American Hero-Myths Part 5

[Footnote 1: Sahagun, _Historia_. Lib. vi, caps. ix, xi, xii.]

Thus his names, his various attributes, his sacred animals and his myths unite in identifying this deity as a primitive personification of the Darkness, whether that of the storm or of the night.[1]

[Footnote 1: Senor Alfredo Chavero believes Tezcatlipoca to have been originally the moon, and there is little doubt at times this was one of his symbols, as the ruler of the darkness. M. Girard de Rialle, on the other hand, claims him as a solar deity. "Il est la personnification du soleil sous son aspect corrupteur et destructeur, ennemi des hommes et de la nature." _La Mythologie Comparee_, p. 334 (Paris, 1878). A closer study of the original authorities would, I am sure, have led M. de Rialle to change this opinion. He is singularly far from the conclusion reached by M. Ternaux-Compans, who says: "Tezcatlipoca fut la personnification du bon principe." _Essai sur la Theogonie Mexicaine_, p. 23 (Paris, 1840). Both opinions are equally incomplete. Dr. Schultz-Sellack considers him the "Wa.s.sergott," and a.s.signs him to the North, in his essay, _Die Amerikanischen Gotter der Vier Weltgegenden, Zeitschrift fur Ethnologie_, Bd. xi, 1879. This approaches more closely to his true character.]

This is further shown by the beliefs current as to his occasional appearance on earth. This was always at night and in the gloom of the forest. The hunter would hear a sound like the crash of falling trees, which would be nothing else than the mighty breathings of the giant form of the G.o.d on his nocturnal rambles. Were the hunter timorous he would die outright on seeing the terrific presence of the G.o.d; but were he of undaunted heart, and should rush upon him and seize him around the waist, the G.o.d was helpless and would grant him anything he wished. "Ask what you please," the captive deity would say, "and it is yours. Only fail not to release me before the sun rises. For I must leave before it appears."[1]

[Footnote 1: Torquemada, _Monarquia Indiana_, Lib. XIV, cap. XXII.]

--2. _Quetzalcoatl the G.o.d._

In the ancient and purely mythical narrative, Quetzalcoatl is one of four divine brothers, G.o.ds like himself, born in the uttermost or thirteenth heaven to the infinite and uncreated deity, which, in its male manifestations, was known as _Tonaca tecutli_, Lord of our Existence, and _Tzin teotl_, G.o.d of the Beginning, and in its female expressions as _Tonaca cihuatl_, Queen of our Existence, _Xochiquetzal_, Beautiful Rose, _Citlallicue_, the Star-skirted or the Milky Way, _Citlalatonac_, the Star that warms, or The Morning, and _Chicome coatl_, the Seven Serpents.[1]

[Footnote 1: The chief authorities on the birth of the G.o.d Quetzalcoatl, are Ramirez de Fuen-leal _Historia de los Mexicanos por sus Pinturas_, Cap. i, printed in the _a.n.a.les del Museo Nacional_; the _Codex Telleriano-Remensis_, and the _Codex Vatica.n.u.s_, both of which are in Kingsborough's _Mexican Antiquities_.

The usual translation of _Tonaca tecutli_ is "G.o.d of our Subsistence,"

_to_, our, _naca_, flesh, _tecutli_, chief or lord. It really has a more subtle meaning. _Naca_ is not applied to edible flesh--that is expressed by the word _nonoac_--but is the flesh of our own bodies, our life, existence. See _a.n.a.les de Cuauht.i.tlan_, p. 18, note.]

Of these four brothers, two were the black and the red Tezcatlipoca, and the fourth was Huitzilopochtli, the Left handed, the deity adored beyond all others in the city of Mexico. Tezcatlipoca--for the two of the name blend rapidly into one as the myth progresses--was wise beyond compute; he knew all thoughts and hearts, could see to all places, and was distinguished for power and forethought.

At a certain time the four brothers gathered together and consulted concerning the creation of things. The work was left to Quetzalcoatl and Huitzilopochtli. First they made fire, then half a sun, the heavens, the waters and a certain great fish therein, called c.i.p.actli, and from its flesh the solid earth. The first mortals were the man, c.i.p.actonal, and the woman, Oxomuco,[1] and that the son born to them might have a wife, the four G.o.ds made one for him out of a hair taken from the head of their divine mother, Xochiquetzal.

[Footnote 1: The names c.i.p.actli and c.i.p.actonal have not been satisfactorily a.n.a.lyzed. The derivation offered by Senor Chavero (_a.n.a.les del Museo Nacional_, Tom. ii, p.116), is merely fanciful; _tonal_ is no doubt from _tona_, to shine, to warn; and I think _c.i.p.actli_ is a softened form with the personal ending from _chipauac_, something beautiful or clear. Hence the meaning of the compound is The Beautiful Shining One.

Oxomuco, which Chavero derives from _xomitl_, foot, is perhaps the same as _Xmukane_, the mother of the human race, according to the _Popol Vuh_, a name which, I have elsewhere shown, appears to be from a Maya root, meaning to conceal or bury in the ground. The hint is of the fertilizing action of the warm light on the seed hidden in the soil. See _The Names of the G.o.ds in the Kiche Myths, Trans. of the Amer. Phil. Soc._ 1881.]

Now began the struggle between the two brothers, Tezcatlipoca and Quetzalcoatl, which was destined to destroy time after time the world, with all its inhabitants, and to plunge even the heavenly luminaries into a common ruin.

The half sun created by Quetzalcoatl lighted the world but poorly, and the four G.o.ds came together to consult about adding another half to it. Not waiting for their decision, Tezcatlipoca transformed himself into a sun, whereupon the other G.o.ds filled the world with great giants, who could tear up trees with their hands. When an epoch of thirteen times fifty-two years had pa.s.sed, Quetzalcoatl seized a great stick, and with a blow of it knocked Tezcatlipoca from the sky into the waters, and himself became sun.

The fallen G.o.d transformed himself into a tiger, and emerged from the waves to attack and devour the giants with which his brothers had enviously filled the world which he had been lighting from the sky. After this, he pa.s.sed to the nocturnal heavens, and became the constellation of the Great Bear.

For an epoch the earth flourished under Quetzalcoatl as sun, but Tezcatlipoca was merely biding his time, and the epoch ended, he appeared as a tiger and gave Quetzalcoatl such a blow with his paw that it hurled him from the skies. The overthrown G.o.d revenged himself by sweeping the earth with so violent a tornado that it destroyed all the inhabitants but a few, and these were changed into monkeys. His victorious brother then placed in the heavens, as sun, Tlaloc, the G.o.d of darkness, water and rains, but after half an epoch, Quetzalcoatl poured a flood of fire upon the earth, drove Tlaloc from the sky, and placed in his stead, as sun, the G.o.ddess Chalchiutlicue, the Emerald Skirted, wife of Tlaloc. In her time the rains poured so upon the earth that all human beings were drowned or changed into fishes, and at last the heavens themselves fell, and sun and stars were alike quenched.

Then the two brothers whose strife had brought this ruin, united their efforts and raised again the sky, resting it on two mighty trees, the Tree of the Mirror (_tezcaquahuitl_) and the Beautiful Great Rose Tree (_quetzalveixochitl_), on which the concave heavens have ever since securely rested; though we know them better, perhaps, if we drop the metaphor and call them the "mirroring sea" and the "flowery earth," on one of which reposes the horizon, in whichever direction we may look.

Again the four brothers met together to provide a sun for the now darkened earth. They decided to make one, indeed, but such a one as would eat the hearts and drink the blood of victims, and there must be wars upon the earth, that these victims could be obtained for the sacrifice. Then Quetzalcoatl builded a great fire and took his son--his son born of his own flesh, without the aid of woman--and cast him into the flames, whence he rose into the sky as the sun which lights the world. When the Light-G.o.d kindles the flames of the dawn in the orient sky, shortly the sun emerges from below the horizon and ascends the heavens. Tlaloc, G.o.d of waters, followed, and into the glowing ashes of the pyre threw his son, who rose as the moon.

Tezcatlipoca had it now in mind to people the earth, and he, therefore, smote a certain rock with a stick, and from it issued four hundred barbarians (_chichimeca_).[1] Certain five G.o.ddesses, however, whom he had already created in the eighth heaven, descended and slew these four hundred, all but three. These G.o.ddesses likewise died before the sun appeared, but came into being again from the garments they had left behind. So also did the four hundred Chichimecs, and these set about to burn one of the five G.o.ddesses, by name Coatlicue, the Serpent Skirted, because it was discovered that she was with child, though yet unmarried.

But, in fact, she was a spotless virgin, and had known no man. She had placed some white plumes in her bosom, and through these the G.o.d Huitzilopochtli entered her body to be born again. When, therefore, the four hundred had gathered together to burn her, the G.o.d came forth fully armed and slew them every one.

[Footnote 1: The name Chichimeca has been a puzzle. The derivation appears to be from _chichi_, a dog, _mecatl_, a rope. According to general tradition the Chichimecs were a barbarous people who inhabited Mexico before the Aztecs came. Yet Sahagun says the Toltecs were the real Chichimecs (Lib. x, cap. xxix). In the myth we are now considering, they were plainly the stars.]

It is not hard to guess who are these four hundred youths slain before the sun rises, destined to be restored to life and yet again destroyed. The veil of metaphor is thin which thus conceals to our mind the picture of the myriad stars quenched every morning by the growing light, but returning every evening to their appointed places. And did any doubt remain, it is removed by the direct statement in the echo of this tradition preserved by the Kiches of Guatemala, wherein it is plainly said that the four hundred youths who were put to death by Zipacna, and restored to life by Hunhun Ahpu, "rose into the sky and became the stars of heaven."[1]

[Footnote 1: _Popol Vuh, Le Livre Sacre des Quiches_, p. 193.]

Indeed, these same ancient men whose explanations I have been following added that the four hundred men whom Tezcatlipoca created continued yet to live in the third heaven, and were its guards and watchmen. They were of five colors, yellow, black, white, blue and red, which in the symbolism of their tongue meant that they were distributed around the zenith and to each of the four cardinal points.[1]

[Footnote 1: See H. de Charencey, _Des Couleurs Considerees comme Symboles des Points de l'Horizon chez les Peuples du Nouveau Monde_, in the _Actes de la Societe Philologiques_, Tome vi. No. 3.]

Nor did these sages suppose that the struggle of the dark Tezcatlipoca to master the Light-G.o.d had ceased; no, they knew he was biding his time, with set purpose and a fixed certainty of success. They knew that in the second heaven there were certain frightful women, without flesh or bones, whose names were the Terrible, or the Thin Dart-Throwers, who were waiting there until this world should end, when they would descend and eat up all mankind.[1] Asked concerning the time of this destruction, they replied that as to the day or season they knew it not, but it would be "when Tezcatlipoca should steal the sun from heaven for himself"; in other words, when eternal night should close in upon the Universe.[2]

[Footnote 1: These frightful beings were called the _Tzitzimime_, a word which Molina in his Vocabulary renders "cosa espantosa o cosa de aguero."

For a thorough discussion of their place in Mexican mythology, see _a.n.a.les del Museo Nacional_, Tom. ii, pp. 358-372.]

[Footnote 2: The whole of this version of the myth is from the work of Ramirez de Fuen-leal, which I consider in some respects the most valuable authority we possess. It was taken directly from the sacred books of the Aztecs, as explained by the most competent survivors of the Conquest.]

The myth which I have here given in brief is a prominent one in Aztec cosmogony, and is known as that of the Ages of the World or the Suns. The opinion was widely accepted that the present is the fifth age or period of the world's history; that it has already undergone four destructions by various causes, and that the present period is also to terminate in another such catastrophe. The agents of such universal ruin have been a great flood, a world-wide conflagration, frightful tornadoes and famine, earthquakes and wild beasts, and hence the Ages, Suns or Periods were called respectively, from their terminations, those of Water, Fire, Air and Earth. As we do not know the destiny of the fifth, the present one, it has as yet no name.

I shall not attempt to go into the details of this myth, the less so as it has recently been a.n.a.lyzed with much minuteness by the Mexican antiquary Chavero.[1] I will merely point out that it is too closely identified with a great many similar myths for us to be allowed to seek an origin for it peculiar to Mexican or even American soil. We can turn to the Tualati who live in Oregon, and they will tell us of the four creations and destructions of mankind; how at the end of the first Age all human beings were changed into stars; at the end of the second they became stones; at the end of the third into fishes; and at the close of the fourth they disappeared, to give place to the tribes that now inhabit the world.[2] Or we can read from the cuneiform inscriptions of ancient Babylon, and find the four destructions of the race there specified, as by a flood, by wild beasts, by famine and by pestilence.[3]

[Footnote 1: Alfredo Chavero, _La Piedra del Sol_, in the _a.n.a.les del Museo Nacional_, Tom. i, p. 353, et seq.]

[Footnote 2: A.S. Gatschet, _The Four Creations of Mankind_, a Tualati myth, in _Transactions of the Anthropological Society of Washington_, Vol.

i, p. 60 (1881).]

[Footnote 3: Paul Haupt, _Der Keilinschriftliche Sintfluthbericht_, p. 17 (Leipzig, 1881).]

The explanation which I have to give of these coincidences--which could easily be increased--is that the number four was chosen as that of the four cardinal points, and that the fifth or present age, that in which we live, is that which is ruled by the ruler of the four points, by the Spirit of Light, who was believed to govern them, as, in fact, the early dawn does, by defining the relations of s.p.a.ce, act as guide and governor of the motions of men.

All through Aztec mythology, traditions and customs, we can discover this ancient myth of the four brothers, the four ancestors of their race, or the four chieftains who led their progenitors to their respective habitations. The rude mountaineers of Mezt.i.tlan, who worshiped with particular zeal Tezcatlipoca and Quetzalcoatl, and had inscribed, in gigantic figures, the sacred five points, symbol of the latter, on the side of a vast precipice in their land, gave the symbolic t.i.tles to the primeval quadruplet;--

_Ixcuin_, He who has four faces.

_Hueytecpatl_, the ancient Flint-stone.

_Tentetemic_, the Lip-stone that slays.

_Nanacatltzatzi_, He who speaks when intoxicated with the poisonous mushroom, called _nanacatl_.

These four brothers, according to the myth, were born of the G.o.ddess, Hueytonantzin, which means "our great, ancient mother," and, with unfilial hands, turned against her and slew her, sacrificing her to the Sun and offering her heart to that divinity.[1] In other words, it is the old story of the cardinal points, defined at daybreak by the Dawn, the eastern Aurora, which is lost in or sacrificed to the Sun on its appearance.

[Footnote 1: Gabriel de Chaves, _Relacion de la Provincia de Mezt.i.tlan_, 1556, in the _Colecion de Doc.u.mentos Ineditos del Archivo de Indias_, Tom.

iv, pp. 535 and 536. The translations of the names are not given by Chaves, but I think they are correct, except, possibly, the third, which may be a compound of _tentetl_, lipstone, _temictli_, dream, instead of with _temicti_, slayer.]

Of these four brothers I suspect the first, Ixcuin, "he who looks four ways," or "has four faces," is none other than Quetzalcoatl,[1] while the Ancient Flint is probably Tezcatlipoca, thus bringing the myth into singularly close relationship with that of the Iroquois, given on a previous page.

[Footnote 1: _Ixcuina_ was also the name of the G.o.ddess of pleasure. The derivation is from _ixtli_, face, _cui_, to take, and _na_, four. See the note of MM. Jourdanet and Simeon to their translation of Sahagun, _Historia_ p. 22.]

Another myth of the Aztecs gave these four brothers or primitive heroes, as:--

Huitzilopochtli.

Huitznahua.

Itztlacoliuhqui.

Pantecatl.

Of these Dr. Schultz-Sellack advances plausible reasons for believing that Itztlacoliuhqui, which was the name of a certain form of head-dress, was another t.i.tle of Quetzalcoatl; and that Pantecatl was one of the names of Tezcatlipoca.[1] If this is the case we have here another version of the same myth.

[Footnote 1: Dr. Schultz Sellack, _Die Amerikanischen Gotter der Vier Weltgegenden und ihre Tempel in Palenque_, in the _Zeitschrift fur Ethnologie_, Bd. xi, (1879).]