In Indian Mexico (1908) Part 1

In Indian Mexico (1908).

by Frederick Starr.

PREFACE

The reading public may well ask, Why another travel book on Mexico?

Few countries have been so frequently written up by the traveler.

Many books, good, bad, and indifferent, but chiefly bad, have been perpetrated. Most of these books, however, cover the same ground, and ground which has been traversed by many people. Indian Mexico is practically unknown. The only travel-book regarding it, in English, is Lumholtz's "Unknown Mexico." The indians among whom Lumholtz worked lived in northwestern Mexico; those among whom I have studied are in southern Mexico. The only district where his work and mine overlap is the Tarascan area. In fact, then, I write upon an almost unknown and untouched subject. Lumholtz studied life and customs; my study has been the physical type of south Mexican indians. Within the area covered by Lumholtz, the physical characteristics of the tribes have been studied by Hrdlicka. His studies and my own are practically the only investigations within the field.

There are two Mexicos. Northern Mexico to the lat.i.tude of the capital city is a _mestizo_ country; the indians of pure blood within that area occupy limited and circ.u.mscribed regions. Southern Mexico is indian country; there are large regions, where the _mestizos_, not the indians, are the exception. From the time of my first contact with Mexican indians, I was impressed with the notable differences between tribes, and desired to make a serious study of their types. In 1895, the accidental meeting with a priest from Guatemala led to my making a journey to Central America. It was on that journey that I saw how the work in question might be done. While the government of Mexico is modeled upon the same pattern as our own, it is far more paternal in its nature. The Republic is a confederation of sovereign states, each of which has its elected governor. The states are subdivided into districts somewhat corresponding to our counties, over each of which is a _jefe politico_ appointed by the governor; he has no responsibility to those below him, but is directly responsible to the man who names him, and who can at will remove him; he is not expected to trouble the state government unnecessarily, and as long as he turns over the taxes which are due the state he is given a free hand. Within the districts are the cities and towns, each with its local, independent, elected town government.

The work I planned to do among these indian towns was threefold: 1. The measurement of one hundred men and twenty-five women in each population, fourteen measurements being taken upon each subject; 2. The making of pictures,--portraits, dress, occupations, customs, buildings, and landscapes; 3. The making of plaster busts of five individuals in each tribe. To do such work, of course, involved difficulty, as the Indians of Mexico are ignorant, timid, and suspicious. Much time would be necessary, in each village, if one depended upon establishing friendly and personal relations with the people. But with government a.s.sistance, all might be done promptly and easily. Such a.s.sistance was readily secured. Before starting upon any given journey, I secured letters from the Department of Fomento, one of the Executive Departments of the Federal Government. These letters were directed to the governors of the states; they were courteously worded introductions. From the governors, I received letters of a more vigorous character to the _jefes_ of the districts to be visited. From the _jefes_, I received stringent orders upon the local governments; these orders entered into no detail, but stated that I had come, recommended by the superior authorities, for scientific investigations; that the local authorities should furnish the necessaries of life at just prices, and that they should supply such help as was necessary for my investigations. In addition to the orders from the _jefes_ to the town authorities, I carried a general letter from the governor of the state to officials of every grade within its limits. This was done in case I should at any time reach towns in districts where I had been unable to see the _jefe politico_. It was desirable, when possible, that the _jefe_ should be seen before serious work was undertaken. As Governor Gonzales of Oaxaca once remarked, when furnishing me a general letter: "You should always see the _jefe politico_ of the district first. These Indians know nothing of me, and often will not recognize my name; but the _jefe_ of their district they know, and his orders they will obey." In using these official orders, I adopted whatever methods were best calculated to gain my ends; success depended largely on my taking matters into my own hands. Each official practically unloaded me upon the next below him, with the expectation that I should gain my ends, if possible, but at the same time he felt, and I knew, that his responsibility had ended. In case of serious difficulty, I could not actually count upon the backing of any one above the official with whom I then was dealing.

Upon the Guatemala expedition, which took place in January-March, 1896, my only companion was Mr. Ernst Lux, whose knowledge of the language, the country, and the people was of the utmost value. As the result of that journey, my vacations through a period of four years were devoted to this field of research. The first field expedition covered the period from November, 1897, to the end of March, 1898; the plan of work included the visiting of a dozen or more tribes, with interpreter, photographer, and plaster-worker; the success of the plan depended upon others. Dr. W.D. Powell was to serve as interpreter, Mr. Bedros Tatarian as photographer; at the last moment the plans regarding the plaster-worker failed; arrived in the field, Dr. Powell was unable to carry out his contract; the photographic work disintegrated, and failure stared us in the face. Reorganization took place. Rev. D.A. Wilson was secured as interpreter, two Mexican plaster-workers, Anselmo Pacheco of Puebla and Ramon G.o.dinez of Guadalajara, were discovered, and work was actually carried through upon four tribes. The second field expedition covered the period of January-March, 1899; eight tribes were visited, and a most successful season's work was done; Charles B. Lang was photographer, Anselmo Pacheco plaster-worker, and Manuel Gonzales general helper. The third field season, January-March, 1900, was in every way successful, six populations being visited; my force consisted of Louis Grabic photographer, Ramon G.o.dinez plaster-worker, and Manuel Gonzales general a.s.sistant. The work was brought to a conclusion in January-March, 1901, during which period six tribes were visited; the party was the same as the preceding year.

"In Indian Mexico" claims to be only a narrative of travel and of work.

It is intended for the general public. The scientific results of our expeditions have been published under the following t.i.tles:

1. The Indians of Southern Mexico: an Ethnographic Alb.u.m. Chicago, 1899.

Cloth; oblong 4to; pp. 32. 141 full-page plates.

2. Notes upon the Ethnography of Southern Mexico. 1900. 8vo, pp. 98. 72 cuts, maps, etc. Proc. Dav. Acad. Nat. Sci., Vol. VIII.

3. Notes on the Ethnography of Southern Mexico, Part II. 1902. 8vo, pp.

109. 52 cuts, map, etc. Proc. Dav. Acad. Nat. Sci., Vol. IX.

4. The Physical Characters of the Indians of Southern Mexico. 4to, 59 pp. Sketch map, color diagram, and 30 double cuts. Decennial Publications, University of Chicago, 1902.

5. The Mapa de Cuauhtlantzinco or Codice Campos. 1898. 8vo, pp. 38. 46 engravings. University of Chicago Press.

6. Recent Mexican Study of the Native Languages of Mexico. 1900. 8vo, pp. 19. 7 portraits.

7. Picture of Otomi woman beating bark paper. Printed on sheet of the original paper; mounted.

8. The Mapa of Huilotepec. Reproduction; single sheet, mounted.

9. The Mapa of Huauhtla. Reproduction; single sheet, mounted.

10. Survivals of Paganism in Mexico. The Open Court. 1899.

11. Mexican Paper. American Antiquarian. 1900.

12. The Sacral Spot in Maya Indians. Science. 1903.

Naturally, in a work of such extent we have been under obligation to many parties. It is impossible to acknowledge, in detail, such obligations. We must, however, express our indebtedness, for a.s.sistance rendered, to the Mexican Central Railroad, the Mexican Railway, the Mexican National Railroad, the Tehuantepec Railroad, the Mexican Southern Railroad, and the Interoceanic Railroad; also to the Ward Line of steamers. Among individuals, it is no unfair discrimination to express especial thanks to Mr. A.A. Robinson and Mr. A.L. Van Antwerp.

President Diaz has ever shown a friendly interest in my plans of work and the results obtained. Senor Manuel Fernandez Leal, Minister of the Department of Fomento, more than any other official, lent us every aid and a.s.sistance in his power; his successor, Senor Leandro Fernandez, continued the kindness shown by Minister Leal. And to all the governors of the states and to the _jefes_ of the districts we are under many obligations, and express to each and all our appreciation of their kind a.s.sistance. Those personal friends who have been helpful in this specific work in Indian Mexico are mentioned in the appropriate places in the text. To those companions and a.s.sistants who accompanied us upon the journeys a large part of the results of this work are due.

CHICAGO, January, 1908.

IN INDIAN MEXICO

CHAPTER I

PRIESTLY ARCHAEOLOGY

(1895)

While we stood in the Puebla station, waiting for the train to be made ready, we noticed a priest, who was buying his ticket at the office. On boarding the train, we saw nothing of him, as he had entered another car. Soon after we started, Herman made his usual trip of inspection through the train, and on his return told me that a learned priest was in the second-cla.s.s coach, and that I ought to know him. As I paid no great attention to his suggestion, he soon deserted me for his priestly friend, but presently returned and renewed his advice. He told me this priest was no common man; that he was an ardent archaeologist; that he not only collected relics, but made full notes and diagrams of all his investigations; that he cared for live Indians also, and had made a great collection of dress, weapons, and tools, among Guatemalan tribes.

When I even yet showed no intention of hurrying in to visit his new acquaintance, the boy said: "You must come in to see him, for I promised him you would, and you ought not to prove me to be a liar."

This appeal proved effectual and I soon called upon the priestly archaeologist in the other car. He was an interesting man. By birth a German, he spoke excellent English; born of Protestant parents and reared in their faith, in early manhood be became a Catholic; renounced by his parents and left without support, he was befriended by Jesuits and determined to become a priest. Entering the ministry at twenty-nine years of age, he was sent as mission priest to foreign lands. He had lived in California, Utah, and Nevada; he had labored in Ecuador, Panama, and Guatemala. His interest in archaeology, kindled in the Southwest, continued in his later fields of labor. Waxing confidential he said: "I am a priest first, because I must live, but it does not interfere much with my archaeology." For years past the padre has lived in Guatemala, where he had charge of one of the largest parishes in that Republic, with some eighteen thousand full-blood indians in his charge.

Like most Germans a linguist, the padre spoke German, French, Spanish, English, and Quiche, the most important indian speech of Guatemala. In his parish, he so arranged his work as to leave most of his time free for investigation. Twice a week he had baptisms, on Thursday and Sunday; these duties on Thursday took but a couple of hours, leaving the rest of the day free; Sundays, of course, were lost, but not completely, for the indians often then told him of new localities, where diggings might be undertaken. Always when digging into ancient mounds and graves, he had his horse near by ready for mounting, and his oil and other necessaries at hand, in case he should be summoned to the bedside of the dying. As the indians always knew where to look for him, no time was lost.

Not only was the padre an archaeologist: he also gathered plants, birds, and insects. When he was leaving Germany, his nephew, the ten-year-old child of his sister, wished to accompany him. The parents refused their permission, but the uncle gave the boy some money, and they met each other in Frankfort and started on their journey. They have been together ever since. The padre depends completely on the younger man, whom he has fashioned to his mind. The plants, birdskins, and insects have supplied a steady income. The plants cost labor; insects were easier to get. All the indian boys in the parish were supplied with poison-bottles and set to work; a stock of prints of saints, beads, medals, and crucifixes was doled out to the little collectors, according to the value of their trophies. To allay the suspicions of his parishioners, the padre announced that he used the insects in making medicines. One Sunday a pious old indian woman brought to church a great beetle, which she had caught in her corn field four days before; during that time it had been tied by a string to her bed's leg; she received a medal. One day a man brought a bag containing some five hundred living insects; on opening it, they all escaped into the house, causing a lively time for their recapture.

The nephew, Ernst, had made a collection of eleven hundred skins of Guatemalan birds. The padre and he have supplied specimens to many of the great museums of the world, but the choicest things have never been permitted to leave their hands.

The padre is a great success at getting into trouble. He fled from Ecuador on account of political difficulties; his stay in Guatemala is the longest he has ever made in one place. During his eight years there he was successful; but he finally antagonized the government, was arrested, and thrown into jail. He succeeded in escaping, fled to Salvador, and from there made his way to the United States, where, for a little time, he worked, unhappily, at San Antonio, Texas. A short time since, the Archbishop of Oaxaca was in Texas, met the padre, and promised him an appointment in his diocese. The padre was now on his way to Oaxaca to see the prelate and receive his charge.

He was full of hope for a happy future. When he learned that we were bound for the ruins of Mitla, he was fired with a desire to accompany us. At Oaxaca we separated, going to different hotels. My party was counting upon the company of Mr. Lucius Smith, as interpreter and companion, to the ruins, but we were behind our appointment and he had gone upon another expedition. This delighted the padre, who saw a new light upon the path of duty. The archbishop had received him cordially, and had given him a parish, although less than a day had pa.s.sed since his arrival. When the padre knew of our disappointment, he hastened to his prelate, told him that an eminent American archaeologist, with a party of four, wished to visit Mitla, but had no interpreter; might he not accompany these worthy gentlemen, in some way serving mother church by doing so? So strong was his appeal, that he was deputed to say ma.s.s at Mitla Sunday, starting for his new parish of Chila on the Monday following.

In the heavy, lumbering coach we left next morning, Sat.u.r.day, for Mitla.

The road, usually deep with dust, was in fair condition on account of recent rains. We arrived in the early afternoon and at once betook ourselves to the ruins. At the curacy, we presented the archbishop's letter to the indian cura, who turned it over once or twice, then asked the padre to read it, as his eyes were bad. While the reading proceeded, the old man listened with wonder, and then exclaimed, "What a learned man you are to read like that!" As we left, the padre expressed his feelings at the comeliness of the old priest's indian housekeeper, at the number of her children, at the suspicious wideness of his bed, and at his ignorance, in wearing a ring, for all the world just like a bishop's. But he soon forgot his pious irritation amid those marvelous ruins of past grandeur. In our early ramble he lost no opportunity to tell the indians that he would repeat ma.s.s on the morrow at seven, and that they should make a special effort to be present.

[Ill.u.s.tration: WITH THE PADRE IN MITLA RUINS]

[Ill.u.s.tration: THE PADRE, ERNST AND THE DOGS]

But as we wandered from one to another of the ancient buildings, the thought of the morrow's duty lost its sweetness. He several times remarked that it was a great pity to lose any of our precious morning hours in saying ma.s.s, when there were ruins of such interest to be seen.

These complaints gained in force and frequency as evening approached, until finally, as we sat at supper, he announced his decision to say ma.s.s before daybreak; he would call me at five o'clock, we would go directly to the church, we would be through service before six, would take our morning's coffee immediately after, and then would have quite a piece of the morning left for the ruins, before the coach should leave for Oaxaca.

The plan was carried out in detail. At five we were called from our beds by the anxious padre. Herman and I were the only members of the party who were sufficiently devout to care to hear ma.s.s so early. With the padre, we stumbled in the darkness up to the church, where we roused the old woman who kept the key and the boy who rang the bell. The vestments were produced, the padre hastily robed, and the bell rung; the padre was evidently irritated at the absence of a congregation, as he showed by the rapid and careless way in which he repeated the first part of the service. When, however, at the _Credo_, he turned and saw that several poor indians had quietly crept in, a change came over him; his tone became fuller, his manner more dignified, and the service itself more impressive and decorous. Still, we were through long before six, and throwing off his vestments, which he left the boy to put away, the padre seized me by the arm, and we hastened down the hill to our morning's coffee. On the way we met a number of indians on their way to ma.s.s, whom the padre sternly rebuked for their laziness and want of devotion.

Immediately after coffee, we were among the ruins.

The padre had kindly arranged for my presentation to his Grace, Archbishop Gillow. Reaching Oaxaca late on Sunday afternoon, we called at the Palace. His Grace is a man of good presence, with a face of some strength and a courteous and gracious manner. He appeared to be about fifty-five years of age. After the padre had knelt and kissed the ring, the archbishop invited us to be seated, expressed an interest in our trip to Mitla, hoping that it had proved successful. He then spoke at some length in regard to his diocese. He emphasized its diversity in climate and productions, the wide range of its plant life, the great number of indian tribes which occupied it, the Babel of tongues within it, its vast mineral wealth. A Mexican by birth, the archbishop is, in part, of English blood and was educated, as a boy, in England. He speaks English easily and well. He showed us many curious and interesting things. Among these was a cylindrical, box-like figure of a rain-G.o.d, which was found by a priest upon his arrival at the Mixe Indian village of Mixistlan.[A] It was in the village church, at the high altar where it shared worship with the virgin and the crucifix. The archbishop himself, in his description of the incident, used the word _latria_.

We were also shown a little cross, which stood upon the archbishop's writing-table, made in part from a fragment of that miraculous cross, which was found by Sir Francis Drake, upon the west coast. That "terrible fanatic" tried to destroy it, according to a well-known story.

The cross was found standing when the Spaniards first arrived and is commonly attributed to St. Thomas. Sir Francis upon seeing this emblem of a hated faith, first gave orders to hew it down with axes; but axes were not sharp enough to harm it. Fires were then kindled to burn it, but had no effect. Ropes were attached to it and many men were set to drag it from the sand; but all their efforts could not move it. So it was left standing, and from that time became an object of especial veneration. Time, however, destroys all things. People were constantly breaking off bits of the sacred emblem for relics until so little was left of the trunk near the ground that it was deemed necessary to remove the cross. The diggers were surprised to find that it had never set more than a foot into the sand. This shows the greatness of the miracle.

[A] Survivals of Paganism in Mexico. The Open Court. 1899.

The padre had been a.s.signed to the parish of Chila, a great indian town, near Tehuacan. Early the next morning he left for his new home.