but endeavoring to preserve his meaning. I hope the reader will bear in mind that the following is a description of the Mayas of the sixteenth century and is chiefly interesting when compared with the Mayas of to-day:

The Indians of Yucatan are well built, tall and robust. They are generally bow-legged, because mothers customarily carry infants astride their hips. It is considered a mark of beauty to be cross-eyed. The heads and foreheads are flat, having been bound in infancy. Their ears are pierced for ear-rings and are torn by the sacrifices. The men do not have beards and it is said the mothers burn their boys' faces with hot cloths so that hair does not grow. Some do have beards, but these are very stiff, like the bristles of a pig. The men permit the hair of the head to grow long except on top, where they burn it off. Thus the hair of the crown is short, but the remainder is long and is braided and wound like a wreath around the head, leaving a small tail in the back as tassels or tufts.

Their dress is a strip of cloth about as wide as a hand and wound several times about the waist, with one end hanging in front and the other in the back. The women adorn these ends curiously with feathers. They wear large square blankets, which they fasten to their shoulders, and sandals of hemp or deerskin.

They bathe a great deal and do not try to hide their nudity from the women, except with their hands. The men use mirrors and the women do not. The expression for cuckoldom is that the wife has put the mirror in her husband's hair above the occiput.

Their houses are roofed with straw or palm-leaves and the roof has a considerable slant. They put a wall lengthwise through the middle of the house and in it some doors. In the back half are the beds and the other section is whitewashed and is the reception room for guests. This room is like a porch, the whole front being open and without a door. The roof over this part of the house extends well down over the walls, to keep out sun and rain. The common people build the houses of the chiefs and house-breaking is considered a grave crime. Beds are made of small rods with a mat and cotton blankets on top. In summer the men especially sleep in the open room or porch, on mats.

All the people unite in cultivating the fields of the chief and supplying food to his household. In hunting, fishing, or bringing salt, a share is always given to the chief. If the chief dies he is succeeded by his eldest son, but his other descendants are respected and helped. The subordinate chiefs help in all things, according to their stations. The priests live from their offices and from the offerings given to them. The chiefs rule the town, settle disputes, and govern all affairs. The principal chiefs travel a great deal and take much company with them. They visit rich people, where they arrange the affairs of the villages, transacting their principal business at night.

The Indians tattoo their bodies, believing that they become more valiant thereby. The process is painful, as the designs are painted on the body and then pricked in with a small poniard. Because of the pain the tattooing is done only a little at a time, and also because the tattooed part becomes inflamed and matterated, causing sickness. Those who are not tattooed are ridiculed. The natives like to be flattered and they like to imitate the Castilian graces and customs and to eat and drink as we do. They are fond of sweet odors and employ bouquets of flowers and sweet-smelling herbs. They are accustomed to paint their faces and bodies red, which does not improve their appearance but which they consider beautifying.

They are very dissolute in getting drunk, from which follow many evils such as murder, arson, rape and incest.... They are fond of recreation, especially of dances and of plays containing many jokes and witticisms. They sometimes become servants for a time in a Spanish household just to absorb the conversation and customs and these are later artfully represented in native plays.

There are many occupations but the people most incline toward trading, taking salt, clothing, and slaves to the lands of Ulna and Tabasco, where they exchange for cocoa and counters of stone which are their money. With these coins they buy slaves, or the chiefs wear them as jewels at feasts. They have other counters and jewelry made of certain shells. These are carried in purses made of network. In the markets are all manner of goods. They loan money without usury and pay their debts with good-will. Some Indians are potters and carpenters who are well paid for the idols of wood and clay which they make. There are surgeons--or, rather, wizards--who cure with herbs and incantations. Above all, there are laborers and those who plant and gather the corn and other produce which they store in granaries to be sold in season. They have no mules or oxen.

The Indians have the good custom of helping one another in all their work. In working the land they do nothing from the middle of January to April except gather manure and burn it. Then come the rains and they plant the fields, using a small pointed stick to poke holes into the ground in each of which they deposit five or six seeds which grow very rapidly in this rainy season. They also congregate in groups of about fifty for hunting or fishing.

When going on a visit, the Indian takes a present to his host and the host gives the guest a present of proportionate value. They are generous and hospitable. They give food and drink to all who come to their houses.

They take much pride in their lineage, especially if they are descendants of some ancient family of Mayapan and they boast of the distinguished men who have been of their family. The whole name of the father is always borne by his sons, but not by his daughters. But the children, both sons and daughters, are called by the compound names of father and mother, in which the name of the father is the given name and that of the mother the surname. Thus the son of Chel and Chan would be Na-Chan-Chel, which means son of Chel by his wife Chan. A stranger coming to a village, especially if he be poor, will be received in all kindness by any family of his name. Men and women of the same name do not marry, for this is considered very wrong.

THE CHURCH OF SAN ISIDRO AND ITS FRAGRANT LEGEND

"One particularly lovely Sunday morning, some time after taking up my abode at Chi-chen Itza," says Don Eduardo, "I was awakened, as on other occasions, by the softly melodious chiming of the bells in my little church on the hill. As I lay in my hammock, idly listening to the pleasant sound, I could distinguish the different tones of the several bells and it was a pleasant thought to me to know that I had equipped the little church with bells having a superior quality of tone. The sound of them was indeed delightful because while church bells in Yucatan are as plentiful as millionaires in Pittsburgh, they are usually cracked and raucous.

"It was still early when I stood before my manor and turned my gaze eastward toward the little stone church perched cozily on a near-by gently sloping hillside. Both my manor and the little church had for many years been in ruins, unused. Extensive repairs had just been completed on both, to make them habitable. Here and there one of my Indians, or a whole family, dressed in their Sunday best, were already churchward bound, and the chimes continued softly to remind the laggard of his duty. The red rim of the sun was just peeping over the horizon behind the church, while the birds in every tree and thicket were voicing their welcome to this glorious new day. A lazy, blissful breeze laden with the mingled scents of a thousand tropic blossoms ruffled the tree-tops. Before me stretched a vista of wildly beautiful country-side with no sign of the handiwork of man other than the little church. No towering peaks, no gushing streams, no bottomless ca?ons greeted my eye; merely a terrain that is just saved from being flat. Yet it is all divinely lovely--a study in green and blue with here and there a spot of flaming color. The cloudless sky was of so clear and vivid a blue that I was tempted to stand on tiptoe and take down a handful. Foliage of some sort covered every inch of ground and was of every imaginable shade of green, from the shadowed purple-green where the rising sun had not penetrated, to the pale green of some of the tree-tops, turned golden in the first slanting rays. A gorgeous parrot flashed from tree to tree and disappeared and by his flight brought my eye to rest on a riot of flame-flower high up in a distant tree.

"The sudden silence of the bells warned me that if I too intended to go to church there was no time to lose. My little stone church is not without fame, for in its then-abandoned sacristy that remarkable traveler and historian John L. Stephens made his abode when he visited my City of the Sacred Well. It was here that he wrote his notes on 'The Ruined City of Chi-chen Itza.' Though it has been repaired, it looks almost as he left it one cloudy Sunday morning nearly eighty years ago. Its cut-stone walls and bell-tower are the same, but its old roof, bowed with age, has been replaced with a fine new thatch of palm.

"The church was filled to overflowing in token of a great and special day, for it is only occasionally that the regularly ordained priest comes all the way from Valladolid, and confessions, christenings, and marriage bans await his coming.

"Time passed and he was gathered to his fathers, leaving an only child, a son named for him. The second Francisco Fuentes inherited the father's fair skin and bold blue eyes, as well as the gorgeous gold-and-silver trappings of the once fiery Selim, not to mention half a dozen big plantations, houses and lands in Valladolid and M?rida, and scores of minor holdings in several other towns and villages.

"This Francisco Fuentes, or Pancho as his friends called him, had two sons and a daughter. The sons were stalwart, upstanding fellows, recalling in their stature and temper their Spanish ancestry, but showing in their brown skins the admixture of native blood of mother and grandmother.

"The sun again touched the western horizon. The sorrowing family, father and brothers, were at her bedside. Friends and neighbors gathered to watch over the last hours of the helpless little sufferer, for there seemed no hope. A knock sounded at the door, hesitant, timid, as of supplication.

"'It is but one of the beggars who constantly impose on Maria,' said a sharp-tongued watcher, peering through the window into the dusk.

"Maria, restlessly turning in her hammock in an inner room, heard the knocking and the words of the watcher.

"'I think,' whispered she, 'it is old X-Euan, come for some milk I promised her for her orphan grandchild. Fill with milk the clean flask which is on the shelf behind the door and give it to her.'

"Old X-Euan took the flask of milk, but from her lips did not come the whining thanks of the mendicant. Instead, from beneath the tattered folds of her shawl, she brought forth a vase of strange antique make, in which was growing a broad-leafed plant with a single swelling bud at its center. Handing the plant to the watcher, the old Maya woman said:

"'Take this to Maria; place it close by her with the blessing of one to whom she has done as her kind heart, guided by God, has told her to do.' In her voice was a note of command which brought obedience from those who heard. Old X-Euan departed, but some--those who were nearest and so should have seen clearest--insisted that a faint glow like a halo enveloped her head.

"The hour of twilight had passed. The dreaded time of the quickened pulse and panting delirium had come. Maria lay tossing in her hammock. Close by her the virgin petals of the flower began slowly to unfold. A fragrance, at first almost imperceptible, was wafted through the room. As the blossom opened to full bloom and its perfume permeated the sick-room, the restless turnings, the feverish mutterings grew less and less and at last ceased altogether. A dewy moisture appeared on Maria's pallid forehead and she sank into deep, refreshing slumber.

"Amid the rejoicing there was a note of awed wonder, for in the very center of the flower the beautiful calyx seemed to have taken the fever heat that was Maria's, and as her fever abated the heat in the heart of the flower increased, until at midnight it was almost incandescent.

"A week passed. Each night, so the watchers told, the flower took to itself the heat of the fever, while Maria, feverless, slept soundly. And on the morning of the eighth day she was convalescent. But the beautiful blossom was but a withered, brown, shapeless nothing.

"And thus it was told by Maria to her grandchildren and retold by them to their grandchildren and is now known by every one in the region. Surely it must be true! Why shouldn't it be? At any rate, it is accepted as literally by my Indians as the less pleasing story of Jonah and the whale."

THE FIRST AMERICANS

It has been said that civilization is but a layer-cake of eras--a building up of strata, with the brute state at the bottom. Layer upon layer, each succeeding generation adds its small bit of culture or knowledge, until a golden age is finally reached. And, sadly enough, from that age of enlightenment, the hope of the world, there has always been a rapid decline, until centuries later, perhaps, again begins the tedious gradual uplift.

And the story of man's rise and fall, in the passing of the ages, usually is buried in the earth, to be laid bare to our eyes if we have but the patience to find and the ability to understand. Just as a good woodsman can read from a scratch on a tree or a faint footprint on the ground things not obvious to the untrained observer, our men of science have developed remarkable expertness in divining the history of bygone eras from the scanty traces that remain. From a skull, centuries buried in a cave, they reconstruct the Neanderthal man. The fragments of an earthen pot tell them the degree of culture and the period of him who once supped from the vessel.

Wherever there are caves there is the likelihood of uncovering vestiges of aboriginal life, for primitive men everywhere used caverns, either as temporary shelters or as permanent abodes. Beneath the cave floor may be the evidence of many generations of men--the relics buried in layers one upon another as the discarded and broken implements of one generation were trampled underfoot and submerged under the charred embers and rubbish of the succeeding one.

The written record of the Mayas gives but little clue to their origin and no indication at all of their descent from more barbarous ancestors. Did these people, already of a high state of culture, immigrate from some other land? If so, were they the first comers or did they find the country even then inhabited? Or were their ancestors natives of this region for hundreds of centuries before them?

Yucatan is a land of caverns, veritably a honeycomb of caves, and eagerly the paleontologist rolled up his sleeves, shouldered his shovel, and set out to find the answer to these vexing questions. The answer was found and is conclusive but disappointing. Beyond the question of a doubt, the Mayas brought with them their culture, and they were the first inhabitants of this country. Whence they came, or how, or why; from what race they sprang, we know not and probably never shall know. A few conflicting legends of their arrival as recorded in some old Maya writings constitute the sum total of our knowledge on this point.

According to one myth, the Mayas came over the sea from the east, under the leadership of a hero-deity, Itzamna; hence the name "Itzas" as applied to a part, at least, of the Mayas. In the Maya books Itzamna is represented as an old man with one tooth and a sunken jaw. His glyph or sign is his pictured profile, together with a sign of night, the sign of food, and two or three feathers.

The more credible legend refers to an immigration from the west or north, under a chieftain named Kukul Can. There are reasons for believing that this legend may be founded upon fact. It is mentioned in several of the most ancient of the surviving Maya records and in the testimony of a number of well-versed natives at the time of the Conquest. Farther up the coast, north of Vera Cruz, is another branch of the Maya family called the Huastecs, while in Central America, through Honduras, Guatemala, and even in Costa Rica, are present-day Maya tribes and ruins of ancient Maya civilization. Also, there is a close similarity between the Kukul Can legend and the Aztec annals, indicating a common origin. Everything points to the probability of a remote great migration of their common ancestors from the north.

The Aztec tradition is particularly interesting and describes the arrival by boat of several different tribes at the mouth of the Panuco River, which spot the Aztecs called Panatolan, meaning "where one arrives by sea." The expedition was headed by the supreme leader, Mexitl, chief of the Mexicans, with whom were other chieftains and their followers. They traveled on down the coast as far as Guatemala, and some turned back and settled at various places along the shore. On this journey an intoxicating drink was originated by one Mayanel, whose name means "clever woman." There is a possibility that "Maya" is derived from her name. At any rate, one tribal chief, Huastecatl, imbibed too freely and cast aside his garments while intoxicated. His shame was so great when he realized what he had done that he gathered his tribe, the Huastecas, and returned with them to Panatolan and settled there.

Landa says in his book that some old men of Yucatan related to him the story, handed down for many generations, that the first settlers had come from the east by water. These voyagers were ones "whom God had freed, opening for them twelve roads to the sea." If there is any truth in this tradition, these progenitors may have been one of the lost tribes of Israel. An interesting side light on this hypothesis is the distinctly Semitic cast of countenance of some of the ancient sculptures and murals found at Chi-chen Itza and in other old Maya cities. The dignity of face and serene poise of these carved or painted likenesses is strikingly Hebraic.

While we are in the field of conjecture, we may as well consider the old Greek myth of the lost continent of Atlantis. From the geological point of view, it is not impossible. The whole of Yucatan is low and was once the bottom of the sea, as is indicated by its surface rock and sand. Furthermore, the stretching out of the Antilles as though to form a bridge with the Azores, and the shallowness of the intervening Atlantic Ocean, lends plausibility to the idea that there may have been a cataclysmic upheaval of the ocean-bed during some past era, and not long ago, geologically speaking--an upheaval which created the land of Yucatan and caused what was land to the eastward to sink beneath the level of the Atlantic. What is more natural to suppose than that in some prehistoric period the lost continent of Atlantis did exist and proved an easy means of passage between Europe and America?

The mist-enshrouded history of the migrations of ancient people, the crossing and recrossing of their pilgrimages and of their blood, is a fascinating study, but one which tells us comparatively little that may be crystallized into fact. And so, in these various speculations as to the origin of the Mayas, no theory contains enough weight of evidence to warrant the assumption that it is the right one. It is, however, pretty clearly established from the ancient Maya writings and legends that there were two main immigrations, the greater one coming from the west or north and the lesser one from the east.

Emerging at last from the purely legendary, we reach the middle ground where the history of the Mayas is still unrecorded but where the word of mouth, as handed down from father to son, is more precise and has some relation to definite dates. Then we suddenly step over the threshold into the historical era.

The first recorded date, which corresponds to 113 B.C., is on a statuette from the ancient city of Tuxtla, and there is some doubt as to whether our reading of this date is correct. The next inscription corresponds to 47 A.D., and here we are on sure ground. A monument in northern Guatemala contains a date prior to 160 A.D., at which point the ancient Maya Codices take up the history of the race and carry it on to the time of the Conquest. And even at this early time, the Mayas had hieroglyphic writings and were skilled in stone-carving and the erection of massive works of architecture. With the written Chronicles, the many hieroglyphed stones,--"precious stones," I like to call them,--and the history of progress as indicated by the different periods of architecture and sculpture, we are able to verify and correlate most of the subsequent dates.

The written Maya records, without which our task of piecing together anything of their history would be almost impossible, are among the most interesting and valuable remains of this bygone civilization. The records are of two kinds. The first, the Codices, are the original texts, written in hieroglyphics. The second, the Chilan Balam, are written in the Maya language but with Spanish characters, and are chiefly transcripts from the more ancient records.

Only three hieroglyphic Codices have survived, and they are known respectively as the Dresden Codex, the Perez Codex, and the Tro-Cortesianus. All are in European museums and many facsimile reproductions have been made of them for use in other museums and libraries. These manuscripts are painstakingly illuminated by hand, in colors, and were done with some sort of brush, possibly of hair or feathers. They are done on paper or, rather, a sort of cardboard which has been given a smooth white surface through the application of a coating of fine lime. The body of the paper is made of the fiber of the maguey plant. The manuscript is folded like a Japanese screen or a railway time-table. According to early accounts, some of these records were also made on tanned or otherwise prepared deerskin and upon bark. None of the hide or bark records has ever been found by present-day explorations. It is known that the Mayas had many records concerning religious history, religious rites and ceremonies, medicine, and astronomy. The Spanish priests caused all of the Maya writings they could find to be gathered together and burned, in the fanatical belief that they were serving the church by so doing.

If only their bigotry had vented itself in some other way, how much these old manuscripts might have told us! Apropos of the burning of the priceless documents Landa says, "We collected all the native books we could find and burned them, much to the sorrow of the people, and caused them pain."

The individual books of the Chilan Balam are known by the names of the villages in which they were found, and in a few cases the name of the village may have been derived from the presence of the book. The most important of these books are Nabula, Chun-may-el , Kua, Man, X-kutz-cab, Ixil, Tihosuco, and Tixcocob.

Just when these books were written is not known, but there is evidence that the book of Mani was written prior to 1595 and the book of Nabula tells of an epidemic which occurred in 1663. While teaching the natives to write the Maya language in Spanish characters, Bishop Landa employed a rather original method, which is our only key to reading these writings and which serves as our only clue to the more ancient hieroglyphs. The ancient Maya writings were purely picture writings, but to some extent the hieroglyphs had lost their original picture significance and had come to have a somewhat symbolic meaning.

It may be seen from the foregoing that Landa's alphabet cannot be used for translating Maya, for when the hieroglyphs are made to represent the sounds of the Spanish alphabet the result does not indicate the original connection of a Maya word with its glyph. This fact was a great disappointment among archaeologists, who at first expected to translate the Maya Codices by the use of the Landa alphabet. Their hopes, however, were short-lived and they even pronounced Landa an impostor. On the contrary, he has unintentionally given us what is almost a Rosetta Stone.

The Codices, I fear, will never yield a connected story, as they are written in a stenographic or shorthand style consisting of disconnected sentences.

Besides the Codices and the Chilan Balam, which together are frequently alluded to as the Maya Chronicles, there are some other documents such as titles to land, records of surveys, etc. There is a unique history of the Conquest, written by a contemporary native chief called Na Kuk Pech, whose name means "house of the feathered wood-tick." The story was written in the native language, by means of Spanish characters, and has been translated recently by Se?or Juan Martinez, whose profound knowledge of the Maya language has eminently fitted him for this task.

Share on: WhatsApp @Hash Facebook Tweet